THIEÄN PHUÙC

BUDDHIST
DICTIONARY
ENGLISH-VIETNAMESE
ANH-VIET
VOLUME VI (O-R)

TOÅ ÑÌNH MINH ÑAÊNG QUANG

3010 W. HARVARD STREET
SANTA ANA, CA 92704 USA
TEL & FAX: (714) 437-9511
 3144

Copyright © 2007 by Ngoc Tran. All rights reserved.

No part of this work may be reproduced or transmitted in any form or by any means,
electronic or mechanical, including photocopying and recording, or by any
information storage or retrieval system without the prior written permission of the
author, except for the inclusion of brief quotations. However, staff members of
Vietnamese temples who want to reprint this work for the benefit of teaching of the
Buddhadharma, please contact Minh Dang Quang Patriarchal Temple at (714) 895-
1218.
 3145

INTRODUCTION

Mr. Ngoc Tran has assembled and defined in this dictionary words and terms which are
authentic and traceable to the original canonical sources. He has spent almost two decades
reading and studying voluminous Buddhist material and in writing this book. He has
arranged this text of over 5,000 pages, in Vietnamese and English, in a manner
understandable to the average reader and student of Buddhism.
In the myriad of documents, books and records of the Buddha’s talks, there are no
words written by the enlightened one called Sakyamuni Buddha during his forty-five years
of walking and teaching in northeast India. He spoke his messages of living a life of loving-
kindness and compassion to kings, high intellectuals and the poor and ignorant, and their
gaining the wisdom to achieve salvation from the rounds of birth and death, and for each
person to lead others to achieve that wisdom. Texts written in the Pali and Sanskrit
languages purport to contain the teachings of this Sixth Century, Before Common Era
(B.C.) Indian enlightened one.
The author, Ngoc Tran, is a meticulous researcher in the literary sense. His exploration
into ancient Sanskrit and Chinese references was demanded of him in compiling this
dictionary. Tran has reached back into reliable texts translated from the Agamas in Sanskrit
and the Nikaya in Pali. He is a serious Buddhist devotee, householder and one who
practices his religion to the extent which he lives it – with happiness and serious simplicity.
The reader who already has some knowledge of the Buddhist doctrine will find herein
definitions which can further improve her/his understanding. As with any literary work of
this nature, the primary objective of the author is to be concise, yet thorough and steer
away from the pedantic. The middle path is, of course, to define a complex system such as
Buddhism in terms appealing and understandable to the novice as well as those highly
informed. Tran’s technique of both style and content accomplish this, I believe, in all
respects.
The style of this author’s descriptions temper the material content in such a balanced
fashion to remove any questionable conflicts which are known to the Enlightened One’s
teaching. This author’s definitions are factual and need no further details to exemplify or
extend meanings to be understood. The descriptions are arranged in a well-ordered
fashion, linking the factual, down-to-earth meanings common-place in Buddhist doctrine.
The author explains those collected beliefs of the Buddha as found in the Sutras
(Canonic body) and the liturgically accepted comments (the Sastras), covering firstly the
profound points of view of human life. Mr. Tran describes the Buddha’s training as a yogi
with his teachers, his marvelous transition to enlightenment and the lessons on “The
 3146

Middle Way” to his firsts five disciples(Turning the Dharma Wheel in Deer Park, directly
after his enlightenment.)
The doctrines to be understood by every seeker of this great religion are described
clearly, with documentation referring to original Pali and Sanskrit written records. The
reader find’s herself/himself immersed in the profound descriptions of the Buddha’s
fundamental teachings, e.g. The Eightfold Path, Four Noble Truths, Prajna Paramita (Six
Ways to Wisdom), Karma, re-birth, Nirvana, Conditioned Beginnings, the Doctrine of No-
Soul and the Setting–up of Mindfulness.
The factors of style and content which set this work above other like texts, are terms
first defined in Vietnamese with English immediately following. I personally find this
helpful in describing the phrases I use in my Dharma talks I give at my pagoda. This
publication will be a great help to those many Vietnamese in temples in the United States
at lectures and study groups in order to have a better understanding of the Dharma.
My personal congratulations go to Ngoc Tran for this product of his laborious, detailed
and extensive work in giving us critical descriptions and highlighting details of the beliefs,
teachings and practices of Sakyamuni Buddha.

Most Venerable Thich An-Hue

Dr. Claude Ware, Ph.D.
25 June 2007
 3147

LÔØI GIÔÙI THIEÄU

OÂng Thieän Phuùc Traàn Ngoïc ñaõ thu thaäp vaø ñònh nghóa trong boä töø ñieån naøy nhöõng töø ngöõ
Phaät Giaùo chính thoáng coù theå ñöôïc tìm thaáy trong caùc nguoàn kinh ñieån nguyeân thuûy. Trong
gaàn hai thaäp nieân oâng ñaõ daøy coâng hoïc hoûi vaø nghieân cöùu haàu heát kinh ñieån Phaät giaùo ñeå vieát
neân boä saùch naøy. OÂng ñaõ saép xeáp trong boä saùch daøy treân 5.000 trang vôùi hai ngoân ngöõ Anh vaø
Vieät baèng moät phöông caùch thaät deã hieåu vôùi ñoïc giaû vaø sinh vieân Phaät giaùo trung bình.
Trong voâ soá taøi lieäu, saùch vôû vaø nhöõng ghi cheùp veà nhöõng baøi thuyeát giaûng cuûa Ñöùc Phaät,
khoâng coù moät chöõ naøo ñöôïc chính Ñaáng Giaùc Ngoä Thích Ca Maâu Ni vieát laïi trong suoát 45
naêm chu du hoaèng hoaù cuûa Ngaøi treân khaép mieàn Ñoâng Baéc AÁn Ñoä. Ngaøi chæ ñôn thuaàn thuyeát
giaûng vaø göûi nhöõng thoâng ñieäp veà cuoäc soáng töø bi ñeán caùc vò quoác vöông, caùc thöùc giaû, vaø
ñeán caû nhöõng ngöôøi cuøng ñinh ngu muoäi ñeå hoï coù ñöôïc caùi trí tueä giaûi thoaùt khoûi voøng luaân
hoài sanh töû, cuõng nhö cho töøng ngöôøi moät coù ñöôïc khaû naêng daãn daét ngöôøi khaùc ñaït ñöôïc trí
tueä. Nhöõng saùch vôû Phaät giaùo ñöôïc vieát baèng tieáng Nam Phaïn vaø Baéc Phaïn ñeàu ñöôïc vieát vôùi
noäi dung chöùa ñöïng nhöõng lôøi daïy cuûa Ñaáng Giaùc Ngoä vaøo theá kyû thöù 6 tröôùc Taây Lòch.
Noùi theo nghóa vaên hoïc, taùc giaû Thieän Phuùc Traàn Ngoïc laø moät nhaø nghieân cöùu thaät tæ mæ.
Söï nghieân cöùu veà nhöõng coå ngöõ Nam Phaïn, Baéc Phaïn vaø Haùn ngöõ laø moät ñoøi hoûi phaûi coù khi
vieát boä Töï Ñieån Phaät Hoïc Anh-Anh-Vieät naøy. Taùc giaû Thieän Phuùc Traàn Ngoïc ñaõ tìm ñeán
nhöõng vaên baûn raát ñaùng tin caäy ñöôïc dòch ra töø nhöõng boä kinh A Haøm töø tieáng Baéc Phaïn vaø
nhöõng boä kinh khaùc ñöôïc vieát baèng tieáng Nam Phaïn. Taùc giaû Thieän Phuùc Traàn Ngoïc laø moät
Phaät töû thuaàn thaønh vaø nghieâm tuùc, ngöôøi ñaõ tu taäp vaø soáng vôùi nhöõng giaùo thuyeát cuûa Ñöùc
Phaät vôùi söï bình dò maø haïnh phuùc vaø nghieâm tuùc.
Vôùi ñoäc giaû ñaõ coù moät ít kieán thöùc veà Phaät giaùo seõ tìm thaáy trong boä töï ñieån naøy nhöõng
ñònh nghóa coù theå laøm taêng theâm kieán thöùc cho chính mình. Cuõng nhö vôùi baát cöù taùc phaåm
vaên hoïc naøo, muïc tieâu chính cuûa taùc giaû laø vieát laïi nhöõng giaùo thuyeát cuûa Ñöùc Phaät thaät chính
xaùc, thaät ñaày ñuû, vaø traùnh xa loái vieát moâ phaïm moät caùch khoâ khan. Dó nhieân con ñöôøng Trung
Ñaïo phaûi ñöôïc duøng ñeå dieãn taû moät heä thoáng phöùc taïp veà Phaät giaùo ñeå laøm deã hieåu cho caû
nhöõng ngöôøi sô cô laãn nhöõng ngöôøi ñaõ hieåu bieát nhieàu veà Phaät giaùo. Toâi tin veà moïi khía
caïnh, veà caû theå caùch laãn noäi dung, taùc giaû Thieän Phuùc Traàn Ngoïc ñaõ ñaït ñöôïc kyõ thuaät dieãn
ñaït naøy.
Phöông caùch dieãn taû cuûa taùc giaû Thieän Phuùc Traàn Ngoïc veà noäi dung cuûa taøi lieäu thaät quaân
bình ñeán noãi khoâng coøn vaán ñeà gì nöõa ñeå thaéc maéc veà nhöõng giaùo thuyeát cuûa Ñaáng Giaùc
Ngoä. Nhöõng ñònh nghóa cuûa taùc giaû thöôøng döïa treân söï kieän thaät vaø khoâng caàn theâm thaét chi
tieát hay thí duï, hay giaûng baøy theâm veà nghóa lyù ñeå ñöôïc deã hieåu. Saùch ñöôïc saép xeáp coù thöù
töï, lieân keát söï kieän ñeán taän goác reã, hay nhöõng chaâm ngoân bình thöôøng veà giaùo lyù.
Taùc giaû giaûi thích veà nhöõng tín ñieàu söu taäp ñöôïc töø nhöõng lôøi daïy cuûa Ñöùc Phaät ñöôïc tìm
thaáy trong caùc kinh ñieån vaø nhöõng luaän ñieån ñaõ ñöôïc chaáp nhaän, bao truøm nhöõng quan ñieåm
thaâm saâu cuûa Phaät giaùo veà nhaân sinh quan. Töø nhöõng giaûng giaûi ñoù taùc giaû Thieän Phuùc Traàn
Ngoïc ñaõ vieát veà söï tu taäp cuûa Ñöùc Phaät vôùi caùc baäc thaày, söï chuyeån tieáp kyø tình ñeán giaùc ngoä
 3148

vaø nhöõng baøi hoïc veà “Trung Ñaïo” cho naêm vò ñeä töû ñaàu tieân cuûa Ngaøi (Chuyeån Phaùp Luaân
trong Vöôøn Loäc Uyeån ngay khi Ngaøi vöøa giaùc ngoä).
Nhöõng giaùo lyù caàn ñöôïc hieåu bôûi moãi ngöôøi ñang treân ñöôøng taàm ñaïo cuûa toân giaùo vó ñaïi
naøy ñaõ ñöôïc taùc giaû trình baøy roõ reät vôùi taøi lieäu tham khaûo töø kinh ñieån ñöôïc vieát baèng caùc
thöù tieáng Nam vaø Baéc Phaïn. Ngöôøi ñoïc thaáy mình ñöôïc traàm mình trong söï trình baøy thaâm
saâu veà giaùo lyù nhaø Phaät, tyû duï nhö veà Baùt Thaùnh Ñaïo, Töù Dieäu Ñeá, Baùt Nhaõ Ba La Maät Ña
(Luïc Ñoä), Nghieäp, Taùi sanh, Nieát Baøn, duyeân khôûi, giaùo thuyeát veà Voâ Ngaõ vaø Tænh Thöùc.
Nhöõng söï kieän veà phöông caùch vaø noäi dung ñaõ laøm cho boä saùch naøy vöôït leân caùc saùch
giaùo khoa khaùc baèng moät phong thaùi tuyeät haûo, vì noù ñöôïc vieát baèng hai ngoân ngöõ Anh vaø
Vieät. Caù nhaân toâi thaáy boä saùch thaät höõu duïng khi dieãn taû nhöõng töø maø toâi duøng trong caùc cuoäc
phaùp thoaïi taïi chuøa cuõng nhö khi giaûng daïy taïi caùc tröôøng ñaïi hoïc. Boä Töø Ñieån Phaät Hoïc
Anh-Anh-Vieät seõ laø söï trôï giuùp lôùn lao cho nhieàu ngöôøi Vieät taïi Hoa Kyø. Noù giuùp cho ngöôøi
ta coù ñöôïc söï am hieåu saâu roäng hôn trong caùc buoåi thuyeát giaûng hay trong caùc nhoùm nghieân
cöùu Phaät Phaùp.
Toâi xin chuùc möøng taùc giaû Thieän Phuùc Traàn Ngoïc veà boä saùch toán nhieàu coâng söùc, thaät chi
tieát maø cuõng thaät bao quaùt, nhaán maïnh ñeán nhöõng chi tieát vaø toùm löôïc nhöõng tín ñieàu, giaùo
thuyeát vaø thöïc haønh cuûa Ñöùc Thích Ca Maâu Ni Phaät. Toâi raát haân hoan taùn döông coâng ñöùc
cuûa taùc giaû Thieän Phuùc Traàn Ngoïc, ngöôøi ñaõ hoaøn thaønh coâng trình Vaên hoùa hieám coù vaø xin
traân troïng giôùi thieäu ñeán chö Taêng Ni Phaät töû trí thöùc, hy voïng moãi vò coù moät boä Töø Ñieån
Phaät Hoïc Anh-Anh-Vieät naày ñeå tham khaûo roäng saâu hôn.

Hoøa Thöôïng Thích AÂn Hueä

Tieán Só Claude Ware, Ph. D.
25 thaùng 6 naêm 2007
 3149

COMMENDATION OF
THE AUTHOR’S MERIT

This is my first return to visit the United States of America since the time I
graduated from Yale University, Connecticut forty years ago. I am deeply amazed
with such change and progress from Science, Technology, the Economy, and Social
Sciences, and so on.
It also amazes me that in the 1950s, the Vietnamese population in the United
States was only 202, including the Republic of Vietnam Embassy officials. I was
counted as number 202 when I arrived in late 1950. Now the Vietnamese population
in the USA is more than a million.
Among Vietnamese Americans in the United States, the highly educated and
intelligent are considered as the basic social class with adequate knowledge, talents
and experience, who have become both an important intrical part of American society
and also wonderful role models to help improve Vietnam now and in the future.
This visitation to the USA in 2000, the beginning of the 21st century, I myself see
with my own eyes so many wonderful things in the Vietnamese community, both in
the monasteries and outside life.
I was filled with deep admiration when I had a chance to read over the draft of
the Vietnamese-English—English-Vietnamese Dictionary from the author Thieän
Phuùc.
----Admiration for before 1975, the author knew very little about Buddhism when he
was in Vietnam.
----Admiration for the fact that the author must work to support his family in this busy
society, but he has not been affected by vanity or materialism. On the contrary,
despite his tight work schedule and despite his continued commitment to community
activities, he has been spending most of his precious spare time to research and study
the Buddhist Tripitaka in Chinese and English to compose and accomplish this
Dictionary in a scientific method.
----Admiration for such Vietnamese-English—English-Vienamese Buddhist
Dictionary would normally need a committee of several Buddhist intellects and a long
period of time to accomplish. Thieän Phuùc himself with tireless effort, has spent more
than 15 years to devote himself in research, study and overcoming a lot of difficulties
to perfectly accomplish this difficult work.
This merit shows us a positive spirit of egolessness and altruism for the sake of
Buddhism and for the benefit of Monks, Nuns and all Buddhist followers.
 3150

I am very pleased to praise the author’s merits for his accomplishment of this
rare religious and cultural work. This is a genuine contribution of his share to the
propagation of the Dharma. I would like to take this opportunity to highly
recommend to all Monks, Nuns, Buddhist practitioners, as well as to any readers of
Buddhist texts. With the hope that each and everyone of you will possess this
Vietnamese-English—English-Vietnamese Dictionary to aid in your deeper study of
Buddha-Dharma.

California, November 7th, 2000

Most Venerable Thích Quaûng Lieân
Chief of Quaûng Ñöùc Monastery
Thuû Ñöùc—Vieät Nam
 3151

TAÙN DÖÔNG COÂNG ÑÖÙC

Töø ngaøy toát nghieäp Ñaïi Hoïc Yale, Connecticutt taïi Hoa Kyø, trôû veà Vieät Nam
ñeán nay laø 40 naêm, laàn ñaàu tieân toâi coù cô hoäi vieáng thaêm laïi Hoa Kyø, nhaän thaáy ñaát
nöôùc Hoa Kyø thay ñoåi taêng tieán treân nhieàu laõnh vöïc Khoa hoïc, Kyõ thuaät, Kinh teá vaø
Xaõ hoäi, vaân vaân.
Ñieàu maø toâi khoâng theå töôûng töôïng ñöôïc laø trong thaäp nieân 50 (1950-1960), treân
toaøn laõnh thoå Hoa Kyø chæ coù 202 ngöôøi Vieät, keå caû nhaân vieân Toøa Ñaïi Söù Vieät Nam
Coäng Hoøa, maø toâi laø ngöôøi thöù 202, theo baûng thoáng keâ ngoaïi kieàu cuûa Chaùnh Phuû
Hoa Kyø thôøi baáy giôø. Ngaøy nay Vieät kieàu ñaõ leân ñeán soá trieäu, ñuû thaønh phaàn caùc giôùi.
Trong thaønh phaàn Vieät kieàu taïi Hoa kyø, giôùi trí thöùc ñöôïc xem laø thaønh phaàn noøng
coát, khoâng nhöõng taêng cöôøng theâm söùc maïnh ñoùng goùp ñaát nöôùc Hoa Kyø treân nhieàu
laõnh vöïc, maø cuõng laø thaønh phaàn ñuû nhaân toá kinh nghieäm khaû naêng kieán thöùc xaây
döïng ñôøi soáng môùi toát ñeïp cho daân toäc Vieät Nam ngaøy nay vaø töông lai.
Cuoäc thaêm vieáng hoa Kyø naêm 2000, ñaàu thieân nieân kyû cuûa theá kyû XXI, toâi ñöôïc
tröïc tieáp muïc kích tieáp thu nhieàu caùi hay caùi ñeïp Ñaïo cuõng nhö Ñôøi, trong ñôøi soáng
coäng ñoàng cuûa ngöôøi Vieät.
Ñieàu raát ngaïc nhieân maø cuõng raát ñaùng khaâm phuïc, khi ñöôïc xem qua cuoán Ñaïi Töø
Ñieån Phaät Hoïc Anh-Vieät cuûa taùc giaû Thieän Phuùc.
----Khaâm phuïc vì tröôùc naêm 1975, taùc giaû chöa hoïc gì nhieàu veà Phaät Hoïc khi coøn ôû
Vieät Nam.
----Khaâm phuïc vì taùc giaû vöøa ñi laøm ñeå nuoâi soáng gia ñình nôi ñaát nöôùc queâ ngöôøi maø
khoâng ñam meâ vaät chaát nôi choán phuø hoa tieân caûnh, ngöôïc laïi duøng nhöõng thì giôø
nhaøn roãi vaøng ngoïc, taäp trung tö töôûng, ñaïi söï nhaân duyeân, vì töông lai Phaät Giaùo, söu
taàm, nghieân cöùu Kinh ñieån baèng nhieàu thöù tieáng, vaø bieân soaïn coù khoa hoïc hoaøn
thaønh cuoán Ñaïi Töø Ñieån Phaät Hoïc Anh-Vieät.
----Khaâm phuïc vì Boä Ñaïi Töø Ñieån Vieät-Anh—Anh-Vieät phaûi caàn ñeán nhieàu nhaø trí
thöùc hoïc giaû thaâm hieåu vaán ñeà Phaät Giaùo vaø phaûi maát raát nhieàu thôøi gian môùi thöïc
hieän ñöôïc, song ñaây chæ laø moät ngöôøi nhö taùc giaû Thieän Phuùc, nhieät taâm coá gaéng
khoâng ngöøng, trong thôøi gian khoâng laâu maø hoaøn thaønh myõ maõn.
Ñaây laø tinh thaàn tích cöïc, voâ ngaõ, vò tha, vì Ñaïo vaø Ñôøi, vôùi muïc ñích giuùp cho chö
Taêng Ni Phaät töû vaø nhöõng nhaø nghieân cöùu Phaät Giaùo coù taøi lieäu vaø döõ kieän tham
khaûo.
 3152

Toâi raát haân hoan taùn döông coâng ñöùc cuûa taùc giaû Thieän Phuùc, ngöôøi ñaõ hoaøn
thaønh coâng trình Vaên hoùa hieám coù vaø xin traân troïng giôùi thieäu ñeán chö Taêng Ni Phaät
töû trí thöùc, hy voïng moãi vò coù moät cuoán Ñaïi Töø Ñieån naày ñeå tham khaûo roäng saâu hôn.

California, November 7th , 2000

Hoøa Thöôïng Thích Quaûng Lieân
Vieän Chuû Tu Vieän Quaûng Ñöùc
Thuû Ñöùc—Vieät Nam
 3153

INTRODUCTION
We all know that life in the United States is so busy and under so much pressure so
people have very little time to practice and study Sacred Text Books. During the period of
more than twenty-five years of preaching the Buddha’s Teachings in the USA, I myself see
with my own eyes so many wonderful things in the Vietnamese community, both in the
monasteries and outside life. However, after reading the draft of the Vietnamese-English
English-Vietnamese Buddhist Dictionary from the author Thieän Phuùc, I was filled with
surprise and deep admiration. Thieän Phuùc came to the United States in 1985 and became one
of my best disciple in the same year. He is commendable because before that time he knew
very little about Buddhism. While working as a volunteer teacher of Vietnamese language
programs in Southern California, around 1985 and 1986, a lot of young Vietnamese students
came to him to ask for the meanings of some Buddhist terms. Some terms he was able to
provide the meaning, but a lot of them he could not. He talked to me and I encouraged him to
start his work on The Basic Buddhist Terms. He is admirable because he must work to
support his family in this busy society, but he has not been affected by vanity or materialism.
On the contrary, despite his tight work schedule and despite his continued commitment to
community and temple activities, he has been spending most of his precious spare time to
research and study the Buddhist Tripitaka in Vietnamese, Chinese and English to compose
and accomplish this Dictionary in a scientific method. He is admirable for his firm effort
because such Buddhist Literary Work would normally need a committee of several Buddhist
intellects and a long period of time to accomplish. Thieän Phuùc himself with tireless effort, has
spent more than 15 years to devote himself in research, study and overcoming a lot of
difficulties to perfectly accomplish this difficult work.
He is also the author of a series of books written in Vietnamese, titled “Buddhism in
Life,” ten volumes, “Buddhism, a religion of Peace, Joy, and Mindfulness,” and “Intimate
Sharings with Parents and Children,” “Fundamentals of Buddhism” in Vietnamese and
English, and “Famous Zen Masters” in Vietnamese and English.
This merit shows us a positive spirit of egolessness and altruism for the sake of Buddhism
and for the benefit of Monks, Nuns and all Buddhist followers.
I am very please to commend and praise the author’s merits for his accomplishment of
this rare religious and cultural work. This is a genuine contribution of his share to the
propagation of the Dharma. I would like to take this opportunity to highly recommend to all
Monks, Nuns, Buddhist practitioners, as well as to any readers of Buddhist texts. With the
hope that each and everyone of you will possess this Vietnamese-English—English-
Vietnamese Dictionary to aid in your deeper study of Buddha-Dharma.

California, November 7th, 2003

Most Venerable Thích Giaùc Nhieân
President of The International Bhiksu
Sangha Buddhist Association
 3154

LÔØI GIÔÙI THIEÄU

Ai trong chuùng ta cuõng ñeàu bieát raèng ñôøi soáng taïi treân ñaát nöôùc naày raát ö laø baän roän vaø
con ngöôøi trong xaõ hoäi naày phaûi chòu nhieàu aùp löïc veà caû vaät chaát laãn tinh thaàn neân ít ai coù
ñöôïc thì giôø ñeå tu taäp hay nghieân cöùu Kinh ñieån. Trong suoát thôøi gian hôn 25 naêm hoaèng
phaùp taïi Hoa Kyø, toâi ñöôïc tröïc tieáp muïc kích tieáp thu nhieàu caùi hay caùi ñeïp trong Ñaïo cuõng
nhö ngoaøi Ñôøi trong ñôøi soáng coäng ñoàng cuûa ngöôøi Vieät. Tuy nhieân, toâi raát ngaïc nhieân vaø
khaâm phuïc, khi ñöôïc xem qua boä Töø Ñieån Phaät Hoïc Vieät-Anh Anh-Vieät cuûa taùc giaû Thieän
Phuùc. Thaät laø ñaùng khen ngôïi vì taùc giaû Thieän Phuùc ñeán Hoa Kyø naêm 1985, quy-y Tam Baûo
vôùi toâi cuøng naêm, nhöng tröôùc ñoù taùc giaû bieát raát ít veà Phaät phaùp. Trong khoaûng nhöõng naêm
1985 hay 1986, trong khi Thieän Phuùc ñang daïy hoïc thieän nguyeän chöông trình Vieät ngöõ ôû
mieàn Nam California, coù raát nhieàu hoïc sinh Phaät töû ñeán hoûi nghóa cuûa caùc töø ngöõ Phaät hoïc.
Moät soá töø Thieän Phuùc bieát, nhöng raát nhieàu töø khoâng bieát. Vì theá taùc giaû coù noùi chuyeän vôùi
toâi veà noãi baên khoaên cuûa mình vaø toâi ñaõ khuyeán khích Thieän Phuùc tieán haønh vieäc taàm caàu
nghieân cöùu naøy. Thaät ñaùng khaâm phuïc vì taùc giaû vöøa ñi laøm ñeå nuoâi soáng gia ñình nôi ñaát
nöôùc queâ ngöôøi maø khoâng ñam meâ vaät chaát nôi choán phuø hoa, ngöôïc laïi vöøa phaûi ñi laøm, laøm
vieäc xaõ hoäi thieän nguyeän vaø Phaät söï, maø Thieän Phuùc vaãn coá gaéng duøng nhöõng thì giôø nhaøn
roãi vaøng ngoïc, taäp trung tö töôûng, vì töông lai Phaät Giaùo, söu taàm, nghieân cöùu Kinh ñieån baèng
tieáng Vieät, tieáng Hoa vaø tieáng Anh, ñeå bieân soaïn moät caùch khoa hoïc vaø hoaøn thaønh Boä Töø
Ñieån Phaät Hoïc Vieät-Anh Anh-Vieät naày. Ñaùng khaâm phuïc vì Boä Töø Ñieån naøy phaûi caàn ñeán
nhieàu nhaø trí thöùc hoïc giaû thaâm hieåu vaán ñeà Phaät Giaùo vaø phaûi maát raát nhieàu thôøi gian môùi
thöïc hieän ñöôïc, song ñaây chæ laø moät ngöôøi nhö taùc giaû Thieän Phuùc, nhieät taâm coá gaéng khoâng
ngöøng, trong thôøi gian khoâng laâu maø hoaøn thaønh myõ maõn. Thieän Phuùc cuõng laø taùc giaû cuûa boä
Ñaïo Phaät Trong Ñôøi Soáng (10 taäp), Ñaïo Phaät An Laïc vaø Tænh Thöùc, Taâm Söï Vôùi Cha Meï vaø
Tuoåi Treû, Phaät Phaùp Caên Baûn (8 taäp saép phaùt haønh) vaø Nhöõng Thieàn Sö Noåi Tieáng (saép phaùt
haønh).
Ñaây laø tinh thaàn tích cöïc, voâ ngaõ, vò tha, vì Ñaïo vaø Ñôøi, vôùi muïc ñích giuùp cho chö Taêng
Ni Phaät töû vaø nhöõng nhaø nghieân cöùu Phaät Giaùo coù taøi lieäu vaø döõ kieän tham khaûo.
Toâi raát haân hoan khen ngôïi vaø taùn döông coâng ñöùc cuûa taùc giaû Thieän Phuùc, ngöôøi ñaõ hoaøn
thaønh coâng trình Vaên hoùa hieám coù vaø xin traân troïng giôùi thieäu ñeán chö Taêng Ni Phaät töû trí
thöùc, hy voïng moãi vò coù moät cuoán Ñaïi Töø Ñieån naày ñeå tham khaûo roäng saâu hôn.
Westminster, November 17th , 2003
Hoøa Thöôïng Thích Giaùc Nhieân
Phaùp Chuû Giaùo Hoäi Phaät Giaùo
Taêng Giaø Khaát Só Theá Giôùi
California—USA
 3155

INTRODUCTION
In 1961, I was assigned as a teacher of biology at Tong Phuoc Hiep High School in Vinh
Long Province. Then, in 1964, I was promoted to the Principal of the same school and stayed
in this position until 1972. During more than a decade there, I had an opportunity to teach and
know a lot of outstanding students in town, Mr. Tran Ngoc, AKA Ngoc-Em Tran, was one of
the best students of mine. During his seven years in High School, Mr. Ngoc-Em showed to be
eminent with his academic achievement. He always received monthly recognitions from the
Principal and yearly awards at the end of each school year.
After more than 30 years living oversea, in April 2003, when I had a chance to form
Oversea Tong Phuoc Hiep Alumni Association, I reunited with a lot of my students. I was so
glad that a lot of my students were so successful from all over the world. What surpirsed me
the most was the achievement of a student named Tran Ngoc-Em with the Buddhist name
“Thien Phuc”, an excellent student in Math in High School 40 years ago, but he is so
successful in publishing books in Buddhism. I was so glad and so proud to participate in the
Proofreading Committee for his Vietnamese-English Buddhist Dictionary. I personally
believe that this is one of the most helpful Vietnamese-English Buddhist Dictionary for
Buddhists abroad.
Once again, in mid 2007, Thien Phuc asked me to help with proofreading for his will-be
published English-English-Vietnamese Buddhist Dictionary. I am so proud to participate in
proofreading for this very helpful work. The dictionary has more than 5,200 pages with so
many Buddhist terms and phrases that are extremely helpful for Buddhist readers to deepen
their knowledge in Buddhism.
My personal congratulation to Thien Phuc and I am not only very proud to see the
excellent achievement of one of my former students, but I am also very please to praise him
for his accomplishment of this rare religious and cultural work. This is an exceptional
contribution of his share to the propagation of the Buddha-dharma. I would like to take this
opportunity to sincerely recommend this work to all Buddhists, especially lay Buddhists with
the hope that this work can help aid your knowledge in Buddhism and make it easier for your
way of cultivation.

California, September 10, 2007

Dao Khanh Tho
Former Principal of Tong Phuoc Hiep HS
Vinhlong Province-South Vietnam
 3156

LÔØI GIÔÙI THIEÄU

Vaøo naêm 1961 toâi ñöôïc boå nhieäm veà laøm Giaùo sö Vaïn Vaät taïi tröôøng Trung Hoïc Toáng
Phöôùc Hieäp, tænh Vónh Long. Sau ñoù, vaøo naêm 1964, toâi ñöôïc boå nhieäm vaøo chöùc vuï Hieäu
Tröôûng tröôøng Trung Hoïc Toáng Phöôùc Hieäp cho ñeán naêm 1972. Trong gaàn hôn moät thaäp nieân
phuïc vuï taïi ñaây, toâi coù cô hoäi daïy vaø ñöôïc bieát raát nhieàu hoïc sinh xuaát saéc trong thò xaõ, maø
anh Traàn Ngoïc-Em laø moät trong nhöõng hoïc troø xuaát saéc naày. Trong suoát baûy naêm trung hoïc,
anh Ngoïc-Em ñaõ toû ra raát xuaát saéc vaø luoân nhaän giaáy khen haèng thaùng cuûa Hieäu Tröôûng,
cuõng nhö laõnh thöôûng moãi cuoái naêm.
Sau hôn 30 naêm soáng nôi haûi ngoaïi, vaøo naêm 2003, do duyeân laønh taïi California, toâi ñaõ
thaønh laäp Hoäi AÙi Höõu Cöïu Hoïc Sinh Toáng phöôùc Hieäp, nhôø ñoù maø toâi ñaõ gaëp laïi raát nhieàu
hoïc sinh cuõ cuûa toâi. Toâi raát haõnh dieän khi thaáy raát nhieàu hoïc sinh cuõ cuûa toâi nay ñaõ thaønh
coâng khaép nôi treân theá giôùi. Nhöng ñieàu ñaùng ngaïc nhieân nhaát cuûa toâi laø coù moät em hoïc sinh
xuaát saéc tröôùc kia raát gioûi veà moân Toaùn, maø baây giôø laïi raát thaønh coâng trong vieäc vieát vaø xuaát
baûn nhieàu boä saùch veà Ñaïo Phaät vôùi Phaùp danh laø Thieän Phuùc. Cuøng naêm 2003, toâi voâ cuøng
sung söôùng vaø haõnh dieän ñöôïc tham döï vaøo Tieåu Ban Duyeät Ñoïc boä Töø Ñieån Phaät Hoïc Vieät-
Anh cuûa anh Thieän Phuùc. Rieâng toâi thì toâi tin raèng ñaây laø moät trong nhöõng boä Töø Ñieån Phaät
Hoïc coù raát nhieàu lôïi ích cho Phaät töû nôi haûi ngoaïi.
Laàn nöõa, vaøo giöõa naêm 2007, anh Thieän Phuùc laïi môøi toâi tham döï vaøo Tieåu Ban Duyeät
Ñoïc cho boä Töø Ñieån Phaät Hoïc Anh-Anh-Vieät seõ ñöôïc xuaát baûn trong moät ngaøy gaàn ñaây. Toâi
voâ cuøng sung söôùng ñöôïc goùp phaàn vaøo taùc phaåm thaät höõu ích naày.
Rieâng caù nhaân toâi, toâi xin chuùc möøng anh Thieän Phuùc. Toâi raát haõnh dieän nhìn thaáy ñöôïc
thaønh quaû xuaát saéc cuûa moät anh cöïu hoïc sinh cuûa mình, maø Toâi heát söùc haân hoan taùn döông
söï thaønh töïu cuûa taùc giaû Thieän Phuùc veà söï hoaøn thaønh coâng trình toân giaùo vaø vaên hoùa hieám
coù naày. Ñaây laø söï coáng hieán heát söùc ñaëc bieät cuûa anh Thieän Phuùc trong coâng cuoäc truyeàn baù
Phaät Phaùp. Toâi xin traân troïng giôùi thieäu ñeán chö Phaät töû trí thöùc, nhaát laø caùc Phaät töû taïi gia,
hy voïng moãi vò coù ñöôïc moät boä Ñaïi Töø Ñieån naày ñeå tham khaûo roäng saâu hôn, hanh thoâng hôn
trong vieäc tu haønh.

California, ngaøy 10 thaùng 9, 2007

Ñaøo Khaùnh Thoï
Cöïu Hieäu Tröôûng
Tröôøng TH Toáng Phöôùc Hieäp-Vónh Long
 3157

PREFACE
This book is not an ordinary English-Vietnamese or Vietnamese-English Dictionary, nor
is this a book of Total Buddhist Terminology. This is only a booklet that compiles of some
basic Buddhist terms, Buddhist related terms, or terms that are often seen in Buddhist texts
with the hope to help Vietnamese Buddhists understand more Buddhist essays written in
English or Buddhist Three Baskets translated into English from either Pali or Sanscrit.
Buddha teachings taught by the Buddha 26 centuries ago were so deep and so broad that it’s
difficult for any one to understand thoroughly, even in their own languages. Beside, there are
no absolute English or Vietnamese equivalents for numerous Pali and Sanskrit words. It’s
even more difficult for Vietnamese people who have tried to read Vietnamese texts partly
translated from the Chinese Mahayana without making a fallacious interpretation. As you
know, Buddhist teaching and tradition have deeply rooted in Vietnamese society for at least
20 centuries, and the majority of Vietnamese, in the country or abroad, directly or indirectly
practice Buddha teachings. Truly speaking, nowadays Buddhist or Non-Buddhist are
searching for Buddhist text books with the hope of expanding their knowledge and improving
their life. For these reasons, until an adequate and complete Buddhist Dictionary is in
existence, I have temerariously tried to compile some of most useful Buddhist terms and
Buddhist related terms which I have collected from reading Buddhist English texts during the
last fifteen years. I agree that there are surely a lot of deficiencies and errors in this booklet
and I am far from considering this attempt as final and perfect; however, with a wish of
sharing the gift of truth, I am not reluctant to publish and spread this booklet to everyone.
Besides, the Buddha taught: “Among Dana, the Dharma Dana or the gift of truth of Buddha’s
teachings is the highest of all donations on earth.”
Once again, I hope that this booklet is helpful for those who want to know more about the
truth of all nature and universe. As I mentioned above, this is not a completely perfect work,
so I would very much appreciate and open for any comments and suggestions from the
learned as well as from our elderly.
Last but not least, the author would like first to respectfully offer this work to the Triratna,
and secondly to demit the good produced by composing this book to all other sentient beings,
universally, past, present and future. Hoping everyone can see the real benefit of the
Buddha’s teachings, and hoping that some day every sentient being will be able to enter the
Pure Land of Amitabha.
Thieän Phuùc
 3158

LÔØI TÖÏA
Ñaây khoâng phaûi laø moät quyeån Töï Ñieån Anh-Vieät Vieät-Anh bình thöôøng, ñaây cuõng khoâng
phaûi laø Toaøn Taäp Danh Töø Phaät Giaùo. Ñaây chæ laø moät quyeån saùch nhoû goàm nhöõng töø ngöõ
Phaät giaùo caên baûn, nhöõng töø coù lieân heä ñeán Phaät giaùo, hay nhöõng töø thöôøng hay gaëp trong
nhöõng baøi kinh Phaät, vôùi hy voïng giuùp nhöõng Phaät töû Vieät Nam tìm hieåu theâm veà nhöõng baøi
luaän Phaät giaùo baèng Anh ngöõ, hoaëc tìm hieåu Kinh Taïng Anh ngöõ ñöôïc dòch sang töø tieáng
Phaïn Pali hay Sanskrit. Ñöùc Phaät ñaõ baét ñaàu thuyeát giaûng Phaät phaùp 26 theá kyû veà tröôùc maø
giaùo lyù thaät laø thaäm thaâm raát khoù cho baát cöù ai trong chuùng ta thaáu trieät, duø baèng chính ngoân
ngöõ cuûa chuùng ta. Ngoaøi ra, khoâng coù töø ngöõ töông ñöông Vieät hay Anh naøo coù theå loät traàn
ñöôïc heát yù nghóa cuûa nhieàu töø ngöõ Phaïn Pali vaø Sanskrit. Laïi caøng khoù hôn cho ngöôøi Vieät
chuùng ta traùnh nhöõng dieãn dòch sai laàm khi chuùng ta ñoïc nhöõng kinh ñieån ñöôïc Vieät dòch töø
nhöõng kinh ñieån Ñaïi thöøa cuûa Trung quoác. Nhö quyù vò ñaõ bieát, giaùo lyù vaø truyeàn thoáng Phaät
giaùo ñaõ aên saâu vaøo xaõ hoäi Vieät Nam chuùng ta töø 20 theá kyû nay, vaø ña phaàn ngöôøi Vieät chuùng
ta trong quoác noäi cuõng nhö taïi haûi ngoaïi ñeàu tröïc tieáp hay giaùn tieáp thöïc haønh Phaät phaùp.
Thaät tình maø noùi, ngaøy nay Phaät töû hay khoâng Phaät töû ñeàu ñang tìm toøi hoïc hoûi giaùo lyù naày
nhöõng mong môû mang vaø caûi thieän cuoäc soáng cho chính mình. Vì nhöõng lyù do ñoù, cho ñeán khi
naøo coù ñöôïc moät boä Töø Ñieån Phaät Hoïc hoaøn chænh, toâi ñaõ maïo muoäi bieân soaïn nhöõng töø ngöõ
thöôøng duøng Phaät giaùo cuõng nhö nhöõng töø ngöõ lieân heä vôùi Phaät giaùo trong suoát hôn möôùi laêm
naêm qua. Ñoàng yù laø coù raát nhieàu loãi laàm vaø sai soùt trong quyeån saùch nhoû naày vaø coøn laâu laém
quyeån saùch naày môùi ñöôïc xem laø hoaøn chænh, tuy nhieân, vôùi öôùc mong chia xeû chaân lyù, chuùng
toâi ñaõ khoâng ngaàn ngaïi cho xuaát baûn vaø truyeàn baù quyeån saùch naày ñeán tay moïi ngöôøi. Hôn
nöõa, chính Ñöùc Töø Phuï ñaõ töøng daïy: “Trong phaùp Boá Thí, boá thí Phaùp hay boá thí moùn quaø
chaân lyù Phaät phaùp laø caùch cuùng döôøng cao tuyeät nhöùt treân ñôøi naày.”
Moät laàn nöõa, Hy voïng quyeån saùch nhoû naày seõ giuùp ích cho nhöõng ai muoán tìm bieát theâm
veà chaân lyù thöïc taùnh vaïn höõu. Nhö ñaõ noùi treân, ñaây khoâng phaûi laø moät taùc phaåm hoaøn chænh,
vì theá chuùng toâi chaân thaønh caûm taï söï chæ daïy cuûa chö hoïc giaû vaø caùc baäc cao minh.
Cuoái cuøng, taùc giaû cung kính cuùng döôøng leân ngoâi Tam Baûo, vaø xin thaønh kính hoài höôùng
taát caû coâng ñöùc naày ñeán chuùng sanh muoân loaøi trong quaù khöù, hieän taïi vaø vò lai. Nhöõng mong
ai naáy ñeàu thaáy ñöôïc söï lôïi laïc cuûa Phaät phaùp, ñeå moät ngaøy khoâng xa naøo ñoù, phaùp giôùi
chuùng sanh ñoàng vaõng sanh Cöïc Laïc.
Thieän Phuùc
 3159

Acknowledgements
First, I would like to take this opportunity to thank Most Venerable Thích Giaùc Nhieân for
encouraging me to start this project, providing me with Tripitaka in English version and other
books of Buddhist doctrines, and reviewing my work. Beside, Most Venerable Thích Giaùc
Nhieân also takes his time to sit down and explain to me Buddhist terms which I don’t know.
Secondly, I want to take this opportunity to thank Most Ven. Dr. Thích Quaûng Lieân, Most
Ven. Dr Claude Ware, Most Ven. Thích Chôn Thaønh, Most Ven. Thích Giaùc Löôïng, Most
Ven. Thích Nguyeân Ñaït, Most Ven. Thích Haïnh Ñaïo, Most Ven. Thích Giaùc Ngoä, Most Ven.
Thích Giaùc Traøng, Most Ven. Thích Giaùc Toaøn, Most Ven. Thích Giaùc Tueä, Most Ven. Thích
Minh Thieän, Ven. Prof. Thích Chôn Minh, Ven. Thích Minh Maãn, Ven. Thích Nguyeân Trí,
Ven. Thích Quaûng Thanh, Ven. Thích Giaùc Só, Ven. Thích Minh Thaønh, Ven. Thích Minh
Ñaït, Ven. Thích Minh Nhaân, Ven. Thích Minh Nghò, Ven. Thích Minh AÅn, Ven. Thích Minh
Hieàn, Ven. Thích Voâ Ñaït, Ven. Thích Minh Ñònh, Ven. Thích Minh Thoâng, Bhikhunis Thích
Nöõ Dieäu Laïc, Thích Nöõ Dieäu Nguyeät, Thích Nöõ Dieäu Hoùa, and Thích Nöõ Tònh Hieàn, Thích
Nöõ Dieäu Ñaïo, Thích Nöõ Dieäu Minh, Thích Nöõ Lieân Dung, Thích Nöõ Tònh Lieân, Thích Nöõ
Nhö Haïnh, and Thích Nöõ Nhaãn Lieân, Prof. Nghieâm Phuù Phaùt, Prof. Löu Khoân, Prof. Andrew
J. Williams, Ms. Sonia Brousseau, Ms. Sheila Tröông, Ms. Nguyeãn Thò Kim Ngaân, Mr.
Nguyeãn Minh Laân, Minh Haïnh, Hueä Ñöùc, Böûu Ñöùc, Mr. And Mrs. Vaïn Voõ and Hoaøng
Khuyeân, Mr. And Mrs. Quaûng Taâm and Minh Chính, Minh Chaùnh, Taâm Nghóa, Thieän Vinh,
and Dieäu Haûo for their kind support and encouragement which have helped me overcome
difficulties along every step of composing this book. They have set aside their precious time
to review and proofread the draft, correct errors and offer me with invaluable advice to
improve this work. I also would like to take this chance to send my special thanks to all my
good spiritual advisors and friends, especially Ms. Nguyeãn Thò Ngoïc Vaân, and Former
Principals of Tong Phuoc Hiep High School, Mr. Ñaøo Khaùnh Thoï, and Mrs. Voõ Thò Ngoïc
Dung who have provided extremely helpful advice, guidance and ideas.
I would also like to express my special gratitude to my family for all their support.
Without their support, this work can not be accomplished.
Next, I would like to take this opportunity to thank the proof-reading committee for their
hard work, especially Upasika Nguyeãn thò Ngoïc Vaân for her extraordinary efforts to complete
this extremely difficult assignment.
Last but not least, I would respectfully like to dedicate all merits and virtues derived from
this work to all sentient beings throughout the six paths in the Dharma Realms to rebirth in the
Amitabha Pure Land.
Anaheim, California
November 2007
Thieän Phuùc
 3160

Caûm Taï
Tröôùc nhaát, taùc giaû xin chaân thaønh caûm taï Hoøa Thöôïng Thích Giaùc Nhieân ñaõ khuyeán khích
taùc giaû töø nhöõng ngaøy ñaàu khoù khaên cuûa coâng vieäc bieân soaïn. Hoøa Thöôïng ñaõ cung caáp Anh
Taïng cuõng nhö nhöõng saùch giaùo lyù Phaät giaùo khaùc. Ngoaøi ra, Ngaøi coøn daønh nhieàu thì giôø quí
baùu coi laïi baûn thaûo vaø giaûng nghóa nhöõng töø ngöõ khoù hieåu. Keá thöù, taùc giaû cuõng xin chaân
thaønh caûm taï Hoøa Thöôïng Tieán Só Thích Quaûng Lieân, Hoøa Thöôïng Tieán Só Claude Ware,
Hoøa Thöôïng Thích Chôn Thaønh, Hoøa Thöôïng Thích Giaùc Löôïng, Hoøa Thöôïng Thích Nguyeân
Ñaït, Hoøa Thöôïng Thích Haïnh Ñaïo, Hoøa Thöôïng Thích Giaùc Ngoä, Hoøa Thöôïng Thích Giaùc
Traøng, Hoøa Thöôïng Thích Giaùc Toaøn, Hoøa Thöôïng Thích Giaùc Tueä, Hoøa Thöôïng Thích Minh
Thieän, vaø Thöôïng Toïa G.S. Thích Chôn Minh ñaõ khuyeán taán trong nhöõng luùc khoù khaên,
Thöôïng Toïa Thích Minh Maãn, Thích Nguyeân Trí, Thích Quaûng Thanh, Thích Giaùc Só, Thích
Minh Thaønh, Thích Minh Ñaït, Thích Minh Nhaân, Thích Minh Nghò, Thích Minh AÅn, Thích
Minh Hieàn, Thích Voâ Ñaït, Thích Minh Ñònh, caùc Sö Coâ Thích Nöõ Dieäu Laïc, Thích Nöõ Dieäu
Nguyeät, Thích Nöõ Dieäu Hoùa, Thích Nöõ Tònh Hieàn, Thích Nöõ Dieäu Ñaïo, Thích Nöõ Dieäu Minh,
Thích Nöõ Lieân Dung, Thích Nöõ Tònh Lieân, Thích Nöõ Nhö Haïnh, vaø Thích Nöõ Nhaãn Lieân ñaõ
khuyeán khích taùc giaû vöôït qua nhöõng khoù khaên trôû ngaïi. Moät soá ñaõ khoâng ngaïi thì giôø quí baùu
duyeät ñoïc phaàn Vieät ngöõ nhö Giaùo Sö Löu Khoân, Giaùo Sö Nghieâm Phuù Phaùt, Giaùo Sö
Andrew J. Williams, Sonia Brousseau, Sheila Tröông, Nguyeãn thò Kim Ngaân, Nguyeãn Minh
Laân, Minh Haïnh, Hueä Ñöùc, Böûu Ñöùc, Vaïn Voõ, Hoaøng Khuyeân, Quaûng Taâm, Minh Chính,
Minh Chaùnh, Taâm Nghóa, Thieän Vinh, vaø Dieäu Haûo ñaõ duyeät ñoïc töøng phaàn trong taùc phaåm
naày. Taùc giaû cuõng xin chaân thaønh caûm taï coâ Nguyeãn Thò Ngoïc Vaân, cuøng quí Thaày Coâ Cöïu
Hieäu Tröôûng Tröôøng Trung Hoïc Toáng Phöôùc Hieäp, OÂng Ñaøo Khaùnh Thoï vaø Coâ Voõ Thò Ngoïc
Dung ñaõ taän tình giuùp ñôû veà tinh thaàn laãn vaät chaát.
Taùc giaû cuõng chaân thaønh caûm taï toaøn theå gia ñình ñaõ tích cöïc yeåm trôï. Khoâng coù söï yeåm
trôï naày, chaéc chaén boä saùch naày khoâng theå naøo hoaøn thaønh myõ maõn ñöôïc.
Keá ñeán taùc giaû xin thaønh thaät caûm ôn söï coá gaéng taän tuïy cuûa ban duyeät ñoïc, ñaëc bieät laø
nhöõng coá gaéng vöôït böïc cuûa Ñaïo höõu Nguyeãn thò Ngoïc Vaân trong coâng vieäc cöïc kyø khoù khaên
naày.
Cuoái cuøng, taùc giaû xin thaønh kính hoài höôùng coâng ñöùc naày ñeán phaùp giôùi chuùng sanh
trong saùu ñöôøng phaùp giôùi seõ ñöôïc vaõng sanh Tònh Ñoä.

Anaheim, California
Thaùng 11, naêm 2007
Thieän Phuùc
 3161

Note To Our Readers

This booklet is a collection of Buddhist, Buddhist-related terms, and terms that are
often seen in Buddhist texts, written in both Vietnamese and English. Like I said in
the Preface, this is not a Total and Complete Buddhist Dictionary; however, with a
wish of share, I hope that all of you will find this a useful and helpful booklet for you
to broaden knowledge on Buddhism

Thieän Phuùc

Lôøi ghi chuù ñeán chö ñoäc giaû

Quyeån saùch nhoû naày chæ laø moät taäp hôïp caùc töø ngöõ Phaät giaùo, caùc töø ngöõ coù lieân
quan ñeán Phaät giaùo, vaø caùc töø ngöõ thöôøng ñöôïc tìm thaáy trong caùc saùch giaùo khoa
Vieät Anh Phaät giaùo. Nhö treân ñaõ noùi, ñaây khoâng phaûi laø boä töø ñieån hoaøn haûo; tuy
nhieân, vôùi taâm nguyeän seû chia, toâi mong raèng quí vò seõ tìm thaáy nôi boä saùch naày
nhöõng ñieàu boå ích cho vieäc môû roäng kieán thöùc veà Phaät giaùo cuûa mình.

Thieän Phuùc
 3162

This work is respectfully dedicated to the Three Jewels, to my Original Master,

Most Venerable Thích Giaùc Nhieân, to my deceased parents Mr. Leâ Vaên Thuaän and
Mrs. Traàn Thò Söûu, to my mother and father-in-law Mr. Taân Ngoïc Phieâu and Mrs
Traàn thò Phaøn. This work is also dedicated to my wife Töông Thuïc and children Thanh
Phuù, Thanh Myõ and Thieän Phuù, my longlife best friends for their enormous supports. I
am enormously grateful to my friend, Chieáu Taâm Benjamin Nguyeãn, who helped
typed, and retyped the work.

Xin thaønh kính cuùng döôøng taùc phaàm naày leân ngoâi Tam Baûo, keá thöù cuùng döôøng
leân Thaày Boån Sö, Hoøa Thöôïng Thích Giaùc Nhieân, Phaùp Chuû Giaùo Hoäi Phaät Giaùo
Taêng Giaø Khaát Só Theá Giôùi, keá thöù laø cuùng döôøng ñeán cha meï quaù vaõng laø oâng Leâ
Vaên Thuaän vaø baø Traàn Thò Söûu, nhaïc phuï vaø nhaïc maãu laø oâng Taân Ngoïc Phieâu vaø baø
Traàn thò Phaøn. Toâi cuõng xin kính taëng taùc phaåm naày ñeán hieàn phuï Töông Thuïc, vaø caùc
con Thanh Phuù, Thanh Myõ, Thieän Phuù, cuõng nhö ngöôøi baïn Chieáu Taâm Benjamin
Nguyeãn ñaõ giuùp ñaùnh maùy ñi ñaùnh maùy laïi vaø söûa chöõa nhöõng trôû ngaïi kyõ thuaät.
 3163

Note on Language and Abbreviations

(A) Languages: (B) Abbreviations

Ch : Chinese B.C. : Before Christ (tröôùc Taây Lòch)

Jap : Japanese A.D. : Anno Domini (sau Taây Lòch)
Kor: Korean e.g. : For example
P : Pali i.e. : For example
Tib : Tibetan a : Adjective
Viet: Vietnamese n : Noun
n.pl : Noun Plural
v : Verb

Words or Phrases that are used interchangeably.

Nhaân = Nhôn (nghóa laø ngöôøi) Chöôûi=Chöûi
Nhaát = Nhöùt (nghóa laø moät) Naày= Naøy
Nhaät = Nhöït (nghóa laø ngaøy) Dharma (skt)=Dhamma (p)
Yeát = Kieát Karma (skt)=Kamma (p)
Xaûy = Xaåy Sutra (skt)=Sutta (p)

Other signs of reference.

** These two stars mean that the term has adequate meaning itself; however, if
you wish to obtain further details, you can refer to the term or terms mentioned
behind these two stars.
 3164

Advisory Committee

1. Most Venerable Dr. Thích Quaûng Lieân, Ph.D.

2. Most Venerable Thích Giaùc Nhieân
3. Most Venerable Thích Chôn Thaønh
4. Most Venerable Thích Giaùc Löôïng
5. Most Venerable Thich AÂn Hueä---Dr. Claude Ware, Ph.D.

Proofreading Committee

I. English:

1. Prof. Andrew J. Williams, Ph.D., Australia.

2. Ms. Sonia Brousseau, M.F.C.C., Canada.

II. Vietnamese and English:

1. Ñ.Ñ. Thích Minh Ñaït

2. Ñ.Ñ. Thích Minh Nghò
3. Ñ. Ñ. Thích Minh Nhaân
4. S.C. Thích Nöõ Dung Lieân
5. S.C. Thích Nöõ Tònh Lieân
6. S.C. Thích Nöõ Nhaãn Lieân
7. S.C. Thích Nöõ Nhö Haïnh
8. Prof. Nghieâm Phuù Phaùt
9. Mr. Nguyeãn Minh Laân
10. Ms. Nguyeãn Thò Kim Ngaân
11. Ms. Sheila Tröông
12. Mr. Ñaøo Khaùnh Thoï
13. Mrs. Voõ Thò Ngoïc Dung
14. Mr. Minh Chaùnh Nguyeãn T. Lieâm
15. Mrs. Dieäu Haûo Ann Phaïm
16. Mr. Böûu Ñöùc Traàn Ngoïc Traùc
17. Mrs. Thanh Khai Tieâu Quí Hueâ
18. Ms. Chôn Laïc Höông Nguyeãn T. Mai
19. Ms. Dieäu An Trònh Hoaøi Thu
 3165

20. Ms. Dieäu Haûi Nguyeãn T. Lieân

21. Ms. Dieäu Thanh Hoaøng T. Kim Thanh
22. Ms. Nhöït Haïnh Löông K. Ngoïc Haân
23. Ms. Thaûo Ngoïc Nguyeãn H. Thaûo
24. Mr. Thieän Ñaïo Vöông Bình
25. Mr. Thieän Lôïi Tyler Hoà
26. Mr. Thieän Duyeân Leâ Loäc Sanh
27. Ms. Tín Ngoïc Vöông Thò Tuyeát
28. Mr. Phuùc Tueä Nguyeãn Hueâ
29. Ms. Dieäu Hieáu Jennifer Nguyeãn
30. Mr. Nguyeãn Vaên Caân
31. Mr. Thieän Giaùc Traàn Thanh Toøng
32. Taâm Minh Haïnh Voõ Minh Theá.
33. Nguyeãn Thò Ngoïc Vaân.
34. Taâm Tinh Caàn Lee Wilson
35. Hueä Ñöùc Laâm Xuaân Huy
36. Minh Haïnh
37. Phaïm Ngoïc Mai
38. Thieän Höõu
39. Phaïm thò Kim Phöôïng.

III. Sanskrit/Pali—Phaïn & Ba Li

1. Phaïm Kim Khaùnh

2. Leâ Thò Söông (who passed away before the print of this work. May
she rest in peace in the Buddha Land and attain the Buddhahood
there).
 3166

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 3167

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 3168

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49. What Buddhists Believe, Most Venerable Dr. K. Sri Dhammananda: 1987.

50. A Comprehensive Manual of Abhidharma, Bhikkhu Bodhi: 1993.

 3169

51. What The Buddha Taught, Walpola Rahula: 1959.

52. The Story of Buddha, Jonathan Landaw: 1978.

53. Religions of The Wolrd, Lewis M. Hopfe: 1983.

54. Thieàn Sö Vieät Nam, Hoøa Thöôïng Thích Thanh Töø: 1972.

55. The Holy Teaching Of Vimalakirti, Robert A.F. Thurman: 1976.

56. In This Very Life, Sayadaw U Pandita: 1921.

57. The Essentials of Buddhist Philosophy, Junjiro Takakusu, 1947.

58. The Essence of Buddhism, Daisetz Teitaro Suzuki, 1947.

59. The Vimalakirti Nirdesa Sutra, translated by Charles Luk, 1972.

60. Chôn Lyù, Toân Sö Minh Ñaêng Quang, 1946.

61. Kinh Thuû Laêng Nghieâm, Hoøa Thöôïng Thích Töø Quang, 1948.

62. Kinh Thuû Laêng Nghieâm, Taâm Minh Leâ Ñình Thaùm, 1961.

63. Kinh Thuû Laêng Nghieâm, Trí Ñoä vaø Tueä Quang, 1964.

64. Phaät Lyù Caên Baûn, Hoøa Thöôïng Thích Huyeàn Vi, 1973.

65. Phaùp Moân Toïa Thieàn, Hoøa Thöôïng Thích Giaùc Nhieân, 1960.

66. Con Ñöôøng Thoaùt Khoå, W. Rahula, dòch giaû Thích Nöõ Trí Haûi, 1958.

67. Tònh Ñoä Thaäp Nghi Luaän, Hoøa Thöôïng Thích Thieàn Taâm, 1962.

68. Töù Thaäp Nhò Chöông Kinh, Cö Só Nguyeãn Vaên Höông, 1951.
 3170

69. Ñöôøng Vaøo AÙnh Saùng Ñaïo Phaät, Tònh Maëc, 1959.

70. Nhôn Quaû, Nghieäp vaø Luaân Hoài, Hoøa Thöôïng Thích Thieän Hoa, 1960.

71. The Method of Zen, Eugen Herrigel, 1960.

72. Vieät Nam Danh Lam Coå Töï, Voõ Vaên Töôøng, 1992.

73. The Three Pillars of Zen, Roshi Philip Kapleau, 1912.

74. Vì Sao Tin Phaät, K. Sri Dhammananda, dòch giaû Thích Taâm Quang, 1998.

75. Introduction To Tantra, Lama Thubten Yeshe, 1935.

76. Buddha and Gospel of Buddhism, Ananda K. Coomaraswamy, 1974.

77. Mahayana Buddhism, Beatrice Lane Suzuki, 1969.

78. Pheùp Laï Cuûa Söï Tænh Thöùc, Hoøa Thöôïng Thích Nhaát Haïnh, 1975.

79. Ba Vaán Ñeà Troïng Ñaïi Trong Ñôøi Tu, Hoøa Thöôïng Thích Thanh Töø, 1997.

80. Zen Buddhism and Psychoanalysis, D.T. Suzuki and Richard De Martino, 1960.

81. Laù Thö Tònh Ñoä, Ñaïi Sö AÁn Quang, dòch giaû Hoøa Thöôïng Thích Thieàn Taâm,
1956.

82. Lieân Toâng Thaäp Tam Toå, Hoøa Thöôïng Thích Thieàn Taâm, 1956.

83. Studies in The Lamkavatara Sutra, D.T. Suzuki, 1930.

84. Buddhism Explained, Bhikkhu Khantipalo, 1973.

85. Khaûo Nghieäm Duy Thöùc Hoïc, Hoøa Thöôïng Thích Thaéng Hoan, 1987.

86. Kinh Phaùp Baûo Ñaøn, Hoøa Thöôïng Thích Thanh Töø, 1992.
 3171

87. Thö Göûi Ngöôøi Hoïc Phaät, Thöôïng Toïa Thích Haûi Quang, 1998.

88. Buddhism: Its Essence and Development, Edward Conze, 1951.

89. An Introduction To Zen Buddhism, D.T. Suzuki, 1934.

90. The Tibetan Book Of The Dead, Guru Rinpoche according to Karma Lingpa,
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91. Kinh Öu Baø Taéc Giôùi, Sa Moân Thích Quaûng Minh, 1957.

92. Philosophy and Psychology in The Abhidharma, Herbert V. Guenther, 1957.

93. Sixth Patriarch’s Sutra, Tripitaka Master Hua, 1971.

94. Thieàn Luaän, 3 vols, D.T. Suzuki, dòch giaû Truùc Thieân, 1926.

95. In This Very Life, Sayadaw U. Pandita, 1921.

96. Twenty-Five Hundred Years of Buddhism, P.V. Bapat, 1959.

97. Phaät Hoïc Tinh Yeáu, 3 vols., Hoøa Thöôïng Thích Thieàn Taâm, 1965.

98. Phaät Vaø Thaùnh Chuùng, Cao Höõu Ñính, 1936.

99. Liberation In The Palm Of Your Hand, Pabongka Rinpoche, 1991.

100. The Zen Doctrine of No Mind, D.T. Suzuki, 1949.

101. The Tibetan Book of Living and Dying, Sogyal Rinpoche, 1992.

102. AÂn Ñöùc Phaät, Cö Só Huyønh Thanh Long, 1962.

103. Insight Meditation, Joseph Goldstein, 1993.

104. Ñaïi Taïng Kinh Nhaäp Moân, Haùn dòch Thích Haûi AÁn vaø Thích Nguyeän
Quyûnh, Vieät dòch Thích Vieân Lyù, 1999.
 3172

105. The Experience of Insight, Joseph Goldstein, 1976.

106. It’s Easier Than You Think, Sylvia Boorstein, 1995.

107. Journey Without Goal, Chogyam Trungpa, 1981.

108. A Glossary of Buddhist Terms, A.C. March, 1937.

109. Early Madhyamika In India and China, Richard H. Robinson, 1967.

110. Hinayana and Mahayana, R. Kimura, 1927.

111. The Elements of Zen, David Scott and Tony Doubleday, 1992.

112. The Buddhist Catechism, Henry S. Olcott, 1903.

113. Ñaïo Phaät Vôùi Con Ngöôøi, Hoøa Thöôïng Thích Taâm Chaâu, 1953.

114. Kinh Phaät Thuyeát A Di Ñaø, Haùn dòch Cöu Ma La Thaäp, Vieät dòch Cö Só
Tueä Nhuaän, 1951.

115. Löôïc Söû Phaät Giaùo AÁn Ñoä, Hoøa Thöôïng Thích Thanh Kieåm, 1963.

116. The Diamond Sutra and The Sutra Of Hui-Neng, A.F. Price and Wong
Mou-Lam, 1947.
117. Göông Saùng Ngöôøi Xöa, Hoøa Thöôïng Thích Huyeàn Vi, 1974.

118. Wherever You Go, There You Are, Jon Kabat Zinn, 1994.

119. Zen In The Art Of Archery, Eugen Herrigel, 1953.

120. Phaät Giaùo Thaùnh Ñieån, Cö Só Thaùi Ñaïm Lö, Taiwan 1953.

121. Phaät Giaùo Thaùnh Kinh, Cö Só Döông Tuù Haïc, Taiwan 1962, Vieät dòch
Hoøa Thöôïng Thích Trí Nghieâm, 1963.

122. Phaät Hoïc Tinh Hoa, Nguyeãn Duy Caàn, 1964.

 3173

123. Phaät Phaùp, Hoøa Thöôïng Minh Chaâu, Hoøa Thöôïng Thieân AÂn, Hoøa
Thöôïng Chôn Trí, Hoøa Thöôïng Ñöùc Taâm, 1964.

124. Phaät Giaùo Cöông Yeáu, Vieät dòch Sa Moân Hieån Chôn, 1929.

125. Calm and Insight, Bhikkhu Khantipalo, 1981.

126. Rebirth as Doctrine and Experience, Francis Story, 1975.

127. Möôøi Vò Ñeä Töû Lôùn Cuûa Phaät, Tinh Vaân Phaùp Sö, Vieät dòch Haïnh Cô,
1994.

128. Kinh Döôïc Sö, Haùn dòch Huyeàn Trang, Vieät dòch Hoøa Thöôïng Thích
Huyeàn Dung, 1949.

129. Luaän Baûo Vöông Tam Muoäi, Sa Moân Dieäu Hieäp, Vieät dòch Minh Chaùnh.

130. Kinh Phaùp Böûu Ñaøn, Hoøa Thöôïng Thích Töø Quang, 1942.

131. Milinda Vaán Ñaïo vaø Kinh Na Tieân Tyø Kheo, Hoøa Thöôïng Thích Minh
Chaâu, 1964.

132. How To Get From Where You Are To Where You Want To Be, Cheri
Huber, 2000.

133. Luaän Thaønh Duy Thöùc, Hoøa Thöôïng Thích Thieän Sieâu, 1995.

134. Kinh Ñòa Taïng, Hoøa Thöôïng Thích Trí Thuû.

135. Kim Cang Giaûng Giaûi, Hoøa Thöôïng Thích Thanh Töø, 1992.

136. Kinh Phaùp Baûo Ñaøn, Cö Só Toâ Queá, 1946.

137. Kinh Phaùp Baûo Ñaøn, Mai Haïnh Ñöùc, 1956.

138. Caùc Toâng Phaùi Ñaïo Phaät, Ñoaøn Trung Coøn.

 3174

139. Söï Tích Phaät A Di Ñaø, 7 Vò Boà Taùt vaø 33 Vò Toå Sö, Traàn Nguyeân Chaån,
1950.

140. Na Tieân Tyø Kheo, Cao Höõu Ñính, 1970.

141. Phaùp Moân Tònh Ñoä Thuø Thaéng, Hoøa Thöôïng Thích Haân Hieàn, 1991.

142. Tam Kinh Tònh Ñoä, Hoøa Thöôïng Thích Trí Thuû.

143. The Life of Buddha, Edward J. Thomas, 1952.

144. The Buddha’s Ancient Path, Piyadassi Thera, 1964.

145. The Land of Bliss, Luis O. Gomez, 1996.

146. Buddhist Images of Human Perfection, Nathan Katz, India 1982.

147. Buddhist Meditation, Edward Conze, 1956.

148. Buddhist Sects In India, Nalinaksha Dutt, 1978.

149. Kinh Thuû Laêng Nghieâm, Vieät dòch Hoøa Thöôïng Thích Phöôùc Haûo, 1990.

150. Essential Tibetan Buddhism, Robert A.F. Thurman, 1995.

151. Calming The Mind, Gen Lamrimpa, 1992.

152. Phaùp Böûu Ñaøn Kinh, Hoøa Thöôïng Minh Tröïc, 1944.

153. The Literature of The Personalists of Early Buddhism, Bhikkhu Thích

Thieän Chaâu, English translator Sara Boin-Webb, 1996.

154. The Essence of Buddhism, P. Lakshmi Narasu, Colombo 1907.

155. Gems of Buddhist Wisdom, many authors, Kular Lumpur, 1983.

156. Kinh Duy Ma Caät Sôû Thuyeát, Hoøa Thöôïng Thích Hueä Höng, 1951.
 3175

157. Calming The Mind and Discerning The Real, Tsong-Kha-Pa, English
Translator Alex Wayman, 1978.

158. Seven Works of Vasubandhu, Stefan Anacker, Delhi 1984.

159. Duy Thöùc Hoïc, Hoøa Thöôïng Thích Thieän Hoa, 1958.

160. The Gospel Of Buddha, Paul Carus, 1961.

161. The Conquest of Suffering, P.J. Saher, Delhi 1977.

162. Baùt Quan Trai Thaäp Giaûng, Dieãn Boài Ñaïi Sö, Vieät dòch Thích Thieän
Hueä, 1992.

163. Linguistic Approach to Buddhism Thought, Genjun H. Sasaki, Delhi

1986.

164. The Buddhist Outlook, 2 vols., Francis Story, Sri Lanka 1973.

165. Buddhist Logic, 2 vols., Th. Stcherbatsky, 1962.

166. Kinh Taâm Ñòa Quaùn, Hoøa Thöôïng Thích Taâm Chaâu, 1959.

167. Kinh Phaät Baûn Haïnh Taäp, Hoøa Thöôïng Thích Trung Quaùn.

168. Qui Nguyeân Tröïc Chæ, Ñoã Thieáu Laêng, Saigon 1961.

169. Baûn Ñoà Tu Phaät, Hoøa Thöôïng Thích Thieän Hoa, 1958.

170. Vieät Nam Phaät Giaùo Söû Löôïc, Hoøa Thöôïng Thích Maät Theå, 1943.

171. Boà Ñeà Ñaït Ma Quaùn Taâm Phaùp, Vieät dòch Minh Thieàn, 1972.

172. Thieàn Toâng Vieät Nam Cuoái Theá Kyû 20, Hoøa Thöôïng Thích Thanh Töø,
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173. Kinh Vieân Giaùc, Hoøa Thöôïng Thích Thieän Hoa, Saigon 1958.
 3176

174. Kinh Döôïc Sö Boån Nguyeän Coâng Ñöùc, Hoøa Thöôïng Thích Huyeàn Dung,
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175. Kinh Tam Baûo, Hoøa Thöôïng Thích Trí Tònh, 1970.

176. Chö Kinh Taäp Yeáu, Hoøa Thöôïng Thích Duy Löïc, 1994.

177. Lòch Söû Ñöùc Phaät Toå, Thoâng Kham Medivongs.

178. Kinh Thuû Laêng Nghieâm, Hoøa Thöôïng Bích Lieân, Hoøa Thöôïng Nhö
Phöôùc, Hoøa Thöôïng Töø Quang, 1957.

179. A Record of Buddhist Kingdoms, Fa-Hsien, English translator James

Legge, 1965.

180. Thaäp Ñoä, Tyø Kheo Hoä Toâng.

181. Taêng Giaø Vieät Nam, Hoøa Thöôïng Thích Trí Quang, Phaät Lòch 2515.

182. A Comprehensive Manual Of Abhidharma, Bhikkhu Bodhi, Sri Lanka

1993.

183. The Spectrum of Buddhism, Piyadassi, Sri Lanka 1991.

184. Thaéng Phaùp Taäp Yeáu Luaän, Hoøa Thöôïng Thích Minh Chaâu.

185. Vi Dieäu Phaùp Toaùt Yeáu, Narada Maha Thera, 1972, Vieät dòch Phaïm
Kim Khaùnh.

186. Nagarjuna’s Philosophy, K. Venkata Ramanan, Delhi 1975.

187. Kinh Phaùp Baûo Ñaøn, Hoøa Thöôïng Thích Maõn Giaùc, 1985.

188. Buddhist Ethics, Hammalawa Saddhatissa, 1970.

189. The Buddha Eye, Frederick Franck, 1982.

190. The Dhammapada, Narada, 1963.

 3177

191. In The Hope of Nibbana, Winston L. King, 1964.

192. The Chinese Madhyama Agama and The Pali Majjhima Nikaya,
Bhikkhu Thích Minh Chaâu, India 1991.

193. Skillful Means, Tarthang Tulku, 1978.

194. Taøi Lieäu Nghieân Cöùu Vaø Dieãn Giaûng, Hoøa Thöôïng Thích Thieän Hoa,
1957.

195. Phaät Giaùo, Tueä Quang Nguyeãn Ñaêng Long, 1964.

196. The Vimalakirti Nirdesa Sutra, Charles Luk, 1972.

197. Zen Philosophy, Zen Practice, Hoøa Thöôïng Thích Thieân AÂn, 1975.

198. Kinh Baùch Duï, Vieät dòch Thích Nöõ Nhö Huyeàn, 1957.

199. Kinh Phoà Hieàn Haïnh Nguyeän, Vieät dòch Hoøa Thöôïng Thích Trí Tònh,
1956.

200. Sakyamuni’s One Hundred Fables, Tetcheng Lioa, 1981.

201. Taùm Quyeån Saùch Quí, Hoøa Thöôïng Thích Thieän Hoa, 1954.

202. Hueä Quang Phaät Hoïc Ñaïi Töø Ñieån, Ven. Thích Minh Caûnh Chuû Bieân,
1994.

203. Pheùp Laï Cuûa Söï Tænh Thöùc, Zen Master Thích Nhaát Haïnh, 1975.

204. The Buddha and His Dharma, Dr. B.R. Ambedkar, 1997.

205. The Beginnings of Buddhism, Kogen Mizuno, 1980.

206. A Concise History of Buddhism, Andrew Skilton, 1994.

207. Pagodas, Gods and Spirits of Vietnam, Ann Helen Unger and Walter
Unger, 1997.
 3178

208. Buddhism A to Z, Ronald B. Epstein, Ph.D., 2003.

209. Buddhism, Clive Erricker, 1995.

210. Buddhism, Ed. Manan Sharma, New Delhi, 2002.

211. Essentials of Buddhism, Kogen Mizuno, Tokyo, 1972.

212. Modern Buddhism, Alan & Jacqui James, 1987.

213. The Questions of King Milinda, T.W. Rhys Davis, 1963.

214. Kinh Mi Tieân Vaán Ñaùp, Hoøa Thöôïng Giôùi Nghieâm Vieät dòch, 2005.

215. The Zen Teaching of Bodhidharma, translated by Red Pine 1987.

216. The Pioneers of Buddhist Revival in India, D.C. Ahir, New Delhi 1989.

217. Zen Art For Meditation, Stewart W. Holmes and Chimyo Horioka,
Tokyo, 1973.

218. Introducing Buddhism, Kodo Matsunami, Tokyo 1965.

219. A Buddhist Philosophy of Religion, Bhikkhu Nanajivako, 1992.

220. A Manual of Abhidharma, Most Venerable Narada, Kuala Lumpur, 1956.

221. A Manual of Buddhism, Most Venerable Narada, Kuala Lumpur, 1992.

222. Rebirth and The Western Buddhist, Martin Wilson, Ven. Thich NguyeâTaïng
Vieät dòch 2006.

223. The Buddhist Handbook, John Snelling, 1991.

224. Essential of Buddhism, Gnanarama, Singapore, 2000.

225. Buddhism For Today, Nikkyo Niwano, 1976.

 3179

226. An Index to the Lankavatara Sutra, Daisetz Teitaro Suzuki, London, 1934.

227. Studies in The Lankavatara Sutra, Daisetz Teitaro Suzuki, London, 1930.

228. The Concept of Personality Revealed Through The Pancanikaya, Thích Chôn
Thieän, New Delhi, 1996.

229. Studies in Ch’an and Hua-Yen, Robert M. Gimello and Peter N. Gregory,
Honolulu, 1983.

230. The Sacred East, Scott Littleton, 1996.

231. Buddha, Dr. Hermann Oldenberg, New Delhi, 1997.

232. Rajagraha, Jugal Kishore Bauddh, New Delhi, 2005.

233. How to Overcome Your Difficulties: Worry and Fear, Dhammananda, Ven.
Nhuan Chau translated in 2005.

234. Bodh Gaya, Shanti Swaroop Bauddh, New Delhi, 2005.

235. The Great Buddhist Emperor of Asia, Ven. Dr. Medhankar, Nagpur, India,
2000.

236. Sarnath, Shanti Swaroop Bauddh, New Delhi, 2003.

237. Buddhist Shrines in India, D.C. Ahir, New Delhi, 1986.

238. Pryaers to the Medicine Buddha, composed by Geshe Norbu Phunsok,

translated into Vietnamese by Sonam Nyima Chaân Giaùc Buøi Xuaân Lyù in
2005.

239. Walking with the Buddha, India Dept. of Tourism, New Delhi, 2004.

240. The Practice of Tranquility and Insight, Khenchen Thrangu, New York, 1993.
 3180

241. Pen Portraits Ninety Three Eminent Disciples of the Buddha, C. de

Saram, Singapore, 1966.

242. History of Theravada Buddhism in South East Asia, Kanai Lal Hazra, New
Dehli, 1981.
 3181

About The Author

Thieän Phuùc Tran Ngoc, AKA Ngoc-Em Tran, was born on August 3rd, 1949 to Mr.
Le van Thuan and Mrs. Tran thi Suu in Vónh Long Province, a small town about 136
kilometers southwest of Saigon, South Vietnam. He grew up in Vinh Long town,
South Vietnam and attended Tong Phuoc Hiep High School. He was born to a very
poor family; however, his parents had tried their best to raise their all children with a
minimum of high school education. He obtained his Bachelor in English in 1973, and
Bachelor in Vietnamese-Chinese in 1974 at Cantho University. He was brought up in
a Buddhist-tradition family. His grandparents and parents were devoted lay disciples
of Honorable Venerable Master Minh Ñaêng Quang. He came to the United States in
1985 and became a disciple of Most Venerable Thích Giaùc Nhieân in the same year.
He has been working for California State Department of Rehabilitation as a
Rehabilitation Supervisor since 1988. His main responsibility is to supervise a unit of
ten counselors who counsel people with problems, especially people with disabilities.
He was very much impressed by the life and teachings of the Buddha. He realizes
that Buddhism has been an important part of the cultural heritage, not only of
Vietnam, but also of Southeast Asian countries and most parts of Asia. While working
as a volunteer teacher of Vietnamese language programs in Southern California,
around 1985 and 1986, a lot of young Vietnamese students came to him to ask for the
meanings of some Buddhist terms. Some terms he was able to provide the meaning,
but a lot of them he could not. He talked to Most Venerable Thích Giaùc Nhieân and
was encouraged by the Most Venerable Giac Nhieân to start his works on The Basic
Buddhist Terms. With the encouragement from Most Venerable Thích Giaùc Nhieân, he
started to compose his works titled “Vietnamese-English Buddhist Dictionary” and
“English-Vietnamese Buddhist Dictionary” in 1986. He published the “Vietnamese-
English Buddhist Dictionary” in 2005. He is also the author of a series of books
written in Vietnamese titled “Buddhism in Life,” ten volumes, “Buddhism, a religion
of Peace, Joy, and Mindfulness,” “Intimate Sharings with Parents and Children,” “A
Short Journey to India,” and “A Glimpse on Cocochine.” Books will be published in a
near future: 1. The Buddha’s Basic Teachings in Vietnamese and English, 2. Chinese
Famous Zen Masters in Vietnamese and English.
 3182

Quick Search for Some Important Terms

in This Volume

A
A Di Ñaø Boån Nguyeän: Original vows of Amitabha Buddha
AÙi Duïc: Passions and illusions
AÙi Duïc Löu Chuù Sinh: Passions and illusions caused by the constant interaction
AÙi Duïc Töôùng Sinh: Passions and illusions caused by the objective world
AÙi Duïc Töôûng Sinh: Passions and illusions caused by the mind or active thought
AÙi Ñoäc: Poison of love
AÙi haø: River of desire
AÙi Ngöõ: Pleasant words
AÙi Ngöõ Nhieáp: Priyavacana
AÙi Nhieãm Minh Vöông: Ragaraja
An Cö: Peaceful dwelling
An cö kieát haï: Rains Retreat
An laïc: Peaceful and joyful
An laønh: Peace
An truï Boà ñeà taâm: Persist in the determination for enlightenment
An truï tònh tín: Rest on pure faith
AÙn: Om
AÙn ma ni baùt di hoàng: Om-Mani-Padme-Hum
AÛnh Höôûng Chuùng: Reflection assembly
AÂn haø: River of grace

B
Ba Daät Ñeà: Pacittiya
Ba Ñaàu Ma Thaéng Nhö Lai: Padma Victory Thus Come One
Ba la maät: Parami
Ba La Maät Ña: Paramita
Ba Lieân Phaát: Pataliputra
Baùt Laït Maät Ñeá: Paramiti
Ba La Maät Töï: Paramita Temple
Bali Taïng: Pali Canon
Ba Tuaàn: Papiyan
Baø La Moân: Pure clerical caste (of India)
Baùc Töôùng: Reject of form characteristics
Baùch Giôùi Thieân Nhö: One thousand realms
 3183

Baùch haïi Phaät giaùo döôùi thôøi nhaø Ñöôøng: Persecution During the T’ang Dynasty
Baùch Phaùp: One hundred divisions of all mental qualities and their agents
Baùch Tröôïng Hoaøi Haûi: Pai Chang Huai Hai
Baïch Laïc Thieân: Pai-Yueh-T’ien
Baïch Lieân Giaùo: Pai Lien Tsung
Baïch lieân hoa: Pundarika
Baïch Maõ Töï: Pai Ma Tsu
Baøi xích phaùp moân cuûa toâng phaùi khaùc: Oppose other methods of practice
Ban cho moät nuï cöôøi: Offering of Countenance
Ban Thieàn Laït Ma: Pan Chen La Ma
Baøn Thaïch Kieáp: Rock kalpa
Baøng Long Uaån: Pan-Lung-Yun
Bao che cho Taêng Ni coù vieäc laøm sai traùi: Protect a Bhiksu or Bhiksuni who acts
wrongly
Baùo ñaùp: Recompense
Baùo Oaùn Haïnh: Requite hatred
Baùo Thaân: Reward body
Baûo AÁn: Precious seal
Baûo Ba La Maät Boà Taùt: Ratna-Paramita Bodhisattva
Baûo Bình: Precious vase
Baûo boïc bao che cho moät vò Tyø Kheo hay Tyø Kheo Ni phaïm toäi Rôi Ruïng: Protect a
Bhiksu or Bhiksuni who commits a Degradation Offence
Baûo chaâu: Precious pearl
Baûo Giaùm: Pao-Chien Zen Master
Baûo Ninh Nhaân Duõng: Pao-Ning-Jen-Yang
Baûo Phieät: Precious raft
Baûo Quoác: Pao-Kuo Temple
Baûo Sanh: Ratnasambhava
Baûo Taïng Nhö Lai: Ratna-garbha
Baûo Taùnh: Pao-Tsing Zen Master
Baûo Thaéng Nhö Lai: Ratnaketu
Baûo Thöøa: Precious vehicle
Baûo Tích: Ratnakara
Baûo Tích Kinh: Ratnakuta Sutra
Baûo Tính: Precious nature
Baûo Trieät Ma Coác: Pao-Che Ma-Yu Zen master
Baûo Töôùng: Precious likeness
Baûo Vaân: Pao-Yun
Baûo Vöông: Precious king
Baùt chu Tam Muoäi: Pratyutpanna Samadhi
 3184

Baùt Chu Tam Muoäi Kinh: Pratyutpanna-samadhi sutra

Baùt Nhaõ: Prajna
Baùt Nhaõ Ba La Maät Ña: Prajna-paramita
Baùt Nhaõ Boà taùt: Prajna-Bodhisattva
Baùt Nhaõ Taâm Kinh: Prajnaparamita sutra
Baùt Nhaõ Thôøi: Prajnaparamita or Lotus period
Baàn ñaïo: Poor religion
Baàn Taêng: Poor monk
Baát Hoäi: Question of ignorance
Baát Lai: One who is not subject to returning
Baát Lan Ca Dieáp: Purana-Kasyapa
Baát Tö Nghì Löïc: Power inconceivable to any worldlings
Bi quan hay Laïc quan: Pessimism or Optimism
Bi Thuyeàn: Pitying boat
Bi Trí: Pity and wisdom
Bæ Ngaïn: Other shore
Bò böùc thieát bôûi khoå nghieäp: Oppressed by karmic suffering
Bích Chi Phaät: Pratyeka Buddha
Bích Nham Luïc: Pi-Yen-Lu
Bieân Kieán: One-sided standpoint
Bieán Keá Sôû Chaáp Taùnh: Parikalpita-laksana
Bieån: Ocean
Bieän Taøi Voâ Ngaïi: Power of unhindered discourse
Bieät giaûi thoaùt giôùi: Pratimoksa
Bieät Giaûi Thoaùt Kinh: Pratimoksa Sutra
Bieät Töôùng: Particulars
Bieåu thuyeân: Patent or positive
Boá Ñaïi Hoøa Thöôïng: Pu-Tai
Boá Taùt: Posadha
Boá thí Maét: Offering of eyes
Boà Ñeà Löïc: Power of awakening every being in enlightenment
Boà Taùt caàu ñaïo: Quest for Truth of Great Enlightening Beings
Boà Taùt Ñaïo: Path of Great Enlightening Beings
Boà Taùt haïnh: Practices of Enlightening Beings
Boä Nhaân Cheá Ñònh: Puggalapannati
Boái Ña: Pattra
Boài loä: Repair dangerous roads
Boån Giaùc: Original bodhi
Boån Haïnh: Original action
Boån Höõu: Original existence
 3185

Boån Lai: Original substance

Boån lai voâ nhaát vaät: Originally not a thing existing
Boån Maãu: Original work
Boån Minh: Prakriti-buddhi
Boån Moân: Original Buddha’s teaching
Boån Ngaõ: Ourselves
Boån Nguyeän: Original vow
Boån Phaät: Original Buddha
Boån Sanh Kinh: Past Lives Sutra
Boån Sö: Original Master
Boån taùnh: Original nature
Boån theå: Original form
Boån Tích: Original manifestations of a Buddha
Boån Tòch: Pen-Chi Zen Master
Boån Tònh: Pen-Ching Zen Master
Boån Toân: Original Honoured One
Boån Trí: Original wisdom
Buïng-Ngaï quyû: Rebirth in the realm of the hungry ghosts when the warm spots (at
near death) are at the belly
Buoâng xaû: Relaxing

C
Caùch giaûi quyeát thöïc duïng cuûa Phaät giaùo: Pragmatic approach of Buddhism
Caûm öùng: Respond to need
Caûnh Ñöùc Truyeàn Ñaêng Luïc: Record Conerning the Passing On the Lamp
Caûnh giôùi: Realm
Caûnh Giôùi Baùt Nhaõ: Phenomenal world and Prajna
Caûnh giôùi chuùng sanh: Realm of all the living
Caûnh giôùi chö Thieân: Realm of devas
Caûnh Giôùi Nhaát Thöïc: Realm of bhutatathata
Caûnh giôùi quyû: Realm of demon
Caûnh giôùi suùc sanh: Realm of animals
Caûnh giôùi töôùng: Phenomenal world
Caûnh thaät hay ma caûnh: Real and demonic realms
Caên baûn phieàn naõo: Primary afflictions
Caên Baûn Trí: Primal wisdom
Caên Baûn Voâ Minh: Primal ignorance
Caên ñeá: Root
Caên nguyeân laø moät: One in all, all in one
 3186

Caâu sinh thaàn: Recording spirits

Caàu Kinh Toáng Gioù: Pray to avert calamities
Caàu töï töù: Receive Shining Light
Cha meï: Parents
Cha meï vaø quyeán thuoäc cuûa moät vò Boà Taùt: Parents and relatives of a Bodhisattva
Chaùnh Ñònh: Right concentration
Chaùnh haïnh: Right conduct
Chaùnh Kieán: Right understanding
Chaùnh Maïng: Right livelihood
Chaùnh Nghieäp: Right action
Chaùnh Ngöõ: Right Speech
Chaùnh Nhaãn: Right patience
Chaùnh Nieäm: Right mindfulness
Chaùnh Phaùp: Period of orthodoxy and vigour
Chaùnh Tín: Right belief
Chaùnh Tinh Taán: Right effort
Chaùnh Trí: Right knowledge
Chaùnh tröïc: Righteousness
Chaùnh Tö Duy: Right thought
Chaân chöùng: Real evidence
Chaân ñeá: Paramartha-satya
Chaân Ñeá Tam Taïng: Paramartha Tripitaka Master
Chaân Höõu Taùnh: Parinispanna-laksana
Chaân lyù töông ñoái: Relative truth
Chaân Lyù Töông Ñoái-Chaân Lyù Tuyeät Ñoái: Relative truth-Absolute truth
Chaân nhö duyeân khôûi: Relative condition
Chaân Nhö Haûi: Ocean of the bhutatathata
Chaân phaùp: Real dharma
Chaân Phaät: Real Buddha
Chaân Phaät Töû: Real Buddha son
Chaân thöïc: Real
Chaân Voïng: Real and unreal
Chaáp quaù khöù vaø vò lai laø höõu bieân vaø chaáp töông tuïc laø voâ bieân: Past and the future
are finite and that the continuity of the mind is infinite
Cheá Giôùi: Restraint
Cheá ngöï Tham lam-Saân haän-Ñoá Kî: Refrain from greed, anger, and jealousy
Chí Taâm Ñaûnh Leã: Respectful Homage in Amitabha Sutra
Chæ Nguyeät: Point a finger at the moon
Chæ Tieàn: Paper money
Chieác beø: Raft
 3187

Chieác beø Phaùp: Raft of Dharma

Chính caên: Power or ability which uses the sense organs to discern the truth
Choã naèm cuûa chö Ñaïi Boà Taùt: Reclining of Great Enlightening Beings
Choái boû töù troïng aân: Refuse the four great debts
Chuù nguyeän: Pray on behalf of the donor
Chuøa: Pagoda
Chuoäc Loãi: Redeem a fault (sin)
Chuûng Taùnh: Roots of bodhisatva development
Chuyeân trì danh haïnh: Practice Buddha Recitation diligently and exclusively without
cultivating other methods
Chuyeån chaùnh phaùp luaân: Operation of right teaching
Chuyeån Thöùc: Pravrtti-vijnana
Chö phaùp haûi: Ocean of truths
Chö saùt haûi: Ocean of lands
Chöùng Ñaïo: Religious experience
Chöùng ñaïo quaû Boà Ñeà: Obtain perfect enlightenment
Chöùng ñöôïc Phaät trí: Realization of Buddha-knowledge
Chöùng Nghieäm Vaõng Sanh: Proofs of Rebirth in Pure Land
Chöùng ngoä: Realization
Chöùng ngoä chaân lyù: Realization of correct views
Chöôùng ngaïi cuûa nöõ nhaân: Obstacles of women
Coõi Trôøi Voâ Saéc: Realm of formlessness
Con ñöôøng chôn lyù: Path of truth
Con ñöôøng chuaån bò: Prayoga-marga
Cô Caûm: Potentiality and response
Cô Caên: Original endowment and nature
Cô duyeân: Potentiality and conditions
Coá Khoå: Old suffering
Coâng ñöùc haûi: Ocean of virtue
Coäng Baùt nhaõ: Prajna of the imperfect Bodhisattva teaching
Cuï Tuùc Giôùi: Perfect commandments
Cuùng döôøng: Offerings
Cuùng döôøng höông hoa: Offer (v) flowers and incense
Cuùng döôøng thanh tònh: Purification of offering
Cuùng döôøng theo truyeàn thoáng Taây Taïng: Offering (Tibetan tradition)
Cöïc Laïp: Oldest monk in the Order
Cöïc Nhieät Ñòa Nguïc: Pratapana
Cöïc Quang Tònh AÂm Thieân: Pure Heaven of Utmost Light and Sound
Cöïc vi: Paramanu
Cöôøng-löïc: Power of energy
 3188

Cöùu Caùnh Giaûi Thoaùt: Principle of Perfect Freedom

D
Danh Töï Töùc Phaät: One who only hears and believes is in the Buddha-law and
potentially Buddha
Daãn Nghieäp: Principle or integral direction of karma
Di Kham: Remove the coffin to the hall for the masses
Dó ñöùc baùo ñöùc: Return goodness for goodness
Dò Thuïc Ñaúng Nguõ Quaû: Pacaphalani
Dò Thuïc Quaû: Retribution of seed that was sown in previous life or lives
Dieäm Ma Thieân: Realm of Deva Yama
Dieät phaùp nhaãn: Patience of the elimination of suffering
Dieät Phaùp Trí Nhaãn: Patience associated with wisdom
Dieäu Minh: Profoundly enlightened mind
Dieäu Phaùp vaø döï tính giaûng phaùp cuûa Ñöùc Phaät: Profound dharma and the Buddha’s
plan of teaching
Dieäu Quaùn Saùt Trí: Pratyaveksana-jnana
Dieäu Thieän Theá Giôùi: Realm of profound joy
Dieäu Trung: Profound medium
Doøng Thieàn Hoaøng Baù: Obaku
Duïc AÙi: Ordinary human love
Duïc Sanh: Rebirth in the realm of Sense-Desire
Duy Giaû Thieát Danh: Prajnaptinamamatreyam
Duy Taâm Tònh Ñoä: Pure Land is within the mind
Duy Thöùc Hoïc: Psychology of the eight consciousnesses
Duyeân: Pratyaya
Duyeân Giaùc Boà Ñeà: Pratyeka-buddha form of enlightenment
Duyeân Giaùc Phaùp Giôùi: Pratyeka-buddha realm
Duyeân Giaùc Thöøa: Pratyeka-buddha vehicle
Duyeân Khôûi Chö Phaùp Caên Baûn Vi Taâm Phaùp: Root of all phenomena is mind
Duyeân Löï Taâm: Rational cogitating mind
Duyeân Löïc: Power of the conditioning cause
Dö (coøn soùt laïi sau khi nhaäp dieät): Remainders
Döï löu ñaïo: Path of Stream-Entry
Ña Baûo: Prabhutaratna Zen master
Ñaïi bi löïc voâ ngaïi: Power of great compassion
Ñaïi Giôùi Phaøm Phu Taùn Thaùn Nhö Lai: Ordinary people would praise the Tathagata
for his superiority of morality
Ñaïi Löïc Vöông: Powerful king
 3189

Ñaïi Nguyeän löïc: Power of accomplishing a vow by a Buddha or Bodhisattva

Ñaïi quang phoå chieáu: Of universal light
Ñaïi Theá Quyû: Rich ghosts, or powerful demons
Ñaïi Trí Ñoä Luaän: Prajnaparamita sastra
Ñaïi Vieân Caûnh Trí Quaùn: Reflection of the Perfect Buddha-wisdom
Ñaûn Khoâng: Only non-existence
Ñaûnh leã theo truyeàn thoáng Taây Taïng: Prostration (Tibetan tradition)
Ñaûnh töôùng: Protuberance on the Buddha’s brow
Ñaïo Ñeá: Path leading to the end (cessation) of suffering
Ñaïo giaûi thoaùt cuûa chö Ñaïi Boà Taùt: Path of Emancipation of great Enlightening
Beings
Ñaïo phaùt trieån phaåm haïnh Phaät quaû cuûa chö Ñaïi Boà Taùt: Path of generating the
qualities of Buddhahood of Great Enlightening Beings
Ñaïo trang nghieâm cuûa chö Ñaïi Boà Taùt: Path of adornment of Great Enlightening
Beings
Ñaïo Trí: Religious wisdom
Ñaéc Ñaïo: Obtain the way
Ñaéc Ñoä: Obtain (v) salvation
Ñaéc giôùi: Obtain the commandments
Ñaúng Caáp Chuùng Sanh: Orders of beings
Ñaúng hoaït: Re-animate
Ñaàu thai: Reincarnation
Ñeà Hoà: Rich liquor skimmed from boiled butter
Ñeä Nhöùt Nghóa Taát Ñaøn: Perfect and highest truth
Ñi Nhieãu Quanh: Pradaksina
Ñòa Ñaïi: Prithin
Ñòa Taïng Boà Taùt Boån Nguyeän Kinh: Past Vows of Earth-Store Bodhisattva
Ñieàn Töôùng Y: Patched robe
Ñieän Traø: Offering of tea
Ñieàu Kieän Khôûi Ñaàu Ñöa Ñeán Hoaøi Baûo Giaùc Ngoä Toái Thöôïng: Preliminary
conditions that lead to the cherishing of the desire for supreme enlightenment
Ñieàu ngöï tröôïng phu: Purusa-damya-sarathi
Ñieåu Ñaïo: Path of the birds
Ñònh löïc: Power of abstract
Ñoaïn Tröø Chöôùng Ngaïi: Overcome hindrances
Ñoïc kinh saùch: Reading of sutras
Ñoïc saùch baùo theá tuïc: Read worldly books and magazines
Ñoâ Thò Vöông: Ruler of the eighth hot hell
Ñoä OÁc Tieâu: Rescue sentient beings from their burning houses
Ñoäc: Poison
 3190

Ñoäc AÛnh Caûnh: Object-domain of mere shadow or illusion

Ñoäc Coå: Poisoned drum
Ñoäc Long: Poisonous dragons
Ñoäc Tham: Private consultation
Ñoäc Thieân Nhò Coå: Poison and Deva- drums
Ñoäc xaø: Poisonous snakes
Ñoái Chaát Caûnh: Object-domain with the original substance
Ñoái Cô: Respond to the opportunity
Ñoán giaùo: Perfect Sudden Teaching
Ñoâng Sôn Boä: Purvasailah
Ñöùc-löïc: Power of virtue
Ñöông Cô Chuùng: Pivotal assembly

G
Giaû boä beänh naëng ñeå nhaän ñoà cuùng: Pretend to have serious illness in order to
receive donations
Giaû danh höõu: Phenomenal things
Giaû Hôïp: Phenomena are combinations of elements without permanent reality
Giaû Höõu Taùnh: Paratantra-laksana
Giaûi ñaõi: Occasions of indolence
Giaûi quyeát nhöõng khoù khaên vaø tranh chaáp: Resolve difficulties and disputes
Giaûi Thoaùt Baùt Nhaõ Ba La Maät: Prajna-paramita emancipation
Giaûi Thoaùt Ñaïo: Path of liberation from all sufferings
Giaûi Thoaùt Thanh Tònh Phaùp Ñieän: Pure Dharma court of Nirvana
Giaûi tröø chaáp khoâng: Remove attachment to void
Giaûi tröø duïc voïng: Remove passions
Giaûi tröø taø kieán cho chuùng sanh: Remove false views from sentient beings
Giaûi tröø vöôùng maéc baèng quaùn voâ bieân thöùc: Remove attachment to material objects
Giaûng phaùp: Preach the Dharma
Giaûng Toâng: Preaching sect
Giaùo giaûi thò ñaïo: Orally moral exhortation
Giaùo Lyù Caên Baûn: Philosophical system
Giaùo ngoaïi: Outside the sect
Giaùo thuyeát thieân tieåu: Partial and minor teaching
Gieo nhöõng yeáu toá thieän laønh: Plant pure elements
Giôùi Hoøa Ñoàng Tu: Precept concord
Giôùi hoái quaù: Patidesanniya
Giôùi Höông: Perfume of the commandments
Giôùi Khí: Qualified candidates for monks and nuns
 3191

Giôùi luaät: Precepts

Giôùi Löïc: Power derived from observing the commandments
Giôùi Ngoaïi: Outside the three realms of desire, form and formlessness
Giöõ söï chaân thaät: Protect the Truth

H
Haûi AÁn: Ocean seal
Haûi AÁn Tam Ma Ñòa: Ocean Seal Samadhi
Haûi AÁn Tam Muoäi: Ocean symbol
Haûi Chuùng: Ocean assembly
Haûi Ñöùc: Power of the ocean
Haûi long vöông: Ocean naga
Haûi Trieàu AÂm: Ocean tide voices
Haøng Ma: Overcome demons
Haøng ma löïc: Power of subduing demons
Haïng ngöôøi ñaùng cung kính: Persons worthy of offerings
Haønh Löïc: Power of working till the end of time
Haønh löïc voâ ngaïi duïng: Power of action including all practices of enlightening beings
Haønh phaùp: Practice of the Dharma
Haønh Thieän: Perform good deeds
Haønh töôùng: Performance
Haønh Töôùng Quaùn Töôûng: Performance Tantra
Haïnh an laïc nôi khaåu: Pleasant practice of the mouth of a Bodhisattva
Haïnh an laïc nôi nguyeän: Pleasant practice of the vow of a Bodhisattva
Haïnh an laïc nôi taâm: Pleasant practice of the mind of a Bodhisattva
Haïnh Baùt Nhaõ: Prajna conduct
Haïnh caàu taát caû caùc phaùp: Practice seeking all truths
Haïnh Chaân thaät: Practice of truth
Haïnh Hoan hyû: Practice of giving joy
Haïnh laøm taát caû caùc thieän caên: Practice of all roots of goodness
Haïnh-löïc: Power of action
Haïnh Ly si loaïn: Practice of non confusion
Haïnh Nan ñaéc: Practice of that which is difficult to attain
Haïnh nöông nôi taát caû Phaät saùt: Practice dealing with all Buddha-lands
Haïnh Tam muoäi: Practice of all concentration
Haïnh Thieän hieän: Practice of good manifestation
Haïnh Thieän phaùp: Practice of good teaching
Thöôøng thöïc haønh chaùnh ngöõ: Practice right speech
Haïnh thöïc haønh trí hueä: Practice of all knowledge
 3192

Haïnh toân kính vaø cuùng döôøng chö Nhö Lai: Practice dealing with all Buddhas,
honoring and serving them
Haïnh toân troïng vaø hoã trôï taát caû thieän höõu tri thöùc: Practice dealing with all good
companions
Haïnh tu taäp thaàn thoâng bieán hoùa: Practice all supernatural powers
Haïnh Tuøy Phaùp: Practice the teaching of others
Haïnh Tuøy Tín: Practices evolved from faith
Haïnh vì taát caû chuùng sanh: Practice dealing with all sentient beings
Haïnh Voâ ngaõ tu: Practice on non-self
Haïnh Voâ saân haän: Practice of non-opposition
Haïnh Voâ taän: Practice of indomitability
Haïnh Voâ tröôùc: Practice of nonattachment
Haäu baùo: Posterior retribution
Haäu Nguõ Baùch Nieân: Pratirupaka
Hieån Giaùo: Open teaching
Hieån Lieãu: Plain meaning
Hieån Thöùc: Open knowledge
Hieän Chöùng: Pratyaksha
Hieän Khôûi Quang: Phenomenal radiance of Buddha
Hieän löôïng: Reasoning from the manifest
Hieän nghieäp: Present karma
Hieän Thaân: Present body
Hieän thöïc luaän: Realism
Hieän Töôïng: Phenomenon
Hieän Töôïng Vaø Thöïc Theå: Phenomenon and noumenon
Hieän Töôïng Töôùng: Phenomena
Hình phaït: Punishments
Hình töôùng cuûa vaät chaát: Rupa
Hình töôïng Phaät: Pratima
Hoa Ñöùc Boà Taùt: Padmasri
Hoa Nghieâm Thôøi: Periods of Avatamsaka
Hoa sen: Padma
Hoa Thò Thaønh: Pataliputra
Hoùa Ñaïo Löïc: Power to instruct and guide
Hoùa Nhaân Thuyeát: Preacher of Buddhism
Hoûa ñöùc tinh quaân: Ruler over the fire star (Mars)
Hoûa Giôùi: Realm of fire
Hoûa Traïch Duï: Parable of the burning house
Hoaïi Saéc Y: Rag-robe
Hoan Hyû: Pleased
 3193

Hoan Hyû Taâm: Rejoicing mind

Hoaøn caûnh thöôøng haèng: Permanent situation
Hoaøn Nguyeân: Return (v) home
Hoaøn Sinh: Revive
Hoaøn Tuïc: Return to lay life
Hoaëc Nghieäp Khoå: Pains arising from a life of illusion
Hoaèng phaùp löïc: Power of spreading the truth
Hôi thôû im laëng: Quiet breathing
Hoä Minh Boà Taùt: Prabhapala
Hoä trì: Protection
Hoái Haän: Regret
Hoài höôùng: Parinamana
Hoäi Kinh Ñieån Bali: Pali Text Society
Hoäi Thieát Laäp vaø Taêng Cöôøng Coâng Bình trong Coäng Ñoàng: Rissho-koseikai
Hoàng lieân ñòa nguïc: Red lotus hell
Hueä Löïc: Power of wisdom
Huûy baùng chaùnh phaùp: Repudiate the truth
Huyeàn hoïc: Occultism
Huyeàn Nghóa: Profound meaning
Höông Quang Trang Nghieâm: Ornaments of Fragrance and Light
Höông Traàn: Odourferous object
Höôùng Bæ Hoái Toäi: Pratidesaniya
Höõu Bieân: One extreme of existence
Höõu Chaáp Thoï: Perceived perception
Höõu Dö Töû: Once-Returner
Höõu Giaùo: Realistic school
Höõu Khoâng Baát Nhò: Phenomenal and noumenal are identical
Höõu Laäu: Outflows
Höõu Thaân: Owning one’s body
Hyù Luaän: Prapanca
Hyû Giaùc Phaàn: Priti-bodhyanga

K
Keä Khai Kinh: Opening the Sutra
Khaû naêng hieåu bieát vaïn vaät: Perfect knowledge of all things
Khai giaùc tri kieán: Open to the enlightened knowledge and vision
Khai Hieån: Open up and reveal
Khai Nguyeân: Open up an era
Khai Phaùp: Open a sect
 3194

Khai thò löïc: Power of revelation

Khaéc phuïc hoaøi nghi: Overcome doubts
Khaåu nhaãn: Patience (forbearance) of the mouth
Khen vaø cheâ: Praise and blame
Khoaùng Kieáp: Past kalpa
Khoå Dö: Remains of suffering
Khoå Ñaïo: Resultant path of suffering
Khoå Haïnh cuï tuùc ñòa: Perfect asceticism
Khoå Haïnh Laâm: Papaya forest
Khoâng Haønh: Practice the immaterial
Khoâng Saùt Sanh: Pranatipatad vairamani
Khoång Töôùc Minh Vöông: Peacock king
Khöùu baùo: Retribution of smelling
Kieán baùo: Retribution of seeing
Kieán Ñaïo: Path of insight
Kieán hoaëc: Perplexities arise from false views or theories
Kieán thuû: Obstinate view
Kieán thöùc tuyeät ñoái: Parinis(h)panna
Kieán vaên sinh: Past life of seeing and hearing Buddha-truth
Kieáp haûi: Ocean of kalpa
Kieáp löïc voâ ngaïi duïng: Power relating to oens, cultivating practices unceasingly
Kieáp Naày Vaø Nhôn Quaû: Present life and cause and effect
Kieát Giôùi Töù Ba La Di: Parajika
Kieát Haø: River of bondage
Kim loaïi ñaõ ñöôïc tinh luyeän: Refined metal
Kim Saéc Nöõ: Princess of Varanasi
Kyù Bieät: Record and differentiate
Kyø Xuù Quyû: Pataphutana
Kyû Thaân Di Ñaø Duy Taâm Tònh Ñoä: Oneself is Amitabha

L
La Haàu La: Rahula
La raày chö Taêng Ni: Reprimand or punish other monks or nuns
La saùt: Rakshas
La Saùt Nöõ: Raksasi
La Saùt Thieân: Raksha-deva
Laïc Ba La Maät: Paramita of joy
Laïc thuù: Pleasures
Laïc thuyeát: Pleasant speech
 3195

Laïc Vò: Pleasant taste

Laøm nhöõng böõa aên caàu kyø vaø xa xæ: Prepare fancy and luxurious meals
Laøm troøn boån phaän cuûa mình moät caùch chu ñaùo: Perform duties well
Laõo Beänh Töû: Old age-sickness-death
Laït Ma muõ ñoû: Red hat Lama
Laïy Phaät: Prostrate
Laâm Teá Toâng: Rinzai-Shu
Laán löôùt moät vò Tyø Kheo: Overpower a Bhiksu
Laäu Taän Minh: Realization that the stream of transmigration is ended
Laáy Thieän Ñoái AÙc: Return good for evil
Leã Haï Ñieàn: Ploughing Festival
Leã Thoï Giôùi: Ordination
Leä quyû: Pestilence Ghost
Lieân Hoa Sanh: Padma-Sambhava
Lieân Hoa Toïa: Padmasana
Lieân Trì Haûi Hoäi: Ocean-Wide Lotus assembly
Lieãu Ngoä: Perceive (v) clearly
Lieãu Nhaân Phaät Taùnh: Revealing causes associated with the Buddha-wisdom
Linh Cuùng: Offering to the spirits
Long Phaán Taán Tam Muoäi: Powerful dragon samadhi
Long Thô Tònh Ñoä: Pure Land Dragon Poetry
Loøng baøn chaân-Ñòa nguïc: Rebirth in the realm of hells when the warm spots (at near
death) are at the sole of the feet
Lôøi caàu nguyeän: Prayer
Lôïi Tha: Parahita
Loã hoång (trong thaân): Openings
Luaân Taïng: Revolving scriptures
Luaät hoøa giaûi: Rules given in the Vinaya for settling disputes
Luaät Nghi: Rules of ceremonies
Luaät nghi cuûa chö Ñaïi Boà Taùt: Rules of behavior of Great Enlightening Beings
Luaät Toâng: Ritsu-shu
Luaät Tyø Kheo: Rules for monks and nuns
Löïc: Power
Löôïc Giôùi: Period of general moral law
Löôõng thieät: Pisunavaca
Ly Töôùng Giôùi: Observance in the heart
Lyù do khoâng aên thöïc phaåm laøm baèng thòt ñoäng vaät: Reasons for not eating animal
food
Lyù do vaõng sanh Tònh Ñoä: Reasons for rebirth in the Pure Land
Lyù Nhaát Taâm: One Mind at the Level of Inner Truth
 3196

Lyù Trì: Reciting the Buddha-name at the level of inner truth

M
Ma Ha Taêng Kyø Luaät: Precepts for the Great Sangha
Ma Ni Luaân Vöông: Pearl-wheel king
Maõ AÂm Taøng: Retractable penis
Maõn Nguyeät Quang Minh Phaät: Perfect Moon Light Buddha
Maïn: Pride
Maïn traøng: Pride as a banner
Maït Höông: Powdered incense
Maït Phaùp: Period of the end of Dharma
Maëc Lyù: Principle of silence
Maét sanh Thieân: Rebirth in the celestial (heaven) realms when the warm spots (at
near death) are at the eyes
Maät Giaùo Thuaàn Boä: Pure mystic
Maät Ngöõ: Occult expression
Meänh Caên: Root or reincarnation
Minh Thoâng: Omnipresent powers
Minh Vaán: Plainly and straightforwardly stated statement
Môû Maét Taâm: Open the mind’s eye
Moät Coät: One-Pillar Temple
Moät traêm giôùi caàn hoïc trong sinh hoaït haèng ngaøy: One hundred rules of conduct for
monks

N
Nan hoaïch löïc: Power difficult to acquire
Naïp Töû: Peripatetic monks
Naêng Bieán: Powers of change
Naêng löïc chuyeân caàn: Power of diligence
Naêng löïc ñoaïn nghi: Powers of solving doubts without fear
Naêng löïc hieåu roõ chö phaùp: Power to clearly understand all things
Naêng löïc laøm cho nhöùt thieát trí taâm baát thoái thieän xaûo: Power of skill in preventing
the will for omniscience from backsliding
Naêng löïc nôi taát caû caùc phaùp khoâng nhieãm tröôùc: Power to have no attachments to
anything
Naêng löïc nhaäp taát caû caùc phaùp nhö hoùa: Power to comprehend that all things are like
phantoms
Naêng löïc nhaäp taát caû caùc phaùp nhö huyeãn: Power to comprehend that all things are
like illusions
 3197

Naêng löïc nhaäp taát caû caùc phaùp ñeàu laø Phaät phaùp: Power to comprehend that all things
are Buddha’s teachings
Naêng löïc nhaäp töï taùnh cuûa chö phaùp: Power to comprehend the inherent essence of
all things
Naêng löïc nôi taát caû Phaät phaùp thaâm tín chaúng huûy baùng: Power of deep faith in all
Buddhas’ teachings without rejection
Naêng löïc quaùn chieáu: Power of contemplating
Naêng löïc cuûa thoùi quen: Power of familiarization
Naêng vieãn chí: Reach any place at will
Neâ Thaùp: Paste pagoda
Nga Vöông: Raja-hamsa
Ngaõ maïn: Overweening pride
Ngaõ Phaùp Caâu Höõu Toâng: Pudgala-vada
Ngaï quyû: Preta
Ngaï Quyû Ñaïo: Preta-destiny
Ngaï Quyû Giôùi: Realm of hungry ghosts
Nghi caên: Root of doubt
Nghi leã cuùng döôøng: Puja
Nghi Thaønh Thai Cung: Palace womb for doubters outside Amitabha’s heaven
Nghòch Duyeân: Resisting accessory cause
Nghòch thuaän löïc: Power to oppose or conform
Nghieäp baùo: Retribution of karma
Nghieäp chöôùng: Obstacles of karma
Nghieäp chöôùng ñôøi tröôùc: Previous karmic obstructions
Nghieäp cuõ: Old karma
Nghieäp Dö: Remnants of karma
Nghieäp haûi: Ocean of karma
Nghieäp löïc: Power of karma
Nghieäp Ngaên Trôû: Obstructive karma
Nghieäp Taëc: Robber-karma
Nghieäp Tích Tuï: Reserve karma
Ngoaïi hình cuûa nguõ caên: Organs of sensation
Ngoaïi hoä: Outer protectors
Ngu Phu: Prithagjana
Nguyeân lyù Nhö Thöïc: Principle of True Reality
Nguyeân lyù Töông Ñoái: Principle of Reciprocal Identification
Nguyeân taéc cuûa chö Ñaïi Boà Taùt: Principle of Great Enlightening Beings
Nguyeân Taâm: Primal mind
Nguyeän: Pranihita
Nguyeän Löïc: Power of the vow
 3198

Nguyeän Löïc Vaõng Sanh: Rebirth through the power of vows

Nguyeän Phaät: Resolve of a Buddha
Ngöôøi quan saùt: Observer
Ngöôøi tham döï: Participant
Ngöôøi tu theo phaùp moân Tònh Ñoä: Pure Land practitioners
Ngöu Bì: Ox-hide
Ngöu Ñaàu Chieân Ñaøn: Ox-head sandal-wood
Ngöu Ñaàu Ñaïi Vöông: Ox-head great king
Ngöu Ñaàu Sôn: Ox-head mountain
Ngöu Giaùc: Ox-horn
Ngöu Giaùc Sa La Laâm: Ox-horn Sala Grove
Nhaân: Purusa
Nhaân Chaùnh Nhaân Phuï: Primary and secondary causes
Nhaân löïc: Power of the causes
Nhaân Vöông Baùt Nhaõ Ba La Maät Kinh: Prajna-Paramita Sutra of Benevolent king
sutra
Nhaãn löïc: Powers of patient endurance
Nhaãn Nhuïc: Patience
Nhaãn Nhuïc Thaùi Töû: Patient prince
Nhaãn Nhuïc Thaân Taâm: Patience of the body and mind
Nhaãn Nhuïc Y: Robe of patience
Nhaän chaân cuoäc ñôøi: Realization of the true nature of life
Nhaän Thöùc Luaän: Pramana-vada
Nhaäp chuùng sanh: Penetration of actions of sentient beings
Nhaäp nôi trí cuûa chö Phaät ñaõ nhaäp: Reaching of knowledge of all Buddhas
Nhaát AÂm Giaùo: One-sound teaching
Nhaát Baát Ñoaïn Söï: One continuous process
Nhaát Ñòa: One ground
Nhaát Ñieåm Truï: One-pointedness
Nhaát Lai Ñaïo: Path of Once-returner
Nhaát Nhaõn Chi Qui: One-eyed sea turtle
Nhaát Nieäm Tam Thieân: One thought embraces the three thousand worlds
Nhaát Sanh Boå Xöù: One lifetime to attain enlightenment
Nhaát Sanh Vieân Maõn: Perfect realization in a lifetime
Nhaát Taùnh Toâng: Pantheistic Sect
Nhaát Taâm Nieäm Phaät: Reciting the Buddha’s name singlemindedly
Nhaát Taâm Thaáy Phaät: One mind to see the Buddha
Nhaát Thaät Caûnh Trí: One realm of one reality
Nhaát Thaät Töôùng: One state of bhutathatata
Nhaát Thaät Voâ Töôùng: One indivisible reality
 3199

Nhaát thieát khaåu nghieäp tuøy trí tueä haønh: Revealing perfect wisdom in words
Nhaát Thieát Nhö Lai Kim Cang Theä Giôùi: Original oath of every Tathagata
Nhaát thieát thaân nghieäp tuøy trí tueä haønh: Revealing perfect wisdom in deeds
Nhöùt thieát trí: Pratyeka-buddha knowledge
Nhaát thieát trí löïc voâ ngaïi duïng: Power of omniscience, attaining true enlightenment
by omniscience
Nhaát thieát yù nghieäp tuøy trí tueä haønh: Revealing perfect wisdom in thoughts
Nhaát Thöøa Cöùu Caùnh Giaùo: One vehicle in its final teaching
Nhaát Tuùc Giaùc: Overnight enlightenment
Nhaát xuùc: Only one touch
Nhieãm Tröôùc: Pollution bond
Nhieáp trì söï bò ma chöôùng: Possession of demons of Great Enlightening Beings
Nhieâu ích haïnh: Practice of benefit
Nhôù ñeán caùc ñôøi soáng quaù khöù: Recollects one’s manifold past lives
Nhôn Duõng Baûo Ninh: Ren-Yong-Bao-Ning
Nhu Hoøa Nhaãn Nhuïc: Peace and tolerance
Nhö Lai löïc voâ ngaïi duïng: Power of Buddhas, liberating all sentient beings
Nhö Thöïc Trí: Omniscience
Nhö yù thaân: Prapti
Nhö yù tuùc: Rddhipada
Nhöõng caâu hoûi veà Thieàn: Questions in meditation
Nhöôõng Nhaät Thöïc: Pray to avert the calamity threatened by an eclipse of sun
Nieäm Giôùi: Recollection of Morality
Nieäm Laïc: Recollection of peace
Nieäm Luïc töï Di Ñaø: Recite Amitabha Buddha
Nieäm Löïc: Power of memory
Nieäm Phaùp: Recollection of the Dharma
Nieäm Taêng: Recollection of the Sangha
Nieäm Thaân: Recollection of body
Nieäm Thí: Recollection of generosity
Nieäm Thieân: Recollection of the devas
Nieäm Töû: Recollection of death
Nieäm Töùc: Recollection of Breath
Nieäm xaû: Remember relinquishment
Nieát Baøn Giôùi: Realm of Nirvana
Nieát Baøn Kinh: Parinirvana Sutra
Nieát Baøn Nguyeân Lyù: Principle of Nirvana
Noaõn Lieâu: Presents offered to the novice
Nôi veà nöông: Refuge
Noäi Tuùc Thöïc: Overnight food
 3200

Noäi Töï: Royal temple

Nuoâi suùc vaät: Raise animals

O
Oai Nghi: Respect-inspiring deportment
OÂ Tích: Rattling staff
OÁc Tieâu Thaïch: Patala
OÂn laïi caùc giai ñoaïn treân böôùc ñöôøng tu haønh: Reviewing The Stages on the Path,
according to the Tibetan tradition

P
Phaù chaáp: Refute tenets
Phaù Laäp: Refuting and establishing
Phaù phaïm haïnh cuûa ngöôøi khaùc: Ruining the pure conduct of others
Phaù Taùo Ñoïa: P’o-Tsao-T’o
Phaû Laïi: Pha Lai Pagoda
Phaøm Phu: Ordinary people
Phaøm phu thaáp keùm nhöng chaân thaät: Ordinary beings with limited capacities but true
and sincere
Phaøm phu coù trí hueä vaø chí nguyeän lôùn: Ordinary beings with great aspirations and a
certain degree of wisdom
Phaøm phu töï bieát mình chöa giaùc ngoä: Ordinary people who always know that they
are unenlightened
Phaøm Taêng: Ordinary monk
Phaøm tình: Ordinary passions
Phaïm Giôùi Luaät: Offend against the law
Phaïm Haïnh: Pure living
Phaûn Vaên Trì Danh: Reflecting the name recitation
Phaïn ngöõ Ba Li: Pali
Phaùp AÙi: Religious love
Phaùp Baûo Ñaøn Kinh: Platform Sutra
Phaùp cuùng döôøng: Offering of the Buddha-truth
Phaùp Danh: Religious name
Phaùp Dung: Phap Dung Zen Master
Phaùp Duyeân Khôûi: Paticcasamuppada
Phaùp giôùi: Realm of reality
Phaùp Giôùi Duyeân Khôûi: Principle of universal causation
Phaùp Giôùi Vieân Dung: Perfect blending of all things
Phaùp Hoa: Phap Hoa Temple
 3201

Phaùp Hoäi: Phap Hoi Temple

Phaùp Laïc: Religious joy
Phaùp Löïc: Power of Buddha-truth
Phaùp löïc voâ ngaïi duïng: Power relating to phenomena, causing all bodies to enter the
bodiless
Phaùp moân ÖÙc Nieäm: Recollection method
Phaùp Nhaõn Tònh: Pure dharma-eye
Phaùp sö Kim Cang Thöøa: Rinpoche
Phaùp Taøi: Riches of the law
Phaùp taùnh löïc: Power of the nature of things
Phaùp Thoâng Thieän Hyû: Phap Thong Thien Hy Zen Master
Phaùp Thuaän: Phap Thuan Zen Master
Phaùp Vöông Töû: Prince of the Dharma
Nhöõng phaåm chaát cuûa baäc voâ hoïc: Qualities of the non-learner
Phaåm chaát ñaùng ngôïi khen: Praise-worthy qualities
Phaåm Chaát Cuûa Ngöôøi Nöõ Coù Theå Giuùp Ñöa Ngöôøi AÁy Leân Caùc Caûnh Trôøi: Qualities
that make a woman seek birth in happy states
Phaåm chaát quyeát ñònh: Qualities of certainty
Phaåm Loaïi Tuùc Luaän: Prakaranapada
Phaân Bieät Sai: Parikalpita
Phaân Bieät Söï Thöùc: Reasoned
Phaân Duï: Partially correct metaphor
Phaân Thaân: Reproducing of the body
Phaân vò ñaúng löu: Organ reincarnated
Phaàn Chôn Töùc Phaät: Real wisdom is gradually opened, the screen of ignorance is
gradually rolled up, the mind is clearer and clearer to totally clear
Phaät Baûo: Phat Bao Temple
Phaät Cuï Thaäp Thaân: Perfect bodies or characteristics of Buddha
Phaät Ña Baûo: Prabhutaratna Buddha
Phaät löïc: Power of the Buddha
Phaät löïc voâ ngaïi duïng: Power of enlightenment
Phaät söï vì chuùng sanh: Performance of Buddha-work for sentient beings
Phaät Tích Toøng Laâm: Phat Tich Tong Lam Temple
Phaät Toaøn Giaùc: Perfect Buddha
Phaät YÙ Linh Nhaïc: Phat Y Linh Nhac Zen Master
Phi Lai Töï: Phi Lai Temple
Phi moân phaùi: Rismed
Phæ: Piti
Phieàn naõo chöôùng: Obscuration of negative emotions
Phieààn Naõo Dö: Remnants of illusion
 3202

Phieàn naõo haø: River of affliction

Phieàn naõo haûi: Ocean of affliction
Phieàn naõo ngaïi: Obstruction of affliction
Phieät Duï: Raft parable
Phong Giôùi: Realm of wind
Phoùng Daät: Restlessness
Phoùng sinh: Release living creatures
Phoå Ñaø: Potala
Phoå Ñaø Sôn: Potalaka Mountain, Pu-To-Shan
Phoå Hieàn Haïnh Phaùp: Principles of Universal Good
Phoå Tònh: Pho Tinh Zen Master
Phuù Ñan Na: Putanas
Phuù Laâu Na: Purna
Phuù Na Xa: Punyanyasa
Phuùc Ñieàn: Phuc Dien Zen Master
Phuùc sanh thieân: Punyaprasavas
Phuïng Sôn Töï: Phung Son Temple
Phöôùc: Punya
Phöôùc Ñieàn Töï: Phuoc Dien Temple
Phöôùc Haûi: Phuoc Hai Temple
Phöôùc Haäu: Phuoc Hau Master
Phöôùc Hoøa Töï: Phuoc Hoa Temple
Phöôùc Hueä: Phuoc Hue Master
Phöôùc Höng Töï: Phuoc Hung Temple
Phöôùc Laâm Töï: Phuoc Lam Temple
Phöôùc Löïc Vaõng Sanh: Rebirth through the power of accumulated merits
Phöôùc Löu Töï: Phuoc Luu Temple
Phuôùc Thaønh: Phuoc Thanh Temple
Phöôùc Töôøng: Phuoc Tuong Temple
Phöôïc Khoå Töû: Rebirth in an animal realm
Phöông caùch thöïc tieãn trong vieäc giaûi quyeát caùc vaán ñeà: Practical way in solving
problems

Q
Quaû baùo: Retribution
Quaû baùo chöôùng: Obstacles of retribution
Quaû Baùo Ñoä: Realm of reward
Quaû Giôùi Vieân Hieän: Perfectly manifesting Buddha-realm
Quaû Phöôïc: Retribution bond
 3203

Quan AÂm Saéc Töù Töï: Quan Am Sac Tu Temple

Quan heä tình duïc tröôùc hoân nhaân: Premartial sex
Quan saùt khaùch quan: Objective observation
Quan Theá AÂm: Quan The Am Temple
Quaùn AÂm Boà Taùt: Quan Am Bo Tat Pagoda
Quaùn bieån laëng: Reflection on a Calm Sea
Quaùn Chieáu Baùt Nhaõ: Prajna of meditative enlightenment on reality
Quaùn Chieáu “Tænh Laëng”: Reflection on calmness or tranquility
Quaùn Chieáu “Voâ Ngaõ”: Reflection on No-Self
Quaùn Chieáu “Voâ Thöôøng”: Reflect on impermanence
Quaùn Saùt Trí: Pravicayabuddhi
Quaùn Söù: Quan Su Pagoda
Quaùn Söù: Quan Su Temple
Quaùn töôûng Ñöùc Phaät: Recollection of the Buddha
Quang AÂm Thieân: Radiant devas
Quang Linh: Quang Linh Pagoda
Quang Minh Phaät: Rasmiprabhasa
Quang Toïa: Prabha-mandala
Quang Trung Trì Danh: Recitation Amidst Light
Quaûng Ñöùc: Quang Duc
Quaûng Höông: Quang Huong Temple
Quaûng Nghieâm: Quang Nghiem Zen Master
Quaûng Teá Töï: Quang Te Temple
Quaûng Trí: Quang Tri Zen Master
Quoác AÂn Töï: Quoc An Temple
Quoác Töû Giaùm: Quoc Tu Giam Temple
Quyû Ñaïm Tinh Khí: Pisaka
Quyeàn giaùo: Partial teaching

R
Roi voït chaïm vöøa phaûi: Respond to the mild application of the whip

S
Sa Moân Baát Kính Vöông Giaû Luaän: Ordained Buddhists do not have to honor royalty
Saùm hoái cuûa ba haïng ngöôøi: Repentance of the three major classes
Saùm hoái caàu sanh Thieân luùc laâm chung: Repented and prayed when dying
Saùm Hoái Nghieäp Chöôùng: Repentance
Saùm Hoái Tam Nghieäp: Repent three karmas
Saùm Nghi: Rules for confession
 3204

Saùm Nguyeän Taâm: Repentance-vow-mind

Saùm quaù: Repentance or regret for error
Sanh Baùo: Rebirth retribution
Sanh vaøo coõi ngöôøi vaø xuaát gia tu haønh ñaéc ñaïo: Reborn among men, become monks,
and obtain the truth
Sanh coõi Phaïm Thieân hay vaøo thôøi gaëp Phaät: Reborn in the Brahma Heaven or meet a
Buddha
Sanh Phaïn: Offerings made before a meal
Sanh Thaân: Physical body
Sanh Thieân: Reborn in Heaven
Sanh laøm thöùc giaû hay trieát giaû phaøm phu: Rebirth as worldly philosophers
Saùt löïc voâ ngaïi duïng: Power relating to lands, manifesting untold adornment and
arraying them
Saùt Sanh: Panatipata
Saéc aám: Rupa-skandha
Saéc Giôùi: Rupa-dhatu
Saéc löïc: Power of personal appearance
Saéc Nhaäp: Places where the organs and objects of physical sense meet
Saéc quang minh: Physical light
Saéc Thaân: Rupakaya
Saéc Traàn: Ruparammana
Saéc Töï Töôùng: Rupasvabhava
Saéc Töùc Thò Khoâng, Khoâng Töùc Thò Saéc: Rupam eva sunyata, sunyataiva rupam
Saéc Töôùng: Rupalakshana
Saâm La Vaïn Töôïng Chi Taâm: Original mind is the source of all phenomena
Saân haän: Rage
Si Ñoäc: Poison of ignorance
Só Duïng Quaû: Purusakaraphala
Sinh Chuûng: Producing seed
Sinh Höõu: Rebirth-process becoming
Sinh nghieäp: Productive karma
Sinh nhaân: Producing cause
Sôû Duyeân Duyeân: Objective sub-cause
Sôû höõu ñaát vaø canh noâng: Owning and farming the land
Sôû tri chöôùng: Obscuration of false views
Suyeån Thöïc: Roll (v) rice into a ball in eating
Söï bieán maát trong lyù: Phenomena can disappear in the substance
Söï chöôùng: Phenomenal hindrances
Söï coù theå che daáu lyù: Phenomena can conceal the substance
Söï hoûa: Phenomenal fire
 3205

Söï vaø lyù: Phenomena and noumena

Söï Nhaát Taâm: One Mind at the Phenomenal Level
Söï phaùp thaân: Phenomenal dharmakaya
Söï phoâ baøy lyù: Phenomena can reveal the substance
Söï Söï Voâ Ngaïi Phaùp Giôùi: Perfectly unimpeded interpenetration
Söï Taïo: Phenomenal activities
Söï Trì: Practice-Recitation
Söùc bieän taøi: Power of intellect
Söùc duõng kieän: Power of courageous strength
Söùc maïnh cuûa söï laéng nghe: Power of listening

T
Taù Ñaùp: References to a known fact
Taø Giaûi: Paramasa
Taø maïn: Pride in false views or doings
Taùc Giôùi: Obedience of commandments
Taùc Phaùp Ñaéc: Receive (v) ceremonial ordination as a monk
Taùc Phaùp Giôùi: Place of assembly for ceremonial purpose
Taùc phaùp Yeát Ma: Perform a Sanghakarman Procedure
Taùi Sanh: Rebirth
Taùi sanh vaøo Baéc Cu loâ chaâu: Rebirth in Uttarakuru
Taùi sanh vaøo suùc sanh: Rebirth in the animals realm when the warm spots (at near
death) are at the knees
Taùi sanh vaøo coõi trôøi duïc giôùi: Reborn in the heavens of desire
Taùi sanh vaøo cung trôøi tröôøng thoï: Rebirth in any long-life gods or heavens
Taùi sanh ngaï quyû: Rebirth as a hungry ghost
Taùi sanh laøm ngöôøi khuyeát taät: Rebirth with impaired, or deficient faculties
Taùi sanh trong coõi ngöôøi giaøu sang phuù quyù: Rich and honorable among men
Taùi sanh trong thôøi khoâng coù Nhö Lai: Rebirth in the intermediate period between
Sakyamuni Buddha and his successor
Taøi cuùng döôøng: Offering of goods
Taøi löïc: Power of wealth
Tam Baûo: Ratna-traya
Taùn Döông Chi Tònh Thuûy: Praise for purifying the water
Taùn Lö Höông: Praising incense
Taùn Phaät A Di Ñaø: Praise to Amitabha Buddha
Taùn Thaùn Chö Phaät: Praise the Thus Come Ones
Taùn Tònh Ñoä: Pure Land praise
Taïng Giaùo: Pitaka Doctrine
 3206

Taïng thö giaûi thoaùt: Records of liberation

Taùnh Caûnh: Object domain of nature or immediate perception
Taùnh khôûi: Primal nature
Taùnh Taâm: Perfectly clear and unsullied mind
Taùt ñoûa: Realm of feeling
Taêng Cang: Royal-recognized monk
Taêng Laïp: Precept Age
Taâm an tònh vaø taäp trung: Peaceful and concentrated mind
Taâm Löïc: Psychical energy
Taâm Löïc Vaõng Sanh: Rebirth through Mind-power
Taâm nhaát caûnh tính: One-pointedness of mind
Taâm saùng nhö aùnh saùng: Prabhasvara-citta
Taâm Soá: Qualities of mind
Taâm Thanh Tònh Phaät Ñoä Thanh Tònh: Pure minds-Pure lands
Taâm thaâm ñaïi: Profound great determination
Taâm thöôøng haèng: Permanent mind
Taâm trí bi quan: Pessimistic mind
Taâm voâ nhaân: Rootless consciousness
Taàm Thöôøng Nieäm Phaät: Ordinary worship of Buddha
Taân Cöïu Löôõng Dòch: Old and new methods of translations
Taân Cöïu Löôõng Y: Old and new methods of healing
Taán Trò: Punishment of expulsion
Taäp Khí: Old habits
Taäp naèm quay beân phaûi: Practice lying on one right side
Taäp phaùp nhaãn: Patience of the cause of suffering
Teà An: Qi An
Tha Hoùa Töï Taïi: Rejoice the creations of others
Tha löïc: Other power
Tha Taâm Trí: Paracittaprajna
Tha thoï duïng ñoä: Reward land of a Buddha
Thaïch Löu: Pomegranate
Tham AÙi: Passion
Thanh Löông Quoác Sö: Pure-minded preceptor
Thanh Phaåu Höng Döông: Qing-Pou-Xing-Yang
Thanh tònh: Purity
Thanh tònh bi: Pure compassion
Thanh Tònh Giaùc Haûi: Pure ocean of enlightenment
Thanh tònh giôùi: Pure discipline
Thanh tònh haéc nghieäp: Purification of negative karma
Thanh tònh hyû: Pure joy
 3207

Thanh tònh nhaãn: Pure tolerance

Thanh Tònh Phaùp Nhaõn: Pure dharma-eye
Thanh Tònh Phaùp Thaân Phaät: Pure dharma-body Buddha
Thanh Tònh Taâm: Pure Mind
Thanh tònh theá giôùi: Purifying the world
Thanh tònh thieàn ñònh: Pure meditation
Thanh tònh tinh taán: Pure energy
Thanh tònh trí: Pure consciousness
Thanh tònh töø: Pure benevolence
Thanh tònh xaû: Pure equanimity
Thaønh Phaät: Reach perfect supreme bodhi
Thaùp Vöông Xaù: Rajargrha stupa
Thaéng Quaân: Prasenajit
Thaâm nhaäp Phaät phaùp: Profound penetration of the Buddha’s teachings
Thaâm taâm: Profound mind
Thaân Baùo: Retribution body
Thaân cuûa aùnh saùng voøng caàu: Rainbow body
Thaân Khoå: Physical suffering
Thaân löïc: Physical powers
Thaân nghieäp: Physical actions
Thaân thanh tònh: Pure body
Thaân thanh tònh giôùi: Pure discipline of the body
Thaàn Löïc Vaõng Sanh: Rebirth through spiritual power
Thaàn Ngaõ: Permanent person
Thaàn thoâng: Rddhi
Thaàn thoâng ñaùo bæ ngaïn: Other shore of spiritual powers
Thaàn tuùc thoâng: Power of psychic travel
Thaät Töôùng Luaän: Phenomenalism
Thaày: Roshi
Theo boùng roi maø dong ruoåi: Respond to the shadow of the whip
Theá Ñeá Baát Sinh Dieät: Phenomenal world is neither becoming nor passing
Theá gian Ba La Maät: Paramitas for people
Theá gian thaéng nghóa ñeá: Postulates on constitution and function of the five skandhas
Theá voâ baát taïi: Omni-present
Theä nguyeän: Prani (Praniddhana)
Thieân Caên: Phallic emblem of Siva
Thieân Chaân: Permanent reality
Thieân Nhaõn Löïc: Power of celestial eye
Thieàn ñònh ñaïo: Path of meditation
Thieàn Taäp: Practice of meditation
 3208

Thieàn thaâm saâu: Profound meditation

Thieän caên: Roots of goodness
Thieâu Laïn Töû: Rebirth in hells
Thieåu quang Thieân: Parittabha
Thænh (Kyø nguyeän): Request
Thænh Chuyeån Phaùp Luaân: Request the Buddha to turn the dharma wheel
Thænh Phaät Truï Theá: Request the Buddha to remain in the world
Thoï dieäu phaùp: Receive the sublime Teachings
Thoï Giôùi: Receive (v) the precepts
Thoï Kyù: Receive prediction from the Buddha
Thoï Thuû: Proffer the hand
Thong Dong Luïc: Record of Great Serenity
Thôøi Baùt Nhaõ: Period of preaching of Prajna or wisdom sutra (ghola or butter)
Thôøi kyø Ña Vaên Kieân Coá: Period of strong learning
Thôøi kyø Ñaáu Tranh Kieân Coá: Period of dissension
Thôøi kyø Thaùp Töï Kieân Coá: Period of stupa and temple building
Thôøi kyø Thieàn Ñònh Kieân Coá: Period of strong meditation
Thôøi kyø tieàn Phaät giaùo: Pre-Buddhism
Thoá Giaùc: Rabbit’s horns
Thoá Mao Traàn: Peck of dust on a point of hare’s down
Thoâng ñieäp voâ giaù cuûa Ñöùc Phaät: Priceless Message from the Buddha
Thoáng Lónh Sôn: Pamirs
Thuù Chuû: Pasupati
Thuaän Theo Coå Leä: Old-established terms
Thuûy Giaùc: Original apprehension
Thuûy Giaùo: Preliminary teaching of the Mahayana
Thuyeát phuïc baïn ñoàng tu nhaän loãi maø vò aáy ñang daáu: Persuade other cultivator to
admit the fault he or she is trying to hide
Thöùc Haûi: Ocean of mind
Thöùc Taùi Sanh: Patisandhi-vinnana
Thöïc Baùo Voâ Chöôùng Ngaïi Ñoä: Realms of permanent reward and freedom
Thöïc Haønh Boà Taùt Ñaïo: Practice the Bodhisattva’s way
Thöïc haønh haïnh cuûa caùc moân Ba La Maät: Practice the way of transcendence
Thöïc haønh khoå haïnh: Practice austerities
Thöïc Ngöõ: Reliable words
Thöïc taïi: Reality
Thöïc taïi cuûa cuoäc soáng: Reality of life
Thöïc Töôùng Voâ Töôùng: Reality is nullity
Thöôøng Cuù: Permanence of ego
Thöôøng haèng: Permanent
 3209

Thöôøng Höõu Nhaân: Possibility of anything becoming cause to others

Thöôøng Ngaõ: Permanent personality
Thöôøng thöôøng chaùnh nieäm: Recollect correctly
Thöôøng Tòch Quang Ñoä: Realm of eternal rest and light
Thöôïng boái quaùn nhaân: Pure-land seekers
Thöôïng nhaân phaùp: Qualities of the true man
Ti Haï Maïn: Pride of thinking oneself is not much inferior to those who surpass us
Tích Vieân: Older perfect with limited salvation
Tòch dieät nhaãn: Patience of nirvana
Tòch tònh löïc: Power of silent calm
Tòch tònh Nieát baøn: Parinirvana
Tieân: Rsis
Tieàn Chaùnh Giaùc Sôn: Pragbodhi
Tieàn Traàn: Previous impure conditions
Tieáp Daãn Ñaïo Sö: Receiving and Leading Master
Tieåu Giôùi Phaøm Phu Taùn Thaùn Nhö Lai: Ordinary people would praise the Tathagata
for his smaller matters of morality
Tim-Ngöôøi: Rebirth in the realm of human beings when the warm spots (at near
death) are at the heart
Tin hoaøn toaøn vaøo Ñaáng Nhö Lai: Possession of a devout faith in the Tathagata
Tín Haûi: Ocean of faith
Tín löïc: Power of faith
Tinh cuùng: Pay homage to a star
Tinh taán döùt tröø nhöõng ñieàu aùc ñaõ phaùt sanh: Remove any evil as soon as it starts
Tinh Taán Löïc: Power of unfailing progress
Tinh taán ngaên ngöøa nhöõng ñieàu aùc chöa phaùt sanh: Prevent demerit from arising
Tinh taán phaùt trieån nhöõng ñieàu thieän laønh chöa phaùt sanh: Produce merit
Tình caûm tích cöïc: Positive emotions
Tình Traàn: Passion-defilement
Tænh Trung Lao Nguyeät: Parable of the monkeys
Tónh löïc: Power of abstract meditation
Tònh Ba La Maät: Pure paramita
Tònh Boà Ñeà Taâm: Pure bodhi mind
Tònh Cö Thieân: Pure abode heaven
Tònh Danh: Pure name
Tònh Ñoä: Pure Land
Tònh Ñoä Moân: Pure Land Methods in the Cultivation
Tònh Ñoä Toâng: Pure Land sect
Tònh Ñoä Toâng Nhaät Baûn: Pureland in Japan
Tònh Ñoä Toâng Trung Quoác: Pureland in China
 3210

Tònh Giôùi: Pure commandments

Tònh Haïnh Nôi Khaåu: Pure conduct of the actions of the mouth
Tònh Haïnh Nôi Taâm: Pure conduct of the actions of the mind
Tònh hoa chuùng: Pure flower multitude
Tònh Khieát Nguõ Duïc: Pure desires
Tònh löu ly giôùi: Pure crystal realm
Tònh Meänh: Pure livelihood
Tònh nghieäp: Pure karma
Tònh ngöõ nghieäp cuûa chö Ñaïi Boà Taùt: Purifying speech of Great Enlightening Beings
Tònh Nhaõn: Pure eyes
Tònh Nhuïc: Pure flesh
Tònh Phaät: Pure Buddha
Tònh Phöông: Pure direction
Tònh quaùn: Pure contemplation
Tònh Taâm Truï: Pure-mind stage
Tònh Thaùnh: Pure saints
Tònh Thaát: Pure abode
Tònh Thí: Pure charity
Tònh Thieân: Pure devas
Tònh Truï: Pure rest
Tònh Vöông Phaät: Pure King Buddha
Toaøn hueä: Perfect wisdom
Tôùi khaép taát caû choã maø noùi roäng dieäu phaùp: Reach all places to expound the sublime
Teaching
Toå Sö Thieàn: Patriarchal meditation
Toäi Baùo: Retribution of sin
Toân giaùo: Religion
Toâng Nhaân Duïï: Pratijna-hetu-udaharana
Toång Baùo Nghieäp: Principal direction of karma
Toång trì baát vong, thuyeát phaùp voâ uùy: Powers of memory and ability to preach
without fear
Traïch Dieät: Pratisamkhyanirodha
Trai Thôøi: Regulation hours for monastic meals
Trang nghieâm kieáp: Past aeon
Traûo Thöôïng: On a toe-nail
Traïo cöû hoân traàm: Restlessness and torpor
Traàm tö (taàm): Reflection
Traâu chôû naëng ñi trong buøn saâu: Ox that carries a heavy load through deep mud
Tri caên: Organ of perception
Tri giaùc: Perception of thinking
 3211

Trí hueä ñaïo: Path of wisdom

Trí Nhö Bieån Nhaäp Voâ Thöôïng Boà Ñeà: Oceanic knowledge entering the unexcelled,
complete perfect enlightenment
Trí Tònh: Pure wisdom
Trì bình hay khaát thöïc: Pinda-pata
Trì Danh Nieäm Phaät: Oral recitation
Trì-löïc: Power of firmness
Tró Cöùu Laâm Hoûa: Pheasant saved by the fire-god
Troïng Hoûa: Pay respect to the god of fire
Trôû veà söï tænh laëng: Retreat in silence
Troå Nghieäp: Ripening of karma
Troáng khoâng cuûa caùi ngaõ: Rangdong
Truï phaùp: Principle of abiding
Trung Ñaïo Thöïc Töôùng: Reality of the means
Trung Giôùi Phaøm Phu Taùn Thaùn Nhö Lai: Ordinary people often praise the Tathagata
for these average matters
Truyeàn ñaêng: Pass on the lamp of truth
Trö Ñaàu Hoøa Thöôïng: Pig-head monk
Tröïc Chæ Nhaân Taâm: Point directly to the human mind
Tröôøng phaùi Heä Quaû Trung Ñaïo: Prasanghika-madhyamaka
Tröôûng laõo: Phra
Tu Ñaïo: Path of cultivating the truth
Tu Ñöùc: Power of goodness attained by practice
Tu haønh khoâng nhaøm moûi trong taát caû kieáp: Practice tirelessly in all ages
Tu Haønh Thoái Chuyeån: Regressive cultivation
Tu Nhaãn: Patience in cultivation
Tu Phöôùc: Practice of blessing
Tu taäp baùch haïnh: Practice of all cultivations
Tu taäp caàu vaõng sanh Tònh Ñoä: Practice seeking rebirth in the Pure Land
Tu Taäp Döï Bò: Purvam-gama
Tu taäp löïc: Power of practice and performance
Tu Taäp Vò: Practice-path stage
Tu theo chaân lyù Phaät: Practice the Buddha’s truth
Tu theo hình thöùc beân ngoaøi cuûa thaân: Outer practices of the body
Tu Thieàn Luïc Dieäu Moân: Practice (v) meditation in accordance with the six
mysterious gates
Tu Tieân: Practice Taosim
Tuaàn leã quaùn nieäm: Rohatsu sesshin
Tuùc maïng thoâng: Recollection of past life
Tuùc Taäp: Practices from former existence
 3212

Tuïc Trí: Ordinary wisdom

Tueä Nhaõn: Prajnacakshus
Tueä giaùc Taùnh Khoâng: Realization of emptiness
Tueä quaùn: Principal insights
Tuïng giôùi vôùi giaùo hoäi ít nhaát ba thaùng moät laàn: Recite the Pratimoksha with the
Order at least once in three months
Tuïng kinh: Recite the Buddha sutras
Tuøy Duyeân Haïnh: Obedient to karma
Tuøy hyû coâng ñöùc: Rejoice (v) at others’ merits and virtues
Tuøy Phaàn Giaùc: Partial apprehension
Tuøy Phoøng Tyø Ni: Rules which are suitable to local conditions
Tuøy yù: Prakamya
Tö AÁn: Private seal
Tö baùo: Retribution of thinking
Tö Löông Ñaïo: Path of accumulation
Töù Phaàn Luaät: Precepts in Four Divisions
Töø choái khoâng ñeán ñeå giaûi quyeát söï xung ñoät: Refuse to come and resolve a conflict
Töø choái khoâng nghe lôøi khuyeân nhuû hay lôøi chæ daïy cuûa nhöõng Taêng Ni khaùc: Refuse
to listen to the advice and instruction of other monks and nuns
Töø choái lôøi xin loãi cuûa ai: Refuse to accept someone else’s apology
Töø choái phöông tieän soáng hay töø choái laïc thuù?: Rejection of means of life or rejection
of pleasures
Töø choái söï giuùp ñôõ cuûa Taêng Ni ñoàng tu: Refuse to ask for help from fellow monks or
nuns in the order
Töø choái söï höôùng daãn cuûa baïn ñoàng tu: Refuse guidance from a fellow practitioner
Töø choái thöïc hieän giaûi phaùp ñaõ ñöôïc Taêng Giaø chaáp nhaän trong pheùp Yeát Ma: Refuse
to put into effect a resolution that has been taken by the Sangha under Sanghakarman
Procedure
Töï Cheá Töï Thaéng: Restrain and gain victory over oneself
Töï Chöùng Vaø Giaùo Phaùp: Realization and doctrinal teaching
Töï Giaùc Thaùnh Trí: Pratyatmaryajnana
Töï haïnh maõn tuùc: Perfection of one’s work
Töï Luaân: Rotation of words
Töï Löïc: Own strength
Töï mình coù saéc, thaáy coù saéc: Possessing form, one sees forms
Töï ngaõ: Pudgala
Töï Quaùn Saùt: Reflect with one’s own intelligence
Töï Thoï Duïng Thaân: Own enjoyment body
Töï tính: Own-nature, Prakriti
Töï Trí: Own intelligence
Töùc Söï Nhi Chaân: Phenomena and reality are identical
 3213

Töùc söï töùc lyù: Phenomena and their underlying principles are identical
Töùc Töø: Rest and kind
Töông Ñaõi: Relativity of all things
Töông Töï Giaùc: Resembling to apprehension
Töông Töùc: Phenomenal identity
Töôùng Phaàn: Objective appearance
Töôùng thanh tònh: Perfectly pure and adorned appearance
Töôûng uaån: Perception
Tyû Thöùc: Olfactory consciousness

U
ÖÙng Hoùa: Responsive incarnation
ÖÙng Hoùa Lôïi Sanh: Revelation for the benefits of other beings
ÖÙng Hoùa Phaùp Thaân: Responsive manifestation of the Dharmakaya
ÖÙng thaân: Response-bodies

V
Vaïc Daàu: Oil pans
Vaõng Sanh Tònh Ñoä: Rebirth in the Pure Land
Vaên baùo: Retribution of hearing
Vaán Ñaùp: Questions and answers
Vaän haønh cuûa caùc hieän töôïng: Phenomenal function
Vaät duïng caù nhaân thuoäc loaïi xa xæ: Personal luxurious items
Vò baùo: Retribution of tasting
Vieân giaùo: Perfect Doctrine
Vieân maõn: Perfection
Vieân phaùt taâm Boà Ñeà: Perfect way of developing the Bodhi Mind
Vieân thaønh thaät tính: Perfect knowledge
Vieân Thöïc: Perfect reality
Vieân Tòch: Perfect rest
Vieân Tu: Observe all commandments perfectly
Vieãn nhaân: Remoter cause
Voïng Keá Töï Tính: Prabhedanayalakshana
Voïng töôûng: Polluted thoughts
Voâ dö Nieát baøn: Perfect Nirvana
Voâ dö thoï kyù: Prediction in finality
Voâ ñaúng truï: Peerless states
Voâ Giaø Ñaïi Hoäi: Quinquennial assembly
Voâ hoïc ñaïo: Path of completely understanding the truth without further study
Voâ hoïc nhaân ñieàn: Offerings to those who have completed their course
Voâ laäu caên: Passionless root
Voâ laäu ñaïo: Passionless path
Voâ Laäu Hueä: Passionless or pure wisdom
 3214

Voâ laäu moân: Passionless gate

Voâ laäu nhaân: Passionless cause
Voâ laäu phaùp: Passionless dharma
Voâ minh nghieäp töôùng: Objectively illusory world
Voâ Ngaïi: Resistless
Voâ ngaïi ñaïo: Open way
Voâ Ngaïi Giaûi: Power of interpretation
Voâ ngaïi löïc: Power of nonobstruction
Voâ Ngaïi Quang: Pervasive light
Voâ Nhaân Voâ Quaû: Rewards and punishments are independent of morals
Voâ Sanh Nhaãn: Patience rest in belief in immortality
Voâ thöôøng tu: Practice on the impermanence
Voâ Thöôïng Só: Peerless nobleman
Voâ tröôùc löïc: Power of nonattachment
Voâ Töôùng Saùm Hoái: Repentance that has no marks
Voâ Töôùng Tam Quy-Y Giôùi: Precepts of the Triple Refuge that have no marks
Voâ uùy löïc: Power of fearlessness
Voâ Vi Hö Khoâng: Passive space
Vu Lan Boàn: Obon
Vöông Thieän: Royal feast
Vöông Tieân: Royal rsi
Vöông Xaù: Rajagaha
Vöôït Qua Luyeán AÙi: Overcome attachment
Vöôït Qua Söï Saân Haän: Overcome anger

X
Xaù lôïi: Relic
Xaû boû tieàn taøi vaø saéc duïc: Renounce wealth and sex
Xaø Thaèng Ma Duï: Parable of the seeming snake
Xem chæ tay: Read palms
Xem thöôøng vieäc gì: Regard (v) something as insignificant
Xin hoïc: Request teachings
Xuaát Gia: Renunciation
Xuaát Gia vaø Traùch Nhieäm Gia Ñình Vaø Xaõ Hoäi: Renunciation and family life
Xuaát theá gian Ba La Maät: Paramitas for Sravakas and Pratyeka-buddhas
Xuaát theá gian thöôïng thöôïng Ba La Maät: Paramitas of the supreme ones
Xuaát trieàn cuùng döôøng: Offerings to those who have escaped from the toils
Xuùc: Phassa
Xuùc baùo: Retribution of touching
Xuùc traàn: Phassarammana
Xöùng Phaùp Haïnh: Practice that is in accord with the dharma
 3215

Y
Y aùo: Robe
Y aùo laøm baèng caùc loaïi vaûi moûng, boùng loaùng, trôn möôùt vaø maøu saéc röïc rôõ: Robe made of
translucent, shiny, silky, or colorful material
Y Chaâu: Pearl in the garment
Y Chæ (cuûa chö Ñaïi Boà Taùt): Reliance
Y chæ cuùng döôøng taát caû chö Phaät: Practices of Enlightening Beings based on honoring all
Buddhas
Y lieãu nghóa kinh, baát y baát lieãu nghóa kinh: Rely on the complete teaching, not on the partial
teaching
Y nghóa baát y ngöõ: Rely on the meaning, not on the letter
Y ngoaïi: Outer robes
Y Phaán Taûo: Robe of rags
Y trí baát y thöùc: Rely on knowledge, not on conditioned consciousness
Y Voâ Töôùng: Robe without form
YÙ Caên: Organ of mind
YÙ chí löïc: Power of will
YÙ-löïc: Power of mind
YÙ Maõ: Restless and intractable mind
Yeãm Ly Nguõ Duïc: Practice of disgust of the five desires
Yeåm quyû: Paralysis Ghost
 3216

TABLE OF CONTENT

VOLUME ONE (A-B) 1-610

VOLUME TWO (C-D) 611-1146
VOLUME THREE (E-F) 1147-1876
VOLUME FOUR (G-K) 1877-2512
VOLUME FIVE (L-N) 2513-3142
VOLUME SIX (O-R) 3143-3726
VOLUME SEVEN (S) 3727-4336
VOLUME EIGHT (TA-TE) 4337-4788
VOLUME NINE (TH-TZ) 4789-5224
VOLUME TEN (U-Z) 5225-5626
 3217

Obedience of precepts: Tuaân giöõ giôùi luaät—

O
See Ten perfecting Mahayana rules.
Obedient (a): Ngoan ngoaõn—Vaâng lôøi.
Obedient hearing of the Law: Vaên—See
Seven riches.
Obedient to karma: Tuøy Duyeân Haïnh—
According to the first patriarch Bodhidharma,
Oath (n): Lôøi theà. “Obedient to karma” is one of the four disciplinary
Obaku: Doøng Thieàn Hoaøng Baù—Smallest of the processes. Being obedient to karma, there is not
surviving lineages of Japanese Zen, the other two ‘self’ (atman) in whatever beings that are
are Soto and Rinzai, founded by the Chinese produced by the interplay of karmic conditions;
Ch’an master Yun-Yuan Lung-Ch’i (Vaân Nham pain and pleasure we suffer are also the results of
Long Kyø - 1673). He traveled to Japan in 1654 and our previous action. If I am rewarded with fortune,
founded the school’s main temple, Obakusan honor, etc., this is the outcome of my past deeds
Mampuku-di, in Kyoto. Today it is the smallest of which, by reason of causation, affect my present
the three Zen lineages, and has only a handful of life. When the force of karma is exhausted, the
operating temples—Doøng truyeàn thöøa nhoû nhaát result I am enjoying now will disappear; what is
coøn toàn taïi trong Thieàn toâng Nhaät Baûn, hai doøng then the use of being joyful over it? Gain or loss,
khaùc laø Taøo Ñoäng vaø Laâm Teá ñöôïc thieàn sö Yun- let us accept karma as it brings us the one or the
Yuan Lung-Ch’i saùng laäp. OÂng du haønh sang Nhaät other; the spirit itself knows neither increase nor
Baûn vaøo naêm 1654 vaø khai sôn ngoâi töï vieän chính decrease. The wind of gladness does not move it,
cuûa toâng phaùi laø Obakusan Mampuku-di taïi as it is silently in harmony with the Path.
Kyoto. Ngaøy nay noù laø doøng truyeàn thöøa nhoû nhaát Therefore, his is called ‘being obedient to
trong ba doøng thieàn cuûa Nhaät Baûn, vaø chæ coù moät karma.’—Theo Toå Boà Ñeà Ñaït Ma, ñaây laø moät
soá ít caùc chuøa hoaït ñoäng maø thoâi—See Huang-Po- trong boán haïnh cuûa Thieàn giaû. Chuùng sanh ñeàu do
Hsi-Yun. duyeân nghieäp maø chuyeån thaønh, chöù chaúng coù caùi
Obaku-Kiun (jap): Hoaøng Baù Hy Vaän—See ‘toâi.’ Moïi noãi khoå vui ñeàu do nhaân duyeân sanh.
Huang-Po-Hsi-Yun. Neáu nay ñöôïc quaû baùo toát, höôûng ñuû vinh döï, aáy
Obakushu (jap): Toâng Hoaøng Baù—See Obaku. laø do nhaân laønh thuôû tröôùc caûm neân, nay môùi ñöôïc
Obduracy (n): Thambha (p)—Hypocrisy—Coá vaäy. Heã duyeân heát thì laïi hoaøn khoâng, möøng vui
chaáp (ra veû ñaïo ñöùc giaû)—Söï khoâng theå lay noãi gì? Ñöôïc maát gì ñeàu tuøy theo duyeân, nhöng
chuyeån ñöôïc. taâm ngöôøi thì khoâng vì vaäy maø ñöôïc theâm hay bôùt
maát caùi gì. Neáu thaáu ñaùo ñöôïc nhö vaäy thì gioù vui
Obdurate (a): Khoâng theå lay chuyeån ñöôïc.
chaúng ñoäng, laëng leõ maø thuaän ñaïo, neân noùi laø tuøy
Obdurateness (n): See Obduracy.
thuaän theo duyeân nghieäp vaäy—See Four
Obduration (n): See Obduracy. disciplinary processes (B).
Obedience (n): Söï vaâng phuïc—Söï phuïc tuøng— Obey (v): Nghe lôøi—Vaâng lôøi.
Söï tuaân leänh—Quy-y.
Obey the Buddha’s teaching: Devote one’s
Obedience of commandments: Taùc Giôùi— life to the Buddha—Entrust one’s life to the
Obedience to the commandments, external Buddha—Quy meänh (quy maïng) hay laø phoù thaùc
fulfillment of them, in contrast with the inner thaân mình.
grace—Teân goïi khaùc cuûa “bieåu saéc.” Tuaân theo
Obituary:
nhöõng giôùi luaät ñeå thaønh töïu thaân khaåu beân ngoaøi
1) (a): Thuoäc veà tang cheá.
(nhöõng taùc nghieäp cuûa thaân vaø khaåu khi thuï giôùi
2) (n): Caùo phoù.
thì goïi laø “taùc giôùi.” Nhöõng nghieäp theå thaâu nhaän
Object (n): Ñoái töôïng—Khaùch theå—Khaùch
vaøo beân trong thaân theå thì goïi laø “voâ taùc giôùi”),
quan—Muïc ñích—Muïc tieâu—Phaûn ñoái—Beà
ñoái laïi vôùi voâ taùc giôùi hay voâ bieåu saéc beân trong.
 3218

ngoaøi—Dieän muïc—Söï xuaát hieän—Birth—Söï the seventh, the thought-center, looks at the
sanh ra—Vaät chaát—Material—Appearance— subjective function of the eighth, the store-center,
Arising. it considers that it is self or ego. The subjective
(A) There are three kinds of rupa (appearance or function of the eighth, the store-center, has its
object)—Coù ba loaïi saéc—See Three kinds of original substance or entity, but it is not seen as it
rupa. is by the seventh consciousness and is regarded to
(B) There are five objects of the five senses, be self or an abiding ego, which is in reality an
corresponding to the senses—Coù naêm caûnh illusion since it is not self at all—Ñoái töôïng coù
hay naêm phaùp, laø caûnh giôùi sôû duyeân cuûa nguõ moät baûn chaát nguyeân baûn nhöng laïi khoâng ñöôïc tri
caên—See Five objects of the five senses. nhaän ñuùng y nhö vaäy. Khi ñeä thaát Maït Na Thöùc
Object of any organ of sense: Sensation of any nhìn laïi nhieäm vuï chuû theå cuûa ñeä baùt A Laïi Da
organ of sense—Caên traàn. Thöùc, noù xem thöùc naày nhö laø ngaõ. Nhieäm vuï chuû
Objects of the auditory faculty: Ñoái töôïng cuûa theå cuûa A Laïi Da ñeä baùt thöùc coù baûn chaát nguyeân
Nhó Caên (aâm thanh)—Noise—Sound—Voice. baûn, nhöng noù khoâng ñöôïc ñeä thaát Maït Na Thöùc
nhìn thaáy y nhö vaäy, vaø chæ ñöôïc xem nhö laø ngaõ,
Object can be either internal or external:
maø thöïc taïi thì chæ laø aûo giaùc vì noù khoâng phaûi laø
Ñoái töôïng coù theå ôû trong hay ôû ngoaøi—See Four
ngaõ—See Three kinds of object-domain.
objects that can be used to develop concentration.
Objects of experience: Ñoái Töôïng Nhaän Bieát.
Object-domain of mere shadow or illusion:
Ñoäc AÛnh Caûnh—The shadow-image appears
Objects in meditation: Caûnh vaät trong thieàn—
simply from one’s own imagination and has no There are ten stages or objects in meditation—Coù
real existence. Of course, it has no original möôøi caûnh trong thieàn—See Ten stages or objects
substance as a ghost which does not exist at all. in meditation.
Only the six sense-center, functions on it and Object must be neutral: Ñoái töôïng phaûi trung
imagines it to be—Hay laø aûo giaùc. Hình boùng chæ tính—See Four objects that can be used to
xuaát hieän töï nôi töôûng töôïng vaø khoâng coù hieän develop concentration.
höõu thöïc söï. Leõ dó nhieân, noù khoâng coù baûn chaát Object must be pleasing and acceptable to
nguyeân baûn, nhö moät boùng ma voán khoâng coù hieän the mind: Ñoái töôïng phaûi vöøa yù—See Four
höõu. Chæ coù trung taâm giaùc quan thöù saùu hoaït ñoäng objects that can be used to develop concentration.
vaø töôûng töôïng ra loaïi caûnh naày—See Three kinds Object of any organ of sense: Caên traàn.
of object-domain. Objects of the outer world: Visaya (skt)—
Object domain of nature or immediate Caûnh—See Three kinds of object-domain.
perception: Taùnh Caûnh—The object that has the Object perceived, associated with function:
original substance and presents it as it is, just as Empirical world, associated with function—The
the five objects of the sense, form, sound, smell, external, or phenomenal world—Caûnh giôùi
taste and touch, are perceived as they are. The töôùng—Theá giôùi hieän töôïng beân ngoaøi, coøn goïi laø
first five sense-consciousnesses and the eighth, Hieän Töôùng hay Hieän Thöùc—See Three subtle
the store-consciousness, perceive the object in this conceptions.
way—Tri nhaän töùc thôøi, nghóa laø ñoái töôïng coù baûn Objects of recollection: Anussati-tthanani (p)—
chaát nguyeân baûn vaø trình baøy noù nhö laø chính noù, Nieäm phaùp—The six thoughts to dwell upon or six
cuõng nhö naêm ñoái töôïng giaùc quan, saéc, thinh, objects of recollection—See Six thoughts to dwell
höông, vò, xuùc, ñöôïc tri nhaän nhö vaäy. Tieàn nguõ upon.
thöùc vaø ñeä baùt A Laïi Da thöùc, tri nhaän ñoái töôïng
Object that suits you at one time may not be
theo caùch naày.
acceptable to the mind at another time: Ñoái
Object-domain with the original substance:
töôïng coù luùc thích hôïp vôùi baïn nhöng raát coù theå
Ñoái Chaát Caûnh—The object has an original
khoâng ñöôïc taâm chaáp nhaän vaøo luùc khaùc—See
substance and yet is not perceived as it is. When
 3219

Four objects that can be used to develop concurring cause, as waves are conditioned by a
concentration. basin, a pond, a river, the sea, or a boat—Sôû
Objectify (v): Ñoái töôïng hoùa—Khaùch quan duyeân duyeân coù moät ñoái töôïng hay moâi tröôøng khi
hoùa—Hieän thöïc hoùa. moät nguyeân nhaân dieãn ra, thí duï nhöõng laøn soùng
Objective (a&n): Muïc ñích—Goal—Khaùch ñöôïc taïo ra do ao, hoà, soâng, bieån hay taøu beø—See
quan—(a) Thuoäc veà khaùch quan. Four sub-causes.
(Lofty) objectives: Muïc ñích cao tuyeät Objective world: Töôùng sinh—See Three
causes of the rise of the passions or illusions.
Objective appearance: Part of laksana—Töôùng
Phaàn—A form, an idea, a mental eject, one of the Objective world and subjective mind:
four parts of function of cognition—Moät trong töù Knowledge of the objective sphere—Caûnh trí.
phaàn taâm phaùp. Taâm theå bieán laøm caûnh töôùng sôû Objectively: Khaùch quan.
duyeân (taát caû chæ laø khaùch quan thu nhieáp trong Objectively illusory world: Voâ minh nghieäp
taâm lyù hoïc)—See Four parts of function of töôùng—Ignorance or the unenlightened condition,
cognition and Four functions of cognition. considered as in primal action, the stirring of the
Objective eye: Bodhisattva-Cakkhu (p)—Nhö perceptive faculty, associated with corpus or
Thò Nhaõn hay Phaùp Nhaõn—Bodhisattva truth— substance—Voâ minh hay tình traïng khoâng giaùc
Phaùp nhaõn—The Dharma Eye that penetrates all ngoä—See Three subtle conceptions.
things, to see the truth that releases men from Objectivity (n): Tính khaùch quan.
reincarnation—Maét trí hueä cuûa chö Boà Taùt hay Objectivization (n): Söï khaùch quan hoùa.
phaùp nhaõn nhìn thaáu suoát söï vaät ñeå cöùu ñoä chuùng Oblation: Homa (skt)—Ritual offering—Hoä ma.
sanh—See Five kinds of eyes or vision.
Obligation: Nghóa vuï—Traùch nhieäm.
Objective observation: Söï quan saùt khaùch Obliterate grave sins: Obliterate wrongdoings
quan—The Buddha stressed the importance of
of countless eons—Tieâu tröø toäi chöôùng trong
objective observation, one of the keys to the
nhieàu kieáp.
Buddhist cultivation. Through objective
Obon: Leã Vu Lan Boàn—A Japanese term for
observation we realize the real face of sufferings
Ullambana, a yearly festival in which people
and afflictions. it’s is objective observation that
make offerings to the spirits of the dead. The
gives us an opportunity to cultivate to totally
practice goes back to a story in the Pali Canon, in
destroy sufferings and afflictions. Thus, objective
which Maudgalyayana realized through this
observation plays a key role in the process of
psychic power that his mother had been reborn as
cultivation—Ñöùc Phaät ñaõ nhaán maïnh ñeán söï quan
a hungry ghost (Preta-skt, peta-p). The Buddha
troïng cuûa vieäc quan saùt khaùch quan laø moät trong
advised him to invite an assembly of monks to
nhöõng ñieàu toái quan troïng trong vieäc tu taäp theo
celebrate a food offering and to recite to pray for
Phaät phaùp. Qua quan saùt khaùch quan chuùng ta
his mother. By making offerings and performing
nhaän chaân ra boä maët thaät cuûa khoå ñau phieàn naõo.
rituals for her, he was able to free her from her
Töø ñoù chuùng ta môùi coù cô hoäi tu taäp ñeå taän dieät
suffering. The festival began in China in the sixth
hoaøn toaøn khoå ñau vaø phieàn naõo. Chính vì theá maø
century and was later introduced to Vietnam,
ôû vaøo baát cöù thôøi ñieåm naøo trong tieán trình tu taäp,
where it incorporated elements of local tradition
quan saùt khaùch quan luùc naøo cuõng giöõ vai troø
of “worshipping ancestors.” It usually celebrated
chính yeáu.
during the month of July Luna calendar year
Objective or the seen portion: Laksana-bhaga
(usually in August)—Töø Nhaät Baûn duøng ñeå chæ
(skt)—Töôùng Phaàn—See Four functional divisions
“Vu Lan Boàn,” moät leã hoäi haøng naêm trong ñoù
of consciousness.
ngöôøi ta cuùng vaät thöïc cho ma quyû vaø ngöôøi cheát.
Objective sub-cause: Alambana-pratyaya Caâu chuyeän trong kinh taïng Pali, trong ñoù Muïc
(skt)—Sôû Duyeân Duyeân—The objective sub- Kieàn Lieân chöùng nghieäm thaàn thoâng neân thaáy meï
cause, which has an object or environment as a mình bò taùi sanh laøm ngaï quyû. Ñöùc Phaät khuyeân
 3220

oâng neân thænh chuùng Taêng laøm leã cuùng döôøng vaät giôùi, ñoái laïi vôùi Tuøy Töôùng Giôùi hay nghi thöùc leã
thöïc vaø tuïng kinh caàu sieâu cho baø. Vôùi leã cuùng baùi beân ngoaøi.
döôøng vaø caàu sieâu cho baø, oâng ñaõ giuùp baø thoaùt Observance of the rules: Tu Haønh hay trì giöõ
khoûi khoå ñau. Leã hoäi Vu Lan baét ñaàu taïi Trung giôùi luaät—See Five developments.
quoác vaøo khoaûng theá kyû thöù saùu vaø sau naøy ñöôïc Observant:
ñöa vaøo Vieät Nam, taïi ñaây ngöôøi ta phoái hôïp 1) (a): Giöõ nghieâm giôùi luaät.
nhöõng yeáu toá veà truyeàn thoáng thôø oâng baø. Leã Vu 2) (n): Ngöôøi tuaân thuû giôùi luaät—Ngöôøi phuïng
Lan thöôøng ñöôïc toå chöùc vaøo thaùng baûy aâm lòch haønh giôùi luaät.
(thöôøng rôi vaøo thaùng 8 döông lòch)—See
Observation (n):
Ullambana and Ullambana basins.
1) Söï quan saùt.
Obscene (n): Taø Daâm—See Sexual misconduct. 2) Söï trì giöõ: Keeping.
Obscurantism (n): Chuû nghóa ngu daân. Observations of Great Enlightening Beings:
Obscuration (n): Söï toái aùm veà caûm xuùc. Quaùn saùt cuûa chö Ñaïi Boà Taùt—There are ten
Obscuration of false views: Jneyavarana kinds of observation of great enlightening
(skt)—Hindrance of knowledge—Sôû tri chöôùng— beings—See Ten kinds of observation of Great
The intellectual hindrance—Trí hueä traàn tuïc cho Enlightening Beings.
nhöõng ñieàu khoâng thaät laø thaät laøm caûn trôû chaân trí Observe (v): Trì giöõ.
hueä—Worldly wisdom, assuming the seeming as Observe one’s actions: Theo doõi haønh vi cuûa
real, a hindrance to true wisdom. The barrier of mình.
the known, arising from regarding the seeming as
Observe all commandments perfectly: Vieân
real.
Tu—To observe the complete T’ien-T’ai
Obscuration of negative emotions: meditation, at one and the same time to
Klesavarana (skt)— Hindrance of passions or comprehend the three ideas of noumenon,
afflictive hindrance—Phieàn naõo chöôùng hay phenoumenon, and the middle path—Vieân tu vaïn
nhöõng duïc voïng vaø aûo töôûng laøm taêng taùi sanh vaø haïnh ñeå thaønh Phaät. Phaùp moân ñoàng thôøi tu tam
trôû ngaïi Nieát baøn—The passions and delusion quaùn Khoâng Giaû Trung cuûa toâng Thieân Thai ñeå
which aid rebirth and hinder entrance into nirvana. thaønh Phaät.
Obscure (a): Black (a): Dark—Sombre—Toái Observe in contrary order: Nghòch Tu—To
taêm. observe in contrary order; to observe before death
Obscure and ambiguous: Lôø môø. the Buddhist rites in preparation for it—Nhöõng
Observance (n): Söï trì giöõ Phaät söï sau khi moät ngöôøi ñaõ quaù vaõng.
Observance of the commandments: Giôùi (Trì Observe the disciplinary rules: Giöõ giôùi.
giôùi)—See Seven sacred graces. Observe a fast: To fast—Trai giôùi.
Observance with determination: Aditthana- Observe the laws: To keep the law—Thuû phaùp.
Uposatha (p)—Taâm nieäm thuyeát giôùi (taâm nieäm Observe the law of abstinence: Trai Trì—To
haønh trì giôùi luaät). keep the regulation of abstinence, i.e. food at the
(Religious) observances: Leã hoäi. regulation times—Trì trai giöõ giôùi, thí duï nhö thoï
Observance of the commandments: Trì giôùi— trai ñuùng thôøi.
See Ten merits, and Ten merits of the cultivation Observe (v) the mental patterns of all
of the mindfulness of the body. sentient beings in each moment of thought:
Observance in the heart: Ly Töôùng Giôùi—Voâ Nieäm nieäm quaùn taâm haønh cuûa taát caû chuùng
Töôùng Giôùi—The inner commands, in contrast sanh—See Ten ways in which Buddhas remain
with the external observance or rituals—Ngöôøi unhindered.
giöõ giôùi, taâm khoâng baùm víu, coi chö phaùp cuõng Observe (v) moral precepts: Giöõ giôùi.
nhö hö khoâng, hieåu roõ khoâng coù giöõ giôùi vaø phaïm
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Observe moral precepts develops develop great compassion, one of the ten
concentration: Giöõ giôùi môùi phaùt ñònh. circumstances in which Bodhisattvas develop their
compassionate minds—Boà Taùt quaùn thaáy chuùng
Observe precepts: Keep the rules—Trì giôùi.
sanh xa maát Phaät phaùp maø khôûi taâm ñaïi bi—See
Observe sentient beings and seeing that they
Ten circumstances in which Bodhisattvas develop
are already bound and tied down but are their compassionate minds.
still fond of other bondage: By observing this, Observe sentient beings and seeing that they
Bodhisattvas develop great compassion, one of the
are not fond of wholesome dharma: By
ten circumstances in which Bodhisattvas develop
observing this, Bodhisattvas develop great
their compassionate minds—Boà Taùt quaùn thaáy
compassion, one of the ten circumstances in which
chuùng sanh laøm nhöõng ñieàu aùc maø coøn thích lao
Bodhisattvas develop their compassionate
mình theâm vaøo trong caùc söï raøng buoäc khaùc nöõa,
minds—Boà Taùt quaùn thaáy chuùng sanh khoâng öa
maø khôûi taâm ñaïi bi—See Ten circumstances in
thích phaùp laønh maø khôûi taâm ñaïi bi—See Ten
which Bodhisattvas develop their compassionate
circumstances in which Bodhisattvas develop their
minds.
compassionate minds.
Observe sentient beings and seeing that they
Observe sentient beings and seeing that they
carry out wicked actions: Boà Taùt quaùn thaáy
are not kind and good-natured: By observing
chuùng sanh laøm nhöõng ñieàu aùc maø khôûi taâm ñaïi
this, Bodhisattvas develop great compassion—Boà
bi—Bodhisattvas observe sentient beings and
Taùt quaùn thaáy chuùng sanh taâm taùnh chaúng ñieàu
seeing that they carry out wicked actions to
thuaän maø khôûi ñaïi bi taâm—See Ten circumstances
develop great compassion, one of the ten
in which Bodhisattvas develop their
circumstances in which Bodhisattvas develop their
compassionate minds.
compassionate minds—See Ten circumstances in
Observe sentient beings and seeing that they
which Bodhisattvas develop their compassionate
minds. sleep soundly in the long night of binding
Observe sentient beings and seeing that they ignorance: By observing this, Bodhisatvas
do not have any place to lean on: By develop great compassion, one of the ten
circumstances in which Bodhisattvas develop their
observing this, Bodhisattvas develop great
compassionate minds—Boà Taùt quaùn thaáy chuùng
compassion, one of the ten circumstances in which
sanh nguû say trong ñeâm daøi voâ minh maø khôûi taâm
Bodhisattvas develop their compassionate
ñaïi bi—See Ten circumstances in which
minds—Boà Taùt quaùn saùt thaáy caùc chuùng sanh
Bodhisattvas develop their compassionate minds.
khoâng nôi nöông töïa maø khôûi taâm ñaïi bi—See
Ten circumstances in which Bodhisattvas develop Observe sentient beings and seeing that they
their compassionate minds. suffer in poverty without wholesome karma:
Observe sentient beings and seeing that they By observing this, Bodhisattvas develop great
are drowning in the ocean of life and death: compassion, one of the ten circumstances in which
Bodhisattvas develop their compassionate
By observing this, Bodhisattvas develop great
minds—Boà Taùt quaùn thaáy chuùng sanh ngheøo cuøng
compassion, one of the ten circumstances in which
khoán khoå, khoâng coù caên laønh maø khôûi ñaïi bi
Bodhisattvas develop their compassionate
taâm—See Ten circumstances in which
minds—Boà Taùt quaùn thaáy chuùng sanh bò chìm
Bodhisattvas develop their compassionate minds.
ñaém trong bieån sanh töû maø khôûi ñaïi bi taâm—See
Observe sentient beings and seeing that they
Ten circumstances in which Bodhisattvas develop
their compassionate minds. are trapped enduring sufferings for an
Observe sentient beings and seeing that they extensive period of time: By observing this,
are far away and have lost the Buddha Bodhisattvas develop great compassion, one of the
Dharma: By observing this, Bodhisattvas ten circumstances in which Bodhisattvas develop
their compassionate minds—Boà Taùt quaùn thaáy
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chuùng sanh bò vöông mang toäi khoå laâu daøi maø khôûi neân töï toân kieâu haõnh vì nhöõng tö töôûng toát vaø ngaõ
taâm ñaïi bi—See Ten circumstances in which loøng thaát voïng vôùi nhöõng yù nghó xaáu. Tö töôûng
Bodhisattvas develop their compassionate minds. ñeán roài ñi, khoâng khaùc gì caùc ngheä só treân saân
Observe the vinaya rules: Trì giôùi. khaáu. Khi nghe tieáng tieáng ñoäng haõy ghi nhaän, coù
Observer (n): Ngöôøi quan saùt—The Buddha “tieáng ñoäng”, roài ñem taâm trôû veà hôi thôû. Cuøng
taught: “The mind is like a monkey, the thought is theá aáy, khi coù muøi, coù vò, coù xuùc chaïm, ñau,
like a horse.” Whenever our mind wanders to söôùng, v.v... haõy theo doõi nhöõng tö töôûng aáy moät
other thoughts, be aware of them, but do not get caùch khaùch quan, töï taïi vaø khoâng dính maéc. Tænh
involved in them emotionally or intellectually; do giaùc chuù nieäm nghóa laø quan saùt baát cöù vieäc gì
not comment, condemn, evaluate or appraise xaûy ñeán beân trong ta vaø trong taùc phong cuûa
them, but bring our attention back to the nature chuùng ta, chôù khoâng xeùt ñoaùn xem noù toát hay xaáu.
rhythm of our breathing. Our mind may be Phaät töû thuaàn thaønh neân luoân nhìn söï vaät moät caùch
overwhelmed by evil and unwholesome thoughts. khaùch quan chöù khoâng chuû quan, chæ quan saùt vôùi
This is to be expected. It is in meditation that we söï hay bieát suoâng. Nhìn moät caùch khaùch quan
understand how our mind works. Become aware khoâng vöông vaán dính maéc vôùi nhöõng tö töôûng aáy.
of both the good and evil, the ugly and beautiful, Trong tu taäp theo Phaät giaùo, quan saùt voâ tö laø chìa
the wholesome and unwholesome thoughts. Do khoùa buoâng boû moïi dính maéc.
not elated with our good thoughts and depressed Observer of the precepts: Keeper of the
with the bad. These though come and go like discipline—Trì luaät.
actors on a stage. When we hear sounds, become Observing and benefiting all sentient beings:
aware of them and bring our attention back to our Giôùi quaùn saùt lôïi ích taát caû chuùng sanh—See Ten
breath. The same with regard to smell, taste kinds of precepts.
(which you may get mentally), touch, pain, Observing the palace ladies and attendants,
pleasure and so forth. Sincere Buddhists should they develop great compassion: Quaùn nhöõng
observe the thoughts in a calm detached way. theâ thieáp vaø keû haàu ngöôøi haï nôi noäi cung maø
Mindfulness means observing whatever happens sanh loøng ñaïi bi—See Ten kinds of Buddha-work
inside oneself, whenever one does, not judging it in all worlds in all times of the Buddhas (B) (3).
as good or bad, just by watching with naked
Observing that all sentient beings are
awareness. Sincere Buddhists should always
unreal, they develop great kindness: Quaùn
observe things objectively, not subjectively,
chuùng sanh hö voïng chaúng thaät maø sanh loøng ñaïi
observing with our naked awareness. In Buddhist
töø: —See Ten kinds of Buddha-work in all worlds
cultivation, impartial observation is the key to
in all times of the Buddhas (B) (3).
release all attachments—Ñöùc Phaät daïy: “Taâm
(nhaûy nhoùt loaïn ñoäng) nhö con vöôïn, yù (chaïy lung Observing that there is nothing enjoyable in
tung) nhö con ngöïa.” Moãi khi taâm phoùng ñi, duyeân the world, they develop great joy: Quaùn caùc
vaøo nhöõng tö töôûng khaùc, haõy hay bieát söï phoùng theá gian khoâng moät gì laø ñaùng thích maø sanh loøng
taâm aáy nhöng khoâng ñeå mình bò caûm xuùc, cuõng ñaïi hyû—See Ten kinds of Buddha-work in all
khoâng suy tö veà nhöõng tö töôûng naøy. Khoâng neân worlds in all times of the Buddhas (B) (3).
pheâ bình, chæ trích, ñaùnh giaù, hay ngôi khen nhöõng Observing the various causes and conditions
tö töôûng aáy maø chæ ñem söï chuù taâm cuûa mình trôû of sentient beings’ environments: Quaùn saùt
veà nhòp thôû töï nhieân. Chuùng ta coù theå bò nhöõng tö nhöõng caûnh giôùi caùc loaïi nhôn duyeân maø laøm Phaät
töôûng bôïn nhô hay baát thieän traøn ngaäp. Ñieàu naøy söï—See Ten kinds of Buddha-work in all worlds
coù theå xaûy ra. Chính trong khi haønh thieàn chuùng ta in all times of the Buddhas (B) (9).
hieåu bieát taâm mình hoaït ñoäng nhö theá naøo. Haõy Obsessed: Bò aùm aûnh.
tænh thöùc vaø haõy bieát caû hai, nhöõng tö töôûng cao Obsession (n): Ma aùm—Taø aùm.
thöôïng vaø nhöõng tö töôûng thaáp heøn, nhöõng gì toát
Obstacles (n): Trôû ngaïi—Chöôùng—See Ten
ñeïp vaø nhöõng gì xaáu xa, thieän vaø baát thieän. Khoâng
Hindrances.
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Obstacles of afflictions: Phieàn naõo chöôùng— tendency of those who maintain their point of
One of the three types of obstacles for any view or resist and oppose change. For
Buddhist cultivators—Moät trong ba trôû ngaïi cho example, there are some out-dated customs
baát cöù ngöôøi tu Phaät naøo—See Three Hinderers. still practiced in Vietnam such as using
Obstacles to cultivation: Nhöõng chöôùng ngaïi Chinese money papers and burning them at
cho söï tu taäp (Visions, Drowsiness, funeral ceremonies. In fact, Buddhist funeral
Discouragement, Fault-finding, Afflictions, etc). rites are simple. Relatives and friends recite
the Amitabha Sutra to help free the dead from
Obstacles of delusion: Moho kincanam (p)—Si
suffering. Buddhists, especially monks and
chöôùng—See Three dharmas (XXVII).
nuns, prefer cremation to burial, since the
Obstacles of hatred: Dosa kincanam (p)—Saân
first mode is more economic, and hygienic
chöôùng—See Three dharmas (XXVII).
than the second one. Moreover, with time, the
Obstacles of karma: Nghieäp chöôùng—The burial grounds would extend considerably,
obstacles of karma. This is the most serious reducing thus the land reserved for cultivation
obstacles in the three types of obstacles for any and other utilities—Loái naày laø khuynh höôùng
Buddhist cultivators—Nghieäp chöôùng laø trôû ngaïi cuûa nhöõng ngöôøi giöõ laáy yù mình vaø choáng laïi
nghieâm troïng nhaát trong ba chöôùng cho baát cöù söï thay ñoåi. Khoâng yù thöùc ñöôïc söï sai quaáy,
ngöôøi tu Phaät naøo—See Three Hinderers. maø vaãn giöõ yù, khoâng theøm nghe ngöôøi khaùc;
Obstacles of Lust: Rago-kincanam (p)—Tham hoaëc vì töï aùi hay vì cöùng ñaàu ngang ngaïnh cöù
chöôùng—See Three dharmas (XXVII). tieáp tuïc giöõ caùi sai caùi dôû cuûa mình. Chaúng
Obstacles of retribution: Quaû baùo chöôùng— haïn nhö ôû Vieät Nam ngöôøi ta coù thoùi quen ñoát
One of the three types of obstacles for any giaáy vaøng maõ theo phong tuïc cuûa Trung Hoa
Buddhist cultivators—Quaû baùo chöôùng, moät trong trong ñaùm tang. Kyø thaät, ñaùm tang theo nghi
ba trôû ngaïi cho baát cöù ngöôøi tu Phaät naøo—See thöùc Phaät giaùo thaät ñôn giaûn. Thaân baèng
Three Hinderers. quyeán thuoäc teà töïu veà tuïng Kinh A Di Ñaø ñeå
Obstacles of women: Chöôùng ngaïi cuûa nöõ hoä nieäm cho ngöôøi cheát thoaùt khoå. Phaät töû,
nhaân—According to the Lotus Sutra, Devadatta nhaát laø chö Taêng Ni thích ñöôïc hoûa taùng hôn
Chapter, there are five hindrances or obstacles of laø ñòa taùng vì caùch naày vöøa ñôû toán keùm laïi
women—Theo phaåm Ñeà Baø trong Kinh Phaùp Hoa, vöøa hôïp veä sinh hôn. Hôn nöõa, theo thôøi gian
ngöôøi nöõ coù naêm chöôùng ngaïi—See Five ñaát choân seõ taêng moät caùch ñaùng keå laøm giaûm
hindrances of women. ñi ñaát daønh cho söï canh taùc vaø xaây caát caùc
Obstinate (a): coâng thöï tieän ích khaùc.
1) Grau (skt)—Grabh (skt)—Graha (skt)— Obstruct (v): Laøm beá taéc—To block.
Seize—Grasp—Hold on to—Maintain—Coá Obstruct (v) someone’s path: AÙn ngöõ—To put
chaáp obstacles in someone’s way.
2) Stubborn—Head-strong—Stiff-necked— Obstructing condition of the passage to
Pighead—Cöùng ñaàu—Chaáp nhöùt. Nirvana: Antarayikadharma (skt)—Chöôùng
Obstinate view: Drstiparamasra (skt)—Kieán thuû. phaùp.
1) Wrong views caused by attachment to one’s Obstruction of affliction: Phieàn naõo ngaïi—The
own erroneous understandings: To hold obstruction of temptation or defilement to
heterodox doctrines and be obsessed with the entrance into nirvana peace by perturbing the
sense of the self—Nhöõng tranh caõi do chaáp mind, one of the two obstructions—Moät trong hai
vaøo yù kieán coá chaáp vaøo thieân kieán cuûa mình, trôû ngaïi. Phieàn naõo kieán tö laøm roái loaïn thaân taâm,
moät trong nguõ Kieán—See Five kinds of wrong trôû ngaïi che laáp ñöôøng vaøo nieát baøn. ** See Two
views. hindrances.
2) Conservative standpoint: Kieán thuû kieán (khö
Obstruction caused by suffering: Khoå aùch.
khö baûo thuû yù kieán cuûa mình)—That is the
 3224

Obstruction of the delusive passions to entry shortened: Nghieäp taùi taïo toát coù khuynh
into truth: Hindrance of the delusive passions to höôùng mang laïi tröôøng thoï cho chuùng sanh, laïi
entry into truth—Hoaëc chöôùng. bò nghieäp ngaên trôû laøm cho ñoaûn thoï.
5) A wholesome productive karma tends to
Obstruction of heterodox views: Kieán
produce beauty may be impeded by an
Chöôùng—Caùc loaïi taø kieán daáy leân gaây chöôùng
obstructive karma, therefore it may produce a
ngaïi cho Boà Ñeà Taâm ( obstruction to Bodhi-mind
plain appearance: Nghieäp taùi taïo toát coù
or enlightenment).
khuynh höôùng mang laïi saéc dieän ñeïp ñeõ, coù
Obstructive (a): Caûn trôû.
theå bò nghieäp ngaên trôû laøm cho dung maïo trôû
Obstructive karma: Upapilaka (p)—Nghieäp neân taàm thöôøng.
Ngaên Trôû—According to the Abhidharma, an 6) An unwholesome productive karma tends to
obstructive karma is a karma which cannot produce rebirth in the great hells may be
produce its own result (wholesome or counteracted by an obstructive wholesome
unwholesome), but nevertheless obstructs, karma and produce rebirth in the minor hells
frustrates, or delays some other karma from or among the hungry ghosts: Nghieäp taùi taïo
producing results, countering its efficacy or baát thieän coù khuynh höôùng ñöa chuùng sanh taùi
shortening the duration of its pleasant or painful sanh vaøo nhöõng ñaïi ñòa nguïc, coù theå bò nghieäp
results—Theo A Tyø Ñaït Ma Luaän (Vi Dieäu Phaùp), ngaên trôû ñoái khaùng laïi vaø chuùng sanh aáy coù
nghieäp ngaên trôû khoâng coù quaû thieän aùc cuûa chính theå taùi sanh vaøo nhöõng ñòa nguïc nheï hôn hay
noù, nhöng coù theå ngaên caûn hay laøm chaäm treã söï vaøo coõi ngaï quyû.
troå quaû cuûa caùc nghieäp khaùc. ** See Four types of kamma (karma).
1) Even though a productive karma may be
Obtain (v): Prap or Prapta (skt)—To attain—To
strong at a time it is accumulated, an
obtain—Ñaéc.
obstructive karma directly opposed to it may
Obtain (v) awareness: Buddhi-labhati (p)—Ñaït
conteract it so that it becomes impaired when
ñöôïc taùnh giaùc—To attain awareness.
producing its results: Cho duø nghieäp taùi taïo coù
cöôøng thònh vaøo luùc thaønh laäp, maø bò nghieäp Obtain (v) blessings: Ñöôïc (ñaëng) phöôùc.
ngaên trôû tröïc tieáp ñoái laïi, seõ laøm cho nghieäp Obtain (v) buddhi: See Obtain awareness.
taùi taïo trôû neân voâ hieäu quaû. Obtain the commandments: Ñaéc giôùi—Attain
2) For example a wholesome karma tending to to the understanding and performance of the moral
produce rebirth in a superior plane of law—Obtain the commandments—To obtain the
existence may be impeded by an obstructive commandments; to attain to the understanding and
karma so that it generates rebirth in a lower performance of the moral law—Ñöôïc trao truyeàn
plane: Tyû nhö moät nghieäp taùi taïo thieän coù giôùi phaùp, hieåu vaø haønh trì giôùi phaùp moät caùch tinh
khuynh höôùng ñöa chuùng sanh taùi sanh vaøo chuyeân.
coõi cao hôn, coù theå bò nghieäp ngaên trôû ñöa Obtain one’s desires: Obtain one’s aim—Ñaéc yù.
vaøo taùi sanh nôi coõi thaáp hôn. Obtain the fruit of deeds or life: Ñaéc quaû.
3) A wholesome productive karma tends to
Obtain (v) knowledge: Jnanam-labhati (p)—Ñaït
produce rebirth among high families may be
ñöôïc söï hieåu bieát—To attain knowledge.
impeded by an obstructive karma, therefore, it
Obtain (v) the marrow: Ñaéc Tuûy—To obtain
may produce rebirth among low families:
the secret, the essence of a certain method of
Nghieäp taùi taïo toát coù khuynh höôùng ñöa
cultivation—Ñaéc ñöôïc coát tuûy hay choã cuøng cöïc
chuùng sanh taùi sanh vaøo nhöõng gia ñình cao
cuûa lyù nhieäm maàu (theo Truyeàn Ñaêng Luïc, toå Boà
sang, coù theå bò nghieäp ngaên trôû laøm cho taùi
Ñeà Ñaït Ma noùi vôùi Hueä Khaû, ta ñaõ traûi qua chín
sanh vaøo nhöõng gia ñình haï tieän.
naêm muoán trôû veà Thieân Truùc. Hueä Khaû ñaûnh leã
4) A wholesome productive karma tends to
thaày, roài lui laïi haàu phía sau. Toå Ñaït Ma daïy:
produce longevity may be impeded by an
“OÂng ñaõ ñaït ñöôïc choã coát yeáu cuûa ta.” Lieàn quay
obstructive karma, therefore life may become
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laïi baûo Hueä Khaû: “Ngaøy xöa Ñöùc Nhö Lai ñem Obtain the victory: To win—Ñaéc thaéng.
chính phaùp nhaõn taïng giao phoù cho ngaøi Ca Dieáp, Obtain the way: Ñaéc Ñaïo—Attain (v) nirvana—
vaø truyeàn thöøa maõi ñeán ta. Nay ta giao phoù cho
To enter into Nirvana—Reach enlightenment—
oâng, oâng haõy giöõ gìn. Ta trao aùo Caø sa cho oâng ñeå
Reach perfection—To obtain the way, or religion;
laøm tín.”). by obedience to the commandments, practice of
Obtain the meaning of a sutra: Ñaéc yù (hieåumeditation, and knowledge, to attain
ñöôïc nghóa lyù cuûa kinh). enlightenment—Nhaäp Nieát baøn hay ñaït ñeán Nieát
Obtain ordination in a ceremony: Taùc Phaùp baøn nhôø vaøo giôùi, ñònh, hueä vaø ñaït ñöôïc giaùc ngoä
(trí tueä ñoaïn tröø laäu hoaëc, chöùng ñöôïc ñeá lyù goïi laø
Ñaéc—Ñöôïc truyeàn giôùi qua nghi thöùc—See Three
kinds of obtaining the commandments. ñaïo, nhôø thöïc haønh tam hoïc maø phaùt sinh ra trí tueä
ñoù thì goïi laø “ñaéc ñaïo”).
Obtain (v) a peaceful mind: Ñaït ñöôïc taâm an
oån. Obtain (v) wisdom: Jnanam-labhati (p)—Ñaït
ñöôïc trí hueä—To attain wisdom.
Obtain perfect enlightenment: Chöùng ñaïo quaû
Obtained: Upasampanna (skt)—Received—Thoï
Boà Ñeà—This is one of the eight surpassing things.
Those who keep the first eight commandments nhaän.
receive eight kinds of reward—Ñaây laø moät trong
Obtained without labor: Baát lao nhi hoaïch
taùm loaïi thaéng phaùp. Nhöõng ai thoï trì baùt trai giôùi
(khoâng lao nhoïc maø thu ñaït keát quaû).
seõ ñöôïc taùm loaïi coâng ñöùc thuø thaéng—See Eight
Obtainable (a): Labbho (p)—Coù theå ñaït ñöôïc—
surpassing things. Attainable.
Obtain precepts: Ñaéc giôùi—Attain to the Obtaining: Patilabha (p)—Ñang ñaéc ñöôïc—
understanding and performance of the moral law
Attainment—Acquisition—Gaining.
(to obtain the commandments; to attain to the
Obtaining the commandments: There are
understanding and performance of the moral
three kinds of obtaining the commandments—Coù
law)—Ñöôïc trao truyeàn giôùi phaùp, hieåu vaø haønh
ba loaïi thoï giôùi—See Three kinds of obtaining the
trì giôùi phaùp moät caùch tinh chuyeân.
commandments.
Obtain (v) salvation: Enter the monastic life—
Obtaining all things as if nothing: This is one
Obtain transport across the river of
of the eight great powers of personality or
transmigration—Ñaéc Ñoä.
sovereign independence—Ñöôïc moïi phaùp maø
1) To obtain transport across the river of
töôûng chöøng nhö khoâng coù phaùp. Ñaây laø moät trong
transmigration; to obtain salvation: Ñöôïc ñöa
taùm caùi ngaõ töï taïi lôùn—See Baùt Ñaïi Töï Taïi Ngaõ.
sang bôø giaûi thoaùt (sinh töû ví nhö bieån lôùn,
Occasions of indolence: Kusita-vatthuni (p)—
Nieát Baøn ví nhö bôø beân kia). Vöôït qua ñöôïc
Giaûi ñaõi (löôøi bieáng)—According to the Sangiti
bieån sinh töû ñeán beân kia bôø Nieát Baøn goïi laø
Sutta in the Long Discourses of the Buddha, there
ñaéc ñoä (trong kinh Di Giaùo, Ñöùc Phaät ñaõ daïy:
are eight occasions of indolence—Theo Kinh
“Nhöõng ngöôøi ñaùng ñöôïc ñoä, duø laø trôøi hay
Phuùng Tuïng trong Tröôøng Boä Kinh, coù taùm söï giaûi
ngöôøi ñeàu ñaõ ñöôïc ñoä. Nhöõng ngöôøi chöa
ñaõi—See Eight occasions of indolence.
ñöôïc ñoä cuõng ñaõ taïo nhaân duyeân ñöôïc ñoä).
2) A Sramanera enters the monastic life: NghiOccasions for making effort: Arabbha-vatthuni
(p)—Tinh taán söï— According to the Sangiti Sutta
thöùc Sa Di caét toùc xuaát gia cuõng ñöôïc goïi laø
“Ñaéc Ñoä. in the Long Discourses of the Buddha, there are
eight occasions for making an effort—Theo Kinh
Obtain all things as if nothing: Ñöôïc moïi phaùp
Phuùng Tuïng trong Tröôøng Boä Kinh, coù taùm söï tinh
maø töôûng chöøng nhö khoâng coù phaùp—See Eight
taán—See Eight occasions for making an effort.
great powers of personality.
Occasion of sins: Dòp cho ngöôøi ta taïo toäi.
Obtain transport across the river of
Occasional cause: Cô hoäi nguyeân nhaân.
transmigration: Obtain salvation—Enter the
monastic life—Ñaéc ñoä—See Obtain salvation. Occasional Mental Factors: Taâm Sôû Rieâng
Bieät—See Fifty-two mental states.
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Occasional offering: Tuøy Chí Thí—See Eight Ocean assembly: Haûi Chuùng—A great assembly
kinds of almsgiving (A) (1). of monks, the whole body of monks—Ñaïi chuùng
Occasionalism (n): Chuû nghóa cô hoäi. Taêng hay toaøn theå chö Taêng. Giaùo hoäi cuûa chö
Occult (a): Secret—Esoteric—Hidden—Huyeàn Taêng Ni ñöôïc ví nhö Haûi Chuùng hay Haûi hoäi, vì
bí—Bí aån—Huyeàn dieäu—Thaàn bí. ñaây cuõng laø söï hoäi hoïp lôùn cuûa nhöõng ngöôøi ñoàng
lyù töôûng giaûi thoaùt nhö chæ moät vò maën cuûa muoái.
Occult cause:
1) Esoteric cause: Occult cause—Recondite Ocean of the bhutatathata: Chaân Nhö Haûi—
cause—Maät nhaân. Taùnh haûi (bieån chaân nhö)—The all-containing,
2) Great mystery—Mysterious mechanism— immaterial nature of the Dharma, or immaterial
Mysticism—Huyeàn cô. nature of the Dharmakaya is limitless—Lyù taùnh
cuûa chaân nhö saâu roäng nhö bieån caû, bao truøm taát
Occult expression: Samdha (skt)—Maät Ngöõ—
caû, ñoù laø caûnh giôùi cuûa phaùp thaân Nhö Lai. Phaùp
Esoteric expression—Secret language—Secret
tính chaân nhö coù ñaày ñuû voâ löôïng coâng ñöùc tính.
meaning—Ngoân ngöõ bí maät cuûa toâng Chaân Ngoân.
Occult meaning: AÅn maät nghóa—Esoteric or Ocean of bodhi or enlightenment: Quaû Haûi
hay bieån Boà Ñeà hay giaùc ngoä.
secret meaning.
Occult receiving of the prediction: Chaúng Ocean of Buddhas: Chö Phaät haûi—See Ten
kinds of ocean of Great Enlightening Beings.
hieän tieàn—See Ten ways of receiving the
prediction of Budhahood (B). Ocean of Buddha-knowledge: Phaät haûi trí.
Occult teaching: Bí giaùo—See Esoteric Ocean of Buddha’s methods: Phaùp Moân Haûi
Doctrine. (phaùp moân ñoái trò phieàn naõo cuûa Phaät nhieàu nhö
bieån caû).
Occult World: Spirit world.
Occultism (n): Huyeàn hoïc—Chuû nghóa huyeàn Ocean of death: Töû haûi (bieån sanh töû luaân hoài).
bí—Chuû tröông khoâng duøng phöông phaùp khoa Ocean of desire: AÙi Duïc Haûi—Duïc Haûi—So
hoïc, chæ caàn löïc huyeàn dieäu maø bieát ñöôïc. called because of its extent and depth—Bieån duïc
voïng thaâm saâu vaø bao la, khoâng ñaùy vaø voâ bôø
Occupied: Baän roän—To be busy.
beán.
Occurence of feasts: Vieäc truøng caùc leã trong
Ocean of the dharma-nature: Phaùp Taùnh
moät ngaøy.
Haûi—The dharma-nature, vast, unfathomable as
Ocean: Sagara (skt)—Bieån—According to the
ocean—Phaùp taùnh saâu roäng, khoâng theå ño löôøng
Flower Adornment Sutra, Chapter 27, there are
ñöôïc, ví nhö bieån caû bao la.
ten kinds of ocean of Great Enlightening Beings.
Ocean of emptiness: Khoâng haûi.
Enlightening Beings who abide in the
concentration of freedom in the elemental cosmos Ocean of faculties: Chö caên haûi—See Ten kinds
also attain ten kinds of ocean. Once Great of ocean of Great Enlightening Beings.
Enlightening Beings have attained these ten Ocean of faith: Tín Haûi—The true virtue of the
oceans, they also attain ten kinds of excellence— believing heart is vast and boundless as the
Theo Kinh Hoa Nghieâm, Phaåm 27, coù möôøi thöù ocean—Ñaïi döông cuûa nieàm tin. Thöïc ñöùc cuûa
haûi cuûa chö ñaïi Boà Taùt. Chö Boà Taùt an truï trong loøng tin, roäng lôùn voâ bieân nhö bieån caû.
Phaùp giôùi töï taïi ñaïi Tam muoäi cuõng seõ ñuôïc möôøi Ocean of kalpa: Kieáp haûi—Great in number—
thöù haûi. Chö Ñaïi Boà Taùt moät khi ñaõ ñöôïc möôøi thöù Soá löôïng kieáp raát nhieàu, ví nhö löôïng nöôùc bieån.
haûi naày, thôøi laïi cuõng ñöôïc möôøi thöù thuø thaéng— Ocean of karma: Nghieäp haûi—The vast, deep
See Ten kinds of excellence and Ten kinds of ocean of evil karma—AÙc nghieäp thì nhieàu voâ soá
ocean of Great Enlightening Beings. nhö ñaïi döông saâu roäng.
Ocean of affliction: Phieàn naõo haûi—The ocean Ocean of lands: Chö saùt haûi—See Ten kinds of
of moral affliction which engulfs all beings— ocean of Great Enlightening Beingst.
Phieàn naõo cuûa chuùng sanh saâu roäng nhö bieån caû.
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Ocean-like character and influence of Bieån thieàn ñònh bao la cuûa Phaät maø taát caû caùc
virtue: Ñöùc haûi. phaùp ñeàu hieän ra trong bieån trí ñoù—See Ocean
Seal Samadhi.
Oceans of mental inclinations of all kinds of
sentient beings: Bieån taâm sôû thích cuûa caùc loaøi Ocean Seal Samadhi: Haûi AÁn Tam Ma Ñòa—A
state of concentration of the highest level,
chuùng sanh—See Ten kinds of Buddha-work in all
mentioned in the Avatamsaka Sutra. The mind is
worlds in all times of the Buddhas (B) (7).
likened to the ocean, which when calm and
Ocean of merit and virtue: Coâg ñöùc haûi.
without a single wave, can reflect everything
Ocean of mind: Chö taâm haûi—Thöùc Haûi—The throughout the cosmos, past, present and future—
bhutatathata as the store of all mind—Bieån cuûa Traïng thaùi taäp trung ôû möùc ñoä cao, ñöôïc noùi ñeán
taïng thöùc. Goïi chaân nhö laø Nhö Lai taïng cuûa taïng trong Kinh Hoa Nghieâm, traïng thaùi taâm nhö ñaïi
thöùc (chaân nhö tuøy duyeân maø sinh ra caùc phaùp döông, moät khi tónh laëng vaø khoâng gôïn soùng seõ
gioáng nhö nöôùc laø chaân nhö sanh ra soùng bieån laø phaûn chieáu moïi vaät trong vuõ truï, quaù khöù, hieän taïi
caùc phaùp, neân goïi laø thöùc haûi)—See Ten kinds of vaø vò lai.
ocean of Great Enlightening Beings.
Ocean of sentient beings: Chuùng sanh haûi—
Ocean of misery: Misery is limitless and as deep See Ten kinds of ocean of Great Enlightening
as the ocean—Khoå haûi. Beings.
Ocean of mortality: Samsara (skt)—Bieån sanh Ocean of sorrow: Öu haûi (öu tö phieàn muoän cuûa
töû. chuùng sanh roäng nhö bieån caû meânh moâng).
Ocean naga: Haûi long vöông—The Ocean-Naga, Ocean of spiritual powers: Thaàn thoâng haûi—
or Dragon King of the Ocean—Vua cuûa loaøi roàng See Ten kinds of ocean of Great Enlightening
bieån (theo Kinh Phaät Thuyeát Haûi Long Vöông, Beings.
ngaøy aáy Ñöùc Phaät ñang ôû nuùi Linh Thöùu, khi ñaïi
Ocean symbol: Ñaïi Haûi AÁn—Haûi AÁn Tam
chuùng ñang quaây quaàn, chôït thaáy Haûi Long Vöông
Muoäi—The ocean symbol, as the face of the sea
daãn voâ soá quyeán thuoäc ñeán. Ñöùc Phaät beøn giaûng
reflects all forms, so the samadhi of a bodhisattva
thuyeát thaâm phaùp. Haûi Long Vöông hoan hyû thænh
reflects to him all truths. Ocean symbol indicates
Phaät xuoáng Long cung ñeå ñöôïc cuùng döôøng vaø
the vastness of the meditation of the Buddha, the
ñöôïc nghe thuyeát phaùp. Ñöùc Phaät nhaän lôøi, Long
vision of all things—Laáy maët nöôùc bieån caû in hieän
vöông laøm moät toøa ñieän lôùn, trang trí baèng thaát
muoân hình vaïn traïng ñeå so vôùi Tam muoäi cuûa Boà
baûo nhö löu ly, xa cöø, xích chaâu, maõ naõo, vaân vaân,
Taùt bao haøm heát thaûy vaïn phaùp. Coøn goïi laø Haûi
chung quanh naïm vaøng roøng. Laïi cho laøm con
AÁn Ñònh, teân cuûa tam muoäi maø Phaät ñaõ sôû ñaéc.
ñöôøng loùt baèng toaøn vaøng baïc vaø löu ly töø bôø bieån
Bieån thieàn ñònh bao la cuûa Phaät maø taát caû caùc
ñeán Long cung ñeå ñoùn Ñöùc Theá Toân vaø ñaïi
phaùp ñeàu hieän ra trong bieån trí ñoù (bieåu töôïng tieâu
chuùng. Ñöùc Theá Toân daãn voâ löôïng ñaïi chuùng ñeán
bieåu cho söï bao la trong thieàn ñònh cuûa Ñöùc Phaät,
Long cung, ngoài leân toøa sö töû treân ñaïi ñieän roài
coù söùc nhìn thaáy heát vaïn höõu)—See Ocean Seal
thuyeát phaùp ñeå giaùo hoùa quyeán thuoäc cuûa Long
Samadhi.
Vöông).
Ocean tide voices: The voice of the Buddha—
Ocean of nagas: Sagara (skt)—Dragon King of
AÂm thanh cuûa Ñöùc Phaät—Haûi Trieàu AÂm—AÂm
the ocean—Haûi long vöông—Haøm haûi.
thanh cuûa haûi trieàu ñöôïc ví nhö tieáng thuyeát phaùp
Ocean pearls: Haûi chaâu—Indicating things hard cuûa Phaät, oai maõnh vaø vang doäi khaép nhö tieáng
to obtain—Chæ caùi gì khoù ñaït ñöôïc. soùng bieån (Haûi Trieàu AÂm coøn duøng ñeå chæ thanh
Ocean of practices: Chö haïnh haûi—See Ten danh cuûa chö Phaät vaø chö Boà Taùt toûa roäng khaép
kinds of ocean of Great Enlightening Beings. muoân phöông, ai nghe tôùi cuõng neã sôï nhö söï huøng
Ocean seal: Haûi AÁn—The ocean symbol, vó cuûa soùng bieån. Soùng bieån tuy voâ nieäm nhöng
indicating the vastness of the meditation of the khoâng traùi thôøi, cuõng gioáng nhö aâm thanh thuyeát
Buddha, the vision of all things—Coøn goïi laø Haûi phaùp tuïng kinh cuûa chö Taêng Ni luoân luoân thích
AÁn Ñònh, teân cuûa tam muoäi maø Phaät ñaõ sôû ñaéc. hôïp vôùi thôøi cô).
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Ocean of truths: Chö phaùp haûi—See Ten kinds best known for his work on Pali canonical texts
of ocean of Great Enlightening Beings. and his influential book “The Buddha, his Life, his
Ocean of virtue: Coâng ñöùc haûi—Ñöùc Haûi—The Doctrine, his Community.” He also translated the
ocean like character and influence of virtue—AÛnh Dipavamsa and edited the five volumes of the
höôûng cuûa coâng ñöùc saâu roäng nhö bieån caû meânh Vinaya-Pitaka—Moät nhaø Phaät giaùo hoïc noåi baät
moâng—See Ten kinds of ocean of Great vaøo theá kyû 20, noåi tieáng vôùi nhöõng vaên kinh Pali
Enlightening Beings. vaø boä “Ñöùc Phaät, Cuoäc Ñôøi, Giaùo Phaùp, Taêng
Ñoaøn.” OÂng cuõng phieân dòch Bieân Nieân Söû Pali
Ocean of vows: Chö nguyeän haûi—See Ten kinds
(Dipavamsa) vaø xuaát baûn 5 quyeån trong Luaät
of ocean of Great Enlightening Beings.
Taïng.
Ocean-Wide Lotus assembly: Lieân Trì Haûi
Odour of sanctity: Höông thôm cuûa söï thaùnh
Hoäi—Lotus assembly represents the gathering of
thieän.
Buddha Amitabha, the Bodhisattvas, the sages and
saints and all other superior beings in the Land of Odourferous object: Grandharammana (p)—
Ultimate Bliss. This Assembly is called Ocean- Höông Traàn—The atom or element of smell, one
Wide as the participants infinite in number, of the six gunas—Höông traàn laø muøi höông cuûa
spreading as far and wide as the multitude of luïc traàn nhö saéc, thanh, höông, vò, xuùc, phaùp…,
oceans in the Dharma Realm—Lieân trì haûi hoäi khieán ngöôøi ngöûi thaáy coù caûm giaùc khoaùi laïc
tieâu bieåu cho söï taäp hôïp cuûa Phaät A Di Ñaø, chö (ngöôøi tu Phaät, ñoái vôùi nhöõng muøi thôm khoâng vui
Boà taùt, caùc baäc thöùc giaû, Thaùnh chuùng, cuøng caùc thích, ñoái vôùi muøi thoái khoâng khoù chòu, maø giöõ
thöôïng thieän nhaân caâu hoäi nôi Taây Phöông Cöïc mình töï nhieân tröôùc höông traàn)—See Six sense
Laïc. Goïi laø Lieân trì Haûi Hoäi vì soá ngöôøi tham döï objects.
laø voâ soá, traûi daøi ra nhö ñaïi döông trong phaùp giôùi. Of awe-inspiring power and virtue:
Ocean of wisdom: Trí haûi—Buddha-wisdom is Mahatejas (skt)—Able to suppress evil-doers and
as deep and wide as the ocean—Trí tueä Phaät saâu protect the good—Ñaïi oai ñöùc.
vaø roäng nhö ñaïi döông. Of dull capacity: Unable to receive Buddha-
Oceanic knowledge entering the unexcelled, truth—Ñoän caên.
complete perfect enlightenment: Trí Nhö Bieån Of lion-courage: Sö töû voâ uùy—According to the
Nhaäp Voâ Thöôïng Boà Ñeà—According to the T’ien-T’ai Sect, this is one of the six kinds of
Flower Adornment Sutra, Chapter 38, there are contemplation or six kinds of Kuan-Yin—Theo
ten kinds of oceanic knowledge entering into tröôøng phaùi Thieân Thai, ñaây laø moät trong saùu quaùn
unexcelled, complete perfect enlightenment. phaùp—See Six kinds of contemplation.
Enlightening beings who abide by these can attain Of notable virtue: Danh ñöùc.
the ocean of supreme knowledge of Buddhas— Of penetrative powers: Intelligent—Caên lôïi.
Theo Kinh Hoa Nghieâm, Phaåm 38, coù möôøi Trí Of universal light: Ñaïi quang phoå chieáu—
nhö bieån nhaäp voâ thöôïng Boà Ñeà cuûa chö ñaïi Boà According to the T’ien-T’ai Sect, this is one of the
Taùt. Chö Boà Taùt an truï trong phaùp naày thôøi ñöôïc six kinds of contemplation or six kinds of Kuan-
bieån ñaïi trí hueä voâ thöôïng cuûa taát caû chö Phaät— Yin—Theo tröôøng phaùi Thieân Thai, ñaây laø moät
See Ten kinds of oceanic knowledge entering trong saùu quaùn phaùp—See Six kinds of
into unexcelled, complete perfect enlightenment. contemplation.
Octagonal: Baùt giaùc. Of all virtues, filial piety is the most
Odana (p): Côm. important: Baùch thieän hieáu vi tieân (trong traêm
Oda-Nobunaga (jap): Ñieàn Tín Tröôøng (1534- ñieàu toát, hieáu haïnh laø quan troïng hôn caû).
1582). Offend (v): Gaây toäi—Vi phaïm luaät.
Odata (p): Traéng. Offend (v) the eye: Gai maét—To shock the eye.
Odenberg, Hermann (1854-1920): An eminent Offend against the law: To break the moral or
German buddhologist in the twentieth century, ceremony laws—Phaïm Giôùi Luaät—At the time of
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the Buddha, there were two bhiksus who broke the false thought is purity. Inverted (ideas) are
prohibitions, and being shameful of their sins they impure and the absence of inverted (ideas) is
dared not call on the Buddha. They came to ask purity. Clinging to ego is impure and non-
Upali and said to him: “Upali, we have broken the clinging to ego is purity. Upali, all
commandments and are ashamed of our sins, so phenomena rise and fall without staying (for
we dare not ask the Buddha about this and come an instant) like an illusion and lightning. All
to you. Please teach us the rules of repentance so phenomena do not wait for one another and
as to wipe out our sins.” Upali then taught them do not stay for the time of a thought. They all
the rules of repentance. At that time, Vimalakirti derive from false views and are like a dream
came to Upali and said—Khi Ñöùc Theá Toân coøn taïi and a flame, the moon in water, and an image
theá, coù hai vò Tyø Kheo phaïm luaät haïnh, laáy laøm in a mirror for they are born from wrong
hoå theïn, khoâng daùm hoûi Phaät, ñeán hoûi Öu Ba Li thinking. He who understands this is called a
raèng: “Daï thöa ngaøi Öu Ba Li! Chuùng toâi phaïm keeper of the rules of discipline and he who
luaät thaät laáy laøm hoå theïn, khoâng daùm hoûi Phaät, knows it is called a skillful interpreter (of the
mong nhôø ngaøi giaûi roõ choã nghi hoái cho chuùng toâi precepts).”—OÂng Duy Ma Caät noùi: ‘Taát caû
ñöôïc khoûi toäi aáy.” Öu Ba Li lieàn y theo phaùp, giaûi chuùng sanh taâm töôùng khoâng nhô cuõng nhö
noùi cho hai vò. Baáy giôø oâng Duy Ma Caät ñeán noùi theá! Thöa ngaøi Öu Ba Li! Voïng töôûng laø nhô,
vôùi Öu Ba Li: khoâng voïng töôûng laø saïch; ñieân ñaûo laø nhô,
* “Upali, do not aggravate their sins which you khoâng ñieân ñaûo laø saïch; chaáp ngaõ laø nhô,
should wipe out at once without further khoâng chaáp ngaõ laø saïch. Ngaøi Öu Ba Li! Taát
disturbing their minds. Why? Because the caû phaùp sanh dieät khoâng döøng, nhö huyeãn,
nature of sin is neither within nor without, nor nhö chôùp; caùc Phaùp khoâng chôø nhau cho ñeán
in between. As the Buddha has said, ‘living moät nieäm khoâng döøng; caùc Phaùp ñeàu laø voïng
beings are impure because their mind are kieán, nhö chieâm bao, nhö naéng dôïn, nhö traêng
impure; if their minds are pure they are all döôùi nöôùc, nhö boùng trong göông, do voïng
pure.’ And mind also is neither within nor töôûng sanh ra. Ngöôøi naøo bieát nghóa naày goïi
without, nor in between. Their minds being laø giöõ luaät, ngöôøi naøo roõ nghóa naày goïi laø
such, so are their sins. Likewise all things do kheùo hieåu.”
not go beyond (their ) suchness. Upali, when * At that “time, the two bhiksus declared: ‘What
your mind is liberated, is there any remaining a supreme wisdom which is beyond the reach
impurity?’: “Thöa ngaøi Öu Ba Li, ngaøi chôù keát of Upali who cannot expound the highest
theâm toäi cho hai vò Tyø Kheo naày, phaûi tröø döùt principle of discipline and morality?”—Luùc
ngay, chôù laøm roái loaïn loøng hoï. Vì sao? Vì toäi ñoù hai vò Tyø Kheo khen raèng: “Thaät laø böïc
taùnh kia khoâng ôû trong, khoâng ôû ngoaøi, khoâng thöôïng trí! Ngaøi Öu Ba Li naày khoâng theå saùnh
ôû khoaûng giöõa. Nhö lôøi Phaät ñaõ daïy: ‘Taâm kòp. Ngaøi laø böïc giöõ luaät hôn heát maø khoâng
nhô neân chuùng sanh nhô, taâm saïch neân noùi ñöôïc.”
chuùng sanh saïch.’ Taâm cuõng khoâng ôû trong, * Upali said: ‘Since I left the Buddha I have not
khoâng ôû ngoaøi, khoâng ôû khoaûng giöõa. Taâm kia met a sravaka or a Bodhisattva who can
nhö theá naøo, toäi caáu cuõng nhö theá aáy. Caùc surpass hi rhetoric for his great wisdom and
phaùp cuõng theá, khoâng ra ngoaøi chôn nhö. Nhö perfect enlightenment have reached such a
ngaøi Öu Ba Li, khi taâm töôùng ñöôïc giaûi thoaùt high degree.’—Öu Ba Li ñaùp raèng: “Tröø Ñöùc
thì coù toäi caáu chaêng?” Nhö Lai ra, chöa coù böïc Thanh Vaên vaø Boà
* Öu Ba Li ñaùp: ‘Khoâng.”—Upali replied: Taùt naøo coù theå cheá phuïc ñöôïc choã nhaïo
“There will be no more.” thuyeát bieän taøi cuûa oâng Duy Ma Caät. Trí tueä
* Vimalakirti said: “Likewise, the minds of all oâng thoâng suoát khoâng löôøng.”
living beings are free from impurities. Upali, * Thereupon, the two bhiksus got rid of their
false thoughts are impure and the absence of doubts and repentance, set their mind on the
quest of supreme enlightenment and took the
 3230

vow that make all living beings acquire the Offer respectfully: Kính Daâng—To present
same power of speech: Khi aáy, hai vò Tyø respectfully.
Kheo döùt heát nghi hoái, phaùt taâm Voâ thöôïng Offer with reverence: Cung kính thí.
Chaùnh ñaúng Chaùnh giaùc vaø phaùt nguyeän raèng:
Offer one’s seat to others: The seat offering—
“Nguyeän laøm cho taát caû chuùng sanh ñeàu ñöôïc
Saøng toïa thí (boá thí choã ngoài)—Nhöôøng choã cho
bieän taøi nhö vaäy.”
ngöôøi—See Seven kinds of offering (B).
Offend against one’s superior: To hurt a Offer the shelter: Phoøng xaù thí—To let others
superior’s feelings—Phaïm thöôïng.
spend the night at one’s home—Cho pheùp ai nguû
Offender (n): Criminal—Culprit—Toäi nhaân qua ñeâm—See Seven kinds of offering (B).
(ngöôøi vi phaïm luaät).
Offer someone something: Bestow someone on
Offense (n): Offence—Phaïm toäi—Xuùc phaïm— something—Cuùng döôøng ai vaät gì.
See Sin and Two kinds of offenses.
Offer a way: To open a way—Buddha Dharma
Offer (v): Puja (skt & p). offers a safe way to the Deathless, to Nirvana—
1) Cuùng döôøng—Daâng leân—To offer—To Môû Ra Moät Con Ñöôøng.
support—To make offerings to.
Offerings: Dana (skt)—Cuùng döôøng.
2) To celebrate the anniversary of defunct (the
(I) An overview of Offerings: Toång quan veà
dead)—Leã cuùng töôûng nieäm ngöôøi quaù coá.
Cuùng döôøng—Offerings to the Buddha and
Offer to the Buddha: Cuùng Phaät. Bodhisattvas mean to express respect and
Offer (v) flowers and incense: Cuùng döôøng gratitude to them. It is similar to children
höông hoa. paying respect to their parents, as well as
1) Buddhists offer flowers and incense to the students showing gratitude toward their
Buddha as an outward form of respect to the teachers—Cuùng döôøng ñeán chö Phaät vaø chö
Buddha: Phaät töû cuùng döôøng höông hoa laø ñeå Boà Taùt ñeå toû loøng bieát ôn. Ñieàu naày cuõng
toû loøng toân kính Ñöùc Theá Toân. gioáng nhö con caùi toû loøng cung kính cha meï,
2) Buddhists offer flowers and incense to the hay nhö hoïc troø toân kính thaày vaäy.
Buddha as an outward form of respect to the (II) Categories of Offerings—Phaân loaïi Cuùng
Buddha. When we offer flowers, we think that döôøng:
as those flowers fade we also fade and die; (A) Coù hai loaïi cuùng döôøng—There are two forms
therefore, there is nothing in this world for us of service or offerings—See Two forms of
to cling on. Understand this, we will try our service or offerings.
best to practice Buddha-dharma—Phaät töû (B) Ba loaïi cuùng döôøng: The three kinds of
cuùng döôøng höông hoa laø beân ngoaøi toû loøng offerings or praises—See Three kinds of
kính troïng Phaät. Khi cuùng döôøng hoa, chuùng offerings and Three modes of serving the
ta neân nghó raèng hoa naày roài seõ taøn phai heùo
Buddha.
uùa vaø hoaïi dieät ñi, chuùng ta cuõng seõ hoaïi dieät
(C) According to The Middle Length Discourses
nhö vaäy, khoâng coù moät thöù gì treân ñôøi naày of the Buddha, Dakkhinavibhanga Sutra, there
ñaùng cho ta baùm víu. Hieåu nhö vaäy, chuùng ta are four kinds of purification of offering—
seõ quyeát taâm heát loøng duïng coâng tu haønh Theo Trung Boä, Kinh Phaân Bieät Cuùng Döôøng,
Offer incense in honor of someone: Daâng coù boán söï thanh tònh cuûa caùc loaïi cuùng
höông cuùng döôøng ai. döôøng—See Four kinds of offerings and Four
Offer incense to worship the Buddhas: Daâng kinds of purification of offering.
höông hoa cuùng döôøng chö Phaät. (D) Coù naêm thöù leã vaät ñeå cuùng döôøng—There are
Offer presents to monks and nuns on a five kinds of offerings, or five Buddhist
offerings—See Five kinds of offerings.
fasting ceremony: Trai Taêng (cuùng döôøng thöïc
(E) According to The Middle Length Discourses
vaät leân chö Taêng Ni trong ngaøy trai nhaät).
of the Buddha, Dakkhinavibhanga Sutra, there
are seven kinds of offerings made to the
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Sangha—Theo Trung Boä, Kinh Phaân Bieät 4) For a man who has the habit of constant
Cuùng Döôøng, coù baûy loaïi cuùng döôøng cho honour and respect for the elder, four
Taêng Chuùng—See Seven kinds of offerings blessings will increase: longevity, beauty,
(C). happiness, and good health (Dharmapada
(F) According to the Sampasadaniya Sutta and 109): Thöôøng hoan hyû, toân troïng, kính leã caùc
Sangiti Sutta in the Long Discourses of the baäc tröôûng laõo thì ñöôïc taêng tröôûng boán ñieàu:
Buddha, there are seven persons worthy of soáng laâu, ñeïp ñeõ, töôi treû, khoûe maïnh.
offerings—Theo Kinh Töï Hoan Hyû vaø Kinh 5) Whoever pays homage and offering, whether
Phuùng Tuïng trong Tröôøng Boä Kinh, coù baûy to the Buddhas or their disciples, those who
loaïi ngöôøi ñaùng kính troïng—See Seven have overcome illusions and got rid of grief
persons worthy of offerings. and lamentation (Dharmapada 195): Keû naøo
(G) According to the Sangiti Sutta in the Long cuùng döôøng nhöõng vò ñaùng cuùng döôøng, hoaëc
Discourses of the Buddha, there are eight chö Phaät hay ñeä töû, nhöõng vò thoaùt ly hö voïng,
persons worthy of offerings—Theo Kinh vöôït khoûi hoái haän lo aâu.
Phuùng Tuïng trong Tröôøng Boä Kinh, coù taùm 6) The merit of him who reverences such
loaïi ngöôøi ñaùng ñöôïc cung kính—See Eight peaceful and fearless Ones cannot be
persons worthy of offerings. measured by anyone (Dharmapada 196):
(H) See Ten kinds of offerings. Coâng ñöùc cuûa ngöôøi aáy ñaõ cuùng döôøng caùc
(III) The Buddha’s teachings on “Offerings” in the baäc tòch tònh voâ uùy aáy, khoâng theå keå löôøng.
Dharmapada Sutra—Nhöõng lôøi Phaät daïy veà 7) Though receiving little, if a Bhikhshu does not
“Cuùng Döôøng” trong Kinh Phaùp Cuù: disdain his own gains, even the gods praise
1) Month after month, even though one makes such a monk who just keeps his life pure and
an offerings of a thousand for a hundred industrious (Dharmapada 366): Haøng Tyø kheo
years, yet it is no better than one moment that duø ñöôïc chuùt ít cuõng khoâng sinh taâm khinh
he pays homage to a saint who has perfected hieàm, cöù sinh hoaït thanh tònh vaø sieâng naêng,
himself (Dharmapada 106): Moãi thaùng boû ra neân ñaùng ñöôïc chö thieân khen ngôïi.
haøng ngaøn vaøng ñeå saém vaät hy sinh, teá töï caû Offerings to the Birth-Body of the Buddha:
ñeán traêm naêm, chaúng baèng trong giaây laùt cuùng Cuùng Döôøng Sinh Thaân Phaät—See Two forms of
döôøng baäc chaân tu; cuùng döôøng baäc chaân tu offering (III).
trong giaây laùt thaéng hôn teá töï quyû thaàn caû Offering of the body: Praise of the body—Thaân
traêm naêm. nghieäp cuùng döôøng—See Three kinds of
2) Should a man, for a hundred years, tend the offerings.
sacrificial fire in the forest, yet it is no better
Offering a book (or a masterpiece) to the
than just one moment he honours the saint
public: Cuùng döôøng moät quyeån saùch hay taùc
who has perfected himself; that honour is
phaåm ñeán ñaïi chuùng.
indeed better than a century of fire-sacrifice
or fire-worship (Dharmapada 107): Caû traêm Offering box: Donation box—Thuøng cuùng
naêm ôû taïi röøng saâu thôø löûa, chaúng baèng trong döôøng.
giaây laùt cuùng döôøng baäc chaân tu; cuùng döôøng Offering to Buddha: Cuùng döôøng leân Ñöùc Phaät
baäc chaân tu trong giaây laùt thaéng hôn thôø löûa (Phaät cuùng).
caû traêm naêm. Offerings to the Buddha after the summer
3) Whatever alms or offering a man has done for retreat: Laïp Phaät—Ngaøy cuùng döôøng Phaät vaø
a year to seek merit, is no better than a single chö Taêng, thöôøng laø ngaøy raèm thaùng 7 aâm lòch
quarter of the reverence towards the righteous (usually on the 15th of the seventh month lunar
man (Dharmapada 108): Suoát moät naêm boá thí calendar).
cuùng döôøng ñeå caàu phöôùc, coâng ñöùc chaúng
baèng moät phaàn tö söï kính leã baäc chính tröïc
(chaùnh giaùc).
 3232

Offering to the Buddha-Birth Body: Cuùng Phaät—See Two forms of offering (II), Two forms
Döôøng Sinh Thaân Phaät—See Two forms of of service or offerings, Three kinds of offerings,
offering (III). Three modes of serving the Buddha, Four kinds of
Offerings to the Buddha’s Dharma Body: offerings, Four kinds of purification of offering,
Cuùng Döôøng Phaùp Thaân Phaät—See Two forms of Five kinds of offerings, and Seven kinds of
offering (III). offerings.
Offering of the Buddha-truth: Phaùp cuùng Offerings of good or right conduct: Haønh trì
döôøng—Phaùp thí—Among the various offerings to toá t. Ñaâ y laø moät trong ba loaïi cuùng döôøng ñeán Ñöùc
the Buddhas, the offering of the Dharma is the Phaät—This is one of the three modes of serving
highest because it enable the audience to the Buddha—See Three modes of serving the
transcend Birth and Death and ultimately attain Buddha.
Buddhahood—Trong caùc phaùp cuùng döôøng leân Offerings at the grave: Daõ Boá Thí—To scatter
chö Phaät, Phaùp thí laø cao toät vì noù laøm cho ngöôøi offerings at the grave to satisfy hungry ghosts—
nghe coù theå vöôït qua khoûi voøng luaân hoài sanh töû Cuùng caùc aâm hoàn ngaï quyû taïi nhaø moà.
ñeå cuoái cuøng ñaït thaønh Phaät quaû—See See Offerings of incense, flowers, and fruits:
Dharma-puja, and Two forms of offering (II). Daâng höông, hoa, quaû—This is one of the three
Offering of Countenance: Boá thí hoøa tu (nuï modes of serving the Buddha—Ñaây laø moät trong
cöôøi hieàn hoøa)—To offer a soft countenance with ba loaïi cuùng döôøng ñeán Ñöùc Phaät—See Three
smile to others—Ban cho moät nuï cöôøi hieàn hoøa kinds of offerings.
eâm dòu—See Seven kinds of offering (B). Offering of the lips: Praise of the lips—Khaåu
Offering of dharma: Phaùp Thí—The almsgiving nghieäp cuùng döôøng—See Three kinds of
of the Buddha-truth—Truth-giving—Offering of offerings.
the Buddha-truth—See Offering of the Buddha- Offerings of material goods: Taøi Cuùng
truth. Döôøng—See Three kinds of offerings.
Offerings to the Dharma: Dharma-puja (skt)— Offerings made before a meal: Sanh Phaïn—
Moral offering—Serving the Dharma—Phaùp Cuùng According to the Nirvana Sutra, these are
Döôøng—See Dharma-puja. offerings made before a meal of a small portion of
Offering of eyes: Boá thí Maét—This is to offer a food to ghosts and all others living or souls—Theo
warm glance to others which will give them Kinh Nieát Baøn thì ñaây laø moät phaàn côm cuùng cho
tranquility—Moät caùi nhìn noàng aám coù theå laøm cho ma quyû vaø chö chuùng sanh tröôùc khi chö Taêng Ni
tha nhaân caûm thaáy an tònh—See Seven kinds of ñoä côm.
offering (B). Offering a meal for monks: Trai Taêng—To
Offering of the fearlessness: Voâ uùy thí. provide a meal for monks—Cuùng döôøng chö Taêng
Offerings of flowers and incense: Cuùng Döôøng hay cuùng döôøng thöùc aên ñeán chö Taêng.
Höông Hoa—To offer flowers and incense—See Offering of the mind: Praise of the mind—YÙ
Offer (v) flowers and incense. nghieäp cuùng döôøng—See Three kinds of
Offerings of food to the Triratna: Trai Dieân— offerings.
Cuùng döôøng thöùc aên ñeán Tam Baûo. Offering all one’s goodness to all the living
Offering of goods: Dana (skt)—Taøi cuùng and to the Buddha-way: Hoài Höôùng—Hoài
döôøng—Taøi Thí—Almsgiving, or offering of höôùng coâng ñöùc hay ñem taát caû thieän caên sôû tu
goods. This is also one of the three modes of höôùng vaøo chuùng sanh vaø Phaät ñaïo—See Five
serving a Buddha, offerings or gifts of material stages in a penitential service (I).
goods—Laáy cuûa caûi, quaàn aùo, thöùc aên, ruoäng Offering not purified by both the giver and
nöông, nhaø cöûa, chaâu baùu maø boá thí. Ñaây cuõng laø the recipient: Coù söï cuùng döôøng, caû ngöôøi cuùng
moät trong ba pheùp cuùng döôøng moät vò Phaät, laáy döôøng vaø ngöôøi nhaän cuùng döôøng ñeàu khoâng
cuûa caûi chaâu baùu theá gian maø cuùng döôøng leân chö thanh tònh—See Four purifications of offerings.
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Offerings of praise and reverence: Khaåu moät soá Tyø Kheo nhö vaäy” ñeå toâi cuùng döôøng caùc
nghieäp cuùng döôøng—This is one of the three vò aáy—See Seven kinds of offerings.
modes of serving the Buddha—Toû loøng toân kính. Offering, saying: “Appoint so many
Ñaây laø moät trong ba loaïi cuùng döôøng ñeán Ñöùc Bhikkhunis for me from the Sangha.”: Cuùng
Phaät—See Three kinds of offering. döôøng vaø noùi raèng: “Mong Taêng chuùng chæ ñònh
Offering purified by both the giver and the moät soá Tyø Kheo Ni nhö vaäy” ñeå toâi cuùng döôøng
recipient: Coù söï cuùng döôøng, caû ngöôøi cuùng caùc vò aáy—See Seven kinds of offerings.
döôøng vaø ngöôøi nhaän ñeàu thanh tònh—See Four Offering to the spirits: Linh Cuùng—Offerings
purifications of offerings. to the spirits who are about the dead during the
Offering purified by the giver, but not by forty-nine days of masses—Cuùng vong linh ngöôøi
the recipient: Coù söï cuùng döôøng, ngöôøi cuùng cheát trong voøng 49 ngaøy (baûy thaát ñaàu).
döôøng thanh tònh, nhöng ngöôøi nhaän cuùng döôøng Offering of tea: Ñieän Traø—To make an offering
laïi khoâng thanh tònh—See Four purifications of of tea to a Buddha, founder of a sect, and/or
offerings. spirits—Daâng cuùng traø leân Ñöùc Phaät, Toå, hay chö
Offering purified by the recipient, but not höông linh.
by the giver: Coù söï cuùng döôøng, ngöôøi nhaän Offering to The Triple Gem (three Gems):
cuùng döôøng thanh tònh, nhöng ngöôøi cuùng döôøng Cuùng döôøng Tam Baûo.
laïi khoâng thanh tònh—See Four purifications of Offerings to those who are still living in the
offerings. toils: Taïi trieàn cuùng döôøng—Cuùng döôøng ñeå caàu
Offering to a Sangha of Bhikkhus: Cuùng phöôùc baùo nhôn thieân cho mình (cuùng döôøng cho
döôøng cho Tyø Kheo Taêng—See Seven kinds of nhöõng vò coøn luaân löu trong sanh töû)—See Two
offerings. forms of offering (I).
Offering to a Sangha of both Bhikkhus and Offerings to those who have completed their
Bhikkhnis headed by the Buddha: Cuùng course: Voâ hoïc nhaân ñieàn—Cuùng döôøng cho
döôøng cho caû hai Taêng Chuùng vôùi Ñöùc Phaät laø vò nhöõng ngöôøi ñaõ hoaøn thaønh tu taäp—See Two
caàm ñaàu khi Ngaøi coøn taïi theá—See Seven kinds fields for the cultivation of happiness (B).
of offerings. Offerings to those who have escaped from
Offering to a Sangha of both Bhikkhus and the toils: Xuaát trieàn cuùng döôøng—Cuùng döôøng
Bhikkhunis after the Tathagata has attained khoâng caàu phöôùc baùo nhôn thieân (cuùng döôøng cho
final Nirvana: Cuùng döôøng cho caû hai Taêng nhöõng vò ñaõ thoaùt ly sanh töû)—See Two forms of
Chuùng sau khi Ñöùc Phaät nhaäp dieät—See Seven offering (I).
kinds of offerings. Offering (Tibetan tradition): Cuùng döôøng theo
Offering to a Sangha of Bhikkhunis: Cuùng truyeàn thoáng Taây Taïng.
döôøng cho Tyø Kheo Ni—See Seven kinds of 1) Refuge Protectors, venerable Gurus, together
offerings. with your retinues, I present you oceans of
clouds of various offerings: Hôõi ñaáng Quy-Y
Offering and saying: “Appoint so many
Hoä Phaùp cuûa muoân loaøi, hôõi ñaáng Boån Sö toân
bhikkhus and Bhikkhunis for me from the
kính cuøng Thaùnh chuùng, chuùng con xin kính
Sangha: Cuùng döôøng vaø noùi raèng: “Mong Taêng daâng bieån maây phaåm vaät cuùng döôøng.
chuùng chæ ñònh cho toâi moät soá Tyø Kheo vaø Tyø 2) From spacious, elegant vessels, radiant and
Kheo Ni nhö vaäy” ñeå toâi cuùng döôøng caùc vò aáy— precious flow gently forth four streams of
See Seven kinds of offerings. purifying nectars: Töø bình tònh thuûy toân quyù,
Offering, saying: “Appoint so many ñeïp vaø toûa raïng haøo quang, tuoân ra boán doøng
Bhikkhus for me from the Sangha.”: Cuùng Cam Loä thanh tònh chaûy eâm aùi.
döôøng vaø noùi raèng: “Mong Taêng chuùng chæ ñònh 3) Flowering trees, garlands excellently arr and
beautiful flowers fill the earth and sky: Caây
 3234

nôû ñaày hoa ñeïp, voøng hoa, boù hoa, trang nhaõ caùc chö Phaät an truï beân trong vaø ñaïi kho taøng
xeáp ñaày ñaát vaø trôøi. ñaày nguyeän öôùc vaø chaâu baùu cuûa chö Thieân
4) Blue summer clouds of lapis smoke from Nhaân.
fragrant incense billow up to the highways of 11) To please you, venerable Gurus, I offer
the gods: Maây xanh muøa haï cuoàn cuoän treân objects actually set out and a vision of a
trôøi, khoùi lam toûa töø höông traàm thôm ngaùt. pleasure grove on the shore of a wish-
5) Joyful dancing light from suns, moons, granting sea, strewn with thousand-petalled
glittering jewel and flaming lamps dispels the lotuses that captivate all minds. They are
billion worlds’ darkness: AÙnh maët trôøi, aùnh offerings arising from samsara and nirvana’s
traêng röïc rôõ nhö chaâu baùu. AÙnh ñeøn cuùng virtues. Everywhere are flowers of the
döôøng nhaûy muùa vui möøng, xua tan maøu ñen worldly and supramundane virtues of the
cuûa muoân öùc trieäu theá giôùi. three doors of myself and others, and myriad
6) Scented water, imbued with fragrances of fragrant. It is laden with fruis of the three
camphor, sandlewood and saffron, collects trainings, two stages and five paths: Ñeå vui
into great lake: Nöôùc thôm cuùng döôøng nhieàu loøng ñaáng Boån Sö toân kính, chuùng con kính
nhö bieån toûa thôm löøng muøi ngheä, traàm höông daâng nhöõng phaåm vaät an baøy vaø nhöõng phaåm
vaø long naõo cuoàn cuoän toûa ra taän chaân trôøi. vaät quaùn töôûng nhö luøm caây an laïc treân bôø
7) Delicacies of gods and men, drink and cuûa bieån Nhö YÙ Nguyeän: Traûi baøy vôùi nhieàu
nourishing food of a hundred flavours amass hoa sen ngaøn caùnh, chieám troïn traùi tim laø
at Mt. Meru: Phaåm vaät vaø ngöôøi thanh lòch, nhöõng phaåm vaät cuùng döôøng laáy töø coâng ñöùc
thöùc uoáng vaø caùc thöùc aên ngon yeán tieäc laøm cuûa coõi Ta Baø vaø coõi Nieát Baøn, nôi phuû ñaày
töø traêm vò höông laáy töø nuùi Tu Di. hoa, chính laø coâng ñöùc voâ löôïng cuûa ba cöûa
8) Music from an endless variety of various ngoû cuûa chuùng ñeä töû vaø moïi höõu tình trong
instruments fills the three realms: Nhaõ nhaïc theá giôùi naøy vaø caùc caûnh giôùi treân. Toûa ñaày
khoâng ngöøng töø bao hoïc cuï, aâm ñieäu hoøa hôïp muoân vaøn höông thôm cuûa caùc phaåm vaät cuùng
giao höôûng ñeán ba coõi. döôøng Phoå Hieàn Boà Taùt, træu naëng traùi quaû
9) Goddesses of outer and inner desire objects, tam hoïc, hai giai ñoaïn vaø naêm ñaïo loä.
holding symbols of sight, sound, smell, taste 12) I offer a liberation of Chinese tea, saffron
and touch, pervade all directions: Chö Thieân bright, delicately perfumed, rich with a
nöõ cuûa phaåm vaät trong vaø ngoaøi mang bieåu hundred flavor. The five hooks, five lamps
töôïng gìn giöõ Saéc Thanh Höông Vò Xuùc traøn and so forth are purified, transformed and
ngaäp muoân phöông. increased into an ocean of nectar. I offer even
10) Refuge-Protectors, Treasures of compassion, illusion-like consorts of youthful slender and
eminent and supreme field of merit with pure skilled in the 64 arts of love; a host of
faith I present to you a billion times over, Mt. beautiful messenger dakinis; field-born,
Meru and the four continents, the seven mantra-born and simultaneously-born: Chuùng
precious royal emblems the precious minor con xin cuùng döôøng, röôùi traø thôm vaøng nhö
symbols and more perfectly delightful ngheä öôùp thôm traêm vò huy hoaøng vôùi traøng
environments and their beings and a great hoa thanh nhaõ. Ñaây, nguõ caâu, nguõ ñaêng vaø
treasure of all that gods and humans use or moïi thöùc ñeàu thanh tònh hoùa, chuyeån hoùa vaø
desire: Chuùng con kính daâng ñaáng Quy-Y Hoä taêng tröôûng thaønh bieån nöôùc Cam Loä. Chuùng
Phaùp cuûa muoân loaøi taát caû chaâu baùu cuûa Töø con kính daâng leân ngöôøi caû nhöõng Phaät maãu
Bi. Chuùng con kính daâng ngöôøi ruoäng Coâng nhö aûo dieãm kieàu, chuû teå caùc söù giaû Thieân Nöõ
Ñöùc toái haûo toái thöôïng vôùi tín taâm thanh tònh. sinh trong caûnh giôùi Phaät, töø chuù nguyeän vaø
Nuùi Tu Di vôùi boán ñaïi luïc haèng muoân öùc tyû sinh cuøng luùc vôùi khuoân maët maûnh deû, toûa
laàn, baûy bieåu töôïng toân quí cuûa hoaøng gia, raïng aùnh sinh löïc treû vaø tinh töôøng 64 ngheä
caùc bieåu töôïng toân quí phuï vaø nhieàu phaåm vaät thuaät tình yeâu.
khaùc. Laø caûnh giôùi kyø dieäu Maïn Ñaø La cuøng
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13) Unobstructed great wisdom simultaneous with coá yù chieân, xaøo, naáu nöôùng caùc loaøi vaät voâ toäi ñeå
bliss, the sphere of the actual unelaborated thoûa maõn loøng tham duïc—See Three evil paths.
nature of all things, spontaneous and Ointment (n): Söï xöùc daàu.
indivisible, beyond thought and expression, Oil rubbed on the feet to avoid disease: Ñoà
supreme ultimate Bodhicitta, I offer to you. Tuùc Daàu—Phaùi ngoaïi ñaïo xoa daàu döôùi chaân ñeå
To cure the 404 affliction-caused diseases. I traùnh beänh hoaïn.
offer all kinds of potent medicines, and I offer
Oja (skt): Nutritive essence—Baûn chaát dinh
myself as a servant to please you. Pray keep
döôõng.
me in your service as long as space endures:
Ojogokurakuin (jap): Vaõng Sanh Cöïc Laïc Vieän
Chuùng con kính daâng leân ngöôøi Boà Ñeà Taâm
(trong caùc chuøa Phaät giaùo Nhaät Baûn).
toái thöôïng khoâng theå nghó baøn, vöôït khoûi
ngoân töø, töï nhieân vaø khoâng phaân lìa. Vuõ truï Ojoyoshu (jap): Taùc phaåm Vaõng Sanh Yeáu Taäp
Taùnh Khoâng cuûa moïi söï vaät, nhö nhö vaø giaûi (Phaät giaùo Nhaät Baûn).
thoaùt khoûi moïi taø kieán; Kim Cang Boà Ñeà Oku (jap): Koti (skt)—Tens of millions or
khoâng ngaên ngaïi ñoàng thôøi vôùi Hyû Laïc. hundreds of millions—ÖÙc.
Chuùng con kính daâng leân ngöôøi taát caû nhöõng Olcott, Col. Henry Steele (1832-1907):
loaïi thaàn y dieäu döôïc ñeå ñieàu trò nhöõng beänh American who co-founded the Theosophical
traàm kha gaây ra töø boán traêm leõ boán noãi khoå Society with Helena Blavatsky. He took Buddhist
ñau phieàn naõo. Vaø vôùi loøng toân kính, chuùng refuge vows in Sri Lanka in 1880 and was
con kính daâng leân ngöôøi thaân mình ñeå phuïng involved in a number of contemporary Buddhist
söï vaø laøm vui loøng ngöôøi. Xin nguyeän caàu issues. He is perhaps best known for developing a
Ñöùc Boån Sö giöõ chuùng con laïi ñeå phuïng söï “Buddhist flag” and a “Buddhist Catechism.”—
ngöôøi maõi maõi khi trôøi ñaát coøn toàn taïi. Moät ngöôøi Myõ cuøng vôùi Helena Blavatsky ñoàng
Office (n): Chöùc vuï—Chöùc phaän—Chöùc traùch— saùng laäp Hoäi Thoâng Thieân Hoïc. OÂng thoï giôùi quy-
Nhieäm vuï. y taïi Sri Lanka vaøo naêm 1880 vaø quan heä vôùi moät
Office of the director of duties: Kyû Cöông soá vaán ñeà Phaät giaùo ñöông thôøi. OÂng ñöôïc noåi
Lieâu—Phoøng ôû cuûa vò duy na (vò troâng coi heát tieáng nhaát laø ñaõ phaùt trieån laø côø Phaät giaùo vaø vieát
thaûy taïp dòch trong chuøa). boä Giaùo Lyù Vaán Ñaùp Phaät Giaùo.
Official notice: Coâng baùo. Old (a): Jara (skt)—Cuõ xöa—Giaø.
Officiant (n): Vò chuû leã. Old acquaintance: Coá tri.
Officiate (v): Cöû haønh nghi leã. Old age: Jara (skt)—Giaø—See Seven
unavoidables.
Officiate the service: Celebrate the service—
Take or conduct the service—Haønh leã. Old age and death: Jaramarana (skt)—Laõo
Töû—See Twelve conditions of cause and effect.
Off-set (v): Buø laïi—To make up for—To recover.
Old age-sickness-death: Laõo Beänh Töû—Prince
Ogha (skt): Boäc Löu—A torrent, the stream of
Siddhartha’s perception of the old age, sickness
passion, or illusion—Doøng thaùc hay doøng thaùc cuûa
and death happened when he was very young.
duïc voïng vaø phieàn naõo.
One day, with the permission from the King,
Ohara (jap): Vuøng Ñaïi Nguyeân (Nhaät Baûn).
Prince Siddhartha and his attendants set out a tour
Oil: Daàu. around the capital city. However, after exiting the
Oil pans: Vaïc Daàu—The hell where offenders East Gate not long, he saw a hunch-back old man
are cooked until their bodies are completely with white hair and bare shoulders. The man was
mangled. This hell is reserved for those who limping along very feebly and look pitiful, as if he
intentionally cooked, fried, barbecued innocent could easily be blown away just by a slight gust of
creatures to satisfy their desires while they were wind. The Prince immediately dismounted from
humans—Ñòa nguïc nôi toäi nhaân bò boû vaøo vaïc daàu the elephant, walked to the old man, and spoke to
maø naáu. Ñaây laø nôi trò toäi nhöõng keû treân döông theá him in a caring manner. It turned out that the old
 3236

man was deaf, with not even one tooth in his Devadatta laugh at others, no one in the world
mouth. He was lonely and unprovided for because could stay alive forever. It is only a matter of time
his children refused to support him. This aroused before he joins the procession of the dead.” He
the Prince’s sympathy who offered to support the was then in no mood to appreciate the scenery
the old man through his old age, but the old man along the way. So he returned to the palace in
only asked the Prince to help bring back his total silence. In all these tours, the Prince always
rejuvenation and longevity instead. Hearing this, set out in high spirits but returned in a somber
the Prince was speechless, sighted and instructed mood. Since then he remained silent and unhappy
his attendants to return to the palace. A few days despite the fact that his beautiful wife and his
later, the Prince and his attendants toured the good son were always by his side. Images of the
West Gate. Even though the King already ordered old, the sick and the dead constantly haunted the
the area to be cleaned, and the sick and the poor mind of the Prince. He thought that even his
were not allowed to stay outdoors, but not long beautiful wife and baby son could not escape from
after they set out, the Prince saw a sick man lying the cycle of old age, sickness and death. In his
by the roadside on the verge of dying. He had a mind, human life was illusionary and unreal, like
thin body and a bloated belly, and he was images of flowers in the air or the moon in the
moaning. The Prince asked one of his attendants: water. Another day while in the royal garden, the
“Why would the man become like this?” The Prince observed the fish in the pond fighting
attendant dared not to conceal the truth, he among themselves for food, with the big fish
replied: “This is a sick man. He catches illness eating the small and the small fish eating the
because his body is in disorder. Whether rich or shrimps. This was the fight for survival among
poor, noble or lower classes, all have the body that living creatures with the strong preying on the
is subject to disease and pain.” On hearing these weak. As for humans, they waged wars out of
words, the Prince felt ill and disturbed. He gave selfishness. The Prince was contemplating on its
the order to return to the palace. After returning to origin and how to stop it. Wine, women and songs
the palace, the Prince was unhappy all day long. could not arouse the interest of the Prince who
He was wondering why people would turn old and was puzzled by the problems of old age, sickness,
would contract diseases. With all the luxuries he death, and impermanence. He wanted to seek out
had, he did not know how to alleviate the ways and means of emancipation from the
suffering of the masses and how to make them sufferings of life. To him, this was the most
live in more comfort. The King was aware of the important goal to achieve in human life. That was
unhappiness of his son, but considered this a minor why the young Prince left his beautiful wife, baby
incident. He persuaded the Prince to continue on son, and the luxurious life to become a homeless
another tour. This time he decreed that all the mendicant—Söï nhaän bieát veà laõo beänh töû cuûa Thaùi
people of the kingdom should help avoid any Töû Só Ñaït Ña ñeán vôùi Ngaøi khi tuoåi Ngaøi haõy coøn
unpleasant encounters. The king even ordered raát treû. Nhaân moät hoâm ñöôïc pheùp vua cha ñi du
Devadatta to accompany the Prince, as he ngoaïn ngoaïi thaønh. Nhöng khi vöøa ra khoûi cöûa
believed Devadatta was excellent in archery and Ñoâng chaúng bao xa thì Ngaøi ñaõ nhìn thaáy moät oâng
martial arts, which could help the Prince muster laõo löng coøng, toùc baïc, vai traàn, böôùc ñi khoù khaên
more courage. Not long after setting out of the nhö muoán bò gioù thoåi, troâng thaät toäi nghieäp. Thaùi
South Gate, they accidentally came upon a funeral töû laäp töùc xuoáng khoûi kieäu voi, ñeán beân oâng laõo,
procession which blocked the way of the Prince’s hoûi han thaân thieát. Chaúng ngôø oâng laõo bò ñieác,
carriage. The men who walked in front looked raêng coû chaúng coøn caùi naøo. Nghe oâng laõo noùi coâ
sad, while all the women were crying miserably. ñôn vaø con caùi khoâng chòu chaêm soùc. Thaùi töû doäng
The Prince told Devadatta: “Let’s return to the loøng muoán döôõng nuoâi oâng laõo, nhöng oâng laõo chæ
palace.” Devadatta laughed at the Prince for his yeâu caàu Ngaøi cho trôû laïi tuoåi thanh xuaân treû maõi
being afraid of dead people and said: “the true khoâng giaø. Nghe xong, Thaùi töû chæ im laëng thôû daøi,
coward Prince.” The Prince thought, “Although khoâng noùi, roài ra leänh cho ñoaøn tuøy tuøng xa giaù
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hoài cung. Vaøi hoâm sau, Thaùi töû vaø ñoaøn tuøy tuøng xeù nhau döôùi ao, caù lôùn aên caù beù, caù beù aên toâm; töø
ñi veà phía cöûa Taây. Duø nhaø vua ñaõ ra leänh doïn ñoù ngaøi quaùn töôûng ñeán chuùng sanh, vì sinh toàn
deïp saïch seõ, ngöôøi beänh ngöôøi ngheøo khoâng ñöôïc maø maïnh hieáp yeáu, vì tö lôïi maø phaùt ñoäng chieán
ra ñöôøng, nhöng vöøa ra khoûi cöûa Taây khoâng xa laø tranh, coù theå coù caùch naøo ngaên chaän nhöõng vieäc
ñaõ nhìn thaáy moät ngöôøi beänh saép cheát ñang naèm nhö vaäy khoâng? Röôïu ngon, gaùi ñeïp, ca muùa ñeàu
reân beân veä ñöôøng, thaân gaày buïng to. Thaùi töû beøn khoâng laøm cho Thaùi töû höùng thuù. Ngaøi luoân bò aùm
hoûi moät ngöôøi trong ñaùm tuøy tuøng: “Ngöôøi naøy sao aûnh bôûi nhöõng vaán ñeà voâ thöôøng nhö giaø, beänh,
ñeán noãi nhö vaäy?” Ngöôøi haàu khoâng daùm daáu cheát, vaân vaân. Ngaøi nghó muïc ñích chuû yeáu ñaàu
dieám söï thaät, ñaùp raèng: “Ngöôøi naøy beänh vì cô theå tieân cuûa con ngöôøi laø phaûi tìm kieám ra phöông
khoâng ñöôïc ñieàu hoøa. Baát luaän giaøu ngheøo, sang phaùp vaø con ñöôøng giaûi thoaùt nhöõng thoáng khoå
heøn, coù thaân laø coù beänh khoå.” Nghe caâu naøy, trong cuûa nhaân sinh. Ñaây laø lyù do taïi sao Thaùi töû treû töø
loøng Thaùi töû run sôï vaø baát an. Ngaøi beøn ra leänh boû vôï ñeïp con ngoan vaø cuoäc soáng xa hoa ñeå trôû
cho ñoaøn trôû veà cung. Sau khi veà cung, Thaùi töû thaønh moät khaát só khoâng nhaø.
buoàn baõ suoát ngaøy. Ngaøi nghó taïi sao con ngöôøi laïi Old age is suffering: Giaø khoå.
giaø, laïi beänh? Vôùi nhöõng thöù xa hoa trong cung Old age is unavoidable: Giaø chaúng traùnh
ñieän, Thaùi töû khoâng bieát phaûi laøm theá naøo ñeå laøm ñöôïc—See Seven unavoidables.
vôi ñi noãi thoáng khoå cuûa thaàn daân vaø laøm theá naøo
Old-established terms: Thuaän Theo Coå Leä—
ñeå moïi ngöôøi coù cuoäc soáng an vui hôn. Nhaø vua
One of the five kinds of terms which Hsuan-Tsang
bieát Thaùi töû khoâng vui, nhöng cho raèng ñaây laø
did not translate but transliterated—Coù theå phieân
vieäc ngaãu nhieân. Vì theá moät maët vua khuyeân Thaùi
dòch ñöôïc, nhöng vì muoán theo coå leä neân giöõ
töû tieáp tuïc vieáng caûnh, maët khaùc haï chæ cho thaàn
nguyeân chöõ maø chæ phieân aâm. Moät trong naêm loaïi
daân coá gaéng ñöøng cho Thaùi töû gaëp caûnh khoâng vui
töø ngöõ chaúng phieân dòch ñöôïc do Ngaøi Huyeàn
treân ñöôøng, laïi ra leänh cho Ñeà Baø Ñaït Ña cuøng ñi
Trang ñôøi Ñöôøng quy ñònh—See Five kinds of
chuyeán naøy vôùi Thaùi töû vì Ñeà Baø gioûi cung teân voõ
terms that cannot be translated.
ngheä coù theå laøm cho Thaùi töû caûm thaáy maïnh daïn
Old-fashioned: Coå huû—Loãi thôøi—Outmoded.
hôn. Nhöng khôûi haønh chöa ñöôïc bao laâu, thì ñaõ
gaëp ngay moät ñaùm tang laøm keït ñöôøng xe cuûa Old habits: Vasana (p & skt)—Taäp Khí (thoùi
Thaùi töû. Nhöõng ngöôøi ñaøn oâng thì buoàn baõ, coøn quen cuõ)—Former habit—Habit energy—The
ñaøn baø thì keâu khoùc moät caùch thaûm thöông. Thaùi accumulation of the past thoughts, affections,
töû baûo Ñeà Baø Ñaït Ña: “Thoâi ta veà ñi.” Ñeà Baø cöôøi deeds, and passions. Zen practitioner should be
Thaùi töû sôï ngöôøi cheát, thaät ñuùng laø “Thaùi töû nhu clear about the basic problem of the ‘vasana’ (old
nhöôïc.” Thaùi töû nghó: “Ñeà Baø Ñaït Ña cöôøi keû habits). We practice meditation to eliminate those
khaùc, nhöng treân theá giôùi, khoâng coù ai coù theå bad habits and faults, to wash the mind so it can
khoâng cheát, chæ coù thôøi gian sau tröôùc maø thoâi.” have clean and pure thoughts, to purge ourselves
Nghó vaäy Thaùi töû chaúng coøn loøng daï naøo tieáp tuïc of jealousy towards worthy and capable
ngaém caûnh nöõa, neân Ngaøi laëng leõ trôû veà cung. individuals, to bannish forever all thoughts of envy
Nhöõng laàn Thaùi töû ra ngoaøi ngoaïn caûnh, ñeàu laø ñi and obstructiveness, of ignorance and afflictions.
vui veà buoàn. Töø ñoù ngaøy ngaøy Thaùi töû uû doät, laëng If we can do this, then our true mind, our wisdom,
leõ ít noùi. Tuy beân mình laø vôï ñeïp con ngoan, cuõng will manifest—Söï tích luõy yù nghó, tình caûm, vieäc
khoâng laøm cho Thaùi töû bôùt u hoaøi. Nhöõng hình aûnh laøm vaø nhöõng duïc voïng trong quaù khöù). Ngöôøi tu
cuûa caùc caûnh ngöôøi giaø, ngöôøi beänh vaø ngöôøi cheát thieàn coát yeáu phaûi nhaän ñònh cho roõ reät moät vaán
luoân aùm aûnh trong ñaàu Thaùi töû. Ngaøi nghó roài ñaây ñeà caên baûn laø ‘Taäp khí’. Ngoài thieàn laø ñeå loaïi tröø
vôï ñeïp con ngoan cuûa ta cuõng khoâng theå naøo thoaùt taäp khí, hay nhöõng thoùi xaáu, ñeå thanh loïc taâm tö,
khoûi caùi voøng laõo beänh töû naøy. Trong trí Ngaøi, ñeå giaûi tröø nhöõng thoùi xaáu ñoá kî vôùi nhöõng ai hôn
cuoäc soáng con ngöôøi hö aûo khoâng thaät nhö hoa mình. Haõy gaït boû heát nhöõng taâm tö ñoá kî vaø phieàn
trong khoâng trung hay nhö traêng trong nöôùc vaäy naõo. Coù nhö vaäy, chaân taâm seõ toû loä, trí tueä seõ hieån
thoâi. Moät hoâm khaùc trong khi ñang ôû trong vöôøn baøy—See Vasana.
thöôïng uyeån, Thaùi töû troâng thaáy ñaøn caù ñang xaâu
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Old karma: Nghieäp cuõ—Old karma is what has laøm con trai hay con gaùi, vôùi taám thaân ñeïp hay
made up this body of the five aggregates with its xaáu, vôùi nöôùc da xinh xaén hay khoâng xinh xaén, vôùi
relation to the surroundings, such as: family, social göông maët duyeân daùng hay khoâng duyeân daùng,
class, country, etc., being born as a male, or vôùi chæ soá thoâng minh cao hay thaáp, coù moät neàn
female with good looking or bad looking body, giaùo duïc toát hay khoâng toát, vaân vaân... taát caû ñeàu
with nice complexion or not, with graceful or naèm ngoaøi söï mong muoán cuûa con ngöôøi. Haäu quaû
ungraceful face, with a high or low Intelligent traàm troïng nhaát cuûa nghieäp cuõ laø ñeå laïi cho con
quotient, receiving good education or not, etc. ngöôøi treân ñôøi naøy nhöõng taäp khí khaùt aùi söï hieän
These things are out of a person’s mind. The höõu vaø suy nghó veà söï hieän höõu thöôøng haèng cuûa
gravest result the old karma has left for a human moät caùi ngaõ. Chính nhöõng taäp khí naøy ñaõ taïo ra
being in this life is his accumulating habits of neàn vaên hoùa ñaày truïc traëc cuûa nhaân loaïi trong
thirsting for things and thinking of things as having hieän taïi. Neáu con ngöôøi nuoâi döôõng caùi suy nghó
a permanent self which created the current human veà moät caùi ngaõ thöôøng haèng vaø duïc voïng cuûa
culture full of troubles. If a person brings up his chính mình, thì con ngöôøi seõ laøm cho nghieäp cuõ
self and desire, he will strengthen his old karma maïnh theâm vaø ñi xa hôn nöõa vaøo khoå ñau phieàn
and go further in suffering. If he stops them, he naõo. Neáu con ngöôøi bieát döøng laïi söï suy nghó vaø
will come to cease his old and new karma for duïc voïng aáy, thì con ngöôøi seõ chaám döùt ñöôïc
freedom and happiness. In fact, he appears nghieäp cuõ vaø nghieäp môùi, seõ ñöôïc giaûi thoaùt vaø
completely free in the very present moment to haïnh phuùc. Thaät ra, trong giaây phuùt hieän taïi naøy
make any choice he wants between what he con ngöôøi hoaøn toaøn töï do löïa choïn giöõa nhöõng gì
should do and what he should not. It is the present caàn neân laøm vaø nhöõng gì khoâng neân laøm. Chính
moment which is when he copes with his desire giaây phuùt hieän taïi laø luùc maø con ngöôøi ñoái ñaàu vôùi
arising from his Mind caused by the attraction of duïc voïng khôûi leân töø Taâm mình do vò ngoït cuûa caùc
things. The desire invades his mind. He should hieän höõu gaây ra. Duïc voïng ñoù chieám cöù taâm thöùc.
know the way to fight against it as the Buddha’s Con ngöôøi caàn bieát caùch ñeå choáng laïi noù nhö lôøi
teaching in Dhammapada: Ñöùc Phaät daïy trong Kinh Phaùp Cuù:
Of all dharmas, mind is the forerunner, Trong caùc phaùp, taâm daãn ñaàu, taâm laø chuû,
mind is chief. We are what we think, we taâm taïo taùc taát caû. Neáu ñem taâm oâ nhieãm
have become what we thought (what we noùi naêng hoaëc haønh ñoäng, söï khoå seõ theo
are today came from our thoughts of nghieäp keùo ñeán nhö baùnh xe laên theo
yesterday). If we speak or act with a chaân con vaät keùo xe (1).
deluded mind or evil thoughts, suffering Trong caùc phaùp, taâm daãn ñaàu, taâm laøm
or pain follows us, as the wheel follows chuû, taâm taïo taùc taát caû. Neáu ñem taâm
the hoof of the draught-ox (1). thanh tònh taïo nghieäp noùi naêng hoaëc haønh
Of all dharmas, mind is the forerunner, ñoäng, söï vui seõ theo nghieäp keùo ñeán nhö
mind is chief. We are what we think, we boùng vôùi hình (2).
have become what we thought. If we “Heát thaûy phaùp ñeàu voâ ngaõ; khi ñem trí
speak or act with a pure mind or thought, tueä soi xeùt nhö theá thì seõ nhaøm lìa thoáng
happiness and joy follows us, as our own khoå ñeå ñöôïc giaûi thoaùt. Ñoù laø Ñaïo thanh
shadow that never leaves (2). tònh” (279).
“All conditioned things are without a real ** See Karma.
self. One who perceives this with wisdom, Old learned man: Kyø nho.
ceases grief and achieves liberation. This Old and new methods of healing: Taân Cöïu
is the path of purity.” (279). Löôõng Y—According to Nirvana sutra, there are
Nghieäp cuõ laø nhöõng gì laøm neân thaân nguõ uaån naøy old and new methods of healing, e.g. Hinayana
vôùi söï lieân heä cuûa noù vôùi moâi tröôøng soáng nhö laø and Mahayana—Theo Kinh Nieát Baøn thì coù hai
gia ñình, giai caáp xaõ hoäi, xöù sôû, vaân vaân... sinh ra phöông caùch chöõa laønh beänh cuûa chuùng sanh, cöïu
 3239

y laø phöông caùch xöa, duøng ñeå ví vôùi Tieåu Thöøa ñieàu kieän cuûa khöùu giaùc. Tyû thöùc tuøy thuoäc hoaøn
giaùo; taân y laø phöông thuoác môùi duøng ñeå ví vôùi toaøn nôi tyû caên. Nôi moät ngöôøi maát khaû naêng khöùu
Ñaïi Thöøa giaùo. giaùc, thì khöùu giaùc vaø muøi vò khoâng bao giôø gaëp
Old and new methods of translations: Taân nhau, do ñoù tyû thöùc khoâng khôûi sanh. Ngöôøi tu
Cöïu Löôõng Dòch—Old and new terms in Phaät phaûi coá gaéng ñoùng bôùt tyû caên.
translation, the old before, the new with Hsuan- Olive (n): Caây oâ-liu.
Tsang—Saùch dòch töø kinh Phaät ra coù hai loaïi, moät Om: Sanskrit syllable that is often found at the
laø cöïu dòch töø tröôùc ngaøi Huyeàn Trang; töø ngaøi beginning of Buddhist Mantras. It was inherited
Huyeàn Trang trôû veà sau goïi laø “taân dòch.”. from Hinduism, and there are various explanations
Old stories: Chuyeän ñôøi xöa. of its meaning. One common notion found in
Old suffering: Coá Khoå. Mahayana literature is that it symbolizes the
1) Noåi khoå sôû xöa kia. fundamental nature of reality, i.e., emptiness
2) The suffering resulting from prolongation, e.g. (sunyata). This word is also used to show solemn
too much lying, standing, walking, at first a affirmation and respectful assent. Sometimes
joy, become wearying: Noãi khoå do haäu quaû translated by “Yes.” This is the most
cuûa hoaït ñoäng keùo daøi, nhö naèm nhieàu, ñöùng comprehensive and venerable symbol of spiritual
nhieàu, ñi nhieàu, thoaït tieân thaáy thích thuù, knowledge in Vajrayana. Om is a symbol of form
nhöng sau ñoù trôû neân meät moûi raû rôøi. as well as sound. This is not a magic word. In fact
Old things will die and new things will this is not even considered to be a word at all. It is
rather a manifestation of spiritual power, symbol
emerge: Caùi cuõ ruïng ñi caùi môùi troài leân (Cöïu laïc
that is to be found throughout the East. Om, aum;
taân sinh). Ñaây laø ñuùng theo luaät voâ thöôøng cuûa
“a word of solemn affirmation and respectful
nhaø Phaät—The process of life and death.
assent, sometimes translated by yes, verily, so be
Old translation: Cöïu dòch (nhöõng kinh ñieån
it, and in this sense compared with Amen in
ñöôïc dòch trong thôøi Cöu Ma La Thaäp).
Catholic.” It is the mystic name for the Hindu
Older perfect with limited salvation: Tích triad, and has othe significations. It was adopted
Vieân hay Töông Ñaõi vieân—The older or by Buddhism, especially by the Tantric school, as
comparatively speaking perfect doctrine of the a mystic spell, and as an object of meditation. It
pre-Lotus teaching with limited salvation—Laø forms the first syllable of certain mystical
vieân giaùo ñoái ñaõi vôùi thôøi kyø tieàn Phaùp Hoa vôùi söï combinations, e.g. Om mani padmi hum, which is
ñoä tha giôùi haïn—See Two perfect doctrines (B). a formula of the Tibetan Lamaistic branch, said to
Oldest monk in the Order: Cöïc Laïp—The be a prayer to Padmapani; each of the six
oldest monk in the orders (highest number of syllables having its own mystic power of salvation
years in the orders)—Vò Taêng coù tuoåi haï laïp cao from the lower paths of transmigration, etc.; the
nhaát trong giaùo ñoaøn. formula is used in sorcery, auguries, etc.—Töø Baéc
Olfactory consciousness: Tyû Thöùc—The Phaïn thöôøng thaáy khi baét ñaàu trong nhöõng baøi chuù.
sensation or perception of smell—Smell Töø naøy ñöôïc laáy töø beân AÁn Ñoä giaùo, vaø coù nhieàu
consciousness—Nose consciousness—The nose nghóa khaùc nhau. Moät khaùi nieäm thoâng thöôøng
consciousness develops immediately from the trong Phaät giaùo Ñaïi Thöøa laø noù tieâu bieåu cho thaät
dominant condition of the nose faculty when it taùnh hay khoâng taùnh. Töø naøy cuõng ñöôïc duøng ñeå
focuses on smell. Nose consciousness completely xaùc nhaän söï uy nghi toân kính. Thænh thoaûng ñöôïc
dependents on the nose faculty. Someone who dòch laø “Vaâng.” Ñaây laø moät bieåu töôïng roäng vaø
lacks smelling capability, nose faculty and smell cao nhaát trong Kim Cang thöøa. Om vöøa töôïng
never meet, therefore, nose consciousness will tröng cho hình thöùc vaø aâm thanh. Ñaây khoâng phaûi
never arise. Buddhist cultivators should always laø moät töø ma thuaät, noù khoâng ñöôïc coi nhö moät töø,
practise meditation to stop or close the nose maø nhö moät bieåu töôïng taâm linh, moät töôïng tröng
consciousness—Tyû thöùc phaùt trieån treân nhöõng phoå bieán khaép phöông Ñoâng. Tieáng “Om” ñöôïc
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duøng ñeå chæ söï khaúng ñònh moät caùch nghieâm trang hum.” Both readings are, however, problematic: in
vaø toân kính, gioáng nhö tieáng “a men” beân Cô Ñoác the first interpretation the mantra would be
Giaùo. Tröôùc kia laø maät ngöõ cuûa AÁn Ñoä giaùo, ñöôïc ungrammatical, which is not uncommon with
thöøa nhaän bôûi caùc nhaø Phaät giaùo Maät toâng, ñaëc Buddhist Sanskrit mantras; and the second
bieät laø tröôøng phaùi trì maät chuù, duøng “Om” nhö interpretation faces the problem of why a male
maät chuù vaø ñoái töôïng thieàn ñònh. Chöõ “Om” buddha would be referred to with a feminine
thöôøng duøng ñeå hình thaønh aâm ñaàu tieân trong caùc vocative. This is the most important and oldest
caâu chuù toång hôïp nhö trong caâu “UÙm Ma Ni Baùt mantra of Tibetan Tantric Buddhism. These six
Di Hoàng” laø coâng thöùc chuù nguyeän cuûa Laït Ma syllables are an expression of the basic attitude of
Giaùo Taây Taïng. Ngöôøi ta noùi caâu “UÙm Ma Ni Baùt compassion, and the recitation of them expresses
Di Hoàng” coøn laø caâu thaàn chuù ñeå caàu nguyeän Ñöùc the longing for liberation—AÙn ma ni baùt di hoàng,
Quaùn Theá AÂm, moãi chöõ trong caâu ñeàu coù thaàn löïc moät nghi thöùc trì nieäm cuûa tröôøng phaùi Laït Ma.
cöùu ñoä khoûi tam aùc ñaïo. Moãi chöõ trong saùu chöõ coù uy löïc cöùu roãi nhöõng
O-Mei Shan Monastery: Quang Töôùng Töï— chuùng sanh trong caùc ñöôøng döõ. Ñaïi Bi Chuù, chuù
The monastery at the top of O-Mei-Shan, in Omei cuûa ngaøi Quaùn Theá AÂm Boà Taùt, vò Boà Taùt maø Ñaïi
district, Szech-Wan province, where P’u-Hsien Thöøa cho laø hieän thaân cuûa töø bi. Ngöôøi ta thöôøng
(Samantabhadra) is supreme—Töï vieän naèm treân thaáy chuù naøy ñöôïc trì trong Phaät giaùo Taây Taïng,
ñænh nuùi Nga Mi, thuoäc huyeän Nga Mi, tænh Töù coù leõ ngaøi Quaùn Theá ñöôïc roäng raõi quaàn chuùng
Xuyeân, nôi maø Phoå Hieàn Boà Taùt ñaõ ñaït ñaïo voâ xem nhö gaàn guõi vôùi Taây Taïng vaø lòch söû cuûa noù.
thöôïng. Vaøi doøng truyeàn thöøa noåi baät nhaát cuûa nhöõng vò
Omen (n): Daáu hieäu—Ñieàm. laït ma taùi sanh, keå caû Ñöùc Ñaït Lai Laït Ma vaø
doøng Gyelpa Karmapa cuõng ñöôïc tin laø hieän thaân
Omens of Pure Land Rebirth: Proof of rebirth
cuûa ngaøi Quaùn Theá AÂm. Nghóa cuûa caâu chuù naøy
in Pure Land—Daáu hieäu cuûa vaõng sanh Tònh Ñoä.
vaãn coøn trong voøng baøn caõi cuûa caùc hoïc giaû ñöông
Omission (n): Söï boû ñi.
thôøi. Vaøi vò ñoïc “Padme” nghóa laø “Hoa Sen” nhö
Omit (v): Boû soùt—To miss out—To leave out— laø moät Phaïn ngöõ chæ ñònh sôû caùch, trong tröôøng
To foresake. hôïp naøy thì phaûi dòch laø “Om” hay “Baûo Chaâu”
Om-Mani-Padme-Hum: AÙn ma ni baùt di trong Hoa Sen. Nhöõng hoïc giaû khaùc laïi cho raèng
hoàng—Great compassion mantra—A formula of “Padme” laø ñònh sôû caùch Nöõ, vaø nhö vaäy phieân
Lamaistic branch. Each of the six syllables having dòch caâu chuù naøy nhö laø “Om-Baûo Chaâu—Lotus-
its own mystic power of salvation the lower paths Hoa Sen.” Tuy nhieân caû hai ñeàu bò trôû ngaïi, trong
of transmigration. The Mantra of Avalokitesvara, söï giaûi thích thöù nhaát thì caâu chuù khoâng thoâng veà
who in Mahayana is said to be the embodiment of vaên phaïm, ñieàu naøy ít thaáy trong chuù Phaïn ngöõ
compassion (karuna). It is the most commonly trong Phaät giaùo; vaø trong lôøi giaûi thích thöù nhì thì
chanted mantra in Tibetan Buddhism, probably vaán ñeà laø taïi sao moät vò Phaät nam laïi ñöôïc duøng
due to the fact that Avalokitesvara is widely ñeå chæ sôû ñònh caùch cuûa moät ngöôøi nöõ. Ñaây laø caâu
viewed as being particularly closely associated chuù xöa nhaát trong caùc tröôøng phaùi Maät toâng Taây
with Tibet and its history. Several of the most Taïng. Saùu aâm tieát trong caâu chuù naày theå hieän thaùi
prominent lineages of reincarnating lamas (sprul ñoä ñoàng caûm caên baûn, maø khi nieäm leân noù theå
Sku-tib), including the Dalai Lamas and the R hieän öôùc muoán giaûi thoaùt Nieát baøn.
Gyal Ba Kar Ma Pas are believed to be physical Omniconscience (n): Toaøn yù thöùc—Vieäc gì cuõng
manifestations of Avalokitesvara. The meaning. bieát—Ñaúng Chaùnh Giaùc—See Samyak Sambodhi.
The meaning of the mantra has been debated by
Omnipotence (n):
contemporary scholars. Some read “padme”
1) Toaøn naêng—Vaïn naêng.
(lotus) as a Sanskrit locative, in which case it
2) Universal power—Bình ñaúng Löïc.
would be translated as “om” Jewel in the Lotus
Omnipotent (a): Toaøn naêng (voâ sôû baát naêng)—
“hum.” Others interpret “padme” as a vocative
Vaïn naêng (khoâng coù gì maø khoâng laøm ñöôïc).
feminine, and thus translate it as “Om Jewel-Lotus
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Omnipresence: Hieän dieän khaép nôi. 2) Sambodhi (skt)—Wisdom of a Buddha—

Omni-present: Theá voâ baát taïi. Chaùnh giaùc.
1) Universally shining: Chieáu dieäu khaép moïi nôi. Omniscience is infinite: Nhöùt thieát chuûng trí voâ
2) Pervaiding everywhere: Bieán Nhöùt Thieát löôïng—See Ten kinds of infinite path of Great
Xöù—Ñaày khaép moïi nôi trong hö khoâng, teân Enlightening Beings.
tieáng Phaïn cuûa Phaùp thaân Phaät Tyø Loâ Giaù Omniscience in regard to the future of
Na—An epithet or Sanskrit name for unobstructed insight into the future: Trí Hueä
Vairocana. Tri Vò Lai Voâ Ngaïi hay trí tueä bieát ñôøi Vò Lai
Omnipresent causes: Sarvatragahetu (skt)— Khoâng Bò Ngaên Ngaïi—Omniscience in regard to
Bieán Haønh Nhaân—One of the sixfold division of the future of unobstructed insight into the future—
causes—Moät trong saùu nhaân. See Eighteen distinctive characteristics of
** See Six kinds of causes (A) (5). Buddhas (II).
Omnipresent Dharma Kaya: Phaùp thaân Omniscience in regard to the past: Trí Hueä
thöôøng truï. Tri Quaù Khöù Theá Voâ Ngaïi hay trí tueä bieát ñôøi quaù
Omnipresent One: Voâ Ngaïi Nhaân. khöù khoâng bò ngaên ngaïi—Omniscience in regard
1) The unhindered one: Baäc khoâng coøn bò to the past or unobstructed insight into the past—
chöôùng ngaïi. See Eighteen distinctive characteristics of
2) The Buddha who unbarred the way to nirvana, Buddhas (II).
which releases from all limitations: Vò Phaät Omniscience in regard to the present or
môû cöûa Nieát baøn. unobstructed insight into the present: Trí
3) The omnipresent one; the one who realizes Hueä Tri Hieän Taïi Theá Voâ Ngaïi. Trí Tueä Bieát Ñôøi
nirvana-truth: Baäc sieâu phaøm ñaõ chöùng ngoä Hieän Taïi Khoâng Bò Ngaên Ngaïi—Omniscience in
chaân lyù nieát baøn. regard to the present or unobstructed insight into
Omnipresent powers: Minh Thoâng— the present—See Eighteen distinctive
Mysterious, supernatural power—Sieâu löïc vöôït characteristics of Buddhas (II).
ngoaøi söï dieãn taû cuûa ngoân ngöõ hay hình töôïng. Omniscient (a): Toaøn trí.
Omnipresent response to need: ÖÙng Duïng Voâ Omniscient endurance, that of a Buddha:
Bieân—Universal ability to aid—Khaû naêng phoå Nhaát Thieát Trí Nhaãn hay nhaát thieát trí nhaãn cuûa
hieän voâ bieân nhaèm cöùu ñoä chuùng sanh. moät moät vò Phaät—See Six kinds of enduance.
Omniscience (n): Ñaïi trí—Toaøn trí—Vieäc gì Omniscient enlightenment: Bieán Giaùc—The
cuõng bieát—Great mind—Great wisdom—Nhö absolute enlightenment, or universal awareness of
Thöïc Trí. a Buddha—Toaøn giaùc cuûa Ñöùc Phaät.
1) Knowledge of reality, i.e. of all things Omniscient eyes: Nhöùt thieát trí nhaõn—See Ten
whether whole or divided, universal or kinds of eyes and Ten kinds of eye of Great
particular, as distinguished from their Enlightening Beings.
seeming: Trí bieát suoát toång töôùng vaø bieät
On the contrary: Ngöôïc laïi.
töôùng cuûa chö phaùp moät caùch ñuùng nhö thöïc.
On every side: Around—Chu (chung quanh, boán
2) Samyaksambuddha (skt)—Completely
beà).
enlightened—Universal knowledge of a
Buddha—Chính bieán tri. On the ground: Above the ground—Ñòa thöôïng
3) Sarvajnana (skt): All-knowing—Budha- (treân maët ñaát).
omniscience—Buddha-wisdom—Perfect On a small scale: Treân bình dieän nhoû.
knowledge—Nhaát Thieát Trí—Phaät Trí. On a toe-nail: Traûo Thöôïng—Traûo Ñoä—
Omniscience of Buddha: According to the Nirvana Sutra, the quantity of
1) Voâ Ngaïi Quang Phaät trí—Voâ Ngaïi Trí (trí earth one can put on a toe-nail, i.e. in proportion to
thoâng ñaït cuûa Ñöùc Phaät). the whole earth in the world, such is the rareness
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of being reborn as a human being, or according to One’s actions must bring good to other
the Nirvana Sutra, of attaining Nirvana—Theo living beings: Haønh ñoäng mình phaûi mang laïi lôïi
Kinh Nieát Baøn, soá löôïng ñaát maø mình coù theå nheùt ích cho tha nhaân.
vaøo ñaàu moùng chaân so vôùi soá löôïng ñaát treân toaøn
One in all: Moät trong taát caû, taát caû trong moät—
theá giôùi, noù ít oûi ví nhö söï hieám hoi ñöôïc taùi sanh
See One in all, all in one.
laøm ngöôøi hay ñöôïc nhaäp Nieát Baøn.
One in all, all in one: Caên nguyeân laø moät—Moät
Once-Returner: Sakadagamin (p)—Höõu Dö
laø taát caû—The essential unity of all things—Nhaát
Töû—Nhaát Lai Boà Taùt—Tö Ñaø Haøm—One-Life
Töùc Nhaát Thieát, Nhaát Thieát Töùc Nhaát (moät laø taát
Bodhisattva—Who is one lifetime away from
caû, taát caû laø moät)—See Ten theories that
Buddhahood—An enlightened being in the second
independently cause the manifestation of the ideal
stage towards Arhatship, who has realized the
world (A).
Four Noble Truths and has eradicated a great
One announcement and three responses:
protion of defilements. The best known example is
Nhaát Baïch Tam Kieát Ma—It is the mode of
the Bodhisattva Maitrya. He will return to the
ordaining monks, three responses to the one call
human world for only one more rebirth before he
of the abbot—Trong nghi leã thoï giôùi, vò sö ñöôïc
reaches full realization of Arhatship. An
thoï giôùi seõ traû lôøi ba laàn moãi caâu hoûi cuûa sö chöùng
enlightened being who has realized the Four
minh.
Noble Truths and has eradicated a great portion of
defilements. He will return to the human world for One aspect: Laksana (skt)—Nhaát Töôùng—The
only one more rebirth before he reaches full unique form—The one mind in all things—
realization of Arhatship—Chuùng sanh giaùc ngoä Common mind in all beings.
quaû vò thöù hai trong Töù Thaùnh Quaû. Ngöôøi chöùng One-Buddha-Yana: Nhaát Phaät Thöøa—The
quaû Nhaát Lai laø ngöôøi tu taäp thöïc chöùng Töù Thaùnh Mahayanists believe that this is the perfect and
Ñeá vaø ñaõ ñoaïn taän nhieãm tröôïc. Thí duï ñieån hình only way to the shore of parinirvana—Nhöõng
laø Boà Taùt Di Laëc. Con ngöôøi aáy seõ chæ trôû laïi taùi ngöôøi theo Phaät giaùo Ñaïi thöøa tin raèng ñaây laø con
sanh laøm ngöôøi moät laàn nöõa tröôùc khi ñaéc quaû A ñöôøng duy nhaát giuùp chuùng ta ñaùo bæ ngaïn Nieát
La Haùn. Boà Taùt ñaõ thöïc chöùng Töù Thaùnh Ñeá vaø Baøn.
ñaõ dieät tröø ña phaàn nhieãm tröôïc. Ngöôøi naày chæ One who completely fills the four realms
coøn trôû laïi traàn theá moät laàn nöõa tröôùc khi thöïc (Dharmadhatu): Nhaát Thieát Phoå Moân Thaân—Vò
chöùng A La Haùn—See Four kinds of holy men traûi thaân ra khaép boán phaùp giôùi.
(II), Sakradagamin, and Twelve kinds of life and One continuous process: Nhaát Baát Ñoaïn Söï—
death. The unity or continuity in the unbroken processes
Once-returning: Sakadagami (p)—Quaû Nhaát of nature (all being is but one continuous
Lai—See Once-Returner. process)—Tieán trình ñoàng nhöùt, lieân tuïc vaø khoâng
Once there is a cause, there will surely be an ñöùt ñoaïn cuûa thieân nhieân (vaïn höõu chæ laø moät tieán
effect: Moät khi coù nhaân taát coù quaû. trình lieân tuïc).
Once a word is said, it is very difficult to One deed includes all: Nhaát Thaønh Nhaát Thieát
retract it: Moät lôøi ñaõ noùi, khoù loøng laáy laïi (Nhaát Thaønh—In the perfection of one all are
ngoân kyù xuaát, töù maõ nan truy)—What is said perfected—With the Tathagata’s enlightenment
cannot be unsaid. all beings were enlightened—Vôùi söï ñaïi giaùc cuûa
Nhö Lai, taát caû chuùng sanh roài ñaây seõ ñaït thaønh
One: Nhaát—Moät—According to the T’ien-T’ai
ñaïi giaùc. Moät ngöôøi toaøn thieän moïi ngöôøi roài ñaây
sect in the Lotus sutra, there are four “ones” or
seõ ñöôïc toaøn thieän.
four kinds of unity—Theo toâng Thieân Thai giaûi
thích qua Kinh Phaùp Hoa, coù boán thöù duy nhaát— One is despised by one’s friends and
See Four kinds of unity. companions: Baèng höõu ñoàng lieâu khinh mieät—
One act: Nhaát Haønh. See Six dangers when one attaches to gambling.
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One direction concentration: Nhaát Höôùng (A) Eight perceptions or forms of consciousness:
ñònh—Undistracted—With a single mind—The (8) Taâm phaùp—Taùm Thöùc—See Eight
mind is fixed on one direction—Taâm ñònh treân consciousnesses.
moät höôùng. 1) Eye-consciousness: Caksur-vijnana (skt)—
One extreme of existence: Höõu Bieân—The one Nhaõn thöùc.
extreme of existence, the opposite extreme being 2) Ear-consciousness: Srotra-vijnana (skt)—Nhó
non-existence—Moät thaùi cöïc cuûa söï hieän höõu (chö thöùc.
phaùp ñeàu phaûi möôïn söï hoøa hôïp cuûa caùc duyeân 3) Nose-consciousness: Ghrana-vijnana (skt)—
maø sanh ra), ñoái laïi vôùi “voâ bieân”. Tyû thöùc.
4) Tongue-consciousness: Jihva-vijnana (skt)—
One-eyed sea turtle: Nhaát Nhaõn Chi Qui—A
Thieät thöùc.
sea turtle which has only one eye, and that
5) Body-consciousness: Kaya-vijnana (skt)—
underneath, entered a hollow in a floating log; the
Thaân thöùc.
log, tossed by the waves, happen to roll over,
6) Conscious mind: Mono-vijnana (skt)—YÙ thöùc.
whereupon the turtle momentarily saw the sun and
7) Subconscious mind: Manas (skt)—Maït Na
moon. This refers to the rareness of the
thöùc.
appearance of a Buddha, also of the difficulty of
8) Ideation store: Alaya-vijnana (skt)—A Laïi Da
being born as a man—Ruøa bieån moät maét, töø ñaùy
thöùc.
bieån troài leân trong moät boïng caây, thaáy ñöôïc vaàng
(B) Fifty-one mental ideas: (51) Taâm sôû—Höõu
nhöït nguyeät, roài theo löôïn soùng maø taáp vaøo bôø. YÙ
phaùp—Naêm Möôi Moát Taâm Sôû—See Fifty-
noùi söï hieám quyù cuûa söï thò hieän cuûa Phaät, cuõng
one Dharmas interactive with the Mind.
nhö ñöôïc sanh laøm ngöôøi vaäy.
(C) Eleven form dharmas: Möôøi moät saéc Phaùp—
One-flavored water rained by the great
The five physical organs (eye, ear, nose,
clouds has no distinctions: Maây lôùn tuoân möa tongue, body) and their six modes of sense
moät thöù nöôùc ñoàng moät vò khoâng coù sai khaùc—See (matter, sound, smell, taste, touch, things)—
Ten types of characteristics of manifestation of a Goàm nguõ caên vaø luïc traàn:
Buddha (8). 60) Eye: Caksus (skt)—Nhaõn.
One ground: Nhaát Ñòa—The Buddha-nature of 61) Ear: Srota (skt)—Nhó.
all living beings as all the plants grow out of the
62) Nose: Ghrana (skt)—Tyû.
one ground, so all good character and works grow
63) Tongue: jihva (skt)—Thieät.
from the one Buddha-nature—Phaät taùnh cuûa 64) Body: Kaya (skt)—Thaân.
chuùng sanh moïi loaøi, nhö caùc loaïi caây ñöôïc troàng
65) Form: Rupa (skt)—Saéc.
treân moät maûnh ñaát, taát caû nhöõng baûn chaát vaø söï
66) Sound: Sabda (skt)—Thanh.
vieäc thieän laønh ñeàu ñöôïc tröôûng döôõng töø caùi Phaät
67) Smell: Gandha (skt)—Höông.
taùnh aáy. 68) Taste: Rasa (skt)—Vò.
One who has attained the supreme right and 69) Touch: Sprastavya (skt)—Xuùc.
balanced state of bodhi: Phaät—See Four saints 70) Forms included in dharma-ayatana or
(rewards) (A). elements as objects of consciousness:
One hundred divisions of all mental Dharmayata-nikani-rupani (skt)—Phaùp xöù sôû
qualities and their agents: One hundred nhieáp saéc.
a) A substantial form analyzed to utmost , the
dharmas—Baùch Phaùp—According to the Kosa
smallest atom: Cöïc löôïc saéc.
Sastra, there are one hundred divisions of all
b) An unsubstantial form as aerial space or color
mental qualities and their agents of the
analyzed to utmost, the remotest atom: Cöïc
Consciousness-Only School, or five groups of ine
huyùnh saéc.
hundred modes or things—Theo Caâu Xaù Luaän,
c) A perceptive form conceived at ordination,
toâng Duy Thöùc duøng baùch phaùp ñeå thuyeát minh veà
the innermost impression: Thoï sô daõn saéc.
muoân vaïn hieän töôïng theá gian vaø xuaát theá gian:
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d) A momentary illusive form: Bieán keá sôû khôûi 96) Extinction obtained by knowledge:
saéc. Pratisamkhya-nirodha (skt)—Traïch dieät voâ vi.
e) A form produced by meditation: Ñònh sôû sanh 97) Extinction not by knowledge but by nature:
töï saéc. Apratisamkhya-nirodha (skt)—Phi traïch dieät
(D) Twenty four indefinites or unconditioned voâ vi.
elements (not interractive dharmas): Baát 98) Extinction by a motionless state of heavenly
töông öng haønh (ñaéc, meänh caên, chuùng ñoàng meditation: Aniinjya (skt)—Baát ñoäng dieät voâ
phaän, dò sinh tính, voâ töôûng ñònh, dieät taän vi.
ñònh, voâ töôûng söï, danh thaân, cuù thaân, vaên 99) Extinction by the stoppage of idea and
thaân, sinh, laõo, truï, voâ thöôøng, löu chuyeån, sensation by an arhat: Samjna-vedayita-
ñònh dò, töông öùng, theá toác, thöù ñeä, phöông, nirodha (skt)—Töôûng thoï dieät voâ vi.
thôøi, soá, hoøa hôïp tính, baát hoøa hôïp tính). 100)Chaân nhö voâ vi: Tathata (skt)—True
71) Acquisition: Prapti (skt)—Ñaéc. suchness.
72) Life: Jivitendriya (skt)—Maïng caên. One hundred and eight pearls (beads): Nhaát
73) Nature of sharing similar species: Nikaya- Baùch Baùt Traøng Haït—Moät traêm leõ taùm traøng haït.
sabhaga (skt)—Chuùng ñoàng phaàn. One hundred rules of conduct for monks:
74) Nature of making different species: Sikkka-karaniya (skt)—Sekhiya (p)—Tieáng Phaïn
Visabhaga (skt)—Dò sanh phaùp. goïi laø Thöùc Xoa Ca La Ni—According to Most
75) Meditative concentration in thoughtless Honorable Master Minh Ñaêng Quang in the Rules
heaven: Asamjnisamapatti (skt)—Voâ töôûng for Mendicant Bhiksus, Sikkka-karaniya includes
ñònh. one hundred rules of conduct which are connected
76) Meditative concentration in extinction: with daily activities—Theo Ñöùc Toân Sö Minh
Nirodhasamapatti (skt)—Dieät taän ñònh. Ñaêng Quang trong Luaät Nghi Khaát Só, Thöùc Xoa
77) Facts obtained by thoughtless meditation: Ca La Ni laø moät traêm giôùi caàn hoïc trong sinh hoaït
Asamjnika (skt)—Voâ töôûng quaû. haèng ngaøy.
78) Name: Namakaya (skt)—Danh thaân. 1) A monk should wear the inner robe all round
79) Word: Padakaya (skt)—Cuù thaân. for covering the circle of the navel and the
80) Letter: Vyanjanakaya (skt)—Vaên thaân. circles of the knees. Whoever out of
81) Birth: Jati (skt)—Sanh. disrespect dresses with an inner robe hanging
82) Stability: Sthiti (skt)—Truï. down in front or behind, there is an offence of
83) Age: Jara (skt)—Laõo. wrong-doing: Caùi chaên phaûi vaän töø nòch löng
84) Impermanence: Anityata (skt)—Voâ thöôøng. tôùi nöûa oáng chaân, chöù khoâng ñöôïc xaên, ñeå
85) Becoming: Pravrtti (skt)—Löu chuyeån. phuû truøm ruùn vaø hai ñaàu goái. Neáu ai ñeå chaên
86) Distinction: Pratiniyama (skt)—Ñònh dò. xaên leân hay loøng thoøng ra ngoaøi, duø phía tröôùc
87) Union: Yoga (skt)—Töông öùng. hay phía sau, ñeàu bò phaïm toäi Thöùc Xoa Ca
88) Speed: Java (skt)—Theá toác. La Ni.
89) Succession: Anukrama (skt)—Thöù ñeä. 2) A monk should wear the upper robe even al
90) Phöông: Desa (skt)—Region. round (whoever out of disrespect puts on an
91) Time: Kala (skt)—Thôøi. upper robe hanging down in front or behind,
92) Number: Samkhya (skt)—Soá. there is an offence of wrong-doing): Boä aùo ba
93) Totality: Samagri (skt)—Hoøa hôïp taùnh. caùi phaûi maëc cho coù thöù lôùp.
94) Differentiation: Anyathatva (skt)—Baát hoøa 3) A monk should not go into lay people’s
hôïp taùnh. houses with robes hitched up. He should go
(E) Six inactive or metaphysical concepts well covered in lay people’s houses
(unconditioned dharmas): Voâ vi—Saùu voâ vi (inhabited areas with): Chaúng neân ñi vaøo nhaø
(hö khoâng, traïch dieät, phi traïch dieät, baát ñoäng, cö só maø xaên aùo leân.
töôûng thoï dieät, chaân nhö).
95) Space: Akasa (skt)—Hö khoâng voâ vi.
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4) A monk should not sit down in lay people’s straight: Chaúng neân ngoài trong nhaø cö só maø
houses with robes hitched up. He should sit lay chuyeån thaân mình.
well covered in lay people’s houses: Chaúng 15) A monk should not go fidgeting amidst the
neân ngoài trong nhaø cö só maø xaên aùo leân. houses (making play with hand or foot):
5) A monk should not go among the houses with Chaúng neân ñi vaøo nhaø cö só maø muùa tay.
robes lifted up to the shoulders, either on one 16) A monk should not sit fidgeting in inhabited
side or on both (if out of disrespect having areas (making play with hand or foot in the
lifted up the robe on one side or on both, there houses): Chaúng neân ngoài trong nhaø cö só maø
is an offence of wrong-doing): Chaúng neân ñi muùa tay.
vaøo nhaø cö só maø laät aùo leân tôùi vai. 17) A monk should not, out of disrespect, having
6) A monk should not sit down amidst the uncovered the body, go among the houses:
houses with robes lifted up to the shoulders, Chaúng neân ñi vaøo nhaø cö só maø khoâng maëc aùo
either on one side or on both: Chaúng neân ngoài che mình.
trong nhaø cö só maø laät aùo leân tôùi vai. 18) A monk should not, out of disrespect, sit down
7) A monk should not go into the houses of lay among the house without proper clothes:
people with head covered, either with a Chaúng neân ngoài trong nhaø cö só maø khoâng
towel, a hat, or a cap: Chaúng neân ñi vaøo nhaø maëc aùo che mình.
cö só maø ñoäi khaên, ñoäi muõ. 19) A monk should not go among the houses with
8) A monk should not sit down amidst the houses eyes glanced around. He should go amidst the
of lay people with head covered, either with a houses with eyes cast down looking only a
towel, a hat, or a cap: Chaúng neân ngoài trong plough’s distance ahead: Chaúng neân ñi vaøo
nhaø cö só maø ñoäi khaên, ñoäi muõ. nhaø cö só maø maét troâng beân naày, beân kia. Maét
9) A monk should not enter into any lay people’s vò aáy chæ neân nhìn xuoáng vaø xa veà phía tröôùc
houses, going and running at the same time: chæ khoaûng beà ngang moät luoáng caøy.
Chaúng neân ñi vaøo nhaø cö só maø vöøa ñi vöøa 20) A monk should not sit down in the houses with
chaïy. eyes glanced around. He should sit down
10) After going and running at the same time, a amidst the houses with eyes cast down
monk should not sit down in lay people’s looking only a plough’s distance ahead:
houses: Chaúng neân ngoài trong nhaø cö só sau Chaúng neân ngoài trong nhaø cö só maø maét troâng
khi vöøa ñi vöøa chaïy. beân naøy, beân kia. Maét vò aáy chæ neân nhìn
11) A monk should not enter any lay people’s xuoáng vaø xa veà phía tröôùc khoaûng beà ngang
houses with the arms placed on the hips, or moät luoáng caøy.
with the hands on both sides and the elbows 21) A monk should not crouch down on the heels
turned outwards (akimbo): Chaúng neân ñi vaøo (sit arms akimbo) in the lay people’s houses:
nhaø cö só maø chaép tay sau löng hay choáng Chaúng neân ngoài choàm hoåm trong nhaø cö só.
naïnh. 22) A monk should always keep calm when
12) A monk should not sit down in lay people’s entering the houses of lay people: Haõy ñieàm
houses with the arms akimbo (arms place on tónh khi ñi vaøo nhaø cö só.
the hips, or hands on both sides and elbows 23) A monk should sit calmly in the houses of lay
turned outwards): Chaúng neân ngoài trong nhaø people: Haõy ñieàm tónh khi ngoài trong nhaø cö
cö só maø chaép tay sau löng hay choáng naïnh. só.
13) A monk should not go amidst the houses 24) A monk should not go into the houses of lay
swaying the body. He should hold the body people with loud laughter: Chaúng neân cöôøi
straight: Chaúng neân ñi vaøo nhaø cö só maø lay côït khi ñi vaøo nhaø cö só.
chuyeån thaân mình. 25) A monk should not sit down in the houses of
14) A monk should not sit down amidst the houses lay people with loud laughter: Chaúng neân
sway the body. He should hold the body cöôøi côït khi ngoài trong nhaø cö só.
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26) A monk should accept almsfood attentively: balls of food): Chaúng neân laáy côm voø vieân,
Phaûi ñeå yù khi laõnh côm. maø thaûy vaøo mieäng.
27) When accepting rice (from almsfood), a monk 40) A monk should not eat scattering rice or
should accept in proportion not to overflowing lumps of boiled rice about: Chaúng neân aên
from the capacity of the bowl: Khi laõnh côm traùm vaøm ñeán noãi rôùt ra.
ñöa baùt ra cho ngay thaúng ñöøng ñeå ñoå. 41) A monk should not eat stuffing out the cheeks
28) When accepting almsfood with soup, a monk like a monkey (stuffed the cheek on one side
should accept in proportion not to overflowing or on both): Chaúng neân ñöa ñoà aên maù beân
the capacity of the bowl: Khi laõnh canh ñöa naøy, qua maù beân kia nhö khæ.
baùt cho ngay thaúng, ñöøng ñeå ñoå. 42) A monk should not eat making loud sound or
29) A monk should mix the rice with soup before noise: Chaúng neân nhai lôùn tieáng.
eating: Phaûi troän côm vôùi ñoà aên ñaõ laõnh. 43) A monk should not suck the alms-food loudly:
30) A monk should the alms-food working down Chaúng neân nuùt maïnh trong khi aên.
from the top without making exceptions 44) A monk should not eat licking or wiping,
(choosing or selecting foods): Moùn naøo xuùc either the hand or the bowl: Chaúng neân laáy
tröôùc thì aên tröôùc. löôõi lieám.
31) A monk should not choose alms-food to eat, 45) A monk should not eat shaking the hand
i.e., choosing the alms-food in this side, that about: Chaúng neân quô tay trong khi aên.
side, or in the middle of the bowl: Chaúng neân 46) A monk should not pick up dropping rice to
löïa beân naøy beân kia, hay giöõa baùt. put in his mouth: Chaúng neân laáy tay löôïm côm
32) A monk should not ask for sauce and/or rice rôùt maø boû vaøo mieäng.
for his own appetizing unless he is sick: 47) A monk should not accept a drinking-water
Chaúng neân hoûi canh ngon, hoaëc moùn laï, tröø pot or cup with the hands soiled with food:
khi ñau yeáu phaûi tuøy moùn caàn duøng. Chaúng neân caàm bình uoáng nöôùc maø chaúng röõa
33) A monk should not hide (cover up) sauce and tay.
curries with rice out of desire to get more: 48) A monk should not throw out amidst the
Chaúng neân xôùi côm leân che khuaát ñoà aên ñaëng houses, rinsings of the bowl with lumps of
laõnh theâm nöõa. boiled rice (bowl washing water which has
34) A monk should not look enviously at rice grains in it): Chaúng neân taït nöôùc röõa baùt
another’s bowl: Chaúng neân thaáy vò khaùc laõnh ra saân cuûa thí chuû.
ñoà aên maø sanh loøng theøm muoán. 49) A monk should not go to stool, urinate, blow
35) After accepting enough alms-food, a monk his nose, or spit saliva on vegetables: Chaúng
should cover the bowl; then he should sit neân ñaïi, tieåu tieän, hæ muõi, khaïc nhoå treân rau
straight up, eat and contemplate at the same coû.
time: Laõnh côm vaø ñoà aên ñuû roài, phuû caùi baùt 50) A monk should not go to stool, urinate, blow
laïi, vöøa aên vöøa quaùn töôûng. his nose, or spit saliva in water: Chaúng neân
36) When eating alms-food, a monk should not ñaïi, tieåu tieän, hæ muõi, khaïc nhoå treân nöôùc.
make up too large a mouthful: Chaúng neân aên 51) A monk should not urinate when standing:
mieáng lôùn. Chaúng neân ñöùng maø ñaïi, tieåu tieän.
37) A monk should not open the mouth till the 52) A monk should not reside and sleep at the
mouthful is brought to it: Chaúng neân haù mieäng Buddha altar: Chaúng neân ôû vaø nguû trong choã
lôùn, maø ñuùt ñoà aên (chaúng neân haù mieäng tröôùc thôø Phaät, tröø khi canh giöõ.
khi mieáng ñoà aên ñöôïc ñöa ñeán mieäng). 53) A monk should not store anything at the
38) A monk should not talk with the mouth full Buddha altar, except in case of robbing:
(talk with a mouthful in the mouth): Chaúng Chaúng neân caát ñoà vaät taïi choã thôø Phaät, tröø khi
neân noùi chuyeän, khi ngaäm moät mieäng ñoà aên. bò cöôùp.
39) When eating alms-food, a monk should not
make up a round mouthful (eat tossing up
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54) A monk should not wear sandals to enter the neân ñaïi, tieåu tieän choã maø muøi hoâi thuùi coù theå
place of Buddha altar: Chaúng neân mang deùp bay tôùi choã thôø Phaät.
vaøo choã thôø Phaät. 69) A monk should not or should not allow people
55) A monk should not carry his sandals around to go to stool or to urinate at the side of the
the Buddha altar: Chaúng neân xaùch deùp vaøo Buddha altar: Chaúng neân ñaïi, tieåu tieän ngay
choã thôø Phaät. phía choã thôø Phaät.
56) A monk should not wear sandals when going 70) A monk should not allow people to pick their
around the Buddha altar: Chaúng neân mang teeth or rinse their mouth at the Buddha altar:
deùp ñi chung quanh choã thôø Phaät. Chaúng neân cho pheùp ai xæa raêng, suùc mieäng
57) A monk should not wear shoes to enter the döôùi choã thôø Phaät.
place of Buddha altar: Chaúng neân mang giaøy 71) A monk should not come in front of the
vaøo choã thôø Phaät. Buddha altar to pick his teeth or to rinse his
58) A monk should not carry his shoes around the mouth: Chaúng neân tôùi tröôùc töôïng Phaät maø
Buddha altar: Chaúng neân xaùch giaøy vaøo choã xæa raêng hay suùc mieäng.
thôø Phaät. 72) A monk should not or should not allow people
59) A monk should not sit eating and leave left- to stand around the Buddha altar to pick their
over things at the Buddha altar: Chaúng neân teeth or to rinse their mouth: Chaúng neân ñöùng
ngoài aên vaø boû ñoà dô thuùi döôùi choã thôø Phaät. boán phía choã thôø Phaät maø xæa raêng hay suùc
60) A monk should not allow people to carry a mieäng.
corpse around the Buddha altar: Chaúng neân 73) A monk should not blow his nose or spit saliva
khieâng xaùc cheát, ñi döôùi choã thôø Phaät. at the Buddha altar: Chaúng neân taïi choã thôø
61) A monk should not bury a dead body at the Phaät maø hæ muõi hay khaïc nhoå.
Buddha altar: Chaúng neân choân xaùc cheát taïi 74) A monk should not stand in front of the
choã thôø Phaät. Buddha altar to blow his nose or to spit saliva:
62) A monk should not allow people to cremate a Chaúng neân ñöùng tröôùc choã thôø Phaät maø hæ muõi
corpse at the Buddha altar: Chaúng neân thieâu hay khaïc nhoå.
xaùc cheát ngay choã thôø Phaät. 75) A monk should not stand at any sides of the
63) A monk should not allow people to cremate a Buddha altar to blow his nose or to spit saliva:
corpse near the Buddha altar because it can Chaúng neân ñöùng boán phía choã thôø Phaät maø hæ
emit the burnt smell at the Buddha altar: muõi hay khaïc nhoå.
Chaúng neân thieâu xaùc cheát gaàn choã thôø Phaät 76) A monk should not sit pointing his legs at the
ñeå muøi hoâi thuùi bay tôùi. Buddha altar: Chaúng neân ngoài ñöa chaân ngay
64) A monk should not allow people to cremate choã thôø Phaät.
corpses at the Buddha altar: Chaúng neân thieâu 77) A monk should not reside or sleep at a place
xaùc cheát taïi choã thôø Phaät. which is higher than the level of the Buddha
65) A monk should not allow people to carry altar: Chaúng neân ôû, ñöùng treân cao hôn choã thôø
clothes of the dead around the Buddha altar: Phaät.
Chaúng neân mang ñoà cuûa ngöôøi cheát maø ñi 78) A monk should not promenade or to go for a
döôùi choã thôø Phaät. walk hand in hand with anyone: Chaúng neân
66) A monk should not or should not allow people naém tay ngöôøi khaùc maø ñi daïo.
to go to stool or to urinate at the Buddha altar: 79) A monk should not climb high trees (higher
Chaúng neân ñaïi, tieåu tieän taïi choã thôø Phaät. than head level), except emergencies: Chaúng
67) A monk should not carry the image or statue neân leo caây cao khoûi ñaàu, tröø khi coù vieäc.
of the Buddha into the rest room: Chaúng neân 80) A monk should not put his bowl in a bag, tie it
ñi vaøo nhaø tieâu mang theo töôïng Phaät. to one end of his staff and carry along the
68) A monk should not allow people to go to stool road: Chaúng neân boû baùt vaøo bao maø quaûy leân
or to urinate near the Buddha altar where bad vai, choã ñaàu caây gaäy.
smell can fly over the Buddha altar: Chaúng
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81) A monk should not teach Dharma to someone 93) A monk should not teach Dharma, going or
with shirt hitched up: Chaúng neân vò tình thuyeát walking behind, to someone going or walking
phaùp cho keû voâ leã; laät aùo (phanh coå). in front and who is not ill: Chaúng neân vò tình
82) A monk should not teach the law to someone thuyeát phaùp cho keû voâ leã, ñi tröôùc maø mình ñi
who hangs his shirt around the neck: Chaúng sau.
neân vò tình thuyeát phaùp cho keû voâ leã quaán aùo 94) A monk should not teach the law, going in a
leân coå. low road, to someone going in a high road:
83) A monk should not teach Dharma to someone Chaúng neân vò tình thuyeát phaùp cho keû voâ leã,
wearing a head wrapping who is not sick: ñi treân maø mình ñi döôùi.
Chaúng neân vò tình thuyeát phaùp cho keû voâ leã 95) A monk should not teach Dharma, standing
khoûa ñaàu. beside (at the side of) a path, to someone
84) A monk should not teach the law to someone standing on a path (in the middle of the path):
with head covered (with a turban on his head) Chaúng neân vò tình thuyeát phaùp cho keû voâ leã,
and who is not sick: Chaúng neân vò tình thuyeát ñöùng ôû giöõa ñöôøng maø mình ñöùng ôû beân
phaùp cho keû voâ leã che ñaàu. ñöôøng.
85) A monk should not teach the law to someone 96) A monk should not teach Dharma to someone
with arms akimbo (arms placed on the hips, or with a stick in his hand and who is not sick:
hands on both sides and elbows turned Chaúng neân vò tình thuyeát phaùp cho keû voâ leã,
outwards): Chaúng neân vò tình thuyeát phaùp cho khoâng ñau beänh maø caàm gaäy.
keû voâ leã, chaép tay sau löng hay choáng naïnh. 97) A monk should not teach Dharma to someone
86) A monk should not teach Dharma to someone with a sword (weapon) in his hand: Chaúng neân
mounted on clogs (wooden shoes): Chaúng neân vò tình thuyeát phaùp cho keû voâ leã, caàm göôm.
vò tình thuyeát phaùp cho keû voâ leã, ñi guoác. 98) A monk should not teach Dharma to someone
87) A monk should not teach Dharma to someone with a spear (lance) in his hand: Chaúng neân vò
wearing sandals who is not sick: Chaúng neân vò tình thuyeát phaùp cho keû voâ leã, caàm giaùo.
tình thuyeát phaùp cho keû voâ leã, ñi deùp. 99) A monk should not teach Dharma to someone
88) A monk should not teach the law to someone with a knife in his hand: Chaúng neân vò tình
in a vehicle who is not sick: Chaúng neân vò tình thuyeát phaùp cho keû voâ leã, caàm dao.
thuyeát phaùp cho keû voâ leã, côõi ngöïa, ñi kieäu. 100)A monk should not teach Dharma to someone
89) A monk should not teach Dharma, standing, to with an umbrella in his hand who is not sick:
someone who is sitting down, and who is not Chaúng neân vò tình thuyeát phaùp cho keû voâ leã,
sick: Chaúng neân vò tình thuyeát phaùp cho keû voâ caàm duø.
leã, ngoài trong khi mình ñöùng. One hundred seventy-eight rules of conduct
90) A monk should not teach Dharma, sitting, to for nuns: Moät traêm baûy möôi taùm giôùi Ba Daät Ñeà
someone on a bed and who is not ill: Chaúng daønh cho Tyø Kheo Ni—See Pacittiya (II).
neân vò tình thuyeát phaùp cho keû voâ leã, naèm
One indivisible reality: Nhaát Thaät Voâ Töôùng—
trong khi mình ngoài.
The invisible—The one reality being indivisible is
91) A monk should not sit down on the ground to
apart from all transient (or empty) forms, and is
teach Dharma to someone sitting on a seat
therefore styled the formless—Voâ töôùng laø moät söï
and who is not ill: Chaúng neân vò tình thuyeát
thaät khoâng theå phaân caùch ñöôïc.
phaùp cho keû voâ leã, ngoài treân gheá trong khi
One who is no longer inside the circle of ten
mình ngoài döôùi ñaát (ngoài choã toát trong khi
mình ngoài choã xaáu). realms: Phaät—See Four saints (rewards) (A).
92) A monk should not teach Dharma, having sat One who is not subject to returning: A Na
down on a low seat, to someone sitting on a Haøm—Baát Lai—Quaû vò thöù ba “Baát Lai”—The
high seat and who is not ill: Chaúng neân vò tình position of the Way of Cultivation. He no longer
thuyeát phaùp cho keû voâ leã, ngoài choã cao trong has to undergo birth and death in the Desire
khi mình ngoài choã thaáp. realm—Haønh giaû cuõng ñang trong tö theá tu Ñaïo.
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Ngöôøi aáy khoâng coøn trôû laïi sinh töû trong coõi Duïc that time, the present moment is the Western
giôùi nöõa—See Four kinds of holy men (II). Pure Land, and this does not contradict the
One-life Bodhisattva: A Bodhisattva who is one specific existence of the Land of Ultimate
lifetime away from Buddhahood (Bodhisattva who Bliss; our nature is Amitabha Buddha, and this
is in the ninth Bhumi). The best known example is does not contradict the specific existence of
the Bodhisattva Maitreya—Boà Taùt chæ coøn caùch the Lord Amitabha Buddha. This is the realm
Phaät coù moät ñôøi (Boà Taùt ñang truï trong Cöûu Ñòa). of "one-pointedness of mind, noumenon
Thí duï ñieån hình laø Boà Taùt Di Laëc—See One level,” the realm of “concentration-wisdom
lifetime to attain enlightenment. being one and thus” of the Pure Land
One life liberation: Giaûi thoaùt trong moät ñôøi. practitioner. This stage is equivalent to the
level of Great Awakening in Zen. Regardless
One lifetime to attain Buddhahood: Nhaát
of whether we practice at the noumenon or
Sanh Boå Xöù—See One lifetime to attain
phenomena level, if we recite to the point
enlightenment.
where the mind is awakened and we clearly
One lifetime to attain enlightenment: Nhaát
see the original Buddha Nature, this is the
Sanh Boå Xöù Boà Taùt—One who, in this one life,
realm of one-pointedness of mind at the
accomplishes the three stages for final entry. The
noumenon level. At the noumenon level we
stage of having only one lifetime to go before
are no longer disturbed by dualities (that is,
enlightenment, generally attributed to
existence or non-existence, extinction or
Bodhisattvas (associated with 20th vow of
permanence, etc.)—Treân Söï Nhöùt Taâm, neáu
Amitabha). Everyone in the Pure Land is sure to
tieán theâm moät böôùc, duïng coâng ñeán choã chí
experience the stage of having only one lifetime
cöïc, ngaøy kia taâm ñòa roãng suoát, thoaùt haún caên
to go before enlightenment, and among them are
traàn, ngoä vaøo thaät töôùng. Khi aáy hieän taïi töùc
countless numbers of such superlative
laø Taây Phöông Cöïc Laïc maø chaúng ngaïi gì
Bodhisattvas—Vò chæ coøn sanh vaøo coõi Tònh Ñoä
rieâng coù coõi Cöïc Laïc, taùnh mình chính laø Di
moät laàn nöõa laø ñöôïc leân ngoâi Phaät, thöôøng chæ aùp
Ñaø cuõng chaúng ngaïi gì rieâng coù Ñöùc A Di Ñaø.
duïng cho Boà Taùt. Taát caû caùc vò vaõng sanh Tònh
Ñaây laø caûnh giôùi Lyù Nhöùt Taâm. Ñòa vò naày laø
Ñoä, ngöôøi naøo cuõng quyeát thöïc laø nhaát sanh boå xöù,
caûnh “ñònh hueä nhöùt nhö” cuûa ngöôøi nieäm
trong soá ñoù coù voâ soá “Thöôïng Thieän Nhaân”.
Phaät, ngang haøng vôùi trình ñoä khai ngoä beân
One and many: Nhaát Dò. Thieàn Toâng. Khoâng luaän söï trì hay lyù trì,
One method of salvation: Nhaát Thaät Thöøa— nieäm ñeán taâm khai, thaáy roõ baûn taùnh Phaät, laø
Thöøa chaân thaät (cöùu ñoä chuùng sanh). caûnh giôùi Lyù Nhöùt Taâm. Lyù nhöùt taâm khoâng
One Mind: Nhaát taâm—There are two categories bò nhò bieân laøm loaïn (khoâng coù ñoaïn kieán hay
for One Mind or Singleminded Practice—See Two thöôøng kieán)—See Two types of one-
categories for Singleminded Practice. pointedness of mind.
One mind in all things: Laksana (skt)—One 2) According to the Amitabha Sutra, the Buddha
aspect—Nhaát Töôùng— Unique form—Common taught: “One Mind Without Disturb can be
mind in all beings. achieved from one to seven days. Those with
One Mind at the Level of Inner Truth: Lyù sharp faculties will be able to reach complete
Nhaát Taâm. undisturbed Buddha-remembrance after just
1) What is one-pointedness of mind at the one day of invoking the Buddha-name. Those
noumenon level?—Lyù Nhaát Taâm laø theá naøo?: with dull faculties will only be able to reach
If we go a step beyond the level of complete undisturbed Buddha-remembrance
phenomena and exert our utmost efforts, one after seven days of invoking the Buddha-
day our mind will be completely empty, we name. Those of middle faculties may take
will completely escape the dust of the senses from two to six days to reach complete
and become awakened to the True Mark. At undisturbed Buddha-remembrance.”
Regardless of whether you recite the Buddha-
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name at the phenomenal level or the inner 1) What is one-pointedness of mind at the level
truth level, if you invoke the name of of phenomena?—Söï nhöùt taâm laø theá naøo?:
Amitabha Buddha until your mind opens and When the practitioner gives undivided
you see inherent Buddhahood, this is the One attention to the sacred name of Amitabha
Mind at the level of inner truth. The One Buddha, all sundry thoughts are, in time,
Mind at the inner truth level is not deluded by eliminated. Whether he is reclining or sitting,
the supposed dualisms of essence and form, walking or standing, only the sacred name
nirvana and samsara, Buddhas and sentient appears before him. At that point, he has
beings, etc. This is the wisdom that comes reached the realm of one-pointedness of mind
from cultivating practice. At the time of your at the level of phenomena. This is the
death, if you are not deluded by dualisms, the concentration realm of the Pure Land
response you get is that Amitabha Buddha practitioner, equivalent to the level of
will appear before you in his Reward Body, “phenomena-concentration” in Zen. Elder
along with his whole retinue of holy ones. Master Ou-I elucidated the question of one-
Your mind will no longer create the delusions pointedness of mind in the following way:
of Samsara and Nirvana, and you will go to be “Regardless of whether we practice recitation
reborn in either the Pure Land of Real at the noumenon or phenomena level, if we
Reward, or the Pure Land of Eternally recite to the point where afflictions are
Quiescent Light—Trong Kinh A Di Ñaø, Ñöùc subdued and delusions of views and delusions
Phaät daïy raèng “Nhaát Taâm Baát Loaïn” coù theå of thought no longer arise, this is the realm of
ñaït ñöôïc trong khoaûng thôøi gian töø moät ñeán one-pointedness of mind at the level of
baûy ngaøy. Ngöôøi lôïi caên coù theå nieäm trong phenomena. Thus, one-pointedness of mind is
moät ngaøy laø ñöôïc nhaát taâm baát loaïn; keû ñoän not an easy thing for people today to achieve,
caên phaûi caàn ñeán baûy ngaøy môùi ñöôïc nhaát even at the level of phenomena, let alone at
taâm baát loaïn; coøn ngöôøi trung caên thì khoâng the level of noumenon. However, thanks to
nhaát ñònh, coù theå hai ngaøy, hoaëc 3, 4, 5, 6 the virtues obtained through recitation and
ngaøy môùi ñöôïc nhaát taâm baát loaïn.” Baát luaän earnest practice, each utterance erases one
laø ngöôøi “Söï Trì” hay ngöôøi “Lyù Trì,” heã trì part of delusion and engenders one part of
ñeán ngaøy Taâm mình môû ra, mình thaáy ñöôïc merit and wisdom, gradually and naturally
Phaät cuûa Taâm tính mình, caû hai ñeàu laø Lyù leading us to rebirth in an auspicious realm. If
Nhaát Taâm. Lyù Nhaát Taâm khoâng coøn bò roái we practice in that manner over a long period
loaïn bôûi taø thuyeát nhò bieân nhö noäi dung hình of time, why worry about not reaching the
thöùc, nieát baøn sanh töû, Phaät vaø chuùng sanh, stage where each thought awakens and
vaân vaân. Ñaây chính laø trí tueä coù ñöôïc do söï tu enlightens, leading to auspicious realms? This
haønh. Luùc laâm chung maø taâm mình chaúng bò idea is expressed in the phrase “each time a
taø thuyeát nhò bieân laøm roái loaïn, thì mình seõ new thought arises, a new realm appears.”
caûm thaáy thaân Thuï Duïng cuûa Phaät cuøng caùc Therefore, even though we possess only the
vò Thaùnh chuùng hieän ra tröôùc maét. Luùc aáy taâm limited capacities of sentient beings in the
mình chaúng coøn bieán khôûi ra hai caûnh vaät Dharma-Ending Age, if we truly exert
ñieân ñaûo taø kieán laø nhöõng caûnh sinh laõo beänh ourselves, one-pointedness of mind, both at
töû cuûa coõi Ta Baø vaø caûnh traàm khoâng cuûa coõi the phenomena and noumenon levels, is not
Nieát Baøn, maø ngöôïc laïi mình ñöôïc sinh soáng completely beyond our reach—Khi haønh giaû
ôû coõi thöïc baùo trang nghieâm, hoaëc coõi thöôøng chuyeân taâm chuù yù treân saùu chöõ hoàng danh,
tòch quang cuûa Theá Giôùi Cöïc Laïc—See Two laâu ngaøy taát caû taïp nieäm ñeàu döùt baët, luùc naèm
categories for Singleminded Practice. ngoài ñi ñöùng duy chæ coù moät caâu nieäm Phaät
One Mind at the Phenomenal Level: Söï Nhaát hieän tieàn, goïi laø caûnh giôùi Söï Nhöùt Taâm. Ñaây
Taâm. laø ñònh caûnh cuûa ngöôøi tu Tònh Ñoä, cuõng
ngang haøng vôùi söï nhaäp ñònh cuûa caùc baäc tu
 3251

thieàn. Vôùi thuyeát Söï Lyù Nhöùt Taâm, Ngaãu Ích no longer create the delusions of desire, form,
ñaïi sö ñaõ giaûn bieät töôøng taän. Ngaøi baûo: and formlessness characteristic of this
“Khoâng luaän söï trì hay lyù trì; nieäm ñeán haøng mundane world “Endurance,” and you will go
phuïc phieàn naõo, kieán hoaëc, tö hoaëc khoâng to be reborn in either the Pure Land where
khôûi hieän, laø caûnh giôùi söï nhöùt taâm. Nhö theá Saints and Ordinary beings dwell together, or
chaúng noùi chi Lyù nhöùt taâm, vôùi söï nhöùt taâm the Pure Land of Expedient Liberation—
ngöôøi ñôøi nay cuõng chaúng deã gì ñaït ñeán ñöôïc. Trong Kinh A Di Ñaø, Ñöùc Phaät daïy raèng
Tuy nhieân, vôùi coâng ñöùc cuûa caâu nieäm Phaät “Nhaát Taâm Baát Loaïn” coù theå ñaït ñöôïc trong
coäng theâm söï chí thaønh haønh trì, trong moãi khoaûng thôøi gian töø moät ñeán baûy ngaøy. Ngöôøi
nieäm seõ dieät ñöôïc moät phaàn voâ minh theâm lôïi caên coù theå nieäm trong moät ngaøy laø ñöôïc
moät phaàn phöôùc hueä, laàn laàn taát seõ ñi ñeán nhaát taâm baát loaïn; keû ñoän caên phaûi caàn ñeán
caûnh giôùi toát. Vaø haønh trì laâu ngaøy nhö theá, lo baûy ngaøy môùi ñöôïc nhaát taâm baát loaïn; coøn
gì khoâng tieán ñeán choã moãi nieäm khai ngoä, ngöôøi trung caên thì khoâng nhaát ñònh, coù theå
ñöôïc haûo caûnh goïi laø “Nhöùt phieân ñeà khôûi hai ngaøy, hoaëc 3, 4, 5, 6 ngaøy môùi ñöôïc nhaát
nhöùt phieân taân” hay moät phen khôûi nieäm, moät taâm baát loaïn.” Baát luaän laø ngöôøi “Söï Trì” hay
phen loä baøy caûnh giôùi môùi. Cho neân, duø laø “Lyù Trì,” heã trì ñeán ngaøy phuïc tröø heát moïi
caên taùnh chuùng sanh trong thôøi Maït Phaùp, neáu phieàn naõo tham, saân, si, maïn, nghi, taø kieán,
chí thaønh haønh trì, trình ñoä Söï vaø Lyù nhöùt taâm cho ñeán ngaøy dieät heát haún caû kieán hoaëc vaø tö
ñoái vôùi chuùng ta khoâng phaûi hoaøn toaøn ngoaøi hoaëc, thì caû hai ñeàu laø “Söï Nhaát Taâm.” Söï
taàm tay—See Two types of one-pointedness nhaát taâm thì khoâng coøn bò kieán hoaëc vaø tö
of mind. hoaëc laøm roái loaïn nöõa. Khi taâm mình khoâng
2) According to the Amitabha Sutra, the Buddha coøn bò kieán hoaëc vaø tö hoaëc laøm roái loaïn luùc
taught: “One Mind Without Disturb can be laâm chung, cuõng laø luùc mình caûm thaáy thaân
achieved from one to seven days. Those with bieán hoùa cuûa chö Phaät vaø Thaùnh chuùng hieän
sharp faculties will be able to reach complete ra tröôùc maét, khi aáy taâm mình chaúng coøn bieán
undisturbed Buddha-remembrance after just khôûi ra ba caûnh vaät ñieân ñaûo, töùc laø caûnh
one day of invoking the Buddha-name. Those “Duïc giôùi,” “Saéc giôùi,” vaø “Voâ saéc giôùi” ôû
with dull faculties will only be able to reach trong theá giôùi Ta baø Naày nöõa, maø mình ñöôïc
complete undisturbed Buddha-remembrance ñi sinh soáng hoaëc ôû coõi ñoàng cö, hay coõi
after seven days of invoking the Buddha- phöông tieän ôû beân Theá Giôùi Cöïc Laïc—See
name. Those of middle faculties may take Two categories for Singleminded Practice.
from two to six days to reach complete One mind to see the Buddha: Nhaát Taâm Thaáy
undisturbed Buddha-remembrance.” Phaät—To see the Buddha, cultivators should first
Regardless of whether you recite the Buddha- eliminate or put all distractions aside such as
name at the phenomenal level or the inner worry, possessions, properties, children, family,
truth level, if you invoke the name of etc.—Muoán thaáy Phaät, haønh giaû phaûi tröôùc tieân
Amitabha until you subdue all afflictions of loaïi tröø hay boû nhöõng loâi cuoán qua moät beân nhö lo
anger, greed, ignorance, doubt, wrong views, aâu, sôû höõu, taøi saûn, con caùi, gia ñình, vaân vaân.
and put an end to illusions of views and One mind unconfused: Nhaát Taâm Baát Loaïn—
thoughts, this is the One Mind at the Moät taâm khoâng loaïn ñoäng.
Phenomenal Level, which is not tainted by
One mind without distractions as the
delusions of views and thoughts anymore. If
ultimate goal: Laáy söï nhaát taâm baát loaïn laøm choã
you recite the Buddha-name until you are not
quy tuùc cuûa phaùp moân Tònh Ñoä—See Eight crucial
deluded by delusions of views and thoughts at
elements for Pure Land cultivators.
the moment of you death, the response you
get is that Amitabha Buddha in his Emanation One moment’s thought of Amitabha to
Body along with his whole retinue of holy obtain a myriad years and no return to
ones will appear before you. Your mind will mortality: Nhaát Nieäm Vaïn Nieân—Chæ moät nieäm
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Di Ñaø maø ñöôïc vaïn naêm khoâng trôû laïi luaân hoài height, 1.2 meters in diameter. The temple is
sanh töû. designed to resemble a lotus merging from a
One-ness: Nhöùt töôùng—Laksana—One aspect in square pond. The temple was built in 1049.
contrast with diversity—The one mind in all Historians stated, King Lyù Thaùi Toâng (1028-1054)
things—The universal mind. dreamed that he met Avalokitesvara Bodhisattva
One-ness means none-ness: There is no sitting on a lotus pedestal, and the king was led to
diversity—Nhaát töôùng voâ töôùng. the pedestal too. Master Thieàn Tueä advised the
king to build a temple by placing a stone pillar in
One in one: See One in all.
the centre of the pond, then building a lotus
One’s own force: Töï Löïc—Self-power (self-
pedestal to place onto the pillar as he saw in his
reliance)—By one’s own force—One’s own
dream. The lotus pedestal was larger size in the
power or strength, merit, intelligence,
Lyù dynasty than it is today. The last time the
discrimination—The attempt to attain
temple was rebuilt was in 1955—Teân moät ngoâi
enlightenment through one’s own efforts rather
chuøa coå, toïa laïc trong thaønh phoá Haø Noäi, Baéc Vieät
than by relying upon the compassion of the
Nam. Chuøa coøn coù teân laø Dieân Höïu Töï. Thôøi tröôùc
Buddhas and Bodhisattvas—Giaùc ngoä baèng chính
chuøa bao goàm chuøa Dieân Höïu vaø thaùp Lieân Hoa
khaû naêng tu taäp cuûa mình, chöù khoâng leä thuoäc vaøo
maø ngöôøi ta thöôøng goïi laø chuøa Moät Coät. Chuøa
loøng töø bi cuûa chö Phaät vaø chö Boà Taùt.
ñöôïc vua Lyù Thaùi Toâng xaây döïng vaøo naêm 1049,
One’s own good or one’s own: Attattha (p)— vaø ñaõ ñöôïc truøng tu kieán thieát nhieàu laàn. Chuøa laø
Atmakiya (skt)—Do ta sôû höõu. moät nhoùm kieán truùc bao goàm ngoâi chuøa vaø toøa ñaøi
One’s own mind: Svacetas (skt)—Töï taâm. xaây giöõa hoà vuoâng. Rieâng Ñaøi Lieân Hoa ôû giöõa
One’s own nature: Prakrti (skt)—The spirit one ñöôïc goïi laø chuøa Moät Coät. Chuøa hình vuoâng,
possesses by nature—The Buddha-nature chieàu daøi moãi caïnh 3 meùt, maùi cong döïng treân truï
within—Original or natural form (matter)—Boån ñaù hình truï cao 4 meùt, ñöôøng kính 1 meùt 2, gioáng
tính. nhö moät ñoùa sen vöôn thaúng treân khu ao hình
One’s own strength or endeavours: Töï löïc— vuoâng. Theo söû cheùp, vua Lyù Thaùi Toâng (1028-
Salvation of self by cultivating morality, 1054) naèm moäng thaáy Phaät Quaùn AÂm ngoài treân
meditation and wisdom—Duøng töï löïc ñeå tu haønh toøa sen. Vua cuõng ñöôïc daét leân toøa. Sau ñoù Sö
giôùi ñònh tueä maø cöùu ñoä laáy mình—See Dual Thieàn Tueä khuyeân vua laøm chuøa, döïng coät giöõa
powers (I). ao, laøm toøa sen ñaët treân coät ñaù nhö nhöõng gì maø
One Perfect in Clarity and Conduct: Minh nhaø vua ñaõ thaáy trong moäng. Quy moâ ñaøi Lieân
haïnh Tuùc. Hoa thôøi nhaø Lyù lôùn hôn baây giôø raát nhieàu. Chuøa
One perfect Vehicle of the Lotus Sutra: Phaùp ñöôïc truøng tu laàn môùi nhaát vaøo naêm 1955.
Hoa nhöùt thöïc—Toaøn Thöøa Phaùp Hoa. One-pointed Mind: Nhaát Ñieåm Truï—See One-
One-Pillar Temple: Chuøa Moät Coät—Name of pointedness.
an ancient temple, located in Hanoi City, North One-pointed state: Nhaát Ñieåm Taâm—See
Vietnam. It is also called Dieân Höïu Töï. In former Ekaggata.
time, the pagoda included Dien Huu Pagoda and One-pointedness: Ekagagta (p)—Nhaát Ñieåm—
Lien Hoa Tower which is usually called One-Pilar Nhaát Ñieåm Truï—According to Bhikkhu
Pagoda. It was built in 1049 by King Ly Thai Piyananda in The Gems of Buddhism Wisdom—
Tong, and has been rebuilt many times. It is a Theo Tyø Kheo Piyananda trong Nhöõng Haït Ngoïc
group of architectures consisting of a temple and a Trí Tueä Phaät Giaùo, nhaát ñieåm truï laø traïng thaùi sau
monumental house built in the middle of a square ñaây—See Fifty-two mental states.
pond. The Lotus monumental house was named 1) One-pointedness is a concentrated state in
One-Pillar Temple. It is a square-shaped temple which all the faculties and mental powers are
with a covered-up roof and each side, 3 meters. focussed and governed by the will-power and
Standing on a stone cyllinder pillar of 4 meters in directed towards one point or one object. A
 3253

one-pointed mind is the opposite of a However, such high stages of concentration

distracted or scattered mind. Ordinarily our are not necessary or practical for most people
mental states are scattered in all directions who have to live in the hectic pace of modern
but if the concentration is fixed on one object, life. For most people, the mind is jumping
then you begin to know the true nature of that from past to present to future and from place
object. The process of concentration gradually to place. Such people waste an enormous
modifies the mental states until the whole amount of mental energy. If you can train
mental energy converges towards one point: your mind to maintain enough concentration
Nhaát ñieåm truï laø traïng thaùi taäp trung maø taát to pay attention to each task from moment to
caû nhöõng khaû naêng vaø söùc maïnh tinh thaàn ñeàu moment, this is more than enough! When you
nhaém vaøo vaø ñieàu khieån bôûi söùc maïnh yù chí are reading, walking, resting, talking,
höôùng veà moät ñieåm hay moät ñoái töôïng. Nhaát whatever you do in your daily life, act with a
ñieåm taâm laø moät taâm ñöôïc taäp trung vaø hôïp mind that is calm and that is paying attention
nhaát. Nhaát ñieåm taâm laø söï ñoái nghòch cuûa taâm to each and every action. Learn to focus the
buoâng lung hay taùn loaïn. Bình thöôøng traïng mind on each task: Thieàn Tam Ma Ñòa huaán
thaùi tinh thaàn cuûa chuùng ta chaïy ñi moïi luyeän taâm vôùi nhieàu giai ñoaïn khaùc nhau cuûa
höôùng, nhöng neáu söï taäp trung ñöôïc doàn vaøo söï taäp trung tinh thaàn. ÔÛ giai ñoaïn cao cuûa söï
moät ñoái töôïng, baïn baét ñaàu bieát baûn chaát thöïc taäp trung tinh thaàn, töùc laø ñaéc thieàn hay jnana,
söï cuûa ñoái töôïng aáy. Tieán trình cuûa söï taäp söùc maïnh taâm linh ñöôïc phaùt trieån. Tuy nhieân,
trung laàn laàn thay ñoåi traïng thaùi tinh thaàn cho giai ñoaïn cao veà söï taäp trung khoâng caàn thieát
ñeán khi toaøn boä naêng löôïng tinh thaàn ñoàng hay thöïc tieån cho haàu heát moïi ngöôøi soáng
quy vaøo moät ñieåm. trong nhòp ñoä cuoàng nhieät cuûa ñôøi soáng hieän
2) If you train your mind in one-pointedness, you ñaïi. Vôùi haàu heát moïi ngöôøi, taâm nhaåy töø quaù
will be able to bring calmness and tranquility khöù tôùi hieän taïi vò lai, vaø töø choã naày ñeán choã
to the mind and you will be able to gather khaùc khoâng ngöøng nghæ. Nhöõng ngöôøi nhö vaäy
your attention to one point, so as to stop the phí phaïm moät khoái löôïng naêng löïc tinh thaàn to
mind from frittering away and wasting its lôùn. Neáu baïn coù theå huaán luyeän taâm baïn duy
useful energy. A calm mind is not an end in trì ñuû söï taäp trung chuù yù ñeán moãi nhieäm vuï
itself. Calmness of mind is only a necessary töøng chaäp moät thì quaù thöøa ñuû! Khi baïn ñoïc
condition to develop “Insight.” In other words, saùch, ñi taûn boä, nghæ ngôi, troø chuyeän, hay baát
a calm mind is necessary if you want to have cöù thöù gì maø baïn laøm trong cuoäc soáng haèng
a deep look into yourself and to have a deep ngaøy, haõy hoaït ñoäng vôùi moät taâm tónh laëng,
understanding of yourself and the world: Neáu ñoù laø chuù taâm vaøo moãi nhieäm vuï.
baïn huaán luyeän taâm vaøo “nhaát ñieåm,” baïn seõ One-pointedness concentration: Nhaát Ñieåm
mang laïi bình tónh vaø söï tónh laëng cho taâm, vaø Truï—See One-pointedness.
baïn coù theå gom söï chuù yù vaøo moät ñieåm, cuõng One-pointedness of mind: Cittass-ekaggata
nhö coù theå ngöng nhöõng voïng töôûng cuûa taâm (p)—Citta-ekagata (skt)—Taâm nhaát caûnh tính
vaø nhöõng phí phaïm naêng löôïng höõu duïng. Tuy (nhöùt ñieåm truï hay nhöùt taâm)—Concentration—
nhieân, taâm tónh laëng khoâng phaûi laø muïc ñích One-pointed Mind—Single-Mindfulness—
toái haäu. Söï tónh laëng naày chæ laø caàn thieát ñeå Singleminded concentration—The absolute
phaùt trieån tueä giaùc. Noùi moät caùch khaùc, taâm necessary condition for achieving rebirth in the
tónh laëng caàn thieát neáu baïn muoán coù moät caùi Pure Land—See One-pointedness, Mindfulness,
nhìn saâu vaøo chính mình, vaø coù ñöôïc söï hieåu and Two types of one-pointedness of mind.
bieát saâu xa veà chính mình vaø theá giôùi.
One-pointedness of mind at the level of
3) Samatha meditation trains the mind to various
phenomena: Söï nhöùt taâm laø theá naøo—See One
stages of mental concentration. At very high
Mind at the Phenomenal Level.
stages of mental concentration, known as
jnana, psychic powers can be developed.
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One-pointedness of mind at the noumenon One sentence to make clear the whole Law:
level: Lyù nhöùt taâmLyù nhöùt taâm—See One Mind at Nhaát Cuù Ñaïo Taän—Vôùi moät caâu laøm toû baøy chö
the Level of Inner Truth. phaùp.
One precious thing: Nhaát Baûo—The spirit or One-sided higher truth: Chaân Ñeá Phieán
intelligent mind or nature—Moät baûo vaät (söï linh Dieän—See Five terms of twofold truth in the
maãn cuûa taâm taùnh). Madhyamika Sastra.
One of Proper Pervasive Knowledge: Chaùnh One-sided worldly truth: Tuïc Ñeá Phieán
Bieán Tri—See Samyak-sambuddha. Dieän—See Five terms of twofold truth in the
One Real and Perfect School: Nhaát Thaät Vieân Madhyamika Sastra.
Toâng. One-sidedness: Tính chaát moät chieàu.
One reality: Nhaát Thaät—The bhutatathata—The One-sidedness in our view: Tính chaát moät
supreme fact, or ultimate reality—Chaân lyù toái chieàu trong caùch nhìn cuûa chuùng ta.
thöôïng. One-sided standpoint: Biased views—Extreme
One reality being indivisible: Nhaát Thaät Voâ views—One-sided views—Bieân Kieán—Chaáp
Töôùng—The invisible—The one reality being Kieán.
indivisible is apart from all transient (or empty) 1) Extreme views: Biased views—One-sided
forms, and is therefore styled the formless—Voâ views—The state of clinging to one of the two
töôùng laø moät söï thaät khoâng theå phaân caùch ñöôïc. extremes in the world of relativity, such as
One realm of one reality: Nhaát Thaät Caûnh clinging to permanence, impermanence, being
Trí—According to Professor Soothill in the or non-being, etc. These views are also the
Dictionary of Chinese Buddhist Terms—Theo two extreme views of annihilation and
Giaùo Sö Soothill trong Töø Ñieån Phaät Hoïc Trung personal immortality, one of the five sharp
Hoa. wrong views—Tình traïng baùm víu vaøo moät
1) The state or realm of “one reality.”: Traïng beân hoaëc hai beân trong theá giôùi töông ñoái,
thaùi nhaát thaät. chaúng haïn nhö baùm víu vaøo söï thöôøng haèng,
2) The realization of the spirituality of all things: voâ thöôøng, hieän höõu hay khoâng hieän höõu.
Söï chöùng ngoä thaät taùnh cuûa chö phaùp. Bieân kieán coøn laø moät trong nguõ kieán, hoaëc laø
3) The Tathagata-dharmakaya: Nhö Lai phaùp ñoaïn kieán, hoaëc laø thöôøng kieán.
thaân. 2) This is a biased viewpoint tending to favor
one side. Those who conceive this way think
One recital of Buddha’s name: Nhaát Bieán—
that practicing Buddha’s teachings is
Moät laàn nieäm hoàng danh cuûa Phaät.
equivalent to not practicing it. Another biased
One region: One realm—Nhaát Caûnh.
one claims that, after death man will be
Oneself: Inner self—Original mind—Baûn thaân— reborn as man, beast as beast, or that there is
Töï ngaõ—See Anatman. nothing left after death. The last view belongs
Oneself is Amitabha: Kyû Thaân Di Ñaø Duy Taâm to a materialistic philosophy that rejects the
Tònh Ñoä—Myself is Amitabha, my mind is the law of causality: YÙ kieán nghieâng veà moät beân
Pure Land. All things are but the one mind, so that hay cöïc ñoan. Nhöõng ngöôøi theo bieân kieán
outside existing beings, there is no Buddha and no nghó raèng ngöôøi cheát ñaàu thai laøm ngöôøi, thuù
Pure Land. Thus Amitabha is the Amitabha within ñaàu thai laøm thuù. Moät loái bieân kieán khaùc cho
and the Pure Land is the Pure Land of the mind— raèng cheát laø heát, hay khoâng coøn gì heát sau khi
Thaân mình laø Di Ñaø, Taâm mình laø Tònh Ñoä. Muoân cheát. Loái naày thuoäc tö töôûng cuûa nhoùm duy
phaùp chæ laø moät taâm, neân ngoaøi chuùng sanh ra vaät trieát hoïc, chaúng tin nôi luaät nhaân quaû.
khoâng coù Phaät, maø cuõng khoâng coù Tònh Ñoä. Vì ** See Five sharp servants.
vaäy, Di Ñaø töùc laø Di Ñaø ôû ngay trong baûn thaân vaø One-sided view: Bieân Kieán—See Five kinds of
Tònh Ñoä töùc laø Tònh Ñoä ôû ngay trong loøng ta. wrong views.
One sentence: Nhaát cuù (moät caâu).
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One-sound teaching: Nhaát AÂm Giaùo—The One thousand two hundred merits: Nhaát
totality of Buddha’s doctrine which was founded Thieân Nhò Baùch Coâng Ñöùc—One thousand two
by Kumarajiva and Bodhiruci—Hoïc thuyeát ñöôïc hundred powers of eye, tongue and mind
saùng laäp bôûi Cöu Ma La Thaäp vaø Boà Ñeà Löu Chi. predicted in the Lotus sutra—Moät ngaøn hai traêm
One state of bhutathatata: Nhaát Thaät Töôùng— coâng ñöùc trong Kinh Phaùp Hoa.
Töôùng chaân nhö—The state of bhutatathata. One’s true nature: Chaân tính cuûa chính mình.
1) Above all differentiation: Vöôït treân moïi sai One who embodies the Truth: An arhat—A
bieät. Buddha—Chaân nhaân.
2) Immutable: Baát chuyeån. One who turns the wonderful Dharma-
3) It implies the Buddha-nature: AÙm chæ Phaät
wheel: Phaät—See Four saints (rewards) (A).
taùnh.
One Vehicle: Buddha Vehicle—Buddha-Yana—
4) It implies the immateriality and unity of all
Buddhayana—Tathagata Vehicle—Buddha-
things: AÙm chæ tính phi vaät chaát vaø ñoàng nhaát
Bodhisattva Vehicle—Nhöùt thöøa—Phaät thöøa—
cuûa vaïn höõu.
See Ekayana.
One stream of water may be viewed in four
One Vehicle of the Distinct Doctrine: Nhaát
ways: Nhaát Thuûy Töù Kieán—See Four ways to
Thöøa Bieät Giaùo—See Five divisions of Buddhism
view the same water.
(I).
One thought embraces the three thousand One vehicle Enlightenment: Nhaát thöøa Boà
worlds: Nhaát Nieäm Tam Thieân—In one thought ñeà—Nhaát thöøa giaùc ngoä.
to survey or embrace the three thousand worlds
One-vehicle family or sect: Nhaát Thöøa Gia.
with all its forms od existence—Moät nieäm bao
One vehicle in its final teaching: Nhaát Thöøa
truøm chuùng sanh trong caû tam thieân ñaïi thieân theá
Cöùu Caùnh Giaùo—As found in the Lotus Sutra—
giôùi.
Nhaát thöøa vieân giaùo ñöôïc tìm thaáy trong Kinh
One thought of greed and anger arises,
Phaùp Hoa.
thousand doors of hindrances open: Nhaát One-vehicle method: Nhaát Thöøa Phaùp Moân—
nieäm tham saân khôûi, baù vaïn chöôùng moân khai.
As revealed in the Lotus Sutra.
One Thousand Hands and Eyes: Thieân Thuû One Vehicle of perfect teaching: Nhaát Thöøa
Thieân Nhaõn—See Avalokitesvara.
Vieân Toâng—Lotus school of the perfect teaching
One thousand realms: Baùch Giôùi Thieân Nhö— (One Vehicle—Thieân Thai Toâng).
The emmanence of each of the ten worlds in all of
One vehicle of the wonderful dharma: Dieäu
them accounts for 100 worlds. Further, each of
Phaùp Nhöùt Thöøa—The perfect Mahayana—Moät
these realms has ten different features (ten
thöøa duy nhöùt cuûa Dieäu Phaùp hay Toaøn Giaùo Ñaïi
features of Thusness as form, nature, substance,
Thöøa.
force, action, cause, circumstance, effct,
One who never recedes: Avaivartika (skt)—A
remuneration and the ultimate state). By
beä baït trí—A Bodhisattva who, in his progress
discovering these ten features in the 100 worlds,
towards Buddhahood, never retrogrades to a lower
the T’ien-T’ai School arrives at the doctrine of
state than that to which he has attained—Baát thoái
1,000 realms—Tính noäi taïi hay caûnh vöïc cuûa moãi
chuyeån—See Avaivartika.
trong möôøi theá giôùi ñöôïc nhaân leân thaønh 100 theá
giôùi. Theâm nöõa, moãi caûnh vöïc coù möôøi saéc thaùi One who only hears and believes is in the
khaùc nhau (möôøi hieän töôïng cuûa Nhö laø töôùng, Buddha-law and potentially Buddha: Danh
taùnh, theå, löïc, taùc, nhaân, duyeân, quaû, baùo, vaø baûn Töï Töùc Phaät—Töø trong danh töï maø lyù giaûi thoâng
maït cöùu caùnh). Do khaùm phaù ra möôøi hieän töôïng suoát, taát caû nhöõng ai nghe vaø tín thoï phuïng haønh
naày trong 100 theá giôùi. Vì theá, toâng Thieân Thai ñeàu coù theå thaønh Phaät—See Six stages of
ñaït ñeán thuyeát veà 1000 coõi goïi laø Baùch Giôùi Thieân Bodhisattva developments.
Nhö.
 3256

One who is unable to become Buddha: Nhaát Ontology (n): Höõu tình hoïc (Baûn theå luaän)—Moân
Xieån Ñeà—See Icchantika. hoïc nghieân cöùu veà baûn chaát cuûa vaïn vaät cuõng nhö
One without desire for Buddha- ñaëc tröng vaø qui luaät cuûa chuùng.
enlightenment: Nhaát Xieån Ñeà—See Icchantika. Open (v): Begin—Khai môû.
One word: Nhaát Töï. Open the ambrosial door: A ceremony to
One word golden wheel magical method: provide food for the hungry ghosts—Khai cam loä
Nhaát Töï Kim Luaân Ñaûnh Phaùp (Chaân ngoân). moân, nghi leã thí thöïc cho ngaï quyû.
One’s word is not trusted in the assembly: Open the bodhi-mind: Phaùt Boà Ñeà taâm.
Taïi hoäi tröôøng hay trong ñaïi chuùng, lôøi noùi khoâng Open to the enlightened knowledge and
hieäu löïc—See Six dangers when one attaches to vision: Khai giaùc tri kieán—See Four knowledges
gambling. of Opening, Demonstrating, Awakening, and
One Worthy of Offerings: ÖÙng Cuùng. Entering the enlightened knowledge and vision of
Only: Chæ. the Buddha.
Only dominating Doctrine: Giaùo lyù ñoäc toân. Open (v) one’s eyes: Khai quang (introducing
Only in misery that we find happiness: Chæ the light, the ceremony of ‘opening the eyes’ of an
image—môû maét, trong nghi thöùc khai quang ñieåm
trong ñau khoå ta môùi tìm thaáy an laïc.
nhaõn cho moät pho töôïng).
Only non-existence: Ñaûn Khoâng—
Open the eyes suddenly: Böøng maét.
Immateriality, a term used by T’ien-T’ai to denote
the orthodox Hinayana system—Chæ laø khoâng, Open the gate to liberation: Môû cöûa giaûi thoaùt.
moät töø ñöôïc toâng Thieân Thai duøng ñeå chæ heä thoáng Open the gate to nirvana: Môû cöûa Nieát baøn.
Tieåu Thöøa chính thoáng (Tieåu thöøa phaân tích chö Open the gate to peace: Môû cöûa hoøa bình.
phaùp, chæ thaáy caùi khoâng maø khoâng thaáy caùi baát Open the heart: Develop the mind—Khai taâm.
khoâng, neân goïi laø “Ñaûn Khoâng.” Haøng Boà Taùt Ñaïi Open knowledge: Alaya-vijnana (skt)—Hieån
Thöøa phaân tích chö phaùp nhö huyeãn nhö moäng, caùi Thöùc—Manifest—The store of knowledge where
theå cuûa noù töùc laø khoâng, baát khoâng, neân goïi laø all is revealed, either good or bad—A Laïi da thöùc,
“Baát Ñaûn Khoâng.”). chöùa ñöïng moïi chuûng töû thieän aùc, hieån hieän ñöôïc
Only one touch: Nhaát xuùc—Ngöu Giaùc Nhöùt heát thaûy moïi caûnh giôùi—See Alaya-vijnana.
Xuùc—The ox that by merely touching a monk’s Open the mind: Khai Taâm—To open the heart;
robe with its horn was transformed into a deva— to develop the mind; to initiate into truth—Khai
Söøng traâu vöøa chaïm aùo caø sa thì traâu lieàn ñöôïc môû hay phaùt trieån taâm trí.
vaõng sanh nôi coõi trôøi (chuùng sanh duø chæ tieáp xuùc
Open the mind’s eye: Môû Maét Taâm—This is
vôùi ñaïo Phaät duø caïn côït vaãn ñöôïc aûnh höôûng toát
another way of speaking of the experience of
cuûa ñaïo Phaät maø tôùi ñöôïc thieän ñaïo).
enlightenment or self-realization. Awakening to
Only one vehicle: Duy nhaát thöøa—Buddhism one’s true nature and hence of the nature of all
has only one vehicle, Buddha Vehicle—Ñaïo Phaät existence—Ñaây laø moät caùch khaùc ñeå dieãn taû veà
chæ coù moät thöøa duy nhaát, ñoù laø Phaät Thöøa. kinh nghieäm giaùc ngoä hay söï töï nhaän ra töï taùnh, töø
Ono (jap): Vuøng Tieåu Daõ (Nhaät Baûn). ñoù thaáy bieát taát caû töï taùnh cuûa vaïn höõu.
Onomancy (n): Thuaät boùi teân (giaûi thích caùc chöõ Open receiving of the prediction: Hieän tieàn—
caùi taïo thaønh teân ñeå ñoaùn töông lai hay haäu vaän). See Ten ways of receiving the prediction of
Ono-Ryu (jap): Phaùi Tieåu Daõ (Phaät giaùo Nhaät Budhahood (B).
Baûn). Open a sect: Khai Phaùp—To found a teaching,
Ontic (a): Thuoäc veà höõu tình luaän. e.g. as Buddha founded Buddhism—Saùng laäp ra
Ontological (a): Thuoäc veà höõu theå hoïc. toâng phaùi, nhö Ñöùc Phaät khai saùng ra Phaät giaùo.
Ontologism (n): Chuû nghóa höõu tình luaän. Open space: Loka (skt)—Universe—World—
Coõi—Giôùi—Theá gian.
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Open and straightforward: Quang minh chaùnh Open up the treasury of truth; to indicate
ñaïi (roõ raøng vaø ngay thaúng). its meaning; to cause beings to apprehend
Open teaching: Hieån Giaùo—Exoteric or general it; and to lead them into it: These are four
teaching—The exoteric teachings or schools reasons for a Buddha’s appearing in the world—
(Vajradhatu and Garbhadhatu of Vairocana belong Khai, thò, ngoä, nhaäp. Ñaây laø boán lyù do ñeå moät vò
to esoteric teaching)—Giaùo thuyeát maø Ñöùc Thích Phaät thò hieän ra nôi ñôøi—See Four reasons for a
Ca thuyeát giaûng (hai boä Kim Taïng Giôùi vaø Thai Buddha’s appearing in the world.
Taïng Giôùi cuûa Ñöùc Ñaïi Nhaät Nhö Lai laø Maät Open way: Unhindered way—Voâ ngaïi ñaïo—Voâ
giaùo). giaùn ñaïo hay ñaïo ñoaïn tröø nhöõng chöôùng ngaïi caàn
Open up an era: Khai Nguyeân—According to phaûi ñoaïn tröø—The way of removing all obstacles
Wylie in The Dictionary of Chinese-English or intervention (delusions)—See Two ways (A).
Buddhist Terms composed by Professor Soothill, Open the way: Khaûi ñaïo.
the K’ai-Yuan period of the T’ang emperor
Open the way of enlightenment: An epithet of
Hsuan-Tsang, 713-741 A.D.; during which the
an enlightened Bodhisattva or an outstanding
monk Chih-Cheâng in 730 issued his “Complete list
monk—Khai só, danh hieäu cuûa moät vò Boà Taùt ñaõ
of all the translations of Buddhist books into the
chöùng ngoä hay moät vò Taêng xuaát chuùng.
Chinese language from the year 67 A.D. up to the
Openings: Loã hoång (trong thaân)—The Buddha
date of publication, embracing the labours of 176
teaches us that there are nine openings in our
individuals, the whole amounting to 2,278
body and from each of them exudes all kinds of
separate works, many of which, however, were at
excretions all the the time, i.e., phlegm from
that time already lost.” Its title was “The Records
throat, sweat from the pores of skin, etc. None of
of all Translations of Buddhist Works During the
the things excreted are pleasant to smell or touch
Early T’ang” and its abbreviated version—Theo
or taste—Ñöùc Phaät daïy coù chín loå baát tònh trong
Wylie trong Trung Anh Phaät Hoïc Töø Ñieån, giai
cô theå chuùng ta, töø moãi loå naày luoân ræ ra moïi thöù
ñoaïn khai nguyeân cuûa nhaø Ñöôøng beân Trung
caën baõ nhö ñôøm nôi coå hoïng, moà hoâi töø loå loâng nôi
Quoác laø nhöõng naêm ñôøi vua Ñöôøng Huyeàn Toâng
da, vaân vaân. Khoâng coù söï baøi tieát naøo coù theå ngöõi,
713-741 sau Taây Lòch. Trong thôøi gian naày (naêm
rôø hay neám cho voâ. Taát caû ñeàu baát tònh—See Nine
730) thì nhaø sö Trí Thaêng ñaõ cho xuaát baûn moät
orifices.
danh saùch baèng Hoa ngöõ mang teân “Khai Nguyeân
Thích Giaùo Luïc” cuõng nhö toùm löôïc cuûa danh Opening ceremony: Leã khai maïc.
saùch naày laø “Khai Nguyeân Thích Giaùo Luïc Löôïc Opening to the enlightened knowledge and
Xuaát” töø naêm 67 sau Taây Lòch ñeán 730, goàm 176 vision: Khai giaùc Tri Kieán Phaät—See Four
taùc giaû vaø 2.278 dòch phaåm; tuy nhieân, nhieàu boä divisions of the Enlightened Knowledge.
saùch ñaõ khoâng coøn luùc oâng ñöa ra danh saùch naày. Opening lotus: Kumuda (skt)—Refers especially
Open up and reveal: Khai Hieån—To open up to the esculent white lotus—Caâu vaät ñaàu.
and reveal; to expose the one and make manifest Opening the Sutra: Baøi Keä Khai Kinh.
the other. It is a term used by T’ien-T’ai, i.e. to The Dharma incomparably profound and
expose and dispose of the temporary or partial exquisite.
teaching, and reveal the final and real truth as in Is rarely met with, even in hundreds of thousands
the Lotus sutra—Khai Quyeàn Hieån Thöïc—Töø maø of millions of eons.
toâng Thieân Thai duøng ñeå giaûi thích veà Khai I am now able to see, listen, accept and hold it. I
Quyeàn Hieån Thöïc. Ñöùc Phaät ñaõ khai quyeàn hieån vow to understand the true meaning of the
thöïc baèng caùch duøng phöông tieän ñeå laøm saùng toû Tathagatas’ wonderful teachings.
chaân lyù (môû cöûa phöông tieän, thò hieän töôùng chaân Homage to our Teacher Sakyamuni Buddha (3
thöïc) nhö trong Kinh Phaùp Hoa (14 phaåm ñaàu times).
trong Kinh Phaùp Hoa ñeàu laø khai caän hieån vieãn Phaät phaùp roäng saâu raát nhieäm maàu.
hay khai quyeàn hieån thöïc). Traêm ngaøn muoân kieáp khoù tìm caàu.
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Con nay nghe thaáy chuyeân trì nieäm. giaùo phaùp ñoù, maø laïi leân tieáng hay vieát baøi choáng
Nguyeän giaûi Nhö Lai ngóa nhieäm maàu. ñoái, laø phaïm toäi Taêng Taøn.
Nam Moâ Boån Sö Thích Ca Maâu Ni Phaät (3 laàn). Opposing and according with: Nghòch
Openness (n): Söï khai phoùng—Söï côûi môû—Söï Thuaän—The adversaties, Backward or forward,
thaät tình. Resisting and complying, reverse or direct—Coøn
Operate under the pleasure principle: Soáng goïi laø “Vi Thuaän.” Traùi ngöôïc vôùi chaân lyù goïi laø
theo duïc laïc—Doing things in life that brings one nghòch, thuaän vôùi chaân lyù laø thuaän.
pleasure regardless of morals and virtues—Soáng Opposite: Vama (skt)—To go against—
theo duïc laïc, baát caàn ñaïo lyù. Contrary—Nghòch (choáng laïi hay ñoái nghòch laïi).
Operation (n): Söï hoaït ñoäng. Opposite shore: Para (skt)—Other shore—Bæ
Operation of causes: Nhaân nghieäp (söï hoaït ngaïn (bôø beân kia).
ñoäng cuûa nhaân)—See Work of cause. Opposition: Pratigha or Sapratigha (skt)—
Operation of right teaching: Chuyeån chaùnh Opposing—Opposition—Whatever is capable of
phaùp luaân—Operation of right teaching, one of the offering resistence, an object or material—Höõu
ten kinds of cultivation of Great Enlightening Ñoái (ñoái laïi)—Baát cöù thöù gì coù khaû naêng ñoái laïi
Beings—See Ten kinds of cultivation of Great (söï choáng ñoái).
Enlightening Beings. Oppress (v): Ñaøn aùp—To suppress—To quell—
Opinion (n): Laäp tröôøng—YÙ kieán—Quan ñieåm— To put down—To squelch.
Outlook—Concepts—See Darsana. Oppress someone: AÙp cheá ai.
Opponent (n): Keû ñoái nghòch. Oppress (crush down) the weak: Ñeø ñaàu côûi
Opportune and suitable: Cô nghi—Natural coå ngöôøi coâ theá.
qualification for receiving the truth. Oppressed by karmic suffering: Bò böùc thieát
Opportune words: Cô Ngöõ—Tuøy theo cô duyeân bôûi khoå nghieäp—Those who are oppressed by
maø thuyeát phaùp—Fundamental words. karmic suffering and lack both peace of Mind and
Opportunity (n): Chance—Favorable free time to practice Buddha Recitation. This is
circumstances—Potentiality and conditions—Cô one of the ten types of people who cannot recite
duyeân—Hoaøn caûnh thuaän tieän—Thuaän caûnh. the Buddha’s name at near-death time—Nhöõng keû
bò böùc thieát bôûi khoå nghieäp, neân khoâng yeân oån roåi
Opportunity of learning a mantra: Maät Cô—
raûnh ñeå nieäm Phaät. Ñaây laø moät trong möôøi loaïi
The motive power, or fundamental element, in the
ngöôøi khoâng theå nieäm Phaät ñöôïc luùc laâm chung—
esoteric—Cô hoäi hoïc maät chuù cuûa toâng Chaân
See Ten types of people who cannot recite the
Ngoân.
Buddha’s name at near-death time.
Oppose (v): Resist—Go against—Choáng baùng.
Oppression (n): Söï aùp böùc—Söï ñaøn aùp.
Oppose to: Choáng laïi—To object.
Optical illusion: AÛo thò.
Opposed to: Ngöôïc laïi vôùi—In contrast.
Optimism (n): Chuû nghóa Laïc quan.
Oppose other methods of practice: Choáng laïi
Optimistic (a): Laïc quan.
hay baøi xích phaùp moân cuûa toâng phaùi khaùc—A
Bhiksu or Bhiksuni who has only briefly read or Oracle: Lôøi tieân tri—Saám ngoân.
heard about a method of another school of Oral offering: Ngoân thí—To offer kind and
Buddhism but has never had a chance to study or warm words to relieve others—Duøng lôøi aùi ngöõ
put this method into practice, yet verbally or noàng aám laøm cho ngöôøi yeân vui—See Seven
writtenly opposes it, commits a Sangha kinds of offering (B).
Restoration Offence—Moät vò Tyø Kheo hay Tyø Oral recitation: Trì danh—Trì Danh Nieäm
Kheo Ni môùi chæ ñoïc hay nghe sô qua veà moät toâng Phaät—One of the four methods of Buddha
phaùi nhöng chöa bao giôø nghieân cöùu hay thöïc taäp recitation. Oral recitation is the most common
Pure Land method at the present time. According
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to Most Venerable Thích Thieàn Taâm, there are Ordain someone: Receive someone into the
ten variants in oral recitation. In this method, the Order—Make someone a monk or a nun—Nhaän ai
practitioner recites, aloud or silently, either “Nam vaøo Giaùo Ñoaøn (truyeàn giôùi cho ai).
Mo Amitabha Buddha” or “Amitabha Buddha.” Ordained (n): The ordained—Nhöõng ngöôøi ñaõ
The short form (Amitabha Buddha) has the ñöôïc truyeàn giôùi.
advantage of easily focussing the cultivator’s
Ordained Buddhists do not have to honor
mind, while the longer version facilitates
royalty: Luaän Sa Moân Baát Kính Vöông Giaû—
development of a truly earnest, respectful mind
During the time of Emperor An Ñeá, the emperor
conducive to a response. This method, taught by
traveled from the Giang Laêng region to Jiang-Tsi;
Sakyamuni Buddha in the Shorter Amitabha Sutra,
the Great General of the North named Haø-Voâ-Kî
is the dominant form of Pure Land practice at the
requested the Great Master to descend the
present time—Moät trong boán phöông phaùp nieäm
mountain to welcome the Emperor. The Great
Phaät. Trì danh laø phaùp tu Tònh Ñoä phoå thoâng nhöùt
Master used the excuse he was ill and weak to
hieän nay. Theo Hoøa Thöôïng Thích Thieàn Taâm, coù
decline this request. Then the second year of
möôøi caùch trì danh khaùc nhau. Trì danh nieäm Phaät
Nguyeân Höng reign period, Magistrate Hoaøn
laø phöông phaùp nieäm ra tieáng hay nieäm thaàm boán
Huyeàn once again sent the Greta Master another
hoaëc saùu chöõ hoàng danh “Nam Moâ A Di Ñaø Phaät.”
document. In it this magistrate gave many reasons
Trì boán chöõ “A Di Ñaø Phaät” ñöôïc ñieåm lôïi laø deã
why Buddhist Monks must bow and prostrate to
nhieáp taâm; neáu trì ñuû saùu chöõ thì ñöôïc ñieåm lôïi laø
the emperor. In response, the Great Master wrote
deã phaùt khôûi söï kính thaønh cô caûm. Phöông phaùp
a letter and the book with five volumes titled
naày trong Kinh Phaät Thuyeát A Di Ñaø, Ñöùc Thích
“Ordained Buddhists Do Not Have To Honor
Toân ñaõ ñeà xöôùng, hieän ñang ñöôïc thoâng duïng
Royalty.” After the imperial court reviewed his
nhöùt—See Four methods of Buddha Recitation.
writing, they highly repsected him and had no
Oral instructions: Orally transmitted
choice but to honor his views—Thôøi vua An Ñeá
decisions—Khaåu quyeát.
nhaø Taán, vua xa giaù töø Giang Laêng ñeán Giang
Oral lineage: Doøng Khaåu Truyeàn—See Tibetan Taây, quan Traán Nam laø Haø Voâ Kî yeâu caàu Ñaïi Sö
Buddhism (II) (A) (6). Hueä Vieãn ñích thaân xuoáng nuùi nghinh tieáp ñöùc
Oral Recitation: Trì Danh Nieäm Phaät—See vua. Ñaïi sö laáy côù ñau yeáu, khöôùc töø khoâng baùi
Four methods of Buddha Recitation. yeát. Ñeán naêm Nguyeân Höng thöù hai, quan Phuï
Oral tradition: Pass on the teaching from mind Chaùnh Hoaøn Huyeàn laïi gôûi cho Ñaïi sö Hueä Vieãn
to mind without writing as in Intuitional school— moät vaên thô, trong ñoù coù nhieàu lyù luaän baét buoäc
Separately handed down—Bieät truyeàn. haøng Sa Moân phaûi leã baùi quoác vöông. Ñaïi sö soaïn
Oral transmission: Truyeàn taâm aán hay khaåu vaên thö phuùc ñaùp vaø quyeån “Sa Moân Baát Kinh
truyeàn. Vöông Giaû Luaän” goàm 5 thieân ñöôïc thaønh hình ñeå
Orally moral exhortation: Giaùo giaûi thò ñaïo— hoài aâm. Trieàu ñình xem xong raát laáy laøm neå troïng
Duøng khaåu nghieäp (lôøi noùi) maø daãn daét—See vaø phaûi chaáp nhaän quan ñieåm cuûa ngaøi. ** See
Three ways in which bodhisattvas manifest Hui Yuan.
themselves for saving those suffering the pain of Ordained communities: Giaùo ñoaøn.
hell. Ordained ministry: Vò Thaày ñaõ ñöôïc truyeàn
Oration (n): Söï taùn döông—Söï caàu nguyeän (cho giôùi.
ngöôøi cheát) Order: Sangha—Giôùi—Taêng ñoaøn—The Holy
Oratory (n): Nguyeän ñöôøng—Buddhist Order: Taêng ñoaøn Thaùnh thieän.
Oratory—Nieäm Phaät Ñöôøng. Orders of beings: Ñaúng Caáp Chuùng Sanh—
Orchestrate (v): Phoái nhaïc (hoøa aâm). According to The Lankavatara Sutra, from the
Ordain (v): Truyeàn giôùi—To be ordained—Ñöôïc religious point of view, there are five orders of
truyeàn giôùi. beings—Theo Kinh Laêng Giaø, veà quan ñieåm toân
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giaùo, coù naêm ñaúng caáp chuùng sanh—See Five trang nghieâm ôû Tònh Ñoä, chæ caûm nghó ñôøi soáng
orders of beings. nhieàu vaát vaõ khoå nhoïc, coõi Ta Baø ñaày chaùn naõn lo
Order of Buddhist monks: Taêng chuùng—The phieàn, neân nguyeän sanh veà coõi nöôùc thanh tònh an
community of Buddhist monks—The Buddhist vui—See Three categories of rebirth in the Pure
brotherhood—The Sangha of Bhiksus. Land.
Order of Buddhist nuns: Ni chuùng—The Ordinary blessedness: Phaøm Phuùc—Phöôùc baùo
Buddhist sisterhood—The community of Buddhist nhôn thieân—The ordinary blessedness of devas
nuns—The Sangha of Bhiksunis. and men as compared with that of the converted.
Order of monastic age: Taêng Thöù—In order of Ordinary blessedness of devas and men:
monastic age, according to years of ordination— Phaøm Phuùc—Phaøm Phuùc nhaân thieân—The
Ngoâi thöù trong giôùi Taêng Ni, quy ñònh theo soá tuoåi blessedness of devas and men as compared with
haï laïp nhieàu hay ít. that of the converted.
Order of Monks: Taêng ñoaøn—Bhikkhus. Ordinary categories: Samvrti-satya (skt)—Tuïc
Order of Nuns: Ni ñoaøn—Bhikkunis. ñeá hay theá ñeá—Ordinary categories in contrast
with categories of reality (chaân ñeá)—Common or
Ordinance (n): Huaán leänh—Phaùp leänh.
ordinary statement, as if phenomena were real—
Ordinary (a): Prthag-jana (skt)—Common—
See Two truths.
Earthly—Puthujjana (p)—Phaøm phu (thuoäc veà
Oridnary dharmas: Theá phaùp—Common
traàn tuïc, chung, thoâng thöôøng, thöôøng tình)—
dharmas (truth, laws, things, etc)—Phaùp theá ñeá
Profane—Vulgar—Worldly.
hay phaùp theá gian.
Ordinary beings with great aspirations and
Ordinary eyes: Unenlightened eyes—Tuïc nhaõn
a certain degree of wisdom: Phaøm phu coù trí
(phaøm nhaõn hay maét cuûa ngöôøi chöa giaùc ngoä).
hueä vaø chí nguyeän lôùn—Ordinary beings with
Ordinary form of meditation: Ngu Phu Sôû
great aspirations and a certain degree of wisdom
Haønh Thieàn—See Balopacarikam.
are composed of individuals who, although
ordinary beings, possess great aspirations and a Ordinary good people: Phaøm Phu Tính—See
certain degree of wisdom. They seek rebirth in the Five natures (II).
Pure Land to ensure escape from transmigration, Ordinary householder: Grhastha (skt)—Nga La
swift attainment of Buddhahood and fulfillment of Sa Tha—An ordinary man—The laity—Tuïc Nhaân
their Vows to rescue themselves and others—Tuy (ngöôøi tu taïi gia)—See Ordinary man.
cuõng laø phaøm phu nhöng coù trí hueä vaø chí nguyeän Ordinary human being: Moät ngöôøi bình
lôùn, muoán sanh veà coõi Cöïc Laïc ñeå baûo ñaûm thoaùt thöôøng.
ly neûo luaân hoài, mau chöùng ñaïo quaû, hoaøn thaønh Ordinary human love: Duïc AÙi—To hanker
chí nguyeän töï ñoä ñoä tha—See Three categories of after—Love in the passion realm—Ordinary
rebirth in the Pure Land. human love springing from desire, in contrast with
Ordinary beings with limited capacities but religious love (Phaùp aùi)—Passion-love. Love
true and sincere: Phaøm phu thaáp keùm nhöng inspired by desire through any of the five
chaân thaät—Ordinary beings with limited senses—Phaøm phu tham aùi vôùi caûnh nguõ duïc hay
capacities but true and sincere comprise beings aùi duïc thöôøng tình khôûi phaùt töø duïc voïng, ngöôïc
who are of limited capacities but true and sincere. laïi vôùi Phaùp aùi.
They may not understand what constitutes the Ordinary ideas of the pure and impure: Thoâ
virtues or adornments of Buddha lands; töôùng hieän haønh töôùng (veà tònh vaø baát tònh)—See
nevertheless, realizing that life is full of hardship Ten hindrances.
and suffering, and that the Saha World abounds in Ordinary individual: Phaøm thaân—A common
worries and troubles, they vow to be reborn in a mortal body.
pure and happy land—Nhöõng phaøm phu thaáp keùm Ordinary knowledge: Worldly knowledge—
nhöng chaân thaät, khoâng hieåu coâng ñöùc cuøng söï Phaøm thöùc.
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Ordinary love: AÙi phaøm tuïc. 2) Lower grades : Ngoaïi Phaøm—Chöa ñöôïc töï
Ordinary man: Prthagjana (skt)—Common taïi—Who are not on the road of liberation
worldling man—Ordinary householder—Phaøm yet.
nhaân—A common, ignorant, or unconverted (III) The Buddha’s teachings on ordinary people in
man—Moät ngöôøi bình thöôøng, si meâ, hay chöa the Dharmapada Sutra—Nhöõng lôøi Phaät daïy
ñöôïc chuyeån hoùa. veà Phaøm Phu trong Kinh Phaùp Cuù:
1) Long is the night to the wakeful; long is the
Ordinary monk: Ordinary practicing monk—
road to him who is tired; long is samsara to
Phaøm Taêng—A monk who is not yet enlightened
the foolish who do not know true Law
the Buddhist truth, as contrasted with the holy
(Dharmapada 60): Ñeâm raát daøi vôùi nhöõng keû
monk who has achieved higher merit—Vò sö chöa
maát nguû, ñöôøng raát xa vôùi keû löõ haønh moûi
chöùng ngoä chaân lyù Phaät phaùp, ñoái laïi vôùi Thaùnh
meät. Cuõng theá, voøng luaân hoài seõ tieáp noái voâ
Taêng laø nhöõng vò Taêng ñaõ coù coâng ñöùc saâu daày,
taän vôùi keû ngu si khoâng minh ñaït chaùnh phaùp.
ñaïo cao ñöùc troïng.
2) If a traveler does not meet a companion who
Ordinary opening phrase of a sutra: Thoâng
is better or at least equal, let him firmly
töï—“Thus I have heard”—Thoâng töï baét ñaàu baèng
pursue his solitary career, rather than being in
caâu “Toâi nghe nhö vaày.”—See Two kinds of
fellowship with the foolish (Dharmapada 61):
introductory phrase.
Khoâng ñöôïc keát baïn vôùi keû hôn mình, khoâng
Ordinary passions: Phaøm tình. ñöôïc keát baïn vôùi keû ngang mình, thaø quyeát
1) Desires or passions of the unconverted: Phaøm chí ôû moät mình toát hôn keát baïn vôùi ngöôøi ngu
tình. muoäi.
2) Ordinary temptations—Soá haønh phieàn naõo— 3) These are my sons; this is my wealth; with
Nhöõng phieàn naõo nhö tham duïc hay laø caùm such thought a fool is tormented. Verily, he is
doã—See Two kinds of affliction (D). not even the owner of himself. Whence sons?
Ordinary patience: Common patience—Sinh Whence wealth? (Dharmapada 62): “Ñaây laø
Nhaãn. con ta, ñaây laø taøi saûn ta,” keû phaøm phu thöôøng
1) Common patience: Nhaãn bình thöôøng. lo nghó nhö theá, nhöng chaúng bieát chính ta coøn
2) The common or ordinary patience of the khoâng thieät coù, huoáng laø con ta hay taøi saûn
masses: Nhaãn cuûa chuùng sanh. ta?.
Ordinary people: Common people—Every 4) A foolish man who knows that he is a fool, for
man—Sinner—Worldly man—Tuïc töû hay ngöôøi that very reason a wise man; the fool who
thöôøng (ngu nhaân)—Phaøm Phu. think himself wise, he is indeed a real fool
(I) The meanings of ordinary people—Nghóa cuûa (Dharmapada 63): Ngu maø töï bieát ngu, töùc laø
Phaøm Phu: trí, ngu maø töï xöng raèng trí, chính ñoù môùi thaät
1) Ordinary man: Ngöôøi phaøm hay ngöôøi laø ngu.
thöôøng—Sinner—A sane man—Worldly 5) If a fool associates with a wise man even all
man—The sinner—Secular people—Common his life, he will understand the Dharma as litle
people—The unenlightened—A common as a spoon tastes the flavour of soup
fellow. (Dharmapada 64): Ngöôøi ngu suoát ñôøi gaàn guõi
2) Unenlightened disciples: Ñeä töû Phaøm phu— ngöôøi trí vaãn chaúng hieåu gì Chaùnh phaùp, ví
Ñeä töû chöa chöùng ngoä. nhö caùi muoãng muùc canh luoân maø chaúng bao
(II) There are two kinds of ordinary disciples—Coù giôø bieát ñöôïc muøi vò cuûa canh.
hai loaïi phaøm phu: 6) An intelligent person associates with a wise
1) The inner or higher ranks of ordinary man, even for a moment, he will quickly
disciples: Noäi Phaøm—Ñang treân ñöôøng giaûi understand the Dharma, as the tongue tastes
thoaùt—Who are on the road of liberation. the flavour of soup (Dharmapada 65): Ngöôøi
trí duø chæ gaàn guûi ngöôøi trí trong khoaûnh khaéc
cuõng hieåu ngay ñöôïc Chaùnh phaùp, chaúng khaùc
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gì caùi löôõi duø môùi tieáp xuùc vôùi canh trong thaønh ra vò ñeà hoà ñöôïc. Cuõng theá, keû phaøm
khoaûnh khaéc, ñaõ bieát ngay ñöôïc muøi vò cuûa phu taïo aùc nghieäp tuy chaúng caûm thuï quaû aùc
canh. lieàn, nhöng nghieäp löïc vaãn aâm thaàm theo hoï
7) A fool with little wit, goes through life with nhö löûa nguùn giöõa tro than.
the very self as his own greatest enemy. In 13) The knowledge and fame that the fool gains ,
the same manner, evil doers do evil deeds, so far from benefiting; they destroy his bright
the fruit of which is bitter (Dharmapada 66): lot and cleave his head (Dharmapada 72): Keû
Keû phaøm phu khoâng giaùc ngoä neân ñi chung phaøm phu, loøng thì muoán caàu ñöôïc trí thöùc maø
vôùi cöøu ñòch moät ñöôøng. Cuõng theá, nhöõng haønh ñoäng laïi daãn tôùi dieät vong, neân haïnh
ngöôøi taïo aùc nghieäp nhaát ñònh phaûi cuøng aùc phuùc bò toån haïi maø trí tueä cuõng tieâu tan.
nghieäp ñi ñeán khoå baùo. 14) The fool always desire for an undue
8) The deed is not well done of which a man reputation or undeserved honour, precedence
must repent, and the reward of which he among the monks, authority in the
receives, weeping, with tearful face; one monasteries, honour among other families
reaps the fruit thereof (Dharmapada 67): (Dharmapada 73): Keû ngu xuaãn thöôøng hay
Nhöõng ngöôøi gaây ñieàu baát thieän, laøm xong aên muoán danh tieáng maø mình khoâng xöùng: choã
naên khoùc loùc, nhoû leä daàm deà, vì bieát mình seõ ngoài cao trong Taêng chuùng, oai quyeàn trong
phaûi thoï laáy quaû baùo töông lai. Taêng löõ, danh voïng giöõa caùc gia toäc khaùc.
9) The deed is well done when, after having 15) Let both monks and laymen think, “by myself
done it, one repents not, and when, with joy was this done; in every work, great or small,
and pleasure, one reaps the fruit thereof let them refer to me.” Such is the ambition of
(Dharmapada 68): Nhöõng ngöôøi taïo caùc thieän the fool; his desires and pride increase
nghieäp, laøm xong chaúng chuùt aên naên, coøn vui (Dharmapada 74): Haõy ñeå cho ngöôøi Taêng keû
möøng hôùn hôû, vì bieát mình seõ thoï laáy quaû baùo tuïc nghó raèng “söï naày do ta laøm, trong moïi
töông lai. vieäc lôùn hay nhoû ñeàu do nôi ta caû.” Keû phaøm
10) As long as the evil deed done does not bear phu cöù töôûng laàm nhö theá, neân loøng tham lam
fruit, the fool thinks it is as sweet as honey; ngaïo maïn taêng hoaøi.
but when it ripens, then he comes to grief 16) One is the path that leads to worldly gain, and
(Dharmapada 69): Khi aùc nghieäp chöa thaønh another is the path leads to nirvana. Once
thuïc, ngöôøi ngu töôûng nhö ñöôøng maät, nhöng understand this, the monks and the lay
khi aùc nghieäp ñaõ thaønh thuïc, hoï nhöùt ñònh disciples of the Buddha, should not rejoice in
phaûi chòu khoå ñaéng cay. the praise and worldly favours, but cultivate
11) Let a fool, month after month, eats only as detachment (Dharmapada 75): Moät ñaøng ñöa
much food as can be picked up on the tip of a tôùi theá gian, moät ñaøng ñöa tôùi Nieát baøn, haøng
kusa blade; but he is not worth a sixteenth Tyø kheo ñeä töûø Phaät, haõy bieát roõ nhö theá, chôù
part of them who have comprehended the neân tham ñaém lôïi laïc theá gian ñeå chuyeân chuù
truth (Dharmapada 70): Töø thaùng naøy qua vaøo ñaïo giaûi thoaùt.
thaùng khaùc, vôùi moùn aên baèng ñaàu ngoïn coû Ordinary people who always know that they
Coâ-sa (coû thôm), ngöôøi ngu coù theå laáy ñeå nuoâi are unenlightened: Phaøm phu luoân töï bieát mình
soáng, nhöng vieäc laøm aáy khoâng coù giaù trò chöa giaùc ngoä—Ordinary people who always
baèng moät phaàn möôøi saùu cuûa ngöôøi tö duy examine themselves and realize they are just
Chaùnh phaùp. unenlightened mortal filled with greed, hatred and
12) An evil deed committed may not immediately ignorance, as well as an accumulation of infinite
bear fruit, just as newl drawn milk does not other transgressions in the past, present and
turn sour at once. In the same manner, future—Haïng ngöôøi ngu doát toái taêm, nhöng luoân
smouldering, it follows the fool like fire xeùt mình laø moät keû phaøm phu ñaày tham saân si,
covered with ashes (Dharmapada 71): Ngöôøi cuøng vôùi voâ soá toäi loãi chaát choàng trong quaù khöù,
caát söûa boø, khoâng phaûi chæ saùng chieàu ñaõ
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hieän taïi vaø vò lai—See Two groups of good and Sa Moân, Baø La Moân, daàu ñaõ duøng caùc moùn
evil people (B). aên do tín thí cuùng döôøng, vaãn coøn soáng theo
Ordinary people often praise the Tathagata caùc du hyù khoâng chaân chaùnh nhö muùa, haùt,
for these average matters: Trung Giôùi Maø nhaïc, kòch, ngaâm vònh, nhòp tay, tuïng chuù,
Phaøm Phu Taùn Thaùn Nhö Lai—According to the ñaùnh troáng, dieãn caùc tuoàng thaàn tieân, maõi voõ,
Brahmajala Sutta in the Long Discourses of the ñaáu voi, ñaáu ngöïa, ñaáu traâu, ñaáu boø ñöïc, ñaáu
Buddha, ordinary people often praise the deâ, ñaáu cöøu, ñaáu gaø, ñaáu chim cun cuùt, ñaáu
Tathagata for these average matters—Theo Kinh gaäy, ñaáu quyeàn, ñaáu vaät, ñaùnh giaëc, daøn traän,
Phaïm Voõng trong Tröôøng Boä Kinh, phaøm phu thao döôït, dieãn binh. Coøn Sa moân Coà Ñaøm thì
thöôøng taùn thaùn Nhö Lai vì nhöõng thaønh töïu trung töø boû caùc loaïi du hyù khoâng chaân chaùnh nhö
giôùi: treân.
1) Whereas, some ascetics and Brahmins, 4) Whereas some ascetics and Brahmins remain
feeding on the food of the faithful, are addicted to such games and idle pursuits as
addicted to the destruction of such seeds as eight-or ten-row chess, chess in the air,
are propagated from roots, from stems, from hopscotch, spillikins, dicing, hitting sticks,
joints, from cuttings, from seeds, the ascetic hand-pictures, ball-games, blowing through
Gotama refrains from such destruction: Trong toy pipes, playing with toy ploughs, turning
khi moät soá Sa Moân, Baø La Moân, daàu ñaõ duøng someersaults, playing with toy windmills,
caùc moùn aên do tín thí cuùng döôøng, vaãn coøn measures, carriages and bows, guessing
soáng laøm haïi caùc haït gioáng vaø caây coái. Nhö letters, guessing thoughts, mimicking
caùc haït gioáng töø reã sanh, haït gioáng töø nhaønh deformities, the ascetic Gotama refrains from
caây sanh, haït gioáng töø ñaát sanh, haït gioáng töø such idle pursuit: Trong khi moä t soá Sa moâ n,
chieát caây sanh, vaø haït gioáng töø haït caây sanh. Baø La Moâ n , daàu ñaõ duøn g caùc moù n aên do tín
Coøn Sa Moân Coà Ñaøm thì khoâng laøm haïi hoät thí cuùng döôøng, vaãn coøn soáng ñaùnh baøi vaø
gioáng hay caây coái naøo. theo caùc troø giaûi trí nhö côø taùm hình vuoâng, côø
2) Whereas some ascetics and Brahmins, möôøi hình vuoâng, côø treân khoâng, troø chôi treân
feeding on the food of the faithful, remain ñaát, chæ böôùc vaøo nhöõng oâ coù quyeàn böôùc, troø
addicted to the enjoyment of stored-up goods chôi quaêng theû roài chuïp nhöng khoâng cho suïp
such as food, drink, clothing, carriage, beds, ñoáng theû, chôi suùc saéc, chôi khaên, laáy tay laøm
pefumes, meat, the acetic Gotama refrains vieát, chôi banh, chôi thoåi keøn baèng laù, chôi xe
from such enjoyment: Trong khi moät soá Sa con, chôi cung nhoû, chôi ñoaùn chöõ vieát thieáu
Moân, Baø La Moân, daàu ñaõ duøng caùc moùn aên do treân khoâng hay treân löng, chôi ñoaùn tö töôûng,
tín thí cuùng döôøng, vaãn coøn soáng caát chöùa vaø chôi baét chöôùc boä ñieäu. Coøn sa moân Coà Ñaøm
thoï höôûng caùc ñoà vaät, Nhö caát chöùa caùc moùn thì töø boû ñaùnh baøi vaø caùc loaïi giaûi trí nhö treân.
aên, ñoà uoáng, vaûi, xe coä, ñoà naèm, höông lieäu, 5) Whereas some ascetics and Brahmins remain
vaø myõ vò. Coøn sa moân Coà Ñaøm thì töø boû addicted to high and wide beds and long
khoâng caát chöùa caùc vaät treân. chairs, couches adorned with animal figures,
3) Whereas some ascetics and Brahmins remain fleecy or variegated coverlets, coverlets with
addicted to attending such shows as dancing, hair on both sides or one side, silk coverlets,
singing, music, displays, recitations, hand- embroidered with gems or without, elephant-
music, cymbals and drums, fairy shows, rugs, horse-rugs, or chariot-rugs, choice
acrobatic and conjuring tricks, combats of spreads of antelope-hide, couches with
elephants, buffaloes, bulls, goats, rams, cocks awnings, or with red cushions at both ends,
and quail, fighting with staves, boxing, the ascetics Gotama refrains from such high
wrestling, sham-fights, parades, manoeuvers and wide beds: Trong khi moät soá Sa Moân, Baø
and military reviews, the ascetic Gotama La Moân, daàu ñaõ duøng caùc moùn aên do tín thí
refrains from such displays: Trong khi moät soá cuùng döôøng, cuõng vaãn soáng duøng caùc giöôøng
cao vaø giöôøng lôùn nhö gheá baønh, gheá daøi,
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neäm traûi giöôøng baèng len, vaûi traûi giöôøng vua chuùa, caâu chuyeän veà aên troäm, caâu chuyeän
nhieàu taám nhieàu maøu, chaên len traéng, chaên veà ñaïi thaàn, binh lính, caâu chuyeän haõi huøng,
len theâu boâng, neäm boâng, neäm theâu hình caùc chieán tranh, caâu chuyeän veà ñoà aên, ñoà uoáng,
con thuù, meàn baèng loâng thuù caû hai phía, meàn vaûi maëc, giöôøng naèm, caâu chuyeän veà voøng
baèng loâng thuù moät phía, meàn coù ñính ngoïc, hoa, höông lieäu, caâu chuyeän veà baø con, xe coä,
meàn baèng luïa, taám thaûm lôùn coù theå chöùa laøng xoùm, thò töù, thaønh phoá, quoác ñoä, caâu
möôøi saùu ngöôøi muùa, neäm voi, neäm ngöïa, chuyeän veà ñaøn baø, ñaøn oâng, caâu chuyeän veà vò
neäm xe, neäm baèng da sôn döông khaâu laïi vôùi anh huøng, caâu chuyeän beân leà ñöôøng, caâu
nhau, neäm baèng da sôn döông goïi laø kadali, chuyeän taïi choã laáy nöôùc, caâu chuyeän veà ngöôøi
taám khaûm vôùi laàu che phía treân, gheá daøi coù ñoà ñaõ cheát, caùc caâu chuyeän taïp thoaïi, caâu
goái chaân maøu ñoû. Coøn Sa moân Coà Ñaøm thì töø chuyeän veà hieän traïng cuûa theá giôùi, hieän traïng
boû khoâng duøng caùc giöôøng cao vaø giöôøng lôùn cuûa ñaïi döông, caâu chuyeän veà söï hieän höõu vaø
nhö treân. söï khoâng hieän höõu. Coøn Sa moân Coà Ñaøm thì
6) Whereas some ascetics and Brahmins remain töø boû khoâng noùi nhöõng caâu chuyeän voâ ích,
adicted to such forms of self-adornment and taàm thöôøng keå treân.
embellishment as rubbing the body with 8) Whereas some ascetics and Brahmins remain
perfumes, massaging, bathing in scented addicted to disputation such as: ‘You don’t
water, shampooing, using mirrors, ointments, understand this doctrine and discipline—I do!’
garlands, scents, unguents, cosmetics, ‘How could you understand this doctrine and
bracelets, headbands, fancy sticks, bottles, discipline?’ ‘Your way is all wrong—Mine is
swords, sunshades, decorated sandals, right!’ ‘I am consistent-- you aren’t!’ ‘You
turbans, gems, yak-tail fans, long-fringed said last what you have said first, and you said
white robes, the ascetic Gotama refrains from first what you should have said last!’ ‘What
such self-adornment: Trong khi moät soá Sa you took so long to think up has been
Moân, Baø La Moân, daàu ñaõ duøng caùc moùn cuùng refuted!’ ‘Your argument has been
döôøng cuûa tín thí, cuõng vaãn soáng duøng caùc ñoà overthrown, you’re defeated!’ ‘Go on, save
myõ phaåm. Nhö thoa daàu, ñaám boùp, taém, ñaäp your doctrine – get out of that if you can!’ The
tay chaân cho meàm deûo, göông, kem ñaùnh maët, ascetic Gotama refrains from such
voøng hoa vaø phaán son, phaán maët, saùp maët, disputation: Trong khi moät soá Sa Moân, Baø La
voøng ñeo tay, toùc giaû, gaäy caàm tay, oáng thuoác, Moân, daàu ñaõ duøng caùc moùn aên do tín thí cuùng
göôm, loïng, deùp theâu, khaên ñaàu, ngoïc, phaát döôøng, vaãn coøn soáng baøn luaän tranh chaáp, nhö
traàn, vaûi traéng coù vieàn tu daøi. Coøn Sa moân Coà noùi: ‘Ngöôi khoâng bieát phaùp vaø luaät naøy, toâi
Ñaøm thì töø boû khoâng duøng caùc loaïi trang söùc bieát phaùp vaø luaät naày.’ ‘Sao ngöôi coù theå bieát
vaø myõ phaåm nhö treân. phaùp vaø luaät naày?’ ‘Ngöôi ñaõ phaïm vaøo taø
7) Whereas some ascetics and Brahmins remain kieán, ta môùi thaät ñuùng chaùnh kieán; lôøi noùi cuûa
addicted to such unedifying conversation as ta môùi töông öng, lôøi noùi cuûa ngöôi khoâng
about kings, robbers, ministers, armies, töông öng; nhöõng ñieàu ñaùng noùi tröôùc ngöôi
dangers, wars, food, drink, clothes, beds, laïi noùi sau; nhöõng ñieàu ñaùng noùi sau ngöôi laïi
garlands, perfumes, relatives, carriages, noùi tröôùc;’ ‘chuû kieán cuûa ngöôi ñaõ bò baøi baùc;’
villages, towns, and cities, countries, women, ‘caâu noùi cuûa ngöôi ñaõ bò thaùch ñaáu;’ ‘ngöôi ñaõ
heroes, street gossip and well gossip, talk of bò thuyeát baïi.’ ‘Haõy ñeán maø giaûi vaây lôøi noùi
the departed, desultory chat, speculations aáy; neáu coù theå ñöôïc, gaéng thoaùt ra khoûi loái
about land and sea, talk about being and non- bí.’ Coøn Sa moân Coà Ñaøm thì töø boû nhöõng
being, the ascetic Gotama refrains from such cuoäc bieän luaän tranh chaáp ñaõ keå treân.
conversation: Trong khi moät soá Sa moân, Baø 9) Whereas some ascetics and Brahmins remain
La Moân, daàu ñaõ duøng caùc moùn ñoà aên do tín addicted to such things as running errands and
thí cuùng döôøng, vaãn coøn soáng noùi nhöõng caâu messages, such as for kings, ministers, nobles,
chuyeän voâ ích, taàm thöôøng nhö caâu chuyeän veà Brahmins, householders and young men who
 3265

say: “Go here – go there! Take this there– laáy nhöõng vaät ñaõ cho, chæ mong nhöõng vaät ñaõ
bring that from there!’ The acetic Gotama cho, söï soáng thanh tònh khoâng coù troäm cöôùp.
refrains from such errand-running: Trong khi 4) Abandoning unchasity, the ascetic Gotama
moät soá Sa Moân, Baø La Moân daàu ñaõ duøng caùc lives far from it, aloof from the village-
ñoà aên do tín thí cuùng döôøng, vaãn coøn soáng cho practice of sex: Sa moân Coà Ñaøm töø boû taø
ñöa caùc tin töùc, hoaëc töï ñöùng laøm moâi giôùi, haïnh, tònh tu phaïm haïnh, soáng giaûi thoaùt, töø
nhö cho caùc vua chuùa, ñaïi thaàn, caùc vò Saùt Ñeá boû daâm duïc heøn haï.
Lôïi, Baø La Moân, gia chuû, cho caùc thanh nieân 5) Abandoning false speech, the ascetic Gotama
vaø noùi raèng: “Haõy ñi ñeán choã aáy, haõy ñi laïi dwells refraining from false speech, a truth-
choã kia; mang caùi naày laïi, ñem caùi naày ñeán speaker, one to be relied on, trustworthy,
choã kia.” Coøn Sa moân Coà Ñaøm thì töø boû dependable, not a deceiver of the world: Sa
khoâng cho ñöa caùc tin töùc vaø töï ñöùng laøm moâi moân Coà Ñaøm töø boû noùi laùo, traùnh xa noùi laùo,
giôùi. noùi nhöõng lôøi chaân thaät, y chæ nôi söï thaät, chaéc
10) Whereas some ascetics and Brahmins remain chaén, ñaùng tin caäy, khoâng löøa gaït, khoâng phaûn
addicted to deception, patter, hinting, laïi lôøi höùa ñoái vôùi ñôøi.
belittling, and are always on the make for 6) Abandoning malicious speech, he does not
further gains, the ascetic Gotama refrains repeat there what he has heard here to the
from such deception: Trong khi moät soá Sa detriment of these, or repeat what he as heard
moân, Baø La Moân, daàu ñaõ duøng caùc moùn aên do there to the detriment of those. Thus he is a
tín thí cuùng döôøng, vaãn coøn soáng löøa ñaûo, noùi reconciler of those at variance and an
lôøi sieåm nònh nhö treân. encourager of those at one, rejoicing in peace,
Ordinary people would praise the loving it, delighting in it, one who speaks up
Tathagata for his smaller matters of for peace: Sa moân Coà Ñaøm töø boû noùi hai löôõi,
traùnh xa noùi hai löôõi; nghe ñieàu gì ôû choã naày,
morality: Tieåu Giôùi Maø Phaøm Phu Taùn Thaùn
khoâng ñi noùi ñeán choã kia ñeå sanh chia reõ ôû
Nhö Lai—According to the Brahmajala Sutta in
nhöõng ngöôøi naày; nghe ñieàu gì ôû choã kia,
the Long Discourses of the Buddha, ordinary
khoâng ñi noùi vôùi nhöõng ngöôøi naày ñeå sanh
people would praise the Tathagata for elementary,
chia reõ ôû nhöõng ngöôøi kia. Nhö vaäy Sa moân
inferior matters of moral practice—Theo Kinh
Coà Ñaøm soáng hoøa hôïp nhöõng keû ly giaùn, taêng
Phaïm Voõng trong Tröôøng Boä Kinh, keû phaøm phu
tröôûng nhöõng keû ñaõ hoøa hôïp, hoan hyû trong
taùn thaùn Nhö Lai vì nhöõng tieåu giôùi nhoû nhaët
hoøa hôïp, noùi nhöõng lôøi ñöa ñeán hoøa hôïp.
khoâng quan troïng:
7) Abandoning harsh speech, he refrains from it.
1) Abandoning the taking of life, the ascetic
He speaks whatever is blameless, pleasing to
Gotama dwells refraining from taking life: Sa
the ear, agreeable, reaching the heart, urbane,
moân Coà Ñaøm töø boû saùt sanh, traùnh xa saùt
pleasing and attractive to the multitude: Sa
sanh.
moân Coà Ñaøm töø boû lôøi noùi ñoäc aùc, traùnh xa
2) Without stick or sword, scrupulous,
lôøi noùi ñoäc aùc, maø chæ noùi nhöõng lôøi noùi khoâng
compassionate, trembling for the welfare of
loãi laàm, ñeïp tai, deã thöông, thoâng caûm ñeán
all living beings: Töø boû ñao kieám, bieát taøm
taâm, tao nhaõ, ñeïp loøng nhieàu ngöôøi, vui loøng
quyù, coù loøng soáng töø, soáng thöông xoùt ñeán
nhieàu ngöôøi.
haïnh phuùc cuûa taát caû chuùng sanh vaø loaøi höõu
8) Abandoning idle chatter, he speaks at the
tình.
right time, what is correct and to the point, of
3) Abandoning from taking what is not given, the
Dhamma and discipline. He is a speaker
ascetic Gotama dwells refraining from taking
whose words are to be treasured, seasonable,
what is not given, living purely, accepting
reasoned, well-defined and connected with
what is given, awaiting what is given, without
the goal: Sa moân Coà Ñaøm töø boû lôøi noùi yû ngöõ,
stealing: Sa moân Coà Ñaøm töø boû laáy cuûa
traùnh xa lôøi noùi yû ngöõ, noùi ñuùng thôøi, noùi
khoâng cho, traùnh xa söï laáy cuûa khoâng cho, chæ
nhöõng lôøi chaân thaät, noùi nhöõng lôøi coù yù nghóa,
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noùi nhöõng lôøi veà chaùnh phaùp, noùi nhöõng lôøi veà 20) The ascetic Gotama refrains from running
luaät, noùi nhöõng lôøi ñaùng ñöôïc gìn giöõ, nhöõng errands: Sa moân Coà Ñaøm töø boû khoâng phaùi
lôøi hôïp thôøi, thuaän lyù, coù heä thoáng vaø maïch ngöôøi moâi giôùi hoaëc töï mình laøm moâi giôùi.
laïc, coù ích lôïi. 21) The ascetic Gotama refrains from buying and
9) The ascetic Gotama is a refrainer from selling: Sa moân Coà Ñaøm töø boû khoâng buoân
damaging seeds and crops. He eats once a baùn.
day and not at night, refraining from eating at 22) The ascetic Gotama refrains from cheating
improper times: Sa moân Coà Ñaøm khoâng laøm with false weights and measures: Sa moân Coà
haïi ñeán caùc haït gioáng vaø caùc loaïi caây coû; sa Ñaøm töø boû caùc söï gian laän baèng caân, tieàn baïc
moân Coà Ñaøm duøng moãi ngaøy moät böõa, khoâng vaø ño löôøng.
aên ban ñeâm, töø boû khoâng aên ban ñeâm, töø boû 23) The ascetic Gotama refrains from bribery and
khoâng aên phi thôøi. corruption, deception and insincerity: Sa moân
10) The ascetic Gotama avoids watching dancing, Coà Ñaøm töø boû caù taùnh taø haïnh nhö hoái loä,
singing, music and shows: Sa moân Coà Ñaøm töø gian traù, löøa ñaûo.
boû khoâng ñi xem muùa, haùt, nhaïc, dieãn kòch. 24) The ascetic Gotama refrains from wounding,
11) The ascetic Gotama abstains from using killing, imprisoning, highway robbery, and
garlands, perfumes, cosmetics, ornaments and taking food by force: Sa moân Coà Ñaøm töø boû
adornments: Sa moân Coà Ñaøm töø boû khoâng khoâng laøm thöông toån, saùt haïi, caâu thuùc, böùc
trang söùc baèng voøng hoa, höông lieäu, daàu thoa ñoaït, troäm caép, cöôùp phaù.
vaø caùc thôøi trang. Ordinary people would praise the
12) The ascetic Gotama avoids using high or wide Tathagata for his superiority of morality:
beds: Sa moân Coà Ñaøm töø boû khoâng duøng Ñaïi Giôùi Maø Phaøm Phu Taùn Thaùn Nhö Lai—
giöôøng cao vaø giöôøng lôùn. According to the Brahmajala Sutta in the Long
13) The ascetic Gotama avoids accepting gold Discourses of the Buddha, ordinary people would
and silver: Sa moân Coà Ñaøm töø boû khoâng nhaän praise the Tathagata for his superiority of
vaøng baïc. morality— Theo Kinh Phaïm Voõng trong Tröôøng
14) The ascetic Gotama avoids accepting raw Boä Kinh, phaøm phu thöôøng taùn thaùn Nhö Lai vì
grain: Sa moân Coà Ñaøm töø boû khoâng nhaän caùc Nhö Lai thaønh töïu ñaïi giôùi:
haït gioáng. 1) Whereas some asectics and Brahmins,
15) The ascetic Gotama avoids accepting raw feeding on the food of the faithful, make their
flesh: Sa moân Coà Ñaøm töø boû khoâng nhaän thòt living by such base arts, such wrong means of
soáng. livelihood as palmistry, divining signs,
16) The ascetic Gotama does not accept women portents, dreams, body-marks, mouse-
and young girls: Sa moân Coà Ñaøm töø boû khoâng gnawings, fire-oblations, oblations from a
nhaän ñaøn baø con gaùi. ladle, of husks, rice-powder, rice-grains, ghee
17) The ascetic Gotama does not accept male or or oil, from the mouth or of blood, reading the
female slaves: Sa moân Coà Ñaøm töø boû khoâng finger-tips, house-lore and garden-lore, skill
nhaän noâ tyø gaùi vaø trai. in charm, ghost-lore, earth-house lore, snake-
18) The ascetic Gotama does not accept sheep lore, poison-lore, rat-lore, bird-lore, crow-
and goats, coks and pigs, elephants, cattle, lore, foretelling a person’s life-span, charms
horses and mares: Sa moân Coà Ñaøm töø boû against arrows, knowledge of animals’ cries,
khoâng nhaän cöøu vaø deâ, gaø vaø heo, voi, boø, the ascetic Gotama refrains from such base
ngöïa, vaø ngöïa caùi. arts and wrong means of livelihood: Trong
19) The ascetic Gotama does not accept fields khi moät soá Sa Moân, Baø La Moân, daàu ñaõ duøng
and plots: Sa moân Coà Ñaøm töø boû khoâng nhaän caùc moùn aên do tín thí cuùng döôøng, vaãn coøn töï
ruoäng ñaát. nuoâi soáng baèng nhöõng taø haïnh nhö xem töôùng
tay chaân, chieâm töôùng, trieäu töôùng, moäng
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töôùng, thaân töôùng, daáu chuoät caén, teá löûa, teá traän, vua ngoaïi bang seõ baïi traän; vua ngoaïi
muoãng, duøng mieäng phun hoät caûi, v.v… vaøo bang seõ thaéng traän, vua baûn xöù seõ baïi traän.
löûa, teá voû luùa, teá taám, teá gaïo, teá thuïc toâ, teá Nhö vaäy seõ coù söï thaéng traän cho phe beân naày,
daàu, teá maùu, khoa xem chi tieát, khoa xem ñòa seõ coù söï thaát baïi cho phe beân kia. Coøn Sa
lyù, khoa xem moäng, khoa caàu thaàn ban phöôùc, moân Coà Ñaøm thì töø boû nhöõng taø maïng keå
khoa caàu ma quyû, khoa duøng buøa chuù khi ôû treân.
trong nhaø baèng ñaát, khoa raén, khoa thuoác ñoäc, 4) Whereas some ascetics and Brahmins make
khoa boà caïp, khoa chim, khoa chim quaï, khoa their living by such base arts as predicting an
ñoaùn soá maïng, khoa ngöøa teân baén, khoa bieát eclipse of the moon, the sun, a star; that the
tieáng noùi cuûa chim. Coøn Sa moân Coà Ñaøm thì sun and moon will go on their proper course –
traùnh xa nhöõng taø haïnh keå treân. will go astray; that a star will go on its proper
2) Whereas some ascetics and Brahmins make course – will go astray; that there will be a
their living by such base arts as judging the shower of meteors, a blaze in the sky, an
marks of gems, sticks, clothes, swords, spears, earthquake, thunder; a rising, setting,
arrows, weapons, women, men, boys, girls, darkening, brightening of the moon, the sun,
male and female slaves, elephants, horses, the stars; and ‘such will be the outcome of
buffaloes, bulls, cows, goats, rams, cocks, these things,’ the ascetic Gotama refrains
quail, iguanas, bamboo-rats, tortoises, deer, from such base arts and wrong means of
the ascetic Gotama refrains from such base livelihood: Trong khi moät soá Sa moân, Baø La
arts: Trong khi moät soá Sa moân, Baø La Moân, Moân, daàu ñaõ duøng caùc moùn aên do tín thí cuùng
daàu ñaõ duøng caùc moùn aên do tín thí cuùng döôøng, vaãn coøn töï nuoâi soáng baèng nhöõng taø
döôøng, vaãn coøn nuoâi soáng mình baèng nhöõng taø maïng nhö ñoaùn tröôùc seõ coù nguyeät thöïc, seõ coù
maïng nhö xem töôùng caùc hoøn ngoïc, töôùng que nhöït thöïc, seõ coù tinh thöïc, maët traêng, maët trôøi
gaäy, töôùng aùo quaàn, töôùng göôm kieám, töôùng seõ ñi ñuùng chaùnh ñaïo, maët traêng, maët trôøi seõ
muõi teân, töôùng caây cung, töôùng voõ khí, töôùng ñi ngoaøi chaùnh ñaïo, caùc tinh tuù seõ ñi ñuùng
ñaøn baø, töôùng ñaøn oâng, töôùng thieáu nieân, chaùnh ñaïo, caùc tinh tuù seõ ñi ngoaøi chaùnh ñaïo,
töôùng thieáu nöõ, töôùng ñaày tôù nam, töôùng ñaày seõ coù sao baêng, seõ coù löûa chaùy caùc phöông
tôù nöõ, töôùng voi, töôùng ngöïa, töôùng traâu, höôùng, seõ coù ñoäng ñaát, seõ coù saám trôøi, maët
töôùng boø ñöïc, töôùng boø caùi, töôùng deâ, töôùng traêng, maët trôøi, caùc sao seõ moïc, seõ laën, seõ môø,
cöøu, töôùng gia caàm, töôùng chim cun cuùt, töôùng seõ saùng, nguyeät thöïc seõ coù keát quaû nhö theá
con caéc keø, töôùng vaät tai daøi, töôùng ma, töôùng naày, nhöït thöïc seõ coù keát quaû nhö theá naày, tinh
thuù vaät. Coøn Sa moân Coà Ñaøm thì töø boû nhöõng thöïc seõ coù keát quaû nhö theá naày, maët traêng maët
taø maïng keå treân. trôøi ñi ñuùng chaùnh ñaïo seõ coù keát quaû nhö theá
3) Whereas some ascetics and Brhamins make naày, maët traêng maët trôøi ñi ngoaøi chaùnh ñaïo seõ
their living by such base arts as predicting: coù keát quaû nhö theá naày, caùc tinh tuù ñi ñuùng
‘the chiefs will march out—The chiefs will chaùnh ñaïo seõ coù keát quaû nhö theá naày, sao
march back,’ Our chiefs will advance and baêng seõ coù keát quaû nhö theá naày, löûa chaùy caùc
other chiefs will retreat,’ ‘Our chiefs will win phöông höôùng seõ coù keát quaû nhö theá naày,
and the other chiefs will lose,’ ‘The other ñoäng ñaát seõ coù keát quaû nhö theá naày, saám trôøi
chiefs will win and ours will lose,’ ‘Thus there seõ coù keát quaû nhö theá naày, maët traêng, maët
will be victory for one side and defeat for the trôøi, caùc sao moïc, laën, môø, saùng, seõ coù keát
other,' the ascetci Gotama refrains from such quaû nhö theá naày. Coøn Sa moân Coà Ñaøm thì
base arts: Trong khi moät soá Sa Moân, Baø La traùnh xa, khoâng töï nuoâi soáng baèng nhöõng taø
Moân, daàu ñaõ duøng caùc moùn aên do tín thí cuùng maïng keå treân.
döôøng, vaãn coøn töï nuoâi soáng baèng nhöõng taø 5) Whereas some ascetics and Brahmins make
maïng nhö ñoaùn tröôùc: Vua seõ tieán quaân, vua their living by such base arts as predicting
seõ lui quaân, vua baûn xöù seõ taán coâng, vua good or bad rainfall; a good or bad harvest;
ngoaïi bang seõ trieät thoaùi, vua baûn xöù seõ thaéng security, danger, disease, health; or
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accounting, computing, calculating, poetic spells, causing virility or impotence, preparing

composition, philosophising, the ascetic and consecrating building-sites, giving ritual
Gotama refrains from such base arts and rinsing and bathings, making sacrifices, giving
wrong means of livelihood: Trong khi moät soá emetics, purges, expectorants and
sa moân, Baø La Moân, daàu ñaõ duøng caùc moùn ñoà phlegmagogues, giving ear-medicine, eye-
aên do tín thí cuùng döôøng, vaãn coøn töï nuoâi medicine, and nose-medicine, ointments and
soáng baèng nhöõng taø maïng nhö ñoaùn tröôùc seõ counter-ointments, eye-surgery, surgery,
coù nhieàu möa, seõ coù ñaïi haïn, seõ ñöôïc muøa, seõ pediatry, using balms to counter the side-
maát muøa, seõ ñöôïc an oån, seõ coù hieåm hoïa, seõ effects of previous remedies, the ascetic
coù beänh, seõ khoâng coù beänh, hay laøm caùc ngheà Gotama refrains from such base arts and
nhö ñeám treân ngoùn tay, keá toaùn, coäng soá lôùn, wrong means of livelihood: Trong khi moät soá
laøm thö, laøm theo theá tình. Coøn Sa moân Coà Sa Moân, Baø La Moân, daàu ñaõ duøng caùc moùn
Ñaøm traùnh xa caùc taø haïnh keå treân. aên do tín thí cuùng döôøng, vaãn coøn töï nuoâi
6) Whereas some ascetics and Brahmins make soáng baèng nhöõng taø maïng nhö duøng caùc aûo
their living by such base arts as arranging the thuaät ñeå ñöôïc yeân oån, ñeå khoûi laøm caùc ñieàu
giving and taking in marriage, engagements ñaõ höùa, ñeå ñöôïc che chôû khi ôû trong nhaø ñaát,
and divorces; declaring the time for saving ñeå döông ñöôïc thònh, ñeå laøm ngöôøi lieät döông,
and spending, bringing good or bad luck, ñeå tìm ñaát toát laøm nhaø, ñeå caàu phöôùc cho nhaø
procuring abortions, using spells to bind the môùi, leã röûa mieäng, leã hy sinh, laøm cho möûa,
tongue, binding the jaw, making the hands laøm cho xoå, baøi tieát caùc nhô baån veà phía treân,
jerk, causing deafness, getting answers with a baøi tieát caùc nhô baån veà phía döôùi, taåy tònh
mirror, a girl-medium, a deva; worshipping trong ñaàu, thoa daàu trong tai, nhoû thuoác maét,
the sun or Great Brahma, breathing fire, cho thuoác xòt qua loå muõi, xöùc thuoác maét, thoa
invoking the goddess of luck, the ascetic daàu cho maét, chöõa beänh ñau maét, laøm thaày
Gotama refrains from such base arts and thuoác moå xeû, chöõa beänh cho con nít, cho uoáng
wrong means of livelihood: Trong khi moät soá thuoác laøm baèng caùc loaïi reã caây, ngaên ngöøa
Sa moân, Baø La Moân, daàu ñaõ duøng caùc moùn aên coâng hieäu cuûa thuoác. Coøn Sa moân Coà Ñaøm
do tín thí cuùng döôøng, vaãn coøn töï nuoâi soáng traùnh xa caùc taø maïng keå treân.
baèng nhöõng taø maïng. Nhö saép ñaët ngaøy laønh Ordinary physical eye: Thöôøng nhaõn—Maét thòt
ñeå röôùc daâu hay reã, löïa ngaøy giôø toát ñeå hoøa cuûa phaøm phu.
giaûi, löïa ngaøy giôø toát ñeå chia reõ, löïa ngaøy giôø Ordinary practice: Phaøm taäp—The practices,
toát ñeå ñoøi nôï, löïa ngaøy giôø toát ñeå cho möôïn good and evil, of common or unconverted men.
hay tieâu duøng, duøng buøa chuù ñeå giuùp ngöôøi
Ordinary practicing monk: Phaøm Taêng—The
ñöôïc may maén, duøng buøa chuù ñeå khieán ngöôøi
ordinary practicing monk, as contrasted with the
bò ruûi ro, duøng buøa chuù ñeå phaù thai, duøng buøa
holy monk (Thaùnh Taêng) who has achieved higher
chuù ñeå laøm coùng löôõi, duøng buøa chuù khieán
merit—Phaøm Taêng ngöôïc laïi vôùi Thaùnh Taêng
quai haøm khoâng cöû ñoäng, duøng buøa chuù khieán
(nhöõng vò Taêng ñaõ coù coâng ñöùc saâu daày, ñaïo cao
cho ngöôøi phaûi boû tay xuoáng, duøng buøa chuù
ñöùc troïng).
khieán cho tai bò ñieác, hoûi göông soi, hoûi phuø
Ordinary preceptors: Phaøm sö—See Two
ñoàng, thieáu nöõ, hoûi thieân thaàn ñeå bieát hoïa
sages (B).
phöôùc, thôø maët trôøi, thôø ñaïi ñòa, phun ra löûa,
caàu Siri thaàn taøi. Coøn Sa moân Coà Ñaøm traùnh Ordinary seed: Common seed—Phaøm chuûng.
xa caùc taø maïng keå treân. Ordinary speculation: Drishti (skt)—Kieán Laäu
7) Whereas some ascetics and Brahmins, hay kieán giaûi phaøm phu—See Four principal
feeding on the food of the faithful, make their poisonous outflows.
living by such base arts, such wrong means of Ordinary statement: Tuïc Ñeá—See Samvr(i)ti-
livelihood as appeasing the devas and Satya.
redeeming vows to them, making earth-house
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Ordinary teacher: A worldly teacher who is not precepts for Sramanera or Sramaneri, or eight
yet enlightened the Buddhist truth—Phaøm sö—Vò precepts for Siksamana in a period of a
sö chöa giaùc ngoä chaân lyù maø Phaät ñaõ giaûng daïy. minimum of three years’ formal training—
Ordinary teaching: Prajnapti (skt)—Giaû Giôùi luaät ñöôïc xem nhö moät söùc maïnh ñaïo
Thuyeát—Doctrines dervied from the phenomenal ñöùc noäi taïi naèm ngay trong taâm ngöôøi thoï
or mental construction, or ideation—Hoïc thuyeát giôùi. Vaäy chuùng ta coù theå nhaän ra taàm quan
döïa vaøo hieän töôïng hay caáu truùc taâm thöùc. troïng ôû ñaây ñöôïc ñaët treân söï hieäu nghieäm tinh
thaàn cuûa vieäc thoï giôùi hôn laø vieäc cöû haønh
Ordinary teaching of a moral life: Theá gian
nghi leã. Giai ñoaïn chuaån bò cho leã thoï cuï tuùc
giaùo—See Dual division of the Buddha’s teaching
giôùi luoân baét ñaàu vôùi söï quy-y Tam Baûo,
(IV).
nghóa laø trôû thaønh moät Phaät töû, taäp giöõ 10 giôùi
Ordinary temptations: Ordinary passions—Soá
Sa Di hay Sa Di Ni, hay taùm giôùi Thöùc Xoa
haønh phieàn naõo—Nhöõng phieàn naõo nhö tham duïc
Ma Ni trong thôøi gian hoïc ñaïo toái thieåu laø ba
hay laø caùm doã—See Two kinds of affliction (D).
naêm.
Ordinary truth: Conventional truth—Worldly (II) Prerequisite requirements for receiving
truth—Theá ñeá hay Tuïc ñeá (chaân lyù cuaû theá tuïc). Ordination: Nhöõng ñoøi hoûi tröôùc khi ñöôïc thoï
Ordinary underlying nature of all men: cuï tuùc giôùi—In order to enter the Buddhist
Phaøm taùnh. monastic community (samgha or sangha), a
Ordinary wisdom: Tuïc Trí—Ordinary formal initiation procedure is required, in
wisdom—Worldly knowledge—Ordinary which the ordinand takes certain vows with
knowledge or earthly knowledge or common respect to lifestyle and conduct. In the
knowledge. Common or worldly wisdom, which by Theravada tradition (and in other traditions
its illusion blurs or colours the mind, blinding it to that follow the Mulasarvastivada Vinaya),
reality—Theá gian trí (phaøm thöùc hay tri kieán theá there are two main types of ordination: novice
tuïc). Caùi trí thieån caän cuûa phaøm phu hay thöôøng ordination and full monastic ordination. The
trí, do bôûi aûo töôûng toâ veû laøm meâ môø baûn taâm (trí novice ordination (Sramanera for males,
hieåu bieát tuïc ñeá hay trí höõu laäu taïp nhieãm). Sramaneri for females) involves formally
Ordinary worship of Buddha: Taàm Thöôøng “taking refuge” (in the ‘three refuges’ or
Nieäm Phaät—Normal or ordinary worship of Sarana: Buddha, Dharma, and Samgha) and
Buddha, in contrast with special occasions—Nieäm acceptance of ten rules of conduct (dasa-sila).
Phaät bình thöôøng (haèng ngaøy), ñoái laïi vôùi nieäm The ordinand is required to follow the code of
Phaät trong nhöõng tröôøng hôïp ñaëc bieät (caàu an caàu conduct outline in the Pratimoksa (a set of
sieâu). rules for monks and nuns) and is assigned two
Ordinary Zen: Phaøm Phu Thieàn—See Five teachers: 1) an acarya (instructor); and 2) an
kinds of varieties of meditation. upadhyaya (preceptor). The novice’s head is
Ordination (n): Giôùi Ñaøn—Leã thoï cuï tuùc giôùi (leã shaved, and he or she presented with three
robes (tricivara) and a begging bowl. This
thuï phong)—Sacerdotal Age.
ordination is referred to as “Pravrajya” (going
(I) An overview of “Ordination”: Toång quan veà
forth from the home life into homelessness).
leã thoï cuï tuùc giôùi—The essence of discipline
The full ordination is called upasampada, and
was considered to be unmanifested moral
through this a person becomes a full-fledged
force immanent in the recipient’s mind. We
adult member of the Samgha or Sangha
can thus realize that importance was here laid
(Bhiksu for males, and Bhiksuni for females).
upon the spiritual effect of ordination rather
Both types of ordination require a quorum of
than the ceremonial performance of the rite.
(ñònh soá) properly ordained members of the
The preoaratory period begins with taking
samgha or sangha (generally either five or
refuge with the three jewels, that is, formally
ten). Buddhist ordination is a voluntary act,
becoming a Buddhist, then taking the ten
and the ordinand may at any time decide to
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leave the monastic community and return to which a novice is consecrated as a monk or
lay life—Ñeå ñöôïc gia nhaäp vaøo Taêng ñoaøn, nun (becomes either a bhiksu or bhiksuni).
ñoøi hoûi phaûi coù moät buoåi leã quy-y thoï giôùi, 4) Phong Boà Taùt trong Ñaïi thöøa: The bodhisattva
trong ñoù ngöôøi thoï giôùi phaûi theä nguyeän soáng ordination in the Mahayana. This ordination is
ñôøi phaïm haïnh. Trong truyeàn thoáng Nguyeân for both monks, nuns and lay followers.
Thuûy, hay caùc tröôøng phaùi khaùc theo luaät cuûa Organ of hearing: Srotrendriya (skt)—Nhó Caên.
Thuyeát Nhaát Thieát Höõu Boä coù hai loaïi thoï Organs of joy: Laïc caên—See Organs of
giôùi: thoï giôùi sa di vaø cuï tuùc. Thoï giôùi sa di pleasure.
daønh cho sa di vaø sa di ni, thöôøng laø quy-y
Organs, objects, and consciousness: Caên,
Tam Baûo: Phaät, Phaùp, Taêng vaø thoï nhaän möôøi
Traàn, Thöùc.
giôùi. Ngöôøi thoï giôùi phaûi tuaân thuû luaät daønh
Organ of memory: Smrtindriya (skt)—Root of
cho Taêng Ni ñaõ ñaët ra trong Ba La Ñeà Moäc
memory—Nieäm Caên—See Five Faculties.
Xoa vaø ñöôïc daïy doã bôûi hai vò giaùo thoï: 1)
giaùo thoï sö vaø 2) giôùi thoï sö. Ñaàu phaûi caïo, vaø Organ of mind: Manayatanam (p)—Indriya or
vò sa di hay sa di ni seõ ñöôïc cung caáp cho ba Mana-indriya (skt)—Mana-yatana (p)—YÙ Caên—
boä y aùo vaø moät bình baùt. Söï thoï giôùi naøy ñöôïc Caên cuûa taâm.
xem nhö laø leã xuaát gia (töø boû cuoäc soáng theá 1) The perception of thinking: Tri giaùc.
tuïc ñeå böôùc vaøo cuoäc soáng khoâng nhaø). Thoï 2) Faculty of thinking: Naêng löïc tö duy.
giôùi cuï tuùc ñöôïc goïi laø upasampada, vaø phaûi 3) Thought, the mind-sense, the sixth of the
ñöôïc truyeàn thoï töø moät vò coù ñaày ñuû thaåm senses, the perception of thinking or faculty of
quyeàn vaø cao haï trong giaùo ñoaøn. Caû hai loaïi thinking or the thinking mind: YÙ caên, moät
thoï giôùi naøy ñeàu ñoøi hoûi moät soá nhaát ñònh veà trong Luïc Caên, coù söï nhaän thöùc cuûa tö duy
söï hieän dieän cuûa soá Taêng trong giaùo hoäi hay taâm suy nghó (caûnh sôû ñoái cuûa maét, tai,
(thöôøng laø 5, 7 hay 10 vò). Thoï giôùi trong Phaät muõi, löôõi, thaân laø do saéc phaùp töù ñaïi ñaát,
giaùo laø moät haønh ñoäng töï nguyeän vaø ngöôøi nöôùc, löûa, gioù hình thaønh; trong khi caûnh sôû
thoï giôùi coù theå baát cöù luùc naøo quyeát ñònh rôøi ñoái vôùi yù caên laø taâm phaùp nghóa laø ñoái vôùi
boû töï vieän ñeå hoaøn tuïc. phaùp caûnh thì naåy sinh ra yù thöùc).
(III)Ordination in Buddhism is initiation into the Organ of perception: Tri caên.
Buddhist Order (Sangha) in the presence of 1) Five organs of perception: Nguõ caên.
witnesses and self-dedication to monastic life. 2) To know the roots or capacities of all beings
In Buddhism it is required three superior as do Bodhisattva; therefore, they have no
monks and a minimum of seven witnesses fear: Boà Taùt bieát roõ caên coäi vaø khaû naêng cuûa
except in outlandish places, two witnesses are chuùng sanh neân khoâng coøn sôï haõi.
valid. There are four different types of Organs of pleasure: Laïc caên—The six organs of
ordination—Leã thoï giaùo (giôùi) hay leã ñöôïc eyes, ears, nose, tongue, body and mind—Saùu caên
chaáp nhaän vaøo Taêng ñoaøn, vôùi söï coù maët cuûa maét, tai, muõi, löôõi, thaân vaø yù—See Six roots.
tam sö thaát chöùng, tröø nhöõng vuøng xa chæ caàn Organ reincarnated: Phaân vò ñaúng löu—Each
hai ngöôøi chöùng laø ñuû. Trong Phaät giaùo coù organ as reincarnated according to its previous
boán baäc thuï phong: deeds (if you had made someone blind in your
1) Leã quy y cho Phaät töû taïi gia: The ceremony to previous life, you will be blind this or next life)—
accept new upasakas and upasikaswhen they Töøng boä phaän khi taùi sanh theo haäu quaû tröôùc,
vow to take refuge in the Triratna and to keep chaúng haïn mình laøm muø maét ai trong kieáp tröôùc
five basic precepts. thì kieáp naày mình muø maét—See Three equal
2) Leã phong chöùc thaáp (cho haøng sa di): The currents.
lower ordination, through which one becomes Organs of sensation: Indriya (skt)—Ngoaïi hình
a novice or Shramanera. cuûa nguõ caên—The external organs of sensation,
3) Leã phong chöùc cao (töø Sa Di leân Tyø Kheo hay i.e. of sight, hearing, etc, which aid the senses.
Tyø Kheo Ni): The higher ordination, through
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Also means “fleeting,” or “vacuous,” these Original afflictions: Fundamental illusions—

external things having an illusory existence; the Fundamental passions, desire, hate, delusion,
real organs, or indriya; in contrast with the pride, doubt, bad views (or false opinions)—Caên
function of faculty of sensation—Phuø traàn caên— baûn phieàn naõo.
Nguõ Traàn Phuø Trôï Chính Caên hay ngoaïi hình cuûa Original apprehension: Thuûy Giaùc—One of
nguõ caên, coù theå thaáy ñöôïc hay nghe ñöôïc nhö thò the four intelligences or apprehensions mentioned
giaùc, thính giaùc, vaân vaân, laø phuø traàn phuø trôï in the Awakening of Faith—Töï taùnh thanh tònh
“chính caên.” Ñoái laïi vôùi thaéng nghóa caên. taâm cuûa heát thaûy chuùng sanh voán dó lìa voïng nieäm
Organ of sense: Indriyam (skt)—Power of vaø coù ñöùc chieáu minh, moät trong boán thöù giaùc ngoä
sense—Faculty of sense—Caên—See Six roots. theo Ñaïi Thöøa Khôûi Tín Luaän—See Four
Organs of sense, eyes, ears, nose, and tongue apprehensions.
formed during the seventh week: Caùc caên Original awareness: Prakriti-buddhi (skt)—Boån
Thaønh Hình—See Eight stages of the human fetus. Giaùc—See Original bodhi.
Organ of sight: Nhaõn Caên—One of the six Original bodhi: Prakriti-bodhi (skt)—Boån
senses—Moät trong luïc caên—See Six organs of Giaùc—Boån Minh—Original Bodhi (Baûn giaùc hay
sense. söï giaùc ngoä coù saún—Original awareness or
Organ of smell: Tyû caên—See Olfactory inherent enlightenment in the form of primal
consciousness. intelligence), awareness, wisdom or knowledge,
Organ of speech: Mukha (skt)—Mouth—Khaåu. or the immanent mind in all things; as contrasted
with initial knowledge (thuûy giaùc)—Taâm theå cuûa
Organ of taste: Thieät Caên.
chuùng sanh töï taùnh thanh tònh, lìa moïi voïng töôùng,
Organ of wisdom: Tueä Caên—The root of
saùng toû vaèng vaëc, chaúng phaûi do tu maø thaønh; ñoái
wisdom, one of the five organs—Moät trong nguõ
laïi vôùi “thuûy giaùc” laø baûn taâm töø voâ thuûy ñeán nay
caên, caên coù theå quaùn ñaït chuùng sanh ñeå naåy sinh
bò voâ minh che môø. Thuûy giaùc chính laø theå cuûa
ra ñaïo lyù.
baûn giaùc (ngoaøi baûn giaùc khoâng coù thuûy giaùc):
Orient (n): Phöông Ñoâng. 1) Fundamental Truth: Lyù boån giaùc.
Oriental (a): Thuoäc veà phöông Ñoâng. 2) Primal Intelligence: Töôùng boån giaùc—The
Oriental rites: Nghi leã Ñoâng phöông. immanent mind in all things—Enlightenment.
Origin (n): Mula (skt)—Root—Basis—Caên— 3) Boån Giaùc Chaân Nhö: The bhutatathata is the
Nguyeân khôûi—Nguoàn goác. corpus, or embodiment which is the
Origin of delusion: Root of delusion—Boån fundamental truth (lyù); the original bodhi is
hoaëc—Caên Boån Hoaëc—Caên Boån Phieàn Naõo— the form of primal intelligence which is the
Caên baûn phieàn naõo chieâu caûm laáy meâ quaû—The knowledge or wisdom (trí) of the bhutatathata.
root or origin of delusion—See Two aspects of Together they form the whole wmbodiment of
illusion and Three delusions. the Buddha-dharmakaya—Caên cöù vaøo töôùng
Origin of dukkha: Root of suffering—Origin of maø noùi thì goïi laø boån giaùc, caên cöù vaøo theå maø
noùi thì goïi laø chaân nhö. Baûn giaùc laø trí naêng
suffering—Khoå caên (nguoàn coäi cuûa khoå ñau).
chöùng, coøn chaân nhö laø lyù sôû chöùng. Hai thöù
Original (a): Prakriti (skt)—Boån lai—Nguoàn
lyù trí naày laø toaøn theå phaùp thaân Nhö Lai.
goác—Nguyeân lai—Fundamental.
Original body: Baûn thaân.
Original abiding essence of things:
Pauranasthitidharmata (skt)—Boån truï phaùp tính.
Original Buddha: Boån Phaät—Phaät taùnh nôi moãi
ngöôøi—The Buddha-nature within oneself.
Original action: Boån Haïnh—The root of
(I) The Buddha-nature within oneself: Phaät taùnh
action—The method or motive of attainment
nôi moãi chuùng sanh.
(Deeds or doings of a Buddha or bodhisattva)—
(II) Boån Phaät—Vairocana—Phaät Tyø Loâ Giaù Na.
Caên baûn haønh ñoäng cuûa Phaät vaø Boà Taùt.
(A) The Original Buddha is the power that makes
everything live and is omnipresent in the
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universe. There is no place where the Buddha causes everything to live—Moãi Ñöùc Phaät nhö
does not exist. It is natural that the Original laø moät baùo thaân cuûa ñöùc Boån Phaät, coù moät theá
Buddha appear in a form appropriate to the giôùi chòu söï giaùo hoùa cuûa Ngaøi. Theá giôùi naøy
object that he causes to live, because he is the ñöôïc goïi laø Hoùa Thoå, hay moät coõi taïm maø
power that makes everything live. When he Ñöùc Phaät hieän dieän ñeå giaùo huaán. Ñöùc Nhö
appears in the world of man, he takes a shape Lai Döôïc Sö coù hoùa thoå cuûa Ngaøi taïi Vaõng
suited to it. If we superficially interpret the Tònh Löu Ly ôû phöông Ñoâng, Ñöùc A Di Ñaø taïi
words “the Original Buddha appears,” we coõi Tònh Ñoä ôû phöông Taây, vaø Ñöùc Nhö Lai
may wonder why, then, everybody cannot see Thích Ca Maâu Ni taïi theá giôùi Ta Baø. Tuy
him when he makes his appearance. But this nhieân, Ñöùc Thích Ca Nhö Lai Phaät, töùc laø ñöùc
doubt is unfounded. It means replacing the Boån Phaät, khoâng chæ giôùi haïn trong moät coõi
realization of his existence with the words “he taïm nhö theá ñeå giaùo hoùa maø Ngaøi hieän dieän
appears,” nothing more. As long as the khaép nôi vaø khieán cho moïi söï sinh soáng.
Original Buddha is the truth and the power 2) All the Buddhas are the reward-body of the
that makes all men live, he always exists in Original Buddha, who appears in different
each of us. We can all realize his existence in shapes in various situations. Though each
some way. To do this is to see the Buddha— Buddha is honorable in himself, he originates
Ñöùc Boån Phaät laø caùi naêng löïc laøm cho moïi söï in the Tathagata Sakyamuni, the Eternal
soáng vaø Ngaøi coù maët ôû khaép moïi nôi trong vuõ Original Buddha, and is united with him. From
truï. Khoâng coù choã naøo khoâng coù ñöùc Phaät. Dó this we can establish the object of worship of
nhieân ñöùc Boån Phaät xuaát hieän theo moät hình our faith—Heát thaûy chö Phaät ñeàu laø baùo thaân
töôùng thích hôïp vôùi ñoái töôïng maø Ngaøi gaây söï cuûa Ñöùc Boån Phaät xuaát hieän theo nhöõng hình
soáng vì Ngaøi laø caùi naêng löïc laøm cho moïi söï töôùng khaùc nhau trong nhöõng tình huoáng khaùc
ñöôïc soáng. Khi Ngaøi xuaát hieän trong coõi nhau. Duø töï thaân Ñöùc Nhö Lai Thích Ca Maâu
ngöôøi, Ngaøi mang hình töôùng thích hôïp vôùi Ni, ñöùc Boån Phaät vónh haèng vaø hôïp nhaát vôùi
con ngöôøi. Neáu chuùng ta hieåu töø Boån Phaät Ngaøi. Töø ñoù chuùng ta coù theå thieát laäp ñoái
moät caùch hôøi hôït thì chuùng ta seõ töï hoûi theá thì töôïng toân thôø theo nieàm tin cuûa chuùng ta.
taïi sao moïi ngöôøi khoâng thaáy ñöôïc khi Ngaøi (B) According to the Lotus Sutra, Original Buddha
xuaát hieän. Nhöng moái nghi ngôø naøy laø voâ caên is the Buddha who exists in every part of the
cöù. Thay vì baûo söï theå hieän cuûa söï hieän höõu universe from the infinite past to the infinite
cuûa Ngaøi thì ôû ñaây noùi “Ngaøi xuaát hieän,” chæ future, but only through the teachings of
coù theá maø thoâi. Heã chöøng naøo ñöùc Boån Phaät Sakyamuni, who appeared in this world in
vaãn laø chaân lyù vaø laø caùi naêng löïc laøm cho moïi obedience the truth of the Original Buddha,
ngöôøi soáng thì Ngaøi vaãn luoân luoân hieän höõu can we understand that truth. So, we cannot
trong moãi ngöôøi chuùng ta. Taát caû chuùng ñeàu declare that either the Original Buddha or the
coù theå hieåu söï hieän höõu cuûa Ngaøi theo moät appearing Buddha is the more holy or the
caùch naøo ñoù. Hieåu nhö theá töùc laø thaáy Phaät. more important, both are necessary. The
1) Each Buddha, as the reward-body of the Original Buddha is one with the truth of the
Eternal Buddha, has a world that is under his universe. This Buddha appears in various
charge for instruction. This world is called a forms appropriate to the particular time and
“temporary land” where the Buddha is place for the salvation of all people by means
present for instruction. The Tathagata Healing suited to their capacity to understand his
has his ‘temporary land’ in the World of the teachings. This is the concept of the Original
Pure Land Emerald in the east; the Tathagata Buddha. According to the Original Buddha’s
Amitabha in the Pure Land in the west; the teachings, we need only live in accordance
Tathagata Sakyamuni, the Eternal Original with the truth of the universe, the original
Buddha, is not limited to such a temporary buddha will appear to us. At that time the dark
land for instruction but is omnipresent and cloud of illusion covering our minds and
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bodies vanishes completely and the brilliant Original Buddhism: Orthodox Buddhism—Phaät
light of our essential life begins to shine from giaùo chính thoáng.
within our minds. This state of mind is our Original cause: Hetu or Hetupratyaya (skt)—
real salvation, and the spiritual state that we Nguyeân Nhaân—See Hetupratyaya.
should attain—Theo Kinh Phaùp Hoa thì Boån
Original cause of any phenomena: Boån
Phaät hieän höõu khaép nôi trong vuõ truï töø quaù
duyeân.
khöù voâ thæ ñeán töông lai voâ chung, nhöng nhôø
Original consciousness: Chaân Thöùc—The
giaùo lyù cuûa Ñöùc Phaät Thích Ca Maâu Ni laø vò
Tathagata-garbha—The eighth or alaya—The
Phaät ñaõ xuaát hieän treân coõi ñôøi naøy theo ñuùng
original or fundamental unsullied consciousness
chaân lyù cuûa Ñöùc Boån Phaät maø chuùng ta môùi
of mind—Nhö Lai taïng, töï tính thanh tònh khoâng
hieåu ñöôïc chaân lyù aáy. Vì vaäy chuùng ta khoâng
ueá nhieãm, hay thöùc A Laïi Da, hay thöùc thöù taùm—
theå baûo raèng Ñöùc Boån Phaät hay Ñöùc Tích
See Discrimination or consciousness.
Phaät, vò naøo thaùnh dieäu hay quan troïng hôn vò
naøo, caû hai vò ñeàu thieát yeáu nhö nhau. Ñöùc Original covenant: Samaya (skt)—Boån Theä—
Boån Phaät ñoàng nhaát vôùi chaân lyù cuûa vuõ truï. Original Vow made by every Buddha or
Ñöùc Phaät naøy xuaát hieän baèng nhieàu hình Bodhisattva—Theä nguyeän caên baûn cuûa moãi vò
töôùng khaùc nhau, thích hôïp vôùi töøng thôøi gian, Phaät hay Boà taùt (theä nguyeän maø chö Boà Taùt laäp ra
vaø nôi choán rieâng ñeå cöùu ñoä heát thaûy moïi khi truï nôi “Nhaân Ñòa”).
ngöôøi baèng nhöõng phöông tieän töông öùng vôùi Original darkness: Radical Ignorance—Caên
khaû naêng hieåu bieát cuûa hoï veà giaùo lyù cuûa Baûn Voâ Minh—See Primal ignorance.
Ngaøi. Theo giaùo lyù cuûa Ngaøi, chuùng ta chæ caàn Original element: Fundamental element—
soáng ñuùng theo chaân lyù laø Ñöùc Boån Phaät seõ Radical element—Caên baûn.
hieän ra. Baáy giôø ñaùm maây môø cuûa hö aûo bao Original endowment and nature: Cô Caên—
phuû taâm vaø thaân ta seõ hoaøn toaøn tan bieán, vaø Tö chaát (caên cô):
aùnh saùng röïc rôõ cuûa ñôøi soáng tinh anh cuûa ta 1) Fundamental quality: Baûn tính hay caên tính
seõ toûa saùng leân töø beân trong cuûa chính taâm cuûa chuùng sanh—Natural or fundamental
mình. Traïng thaùi naøy cuûa taâm môùi laø söï cöùu quality—Original endowment and nature.
roãi thaät söï cho chuùng ta, vaø laø traïng thaùi taâm 2) Suitability: Khaû Naêng Thích ÖÙng—Capacity.
linh maø chuùng ta caàn phaûi ñaït cho ñöôïc. Original enlightenment: Prakriti-bodhi (skt)—
Original Buddha’s teaching: Boån Moân—Giaùo Boån giaùc—Taâm theå cuûa chuùng sanh baûn lai trong
phaùp caên baûn cuûa Phaät trong möôøi boán chöông sau saùng vaø troáng roãng nhö hö khoâng—The immanent
cuûa Kinh Phaùp Hoa—The original or fundamental or space-like mind in all things (dharmakaya Phaùp
Buddha’s teachings, the last fourteen chapters of thaân)—See Original bodhi, and Two kinds of
the Lotus Sutra. enlightenment (A).
1) Phaùp Hoa Tích Moân: The first fourteen Original essence: Baûn theå goác—Boån Lai—See
chapters which related to the Buddha’s early Prakriti.
life and previous teaching—Möôøi boán chöông Original existence: Boån Höõu—The original or
ñaàu trong Kinh Phaùp Hoa lieân heä ñeán giai
fundamental existing—Primal existence—
ñoaïn ñaàu cuoäc ñôøi Ñöùc Phaät vaø nhöõng giaùo
Original dharma which is complete in each
thuyeát tröôùc ñoù.
individual—The present body and mind-The
2) Phaùp Hoa Boån Moân: The following fourteen
source or substance of all phenomena.
chapters which related to the final revelation
Original form: Boån theå.
of the Buddha as eternal and Bodhisattva
1) Substantive form: Boån hình—Hình töôùng
doctrines—Möôøi boán chöông sau lieân heä ñeán
nguyeân thuûy—Original figure—The
giai ñoaïn sau khi Phaät Thích Ca thaønh ñaïo
substantive form.
cho ñeán chuùng hoäi Phaùp Hoa, cuõng nhö nhöõng
2) Initial form: The former state of things—Baûn
giaùo thuyeát cho Boà Taùt.
lai dieän muïc.
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Original or fundamental cause: Nguyeân thaønh Phaät töû. Vò Thaày naøy cöïc kyø quan troïng
Nhaân—See Hetupratyaya. trong tieán trình tu taäp cuûa chuùng ta vì moät
Original good seed-nature: Tính chuûng töû— ngöôøi hieàn laønh coù theå deã daøng bò aûnh höôûng
Baûn tính thieän töø voâ thuûy—See Two kinds of bôûi moät vò thaày xaáu vaø ñi theo con ñöôøng
seed-nature (A). khoâng coù ñaïo ñöùc moät caùch deã daøng.
Original heart (mind): One’s own heart or Original mind: Oneself—Inner self—Baûn taâm.
mind—Boån taâm. Original mind in all: Innocent mind in all—
Original Honoured One: Boån Toân. Unadulterated mind in all, which is independant of
1) The Most Honoured of all Buddhas: Vò toái toân birth and death—Buddha-wisdom—Real
toái thaéng trong coõi xuaát theá gian. knowledge free from illusion—Chaân thöùc.
2) Chief object of worship in a group, the Original mind is the source of all
specific Buddha being served: Trong chö toân phenomena: Saâm La Vaïn Töôïng Chi Taâm—
laáy Boån Toân laøm caên baûn ñeå toân suøng. According to the Awakening of Faith, the original
Original ignorance: Caên Baûn Voâ Minh—See mind is the source of all phenomena, the mind
Original darkness. which is in all things. This is the primal mind
Original innocence: Primal ignorance—Original behind all things—Theo Khôûi Tín Luaän thì ñaây laø
state of avidya—Nguyeân phaåm voâ minh—See nguoàn cuûa moïi hieän töôïng. Nguyeân taâm troøn ñaày,
Original ignorance. bao truøm khaép möôøi phöông. Ñaây laø caùi taâm
nguyeân thuûy khoâng phaân bieät ñoái ñaõi.
Original insulliedconsciousness of mind:
Chaân thöùc. Original or natural form (matter): Prakrti
(skt)—The spirit one possesses by nature—One's
Original knowledge: Prakriti-buddhi (skt)—Boån
own nature—Boån tính.
Giaùc—Boån Minh—Boån Giaùc—See Original
bodhi. Original nature: Citta-smrtyupasthana (skt)—
Buddha nature—Phaät taùnh—Boån taùnh—Taùnh
Original language terms: Töø ngöõ nguyeân thuûy.
Nieäm Xöù—The original nature is the same as the
Original light: Boån minh.
Buddha-nature. This is one of the four objects of
Original manifestations of a Buddha: Boån thought—Boån lai taùnh cuõng laø Phaät taùnh. Ñaây laø
Tích—The original Buddha or Bodhisattva and his moät trong töù nieäm xöù—See Prakriti.
varied manifestations for saving all beings, i.e.
Original nature of human: Mind of
Kuan-Yin with thirty-three forms—Boà Taùt vaø Phaät
enlightenment—Illuminated mind—Thought of
do coù phaùp thaân töø sô ñòa trôû leân do thöïc thaân cuûa
wisdom—Giaùc taâm—See Original nature of man.
mình bieán thaønh nhieàu thaân öùng hoùa ñeå hoùa ñoä
Original nature of all the living: Baûn taùnh cuûa
chuùng sanh, nhö Phaät Quaùn AÂm vôùi ba möôi ba
taát caû chuùng sanh—The bhutatathata in its
hình töôùng khaùc nhau.
phenomenal aspect—Boån taùnh hay chaân nhö phaùp
Original marvel: Original mystery—Nguyeân
taùnh cuûa chuùng sanh (Chaân Nhö Phaùp Taùnh coù 2
dieäu (giaùc theå cuûa Nieát Baøn).
nghóa baát bieán vaø tuøy duyeân).
Original Master: Boån Sö.
Original nature of man: Bodhihrdaya or
1) Sakyamuni Buddha: Ñöùc Boån Sö Thích Ca
Bodhicitta (skt)—Giaùc Taâm—Ñaïo Giaùc Taâm—Boà
Maâu Ni Phaät.
Ñeà Taâm—The mind of enlightenment, the
2) Thaày boån sö—Any Buddhist must have an
illuminated mind, the original nature of man—Caùi
original master, the master we took refuge
dieäu taâm baûn giaùc hay baûn taùnh nguyeân thuûy cuûa
when we first became a Buddhist. This master
con ngöôøi.
is extremely important in our cultivation
Original nature out of which all things
process for a gentle person can easily become
influenced by a dubious master and to follow arose: Minh Ñeá—The Sankhya doctrine of
a less moral path—Phaät töû naøo cuõng coù moät vò primordial profundity, beyond estimation—Coøn
thaày boån sö, vò thaày maø chuùng ta quy-y khi trôû goïi laø Minh Tính hay Töï Tính. Phaùi Soá Luaän
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ngoaïi ñaïo laäp ra ñeá thöù nhaát trong 25 ñeá, leõ ñuùng Original vow: Parvapranidhana (skt)—Boån
veà caùi môø mòt khoâng roõ raøng, khoâng bieát ñöôïc, laø Nguyeän—See Purvapranidhana.
nguoàn goác khôûi leân vaïn höõu. Original vows of Amitabha Buddha: A Di Ñaø
Original oath of every Tathagata: Nhaát Thieát Boån Nguyeän—Nhöõng lôøi caàu nguyeän caên baûn cuûa
Nhö Lai Kim Cang Theä Giôùi—With the roar of a Ñöùc A Di Ñaø. Nhöõng lôøi nguyeän caên baûn trong töù
lion, he declares that all creatures shall become as thaäp baùt nguyeän cuûa Ngaøi—The basic essential
himself)—Lôøi theä nguyeän nguyeân thuûy cuûa Nhö vows in his forty-eight vows:
Lai nhö tieáng roáng cuûa sö töû, nguyeän raèng taát caû 1) In the Pure Land, there will be no inferior
chö chuùng sanh roài seõ trôû thaønh nhö Nhö Lai. modes or evil path of existence: Trong coõi
Original objective: Muïc tieâu ñaàu tieân. Tònh Ñoä seõ khoâng coù moät ñieàu kieän taùi sanh
Original practice: Boån Haønh—Practice done in vaøo coõi thaáp keùm hay aùc ñaïo.
original situation or in the past or in past lives. 2) In the Pure Land, there will be no women, as
Original practice of Bodhisattvas: Boån Haïnh all women who are reborn there will
Boà Taùt Ñaïo. transform at the moment of death into men:
Treân coõi Tònh Ñoä seõ khoâng coù ngöôøi nöõ,
Original purity of the mind: Taâm Lieân—See
ngöôøi nöõ naøo ñöôïc vaõng sanh Tònh ñoä ñeàu
Lotus of the mind.
bieán thaønh nam giôùi.
Orginal, simple, pure, natural mind of all
3) There will be no differences in appearance
creatures: Buddha-mind—Chôn taâm—Nhö Lai there, every being is to have 32 marks of
Taïng Taâm saún coù cuûa chuùng sanh—See Two perfection: Khoâng coù söï khaùc bieät beà ngoaøi
minds (A). vôùi nhöõng chuùng sanh Tònh ñoä, moïi ngöôøi ñeàu
Original sources: Nguoàn coäi—Boån Lai—See coù 32 töôùng haûo.
Prakriti. 4) Every being in the Pure Land posseses
Original spirit: Thaàn boån. perfect knowledge of all past existences: Moãi
Original state of avidya: Original innocence— chuùng sanh Tònh ñoä ñeàu coù moät nhaän thöùc
Original state of ignorance—Original state of hoaøn haûo veà tieàn kieáp cuûa mình.
unenlightenment—See Original ignorance. ) Every being possesses a Divine eye: Moïi
Original substance: Prakriti (skt)—Baûn theå ñaàu ngöôøi ñeàu coù Thieân nhaõn thoâng—See Divine
tieân—Boån Lai—Original or natural form of eyes.
something—Original or primary substance. 6) Every being possesses a Divine Ear: Moïi
1) Original nature: Baûn theå ñaàu tieân. ngöôøi ñeàu coù Thieân Nhó thoâng—See Divine
2) Original essence: Baûn theå goác. ear.
3) Fundamental form: Hình thaùi cô baûn. 7) Moïi ngöôøi ñeàu coù Thaàn tuùc thoâng: Every
4) Original sources: Nguoàn coäi. being possesses the ability to move about by
5) Original or primary substance is an original or supernatural means—See Rddhi.
natural form or condition of anything: Baûn lai 8) Every being possesses the ability to know the
laø ñieàu kieän hay hình thaùi goác, hay baûn theå thoughts of others: Moïi ngöôøi ñeàu coù Tha
ñaàu tieân cuûa baát cöù thöù gì Taâm thoâng ñeå coù theå ñoïc thaáy yù nghó cuûa
6) Original or Buddha-nature: Coming from the ngöôøi khaùc.
root. The original or Buddha-nature, which is 9) All beings of the worlds in all ten directions,
the real nature of all things—Phaät taùnh xöa upon hearing the name of Amitabha, will
nay laø baûn taùnh thaät cuûa chö phaùp. arouse Bodhicitta and vow to be reborn in the
Original teacher: See Original Master. Western Pure Land after death: Moïi chuùng
sanh trong möôøi phöông nghe danh hieäu Ngaøi
Original Teaching: Giaùo lyù nguyeân thuûy.
ñeàu phaùt boà ñeà taâm vaø nguyeän vaõng sanh Taây
Original time: Boån Thôøi—The period when phöông Tònh Ñoä.
Sakyamuni obtained enlightenment—Thôøi kyø Ñöùc
Phaät ñaït ñöôïc ñaïi giaùc.
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10) Amitabha and all saints will appear at the Originally: Coming from the root—
moment of their death to all beings who have Fundamentally—Boån lai.
aroused Bodhicitta through hearing his name Originally Abiding Essence of things:
(this is the most important vow): Phaät A Di Ñaø Pauranasthitidharmata (skt)—Boån truï phaùp tính.
cuøng Thaùnh chuùng seõ xuaát hieän tieáp daãn vaøo
Originally-abiding truth: Purvadharmasthitita
luùc laâm chung, nhöõng ai ñaõ phaùt taâm Boà ñeà
or Pauranasthitidharmata (skt)—Boån Truï Phaùp—
sau khi nghe ñöôïc hoàng danh cuûa Ngaøi (ñaây
Caùi chaân lyù voán vaãn thöôøng truï—Originally-
laø lôøi nguyeän quan troïng nhaát).
abiding reality.
11) All beings who through hearing his name
Originally or fundamentally existing: Bhuøta
have directed their minds toward rebirth in his
(skt)—Elements of living being—Primal
Pure Land and have accumulated wholesome
existence—The source and substance of all
karmic merits will be reborn in the Western
phenomena—The present life—Baûn höõu.
Paradise: Ngaøi nguyeän seõ laøm cho taát caû
nhöõng ai khi nghe ñeán teân Ngaøi, höôùng yù nghó Originally not a thing existing: Before
cuûa mình veà ñaát Tònh Ñoä vaø tích luõy thieän anything existed—Boån lai voâ nhaát vaät—Originally
nghieäp ñeå vaõng sanh veà coõi Taây phöông Cöïc not a thing existing, or before any thing existed.
Laïc. This is a subject for meditation—Xöa nay khoâng
12) After rebirth in the Pure Land, only one moät vaät, khoâng laïi theâm khoâng hay ñeä nhöùt nghóa
further rebirth will be necessary before entry khoâng. Ñaây laø moät ñeà muïc thieàn quaùn.
into Nirvana, no more falling back into lower Originally pure: Prakrti-prabhasvaram (skt)—
paths: Sau khi vaõng sanh Tònh Ñoä, chuùng sanh Boån nhieân thanh tònh (töï taùnh thanh tònh).
chæ coøn moät laàn taùi sanh duy nhaát tröôùc khi Originate from: Baét nguoàn töø.
leân haún Nieát Baøn, chuùng sanh ôû ñaây khoâng Ornaments (n): Personal ornaments such as
coøn rôi vaøo coõi thaáp nöõa. jewelry (images of Buddhas and Bodhisattvas)—
Original vow or resolve in a previous Ñoà trang söùc—Trang Nghieâm—See Adornment.
existence: Nguyeän Chuû—See Original vow. Ornaments of Fragrance and Light: Höông
Original wisdom: Boån Trí. Quang Trang Nghieâm—One whose mind
1) Fundamental wisdom: Caên Baûn Trí— meditates on Buddha becomes interpenetrated
Original, or primal wisdom, source of all truth and glorified by Buddha-fragrance and light—
and virtue; knowledge of fundamental Höông Nghieâm laø vò chuù taâm quaùn chö Phaät trôû
principles; intuitive knowledge or wisdom, in neân thaâm nhaäp vaøo höông quang cuûa Phaät.
contrast with acquired wisdom—Coøn goïi laø Ornamentation (n): Söï trang hoaøng.
Chaân Trí, Chaùnh Trí, Nhö Lyù Trí, Voâ Phaân Orphan and widow: Coâ Quaû.
Bieät Trí, nghóa laø hieåu bieát roõ chaân lyù maø Orthodox (a): Authentic—Genuine—Chính
khoâng coù söï phaân bieät naêng duyeân hay sôû thoáng (chaân truyeàn).
duyeân, ñaây laø trí sanh ra nhaát thieát chaân lyù vaø Orthodox Buddhism: Original Buddhism—Phaät
coâng ñöùc, ñoái laïi vôùi “haäu ñaéc trí”.
Giaùo Chính Thoáng.
2) The first part of the Prajnaparamita: Thöïc
Orthodox Dharma Age: Chaùnh phaùp—See
töôùng Baùt nhaõ—Phaàn ñaàu cuûa Baùt Nhaõ Ba La
Correct dharma.
Maät hay trí tueä goác—See Two kinds of
wisdom (B). Orthodox doctrine: Right path—Right
teaching—Right way—Chaùnh ñaïo (chaùnh giaùo).
Original work: Upadesa or Matrka (skt)—Boån
Maãu—Öu Ba Ñeà Xaù—Ma Ñaùt Lyù Ca—The Orthodox and heretic: Correct and false—
original mother or matrix, or the original sutra or Genuine and false—Chaùnh taø.
work—Taäp hôïp caùc kinh nghóa nghò luaän laïi maø Orthodox sect: Authentic sect—Chính toâng.
thuyeát minh, töø ñoù sinh ra caùc nghóa rieâng bieät cuûa Oryo-Enan (jap): Huang-Lung-Hui-Nan—Hoaøng
caùc kinh. Long Hueä Nam—See Hui-Nan-Huang-Lung.
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Osaka (jap): Ñaïi Baûn (Nhaät Baûn). sanh Taây Phöông Cöïc Laïc thì cô caûm hôïp nhau,
Osh (skt): Ush (skt)—Hoaïch Sa—An ancient nöông nhôø Phaät löïc lieàn ñöôïc vaõng sanh—See
kingdom, north of Sita, probably the present Two kinds of power.
Ingachar, possibly Uch-Turfan or Yangishahr— Other shore: Para or Paramita (skt)— Opposite
Moät vöông quoác coå naèm veà phía baéc cuûa Sita, coù shore—The other shore of the stream of
leõ baây giôø laø Ingachar; raát coù theå laø Uch-Turfan transmigration—Bæ ngaïn (bôø beân kia)—
hay Yangishahr. Emancipation—Beyond the realm of samsara—
Oshajo (jap): Rajagrha (skt)—City of Royal Nirvana—Bæ Ngaïn—The other shore, nirvana.
Palaces—Vöông Xaù Thaønh—See Rajagaha. 1) The samsara of reincarnation is this shore:
Thöû ngaïn hay bôø beân naày cuûa luaân hoài sanh
Osho (jap): Upadhyaya (skt)—Most venerable—
töû.
Hoøa Thöôïng.
2) The stream of karma is the stream between
Otani (jap): Vuøng Ñaïi Coác (Nhaät Baûn).
one shore and the other: Trung Löu—Giöõa
Otappa: Söï gheâ sôï toäi loãi. doøng cuûa hai beân bôø sanh töû vaø nieát baøn.
Other: Different—Diferentiate—Special—Khaùc 3) The state of emancipation or beyond the
bieät. realm of samsara: Bæ ngaïn hay traïng thaùi giaûi
Other people: Tha nhaân. thoaùt vöôït ra ngoaøi voøng luaân hoài sanh töû.
Other power: Tariki (skt)—The power of 4) The other (yonder) shore of stream of
others—Tha löïc—The power or strength of transmigration, i.e. nirvana—Beân kia bôø cuûa
another, that of a Buddha or Bodhisattva, doøng luaân hoài sanh töû hay Nieát Baøn.
especially Amitabha, obtained through faith in Other shore of spiritual powers: Thaàn thoâng
Mahayana salvation. According to Masters Chih-I ñaùo bæ ngaïn (thaàn thoâng vöôït thoaùt qua bôø beân
and T’ien-Ju in the Pure Land Buddhism, this is kia)—Ten kinds of other shores of spiritual powers
one of the two kinds of power for ordinary people. of Great Enlightening Beings (The Flower
With regard to other-power, if anyone believes in Adornment Sutra—Chapter 27)—Möôøi thöù thaàn
the power of Amitabha Buddha’s compassionate thoâng bæ ngaïn cuûa chö Ñaïi Boà Taùt (Kinh Hoa
vow to rescue sentient beings and then develops Nghieâm—Phaåm 27)—See Ten kinds of other
the Bodhi-Mind, cultivates the Buddha shores of spiritual powers of Great Enlightening
Remembrance (Recitation) Samadhi, grows Beings.
weary of his temporal, impure body in the Triple Other strength: Tariki (skt)—Other power—
Realm, practices charity, upholds the precepts and The strength of others, the Buddhas, particularly
performs other meritorious deeds, dedicating all Amitabha—Tha löïc.
the merits and virtues to rebirth in the Western Others surpass me: Höõu Thaéng Ngaõ Maïn—Vaãn
Pure Land, his aspirations and the Buddha’s khôûi taâm kieâu maïn duø bieát raèng ngöôøi ñoù hôn
response will be in accord. Relying thus on the mình—See Nine forms of pride.
Buddha’s power, he will immediately achieve
Other world: Theá giôùi khaùc—Theá giôùi beân kia.
rebirth—Söùc maïnh cuûa ngöôøi khaùc, ñaëc bieät laø
Otherworldlines: Ñaëc tröng theá giôùi tinh thaàn.
cuûa Phaät vaø Boà Taùt maø haønh giaû ñaït ñöôïc baèng
nieàm tin cöùu ñoä trong giaùo lyù Ñaïi Thöøa. Theo Trí Others: Tha nhaân.
Giaû vaø Thieân Nhö Ñaïi Sö trong Tònh Ñoä Thaäp Ottappa (p): The treasure of moral dread—Quyù
Nghi Hoaëc Vaán Luaän, ñaây laø moät trong hai loaïi Taøi (Gheâ sôï toäi loãi, khoâng muoán laøm ñieàu aùc vì sôï
löïc cho haøng phaøm phu. Veà tha löïc, neáu keû naøo tin haäu quaû tai haïi cuûa noù; ñaây laø thaùi ñoä cuûa ngöôøi
nôi nguyeän löïc ñaïi bi nhieáp laáy chuùng sanh nieäm trí)—See Seven Treasures of Enlightened Beings.
Phaät cuûa Ñöùc Phaät A Di Ñaø, roài phaùt loøng Boà Ñeà Ottappam (p): Fear of wrong-doing—Quyù—See
tu moân Nieäm Phaät Tam Muoäi, chaùn thaân höõu laäu Fifty-two mental states.
trong ba coõi, thöïc haønh boá thí, trì giôùi, cuøng caùc Oudayi (Oudayin) (skt): Öu ñaø di.
phöôùc nghieäp, moãi haïnh ñeàu hoài höôùng nguyeän
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Ourselves: Boån Ngaõ—Ourselves—Atman— Outflow discharge: Cankers—Impurity—

Soul—Ego—The belief in ego creates and fosters Mental intoxicants—Unclean—Worldly—Höõu
egoism and desire, thus preventing the realization Laäu—See Asrava.
of the unity of life and the attainment of Out of ignorance: Do bôûi voâ minh.
enlightenment—Söï tin töôûng vaøo baûn ngaõ daãn tôùi Out of place: Saùi choã—Misplaced.
vò kyû vaø duïc voïng, do ñoù laøm caûn trôû vieäc thöïc
Out of the question: Baát thaønh vaán ñeà (khoâng
chöùng veà tính ñoàng nhöùt cuûa ñôøi soáng cuõng nhö
thaønh vaán ñeà)—No difficulties.
vieäc ñaït ñöôïc ñaïi giaùc.
Out of reverence for someone: Out of respect
Out-breathing: Thôû ra.
for someone—Vì toân troïng ai.
Outcast: Candala (skt): Chieân ñaø la— Out of season: Traùi muøa.
Untouchable—See Candala and Four castes in
Outer garment: Uttarasanga (skt)—Uaát Ña La
India.
Taêng Y—Outer garment, the seven-piece
Out of common: Extraordinary—Sieâu phaøm
cassock—Thöôïng Y hay aùo maëc treân aùo an ñaø
(sieâu daät).
hoäi, y baûy maûnh—See Three kasaya.
Out of the ocean of becoming: Ñaõ vöôït ngoaøi Outer manifestations: Ngoaïi taâm töôùng—Theo
bieån sanh töû—See Ten Characteristics of
duyeân maø hieän ra caùc ñoái caûnh—See Two kinds
Sravakas in the Gandavyuha Assembly.
of mind.
Outdated (a): Loãi thôøi. Outer practices of the body: Tu theo hình thöùc
Outdo (v): Vöôït qua. beân ngoaøi cuûa thaân—According to the Sutra In
Outer manifestations: Ngoaïi taâm töôùng—See Forty-Two Sections, Chapter 40, the Buddha said:
Two kinds of mind. “A Sramana who practices the Way should not be
Outer protectors: Ngoaïi hoä—The outer or like an ox turning a millstone because an ox is like
supporters, those who supply that is needed for one who practices the way with his body but his
one’s body and mind—Nhöõng ngöôøi yeåm trôï vaø mind is not on the Way. If the mind is
giuùp ñôõ nhöõng thöù caàn thieát cho thaân vaø taâm tu concentrated on the Way, one does not need the
trì—See Two protectors. outer practices of the body.”—Theo Kinh Töù Thaäp
Outer robes: Uttarasanga (skt)—Outer robes Nhò Chöông, Chöông 40, Ñöùc Phaät daïy: “Sa Moân
include the upper robe, middle robe, seven-strip haønh ñaïo, ñöøng nhö con traâu keùo vaát vaû; thaân tuy
robe, and robe for going among the Sangha—Y coù tu taäp maø taâm khoâng tu taäp. Neáu taâm thaät söï tu
ngoaïi bao goàm y thöôïng, y trung, vaø y nhaäp taäp thì khoâng caàn hình thöùc beân ngoaøi cuûa thaân.”
chuùng—See Upper Robe, Middle robe, Robe for Outer tangle: Ngoaïi trieàn.
going among the Sangha, and Seven-strip robe. Outflow discharge: Asrava (skt)—Höõu Laäu—
Outer supporters: Ngoaïi hoä—See Two Passions—Distress—Pain—Affliction—Trouble—
protectors. Compounded—Mortal—Mortality—Temporal—
Outer tangle: Ngoaïi trieàn (nhöõng trieàn phöôïc Reincarnational—Whatever is in the stream of
ñeán töø beân ngoaøi). births and deaths. Even conditioned merits and
Outflows: Phaùp Höõu Laäu—Conditioned virtues lead to rebirth within samsara. There are
Dharmas—Leaking—Anything which serves to many kinds of outflows. Anger is an outflow, so
divert beings away from the inherent Buddha- are greed and ignorance. Outflows are the root of
nature. Outflows are so called because they are birth and death, and the reason for us not to end
turning of energy and attention outward rather the cycle of birth and death is that we still have
than inward—Phaùp coøn naèm trong phaïm truø ñieàu outflows—Baát cöù thöù gì trong voøng sanh töû ñeàu laø
kieän, laøm cho yù chí vaø nghò löïc chuùng ta höôùng höõu laäu. Ngay caû phöôùc ñöùc vaø coâng ñöùc höõu laäu
ngoaïi caàu hình thay vì höôùng noäi caàu laáy taâm ñeàu daãn tôùi taùi sanh trong coõi luaân hoài. Coù nhieàu
Phaät. loaïi höõu laäu. Saân haân laø moät loaïi höõu laäu, tham
lam vaø si meâ cuõng laø nhöõng loaïi höõu laäu. Höõu laäu
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laø caên coäi cuûa luaân hoài sanh töû, vaø nguyeân nhaân Outstanding: Kieät xuaát—Tuyeät Ñoái—See
cuûa vieäc chuùng ta tieáp tuïc laên troâi trong traàm luaân Beyond compare.
sanh töû laø vì chuùng ta coøn naèm trong phaùp höõu laäu. Outstanding figure: An excellent person—
Outline of the important points: Löôïc Yeáu— Nhaân vaät xuaát chuùng.
Sô löôïc nhöõng ñieåm quan troïng. Outstanding and incorruptible light of
Outshine: Excel—Trascend—Sieâu baït. unexcelled great knowledge: Voâ Naêng Hoaïi
Outside: Bahya (skt)—Ngoaïi—Beân ngoaøi. quang minh ñaïi trí voâ thöôïng—See Ten types of
“Outside the cave” sect: Ngoaïi Quaät—See characteristics of manifestation of a Buddha (8).
“Within the cave” sect. Outstretch (the wings): Dang roäng ra (ñoâi
Outside disturbances: External disturbances— caùnh).
Disturbances coming from outside—Ngoaïi ma— Outward appearance: Rupa (skt)—Saéc—See
See Ma and Mara. Three kinds of rupa.
Outside objects: Bahyubhava (skt)—External Outwardly in agreement but really in
world—Ngoaïi vaät (caûnh vaät beân ngoaøi). opposition: Ngoaøi maët vaâng daï maø beân trong laïi
Outside the school: Not undergoing normal ngaàm phaûn ñoái (döông phuïng aâm vi).
instruction—Outside the sect—Giaùo Ngoaïi—Giaùo Outwardly round but inwardly square:
Ngoaïi Bieät Truyeàn—See Outside the sect. Ngoaøi troøn trong vuoâng, yù noùi beà ngoaøi coi xueà
Outside the sect: Not undergoing normal xoøa deã chòu nhöng beân trong thì khoù chòu (Ngoaïi
instruction—Outside the school—Giaùo ngoaïi. vieân phöông noäi). Sincere or devout Buddhists
1) Outside the sect, or school, or church: Beân shouldn’t be that way.
ngoaøi toâng phaùi. Ovasista (skt): Baø tö Traù—Name of an ancient
2) Instruction or teaching from outsiders. Special rsi in India—Teân cuûa moät vò coå tieân ôû AÁn Ñoä.
transmission outside of the teaching. The
Overcast: AÛm ñaïm—Dismal—Gloomy—
intuitive school which does not rely on texts
Sombre—Dull—Dreary.
or writings, but on personal communication of
Overcome (v): Vöôït qua—Cheá ngöï—To
its tenets, either oral or otherwise, including
subdue—To master.
direct contact with the Buddha or object of
worship: Toâng phaùi khoâng truyeàn baèng nhöõng Overcome anger: Vöôït Qua Söï Saân Haän—
lôøi daïy trong kinh ñieån, maø laø taâm truyeàn According to the Buddhist theory, in order to
taâm. overcome anger, one must contemplate that a
3) See Special transmission outside the person or an animal which causes us to be angry
teachings. today may have been our friend, relative or even
our father or mother in a certain previous life—
Outside the three realms of desire, form and
Theo thuyeát nhaø Phaät, muoán vöôït qua saân haän
formlessness: Giôùi Ngoaïi—The pure realms, or
chuùng ta phaûi quaùn raèng moät con ngöôøi hay con
illimitable “spiritual” regions of the Buddhas and
thuù laøm cho mình giaän hoâm nay coù theå ñaõ töøng laø
Bodhisattvas outside the three limitations of
baïn hay laø ngöôøi thaân, hay coù theå laø cha laø meï
desire, form, and formlessness—Quoác ñoä ôû ngoaøi
cuûa ta trong moät kieáp naøo ñoù trong quaù khöù.
ba coõi Duïc giôùi, Saéc giôùi, vaø Voâ saéc giôùi. Ngoaøi
Overcome attachment: Vöôït Qua Luyeán AÙi—
ba coõi naày laø coõi tònh ñoä cuûa chö Phaät, Boà Taùt.
We should meditate or contemplate that a friend
Outside way of meditation: Ngoaïi ñaïo
today may become an enemy tomorrow and
Thieàn—Outsider Zen—See Five kinds of varieties
therefore, there is nothing for us to attach to—
of meditation.
Muoán qua luyeán aùi chuùng ta neân tu taäp thieàn ñònh
Outsider Zen: Ngoaïi ñaïo Thieàn—Outside way vaø quaùn töôûng raèng moät ngöôøi baïn hoâm nay coù
of meditation—See Five kinds of varieties of theå trôû thaønh keû thuø ngaøy mai, do ñoù khoâng coù gì
meditation. cho chuùng ta luyeán aùi.
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Overcome demons: Haøng Ma—To overcome and circled the Sixth Patriarch three times, then
demons, e.g. as the Buddha did at his stood there upright. The Sixth Patriarch said, “This
enlightenment—Haøng phuïc ma quaân nhö Ñöùc monk possesses the three thousand noble
Phaät ñaõ laøm khi Ngaøi vöøa thaønh Chaùnh Giaùc (Khi characteristics and the eighty thousand fine
Ñöùc Phaät saép söûa thaønh chaùnh giaùc, Ngaøi ngoài ôû attributes. Oh monk! Where have you come from?
Boà Ñeà Ñaïo Traøng, thì coù vò trôøi thöù saùu ôû coõi duïc How have you attained such self-possession?”
giôùi hieän töôùng aùc ma ñeán thöû thaùch Ngaøi baèng ñuû Hsuan-Chieh replied, “The great matter of birth
thöù nguy haïi, hoaëc duøng lôøi ngon ngoït duï doã, hoaëc and death does not tarry.” The Sixth Patriarch
duøng uy löïc böùc haïi. Tuy nhieân, ñöùc Phaät ñeàu said, “Then why not embody what is not born and
haøng phuïc ñöôïc taát caû). attain what is not hurried?” Hsuan-Chieh said,
Overcome (control) desires and grief in the “What is embodied is not subject to birth. What is
attained is fundamentally unmoving.” The Sixth
world: To conquer desire and grief—To
Patriarch said, “Just so! Just so!” Upon hearing
overcome the hankering and dejection in the
these words, everyone among the congregation of
world—Nhieáp phuïc tham aùi vaø saàu bi ôû ñôøi.
monks was astounded. Hsuan-Chieh then formally
Overcome doubts: Khaéc phuïc hoaøi nghi—To
paid his respect to the Sixth Patriarch. He then
study scriptures, to read stories of enlightened
advised that he was immediately departing. The
ones, as well as to contemplate will help us
Sixth Patriarch said, “Don’t go so quickly!”
perceive the truth and overcome doubts—Hoïc
Hsuan-Chieh said, “Fundamentally there is
kinh, ñoïc truyeän noùi veà nhöõng ngöôøi giaùc ngoä,
nothing moving. So how can something be too
cuõng nhö Thieàn quaùn laø nhöõng phöông caùch giuùp
quick?” The Sixth Patriarch said, “How can one
chuùng ta nhaän bieát chaân lyù vaø khaéc phuïc hoaøi
knows there’s no movement?” Hsuan-Chieh said,
nghi.
“The distinction is completely of the master’s own
Overcome hindrances: Ñoaïn Tröø Chöôùng making.” The Sixth Patriarch said, “You have
Ngaïi—Vöôït qua chöôùng ngaïi—To overcome fully attained the meaning of what is unborn.”
hindrances (illusion, karma and suffering). Hsuan-Chieh said, “So, does what is unborn have
Overcome one’s illness: To bend down one’s a meaning?” The Sixth Patriarch said, “Who
sickness—Nhieáp phuïc côn beänh. makes a distinction about whether there is a
Overcome the maras: Phaù Ma—Phaù dieät aùc meaning or not?” Hsuan-Chieh said, “Distinctions
ma—To exorcise demons. are meaningless.” The Sixth Patriarch shouted,
Overeat (v): AÊn quaù nhieàu—To eat too much. “Excellent! Excellent! Now, just stay here a single
Overflowing: Chan chöùa—Plentiful—Abundant. night!” Thus people referred to Hsuan-Chieh as
Overhanging cover of doubt: Nghi Caùi—The the “Overnight Guest.” The next day Hsuan-Chieh
descended the mountainand returned to Wen-
overhanging cover of doubt, which prevents
Chou, where Zen students gathered to study with
sentient beings from seeing and practicing good
him—Moät ngaøy noï sö Huyeàn Giaùc ñi thaêm Luïc
deeds, one of the five covers or mental and moral
Toå Hueä Naêng. Laàn ñaàu tieân gaëp Toå, sö tay caàm
hindrances—Taùnh hay nghi hoaëc che laáp maát taâm
tích tröôïng vai mang bình baùt ñi nhieãu Toå ba voøng,
thöùc, khieán khoâng thaáy ñöôïc chaân lyù, khoâng thöïc
ñoaïn ñöùng thaúng. Toå thaáy theá beøn noùi, “Phaøm sa
haønh ñöôïc thieän nghieäp, ñaây laø moät trong naêm
moân coù ñuû ba ngaøn uy nghi taùm muoân teá haïnh.
trieàn caùi. **See Five hindrances.
Ñaïi Ñöùc ngöôøi phöông naøo ñeán maø sanh ñaïi ngaõ
Overhear (v): Nghe loùm.
maïn nhö vaäy?” Huyeàn Giaùc thöa, “Sanh töû laø vieäc
Overjoyced: Vui möøng khoân xieát. lôùn, voâ thöôøng qua nhanh quaù.” Toå baûo, “Sao
Overlook (v): boû qua—Boû xoùt. khoâng ngay nôi ñoù theå nhaän laáy voâ sanh, lieãu
Overnight enlightenment: Nhaát Tuùc Giaùc— chaúng mau ö?” Huyeàn Giaùc thöa: “Theå töùc voâ
One day Hsuan-Chieh went to Cao-Xi to visit the sanh, lieãu voán khoâng mau.” Toå khen, “Ñuùng theá!
Sixth Patriarch. Upon his first meeting with Hui Ñuùng theá!” Luùc ñoù ñaïi chuùng nghe noùi ñeàu ngaïc
Neng, Hsuan-Chieh struck his staff on the ground nhieân. Sö beøn ñaày ñuû oai nghi leã taï toå. Choác laùt
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sau sö xin caùo töø. Toå baûo, “Trôû veà quaù nhanh!” Own: Cuûa chính mình.
Huyeàn Giaùc thöa, “Voán töï khoâng ñoäng thì ñaâu coù Own disciplines: Kyû luaät töï giaùc.
nhanh.” Toå baûo, “caùi gì bieát khoâng ñoäng?” Huyeàn
Own effort: Noã löïc cuûa chính mình.
Giaùc thöa, “Ngaøi töï phaân bieät.” Toå baûo, “Ngöôi
Own endeavours: Töï löïc—Own strength—
ñöôïc yù voâ sanh raát saâu.” Huyeàn Giaùc thöa, “Voâ
Salvation of self by cultivating morality,
sanh maø coù yù sao?” Toå baûo, “Khoâng yù, caùi gì bieát
meditation and wisdom—Duøng töï löïc ñeå tu haønh
phaân bieät?” Huyeàn Giaùc thöa, “Phaân bieät cuõng
giôùi ñònh tueä maø cöùu ñoä laáy mình—See Dual
khoâng phaûi yù.” Toå khen, “Laønh thay! Laønh thay!”
powers (I).
Sö ôû laïi Taøo Kheâ moät ñeâm ñeå hoûi theâm ñaïo lyù.
Saùng hoâm sau sö trôû veà OÂn Giang, nôi maø chuùng Own enjoyment body: Töï Thoï Duïng Thaân—
ñeä töû ñang chôø oâng ñeå hoïc ñaïo. Thôøi nhôn töø ñoù Sambhogakaya for his own enjoyment, one of the
goïi sö laø “Nhaát Tuùc Giaùc” hay moät ñeâm giaùc ngoä. four kinds of kaya—Baùo thaân, moät trong boán loaïi
thaân (trong Töï Thoï Duïng Thaân, moät vò Phaät töï coù
Overnight food: Noäi Tuùc Thöïc—Food that has
Phaùp Laïc).
been kept overnight in a monastic bedroom and is
therefore one of the unclean foods—Thöïc phaåm Own enlightenment: Natural enlightenment—
daønh cho caùc vò Tyø Kheo, ñeå qua moät ñeâm trong Töï giaùc.
phoøng thì goïi laø noäi tuùc thöïc, do ñoù laø moät trong Own and farm the land: To own and cultivate
nhöõng moùn aên baát tònh, Tyø Kheo khoâng ñöôïc aên. the land—Canh noâng—See Eight things which are
Overpass the limits: Pass beyond the limits— unclean to a monk or a nun.
Vöôït quaù giôùi haïn. Own intelligence: Svabuddhi (skt)—Töï Trí—By
Overpower a Bhiksu: Laán löôùt moät vò Tyø means of his own intelligence the Bodhisattva
Kheo—A Bhiksuni who tries to overpower a causes a revolution in his inmost abode where his
Bhiksu, through actions or words, even though that former memory is stored—Nhôø vaøo trí tueä cuûa
Bhiksu has less seniority than she, commits an chính mình, vò Boà Taùt gaây neân moät söï chuyeån
Expression of Regret Offence—Vò Tyø Kheo Ni bieán trong truù xöù thaâm saâu nhaát cuûa ngaøi, nôi maø
naøo coá laán löôùt moät vò Tyø Kheo, baèng haønh ñoäng taäp khí xöa cuõ cuûa ngaøi ñöôïc tích taäp.
hay lôøi noùi, duø cho vò Tyø Kheo aáy coù ít tuoåi ñaïo Own-mind-seen-only: Vijnanavada sect—
hôn vò Tyø Kheo Ni, thì vò Tyø Kheo Ni aáy phaïm Dharmalaksana sect—Chæ thaáy ñöôïc baèng chính
giôùi Ba Daät Ñeà hay giôùi Ñoïa (phaûi phaùt loà saùm taâm mình—Duy thöùc toâng.
hoái). Own-nature: Prakriti or Svabhava (skt)—Töï
Overpraise (v): Eulogize—Taùn Thaùn. tính—Own nature—Self-nature—Original nature,
Overseer (n): Ngöôøi quaûn lyù. contrasted to supreme spirit or purusha. Original
nature is always pure in its original essence—Töï
Overshadow (v): Phuû boùng.
taùnh hay baûn taùnh, traùi laïi vôùi taùnh linh thöôïng
Overweening pride: Atma-mana (skt)—Ngaõ
ñaúng. Töï taùnh luoân thanh tònh trong baûn theå cuûa
maïn—Ngaõ maïn coáng cao—Egotism—Pride—The
noù.
pride of thinking oneself is superior to equals—
Own salvation: Töï löïc giaùo—Working out one’s
Exalting self and depreciating others—See Seven
own salvation—Töï tu haønh giaûi thoaùt—See Two
arrogances.
modes of escape from mortality (A).
Overwhelmed: Bò traøn ngaäp.
Own self: True body—Body of an enlightened
Oviparious birth: Noaõn Sanh—Form of
man—Chaân thaân.
oviparous birth., as with birds, one of the four
Own strength: Töï Löïc—Self-power (self-
ways of coming into existence—Nhöõng loaøi töø
reliance). By one’s own force, by one’s own
tröùng maø sanh ra, moät trong töù sanh—See Four
power or strength, merit, intelligence,
forms of birth.
discrimination. The attempt to attain
Owing to: Vì.
enlightenment through one’s own efforts rather
Owing to one’s evil deeds: Vì aùc nghieäp. than by relying upon the compassion of the
 3282

Buddhas and Bodhisattvas—Giaùc ngoä baèng chính Ox-head mountain: Gosrnga (skt)—Ngöu Ñaàu
khaû naêng tu taäp cuûa mình, chöù khoâng leä thuoäc vaøo Sôn—A mountain 13 li from Khotan. One of the
loøng töø bi cuûa chö Phaät vaø chö Boà Taùt—See Dual same name exists in Kiangning in Kiangsu, which
powers (I). gave its name to a school of Niu-T’ou Shan-Fa or
Ownership: Sôû Höõu—What one has: Niu-T’ou Sung; its fundamental teaching was the
Possession—Proprietorship—Caùi maø ngöôøi ta coù. unreality of all things, that all is dream or
Owning and farming the land: Sôû höõu ñaát vaø illusion—Nuùi Ngöu Ñaàu, coøn goïi laø Ngöu Giaùc
canh noâng—To own and farm the land or to own Sôn, ôû phía nam caùch thaønh Hoøa Ñieàn (Khotan)
and cultivate the land. This is one of the eight khoaûng 3 daäm. Nôi maø baây giôø vaãn goïi nhö vaäy.
things that monks and nuns are not allowed to Ox-head sandal-wood: Gosirsa-candana (skt)—
possess—Moät trong taùm thöù maø chö Taêng Ni Ngöu Ñaàu Chieân Ñaøn—Xích Chieân Ñaøn—Red
khoâng ñöôïc sôû höõu—See Eight impure things. sandal-wood; said to come from the ox-head
Owning one’s body: Höõu Thaân—Coù thaân— mountains, and if rubbed on the body to make one
Being in the body—Having consciousness of one’s impervious to fire, generally protective against
real physical presence—Coù thaàn thöùc veà söï hieän fire, curative of wounds and generally medicinal.
höõu cuûa thaân. The first image of Sakyamuni was made of this
Ox (n): Gaus or Go (skt)—Bull—Con boø. wood—Loaïi goã chieân ñaøn töø nuùi Ngöu Ñaàu, neáu
chaø saùt vaøo thaân coù theå tröø löûa, thöôøng ñöôïc duøng
Ox that carries a heavy load through deep
ñeå ngaên löûa. Töôïng ñaàu tieân cuûa Ñöùc Thích Ca
mud: Traâu chôû naëng ñi trong buøn saâu—According
Maâu Ni ñöôïc laøm baèng loaïi goã naày.
to the Sutra In Forty-Two Sections, Chapter 41,
Ox-hide: Ngöu Bì—Da traâu—Mortal happiness
the Buddha said: “One who practices the way is
injures the wisdom-life of gods and men, just as ox
like an ox that carries a heavy load through deep
hide shrinks and crushes a man who is wrapped in
mud, the work is so difficult that he dares not
it and placed under the hot sun—Ñaép da traâu maø
glance to the left or right. Only when he gets out
phôi döôùi aùnh naéng maët trôøi seõ caøng ngaøy caøng bò
of the mud he is able to rest. Likewise, the
cöùng (gioáng nhö buoäc raâu roàng maø laën xuoáng nöôùc
Sramana should look upon emotion and desire as
thì ngaøy caøng bò sieát ñau). Ví nhö phuùc höõõu laäu
deep mud and with an undeviating mind, he
cuûa trôøi ngöôøi luoân laøm haïi ñeán Tueä meänh cuûa
should recollect the Way, then he can avoid
phaùp thaân.
suffering.”—Theo Kinh Töù Thaäp Nhò Chöông,
Chöông 41, Ñöùc Phaät daïy: “Ngöôøi haønh ñaïo gioáng Ox-horn: Ngöu Giaùc (söøng traâu)—A synonym for
nhö con traâu chôû naëng ñi trong buøn saâu, meät laém things that are even, or on a level—Ñoàng nghóa
maø khoâng daùm nhìn hai beân, ñeán khi ra khoûi buøn cho nhöõng gì baèng phaúng.
laày roài môùi coù theå nghæ ngôi. Ngöôøi Sa Moân phaûi Ox-horn Sala Grove: Ngöu Giaùc Sa La Laâm—
luoân quaùn chieáu tình duïc coøn hôn buøn laày, moät Another name for Sala Tree Grove. Ox-horn sala
loøng nhôù Ñaïo môùi coù theå khoûi bò khoå vaäy.” grove, said to be a couple of sala or teak tres
Ox-cart: The ox-cart for the Hinayana shaped like ox-horns, which grew near
Bodhisattvas—Xe Traâu cho baäc Boà Taùt Tieåu Kusinagara, under which the Buddha preached the
Thöøa—See Four carts. Nirvana Sutra. He is reported to have entered
Nirvana in a grove of eight sala trees standing in
Ox-head: Ngöu Ñaàu (ñaàu traâu).
pairs—Moät teân khaùc cuûa röøng Ta La Song Thoï,
Ox-head great king: Ngöu Ñaàu Ñaïi Vöông.
nôi caây song ñoâi gioáng nhö söøng traâu, moïc gaàn
1) The guardian deity of the Jetavana monastery
thaønh Caâu Thi Na, nôi maø döôùi goác nhöõng caây naày
(Kyø ñaø): Vò hoä phaùp taïi tònh xaù Kyø Thoï Caáp
Ñöùc Phaät ñaõ thuyeát Kinh Nieát Baøn. Ngöôøi ta noùi
Coâ Ñoäc Vieân.
raèng Ngaøi ñaõ nhaäp Nieát Baøn döôùi nhöõng taøng caây
2) An incarnation of the Bhaisajyaraja Buddha:
naày.
Tieàn kieáp taùi sanh cuûa Phaät Döôïc Sö.
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Ox-tracks: Ngöu Tích—Phaät phaùp—The Paccayasannissita sila (p): Morality pertaining

teaching of the Buddha or of the royal bull—See to the use of the necessaries of life—Giôùi veà caùch
Ten Oxen Pictures. xöû duïng vaät duïng haèng ngaøy—See Four kinds of
Oxus: Soâng Baùc Xoa—This is one of the eight big higher morality.
rivers of India at the time of the Buddha—Ñaây laø Pacceka (p): Phaät Ñoäc Giaùc.
moät trong taùm con soâng lôùn ôû AÁn Ñoä vaøo thôøi Ñöùc Pacceka Buddha (p): Ñoäc Giaùc Phaät—Töï mình
Phaät—See Eight big rivers of India at the time of giaùc ngoä, nhöng sau khi giaùc ngoä khoâng theå giaûng
the Buddha. daïy cho ngöôøi khaùc.
Paccuppanno addha (p): Present—Hieän taïi—
See Three dharmas (XX).
Paccuppatthita-kama (p): Desire what presents
itself to them—Höõu tình do duïc an truù—See
Beings who desire what presents itself to them

P
and Three dharmas (XXXV).
Pacifier (n): An uûi—Comforter.
Pacificism (n): Chuû nghóa hoøa bình.
Pacify (v): To settle—To sooth—An (an oån).
Pabbajita (p): Xuaát gia hay töø boû—Ngöôøi töø boû Pacify the country and set up its
ñôøi soáng theá tuïc ñeå dieät tröø phieàn naõo. institutions: An bang ñònh quoác (laøm cho ñaát
Pabbajja (p): Xuaát gia—Going forth to the nöôùc thanh bình vaø ñònh laäp theå cheá cho quoác gia).
homeless life. Pacify mind and body: To live peacefully—An
Pabbajitena (p): Ngöôøi xuaát gia. truï thaân taâm.
Pabhassara (p): Pha troän naêm maøu. Pacittiya (skt): Giôùi Ba Daät Ñeà—Giôùi ñoïa—
Pacaphalani (skt): Dò Thuïc Ñaúng Nguõ Quaû— Offences which require confession and
repentance.
The five fruits of karma. Pancaphalani, or effects
(I) Ninety Pacittiya offences—Chín möôi giôùi Ba
produced by one or more of the six hetus or
Daät Ñeà: According to Most Honorable Minh
causes—Naêm quaû dò thuïc, hay naêm quaû ñöôïc saûn
Ñaêng Quang in the Rules for Mendicant
sanh bôûi saùu nhaân.
Bhiksus, ninety Pacittiya offences which
1) Vipaka-phala (skt): Dò Thuïc Quaû.
require confession and repentance. If a monk
2) Nisyanda-phala (skt): Uniformly continuous
doing any of them, makes a confession of it
effect—Ñaúng Löu Quaû.
before the Sangha with clear heart, he will
3) Purusakara-phala (skt): Simultaneous effect
become free from the offence. If he doesn’t,
produced by the sahabhu-hetu and the
the offence itself will not only obstruct his
samprayukta-hetu—Só Duïng Quaû.
development of wholesome acts, but it will
4) Adhipati-phala (skt): Aggregate effect
also cause his rebirth in lower realms, i.e.,
produced by the karma-hetu—Taêng Thöôïng
hell, hungry ghosts, or animal—Theo Luaät
Quaû.
Nghi Khaát Só ñöôïc Ñöùc Toân Sö Minh Ñaêng
5) Visamyoga-phala (skt): Emancipated effect
Quang soaïn cho chö Taêng Ni heä phaùi Khaát Só,
produced by all six causes—Ly Heä Quaû.
90 giôùi Ba Daät Ñeà, neáu phaïm moät trong
** See Five fruits or effects.
nhöõng toäi naày maø chí thaønh phaùt loà saùm hoái
Paccakkha-nana (p): Tri giaùc tueä—Tri giaùc do
tröôùc Taêng chuùng, thì toäi ñöôïc tieâu khieân.
kinh nghieäm tröïc tieáp. Tueä giaùc tröïc tieáp. Ñoàng
Neáu khoâng chí thaønh phaùt loà saùm hoái, chaúng
nghóa vôùi chöõ Vipassana.
nhöõng seõ trôû ngaïi cho vieäc khôûi sanh thieän
Paccaya (p): Condition. phaùp, maø seõ coøn bò ñoïa vaøo ñòa nguïc, ngaï
quyû, suùc sanh.
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1) A monk should not tell a conscious lie (telling 11) A monk should not destroy vegetable growth:
a conscious lie means the words, the Caám ñoán caây.
utterance, the speech, the talk, the language, 12) A monk should not argue to disturb other
the intimation, the un-ariyan statement of one people: Caám tranh caõi nhieàu lôøi laøm cho
intent upon deceiving with words, saying: “I ngöôøi ta phieàn nhieãu.
have not seen what I have seen, heard what I 13) A monk should not defame or bad mouth in
have not heard, sensed what I have not criticizing the headmaster of the Order: Caám
sensed, etc): Caám cho raèng phaûi moät vieäc sai cheâ bai, noùi aùc, hay xuùc phaïm ñeán vò Sö Trò
traùi. Söï trong Giaùo Hoäi.
2) A monk should not speak insulting speech to 14) A monk should not spread in the open air a
discourage people: Caám cheâ bai laøm ngöôøi chair or a mattress or a stool belonging to the
ruûn chí. Order, setting forth, but does not removed or
3) A monk should not speak slandering speech to have it removed, to cause it destroyed: Caám
cause people to break their harmony: Caám duøng ñoà cuûa chuøa maø boû ôû ngoaøi, laøm cho hö
noùi löôõi hai chieàu ñaâm thoïc laøm cho ngöôøi ta beå.
giaän nhau. 15) A monk should not spread a sleeping place or
4) A monk should not lie down in a sleeping having it spread in a dwelling belonging to the
place with a woman: Caám ôû chung nhaø vôùi Order, setting forth, but should neither
ñaøn baø trong moät ñeâm. remove it nor have it removed: Caám duøng ñoà
5) A monk should not lie down in a sleeping cuûa chuøa, khi ñi khoâng deïp caát.
place with one who is not ordained for more 16) A monk should not lie down in a sleeping
than two nights: Caám ôû quaù hai ñeâm chung place in a dwelling belonging to the Order,
vôùi ngöôøi chöa thoï giôùi nhaø sö. knowing that he is encroaching upon the
6) A monk should not make one who is not space intended for a monk arrived first: Caám
ordained to recite sutras together line by line. khi ñi löõ haønh, giaønh choã naèm cuûa moät ngöôøi
However, if a monk recite in studying khaùc.
together with lay good advisors, there is no 17) Out of angry and displeased, a monk should
offence of Pacittiya: Caám tuïng kinh chung vaø not throw out another monk or cause him to
moät löôït vôùi ngöôøi chöa thoï ñaïi giôùi. Tuy be thrown out from a dwelling place
nhieân, neáu cuøng baäc thieän höõu tri thöùc taïi gia belonging to the Order: Caám ñuoåi hay sai
ñoïc tuïng vaø nghieân cöùu kinh ñieån thì khoâng ñuoåi moät vò Tyø Kheo khoâng haïp yù mình ra
phaïm giôùi Ba Daät Ñeà. khoûi phoøng.
7) A monk should not speak of another monk’s 18) A monk who dwells in a lofty cell with an
very bad offence to one who is not ordained: upper part, in a dwelling place belonging to
Caám hoïc toäi moät vò Tyø Kheo khaùc vôùi ngöôøi the Order. He should not cause any boards or
chöa thoï giôùi nhaø sö. removable feet of his couch to fall down to
8) A monk should not speak of a condition of hurt other people: Neáu ôû phaàn treân gaùc, khi
furthermen to one who is not ordained: Caám giaêng muøng loùt vaùn, caám ñeå caây rôùt truùng
khoe mình ñaéc ñaïo coù pheùp thaàn thoâng vôùi ngöôøi.
ngöôøi chöa thoï ñaïi giôùi. 19) A monk should not sprinkle grass or clay, or
9) A monk should not teach dharma to women in should not have them sprinkled if he knows
more than five or six sentences, except a that the water contains life: Caám laáy nöôùc
learned man is present: Caám moät mình thuyeát duøng khi bieát trong nöôùc aáy coù coân truøng.
phaùp cho ñaøn baø nghe, duø chæ naêm saùu caâu 20) A monk should not cover his dwelling place
maø khoâng coù ñaøn oâng trí thöùc tham döï. with heavy material that collapse to harm
10) A monk should not dig the ground or have it other people: Khi lôïp tònh xaù, caám duøng ñoà
dug: Caám ñaøo ñaát, cuoác ñaát, hay sai ngöôøi quaù nhieàu chaát naëng khieán bò saäp.
ñaøo cuoác.
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21) A monk should not exhort nuns if there is no ñaøn baø daàu töø laøng naày tôùi laøng kia cuõng vaäy,
order from the Sangha: Khi khoâng coù leänh tröø khi ngaët ngheøo.
cuûa Giaùo Hoäi sai ñi, caám daïy ñaïo, ñoïc giôùi 31) A monk should not eat more than one meal at
boån vôùi Tyø Kheo Ni. a public house, nor should he eat two meals in
22) Even though agreed upon by the Order, a two days at the same house: Caám aên ñeán hai
monk should not exhort nuns after sunset: buoåi côm moät ngaøy, hai buoåi hai ngaøy trong
Maëc daàu coù leänh Giaùo Hoäi, caám thuyeát phaùp moät nhaø.
vôùi chuùng Tyø Kheo Ni töø buoåi chieàu toái ñeán 32) A monk should not eat more than one meal
saùng. and residing at various locations in one day,
23) A monk should not joke that the elder monks except when he is ill: Caám aên nhieàu buoåi
are exhorting nuns for the sake of gain: Caám côm, ôû nhieàu choã trong moät ngaøy, tröø khi ñau
noùi gieãu raèng caùc vò sö ñi thuyeát phaùp cho Tyø yeáu.
Kheo Ni coát chæ ñeå aên uoáng no say. 33) A monk should not be absent from the group
24) A monk should not give robe-material to a meal, except at a right time, i.e., time of
nun who is not a relation, except in exchange: illness, time of giving robes, time of being
Caám taëng aùo cho Tyø Kheo Ni xa laï, tröø khi embarked in a boat, etc.: Caám vaéng maët buoåi
mua duøm hoaëc ñoåi aùo môùi. côm kyø hoäi, tröø khi ñau yeáu, ñi xa, hay trai
25) A monk should not sew or cause a robe to be taêng.
sewn for a nun who is not a relation: Caám 34) A monk should not eat solid food or soft food
may aùo cho Tyø Kheo Ni xa laï. that is not left over when he feels full
26) A monk should not sit down in a private place (satisfied); however, when he is still hungry,
together with a nun: Caám ngoài chung vôùi Tyø he can ask for more food: Caám aên no roài maø
Kheo Ni, ôû moät choã che khuaát. aên laïi nöõa, nhöng khi coøn ñoùi coù theå hoûi theâm.
27) A monk should not have arranged together 35) When receiving a lot of alms-food, a monk
with a nun to go along the same road, even must share them with other monks in the
among villages, except at the right time (in Order. If not, there is an offence of Pacittiya
this case, the right time must be agreed upon (If a monk, going up to a family, and was
by the Order that the road is dangerous and invited to take cakes or barley-gruel, two or
frightening that one must go with a weapon): three bowlfuls may be accepted by the monk.
Caám ñi chung vôùi Tyø Kheo Ni, daàu töø laøng Should he accept more than that, there is an
naày hay laøng kia, tröø khi ngaët ngheøo (tröôøng offence of Pacittiya. Should he accept two or
hôïp ngaët ngheøo ôû ñaây phaûi ñöôïc giaùo hoäi three bowfuls, take these cakes back from
ñoàng yù laø ñöôøng xaù nguy hieåm vaø gheâ sôï ñeán there and would not share with other monks in
noãi ngöôøi ñi ñöôøng phaûi mang vuõ khí). the monastery, there is an offence of
28) A monk should not have arranged together Pacittiya): Caám laõnh ñoà aên nhieàu quaù maø
with a nun to embark in a boat and to go khoâng chia sôùt cho vò khaùc (Khi vò sö ñi hay
either upstream or downstream, except for ñöôïc môøi thænh ñeán nhaø thí chuû vaø ñöôïc cuùng
crossing over to the other bank on a ferry: döôøng hai hay ba baùt boät nhoài maät ñeå mang
Caám heïn nhau ñi chung moät thuyeàn, tröø khi veà, vò Taêng aáy coù theå nhaän. Neáu muoán nhieàu
qua ñoø. hôn theá laø phaïm toäi Ba Daät Ñeà. Neáu nhaän veà
29) A monk should not eat alms-food knowing töï vieän maø khoâng chia laïi cho chö Taêng trong
that it was procured through the intervention töï vieän cuõng bò phaïm toäi Ba Daät Ñeà).
of a nun: Caám aên côm cuûa thí chuû ñaõi, khi nhôø 36) A monk should not ask another monk who has
coù Tyø Kheo Ni noùi vaøo thí chuû môùi chòu ñaõi. eaten, who is satisfied, to take solid or soft
30) A monk should not have arranged together food that is not left over: Caám eùp vò sö khaùc
with a woman to go along the same road (see aên no roài maø phaûi aên laïi nöõa.
the last part of number 27): Caám ñi chung vôùi 37) A monk should not eat or partake solid or soft
food at the wrong time (wrong time means
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afternoon has passed until sunrise): Caám aên the army for two nights: Neáu vì lyù do gì ñoù
saùi giôø töø quaù ngoï tôùi ngoï hoâm sau. maø phaûi ñeán vieáng traïi binh, caám ôû chung vôùi
38) A monk should not convey to his mouth quaân binh hai ngaøy.
nutriment not given: Caám duøng vaø ñeå ñoà aên 50) If a monk, staying with the army for less than
vaøo mieäng, moùn chaúng phaûi cuûa cuùng döôøng. two nights, he should not go see a sham-fight
39) A monk should not eat or partake of solid or to the troops in array or to the massing of
food or soft food that was stored so that he the army or to see a review of the army: Neáu
doesn’t have to go begging for alms-food the phaûi vieáng traïi binh, caám ñi xem söï taäp taønh
next day: Caám ñeå daønh ñoà aên caùch ñeâm ñaëng ngöïa voi, quaân binh ñaáu voõ.
hoâm sau khoûi ñi khaát thöïc. 51) A monk should not drink fermented liquor and
40) A monk who is not ill should not ask for spirits, nor should he smoke opium, nor should
sumptuous foods (sumptuous foods include he chew betel: Caám uoáng röôïu men, caùc thöù
ghee, fresh butter, oil, honey, fish, meat, milk, röôïu, thuoác huùt, aù phieän, traàu cau.
curds, etc.): Caám hoûi ñoà aên myõ vò, tröø côn ñau 52) A monk should not playing in the water: Caám
phaûi tuøy moùn caàn duøng. chôi theå thao hay giôûn côït moät caùch quaù töï do
41) A monk should not cause other monks to be döôùi nöôùc.
tardy to the meal: Caám coá yù laøm cho maáy vò 53) A monk should not hit other people with
Tyø Kheo khaùc treã quaù giôø aên. hands or feet: Caám laáy tay chaân maø ñaùnh ñaù
42) A monk should not give with his own hand ngöôøi ta.
solid food or soft food to a naked ascetic, or to 54) A monk should not disrespect any blame or
a wanderer or to a female wanderer: Caám warning from the elder monks: Caám baát tuaân
trao tay thí ñoà aên cho loõa theå hay nam nöõ vaø khinh deã lôøi quôû traùch caûn ngaên.
ngoaïi ñaïo. 55) A monk should not frighten a nother monk:
43) After eating, a monk should not sit down in a Caám doïa naït laøm cho moät vò Tyø Kheo khaùc
house where there is a beautiful woman: Caám kinh sôï.
aên roài maø coøn ngoài naùn laïi laâu trong nhaø coù 56) A monk should not bathe at intervals of less
ñaøn baø ñeïp. than half a month, except at a right time, i.e.,
44) After receiving alms-food, a monk should not the time of illness, the body is dirty, or too hot
sit down in a private place on a secluded seat during the summer time: Caám taém tôùi hai laàn
together with a woman: Caám laõnh ñoà aên roài, trong nöûa thaùng, tröø khi ñau yeáu, dô hay nöïc
maø coøn ngoài laïi choã kín, trong nhaø coù ñaøn baø vaøo trôøi heø.
ñeïp. 57) If he is not ill, a monk should not warm
45) A monk should not sit down together with a himself, kindle or cause a fire to be kindled:
woman in a private place (that can lead to the Caám voâ côù chuïm löûa choã troáng, tröø khi ñau
development of sexual intercourse): Caám yeáu, laïnh leõo hay trong ñeâm toái.
ngoài gaàn ñaøn baø choã chaùn chöôøng (choã rieâng 58) A monk should not hide or cause to hide
tö coù theå ñöa ñeán vieäc haønh daâm). another monk’s bowl or robe or cloth, even in
46) A monk should not find fault to dismiss fun: Caám gieãu côït maø giaáu, hoaëc xuùi ngöôøi
another monk from going into a village for daáu ñoà cuûa ngöôøi khaùc (nhö baùt, aùo, vaûi, vaân
alms-food to cause that monk to starve: Caám vaân).
oaùn gheùt, kieám côù laøm cho moät vò sö khaùc bô 59) A monk should not get back things that he
vô nhòn ñoùi. already offered to another monk: Caám laáy leùn
47) A monk should not store so much medicines: laïi ñoà, aùo ñaõ cho ngöôøi ta roài.
Caám laõnh ñeå daønh nhieàu thuoác. 60) A monk should not wear a robe (white) that
48) A monk should not go to see an army fighting: has no disfigurement of black, dark green or
Caám xem dieãn binh taäp traän. muddy colors: Caám maëc duøng chaên aùo, maøu
49) If there is some reason for a monk to go to vaûi traéng, maø phaûi nhuoäm laïi cho xaáu tröôùc
visit the army, that monk should not stay with khi duøng.
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61) A monk should not intentionally deprive a giao thieäp, hay noùi chuyeän vôùi vò sö noùi saùi
living thing of life: Caám coá yù gieát cheát maïng quaáy.
thuù vaät. 71) A monk, being spoken to by monks regarding
62) A monk should not knowingly make use of a rule, should speak thus: “Your reverences, I
water that contains living things: Caám uoáng will not train myself in this rule of training
nöôùc maø mình bieát laø coù truøng. until I have inquired about it of another
63) A monk should not cause sadness to other experienced monk who is expert in
people. On the contrary, a monk should do his discipline.” There is an offence of Pacittiya.
best to comfort people when they are sad: He should say: “Monks, it should be learnt, it
Caám coá yù laøm cho ngöôøi ta buoàn maø khoâng should be inquired into, it should be
khuyeân giaûi. investigated by a monk who is training.”: Caám
64) A monk should not knowingly conceal another choái toäi noùi raèng khoâng bieát ñeå ñi hoûi laïi.
monk’s very bad offence (an offence that 72) When the Patimokkha is being recited, a
involves defeat and the thirteen entailing a monk should not disparaging the rule of
formal meeting of the Order): Caám daáu toäi training by saying thus: “On what account are
thoâ tuïc, choïc gheïo, giao daâm cuûa moät Tyø the lesser and minor rules of training recited?
Kheo (toäi thoâ tuïc naày lieân heä ñeán Töù Ba La They only tend to remorse, to vexation, to
Di hay Thaäp Tam Giôùi Taêng Taøn). perplexity.”: Caám noùi phaù raèng ñoïc giôùi boån
65) A monk should not knowingly confer the laø phieàn haø voâ ích.
Upasampada Ordination on an individual 73) A monk should not avoid being blamed by
under twenty years of age: Caám nhaän vaøo saying that he does not understand the
haøng Tyø Kheo, keû naøo chöa ñuùng 20 tuoåi troïn. Patimokkha (Whatever monk, while the
66) A monk should not knowingly open up for a Patimokkha is being recited every half-month,
further formal act a legal question already should speak thus: “Only now I do understand
settled according to rule: Caám khieâu gôïi söï that this rule is, as is said, handed down in a
raày raø sau khi ñaõ eâm thuaän. clause, contained in a clause, and comes up
67) A monk should not have arranged together for recitation every half-moth; if other monks
with a caravan set on theft, should not should know concerning this monk has sat
knowingly go along the same high road, even down two or three times before, not to say
among villages: Caám ñi chung vôùi gian nhaân, oftener, while Patimokkha was being recited,
daàu töø laøng naày tôùi laøng kia cuõng vaäy. there is not only no freedom for that monk on
68) A monk should not speak lewd words to account of his ignorance, but he ought to be
obstruct the cultivated path: Caám noùi lôøi daâm dealt with according to the rule for the
duïc laøm ngaên trôû söï thaønh ñaïo. offence into which he has fallen there, and
69) A monk should not knowingly allow the further confusion should be put on him,
novice who speaks uncorrectly about the saying: ‘Your reverence, this is bad for you,
Buddha-Dharma and misinterprets the this is badly gotten by you, that you, while the
Buddha, should not encourage that novice, Patimokkha is being recited, do not attend
should not support, should not eat with that applying yourself properly.”: Caám choái toäi noùi
novice, nor should he lie down in a sleeping raèng taïi mình khoâng thuoäc giôùi boån.
place with that novice: Caám giöõ taïi chuøa vaø 74) A monk should not say that the Order’s
ñeå haàu mình, keû Sa Di noùi saùi quaáy. decision is not fair: Caám noùi chö Taêng nghò xöû
70) A monk should not knowingly eat together chaúng coâng bình.
with or be in communion with or lie down in a 75) A monk should not break or interrupt the
sleeping place with a monk who speaks meeting, not giving the consent by rising up or
uncorrectly about the Buddha-Dharma and departing from his seat when the Order is
misinterprets the Buddha: Caám aên uoáng vaø engaged in decisive talk: Caám phaù khuaáy laøm
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giaùn ñoaïn buoåi hoäi nghò, baèng caùch ñöùng daäy 87) A monk should not sit or lie on a large piece
hay böôùc ra ngoaøi. of sleeping bag (oversize): Caám traûi ngoïa cuï
76) A monk should not first consent for ligitimate choaùn choã roäng quaù.
acts, and afterwards engage in criticism: Caám 88) A monk should not use oversize itch-cloth
laøm caûn trôû khoâng cho thi haønh ñieàu maø giaùo (four spans in length and two spans in
hoäi ñaõ quyeát nghò. breadth): Caám duøng vaûi gieû nhieàu quaù ñeå boù
77) A monk should not stand overhearing other choã ñau (boán gang chieàu daøi vaø hai gang
monks when they are quarrelling, disputing: chieàu roäng).
Caám hoïc ñi hoïc laïi, chuyeän caõi laãy gaây goå, 89) A monk should not use oversize towel or cloth
sau khi ñaõ eâm thuaän. for the rains: Caám duøng chaên taém lôùn quaù.
78) When angry and displeased, a monk should 90) A monk should not have a robe made the
not give another monk a blow: Caám giaän maø measure of the Buddha’s robe, or more (the
ñaùnh moät vò Tyø Kheo khaùc. measures for the Buddha’s robe are nine
79) When angry and displeased, a monk should spans in length and six spans in breadth): Caám
not raise the palm of the hand against another maëc aùo roäng daøi nhö aùo cuûa Phaät (aùo cuûa
monk: Caám giaän maø vaû, hay vaën tay moät vò Phaät chieàu daøi chín gang, chieàu roäng saùu
Tyø Kheo khaùc. gang).
80) A monk should not defame another monk with (II) One hundred seventy-eight rules for
an unfounded charge of an offence entailing a mendicant Bhiksunis: Pacittiya (skt)—Baùch
formal meeting of the Order: Caám caùo gian Thaát Thaäp Baùt Giôùi Ba Daät Ñeà—According
raèng vò Tyø Kheo khaùc phaïm giôùi Taêng Taøn. to Most Honorable Minh Ñaêng Quang in the
81) A monk should not suddenly enter the Rules for Mendicant Bhiksus and Bhiksunis,
threshold of the king palace without waiting to one hundred seventy-eight Pacittiya offences
be welcome: Caám vaøo cung vua thình lình, which require confession and repentance. If a
khoâng chôø ñôïi ñöôïc nghinh tieáp. nun committed any of them, makes a
82) A monk should not pick up or cause another to confession of it before the Sangha (Order of
pick up treasure or what is considered to be monks and nuns) with clear heart, she will
treasure, except when he knows the owner become free from the offence. If she doesn’t,
and picks to set aside for the owner to take it: the offence itself will not only obstruct her
Caám löôïm, hay sai löôïm cuûa quaáy vaät boû rôi, development of wholesome acts, but it will
tröø khi naøo bieát roõ chuû nhaân maø muoán caát also cause her rebirth in lower realms, i.e.,
giuøm. hell, hungry ghosts, or animal—Theo Luaät
83) A monk should not enter a village at the Nghi Khaát Só ñöôïc Ñöùc Toân Sö Minh Ñaêng
wrong time, unless the Order instructs him to Quang soaïn cho chö Taêng Ni heä phaùi Khaát Só,
go for some kind of urgent thing to be done: 178 giôùi Ba Daät Ñeà daønh cho Ni chuùng, neáu
Caám vaøo laøng saùi giôø, tröø ra coù vieäc cuûa Giaùo phaïm moät trong nhöõng toäi naày maø chí thaønh
Hoäi. phaùt loà saùm hoái tröôùc Taêng Ni chuùng, thì toäi
84) A monk should not sit on a couch or chair with ñöôïc tieâu khieân. Neáu khoâng chí thaønh phaùt loà
the legs higher than eight finger-breadths: saùm hoái, chaúng nhöõng seõ trôû ngaïi cho vieäc
Caám ngoài gheá cao (cao hôn taùm loùng tay), khôûi sanh thieän phaùp, maø seõ coøn bò ñoïa vaøo
naèm giöôøng roäng, chieáu lôùn xinh ñeïp. ñòa nguïc, ngaï quyû, suùc sanh.
85) A monk should not have a couch or a chair 1) A nun should not tell a conscious lie (telling a
made covered with good cotton: Caám doàn conscious lie means the words, the utterance,
gheá, neäm, goái baèng goøn toát. the speech, the talk, the language, the
86) A monk should not have a needle-case made intimation, the un-ariyan statement of one
of bone or ivory or horn: Caám duøng oáng ñöïng intent upon deceiving with words, saying: “I
kim baèng xöông, söøng, ngaø. have not seen what I have seen, heard what I
have not heard, sensed what I have not
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sensed, etc): Caám cho raèng phaûi moät vieäc sai people, and swearing: Caám cheâ bai, noùi aùc,
traùi. chæ trích vaø theà thoát.
2) A nun should not speak insulting speech to 14) A nun should not spread in the open air a
discourage people: Caám cheâ bai laøm ngöôøi chair or a mattress or a stool belonging to the
ruûn chí. Order, setting forth, but does not removed or
3) A nun should not speak slandering speech to have it removed, to cause it destroyed: Caám
cause people to break their harmony: Caám duøng ñoà cuûa chuøa maø boû ôû ngoaøi, laøm cho hö
noùi löôõi hai chieàu ñaâm thoïc laøm cho ngöôøi ta beå.
giaän nhau. 15) A nun should not spread a sleeping place or
4) A nun should not lie down in a sleeping place having it spread in a dwelling belonging to the
with a man: Caám ôû chung nhaø vôùi ñaøn oâng Order, setting forth, but should neither
trong moät ñeâm. remove it nor have it removed: Caám duøng ñoà
5) A nun should not lie down in a sleeping place cuûa chuøa, khi ñi khoâng deïp caát.
with one who is not ordained for more than 16) A nun should not lie down in a sleeping place
two nights: Caám ôû quaù hai ñeâm chung vôùi in a dwelling belonging to the Order, knowing
ngöôøi chöa thoï giôùi nhaø sö. that she is encroaching upon the space
6) A nun should not make one who is not intended for a nun arrived first: Caám khi ñi löõ
ordained speak dharma line by line. However, haønh, giaønh choã naèm cuûa moät ngöôøi khaùc.
if a monk recite in studying together with lay 17) Out of angry and displeased, a nun should not
good advisors, there is no offence of Pacittiya: throw out another nun or cause her to be
Caám tuïng kinh chung vaø moät löôït vôùi ngöôøi thrown out from a dwelling place belonging to
chöa thoï ñaïi giôùi. Tuy nhieân, neáu cuøng baäc the Order: Caám ñuoåi hay sai ñuoåi moät vò Tyø
thieän höõu tri thöùc taïi gia ñoïc tuïng vaø nghieân Kheo Ni khoâng haïp yù mình ra khoûi phoøng.
cöùu kinh ñieån thì khoâng phaïm giôùi Ba Daät 18) A nun who dwells in a lofty cell with an upper
Ñeà. part, in a dwelling place belonging to the
7) A nun should not speak of another nun’s very Order. She should not cause any boards or
bad offence to one who is not ordained: Caám removable feet of her couch to fall down to
hoïc toäi moät vò Tyø Kheo Ni khaùc vôùi ngöôøi hurt other people: Neáu ôû phaàn treân gaùc, khi
chöa thoï ñaïi giôùi. giaêng muøng loùt vaùn, caám ñeå caây rôùt truùng
8) A nun should not speak of a condition of super ngöôøi.
powers to one who is not ordained: Caám khoe 19) A nun should not sprinkle grass or clay, or
mình ñaéc ñaïo coù pheùp thaàn thoâng vôùi ngöôøi should not have them sprinkled if she knows
chöa thoï ñaïi giôùi. that the water contains life: Caám laáy nöôùc
9) A nun should not teach dharma to men in duøng khi bieát trong nöôùc aáy coù coân truøng.
more than five or six sentences, except a 20) A nun should not cover her dwelling place
learned woman is present: Caám moät mình with heavy material that collapse to harm
thuyeát phaùp cho ñaøn oâng nghe, duø chæ naêm other people: Khi lôïp tònh xaù, caám duøng ñoà
saùu caâu maø khoâng coù ñaøn baø trí thöùc tham döï. quaù nhieàu chaát naëng khieán bò saäp laøm toån haïi
10) A nun should not dig the ground or have it ngöôøi khaùc.
dug: Caám ñaøo ñaát, cuoác ñaát, hay sai ngöôøi 21) A nun should not have so many meals a day,
ñaøo cuoác. except when she is ill: Caám aên nhieàu böõa côm
11) A nun should not destroy vegetable growth: trong moät ngaøy, tröø khi ñau yeáu.
Caám ñoán caây. 22) A nun should no be absent during the
12) A nun should not argue to disturb other assembly meal (group meal), except when
people: Caám tranh caõi nhieàu lôøi laøm cho she is ill, and at a right time, i.e., time of
ngöôøi ta phieàn nhieãu. illness, time of giving robes, time of being
13) A nun should not defame (make derogative embarked in a boat, etc.: Caám vaéng maët buoåi
remarks) or bad mouth in criticizing other
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côm kyø hoäi, tröø khi ñau yeáu, ñi xa, trai Taêng, 31) A nun should not find fault to dismiss another
tôûi aùo, hay phaûi ñi xa baèng taøu ñoø. nun from going into a village for alms-food to
23) When receiving a lot of almsfood, a nun must cause that nun to starve: Caám oaùn gheùt, kieám
share them with other nuns in the Order. If côù laøm cho moät vò ni khaùc bô vô nhòn ñoùi.
not, there is an offence of Pacittiya (If a nun, 32) A nun should not store so much medicines:
going up to a family, and was invited to take Caám laõnh ñeå daønh nhieàu thuoác.
cakes or barley-gruel, two or three bowlfuls 33) A nun should not go to see an army fighting:
may be accepted by the nun. Should she Caám xem dieãn binh taäp traän.
accept more than that, there is an offence of 34) If there is some reason for a nun to go to visit
Pacittiya. Should she accept two or three the army, that nun should not stay with the
bowlfuls, take these cakes back from there army for two nights: Neáu vì lyù do gì ñoù maø
and would not share with other nuns in the phaûi ñeán vieáng traïi binh, caám ôû chung vôùi
monastery, there is an offence of Pacittiya): quaân binh hai ngaøy.
Caám laõnh ñoà aên nhieàu maø khoâng chia sôùt cho 35) If a nun, staying with the army for less than
caùc vò aáy (khi vò Ni ñi hay ñöôïc môøi thænh ñeán two nights, she should not go see a sham-fight
nhaø thí chuû vaø ñöôïc cuùng döôøng hai hay ba or to the troops in array or to the massing of
baùt boät nhoài maät ñeå mang veà, vò Ni aáy coù theå the army or to see a review of the army: Neáu
nhaän. Neáu muoán nhieàu hôn theá laø phaïm toäi phaûi vieáng traïi binh, caám ñi xem söï taäp taønh
Ba Daät Ñeà. Neáu nhaän veà töï vieän maø khoâng ngöïa voi, quaân binh ñaáu voõ.
chia laïi cho Ni chuùng trong töï vieän cuõng bò 36) A nun should not drink fermented liquor and
phaïm toäi Ba Daät Ñeà). spirits, nor should she smoke opium, nor
24) A nun should not eat or partake solid or soft should she chew betel: Caám uoáng röôïu men,
food at the wrong time (wrong time means caùc thöù röôïu, thuoác huùt, aù phieän, traàu cau.
afternoon has passed until sunrise): Caám aên 37) A nun should not freely bathing and playing in
saùi giôø töø quaù ngoï tôùi ngoï hoâm sau. the water: Caám taém röõa moät caùch quaù töï do
25) A nun should not eat or partake of solid food vaø giôõn côït.
or soft food that was stored so that she doesn’t 38) A nun should not kick people with her legs or
have to go begging for alms-food the next hands: Caám laáy tay chaân maø ñaùnh ñaù ngöôøi
day: Caám ñeå daønh ñoà aên caùch ñeâm ñaëng hoâm ta.
sau khoûi ñi khaát thöïc. 39) A nun should not disrespect any blame or
26) A nun should not convey to her mouth warning from the elder monks or nuns: Caám
nutriment not given: Caám duøng vaø ñeå ñoà aên baát tuaân vaø khinh deã lôøi quôû traùch caûn ngaên.
vaøo mieäng, moùn chaúng phaûi cuûa cuùng döôøng. 40) A nun should not frighten other people: Caám
27) A nun should not cause other nuns to be tardy doïa naït laøm cho ngöôøi khaùc kinh sôï.
to the meal: Caám coá yù laøm cho maáy vò Tyø 41) A nun should not bathe at intervals of less
Kheo Ni khaùc treã quaù giôø aên. than half a month, except at a right time, i.e.,
28) After eating, a nun should not sit down in a the time of illness, the body is dirty, or too hot
house where there is a man: Caám aên roài maø during the summer time: Caám taém tôùi hai laàn
coøn ngoài naùn laïi laâu trong nhaø coù ñaøn oâng. trong nöûa thaùng, tröø khi ñau yeáu, dô hay nöïc
29) After receiving alms-food, a nun should not sit vaøo trôøi heø.
down in a private place on a secluded seat 42) If she is not ill, a nun should not warm herself,
together with a man: Caám laõnh ñoà aên roài, maø kindle or cause a fire to be kindled: Caám voâ
coøn ngoài laïi choã kín, trong nhaø coù ñaøn oâng. côù chuïm löûa choã troáng, tröø khi ñau yeáu, laïnh
30) After receiving alms-food, a nun should not sit leõo hay trong ñeâm toái.
down in a private place on a secluded seat 43) A nun should not hide or cause to hide
together with a man: Caám laõnh ñoà aên roài, maø another nun’s bowl or robe or cloth, even in
coøn ngoài laïi choã kín, trong nhaø coù ñaøn oâng. fun: Caám gieãu côït maø giaáu, hoaëc xuùi ngöôøi
 3291

daáu ñoà cuûa ngöôøi khaùc (nhö baùt, aùo, vaûi, vaân Dharma and misinterprets the Buddha, should
vaân). not encourage that novice, should not support,
44) A nun should not get back things that she should not eat with that novice, nor should he
already offered to another nun: Caám laáy leùn lie down in a sleeping place with that novice:
laïi ñoà, aùo ñaõ cho ngöôøi ta roài. Caám giöõ taïi chuøa vaø ñeå haàu mình, keû Sa Di
45) A nun should not wear a robe (white) that has Ni noùi saùi quaáy.
no disfigurement of black, dark green or 55) A nun, being spoken to by nuns regarding a
muddy colors: Caám maëc duøng chaên aùo, maøu rule, should speak thus: “Your reverences, I
vaûi traéng, maø phaûi nhuoäm laïi cho xaáu tröôùc will not train myself in this rule of training
khi duøng. until I have inquired about it of another
46) A nun should not knowingly make use of experienced monk who is expert in
water that contains living things: Caám uoáng discipline.” There is an offence of Pacittiya.
nöôùc maø mình bieát laø coù truøng. She should say: “Monks, it should be learnt, it
47) A nun should not intentionally deprive a should be inquired into, it should be
living thing of life: Caám coá yù gieát cheát maïng investigated by a nun who is training.”: Caám
thuù vaät. choái toäi noùi raèng khoâng bieát ñeå ñi hoûi laïi
48)A nun should not cause sadness to other people 56) When the Patimokkha is being recited, a nun
without comforting them: Caám coá yù laøm cho should not disparaging the rule of training by
ngöôøi ta buoàn maø khoâng khuyeân giaûi. saying thus: “On what account are the lesser
49) A nun should not knowingly conceal another and minor rules of training recited? They only
nun’s very bad offence (an offence that tend to remorse, to vexation, to perplexity.”:
involves defeat and the seventeen entailing a Caám noùi phaù raèng ñoïc giôùi boån laø phieàn haø voâ
formal meeting of the Order): Caám daáu toäi ích.
thoâ tuïc, choïc gheïo, giao daâm cuûa moät Tyø 57) A nun should not avoid being blamed by
Kheo Ni (toäi thoâ tuïc naày lieân heä ñeán Töù Ba saying that she does not understand the
La Di hay Thaäp Thaát Giôùi Taêng Taøn). Patimokkha (Whatever nun, while the
50) A nun should not knowingly open up for a Patimokkha is being recited every half-month,
further formal act a legal question already should speak thus: “Only now I do understand
settled according to rule: Caám khieâu gôïi söï that this rule is, as is said, handed down in a
raày raø sau khi ñaõ eâm thuaän. clause, contained in a clause, and comes up
51) A nun should not have arranged together with for recitation every half-moth; if other nuns
a caravan set on theft, should not knowingly should know concerning this nun has sat down
go along the same high road, even among two or three times before, not to say oftener,
villages: Caám ñi chung vôùi gian nhaân, daàu töø while Patimokkha was being recited, there is
laøng naày tôùi laøng kia cuõng vaäy. not only no freedom for that nun on account of
52) A nun should not speak lewd words to his ignorance, but he ought to be dealt with
obstruct the cultivated path: Caám noùi lôøi daâm according to the rule for the offence into
duïc laøm ngaên trôû söï thaønh ñaïo. which she has fallen there, and further
53) A nun should not knowingly frequent, confusion should be put on her, saying: ‘Your
exchange things, speak, be in communion reverence, this is bad for you, this is badly
with, or lie down in a sleeping place with a gotten by you, that you, while the Patimokkha
nun who speaks uncorrectly about the is being recited, do not attend applying
Buddha-Dharma and misinterprets the yourself properly.”: Caám choái toäi noùi raèng taïi
Buddha: Caám giao thieäp, ñöa ñoà, noùi chuyeän mình khoâng thuoäc giôùi boån.
vôùi keû noùi saùi quaáy aáy, chaúng haïn nhö noùi saùi 58) A nun should not say that the Order’s decision
quaáy veà Phaät Phaùp vaø Ñöùc Phaät. is not fair: Caám noùi Giaùo Hoäi nghò xöû chaúng
54) A nun should not knowingly allow the novice coâng bình.
who speaks uncorrectly about the Buddha-
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59) A nun should not break or interrupt the 70) A nun should not eat the five forbidden
meeting, not giving the consent by rising up or pungent roots, i.e., garlic, onion, leeks, etc.:
departing from her seat when the Order is Caám aên nguõ taân nhö toûi, haønh, heï, neùn, kieâu.
engaged in decisive talk: Caám phaù khuaáy laøm 71) A nun should not disobey the law by not
giaùn ñoaïn buoåi hoäi nghò, baèng caùch ñöùng daäy shaving the eyebrows: Caám baát tuaân chaúng
hay böôùc ra ngoaøi. caïo chôn maøy.
60) A nun should not first consent for ligitimate 72) A nun should not joke or laugh at someone:
acts, and afterwards engage in criticism: Caám Caám cöôøi baäy.
laøm caûn trôû khoâng cho thi haønh ñieàu maø giaùo 73) A nun should not talk worldly affairs: Caám
hoäi ñaõ quyeát nghò. noùi chuyeän theá tuïc.
61) A nun should not stand overhearing other 74) Two nuns should not play or trifle with hands:
nuns when they are quarrelling, disputing: Caám hai coâ duøng tay bôõn côït (tröûng giôõn).
Caám hoïc ñi hoïc laïi, chuyeän caõi laãy gaây goå, 75) A nun should not stand with drinking water or
sau khi ñaõ eâm thuaän. with a fan close to a monk while he is eating
62) When angry and displeased, a nun should not or drinking: Caám moät Ni moät Sö uoáng nöôùc
give another nun a blow: Caám giaän maø ñaùnh chung vaø quaït cho nhau.
moät vò Tyø Kheo Ni khaùc. 76) A nun should not eat or partake of solid food
63) When angry and displeased, a nun should not or soft food that was stored so that she doesn’t
raise the palm of the hand against another have to go begging for alms-food the next
nun: Caám giaän maø vaû, hay vaën tay moät vò Tyø day: Caám ñeå daønh ñoà aên caùch ñeâm ñaëng hoâm
Kheo Ni khaùc. sau khoûi ñi khaát thöïc.
64) A nun should not defame another nun with an 77) A nun should not go to stool or urinate to
unfounded charge of an offence entailing a cause pollution in the area of vegetables,
formal meeting of the Order: Caám caùo gian plants or trees: Caám ñaïi, tieåu tieän laøm dô caây
raèng vò Tyø Kheo Ni khaùc phaïm giôùi Toån Haïi coái.
Taêng Taøn. 78) A nun should not throw out the excriment or
65) A nun should not suddenly enter the threshold urine or rubbish or remains of food over a
of the king palace without waiting to be wall or a fence: Caám quaêng ra ngoaøi raøo, ñoà
welcome: Caám vaøo cung vua thình lình, ñaïi, tieåu tieän khi ñeâm.
khoâng chôø ñôïi ñöôïc nghinh tieáp. 79) A nun should not go to see dancing, singing,
66) A nun should not pick up or cause another to or music: Caám ñi xem haùt.
pick up treasure or what is considered to be 80) A nun should not speak with a man in a
treasure, except when she knows the owner secluded place (it is not proper for a nun to
and picks to set aside for the owner to take it: stand with a man or talk to him alone in a
Caám löôïm, hay sai löôïm cuûa quaáy vaät boû rôi, secluded place, i.e., in the dark of the night
tröø khi naøo bieát roõ chuû nhaân maø muoán caát when there is no light). In doing so, she
giuøm. commits an offence which requires expiation:
67) A nun should not enter a village at the wrong Caám noùi chuyeän vôùi ñaøn oâng choã vaéng veû.
time, unless the Order instructs her to go for 81) A nun should not meet and talk with a man in
some kind of urgent thing to be done: Caám a private place: Caám gaëp vaø noùi chuyeän vôùi
vaøo laøng saùi giôø, tröø ra coù vieäc cuûa Giaùo Hoäi. ñaøn oâng choã chaùn chöôøng.
68) A nun should not sit on a couch or chair with 82) A nun should not order another nun to leave
the legs higher than eight finger-breadths: so that she can be free to talk to a man: Caám
Caám ngoài gheá cao (cao hôn taùm loùng tay), baûo coâ khaùc ñi xa ñaëng mình tieän beà noùi
naèm giöôøng roäng, chieáu lôùn xinh ñeïp. chuyeän vôùi ñaøn oâng.
69) A nun should not have a couch or a chair 83) A nun should not leave a lay person’s house
made covered with good cotton: Caám doàn without asking the owner’s permision: Caám ôû
gheá, neäm, goái baèng goøn toát.
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nhaø cö gia maø ra ñi thình lình khoâng cho chuû 95) A nun should not walk on almstour during the
nhaø hay. rains, for she may tread on worms and other
84) A nun should not enter the house of a lay insects: Caám ñi xa luùc muøa möa, vì coù theå
person without informing the owner, then stay daãm leân vaø gieát haïi saâu boï.
overnight without asking for permision of the 96) A nun should not stay at the retreat are after
owner: Caám vaøo nhaø cö gia maø chuû nhaø the rainy season: Caám ñaõ heát muøa möa maø
chaúng hay bieát roài töï tieän ôû laïi ñeâm nôi ñoù. chaúng chòu ñi.
85) A nun should not enter the house of a lay 97) A nun should not go on alms-tour within a
person without informing the householder, dangerous region. Her disobeying the rule is
and sit or lie down at ease: Caám vaøo nhaø cö the committing of an offence of expiation:
gia maø chuû nhaø khoâng hay bieát roài ngoài naèm Caám ñi quanh vuøng nguy hieåm.
nôi ñoù. 98) A nun should not go on alms-tour within a
86) A nun should not enter the house of a lay chaotic region: Caám ñi quanh xöù loän xoän.
person, then enter a private place with a man: 99) A nun should not keep company with a man
Caám voâ nhaø ngöôøi, vaøo phoøng kín vôùi ñaøn (whatever nun should keep company with a
oâng. householder or with the householder’s son,
87) A nun should not misinterpret the master’s that nun should be spoken to thus by the nuns:
instructions: Caám ñoïc baäy vôùi keû khaùc lôøi daïy “Do not, lady, keep company with a
cuûa baø Thaày daïy hoïc. householder and with a householder’s son.
88) A nun should not get angry, nor swear: Caám Let the lady desist, the Order praises such
theà oaùn töùc toái. detachment in a sister.” But if that nun, being
89) A nun should not argue, nor yell loudly at the spoken to thus by the nuns, should persist as
same time beat her chest: Caám tranh hôn before, that nun should be admonished by the
thua, ñaám ngöïc keâu la. nuns up to the third time for giving up that
90) Two nuns should not share one couch, except course. If she should give up, while being
when they are ill. If not, they commit the admonished up to the third time, that is good.
offence of expiation: Caám hai coâ naèm chung, If she should not give up, there is an offence
tröø khi ñau yeáu. of expiation): Caám thaân caän vaø ôû chung nhaø
91) Two nuns should not share one couch, except vôùi ñaøn oâng.
in case of emergency: Caám hai coâ naèm chung 100)A nun should not go to see a king’s palace,
giöôøng tröø khi caàn kíp. including the king’s pleasure house, a picture
92) A nun should not cause troubles for other gallery, a park, or a pleasure grove, or a lotus
nuns, nor should she cause others to be late to pond (it is said that if she goes to any of the
sutra-recitation, supportive recitation, above mentioned places, she commits the
ceremonies, or preaching: Caám laøm phieàn offence of expiation): Caám ñi xem ñeàn ñaøi
hoaëc laøm treã maáy coâ khaùc trong cuoäc tuïng cung ñieän cuûa vua.
kinh, hoä nieäm, laøm leã, vaø giaûng ñaïo. 101)A nun should not bathe naked. It is not
93) A nun who should neither attend to an ailing advisable for a nun to take a bath without
woman who lives with her, nor should she clothes or having no dress at all. If she does
make an effort to get her attended to, commits so, she commits an offence of expiation: Caám
the offence of expiation: Caám chaúng saên soùc taém döôùi nöôùc maø chaúng coù choaøng taém.
ngöôøi ôû gaàn mình trong côn ñau beänh. 102)A nun should not use a bathing cloth beyond
94) Whaterver nun, having given quarters to a the measure prescribed for the Nun. When a
nun, should, angry, displeased, throw her out bathing cloth is being made for a nun, it must
or have her thrown out, commits the offence be made to a proper measure. This is the
of expiation: Caám trong muøa möa ñuoåi moät proper meausre: in length four spans, in width
coâ ñi choã khaùc, sau khi mình ñaõ tìm xong choã two spans. For her who exceeds this measure,
nguï. should she make or arrange to make a bathing
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cloth beyond the measure prescribed for the with her own hand solid food or soft food to a
Nun, there is an offence of expiation (The householder, a male or female wanderer, she
Book Of The Discipline, I.B. Horner, 1997): commits an offence of expiation: Caám trao
Caám duøng choaøng taém roäng quaù thöôùc taát. tay thí ñoà aên cho keû ngoaïi ñaïo.
103)A nun should neither sew or make effort to 113)A nun should not do household work for a lay
have the robe sewn beyond the limit of five person. Leading the holy life, a nun should
days. Whatever nun, having unsewn or having not do the household work. If she does so, she
made another unsewn a nun’s robe, if she is commits an offence of expiation: Caám ra tay
not afterwards prevented should neither sew it laøm vieäc cho ngöôøi cö gia.
nor should make an effort to get it sewn, 114)A nun should not spin yarn: Caám töï mình keùo
except on the fourth and fifth days, there is an chæ quay tô.
offence of expiation: Caám may moät caùi aùo ñeå 115)A nun should not make use of a sofa or a
quaù naêm ngaøy. divan at the house of a lay person: Caám ngoài
104)A nun should not store a ready-to-wear robe: treân giöôøng vaùn cuûa cö gia.
Caám may aùo roài maø chaúng maëc lieàn. 116)If a nun must stay overnight at the house of a
105)A nun should not hold back a legally valid lay person, the next morning when she leaves,
division of robe-material: Caám nhôn danh she must inform the owner. If she does not,
Giaùo Hoäi, phaùt aùo vaø vaûi roài ñeå daønh laïi moät she commits an offence of expiation: Caám
ít cho mình. nghæ ñeâm nôi nhaø cö gia maø saùng sôùm ra ñi
106)A nun should not wear a robe of someone khoâng cho chuû nhaø hay bieát.
else without permision: Caám maëc ñoà cuûa moät 117)A nun should not recite incantation the same
coâ khaùc maø khoâng hoûi tröôùc. way as the heretic magicians do: Caám ñoïc
107)A nun should not give away other nuns’ chuù nhö maáy keû phaùp phuø.
robes: Caám laáy aùo cuûa moät coâ khaùc maø cho 118)A nun should not teach other people to recite
ngöôøi. incantation: Caám daïy ngöôøi ta ñoïc chuù.
108)A nun should not be an obstacle in the way of 119)A nun should not ordain a pregnant woman. In
a group’s receiving robe or in legal case of doing so, she commits the offence of
distribution of robe material in the Sangha: expiation: Caám cho nhaäp ñaïo moät coâ coù thai.
Caám coù yù caûn trôû söï phaùt aùo cuûa Giaùo Hoäi. 120)A nun should not ordain a woman giving suck
109)A nun should not use her speech as an (it is forbidden for a nun to ordain a woman
obstacle in the way of a group’s receiving giving suck). In case of violation of the rule,
robe or in legal distribution of robe material in she commits an offence of expiation: Caám
the Sangha: Caám duøng lôøi noùi caûn trôû söï phaùt cho nhaäp ñaïo moät coâ coøn coù con nhoû.
aùo cuûa Giaùo Hoäi. 121)A nun should not ordain a maiden under
110)A nun should not use any means to obstruct twenty years of age. In case of violation of
the way of a group’s receiving robe or in legal the rule, she commits an offence of expiation:
distribution of robe material in the Sangha: Caám cho nhaäp haøng Ni coâ moät ngöôøi chöa
Caám laøm caùch cheá caûn trôû söï phaùt aùo cuûa ñuùng hai möôi tuoåi troïn.
Giaùo Hoäi. 122)A nun should not ordain a probationer who
111)There is some legal question to be settled by has not trained for two years in the six rules.
the Order. If a nun does not agree or does not Even after reaching the age of twenty years, a
make effort to get it settled, she commits married girl is not fit for ordination, if she is
Expiation offence: Caám ñaõ coù ngöôøi hoøa giaûi not trained for two years in six rules (see
maø khoâng chòu hoøa. Thaäp Giôùi II B): Caám cho nhaäp haøng Ni coâ
112)A nun should not give with her own hand solid moät ngöôøi chöa taäp söï hai naêm.
food or soft food to a heretics. According to 123)A nun should not ordain a woman who
The Book Of The Discipline, translated into committed Parajikas, even though she is over
English by I.B. Horner in 1997, if a nun gives twenty years of age and she is trained for two
 3295

years: Caám cho nhaäp haøng Ni coâ moät ngöôøi 134)A nun should not ordain a probationer without
phaïm ñaïi giôùi, maëc daàu ñaõ ñuùng tuoåi vaø ñaõ the consent of the parents and husband. If a
taäp söï hai naêm. nun ordain a probationer without such
124)A nun should not refuse to ordain a consent, she commits an offence of expiation:
probationer who meets all required Caám nhaän moät keû tu taäp vaøo haøng Ni coâ thieät
qualifications (over twenty years of age and thoï, neáu ngöôøi nhaø keû aáy chaúng thuaän.
two years of training in six rules): Caám khoâng 135)A nun should not cause a woman to feel sad
cho nhaäp ñaïo haøng Ni coâ moät ngöôøi ñaõ ñuû and worry, so that she will leave home to join
ñieàu kieän. the Order: Caám laøm cho moät thieáu phuï buoàn
125)A nun should not hurry to ordain a woman and chaùn, sôï seät ñaëng boû gia ñình nhaäp ñaïo.
not to train her in six rules: Caám voäi vaõ cho 136)A nun should not first promise to ordain a
nhaäp ñaïo sôùm vaø chaúng taäp söï. trainable probationer, then later breaks her
126)A nun should not ordain a married girl without promise: Caám höùa neáu ai deã daïy thì cho nhaäp
obtaining the permision from the Order, even ñaïo, keá khoâng giöõ lôøi.
though the girl has completed twenty years of 137)A nun should not promise another nun for
age and has trained for two years in the six ordination, in a gain of a robe and afterwards
rules. In case of doing so, she commits the breaks her promise, her such doing is an
offence of expiation: Caám cho nhaäp ñaïo maø offence of expiation. Whatever nun, having
chaúng ñöôïc Giaùo Hoäi chö Taêng thò nhaän. said to a probationer: “If you, lady, will give
127)A nun should not conceal any of the me a robe, then will I ordain you.” If
information from 119 to 126: Caám giaáu nhöõng afterwards, she should neither ordain her nor
söï sô thaát aáy. should she make an effort to get her ordained,
128)After ordaining a woman, a nun should keep there is an offence of expiation.A nun should
her under supervision and should help her for not promise to ordain a woman who seems to
two years in training in six rules. It is a be trainable, and afterwards breaks her
general rule for a nun to give ordained promise: Caám höùa neáu ai cuùng aùo thì cho
woman instructions for two years. In nhaäp ñaïo, keá khoâng giöõ lôøi.
disobeying this she commits the offence of 138)A nun who joined the Order less than a year,
expiation: Caám ñaõ thaâu nhaän hoïc troø maø should not ordain a probationer: Caám môùi
khoâng lo daïy doã trong hai naêm taäp söï. nhaäp ñaïo chöa ñöôïc moät naêm maø thaâu nhaän
129)Ordaining a maiden every year by a nun is ngöôøi khaùc cho thoï giôùi cuï tuùc.
committing the offence of expiation: Caám 139)A nun should not ordain a woman and wait
môùi nhaäp ñaïo chöa ñöôïc hai naêm maø thaâu until the next day to inform the Order of
nhaän hoïc troø. monks: Caám sau khi thaâu nhaän moät Ni coâ maø
130)An unqualified nun should not admit a novice: ñeå qua ñeâm môùi trình dieän vôùi Giaùo Hoäi chö
Caám moät coâ thieáu söùc maø cho ngöôøi nhaäp Taêng.
ñaïo. 140)A nun should not be absent on the Uposatha
131)An unqualified nun should not ordain a Day, except when she is ill: Caám vaéng maët
probationer: Caám moät coâ thieáu söùc maø truyeàn ngaøy ñoïc Giôùi luaät, tröø khi ñau yeáu.
giôùi cuï tuùc cho ngöôøi. 141)A nun should not forget her general duty of
132)A nun who is not thorough in Vinaya, should asking the Order of the monks the dates of the
not ordain a probationer: Caám moät coâ thieáu observance day and preaching Dharma day:
pheùp maø truyeàn giôùi cuï tuùc cho ngöôøi. Caám queân hoûi Giaùo Hoäi caàu thaày thuyeát phaùp
133)A nun should not complain the Order for not vaø ñoïc giôùi boån.
allowing her the permision to ordain a 142)After the rainy season retreat, if a nun does
probationer: Caám phieàn traùch khi Giaùo Hoäi not invite the Order of Monks and Nuns in
chaúng cho pheùp truyeàn giôùi. respect of three matters that is what is seen or
heard or suspected, she commits the offence
 3296

of expiation: Caám ñeán cuoái muøa möa queân scented groundsesamum. In case of violation,
ñoïc laïi vôùi Giaùo Hoäi chö Taêng nhöõng ñieàu she commits the offence of expiation: Caám
nghe thaáy. doài phaán xöùc daàu.
143)A nun should not spend the rains in a 152)A nun should not induce another nun to apply
residence where there is no monk. In case of cosmetic powder, nor should she induce
violation of the instruction and staying during another nun to use perfumes: Caám xuùi moät Ni
the rainy season in a monastery without coâ doài phaán xöùc daàu.
monk, she commits the offence of expiation 153)A nun should not induce a cultivator to apply
(the Buddha has made the rules for the nuns cosmetic powder or to use perfumes: Caám xuùi
to enter into rainy season retreat in a moät keû tu taäp doài phaán xöùc daàu.
monastery where there are also monks. 154)A nun should not induce a disciple to apply
Probably this has been done with the cosmetic powder or to use perfumes: Caám xuùi
consideration of providing them hoïc troø doài phaán xöùc daàu.
guardianship): Caám hoïp nhau trong muøa möa 155)A nun should not induce a lay person to apply
ôû moät xöù khoâng coù chö Taêng. cosmetic powder or to use perfumes: Caám xuùi
144)A nun should not enter a monastery without ngöôøi taïi gia doài phaán xöùc daàu.
asking for advanced permision: Caám vaøo tònh 156)A nun should not wear thin robe through
xaù chö Taêng maø khoâng xin pheùp tröôùc. which one can see her skin: Caám baän aùo
145)A nun should not revile or abuse another nun. moûng thaáy mình.
In doing so she commits the offence of 157)A nun should not wear clothes of lay people:
expiation: Caám nhieác maéng maáy Ni coâ khaùc. Caám laáy y phuïc cuûa ngöôøi taïi gia maëc vaøo.
146)A nun should not use coarse words to cause 158)A nun should not use a sunshade and sandals.
troubles in the Order: Caám duøng lôøi thoâ bæ When she does so, she commits the offence of
kheâu neân söï raày raø ôû Giaùo Hoäi. expiation: Caám mang giaøy, caàm duø ñi ra
147)It is not proper for a nun to make a boil or ñöôøng.
scab that has formed on the lower part of her 159)A nun should not goes in a vehicle if she is
body to be operated by a man without the not ill: Caám ñi kieäu, tröø khi ñau yeáu.
permision of the Order; she should not also 160)A nun should not enter the village without
get it washed or smeared, bound up or wearing her vest (robe): Caám vaøo laøng maø
unbound by a man. Doing so, she commits the chaúng maëc aùo Ni coâ.
offence of expiation: Caám khi beänh khoâng coù 161)A nun should not enter the house of a lay
Giaùo Hoäi cho pheùp maø ñeå ngöôøi khaùc caét person at night without inviation: Caám khi
hoaëc boù cho mình. ñeâm vaøo nhaø cö só neáu khoâng ñöôïc môøi thænh.
148)A nun should not eat or partake of solid food 162)A nun should not open the gate of the temple
or soft food after her being satisfied: Caám aên and go out in the evening without informing
no roài maø coøn aên laïi nöõa. other nuns in the temple: Caám vaøo buoåi
149)A nun should not be envious with other nuns. chieàu, môû coång chuøa ra ñi, khoâng cho maáy coâ
It is not proper for her in her monastic life to khaùc hay.
harbor jealousy against anyone. If she does 163)After the sun sets, a nun should not open the
so, she commits the offence of expiation: gate of the temple and go out without
Caám ganh gheùt caùc Ni coâ khaùc. informing other nuns: Caám sau khi maët trôøi
150)A nun should not apply any cosmetic powder, laën, môû coång chuøa ra ñi, khoâng cho maáy coâ
nor should she wear ornaments: Caám doài maøi khaùc hay.
trang ñieåm thaân mình. 164)A nun should not be absent in the assembly
151)A nun should not apply cosmetic powder, nor day of the rainy season retreat: Caám vaéng
should she use perfumes. It is not proper for a maët ngaøy hoäi trong muøa an cö kieát haï.
nun to use perfumes and paints in water for
bathing as well as she should not bathe in
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165)A nun should not ordain a woman who has 177)A nun should not wear worldly clothes and
chronic disease: Caám cho nhaäp ñaïo moät coâ coù ornaments: Caám maëc ñoà vaø trang ñieåm nhö
beänh khoù. maáy coâ ôû theá tuïc.
166)A nun should not ordain a bisexual person: 178)A nun should not instigate a heretic girl to
Caám cho nhaäp ñaïo moät coâ baùn nam baùn nöõ. apply cosmetic powder and use perfumes:
167)A nun should not ordain a woman with Caám xuùi moät coâ gaùi ngoaïi ñaïo doài phaán xöùc
unusual disease: Caám cho nhaäp ñaïo moät coâ daàu.
coù beänh khaùc thöôøng. (III) Ninety-two pacittiya offences—Cöûu Thaäp Nhò
168)A nun should not ordain a woman who is in Giôùi Ñoïa: According to The Book of
debt or handicapped: Caám cho nhaäp ñaïo moät Discipline, Part II and III, translated into
coâ maéc nôï hoaëc taøn taät. English by I.B. Horner, ninety-two Pacittiya
169)A nun should not learn divination or fortune- offences which require confession and
telling: Caám hoïc caùch boùi ñoaùn vaän maïng, repentance. If a monk doing any of them,
sanh nhai theo ngöôøi theá tuïc. makes a confession of it before the Sangha
170)A nun should not teach other people with clear heart, he will become free from the
divination or fortune-telling: Caám daïy ngöôøi offence. If he doesn’t, the offence itself will
khaùc boùi ñoaùn vaän maïng. not only obstruct his development of
171)A nun should not disobey not to leave when wholesome acts, but it will also cause his
someone asks to leave: Caám ñaõ coù ai baûo ñi rebirth in lower realms, i.e., hell, hungry
maø chaúng chòu ñi. ghosts, or animal—Theo Luaät Taïng, 90 giôùi
172)A nun should not suddenly ask a monk Ba Daät Ñeà, neáu phaïm moät trong nhöõng toäi
without asking for advanced permision: Caám naày maø chí thaønh phaùt loà saùm hoái tröôùc Taêng
chaúng xin pheùp maø thình lình hoûi lyù moät vò chuùng, thì toäi ñöôïc tieâu khieân. Neáu khoâng chí
sö. thaønh phaùt loà saùm hoái, chaúng nhöõng seõ trôû
173)A nun should not sit or lie down in a place ngaïi cho vieäc khôûi sanh thieän phaùp, maø seõ
that blocks other people’s way and causes coøn bò ñoïa vaøo ñòa nguïc, ngaï quyû, suùc sanh.
them troubles: Caám ngoài naèm choã ñöôøng ñi 1) A monk should not tell a conscious lie (telling
laøm khoù vaø phieàn keû khaùc. a conscious lie means the words, the
174)A nun should not build a stupa for another nun utterance, the speech, the talk, the language,
within the temple of monks: Caám caát thaùp, the intimation, the un-ariyan statement of one
xaây moà cho moät Ni coâ khaùc trong voøng chuøa intent upon deceiving with words, saying: “I
cuûa chö Taêng. have not seen what I have seen, heard what I
175)Even though a hundred years’ standing by the have not heard, sensed what I have not
higher ordination , a nun must always pay sensed, etc): Caám cho raèng phaûi moät vieäc sai
respect to a monk, no matter how young he is, traùi.
offer her seat to him, reverence him, and 2) A monk should not speak insulting speech to
perform all proper duties towards him though discourage people: Caám cheâ bai laøm ngöôøi
he has just received the Higher Ordination on ruûn chí.
that very day: Caám moät Ni coâ giaø gaëp moät vò 3) A monk should not speak slandering speech to
sö treû maø chaúng laøm leã theo luaät. Daàu traêm cause people to break their harmony: Caám
tuoåi haï, tyø kheo ni luùc naøo cuõng phaûi toân kính noùi löôõi hai chieàu ñaâm thoïc laøm cho ngöôøi ta
moät vò Taêng duø treû vaø phaûi nhöôøng choã ngoài giaän nhau.
cho vò aáy, phaûi ñaûnh leã vaø thöïc haønh boån 4) A monk should not make one who is not
phaän ñoái vôùi vò Tyø kheo, maëc daàu vò naày chæ ordained to speak dharma line by line.
môùi xuaát gia ngaøy hoâm aáy. However, if a monk studies together with lay
176)A nun should not walk and wriggle at the good advisors, there is no offence of Pacittiya:
same time: Caám vöøa ñi vöøa uoán eùo thaân Caám ñeå cho ngöôøi chöa thoï ñaïi giôùi thuyeát
mình. phaùp. Tuy nhieân, neáu cuøng baäc thieän höõu tri
 3298

thöùc taïi gia nghieân cöùu kinh ñieån thì khoâng space intended for a monk arrived first: Caám
phaïm giôùi Ba Daät Ñeà. khi ñi löõ haønh, giaønh choã naèm cuûa moät ngöôøi
5) A monk should not lie down in a sleeping khaùc.
place with one who is not ordained for more 17) Out of angry and displeased, a monk should
than two nights: Caám ôû quaù hai ñeâm chung not throw out another monk or cause him to
vôùi ngöôøi chöa thoï giôùi nhaø sö. be thrown out from a dwelling place
6) A monk should not lie down in a sleeping belonging to the Order: Caám ñuoåi hay sai
place with a woman: Caám ôû chung nhaø vôùi ñuoåi moät vò Tyø Kheo khoâng haïp yù mình ra
ñaøn baø trong moät ñeâm. khoûi phoøng.
7) A monk should not teach dharma to women in 18) A monk who dwells in a lofty cell with an
more than five or six sentences, except a upper part, in a dwelling place belonging to
learned man is present: Caám moät mình thuyeát the Order. He should not cause any boards or
phaùp cho ñaøn baø nghe, duø chæ naêm saùu caâu removable feet of his couch to fall down to
maø khoâng coù ñaøn oâng trí thöùc tham döï. hurt other people: Neáu ôû phaàn treân gaùc, khi
8) A monk should not speak of a condition of giaêng muøng loùt vaùn, caám ñeå caây rôùt truùng
furthermen to one who is not ordained: Caám ngöôøi.
khoe mình ñaéc ñaïo coù pheùp thaàn thoâng vôùi 19) A monk should not cover his dwelling place
ngöôøi chöa thoï ñaïi giôùi. with heavy material that collapse to harm
9) A monk should not speak of another monk’s other people: Khi lôïp tònh xaù, caám duøng ñoà
very bad offence to one who is not ordained: quaù nhieàu chaát naëng khieán bò saäp.
Caám hoïc toäi moät vò Tyø Kheo khaùc vôùi ngöôøi 20) A monk should not sprinkle grass or clay, or
chöa thoï giôùi nhaø sö. should not have them sprinkled if he knows
10) A monk should not dig the ground or have it that the water contains life: Caám laáy nöôùc
dug: Caám ñaøo ñaát, cuoác ñaát, hay sai ngöôøi duøng khi bieát trong nöôùc aáy coù coân truøng.
ñaøo cuoác. 21) A monk should not exhort nuns if there is no
11) A monk should not destroy vegetable growth: order from the Sangha: Khi khoâng coù leänh
Caám ñoán caây. cuûa Giaùo Hoäi sai ñi, caám daïy ñaïo, ñoïc giôùi
12) A monk should not argue to disturb other boån vôùi Tyø Kheo Ni.
people: Caám tranh caõi nhieàu lôøi laøm cho 22) Even though agreed upon by the Order, a
ngöôøi ta phieàn nhieãu. monk should not exhort nuns after sunset:
13) A monk should not defame or look down or Maëc daàu coù leänh Giaùo Hoäi, caám thuyeát phaùp
bad mouth in criticizing the headmaster of the vôùi chuùng Tyø Kheo Ni töø buoåi chieàu toái ñeán
Order: Caám cheâ bai, khi deã, noùi aùc, hay xuùc saùng.
phaïm ñeán vò Sö Trò Söï trong Giaùo Hoäi. 23) When there no order from the Sangha, a monk
14) A monk should not spread in the open air a should not approach nun’s quarters, and
chair or a mattress or a stool belonging to the exhort them: Khi khoâng coù leänh cuûa Giaùo
Order, setting forth, but does not removed or Hoäi, caám ñi ñeán khu cuûa Tyø Kheo Ni ñeå hoûi
have it removed, to cause it destroyed: Caám han hay coã voõ.
duøng ñoà cuûa chuøa maø boû ôû ngoaøi, laøm cho hö 24) A monk should not joke that the elder monks
beå. are exhorting nuns for the sake of gain: Caám
15) A monk should not spread a sleeping place or noùi gieãu raèng caùc vò sö ñi thuyeát phaùp cho Tyø
having it spread in a dwelling belonging to the Kheo Ni coát chæ ñeå aên uoáng no say.
Order, setting forth, but should neither 25) A monk should not give robe-material to a
remove it nor have it removed: Caám duøng ñoà nun who is not a relation, except in exchange:
cuûa chuøa, khi ñi khoâng deïp caát. Caám taëng aùo cho Tyø Kheo Ni xa laï, tröø khi
16) A monk should not lie down in a sleeping mua duøm hoaëc ñoåi aùo môùi.
place in a dwelling belonging to the Order, 26) A monk should not sew or cause a robe to be
knowing that he is encroaching upon the sewn for a nun who is not a relation: Caám
 3299

may aùo hay nhôø ai may aùo cho Tyø Kheo Ni xa offence of Pacittiya. Should he accept two or
laï. three bowfuls, take these cakes back from
27) A monk should not have arranged together there and would not share with other monks in
with a nun to go along the same road, even the monastery, there is an offence of
among villages, except at the right time (in Pacittiya): Caám laõnh ñoà aên nhieàu quaù maø
this case, the right time must be agreed upon khoâng chia sôùt cho vò khaùc (Khi vò sö ñi hay
by the Order that the road is dangerous and ñöôïc môøi thænh ñeán nhaø thí chuû vaø ñöôïc cuùng
frightening that one must go with a weapon): döôøng hai hay ba baùt boät nhoài maät ñeå mang
Caám ñi chung vôùi Tyø Kheo Ni daàu töø laøng veà, vò Taêng aáy coù theå nhaän. Neáu muoán nhieàu
naày tôùi laøng kia, tröø khi ngaët ngheøo (tröôøng hôn theá laø phaïm toäi Ba Daät Ñeà. Neáu nhaän veà
hôïp ngaët ngheøo ôû ñaây phaûi ñöôïc giaùo hoäi töï vieän maø khoâng chia laïi cho chö Taêng trong
ñoàng yù laø ñöôøng xaù nguy hieåm vaø gheâ sôï ñeán töï vieän cuõng bò phaïm toäi Ba Daät Ñeà).
noãi ngöôøi ñi ñöôøng phaûi mang vuõ khí). 35) A monk should not eat solid food or soft food
28) A monk should not have arranged together that is not left over when he feels full
with a nun to embark in a boat and to go (satisfied); however, when he is still hungry,
either upstream or downstream, except for he can ask for more food: Caám aên no roài maø
crossing over to the other bank on a ferry: aên laïi nöõa, nhöng khi coøn ñoùi coù theå hoûi theâm.
Caám heïn nhau ñi chung moät thuyeàn, tröø khi 36) A monk should not ask another monk who has
qua ñoø. eaten, who is satisfied, to take solid or soft
29) A monk should not eat alms-food knowing food that is not left over: Caám eùp vò sö khaùc
that it was procured through the intervention aên no roài maø phaûi aên laïi nöõa.
of a nun: Caám aên côm cuûa thí chuû ñaõi, khi nhôø 37) A monk should not eat or partake solid or soft
coù Tyø Kheo Ni noùi vaøo thí chuû môùi chòu ñaõi. food at the wrong time (wrong time means
30) A monk should not sit down in a private place afternoon has passed until sunrise): Caám aên
together with a nun: Caám ngoài chung vôùi Tyø saùi giôø töø quaù ngoï tôùi ngoï hoâm sau.
Kheo Ni, ôû moät choã che khuaát. 38) A monk should not eat or partake of solid
31) A monk should not eat more than one meal at food or soft food that was stored so that he
a public house, nor should he eat two meals in doesn’t have to go begging for alms-food the
two days at the same house: Caám aên ñeán hai next day: Caám ñeå daønh ñoà aên caùch ñeâm ñaëng
buoåi côm moät ngaøy, hai buoåi hai ngaøy trong hoâm sau khoûi ñi khaát thöïc.
moät nhaø. 39) A monk who is not ill should not ask for
32) A monk should not eat more than one meal sumptuous foods (sumptuous foods include
and residing at various locations in one day, ghee, fresh butter, oil, honey, fish, meat, milk,
except when he is ill: Caám aên nhieàu buoåi curds, etc.): Caám hoûi ñoà aên myõ vò, tröø côn ñau
côm, ôû nhieàu choã trong moät ngaøy, tröø khi ñau phaûi tuøy moùn caàn duøng.
yeáu. 40) A monk should not convey to his mouth
33) A monk should not eat solid food or soft food nutriment not given: Caám duøng vaø ñeå ñoà aên
that is not left over when he feels full vaøo mieäng, moùn chaúng phaûi cuûa cuùng döôøng.
(satisfied); however, when he is still hungry, 41) A monk should not give with his own hand
he can ask for more food: Caám aên no roài maø solid food or soft food to a naked ascetic, or to
aên laïi nöõa, nhöng khi coøn ñoùi coù theå hoûi theâm. a wanderer or to a female wanderer: Caám
34) When receiving a lot of alms-food, a monk trao tay thí ñoà aên cho loõa theå hay nam nöõ
must share them with other monks in the ngoaïi ñaïo.
Order. If not, there is an offence of Pacittiya 42) A monk should not find fault to dismiss
(If a monk, going up to a family, and was another monk from going into a village for
invited to take cakes or barley-gruel, two or alms-food to cause that monk to starve: Caám
three bowlfuls may be accepted by the monk. oaùn gheùt, kieám côù laøm cho moät vò sö khaùc bô
Should he accept more than that, there is an vô nhòn ñoùi.
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43) A monk should not intrude and sit down in a 52) A monk should not tickle with the fingers to
house with food: Caám ñi vaøo nhaø coù ñoà aên maø make other monks laugh: Caám laáy tay thoïc leùt
ngoài xuoáng. ñeå choïc cöôøi nhöõng vò Taêng khaùc.
44) After receiving alms-food, a monk should not 53) A monk should not playing in the water
sit down in a private place on a secluded seat (sporting in the water): Caám chôi theå thao hay
together with a woman: Caám laõnh ñoà aên roài, giôûn côït moät caùch quaù töï do döôùi nöôùc.
maø coøn ngoài laïi choã kín, trong nhaø coù ñaøn baø 54) A monk should not disrespect any blame or
ñeïp. warning from the elder monks: Caám baát tuaân
45) A monk should not sit down together with a vaø khinh deã lôøi quôû traùch caûn ngaên.
woman in a private place (that can lead to the 55) A monk should not frighten another monk:
development of sexual intercourse): Caám Caám doïa naït laøm cho moät vò Tyø Kheo khaùc
ngoài gaàn ñaøn baø choã chaùn chöôøng (choã rieâng kinh sôï.
tö coù theå ñöa ñeán vieäc haønh daâm). 56) If he is not ill, a monk should not warm
46) Whatever monk, being invited and being himself, kindle or cause a fire to be kindled:
provided with a meal, not having asked for Caám voâ côù chuïm löûa choã troáng, tröø khi ñau
permission if a monk be there, should call yeáu, laïnh leõo hay trong ñeâm toái.
upon families before a meal or after a meal, 57) A monk should not bathe at intervals of less
except at a right time, there is an offence of than half a month, except at a right time, i.e.,
expiation. In this case, a right time is the time the time of illness, the body is dirty, or too hot
of giving robes, the time of making robes: during the summer time: Caám taém tôùi hai laàn
Caám neáu khoâng ñöôïc môøi maø töï yù ñeán nhaø trong nöûa thaùng, tröø khi ñau yeáu, dô hay nöïc
gia chuû tröôùc giôø aên, tröø phi ñoù laø luùc phaùt aùo vaøo trôøi heø.
(sau muøa an cö kieát haï). 58) A monk should not obtain or wear a robe
47) When a monk is not ill, an invitation to accept (white) that has no disfigurement of black,
a requisite for four months may be accepted, dark green or muddy colors. If a monk makes
unless there be a renewed invitation, unless use of a new robe without taking any one
there be a permanent invitation. If one should mode of disfigurement (of the three modes of
accept for longer than that, there is an offence disfigurements), there is an offence of
of expiation: Ngoaïi tröø luùc beänh, caám nhaän expiation: Caám nhaän, maëc, hay duøng chaên aùo,
tröôùc lôøi môøi ñeán nhaø gia chuû tröôùc kyø haïn maøu vaûi traéng, maø phaûi nhuoäm laïi cho xaáu
ñeán boán thaùng. tröôùc khi duøng.
48) A monk should not go to see an army fighting: 59) A monk should not get back things that he
Caám xem dieãn binh taäp traän. already offered to another monk. If a monk
49) If there is some reason for a monk to go to assigns a robe to a monk or to a nun or to a
visit the army, that monk should not stay with female probationer or to a male novice, then
the army for two nights: Neáu vì lyù do gì ñoù make use of it or take it back to give to
maø phaûi ñeán vieáng traïi binh, caám ôû chung vôùi another monk, there is an offence of
quaân binh hai ngaøy. expiation: Caám laáy leùn laïi ñoà, aùo ñaõ cho
50) If a monk, staying with the army for less than ngöôøi ta roài.
two nights, he should not go see a sham-fight 60) A monk should not hide or cause to hide
or to the troops in array or to the massing of another monk’s bowl or robe or cloth, even in
the army or to see a review of the army: Neáu fun: Caám gieãu côït maø giaáu, hoaëc xuùi ngöôøi
phaûi vieáng traïi binh, caám ñi xem söï taäp taønh daáu ñoà cuûa ngöôøi khaùc (nhö baùt, aùo, vaûi, vaân
ngöïa voi, quaân binh ñaáu voõ. vaân).
51) A monk should not drink fermented liquor and 61) A monk should not intentionally deprive a
spirits, nor should he smoke opium, nor should living thing of life: Caám coá yù gieát cheát maïng
he chew betel: Caám uoáng röôïu men, caùc thöù thuù vaät.
röôïu, thuoác huùt, aù phieän, traàu cau.
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62) A monk should not knowingly make use of give it up, that is good. But if he should not
water that contains living things: Caám uoáng give it up, there is an offence of expiation:
nöôùc maø mình bieát laø coù truøng. Caám noùi “Toâi hieåu giaùo phaùp ñöôïc truyeàn
63) A monk should not knowingly open up for a daïy bôûi Ñöùc Thieän Theä, maø khi tu theo nhöõng
further formal act a legal question already phaùp naày seõ coù nhöõng trôû ngaïi.” Chö Taêng seõ
settled according to rule: Caám khieâu gôïi söï hoûi ñi hoûi laïi ngöôøi phaïm loãi naày ba laàn. Neáu
raày raø sau khi ñaõ eâm thuaän. ngöôøi aáy vaãn khö khö khoâng söûa, thì ngöôøi aáy
64) A monk should not knowingly conceal another phaïm luaät Ba Daät Ñeà.
monk’s very bad offence (an offence that 69) A monk should not knowingly eat together
involves defeat and the thirteen entailing a with or be in communion with or lie down in a
formal meeting of the Order): Caám daáu toäi sleeping place with a monk who speaks
thoâ tuïc, choïc gheïo, giao daâm cuûa moät Tyø uncorrectly about the Buddha-Dharma and
Kheo (toäi thoâ tuïc naày lieân heä ñeán Töù Ba La misinterprets the Buddha: Caám aên uoáng vaø
Di hay Thaäp Tam Giôùi Taêng Taøn). giao thieäp, hay noùi chuyeän vôùi vò sö noùi saùi
65) A monk should not knowingly confer the quaáy.
Upasampada Ordination on an individual 70) A monk should not knowingly allow the
under twenty years of age: Caám nhaän vaøo novice who speaks uncorrectly about the
haøng Tyø Kheo, keû naøo chöa ñuùng 20 tuoåi troïn. Buddha-Dharma and misinterprets the
66) A monk should not have arranged together Buddha, should not encourage that novice,
with a caravan set on theft, should not should not support, should not eat with that
knowingly go along the same high road, even novice, nor should he lie down in a sleeping
among villages: Caám ñi chung vôùi gian nhaân, place with that novice: Caám giöõ taïi chuøa vaø
daàu töø laøng naày hay laøng kia cuõng vaäy. ñeå haàu mình, keû Sa Di noùi saùi quaáy.
67) A monk should not have arranged together 71) A monk, being spoken to by monks regarding
with a woman to go along the same road (see a rule, should speak thus: “Your reverences, I
the last part of number 27): Caám ñi chung vôùi will not train myself in this rule of training
ñaøn baø daàu töø laøng naày tôùi laøng kia cuõng vaäy, until I have inquired about it of another
tröø khi ngaët ngheøo. experienced monk who is expert in
68) Whatever monk should speak thus: “In so far discipline.” There is an offence of Pacittiya.
as I understand dhamma taught by the He should say: “Monks, it should be learnt, it
Blessed One, it is that in following those should be inquired into, it should be
things called stumbling-blocks by the Blessed investigated by a monk who is training.”: Caám
One, there is no stumbling-block at all;” that choái toäi noùi raèng khoâng bieát ñeå ñi hoûi laïi.
monk should be spoken to by the monks thus: 72) When the Patimokkha is being recited, a
“Do not, venerable one, speak thus, do not monk should not disparaging the rule of
misrepresent the Blessed One, training by sayng thus: “On what account are
misrepresentation of the Blesed One is not all the lesser and minor rules of training recited?
seemly, and the Blessed One certainly would They only tend to remorse, to vexation, to
not speak thus; in many a figure, your perplexity.”: Caám noùi phaù raèng ñoïc giôùi boån
reverence, are things that are stumbling- laø phieàn haø voâ ích.
blocks called stumbling-blocks by the Blessed 73) A monk should not avoid being blamed by
One, and in following these there is a saying that he does not understand the
veritable stumbling-block.” And if that monk, Patimokkha (Whatever monk, while the
when he has been spoken to thus by the Patimokkha is being recited every half-month,
monks, should persist as before, that monk should speak thus: “Only now I do understand
should be admonished by the monks up to the that this rule is, as is said, handed down in a
third time for giving up that course. If being clause, contained in a clause, and comes up
admonished up to the third time, he should for recitation every half-moth; if other monks
 3302

should know concerning this monk has sat 81) Whatever monk, having given away a robe by
down two or three times before, not to say means of a complete Order, should afterwards
oftener, while Patimokkha was being recited, engage in criticism, saying: “The monks are
there is not only no freedom for that monk on appropriating a benefit belonging to the Order
account of his ignorance, but he ought to be according to acquaintanceship,” there is an
dealt with according to the rule for the offence of expiation: Caám noùi vò Taêng khaùc
offence into which he has fallen there, and ñöôïc aùo vì söï quen bieát vôùi Giaùo Hoäi.
further confusion should be put on him, 82) Whatever monk should knowingly appropriate
saying: ‘Your reverence, this is bad for you, to an individual an apportioned benefit
this is badly gotten by you, that you, while the belonging to the Order, there is an offence of
Patimokkha is being recited, do not attend expiation: Neáu bieát ai laáy cuûa Giaùo Hoäi maø
applying yourself properly.”: Caám choái toäi noùi khoâng baùo laø phaïm toäi Ba Daät Ñeà.
raèng taïi mình khoâng thuoäc giôùi boån. 83) A monk should not suddenly enter the
74) When angry and displeased, a monk should threshold of the king palace without waiting to
not give another monk a blow: Caám giaän maø be welcome: Caám vaøo cung vua thình lình,
ñaám moät vò Tyø Kheo khaùc. khoâng chôø ñôïi ñöôïc nghinh tieáp.
75) When angry and displeased, a monk should 84) A monk should not pick up or cause another to
not raise the palm of the hand against another pick up treasure or what is considered to be
monk: Caám giaän maø vaû, hay vaën tay moät vò treasure, except when he knows the owner
Tyø Kheo khaùc. and picks to set aside for the owner to take it:
76) A monk should not defame another monk with Caám löôïm, hay sai löôïm cuûa quaáy vaät boû rôi,
an unfounded charge of an offence entailing a tröø khi naøo bieát roõ chuû nhaân maø muoán caát
formal meeting of the Order: Caám caùo gian giuøm.
ñeå laøm haïi raèng vò Tyø Kheo khaùc phaïm giôùi 85) A monk should not enter a village at the
Taêng Taøn. wrong time, unless the Order instructs him to
77) Whatever monk should intentionally arouse go for some kind of urgent thing to be done:
remorse in a monk thinking, “There will be no Caám vaøo laøng saùi giôø, tröø ra coù vieäc cuûa Giaùo
comfort for him even for a moment,” if having Hoäi.
done it for just this object, not for another, 86) A monk should not have a needle-case made
there is an offence of expiation: Caám coá yù noùi of bone or ivory or horn: Caám duøng oáng ñöïng
vì caûm thaáy thöông xoùt moät vò Taêng raèng: kim baèng xöông, söøng, ngaø.
“Khoâng bao giôø vò aáy caûm thaáy an uûi duø chæ 87) A monk should not sit on a couch or chair with
trong moät luùc.” the legs higher than eight finger-breadths:
78) A monk should not stand overhearing other Caám ngoài gheá cao (cao hôn taùm loùng tay),
monks when they are quarrelling, disputing: naèm giöôøng roäng, chieáu lôùn xinh ñeïp..
Caám hoïc ñi hoïc laïi, chuyeän caõi laãy gaây goå, 88) A monk should not have a couch or a chair
sau khi ñaõ eâm thuaän. made covered with good cotton: Caám doàn
79) A monk should not first consent for ligitimate gheá, neäm, goái baèng goøn toát.
acts, and afterwards engage in criticism: Caám 89) A monk should not sit or lie on a large piece
laøm caûn trôû khoâng cho thi haønh ñieàu maø giaùo of sleeping bag (oversize). When a piece of
hoäi ñaõ quyeát nghò. cloth to sit upon is being made for a monk, it
80) A monk should not break or interrupt the must be made to a proper measure. This is the
meeting, not giving the consent by rising up or proper measure: in length two spans, in
departing from his seat when the Order is breadth one and a half spans. In exceeding
engaged in decisive talk: Caám phaù khuaáy laøm this measure, there is an offence of expiation:
giaùn ñoaïn buoåi hoäi nghò, baèng caùch ñöùng daäy Caám traûi ngoïa cuï choaùn choã roäng quaù.
hay böôùc ra ngoaøi. 90) A monk should not use oversize itch-cloth
(four spans in length and two spans in
 3303

breadth): Caám duøng vaûi gieû nhieàu quaù ñeå boù 5) If a nun is taking an ablution with water
choã ñau (boán gang chieàu daøi vaø hai gang (washing the private parts in the body), she
chieàu roäng). may take at most a measure of two finger-
91) A monk should not use oversize towel or cloth joints. For whoever exceeds this, there is an
for the rains. When a cloth for the rains is offence of expiation: Caám duøng quaù hai loùng
being made for a monk, it must be made to a tay nöôùc ñeå röõa nhöõng choã kín trong thaân.
proper measure: six spans in length, two and a 6) A nun should not stand with drinking water or
half spans in breadth: Caám duøng chaên taém lôùn with a fan close to a monk while he is eating
quaù. or drinking: Caám moät Ni moät Sö uoáng nöôùc
92) A monk should not have a robe made the chung vaø quaït cho nhau.
measure of the Buddha’s robe, or more (the 7) Whatever nun, having asked for raw grain or
measures for the Buddha’s robe are nine having had it asked for, or having roasted it or
spans in length and six spans in breadth): Caám having caused it to be roasted, or having
maëc aùo roäng daøi nhö aùo cuûa Phaät (aùo cuûa pounded it or having caused it to be cooked,
Phaät chieàu daøi chín gang, chieàu roäng saùu should eat it, there is an offence of expiation:
gang). Caám nöôùng xay haït töôi hay baûo ngöôøi nöôùng
(IV) One hundred sixty-six rules for Bhiksunis, xay haït töôi.
according to the Book of Rules (Vinaya 8) A nun should not throw out the excriment or
Pitaka)—Moät traêm saùu möôi saùu giôùi Ba Daät urine or rubbish or remains of food over a
Ñeà theo Luaät Taïng: One hundred sixty-six wall or a fence: Caám quaêng ra ngoaøi raøo, ñoà
Pacittiya offences which require confession ñaïi, tieåu tieän khi ñeâm.
and repentance. If a nun committed any of 9) A nun should not go to stool or urinate to
them, makes a confession of it before the cause pollution in the area of vegetables,
Sangha (Order of monks and nuns) with clear plants or trees. A nun should not throw out or
heart, she will become free from the offence. should not cause to throw out excrement or
If she doesn’t, the offence itself will not only urine or rubbish or the remains of food on to
obstruct her development of wholesome acts, the crops: Caám ñaïi, tieåu tieän laøm dô caây coái,
but it will also cause her rebirth in lower hay quaêng ñoà ñaïi tieåu tieän hay ñoà aên thöøa leân
realms, i.e., hell, hungry ghosts, or animal— muøa maøng.
Theo Luaät Taïng, Pacittiya laø 166 giôùi Ba Daät 10) A nun should not go to see dancing or singing
Ñeà daønh cho Ni chuùng, neáu phaïm moät trong or music: Caám xem ca muùa haùt xöôùng.
nhöõng toäi naày maø chí thaønh phaùt loà saùm hoái 11) A nun should not speak with a man in a
tröôùc Taêng Ni chuùng, thì toäi ñöôïc tieâu khieân. secluded place (it is not proper for a nun to
Neáu khoâng chí thaønh phaùt loà saùm hoái, chaúng stand with a man or talk to him alone in a
nhöõng seõ trôû ngaïi cho vieäc khôûi sanh thieän secluded place, i.e., in the dark of the night
phaùp, maø seõ coøn bò ñoïa vaøo ñòa nguïc, ngaï when there is no light). In doing so, she
quyû, suùc sanh. commits an offence which requires expiation:
1) A nun should not eat the five forbidden Caám noùi chuyeän vôùi ñaøn oâng choã vaéng veû.
pungent roots, i.e., garlic, onion, leeks, etc.: 12) A nun should not meet and talk with a man in
Caám aên nguõ taân nhö toûi, haønh, heï, neùn, kieâu. a private place: Caám gaëp vaø noùi chuyeän vôùi
2) A nun should not disobey the law by not ñaøn oâng choã chaùn chöôøng.
shaving the eyebrows: Caám baát tuaân chaúng 13) A nun should not stand together with a man,
caïo chôn maøy. nor should she talk with a man in an open
3) In slapping with the palms of the hands, there place: Caám cuøng ñöùng hay cuøng noùi chuyeän
is an offence of expiation: Caám voã tay. vôùi ngöôøi nam ngoaøi ñöôøng.
4) In application of lac, there is an offence of 14) A nun should not stand together with a man,
expiation: Caám doài phaán. nor should she talk with him on a carriage
road or in a cul-de-sac or at cross-roads, nor
 3304

should she whisper in his ear: Caám cuøng ñöùng cloth beyond the measure prescribed for the
hay cuøng noùi chuyeän vôùi ngöôøi nam trong xe, Nun, there is an offence of expiation (The
nôi ngoû cuït, goùc ñöôøng, hay noùi ræ tay vôùi Book Of The Discipline, I.B. Horner, 1997):
ngöôøi nam. Caám duøng choaøng taém roäng quaù thöôùc taát.
15) A nun should not enter lay people’s houses 23) A nun should neither sew or make effort to
before a meal, sit down and leave the house have the robe sewn beyond the limit of five
without asking the owner’s permision: Caám ñi days. Whatever nun, having unsewn or having
vaøo nhaø cö gia tröôùc giôø aên, ngoài xuoáng, roài made another unsewn a nun’s robe, if she is
ra ñi thình lình khoâng cho chuû nhaø hay. not afterwards prevented should neither sew it
16) A nun should not enter the house of a lay nor should make an effort to get it sewn,
person after a meal, and sit or lie down at except on the fourth and fifth days, there is an
ease without informing the householder or offence of expiation: Caám may moät caùi aùo ñeå
asking for the householder’s permision: Caám quaù naêm ngaøy.
vaøo nhaø cö gia sau böõa aên maø chuû nhaø khoâng 24) Whatever nun should miss not going about in
hay bieát roài ngoài naèm nôi ñoù. an outer cloak for five days, there is an
17) A nun should not enter the house of a lay offence of expiation: Caám ñi ra ngoaøi vôùi aùo
person at the wrong time (from sunset to khoaùt quaù naêm ngaøy.
sunrise) without informing the owner, then 25) A nun should not wear a robe of someone
stay overnight without asking for permision of else without permision (a nun should not wear
the owner: Caám vaøo nhaø cö gia maø chuû nhaø a robe that should be handed back): Caám maëc
chaúng hay bieát roài töï tieän ôû laïi ñeâm nôi ñoù. ñoà cuûa moät coâ khaùc maø khoâng hoûi tröôùc.
18) A nun, because of a misapprehension, 26) A nun should not put an obstacle in the way of
because of a misunderstanding, should not a group’s receiving robe or in legal
make someone look down upon another: Caám distribution of robe material in the Sangha:
moät vò Ni vì hieåu laàm maø laøm cho ngöôøi naày Caám coù yù caûn trôû söï phaùt aùo cuûa Giaùo Hoäi.
khinh deã ngöôøi kia. 27) A nun should not hold back a legally valid
19) A nun should not curse herself or another with division of robe-material: Caám nhôn danh
hell: Caám moät vò Ni nguyeàn ruûa chính mình Giaùo Hoäi, phaùt aùo vaø vaûi roài ñeå daønh laïi moät
hay ngöôøi khaùc. ít cho mình.
20) A nun should not weep or strike herself again 28) A nun should not give recluses’ robe-material
and again. If she strikes but does not weep, to anyone without permission from the Order,
there is an offence of wrong-doing. If she i.e., a householder or to a wanderer or to a
weeps, but does not strike, there is an offence female wanderer: Caám ñöa ñoà may aùo cho
of wrong-doing: Caám khoùc loùc hay ñaám ngöïc. baát cöù ai maø khoâng coù pheùp cuûa Giaùo Hoäi.
Neáu ñaám ngöïc maø khoâng khoùc, hay khoùc maø 29) A nun, when an expectation of robe-material
khoâng ñaám ngöïc cuõng vaãn phaïm toäi. is not sure, should not let the robe-season
21) A nun should not bathe naked. It is not pass.
advisable for a nun to take a bath without 30) A nun should not hold back a legally valid
clothes or having no dress at all. If she does removal of the kathina (privileges): Caám nhôn
so, she commits an offence of expiation: Caám danh Giaùo Hoäi phaùt vaûi may aùo maø ñeå laïi moät
taém döôùi nöôùc maø chaúng coù choaøng taém. ít cho mình.
22) A nun should not use a bathing cloth beyond 31) Two nuns should not share one couch, except
the measure prescribed for the Nun. When a when they are ill. If not, they commit the
bathing cloth is being made for a nun, it must offence of expiation: Caám hai coâ naèm chung,
be made to a proper measure. This is the tröø khi ñau yeáu.
proper meausre: in length four spans, in width 32) Two nuns should not share one covering-
two spans. For her who exceeds this measure, cloth: Caám hai coâ cuøng ñaép chung.
should she make or arrange to make a bathing
 3305

33) A nun should not intentionally cause pond (it is said that if she goes to any of the
discomfort to another nun: Caám laøm cho vò Ni above mentioned places, she commits the
khaùc khoù chòu. offence of expiation): Caám ñi xem ñeàn ñaøi
34) A nun who should neither attend to an ailing cung ñieän cuûa vua.
woman who lives with her, nor should she 42) A nun should not make use of a sofa or a
make an effort to get her attended to, commits divan at the house of a lay person: Caám ngoài
the offence of expiation: Caám chaúng saên soùc treân giöôøng vaùn cuûa cö gia.
ngöôøi ôû gaàn mình trong côn ñau beänh. 43) A nun should not spin yarn: Caám töï mình keùo
35) Whaterver nun, having given quarters to a chæ quay tô.
nun, should, angry, displeased, throw her out 44) A nun should not do household work for a lay
or have her thrown out, commits the offence person. Leading the holy life, a nun should
of expiation: Caám trong muøa möa ñuoåi moät not do the household work. If she does so, she
coâ ñi choã khaùc, sau khi mình ñaõ tìm xong choã commits an offence of expiation: Caám ra tay
nguï. laøm vieäc cho ngöôøi cö gia.
36) A nun should not keep company with a man 45) A nun, being spoken to by a nun, saying: “Do
(whatever nun should keep company with a come, lady, and settle this legal question, and
householder or with the householder’s son, having answered, ‘Very good,’ yet if she is
that nun should be spoken to thus by the nuns: not afterwards prevented, should neither
“Do not, lady, keep company with a settle it nor should make an effort to get it
householder and with a householder’s son. settled, there is an offence of expiation: Caám
Let the lady desist, the Order praises such tröôùc höùa giaûi quyeát oån thoûa nhöõng vaán ñeà
detachment in a sister.” But if that nun, being lieân quan ñeán phaùp luaät, nhöng sau laïi khoâng
spoken to thus by the nuns, should persist as chòu giaûi quyeát.
before, that nun should be admonished by the 46) A nun should not give with her own hand solid
nuns up to the third time for giving up that food or soft food to a heretics. According to
course. If she should give up, while being The Book Of The Discipline, translated into
admonished up to the third time, that is good. English by I.B. Horner in 1997, if a nun gives
If she should not give up, there is an offence with her own hand solid food or soft food to a
of expiation): Caám thaân caän vaø ôû chung nhaø householder, a male or female wanderer, she
vôùi ñaøn oâng. commits an offence of expiation: Caám trao
37) A nun should not go on alms-tour within a tay thí ñoà aên cho keû ngoaïi ñaïo.
dangerous region. Her disobeying the rule is 47) A nun should not wear clothes of lay people
the committing of an offence of expiation: (her househole robe): Caám laáy y phuïc cuûa
Caám ñi quanh vuøng nguy hieåm. ngöôøi taïi gia maëc vaøo.
38) A nun should not go on alms-tour within a 48) A nun, not having given up her dwelling,
chaotic region: Caám ñi quanh xöù loän xoän. should set out on almstour, there is an offence
39) A nun should not walk on almstour duirng the of expiation: Caám vò Ni chöa xaû boû nôi cö truù
rains, for she may tread on worms and other maø ñi khaát thöïc.
insects: Caám ñi luùc muøa möa, vì coù theå daãm 49) A nun should never learn worldly (secular, not
leân vaø gieát haïi saâu boï. connected with the goal) knowledge. There is
40) A nun, during the rains, should not set out on no offence if she learns writings: Caám vò Ni
almstour, even for a distance of five or six hoïc kieán thöùc theá tuïc. Neáu hoïc caùch vieát chöõ
yojanas: Chaúng neân ñi khaát thöïc xa nôi an cö thì khoâng phaïm toäi.
kieát haï, duø chæ laø naêm saùu do tuaàn (see Do 50) A nun should not teach worldly knowledge:
Tuaàn). Caám vò Ni daïy kieán thöùc theá tuïc.
41) A nun should not go to see a king’s palace, 51) A nun should not enter a monastery without
including the king’s pleasure house, a picture asking for permision: Caám vaøo tònh xaù chö
gallery, a park, or a pleasure grove, or a lotus Taêng maø khoâng xin pheùp.
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52) A nun should not revile or abuse other nuns. get it washed or smeared, bound up or
In doing so she commits the offence of unbound by a man. Doing so, she commits the
expiation: Caám nhieác maéng maáy Ni coâ khaùc. offence of expiation: Caám khi beänh khoâng coù
53) A nun, being quick tempered, should abuse a Giaùo Hoäi cho pheùp maø ñeå ngöôøi khaùc caét
group, there is an offence of expiation: Caám hoaëc boù cho mình.
noùng naûy la loái tröôùc ñaùm ñoâng. 61) A nun should not ordain a pregnant woman. In
54) A nun, being invited or being satisfied, should case of doing so, she commits the offence of
eat or partake of solid food or soft food, there expiation: Caám cho nhaäp ñaïo moät coâ coù thai.
is an offence of expiation: Caám aên nöõa khi ñaõ 62) A nun should not ordain a woman giving suck
aên no hay coù ngöôøi khaùc môøi aên theâm. (it is forbidden for a nun to ordain a woman
55) A nun should be one who is grudging as to giving suck). In case of violation of the rule,
families, there is an offence of expiation: she commits an offence of expiation: Caám
Caám ghen gheùt haèn hoïc. cho nhaäp ñaïo moät coâ coøn coù con nhoû.
56) A nun should not spend the rains in a 63) A nun should not ordain a probationer who
residence where there is no monk. In case of has not trained for two years in the six rules.
violation of the instruction and staying during Even after reaching the age of twenty years, a
the rainy season in a monastery without married girl is not fit for ordination, if she is
monk, she commits the offence of expiation not trained for two years in six rules: Caám cho
(the Buddha has made the rules for the nuns nhaäp haøng Ni coâ moät ngöôøi chöa taäp söï hai
to enter into rainy season retreat in a naêm.
monastery whre there are also monks. 64) A nun should not ordain a married girl without
Probably this has been done with the obtaining the permision from the Order, even
consideration of providing them though the girl has completed twenty years of
guardianship): Caám hoïp nhau trong muøa möa age and has trained for two years in the six
ôû moät xöù khoâng coù chö Taêng. rules. In case of doing so, she commits the
57) After the rainy season retreat, if a nun does offence of expiation: Caám cho nhaäp ñaïo maø
not invite the Order of Monks and Nuns in chaúng ñöôïc Giaùo Hoäi chö Taêng thò nhaän.
respect of three matters: that is what was seen 65) A nun should not ordain a girl married for less
or heard or suspected, she commits the than twelve years: Caám cho nhaäp ñaïo moät coâ
offence of expiation: Caám ñeán cuoái muøa möa gaùi keát hoân chöa ñöôïc 12 naêm.
queân ñoïc laïi vôùi Giaùo Hoäi chö Taêng nhöõng 66) A nun should not ordain a girl, even though
ñieàu nghe thaáy. she married over twelve years, but has not
58) A nun should not go for exhortation or for trained for two years in the six rules: Caám cho
communion: Caám ñi ñeán choã hoâ haøo coå voõ. nhaäp ñaïo moät coâ gaùi, duø ñaõ keát hoân treân möôøi
59) A nun should not forget her general duty of hai naêm, nhöng maø chöa taäp söï ñöôïc hai naêm.
asking the Order of the monks the dates of the 67) A nun should not ordain a girl married for
observance day and preaching Dharma day. more than twelve years and has been trained
Every half month a nun should desire two for over two years without obtaining the
things from the Order of monks: the asking as permision from the Order. In case of doing so,
to the date of the Observance day and the she commits the offence of expiation: Caám
approaching for exhortation. For her who cho nhaäp ñaïo moät coâ duø ñaõ keát hoân treân möôøi
transgresses this, there is an offence of hai naêm vaø ñaõ taäp söï treân hai naêm, nhöng
expiation: Caám queân hoûi Giaùo Hoäi caàu thaày chaúng ñöôïc Giaùo Hoäi chö Taêng thò nhaän.
thuyeát phaùp vaø ñoïc giôùi boån. 68) After ordaining a woman, a nun should keep
60) It is not proper for a nun to make a boil or her under supervision and should help her for
scab that has formed on the lower part of her two years in training in six rules. It is a
body to be operated by a man without the general rule for a nun to give ordained
permision of the Order; she should not also woman instructions for two years. In
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disobeying this she commits the offence of promise: Caám höùa neáu ai deã daïy thì cho nhaäp
expiation: Caám ñaõ thaâu nhaän hoïc troø maø ñaïo, keá khoâng giöõ lôøi.
khoâng lo daïy doã trong hai naêm taäp söï. 77) A nun should not promise another nun for
69) Whatever nun for two years should not wait ordination, in a gain of a robe and afterwards
upon an ordained woman instructor, there is breaks her promise, her such doing is an
an offence of expiation: Caám baét ngöôøi mình offence of expiation. Whatever nun, having
cho thoï giôùi phuïc dòch mình trong hai naêm. said to a probationer: “If you, lady, will give
70) Whatever nun, having ordained the woman me a robe, then will I ordain you.” If
who lives with her, should neither withdraw afterwards, she should neither ordain her nor
her nor have her withdrawn even to a distance should she make an effort to get her ordained,
of five or six yojanas, there is an offence of there is an offence of expiation.A nun should
expiation: Caám khi ñaõ cho moät ngöôøi thoï giôùi not promise to ordain a woman who seems to
roài ñeå cho ngöôøi ñoù ñi xa, duø chæ xa naêm hoaëc be trainable, and afterwards breaks her
saùu do tuaàn (see Do Tuaàn). promise: Caám höùa neáu ai cuùng aùo thì cho
71) A nun should not ordain a maiden under nhaäp ñaïo, keá khoâng giöõ lôøi.
twenty years of age. In case of violation of 78) Whatever nun, having said to a probationer:
the rule, she commits an offence of expiation: “If you, lad, will wait upon me for two years,
Caám cho nhaäp haøng Ni coâ moät ngöôøi chöa then will I ordain you,” yet if she is not
ñuùng hai möôi tuoåi troïn. afterwards prevented, should neither ordain
72) A nun should not ordain a probationer who her nor should make an effort to get her
has not trained for two years in the six rules. ordained, there is an offence of expiation: Vò
Even after reaching the age of twenty years, a Ni naøo tröôùc höùa vôùi ngöôøi taäp söï: “Neáu
married girl is not fit for ordination, if she is ngöôøi chòu ñôïi ta hai naêm sau ta seõ cho ngöôøi
not trained for two years in six rules: Caám cho thoï cuï tuùc giôùi,” nhöng sau ñoù chaúng nhöõng
nhaäp haøng Ni coâ moät ngöôøi chöa taäp söï hai khoâng cho ngöôøi thoï cuï tuùc, maø coøn khoâng coá
naêm, duø coâ naày ñaõ treân hai möôi tuoåi. gaéng tìm caùch cho ngöôøi thoï cuï tuùc.
73) A nun should not ordain a married girl without 79) Whatever nun shold ordain a probationer who
obtaining the permision from the Order, even keeps company with men, who keeps
though the girl has completed twenty years of company with youths, who is violent, there is
age and has trained for two years in the six an offence of expiation: Vò Ni naøo cho thoï cuï
rules. In case of doing so, she commits the tuùc ngöôøi taäp söï coù dan díu vôùi ñaøn oâng, vaø coù
offence of expiation: Caám cho nhaäp ñaïo moät quan heä tôùi baïo ñoäng laø phaïm giôùi.
coâ duø ñaõ treân hai möôi tuoåi vaø ñaõ taäp söï treân 80) A nun should not ordain a probationer without
hai naêm, nhöng chaúng ñöôïc Giaùo Hoäi chö the consent of the parents and husband. If a
Taêng thò nhaän. nun ordain a probationer without such
74) A nun should not ordain other nuns while she consent, she commits an offence of expiation:
is less than twelve years of standing: Caám Caám nhaän moät keû tu taäp vaøo haøng Ni coâ thieät
moät vò Ni chöa coù möôøi hai naêm tu haønh maø thoï, neáu ngöôøi nhaø keû aáy chaúng thuaän.
cho ngöôøi khaùc thoï giôùi. 81) Whatever nun should ordain a probationer by
75) A nun who has completed twelve years of showing favoritism to monks placed on
standing, but who is not agreed upon by the probation, there is an offence of expiation:
Order, should not ordain other nuns: Vò Ni duø Caám cho thoï giôùi moät Ni coâ ñeå laáy loøng vò
ñaõ tu treân möôøi hai naêm maø khoâng ñöôïc giaùo Taêng cao haï.
hoäi cho pheùp cuõng khoâng ñöôïc cho ngöôøi 82) A nun who joined the Order less than a year,
khaùc thoï giôùi cuï tuùc. should not ordain a probationer: Caám môùi
76) A nun should not first promise to ordain a nhaäp giaùo ñoaøn chöa ñöôïc moät naêm maø thaâu
trainable woman, then later breaks her nhaän ngöôøi khaùc cho thoï giôùi cuï tuùc.
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83) A nun should not ordain two probationers in blameworthy matter, unbecoming, which
one year: Caám cho thoï cuï tuùc giôùi hai ngöôøi ought to be confessed; I confessed it.” There
trong moät naêm. is an offence of expiation: Vò ni coâ naøo khoâng
84) A nun should not use a sunshade (umbrella) coù beänh maø xin daàu, maät, söõa, vaø bô ñaëc ñeå
and sandals: Caám vò Ni coâ mang duø hay giaøy duøng laø phaïm toäi.
deùp. 96) A nun should not tell a conscious lie (telling a
85) A nun who is not ill, should not go in a conscious lie means the words, the utterance,
vehicle: Neáu khoâng coù beänh, caám ni coâ khoâng the speech, the talk, the language, the
ñöôïc ñi kieäu hay ñi xe. intimation, the un-ariyan statement of one
86) A nun should not wear a petticoat if she is not intent upon deceiving with words, saying: “I
ill: Neáu khoâng coù beänh, caám ni coâ maëc aùo have not seen what I have seen, heard what I
choaøng ngoaøi. have not heard, sensed what I have not
87) A nun should not apply any cosmetic powder, sensed, etc): Caám cho raèng phaûi moät vieäc sai
nor should she wear ornaments: Caám doài maøi traùi.
trang ñieåm thaân mình. 97) A nun should not should not speak insulting
88) A nun should not bathe with scented ground speech to discourage people: Caám cheâ bai
sesamum: Caám ni coâ taém vôùi nöôùc thôm. laøm ngöôøi ruûn chí.
89) A nun should not cause herself to be rubbed 98) A nun should not speak slandering speech to
with ointment, or should cause herself to be cause people to break their harmony: Caám
massaged by another nun: Caám ni coâ xoa daàu noùi löôõi hai chieàu ñaâm thoïc laøm cho ngöôøi ta
hay baûo moät ni coâ khaùc xoa boùp. giaän nhau.
90) A nun should not cause herself to be rubbed 99) A nun should not make one who is not
with ointment, or should cause herself to be ordained to speak dharma line by line.
massaged by a probationer: Caám ni coâ xoa However, if a nun studies together with lay
daàu hay baûo ngöôøi taäp söï xoa boùp. good advisors, there is no offence of Pacittiya:
91) A nun should not sit down on a seat in front of Caám ñeå cho ngöôøi chöa thoï ñaïi giôùi thuyeát
a monk without asking for advanced phaùp. Tuy nhieân, neáu cuøng baäc thieän höõu tri
permission: Caám ni coâ ngoài tröôùc maët moät vò thöùc taïi gia nghieân cöùu kinh ñieån thì khoâng
Taêng maø khoâng xin pheùp tröôùc. phaïm giôùi Ba Daät Ñeà.
92) A nun should not ask a question of a monk 100)A nun should not lie down in a sleeping place
without asking for advanced permission: Caám with one who is not ordained for more than
ni coâ vaán hoûi moät vò Taêng maø khoâng xin pheùp two nights: Caám ôû quaù hai ñeâm chung vôùi
tröôùc. ngöôøi chöa thoï giôùi nhaø sö.
93) A nun should not enter the village without her 101)A nun should not speak of a condition of
vest (robe): Caám vaøo laøng maø chaúng maëc aùo furthermen to one who is not ordained: Caám
Ni coâ. khoe mình ñaéc ñaïo coù pheùp thaàn thoâng vôùi
94) Whatever nun who is not ill, having had ghee ngöôøi chöa thoï ñaïi giôùi.
asked for, should partake of it, it should be 102)A nun should not dig the ground or have it
confessed by that nun, saying: “I have fallen, dug: Caám ñaøo ñaát, cuoác ñaát, hay sai ngöôøi
ladies, into a blameworthy matter, ñaøo cuoác.
unbecoming, which ought to be confessed; I 103)A nun should not destroy vegetable growth:
confessed it.” There is an offence of Caám ñoán caây.
expiation: Vò ni coâ naøo khoâng coù beänh maø xin 104)
bô ñeå duøng laø phaïm toäi. 105)A nun should not defame or look down or bad
95) Whatever nun who is not ill, having had oil, mouth in criticizing the headmaster of the
honey, milk, curds asked for, should partake Order: Caám cheâ bai, khi deã, noùi aùc, hay xuùc
of it, it should be confessed by that nun, phaïm ñeán vò Sö Trò Söï trong Giaùo Hoäi.
saying: “I have fallen, ladies, into a
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106)A nun should not spread in the open air a 114)A nun should not have arranged together with
chair or a mattress or a stool belonging to the a monk to embark in a boat and to go either
Order, setting forth, but does not removed or upstream or downstream, except for crossing
have it removed, to cause it destroyed: Caám over to the other bank on a ferry: Caám heïn
duøng ñoà cuûa chuøa maø boû ôû ngoaøi, laøm cho hö nhau ñi chung moät thuyeàn vôùi moät vò Tyø
beå. Kheo, tröø khi qua ñoø.
107)A nun should not spread a sleeping place or 115)A nun should not eat more than one meal at a
having it spread in a dwelling belonging to the public house, nor should he eat two meals in
Order, setting forth, but should neither two days at the same house: Caám aên ñeán hai
remove it nor have it removed: Caám duøng ñoà buoåi côm moät ngaøy, hai buoåi hai ngaøy trong
cuûa chuøa, khi ñi khoâng deïp caát. moät nhaø.
108)A nun should not lie down in a sleeping place 116)A nun should not eat more than one meal and
in a dwelling belonging to the Order, knowing residing at various locations in one day,
that he is encroaching upon the space except when she is ill: Caám aên nhieàu buoåi
intended for a monk arrived first: Caám khi ñi côm, ôû nhieàu choã trong moät ngaøy, tröø khi ñau
löõ haønh, giaønh choã naèm cuûa moät ngöôøi khaùc. yeáu.
109)Out of angry and displeased, a nun should not 117)A nun should not eat solid food or soft food
throw out another nun or cause her to be that is not left over when she feels full
thrown out from a dwelling place belonging to (satisfied); however, when she is still hungry,
the Order: Caám ñuoåi hay sai ñuoåi moät vò Tyø she can ask for more food: Caám aên no roài maø
Kheo Ni khoâng haïp yù mình ra khoûi phoøng. aên laïi nöõa, nhöng khi coøn ñoùi coù theå hoûi theâm.
110)A nun who dwells in a lofty cell with an upper 118)When receiving a lot of alms-food, a nun must
part, in a dwelling place belonging to the share them with other nuns in the Order. If
Order. She should not cause any boards or not, there is an offence of Pacittiya (If a nun,
removable feet of her couch to fall down to going up to a family, and was invited to take
hurt other people: Neáu ôû phaàn treân gaùc, khi cakes or barley-gruel, two or three bowlfuls
giaêng muøng loùt vaùn, caám ñeå caây rôùt truùng may be accepted by the nun. Should she
ngöôøi. accept more than that, there is an offence of
111)A nun should not cover her dwelling place Pacittiya. Should she accept two or three
with heavy material that collapse to harm bowfuls, take these cakes back from there and
other people: Khi lôïp tònh xaù, caám duøng ñoà would not share with other monks in the
quaù nhieàu chaát naëng khieán bò saäp. monastery, there is an offence of Pacittiya):
112)A nun should not sprinkle grass or clay, or Caám laõnh ñoà aên nhieàu quaù maø khoâng chia sôùt
should not have them sprinkled if he knows cho vò khaùc (Khi vò sö ñi hay ñöôïc môøi thænh
that the water contains life: Caám laáy nöôùc ñeán nhaø thí chuû vaø ñöôïc cuùng döôøng hai hay
duøng khi bieát trong nöôùc aáy coù coân truøng. ba baùt boät nhoài maät ñeå mang veà, vò Taêng aáy
113)A nun should not have arranged together with coù theå nhaän. Neáu muoán nhieàu hôn theá laø
a monk to go along the same road, even phaïm toäi Ba Daät Ñeà. Neáu nhaän veà töï vieän maø
among villages, except at the right time (in khoâng chia laïi cho chö Taêng trong töï vieän
this case, the right time must be agreed upon cuõng bò phaïm toäi Ba Daät Ñeà).
by the Order that the road is dangerous and 119)A nun should not ask another nun who has
frightening that one must go with a weapon): eaten, who is satisfied, to take solid or soft
Caám ñi chung vôùi moät vò Tyø Kheo daàu laøng food that is not left over: Caám eùp vò sö khaùc
naày hay laøng kia, tröø khi ngaët ngheøo (tröôøng aên no roài maø phaûi aên laïi nöõa.
hôïp ngaët ngheøo ôû ñaây phaûi ñöôïc giaùo hoäi 120)A nun should not eat or partake solid or soft
ñoàng yù laø ñöôøng xaù nguy hieåm vaø gheâ sôï ñeán food at the wrong time (wrong time means
noãi ngöôøi ñi ñöôøng phaûi mang vuõ khí). afternoon has passed until sunrise): Caám aên
saùi giôø töø quaù ngoï tôùi ngoï hoâm sau.
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121)A nun should not eat or partake of solid food 131)If a nun, staying with the army for less than
or soft food that was stored so that she doesn’t two nights, she should not go to see a sham-
have to go begging for alms-food the next fight or to the troops in array or to the massing
day: Caám ñeå daønh ñoà aên caùch ñeâm ñaëng hoâm of the army or to see a review of the army:
sau khoûi ñi khaát thöïc. Neáu phaûi vieáng traïi binh, caám ñi xem söï taäp
122)A nun who is not ill should not ask for taønh ngöïa voi, quaân binh ñaáu voõ.
sumptuous foods (sumptuous foods include 132)A nun should not drink fermented liquor and
ghee, fresh butter, oil, honey, fish, meat, milk, spirits, nor should she smoke opium, nor
curds, etc.): Caám hoûi ñoà aên myõ vò, tröø côn ñau should she chew betel: Caám uoáng röôïu men,
phaûi tuøy moùn caàn duøng. caùc thöù röôïu, thuoác huùt, aù phieän, traàu cau.
123)A nun should not convey to her mouth 133)A nun should not tickle with the fingers to
nutriment not given: Caám duøng vaø ñeå ñoà aên make other nuns laugh: Caám laáy tay thoïc leùt
vaøo mieäng, moùn chaúng phaûi cuûa cuùng döôøng. ñeå choïc cöôøi nhöõng vò Ni coâ khaùc.
124)A nun should not give with her own hand solid 134)A nun should not playing in the water
food or soft food to a naked ascetic, or to a (sporting in the water): Caám chôi theå thao hay
male wanderer or to a female wanderer: Caám giôûn côït moät caùch quaù töï do döôùi nöôùc.
trao tay thí ñoà aên cho loõa theå hay nam nöõ 135)A nun should not disrespect any blame or
ngoaïi ñaïo. warning from the elder nuns: Caám baát tuaân vaø
125)A nun should not find fault to dismiss another khinh deã lôøi quôû traùch caûn ngaên.
nun from going into a village for alms-food to 136)A nun should not frighten another nun: Caám
cause that nun to starve: Caám oaùn gheùt, kieám doïa naït laøm cho moät vò Tyø Kheo khaùc kinh
côù laøm cho moät vò sö khaùc bô vô nhòn ñoùi. sôï.
126)A nun should not intrude and sit down in a 137)If she is not ill, a nun should not warm herself,
house with food: Caám ñi vaøo nhaø coù ñoà aên maø kindle or cause a fire to be kindled: Caám voâ
ngoài xuoáng. côù chuïm löûa choã troáng, tröø khi ñau yeáu, laïnh
127)Whatever nun, being invited and being leõo hay trong ñeâm toái.
provided with a meal, not having asked for 138)A monk should not bathe at intervals of less
permission if a nun be there, should call upon than half a month, except at a right time, i.e.,
families before a meal or after a meal, except the time of illness, the body is dirty, or too hot
at a right time, there is an offence of during the summer time: Caám taém tôùi hai laàn
expiation. In this case, a right time is the time trong nöûa thaùng, tröø khi ñau yeáu, dô hay nöïc
of giving robes, the time of making robes: vaøo trôøi heø.
Caám ñi ñeán nhaø cö só tröôùc böõa aên neáu khoâng 139)A nun should not obtain or wear a robe
ñöôïc môøi tröôùc. (white) that has no disfigurement of black,
128)When a nun is not ill, an invitation to accept a dark green or muddy colors. If a nun makes
requisite for four months may be accepted, use of a new robe without taking any one
unless there be a renewed invitation, unless mode of disfigurement (of the three modes of
there be a permanent invitation. If one should disfigurements), there is an offence of
accept for longer than that, there is an offence expiation: Caám nhaän, maëc, hay duøng chaên aùo,
of expiation: Khi khoâng coù beänh, caám nhaän maøu vaûi traéng, maø phaûi nhuoäm laïi cho xaáu
ñoà caàn duøng tröôùc haïn kyø boán thaùng. tröôùc khi duøng.
129)A nun should not go to see an army fighting: 140)A nun should not get back things that she
Caám xem dieãn binh taäp traän. already offered to another nun. If a nun
130)If there is some reason for a nun to go to visit assigns a robe to a monk or to a nun or to a
the army, that nun should not stay with the female probationer or to a male novice, then
army for two nights: Neáu vì lyù do gì ñoù maø make use of it or take it back to give to
phaûi ñeán vieáng traïi binh, caám ôû chung vôùi another nun, there is an offence of expiation:
quaân binh hai ngaøy. Caám laáy leùn laïi ñoà, aùo ñaõ cho ngöôøi ta roài.
 3311

141)A nun should not hide or cause to hide 147)A nun should not knowingly eat together with
another nun’s bowl or robe or cloth, even in or be in communion with or lie down in a
fun: Caám gieãu côït maø giaáu, hoaëc xuùi ngöôøi sleeping place with a nun who speaks
daáu ñoà cuûa ngöôøi khaùc (nhö baùt, aùo, vaûi, vaân uncorrectly about the Buddha-Dharma and
vaân). misinterprets the Buddha: Caám aên uoáng vaø
142)A nun should not intentionally deprive a giao thieäp, hay noùi chuyeän vôùi vò Ni coâ noùi
living thing of life: Caám coá yù gieát cheát maïng saùi quaáy.
thuù vaät. 148)A nun should not knowingly allow the female
143)A nun should not knowingly make use of novice who speaks uncorrectly about the
water that contains living things: Caám uoáng Buddha-Dharma and misinterprets the
nöôùc maø mình bieát laø coù truøng. Buddha, should not encourage that novice,
144)A nun should not knowingly open up for a should not support, should not eat with that
further formal act a legal question already novice, nor should she lie down in a sleeping
settled according to rule: Caám kheâu gôïi söï place with that novice: Caám giöõ taïi chuøa vaø
raày raø sau khi ñaõ eâm thuaän. ñeå haàu mình, keû Sa Di Ni noùi saùi quaáy.
145)A nun should not have arranged together with 149)A nun, being spoken to by nuns regarding a
a caravan set on theft, should not knowingly rule, should speak thus: “Your reverences, I
go along the same high road, even among will not train myself in this rule of training
villages: Caám ñi chung vôùi gian nhaân, daàu töø until I have inquired about it of another
laøng naày hay laøng kia cuõng vaäy. experienced nun who is expert in discipline.”
146)Whatever nun should speak thus: “In so far as There is an offence of Pacittiya. She should
I understand dhamma taught by the Blessed say: “Nuns, it should be learnt, it should be
One, it is that in following those things called inquired into, it should be investigated by a
stumbling-blocks by the Blessed One, there is nun who is training.”: Caám choái toäi noùi raèng
no stumbling-block at all;” that nun should be khoâng bieát ñeå ñi hoûi laïi.
spoken to by the nuns thus: “Do not, 150)When the Patimokkha is being recited, a nun
venerable one, speak thus, do not should not disparaging the rule of training by
misrepresent the Blessed One, saying thus: “On what account are the lesser
misrepresentation of the Blesed One is not all and minor rules of training recited? They only
seemly, and the Blessed One certainly would tend to remorse, to vexation, to perplexity.”:
not speak thus; in many a figure, your Caám noùi phaù raèng ñoïc giôùi boån laø phieàn haø voâ
reverence, are things that are stumbling- ích.
blocks called stumbling-blocks by the Blessed 151)A nun should not avoid being blamed by
One, and in following these there is a saying that she does not understand the
veritable stumbling-block.” And if that monk, Patimokkha (Whatever monk, while the
when he has been spoken to thus by the Patimokkha is being recited every half-month,
monks, should persist as before, that nun should speak thus: “Only now I do understand
should be admonished by the nuns up to the that this rule is, as is said, handed down in a
third time for giving up that course. If being clause, contained in a clause, and comes up
admonished up to the third time, she should for recitation every half-month; if other nuns
give it up, that is good. But if she should not should know concerning this nun has sat down
give it up, there is an offence of expiation: two or three times before, not to say oftener,
Caám noùi mình ñaõ hieåu giaùo phaùp cuûa Ñaáng while Patimokkha was being recited, there is
Thieän Theä laøm trôû ngaïi cho nhöõng ai tu theo. not only no freedom for that nun on account of
Ni chuùng seõ hoûi vò naày ba laàn. Neáu vò aáy vaãn her ignorance, but she ought to be dealt with
khoâng chòu saùm hoái, töùc laø phaïm toäi Ba Daät according to the rule for the offence into
Ñeà. which she has fallen there, and further
confusion should be put on her, saying: ‘Your
 3312

reverence, this is bad for you, this is badly 160)A nun should not enter a village at the wrong
gotten by you, that you, while the Patimokkha time, unless the Order instructs her to go for
is being recited, do not attend applying some kind of urgent thing to be done: Caám
yourself properly.”: Caám choái toäi noùi raèng taïi vaøo laøng saùi giôø, tröø ra coù vieäc cuûa Giaùo Hoäi.
mình khoâng thuoäc giôùi boån. 161)A nun should not have a needle-case made of
152)Whatever nun should intentionally arouse bone or ivory or horn: Caám duøng oáng ñöïng
remorse in a nun thinking, “There will be no kim baèng xöông, söøng, ngaø.
comfort for her even for a moment,” if having 162)A nun should not sit on a couch or chair with
done it for just this object, not for another, the legs higher than eight finger-breadths:
there is an offence of expiation. Caám ngoài gheá cao (cao hôn taùm loùng tay),
153)A nun should not stand overhearing other naèm giöôøng roäng, chieáu lôùn xinh ñeïp.
nuns when they are quarrelling, disputing: 163)A nun should not have a couch or a chair
Caám hoïc ñi hoïc laïi, chuyeän caõi laãy gaây goå, made covered with good cotton: Caám doàn
sau khi ñaõ eâm thuaän. gheá, neäm, goái baèng goøn toát.
154)A nun should not first consent for ligitimate 164)A nun should not sit or lie on a large piece of
acts, and afterwards engage in criticism: Caám sleeping bag (oversize). When a piece of
laøm caûn trôû khoâng cho thi haønh ñieàu maø giaùo cloth to sit upon is being made for a nun, it
hoäi ñaõ quyeát nghò. must be made to a proper measure. This is the
155)A nun should not break or interrupt the proper measure: in length two spans, in
meeting, not giving the consent by rising up or breadth one and a half spans. In exceeding
departing from her seat when the Order is this measure, there is an offence of expiation:
engaged in decisive talk: Caám phaù khuaáy laøm Caám traûi ngoïa cuï choaùn choã roäng quaù.
giaùn ñoaïn buoåi hoäi nghò, baèng caùch ñöùng daäy 165)A nun should not use oversize itch-cloth (four
hay böôùc ra ngoaøi. spans in length and two spans in breadth):
156)Whatever nun, having given away a robe by Caám duøng vaûi gieû nhieàu quaù ñeå boù choã ñau
means of a complete Order, should afterwards (boán gang chieàu daøi vaø hai gang chieàu roäng).
engage in criticism, saying: “The nuns are 166)A nun should not have a robe made the
appropriating a benefit belonging to the Order measure of the Buddha’s robe, or more (the
according to acquaintanceship,” there is an measures for the Buddha’s robe are nine
offence of expiation: Caám noùi vò Ni khaùc spans in length and six spans in breadth): Caám
ñöôïc aùo cuûa Giaùo Hoäi vì söï quen bieát. maëc aùo roäng daøi nhö aùo cuûa Phaät (aùo cuûa
157)Whatever nun should knowingly appropriate Phaät chieàu daøi chín gang, chieàu roäng saùu
to an individual an apportioned benefit gang).
belonging to the Order, there is an offence of Pada (skt): Baùt Ñaø .
expiation: Caám chia phaàn lôïi cuûa Giaùo hoäi 1) Pace: Böôùc chaân.
cho moät caù nhaân vì söï quen bieát. 2) Footstep: Daáu chaân—Stride.
158)A nun should not suddenly enter the threshold 3) Phrase: A portion of a verse—Cuù—Caâu.
of the king palace without waiting to be Pada-kaya (skt): Sentence—Cuù thaân—See
welcome: Caám vaøo cung vua thình lình, Seventy-five dharmas of the Abhidharma Kosa.
khoâng chôø ñôïi ñöôïc nghinh tieáp.
Padakkhina (p): Ñi Nhieãu Quanh—A mode of
159)A nun should not pick up or cause another to
reverential salutation by walking clockwise (round
pick up treasure or what is considered to be
a person or object, keeping the right side turned to
treasure, except when she knows the owner
him)—Loái chaøo cung kính baèng caùch ñi voøng
and picks to set aside for the owner to take it:
quanh theo chieàu kim ñoàng hoà (töø beân phaûi moät
Caám löôïm, hay sai löôïm cuûa quaáy vaät boû rôi,
ngöôøi hay ñoái töôïng).
tröø khi naøo bieát roõ chuû nhaân maø muoán caát
Padma (skt): Paduma (p): Hoa sen—A Sanskrit
giuøm.
term for “Lotus.” It is widely used as a symbol of
 3313

awakening (Bodhi) in Buddhism. In Buddhist considered by the Nyingmapa order of Tibetan

iconography, particularly in Vajrayana tradition, Buddhism to be its founder, and is revered within
Buddhas are often depicted sitting on huge lotus the tradition as a physical emanation of Amitabha
thrones—Töø Phaïn ngöõ duøng ñeå chæ “Lieân Hoa” Buddha, along with his disciple Yeshe Tsogyel, he
(hoa sen). Töø naøy ñöôïc duøng roäng raõi nhö laø moät is credited with composing a huge corpus of texts
bieåu töôïng cuûa giaùc ngoä trong Phaät giaùo. Trong called “hidden treasures,” which were concealed
Tieáu Töôïng Hoïc, ñaëc bieät laø trong truyeàn thoáng by them. This concealment was safeguarded by
Kim Cang Thöøa, chö Phaät thöôøng ñöôïc hoïa ngoài spells which ensured that only their respective
treân toøa sen. ordained “treasure discoverers” would be able to
Padmacri (skt): Hoa Ñöùc Boà Taùt. find and reveal them—Lieân Hoa Sanh (nhaø sö AÁn
Padma hells: Hells of Red lotus flower—Baùt ñaëc truyeàn giaùo taïi Taây Taïng), moät vò thaày Maät giaùo
ma—Ba Ñaàu Ma Ñòa Nguïc—Hoàng lieân hoa— töø Oddiyana, maø baây giôø vaøi hoïc giaû tin laø vuøng
Hells where the flesh being covered with sore Swat, nhöng vaøi hoïc giaû khaùc laïi tin laø vuøng gaàn
resembling it—Phaïm nhaân phaûi chòu reùt ñeán ñoä da Ghazni, theo bieân nieân söû Taây Taïng thì ngaøi Lieân
thò ñoû leân nhö sen hoàng—See Eight cold hells. Hoa Sanh du haønh sang Taây Taïng döôùi thôøi
Trisong Detsen. Khi ñeán ñoù ngaøi ñaõ gaëp phaûi söùc
Padmapani (skt): Lieân Hoa Thuû Boà Taùt—The
ñeà khaùng maõnh lieät töø nhöõng ngöôøi trung thaønh
Avalokitesvara Bodhisattva who holds a lotus
vôùi giaùo phaùi coå cuûa Taây Taïng laø giaùo phaùi Bon,
flower—Vò Quaùn Theá AÂm Boà Taùt tay caàm hoa
nhöng nhôø thaàn löïc ngaøi ñaõ ñaùnh baïi ñöôïc boïn hoï.
sen—See Avalokitesvara.
Sau ñoù thì Lieân Hoa Sanh, Trisong Detsen, and
Padmaprabha (skt): Lotus-radiance—The name
Santaraksita xaây döïng töï vieän Phaät giaùo ñaàu tieân
by which Sariputra is to be known as a Buddha—
ôû Taây Taïng mang teân laø Samye vaøo naêm 775.
Hoa quang hay Hoa Quang Nhö Lai—Trong Kinh
Ngaøi ñöôïc tröôøng phaùi Nyingmapa cuûa Phaät giaùo
Phaùp Hoa, Phaät thoï kyù cho toân giaû Xaù Lôïi Phaát
Taây Taïng xem nhö laø vò toå khai sôn cuûa tröôøng
sau naày seõ thaønh Phaät hieäu laø Hoa Quang.
phaùi naøy, vaø ñöôïc moïi ngöôøi trong tröôøng phaùi toân
Padmaprabha-Buddha (skt): Hoa Quang Nhö kính nhö laø hieän thaân cuûa Ñöùc Phaät A Di Ñaø.
Lai—The name by which Sariputra is to be known Cuøng vôùi ñeä töû cuûa ngaøi laø Yeshe Tsogyel, ngaøi
as a Buddha—Trong Kinh Phaùp Hoa, Phaät thoï kyù ñaõ bieân soaïn moät boä giaùo ñieån khoång loà maø ngöôøi
cho toân giaû Xaù Lôïi Phaát sau naày seõ thaønh Phaät ta goïi laø “AÅn Taïng,” vaø caát giaáu ñi. Söï caát giaáu
hieäu laø Hoa Quang—See Padmaprabha and naøy ñöôïc baûo toaøn bôûi maät chuù maø chæ coù ngöôøi
Sariputra. ñaõ thoï giôùi “Khai Taïng” (khaùm phaù ra AÅn taïng)
Padmaraga (skt): Baùt Ñaøm Ma La Ca—Baùt Ma cuûa tröôøng phaùi môùi coù theå tìm ra maø thoâi.
La Ca—Maøu sen ñoû hay hoàng ngoïc—Lotus-hued, Padmasana (skt): Padumasana (p)—Lieân Hoa
a ruby. Toïa—Kieát Giaø—To sit cross-legged.
Padma-Sambhava (eighth century): Lieân Hoa (I) An overview of “Padmasana”: Toång quan veà
Sanh—Lotus born—Tantric master from Kieát Giaø Phu Toïa—The Buddha’s sitting
Oddiyana, which some scholars believe was posture with legs crossed and soles upward.
modern-day Swat, but others think may have been “Padmasana” is a Sanskrit term for “Lotus
near Ghazni, who according to later Tibetan position.” This is one of the most common
chronicles traveled to Tibet, during the dynasty of positions for seated meditation, in which one
Trisong Detsen (740-798). Upon his arrival he crosses both legs, placing the feet on the
encountered firece opposition from the demons of inside of the thighs, soles facing upward. The
Tibet and from adherents of the indigenous palms rest in the lap, facing upward, with right
religion of Bon, but through his magical powers he on top of left and tips of the thumbs touching.
was able to defeat them all. Following this, To sit cross-legged or to sit in a lotus posture.
Padmasambhava, Trisong Detsen, and The Buddha’s sitting posture with legs crossed
Santaraksita established the first Buddhist and soles upward, both feet rest on top of the
monastery in Tibet, named Samye, in 775. He is
 3314

thigh of the opposite leg—Theá ngoài hoa sen, right or left. Try to sit straight, but not stiff as
theo kieåu ngoài cuûa Phaät Toå Thích Ca, hai a wooden board or as an iron bar: Khi ngoài
chaân treùo nhau, baøn chaân ngöûa leân. trong tö theá “Lieân Hoa” baïn neân giöõ cho thaân
Padmasana laø thuaät ngöõ Baéc Phaïn duøng ñeå ñöôïc thaúng. Khoâng neân ngaõ ngöõa veà phía sau
chæ “Vò theá Hoa Sen.” Ñaây laø moät trong nhöõng hay chuùi ñaàu veà phía tröôùc. Ñöøng laéc lö veà
vò theá toïa thieàn thoâng thöôøng nhaát, trong ñoù beân phaûi hay beân traùi. Ngoài thaúng nhöng
haønh giaû treùo caû hai chaân, ñeå hai baøn chaân khoâng cöùng nhaét nhö mieáng caây hay thanh
leân treân hai ñuøi, loøng baøn chaân ngöûa leân trôøi. saét.
Loøng baøn tay ñaët ngöûa leân trong loøng, baøn tay 2) When you sit, you should put the tip of your
phaûi naèm beân treân baøn tay traùi, vaø hai ñaàu tongue on the roof of your mouth. That way
ngoùn caùi chaïm vaøo nhau. Theá ngoài hoa sen, the saliva in your mouth will flow directly into
theo kieåu ngoài cuûa Phaät Toå Thích Ca, hai your stomach: Khi ngoài, baïn neân ñeå ñaàu löôõi
chaân treùo nhau, baøn chaân ngöûa leân. Caû hai chaïm beân trong phaàn treân cuûa mieäng. Baèng
baøn chaân ñeàu naèm treân hai ñuøi ñoái dieän nhau. caùch naøy nöôùc mieáng seõ chaûy thaúng vaøo bao
(II) Details of “Padmasana”—Chi tieát veà Kieát giaø töû cuûa baïn.
phu toïa: 3) When you sit in this position, you want to
1) The left leg is over right, the left hand is over make your breath even. You should always
the right hand for being subduing of demons: breathe at the speed at all times. Breathe and
Haøng Ma Kieát Giaø—When you sit down to and breathe out naturally, not to force
meditate with your left leg over the right yourself with a long breath-in, or breath-out:
thigh, and then take your right leg and put it Khi ngoài trong tö theá naøy, baïn neân thôû ñeàu
on top of your left calf. That’s the full-lotus ñaën. Baïn neân thôû vôùi cuøng moät nhòp thôû trong
posture, or the jeweled vajra sitting position, moïi luùc. Thôû vaøo vaø thôû ra daøi hay ngaén laø
or the Bodhi position. If you sit in this tuøy nôi thôi thôû cuûa baïn, chöù ñöøng goø eùp.
position, it’s easy to enter samadhi—Chaân 5) When sitting in this position, don’t be afraid of
traùi treùo leân ñuøi phaûi. Khi baïn ngoài thieàn vôùi the pain. Perhaps you can sit for half an hour
chaân traùi ñaët leân ñuøi phaûi, vaø chaân phaûi ñöôïc before the pain starts, but when it does appear
ñaët treân baép chuoái traùi. Ñoù laø theá lieân hoa you should be patient. The more you feel
troøn ñaày, hay theá Kim cang baûo, hay theá ngoài painful, the more you should be patient. If you
Boà Ñeà. Neáu baïn ngoài thieàn trong tö theá naøy are patient enough, sooner or later, you’ll be
thì baïn seõ choùng ñöôïc vaøo ñònh. able to sit for an hour, two hours, or even
2) The right leg is over left for blessing, the right longer. And if you continue to practice sitting
hand is being placed over the left one: Caùt meditation in this position day in and day out,
Töôøng Kieát Giaø—When you sit down to you will experience a “state of ease” and
meditate with your right leg over the left eventually you will obtain the samadhi power:
thigh, and then take your left leg and put it on Khi ngoài trong tö theá naøy, baïn ñöøng sôï bò ñau.
top of your right calf—Chaân phaûi treùo leân Coù leõ baïn seõ khoâng caûm thaáy ñau sau khi ñaõ
chaân traùi, baøn tay phaûi ñaët treân baøn tay traùi. ngoài treân nöûa giôø, nhöng khi chaân baét ñaàu
Chaân traùi treùo leân ñuøi phaûi. Khi baïn ngoài ñau, baïn neân kieân nhaãn. Caøng ñau caøng kieân
thieàn vôùi chaân phaûi ñaët leân ñuøi traùi, vaø chaân nhaãn. Neáu baïn ñuû kieân nhaãn thì chaúng bao
traùi ñöôïc ñaët treân baép chuoái phaûi. laâu sau baïn coù theå ngoài moät giôø, hai giôø, hay
(III) Body postures while sitting in the laâu hôn nöõa. Vaø neáu baïn tieáp tuïc tu taäp töø
“Padmasana” position—Vò theá thaân theå khi ngaøy naøy qua ngaøy khaùc, baïn seõ ñaït ñöôïc
ngoài ôû theá “Lieân Hoa”: traïng thaùi “khinh an” vaø cuoái cuøng baïn seõ ñaït
1) When you sit in the “Padmasana” position, ñöôïc ñònh löïc—See Meditation.
your body should be held upright. Do not lean Padmasri (skt): Hoa Ñöùc Boà Taùt—Lotus-
backwards or forwards. Do not swing to the Brillance Bodhisattva, translated as Lotu-Virtue,
 3315

name of Subhavyuha when incarnated as a built to house the remains of deceased

member of Sakyamuni’s retinue—Vò Boà Taùt cuûa Buddhist masters—Moät kieåu kieán truùc trôû
Hoa Sen saùng choùi, teân cuûa Dieäu Trang Nghieâm thaønh phoå caäp taïi caùc xöù Phaät giaùo Ñoâng AÙ,
khi coøn laø moät thaønh vieân trong thaân quyeán cuûa ngöôøi ta tin raèng kieåu kieán truùc naøy laáy töø caùc
Phaät Thích Ca Maâu Ni. thaùp Phaät ôû AÁn Ñoä. Cuõng coù moät loái suy dieãn
Padmavati (skt) Padmapani (p): Lieân Hoa (vôï khaùc laø töø “Pagoda” coù leõ ñöôïc laáy töø töø ngöõ
vua A duïc). Sri Lanka duøng ñeå chæ thaùp “dagaba.” Kieåu
Padma Victory Thus Come One: Ba Ñaàu Ma chuøa sôùm suûa nhaát ôû Trung quoác ñöôïc thöøa
Thaéng Nhö Lai—According to the Earth Store nhaän laø töø theá kyû thöù 5. Kieåu caên baûn goàm
Bodhisattva Sutra, Chapter 9, the Buddha taught: truïc chính vôùi ba maùi, maø veà sau treân noùc trôû
“In the past, a Buddha named Padma Victory Thus neân nhoû daàn. Caùc ngoâi chuøa, cuõng gioáng nhö
Come One appeared in the world. If a man or caùc ngoâi thaùp, thöôøng ñöôïc xaây döïng ñeå thôø
woman hears this Buddha’s name, as it passes coát cuûa nhöõng vò sö Phaät giaùo.
through his or her ear faculty, that person will be Pagoda adorned with gems: Stupa for precious
reborn one thousand times in the six desire things or relics—Baûo thaùp.
heavens. How much more will this be true if he or Pagodas and temples: Thaùp mieáu.
she sincerely recites the name of that Thus Come Pahana-sanna (p): Perception of abandoning—
One.”—Theo Kinh Ñòa Taïng Boà Taùt, phaåm thöù Ñoaïn Töôûng—Ñoaïn Tröø Töôûng—See Five
chín, Ñöùc Phaät daïy: “Laïi veà thuôû quaù khöù, coù ñöùc perceptions of making for maturity of liberation,
Phaät ra ñôøi hieäu laø Ba Ñaàu Ma Thaéng Nhö Lai. and Six perceptions conducive to penetration.
Nhö coù ngöôøi nam ngöôøi nöõ naøo, nghe danh hieäu Pai Chang Huai Hai: Baùch Tröôïng Hoaøi Haûi—
cuûa ñöùc Phaät ñaây thoaùt qua loã tai, ngöôøi naày seõ He was born in 720 A.D., a Dharma successor of
ñöôïc moät ngaøn laàn sanh leân saùu taàng trôøi duïc giôùi, Ma-Tsu Tao-I (jap—Baso Doitsu 709-788) and
huoáng nöõa laø chí taâm xöng nieäm!” one of the most influential Chinese Zen masters.
Padmavimana (skt): Lieân Hoa Cung Ñieän—The He was an outstanding Zen master, the first to
lotus-palace. establish the Zen community in China with precise
Padmavrichabhavikramin (skt): Hoa Tuùc An rules and regulations and the emphasis on manual
haønh Phaät. labor. He is best known for his rules for the
Paean of joy: Vui möøng veà söï töï thaéng conduct of monks in Ch’an monasteries, the Pure
Paganism (n): Taø giaùo—Heterodox doctrine. Rule of Pai Chang (Pai Chang Ch’ing Kuei). His
rules emphasize the importance of both daily
Pageant (n): Hoaït caûnh.
sitting meditation and manual work. He is credited
Pagoda (n): Chuøa.
with first enunciating (phaùt bieåu) the famous
1) Caitya (skt)—Sepulchral monument—
Ch’an dictum (caùch ngoân), “A day without work is
Shrine—Cheá ña (thaùp moä).
a day without food.” With this emphasis on self-
2) Sangharama (skt)—Chuøa—Temple—
sufficiency, Ch’an monks no longer followed the
Monastery—Architectural style that became
Indian paradigm (daïng thöùc) of relying primarily
popular in East Asian Buddhism, believed to
on alms received by begging. However, Pai Chang
have been derived from the Indian Buddhist
retained the alms round, not to beg for food, but as
Stupas. There is also another speculation that
an exercise in humility. He died in 814 A.D—
the term “pagoda” may have derived from the
Baùch Tröôïng Hoaøi Haûi sanh naêm 720 sau Taây
Sri Lankan term for “Stupa, dagaba.” The
Lòch, Phaùp töû cuûa Maõ Toå Ñaïo Nhaát. OÂng laø vò
pagoda style is attested in China as early as
thieàn sö ñaàu tieân thieát laäp moät coäng ñoàng töï vieän
the fifth century. The basic design consists of
ôû Trung Quoác vôùi nhöõng luaät leä quy cuû roõ raøng vaø
a central axis with three or more eaves (maùi
nhaán maïnh ñeán vieäc lao ñoäng chaân tay trong nhaø
chuøa), which become gradually smaller from
thieàn. OÂng noåi tieáng qua quyeån Baùch Tröôïng
bottom to top. Pagodas, like stupas, are often
Thanh Quy. Quy luaät cuûa oâng nhaán maïnh ñeán söï
 3316

quan troïng cuûa vieäc thieàn toïa moãi ngaøy vaø lao taùc could they all come to the realization of the
trong töï vieän. Ngöôøi ta cho raèng oâng laø ngöôøi ñaàu truth of Zen? If there is, what inner
tieân phaùt bieåu caâu caùch ngoân tröù danh trong nhaø relationship is there? What is this
Thieàn: “Moät ngaøy khoâng lao taùc trong töï vieän laø enlightenment? What new point of viewing
moät ngaøy khoâng aên.” Vôùi söï nhaán maïnh veà töï tuùc things is this? So long as our observation is
naøy, Thieàn Taêng ôû Trung Hoa khoâng coøn theo limited to those conditions which preceded
daïng thöùc AÁn Ñoä laø leä thuoäc chính yeáu vaøo söï the opening of a disciple’s eye we cannot
cuùng döôøng qua vieäc khaát thöïc. Tuy nhieân, Baùch perhaps fully comprehend where lies the
Tröôïng vaãn duy trì vieäc khaát thöïc, khoâng phaûi ñeå ultimate issue. They are matters of everyday
xin thöùc aên, maø ñeå tu taäp haïnh khieâm cung. OÂng occurrence, and if Zen lies objectively among
tòch vaøo naêm 814 sau Taây Lòch. them, every one of us is a master before we
* One day Pai-Zhang accompanied Ma-Tzu on are told of it. This is partly true because there
a walk. A flock of wild ducks flew past them. is nothing artificially constructed in Zen, but if
Ma-Tzu said: “What’s that?” Pai-Zhang said: the nose is to be really twisted or the candle
“Wild ducks.” Ma-Tzu said: “Where’d they blown out in order to take scale off the eye,
go?” Pai-Zhang said: “They flew away.” Ma- our attention must be directed inwardly to the
Tzu then twisted Pai-Zhang’s nose so hard working of our minds, and it will be there
that he cried out. Ma-Tzu said: “So you say where we are flying geese and the washed
they’ve flown away!” Upon hearing these dishes and the blown-out candle and any other
words, Pai-Zhang attained enlightenment. happenings that weave out infinitely
Returning to the attendant’s room, Pai-Zhang variegated patterns of human life—Moät hoâm
cried out loudly. One of the other attendants sö theo haàu Maõ Toå ñi daïo, thaáy moät baày vòt
asked Pai-Zhang: “Are you homesick?” Pai trôøi bay qua, Maõ Toå hoûi: “Ñoù laø caùi gì?” Sö
Zhang said: “No.” The attendant said: “Did thöa: “Vòt trôøi.” Maõ Toå hoûi: “Bay ñi ñaâu?” Sö
someone curse at you?” Pai-Zhang said: thöa: “Bay qua.” Maõ Toå beøn naém loã muõi cuûa
“No.” The attendant said: “Then why are you sö maø vaën maïnh moät caùi, ñau quaù sö la thaát
crying?” Pai-Zhang said: “Master Ma twisted thanh. Maõ Toå baûo: “Laïi noùi bay qua ñi.” Ngay
my nose so hard that the pain was caâu aáy sö tænh ngoä. Trôû veà phoøng thò giaû. Sö
unbearable.” The attendant said: “What did khoùc loùc thaûm thieát, nhöõng ngöôøi chung
you do that offend him? Pai-Zhang said: “You phoøng nghe ñöôïc beøn hoûi: Huynh nhôù cha meï
go ask him.” The attendant went to Ma-Tzu phaûi khoâng?” Sö ñaùp: “Khoâng.” Bò ngöôøi ta
and said: “What did the attendant Huai-Hai do maéng chöõi phaûi khoâng? Sö ñaùp: “Khoâng.” Vò
to offend you? He is in his room crying. sö hoûi: Vaäy taïi sao laïi khoùc?” Sö ñaùp: “Loã
Please tell me.” The great teacher said: “He muõi toâi bò Hoøa Thöôïng keùo ñau thaáu xöông.”
himself knows. Go ask him. The attendant Vò thò giaû kia laïi hoûi: “Coù nhôn duyeân gì
returned to Pai-Zhang’s hut and said again: khoâng kheá hoäi?” Sö ñaùp: “Ñi hoûi Hoøa Thöôïng
“The master says that you already know, so I ñi.” Vò thò giaû aáy tôùi hoûi Hoøa Thöôïng raèng:
should come here and ask you.” Thereupon “Thò giaû Hoaøi Haûi coù nhôn duyeân gì chaúng
Pai-Zhang laughed out loud. The attendant kheá hoäi, maø ñang khoùc ôû trong phoøng, xin
said: “A moment ago you were crying, so why Hoøa Thöôïng vì chuùng con maø noùi.” Maõ Toå
are you laughing now?” Pai-Zhang said: “My baûo: “Y ñaõ kheá hoäi, caùc ngöôi töï hoûi laáy y.”
crying moment ago is the same as my Vò thò giaû laïi trôû veà phoøng hoûi: “Hoøa Thöôïng
laughing now.” The attendant was bewildered noùi huynh ñaõ hoäi, neân baøo chuùng toâi veà hoûi
by Pai-Zhang’s behavior. Is there any huynh.” Sö beøn cöôøi Haû! Haû! Caùc vò aáy baûo:
connection in any possible way between the “Vöøa roài khoùc sao baây giôø laïi cöôøi.” Sö ñaùp:
washing of the dishes and the blowing out a “Vöøa roài khoùc baây giôø cöôøi cuõng vaäy thoâi.”
candle and the twisting of the nose? We must Caùc vò aáy môø mòt khoâng hieåu gì caû. Theo
say with Yun-Men: “If there is none, how Thieàn sö D.T. Suzuki trong Thieàn Luaän, Taäp
 3317

I, coù theå coù lieân heä naøo khoâng giöõa caùc caâu * One day he entered the hall to preach the
chuyeän röõa cheùn cuûa chuù tieåu, thoåi taét ngoïn Buddha-Dharma. But he merely walked
ñeøn vaø vaën treùo loå muõi treân? Ta phaûi noùi nhö forward a few steps, stood still, and opened
Vaân Moân Vaên Yeån: “Neáu khoâng coù gì heát, thì his arms, then returned to his room. His
laøm sao nhöõng ngöôøi aáy ñaït ñöôïc lyù Thieàn? disciples came to ask for the reason, he said:
Neáu coù thì moái thaân thuoäc ra sao? Caùi ngoä aáy “That’s all of the great principle of
laø gì? Caùi nhaõn quan môùi thaáy laø gì? Heã söï Buddhism.”—Moät hoâm, sö thöôïng ñöôøng
quan saùt cuûa ta coøn bò giôùi haïn trong nhöõng thuyeát phaùp. Nhöng sö chæ böôùc tôùi vaøi böôùc,
ñieàu kieän cuûa tröôùc thôøi môû con maét ñaïo, coù ñöùng yeân, roài môû roäng voøng tay ra, roài trôû veà
leõ ta khoâng bao giôø thaáy ñöôïc ñaâu laø choã roát phöông tröôïng. Sau ñoù ñeä töû vaøo hoûi thì ngaøi
raùo keát thaønh. Ñoù toaøn laø vieäc dieãn ra haèng traû lôøi: “Ñoù, ñaïi nghóa cuûa phaùp Phaät chæ laø
ngaøy, vaø neáu khaùch quan Thieàn naèm ôû choã vaäy.”
thöôøng nhaät aáy thì moãi chuùng ta ñeàu laø Thieàn * Foremost among them Bai-Zhang’s students
sö heát maø khoâng bieát. Ñieàu naày raát ñuùng bôûi were Huang-Bo and Kui-Shan. One day Bai-
leõ khoâng coù caùi gì giaû taïo ñöôïc xaây döïng Zhang said to the congregation: “The
trong ñaïo Thieàn, nhöng phaûi coù caùi vaën muõi, Buddhadharma is not a trifling matter.
coù caây ñeøn bò thoåi taét, thì maét chuùng ta môùi Formerly great Master Ma-Tzu shouted so
loät heát vaûy caù, vaø ta môùi chuù yù ñeán beân trong, loudly that I was deaf for three days.” When
vaø höôùng ñeán söï ñoäng duïng cuûa taâm thöùc; vaø Huang-Bo heard this, he stuck out his tongue.
chính taïi ñoù tieàm aån moái lieân heä maät thieát Bai-Zhang said to him: “In the future, will you
giöõa söï thoåi taét ñeøn hay caùi vaën muõi cuõng nhö carry on Ma-Tzu’s Dharma?” Huang-Bo said:
voâ soá nhöõng vieäc khaùc deät thaønh taám maøn theá “There’s no way I could do so. Today,
söï cuûa loaøi ngöôøi chuùng ta. because of what you’ve said, I’ve seen Ma-
* The next day Ma-Tzu went into the hall to Tzu’s great function, but I still haven’t
address the monks just when the monks had glimpsed Ma-Tzu. If I carry on Ma-Tzu’s
finished assembling, bai-Zhang rolled up his teaching by half, then our descendants will be
siting mat. Ma-Tzu got down from his chair cut off.” Bai-Zhang said: “Just so! Just so! The
and Bai-Zhang followed him to the abbot’s one who is his teacher’s equal has diminished
room. Ma-Tzu said: “Just now I hadn’t said a his teacher by half. Only a student who
word. Why did you roll up your sitting mat?” surpasses his teacher can transmit his
Bai-Zhang said: “Yesterday the master teacher’s teaching. So how does the student
painfully twisted my nose.” Ma-Tzu said: “Is surpass the teacher?” Huang-Bo then
there anything special about yesterday that bowed—Trong soá nhöõng ñaïi ñeä töû cuûa Baùch
you’ve noticed?” Bai-Zhang said: “Today, my Tröôïng coù Hoaøng Baù vaø Qui Sôn. Moät hoâm
nose doesn’t hurt anymore.” Ma-Tzu said: Baùch Tröôïng baûo Taêng chuùng: “Phaät phaùp
“Then you really understand what happened khoâng phaûi laø vieäc nhoû, laõo Taêng xöa bò Maõ
yesterday.” Bai-Zhang then bow and went Toå naït ñeán ba ngaøy loå tai coøn ñieác.” Hoaøng
out—Hoâm sau Maõ Toå vöøa leân toøa, chuùng Baù nghe noùi baát giaùc le löôõi. Baùch tröôïng
nhoùm hoïp xong. Sö böôùc ra cuoán chieáu, Maõ baûo: “Con veà sau naày thöøa keá Maõ Toå chaêng?”
Toå xuoáng toøa, sö theo sau ñeán phöông tröôïng. Hoaøng Baù thöa: “Khoâng. Nay nhôn Hoøa
Maõ Toå hoûi: “Ta chöa noùi caâu naøo, taïi sao Thöôïng nhaéc laïi, con ñöôïc thaáy Maõ Toå ñaïi
ngöôi cuoán chieáu?” Sö thöa: Hoâm qua bò Hoøa cô, ñaïi duïng, nhöng vaãn khoâng bieát Maõ Toå.
Thöôïng keùo choùt muõi ñau.” Maõ Toå baûo: Neáu con thöøa keá Maõ Toå, veà sau maát heát con
“Hoâm qua ngöôi ñeå taâm choã naøo?” Sö noùi: chaùu cuûa con.” Baùch Tröôïng baûo: “Ñuùng theá,
“Choùt muõi ngaøy nay laïi chaúng ñau.” Maõ Toå ñuùng theá, thaáy baèng vôùi thaày laø keùm thaày nöûa
baûo: “Ngöôi hieåu saâu vieäc hoâm qua.” Sö laøm ñöùc, thaáy vöôït hôn thaày môùi kham truyeàn
leã roài lui ra. trao. Con haún coù caùi thaáy vöôït hôn thaày.”
Hoaøng Baù lieàn leã baùi.
 3318

* Every day when Zen master Bai-Zhang spoke rôi vaøo nhaân quaû hay khoâng?” Baùch Tröôïng
in the hall, there was an old man who would ñaùp: “Ngöôøi ñaïi tu haønh khoâng laàm (khoâng
attend along with the assembly. One day meâ môø) nhôn quaû.” Ngay caâu noùi aáy, oâng giaø
when the congregation had departed, the old ñaïi ngoä, laøm leã thöa: “Con ñaõ thoaùt thaân
man remained. Bai-Zhang asked him: “Who choàn. Con ôû sau nuùi, daùm xin Hoøa Thöôïng laáy
are you?” The old man said: “I’m not a leã maø an taùng nhö moät vò Taêng. Sö vaøo trong
person. Formerly, during the age of Kasyapa keâu duy na ñaùnh kieång baûo chuùng aên côm
Buddha, I was the abbot of a monastery on xong ñöa ñaùm moät vò Taêng, ñaïi chuùng nhoùm
this mountain. At that time a student asked nhau baøn taùn “Ñaïi chuùng ñeàu maïnh, nhaø
me: “Does a great adept fall into cause and döôõng beänh khoâng coù ngöôøi naøo naèm, taïi sao
effect?” I answered: “A great adept does not coù vieäc naày?” Sau khi côm xong, sö daãn
fall into cause and effect.” Thereafter, for five chuùng ñeán hang nuùi phía sau, laáy gaäy khôi leân
hundred lifetimes I’ve been reborn in the thaáy xaùc moät con choàn vöøa cheát, beøn laøm leã
body of a fox. Now I ask that the master say a thieâu nhö moät vò Taêng.
turning phrase in my behalf, so that I can shed * The master died on the seventeenth day of
the fox’s body. Bai-Zhang said: “Ask the the first month in 814. He received the
question.” The old man said: “Does a great posthumous title “Zen Master Great
adept fall into cause and effect or not?” Bai- Wisdom.” His stupa was named “Great
Zhang said: “A great adept is not blind to Treasure Victorious Wheel.”—Thieàn sö Baùch
cause and effect.” Upon hearing these words, Tröôïng thò tòch ngaøy möôøi baûy thaùng gieâng
the old man experienced unsurpassed naêm 814. Sau khi thò tòch sö ñöôïc vua ban
enlightenment. He then said: “Now I have hieäu “Ñaïi Trí Thieàn Sö: vaø thaùp hieäu “Ñaïi
shed the body of a fox. I lived behind the Baûo Thaéng Luaân.”
mountain. Please provide funeral services for Pai Lien Tsung: Baïch Lieân Giaùo—A society
a monk who has died.” Bai-Zhang then formed early in the fourth century A.D. by Hui-
instructed the temple director to tell the Yuan, who with 123 notable, literati, swore to a
monks to assemble after the next meal for life of purity before the image of Amitabha, and
funeral services. The monks were all planted white lotuses in symbol. The White Lotus
mystified by this, because there was no one Congregation composed of more than 3,000
who was ill in the temple infirmary, so how Buddhists. Among them, 123 were honored as the
could this be? After the meal, Bai-Zhang Vitruous and eighteen of them were considered as
instructed the monks to assemble beneath a the Highest Virtues. They were often referred as
grotto behind the mountain. He then brought Ñoâng Laâm Temple’s Eighteen Greatly Virtuous
out the body of a dead fox on his staff, and Beings. In the twelfth century, a group named
proceeded to cremate it according to “Pai-Lien-Tsung” founded by Mao Tzu-Yuan, a
established ritual—Moãi ngaøy Baùch Tröôïng T’ien T’ai monk who became interested in the
thöôïng ñöôøng daïy chuùng, coù moät oâng giaø theo teachings of Hui-Yuan (334-416) and the Ch’ing
chuùng nghe phaùp. Hoâm noï, chuùng ra heát chæ T’u tradition. The White Lily Society, set up near
coøn oâng giaø khoâng ñi, sö hoûi: “OÂng laø ngöôøi the end of the Yuan dynasty, announcing the
gì?” OÂng giaø thöa: “Con chaúng phaûi laø ngöôøi. coming of Maitreya, the opening of his white lily,
Thôøi quaù khöù thuôû Ñöùc Phaät Ca Dieáp, con and the day of salvation at hand. It developed into
laøm Taêng ôû nuùi naày, nhôn hoïc troø hoûi: “Ngöôøi a revolution which influenced the expulsion of the
ñaïi tu haønh coù coøn rôi vaøo nhôn quaû chaêng?” Mongols and establishment of the Ming dynasty.
Con ñaùp: “Khoâng rôi vaøo nhôn quaû.” Do ñoù Under the Ch’ing dynasty it was resurrected under
ñeán naêm traêm kieáp ñoïa laøm thaân choàn. Nay a variety of names, and caused various uprisings.
thænh Hoøa Thöôïng chuyeån moät caâu cho con The society included monks, nuns, and laypeople,
thoaùt khoûi thaân choàn. Baùch Tröôïng baûo: “OÂng whose collective goal was to be reborn in
hoûi ñi.” OÂng giaø hoûi: “Ngöôøi ñaïi tu haønh coù
 3319

Amitabha’s Pure Land of Sukhavati. Its members When he was a governor in a district, there was a
engaged in a daily recitation of penance and Zen master who was living within his jurisdiction
performed good works in order to accumulate popularily known as the “Bird’s Nest,” for he used
good karmas necessary for rebirth in Sukhavati. to practice his meditation on a seat made of
They followed a strict vegetarian diet, and also thickly growing branches of a tree. Seeing this
avoid wine, milk, and five pungent roots (onions, Pai-Yueh-T’ien told the Zen master: “What a
leeks, etc.). They were accused of worshipping dangerous seat you have up in the tree!” Yours is
demons and banned, but the group survived, far worse than mine, retorted the master. Pai-
becoming a secret society—Do Phaùp Sö Hueä Vieãn Yueh-T’ien responded: “I am the governor of this
ñôøi nhaø Taán thaønh laäp vaøo khoaûng ñaàu theá kyû thöù district and I don’t see what danger there is in it.”
tö sau Taây Lòch. OÂng cuøng 123 vò khaùc theà tröôùc “Then you don’t know yourself! When your
baøn thôø Phaät ñeå tu Tònh Ñoä Taây Phöông, vaø troàng passions burn and your mind is unsteady, what is
sen traéng laøm bieåu töôïng. Baïch Lieân Xaõ quy tuï more dangerous than that?” Pai-Yueh-T’ien then
hôn 3.000 ngöôøi, trong ñoù coù 123 vò ñöôïc toân laø asked: “What is the teaching of Buddhism?” The
baäc Hieàn. Trong soá 123 baäc Hieàn laïi coù 18 baäc master recited this famous stanza:
Thöôïng Thuû goïi laø Ñoâng Laâm Thaäp Baùt Ñaïi Hieàn. “Not to commit evils,
Ñeán theá kyû thöù 12, moät nhoùm mang teân Baïch Lieân To practice all good,
Giaùo ñöôïc Mao Tzu Yuan saùng laäp. Moät giaùo phaùi And to keep the heart pure,
(coù theå laø taø giaùo?), ñöôïc thaønh laäp vaøo cuoái ñôøi This the teaching of the Buddhas.
nhaø Nguyeân, noùi raèng Phaät Di Laëc seõ haï sanh vôùi Pai-Yueh-T’ien, however, protested: “Any child
boâng sen traéng nôû, vaø ngaøy cöùu ñôøi. Giaùo phaùi three years old can know and say that.” “Yes, any
naày phaùt trieån thaønh moät cuoäc caùch maïng aûnh child three years old may know and say it, but
höôûng ñeán söï ñaùnh ñuoåi quaân Moâng Coå ra khoûi even an old man of eighty years finds it difficult to
Trung Hoa vaø söï thieát laäp Minh Trieàu veà sau naày. practice.” So concluded the Zen master up in the
Döôùi thôøi nhaø Thanh, giaùo phaùi naày soáng laïi döôùi tree—Moät nhaø thô lôùn ñôøi nhaø Ñöôøng. Khi laøm
nhöõng teân khaùc nhau (Thanh Thuûy, Baùt Quaùi, quan, trong huyeän coù moät thieàn sö noåi tieáng vôùi
Vinh Hoa, Hoàng Döông, Baïch Döông, Thanh bieät danh laø OÂ Saøo Thieàn Sö, vì sö thöôøng hay toïa
Lieân, Hoàng Lieân) vaø ñaõ gaây ra nhöõng cuoäc noåi thieàn treân caùc caønh caây chi chít. Thaáy vaäy Baïch
daäy choáng Thanh Trieàu. Nhoùm naøy bao goàm caû Laïc Thieân beøn baûo vò thieàn sö: “Choã thaày ngoài
Taêng, Ni vaø Phaät töû taïi gia, vôùi moät muïc ñích treân caây thaät laø nguy hieåm.” Sö ñaùp: “Choã cuûa
chung laø vaõng sanh veà coõi nöôùc Tònh Ñoä cuûa Ñöùc oâng coøn nguy hieåm hôn nhieàu.” Baïch Laïc Thieân
Phaät A Di Ñaø. Hoäi vieân tuïng kinh vaø laøm ñieàu ñaùp laïi: “Toâi laø quan tri huyeän, toâi thaáy choã aáy coù
thieän moãi ngaøy ñeå keát taäp thieän nghieäp caàn thieát gì laø nguy hieåm?” Sö ñaùp: Vaäy laø taïi oâng khoâng
ñeå vaõng sanh Cöïc Laïc. Hoï aên chay, khoâng uoáng bieát ñoù thoâi. Khi loøng duïc oâng böøng leân vaø taâm
röôïu, khoâng uoáng söõa, khoâng aên nguõ taân. Hoï bò oâng khoâng vöõng, thì coøn gì nguy hieåm hôn?” Theá
caùo buoäc laø thôø ma quyû vaø bò caám ñoaùn, nhöng roài Baïch Laïc Thieân laïi hoûi tieáp: Phaät giaùo daïy
hoäi vaãn toàn taïi vaø neân trôû thaønh hoäi kín. ñieàu gì?” Sö tuïng boán caâu keä noåi tieáng:
Pai Ma Tsu: Baïch Maõ Töï—White Horse “Khoâng laøm caùc ñieàu aùc,
Monastery, one of the oldest Buddhist monasteries Laøm caùc ñieàu laønh,
in China, probably has been built on the model of Giöõ taâm yù trong saïch,
the Indian Jetavana retreat some time around the AÁy lôøi chö Phaät daïy.”
first century—Moät trong nhöõng ngoâi chuøa coå nhaát Tuy nhieân, Baïch Laïc Thieân phaûn ñoái noùi raèng:
ôû Trung Quoác, coù leõ ñöôïc xaây döïng vaøo theá kyû “Caùi ñoù ñöùa treû leân ba cuõng bieát vaø noùi ñöôïc.”
thöù nhaát phoûng theo moâ hình cuûa Truùc Laâm Tònh Thieàn sö ngoài treân caây beøn ñaùp laïi: “ÔØ thì ñöùa treû
Xaù ôû AÁn Ñoä. leân ba cuõng bieát vaø noùi ñöôïc, nhöng oâng laõo taùm
Pai-Yueh-T’ien: Baïch Laïc Thieân—Pai Yueh- möôi vaãn chöa laøm ñöôïc.”
T’ien was a great poet during the T’ang dynasty.
 3320

Pain (n): Distress—Pain—Physical suffering— khoå vaø töông lai quaû baùo khoå—See Four ways of
Ñau ñôùn veà theå xaùc. undertaking Dhamma.
Pains arising from a life of illusion: Hoaëc Painful in the present and brings pleasant
Nghieäp Khoå—Illusion, accordant action, and future results: Sukha-vipakam (p)—Hieän taïi khoå
suffering—The pains arising from a life of vaø töông lai quaû baùo laïc—See Four ways of
illusion, such as greed, hatred, ignorance—Caùc undertaking Dhamma.
phieàn naõo nhö tham, saân, si thì goïi laø hoaëc; nhöõng Painful progress with quick comprehension:
vieäc laøm thieän aùc y vaøo caùi hoaëc naày goïi laø Khoå Haønh Toác Chöùng—See Four kinds of
nghieäp; laáy nghieäp naày laøm nhaân sinh töû nieát baøn progress (A).
goïi laø khoå. Painful progress with slow comprehension:
Pain of being eaten by a garuda, a dragon- Khoå Haønh Trì Chöùng—See Four kinds of progress
eating bird: Khoå ñau vì bò garuda (loaøi chim hay (A).
aên thòt roàng) aên thòt—See Three kinds of burning. Painfulness of pain: Dukkha-dukkhata (skt)—
Pain of death: Töû khoå—See Suffering of death. Pain produced by misery or pain; suffering arising
Pain of disasters: The pain of disasters, i.e., from external circumstances, i.e. famine, storm,
violent winds, which take away jeweled clothes sickness, torture, etc. In short, this is a kind of
and ornaments—Khoå ñau vì tai öông laøm tieâu tan suffering sensation caused by bodily pain—Khoå
trang söùc aùo quaàn—See Three kinds of burning. khoå, nhöõng ñau ñôùn gaây bôûi hoaøn caûnh beân ngoaøi
Pain and emptiness: Misery and unreality— nhö ñoùi khaùt, gioù baõo, beänh hoaïn, hay haønh haï,
Khoå khoâng. vaân vaân. Noùi toùm laïi, ñaây laø loaïi khoå thoï gaây ñau
ñôùn cho thaân xaùc.
Pain of the heat: The pain of hot wind and sand
being blown against the skin—Khoå ñau vì ngoaïi Painstakingly: Moät caùch thaän troïng.
nhieät laøm noùng chaùy da—See Three kinds of Painting of a rock: Hoïa Thaïch—A painting of a
burning. rock (though the water of the water-colour rapidly
Pains of life: Traàn luïy—The passion-karma disappears, the painting remains).
which entangles the mind—Nhöõng khoå luïy cuûa Pair bands: Uyeân Ban—To stand facing each
cuoäc ñôøi. Nghieäp cuûa duïc voïng laøm roái loaïn taâm other when reciting sutras—Ñöùng thaønh haøng ñoái
trí. maët nhau luùc tuïng kinh, nhö kieåu chim uyeân ñaäu.
Pain or pleasure resulting in this life from Pair of parallel sentences: Caëp caâu ñoái song
the practices of a previous life: Baùo quaû—Haäu song.
quaû khoå ñau hay vui söôùng (khoå laïc) trong kieáp Pair of wings: Nhò Döïc—Moät caëp caùnh.
naày do töø nhöõng nhaân hay haønh ñoäng thieän aùc cuûa 1) Charity: Boá thí.
kieáp tröôùc—See Two kinds of fruit or karma. 2) Wisdom: Trí hueä.
Pain of the senses: Ñau khoå caûm quan—Söï ñau Pajapati Gotami: Baø Ma ha Ba Xaø Ba Ñeà Kieàu
khoå cuûa thaân theå. Ñaøm Ni—Siddhattha’s step-mother.
Pain of wisdom-life being killed by the five Pala (skt)—Ngöôøi baûo hoä—Keeper—Guardian—
Warden.
desires: Khoå ñau vì bò nguõ duïc gieát cheát hueä
maïng—See Three kinds of burning. Pajra: Ba Di La Ñaïi Töôùng—See Twelve spirits
connected with the Master of Healing.
Painful (a): Ñau thöông.
Painful feeling: Dukkha vedana (p)—Painful— Pakahu (p): Löûa baùt gia boà.
Suffering feeling—Unpleasant feeling—Khoå Pakasati (p): Vyaktaya (skt)—Thò hieän—Baøy toû
thoï—See Three dharmas (XXII), and Three states ra ngoaøi—To manifest—To make manifest.
of sensation (II). Pakhudha Kaccayana (skt): A contemporary of
Painful in the present and brings painful the Buddha. He is probably Kakuda Katyayana as
mentioned in the Prasnopanisad. He and his views
future results: Dukkha-vipakam (p)—Hieän taïi
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are also referred to in the Suyagada, the Second 1) Keeper: Ngöôøi baûo hoä—Guardian—Warden.
Book of the Shvetambara Jaina Canon. His 2) A particular measure or weight, interpreted as
doctrine may be called Asasvatavada. He four ounces: Moät ñôn vò ño löôøng töông ñöông
advocated a theory of the universe, according to vôùi boán laïng.
which it was either eternal or non-eternal. 3) Supportive recitation: Hoä nieäm.
According to him, there are seven elements which 4) Flesh: Thòt soáng—Meat.
are immutable, and do not in any way contribute Palace: Caitya (skt)—Hall—Lecture room—
to pleasure or pain. The body is ultimately Temple—Ñieän (cung ñieän)—Giaûng ñöôøng trong
dissolved into these seven eternal elements— töï vieän.
Pakhudha Kaccayana laø ngöôøi ñöông thôøi vôùi Ñöùc Palace of darkness: Hades—Minh Phuû (cung
Phaät coù leõ teân laø Kakuda Katyayana nhö ñaõ ñöôïc ñieän nôi aâm phuû hay ñòa nguïc).
noùi ñeán trong Prasnopanisad. OÂng naøy vaø caùc
Palace of devas: Devapura (skt)—Abode of the
quan ñieåm cuûa oâng cuõng ñaõ ñöôïc nhaéc ñeán trong
gods—Thieân Cung.
kinh “Suyagada,” cuoán thöù hai trong boä kinh Kyø
1) The deva bow: Cung cuûa coõi trôøi—The
Na (Shavetambara). Chuû thuyeát cuûa oâng coù theå
rainbow.
goïi laø “Voâ Thöôøng Luaän” (Asasvatavada). Theo
2) Devapura: Devaloka—The abode of the
oâng thì coù baûy yeáu toá khoâng bò bieán ñoåi taïo neân cô
gods—Heavenly palace.
theå, caùc yeáu toá naøy khoâng lieân quan gì ñeán söï gaây
3) The six celestial world situated above the
ra vui söôùng hay buoàn khoå. Thaân xaùc cuoái cuøng seõ
Meru, between the earth and the
tan ra thaønh baûy yeáu toá vónh cöûu ñoù.
Brahmalokas: Cung trôøi thöù saùu naèm treân nuùi
Pakka (p): Name of a monk mentioned in the Tu Di, giöõa theá giôùi vaø Phaïm Thieân giôùi.
Theragatha. One day, Venerable went out to the
Palace of the devas of light and sound:
village for alms, he sat down beneath a tree.
Abhasvaras (skt)—Cung Ñieän Quang AÂm Thieân—
There he saw a hawk seized some flesh and flew
See Four imperishables.
up into the sky. Seeing this, many other hawks
Palace of Dharma: Laâu ñaøi Chaùnh Phaùp.
chased it to attack, made it drop the meat. Another
hawk grabbed the fallen meat, and was plundered Palace of Enlightening Beings: The
by another. Venerable Pakka thought: “Just like determination is a palace of Enlightening Beings
that meat are worldly desires, common to all, full because they never forget it—Boà Ñeà taâm laø cung
of pain and woe.” After that Venerable Pakka ñieän cuûa Boà Taùt vì haèng khoâng queân maát—See
meditated deeply on these issues and eventually Ten kinds of palace of great enlightening beings.
realized the insight and won Arahantship—Teân Palace of Great Enlightening Beings: Cung
cuûa moät vò Tyø Kheo ñöôïc noùi ñeán trong Tröôûng ñieän cuûa chö Ñaïi Boà Taùt—According to The
Laõo Thi Keä. Moät ngaøy noï, Tyø Kheo Pakka vaøo Flower Adornment Sutra, Chapter 38, there are
laøng khaát thöïc, ngaøi ngoài döôùi moät goác caây. Töø ten kinds of palace of great enlightening beings.
ñaây ngaøi thaáy moät con dieàu haâu chuïp ñöôïc moät Enlightening Beings who abide by these can attain
mieáng thòt bay vuït leân khoâng. Thaáy vaäy nhieàu con coronation by truth and freedom of spiritual
dieàu haâu khaùc ñuoåi theo taán coâng daønh mieáng thòt, powers in all worlds—Theo Kinh Hoa Nghieâm,
laøm cho con dieàu haâu kia phaûi nhaû rôùt mieáng thòt phaåm 38, chö Ñaïi Boà Taùt coù möôøi cung ñieän. Chö
xuoáng ñaát. Moät con dieàu haâu khaùc bay tôùi ñôùp Boà Taùt an truï trong ñaây thôøi ñöôïc phaùp quaùn ñaûnh
mieáng thòt vöøa rôùt xuoáng ñaát. Tyø Kheo Pakka suy nôi taát caû theá gian thaàn löïc töï taïi—See Ten kinds
nghó: “Duïc laïc chaúng khaùc naøo mieáng thòt kia, thaät of palace of great enlightening beings.
thoâng thöôøng giöõa theá gian ñaày khoå ñau phieàn naõo Palace of the Vairocana in the
naøy.” Sau ñoù Tyø Kheo Pakka thieàn ñònh thaät saâu Garbhadhatu: Kim cang phaùp giôùi cung.
vaøo nhöõng vaán ñeà naøy, cuoái cuøng ngaøi ñaéc thaéng Palace womb: Cung Thai—The palace womb,
trí vaø quaû vò A La Haùn. where those who call on Amitabha but are in
Pala (skt): Baùt La—Baø la—Ba La. doubt of him are confined for 500 years, devoid of
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the riches of Buddha-truth, till born into th Pure reserved. Many language researchers regard Pali
Land—Thai cung nôi nhöõng ngöôøi nieäm Phaät vaõng as the variation of the Magadha dialect that is said
sanh maø coøn nghi ngôø nôi Ñöùc Phaät A Di Ñaø seõ to have been the language of the Magadhan elite
ñöôïc veà ôû taïi ñaây trong 500 naêm cho ñeán khi ñuû and the language of the Buddha—Phaïn ngöõ Ba Li,
coâng ñöùc sanh veà Tònh Ñoä. moät trong nhöõng ngoân ngöõ caên baûn ghi laïi nhöõng
Palace womb for doubters outside giaùo ñieån Phaät. Ngoân ngöõ maø tröôøng phaùi
Amitabha’s heaven: Nghi Thaønh Thai Cung— Theravada ñaõ duøng ñeå ghi laïi Phaät phaùp. Tieáng
The palace womb for doubters outside Amitabha’s Pali xuaát phaùt töø moät loaïi ngoân ngöõ coå ôû vuøng Taây
heaven, or those who call on him but are in doubt AÁn. Tieáng Pali cuõng chöùa nhoùm ngoân ngöõ coå cuûa
of him (where all doubters of Amitabha) are xöù Ma Kieät Ñaø, thöù ngoân ngöõ maø Ñöùc Phaät ñaõ
confined for 500 years until fit to enjoy his duøng ñeå thuyeát giaûng. Theo truyeàn thoáng Phaät
paradise (born into the Pure Land)—Vuøng bieân giaùo thì chöõ Ba li baét nguoàn töø tieáng Baéc Phaïn,
ñòa quoác ñoä cuûa Ñöùc Phaät A Di Ñaø coù moät toøa ñaõ ñöôïc duøng ñeå ghi cheùp kinh ñieån Phaät giaùo.
cung ñieän goïi laø “Nghi Thaønh Thai Cung,” nôi truù Nhieàu nhaø ngoân ngöõ hoïc ñaõ ñoàng yù vôùi nhau raèng
nguï cuûa nhöõng ngöôøi ñaõ vaõng sanh maø trong loøng Pali laø moät bieán theå cuûa ngoân ngöõ xöù Ma Kieät Ñaø
coøn nghi ngôø Ñöùc A Di Ñaø. Hoï seõ ôû ñaây 500 naêm maø xöa kia ñaõ ñöôïc duøng trong giôùi quí toäc; noù coù
maø khoâng nghe thaáy Tam Baûo. theå ñöôïc xem laø ngoân ngöõ cuûa Phaät.
Palada (skt): A flesh-eater or a raksasa—Loaøi aên Palibhasa (skt): Pali language—See Pali.
thòt soáng. Pali Canon: Pali Tripitaka—The Scriptures of
Paladharma (skt): Dharmapala (skt)—Hoä phaùp the Theraveda School written in Pali—Bali
—Protect or maintain the Buddha-truth— Taïng—Tam taïng kinh ñieån Phaät giaùo vieát baèng
Protectors of the Dharma. **See Dharma tieáng Pali—This is the Scriptures or scriptural
protector. collection of the Theraveda School written in Pali,
consisting of “Three Baskets” (Tripitaka) of texts:
Palasa (skt): Ba La Xa Hoa—According to
1) Sutta-pitaka (Sanskrit—Sutra-Pitaka) or Basket
Professor Soothill in The Dictionary of Chinese-
of Discourses, containing sermons believed to
English Buddhist Terms, palasa is the name of a
have been spoken by Sakyamuni Buddha or his
blossom of a tree with green leaves and red
immediate disciples; 2) Vinaya Pitaka, “Basket of
flowers, whose sap is used to dye fabric stuff. Its
Discipline,” which includes texts outlining the
flowers are said to be black before sunrise, red
rules and expected conduct for Buddhist monks
during the day, and yellow after sunset—Theo
and nuns; and 3) Abhidharma Pitaka, Basket of
Giaùo Sö Soothill trong Trung Anh Phaät Hoïc Töø
Higher Doctrine, consisting of scholastic treatises
Ñieån, Palasa laø teân cuûa moät loaïi hoa cuûa moät loaïi
that codify and explain the doctrines of the first
caây ôû Taây Vöïc, laù xanh, hoa coù ba saéc. Khi maët
Basket. Pali is an Indian language that is
trôøi chöa moïc thì maøu ñen, maët trôøi tröa thì maøu
structurally and grammatically similar to Sanskrit.
ñoû, maët trôøi laën thì maøu vaøng. Nöôùc caây raát ñoû
Contemporary scholars generally believe that it is
duøng laøm thuoác nhuoäm.
a hybrid dialect (ngoân ngöõ taïp chuûng) which
Palestine (n): Daân Pa-leùt-tin.
exhibits features of dialects spoken in
Pali: Phaïn ngöõ Ba Li—One of the basic northwestern India. Theravada orthodoxy
languages in which the Buddhist tradition is maintains that the Pali canon contains the actual
preserved. The language adopted by the words of the Buddha and that it was definitively
Theraveda for the preservation of the Dharma. redacted (bieân soaïn) and sealed shortly after his
Pali is derived from an ancient western Indian death at the “First Buddhist Council” at Rajagrha,
language. It also contains some elements of Old but modern scholarship has shown that it consists
Maghadi which Sakyamuni Buddha delivered his of materials evidencing different styles and
discourses. According to the Buddhist tradition, authors, and that it was probably redacted and
Pali, one of the basic languages derived from altered over the course of centuries before being
Sanksrit, in which the Buddhist tradition is
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written down—Tam taïng kinh ñieån Phaät giaùo vieát Palm leaves: Pattra (skt)—Laù boái—Used for
baèng tieáng Pali. Ñaây laø taïng kinh ñieån cuûa tröôøng writing material—Duøng laøm vaät lieäu ñeå vieát.
phaùi Theravada ñöôïc vieát baèng ngoân ngöõ Pali, Palmist (n): Ngöôøi coi chæ tay.
goàm ba taïng: 1) Kinh taïng hay nhöõng baøi thuyeát
Palmistry (n): Thuaät xem chæ tay.
giaûng maø ngöôøi ta tin laø cuûa Ñöùc Phaät; 2) Luaät
Palmyra-tree: Tala (skt)—Boái ña (caây boái, moät
taïng hay caùi gioû ñöïng giôùi luaät ñaõ ñöôïc ñeà ra cho
loaïi caây gioáng nhö caây keø).
chö Taêng Ni theo; vaø 3) Luaän taïng, hay caùi gioû
ñöïng Vi Dieäu Phaùp. Pali laø moät ngoân ngöõ Nam Pamada (p): Heedlessness—Mental sloth as the
Phaïn maø caùch caáu truùc vaø vaên phaïm cuõng gioáng opposite of right mindfulness—Filth of the
nhö Baéc Phan Sanskrit. Caùc hoïc giaû ñöông thôøi precepts in which intoxicating drinks are
thôøng tin raèng ñaây laø ngoân ngöõ taïp chuûng bieåu loä proscribed as tending to lead to Pamada—Loaïn
caùc hình thaùi cuûa caùc tieáng ñòa phöông ñöôïc noùi ñoäng.
taïi mieàn Taây Baéc AÁn Ñoä. Chính thoáng Nguyeân Pamirs: Thoáng Lónh Sôn—Name of a range of
Thuûy trì giöõ kinh taïng Pali vì noù chöùa ñöïng vaø roõ mountains in North India, in the middle of Pamirs.
raøng chæ bieân soaïn nhöõng lôøi do chính Phaät noùi ra According to Fa-Hsien in the Records of Western
chæ moät thôøi gian ngaén sau khi Ngaøi nhaäp dieät, Kingdoms, the road is dangerous, bordered by
trong cuoäc keát taäp kinh ñieån laàn thöù nhaát taïi thaønh steep cliffs or precipices. The mountains are like a
Vöông Xaù, nhöng caùc hoïc giaû caän ñaïi ñaõ chöùng toû rocky wall and rise into thousand peaks. Eyes are
noù bao goàm nhöõng taøi lieäu laøm chöùng cöù cho thaáy dazzled in looking at them. Formerly, people
coù nhöõng kieåu noùi khaùc cuûa nhöõng taùc giaû khaùc, hewed a path out of the rocks, which looked like a
ñaây coù leõ laø do vieäc bieân soaïn vaø thay ñoåi trong staircase with 700 steps. Below the mountains runs
nhieàu theá kyû tröôùc khi noù ñöôïc vieát xuoáng. a river called Indus. In the Pamirs, there is always
Pali original language technical terms: Thuaät snow in the winter as well as in summer. There
ngöõ Pali nguyeân thuûy. are also poisonous winds, rains and snow and
sand storms. Not one in ten thousand people can
Pali original language terms: Töø ngöõ Pali
escape alive in this area—Teân cuûa moät daõy nuùi ôû
nguyeân thuûy.
mieàn Baéc AÁn, ôû giöõa daõy Thoáng Lónh. Theo Phaùp
Pali Text Society: Hoäi Kinh Ñieån Bali—An
Hieån trong Taây Vöïc Kyù, ñöôøng ñi trong raëng
academic organization founded by Thomas W.
Thoáng Lónh raát nguy hieåm, vieàn quanh toaøn vöïc
Rhys Davids in 1881 with the stated purpose of
thaúm. Nhöõng raëng nuùi gioáng nhö nhöõng böùc töôøng
translating and editing the texts of the Pali Canon.
ñaù döïng coù haøng ngaøn ñænh nhoïn, nhìn ñeán hoa caû
It brought together most of the leading scholars in
maét. Ngöôøi ta ñaõ ñeõo moät con ñöôøng ñi trong ñaù,
the field, and it has succeeded in producing
troâng gioáng nhö moät caùi thang coù 700 naác. Sau khi
Romanized edited transliterations and English
qua heát nhöõng naác naøy, beân döôùi coù con soâng teân
translation of most of the canon—Hoäi Kinh Ñieån
laø AÁn Haø. Trong daõy nuùi Tuyeát, luoân coù tuyeát phuû
Bali, moät toå chöùc haøn laâm Phaät giaùo, ñöôïc Rhys
veà muøa Ñoâng laãn muøa Heø. Laïi coù gioù ñoäc, möa
Davids saùng laäp vaøo naêm 1881 vôùi muïc ñích laø
tuyeát vaø baõo caùt. Trong vaïn ngöôøi khoâng coù laáy
phieân dòch vaø xuaát baûn giaùo ñieån Pali. Toå chöùc
moät ngöôøi thoaùt hieåm toaøn maïng trong vuøng naøy
naøy ñaõ ñöa ñeán nhieàu hoïc giaû haøng ñaàu trong laõnh
(vaøo thôøi cuûa ngaøi Phaùp Hieån).
vöïc phieân dòch giaùo ñieån, vaø hoäi cuõng ñaõ thaønh
Pamojja (p): Pamujja (p)—Khinh hyû hay thieåu
coâng trong vieäc La Maõ hoùa söï chuyeån dòch vaø dòch
hyû.
haàu heát giaùo ñieån Pali sang Anh ngöõ.
Pamsu-kula (skt): A dust heap—Rags—A
Pali Tripitaka: See Pali Canon.
collection of rags out of a dust heap used by
Palm (n): Caây coï (döøa kieång)—Loøng baøn tay.
Buddhist monks for their clothing.
Palm-leaf scriptures: Phaïm Giaùp—Kinh ñieån Pamsupatas (skt): Pasupatas (skt)—Ñoà Hoâi
laøm baèng laù caây ña la (moät loaïi caây keø coù laù gioáng
Ngoaïi Ñaïo—Followers of Siva, Saiva ascetics; a
nhö laù thoát noát).
 3324

class of heretics who smeared themselves with tuïc troâi chaûy laø panatipata. Pana coøn coù nghóa
ashes—Ñoà ñeä cuûa phaùi ngoaïi ñaïo boâi tro. laø caùi gì coù hôi thôû. Do ñoù taát caû nhöõng ñoäng
Pan (skt): Pun (skt)—Baùn (phaân nöûa)—Half. vaät, keå caû loaøi thuù, ñeàu ñöôïc xem laø pana.
Pana (p & skt): Ba Ni. 3) According to the Buddhist laws, the taking of
1) Wisdom: Hueä. human life offends against the major
2) Beverage as water: Thöùc uoáng nhö nöôùc. commands, of animal life against the less
stringent commands. Suicide also leads to
Panasa (skt): Ba Na Sa—Baùn Na Sa—The bread-
severe penalties in the next lives: Theo giaùo
fruit tree—Jaka or jack-fruit—Moät loaïi caây nhö
thuyeát nhaø Phaät thì gieát ngöôøi laø phaïm troïng
caây mít.
giôùi, gieát baát cöù loaøi sinh vaät naøo cuõng ñeàu
Panatipata (p): Pranatipataviratih (skt)—Saùt
phaïm khinh giôùi. Töï vaån cuõng ñöa ñeán nhöõng
Sanh—See Five precepts.
hình phaït naëng neà trong kieáp lai sanh.
(I) The meanings of Panatipata—Nghóa cuûa saùt
4) Plants are not considered as “living beings” as
sanh:
they possess no mind. Monks and nuns,
1) Vadha-himsa (skt): Saùt—Killing, one of the
however, are forbidden to destroy even plant
four grave prohibitions or sins in Buddhism.
life. This rule, it may be mentioned, does not
Killing is intentionally taking the life of any
apply to lay-followers: Caây coû khoâng ñöôïc
being, including animals. The advice of not
xem laø “sinh vaät” vì chuùng khoâng coù phaàn
killing challenges us to think creatively of
tinh thaàn. Tuy nhieân, chö Taêng Ni cuõng khoâng
alternate means to resolve conflict besides
ñöôïc pheùp huûy hoaïi ñôøi soáng cuûa caây coû. Giôùi
violence—Gieát haïi chuùng sanh, moät trong boán
naày khoâng aùp duïng cho nhöõng cö só taïi gia.
troïng toäi trong Phaät giaùo. Saùt sanh laø coá yù gieát
(II) Formation of the karma of killing and
haïi maïng soáng cuûa chuùng sanh, keå caû thuù vaät.
retributions—Söï thaønh laäp nghieäp saùt vaø
Lôøi khuyeân khoâng saùt sanh thaùch thöùc chuùng
nhöõng heä quaû cuûa noù:
ta phaûi saùng taïo ra nhöõng phöông caùch khaùc
(A) Five conditions that are necessary to complete
hôn baïo ñoäng nhaèm giaûi quyeát nhöõng xung
the evil of killing—Naêm ñieàu kieän caàn thieát
ñoät
ñeå thaønh laäp moät nghieäp saùt sanh:
2) One of the ten kinds of evil karma, to kill
1) A living being: Coù moät chuùng sanh.
living beings, to take life, kill the living, or
2) Knowledge that it is a living being: Bieát raèng
any conscious being. According to The
ñoù laø moät chuùng sanh.
Buddha and His Teaching, written by Most
3) Intention of killing: YÙ muoán gieát.
Venerable Narada, killing means the
4) Effort to kill: Coá gaéng ñeå gieát.
intentional destruction of any living being.
5) Consequent death: Gieát cheát.
The Pali term pana strictly means the psycho-
(B) The consequences of killing. The gravity of
physical life pertaining to one’s particular
the evil deed of killing depends on the
existence. The wanton destruction of this life-
goodness and the magnitude of the being
force, without allowing it to run its due
concerned: Haäu quaû hay quaû baùo cuûa saùt
course, is panatipata. Pana also means that
sanh—Nghieäp döõ gaây ra do haønh ñoäng saùt
which breathes. Hence all animate beings,
sanh naëng hay nheï tuøy söï quan troïng cuûa
including animals, are regarded as pana: Moät
chuùng sanh bò gieát:
trong möôøi aùc nghieäp, gieát haïi maïng soáng cuûa
(C) The killing of a virtuous person or a big
loaøi höõu tình. Theo Ñöùc Phaät vaø Phaät Phaùp
animal is regarded as more heinous than the
cuûa Hoøa Thöôïng Narada, saùt sanh laø coá yù gieát
killing of a vicious person or a small animal,
cheát moät chuùng sanh. Trong Phaïn ngöõ,
because a greater effort is needed to commit
“Panatipata,” pana coù nghóa laø ñôøi soáng taâm
the evil and the loss involved is considerably
vaät lyù cuûa moät chuùng sanh. Xem thöôøng ñôøi
great: Gieát moät baäc vó nhaân hieàn ñöùc hay moät
soáng, tieâu dieät, caét ñöùt, ngaên chaän söùc tieán
con thuù to lôùn taïo nghieäp naëng hôn laø gieát
cuûa naêng löïc moät ñôøi soáng, khoâng cho noù tieáp
moät teân saùt nhaân hung döõ hay moät sinh vaät beù
 3325

nhoû, vì söï coá gaéng ñeå thöïc hieän haønh ñoäng saùt beings, fear and hatred arise in the present,
sanh vaø tai haïi gaây ra quan troïng hôn. fear and hatred will arise in the future,
(D) The evil effetcs of killing include—Quaû döõ thereby bringing up pain and suffering in
cuûa nghieäp saùt sanh bao goàm: mind. Refrain from killing living beings, fear
1) Brevity of life: Yeåu maïng. and hatred do not arise in the present, will not
2) Ill-health: Beänh hoaïn. arise in the future, thereby not bringing up
3) Constant grief due to the separation from the pain and suffering in mind. Those who refrain
loved one: Buoàn raàu khoå naïn vì chia ly. from killing living beings will calm down this
4) Constant fear: Luoân luoân lo sôï. fear and hatred.”—Chính vì vaäy maø Ñöùc Phaät
(III) Buddha’s teachings on “Killing or not ñaõ daïy Phaät töû taïi gia trong Kinh Trung Boä,
killing”—Nhöõng lôøi Phaät daïy veà “Saùt sanh nhö sau: “Naøy gia chuû, saùt sanh , do duyeân saùt
hay khoâng saùt sanh.” sanh taïo ra sôï haõi haän thuø ngay trong hieän taïi,
1) The Buddha advises people, especially sôï haõi haän thuø trong töông lai, khieán taâm caûm
Buddhist followers not to kill because all thoï khoå öu. Töø boû saùt sanh, khoâng taïo ra sôï
sentient beings tremble at the stick, to all life haõi haän thuø trong hieän taïi, khoâng sôï haõi haän
is dear. The Buddha has respected for life, thuø trong töông lai, khoâng khieán taâm caûm thoï
any life, even the life of an insect or of a khoå öu. Ngöôøi töø boû saùt sanh laøm laéng dòu sôï
plant. He sets himself an example, not to haõi haän thuø naøy.”
throw remaining food on green vegetation, or 3) The Buddha taught Bhiksus as follows: “Here,
in the water where there are small insects. He o Bhiksus, the Aryan disciple does not kill
advises His disciples not to kill living beings living beings, give up killing. O Bhiksus, the
and makes it very clear that, killing living Aryan disciple who gives up killing, gives no
beings will lead to hell, to the hungry ghost or fear to innumerable living beings, gives no
to the animal, and the lightest evil result to be hatred to innumarable living beings, gives
obtained is to be reborn as human being but harmlessness to innumerable living beings.
with very short life. Moreover, killing living Having given no fear, no hatred, and
beings will bring up fear and hatred in the harmlessness to innumerable living beings,
present and in the future, and pain and the Aryan disciple has his share in
suffering in mind—Ñöùc Phaät khuyeân con innumerable fearlessness, in no hatred and in
ngöôøi, nhaát laø Phaät töû khoâng neân saùt sanh vì harmlessness. O Bhiksus, this is first class
chuùng höõu tình ai cuõng sôï ñaùnh ñaäp gieát choùc, charity, great charity, timeless charity that is
vaø sanh maïng laø ñaùng traân quyù. Ñöùc Phaät not despised by reclusees and brahmanas.”—
luoân toân troïng söï soáng, ngay caû söï soáng cuûa Ngaøi laïi daïy caùc ñeä töû xuaát gia nhö sau: “ÔÛ
loaøi coân truøng vaø coû caây. Ngaøi töï mình thöïc ñaây, naøy caùc Tyû kheo, Thaùnh ñeä töû ñoaïn taän
haønh khoâng ñoå thöùc aên thöøa cuûa mình treân saùt sanh, töø boû saùt sanh. Naøy caùc Tyû kheo,
ñaùm coû xanh, hay nhaän chìm trong nöôùc coù Thaùnh ñeä töû töø boû saùt sanh, ñem söï khoâng sôï
caùc loaïi coân truøng nhoû. Ñöùc Phaät khuyeân caùc haõi cho voâ löôïng chuùng sanh, ñem söï khoâng
ñeä töû cuûa Ngaøi chôù neân saùt sanh. Ngaøi trình haän thuø cho voâ löôïng chuùng sanh, ñem söï baát
baøy roõ raøng raèng saùt sanh ñöa ñeán taùi sanh toån haïi cho voâ löôïng chuùng sanh. Sau khi cho
trong ñòa nguïc, ngaï quyû hay suùc sanh, vaø haäu voâ löôïng chuùng sanh khoâng sôï haõi, khoâng haän
quaû nheï nhaøng nhaát cho saùt sanh laø trôû laïi laøm thuø vaø baát toån haïi, vò aáy seõ ñöôïc san seû voâ
ngöôøi vôùi tuoåi thoï ngaén. Laïi nöõa, saùt haïi löôïng khoâng sôï haõi, khoâng haän thuø vaø baát toån
chuùng sanh ñem ñeán söï lo aâu sôï haõi vaø haän haïi. Naøy caùc Tyû kheo, ñaây laø boá thí thöù nhaát,
thuø trong hieän taïi vaø töông lai vaø laøm sanh laø ñaïi boá thí, ñöôïc bieát laø toái sô, ñöôïc bieát laø
khôûi taâm khoå taâm öu. laâu ngaøy, khoâng bò nhöõng Sa moân, Baø la moân
2) Thus the Buddha taught lay people in the coù trí khinh thöôøng.”
Middle Length Discourses: “O householder,
killing living beings, due to killing living
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(IV) The Buddha’s teachings on “Killing” in the 2) Wheat: Luùa mì.

Dharmapada Sutra—Nhöõng lôøi Phaät daïy veà 3) Fish: Caù.
“Saùt Sanh” trong Kinh Phaùp Cuù: 4) Flesh: Thòt.
1) All tremble at sword and rod, all fear death; 5) Parched rice or Cakes: Baùnh.
comparing others with onerself, one should Pancadharma (skt): **See Five laws or
neither kill nor cause to kill (Dharmapada categories.
129): Ai ai cuõng sôï göôm ñao, ai ai cuõng sôï söï Panca-drstayah (skt): Nguõ kieán—Five views:
cheát; vaäy neân laáy loøng mình suy loøng ngöôøi, 1) Satkaya-drsti (skt)—Thaân kieán: The
chôù gieát chôù baûo gieát. personality view.
2) All tremble at sword and rod, all love life; 2) Antagraha-drsti (skt)—Bieân kieán: Extremism.
comparing others with oneself; one should not 3) Mithya-drsti (skt)—Taø kieán: Atheism.
kill nor cause to kill (Dharmapada 130): Ai ai 4) Drsti-paramarsa (skt)—Kieán thuû kieán:
cuõng sôï göôm ñao, ai ai cuõng thích ñöôïc soáng Dogmatism.
coøn; vaäy neân laáy loøng mình suy loøng ngöôøi, 5) Silavrata-paramarsa (skt)—Giôùi caám thuû
chôù gieát chôù baûo gieát. kieán: Attachment to precepts and
3) He who takes the rod and harms a harmless observances.
person, will soon come to one of these ten
Panca-indriyani (skt): Nguõ caên—Five
stages (Dharmapada 137): Neáu laáy ñao gaäy
spiritual faculties (five good roots)—See Thirty-
haïi ngöôøi toaøn thieän toaøn nhaân, laäp töùc keû kia
seven Aids to Enlightenment.
phaûi thoï laáy ñau khoå trong möôøi ñieàu.
Pancakhadaniya (skt): Baùn Giaû Kha Ñaûn Ni—
4) He will be subject to cruel suffering of
Baùn Giaø Khö Ñaûn Ni—Baùn Giaû Khö Xaø Ni—Nguõ
infirmity, bodily injury, or serious sickness
töôùc thöïc hay naêm moùn aên phuï coù theå duøng raêng
(Dharmapada 138): Thoáng khoå veà tieàn taøi bò
töôùc ra maø aên—The five chewing foods, not
tieâu maát, thaân theå bò baïi hoaïi, hoaëc bò troïng
regular foods:
bònh böùc baùch.
1) Roots: Reã.
5) Or loss of mind, or oppression by the king, or
2) Stems: Thaân caây.
heavy accusation, or loss of family members
3) Leaves: Laù.
or relatives (Dharmapada (139): Hoaëc bò taùn
4) Flowers: Hoa.
taâm loaïn yù, hoaëc bò vua quan aùp baùch, hoaëc bò
5) Fruits: Quaû.
vu troïng toäi, hoaëc bò quyeán thuoäc ly taùn.
6) Or destruction of wealth, or lightening fire fire Pancakkhandha (p): Nguõ uaån—Five
burn his house, and after death will go to the Aggregates:
hell (Dharmapada 140): Hoaëc bò taøi saûn tan 1) Matter: Saéc.
naùt, hoaëc phoøng oác nhaø cöûa bò giaëc thieâu ñoát, 2) Sensation: Thoï.
vaø sau khi cheát bò ñoïa vaøo ñòa nguïc. 3) Perception: Töôûng.
4) Volition: Mental activities—Haønh.
Panatipato (p): saùt sanh—See Panatipata.
5) Consciousness: Thöùc.
Panca-balani (skt): Nguõ löïc—Five powers
** See Five Aggregations.
(strengths—forces). **See Five powers, and
Panca-mandalaka (skt): Nguõ Luaân—Five
Thirty-seven Aids to Enlightenment.
circles—Five wheels. **See Five wheels.
Pancabhijnana (skt): Baùt Giaø Tuaàn—The five
Panca-Marga (skt) Pancha-Magga (p): Naêm
supernatural powers—See Five supernatural
giai ñoaïn taâm linh—Five spiritual phases or paths:
powers.
1) Sambhara-marga: Phase of accumulation—
Pancabhojaniya (skt): Baùn Giaû Boà Thieän Ni—
Giai ñoaïn taäp trung.
Baùn Giaû Boà Xaø Ni—Nguõ Haùm Thöïc hay Nguõ
2) Prayoga-marga: Phase of preparation—Giai
Chính Thöïc hay naêm loaïi thöïc phaåm chính—The
ñoaïn chuaån bò.
five regular articles of food:
3) Darshana-marga: Phase of seeing—Giai ñoaïn
1) Rice: Côm gaïo traéng.
chöùng kieán.
 3327

4) Bhavana-marga: Phase of meditation—Giai Avalokitesvara. Thus the fifth Dalailama declared

ñoaïn thieàn ñònh. that his teacher to be on a higher level of the
5) Ashaiksha-marga: Phase of no more reincarnation of Amitabha. In contrast to the
learning—Giai ñoaïn ñaït ñöôïc nhaän thöùc. Dalailama, the Panchen Lama has no political
Pancanirmitabuddha (skt): Nguõ Hoùa Phaät— responsibilities, even though he is still
The five Transformation-Buddhas. reincarnated again and again. The second most
Pancaphala (skt): Nguõ Quaû—The five fruits or influential reincarnate lama (sprul sku) of the
effects. **See Five fruits or effects. Gelukpa order of Tibetan Buddhism. The Tibetan
Panchen-Lama ranks second only to the Dalai-
Panca-sarvatraga (skt): Five general mental
Lama among the Grand Lamas of the Gelugpa
functions—Naêm taâm sôû bieán haønh—See Fifty-one
School of Tibetan Buddhism, believed to be a
Dharmas interactive with the Mind.
physical manifestation of Amitabha Buddha. The
Panca-silani (skt): Nguõ giôùi—Naêm giôùi chaùnh
title “Pan Chen” or “Great Scholar,” was first
cho ngöôøi Phaät töû—The five precepts—The five
given to Gendun Drup (1391-1475), the abbot of
chief rules of conduct for Buddhist. *See Five
bKra shis lhun po. It was later inherited by
precepts.
successive abbots of the monastery. His seat is in
Pancaskandha (skt)—Pancakkhandha (p): the Tashilhumpo Monastery at Shigatse. In 1640,
Nguõ Uaån bao goàm naêm hôïp theå: saéc, thoï, töôûng, the fifth Dalai Lama, with the aid of the Mongols,
haønh vaø thöùc—Five aggregates compose of five having acquired temporal as well as spiritual
components: form, feeling, perception, mental control of the whole country, honoured his own
volition, and consciousnesses. **See Five tutor with the title of Panchen Lama (a learned
Aggregations. Lama), and built the Tashilhumpo Monastery for
Panca-varsika-parisad (skt): Quinquennial him. On the death of the title-holder, the new
assembly—The quinquennial assembly, for having Lama is found in the body of a small child, as in
all things in common, and for confession, penance, the case of the Dalai Lama, and no new Lama is
and remission—Cöù naêm naêm thì chö Taêng Ni hoïp recognized as such by the people until examined
ñaïi hoäi moät laàn ñeå chia xeû kinh nghieäm tu haønh, and appointed by a Tibetan commission appointed
vaø cuøng nhau phaùt loà saùm hoái (tuïc coù töø thôøi for the purpose. There is an on-going dispute
Löông Voõ Ñeá). between the Dalai Lama and the People’s
Pancavici-karmani (skt): Nguõ voâ giaùn nghieäp— Republic of China (PRC) regarding the identity of
The five actions leading to incessant hell—The the eleventh Pan Chen La Ma. The Dalai Lama
five deadly sins—The five cardinal sins. **See officially recognized a Tibetan boy named
Five betrayals. Gendun Chogi Nyima as the reincarnation of the
Pancavijnanakaya (skt): Nguõ Thöùc Thaân (heä tenth Pan Chen Lama, but the PRC has rejected
thoáng caùc thöùc)—The system of the Vijnanas. both his choice and his authority to recognize
Panca-visaya (skt): Nguõ duïc—The five reincarnations, despite the fact that he is the
desires—The five objects of desire. **See Five spiritual leader of Tibetan Buddhism, and official
desires. PRC doctrine denounces the institution of
Pancendriya (p): Nguõ caên—Moät töø veà thieàn ñeå reincarnation as a “feudal superstition.” The PRC
has even gone so far as to install its own
chæ naêm taâm sôû: Tín, Taán, Nieäm, Ñònh, Hueä—See
candidate, but the absurdity (söï voâ lyù) of non-
Five Faculties.
Buddhist Communist Party officials choosing
Pancendriyani (skt): Nguõ caên—Five roots.
reincarnations has made it necessary for the PRC
**See Five Faculties.
to use force and imprisonment to coerce Tibetans
Pan Chen La Ma (tib): Great Tibetan Lama— to accept its choice—Ban Thieàn Laït Ma, danh
Ban Thieàn Laït Ma—An honorable title used to hieäu toân vinh do vò Ñaït Lai Laït Ma ñaët cho thaày
refer to a Dalailama’s teacher. In Tibetan mình. Theo truyeàn thoáng Taây Taïng thì vò Ñaït Lai
tradition, Dalailama is the incarnation of Laït Ma chính laø hieän thaân cuûa Quaùn Theá AÂm, neân
 3328

vò Ñaït Lai Laït Ma thöù V ñaõ tuyeân boá thaày mình laø 1) The third of the eight great yaksas, husband of
Phaät A Di Ñaø. Khaùc vôùi Ñaït Lai Laït Ma, Ban Hariti: Daï Xoa thöù ba trong Baùt Ñaïi Daï Xoa,
thieàn Laït ma khoâng phaûi thi haønh nhöõng nghóa vuï laø choàng cuûa Quyû Töû Maãu.
chính trò tuy vaãn coøn luaân hoài sanh töû. Ban Thieàn 2) One of the eight generals of Vaisravana: Moät
Laït Ma laø vò laït ma taùi sinh coù aûnh höôûng lôùn thöù trong taùm vò töôùng cuûa Tyø Sa Moân Thieân
nhì cuûa phaùi Gelukpa trong phaät giaùo Taây Taïng, Vöông. **See Vaisravana, and —See Twenty
maø ngöôøi ta tin laø do söï thò hieän cuûa Ñöùc Phaät A devas.
Di Ñaø. Chöùc Ban Thieàn Laït Ma laø chöùc vò thöù hai Pancupada-nakkhandha (p): Do nguõ uaån phoái
sau Ñöùc Ñaït Lai Laït Ma cuûa Phaät Giaùo Taây Taïng. hôïp.
Töôùc hieäu “Ban Thieàn” hay “Hoïc giaû vó ñaïi” ñöôïc Pandaka (skt): Ñaïi quyû thaàn vöông—Hoaøng
ban cho Gendun Drup, vò truï trì cuûa töï vieän bKra Moân—Kieän Nam—A eunuch by castration
shis lhun po. Veà sau naøy thì caùc vò truï trì keá tieáp (deprive of testes, or ovaries; render impotent)—
ñöôïc keá vò. Vò Ban Thieàn Laït Ma ngöï taïi ñieän Ngöôøi bò thieán (khoâng coù nam caên).
Tashilhumpo hay Luaân Boá Mieáu, trong thaønh
Pandaravasini (skt): Ñaïi Baïch Y—The great
Nhöït Caùp Taéc. Vaøo naêm 1640 vò Ñaït Lai Laït Ma
white-robed one, a form of Kuan-Yin, all in white,
thöù naêm, nhôø söï trôï löïc cuûa Moâng Coå, ñaõ naém
with white lotus, white throne—Baïch Y Quaùn AÂm,
troïn quyeàn haønh chaùnh vaø toân giaùo trong nöôùc,
taát caû ñeàu moät maøu traéng, sen traéng, toøa traéng,
ngaøi beøn toân vinh vò Thaày cuûa mình chöùc Ban
vaân vaân…
Thieàn Laït Ma, vaø xaây döïng ñieän Traùt Thaäp Luaân
Pandemonium (n): Hell—Hoûa nguïc.
Boá cho ngaøi. Khi vò Ban Thieàn Laït Ma naày thò
tòch, moät vò khaùc (moät ñöùa treû) ñöôïc tìm thay theá, Pander (v): Thoûa maõn—To indulge—to satisfy.
gioáng nhö tröôøng hôïp cuûa chöùc vò Ñaït Lai Laït Ma, Panduravasini (p): Baïch Y Toân—Baïch Y Quaùn
nhöng vò Laït Ma töông lai seõ khoâng ñöôïc daân Theá AÂm—See Avalokitesvara.
chuùng thöøa nhaän cho ñeán khi naøo vò naày qua ñöôïc Pangs of death: Söï ñau ñôùn cuûa caùi cheát.
nhöõng cuoäc khaûo nghieäm cuûa caùc uûy vieân hoäi Pani (skt): Baù Ni—Loøng baøn tay—The palm of
ñoàng Phaät Giaùo Taây Taïng. Haõy coøn moät vaán ñeà the hand.
ñang baøn caõi giöõa Ñaït Lai Laït Ma vaø veà vaán ñeà Panila (skt): Ba Ni Boàn—Bình chöùa nöôùc uoáng—
tìm ra vò Ban Thieàn Laït Ma ñôøi thöù 11. Ñaït Lai A drinking vessel.
Laït Ma thì chính thöùc thöøa nhaän moät caäu beù Taây Panini (skt): Ba Neã Ni—According to the Record
Taïng teân Gendun Chogi Nyima nhö laø vò taùi sinh
of the Western Lands, this was the great Indian
cuûa Ban Thieàn Laït Ma ñôøi thöù möôøi, nhöng nöôùc
grammarian and writer of the fourth century B.C.
Coäng Hoøa Nhaân Daân Trung Hoa baùc boû caû vò taùi
He was also known as Salaturiya—Theo Taây Vöïc
sanh, laãn quyeàn thöøa nhaän vò taùi sanh cuûa Ñöùc Ñaït
Kyù thì ñaây laø teân cuûa moät vò coå tieân Salaturiya,
Lai Laït Ma, duø cho ñöùc Ñaït Lai Laït Ma laø vò laõnh
cuõng laø nhaø vaên vaø nhaø vaên phaïm (cuù phaùp chöõ
ñaïo tinh thaàn cuûa Phaät giaùo Taây Taïng, vaø chuû
Phaïn) noåi tieáng cuûa AÁn Ñoä vaøo theá kyû thöù tö tröôùc
thuyeát chính thöùc cuûa Trung Hoa baùc boû söï ñaët ra
Taây Lòch. OÂng coøn ñöôïc bieát ñeán vôùi teân
taùi sanh coi ñoù nhö laø meâ tín dò ñoan thôøi phong
Salaturiya.
kieán. Coäng Hoøa Nhaân Daân Trung Hoa coøn ñi xa
Panita-dhatu (skt): The sublime realm—Thaéng
hôn nöõa laø töï laäp ra öùng vieân cho chöùc Ban Thieàn
giôùi.
Laït Ma, nhöng söï nghòch lyù cuûa nhöõng vieân chöùc
ñaûng Coäng Saûn phi Phaät giaùo löïa choïn nhöõng vò Panjab (skt): Ñaïi Taàn.
taùi sanh, khieán hoï phaûi duøng vuõ löïc hay ñe doïa tuø Pan-Lung-Yun: A famous lay-follower. Here
ñaøy ñeå chieâu duï daân chuùng Taây Taïng chaáp nhaän are his some outstanding verses—Baøng Long Uaån,
söï löïa choïn cuûa hoï. moät cö só noåi tieáng. Ñaây laø nhöõng baøi keä noåi baäc
Pancika (skt): Baùn Chæ Ca. cuûa oâng:
“We have gathered from ten directions
To learn the concept of non-birth and
non-annihilation.
 3329

This life is a testing-to-become-Buddha obeserve after he or she takes refuge in the

center Triratna—Nguõ giôùi, naêm qui taéc ñaïo ñöùc maø Phaät
Those who have acquired the mind of töû phaûi tuaân theo sau khi ñaõ qui y Tam Baûo.
emptiness will return home with glory Panthaca (skt): Ñaïi A la haùn Baùn Thaùc Ca—See
and joy.” Panthaka.
“Thaäp phöông ñoàng tuï hoäi Panthaka (skt): Baùn Ca—Baøn Ñaø Giaø—Baøn
Caù caù hoïc voâ vi Ñaëc—One who was born on the road, one of the
Thöû thò tuyeån Phaät tröôøng great disciples of Sakyamuni Buddha—Ngöôøi
Taâm khoâng caäp ñeä qui.” ñöôïc sanh ra beân veä ñöôøng, moät trong nhöõng ñaïi
(Möôøi phöông ñoàng tuï hoäi ñeä töû cuûa Phaät.
Moãi ngöôøi hoïc voâ vi
Pantheism (n): Höõu thaàn giaùo—The worship of
Ñaây laø tröôøng thi Phaät
all gods of different creeds. Buddhism is not a
Taâm khoâng thi ñaäu veà).
form of pantheism, for it lacks the duality of
thought implied in the God-concept and that which
“We have a single son,
the God creates—Chuû nghóa thôø ña thaàn. Ñaïo
And an unmarried daughter.
Phaät khoâng laø hình thöùc cuûa chuû nghóa ña thaàn vì
The whole family is gathering,
noù khoâng coù khaùi nieäm veà thaàn thaùnh hay thöôïng
To talk about the unborn.”
ñeá, noù cuõng khoâng cho raèng thöôïng ñeá saùng taïo
“Höõu nam baát thuù
vaïn höõu.
Höõu nöõ baát giaù
Pantheist (n): Ngöôøi theo ña thaàn giaùo.
Ñaïi gia ñoaøn bieán ñaàu
Coäng thuyeát voâ sanh thoaïi.” Pantheistic Sect: Nhaát Taùnh Toâng—
(Coù con trai khoâng cöôùi vôï Monophysitic sect of Mahayana, which assert that
Coù con gaùi khoâng gaõ choàng all beings have one and the same nature with all
Caû nhaø cuøng ñoaøn tuï Buddhas—Nhaát Taùnh Toâng (toâng phaùi cuûa nhöõng
Ñoàng noùi lôøi voâ sanh). ngöôøi theo phieám thaàn giaùo). Nhaát Taùnh Toâng
trong Phaät giaùo Ñaïi thöøa quyeát ñoaùn raèng taát caû
Panna (p): Baùt Nhaõ—Trí hueä—Wisdom or
chuùng sanh ñeàu coù Phaät taùnh nhö nhau.
penetrative insight—Trí tueä tröïc giaùc veà chaân lyù
toái thöôïng. Pantheistic sect of Mahayana: Nhaát Taùnh
Toâng—See Pantheistic Sect.
Panna-bhavana (p): Development of wisdom—
Tueä tu—See Three dharmas (XLII). Pantheon (n): Chö thaàn—Ñeàn thôø baùch thaàn.
Panna-cakkhu (p): The eye of wisdom—Tueä Pao-Che Ma-Yu Zen master: Bao-Che Ma-
nhaõn—See Three dharmas (XL). Yu—Zen master Ma-Yu-Pao-Che was a disciple
of Zen master Ma-tsu—Thieàn Sö Baûo Trieät Ma
Pannakkhanda (p): Naâng cao trí hueä.
Coác laø ñeä töû cuûa Thieàn Sö Maõ Toå.
Pannava (p): Wise and sagacious—Saùng suoát vaø
* Once, while walking with Ma-Tsu, Pao-Che
khoân ngoan.
Ma-Yu asked: “What is the great nirvana?”
Panna-vimutti (p): Deliverance through the Ma-tsu replied: “Hurried.” Pao-Che asked:
wisdom—Tueä giaûi thoaùt. “What is it that hurried?” Ma-Tsu said: “See
Pannavudham (p): Wisdom—Tueä—See Three the water!” At these words Pao-Che was
dharmas (XXXVIII). awakened—Moät hoâm, theo Maõ Toå ñi daïo, sö
Pannindriya (p): Panna—Wisdom—Indriya— hoûi Maõ Toå: “Theá naøo laø Ñaïi Nieát Baøn?” Maõ
Pure reason—The faculty of Panna. Toå ñaùp: “Gaáp!” Sö hoûi: “Gaáp caùi gì?” Maõ Toå
Pan realist: Sarvastivadin—Nhaát Thieát Höõu noùi: “Xem nöôùc.” Nghe nhöõng lôøi naày sö giaùc
Boä—See Sarvastivada. ngoä.
Pansil (p): Pancha sila—Five precepts. Five * Pao-Che, Nan-Quan, and another monk went
moral rules that all Buddhists undertake to traveling to Mount Jing. On their way they
 3330

encountered an old woman shopkeeper. They hoûi Ñôn Haø: “Hoâm qua yù theá naøo?” Ñôn Haø
asked her: “What’s the way to Mount Jing?” nhaûy tôùi laøm theá naèm. Sö noùi: “Trôøi xanh!”
She said: “Go straight ahead.” Pao-Che said: * A monk asked Bao-Che: What is the great
“Is there water ahead that is too deep to pass meaning of the Buddhadharma?” Bao-Che
through?” The old woman said: “It won’t even was silent—Coù vò Taêng hoûi: “Theá naøo laø ñaïi
soak your feet.” Pao-Che said: “The rice yù Phaät phaùp?” Sö laëng thinh.
paddy on the upper terrace is good. The rice Pao-Chien Zen Master: Zen Master Baûo Giaùm
paddy on the lower terrace is withered.” The (?-1173)—A Vietnamese Zen master from Trung
old woman said: “It all been eaten by crabs.” Thuïy, North Vietnam. He was an official in the
Pao-Che said: “The grain is fragrant.” The old royal palace with the rank of “Cung Haäu Xaù”
woman said: “There’s no smell.” Pao-Che during the reign of king Lyù Anh Toâng. When he
asked: “Where do you live?” The old woman was 30 years old, he left home and became a
said: “Right here.” The three monks went into disciple of Zen master Ña Vaân at Baûo Phöôùc
the woman’s shop. She boiled a pot of tea and Temple. He spent time to copy all sutras for this
set out three cups. Then she said: “If you temple. After his master passed away, he
masters have a pervasive spiritual knowledge, continued to stay at Baûo Phöôùc temple to expand
then drink some tea.” The three monks looked Buddhism until he passed away in 1173—Thieàn sö
at each other in surprise, and then the old Vieät Nam, queâ ôû Trung Thuïy, Baéc Vieät. Ngaøi laøm
woman said: “Look at this old crone show her quan döôùi trieàu vua Lyù Anh Toâng tôùi chöùc “Cung
pervasive spirit!” She then grabbed the cups, Haäu Xaù.” Naêm 30 tuoåi, ngaøi xuaát gia laøm ñeä töû
knocked over the tea pot, and went out—Sö cuûa Thieàn sö Ña Vaân taïi chuøa Baûo Phöôùc. Ngaøi
cuøng Nam Tuyeàn, Qui Toâng ñeán yeát kieán trôû thaønh phaùp töû ñôøi thöù 9 doøng Thieàn Voâ Ngoân
Caûnh Sôn, ñi ñöôøng gaëp moät baø giaø, sö hoûi: Thoâng. Taïi chuøa Baûo Phöôùc ngaøi ñaõ sao cheùp taát
“Caûnh Sôn ñi ñöôøng naøo baø?” Baø giaø ñaùp: “Ñi caû kinh ñieån cho chuøa. Khi thaày thò tòch, ngaøi tieáp
thaúng.” Sö hoûi: “Ñaàu tröôùc nöôùc saâu qua ñöôïc tuïc truï taïi chuøa Baûo Phöôùc ñeå hoaèng phaùp cho
chaêng?” Baø giaø noùi: “Chaúng öôùt goùt chaân.” Sö ñeán khi thò tòch vaøo naêm 1173.
noùi: “Bôø treân luùa truùng töôi toát, bôø döôùi luùa Pao-Kuo Temple: Toå Ñình Baûo Quoác—Name
thaát ruoäng khoâ.” Baø giaø noùi: “Thaûy bò cua aên of an old temple in Hueá. Baûo Quoác Patriarchal
heát.” Sö noùi: “Neáp thôm ngon.” Baø giaø noùi: Temple, with its original name Haøm Long Sôn
“Heát muøi hôi.” Sö hoûi: “Baø ôû choã naøo?” Baø Thieân Thoï Töï, was founded by Most Venerable
giaø noùi: “Ngay trong ñaây.” Ba ngöôøi ñoàng vaøo Phaùp Haøm Giaùc Phong in the late seventeenth
quaùn ngoài. Baø giaø naáu moät bình traø, böng ba century. In 1747, Lord Nguyeãn Phöôùc Hoaït
cheùn chung ñeán hoûi: “Hoøa Thöôïng coù thaàn enlarged the temple, recognized it as a national
thoâng thì uoáng traø?” Ba ngöôøi nhìn nhau chöa temple, and renamed it Baûo Quoác Töï. In 1808,
noùi caâu naøo. Baø giaø lieàn baûo: “Xem keû giaø Queen Hieáu Khöông, mother of king Gia Long,
naày trình thaàn thoâng ñaây.” Noùi xong baø caàm had the temple restored and renamed it Thieân
chung nghieâng bình roùt traø, roài ñi. Thoï. In 1824, king Minh Maïng visited it and
* Once Pao-Che and T’ian-Ran-T’an-He were renamed it Baûo Quoác. In 1858, king Töï Ñöùc had it
hiking in the mountains. Pao-Che pointed at rebuilt with a grant of 700 kuan from the throne—
some fish he saw in the stream. T’an-He said: Teân cuûa moät ngoâi chuøa coå ôû Hueá. Toå ñình Baûo
“Natural! Natural!” Pao-Che waited until the Quoác nguyeân thuûy teân laø Haøm Long Sôn Thieân
following day, then asked T’an-He: “What did Thoï Töï do Hoøa Thöôïng Phaùp Haøm hieäu Giaùc
you mean yesterday?” T’an-He then lay down Phong khai sôn vaøo cuoái theá kyû thöù 17. Naêm 1747,
in a prone position. Pao-Che said: “Blue chuùa Nguyeãn Phöôùc Hoaït môû roäng qui moâ cuûa
heavens!”—Sö cuøng Ñôn Haø ñi daïo nuùi, thaáy chuøa, naâng leân haøng quoác töï vaø ñaët teân laïi laø Baûo
caù loäi trong nöôùc, sö laáy tay chæ. Ñôn Haø noùi: Quoác Töï. Naêm 1808, Hieáu Khöông Hoaøng Haäu,
“Thieân nhieân! Thieân nhieân!” Ñeán hoâm sau, sö meï vua Gia Long, ñaõ cho truøng tu chuøa vaø goïi teân
 3331

chuøa laø Thieân Thoï. Naêm 1824, vua Minh Maïng Pao-Tsing Zen Master: Baûo Taùnh Thieàn Sö—
leân thaêm chuøa ñaët teân laïi laø Baûo Quoác. Naêm Zen Master Baûo Taùnh (?-1034)—A Vietnamese
1858, vua Töï Ñöùc ban 700 quan tieàn cho truøng tu Zen master from Chu Minh, North Vietnam. He
chuøa. left home and became a disciple of Ñònh Höông
Pao-Ning-Jen-Yang: Baûo Ninh Nhaân Duõng— when he was very young. He became the Dharma
Chinese Zen master Pao-Ning-Jen-Yang (?- heir of the seventh generation of the Wu-Yun-
1046)—Pao-Ning-Jen-Yang was a disciple of T’ung Zen Sect. After the letter’s death, he stayed
Yang-Ch’I-Fang-Hui. Before he became a Zen at Caûm ÖÙng Temple to expand Buddhism. He and
devotee he was a great scholar of T’ien-T’ai Zen master Minh Taâm recited the Lotus Sutra for
philosophy. When he came to Hsueh-Tou, who 15 years. In 1034, he wanted to self-immolate his
was a great figure in the Yun-Men school of Zen, body with the flame of samadhi to enter Nirvana.
the master at once recognized in him a future Zen Upon hearing the news, King Lyù Thaùi Toâng sent
master. To stimulate him, Hsueh-Tou addressed an Imperial Order to summon him to the capital to
him sarcastically, “O, you great college preach the Buddha Dharma to the royal family the
professor!” The remark stung Jen-Yang to the last time. Right after the surmon, he self-
quick, and he determined to surpass in Zen even immolated his body by the flame of samadhi—
this great master. When he finally became a Thieàn sö Vieät Nam, queâ ôû Chu Minh, Baéc Vieât.
master himself, as Hsueh-Tou had expected, he Ngaøi xuaát gia laøm ñeä töû Thieàn sö Ñònh Höông luùc
once appeared in the pulpit and said: “Behold, I tuoåi coøn raát treû. Ngaøi trôû thaønh Phaùp töû ñôøi thöù
am now in the tongue-pulling hell?” So saying, he baûy doøng Thieàn Voâ Ngoân Thoâng. Sau khi Thaày
was seen as if pulling out his tongue with his own mình thò tòch, ngaøi tieáp tuïc truï taïi chuøa Caûm ÖÙng
hand and exclaimed: “Oh! Oh! This hell is meant ñeå hoaèng phaùp. Ngaøi cuøng Thieàn sö Minh Taâm
for liars.” Another time, seeing his attendant monk cuøng nhau tuïng kinh Phaùp Hoa trong 15 naêm lieàn.
offering incense to the Buddha, preparatory for a Vaøo naêm 1034, ngaøi muoán nhaäp hoûa quang tam
regular discourse to be given by the master, he muoäi. Khi nghe tin naày, Vua Lyù Thaùi Toâng göûi saéc
said: “Monks, my attendant has already given you duï trieäu hoài ngaøi veà kinh thuyeát phaùp cho hoaøng
a sermon,” and without another word he came gia laàn cuoái. Sau khi thuyeát phaùp xong, ngaøi beøn
down from the pulpit. He passed away in 1046— nhaäp vaøo hoûa quang tam muoäi.
Thieàn sö Baûo Ninh Nhaân Duõng voán laø moân ñeä cuûa Pao-Yun: Baûo Vaân—Pao-Yun, a monk of Liang-
Döông Kyø Phöông Hoäi. Tröôùc khi theo Thieàn, sö Chou, who travelled to India around 397 A.D.,
laø moät ñaïi hoïc giaû cuûa trieát lyù Thieân Thai toâng. returned to Ch’ang-An, and died in 449, at the age
Khi sö ñeán tìm Tuyeát Ñaäu, moät thieàn sö loãi laïc of 74—Baûo Vaân laø teân cuûa moät nhaø sö Trung
cuûa Vaân Moân toâng, ñöôïc nhaän ra ngay laø coù caên Quoác, queâ ôû Löông Chaâu, ñaõ du haønh sang AÁn Ñoä
khí cuûa thieàn. Ñeå phaán khích, Tuyeát Ñaäu vöøa keâu vaøo khoaûng naêm 397 sau Taây Lòch, trôû veà Tröôøng
vöøa dieãu: “Naøy toøa chuû deành daøng!” Nhaân Duõng An, cheát naêm 449, ôû tuoåi 74.
vì theá maø phaån chí, quyeát vöôït qua Thieàn, vöôït Papakarin (skt): Baø Baø Giaø Lôïi.
Tuyeát Ñaäu, roài veà sau , sö chöùng ngoä nhö döï ñoaùn 1) Evil-doer: AÙc giaû.
cuûa Tuyeát Ñaäu. Sö thöôøng baûo moân nhaân: “Naày, 2) Name of a prince: Teân cuûa moät vò thaùi töû.
baây giôø ta ñang ôû trong ñòa nguïc ruùt löôõi!” Vöøa
Papaya forest: Uruvilva (skt)—Moäc Hoa Laâm—
noùi sö vöøa laøm nhö laáy tay ruùt löôõi vaø la: “ÔÙ! ÔÙ!
Khoå Haïnh Laâm—The place near Gaya where
Nguïc naày daønh cho nhöõng teân noùi doái.” Moät laàn
Kasyapa, Sakyamuni and others practised their
khaùc, nhaân thaáy thaày Taêng thò giaû ñang ñoát höông
austerities before the latter’s enlightenment,
cuùng Phaät, söûa soaïn buoåi thuyeát phaùp thöôøng leä,
hence the former is styled Uruvilva Kasyapa—
sö baûo: “Naøy chö Taêng, oâng thò giaû cuûa toâi ñaõ
Röøng khoå haïnh, nôi Ca Dieáp, Thích Ca Maâu Ni
thuyeát phaùp cho roài ñoù.” Roài sö rôøi ñaùm moân
cuøng caùc ngöôøi khaùc thöïc haønh khoå haïnh tröôùc khi
nhaân, khoâng noùi theâm moät lôøi. Ngaøi thò tòch naêm
Phaät thaønh chaùnh giaùc, vì vaäy röøng naày coù teân laø
1046.
Öu Laâu Taàn Loa Ca Dieáp.
 3332

Paper bags cannot wrap a fire: Chæ bao baát truï baèng nhöõng phöông tieän xe deâ, xe nai, xe traâu,
hoûa (tuùi giaáy khoâng bao ñöôïc löûa, yù noùi bí maät theá ñaëc bieät laø Baïch Ngöu Xa—See Burning house.
naøo cuõng bò loä)—Secrets cannot be kept forever. Parable of the Herbs: Phaåm Döôïc Thaûo Duï—
Paper money: Chæ Tieàn—Tieàn giaáy (aâm tieàn)— See Twenty-eight chapters in the Lotus Sutra.
This is not real money for daily use, but it is for Parable of the Magic City: Phaåm Hoùa Thaønh
use in services to the dead, according to Chinese Duï—See Twenty-eight chapters in the Lotus
and Vietnamese customs—Ñaây khoâng phaûi laø loaïi Sutra.
tieàn giaáy duøng trong sinh hoaït haèng ngaøy, maø ñaây Parable of the monkeys: Tænh Trung Lao
laø loaïi tieàn vaøng baïc duøng ñeå cuùng teá ngöôøi cheát Nguyeät—Like ladling the moon out of the well;
theo phong tuïc cuûa Trung Hoa vaø Vieät Nam. the parable of the monkeys who saw the moon
Papiyan (skt): Papiman (skt)—Ba Ty Daï—Ba fallen into a well, and fearing there would be no
Tuaàn—A Buddhist term for those who more moonlight, sought to save it; the monkey
intentionally commit wrong doings, the very king hung on to a branch, one hung on to his tail
wicked, the evil one, or the murderer. They and so on, but the branch broke and all were
always strive to kill the good—Moät thuaät ngöõ Phaät drowned—Vôùt traêng töø gieáng; chuyeän keå veà moät
giaùo ñeå chæ nhöõng keû coá tình phaïm toäi, nhöõng keû baày khæ khi thaáy traêng rôi xuoáng gieáng (traêng hieän
cuøng hung cöïc aùc, keû saùt nhaân. Nhöõng ngöôøi naøy döôùi maët gieáng), sôï raèng seõ khoâng coøn aùnh saùng
luoân noã löïc gieát cheát nhöõng ngöôøi toát: traêng nöõa, neân tìm caùch vôùt traêng leân. Khæ chuùa
1) A very wicked: Moät keû cuøng hung cöïc aùc. tay ñu caønh, roài moät con naém ñuoâi khæ chuùa vaø caùc
2) The evil one: AÙc giaû. con khaùc cöù noái ñuoâi nhau, nhöng caønh gaãy caû
3) The murderer: Saùt giaû. boïn cheát ñuoái.
4) Mara who strives to kill all goodness in Parable of the seeming snake: Xaø Thaèng Ma
human beings: Ma quaân—AÙc ma coá gaéng caét Duï (thí duï veà söï laàm töôûng sôïi daây laø con raén)—
ñöùt thieän caên nôi con ngöôøi. The seeming snake, which is only a rope, and in
5) The evil one. He is the special Mara of the reality hemp—Caùi maø ta töôûng laø raén chæ laø moät
Sakyamuni period: Moät loaïi ma vöông ñaëc sôïi daây thöøng, kyø thaät khi ñaõ bieát ra thì môùi bieát
bieät hoài Phaät coøn taïi theá. thöïc töôùng cuûa daây thöøng chæ laø nhöõng sôïi ñay maø
6) A Buddhist term for those who intentionally thoâi.
commit wrong doings: Ba Tuaàn—Moät thuaät Paracittaprajna (skt): Tha Taâm Trí—The eighth
ngöõ Phaät giaùo ñeå chæ nhöõng keû coá tình phaïm of the ten kinds of wisdom. Intuitive knowledge or
toäi. understanding the minds of others (all other
** See Deva-Mara. beings). This is also the third of the six
Papiyas (skt): Quyû döõ—Most wicked ones—Evil transcendental powers, or the eighth of the
spirits—The evil—More or most wicked or Amitabha’s forty-eight vows that men and devas
miserable—See Papiyan. in his paradise should all have the joy of this
Para (skt): Other shore—Opposite shore—Bæ power—Trí thöù taùm trong thaäp trí. Teân ñuû laø Trí
ngaïn. Tha Taâm Thoâng hay laø trí bieát roõ taâm traïng cuûa
Parable (n): Caâu chuyeän—Nguï ngoân—Duï ngoân. ngöôøi khaùc. Ñaây cuõng laø thaàn thoâng thöù ba trong
Parable of the burning house: Hoûa Traïch Luïc Thoâng, vaø lôøi nguyeän thöù taùm trong boán möôi
Duï—The burning house, one of the seven taùm lôøi nguyeän cuûa Phaät A Di Ñaø; Ngaøi nguyeän
parables in the Wonder Lotus sutra, from which khoâng thaønh Phaät cho ñeán khi naøo heát thaûy chuùng
the owner tempts his heedless children by the sanh ñeàu coù ñöôïc Tha Taâm Trí naày. **See Ten
device of the three kinds of carts (goat, deer and Kinds of Wisdom, Six miraculous or
bullock), especially the white bullock cart—Thí duï transcendental powers and Forty-eight vows of
veà nhaø löûa ñang chaùy, moät trong baûy nguï ngoân Amitabha.
trong Kinh Dieäu Phaùp Lieân Hoa, trong ñoù oâng Paradigm (n): Thí duï kieåu maãu, daïng thöùc.
Tröôûng giaû duøng ñeå daãn duï nhöõng ñöùa con voâ taâm Paradise (n): Laïc caûnh—Thieân ñaøng.
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Paradise after earthly life: Ly sanh hyû laïc ñòa Jika coù nghóa laø ÑOÏA. Baùt Ñoïa coù nghóa laø taùm
(Sô thieàn—First dhyana)—See Nine lands (B). toäi Ba La Di thoaùi ñoïa phaùp phaûi vaø bò khai tröø
Paradise of cessation of rebirth: Ñònh sanh hyû khoûi Ni Chuùng. Theo quan ñieåm xuaát gia cuûa Phaät
laïc ñòa (Nhò thieàn—Second dhyana)—See Nine giaùo thì nhöõng vi phaïm naày ñöôïc xem laø coù tính
lands (B). chaát nghieâm troïng. Baát cöù vò Ni naøo, baát keå thöù
baäc vaø thaâm nieân trong Giaùo Ñoaøn, heã phaïm phaûi
Paradise of joy after previous joys: Ly hyû
moät trong Baùt Ba La Di naày seõ bò truïc xuaát khoûi
dieäu laïc ñòa (Tam thieàn).
Giaùo Ñoaøn. Moät khi bò truïc xuaát seõ khoâng bao giôø
Paradise (Pure Land) of abandonment of
ñöôïc pheùp trôû laïi Giaùo Ñoaøn (baát cöù heä phaùi naøo
thought or recollection of past delights: Xaû trong Phaät Giaùo). Nhöõng vò naày seõ vónh vieãn bò
nieäm thanh tònh ñòa (Töù thieàn). ñoïa laïc. Vì theá maø Ñöùc Phaät khuyeán caùo chö Ni
Paradox (a): Nghòch lyù. phaûi caån troïng ñöøng ñeå vöôùng phaûi moät trong Baùt
Paragata (skt): Ba La Giaø—One who has Ba La Di naày: coù taùm toäi cuûa chö Ni.
reached the other shore—Vò ñaõ ñaùo bæ ngaïn. (A1)According to the Mahayana and Hinayana—
Parahita (skt): To benefit others—Benefitting Theo Ñaïi Thöøa vaø Tieåu Thöøa:
others—Lôïi Tha—To think about the happiness 1) Vadha-himsa (skt): Saùt—Gieát haïi chuùng
and well-being of others. In order to benefit other sanh—Killing—See Killing.
people the Bodhisatvas assume various forms— 2) Adattadana (skt): Stealing—Ñaïo—Troäm
Laøm lôïi hay mang laïi lôïi ích cho tha nhaân (ngöôøi Caép—See Stealing.
khaùc). Nghó ñeán haïnh phuùc vaø lôïi laïc cuûa ngöôøi 3) Abrahmacarya (skt): Adultery—Sexual
khaùc. Ñeå laøm lôïi laïc cho chuùng sanh, chö vò Boà immorality or bestiality—Daâm Duïc—Phaïm
Taùt mang laáy nhieàu hình töôùng khaùc nhau. **See toäi thoâng daâm—See Sexual misconduct.
Lôïi Tha. 4) Uttaramanusyadharma-pralapa (skt): False
Parajika (skt): Ba La Di Toäi—Baùt Ba La Di— speaking—Falsity—Voïng—Voïng ngöõ hay
Baùt Cöïc Troïng Caûm Ñoïa Toäi—Baùt Troïng—Kieát noùi doái—See Lying.
Giôùi Töù Ba La Di—The first section of the Vinaya (A2)According to the Esoteric sect—Theo Maät
pitaka containing rules of expulsion from the Giaùo:
order, for unpardonable sin. These are eight 1) Discarding the truth: Xaû Chaùnh Phaùp—Pheá
grave prohibitions or sins. The word Parajika is boû Chaùnh Phaùp.
derived from the Sanskrit root Para and Jika which 2) Discarding the Bodhi-mind: Xaû Boà Ñeà Taâm—
means that makes DEFEAT. Eight parajikas for Pheá boû Boà Ñeà taâm.
nuns mean eight causes of falling from grace and 3) Being mean or selfish in regard to the
final excommunication or expulsion of a nun. supreme law: Khan Laän Thaéng Phaùp—Ích kyû
According to the monastic point of view, these trong vieäc truyeàn baù Chaùnh Phaùp.
offences are regarded as very serious in nature. 4) Injuring the living: Naõo Haïi Chuùng Sanh—
Any nuns, regardless of their ranks and years in Laøm toån haïi ñeán chuùng sanh.
the Order, violate any one of these offences, are (B)
subject to expulsion from the Order of the Nuns. 5) The action like enjoying rubbing, touching
Once they are expelled, they are never allowed to and pressing against a male person below the
join the Order again. They are defeated forever. collar-bone and above the circle of the knees
Therefore, the Buddha cautioned all nuns not to with some desire by a nun is treated as a
indulge in any one of them: there are eight serious offence which makes her defeated in
parajika, in relation to the sins of a nun—Phaàn the spiritual life: Caám moät Ni coâ rôø raãm, chaø
ñaàu trong phaàn luaät taïng bao goàm nhöõng luaät veà xaùt hay xoa boùp ngöôøi nam töø xöông coå trôû
truïc xuaát khoûi giaùo ñoaøn vì nhöõng toäi khoâng theå xuoáng tôùi ñaàu goái.
naøo saùm hoái ñöôïc. Ñaây laø 8 troïng toäi. Chöõ 6) It is a serious offence named Parajika for a
Parajika ñöôïc laáy töø goác chöõ Baéc Phaïn Para vaø nun who with some desire consents to hold
the hand of a male person, his outer cloak,
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standing near him, holding a talk with him or hay laø ñôn vò vaät chaát phaân tích ñeán nhoû nhaát,
suggesting to go a rendez-vous, consent to khoâng theå phaân chia ñöôïc nöõa, chæ ñöôïc nhìn
meet him or enter into a covered place and thaáy baèng maét chö Thieân, chöù khoâng thaáy
dispose the body for such purpose: Caám moät ñöôïc baèng maét ngöôøi thöôøng. Cho tôùi baây giôø
Ni coâ naém tay naém aùo ngöôøi nam, ñöùng gaàn, ngöôøi ta vaãn coøn baøn caõi veà söï hieän höõu cuûa
noùi chuyeän, hay ñeà nghò gaëp gôõ hay heïn hoø cöïc vi, coù hieän höõu, coù vónh haèng khoâng thay
vôùi ngöôøi nam ôû nôi kín ñaùo. ñoåi hay khoâng.
7) A nun should not conceal a knowingly Parajka 2) According to the Sarvastivadah (the sect with
offence of some other nuns entails her to be the concept of “the self is empty, the Dharma
defeated in the monastic life: Caám moät Ni coâ exists.”), there are three kinds of atoms—
daáu toäi cuûa nhöõng Ni coâ khaùc. Theo Höõu Boä Toâng (toâng phaùi vôùi quan nieäm
8) A nun who follows a Bhikkhu or a Bhikkhuni “ngaõ khoâng phaùp höõu”), cöïc vi coù ba loaïi:
who have been suspended by the Sangha a) An atom, (especially as a mental concept), the
even after thrice admonitions by other nuns is smallest parts of the ten rupa, including the
an act of Parajika for the nun: Caám ñi theo five faculties or pancendriyani, and the
moät vò Tyø Kheo hay Tyø Kheo Ni ñaõ bò truïc objects of five senses: Cöïc vi chi vi—Phaàn
xuaát khoûi Giaùo Ñoaøn. nhoû beù nhaát cuûa thaäp saéc goàm nguõ caên vaø nguõ
** See Six kinds of wrong-doing and Seven caûnh hay nguõ traàn (maét, tai, muõi, löôõi, thaân;
kinds of wrong-doing of monks and nuns. vaø saéc, thanh, höông, vò, xuùc. Phaàn thöïc saéc
Parajnaparamita (skt): Tri Kieán Ba La Maät— naày khoâng theå naøo chia nhoû ra ñöôïc nöõa neân
Trí Tueä Baùt Nhaõ—Wisdom paramita. goïi laø cöc vi chi vi).
Paraka (skt): Ba La Giaø—Ñaùo bæ ngaïn— b) A material atom which has a centre and six
Carrying over—Saving—The paramita boat. directions, an actual but imperceptible atom:
Saéc tuï chi vi—Moät nguyeân töû vaät chaát goàm
Parallelism (n): Song haønh luaän.
moät nhaân vaø saùu höôùng bao quanh nhaân
Paralysis Ghost: Yeåm quyû—If it was greed to
nguyeân töû naày (saéc tuï chi vi nhö saéc, thanh,
be unjust to others that made the personthe person
v.v. vöøa keå treân cöïc vi chi vi tuï hoïp laïi maø trôû
commit offenses, then after he has finished paying
thaønh phaàn toái cöïc vi veà maët vaät chaát. Chuùng
for his crimes, he takes shape when he encounters
khoâng ñôn ñoäc sinh ra, maø phaûi do caùi naày
darkness, and he is called a Paralysis Ghost—
döïa vaøo caùi kia maø cuøng naûy sinh).
Tham söï vu baùng gaây toäi, gaëp choã toái taêm thaønh
c) Seven atoms make a molecule, the smallest
hình, laøm caùc loaøi Yeåm Quyû—See Nine classes of
perceptible aggregation is ascribed to the
ghosts (II).
deva-eye rather than to the human eye: Vi
Parama (skt): Baùt La Nhó—Toái thöôïng— traàn—Baûy nguyeân töû laøm moät vi traàn, ñaây laø
Highest, supreme, first. phaàn töû nhoû nhaát maø chæ coù maét cuûa caùc vò
Paramanu (skt): Cöïc vi. trôøi môùi nhìn thaáy, chöù khoâng theå thaáy ñöôïc
1) An atom, especially as a mental concept, in baèng maét thòt cuûa ngöôøi phaøm.
contrast with a material atom which has a Paramama (p): Moät ñaïi hoàn.
centre and the six directions, an actual but
Paramanu (skt): Vi traàn—The smallest
imperceptible atom, seven atoms make a
conceivable thing—An infinitessimal particle or
molecule, the smallest perceptible
atom—See Parama.
aggregation, called an anu; the perceptibility
Paramartha (skt): Ba La Maït Ñaø.
is ascribed to the deva-eye rather than to the
1) Ñeä nhaát nghóa—The highest truth—Ultimate
human eye. There is much disputationas to
truth.
whether the ultimate atom has real existence
2) Chaân Ñeá: Reality—Fundamental meaning.
or not, whether it is eternal and immutable
and so on: Coøn goïi laø Cöïc Teá Traàn, Cöïc Vi Paramartha Tripitaka Master: Chaân Ñeá Tam
Traàn, caùch dòch cuõ laø Laân Hö, moät nguyeân töû Taïng (499-569)—Name of a famous monk from
 3335

West India—Chaân Ñeá Tam Taïng, teân cuûa moät vò trong khoaûng thôøi gian ñoù ñeán naêm 557, oâng
sö noåi tieáng ngöôøi mieàn Taây AÁn Ñoä. ñaõ dòch 70 taùc phaåm. Ngöôøi ta noùi oâng cuõng
(I) Paramartha’s Biography: Tieåu söû cuûa Chaân coù vieát treân 40 taùc phaåm khoaûng 200 quyeån.
Ñeá—According to the Awakening of Faith, Ñoái töôïng chính cuûa oâng laø truyeàn baù hoïc
Paramartha was a famous translator, a monk thuyeát A Tyø Ñaït Ma Caâu Xaù vaø Nhieáp Ñaïi
from Ujjayini, western India, probably Thöøa Luaän. Hoaït ñoäng vaên hoïc cuûa oâng hình
connected with Valabhi University. Around nhö ñaõ gaây aûnh höôûng lôùn trong taâm hoàn
546-548 A.D., a Chinese emperor had sent a Trung Hoa thôøi baáy giôø; ñieàu naày ñöôïc minh
mision to Magadha to request the king of that chöùng vôùi nhieàu ñoà ñeä xuaát saéc döôùi tröôùng.
country to send a scholar who could teach the Chaân Ñeá thieát laäp Caâu Xaù Toâng vaø hoaït ñoäng
Buddha-Dharma to China. Paramartha cuûa oâng chæ coù theå so saùnh ñöôïc vôùi Cöu Ma
accompanied the Chinese envoys back to La Thaäp ôû theá heä tröôùc vaø Huyeàn Trang ôû theá
China in response to this request. He carried heä sau oâng maø thoâi. Sau ñoù oâng bò buoäc phaûi
with him a large collection of Buddhist texts ñi lang thang nhieàu nôi do nhöõng bieán ñoäng
and travelled by the sea route, arriving in chaùnh trò ôû Trung Hoa. OÂng soáng nhöõng naêm
Nanking in 548 A.D. In accordance with the cuoái ñôøi trong aån daät. Naêm 569 oâng thò tòch,
desire of the emperor, from that time to 557, thoï baûy möôi moát tuoåi.
he translated seventy texts. He is also said to (II) Paramartha’s career of translating Sanskrit
have written more than forty works, texts and propagation of Buddhism: Söï nghieäp
altogether amounting to two hundred Chinese dòch thuaät caùc kinh saùch tieáng Phaïn vaø hoaèng
volumes. His chiefly object was to propagate phaùp cuûa Chaân Ñeá—He reached China
the doctrine of Abhidharma-kosa and the around 546 or 548, but the country was so
Mahyana-samparigraha. His literary and disturbed that he set off to return by sea; his
religious activity seems to have greatly ship was driven back to Canton, where he
influenced the Chinese mind of the time as is stayed and translated some fifty works. Here
testified by the fact that he had many able he became one of the four great translator in
pupils under him. Paramartha founded the Chinese Buddhism, particularlly of Yogacara
realistic Kosa School and his activities can be texts, including Asanga’s Compendium of the
compared only with Kumarajiva who came Great Vehicle (Mahayana-samgraha) and
before him and Hsuan-Tsang who came after Vasubandhu’s Twenty Verses (Vimsatika)
him. Thereafter he was compelled to wander and Treasury of Higher Doctrine
from place to place on account of political (Abhidharma-Kosa), and the Diamond Sutra.
upheavals in China. The last years of his life In all he is credited with translating 64 works
were spent in solitude and retirement and he in 278 volumes. According to Prof. Bapat in
died in 569 A.D. at the age of seventy-one— the Twenty-Five Hundred Years of
Theo Khôûi Tín Luaän, Chaân Ñeá Tam Taïng laø Buddhism, Paramartha’s career of translating
moät nhaø sö, nhaø dòch thuaät noåi tieáng, töø vuøng Sanskrit texts can be divided into two parts—
Taây AÁn. Chaân Ñeá queâ quaùn ôû Ujjayini, coù leõ OÂng ñeán Trung Quoác khoaûng nhöõng naêm 546
quan heä ñeán ñaïi hoïc Valabhi, vuøng Taây AÁn hay 548, nhöng thôøi ñoù nöôùc Taøu quaù loaïn laïc
Ñoä, moät trung taâm hoïc Phaät. Khoaûng naêm neân ngaøi phaûi trôû veà AÁn baèng ñöôøng bieån, taøu
546-548, moät hoaøng ñeá Trung Hoa cöû moät cuûa ngaøi bò troâi daït vaøo Quaûng Chaâu. Taïi ñoù
phaùi ñoaøn ñeán Ma Kieät Ñaø ñeå thænh caàu vua ngaøi dòch hôn 50 boä kinh. Taïi ñaây ngaøi trôû
nöôùc naày cöû moät hoïc giaû coù theå giaûng daïy thaønh moät trong boán nhaø dòch thuaät lôùn cuûa
giaùo lyù ñaïo Phaät cho Trung Hoa. Chaân Ñeá ñaõ Phaät giaùo Trung hoa goác ngöôøi AÁn, ngaøi ñaõ
theo phaùi ñoaøn ñeán Trung Hoa ñeå ñaùp laïi lôøi dòch ra tieáng Trung hoa nhieàu taùc phaåm, ñaëc
thænh caàu. OÂng mang theo moät soá lôùn kinh bieät laø nhöõng taùc phaåm cuûa tröôøng phaùi Du
Phaät vaø ñi baèng ñöôøng bieån ñeán Nam Kinh Giaø nhö Toaùt Yeáu Ñaïi Thöøa cuûa ngaøi Voâ
vaøo naêm 548. Theo mong öôùc cuûa nhaø vua, Tröôùc, Nhò Thaäp Keä cuûa ngaøi Theá Thaân, A Tyø
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Ñaït Ma Caâu Xaù (Kho Taøng Vi Dieäu Phaùp), political restrictions, the deterioration of
vaø, Vimsatika cuûa Vasubandhu, vaø kinh Kim temples, and the loss of popular support.
Cang. OÂng cuõng phieân dòch 64 taùc phaåm chia Besides these conditions, the popularity of the
laøm 278 quyeån. Theo Giaùo Sö Bapat trong Dharmalaksana school established by Hsuan-
Hai Ngaøn Naêm Traêm Naêm Phaät Giaùo, söï Tsang might also be considered one of the
nghieäp dòch thuaät caùc kinh saùch tieáng Phaïn reasons for the decline of the She-Lun-Tsung.
cuûa Chaân Ñeá coù theå chia laøm hai phaàn: Paramartha greatly emphasized the necessity
a) The period from 548 to 557 A.D.: Thôøi kyø töø of studying the Mahayanasamparigraha-
naêm 548- ñeán 557—During this period he sastra, but Hsuan-Tsang, in his turn, translated
translated about 10 works, of which six were the Vidy amatrasiddhi-sastra and laid
still in existence in 730 A.D.—Trong thôøi kyø emphasis on the necessity for the study of
naày oâng ñaõ dòch khoaûng 10 taùc phaåm, trong selected texts, which consist of six sutras and
ñoù 6 cuoán coøn toàn taïi cho ñeán naêm 730. eleven sastras and include the
b) The period from 557 to 569 A.D.: Thôøi kyø töø Mahayanasamparigraha-sastra. Thus the
naêm 557 ñeán 569 sau Taây Lòch—During this Mahayanasamparigraha-sastra school
period, he worked on numerous texts under established by Paramartha was absorbed by
the patronage of the Han dynasty and the Dharmalaksana school founded by Hsuan-
continued his labours till he died in 569 Tsang. This school was called the New
A.D.—Trong thôøi kyø naày oâng ñaõ dòch moät soá Translation Method while the She-Lun-Tsung
lôùn kinh saùch döôùi söï baûo trôï cuûa trieàu ñình founded by Paramartha was known as the Old
nhaø Haùn vaø tieáp tuïc coâng vieäc cuûa cuûa mình Translation Method. In spite of the fact that
cho ñeán khi thò tòch naêm 569. the She-Lun-Tsung was absorbed by another
(III) Paramartha’s translation of Sanskrit texts— school, it remains a permanent Chinese
Caùc baûn dòch töø Phaïn ra Haùn cuûa Chaân Ñeá: Buddhist institutionin China—Chaân Ñeá laäp ra
1) Vajracchedika-Prajnaparamita-sutra: Kim Nhieáp Luaän Toâng (Mahayanasampari-graha-
Cöông Baùt Nhaõ Ba La Maät Ña. sastra school) taïi Trung Hoa. Tröôøng phaùi naày
2) Mahayanasamparigraha-sastra: Nhieáp Ñaïi döïa treân neàn taûng cuûa nhieàu kinh saùch tieáng
Thöøa Luaän. Phaïn ñöôïc oâng dòch ra chöõ Haùn. Quan troïng
3) Madhyantavibhaga-sastra: Trung Bieän Phaân nhaát laø boä Nhieáp Ñaïi Thöøa Luaän
Bieät Luaän. (Mahayanasamparigraha-sastra), kinh saùch
4) Abhidharma-kosa-vyakhya-sastra: A Tyø Ñaït caên baûn cuûa tröôøng phaùi naày. Tröôøng phaùi
Ma Caâu Xaù Chính Luaän. naày ñaõ coù nhöõng moân ñeä xuaát saéc vaø chieám
5) Mahayanasamparigraha-sastra-vyakhya: soá ñoâng trong caùc hoïc giaû Phaät giaùo Trung
Nhieáp Ñaïi Thöøa Chính Luaän. Hoa suoát moät thôøi gian khoaûng 80 naêm. Tuy
6) Vinaya-dvavimsatiprasannartha-sastra: Luaät nhieân, cuõng gioáng nhö bao tröôøng phaùi khaùc ôû
Nhieáp Minh Lieãu Luaän. Trung Hoa, tröôøng phaùi naày cuõng phaûi chòu
(IV) Paramartha established the nhöõng goø boù chung veà chính trò, nhöõng suy
Mahayanasamparigraha-sastra school (She- thoaùi cuûa chuøa chieàn, vaø maát ñi söï haäu thuaãn
Lun-Tsung) in China: Chaân Ñeá Tam Taïng laäp cuûa daân chuùng. Beân caïnh ñoù, söï phoå bieán cuûa
ra Nhieáp Luaän Toâng ôû Trung Hoa—This Phaùp Töôùng Toâng (Dharmalaksana school) do
school was based on many Sanskrit texts Huyeàn Trang ñeà xöôùng cuõng coù theå xem laø
translated by him , the most important being moät trong nhöõng lyù do laøm suy yeáu Nhieáp
the Mahayanasamparigraha-sastra, a basic Luaän toâng. Chaân Ñeá coi troïng söï caàn thieát
text of that school. This school had eminent phaûi nghieân cöùu Nhieáp Ñaïi Thöøa Luaän, nhöng
disciples and prevailed among Buddhist Huyeàn Trang thì laïi dòch boä Thaønh Duy Thöùc
scholars in China for about 80 years. Luaän (Vidyamatrasiddhi-sastra) vaø nhaán
However, like other Buddhist schools in maïnh treân söï caàn thieát phaûi nghieân cöùu moät
China, this school, too, suffered from general soá kinh ñieån choïn loïc goàm saùu cuoán kinh vaø
 3337

möôøi boä luaän, keå caû Nhieáp Ñaïi Thöøa Luaän. Paramattha dhamma (p): Chaân ñeá—Thöïc taïi
Do ñoù Nhieáp Luaän toâng do Chaân Ñeá saùng laäp tuyeät ñoái—Ñoái töôïng ñöôïc nhaän bieát moät caùch
ñaõ bò hoøa nhaäp vaøo Phaùp Töôùng toâng cuûa tröïc tieáp khoâng qua khaùi nieäm.
Huyeàn Trang. Tröôøng phaùi naày ñöôïc goïi laø Paramattha sacca (p): Chaân lyù tuyeät ñoái—Cuøng
phaùi ‘Taân Dòch Thuaät’ (New Translation nghóa vôùi paramattha dhamma. (phaûn nghóa vôùi
Method), coøn phaùi Nhieáp Luaän toâng do Chaân sammuti sacca)—See Ultimate truth.
Ñeá saùng laäp ra ñöôïc goïi laø ‘Cöïu Dòch Thuaät.’
Paramattha-saccam (p): Paramartha-satya
Maëc duø bò hoøa nhaäp vaøo moät tröôøng phaùi
(skt)—Absolute truth—Chaân ñeá (chaân lyù hay söï
khaùc, nhöng Nhieáp Luaän toâng vaãn coøn laø moät
thaät tuyeät ñoái)—See Ultimate truth.
toå chöùc Phaät giaùo Trung Hoa toàn taïi.
Param-bodhi (skt): Baùt La Ma Boà Ñeà—
Paramartha-satya (skt): Paramattha-saccam
Supreme enlightenment—Giaùc ngoä boà ñeà hay
(p)—Absolute truth—The Buddha law—
giaùc ngoä toái thöôïng.
Categories of reality in contrast with ordinary
Parami (p): Ba la maät—Hoaøn haûo—Söùc maïnh
categories (tuïc ñeá)—Chaân ñeá (chaân lyù hay söï thaät
thanh tònh noäi taâm ñöôïc phaùt trieån vaø tích luõy qua
tuyeät ñoái)—Thaéng ñeá—Supreme truth—Ultimate
nhieàu ñôøi. Coù möôøi ba la maät: dana (boá thí), sila
truth—The asseveration or categories of reality.
(trì giôùi), nekkhama (xuaát gia hay khöôùc töø),
Truth in reality, opposite of ordinary or worldly
panna (trí tueä), viriya (tinh taán), khanti (nhaãn
truth (Theá ñeá) or ordinary categories; they are
nhuïc), sacca (chaân thaät), adhitthana (quyeát ñònh),
those of the sage, or man of insight, in contrast
metta (taâm töø) vaø upekkha (taâm xaû)—See
with those of the common man, who knows only
Paramita, and Ten paramitas.
appearance and not reality—Phaät phaùp, ñeä nhaát
nghóa ñeá. Giaùo phaùp giaùc ngoä toái thöôïng cuûa Phaät Paramita (skt): Perfection—Reaching the other
hay caùi thöïc khoâng hö voïng voán coù, ñoái laïi vôùi theá shore—Ba La Maät Ña—Ñaùo bæ ngaïn—
ñeá (tuïc ñeá) cuûa phaøm phu, haïng chæ bieát hình Perfected—Traversed Transcendental
töôùng beân ngoaøi chöù khoâng phaûi laø chaân lyù—The perfection—Ba La Maät—Ñoä Voâ Cöïc.
correct dogma or averment of the enlightened— (I) An overview of “Paramita”: Toång quan veà
See Ultimate truth. “Ba La Maät—The Sanskrit term “Paramita” is
transliterated into Chinese as “Po-luo-mi.”
Paramartha-satya-sastra (skt): Thaéng Nghóa
“Po-luo” is Chinese for “pineapple”, and “mi”
Ñeá Luaän—A philosophical work by
means “honey.” In Buddhism, “Paramita”
Vasubandhu—Taäp luaän veà Thaéng Nghóa Ñeá cuûa
means to arrive at the other shore, to ferry
ngaøi Theá Thaân Boà Taùt.
across, or save, without limit. Paramita also
Paramartha-sunyata (skt): Emptiness of the
means perfection, or crossed over, or gone to
ultimate truth—Ñeä Nhaát Nghóa Khoâng—Khoâng
the opposite shore (reaching the other shore).
cuûa chaân lyù cöùu caùnh—See Emptiness of the
Crossing from Samsara to Nirvana or crossing
ultimate truth.
over from this shore of births and deaths to
Paramasa (p): Taø Giaûi—Misapprehension—A the other shore. Practice which leads to
term for “wrong view,” because it occurs in the Nirvana. Paramita also means to achieve,
aspect of missing the individual essence of a given finish, or accomplish completely whatever we
dharma and apprehending an unactual individual- do. For instance, if we decide to cultivate to
essence—Moät töø ñeå chæ “taø kieán” vì noù sanh khôûi become a Buddha, then the realization of
döôùi hình thöùc khoâng thaáy ñöôïc töï tính cuûa moät Buddhahood is “Paramita.” The (six) practices
phaùp, laïi thaáy caùch khaùc khoâng thöïc. of the Bodhisattva who has attained the
Paramatma (p): Ñaïi ngaõ—Macrocosmo soul— enlightened mind. The term “Paramita” is
Cosmic soul—The Buddha is free from the notion popular for both Mahayana and Theravada
of a Microcosmic Souls, or a Macrocosmic Soul, Buddhism—Tieáng Phaïn “Paramita” ñöôïc
or even a Cosmic Soul. chuyeån dòch sang Haùn ngöõ laø Ba-la-maät. “Ba
la” coù nghóa traùi thôm, coøn “maät” coù nghóa laø
 3338

ngoït. Trong Phaät giaùo, tieáng Phaïn “Paramita” 2) They are never born deaf: Hoï khoâng bao giôø
(dòch cuõ laø Ñoä Voâ Cöïc, dòch môùi laø Ñaùo Bæ sanh ra maø bò ñieác.
Ngaïn) nghóa laø ñeán bôø beân kia, ñöa qua bôø 3) They never become insane: Hoï khoâng bao giôø
beân kia, hay cöùu ñoä khoâng coù giôùi haïn. Ñaùo bò maát trí.
bæ ngaïn (ñaït tôùi beân kia bôø. ÔÛ beân kia beán bôø 4) They are never slobbery or rippled: Hoï khoâng
cuûa theá giôùi nhò nguyeân hay theá giôùi cuûa söï bao giôø bò chaûy nöôùc daõi.
phaân bieät vaø chaáp tröôùc) cuõng coù nghóa laø söï 5) They are never born among savages: Hoï
toaøn haûo hay hoaøn thaønh nhöõng thöù caàn hoaøn khoâng bao giôø sanh ra laøm ngöôøi man daõ.
thaønh. Ba La Maät cuõng coù nghóa laø thaønh töïu, 6) They are never born from the womb of a
hoaøn taát, hay laøm xong moät caùch hoaøn toaøn slave: Hoï khoâng bao giôø sanh ra laøm noâ leä.
caùi maø chuùng ta caàn laøm. Thí duï nhö neáu 7) They are never born in a heretic family: Hoï
chuùng ta quyeát chí tu haønh ñeå laøm Phaät thì khoâng bao giôø sanh ra trong gia ñình theo dò
vieäc ñaït ñöôïc Phaät quaû chính laø “Ñaùo ñöôïc bæ giaùo.
ngaïn.” Ñaây cuõng laø nhöõng (saùu hay möôøi) ñöùc 8) They never change their sex no matter how
tính ñöôïc Boà Taùt thöïc hieän trong ñôøi tu haønh many births and deaths they have been
cuûa mình. Töø “Ba La Maät” thoâng duïng cho caû through: Cho duø hoï coù luaân hoài sanh töû bao
Phaät giaùo Ñaïi Thöøa laãn Nguyeân Thuûy: nhieâu laàn, hoï se khoâng bao giôø ñoåi giôùi tính.
(II) Categories of “Paramita”—Phaân loaïi “Ba La 9) They are never guilty of any of the five grave
Maät”: sins (anantarika-kammas): Hoï khoâng bao giôø
(A) In the Lankavatara Sutra, the Buddha gave phaïm naêm troïng toäi—See Five betrayals.
three kinds of Paramitas—Trong Kinh Laêng 10) They never become a leper: Hoï khoâng bao
Giaø, Ñöùc Phaät ñöa ra ba loaïi Ba La Maät—See giôø trôû thaønh ngöôøi cuøi huûi.
Three kinds of Paramitas. 11) They are never born as an animal: Hoï khoâng
(B) Four kinds of paramitas: Töù Ba La Maät—See bao giôø sanh ra laøm suùc sanh.
Eternity, Bliss, True self, Purity. 12) They are never born as a hungry ghost: Hoï
(C) The five paramitas—Naêm Ba La Maät—See khoâng bao giôø sanh ra laøm ngaï quyû.
See Five means of transportation over the sea 13) They are never born among different classes
of mortality to salvation. of asuras: Hoï khoâng bao giôø sanh ra trong
(D) Phöông tieän vöôït thoaùt bieån sanh töû ñeå ñöôïc haøng a tu la.
cöùu ñoä—There are five means of 14) They are never born in the Avici: Hoï khoâng
transportation over the sea of mortality to bao giôø sanh vaøo ñòa nguïc voâ giaùn.
salvation (five paramitas)—Coù naêm phöông 15) They are never born in the side hells
tieän ñöa chuùng sanh qua bieån sanh töû—See (Lokantarika-Nirayas): Hoï khoâng bao giôø
See Five means of transportation over the sea sanh vaøo Bieân Ñòa Ñòa Nguïc (Bieân Nguïc).
of mortality to salvation. 16) They are never born as a mara: Hoï khoâng bao
(E) The six paramitas: Luïc Ba La Maät—See Six giôø sanh ra laøm ma Ba Tuaàn.
paramitas. 17) They are never born in the world where there
(III) Benefits for those who practice “Paramitas”— is no perception: Hoï khoâng bao giôø sanh vaøo
Lôïi laïc cho nhöõng ai thöïc haønh haïnh Ba La caûnh giôùi khoâng coù tình thöùc.
Maät: According to the Sutta Nipata 18) They are never born in a heatless heaven
Commentary, those who practice “Paramitas” (Anavatapta): Hoï khoâng bao giôø sanh trong
will escape from being born in the following coõi voâ nhieät thieân.
inauspicious states—Theo Sôù Giaûi Kinh Taäp, 19) They are never born in the rupa world: Hoï
nhöõng ai thöïc haønh haïnh Ba La Maät khoâng khoâng bao giôø sanh ra trong coõi saéc giôùi.
sanh vaøo nhöõng traïng thaùi xaáu keùm sau ñaây: 20) They are never born in a small world: Hoï
1) They are never born blind: Hoï khoâng bao giôø khoâng bao giôø sanh ra trong tieåu theá giôùi.
sanh ra maø bò muø.
 3339

Paramita-charitable: Boá thí Ba la maät—See costs; they are like the worldly people who
Charitable Giving-Paramita. are attached to the enjoyment of egotism—
Paramita giving: Boá Thí Ba La Maät—See Loaïi Ba La Maät sieâu theá gian ñöôïc chö Thanh
Charitable Giving-Paramita. Vaên vaø Duyeân Giaùc thöïc haønh. Chö vò naày
chaáp vaøo yù nieäm veà Nieát Baøn vaø quyeát ñaït
Paramita of joy: Laïc Ba La Maät—One of the
cho ñöôïc Nieát Baøn baèng moïi giaù. Hoï cuõng
four nirvana virtues in Buddhism. The paramita of
gioáng nhö ngöôøi theá gian bò raøng buoäc vaøo söï
joy is an eternal joy of the nirvana—Moät trong
höôûng thuï quy ngaõ—See Three kinds of
boán ñöùc trong Phaät giaùo. Laïc Ba La Maät laø nieàm
Paramitas.
vui vónh haèng nôi nieát baøn tònh tòch, nieàm vui
2) Paramitas of Sravakas and Pratyeka-buddhas
khoâng truï vaøo nôi töôùng cuûa thaân taâm—See Four
relating to the future life for themselves, one
virtues of Nirvana.
of the three kinds of Paramitas—Xuaát theá
Paramitas of people: Theá gian Ba La Maät.
gian Ba La Maät, moät trong ba loaïi Ba La
1) Paramitas for people in general relating to
Maät—See Three kinds of Paramitas.
this world—Theá gian Ba La Maät: The worldly
Paramitas of the supreme one of
kind of paramitas is practiced by worldly
people who cling to the idea of an ego and Bodhisattvas: Xuaát theá gian thöôïng thöôïng Ba
what belongs to it; they are unable to shake La Maät.
themselves off the fetters of dualism such as 1) Paramitas of the supreme ones, relating to the
being and non-being, and all the virtues they future life for all—Xuaát theá gian thöôïng
would practice are based on the idea of thöôïng Ba La Maät: The Paramita that are
gaining something material as a reward. They super-worldly in the highest sense are
may gain certain psychic powers and after practiced by a Bodhisattva who understands
death be born in the heaven of Brahma—Loaïi that the world is dualistically conceived,
theá gian Ba La Maät ñöôïc thöïc haønh bôûi nhöõng because of the discriminating mind, and who
ngöôøi theá gian taàm thöôøng, thöôøng chaáp vaøo yù is detached from erroneous imaginations and
nieäm veà “ngaõ” vaø “ngaõ sôû;” hoï khoâng theå wrong attachments of all kinds, such as mind,
vuøng thoaùt khoûi nhöõng raøng buoäc nhò bieân nhö form, characters, etc. He would practice the
höõu vaø phi höõu, vaø taát caû nhöõng ñöùc haïnh maø virtue of charity solely to benefit sentient
hoï thöïc haønh ñeàu ñöôïc ñaët caên baûn treân yù beings and to lead them a a blissful state of
nieäm ñaït moät caùi gì ñoù coù tính caùch vaät chaát mind. To practice morality without forming
nhö laø moät söï ñeàn ñaùp laïi. Hoï coù theå ñaït ñöôïc any attachment to condition in which he binds
moät soá khaû naêng taâm linh naøo ñoù vaø sau khi himself, this is his sila-paramita. Knowing the
cheát ñöôïc sanh vaøo coõi Trôøi cuûa Phaïm distinction between subject and object, and
Thieân—See Three kinds of Paramitas. yet quietly to accept it without waking any
2) The Paramitas of people in general relating to sense of attachment or detachment, this is the
this world, one of the three kinds of Bodhisattva’s Kshanti-paramita. To exercise
Paramitas—Theá gian Ba La Maät, moät trong himself most intently throughout the day and
ba loaïi Ba La Maät—See Three kinds of night, to conform himself to all the
Paramitas. requirements of discipline, and not to evoke a
discriminating mind, this is his Vyria-
Paramitas of Sravakas and Pratyeka-
paramita. Not to cling to the philosopher’s
buddhas: Xuaát theá gian Ba La Maät.
view of Nirvana and to be free from
1) Paramitas for Sravakas and Pratyeka-buddhas
discrimination, this is his Dhyana-paramita.
relating to the future life for themselves—Xuaát
As to Prajna-paramita, it is not to evoke a
theá gian Ba La Maät: The super-worldly kind
discriminating mind within oneself, nor to
of paramitas is practiced by Sravakas and
review the world with any kind of analytical
Pratyekabuddhas who, clinging to the idea of
understanding, not to fall into dualism, but to
Nirvana, are determined to attain it at all
 3340

cause a turning at the basis of consciousness. of a mandarin named Nguyeãn Khoa Luaän, while
It is not to destroy the working of a past the country was being torn by the invaders. When
karma, but to exert oneself in the exercise of king Ñoàng Khaùnh ordered his court soldiers to
bringing about a state of self-realization, this fight against Caàn Vöông movement, he resigned
is Prajna-paramita—Caùc loaïi Ba La Maät sieâu from the post, went to Ñaïi Bi temple in Thanh
theá gian trong yù nghóa cao nhaát ñöôïc thöïc Hoùa and stayed there as a hermit. Sometime later,
haønh bôûi moät vò Boà Taùt hieåu raèng theá giôùi he got back to his native village. When being
ñöôïc quan nieäm moät caùch nhò bieân do bôûi caùi appointed a mandarin again by the court, he
taâm phaân bieät vaø vò aáy thoaùt khoûi nhöõng pretended to go crazy in order to refuse the
töôûng töôïng sai laàm vaø nhöõng raøng buoäc hö appointment. Then, he resolved to leave home
voïng nhö taâm, hình töôûng, ñaëc tính, vaân vaân. and join the Order. He went to Töø Hieáu temple to
Vò aáy thöïc haønh ñöùc haïnh boá thí chæ nhaèm become a monk with the Buddha name Thanh
laøm lôïi cho taát caû chuùng sanh höõu tình vaø ñöa Chôn. In autumn 1886, his wife, Toân Nöõ Thò Tyø,
hoï ñeán traïng thaùi taâm linh haïnh phuùc. Vò aáy built a temple within her mansion, and invited him
thöïc haønh trì giôùi maø khoâng ra baát cöù ñieàu back to be the headmonk there. He passed away
kieän hay söï raøng buoäc naøo, aáy laø trì giôùi Ba in 1900. In 1934, the Nguyeãn Khoa descendents
La Maät cuûa moät vò Boà Taùt. Vò aáy bieát ñöôïc söï rebuilt the temple. In 1943, Most Venerable Trí
khaùc bieät giöõa chuû theå vaø ñoái töôïng, nhöng Thuû renovated the temple again and its
vaãn yeân laëng chaáp nhaän maø khoâng khôûi leân construction has remained the same until now—
baát cöù yù nghó naøo veà söï gaén boù hay taùch rôøi Teân cuûa moät ngoâi chuøa coå ôû Hueá, Trung Vieät.
naøo, ñoù chính laø nhaãn nhuïc Ba La Maät cuûa Lòch söû thaønh laäp cuûa chuøa Ba La Maät gaén lieàn
moät vò Boà Taùt. Vò aáy tu taäp moät caùch maïnh vôùi quaûng ñôøi cuûa moät vò quan thuoäc doøng hoï
meõ suoát ngaøy suoát ñeâm, hoøa mình theo moïi Nguyeãn Khoa, giöõa luùc ñaát nöôùc ñang bò ngoaïi
ñoøi hoûi cuûa kyõ luaät maø khoâng khôûi leân caùi bang xaâu xeù. Khi vua Ñoàng Khaùnh ra leänh cho
taâm phaân bieät naøo, ñoù chính laø tinh taán Ba La quan quaân trieàu ñình tieâu tröø phong traøo Caàn
Maät. Vò aáy khoâng chaáp vaøo kieán giaûi veà Nieát Vöông, oâng beøn treo aán töø quan, boû leân chuøa Ñaïi
Baøn cuûa caùc trieát gia vaø thoaùt khoûi moïi söï Bi ôû Thanh Hoùa aån daät. Ñöôïc ít laâu, oâng veà queâ,
phaân bieät, ñoù chính laø Thieàn ñònh Ba La Maät. nhöng trieàu ñình laïi trieäu oâng ra giöõ chöùc Thò
Coøn veà Baùt Nhaõ Ba La Maät, vò aáy khoâng sanh Lang Binh Boä, oâng giaû beänh khoâng ra nhaäm chöùc.
taâm phaân bieät beân trong mình, khoâng nhìn theá Töø ñoù oâng phaùt nguyeän tu haønh, leân chuøa Töø Hieáu
giôùi baèng baát cöù loaïi hieåu bieát hay phaân taùch laøm leã xuaát gia vôùi Hoøa Thöôïng Haûi Thieäu. Veà
naøo, khoâng rôi vaøo nhò bieân maø gaây neân söï sau, baø phu nhaân cuûa oâng laø Coâng Toân Nöõ Thò Tyø,
chuyeån bieán töø caên baûn cuûa taâm thöùc. Ñoù laø ñaõ xaây döïng xong ngoâi chuøa trong khuoân vieân cuûa
khoâng ñoaïn dieät söï vaän haønh cuûa nghieäp gia toäc laáy teân laø chuøa Ba La Maät oâng veà truï taïi
trong quaù khöù, maø coá gaéng tu taäp ñeå taïo ra ñaây ñeán khi thò tòch naêm 1900. Naêm 1934, con
moät traïng thaùi töï chöùng—See Three kinds of chaùu doøng hoï Nguyeãn Khoa truøng tu chuøa. Naêm
Paramitas. 1943, Hoøa Thöôïng Trí Thuû truøng tu laàn nöõa vaø
2) The Paramitas of the supreme one of kieán truùc chuøa vaãn duy trì cho ñeán ngaøy nay.
Bodhisattvas, relating to the future life for all, Paramiti (skt): Pramiti (skt)—Baùt Laït Maät Ñeá—
one of the three kinds of Paramitas—Xuaát theá A monk from Central India, came to Kuang-Chou,
gian thöôïng thöôïng Ba La Maät, moät trong ba China during the T’ang dynasty. He translated the
loaïi Ba La Maät—See Paramitas of the Surangama Sutra into Chinese around 705 A.D—
supreme ones, relating to the future life for all Moät vò Taêng ngöôøi Trung AÁn, ñeán Quaûng Chaâu
and Three kinds of Paramitas. döôùi thôøi nhaø Ñöôøng. Ngaøi ñaõ dòch boä Kinh Thuû
Paramita Temple: Ba La Maät Töï—Name of an Laêng Nghieâm sang Hoa ngöõ vaøo khoaûng naêm 705
ancient temple in Hueá, Central Vietnam. The sau Taây Lòch.
history of the temple is closely attached to the life Paramount (a): Toái thöôïng
 3341

Paramudita (skt): Land of joy, or ground of Parassa utsparinnanana (skt): Tha taâm thoâng.
happiness or delight—Hoan Hyû ñòa—See Ten Paratantra (skt):
grounds (II). 1) The knowledge of relativity: Trí töông ñoái.
Paranirmita-vasavartin (skt): Baø Xaù Baït Ñeà— 2) Not a nature of its own, but constituted of
Baø La Ni Maät Baø Xaù Baït Ñeà Thieân—Baø Na Hoøa elements. Dependent on another that which
Ñeà—Trôøi Tha Hoùa—Tha Hoùa Töï Taïi Thieân— arises: Y Tha Khôûi Tính—Khoâng coù taùnh ñoäc
Name of deities in the 6th heaven in the world of laäp, chæ nöông nhau maø thaønh—Not having an
desire. Gods who transform others and do as they independent nature. Y tha khôûi tính hay
please. Also name of a class of Buddhist deities duyeân khôûi tính (tính chaát nöông töïa vaøo
(constantly enjoying pleasures provided by nhöõng yeáu toá chung quanh maø sinh khôûi neân
others). The sixth of the six heavens of desire, or hieän höõu, hieän töôïng vaø söï vaät. **See Three
passion-heavens, the last of the sixth devalokas, forms of knowledge.
the abode of Mahesvara (Siva), and of Mara. 3) Empirical knowledge: Kieán thöùc thöôøng
Reborn in the paranirmita-vasavartin (the sixth nghieäm—See Three degrees of knowledge.
devaloka heaven). This is one of the eight happy Paratantra-laksana (skt): Giaû Höõu Taùnh—
conditions in which one may be reborn so that one According to the Mind-Only School, this is one of
can keep the five commandments and the ten the three kinds of existence for everything.
good ways and bestows alms—Coõi trôøi thöù saùu Temporary or transitory existence, also called
trong saùu coõi trôøi duïc giôùi (ñeä luïc thieân), nôi truù “Character of Dependence upon others.” Those of
nguï cuûa Ma Heâ Thuû La Thieân vaø Ma vöông. Taùi temporary or transitory existence, having no
sanh trong coõi trôøi Tha Hoùa. Ñaây laø moät trong taùm permanent character (asvabhava), like a house
ñieàu kieän taùi sanh haïnh phuùc khi chuùng ta trì giöõ that is built by timbers, stones, tiles, etc. It exists
nguõ giôùi vaø thaäp thieäncuõng nhö boá thí. Tha hoùa töï only by a combination of causes or causal
taïi Thieân laø teân cuûa chö thieân treân coõi trôøi thöù saùu. combination, and is not self-existent. It has no
Chö thieân coù khaû naêng hoùa thaân ngöôøi khaùc vaø permanent reality—Theo Duy Thöùc Toâng, ñaây laø
laøm theo öôùc muoán cuûa mình. Tha hoaù töï taïi thieân moät trong ba loaïi hieän höõu cuûa moïi vaät. Giaû höõu
cuõng laø teân cuûa chö thieân hoä phaùp trong Phaät giaùo. taùnh coøn ñöôïc goïi laø “Y Tha Khôûi Taùnh.” Nhöõng
**See Eight happy conditions in which one may höõu theå giaû taïm hay nhaát thôøi khoâng coù taùnh
be reborn. thöôøng taïi, nhö caên nhaø ñöôïc döïng baèng goã, gaïch,
Paranoia (a): Lo sôï—E ngaïi ngoùi, vaân vaân. Noù chæ hieän höõu baèng moät traøng
(Without) paranoia: Khoâng thaáy e ngaïi toång hôïp nhöõng nhaân duyeân vaø khoâng töï höõu. Noù
Paran-tapo-hoti (p): A certain man who khoâng coù thöïc taïi thöôøng toàn—See Three kinds of
torments others or is given to torment others— existence.
Loaïi ngöôøi laøm khoå ngöôøi khaùc vaø sieâng naêng laøm Paratantra-svabhava (skt): Y Tha Khôûi Tính—
khoå ngöôøi khaùc—See Four types of persons (A). See Dependent nature.
Parapsychology (n): Sieâu taâm lyù hoïc. Paravata (skt): Ba La Vieät—Chim boà caâu—A
Parasi (skt): Ba Kyø—Ba La Töùc—Ba Tö—Ba dove.
Laëc Kyø—Vuøng ñaát Ba Tö ngaøy nay—Persian— Paravritti (skt): Söï ñoät chuyeån—Turning-up—
Persia—According to Eitel in The Dictionary of Turning-over—Revulsion—The turning about or
Chinese-English Buddhist Terms composed by sudden revulsion at the deepest seat of
Professor Soothill, in its capital of Surasthana the consciousness which is the Buddhist moment of
Buddha’s almsbowl was said to be in 600 A.D.— conversion.
Theo Eitel trong Trung Anh Phaät Hoïc Töø Ñieån thì Paravrtti (skt): Revolution at substratum—
Ba La Töùc laø kinh ñoâ cuûa nöôùc Surasthana, nôi maø Transformation at the base—Chuyeån y.
ngöôøi ta cho raèng “baùt khaát thöïc” cuûa Phaät ñöôïc Pardon:
mang ñeán löu tröõ vaøo khoaûng naêm 600 sau Taây 1) (n): Söï xaù toäi.
Lòch.
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2) (v): Xaù toäi. Parents and relatives of a Bodhisattva: Cha

Parents (n): Cha meï—Song thaân—One of the meï vaø quyeán thuoäc cuûa moät vò Boà Taùt—
four fields for cultivating happiness (blessing). According to Zen Master D.T. Suzuki in Essays in
The Buddha taught: “Children should pay special Zen Buddhism, Book III, Bodhisattvas have
attention to their parents. As parents age, it is twenty parents and relatives—Theo Thieàn Sö D.T.
inevitable that their bodies will gradually weaken Suzuki trong Thieàn Luaän Taäp III, chö Boà Taùt coù
and deteriorate in a variety of ways, making them hai möôi cha meï vaø quyeán thuoäc—See Twenty
increasingly susceptible to physical illnesses that parents and relatives of a Bodhisattva.
can affect every organ in their system. This is Pariccheda (skt): Sai Bieät—Difference—
natural and there is no escape. Even though, Differentiation—Discrimination—Opposite of on
children have no forceful obligation to care for the level—Sai bieät hay khaùc bieät, hay söï phaân
their aged and sick parents, and aged parents have bieät, ñoái laïi vôùi “bình ñaúng.”
to depend on their children’s goodwill. Buddhists Paricitra (skt): Ba Lôïi Chaát Ña La—Ba Lôïi Chaát
should take good care of their parents piously, and La—Ba Nghi Chaát Caáu—Ba Lôïi Chaát Ña La Caâu
Buddhists should always remember that there is Ñaø La—Ba Lôïi Thuï—A tree in the Trayastrimsas
no better institution to care for the aged parents heavens which fills the heavens with fragrance—
other than the family itself.”—Phuïng döôõng song Caây Höông Bieán (töø caùnh laù ñeán quaû ñeàu thôm)
thaân, moät trong boán maûnh ruoäng phöôùc ñieàn. Ñöùc treân coõi trôøi Ñao Lôïi, toûa ngaùt höông thôm cuøng
Phaät daïy: “Con caùi neân trieät ñeå löu yù ñeán cha meï. khaép coõi trôøi naày.
Khi cha meï lôùn tuoåi, khoâng theå naøo traùnh khoûi
Parideva (p): Ta thaùn.
caûnh thaân hình töø töø giaø yeáu suy nhöôïc baèng nhieàu
Parijata (skt): Ba Lôïi Chaát Ña La—Ba Lôïi Chaát
caùch, laøm cho hoï khoâng ngôùt phaûi chòu ñöïng beänh
La—Ba Nghi Chaát Caáu—Ba Lôïi Chaát Ña La Caâu
khoå laøm suy nhöôïc moãi cô quan trong heä tuaàn
Ñaø La—Ba Lôïi Thuï—A tree in Indra’s heaven,
hoaøn. Ñieàu naøy laø taát nhieân khoâng traùnh khoûi. Duø
one of the five trees of the paradise, the coral
con caùi khoâng bò baét buoäc phaûi chaêm soùc cha meï
tree—Moät loaïi san hoâ moïc trong vöôøn cuûa vua Ñeá
giaø yeáu beänh hoaïn, vaø cha meï chæ troâng chôø vaøo
Thích, moät trong naêm loaïi caây treân coõi nöôùc Cöïc
thieän chí cuûa con caùi maø thoâi. Ngöôøi Phaät töû neân
Laïc (khi Phaät coøn taïi theá, Ngaøi ñaõ töøng leân ñaây
chaêm soùc cha meï giaø baèng taát caû loøng hieáu thaûo
ngoài döôùi goác caây Ba Lôïi Chaát Ña La naày maø
cuûa mình, vaø ngöôøi Phaät töû neân luoân nhôù raèng
thuyeát phaùp cho chö Thieân, ngöôøi ñaàu tieân ñöôïc
khoâng coù moät cô sôû naøo coù theå chaêm soùc cha meï
ngaøi ñoä chính laø meï cuûa ngaøi laø Hoaøng Haäu Ma
giaø toát baèng chính gia ñình mình.”—See Four
Da).
fields for cultivating happiness.
Parijata-tree: Thieân thoï vöông—The parijata
Parents-in-law and husband should be
tree which grown in front of Indra’s palace—
regarded as divinities: The Buddha himself
Thieân thoï vöông moïc trong cung trôøi Ñeá Thích—
refers to parents-in-law as divinities—Cha meï
See Parijita.
choàng vaø choàng phaûi ñöôïc toân kính nhö nhöõng vò
Parijataka (skt): Baø Lôïi Xaø Ña Ca—Moät loaïi
trôøi trong nhaø—See Ten things which the Buddha
hoa cuûa chö Thieân—A deve flower.
advises any father to educate his daughter before
she gets married. Parijna (skt): Full understanding—Thorough
knowledge—Lieãu tri—See Parijnana.
Parental (a): Thuoäc veà cha meï.
Parijnana (skt): Chaân lyù.
Parental authority: Quyeàn laøm cha meï.
(A) There are five parijnanas, ordinarily those
Parental intercourse is unclean: Thoï sanh baát
arising from the five senses—See Five
tònh (cha meï giao caáu, huyeát ñoû huyeát traéng chaúng
parijnanas.
saïch)—See Seven kinds of impurity.
(B) Pancavijnana (skt)—The five senses of
Parenthood (n): Tình traïng laøm cha meï— consciousness or five parijnanas, perceptions
Responsible parenthood—Laøm cha meï coù traùch or cognitions; ordinarily those arising from the
nhieäm.
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five senses form, sound, smell, taste, touch— Phaät ñaõ nhaéc nhôû Ngaøi Mahamati: “Naøy
Naêm thöùc hay taâm thöùc döïa vaøo maét, tai, muõi, Mahamati, huyeãn aûo khoâng taïo ra caùc sai
löôõi vaø thaân maø sinh vaø duyeân vaøo naêm caûnh laàm, vì caùc sai laàm phaùt xuaát töø söï phaân bieät
saéc, thinh, höông, vò, xuùc—See Five kinds of hö voïng.
consciousness. Parikalpita-laksana (skt): False existence—
Parikalpa (skt): Parikappa (p)—Wrong Voïng Höõu Taùnh (Bieán Keá Sôû Chaáp Taùnh)—
judgment, imagination construction—Bieân keá sôû According to the Mind-Only School, this is one of
chaáp tính (tính chaát cuûa nhöõng phaùn ñoaùn sai laàm, the three kinds of existence for everything. False
söï kieán laäp töø trí töôûng töôïng). **See Vibhajya. existence, also called “Character of Sole
Parikalpita (skt): Phaân Bieät Sai. Imagination.” Those of false existence which are
1) Falsely imagine, wrong view or at the same time bereft of an original substance
conceptualization—AÛo giaùc hay yù töôûng sai (adravya), just like a ghost that exists merely in
laïc: According to the Yogachara doctrine, that one’s imagination but not in reality—Theo Duy
which people take to be the objective world is Thöùc Toâng, ñaây laø moät trong ba loaïi hieän höõu cuûa
imagined or conceptualized. In fact, this world moïi vaät. Voïng höõu taùnh coøn ñöôïc goïi laø “Bieán Keá
is illusory and deceptive; it exists only as a Sôû Chaáp Taùnh.” Nhöõng hieän höõu khoâng thaät voán
semblence but not as a true reality—Theo Du ñoàng thôøi khoâng coù moät baûn theå, nhö ma quyû chæ
Giaø (Yogachara), caùi maø ngöôøi ta cho laø theá hieän höõu trong söï töôûng töôïng cuûa con ngöôøi chöù
giôùi khaùch quan thaät ra chæ laø moät aûo giaùc hay khoâng coù trong thöïc taïi—See Three kinds of
yù töôûng sai laïc. Kyø thaät theá giôùi naày khoâng existence.
phaûi laø hieän thaät, noù chæ gioáng nhö toàn taïi, chöù Parikalpita-svabhava (skt): Voïng Keá Tính
khoâng phaûi laø thöïc theå. (Bieán Keá Sôû Chaáp)—See Imagined nature.
2) Bieán Keá: Counting everything as real, the Parikara (skt): Ba Lôïi Giaø La—Ba Giaø La.
way of the unenlightened—Voïng tình cuûa 1) An auxiliary garment, loin cloth, towel: Moät
phaøm phu, suy tính khaép caùc phaùp vaø cho thöù khaên taém.
raèng chuùng coù thaät. 2) A body-guarding shirt: Chieác aùo baûo veä thaân
3) Bieán keá sôû chaáp tính: Söï töôûng töôïng— theå.
Imagination—Illusory knowledge—Kieán thöùc Pariksina-vasana (skt): Taåy tröø taäp khí—To
huyeàn aûo—The nature of the unenlightened, dispel the old habits or the pervasions of passions.
holding to the tenet that everything is
Parinakaya (skt: The guiding one, one of the
calculable or reliable, or that maintains the
Buddha’s epithets—Vò daãn ñaïo, moät trong nhöõng
seeming to be real, i.e. is what it appears to
danh hieäu cuûa Ñöùc Phaät.
be—Voïng tình cuûa phaøm phu so ño tính toaùn
Parinama (skt): Chuyeån Bieán—Change—
heát thaûy caùc phaùp (cho voâ ngaõ laø ngaõ, voâ
Transform—Evolve—All the transformations are
phaùp laø phaùp, chæ nhìn chö phaùp baèng daùng veû
to be regarded as due to erroneous
beà ngoaøi), cho caùc phaùp huyeãn giaû laø thaät.
discrimination—Söï chuyeån bieán hay khoâng ngöøng
**See Three Three degrees of knowledge,
thay ñoåi (nhaân duyeân sinh ra caùc phaùp, nhaân
and forms of knowledge (1).
duyeân noái tieáp taùc ñoäng aûnh höôûng keát hôïp vôùi
4) Wrong discernment: Mistaken discernment—
nhau thaønh ra moïi söï vaät coù hình töôùng, coù teân
Thinking of a negative action is a positive
goïi, coù ñaëc tính khaùc nhau, nhöng taát caû ñeàu phaûi
action—Phaân bieät sai laàm hay cho raèng tieâu
traûi qua boán thôøi kyø sanh, truï, dò, dieät). Taát caû
cöïc laø tích cöïc.
nhöõng chuyeån bieán phaûi ñöôïc xem laø do bôûi söï
5) In the Lankavatara Sutra, the Buddha
phaân bieät sai laàm. **See Four states of all
reminded Mahamati: “Oh Mahamati, maya is
phenomena.
not the cause of confusion, for it does not
produce errors, as errors come from wrong Parinamana (skt): Hoài höôùng—Dedicate—
discrimination”: Trong Kinh Laêng Giaø, Ñöùc Dedication—Transfer—To turn towards—To turn
something from one person or thing to another—
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Transference of merit, especially of one’s merits With the nine grades of Lotus flowers as
to another—Turning merit-transference. parents.
(I) An overview of “Parinamana”: Toång quan veà When the flowers open, they will see the
“Hoài Höôùng”—According to the Lankavatara Buddha and become enlightened to the
Sutra, parinamana means transference, unproduced.
especially of one’s merit to another or Anh the irreversible Bodhisattvas will be their
towards the realization of supreme wisdom. companions
This is one of the most characteristic ideas of I vow that merit and virtue from this.
Mahayana Buddhism—Theo Kinh Laêng Giaø, Will go everywhere and reach everyone.
hoài höôùng laø söï chuyeån nhöôïng, ñaëc bieät laø I and all other sentient beings.
chuyeån nhöôïng coâng ñöùc cuûa moät ngöôøi sang Will all realize the Buddha-path.
ngöôøi khaùc hay chuyeån ñeán söï theå chöùng trí Tuïng kinh coâng ñöùc thuø thaéng haïnh.
tueä toái thöôïng. Ñaây laø moät trong nhöõng yù Voâ bieân thaéng phöôùc giai hoài höôùng.
nieäm ñaëc saéc cuûa Phaät Giaùo Ñaïi Thöøa. Phoå nguyeän phaùp giôùi chö chuùng sanh
(II) The meanings of Parinamana—YÙ nghóa cuûa Toác vaõng voâ löôïng quang Phaät saùt.
hoài höôùng: Nguyeän tieâu tam chöôùng tröø phieàn naõo
1) Demitting the good to all others: Hoài höôùng Nguyeän ñaéc trí hueä chôn minh lieãu.
coâng ñöùc thieän laønh—To turn something from Phoå nguyeän toäi chöôùng taát tieâu tröø.
one person or thing to another—Hoài höôùng Theá theá thöôøng haønh Boà taùt Ñaïo.
coâng ñöùc thieän laønh cuûa moät ngöôøi hay moät Nguyeän sanh Taây phöông Tònh ñoä trung.
vaät, ñeán cho moät ngöôøi hay moät vaät khaùc. Cöûu phaåm Lieân Hoa vi phuï maãu.
2) The goal or direction of bodhisattva or Hoa khai kieán Phaät ngoä voâ sanh.
Buddha which devotes all merits to the Baát thoái Boà taùt vi baïn löõ.
salvation of others. This is one of the most Nguyeän dó thöû coâng ñöùc.
outstanding ideas of Mahayana Buddhism: Phoå caäp ö nhöùt thieát.
Hoài höôùng coâng ñöùc laø muïc tieâu hay höôùng ñi Ngaõ ñaúng döõ chuùng sanh.
maø Boà Taùt vaø Phaät ñaõ taän tuïy tu haønh cöùu ñoä Giai coïng thaønh Phaät ñaïo.
chuùng sanh. Ñaây laø moät trong nhöõng yù nieäm Parinamana Gatha: Keä Hoài Höôùng—See
ñaëc bieät nhaát trong Phaät Giaùo Ñaïi Thöøa. Parinamana (III).
(III) The gatha of parinama—Baøi keä hoài höôùng: Parinamana in Memorial of the Departed:
I dedicate the merit and virtue of reciting Vaõng sanh vò hoài höôùng.
sutras.
Parinibbana (p): Voâ Dö Nieát Baøn. Moät vò Phaät
With all its superior, limitless blessing.
hay A la haùn khi coøn soáng thì goïi laø Höõu Dö Nieát
With all the universal vow that all beings in
Baøn, luùc rôøi boû thaân theå naøy thì goïi laø Voâ Dö Nieát
all realms.
Baøn—See Parinirvana.
Will quickly go to the Land of the Buddha of
Parinneyya (p): Phaân taùch vaø quan saùt—Söï nhaän
Limitless Light (Amitabha).
thöùc.
I vow to eradicate the three obstructions and
all afflictions. Parinirvana (skt) Parinibbana (p): Ba Lôïi Naëc
I vow to obtain wisdom and to obtain true Phöôïc Nam—Tòch tònh Nieát baøn.
understanding. 1) Tòch tònh Nieát baøn—Ñaïi Tòch Dieät—Ñaïi Nieát
I make a universal vow that the obstacles of Baøn—The great nirvana—The great
my offenses will be totally eliminated. extinction and passing over from mortality.
And that in life after life we shall constantly **See Mahaparinirvana, Mahaparinirvana
practice the path of the Bodhisatvas. period, and Nirvana.
We vow that they will be born in the Western 2) Complete (total) extinction, the stage of final
Pure Land. Nirvana achieved by an enlightened being at
the time of physical death (can be after or
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before death): Voâ dö Nieát Baøn—An nhieân naêm phaùp. Tri giaùc nhö thaät, chính xaùc veà ñoái
tòch dieät. töôïng cuûa nhaän thöùc—See Svabhavalakshana-
3) The death of a monk or nun: Tòch dieät hay laø traya, Three degrees of knowledge, Three forms
caùi cheát cuûa moät nhaø tu. of knowledge, and Five laws or categories.
Parinirvana Sutra: Maha-Parinirvana—Kinh Parinispanna-laksana (skt): Chaân Höõu Taùnh—
Ñaïi baùt Nieát Baøn—Kinh Nieát Baøn—Parinirvana According to the Mind-Only School, this is one of
Sutra was the last sutra which the Buddha the three kinds of existence for everything. True
preached before he passed away. According to existence, also called “Character of Ultimate
Prof. Junjiro Takakusu in The Essentials of Reality.” Those of true existence, that is to say,
Buddhist Philosophy, the doctrine of the Nirvana non-existent in the highest sense of the word,
text was another fascinating subject of learning at bereft of all false and temporary nature
the present time. Tao-Sheâng, already conspicuous (alaksana). This is, in truth, not non-existence but
in the study of the Lotus, was also a leader in the transcendental existence. This is also called the
exposition of the ideal of Nirvana. On reading the “Substratum of all” and can be known only by a
old Nirvana text, which was in six Chinese person of supreme knowledge. It represents
volumes, he set forth the theory that the Icchantika merely the remainder after the elimination of the
(a class of men who were bereft of Buddha-nature first two—Theo Duy Thöùc Toâng, ñaây laø moät trong
and destined to be unable to evolve to the Buddha ba loaïi hieän höõu cuûa moïi vaät. Chaân höõu taùnh coøn
stage) could attain Buddhahood. Soon afterwards, ñöôïc goïi laø “Vieân Thaønh Thaät Taùnh.” Nhöõng höõu
a Sanskrit text of the Mahaparinirvana Sutra was theå chaân thaät, nghóa laø phi höõu trong yù nghóa cao
introduced and translated. The theory that the nhaát cuûa danh töø naày, xa lìa taát caû töôùng khoâng
Icchantika could attain Buddhahood was found in thaät vaø giaû taïm hay voâ töôùng. Söï thöïc, caùi naày
the text. People marveled at his deep insight. khoâng phaûi laø phi höõu maø laø hieän höõu sieâu vieät.
Later he also compiled a commentary on the Taùnh naày coøn ñöôïc goïi laø “Baûn Theå cuûa taát caû” vaø
Nirvana Sutra—Kinh Nieát Baøn laø boä kinh cuoái chæ coù nhöõng ngöôøi coù trí tueä sieâu vieät môùi thaáu
cuøng maø Ñöùc Phaät thuyeát tröôùc khi Ngaøi nhaäp hieåu noù ñöôïc. Taùnh naày tieâu bieåu nhöõng gì coøn soùt
dieät. Theo Giaùo Sö Junjiro Takakusu trong Cöông laïi sau khi hai taùnh tröôùc ñaõ bò loaïi boû—See
Yeáu Trieát Hoïc Phaät Giaùo, giaùo lyù cuûa Kinh Nieát Three kinds of existence.
Baøn laø moät ñeà taøi hoïc hoûi haáp daãn trong thôøi kyø Parisankaya (p): Reproof based on what has
naày. Ñaïo Sanh haèng chuù taâm vaøo vieäc nghieân cöùu been suspected—Nghi—See Three dharmas
Kinh Phaùp Hoa, cuõng laø moät laõnh tuï trong vieäc (XXXIV).
quaûng dieãn lyù töôûng Nieát Baøn. Nhaân ñoïc baûn cöïu Parisannu (p): Knower of groups—Tri Chuùng—
dòch kinh Nieát Baøn goàm saùu quyeån, oâng neâu leân See Seven qualities of the true man.
chuû tröông raèng Nhaát Xieån Ñeà (Icchantika—Haïng
Parisravana (skt): Baùt Lyù Taùt La Phaït Naõ—A
ngöôøi ñöôïc xem nhö khoâng coù Phaät tính vaø khoâng
filtering bag, or cloth, for straining water to save
theå thaønh töïu Phaät quaû) cuõng coù theå ñaït ñeán Phaät
the lives of insects, part of the equipment of a
quaû. Roài ngay sau ñoù moät baûn kinh baèng Phaïn ngöõ
monk—Tuùi hay mieáng vaûi loïc nöôùc, ñeå cöùu nhöõng
veà Ñaïi Baùt Nieát Baøn ñöôïc truyeàn vaøo vaø phieân
sinh vaät nhoû, ñaây laø moät trong taùm moùn caàn duøng
dòch ra Haùn vaên. Lyù thuyeát cho raèng Nhaát Xieån
cuûa moät nhaø sö—See Eight requisites.
Ñeà cuõng coù theå ñaït ñeán Phaät quaû ñöôïc tìm thaáy
Parisuddhi (skt): Visuddhi (skt)—Pure and
trong baûn kinh naày. Sau ñoù oâng cuõng soaïn moät
clean. **See Visuddhi.
baûn sôù giaûi veà Kinh Nieát Baøn.
Parisuddhi sukha (p): Tònh laïc—Haïnh phuùc an
Parinis(h)panna (skt): Absolute knowledge—
laïc khoâng troän laãn vôùi phieàn naõo—See Nirvana.
Kieán thöùc tuyeät ñoái—Perfect knowledge, one of
the Svabhavas corresponding to Right Knowledge Parita (skt): Protection—Mantra—Chaân ngoân—
of the Five Dharmas—Vieân Thaønh Thaät Tính, moät Maät chuù.
trong tam töï tính töông öùng vôùi chaùnh kieán cuûa
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Parittabha (skt): Minor light heaven—Thieåu pleasure grounds outside of Sudarsana, the
quang Thieân—The fourth Brahmaloka or the first heavenly city of Indra—Hyû Laâm Uyeån ôû veà
region of the second dhyana heavens—Trôøi Töù phöông Baéc, moät trong boán nôi vui thuù beân ngoaøi
Phaïm hay ñeä nhöùt thieân trong nhò thieàn thieân— Thieän Kieán Thaønh, thaønh phoá cuûa coõi trôøi Ñeá
See Second Dhyana Heaven (II) (1). Thích—See Four pleasure grounds.
Parittasubhas (skt): Thieåu Tònh Thieân—Minor Park of chariots: Caitrarathavana (skt)—The
(Lesser) Purity Heaven—See Third Dhyana park of chariots in the east, one of the four
Heaven (II) (1). pleasure grounds outside of Sudarsana, the
Parivaras (p): Nhöùt Thieát Chö Thò Veä— heavenly city of Indra—Chuùng Xa Uyeån ôû veà
Followers. phöông Ñoâng, moät trong boán nôi vui thuù beân ngoaøi
Thieän Kieán Thaønh, thaønh phoá cuûa coõi trôøi Ñeá
Parivasa (skt): Ba Lôïi Baø Sa—Sent to a separate
Thích—See Four pleasure grounds.
abode, isolation for improper conduct—Bieät Truï,
teân cuûa moät hình phaït trong Luaät Taïng. Keû phaïm Park where all desires are fulfilled:
giôùi phaûi ôû moät mình moät phoøng rieâng, khoâng Misrakavana (skt)—The park where all desires
ñöôïc ôû cuøng vôùi caùc vò Taêng khaùc. are fulfilled, in the West, one of the four pleasure
grounds outside of Sudarsana, the heavenly city of
Parivarta (skt): The turning over of merit
Indra—Taïp Laâm Uyeån ôû veà phöông Taây, moät
acquired by good deeds of an individual to the
trong boán nôi vui thuù beân ngoaøi Thieän Kieán
benefit of another being, or of all beings.
Thaønh, thaønh phoá cuûa coõi trôøi Ñeá Thích—See
Parivrajaka (skt):
Four pleasure grounds.
1) Baùt Lôïi Phaït La Cuù Ca: According to Eitel in
Parricide (n): Toäi gieát cha.
The Dictionary of Chinese-English Buddhist
Terms, Parivrajaka is a sivaitic sect, Parrot (n): Anh voõ.
worshippers of Mahesvara, who wear clothes Parsad (skt): Followers.
of the colour of red soil and leave a little hair Parsimony: Matsarya (skt)—Xan—See Seventy-
about the crown of the head, shaving off the five dharmas of the Abhidharma Kosa.
rest—Theo Eitel trong Trung Anh Phaät Hoïc Parsva (skt): Parshva (skt)—Ba Laät Thaáp Phöôïc.
Töø Ñieån cuûa Giaùo Sö Soothill, Baùt Lôïi Phaït 1) Parshva is now acknowledged to be
La Cuù Ca laø moät toâng phaùi thôø Ma Heâ Thuû La Mahavira’s predecessor and is believed to
Thieân, maëc quaàn aùo maøu ñaát ñoû, ñaàu caïo gaàn lived 250 years before the time of the Buddha
heát chæ chöøa laïi moät choùp treân ñænh ñaàu. and Mahavira. Parshva’s ethical code
2) Baù Lôïi Baø La Xa Ca: Phaùi tu theo caùch quaùn consisted of four rules, whereas that of
xaùc cheát trong nghóa trang—A Sivaitic sect. Mahavira consisted of five. Of these, the first
3) Wandering religious monk—Haønh giaû. three, not to kill living things, not to take
Pariyatra (skt): Ba Lyù Y Ña La—According to articles of use unless they are given, and not
Eitel in The Dictionary of Chinese-English to tell a lie, are common to the schools of both
Buddhist Terms, Pariyatra was an ancient Parshva and Mahavira. The fourth rule in
kingdom, 800 miles south-west of Satadru, a Parshva’s teaching, that of “aparigraha”, not
center of heretical sects. The present city of Birat, to have any worldly possessions including a
west of Mathura—Theo Eitel trong Trung Anh wife, was split up into two by Mahavira to
Phaät Hoïc Töø Ñieån, ñaây laø moät vöông quoác coå, 800 make up his code of five. Not to take a wife
daäm veà phía taây nam cuûa Satadru, trung taâm cuûa or to lead a celibate life, which is the fourth
caùc phaùi ngoaïi ñaïo. Baây giôø laø thaønh phoá Birat, rule in Mahavira’s code, and not to have
phía taây cuûa Mathura. worldly possessions except clothes, which is
Pariyatti Dhamma (p): Phaùp hoïc. the fifth rule in Mahavira’s code seems to
Park of all delight: Nandanavana (skt)—The constitute jointly the fourth rule of Parshva.
park of all delight, in the North, one of the four The main difference in the practical or
external aspects of Parshva’s and Mahavira’s
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code of conduct thus seems to have been that ñôøi, caùc moân ñeä cuûa Parshva vaø Mahavira
while Parshva and his followers were Naked cuøng hoïp laïi ôû thaønh Xaù Veä vaø ñi ñeán choã
(Acelakas), Mahavira and his followers wore hôïp nhaát. Veà sau naøy, Kyø Na giaùo giaûi thích
white garments, but refused to have any other söï hoøa nhaäp cuûa hai tröôøng phaùi baèng caùch
paraphernalia. In other words, the Jaina faith theâm vaøo 22 nhaø tieân tri ñaõ coù tröôùc Parshva,
as preached by Mahavira is the same as khieán cho Parshva trôû thaønh nhaø tieân tri thöù
Parshva’s, but somewhat more modern. It was 23, vaø Mahavira laø nhaø tieân tri thöù 24 cuûa hoï.
natural, therefore, that these two schools Tuy nhieân, cuõng khoâng hoaøn toaøn sai khi noùi
should have become one as they actually did raèng Parshva vaø Mahavira ñaõ ñoäc laäp xaây
some 250 years after the death of Parshva, döïng neân moät trieát lyù vaø heä thoáng toân giaùo coù
when the disciples of Parshva and those of nhöõng giaùo lyù gioáng nhau.
Mahavira met at Sravasti and brought about 2) Parsva: A native of Central India. He is also
thr Union. Later, the Jainas explained this said to have presided over the Fourth Council.
fusion of schools differently by adding According to Professor Soothill in The
twenty-two prophets to precede Parshva, Dictionary of Chinese-English Buddhist
thereby making Parshva the twenty-third and Terms, Parsva was the tenth patriarch, the
Mahavira the twenty-fourth of their prophets. master of Avaghosa, previously a Brahman of
It would, however, be quite correct to hold Gandhara, who took a vow to not lie down
that Parshva and Mahavira independently until he had mastered the meaning of the
evolved a philosophy and a religious system Tripitaka, cut off all desire in the realms of
which had identical tenets—Parshva laø ngöôøi sense, form, and non-form, and obtained the
ñaõ soáng 250 naêm tröôùc thôøi Ñöùc Phaät. Ngaøy six supernatural powers and the eight
nay ngöôøi ta bieát ñeán oâng nhö laø baäc tieàn boái paramitas. This he accomplished after three
cuûa Mahavira. Giôùi luaät ñaoï ñöùc cuûa Parshva years. He died around 36 B.C—Hieáp Toân Giaû
coù boán ñieàu, coøn cuûa Mahavira coù naêm ñieàu. (Worship of the Ribs)—OÂng laø moät cö daân
Trong caùc ñieàu naøy thì ba ñieàu ñaàu tieân laø vuøng Trung AÁn. OÂng laø ngöôøi chuû toïa Ñaïi hoäi
khoâng saùt sanh, khoâng troäm caép, khoâng noùi kieát taäp kinh ñieån laàn thöù tö. Theo Giaùo Sö
doái cuûa caû Parshva vaø Mahavira ñeàu gioáng Soothill trong Trung Anh Phaät Hoïc Töø Ñieån,
nhau. Ñieàu thöù tö trong giaùo lyù cuûa Parshva laø Hieáp Toân Giaû (thôøi Ñöôøng beân Trung Quoác
khoâng ñöôïc coù caùc sôû höõu traàn tuïc keå caû coù goïi Ngaøi Parsva laø Hieáp Toân Giaû) laø vò Toå thöù
vôï, ñöôïc Mahavira taùch ra laøm hai ñeå laøm möôøi cuûa AÁn Ñoä, laø thaày cuûa Toå Maõ Minh,
thaønh naêm ñieàu. Vieäc khoâng laáy vôï hoaëc soáng ngöôøi ñaõ theä nguyeän khoâng naèm cho ñeán khi
ñoäc thaân trong giôùi luaät thöù tö cuûa Mahavira, naøo thaáu trieät chôn lyù trong Tam Taïng Kinh
vaø vieäc khoâng coù caùc sôû höõu traàn tuïc ngoaïi Ñieån. Trong ba naêm, Ngaøi ñaõ caét ñöùt moïi duïc
tröø y phuïc trong ñieàu thöù naêm cuûa giôùi luaät voïng trong Duïc giôùi, saéc giôùi, vaø Voâ saéc giôùi,
Mahavira coù veû nhö hôïp laïi vôùi nhau ñeå laøm ñaït ñöôïc luïc thoâng vaø Baùt Ba La Maät. Ngaøi
thaønh ñieàu luaät thöù tö cuûa Parshva. Do ñoù, söï thò tòch khoaûng naêm 36 tröôùc Taây Lòch—See
khaùc bieät chính veà maët thöïc haønh hay ngoaïi Twenty eight Indian Patriarchs.
hieän cuûa caùc quy luaät ñaïo ñöùc giöõa Mahavira Part (v) from: Parityajati (skt)—Abandon—
vaø Parshva laø trong khi Parshva cuøng caùc moân Divide—To leave—Separate—Taùch rôøi—See
ñeä cuûa oâng theo luaät loõa hình thì Mahavira vaø Renunciation.
caùc moân ñeä maëc y phuïc maøu traéng, nhöng Part of laksana: Objective appearance—Töôùng
chaúng mang theâm moät trang söùc naøo caû. Noùi Phaàn—A form, an idea, a mental eject, one of the
moät caùch khaùc, ñöùc tin cuûa Kyø Na theo lôøi four parts of function of cognition—Moät trong töù
giaûng cuûa Mahavira cuõng gioáng nhö cuûa phaàn taâm phaùp. Taâm theå bieán laøm caûnh töôùng sôû
Parshva, nhöng coù phaàn hieän ñaïi hôn. Do ñoù, duyeân (taát caû chæ laø khaùch quan thu nhieáp trong
hai tröôøng phaùi naøy töï nhieân seõ hoøa nhaäp laøm taâm lyù hoïc)—See Four functions of cognition (A).
moät nhö ñaõ xaõy ra 250 sau khi Parshva qua
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Part or lot of nirvana: Nieát Baøn Phaàn—The lot Perfect or complete Teachings—Thoâng giaùo vaø
of nirvana—Moät phaàn cuûa Nieát Baøn. Bieät giaùo Quyeàn Ñaïi Thöøa ñoái laïi vôùi Vieân
Part of realization of the self realization: giaùo—See Temporal schools of Mahayana.
Chöùng töï chöùng phaàn. Partial teaching: Quyeàn giaùo—Giaùo phaùp
Part of self realization: Partial realization— khoâng hoaøn toaøn maø chæ duøng taïm roài boû—See
Phaàn chöùng. Dual division of the Buddha’s teaching (VI).
Parts or Speciality: Bieät Töôùng—See Six Partially correct metaphor: Phaân Duï—A
characteristics of everything. metaphor only correct in part, such as saying “a
face like the moon.”—Moät thí duï chæ coù theå hieåu
Partake (v): Chia seû—Tham döï.
duï ñöôïc moät phaàn, chöù chaúng theå toaøn phaàn; thí
Partaker (n): Ngöôøi döï phaàn vaøo.
duï nhö khi noùi “maët nhö vaàng traêng,” chæ laø laáy
Partial and all-embracing: Thieân vieân— moät khía caïnh ñoan chính cuûa vaàng traêng ñeå laøm
Hinayana and Mahayana—Caùi töông ñoái thieân noåi baät moät phaàn söï ñoan chính cuûa göông maët maø
leäch cuûa Tieåu Thöøa vaø caùi vieân maõn cuûa Ñaïi thoâi.
Thöøa.
Participant: Ngöôøi tham döï—According to
Partial apprehension: Tuøy Phaàn Giaùc. Buddhism, the object of mind and the mind itself
1) One of the four intelligences or apprehensions cannot by separated. Buddhists never observe
mentioned in the Awakening of Faith—Töøng anything with complete objectivity. That is to say,
phaàn ñoaïn voâ minh, töøng phaàn giaùc chaân giaùo, “mind cannot be separated from the objects.”
moät trong boán thöù giaùc ngoä theo Ñaïi Thöøa Thus, nowadays Buddhists suggest people to
Khôûi Tín Luaän—See Four apprehensions. utilize the term “participant” for “observer.” For if
2) The third of the four intelligences or there is an observer, there must be a strict
apprehensions of the Awakening of Faith— boundary between subject and object, but with a
Giaùc ngoä töøng phaàn, moät trong “töù giaùc” ñöôïc participant, the distinction between subject and
noùi ñeán trong Khôûi Tín Luaän. ** See Four disappears, and direct experience is possible. The
apprehensions of the Awakening of faith. notion of a participant is close to meditation
Partial enlightenment: Tuøy Phaàn Giaùc—See practice. When we meditate on our body,
Partial apprehension. according to the Satipatthana Sutra, we meditate
Partial idea: Thieân kieán. on “the body in the body” emphasis added. This
Partial or incomplete prediction: Höõu dö thoï means that we do not consider our body as a
kyù—See Two classes of Buddha’s predictions of a separate object, independent of our mind which is
disciple’s destiny. observing it. Meditation is not measuring or
Partial or incomplete truth: Quyeàn lyù. reflecting on the object of the mind, but directly
Partial and minor teaching: Giaùo thuyeát thieân perceiving it. This is called “perception without
discrimination.”—Theo Phaät giaùo, caûnh vaø taâm
tieåu—The Buddha’s teaching during the first
khoâng theå taùch rôøi. ngöôøi Phaät töû khoâng bao giôø
twelve years of his ministry—Nghieâng veà caùi nhoû,
quan saùt baát cöù thöù gì moät caùch khaùch quan ñöôïc.
chæ söï thuyeát phaùp cuûa Ñöùc Phaät trong 12 naêm sau
Nghóa laø taâm khoâng theå taùch rôøi khoûi caûnh. Vì theá
khi thaønh ñaïo (ngöôøi ta cho raèng nghóa lyù maø Ñöùc
maø Phaät töû ngaøy nay ñeà nghò töø “Tham döï vieân”
Phaät thuyeát giaûng trong thôøi kyø naày chæ môùi laø
thay vì chæ laø “quan saùt vieân.” Vì khi laø quan saùt
böôùc ñaàu haïn heïp).
vieân, haønh giaû bò giôùi haïn trong söï phaân bieät giöõa
Partial prediction: Incomplete prediction—Höõu
chuû theå vaø ñoái töôïng, nhöng khi ñaõ laø moät “tham
dö thoï kyù—See Two classes of Buddha’s
döï vieân” thì söï phaân bieät giöõa chuû theå vaø ñoái
predictions of a disciple’s destiny.
töôïng bieán maát, nhöôøng choã cho kinh nghieäm tröïc
Partial realization: Phaàn chöùng. tieáp. YÙ nieäm “tham döï vieân” ñöa haønh giaû ñeán
Partial schools of Mahayana: Intermediate gaàn söï thöïc taäp thieàn quaùn. Khi chuùng ta quaùn
and Differentiated doctrines in contrast with the thaân treân thaân, theo kinh Nieäm Xöù, haønh giaû bieát
 3349

mình quaùn nieäm thaân treân thaân. Nghóa laø haønh giaû 1) Quyeàn giaùo: See Dual division of the
khoâng coi thaân mình nhö moät ñoái töôïng bieät laäp Buddha’s teaching (VI).
vôùi taâm quaùn nieäm cuûa mình. Thieàn quaùn khoâng 2) Thieân giaùo: See Dual division of the
laø söï ño löôøng hay suy töï treân ñoái töôïng quaùn Buddha’s teaching (XII).
nieäm maø laø moät kinh nghieäm tröïc tieáp veà ñoái Particular teaching of a sect: Giaùo töôùng.
töôïng aáy. Caùi kinh nghieäm tröïc tieáp naøy ñöôïc goïi Partridge: Kapinjala (skt)—Ca taàn xa la—Chim
laø nhaän thöùc “voâ phaân bieät.” tró.
Participate (v): Tham döï. Parttasubhas (skt): Thieåu Tònh Thieân—The first
Participation (n): Söï tham döï. and smallest heaven (brahmaloka) in the third
Participate in something: Contribute to dhyana region of form—Ñeä nhaát thieân thuoäc ñeä
something—Goùp phaàn vaøo caùi gì. tam thieàn ôû coõi saéc giôùi.
Particle (n): Haït. Parusaka (skt): Ba Laâu Sa Ca—A park in the
Particular: Trayastrimsas heaven—Moät coâng vieân treân coõi
(a): Caù bieät. trôøi Ñao Lôïi.
(n): Ñôn vò ñaëc thuø duy nhaát. Parusakavana (skt): The war park, in the South,
Particular form: Individuality—Personal— one of Indra’s four parks—Thoâ AÙc Uyeån—See
Component parts—Töï Töôùng—See Two forms Four pleasure grounds.
(characteristics) of the bhutatathata. Parusavaca (skt): Rough speech—Noùi lôøi thoâ loã
Particular states: Viniyata (skt)—Special (coäc caèn).
mental function—Taâm sôû bieät caûnh—See Fifty- Parva (skt): Hieáp Toân Giaû.
one Dharmas interactive with the Mind. Parvapranidhana (skt): Original vow—Vows of
Particular teaching of a sect: Giaùo töôùng (giaùo a Buddha or Bodhisattva, e.g. the fourty eight of
thuyeát ñaëc bieät cuûa moät toâng phaùi). Amitabha—Boån nguyeän.
Particularly interesting: Kyø thuù. Parvata (skt): Baùt Phaït Ña—An ancient kingdom
Particularism (n): Thuyeát aân suûng ñaëc thuø—AÂn and province of Takka, 700 miles north-east of
suûng daønh cho moät soá ngöôøi ñaëc bieät. Mulasthanapura, perhaps the modern Futtihpoor
Particularist (n): Ngöôøi theo thuyeát ñaëc suûng. between Multan and Lahore—Teân cuûa moät vöông
quoác coå hay moät tænh vuøng ñoâng baéc AÁn Ñoä, 700
Particularistic (a): Thuoäc veà thuyeát ñaëc suûng.
daäm veà höôùng ñoâng baéc cuûa Mulasthanapura, coù
Particulars (n): Visesa (skt)—Bieät Töôùng—
leõ baây giôù laø vuøng Futtihpoor giöõa multan vaø
Though all things have the universal basis of
Lahore.
impermanence, they have particular qualities
Paryayana (skt): Ba Dieãn Na—Ba Nha Na—An
(earth-solidity, heat of fire, etc)—Duø chö phaùp
ambulatory, courtyard, or a sheltered place for
ñeàu coù chung moät caên baûn voâ thöôøng, chuùng vaãn
walking in a temple—Moät haønh lang, saân, hay nôi
coù nhöõng phaåm chaát ñaëc bieät rieâng—See Two
coù maùi che ñeå ñi haønh thieàn trong töï vieän.
forms (characteristics) of the bhutatathata.
Partial enlightenment: Tuøy Phaàn Giaùc—Partial Pasakamala (skt): Baùt Taéc Maïc—Traøng chuoãi—
Dice-chain, i.e. a rosary.
enlightenment, the third of the four intelligences
or apprehensions of the Awakening of Faith— Pasamsa (p): Laudation—Praise—Taùn Thaùn hay
Giaùc ngoä töøng phaàn, moät trong “töù giaùc” ñöôïc noùi tieáng khen—See Eight winds.
ñeán trong Khôûi Tín Luaän—See Four Pasedani Kosala (p): Vua Ba Tö Naëc.
apprehensions of the Awakening of faith. Pass across the mundane existence: To go
Partial meaning: Baát lieãu nghóa—Incomplete beyond the cycle of death and rebirth—To leave
meaning—Kinh ñieån giaáu ñi moät phaàn thöïc forever the life on earth—Sieâu ñoä.
nghóa—See Two meanings of the teachings (A). Pass (v) away: Die—Return to the fairyland—
Partial teaching: Quy tieân. ** See Death.
 3350

Pass away in the final: Utter passing away— cö ôû choã khoâng coù giaùo ñoaøn Taêng laø phaïm giôùi
Tòch dieät. Ba Daät Ñeà, phaûi phaùt loà saùm hoái.
Pass away without sorrow: Tòch dieät moät caùch Pass (v) through: Tieán qua.
an nhieân. Pass through a kalpa: In the course of a kalpa
Pass down the garments: Hand down the or through many existences or lives—Lòch kieáp
garments—Truyeàn y. (tieán trình qua moät kieáp hay traûi qua nhieàu ñôøi).
Pass down by word of mouth: Maät Phoù—To Passable good: Kha khaù.
pass down esoterically—Maät truyeàn hay chæ Passaddhi (p): Thö thaùi—Chi thöù naêm trong thaát
truyeàn baèng mieäng chöù khoâng baèng vaên töï. giaùc chi—See Seven Bodhyangas.
Pass from mind to mind: Transmit from mind Passing away: Death—Du tieân (cheát).
to mind—Truyeàn Taâm—See Pass on the lamp of Passing-away and re-arising to be realised
truth. by divine eye: Sanh töû caàn phaûi chöùng ngoä bôûi
Pass into meditation: Come into meditation— thieân nhaõn—See Four things to be realized.
Enter into meditation—Nhaäp ñònh. Passing away of a thought: Dó Nieäm hay ñaõ
Pass into nothingness: Come to nothing—Ñi naûy ra yù nieäm roài—See Four stages of a thought.
vaøo hö khoâng. Passing bell: Voâ Thöôøng Chung—The passing
Pass (v) on the Buddha’s Teachings to gong, for the dying—Chuoâng duøng ñeå ñaùnh leân
others: Truyeàn baù giaùo lyù cuûa Phaät cho ngöôøi khi coù ngöôøi laâm chung trong töï vieän.
khaùc. Passing circumstances and the objects of the
Pass on the lamp of truth: Transmission of the senses: Lòch duyeân ñoái caûnh (traûi qua nhöõng
Heart-Seal of the Buddha Seal of mind)—Truyeàn duyeân caûnh).
ñaêng—Records of those who have passed on the Passing the marriageable age: Lôõ thôøi.
lamp of Buddhist Truth—Transmission of the lamp
Passing over: Stepping over—Sieâu vieät—There
ot to transmit the light. In fact, there is no truth to
are two ways of passing over or bliss—Coù hai
transmit; however, a master can seal his pupil’s
caùch sieâu thoaùt—See Two ways of passing over or
achievement of enlightenment by testing and
bliss.
approving it as true—Truyeàn trao ngoïn ñuoác
Passing phenomenon: Moät hieän töôïng ñang troâi
chaùnh phaùp. Kyø thaät, khoâng coù söï thaät veà chuyeän
qua.
truyeàn thöøa naày; tuy nhieân, moät vò thaày coù theå aán
chöùng veà söï thaønh töïu giaùc ngoä baèng chöùng Passing thoughts: Unreal fancies—Phuø töôûng.
nghieäm khaû naêng cuûa ñeä töû mình. Passion (n): Kama or Rajas (skt)—Duïc voïng—
Pass out of meditation: Come out of Ñam meâ—Tham AÙi—Affliction—Cupidity—
meditation—Emerge from meditation—Xuaát ñònh. Desire—Indulgence—Lust—Passion.
Pass over: Paramita (skt)—To cross over—To (I) An overview of Passion—Toång quan veà
Tham Duïc: Greed and lust are unrestrained
save—To transform—Chuyeån hoùa—Ñoä.
desires for material possessions such as food,
Pass on the teaching from mind to mind:
sleeping, sexual intercourse, etc., all related
Separately handed down—Oral tradition, without
to sensual pleasures. We also have a desire
writing as in Intuitional school—Bieät truyeàn.
for appropriations, showing off, authority, and
Pass three months Rains Retreat with profits. Since they are like bottomless barrel,
Bhiksu Sangha: Traûi qua ba thaùng an cö vôùi neither obsessive greed nor desire can be
Taêng ñoaøn—A Bhiksuni who passes three month stopped or satisfied. Through tricks,
Rains Retreat in a place where there is no Bhiksu expedients, and manipulations we try to reach
Sangha, commits an Expression of Regret our goal irrespective of whatever happens to
Offence—Vò Tyø Kheo Ni naøo traûi qua ba thaùng an others. We Buddhists must see that greedy
people are generally selfish, wicked, and
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prone to cause sufferings to others. As a the afflictions. Klesa is generally divided into
result, they transform this world into a two groups, primary and secondary. The
battlefield where tears are shed like streams, primary comprises of such evil impulses that
and sufferings rise like an ocean tide—Tham lie at the foundation of every tormenting
aùi, tham duïc ñoøi hoûi nhöõng söï ham muoán veà thought and desire: Nhöõng raøo caûn cuûa duïc
vaät chaát nhö theøm aên, theøm nguû, theøm aân aùi, voïng vaø ueá tröôïc laøm trôû ngaïi söï thaønh ñaït
vaân vaân, laø nhöõng khoaùi laïc veà nguõ quan. Con Nieát baøn.
ngöôøi coøn ham muoán ñeå ñöôïc thoûa maõn (III)Categories of Passion—Phaân loaïi Tham Duïc:
nhöõng nhu caàu veà tinh thaàn nhö ham chieám 1) There are four desires or passions—Töù Duïc—
ñoaït, ham phoâ tröông, ham quyeàn löïc, ham lôïi See Four desires or passions.
loäc. Loøng ham muoán ñaém meâ khoâng bao giôø 2) There are five great passions or disturbers or
bieát ngöøng, khoâng bao giôø ñöôïc thoûa maõn caû, Klesas—Coù naêm phieàn naõo caên baûn—See
nhö chieác thuøng khoâng ñaùy. Ñeå thoûa maõn duïc Five great disturbers.
voïng maø con ngöôøi sanh ra vò kyû, ñoäc aùc, laøm 3) There are six great klesa, passion or
haïi, laøm khoå ngöôøi khaùc ñeå mình ñöôïc vui, distressers—Coù saùu phieàn naõo lôùn—See Six
ñöôïc sung söôùng. Vì loøng tham maø chuùng ta great klesas, passions or distressers.
khoâng ngaïi xöû duïng moïi thuû ñoaïn ñeå ñaït cho Passing through danger leads to anxiety:
ñöôïc muïc ñích, baát keå chuyeän gì xaõy ñeán cho Thaáy gian hieåm hay lo—See Ten states of Feeling
ngöôøi khaùc. Phaät töû chuùng ta neân thaáy roõ vì Skandha.
khoâng tu neân coõi ñôøi trôû thaønh moät ñaáu tröôøng Passion: Duïc voïng—See Three kasaya.
maø nöôùc maét ñoå nhö möa raøo, beå khoå daâng
Passion of anger: Defilement of anger—Saân
leân nhö nöôùc thuûy trieàu bieån khôi.
phieàn naõo.
(II) Other meanings of Passion—Nhöõng nghóa
Passion-defilement: Tình Traàn—Passion-
khaùc cuûa Tham Duïc:
defilement, or the six gunas or objects of sensation
1) Bandha (skt): Attachment—Bind—Bond—
of the six organs of sense; sensation and its data;
Tie—Phöôïc—Another name for affliction—
sensation-data; passion-defilement—Söï oâ nhieãm
Teân goïi khaùc cuûa phieàn naõo—The way of
cuûa duïc voïng hay luïc traàn.
temptation or passion which produces bad
karma (life’s distress and delusion), cause one Passion-and- delusion mara: Ma phieàn naõo—
to wander in the samsara and hinder one from See Four enemies (maras).
reaching enlightenment—Con ñöôøng cuûa caùm Passion of desire:
doã vaø duïc voïng sanh ra aùc nghieäp (ñaây chính 1) AÙi thuûy—Desire is like water carrying things
laø khoå ñau vaø aûo töôûng cuûa cuoäc soáng), laø along. The semen that fertilizes evil fruit—
nhaân cho chuùng sanh laên troâi trong luaân hoài Loaïi nöôùc töôùi taåm laøm naåy nôû quaû xaáu aùc.
sanh töû, cuõng nhö ngaên trôû giaùc ngoä—See 2) Klesa (skt): Temptation—Tham phieàn naõo.
Affliction. Passions ended and mind freed: State of the
2) The passions and delusion which aid rebirth Arhat—Laäu taän yù giaûi (traïng thaùi cuûa moät vò A La
and hinder entrance into nirvana: Nhöõng duïc Haùn).
voïng vaø aûo aûnh tieáp söùc cho taùi sanh vaø laøm Passion of the flesh: One of the three
chöôùng ngaïi Nieát baøn. Phieàn naõo chöôùng coøn hinderers—Nhuïc phieàn naõo, moät trong tam
coù nghóa laø nhöõng trôû ngaïi cuûa phieàn naõo. chöôùng—See Three Hinderers.
Phieàn naõo ñöôïc chia laøm hai nhoùm, phieàn naõo Passion of the heart: One of the three
chính vaø phuï. Phieàn naõo chính goàm nhöõng hinderers—Taâm phieàn naõo, moät trong tam
thuùc ñaåy xaáu voán naèm trong neàn taûng cuûa moïi chöôùng—See Three Hinderers.
tö töôûng vaø öôùc muoán gaây ñau khoå. Passion karma: Pains of life—Traàn luïy.
3) The barrier of temptation, passion or
Passions and illusions: AÙi Duïc—There are
defilement, which obstructs the attainment of
three sources or causes of the rise of the passions
the nirvana. Klesa is also means hindrance of
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and illusions—Coù ba nguoàn goác gaây neân duïc voïng Passionless dharma: Voâ laäu phaùp—The way of
vaø aûo töôûng—See Three causes of the rise of the purity, or escape from the passion and lower
passions or illusions. transmigration—Thanh tònh ñaïo, con ñöôøng thoaùt
Passions and illusions caused by the khoûi duïc voïng vaø luaân hoài vaøo aùc ñaïo.
constant interaction: Passions caused by the Passionless dharma-nature: Voâ laäu phaùp taùnh.
continuous stream of latent predispositions, one of Passionless gate: Asravaksaya-jnana (skt)—Voâ
three sources or causes of the rise of the passions laäu moân—Entrance to spiritual knowledge free
and illusions—AÙi Duïc Löu Chuù Sinh (aùi duïc do from all faults—Cöûa vaøo tri thöùc taâm linh khoâng
nhöõng taùc ñoäng lieân tuïc sinh khôûi), moät trong ba coøn bò loãi laàm nöõa.
nguoàn khôûi sinh aùi duïc—See Three causes of the Passionless knowledge: Voâ laäu trí.
rise of the passions or illusions.
Passionless path: Voâ laäu ñaïo—The way of
Passions and illusions caused by the mind or purity, or deliverance from passion—Con ñöôøng
active thought: One of three sources or causes thanh tònh, hay con ñöôøng giaûi thoaùt khoûi duïc
of the rise of the passions and illusions—AÙi Duïc voïng.
Töôûng Sinh (aùi duïc do suy nghó maø sinh khôûi), moät Passionless or pure reality: Voâ laäu thöïc töôùng.
trong ba nguoàn khôûi sinh aùi duïc—See Three
Passionless or pure wisdom: Jnanam-anasrava
causes of the rise of the passions or illusions.
(skt)—Voâ Laäu Hueä—Knowledge or
Passions and illusions caused by the enlightenment, which is free from the taint of
objective world: One of three sources or causes egotism—Trí hueä thanh tònh, khoâng bò oâ nhieãm vì
of the rise of the passions and illusions—AÙi Duïc vò kyû (Voâ laäu tueä hay trí tueä giaùc ngoä).
Töôùng Sinh (aùi duïc do theá giôùi khaùch quan beân Passionless root: Voâ laäu caên—Roots that
ngoaøi sinh khôûi), moät trong ba nguoàn khôûi sinh aùi produce pure knowledge—Voâ laäu caên saûn sanh ra
duïc—See Three causes of the rise of the passions tònh trí.
or illusions.
Pass up an opportunity to meet someone:
Passion-love: Duïc aùi—Passion-love, love Boû qua cô hoäi gaëp ngöôøi naøo.
inspired by desire, through any of the five senses;
Passive: Pessimistic—Tieâu cöïc—See Negative.
or love in the passion-realm as contrasted to the
Passive space: Non-phenomenal space—
love inspired by the dharma—Duïc aùi laø tình yeâu
Noumenal space—Voâ Vi Hö Khoâng—Non-
khôûi leân do duïc voïng qua nguõ quan; hay laø tình
phenomenal or noumenal space which is without
yeâu trong duïc giôùi ñoái laïi vôùi tình yeâu do phaùp
bounds or limitations, and belongs entirely to
khôûi leân.
mental conception—Hö khoâng khoâng coù haïn
Passion or moral afflictions are bodhi; the
löôïng, khoâng coù bieân teá, chaân khoâng tòch dieät, xa
one is included in the other: Phieàn naõo töùc boà lìa taát caû chöôùng ngaïi, ñaây thuoäc veà sôû duyeân cuûa
ñeà—See Afflictions are Bodhi. yù thöùc—See Two kinds of space.
Passion of the skin: One of the three Passivity: Tính thuï ñoäng.
hinderers—Bì phieàn naõo, moät trong tam chöôùng—
Past: Atito addha (p)—Quaù khöù—See Three
See Three Hinderers.
dharmas (XX), and Eight misleadings.
Passion world: Duïc giôùi—Human world— Past aeon: Trang nghieâm kieáp (kieáp quaù khöù)—
Desire world.
See Three asankhyeya kalpas.
Passionate mind: A desirous, covetous, or Past and the future are finite and that the
lustful mind—Duïc taâm.
continuity of the mind is infinite: Chaáp quaù
Passionless cause: Voâ laäu nhaân—Passionless
khöù vaø vò lai laø höõu bieân vaø chaáp töông tuïc laø voâ
purity as a cause for beings attaining Nirvana—
bieân—A certain person speculates that the origin
Voâ laäu nhaân nhaèm giuùp chuùng sanh ñaït ñöôïc Nieát
of life flows and functions ceaselessly. He judges
Baøn.
that the past and the future are finite and that the
 3353

continuity of the mind is infinite—Ngöôøi naøo ñoù nhì noùi veà tieàn thaân cuûa Ngaøi. Phaàn thöù ba noùi veà
taâm chaáp caùi sinh nguyeân löu duïng chaúng döùt. moái töông giao cuõng nhö nhöõng nhaân vaät lieân heä
Chaáp quaù khöù vaø vò lai laø höõu bieân vaø chaáp töông giöõa tieàn thaân vaø hieän kieáp cuûa Ngaøi.
tuïc laø voâ bieân—See Four finitenesses. Past sins: tieàn khieân (nhöõng toäi loãi ñaõ gaây ra töø
Past kalpa: Khoaùng Kieáp—The part of a kalpa kieáp tröôùc).
that is past—Nhaán maïnh veà ñoä daøi cuûa moät kieáp Past Vows of Earth-Store Bodhisattva:
laâu xa veà quaù khöù (nhaán maïnh veà ñoä daøi cuûa moät Ksitigarbhapranidhana-Sutra (skt)—Kinh Ñòa
kieáp laâu xa veà töông lai thì goïi laø “vónh kieáp”). Taïng Boà Taùt Boån Nguyeän—Earth Store Sutra
Past karma: Nghieäp quaù khöù—Past karma is the mentioned about the Buddhaless period, the
cause for some results (effects) reaped in the period from the time the nirvana of the historical
present life—Nghieäp quaù khöù tích tuï quaû hieän Buddha until the time the coming Buddha
taïi—See Three stages of karma. Maitreya descends. In this period, ther is no
Past life: Kieáp tröôùc. Buddha; however, the Saha world still has Earth-
Past life of seeing and hearing Buddha- Store Bodhisatva who vows to save all beings in
hells. The sutra was translated into Chinese by
truth: Kieán vaên sinh—See Three births to
Siksananda—Kinh Ñòa Taïng, noùi veà moät vò Boà
become a Buddha.
Taùt ôû vaøo thôøi kyø voâ Phaät, töùc laø thôøi kyø giöõa luùc
Past Lives Sutra: Jataka (skt)—Boån Sanh
Phaät Thích Ca nhaäp dieät vaø Phaät Di Laëc ra ñôøi.
Kinh—Xaø Ñaø Daø—Jataka Sutra, Birth Stories or
Trong thôøi kyù naày khoâng coù moät vò Phaät naøo caû;
Past Lives Sutra, a part of the Khuddaka-Nikaya.
tuy nhieân, theá giôùi Ta Baø vaãn coù Boà Taùt Ñòa Taïng
The 547 Jatakas are by themselves the biggest
vôùi boån nguyeän roäng lôùn laø cöùu ñoä moïi chuùng
section of the Sutra Pitaka. These are stories of
sanh ñau khoå cuûa ñòa nguïc. Kinh ñöôïc Ngaøi Thaät
the Sakyamuni Buddha’s previous incarnations,
Xoa Nan Ñaø dòch sang Haùn töï.
one of the twelve classes of sutras, one of the
Paste pagoda: Neâ Thaùp—Paste pagoda; a
twelve Mahayana sutras. Legendary stories of the
mediaeval Indian custom was to make a small
Buddha’s past lives as a Bodhisattva. These
pagoda five or six inches high of incense, place
stories depict the series of good acts by which
scriptures in and make offerings to it. The
Sakyamuni was able to be reborn as the Buddha in
esoterics adopted the custom, and worshipped for
India. A Jataka story is traditionally divided into
the purpose of prolonging life and ridding
three parts. The first introduces an incident in the
themselves of sins, or sufferings—Theo tuïc AÁn
life of Sakyamuni Buddha in India. The second
Ñoä, nghieàn höông thaønh boät, troän ñaëc laïi nhö buøn,
relates an incident in one of his past existences.
ñeå laøm thaùp nhoû cao chöøng naêm saùu taác, ñeå kinh
The third demonstrates the casual relationship
ñieån beân trong maø cuùng döôøng. Maät Giaùo duøng
between the incident in the past and the one in the
phaùp cuùng döôøng “Neâ Thaùp” naày ñeå caàu keùo daøi
present, and identifies the persons involved in the
tuoåi thoï vaø döùt boû moïi toãi loãi khoå ñau.
past incident with those living in the present—Boån
Sanh Kinh, moät phaàn cuûa Khuddaka-Nikaya. Chæ Pastor (n): Muïc sö (Tin Laønh).
rieâng phaàn naày, coù 547 truyeän, laø moät phaàn quan Pasu (skt): Ba Thuù—Loaøi suùc sanh—Any animal.
troïng nhaát cuûa Kinh Taïng. Ñaây laø moät trong 12 boä Pasupata (skt): Ba Thaâu Baùt Ña—A particular
Kinh Ñaïi Thöøa, coøn goïi laø Chuyeän tieàn thaân Ñöùc sect of Sivaites who smeared their bodies with
Phaät hay kinh vaên maø Ñöùc Nhö Lai noùi veà haønh ashes—Phaùi ngoaïi ñaïo khoå haïnh, boâi tro leân khaép
nghieäp tu haønh cuûa Ngaøi khi coøn laø Boà Taùt. Kinh thaân mình.
ghi laïi nhöõng baøi thuyeát phaùp cuûa Ñöùc Phaät nhaéc Pasupati (skt): Thuù Chuû—Baùt Du Baùt Ña.
veà caùc ñôøi tröôùc cuûa Ngaøi, hoài Ngaøi coøn trong 1) Lord of the animals, or herds: Chuùa teå loaøi
kieáp Boà Taùt. Kinh cuõng noùi veà nhöõng baøi tieân thuù hay loaøi suùc sanh.
ñoaùn veà söï thaønh Phaät cuûa Ngaøi taïi AÁn Ñoä. Kinh 2) Name of a non-Buddhist sect: Teân cuûa moät
ñöôïc chia laøm ba phaàn. Phaàn ñaàu noùi veà cuoäc ñôøi chi phaùi ngoaïi ñaïo.
Ñöùc Phaät Thích Ca Maâu Ni taïi AÁn Ñoä. Phaàn thöù
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Pataka (skt): sect, a precursor of Theravada, were reportedly

1) Dhvaja (skt)—Ketu (skt)—Banner— declared to be orthodox. According to the Records
Streamer—Pennant—Ba Daät Ñeà—Phan—Côø of the Buddhist Kingdoms, Fa-Hsien mentioned
phöôùn—Ba Ña Ca—Laù côø hay phöôùn treo taïi that there was a magnificient Mahayana
chuøa trong caùc ngaøy leã (vaät trang nghieâm bieåu Monastery at Pataliputra, but did not give any
töôïng cho uy ñöùc cuûa Ñöùc Phaät)—Flag. details about the development of Mahayana
2) Ba Daät Ñeå Daø—Ba Döôïc Chí—Ba La Daät Buddhism here—Moät thaønh phoá coå cuûa AÁn Ñoä,
Chi Kha—Ba La Daï Chaát Chi Ca—Ba Chaát töông öùng vôùi baây giôø laø Patna, nguyeân thuûy laø
Chi Kha—Ba Da Ñeà—Ñoïa Toäi—Those who thaønh Kusumapura. Kinh ñoâ cuûa trieàu ñaïi
commit one of the five grave sins, will not Mauryan, naèm veà phía Nam cuûa xöù Ma Kieät Ñaø,
only be excommunicated from the order, but Baûn ñòa cuûa Voâ Öu Vöông hay A Duïc Vöông
will also fall into avici forever—Nhöõng ai thuoäc xöù Ma Kieät Ñaø. Vaøo thôøi thaønh ba Lieân
phaïm giôùi luaät troïng toäi nhö nguõ nghòch, Phaát coøn döôùi quyeàn cai trò cuûa vua A Duïc, trong
chaúng nhöõng bò truïc xuaát khoûi giaùo ñoaøn, maø thaønh oâng ra leänh cho nhoùm phi nhaân xaây cung
coøn phaûi ñoïa vaøo a tyø ñòa nguïc. ñieän vaø chaát nhöõng taûng ñaù laøm töôøng. Nhöõng
Patala (skt): OÁc Tieâu Thaïch—The rock or chaïm troå vaø ñieâu khaéc khoâng phaûi laø nhöõng tröôùc
mountain, on the bottom of the ocean, just above taùc cuûa theá gian naøy. Pheá tích nhöõng nôi naøy ñeán
the hot purgatory, which absorbs the water and naøy vaãn coøn. Trong toaøn theå vöông quoác Trung
thus keeps the sea from increasing and Thoå (AÁn Ñoä) thì thaønh Ba Lieân Phaát laø thaønh phoá
overflowing—Nuùi ñaù döôùi ñaùy bieån, beân treân ñòa lôùn nhaát. Ñaây cuõng laø nôi kieát taäp kinh ñieån laàn
nguïc noùng, huùt nöôùc vaø giöõ cho löu löôïng nöôùc thöù ba vaøo khoaûng naêm 250 tröôùc Taây lòch vaø
khoâng taêng cuõng nhö khoâng traøn ngaäp leân bôø. ñöôïc chuû trì bôûi Moggaliputta Tissa. 1.000 vò Taêng
ñaõ ñöôïc trieäu taäp veà tham döï nghò hoäi ñeå baøn thaûo
Patali (skt): Baùt Ñaûm La—See Ba Ñaø La—An
nhöõng lyù thuyeát khaùc nhau ñaõ ñöôïc phaùt trieån töø
ancient kingdom in India—Moät vöông quoác coå ôû
khi Ñöùc Phaät Thích Ca Maâu Ni nhaäp dieät. Nhöõng
AÁn Ñoä.
quan ñieåm naøy veà sau ñöôïc söu taäp trong moät
Pataliputra: Kusumapura (skt)—Ba Lieân Phaát—
Luaän Taïng coù chuû ñeà “Nhöõng Ñieåm Tranh Luaän.”
Hoa Thò Thaønh—An anccient Indian city
Quan ñieåm cuûa tröôøng phaùi Vibhajyavada, maø
corresponding to modern-day Patna, originally
moät vò huøng bieän cuûa tröôøng phaùi Theravada ñaõ
Kusumapura. It was the capital of Magadha
tuyeân boá laø chính thoáng. Theo Taây Vöïc Kyù cuûa
kingdom of the Mauryan dynasty, it located in the
ngaøi Phaùp Hieån, chæ coù moät ngoâi töï vieän Ñaïi thöøa
southern part of Magadha. This was the residence
taïi ñaây maø thoâi, nhöng khoâng noùi theâm chi tieát
of Asoka, to whom the title of Kusuma is applied.
naøo veà söï phaùt trieån cuûa Phaät giaùo Ñaïi thöøa taïi
At the time Pataliputra was ruled by king Asoka.
ñaây.
In the city he ordered the genie to build the royal
Patanjali (skt): The putative compiler of a book
palace and pile rocks to make walls. The carving
of yoga aphorisms dealing with the philosophy,
and sculptures were not of this world. Now their
the disciples, and the techniques of meditation
ruins can still be seen. This is the largest city of
“leading to knowledge of the Godhead.” So little
the whole Middle Kingdom. The was also the site
is known of Patanjali that guesses as to the date of
of the third Buddhist Council (convoked by King
his work range all the way from the fourth century
Asoka), occurred some time around 250 B.C., and
B.C. to the fourth century A.D.—Moät nhaø bieân taäp
was headed by the monk named Moggaliputta
noåi tieáng cuûa moät taäp chaâm ngoân veà Yoga baøn veà
Tissa. A thousand monks were convened at the
trieát lyù veà caùc pheùp tu luyeän vaø kyõ thuaät quaùn
council to debate various theories that had
töôûng “ñöa ñeán tri kieán thöôïng ñeá.” Ngöôøi ta bieát
developed since the death of Sakyamuni Buddha.
raát ít veà Patanjali maø chæ ñoaùn raèng taùc phaåm cuûa
These view points were later collected in an
oâng ñöôïc vieát töø khoaûng theá kyû thöù tö tröôùc Taây
Abhidharma text entitled Points of Controversy
Lòch ñeán theá kyû thöù tö sau Taây Lòch.
(Kathavatthu). The views of the Vibhajyavada
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Pataphutana: Kataputana (skt)—Ca-Tra Phuù lyù thuyeát thieàn ñònh, trong thôøi gian ñoù haønh giaû
Ñôn Na—Kyø Xuù Quyû—Caø Tra Boá Ñôn Na—A tích tröõ hai loaïi tích tröõ: 1) tích tröõ coâng ñöùc, lieân
kind of extremely ugly demons (pretas of heä tôùi vieäc tu taäp coâng ñöùc ñeå coù ñöôïc thieän
remarkably evil odour) whose bodies expel the nghieäp; 2) tích tröõ trí tueä, baèng caùch tu taäp thieàn
foulest odors, who makes people scream and cry ñònh ñeå ñaït ñöôïc trí tueä nhaèm lôïi laïc chuùng sanh
out in pain and agony. They also cause a lot of moïi loaøi. Trong giaùo thuyeát thieàn ñònh cuûa Phaät
danger to humans—Moät loaøi quyû cöïc kyø xaáu xí giaùo Ñaïi Thöøa, ngöôøi ta noùi haønh giaû böôùc vaøo
vôùi thaân hình hoâi haùm, khi baét ngöôøi thì khieán cho con ñöôøng tích tuï coâng ñöùc baèng caùch phaùt taâm
hoï keâu khoùc moät caùch thoáng khoå. Loaøi quyû naày Boà Ñeà. Söï tu taäp treân con ñöôøng naøy ñöa ñeán con
cuõng gaây nhieàu nguy hieåm cho loaøi ngöôøi. ñöôøng keá tieáp laø con ñöôøng chuaån bò—See
Patava (skt): Keen intelligence—Lôïi Trí. Sambhara.
Patched garments: Sanghati (skt): Taêng giaø Path of adornment of Great Enlightening
leâ—See Kasaya and Monk’s robe. Beings: Ñaïo trang nghieâm cuûa chö Ñaïi Boà Taùt—
Patched or rag clothing: Quaàn aùo baù naïp (duøng According to the Flower Adornment Sutra,
nhieàu mieáng vaûi raùch may laïi vôùi nhau)—See Chapter 38, there are ten kinds of way of
Four necessaries of a monks (II). adornment of Great Enlightening Beings.
Enlightening Beings who abide by these can attain
Patched robe: Ñieàn Töôùng Y—A patch-robe, its
the supreme way of great adornment of Buddhas,
patches resembling the rectangular divisions of
without leaving the Ways of Enlightening
fields—AÙo Caø Sa chaáp laïi bôûi nhieàu maûnh troâng
Beings—Theo Kinh Hoa Nghieâm, Phaåm 38, coù
gioáng nhö hình nhöõng bôø ruoäng.
möôøi ñaïo trang nghieâm cuûa chö Ñaïi Boà Taùt. Chö
Patent or positive: Bieåu thuyeân—A positive
Boà Taùt an truï trong phaùp naày thôøi ñöôïc ñaïo ñaïi
statement—Ñònh nghóa tích cöïc theo “tri kieán giaùc
trang nghieâm voâ thöôïng cuûa Nhö Lai, cuõng chaúng
chieáu.”—See Two kinds of definition.
boû Boà Taùt Ñaïo—See Ten kinds of way of
Paternal (a): Thuoäc veà ngöôøi cha. adornment of Great Enlightening Beings.
Paternity (n): Ñaïo laøm cha. Path of Animals: Tiryagyoni-gati (skt)—Suùc
Path (n): Marga (skt)—Way—Con ñöôøng— Sanh Ñaïo—See Six gatis.
There are two ways—Coù hai con ñöôøng—See Path of Asura: Asura-gati (skt)—A-Tu-La
Two paths of cultivation. Ñaïo—See Six gatis.
(Right) path: Chaùnh Ñaïo—See Eight Noble Path of beholding the truth: Kieán Ñaïo—See
Paths. Way of beholding the truth and Three paths all
Path of accumulation: Sambhara-marga (skt)— have to tread.
Tö Löông Ñaïo—First of the five paths delineated Path of the birds: Ñieåu Ñaïo.
in Buddhist meditation theory, during which one 1) The path of the birds, evasive, mysterious,
amasses (tích tröõ) two “collections”: 1) the difficult, as is the mystic life: Ñöôøng ñi cuûa
‘collection of merit’ (punya-sambhara), involves chim, yù noùi nhöõng vieäc khoù khaên, bí aån.
cultivating virtuous deeds and attitudes, which 2) A fabulous island only reached by flight: Moät
produce corresponding positive karmic results; and hoøn ñaûo thaàn thoaïi chæ coù theå bay ñeán ñoù maø
2) the ‘collection of wisdom’ (jnana-sambhara), thoâi.
involves cultivating meditation in order to obtain
Path of ceaseless honor of the enlightened
wisdom for the benefit of other sentient beings. In
and request them to teach: Ñaïo cung kính toân
Mahayana meditation theory, it is said that one
troïng khuyeán thænh Nhö Lai khoâng thoâi nghæ—See
enters on the path with the generation of the
Ten kinds of path of Great Enlightening Beings
“mind of awakening” (Bodhicitta). The training of
(4).
this path leads to the next level, the “path of
preparation” (prayoga-marga)—Con ñöôøng thöù
nhaát trong naêm con ñöôøng ñaõ ñöôïc vaïch ra trong
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Path of ceaseless rejoice in virtue: Ñaïo tuøy hyû abide by these will gain ten appellations of
phöôùc ñöùc khoâng thoâi nghæ—See Ten kinds of greatness—Theo Kinh Hoa Nghieâm, Phaåm 38,
path of Great Enlightening Beings (4). möôøi ñaïo phaùt trieån phaåm haïnh Phaät quaû cuûa chö
Path of ceaseless remove of the barriers of Ñaïi Boà Taùt. Chö Boà Taùt an truï trong phaùp naày
wrongdoing by repentance: Ñaïo saùm tröø toäi thôøi ñöôïc möôøi danh hieäu ñaïi tröôïng phu—See
Ten ways of generating the qualities of
chöôùng khoâng thoâi nghæ—See Ten kinds of path of
Buddhahood of Great Enlightening Beings and
Great Enlightening Beings (4).
Appellations.
Path of completely understanding the truth
Path of glory: Ñöôøng coâng danh.
without further study: Voâ hoïc ñaïo—See Three
Path of Great Enlightening Beings: Boà Taùt
paths all have to tread.
Ñaïo—According to the The Flower Adornment
Path of cultivating the truth: Tu Ñaïo—One of
Sutra, Chapter 38, there are ten kinds of path of
the three paths that all have to tread on—Moät
Great Enlightening Beings. Enlightening Beings
trong tam ñaïo maø moïi ngöôøi roài seõ phaûi giaãm
who abide by these ten paths can attain the path of
leân—See Three paths all have to tread.
unexcelled skill in means of all Buddhas—Theo
Paths of destinies: Chö thuù—Paths of destinies Kinh Hoa Nghieâm—Phaåm 38, coù möôøi ñaïo cuûa
of sentient existence include devas, men, asuras, chö Ñaïi Boà Taùt. Chö Boà Taùt an truï trong möôøi ñaïo
beings in purgatory, pretas and animals, etc—Chö naày thôøi ñöôïc ñaïo phöông tieän thieän xaûo voâ
thuù bao goàm trôøi, ngöôøi, a tu la, ñòa nguïc, ngaï quyû, thöôïng cuûa taát caû Nhö Lai—See Ten kinds of path
vaø suùc sanh. of Great Enlightening Beings.
Path of Emancipation of great Enlightening Path to happiness: Con Ñöôøng Haïnh Phuùc.
Beings: Ñaïo giaûi thoaùt cuûa chö Ñaïi Boà Taùt— Path of the heart: Marga-citta (skt)—The mind
According to the Flower Adornment Sutra, which is bent on the right way, which seeks
Chapter 38, there are ten Paths Of Emancipation enlightenment—Ñaïo taâm.
Of Great Enlightening Beings. Enlightening
Path of human beings: Manusya-gati (skt)—
Beings who abide by these will attain qualities of
Nhaân Ñaïo—See Six gatis.
certainty of Enlightening Beings—Theo Kinh Hoa
Path of hungry ghosts: Preta-gati (skt)—Ngaï
Nghieâm, Phaåm 38, coù möôøi ñaïo ly sanh cuûa chö
Quyû Ñaïo tieáng Phaïn laø Preta—See Six gatis.
Ñaïi Boà Taùt. Chö Boà Taùt an truï trong phaùp naày
thôøi ñöôïc phaùp quyeát ñònh cuûa Boà Taùt—See Ten Path of insight: Darsanamarga (skt)—
Paths Of Emancipation Of Great Enlightening Ditthimagga (p)—Ditthapada (p)—Kieán Ñaïo—
Beings. Theory, the way or stage of beholding the truth,
Path of Emptiness: Khoâng ñaïo—See Ten kinds i.e. that of the Sravakas and the first stage of
Bodhisattva (one who has seen the Truth)—Con
of path of Great Enlightening Beings (3).
ñöôøng cuûa söï thaáy bieát chaân lyù. Thaáy ñöôïc chaân
Paths of evil deeds: AÙc Ñaïo—Evil courses—
lyù chaám döùt luaân hoài sanh töû, nhö caùc baäc Thanh
Miserable worlds—Realms (paths) of woe—
Vaên vaø Sô Ñòa Boà Taùt (baäc ñaõ thaáy ñöôïc chaân
There are three realms (paths) of woe. Three
lyù)—See Three paths all have to tread (II).
lower paths of the six destinations—The paths of
The path leading to the end (cessation) of
evil deeds, or three evil courses (three miserable
worlds)—Coù ba ñöôøng döõ—See Three evil ways. Dukkha: See Path leading to the end (cessation)
of suffering.
Path of generating the qualities of
Buddhahood of Great Enlightening Beings: Path leading to the end (cessation) of
Ñaïo phaùt trieån phaåm haïnh Phaät quaû cuûa chö Ñaïi suffering: Ñaïo Ñeá hay con ñöôøng ñöa ñeán chaám
Boà Taùt—According to the Flower Adornment döùt ñau khoå—The Eightfold Path to the Cessation
Sutra, Chapter 38, there are ten Path of of Duhkha and afflictions, enumerated in the
generating the qualities of Buddhahood of Great fourth Noble Truth, is the Buddha’s prescription
Enlightening Beings. Enlightening Beings who for the suffering experienced by all beings. It is
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commonly broken down into three components: voâ giaùn ñaïo. Giai ñoaïn naày lieân heä tôùi giai
morality, concentration and wisdom. Another ñoaïn cuûa Tam quaû A Na Haøm—See Four
approach identifies a path beginning with charity, modes of progress.
the virtue of giving. Charity or generosity Path of life-culture: Cultivating the truth—Tu
underlines morality or precept, which in turn Ñaïo—See Three paths all have to tread (B), and
enables a person to venture into higher Seven Bodhyangas.
aspirations. Morality, concentration and wisdom Path of life-view: Kieán Ñaïo—See Three paths
are the core of Buddhist spiritual training and are all have to tread (B), and Eight Noble Paths.
inseparably linked. They are not merely
Path of meditation: Bhavana-marga (skt)—
appendages to each other like petals of a flower,
Thieàn ñònh ñaïo—Fourth of the five paths to
but are intertwined like “salt in great ocean,” to
Buddhahood, in which the meditator is said to
invoke a famous Buddhist simile—Baùt Chaùnh Ñaïo
remove the subtlest traces of afflictions so
daãn ñeán söï ñoaïn dieät khoå ñau vaø phieàn naõo ñöôïc
thoroughly that they will never reappear. This
ñònh roõ trong Töù Dieäu Ñeá laø söï trình baøy cuûa Ñöùc
prepares one of the next phase, the “path of no
Phaät veà caùi khoå maø taát caû chuùng sanh ñeàu phaûi
more learning” (Asaiksa-marga), in which one
traûi qua. Noù thöôøng ñöôïc phaân taùch laøm 3 thaønh
completes the training and becomes a Buddha.
phaàn chuû yeáu: giôùi, ñònh vaø tueä. Moät phöông caùch
The meditator also depends his or her familiarity
töông töï khaùc cuõng gioáng nhö con ñöôøng naøy
with meditation on emptiness (sunyata), which
nhöng baét ñaàu baèng boá thí. Boá thí laøm neàn moùng
was directly perceived on the previous level, the
cho trì giôùi vaø keá tieáp coù theå giuùp haønh giaû tieán xa
“path of seeing” (Darsana-marga)—Con ñöôøng
hôn tôùi nhöõng nguyeän voïng cao caû. Giôùi, ñònh, tueä
thöù tö trong naêm con ñöôøng ñi ñeán Phaät quaû, trong
laø coát loõi cuûa söï tu taäp taâm linh trong ñaïo Phaät vaø
giai ñoaïn naày haønh giaû giaûi tröø hoaøn toaøn nhöõng
khoâng theå taùch rôøi chuùng ñöôïc. Chuùng khoâng chæ
daáu hieäu vi teá cuûa phieàn naõo, cho chuùng khoâng
thuaàn tuùy laø nhöõng phaàn phuï trôï vôùi nhau gioáng
coøn taùi xuaát hieän nöõa. Giai ñoaïn naày chuaån bò cho
nhö nhöõng cuoáng hoa, nhöng ñöôïc hoøa troân vôùi
giai ñoaïn keá tieáp, töùc laø “voâ hoïc ñaïo’, trong ñoù
nhau gioáng nhö “muoái trong ñaïi döông” daãn ñeán
haønh giaû hoaøn taát tu taäp vaø trôû thaønh Phaät.
söï so saùnh noåi tieáng cuûa Phaät giaùo—See
Path of misery: Illusion, mortality—Phieàn naõo
Discipline-Meditation-Wisdom.
ñaïo—See Three paths all have to tread (I).
Path leads to calm, wisdom, Enlightenment
Path to Nirvana: Con ñöôøng ñöa ñeán Nieát
and Nirvana: Con ñöôøng ñöa ñeán an tònh, thaéng
Baøn—The Buddha shows the Path to Nirvana—
trí, giaùc ngoä vaø Nieát Baøn (ñaïo Phaät).
Ñöùc Phaät chæ con ñöôøng ñöa ñeán Nieát Baøn.
Path of Liberation: Giaûi Thoaùt Ñaïo—See Path Path of no-more learning: Voâ hoïc Ñaïo—See
of liberation from all sufferings.
Three paths all have to tread (II), and Arhat.
Path of liberation from all sufferings: Moksa- Path of Non-Returner: A Na Haøm—Baát Lai—
marga (skt)—Giaûi Thoaùt Ñaïo.
Quaû vò thöù ba “Baát Lai”—The position of the Way
1) The way of release (the way or path of
of Cultivation. He no longer has to undergo birth
liberation from) all sufferings by realization
and death in the Desire realm—Haønh giaû cuõng
of truth: Con ñöôøng giaûi thoaùt khoûi moïi khoå
ñang trong tö theá tu Ñaïo. Ngöôøi aáy khoâng coøn trôû
ñau phieàn naõo baèng caùch chöùng ngoä chaân lyù.
laïi sinh töû trong coõi Duïc giôùi nöõa—See Four kinds
2) The way or doctrine of liberation
of holy men (II).
(emancipation—Release): Buddhism—Ñaïo
Path of not attached to the three worlds:
Phaät, ñaïo xuaát ly giaûi thoaùt.
Chaúng nhieãm tröôùc tam giôùi ñaïo—See Ten kinds
3) Liberation or freedom, reaching the state of
of path of Great Enlightening Beings (3).
assurance or proof and knowledge of the
truth. This stage associated with the stage of Path of Once-returner: Tö Ñaø Haøm—
an Anagamin—Haønh vi sanh nhaát nieäm chaùnh Sakrdagamin (skt)—Nhöùt Lai Ñaïo—Quaû vò thöù
trí vaø chöùng ngoä chaân lyù sau khi ñaõ thaønh töïu nhì “Nhaát Lai”—The state of returning only once
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again, or once more to arrive, or be born—One aûo töôûng maø khôûi leân nghieäp, töø nghieäp coù khoå, töø
who is still subject to “One-return.” The position khoå laïi khôûi sanh aûo töôûng, ñaây laø voøng troøn aùc
of the way of cultivation. He still has to undergo nghieät cuûa chuùng sanh)—See Three paths all have
“one birth” in the heavens or “once return” among to tread (I).
people. The second grade of arahatship involving Path of truth: Con ñöôøng cuûa chôn lyù—Ñaïo
only one rebirth—Haønh giaû ñang trong tö theá tu phaûi thoâng löu—According to the Platform Sutra
Ñaïo. Ngöôøi aáy vaãn coøn phaûi sanh thieân moät laàn of the Sixth Patriarch’s Dharma Treasure, the
hay moät laàn nöõa trôû laïi trong coõi ngöôøi—See Four Sixth Patriarch, Hui-Neng, taught: “Good
kinds of holy men (II) and Once-Returner. Knowing Advisors, the Way must penetrate and
Path-opener: The Buddha—Khai ñaïo giaû (ngöôøi flow. How can it be impeded? If the mind does not
khai môû ñaïo phaùp). dwell in dharmas, the way will penetrate and flow.
Path of purity: Path of Purification—Thanh Tònh The mind that dwells in dharmas is in self-
Ñaïo—See Visuddhi. bondage. To say that sitting unmoving is correct is
Path of rebirth: Round of rebirth—Voøng luaân to be like Sariputra who sat quietly in the forest
hoài sanh töû. but was scolded by Vimalakirti. Good Knowing
Advisors, there are those who teach people to sit
Path of sages: Difficult path to practice—Tu khoå
looking at the mind and contemplating stillness,
haïnh.
without moving or arising. They claimed that it
Path Signlessness: Voâ töôùng ñaïo—See Ten
has merit. Confused men, not understanding,
kinds of path of Great Enlightening Beings (3).
easily become attached and go insane. There are
Path of skill in means: Ñaïo phöông tieän thieän many such people. Therefore, you should know
xaûo—Moät trong hai ñaïo Boà Taùt, vì Boà Taùt xuaát that teaching of this kind is a greater error.”—
sanh trí hueä vaø phöông tieän—One of the two paths Theo Kinh Phaùp Baûo Ñaøn, Luïc Toå Hueä Naêng daïy:
of Enlightening Beings because they develop “Naày thieän tri thöùc! Nhaát haïnh tam muoäi laø ñoái
wisdom and skill in means—See Ten kinds of path vôùi taát caû choã, ñi ñöùng naèm ngoài thöôøng haønh moät
of Great Enlightening Beings. tröïc taâm aáy vaäy.” Kinh Tònh Danh noùi: “Tröïc taâm
Path of skillful practice of ceaseless laø ñaïo traøng, tröïc taâm laø Tònh ñoä. Taâm ñöøng laøm
dedication: Ñaïo thieän xaûo hoài höôùng khoâng thoâi nhöõng chuyeän sieåm khuùc, mieäng noùi tröïc, mieäng
nghæ—See Ten kinds of path of Great noùi nhaát haïnh tam muoäi maø khoâng haønh tröïc taâm,
Enlightening Beings (4). coøn haønh tröïc taâm, ñoái vôùi taát caû caùc phaùp chôù coù
Path of sole determination: Boà Ñeà taâm ñoäc chaáp tröôùc. Ngöôøi meâ chaáp phaùp töôùng, chaáp nhaát
nhöùt laø Boà Taùt ñaïo, vì chaúng boû Boà Ñeà taâm ñoäc haïnh tam muoäi, chæ noùi ngoài khoâng ñoäng, taâm
nhöùt—One path is a Path of Enlightening Beings voïng khoâng khôûi töùc laø nhaát haïnh tam muoäi, ngöôøi
because they do not give up the sole khôûi hieåu theá naày töùc laø ñoàng vôùi voâ tình, trôû laïi
determination for enlightenment—See Ten kinds laø nhôn duyeân chöôùng ñaïo.” Naày thieän tri thöùc!
of path of Great Enlightening Beings. Ñaïo phaûi thoâng löu, do ñaâu trôû laïi ngöng treä, taâm
Path of Stream-Entry: Tu Ñaø Hoaøn—Döï löu khoâng truï nôi phaùp, ñaïo töùc laø thoâng löu. Taâm neáu
ñaïo—Nhaäp Löu—Nghòch Löu—Quaû vò Döï Löu truï phaùp goïi laø töï phöôïc, neáu noùi thöôøng ngoài
ñaàu tieân—One who has entered the stream—The khoâng ñoäng, aáy chæ nhö Ngaøi Xaù Lôïi Phaát ngoài
position of the way of seeing. He still has to yeân trong röøng laïi bò Ngaøi Duy Ma Caät quôû traùch.
undergo seven instances of birth and death—Haønh Naày thieän tri thöùc! Laïi coù ngöôøi daïy ngoài khaùn
giaû ñang trong tö theá thaáy ñöôïc Ñaïo. Ngöôøi aáy taâm quaùn tònh, khoâng ñoäng khoâng khôûi, töø ñaây maø
vaãn coøn phaûi baûy laàn sanh töû nöõa—See Four kinds laäp coâng khoùa, ngöôøi meâ khoâng hieåu lieàn chaáp
of holy men (II). thaønh ra ñieân cuoàng, nhöõng ngöôøi nhö theá naày thaät
Path of suffering: Khoå ñaïo (from illusion arises laø ñoâng, daïy nhau nhö theá, neân bieát ñoù laø laàm
lôùn.”
karma, from karma suffering, from suffering
illusion, this is the vicious circle of beings—Töø nôi Path of wealth and fame: Ñöôøng danh lôïi.
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Path of wisdom: Ñaïo trí tueä—Moät trong hai ñaïo any sort. The doctrine of conditionality can not be
Boà Taùt, vì Boà Taùt xuaát sanh trí hueä vaø phöông labelled as determinism, because in this teaching
tieän—One of the two paths of Enlightening Beings both the physical environment and the moral
because they develop wisdom and skill in causation (psychological causation) of the
means—See Ten kinds of path of Great individual function together. The physical world
Enlightening Beings. influences man’s mind, and mind, on the other
Path of Wishlessness: Voâ nguyeän ñaïo—See hand, influences the physical world, obviously in a
Ten kinds of path of Great Enlightening Beings higher degree, for as the Buddha taught in the
(3). Samyutta-Nikaya: “The world is led by the mind.”
If we fail to understand the real significance and
Path of work: Action or doing, productive of
application to life of the Dependent Arising, we
karma—Nghieäp ñaïo—See Three paths all have to
mistake it for a mechanical law of casuality or
tread (I).
even a simple simultaneous arising, a first
Pathamajjhanabhumi (skt): Sô Thieàn Thieân—
beginning of all things, animate and inanimate. As
The first dhyana heaven—The first region, as
there is no origination out of nothing in Buddhist
large as the whole universe—See Four dhyana
thought, Dependent Arising shows the
heavens.
impossibility of a first cause. The first beginning
Pathetic (a): Laâm ly thoáng thieát. of existence, of the life stream of living beings is
Pathina (p): Löûa baù theå voâ. inconceivable and as the Buddha says in the
Pati Samyutta-Nikaya: “Notions and speculations
1) (p): Hyû—Nhôø taâm trong saùng thanh tònh neân concerning the world may lead to mental
thaân vaø taâm coù caûm giaùc nheï nhaøng thích thuù. derangement. O Monks! This wheel of existence,
2) (skt): A master—Possessor—Owner—Lord— this cycle of continuity is without a visible end,
Ruler—Sovereign. and the first beginning of beings wandering and
Patibhana (p): Hieåu bieát toaøn boä veà (Attha: yù hurrying round, wrapt in ignorance and fettered by
nghóa, Dharma: giaùo phaùp, Nirutti: caên nguyeân). craving is not to be perceived.” In fact, it is
Patibhanapatisambhida (p): Trí Bieän Taøi Voâ impossible to conceive of a first beginning. None
Ngaïi—See Unobstructed eloquence in can trace the ultimate origin of anything, not even
intelligence. of a grain of sand, let alone of human beings. It is
Paticcasamuppada (p): Phaùp Duyeân Khôûi— useless and meaningless to seek a beginning in a
beginningless past. Life is not an identity, it is a
Dependent Arising is an essential corollary to the
becoming. It is a flux of physiological and
second and third of the Four Noble Truths, and is
psychological changes—Phaùp Duyeân Khôûi laø heä
not, as some are inclined to think, a later addition
quaû taát yeáu ñoái vôùi Thaùnh ñeá thöù hai vaø thöù ba
to the teaching of the Buddha. This Dependent
trong Töù Thaùnh Ñeá, vaø khoâng theå, nhö moät soá
Arising, this doctrine of conditionality, is often
ngöôøi coù khuynh höôùng cho raèng ñaây laø moät söï
explained severely practical terms, but it is not a
theâm thaét sau naày vaøo lôøi daïy cuûa Ñöùc Phaät. Giaùo
mere pragmatical teaching, though it may appear
lyù duyeân khôûi naày luoân luoân ñöôïc giaûi thích baèng
to be so, owing to the shortness of the
nhöõng töø ngöõ heát söùc thöïc tieãn, nhöng noù khoâng
explanations. Those conversant with the Buddhist
phaûi laø lôøi daïy chæ coù tính giaùo ñieàu, maëc duø thoaït
Canon know that in the doctrine of Dependent
nhìn coù veû nhö vaäy, do tính chaát ngaén goïn cuûa caùc
Arising is found that which brings out the basic
lôøi giaûi thích. Nhöõng ai töøng quen thuoäc vôùi Tam
principles of knowledge and wisdom in the
Taïng Kinh Ñieån ñeàu hieåu raèng Giaùo Lyù Duyeân
Dhamma. In this teaching of the conditionality of
Khôûi naày ñöôïc thieát laäp treân cô sôû laøm roõ neùt
everything in the world, can be realized the
nhöõng nguyeân taéc caên baûn cuûa trí tueä. Trong lôøi
essence of the Buddha’s outlook on life. This
daïy veà taùnh duyeân khôûi cuûa vaïn höõu trong theá
conditionality goes on uninterrupted and
gian, ngöôøi ta coù theå nhaän ra quan ñieåm cuûa Ñöùc
uncontrolled by self-agency or external agency of
Phaät veà cuoäc ñôøi. Tính duyeân khôûi naày dieãn tieán
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lieân tuïc, khoâng bò giaùn ñoaïn vaø khoâng bò kieåm (I) Four Patidesanniya offences for monks—Töù
soaùt bôûi baát cöù loaïi töï taùc hay tha taùc naøo caû. Tuy Ba La Ñeà Xaù Ni—Boán Giôùi hoái quaù daønh cho
nhieân, cuõng khoâng theå gaùn cho giaùo lyù Duyeân chö Taêng—According to Most Honorable
Khôûi naày laø quyeát ñònh thuyeát hay ñònh meänh Master Minh Ñaêng Quang in The Rules for
thuyeát, bôûi vì trong giaùo lyù naày caû hai moâi tröôøng Mendicant Bhiksus, the word Patidesaniya is
vaät lyù vaø quan heä nhaân quaû cuûa caù nhaân vaän haønh a Sanskrit word means a confession of an
cuøng nhau. Theá giôùi vaät lyù aûnh höôûng ñeán taâm cuûa offence or some sort of transgression of
con ngöôøi, vaø taâm cuûa con ngöôøi ngöôïc laïi cuõng monastic rules which ought to be confessed
aûnh höôûng ñeán theá giôùi vaät lyù, hieån nhieân ôû möùc before the Order, and the punishments for
ñoä cao hôn, vì theo Kinh Töông Öng Boä, nhö Ñöùc these offences are decided by the Order—
Phaät noùi: “Theá gian bò daãn daét bôûi taâm.” Neáu Theo Toân Sö Minh Ñaêng Quang trong Luaät
chuùng ta khoâng hieåu yù nghóa chính xaùc cuûa Phaùp Nghi Khaát Só, chöõ Patidesaniya laø goác chöõ
Duyeân Khôûi vaø söï öùng duïng cuûa noù trong cuoäc Baéc Phaïn, coù nghóa laø phaùt loà xöng ra söï vi
soáng, chuùng ta seõ laàm laãn cho ñoù laø moät quy luaät phaïm luaät xuaát gia tröôùc Giaùo Hoäi. Boán giôùi
nhaân quaû coù tính maùy moùc hoaëc thaäm chí nghó Ba La Ñeà Xaù Ni laø nhöõng vi phaïm maø hình
raèng ñoù chæ laø moät söï khôûi sanh ñoàng thôøi, moät phaït phaûi ñöôïc Giaùo Hoäi quyeát ñònh.
nguyeân nhaân ñaàu tieân cuûa caùc phaùp höõu tình cuõng 1) A monk should not eat or partake of solid
nhö voâ tình. Vì hoaøn toaøn khoâng coù moät söï khôûi food or soft food, having accepted it with his
nguoàn naøo töø khoâng maø coù trong lôøi daïy cuûa Ñöùc own hand from the hand of a nun who is not a
Phaät. Phaùp Duyeân Khôûi cho thaáy tính khoâng theå relation: Caám chaúng ñau maø aên nhôø ñoà cuûa
coù ñöôïc cuûa nguyeân nhaân ñaàu tieân naày. Nguoàn Tyø Kheo Ni xa laï.
goác ñaàu tieân cuûa söï soáng, doøng ñôøi cuûa caùc chuùng 2) When a householder invites a monk to come
sanh laø ñieàu khoâng theå quan nieäm ñöôïc, vaø nhö to the family. If a nun comes to be standing as
Ñöùc Phaät noùi trong Kinh Töông Öng Boä: “Nhöõng though giving directions, saying: “Here give
suy ñoaùn vaø yù nieäm lieân quan ñeán theá gian coù theå curry, give cooked rice here,” that nun should
ñöa ñeán söï roái loaïn veà taâm trí. Voâ thæ, naøy caùc Tyø be rebuked by the monk, saying: “Stand aside,
Kheo, laø söï luaân hoài. Ñieåm baét ñaàu cuõng khoâng sister, while the monks eat.” If not, the monk
theå neâu roõ ñoái vôùi chuùng sanh bò voâ minh che violates the Patidesaniya: Caám chaúng töø choái
ñaäy, bò khaùt aùi troùi buoäc, phaûi löu chuyeån luaân Tyø Kheo Ni noùi vôùi thí chuû ñaõi côm cho mình
hoài.” Thaät vaäy, raát khoù coù theå hình dung ñöôïc veà (khi thí chuû môøi chö Taêng ñeán nhaø thieát ñaõi
moät ñieåm khôûi ñaàu, khoâng ai coù theå phaêng ra cuøng Trai Taêng. Neáu coù moät vò Tyø Kheo Ni ñeán
toät nguoàn goác cuûa baát cöù ñieàu gì, ngay moät haït beân baûo thí chuû ñem ñeán cho chö Taêng moùn
caùt, huoáng laø con ngöôøi. Truy tìm khôûi ñieåm ñaàu caø ri, moùn côm, vaân vaân. Vò Taêng phaûi quôû
tieân trong moät quaù khöù voâ thæ thaät laø moät vieäc laøm traùch ngay vò Tyø Kheo Ni aáy “Ni sö neân ñöùng
voâ ích vaø voâ nghóa. Ñôøi soáng khoâng phaûi laø moät qua moät beân khi chö Taêng ñang thoï duïng.”
caùi gì ñoàng nhaát, noù laø moät söï trôû thaønh. Ñoù laø Neáu khoâng laø phaïm phaûi toäi Ba La Ñeà Xaù
moät doøng bieán dòch cuûa caùc hieän töôïng taâm-sinh Ni).
lyù. 3) A monk should not keep begging for foods at
Patichcha-samuppada (p): Nidana (skt)— the same house to cause them to be poor
Pratitya-samutpada (skt)—Thaäp Nhò Nhaân Duyeân because of their continuous offerings: Caám
(Thaäp Nhò Duyeân Khôûi)—See Twelve conditions xin maõi moät nhaø, laøm cho ngöôøi ta ngheøo
of cause and effect. tuùng.
Patidana (skt): Transfer the merit to— 4) A monk should not reside in those jungle
Transferring merit—Hoài höôùng coâng ñöùc. lodgings that are dangerous and frightening
for donators who travel to offer foods and
Patidesanniya (skt): Ba La Ñeà Xaù Ni—Giôùi hoái
drinks: Caám sö aån cö ôû choã nguy hieåm, ñeå coù
quaù.
söï nguy haïi cho thí chuû khi ñem côm tôùi cho
mình.
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(II) Eight Patidesanniya offences for nuns—Baùt 7) It is not proper for a nun who is not ill to as for
Ba La Ñeà Xaù Ni—Baùt Giôùi hoái quaù daønh cho delicious food (for curing the illness): Caám
chö Ni: According to Most Honorable Master neáu khoâng ñau, khoâng ñöôïc xin ñoà ngon.
Minh Ñaêng Quang in The Rules for 8) It is not proper for a nun who is not ill to ask
Mendicant Bhiksus and Bhiksunis, the word for precious things (usually medications for
Patidesaniya is a Sanskrit word means a healing the illness): Caám neáu khoâng ñau,
confession of an offence or some sort of khoâng ñöôïc xin ñoà quí (thöôøng laø thuoác men
transgression of monastic rules which ought to ñeå trò beänh).
be confessed before the Order, and the Patience (n): Ksanti (skt)—Endurance—
punishments for these offences are decided Forebearance—Tolerance—Nhaãn Nhuïc—Söï
by the Order. Any nun who is not ill, but nhaãn naïi—Patience is one of the most attributes of
asking for any one of these below mentioned a Buddhist practitioner. Patience is inner calm and
things, commits an offence which ought to be strength that enables us to act clearly in any
confessed with clear expression. By clear difficult situation—Nhaãn nhuïc laø moät trong nhöõng
expression, it is meant that the nun should ñöùc taùnh cuûa ngöôøi tu Phaät. Kieân nhaãn laø moät
say: “I have fallen, sisters, into a traïng thaùi tónh laëng cuøng vôùi nghò löïc noäi taïi giuùp
blameworthy matter which ought to be chuùng ta coù nhöõng haønh ñoäng trong saùng khi laâm
confessed and I confessed it.”—Theo Toân Sö vaøo baát cöù hoaøn caûnh khoù khaên naøo—See Three
Minh Ñaêng Quang trong Luaät Nghi Khaát Só, sources of cultivation, Four right objects of faith
chöõ Patidesaniya laø goác chöõ Baéc Phaïn, coù and five right modes of procedure, and Ten
nghóa laø phaùt loà xöng ra söï vi phaïm luaät xuaát Paramitas.
gia tröôùc Giaùo Hoäi. Taùm giôùi Ba La Ñeà Xaù Ni (A) Coù hai loaïi nhaãn—There are two kinds of
laø nhöõng vi phaïm maø hình phaït phaûi ñöôïc patience or endurance—See Nhò Nhaãn.
Giaùo Hoäi quyeát ñònh. Neáu khoâng ñau, maø vò (B) See Nhaãn, Nhaãn Nhuïc Ba La Maät, and Tam
Ni naøo ñoøi hoûi moät trong nhöõng ñieàu döôùi ñaây Nhaãn.
ñeàu phaïm toäi Ba La Ñeà Xaù Ni, phaûi xöng ra (C) Three kinds of patience—Ba loaïi Nhaãn:
roõ raøng. Xöng roõ raøng coù nghóa laø trong kyø Boá 1) Not being upset with those who harm us—
Taùt, vò Ni aáy phaûi noùi: “Thöa Ni chuùng, toâi ñaõ Khoâng böïc töùc ñoái vôùi ngöôøi laøm toån haïi
phaïm phaûi moät vaán ñeà ñaùng traùch phaûi xöng mình: This type of patience enables us to be
toäi xaû ñoïa, vaø toâi xin xöng ra ñaây.” clear-minded and calm no matter how others
1) It is not proper for a nun who is not ill to ask treat us. We usually blame the other person
for milk or beans (curd): Caám neáu khoâng ñau, and become agitated when we receive harm.
khoâng ñöôïc xin söõa hay ñaäu. Sometimes our agitation takes the form of
2) It has been stated that it is not proper for a self-pity and depression, and we usually
nun who is not ill to ask for oil: Caám neáu complain about how badly others treat us.
khoâng ñau, khoâng ñöôïc xin daàu. Other times, it becomes anger and we
3) It is not proper for a nun who is not ill to ask retaliate by harming the other person. We
for honey: Caám neáu khoâng ñau, khoâng ñöôïc should always remember that if we want other
xin maät hoa. people to forgive our shortcomings, other
4) It is not proper for a nun who is not ill to ask people do wish us to be tolerant too, and not
for sugar: Caám neáu khoâng ñau, khoâng ñöôïc to take what they say and do to heart when
xin ñöôøng. their emotions get our of control—Loaïi kieân
5) It is not proper for a nun who is not ill to ask nhaãn naøy giuùp chuùng ta giöõ ñöôïc taâm trong
for flour: Caám neáu khoâng ñau, khoâng ñöôïc saùng vaø ñieàm tónh duø cho ngöôøi khaùc coù ñoái
xin boät. xöû vôùi ta nhö theá naøo ñi nöõa. Thöôøng thì
6) It is not proper for a nun who is not ill to ask chuùng ta hay traùch moùc khi chuùng ta bò ngöôøi
for ghee (rice soup): Caám neáu khoâng ñau, khaùc laøm haïi. Traïng thaùi khoù chòu aáy coù khi laø
khoâng ñöôïc xin chaùo.
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caûm giaùc töï tuûi thaân hay bò buoàn khoå, chuùng veà luaät nhôn quaû vaø seõ khoâng coøn traây löôøi
ta hay traùch cöù ngöôøi khaùc taïi sao ñoái xöû vôùi trong vieäc giuùp ñôõ ngöôøi khaùc ñoàng caûnh ngoä.
mình teä nhö vaäy. Coù khi traïng thaùi khoù chòu Kieân nhaãn laø moät phaåm chaát caàn thieát cho
aáy bieán thaønh giaän döõ khieán chuùng ta sanh vieäc tu taäp. Ñoâi khi chuùng ta caûm thaáy khoù
taâm muoán traû thuø ñeå laøm haïi ngöôøi khaùc. khaên trong vieäc thoâng hieåu lôøi Phaät daïy trong
Chuùng ta phaûi luoân nhôù raèng neáu chuùng ta vieäc cheá ngö taâm thöùc hay trong vieäc kyû luaät
muoán ngöôøi khaùc khoan dung ñoä löôïng cho baûn thaân. Chính taâm kieân nhaãn giuùp ta vöôït
nhöõng khuyeát ñieåm cuûa mình thì ngöôøi aáy qua nhöõng khoù khaên treân vaø chieán ñaáu vôùi
cuõng muoán chuùng ta hyû xaû vaø khoan dung, nhöõng taâm thaùi xaáu aùc cuûa chính mình. Thay
ñöøng ñeå loøng nhöõng lôøi noùi hay haønh ñoäng maø vì mong ñôïi keát quaû töùc thì töø söï tu taäp ngaén
ngöôøi aáy ñaõ noùi lôõ hay laøm lôõ khi maát töï chuû. nguûi kieân nhaãn giuùp chuùng ta giöõ taâm tu taäp
2) Transcending problems and pain with a lieân tuïc trong moät thôøi gian daøi.
positive attitude—Chuyeån hoùa nhöõng raéc roái (D) Five kinds of Paramita Tolerance. The five
vaø khoå ñau baèng moät thaùi ñoä tích cöïc: The stages of Bodhisattva-ksanti, patience or
patience to transcend problems enables us to endurance—Naêm loaïi nhaãn nhuïc Ba La
transform painful situations, such as sickness Maät—See Five kinds of paramita tolerance.
and poverty, into supports for our Dharma (E) There are six kinds of patience—See Six
practice. Rather than becoming depressed or kinds of enduance.
angry when we’re plagued with difficulties, (F) Ksanti-paramita (skt)—Saèn Ñeà hay Nhaãn
we’ll learn from these experiences and face nhuïc Ba La Maät—See Six Paramitas and Ten
them with courage—Taâm kieân nhaãn tröôùc Paramitas.
nhöõng raéc roái vaø khoå ñau giuùp chuùng ta Patience associated with wisdom: Dieät Phaùp
chuyeån hoùa nhöõng tình theá khoå sôû nhö beänh Trí Nhaãn—One of the eight kinds of endurance,
hoaïn vaø ngheøo tuùng thaønh nhöõng phaùp hoã trôï the endurance and patience associated with the
cho vieäc tu taäp cuûa ta. Thay vì chaùn naûn hay knowledge or wisdom of the dogma of extinction
töùc giaän khi rôi vaøo khoå naïn thì chuùng ta laïi of passion and reincarnation—Dieät Phaùp Nhaãn
hoïc hoûi ñöôïc nhieàu ñieàu vaø ñoái maët vôùi caûnh hay nhaãn nhuïc ñaït ñöôïc nhôø coù Dieät Phaùp Trí
khoå aáy moät caùch can ñaûm. (nhôø Dieät Phaùp Trí maø sanh ra loaïi nhaãn nhuïc coù
3) Enduring difficulties encountered in Dharma theå ñoaïn tröø duïc voïng vaø luaân hoài sanh töû).
practice—Chòu ñöïng nhöõng khoù khaên khi tu Patience in attaining absolute reality: Voâ
taäp Chaùnh phaùp: Enduring difficulties makes sanh phaùp nhaãn—Kham nhaãn khi ñaït thaønh chaân
us more compassionate toward those in lyù tuyeät ñoái—See Three forms of Patience (A).
similar situations. Our pride is deflated, our
Patience attained through dharma to
understanding of cause and effect increases,
overcome illusion: Phaùp Nhaãn—See
and we won’t be lazy to help someone in
Dharmakshanti.
need. Patience is a necessary quality when
practicing Dharma. Sometimes it’s difficult to Patience attained by regarding suffering as
understand the teachings of the Buddha, to unreal: Khoâng nhaãn—See Ten kinds of
control our minds, or to discipline ourselves. acceptance.
Patience helps us overcome this and to Patience of the body: Thaân nhaãn—Endurance
wrestle with our unruly minds. Rather than or forebearing of the body—Nhaãn nhuïc nôi thaân—
expecting instant results from practicing See Three kinds of patience.
briefly, we’ll have the patience to cultivate Patience of the body and mind: Forebearance
our minds continuously in a long period of in both the body and the mind—Nhaãn Nhuïc Thaân
time—Chòu ñöïng nhöõng khoù khaên khieán cho Taâm—We can only measure our level of
chuùng ta phaùt trieån loøng bi maãn ñoái vôùi nhöõng attainment and patience of the body and mind
ngöôøi laâm vaøo tình caûnh töông töï. Taâm kieâu when we are contempted, slandered, under
maïn giaûm xuoáng thì chuùng ta seõ hieåu roõ hôn
 3363

calamities, under injustice and all other obstacles. Patience or endurance of human assaults
If we want to accomplish the Bodhisattvahood, we and insults: Chuùng sanh nhaãn—See Two kinds
should always be forebearing in both the body and of patience.
the mind—Chuùng ta chæ coù theå ño löôøng ñaïo löïc
Patience which endures enmity and injury:
vaø söï nhaãn nhuïc thaân taâm khi chuùng ta bò khinh
Naïi Oaùn Haïi Nhaãn—Söï nhaãn nhuïc tröôùc nhöõng
huûy, chöôûi maéng, vu oan giaù hoïa, cuõng nhö moïi
oaùn haän vaø gaây toån haïi cho chính mình.
chöôùng ngaïi khaùc. Neáu muoán thaønh töïu quaû vò Boà
Patience of the elimination of suffering: Dieät
Taùt, chuùng ta phaûi thöïc haønh thaân nhaãn yù nhaãn.
phaùp nhaãn—Endurance or patience of the
Patience of the cause of suffering: Taäp phaùp
elimination of suffering. Ñaây laø moät trong taùm
nhaãn—Endurance or patience of the cause of
loaïi nhaãn nhuïc hay söùc nhaãn nhuïc trong duïc giôùi,
suffering. Ñaây laø moät trong taùm loaïi nhaãn nhuïc
saéc giôùi vaø voâ saéc giôùi. Baùt nhaãn ñöôïc duøng ñeå
hay söùc nhaãn nhuïc trong duïc giôùi, saéc giôùi vaø voâ
ñoaïn tröø kieán hoaëc trong tam giôùi vaø ñaït ñeán taùm
saéc giôùi. Baùt nhaãn ñöôïc duøng ñeå ñoaïn tröø kieán
loaïi trí hueä Baùt Nhaõ—This is one of the eight
hoaëc trong tam giôùi vaø ñaït ñeán taùm loaïi trí hueä
ksanti or powers of patient endurance, in the
Baùt Nhaõ—This is one of the eight ksanti or powers
desire realm and the two realms above it. The
of patient endurance, in the desire realm and the
eight powers of endurance are used to cease false
two realms above it. The eight powers of
or perplexed views in trailokya and acquire eight
endurance are used to cease false or perplexed
kinds of prajna or wisdom—See Eight ksantis or
views in trailokya and acquire eight kinds of
powers of patient endurance (A).
prajna or wisdom—See Eight ksantis or powers of
Patience of enlightenment: Ngoä nhaãn.
patient endurance (A).
Patience or forbearance of the body: Thaân
Patience in cultivation: Tu Nhaãn—Bodhisattvas
who practice the ten kinds of dedication and nhaãn—See Three kinds of patience.
meditation of the mean, have patience in all things Patience or forbearance of the mind: Taâm
for they see that all things, phenomena and nhaãn—See Three kinds of patience.
noumena, harmonize—Boà Taùt tu taäp thaäp hoài Patience or forbearance of the mouth: Khaåu
höôùng vaø Trung Quaùn thaáy raèng chö phaùp, söï lyù nhaãn—See Three kinds of patience.
ñeàu dung hoøa neân sanh tu nhaãn—See Eight Patience in hearing the sound: Endure the
ksantis or powers of patient endurance (A). sound we hear—Understanding the truth we
Patience of cultivation of the Path of hear—AÂm höôûng nhaãn—Kham nhaãn chòu ñöïng
elimination of suffering: Ñaïo phaùp nhaãn— nhöõng aâm thanh mình nghe—See Three forms of
Endurance of cultivation of the Path of Patience (A).
elimination of suffering—See Eight ksantis or Patience of joy: Achieved on beholding by faith
powers of patient endurance (A). Amitabha and his Pure-Land—Hyû nhaãn.
Patience with Dharmas of Accumulation: Patience with Kinds of Accumulation: Taäp
Taäp Phaùp nhaãn—See Sixteen minds. loaïi nhaãn—See Sixteen minds.
Patience with Dharmas of Extinction: Dieät Patience with Kinds of Extinction: Dieät loaïi
Phaùp nhaãn—See Sixteen minds. nhaãn—See Sixteen minds.
Patience with Dharmas of Suffering: Khoå Patience with Kinds of Suffering: Khoå loaïi
phaùp nhaãn—See Sixteen minds. nhaãn—See Sixteen minds.
Patience with Dharmas of the Way: Ñaïo Patience with Kinds of the way: Ñaïo loaïi
Phaùp nhaãn—See Sixteen minds. nhaãn—See Sixteen minds.
Patience or endurance of the assaults of Patience of the mind: Taâm nhaãn hay YÙ nhaãn—
nature: Phaùp nhaãn—See Two kinds of patience. See Three kinds of patience, and Three forms of
Patience.
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Patience (forbearance) of the mouth: Patience and wisdom: Nhaãn Trí—Nhaãn nhuïc
Uttering no rebuke under insult or persecution— vaø trí tueä.
Khaåu nhaãn. 1) In the Hinayana, patience is cause, wisdom
1) Uttering no rebuke under insult or effect: Theo Tieåu Thöøa Höõu Boä thì “nhaãn” laø
persecution: One of the three patiences. The nhaân, coøn “trí” laø quaû.
other two are patience of the body (thaân 2) In Mahayana, the two are merged, though
nhaãn) and patience of the mind (yù nhaãn)— patience precedes wisdom: Theo Ñaïi Thöøa thì
Moät trong tam nhaãn. Hai nhaãn kia laø thaân “nhaãn” vaø “trí” khoâng khaùc nhau, duø nhaãn coù
nhaãn vaø yù nhaãn—See Three forms of tröôùc trí (tueä taâm an truï ôû phaùp goïi laø nhaãn,
Patience. ñoái caûnh quyeát ñoaùn goïi laø trí; hay nhaãn laø
2) See Three kinds of patience. khoâng chöôùng ngaïi, coøn trí laø giaûi thoaùt).
Patience of nirvana: Tòch dieät nhaãn—See Five Patient endurances: Nhaãn nhuïc—See Ten
kinds of paramita tolerance. grounds (I).
Patience in obeying the truth: Nhu thuaän Patient prince: Nhaãn Nhuïc Thaùi Töû—The
nhaãn—Kham nhaãn khi laéng nghe chaân lyù—See prince of Varanasi (Benares), who gave a piece of
Three forms of Patience (A). his flesh to heal his sick parents, which was
Patience and perseverance: Ñònh nhaãn— efficacious because he had never given way to
Patience and perseverance in meditation—Kieân anger—Vò thaùi töû cuûa thaønh Varanasi, Ba La Naïi,
nhaãn trong thieàn ñònh. ngöôøi ñaõ caét thòt mình ñeå chöõa laønh beänh cho meï
Patience prince: Nhaãn Nhuïc Thaùi Töû—See cha maø khoâng toû chuùt giaän hôøn khoù chòu.
Patient prince. Patient progress: Khama-patipada (p)—Kham
Patience rest in belief in immortality: Voâ Nhaãn Haønh—See Four kinds of progress (B).
Sanh Nhaãn—The patience rest in belief in no Patient rsi: Ksantirsi (skt)—Enduring rsi—Saèn
rebirth, the state in which interference do not ñeà tieân nhaân—Name of Sakyamuni Buddha in a
previous incarnation—Teân cuûa Ñöùc Phaät Thích Ca
arise—An truï ôû caùi lyù khoâng sanh khoâng dieät maø
Maâu Ni trong tieàn kieáp.
khoâng ñoäng, töùc laø traïng thaùi maø trong ñoù khoâng
coøn söï can thieäp naøo nöõa. Patiently endure (v): Saha (skt)—Kham nhaãn—
Patience of suffering: Endurance of suffering— Nhaãn nhuïc chòu ñöïng khoå naïn—To bear patiently.
Khoå phaùp nhaãn—This is one of the eight ksanti or Patigha (p):
powers of patient endurance, in the desire realm 1) Evil thoughts: AÙc yù—See Seven defilements.
and the two realms above it. The eight powers of 2) Hatred: Saân—Naõo haïi—One of the three
endurance are used to cease false or perplexed fires (Greed, Hatred, and Illusion).
views in trailokya and acquire eight kinds of 3) Resentment: Saân Tuøy Mieân—The underlying
prajna or wisdom—Ñaây laø moät trong taùm loaïi tendency to aversion—The inherent tendency
nhaãn nhuïc hay söùc nhaãn nhuïc trong duïc giôùi, saéc to resentment—See Seven underlying
giôùi vaø voâ saéc giôùi. Baùt nhaãn ñöôïc duøng ñeå ñoaïn tendencies.
tröø kieán hoaëc trong tam giôùi vaø ñaït ñeán taùm loaïi
Patiloma (p): Söï chaám döùt—Cessation.
trí hueä Baùt Nhaõ—See Eight ksantis or powers of Patimokkha (p): Pratimoksha (skt)—The 227
patient endurance (A). disciplinary rules binding on the Bhikkhu and 311
Patience towards all living beings under all for Bhikkhuni, according to the Theravada
circumstances: Chuùng sinh nhaãn. Buddhism, recited on Uposatha days (nhöõng ngaøy
Patience towards all under all Boá Taùt) for the purposes of confession—Giôùi luaät
circumstances: Chuùng sanh nhaãn. ñöôïc ghi trong taïng luaät (227 giôùi cho Tyø khöu vaø
Patience under suffering: Thoï khoå nhaãn—An 311 giôùi cho Tyø khöu ni), taïng ñaàu tieân trong Tam
Taïng Pali cuûa Phaät giaùo nguyeân thuûy. Chö Taêng
thoï khoå nhaãn hay Nhaãn nhuïc tröôùc khoå ñau—See
Two kinds of patience (B).
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Ni moãi thaùng phaûi tuïng giôùi boån hai laàn vaøo ngaøy “Cycle of Existence” ceases. In the Majjhima
möôøi boán vaø ba möôi moãi thaùng. Nikaya, the Buddha explained: “How is there not
Patimokkha Sila (p): Ba La Ñeà Moäc Xoa—The re-becoming in the future? By the cessation of
fundamental moral code, various rules which a ignorance, by the arising of knowledge, by the
monk is expected to observe—Giôùi luaät caên baûn cessation of craving there is thus no re-becoming
maø moät vò Tyø Kheo phaûi trì giöõ—See Four kinds in the future.” In the Dhammapada (153-154), on
of higher morality. attaining Enlightenment, the Buddha spoke these
Patina-dhatu (p): The sublime element—Thaéng joyful words:
giôùi—See Three dharmas (XIII) (C). “Repeated births are each a torment.
Seeking but not finding the “House Builder”,
Patipada (p): Söï tieán trieån—Progress which may
I wandered through many a Samsaric birth.
be painful or pleasant.
O “House Builder”, thou art seen,
Patipadanuttariyam (p): The unsurpassable of
Thou wilt not rebuild the house.
practice—Haønh voâ thöôïng—See Three dharmas
All thy rafters have been shattered,
(XLIII).
Demolished has thy ridge pole been.
Patipatti Dhamma (p): Phaùp haønh. My mind has won the Unconditioned (Nirvana),
Patipuccha-vyakaraniyo-panho (p): Requiring The extinction of craving is achieved.” (fruit of
a counter-question—Traû lôøi caâu hoûi baèng caùch Arhat)
chaát vaán—See Four ways of answering questions. Theo Phaät giaùo, thöùc taùi sanh khoâng phaûi laø moät
Patisambhida (p): Voâ Ngaïi Bieän—Söï hieåu bieát töï ngaõ hay linh hoàn, hoaëc moät thöïc theå caûm thoï
do tröïc giaùc chöù khoâng do hoïc hoûi—See quaû baùo toát xaáu cuûa nghieäp thieän aùc, maø laø thöù taùi
Unobstructed eloquences. sanh ñöôïc quyeát ñònh bôûi caùc duyeân. Ngoaøi duyeân
Patisandhi-vinnana (p): Rebirth khoâng coù thöùc sanh khôûi. Chuùng ta ñaët teân cho
Consciousness—Thöùc Taùi Sanh—In Buddhism, doøng taâm thöùc naày baèng nhöõng töø nhö: sanh, töû,
rebirth consciousness is not a Self or a Soul, or an tieán trình taâm, vaân vaân. Kyø thaät chæ coù nhöõng saùt
Ego-entity that experiences the fruits of good and na taâm, saùt na taâm cuoái cuøng chuùng ta goïi laø “töû”,
evil deeds. Consciousness is generated by saùt na taâm ñaàu tieân chuùng ta goïi laø “sanh”. Nhö
conditions. Apart from condition there is no arising vaäy, nhöõng laàn sanh töû xaõy ra trong doøng taâm thöùc
of consciousness. We call names such as birth, naày, cuõng chæ laø moät chuoãi cuûa nhöõng saùt na taâm
death, thought-processes, and so on, to a stream of töông tuïc maõi maõi maø thoâi. Bao laâu con ngöôøi coøn
consciousness. There are only thought-moments. chaáp chaët vaøo söï hieän höõu do voâ minh, aùi, vaø thuû
The last thought-moment we call death, and the cuûa hoï, chöøng ñoù caùi cheát ñoái vôùi ngöôøi aáy vaãn
first thought-moment we call birth. Thus, birth and khoâng phaûi laø söï chaám döùt cuoái cuøng. Hoï seõ tieáp
death occur in this stream of consciousness, which tuïc laên troâi trong “Baùnh xe sinh toàn” hay “voøng
is only a series of ever continuing thought- luaân hoài” cuûa hoï. Ñaây laø troø chôi baát taän cuûa
moments. So long as man is attached to existence “nhaân vaø quaû” ñöôïc nghieäp duy trì söï chuyeån
through his ignorance, craving and clinging, to him ñoäng khoâng ngöøng, bò che laáp bôûi voâ minh vaø thuùc
death is not the final end. He will continue his ñaåy bôûi aùi duïc. Vì nghieäp do chuùng ta taïo taùc, neân
journey of whirling round the “Wheel of chuùng ta coù ñuû söùc maïnh ñeå beû gaãy chuoãi nhaân
Existence.” This is the endless play of “cause and quaû baát taän naày. Chính do ñoaïn tröø voâ minh vaø caét
effect” or action and reaction kept in perpetual ñöùt ñoäng löïc thuùc ñaåy cuûa noù laø tham aùi, khaùt
motion by karma concealed by ignorance khao söï hieän höõu, öôùc muoán soáng naày, maø voøng
propelled by craving or thirst. As karma, or action, luaân hoài döøng laïi. Theo Kinh Trung Boä, Ñöùc Phaät
is of our own making, we have the power to break giaûi thích: “Laøm theá naøo söï taùi sanh trong töông
this endless chain. It is through the eradication of lai khoâng xaõy ra? Do söï dieät cuûa voâ minh, maø
ignorance and of this driving force, craving, this tham aùi ñöôïc ñoaïn dieät, nhö vaäy söï taùi sanh trong
thirst for existence, this will to live, that the töông lai khoâng xaõy ra. Theo Kinh Phaùp Cuù (153-
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154), sau khi ñaït ñeán giaùc ngoä, Ñöùc Phaät ñaõ noùi Mahakasyapa what the Buddha’s transmission
leân nhöõng lôøi haân hoan naày: was, Mahakasyapa said: “Go and take the
“Lang thang bao kieáp soáng banner-stick down!” Ananda understood him
Ta tìm nhöng khoâng gaëp at once. Thus the mind-sign was handed down
Ngöôøi xaây döïng nhaø naày successively. The teaching was called the
Khoå thay phaûi taùi sanh ‘school of the Buddha-mind.’: Lòch söû cuûa
OÂi! Ngöôøi laøm nhaø kia, Thieàn Toâng vaãn coøn laø moät huyeàn thoaïi.
Nay ta ñaõ thaáy ngöôi, Truyeàn thuyeát cho raèng moät ngaøy noï, thaàn
Ngöôøi khoâng laøm nhaø nöõa, Phaïm Thieân hieän ñeán vôùi Ñöùc Phaät taïi nuùi
Ñoøn tay ngöôi bò gaãy Linh Thöùu, cuùng döôøng Ngaøi moät caùnh hoa
Keøo coät ngöôi bò tan Kumbhala vaø yeâu caàu Ngaøi giaûng phaùp. Ñöùc
Taâm ta ñaït tòch dieät Phaät lieàn böôùc leân toøa sö töû, vaø caàm laáy caønh
Tham aùi thaûy tieâu vong.” hoa trong tay, khoâng noùi moät lôøi. Trong ñaïi
Pativedha Dhamma (p): Phaùp thaønh. chuùng khoâng ai hieåu ñöôïc yù nghóa. Chæ coù Ma
Pativinodeti (p): Pariksina (skt)—Taåy tröø—To Ha Ca Dieáp laø mæm cöôøi hoan hyû. Ñöùc Phaät
dismiss—To dispel—To get rid of—To noùi: “Chaùnh Phaùp Nhaõn Taïng naày, ta phoù
eradicate—To remove. chuùc cho ngöôi, naøy Ma Ha Ca Dieáp. Haõy
nhaän laáy vaø truyeàn baù.” Moät laàn khi A Nan
Patra (skt): An almsbowl—A drinking bowl—Baùt
hoûi Ca Dieáp Ñöùc Phaät ñaõ truyeàn daïy nhöõng
Ña La—Baùt khaát thöïc—ÖÙng löôïng khí—A bowl
gì, thì Ñaïi Ca Dieáp baûo: “Haõy ñi haï coät côø
(a vessel, receptacle, an almsbowl). The almsbowl
xuoáng!” A nan lieàn ngoä ngay. Cöù theá maø taâm
of the Buddha is said to have been brought by
aán ñöôïc truyeàn höøa. Giaùo phaùp naày ñöôïc goïi
Bodhidharma to China in 520 A.D—Baùt laø moät
laø “Phaät Taâm Toâng.”
loaïi vaät duïng duøng ñöïng thöùc aên cho chö Taêng Ni.
2) According to Prof. Junjiro Takakusu in The
Ngöôøi ta noùi Toå Boà Ñeà Ñaït Ma ñaõ ñem chieác baùt
Essentials of Buddhist Philosophy, the
cuûa Phaät ñeán Trung Quoác vaøo khoaûng naêm 520
meditation of the patriarchal Zen was not an
sau Taây Lòch.
analytical like science, nor was it a
Patriarch (n): Teacher of one’s teacher—Toå hay
synthetical method like philosophy. It was a
tröôûng laõo, ngöôøi saùng laäp ra toâng phaùi—Founder
method of thinking without ordinary thinking,
of a school in Buddhism.
transcending all methods of logical argument.
Patriarch Bodhidharma: Toå Boà ñeà Ñaït ma. To think without any method of thinking is to
Patriarchal (a): Thuoäc veà toå. give opportunity for the awakening of the
Patriarchal meditation: Toå Sö Thieàn—The intuitional knowledge or wisdom. All methods
Zen of the Patriarchs—Zen Patriarchate. of meditation as taught by Hinayana, by
1) The history of Zen is mythical. It is said that Yogacara (quasi-Mahyana), by the abrupt
one day Brahma came to the Buddha who was method of calmness and insight
residing at the Vulture Peak, offered a (samathavipasyana) of T’ien-T’ai, or by the
Kumbhala flower, and requested him to mystical yoga of Shingon can be used if the
preach the Law. The Buddha ascended the aspirant likes, but are in no way necessary.
Lion seat and taking that flower touched it The ideas peculiar to Zen may be summarized
with his fingers without saing a word. No one as follows: “from mind to mind it was
in the assembly could understand the transmitted, not expressed in words or written
meaning. The venerable Mahakasyapa alone in letters; it was a special transmission apart
smiled with joy. The world-Honoured One from the sacred teaching. Directly point to the
said: “The doctrine of the Eye of the True human mind, see one's real nature and
Law is hereby entrusted to you, Oh become an enlightened Buddha.” The idea
Mahakasyapa! Accept and hand it down to was very well expressed in Hakuin’s hymn on
posterity.” Once when Ananda asked sitting and meditating: “All beings are
 3367

fundamentally Buddhas; it is like ice (which 1) Chuû nhaân—Keû sôû höõu.

represents our actual condition) and water 2) Ngöôøi baûo trôï.
(which represents an underlying Buddha- 3) Lord of charity: Danapati (skt)—Ñaøn chuû.
nature); without water there will be no ice, Patron of Buddhism: Danapati (skt)—
etc. This very earth is the lotus-land and this Almsgiver— Benefactor—Lord of charity—Ñaøn
body is Buddha.”: Theo Giaùo Sö Junjiro chuû (thí chuû).
Takakusu trong Cöông Yeáu Trieát Hoïc Phaät Patronage (n): Söï baûo trôï—Söï baûo hoä—Under
Giaùo, Thieàn cuûa Toå Sö khoâng phaûi laø phöông the patronage—Döôùi söï baûo trôï.
phaùp phaân taùch nhö khoa hoïc, cuõng khoâng
Patta (p): ÖÙng löôïng khí—See Patra.
phaûi laø moät phöông phaùp toång hôïp nhö trieát
Pattabha (p): Ñöôïc ñaït ñeán.
hoïc. Ñaây laø moät heä thoáng tö duy khoâng tö duy
theo thoâng tuïc, noù sieâu vieät taát caû nhöõng Patthana (p): Boä Vò Trí—The Book of Causal
phöông phaùp cuûa luaän chöùng hôïp lyù. Tö duy Relations, one of the books of the Theravadin
khoâng caàn phöông phaùp tö duy laø ñeå taïo cô Abhidhamma Pitaka. This book is concerned with
hoäi cho söï thöùc tænh cuûa tueä giaùc. Haønh giaû coù the causal relations, a full discussion of pratitya-
theå aùp duïng nhöõng phöông phaùp tu thieàn cuûa samutpada—Saùch Phaùt Thuù hay quyeån saùch ñeà
Tieåu Thöøa, cuûa Du Giaø Luaän (baùn Ñaïi Thöøa), caäp ñeán nhaân quaû töông quan, moät trong nhöõng boä
phaùp chæ quaùn cuûa toâng Thieân Thai, hay Du saùch cuûa Boä Luaän Taïng cuûa tröôøng phaùi Phaät giaùo
Giaø bí maät cuûa toâng Chaân Ngoân neáu haønh giaû Nguyeân Thuûy. Boä saùch naøy bieân soaïn nhöõng tranh
thích, nhöng thaät ra taát caû nhöõng phöông phaùp luaän ñaày ñuû veà taùnh duyeân khôûi—See Theravada
naày ñeàu khoâng caàn thieát. Quan ñieåm cuûa (V) (7).
Thieàn toâng coù theå toùm taét nhö sau: “Dó taâm Pattra (skt): Boái Ña—Palm leaves from the
truyeàn taâm, baát laäp vaên töï, giaùo ngoaïi bieät Borassus flabelli-formis, grown in Magadha,
truyeàn, tröïc chæ nhaân taâm, kieán taùnh thaønh leaves and bark are used for writing material—
Phaät,” hay “Thöû taâm töùc Phaät.” Baïch AÅn Teân moät loaøi caây keø moïc taïi xöù Ma Kieät Ñaø, duøng
Thieàn Sö ñaõ phaùt bieåu yù kieán naày raát roõ trong laøm vaät lieäu vieát saùch (cao töø saùu ñeán baûy tröôïng,
baøi keä veà phaùp ‘toïa thieàn’: “Chuùng sanh voán muøa ñoâng khoâng ruïng laù, laù moûng vaø mòn coù theå
laø Phaät; cuõng nhö baêng (cô duyeân hieän taïi cuûa duøng ñeå vieát chöõ).
chuùng ta) vaø nöôùc (Phaät taùnh aån taøng), khoâng Pattra tablets: Boái Ñieäp—Pattra tablets, sutras
coù nöôùc thì khoâng coù baêng. Chính theá gian written on palm leaves—Kinh vaên ñöôïc vieát treân
naày laø lieân hoa caûnh giôùi vaø thaân naày laø laù boái.
Phaät.” Patu (skt): Tiksna (skt)—Lôïi caên—Clever—
Patriarchal Zen: Zen—Zen stresses the Sharp—Keen.
immediate enlightenment of the practitioner—Toå Paucity (n): Söï ngheøo naøn thieáu thoán.
Sö Thieàn—See Patriarchal meditation. Paulkasa (skt): Pukkasa or Pulkasa (skt)—Boå
Patriarchs of Zen: Toå Thieàn Toâng. Yeát Sa—Coøn goïi laø Boác Yeát Sa.
Patriotic (a): AÙi quoác. 1) An aboriginal, or the son of a “sudra” father
Patriotism of the country’s welfare: Thoughts and of a “kshatriya” mother, interpreted as
of the country’s welfare—Quoác ñoä giaùc—AÙi quoác low caste, scavenger: Teân moät gioáng ngöôøi haï
hay nghó ñeán söï lôïi ích cuûa quoác gia—See Eight tieän ôû AÁn Ñoä ngaøy xöa, cha thuoäc giai caáp thuû
wrong perceptions of thought. ñaø la, meï thuoäc giai caáp saùt ñeá lôïi.
Patriotism and love for all: AÙi quoác aùi quaàn 2) Also an unbeliever in the Buddhist doctrine of
(yeâu nöôùc thöông noøi). law of retribution: Coøn aùm chæ nhöõng ngöôøi
khoâng tin luaät nhôn quaû cuûa nhaø Phaät.
Patrol and receive any complaints:Tuaàn AÙn
(tuaàn haønh vaø ghi nhaän nhöõng than phieàn trong töï Pauranasthitidharmata (skt): Originally
vieän). Abiding Essence of things—Boån truï phaùp tính.
Patron (n):
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Pausa (skt): Taisa (skt)—Baùo Sa—The first of Pay (v) someone back in his own coin: Pay
the three Indian winter months, from 16th of the someone out—Return in kind—Baùo phuïc.
10th Chinese month (between the months of Pay someone compensation: Ñeàn buø cho ai.
December and January)—Thaùng ñaàu tieân trong ba Pay (v) someone out: Pay someone back in his
thaùng muøa ñoâng ôû AÁn Ñoä, töø 16th thaùng möôøi cuûa own coin—Return in kind—Baùo phuïc.
Trung Quoác—See Twelve Months of a Year in
Pay tribute: Coáng leã.
India (10).
Pay (v) a visit to someone: Thaêm vieáng ai.
Pausamasa (skt): Baûo Sa Ma Taåy—According to
Pay (v) a visit to a superior: Baùi kieán.
Eitel in The Dictionary of Chinese-English
Buddhist Terms, Pausamasa is the tenth Indian Payas (skt): Baø Da—Nöôùc hay chaát loûng—Water,
month, beginning on the 16th of the 12th Chinese liquid, or fluid—Juice.
month—Theo Eitel trong Trung Anh Phaät Hoïc Töø Payasa (p): Söõa boø.
Ñieån, Pausamasa laø thaùng thöù möôøi cuûa AÁn Ñoä, Payattika (skt): Ba daät ñeà (90 giôùi phuï cuûa tyø
baét ñaàu töø 16th thaùng chaïp cuûa Trung Hoa—See kheo).
Twelve Months of a Year in India. Peas: Ñaäu non—See Eight kinds of congee.
Paustika (skt): Boá Saéc Tröøng Ca—For success or Peace (n): An laønh.
prosperity. One of the five kinds of esoteric 1) Ksema (skt)—Tranquil—Quiet—Pacify—An
ceremonial—Taêng ích hay Taêng vinh coù nghóa laø laïc—Thanh bình—Hoøa bình—Peace can exist
taêng tröôûng. Moät trong naêm loaïi tu phaùp—See only in the present moment. It is ridiculous to
Five kinds of esoteric ceremonies. say, “Wait until I finish this, then I will be
Pavaka (p): Tònh hoûa. free to live in peace.” What is “this?” A
Pavarana (p): Leã Töï töù. degree, a job, a house, a car, the payment of a
Pave the way for someone: Doïn ñöôøng cho ai. debt? If you think that way, peace will never
come. There is always another “this” that will
Pavilion of the mind: Taâm Höôûng (thaân)—The
follow the present one. According to
body.
Buddhism, if you are not living in peace at
Pavivekavudham (p): Detachment—Xaû ly—
this moment, you will never be able to. If you
See Three dharmas (XXXVIII).
truly want to be at peace, you must be at
Pay (v) attention to: Ñeå yù tôùi—To watch out— peace right now. Otherwise, there is only “the
To take notice. hope of peace some day.”—An laïc laø moät caùi
Pay (v) a debt of gratitude: Acknowledge (v)— gì coù theå hieän höõu trong giôø phuùt hieän taïi.
Requite favours—Return good for good—Baùo aân. Thaät laø kyø cuïc khi noùi, “Haõy ñôïi cho ñeán khi
Pay homage to a star: Tinh Teá—Tinh cuùng— toâi laøm xong caùi naøy roài thì toâi thoaûi maùi ñeå
To sacrifice, or pay homage to a star, especially soáng trong an laïc ñöôïc.” Caùi aáy laø caùi gì? Moät
one’s natal star (this is the way of worship of maûnh baèng, moät coâng vieäc, moät caùi nhaø, moät
heretic sects)—Cuùng baùi sao, ñaëc bieät laø sao boån chieác xe, hay traû moät moùn nôï? Nhö vaäy baïn
meänh (ñaây laø loái tu haønh cuûa taø giaùo ngoaïi ñaïo). seõ khoâng bao giôø coù an laïc. Luùc naøo cuõng coù
Pay no attention to: Boû ngoaøi tai. moät caùi khaùc sau caùi naøy. Theo ñaïo Phaät, neáu
Pay one’s respect to someone: Ñaûnh leã ai. baïn khoâng soáng trong an laïc ngay trong giaây
phuùt naøy, thì baïn seõ khoâng bao giôø coù an laïc.
Pay respect to the god of fire: Troïng Hoûa—At
Neáu baïn thöïc söï muoán an laïc, thì baïn coù theå
the time of the Buddha, there was a significant
an laïc ngay trong giôø phuùt naøy. Neáu khoâng thì
sect of those who pay respect to the god of fire—
baïn chæ coù theå soáng trong hy voïng ñöôïc an laïc
Vaøo thôøi cuûa Ñöùc Phaät, taïi AÁn Ñoä coù moät phaùi raát
trong töông lai maø thoâi.
ñaùng keå cuûa nhöõng keû theo ñaïo thôø Thaàn löûa.
2) Tòch dieät: One of the eight flavors of
Pay reverence: Vandani (skt)—To worship—
Nirvana—Moät trong taùm vò cuûa Nieát Baøn—
Kính leã.
 3369

See Eight savours (pleasures) of the Buddha’s Peaceful and contented gods: Trôøi Ñaâu Xuaát
nirvana. (nhöõng vò trôøi thoûa maõn)—See Six Desire
Peace Hall: Tònh Ñöôøng—Living quarters of the Heavens.
Sangha—Nôi nghæ ngôi cuûa chö Taêng. Peaceful dwelling: Vassa (skt)—Summer
Peace and happiness: Sikha (skt)—Comfort— Retreat—Meditation retreat—An Cö.
Well-being—Ease of the body and joy at heart— 1) An cö Kieát Haï: Monsoon-season (Rain)
Thaân taâm an laïc. Retreat—Peaceful residing during the
Peace of mind: An laïc—Tónh taâm—Peace of summer retreat—The three months of
mind is only attained in Zen practice—Söï tónh taâm summer retreat every year (from 15th of the
chæ ñaït ñöôïc qua Thieàn taäp maø thoâi. Lunar fourth month to 15th of the Lunar
Peace and tolerance: Nhu Hoøa Nhaãn Nhuïc—In seventh month). The period of three months in
the Dharmapada Sutra, the Buddha taught: “If we the monsoon season (Indian rainy season).
use peace and tolerance as our armor, then this During the rains it was difficult to move about
armor is stronger and more durable than the most without injuring the insect life, so monks and
precious armors in this world because it protects nuns are expected to reside in one place and
our minds and bodies from being harmed by the devote themselves to their studies and
enemies of hatred and afflictions.”—Trong Kinh practice. The end of the Rain Retreat
Phaùp Cuù, Ñöùc Phaät daïy: “Laáy söï nhu hoøa nhaãn coincides with theUllambana Festival. It is an
nhuïc laøm aùo giaùp, thì loaïi aùo giaùp aáy chaéc chaén laø auspicious day for monks and nuns, as on that
cöùng chaéc hôn taát caû moïi thöù aùo giaùp khaùc treân day those who attended the Rain Retreat
ñôøi, bôûi vì noù baûo hoä cho thaân taâm ta khoûi bò caùc become one year older in the Order—Ba
thöù giaëc saân haän vaø phieàn naõo gaây neân toån haïi.” thaùng an cö kieát haï moãi naêm vaøo muøa möa
(töø 15 thaùng tö ñeán 15 thaùng baûy aâm lòch).
Peaceful (a): Safe—Secure—Satble—Ñaày an
Vaøo muøa möa khoù maø di chuyeån vaø khoâng
laïc—An oån.
muoán laøm toån haïi coân truøng, neân chö Taêng Ni
Peaceful and concentrated mind: Taâm an tònh
truï laïi moät nôi ñeå duïng coâng tu taäp. Khi chaám
vaø taäp trung—Peaceful and concentrated mind is
döùt muøa an cö kieát haï cuõng truøng vaøo dòp leã
always good for any cultivator. Devoted Buddhists
Vu Lan Boàn, ngaøy maø chö Taêng Ni tham döï
should always make the mind peaceful,
an cö ñöôïc taêng moät tuoåi ñaïo.
concentrated, and use this concentration to
2) Toïa Laïp: The retreat or rest during the
examine the mind and body. When the mind is not
summer rains (based on the instruction of the
peaceful, we should also watch. Then we will
Buddha)—Teân goïi khaùc cuûa “An Cö Kieát
know true peace, because we will see
Haï.” Taêng ñoaøn vaâng theo lôøi chæ daïy cuûa
impermanence. Even peace must be seen as
Phaät maø toïa vuõ an cö hay an cö kieát haï veà
impermanent. If we are attached to peaceful states
muøa möa (ñeå giaûm thieåu söï toån haïi caùc loaøi
of mind, we will suffer when we do not have
coân truøng, ñoàng thôøi nhaäp thaát tònh tu).
them. Give up everything, even peace—Taâm an
Peaceful dwelling mind: Taâm an truï—See Ten
tònh vaø taäp trung laø moät ñieàu raát toát cho baát cöù
profound minds.
ngöôøi tu Phaät naøo. Phaät töû thuaàn thaønh neân duøng
taâm bình an, tónh laëng vaø taäp trung naày ñeå xem Peaceful existence: Bình an voâ söï—Freedom
xeùt thaân taâm. Ngay caû nhöõng luùc taâm baát an chuùng from anxiety.
ta cuõng phaûi ñeå taâm theo doõi; sau ñoù chuùng ta seõ Peaceful and joyful: An Laïc.
thaáy taâm an tònh, vì chuùng ta seõ thaáy ñöôïc söï voâ 1) Stable and comfortable: Passadhisukham
thöôøng. Ngay caû söï bình an, tónh laëng cuõng phaûi (p)—Comfort—Comfortable—Happy (ease of
ñöôïc xem laø voâ thöôøng. Neáu chuùng ta bò dính maéc body and joy of heart)—Peaceful and
vaøo traïng thaùi an tònh, chuùng ta seõ ñau khoå khi joyful—An bình vaø haïnh phuùc (thaân deã chòu
khoâng ñaït ñöôïc traïng thaùi bình an tónh laëng. Haõy vaø taâm hoan hyû).
vöùt boû taát caû, ngay caû söï bình an tónh laëng.
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2) The Buddha comes to the Saha World for the i.e. a man starving yet possessed of a priceless
welfare and happiness of sentient beings: pearl in his garment, of which he was unaware.”—
Phaät ñeán vôùi coõi Ta Baø vì an laïc cho chuùng Chaúng bieát trong aùo cuûa mình coù buoäc haït chaâu,
sanh. laïi töôûng mình ngheøo khoán maø ñi xin aên. Theo lôøi
3) The joy or happiness of tranquility: Phaät daïy trong Kinh Phaùp Hoa, phaåm thöù saùu veà
Samasudha (skt)—Nieàm vui hay haïnh phuùc Thoï Kyù: “Haït ngoïc minh chaâu trong aùo, thí duï noùi
cuûa söï yeân tænh. veà moät chaøng cuøng töû, coù haït minh chaâu trong
Peaceful land: Coõi an laïc (sau khi cheát—after cheùo aùo mình maø khoâng bieát, neân cöù lang thang
death). cuøng khoå maõi.”
Peaceful mind: Prasrabdhi-sambodhyanga Pearl or jewel in the fortieth hand of the
(skt)—Passaddhi (p)—Khinh An Giaùc Chi—See “thousand hand” Kuan-Yin: Nguyeät Tinh—
Seven Bodhyangas. The pearl or jewel in the fortieth hand of the
Peaceful residing during the summer “thousand hand” Kuan-Yin, towards which
retreat: An cö kieát haï—See Summer retreat. worship is paid in case of fevers—Ngoïc baûo chaâu
Peaceful and silent: Yeán Maëc—Yeân bình vaø trong tay thöù boán möôi cuûa Ñöùc Thieân Thuû Quaùn
AÂm, maø ngöôøi bò caûm soát thöôøng hay cuùng vaùi.
traàm maëc.
Peacefully: Moät caùch oân hoøa. Pearl-wheel king: Ma Ni Luaân Vöông—The
pearl-wheel king to the wonderful enlightenment,
Peacemaker (n): Ngöôøi taïo taùc hoøa bình.
one of the six kinds of cakravarti, or wheel kings,
Peacemaking (n): Söï taïo taùc hoøa bình. each allotted to one of the six positions—See Six
Peacock (n): Con coâng. kinds of cakravarti.
Peacock king: Khoång Töôùc Minh Vöông—Phaät Pearly moon: Kha Nguyeät—Traêng trong nhö
Maãu Ñaïi Kim Dieäu Khoång Töôùc Minh Vöông—A baïch ngoïc—The jade-like moon.
former incarnation of Sakyamuni, when as a Peck of dust on a point of hare’s down: Thoá
peacock he sucked from a rock water of Mao Traàn—The peck of dust that can rest on the
miraculous healing power; now one of the point of a hare’s down, one-seventh of that on a
maharaja bodhisattva, with four arms, who rides sheep’s hair—Haït vò traàn nhoû hôn haït buïi. Moät
on a peacock—Tieàn thaân cuûa Phaät Thích Ca, khi haït buïi baùm treân ñaàu loâng thoû lôùn gaáp baûy laàn haït
coøn laø chim khoång töôùc, ngaøi ñaõ töøng nuùt laáy nöôùc buïi baùm treân loâng tröøu.
töø ñaù ñeå laøm thaàn döôïc trò beänh; baây giôø laø moät
Pedakaya (skt): Word—Cuù thaân—See Twenty-
ñaïi minh vöông Boà Taùt moät ñaàu boán tay, cöôõi
four non-interactive activity dharmas.
chim khoång töôùc.
Peerless (a): Unequalled—Unmatched—Khoâng
Pearl (n): Mani (skt)—Gem—Jewel—Precious
coù baïn ñoàng haønh—Voâ thöôïng.
stone—See Jewel and Seven treasures.
Peerless honorable one: Buddha—Voâ Thöôïng
Pearl of faith: Tín Chaâu—The pearl of faith; as
Toân.
faith purifies the heart it is likened to a pearl of
Peerless inconceivable realms of all
the purest water—Haït chaâu nieàm tin; nieàm tin
thanh tònh taâm nhö haït traân chaâu trong suoát nhö Buddhas: Möôøi thöù caûnh giôùi voâ tæ baát tö nghì
nöôùc. cuûa chö Phaät (Kinh Hoa Nghieâm—Phaåm 33)—
Ten kinds of peerless inconceivable realms of all
Pearl on the forehead: Ngaïch Thöôïng Chaâu—
Buddhas (The Flower Adornment Sutra—Chapter
The Buddha-nature in every one—Haït chaâu kim
33)—See Ten kinds of peerless inconceivable
cöông treân traùn, yù noùi moïi ngöôøi ñeàu coù Phaät taùnh.
realms of all Buddhas.
Pearl in the garment: Heä chaâu—Y Chaâu—A
Peerless nobleman: Anuttara (skt)—Buddha—
pearl fastened in a man’s garment, yet he, in
Voâ Thöôïng Só—The supreme master, or the
ignorance of it, is a beggar. According to the
peerless nobleman, one of the ten titles of the
Buddha’s teaching in the Lotus Sutra, the sixth
chapter of Prediction: “The pearl in the garment,
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Buddha—Voâ Thöôïng Só, moät trong möôøi danh Thieàn sö Thuaàn Chaân. Ngaøi trôû thaønh Phaùp töû ñôøi
hieäu cuûa Phaät. thöù 13 doøng Thieàn Tyø Ni Ña Löu Chi. Sau ñoù ngaøi
Peerless states: Voâ ñaúng truï (khoâng ai coù theå dôøi veà chuøa Chuùc Thaønh ñeå hoaèng phaùp. Haàu heát
cuøng truï vôùi chö Boà Taùt)—According to the cuoäc ñôøi ngaøi, ngaøi chaán höng vaø hoaèng hoùa Phaät
Flower Adornment Sutra, Chapter 38, there are giaùo taïi Baéc Vieät. Ngaøi thò tòch naêm 1140.
ten peerless states (of Great Enlightening Beings) Pen-Ching Zen Master: Boån Tònh Thieàn Sö—
which no listeners or individual illuminates can Zen Master Boån Tònh (1100-1176)—A
equal. Enlightening Beings who abide by these Vietnamese Zen master from Vónh Khöông, North
can attain the peerless state of supremely great Vietnam. He left home and became a disciple of
knowledge and all qualities of Buddhahood— Zen master Maõn Giaùc at Giaùo Nguyeân Temple.
Theo Kinh Hoa Nghieâm, Phaåm 38, coù möôøi Voâ He was the dharma heir of the ninth generation of
ñaúng truï cuûa chö Boà Taùt. Chö Boà Taùt an truï trong the Wu-Yun-T’ung Zen Sect. First, he went to
phaùp naày thôøi ñöôïc ñaïi trí voâ thöôïng, taát caû Phaät Mount Chí Linh to stay at a small temple named
phaùp voâ ñaúng truï—See Möôøi Voâ Ñaúng Truï Cuûa Bình Döông to practise meditation. Later, he
Chö Boà Taùt. accepted the invitation of Thaønh Döông Coâng to
Pei-Tu: Boâi Ñoä—A fifth century Buddhist monk stay at Kieàn An Temple to revive and expand
said to be able to cross a river in a cup or a bowl, Buddhism until he passed away in 1176, at the age
hence his name—Moät vò sö vaøo theá kyû thöù naêm. of 77—Thieàn sö Vieät Nam, queâ ôû Vónh Khöông,
Töông truyeàn sö thöôøng qua soâng baèng moät caùi Baéc Vieät. Ngaøi xuaát gia laøm ñeä töû cuûa Thieàn sö
taùch hay moät caùi cheùn, nhaân ñoù ngöôøi ta goïi oâng Maõn Giaùc taïi chuøa Giaùo Nguyeän. Ngaøi laø phaùp töû
laø Boâi Ñoä. ñôøi thöù 9 cuûa doøng Thieàn Voâ Ngoân Thoâng. Thoaït
Pelican (n): Chim boà noâng. tieân, ngaøi leân nuùi Chí Linh vaø truï taïi am Bình
Döông ñeå tu thieàn. Veà sau, ngaøi nhaän lôøi thænh caàu
Penal servitude: Hình phaït khoå sai.
cuûa Thaønh Döông Coâng veà truï taïi chuøa Kieàn An
Penalty (n): Hình phaït.
ñeå tieáp tuïc chaán höng vaø hoaèng phaùp cho ñeán khi
Penance (n): Söï ñeàn toäi. ngaøi thò tòch naêm 1176, thoï 77 tuoåi.
Penances (n): Haïnh eùp xaùc. Penetrate (v):
Penantential attitude: Saùm hoái—There are 1) Enter into something: Make a way into
seven mental attitudes in penitential meditation or something—Thaáu suoát—Ñi saâu vaøo.
worship—Coù baûy taâm saùm hoái—See Seven 2) Understand something thoroughly: Hieåu thaáu
mental attitudes in penitential meditation or caùi gì.
worship. Penetrate the essence of things: Have an
Pen-Chi Zen Master: Thieàn Sö Boån Tòch (?- insight into—See through—Taâm ñaéc.
1140)—Zen Master Boån Tòch—A Vietnamese Penetrate (v) into: Nyanti (skt)—Deep
Zen master from Taây Keát, North Vietnam. He was entering—To infiltrate—Thaâm Nhaäp—Ni Dieân
extraordinarily intelligent when he was very Ñeå—To penetrate into, or the deep sense, i.e.
young. He left home and became one of the most desire, covetousness, cupidity—Teân rieâng cuûa
outstanding disciples of Zen master Thuaàn Chaân. tham (loøng tham coù khaû naêng ñi saâu vaøo caùi caûnh
After he received complete precepts and became maø noù muoán, laïi coù theå ñi saâu vaøo töï taâm neân goïi
the Dharma heir of the thirteenth generation of the laø thaâm nhaäp).
Vinitaruci Zen Sect, he went to stay at Chuùc
Penetrate the numbers, patterns,
Thaønh Temple to expand Buddhism. He spent
explanations, and purities of the present:
most of his life to revive and expand Buddhism in
Nhaäp taát caû theá giôùi ñôøi hieän taïi, theá giôùi haïnh,
North Vietnam. He passed away in 1140—Thieàn
theá giôùi thuyeát, theá giôùi thanh tònh—See Ten
sö Vieät Nam, queâ ôû Taây Keát, Baéc Vieät. Luùc coøn
kinds of profound penetration of the Buddhas’s
raát nhoû ngaøi ñaõ thoâng minh moät caùch laï thöôøng.
teachings of Great Enlightening Beings.
Ngaøi xuaát gia laøm ñeä töû vaø thoï cuï tuùc giôùi vôùi
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Penetrate to reality through contemplation: Penetrate the various actions and

Quaùn Ñaït—Ñaït ñöôïc chaân lyù qua thieàn quaùn.
consequences of all sentient beings: Nhaäp caùc
Penetrate all sentient beings’ actions of thöù nghieäp baùo cuûa taát caû chuùng sanh—See Ten
afflictions and habit energies: Nhaäp taát caû kinds of profound penetration of the Buddhas’s
chuùng sanh phieàn naõo taäp khí haïnh—See Ten teachings of Great Enlightening Beings.
kinds of penetrations of actions of sentient beings. Penetrate the various practices of all
Penetrate all sentient beings’ actions of Enlightening Beings: Nhaäp caùc thöù haïnh cuûa taát
senses: Nhaäp taát caû chuùng sanh caên haïnh—See caû Boà Taùt—See Ten kinds of profound
Ten kinds of penetrations of actions of sentient penetration of the Buddhas’s teachings of Great
beings. Enlightening Beings.
Penetrate all sentien beings’ actions of Penetrate all worlds in the future: Nhaäp taát
understanding: Nhaäp taát caû chuùng sanh giaûi caû phaùp giôùi ñôøi vò lai—See Ten kinds of
haïnh—See Ten kinds of penetrations of actions of profound penetration of the Buddhas’s teachings
sentient beings. of Great Enlightening Beings.
Penetrate all sentient beings’ bad actions: Penetrate all worlds of the past: Nhaäp taát caû
Nhaäp taát caû chuùng sanh baát thieän haïnh—See Ten theá giôùi ñôøi quaù khöù—See Ten kinds of profound
kinds of penetrations of actions of sentient beings. penetration of the Buddhas’s teachings of Great
Penetrate all sentient beings’ future actions: Enlightening Beings.
Nhaäp taát caû chuùng sanh vò lai haïnh—See Ten Penetration (n):
kinds of penetrations of actions of sentient beings. 1) The ability to make a way into something:
Khaû naêng xaâm nhaäp.
Penetrate all sentient beings’ good actions:
2) The ability to understand something fully:
Nhaäp taát caû chuùng sanh thieän haïnh—See Ten
Khaû naêng thaáu trieät caùi gì.
kinds of penetrations of actions of sentient beings.
3) Realization (n): Prativedha (skt)—Chöùng
Penetrate all sentient beings’ mental
ngoä—Attainment—Conviction by thinking—
actions: Nhaäp taát caû chuùng sanh taâm haïnh—See Full understanding— Mystic insight—
Ten kinds of penetrations of actions of sentient Penetration—Chöùng phaùp hay nhaän thöùc thaáu
beings. ñaùo veà Phaùp—The realization of experiential
Penetrate all sentient beings’ past actions: proof of the dharma in bodhi or nirvana—See
Nhaäp taát caû chuùng sanh quaù khöù haïnh—See Ten Realization.
kinds of penetrations of actions of sentient beings. Penetration of actions of sentient beings:
Penetrate all sentient beings’ present Nhaäp chuùng sanh—Ten kinds of penetrations of
actions: Nhaäp taát caû chuùng sanh hieän taïi haïnh— actions of sentient beings (utilzed by a great
See Ten kinds of penetrations of actions of enlightening being) in the Flower Adornment
sentient beings. Sutra—Möôøi phaùp nhaäp chuùng sanh cuûa chö Boà
Penetrate all sentient beings’ timely and Taùt trong Kinh Hoa Nghieâm—See Ten kinds of
untimely actions of teaching and training: penetrations of actions of sentient beings.
Nhaäp taát caû chuùng sanh giaùo hoùa ñieàu phuïc thôøi Penetration of the exhaustion (extinction) of
vaø phi thôøi haïnh—See Ten kinds of penetrations outflows: Asravaksaya-jnana (skt)—Laäu Taän
of actions of sentient beings. Thoâng hay khaû naêng chaám döùt nhieãm tröôïc—See
Penetrate (v) thoroughly: Quaùn trieät. Six miraculous or transcendental powers.
Penetrate the variety of all worlds: Nhaäp caùc Penetration of the Heavenly Ear: Divyasrotra
thöù taùnh cuûa taát caû theá giôùi—See Ten kinds of (skt)—Thieân Nhó Thoâng—See Six miraculous or
profound penetration of the Buddhas’s teachings transcendental powers.
of Great Enlightening Beings.
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Penetration of the Heavenly Eye: People of the past: Ngöôøi xöa.

Divyacaksus (skt)—Thieân Nhaõn Thoâng—See Six People’s untold miseries: Traêm hoï laàm than
miraculous or transcendental powers. (Sinh linh ñoà thaùn).
Penetration into others’ minds or thoughts: Peradventure (old English): Maybe—Perhaps—
Paracitta-jnana (skt)—Tha Taâm Thoâng hay Tha Coù leõ.
Taâm Trí Thoâng—See Six miraculous or Perceive (v): Nhaän bieát—To notice.
transcendental powers.
Perceive (v) clearly: Lieãu Ngoä.
Penetration of spiritual fulfillment 1) To apprehend, or understand clearly: Hieãu roõ.
(fulfillment of the spirit): Rddhi-saksatkriya- 2) Thorough enlightenment: Clear
jnana (skt)—Thaàn Tuùc Thoâng—See Six apprehension—Clear knowledge or
miraculous or transcendental powers. understanding—Perfect knowledge—
Penetrative (a): Saâu xa Complete enlightenment—Söï hieåu roõ.
Penetrative insight: Nhaäp kieán. Perceive the idea of reality: Ngoä Nhaäp—Enter
Penetrative power of Buddha’s wisdom: Phaät into the idea of reality—To aprehend or perceive
tri kieán. and enter into the idea of reality—Giaùc ngoä lyù
Penetrative understanding: Söï hieåu bieát saâu thöïc töôùng, hay nhaäp vaøi lyù thöïc töôùng (tænh ngoä
xa. vaø ñaéc nhaäp laø hai trình ñoä lieân tieáp cuûa ngöôøi tu
Phaät. Trong Kinh Phaùp Hoa, phaåm Phöông Tieän,
Penitence (n): Söï saùm hoái.
Ñöùc Phaät ñaõ daïy: “Muoán laøm cho chuùng sanh ngoä
Penitency (n): See Penitence.
nhaäp tri kieán Phaät, neân ngaøi ñaõ thò hieän ôû ñôøi.”).
Penitent:
Perceive (v) things as they are: Thaáy nhö thaät
1) (a): AÊn naên saùm hoái—Daèn vaët.
(thaáy söï vaät nhö thöïc).
2) (n): Ngöôøi saùm hoái.
Perceive-World-Lamp Buddha: Quaùn Theá
Penitential:
Ñaêng Phaät.
1) (a): Toû loøng saùm hoái.
Perceived perception: Höõu Chaáp Thoï—The
2) (n): Ngöôøi saùm hoái.
perceptive perception. We can perceive the four
Penitential service: Saùm hoái—There are five
elements (earth, water, fire and air) in our body;
stages in a penitential service—See Five stages in
however, we can’t with the environments—Töù ñaïi
a penitential service.
thuoäc vaøo phaàn thaân cuûa ta laø nhöõng caùi maø taâm
Penitentiary (a): Thuoäc veà saùm hoái.
thöùc ta chaáp giöõ goïi laø “höõu chaáp thoï,” söï vaät
Penjab (skt): Ñaïi Taàn—Name of an ancient ngoaøi thaân thì goïi laø “voâ chaáp thoï.”.
kingdom in North India—Teân cuûa moät vöông quoác
Perceiving: Vedana (skt)—Receiving—
coå vuøng Baéc AÁn.
Contact—Sensation—Thoï—See Twelve
Pennons and banners: Traøng phan baûo caùi— conditions of cause and effect.
See Ten kinds of offerings.
Perceiving truth: Tattva-dris (skt)—Kieán
Pennons of various colours: Phöôùn ñuû maøu— Chaân—To behold truth or ultimate reality—Thaáy
The Amitabha eight pennons of various colours, ñöôïc chaân taùnh tuyeät ñoái cuûa vaïn höõu.
indicating the eight directions of space—Phöôùn
Perceptibility (n): Kieán Ñaïi—Visibility or
taùm saéc cuûa Ñöùc Phaät A Di Ñaø, chæ taùm höôùng
perceptibility as one of the seven elements of the
trong khoâng gian—See Eight pennons of various
universe—Kieán tính bao truøm khaép phaùp giôùi, moät
colours.
trong thaát ñaïi nhö saéc tính bao truøm khaép phaùp
People (n): Daân chuùng. giôùi.
People of the low class: Maït löu. Perception (n): Sanna (p)—Samjna (skt)—Töôûng
People who are at the lowest level: Ngöôøi (tri thöùc)—Töôûng uaån—See Five Aggregations.
thuoäc haøng haï phaåm— See Two groups of good (A) Töôûng uaån—Tri giaùc—Söï nhaän bieát—See
and evil people (A). Five Aggregations.
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(B) Pancavijnana (skt)—The five senses of Boä Kinh, coù saùu quyeát traïch phaàn töôûng—See Six
consciousness or five parijnanas, perceptions perceptions conducive to penetration.
or cognitions; ordinarily those arising from the Perception of danger: Hoaïn naïn töôûng—See
five senses form, sound, smell, taste, touch— Seven perceptions.
Naêm thöùc hay taâm thöùc döïa vaøo maét, tai, muõi, Perception of dispassion: Viraga-sanna (p)—
löôõi vaø thaân maø sinh vaø duyeân vaøo naêm caûnh Ly tham töôûng—Voâ Tham Töôûng—See Five
saéc, thinh, höông, vò, xuùc—See Five kinds of perceptions of making for maturity of liberation,
consciousness. Six perceptions conducive to penetration, and
(C) Sanna-kaya (p): According to the Sangiti Seven perceptions.
Sutta in the Long Discourses of the Buddha,
Perception of an external world: Direct
there are six groups of perception—Theo
knowledge—Manifesting wisdom, another name
Kinh Phuùng Tuïng trong Tröôøng Boä Kinh, coù
of the Alayya-vijnana—Representation-
saùu töôûng thaân—See Six groups of
consciousness—Hieän thöùc.
perception.
Perception is finite: Töôõng höõu bieân—See
(D) According to the Sangiti Sutta in the Long
Sixty-two views.
Discourses of the Buddha, there are seven
perceptions—Theo Kinh Phuùng Tuïng trong Perception is both finite and infinite: Thoï laø
Tröôøng Boä Kinh, coù baåy thöùc—See Seven höõu laãn voâ bieân—See Sixty-two views.
perceptions. Perception of foulness: Asubhasanna (p)—Baát
(E) Sanna (p): Ñeà Muïc Quaùn Töôûng (moät ñeà muïc tònh töôûng—See Seven perceptions.
veà tri giaùc)—See Forty meditation subjects. Perception is gone: Töôûng nhö khöù—See Sixty-
(F) Sanna (p): Töôûng—See Fifty-two mental two views.
states. Perception is both gone and not gone: Töôûng
(G) Vedana (skt): Thoï—See Seventy-five nhö khöù chaúng nhö khöù—See Sixty-two views.
dharmas of the Abhidharma Kosa. Perception of impermanence: Anicca-sanna
Perception of abandoning: Pahana-sanna (p)— (p)—Voâ Thöôøng Töôûng—See Five perceptions of
Ñoaïn Töôûng—See Five perceptions of making for making for maturity of liberation, Six perceptions
maturity of liberation, and Six perceptions conducive to penetration, and Seven perceptions.
conducive to penetration. Perception is impermanent: Töôûng laø voâ
Perception of abandonment: Ñoaïn töôûng— thöôøng—See Sixty-two views.
See Seven perceptions. Perception of impersonality in suffering:
Perception aggregate subject to clinging: Dukkhe-anatta-sanna (p)—Voâ Ngaõ Töôûng treân
Töôûng Thuû Uaån—See Five Aggregates of Khoå—See Five perceptions of making for
Clinging or grasping. maturity of liberation, and Six perceptions
Perception of all the Buddhas: Voâ taän taïng conducive to penetration.
thaáy khaép chö Phaät—See Ten inexhaustible Perception is infinite: Töôûng voâ bieân—See
treasures and Ten principles which help Sixty-two views.
enlightening beings fulfill their great vows. Perception of mind-objects: Dhamma-sanna
Perception of cessation: Dieät Töôûng—See Six (p)—Phaùp töôûng—See Six groups of conception
perceptions conducive to penetration and Seven or consciousnesses.
perceptions. Perception is neither finite nor infinite: Thoï
Perceptions conducive to penetration: phi höõu phi voâ bieân—See Sixty-two views.
Nibbedha-bhagiya-sanna (p)—According to the Perception is neither permament nor
Sangiti Sutta in the Long Discourses of the impermanent: Töôûng laø phi thöôøng phi voâ
Buddha, there are six perceptions conducive to
thöôøng—See Sixty-two views.
penetration—Theo Kinh Phuùng Tuïng trong tröôøng
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Perception is neither gone nor not gone: ñieàu kieän cuûa khöùu giaùc. Tyû thöùc tuøy thuoäc hoaøn
Töôûng phi nhö khöù phi chaúng nhö khöù—See Sixty- toaøn nôi tyû caên. Nôi moät ngöôøi maát khaû naêng khöùu
two views. giaùc, thì khöùu giaùc vaø muøi vò khoâng bao giôø gaëp
Perception is not gone: Töôûng chaúng nhö khöù— nhau, do ñoù tyû thöùc khoâng khôûi sanh. Ngöôøi tu
See Sixty-two views. Phaät phaûi coá gaéng ñoùng bôùt tyû caên.
Perception of Not-Self: Voâ ngaõ töôûng—See Perception of sights: Rupa-sanna (p)—Saéc
Seven perceptions. Töôûng—See Six groups of conception or
consciousnesses.
Perception of the past, present, and future
in one moment: Ksanabodha (skt)—Ñeå trong Perception of smell: Höông töôûng—See Six
groups of conception or consciousnesses.
khoaûng moät nieäm maø tri nhaän cuøng khaép quaù khöù,
hieän taïi vaø vò lai—See Ten reasons related to our Perception of sounds: Thanh Töôûng—See Six
daily life which lead practitioners desire for groups of conception or consciousnesses.
enlightenment. Perception of suffering: Dukkha-samjna (skt)—
Perception is permanent: Töôûng laø thöôøng— Khoå töôûng.
See Sixty-two views. Perception of suffering in impermanence:
Perception is both permanent and Anicce-dukkha-sanna (p)—Khoå Töôûng Treân Voâ
Thöôøng—See Five perceptions of making for
impermanent: Töôûng laø caû thöôøng laãn voâ
maturity of liberation, Six perceptions conducive
thöôøng—See Sixty-two views.
to penetration.
Perception of pleasure: Laïc töôûng.
Perception of taste: Vò Töôûng—See Six groups
Perception produced by body: Taâm thaân—
of conception or consciousnesses.
See Seven realms perception.
Perception of thinking: YÙ Caên—Tri giaùc.
Perception produced by ear: Taâm thính—See
1) Faculty of thinking: Naêng löïc tö duy.
Seven realms perception.
2) The organ of mind: Caên cuûa taâm.
Perception produced by eye: Taâm nhaõn—See 3) Thought, the mind-sense, the sixth of the
Seven realms perception. senses, the perception of thinking or faculty of
Perception produced by mind: Taâm töôûng— thinking or the thinking mind: YÙ caên, moät
See Seven realms perception. trong Luïc Caên, coù söï nhaän thöùc cuûa tö duy
Perception produced by nose: Taâm tyû—See hay taâm suy nghó (caûnh sôû ñoái cuûa maét, tai,
Seven realms perception. muõi, löôõi, thaân laø do saéc phaùp töù ñaïi ñaát,
Perception prodcued by thought: Taâm yù— nöôùc, löûa, gioù hình thaønh; trong khi caûnh sôû
See Seven realms perception. ñoái vôùi yù caên laø taâm phaùp nghóa laø ñoái vôùi
Perception produced by tongue: Taâm thieät— phaùp caûnh thì naåy sinh ra yù thöùc).
See Seven realms perception. Perception of touch: Xuùc Töôûng—See Six
Perception of smell: Tyû Thöùc—Nose groups of conception or consciousnesses.
consciousness—Sensation of smell—Olfactory Perception of ultime truth: True and complete
consciousness—Smell consciousness—The nose enlightenment—Perfect nirvana of the Buddha—
consciousness develops immediately from the Chaân giaùc.
dominant condition of the nose faculty when it Perceptive beings: Sentient beings—Höõu
focuses on smell. Nose consciousness completely thöùc—Höõu Tình Chuùng—See Sattva.
dependents on the nose faculty. Someone who Perceptive faculties, associated with
lacks smelling capability, nose faculty and smell function: Ability to perceive phenomena—The
never meet, therefore, nose consciousness will subjective mind—Naêng kieán töôùng—Coù theå thaáy
never arise. Buddhist cultivators should always ñöôïc moïi hieän töôïng—See Three subtle
practise meditation to stop or close the nose conceptions.
consciousness—Tyû thöùc phaùt trieån treân nhöõng
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Perceptive mind: Thöùc Taâm (taâm vöông cuûa Perfect bodhi of faith: Nieàm tin thaønh töïu boà
thöùc). ñeà.
Perceptive perception: Höõu Chaáp Thoï—See Perfect Buddha: Phaät Toaøn Giaùc—Vieân Phaät—
Perceived perception. The Perfect Buddha whom the T’ien-T’ai calls the
Perdition (n): Söï traàm luaân nôi ñòa nguïc. embracer of all things in every direction, i.e.
Perenial (a): Constant—Long-lasting—Tröôøng Vairocana—Phaùp thaân Phaät maø toâng Thieân Thai
cöûu. goïi laø Phaät cuûa phaùp giôùi vieân dung, hay Phaät Tyø
Loâ Giaù Na.
Perenial life: Cuoäc soáng tröôøng cöûu—See Four
unattainables. Perfect Buddha-enlightenment: Highest
fruit—Cöïc quaû.
Perfect (a&v): Complete— Excellent—Thaäp
Toaøn—Toaøn haûo—Vieân—Vieân maõn—See Eight Perfect Buddhahood: Quaû vieân (quaû vò troøn
minds and Eight ways of developing the Bodhi ñaày)—Complete Buddhahood—See Eight
Mind. fundamental characteristic of a perfect school of
• The most perfect: Toaøn haûo nhaát. teaching.
• Wholly perfect: Toaøn haûo. Perfect Buddha stage: Cöùu Caùnh Töùc—See
Eight grades of disciples.
Perfect in able device (for spiritual
Perfect cause: Nhôn vieân (Nhôn duyeân troøn ñaày
presentation): Xaûo tieän toái thaéng—See Seven
goùp phaàn ñöa tôùi quaû vò Phaät)—Complete cause—
perfections.
See Eight fundamental characteristic of a perfect
Perfect achievement or attainment: Vò vieân school of teaching.
(Coâng ñöùc ñuû ñaày, quaû vò vieân maõn)—Complete
Perfect bodhi of faith: Tín thaønh töïu phaùt
achievement or attainment—See Eight
taâm—See Three vows of the awakening of faith.
fundamental characteristic of a perfect school of
teaching. Perfect bodies or characteristics of Buddha:
Phaät Cuï Thaäp Thaân—The ten perfect bodies or
Perfect almsgiving: Dana-paramita (skt)—See
characteristics of Buddha—Möôøi thaân toaøn thieän
Six paramitas (1).
cuûa Phaät:
Perfect asceticism: Khoå Haïnh cuï tuùc ñòa—The 1) Bodhi-body in possession of complete
stage of perfect asceticism. This is the first stage enlightenment: Boà ñeà thaân—Chaùnh Giaùc Phaät
of the ten stages of the pratyekabuddha—Giai hay Voâ Tröôùc Phaät. Vì thaønh töïu chaùnh giaùc
ñoaïn tu haønh khoå haïnh. Ñaây laø giai ñoaïn thöù nhaát neân khoâng dính maéc vaøo sanh töû; tuy nhieân vì
trong möôøi giai ñoaïn tu haønh cuûa Duyeân Giaùc truï ôû theá gian neân khoâng dính maéc vaøo Nieát
Thöøa—See Ten grounds (IV). Baøn.
Perfect assembly: Chuùng Thaønh Töïu—See Six 2) Vow-body, i.e. the vow to be born in and from
perfections (paramitas). the Tusita heaven: Nguyeän thaân—Nguyeän
Perfect attainment of Buddhahood: Vieân Phaät—Thaân Phaät nguyeän sanh vaøo coõi trôøi
maõn Phaät quaû—See Five stages in Vairocana Ñaâu Suaát.
Buddhahood. 3) Nirmanakaya (skt): Hoùa thaân—Buddha
Perfect blending of all things: Phaùp Giôùi Vieân incarnate as a man in the royal palace—Phaät
Dung—The perfect intercommunion of all things laø hoùa thaân sanh laøm ngöôøi (laøm thaùi töû nôi
in the Dharmadhatu (this is the doctrine of without cung vua).
obstacles (apratihata) of the Hua-Yen sect and 4) The Buddha who still occupies his relics or
T’ien-T’ai sect)—Caùc phaùp thuoäc phaùp giôùi, moãi what he has left behind on earth and thus
söï vieäc ñeàu ñan beän vaø thaâm nhaäp vaøo nhau (ñaây upholds the dharmas: Truù trì thaân—Truï trì
laø thuyeát “voâ ngaïi” cuûa toâng Hoa Nghieâm vaø laø Phaät vaø thaân sau khi thò tòch chæ coøn laïi xaù lôïi
thuyeát “tính cuï” cuûa toâng Thieân Thai). thaân maø truï trì vaøo Phaät phaùp.
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5) Sambhogakaya (skt): Töôùng haûo trang nghieâm Perfect Doctrine: Vieân giaùo—See Perfect
thaân—Nghieäp baùo Phaät—Endowed with an teaching.
idealized body with all Buddha marks and Perfect Doctrine of Idealism: Duy Thöùc Vieân
merits—Ñoù laø thaân Phaät coù voâ bieân töôùng haûo Giaùo—The perfect doctrine of idealism, the third
trang nghieâm, laø coâng ñöùc baùo ñaùp vaïn haïnh of the three main divisions of the Buddha’s
nghieäp nhaân. teaching defined by T’ao-Hsuan of Nan-Shan, the
6) Power-body, embracing all with his heart of perfect doctrine of idealism—Moät trong ba giaùo
mercy: Theá löïc thaân (Taâm Phaät)—Laáy caùi do ngaøi Ñaïo Tuyeân Nam Sôn laäp ra, laø thaâm giaùo
taâm töø bi cuûa Phaät ñeå nhieáp phuïc taát caû. cuûa Phaät giaùo Ñaïi thöøa—See Three doctrines.
7) At will body, appearing according to wish and
Perfect enlightenments:
need: Nhö YÙ thaân (YÙ sinh thaân)—Nhö YÙ
1) Baùt Nhaõ: There are three prajnas or perfect
Phaät—Thaân Phaät ñoái vôùi chö vò Boà Taùt thò
enlightenments—Coù ba loaïi Baùt Nhaõ—See
hieän tuøy theo yù muoán vaø nhu caàu cuûa chuùng
Three Prajnas.
sanh.
2) Toaøn giaùc: See Two surpassing fruits.
8) Samadhi body, or body of blessed virtue:
Perfect enlightenment and achievement: One
Phuùc ñöùc thaân (Tam muoäi thaân)—Thaân
of the three kinds of enlightenment—Giaùc haïnh
thöôøng truï tam muoäi hay thaân cuûa phuùc ñöùc
vieân maõn, moät trong ba loaïi giaùc ngoä—See Three
cao nhaát.
kinds of enlightenments (A).
9) Wisdom-body, whose nature embraces all
wisdom: Trí thaân (Tính Phaät)—Ñaïi vieân trí Perfect extinction of passion and delusion:
voán coù nôi chö Phaät. Ñoaïn vieân (Döùt tröø moïi phieàn naõo)—Complete
10) Dharmakaya (skt): Phaùp thaân—The absolute extinction of passion and delusion—See Eight
Buddha or essence of all life—Thaân Phaät fundamental characteristic of a perfect school of
tuyeät ñoái (cuoái cuøng). teaching.
Perfect commandments: Cuï Tuùc Giôùi—The Perfect faith: Tín Thaønh Töïu—See Six
complete (full) 250 commandments, which are perfections (paramitas).
obligatory on monks and nuns. 250 Perfect in flavor: Vò cuï tuùc bieän (bieän luaän vôùi
commandments are usually for monks, those for ñaày ñuû höông vò yù vò)—See Eight characteristics
nuns are 348 (some says 500 commandments for of a Buddha’s speaking.
the nuns)—Cuï tuùc giôùi cuûa Tyø Kheo hay 250 giôùi Perfect freedom: Principle of Nirvana—Nieát
troøn ñaày cuûa chö Taêng. 250 giôùi thöôøng cho Tyø Baøn Nguyeân Lyù—See Principle of Nirvana.
Kheo Taêng, vaø 348 giôùi cho Tyø Kheo Ni (coù nôi Perfect freedom with each other without
cho laø 500 giôùi cho Tyø Kheo Ni)—See Two any obstacle: Quaûng Hieäp Töï Taïi Voâ Ngaïi
hundred fifty precepts. Moân—See Ten profound theories.
Perfect or complete doctrine: Vieân giaùo—See Perfect fruit: Vieân quaû (nirvana—nieát baøn).
Dual division of the Buddha’s teaching (VIII). Perfect giving: Dana-paramita (skt)—See Six
Perfect or complete teaching: Lieãu nghóa— paramitas (1).
See Dual division of the Buddha’s teaching (V). Perfect hearing: Vaên Thaønh Töïu—See Six
Perfect in constant performance: Söï nghieäp perfections (paramitas).
toái thaéng—See Seven perfections. Perfect and highest truth: Ñeä Nhöùt Nghóa Taát
Perfect Dharma Age: Chaùnh Phaùp—See Ñaøn—The perfect and highest truth, the highest
Correct dharma. universal gift of Buddha, his teaching which
Perfect doctrines: Vieân giaùo—There are two awakens the highest capacity in all beings to attain
perfect doctrines—Coù hai loaïi vieân giaùo—See salvation—Giaûng thuyeát veà lyù nhöùt thöïc trung
Two perfect doctrines. ñaïo, khieán cho chuùng sanh döùt boû meâ hoaëc, chöùng
Perfect direction towards the highest bodhi: ngoä chaân lyù. Ñaây coøn laø taøi kheùo thuyeát giaûng cuûa
Hoài höôùng toái thaéng—See Seven perfections. Ñöùc Phaät—See Four kinds of siddhanta.
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Perfect intercommunion or blending of all Perfect knowledge of all things: Khaû naêng
things: Vieân Dung Phaùp Giôùi—The perfect hieåu bieát vaïn vaät—The Buddha can have perfect
intercommunion or blending of all things in the knowledge of all things. This is one of the three
Dharmadhatu (this is the doctrine of without things possible to a Buddha—Ñaây laø moät trong ba
obstacles (apratihata) of the Hua-Yen sect and ñieàu maø Ñöùc Phaät coù theå laøm ñöôïc—See Three
T’ien-T’ai sect)—Caùc phaùp thuoäc phaùp giôùi, moãi things possible to a Buddha.
söï vieäc ñeàu ñan beän vaø thaâm nhaäp vaøo nhau (ñaây Perfect knowledge of the truth: Trí kieän toaøn
laø thuyeát “voâ ngaïi” cuûa toâng Hoa Nghieâm vaø laø veà chaân lyù—See Buddha.
thuyeát “tính cuï” cuûa toâng Thieân Thai). Perfect liberation: Toaøn giaùc—See Ten merits,
Perfect knowledge: Anna (p)—Ajnata or and Ten merits of the cultivation of the
parinispanna (skt)—Sarvajnana (skt)—Vieân thaønh mindfulness of the body.
thaät tính (tri giaùc nhö thaät, chính xaùc veà ñoái töôïng Perfect lord: Chuû Thaønh Töïu—See Six
cuûa nhaän thöùc). perfections (paramitas).
1) Bodhi (skt)—Budh (skt)—Transcendent Perfect Mahayana which declares one way
understanding—Perfect wisdom—Illuminated
of salvation: Nhaát Thöøa Dieäu Ñieån—The Lotus
mind—Enlightened mind—Boà ñeà.
Sutra—Toaøn thieän Ñaïi thöøa quyeát ñoaùn chæ moät
2) Complete knowledge or wisdom: Trí vieân (Trí
con ñöôøng cöùu ñoä trong Kinh Lieân Hoa.
troøn ñaày thoâng hieåu vaïn söï).
Perfect master: Chuû Thaønh Töïu—See Six
3) Highest knowledge: Spiritual knowledge—
perfections (paramitas).
Tueä Vieân Maõn—Tueä vieân maõn hay trí tueä
kieän toaøn. Perfect in meaning: Nghóa cuï tuùc bieän (bieän
4) Buddha-wisdom: Nhaát Thieát Trí—All- luaän vôùi ñaày ñuû yù nghóa)—See Eight
knowing—Omniscience. characteristics of a Buddha’s speaking.
Perfect knowledge of the future: One of the Perfect meditation: Toaøn ñònh—See Ten
eighteen different characteristics of a Buddha as merits, and Ten merits of the cultivation of the
compared with Bodhisattvas—Trí tueä vò lai theá voâ mindfulness of the body.
ngaïi, moät trong thaäp baùt baát coäng—See Eighteen Perfect memory power: Toång trì chaúng queân—
distinctive characteristics of Buddhas. See Ten inexhaustible treasures and Ten
Perfect knowledge about the natures of all principles which help enlightening beings fulfill
their great vows.
beings: Khaû naêng hieåu bieát baûn chaát thaät cuûa vaïn
höõu—The Buddha can have perfect knowledge Perfect mind: Vieân taâm—The mind that seeks
about the natures of all beings. This is one of the perfection, i.e. nirvana—Taâm vieân maõn hay taâm
three things possible to a Buddha—Ñaây laø moät caàu ñaéc vieân quaû nieát baøn)—See Eight minds.
trong ba ñieàu maø Ñöùc Phaät coù theå laøm ñöôïc—See Perfect Moon Light Buddha: Maõn Nguyeät
Three things possible to a Buddha. Quang Minh Phaät—To the East of the Saha
Perfect knowledge of the past: One of the World, there is a Budhaland called Unditurbed, in
eighteen different characteristics of a Buddha as that world there is a Buddha named ‘Perfect Moon
compared with Bodhisattvas—Trí tueä quaù khöù theá Light’ ruling over it. Perfect Moon Light means
voâ ngaïi, moät trong thaäp baùt baát coäng—See the light of full moon. Such a light is pure,
Eighteen distinctive characteristics of Buddhas. peaceful, and able to heal mind and body. During
the day under the sun’s fury, our mind and body
Perfect knowledge of the present: One of the
burn, but under the softness of the moonlight, we
eighteen different characteristics of a Buddha as
feel at ease and relax. Thus, similarly this Buddha
compared with Bodhisattvas—Trí tueä hieän theá voâ
and all Buddhas have the same affect on all
ngaïi, moät trong thaäp baùt baát coäng—See Eighteen
sentient beings: Veà phía Ñoâng cuûa theá giôùi Ta Baø
distinctive characteristics of Buddhas.
coù coõi Phaät teân laø Baát Ñoäng, trong nöôùc ñoù coù
Phaät teân laø Maõn Nguyeät Quang Minh laøm giaùo
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chuû. Maõn nguyeät quang minh coù nghóa laø aùnh saùng laïi tuï hay uaån. Noù laø söï dieät taän toaøn dieän
cuûa ñeâm traêng raèm. AÙnh saùng ñoù vöøa thanh tònh nhöõng ñieàu kieän cuûa höõu cuõng nhö phieàn naõo.
vöøa an laïc, coù coâng naêng chöõa laønh söï loaïn ñoäng Coù theå goïi noù laø voâ dö cuûa höõu. Ñaáy laø Nieát
cuûa thaân taâm. Ban ngaøy thaân taâm chuùng ta bò aùnh Baøn hay “Giaûi Thoaùt Vieân Maõn,” laø söï nhaäp
maët trôøi thieâu ñoát, nhöng döôùi aùnh traêng huyeàn dieät cuûa Ñöùc Phaät Thích Ca Maâu Ni—See
dieäu ban ñeâm, chuùng ta caûm thaáy thoaûi maùi vaø deã Nirvana, and Two Nirvanas.
chòu. Ñöùc Phaät Maõn Nguyeät Quang Minh cuõng Perfect nirvana of the Buddha: True and
nhö chö Phaät ñeàu coù cuøng moät thöù aûnh höôûng nhö complete enlightenment—Perception of ultime
vaäy ñoái vôùi chuùng sanh moïi loaøi. truth—Chaân giaùc.
Perfect nature: Parinispanna-svabhava (skt)— Perfect observance of the commandments
Baûn taùnh hoaøn haûo—See Absolute nature. and fratenity’s regulations: Trì giôùi—One of
Perfect Nirvana: Anupadisesa-nibbana (p)— the ten merits—Moät trong möôøi coâng ñöùc—See
Anupadhisesa (skt)—Pratisthita-Nirvana (skt): Ten merits.
Pratishthita-Nibbana (p)—The place of precious Perfect penetration of the six sense-organs:
things—Baûo sôû—Voâ dö y Nieát Baøn. Saùu caên vieân thoâng—See Fourteen
1) Static nirvana, the nirvana after death, the fearlessnesses.
remainderless extinction of liberated one, in
Perfect place: Xöù Thaønh Töïu—See Six
which all relationship to the world is broken
perfections (paramitas).
off and there is no activity. It opposed to
Perfect practicing or cultivating: Haïnh vieân
Apratisthita-nirvana, in which the liberated
(Haïnh tu haønh troøn ñaày)—Complete practicing or
one choose to remain in the world where
cultivating—See Eight fundamental characteristic
Bodhisattvas renounce entry into pratisthita-
of a perfect school of teaching.
nirvana so that he can, in accordance with his
vow, lead beings on the way to liberation— Perfect pure Buddha-lands: Chö Phaät ñeàu
Nieát baøn tònh tòch sau khi cheát, traïng thaùi ñaõ thaønh töïu coõi Phaät thanh tònh—See Ten kinds of
loaïi tröø hoaøn toaøn, ñaõ caét ñöùt moïi lieân heä vaø measureless, inconceivable ways of fulfillment of
khoâng coøn taùc ñoäng vôùi theá giôùi nöõa. Khaùc Buddhahood of all Buddhas.
vôùi Höõu dö Nieát baøn, nôi maø caùc Boà Taùt choïn Perfect purity and peace: Thanh tònh toái
laáy vieäc ôû laïi trong theá giôùi ñeå cöùu roãi chuùng thaéng—See Seven perfections.
sanh. Perfect quiescent stage of orginal bodhi: Cöùu
2) Final nirvana without remainder of caùnh giaùc hay Dieäu Giaùc—To reach the final or
reincarnation where all the effects (quaû) are complete enlightenment—Thaønh töïu vieân maõn
ended. The nirvana state in which exists no boån giaùc—See Five stages of bodhi.
remainder of the karma of suffering, or the Perfect reality: Vieân Thöïc—Perfect reality; the
full extinction of the groups of existence. The T’ien-T’ai perfect doctrine which enables one to
nirvana of arhat extinction of body and mind. attain reality or Buddhahood at once—Vieân ñoán
The Nirvana without the upadhi remnant. It is nhöùt thöïc, chæ giaùo lyù cuûa toâng Thieân Thai giuùp
the total extinction of the conditions of being haønh giaû coù khaû naêng ñaït ñöôïc Phaät quaû töùc thôøi
as well as of passion. One may call it the (nöông theo giaùo thuyeát cho raèng moät vieäc laøm
annihilation of being. This is Nirvana of vieân dung heát thaûy caùc vieäc laøm; moät ngoâi vò ñaày
Perfect Freedom, or the passing away of ñuû heát thaûy moïi ngoâi vò).
Sakyamuni Buddha—Nieát baøn sau cuøng Perfect realization in a lifetime: Nhaát Sanh
khoâng coøn thöù gì soùt laïi cho kieáp luaân hoài Vieân Maõn—Among the teachings given by
sanh töû, nôi maø taát caû nhöõng quaû ñeàu chaám Sakyamuni Buddha for a certain era, only the
döùt, hay söï hieän höõu cuûa maïng caên ñaõ hoaøn Flower Ornament or Avatamsaka Sutra explains
toaøn bò daäp taét. Nieát Baøn cuûa A La Haùn nôi “Perfect Realization in a Single Lifetime.” The
thaân taâm ñeàu ñoaïn dieät. Nieát Baøn khoâng coøn basis for perfect realization is explained in the
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Chapter of the “Vows of Samantabhadra in the teaching, sudden teaching, perfect and immediate
Ten Great Vows which show the way back to the teaching, a supreme teaching which enables ones
land called “Peaceful Nurturing” or Amitabha’s to attain enlightenment immediately, or the
Pure Land. In Avatamsaka Sutra, the Buddha doctrine that enlightenment or Buddhahood may
urged the whole assembly to advance toward the be attained at once, or immediate teaching of the
Pure Land in the Flower Treasury World—Trong higher truth without preliminary stages. It is
caùc thôøi kyø giaùo thuyeát cuûa Ñöùc Phaät, chæ coù thôøi usually associated with the Avatamsaka and Zen
kyø Hoa Nghieâm laø noùi roõ nghóa cuûa “Nhaát Sanh schools—Sudden teaching expounds the abrupt
Vieân Maõn.” Ñöùc Phaät giaûng raát roõ veà Nhaát Sanh realization of the iltimate truth without relying
Vieân Maõn trong Phoå Hieàn Thaäp Haïnh Nguyeän. upon verbal explanations or progression through
Ñaây laø con ñöôøng trôû veà coõi An Döôõng Ñòa hay various stages of practice—Ñoán ngoä laø giaùo phaùp
Taây Phöông Cöïc Laïc cuûa ngöôøi tu maø Ñöùc Phaät toái thöôïng thöøa coù coâng naêng giuùp giaùc ngoä töùc
ñaõ khuyeán taán töù chuùng raát roõ raøng trong Haûi Hoäi thì. Giaùo phaùp naày lieân heä vôùi tröôøng phaùi Hoa
Hoa Taïng trong Kinh Hoa Nghieâm. Nghieâm vaø Thieàn. Ñoán ngoä giaûng veà thöïc chöùng
Perfect reliance on or holding fast to the chaân lyù töùc thì khoâng tuøy thuoäc vaøo nhöõng thôøi
great bodhi (awaken mind): Y chæ toái thaéng— giaûng thuyeát baèng lôøi hay qua nhöõng giai ñoaïn
See Seven perfections. khaùc nhau.
Perfect rest: Vieân Tòch—Nieát Baøn—Dieät Ñoä— Perfect and Supreme Enlightenment: Chaùnh
Perfect rest, i.e. parinirvana; the perfection of all ñaúng chaùnh giaùc.
virue and the elimination of all evil, release from Perfect teaching: Lieãu nghóa giaùo—Thöïc giaùo—
the miseries of transmigration and entrance into Vieân Giaùo—The Mahayan complete teaching—
the fullest joy—Nhaäp vaøo Nieát Baøn hoaøn toaøn an Nhöõng ñieàu noùi roõ trong kinh Ñaïi thöøa neâu roõ heát
tònh vaø tónh dieäu. Coâng ñöùc vieân maõn, moïi aùc thaâm nghóa—Giaùo phaùp Vieân maõn cuûa Nhö Lai.
quaáy ñeàu taän dieät, thoaùt khoûi nhöõng khoå ñau cuûa (I) An overview of the “Perfect teaching”—Toång
luaân hoài sanh töû vaø böôùc vaøo nôi choán an vui hoaøn quan veà “Vieân Giaùo”: One of the eight types
toaøn. of teaching of the Buddha. The complete,
Perfect rest in the bodhisattva nature: An truï round teaching, or perfect teaching that of the
toái thaéng—See Seven perfections. Middle-Way. “Round” means perfection, all
pervading, all fulfilling, all permeating. The
Perfect resultant aim in pity for all: YÙ quaû toái
Distinct Doctrine teaches an independent and
thaéng—See Seven perfections.
separate Middle Path and is simple-separate
Perfect reward: Quaû Maõn—The full or
mean, while the Round Doctrine, the most
complete fruition of merit—Coâng ñöùc troøn ñaày
complete and penetrating which teaches the
cuûa baäc quaû thöôïng hay nhaân troøn ñaày thaønh baäc
Middle Path of perfect permeation and mutual
chaùnh giaùc.
identification. Therefore, it is not a separate,
Perfect (v) all roots of goodness: Chö Phaät one-sided Middle Path, but the Middle Path as
thaûy ñeàu thaønh töïu taát caû thieän caên—See Ten noumenon, perfectly harmonious,
kinds of measureless, inconceivable ways of theoretically and practically. Thus “round”
fulfillment of Buddhahood of all Buddhas. means that one element contains all elements,
Perfect sinerity: Chí thaønh taâm—See Three i.e., the principle of “One is all and all is
minds (A). one.” The Perfect Doctrine is also called the
Perfect stage: Buddha stage—Cöùu Caùnh Töùc— ultimate teaching of Mahayana Buddhism. It
See Eight grades of disciples. is the most complete and penetrating teaching
Perfect Sudden Teaching: Sudden Teaching— used to teach the Maha-Bodhisattvas, or
Perfect and Immediate teaching—A teaching Enlightened Beings striving to attain the
which enables ones to attain enlightenment Ultimate Enlightenment of Buddhahood, such
immediately—Ñoán giaùo—Perfect sudden as the teachings in the Avatamsaka Sutra,
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which were taught specifically for the Great that of T’ien-T’ai: Ñaïi thöøa Vieân Giaùo, teân
Strength Dharma Body Maha-Bodhisattvas goïi cuûa toâng Thieân Thai.
from Ten-Entrances to Ten-Grounds Maha- 5) During the Post-Wei dynasty, around the sixth
Bodhisattvas—Moät trong taùm loaïi thuyeát giaùo century, Vinaya Master Kuang-T’ung defined
cuûa Ñöùc Phaät. Hoïc thuyeát hoaøn haûo hay troøn three school, gradual, immediate, and
ñaày, thuyeát giaûng con ñöôøng giöõa. Vieân coù inclusive or complete: Theo Quang Thoáng
nghóa laø toaøn thieän, bieán maõn, vieân maõn, vieân thôøi Haäu Nguïy, vaøo theá kyû thöù saùu laäp ra ba
thoâng. Bieät giaùo giaûng veà moät “trung ñaïo” tröôøng phaùi thôøi baáy giôø laø tieäm, ñoán vaø vieân.
ñoäc laäp vaø caùch bieät, vaø chæ moät phöông tieän Teân Vieân Giaùo baét ñaàu töø ñoù.
rieâng bieät, coøn Vieân giaùo laø giaùo phaùp troøn 6) The T’ien-T’ai defined four schools, the
ñaày, giaûng veå Trung Ñaïo cuûa vieân thoâng vaø fourth school called “Inclusive or complete
quaùn trieät. Do ñoù, noù khoâng phaûi laø moät trung teaching.”: Toâng Thieân Thai phaân tích ra laøm
ñaïo caùch bieät, phieán dieän, maø laø moät trung töù giaùo, giaùo thuyeát thöù tö laø vieân giaùo—See
ñaïo thöïc theå, hoaøn toaøn hoøa hôïp , treân lyù T’ien-T’ai four modes of teaching.
thuyeát cuõng nhö thöïc teá. Nhö theá “Vieân” coù 7) The Hua-Yen sect defined five schools,
nghóa laø moät phaùp chöùa ñöïng taát caû caùc phaùp, the fifth called “Inclusive or complete
nghóa laø “Nhaát töùc nhaát thieát vaø nhaát thieát töùc teaching.”: Toâng Hoa nghieâm laäp ra nguõ
nhaát.” Vieân giaùo coøn goïi laø “Ñaïi Thöøa Giaùo giaùo, loaïi thöù naêm laø vieân giaùo—See
Phaùp Toái Thöôïng Thöøa” nhö giaùo phaùp trong
Five periods of Buddha’s teaching.
Kinh Hoa Nghieâm chæ chuyeân daïy cho caùc
** See Dual division of the Buddha’s teaching
haøng Boá Taùt Ñaïi Só Phaùp Thaân, töø Thaäp Truï
(V), (VI), and (XII).
ñeán Thaäp Ñòa Boà Taùt—See Five periods and
eight teachings of the T’ien-T’ai. Perfect teaching expounds the One Vehicle:
(II) Definitions of ”Perfect teaching” in different Vieân Giaùo—See Five divisions of Buddhism (I).
sects—Ñònh nghóa veà “Vieân giaùo” trong caùc Perfect teaching of the Hua-Yen: Vieân
toâng phaùi: Giaùo—Complete teaching of the Hua-Yen—See
1) Complete teaching: Giaùo vieân (pheùp daïy troøn Five divisions of Buddhism (I).
ñaày). Perfect theory: Complete theory—Lyù vieân (Lyù
2) A T’ien-T’ai term indicating the “perfect” troøn ñaày maàu nhieäm)—See Eight fundamental
teaching, that of the Lotus, as compared characteristic of a perfect school of teaching.
with the old “perfect” teaching which Perfect time: Thôøi Thaønh Töïu—See Six
preceded it: Kim Vieân—Thuaät ngöõ maø perfections (paramitas).
toâng Thieân Thai duøng ñeå chæ “vieân giaùo” Perfect true nature: Parinispanna (skt)—
cuûa Phaùp Hoa, so vôùi Tích Vieân tröôùc Absolute reality—Bhutatathata—Vieân Thaønh
Thöïc Tính—Absolute reality. The pure ideation
ñoù—See Eight T’ien-T’ai classifications
can purify the tainted portion of the ideation-store
of Sakyamuni’s teaching. (Alaya-vijnana) and further develop its power of
3) Perfect Teaching or supreme teaching of the
understanding. The world of imagination and the
Buddha, as expressed in the Lotus,
world of interdependence will be brought to the
Avatamsaka Sutras, among others. Perfect
real truth (Parinispanna)—Tính chaân thöïc cuûa chö
teaching signifies the One-Vehicle or the
phaùp hay chaân lyù tuyeät ñoái. Tònh thöùc coù theå taåy
Vehicle of the Buddha: Vieân Giaùo laø phaùp toái
saïch phaàn oâ nhieãm cuûa taïng thöùc vaø coøn khai trieån
thöôïng thöøa trong Phaät giaùo, giaûng veà Nhaát
theá löïc trí tueä cuûa noù. Theá giôùi cuûa töôûng töôïng vaø
Thöøa hay Phaät Thöøa, ñöôïc Ñöùc Phaät thuyeát
theá giôùi hoã töông lieân heä ñöôïc ñöa ñeán chaân lyù
giaûng trong caùc kinh Phaùp Hoa, Hoa Nghieâm
chaân thöïc, töùc laø vieân thaønh thöïc taùnh.
vaø caùc kinh khaùc.
4) Mahayana Perfect School, the comprehensive
doctrine, or the complete immediate school,
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Perfect understanding of Buddha-Law of Perfect and universal awareness: Anuttara-

past, present and future: Tam theá Phaät phaùp samyak-sambodhi (skt)—See Perfect and
trí—See Ten forms of understanding (B). universal enlightenment.
Perfect understanding and conduct: Perfect and universal enlightenment:
Vidyacarana (skt)—Minh haïnh tuùc—One of the Anuttara-samyak-sambodhi (skt)—It means
ten titles of a Buddha—Moät trong thaäp hieäu cuûa “Utmost, Right and Perfect Enlightenment” or
moät vò Phaät—See Ten epithets of a Buddha. “Supreme, Orthodox, and Equal Awakening.”—A
Perfect understanding of the dharma: Phaät Naäu Ña La Tam Mieäu Tam Boà Ñeà. Töø naøy coù
phaùp trí—Trí thoâng hieåu hoaøn toaøn—See Ten nghóa laø Chaùnh Ñaúng Chaùnh Giaùc.
Buddha’s powers of understanding or wisdom, Ten Perfect universal wisdom: Samyak-sambuddhi
merits, and Ten merits of the cultivation of the or Bodhi (skt)—Highest wisdom—Chaùnh ñaúng
mindfulness of the body. giaùc (cuûa moät vò Phaät).
Perfect understanding of omnipotence or Perfect universal wisdom of a Buddha:
universal control: Truï trì nhöùt thieát theá giôùi Samyak-sambuddhi (skt)—Bodhi (skt)—Highest
trí—See Ten forms of understanding (B). wisdom— Chaùnh ñaúng giaùc.
Perfect understanding of omniscience Perfect view of teaching: Tuyeät ñaõi dieäu—See
Dual marvel of Lotus Sutra.
regarding all Buddha wisdom: Tri voâ bieân chö
Phaät trí—Tri voâ ngaïi chö Phaät trí—See Ten forms Perfect (v) all virtuous qualities: Chö Phaät
of understanding (B). thaûy ñeàu thaønh töïu taát caû coâng ñöùc—See Ten
kinds of measureless, inconceivable ways of
Perfect understanding of omniscience
fulfillment of Buddhahood of all Buddhas.
regarding the law of universal salvation: Tri
Perfect way: Vieân ñaïo—Vieân Dung Tam Ñeá—
nhöùt thieát phaùp trí—See Ten forms of
See Three distinctive principles.
understanding (B).
Perfect understanding of omniscience Perfect way of developing the Bodhi Mind:
Vieân phaùt taâm Boà Ñeà—One of the eight ways of
regarding all living beings: Tri nhöùt thieát phaùp
developing the Bodhi Mind. The perfect way of
trí—See Ten forms of understanding (B).
developing the Bodhi Mind is one of the four
Perfect understanding of past, present, and proper ways of cultivation for Buddhists. Knowing
future: Tam theá trí—See Ten Buddha’s powers that sentient beings and Buddhahood are the Self-
of understanding or wisdom, and Ten forms of Nature while vowing to save sentient beings and
understanding (B). achieve Buddhahood; cultivating virtues without
Perfect understanding of ubiquity: Sung maõn seeing oneself cultivating, saving sentient beings
nhöùt thieát trí—See Ten forms of understanding without seeing anyone being saved. These people
(B). use that mind of emptiness similar to space to
Perfect understanding of universal make vows as great as space, to cultivate conducts
enlightenment: Phoå chieáu nhöùt thieát theá gian as vast as space, and finally to attain and achieve
trí—See Ten forms of understanding (B). similar to space, yet do not see the characteristics
Perfect unity: Nhaát theå toaøn haûo—See Eight of “emptiness.” Such development of the Bodhi
Mind is called “perfect.” The above is the way of
ways of no-birth.
developing the mind of those in the rank of those
Perfect unity, and no differentiating
at the Ten Grounds Maha-Bodhisattvas, those who
individuation: Trong Phaùp thaân cuûa taát caû chö complete Enlightenment Maha-Bodhisattva, and
Phaät coù caùi nhaát theå toaøn haûo vaø khoâng coù söï caù One-Birth Maha-Bodhisattva. And finally, they
bieät naøo phaân khaùc caû: In the Dharmakaya of all attain the Ultimate Enlightenment of Buddhahood
Buddhas there is perfect unity, and no with ten designations—Moät trong taùm caùch phaùt
differentiating individuation—See Eight ways of taâm Boà Ñeà. Ñaây laø moät trong boán caùch phaùt taâm
no-birth.
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ñuùng ñaén cho ngöôøi tu Phaät. Bieát chuùng sanh vaø Perfecting indestructible faith: Thaønh töïu voâ
Phaät ñaïo ñeàu laø töï taùnh, neân nguyeän ñoä nguyeän naêng hoaïi tín—See Ten kinds of unshakable mind.
thaønh, tu coâng ñöùc khoâng thaáy mình coù tu, ñoä Perfecting inexhaustible faith: Thaønh töïu baát
chuùng sanh khoâng thaáy coù chuùng sanh ñöôïc ñoä. khaû taän tín—See Ten kinds of unshakable mind.
Caùc baäc naày duøng taâm roãng nhö hö khoâng maø phaùt
Perfecting means of renunciation and
nguyeän lôùn nhö hö khoâng, tu haønh roäng nhö hö
supreme wisdom: Thaønh töïu ñaïo phöông tieän
khoâng, chöùng ñaéc nhö hö khoâng, cuõng chaúng thaáy
xuaát sanh nhöùt thieát trí—See Ten kinds of
coù töôùng “khoâng.” Phaùt taâm nhö theá goïi laø VIEÂN.
unshakable mind.
Ñaây laø loái phaùt taâm cuûa caùc haøng Ñaêng Ñòa Boà
Perfecting pure faith: Thaønh töïu thanh tònh
Taùt, Ñaúng Giaùc Boà Taùt, vaø Nhöùt Sanh Boå Xöù Boà
tín—See Ten kinds of unshakable mind.
Taùt. Sau cuøng caùc vò naày chöùng ñöôïc quaû vò Phaät
vôùi ñaày ñuû thaäp hieäu—See Eight ways of Perfecting undefiled faith: Thaønh töïu ly caáu
developing the Bodhi Mind. **See Ten grounds tín—See Ten kinds of unshakable mind.
and ten epithets of a Buddha Perfecting unpolluted faith: Thaønh töïu voâ
Perfect wisdom: Toaøn hueä. tröôïc tín—See Ten kinds of unshakable mind.
1) Bodhi (skt)—Budh Perfecting unregressing faith: Thaønh töïu baát
(skt)—Perfect
knowledge—Transcendent understanding— thoái chuyeån tín—See Ten kinds of unshakable
Boà ñeà. mind.
2) Bieân Teá Trí: Trí tueä cuûa Ñaúng Giaùc Boà Taùt (ôû
Perfecting well-rooted faith: Thaønh töïu höõu
caïnh ngoâi Dieäu Giaùc)—The wisdom of a caên tín—See Ten kinds of unshakable mind.
bodhisattva who has attained complete Perfecting wisdom of Amoghasiddhi: Thaønh
enlightenment. Sôû Taùc Trí (cuûa Phaät Baát Khoâng hay Vi Dieäu
3) Complete knowledge or wisdom—Trí vieân Thanh hay Phaät Thích Ca Maâu Ni)—The wisdom
(Trí troøn ñaày thoâng hieåu vaïn söï)—See Eight
that accomplishes what is done—See Four
fundamental characteristic of a perfect school knowledges (C) and (D).
of teaching. Perfection (n): Paramita (skt)—Söï vieân maõn—
4) Toaøn trí—Bodhi—The illuminated or
Phaåm haïnh toaøn haûo—Completion—Perfections
enlightened mind—See Bodhi.
mean qualities cultivated by a bodhisattva who is
5) Toaøn tueä—See Ten merits, and Ten merits
aspirant for full enlightenment—Ba La Maät laø
and Ten merits of the cultivation of the
nhöõng phaåm chaát ñöôïc caùc Boà Taùt tu haønh giaùc
mindfulness of the body.
ngoä hoaøn toaøn—See Six paramitas and Ten
Perfectability (n): Tính coù theå hoaøn toaøn hay coùparamitas.
theå toaøn myõ. (A) Three kinds of Paramitas—Ba loaïi Ba La
Perfecting of all beings universally: Thaønh Maät: In the Lankavatara Sutra, the Buddha
töïu chuùng sanh phoå—See Ten universals of a gave three kinds of Paramitas—Trong Kinh
Bodhisattva. Laêng Giaø, Ñöùc Phaät ñöa ra ba loaïi Ba La
Perfecting clear faith: Thaønh töïu minh trieät Maät—See Three kinds of Paramitas.
tín—See Ten kinds of unshakable mind. (B) Nishpattisvabhava (skt)—Thaønh Töï Taùnh—
Perfecting ecstatic faith: Thaønh töïu ñaïi hoan Söï hoaøn thaønh hay söï toaøn haûo—See Seven
hyû tín—See Ten kinds of unshakable mind. types of self-nature.
Perfecting extremely pure faith: Thaønh töïu (C) Eight perfections: According to the
cöïc thanh tònh tín—See Ten kinds of unshakable Vimalakirti, Chapter Tenth, there are eight
mind. perfections: Theo Kinh Duy Ma Caät, Phaåm
Möôøi, coù taùm phaùp thaønh töïu—See Eight
Perfecting faith respecting and honoring all
perfections.
Buddhas: Thaønh töïu cung kính cuùng döôøng taát caû
(D) Accomplished, perfection, completion,
chö Phaät tín—See Ten kinds of unshakable mind.
completely full, wholly complete; the
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fulfilling of the whole, i.e. that the part Buddhas—Khaåu voâ thaát hay mieäng khoâng loãi, moät
contains the whole, the absolute in the trong möôøi taùm ñieàu khoâng loãi theo Ñaïi Trí Ñoä
relative. Ten paramitas (perfections) Luaän—See Eighteen distinctive characteristics of
cultivated by a bodhisattva who is aspirant for Buddhas (II).
full enlightenment: Hoaøn toaøn thaønh töïu. Perfection of wisdom: Prajna-paramita (skt)—
Möôøi Ba La Maät ñöôïc caùc Boà Taùt tu haønh Tueä Ba La Maät—See Six paramitas and Ten
giaùc ngoä—See Ten paramitas. paramitas.
Perfection of body: Thaân Voâ Thaát hay thaân Perfection of Wisdom Treatise: Luaän Trí
khoâng loãi, moät trong möôøi taùm ñieàu khoâng loãi theo Ñoä—Ñaïi Trí Ñoä Luaän—See Prajnaparamita
Ñaïi Trí Ñoä Luaän—Perfection of body— sastra.
Impacability of action, one of the eighteen Perfectionism (n): Chuû nghóa toaøn myõ.
distinctive characteristics or unique qualities of
Perfectionist (n): Ngöôøi theo chuû nghóa toaøn myõ.
Buddhas—See Eighteen distinctive characteristics
Perfectly clear and unsullied mind: Taùnh
of Buddhas (II).
Taâm—The Buddha mind or heart. The Ch’an
Perfection of the Buddha: Söï toaøn thieän cuûa
(Zen) school uses the terms “Tính Taâm” and “Taâm
Ñöùc Phaät.
Tính” indifferently—Chaân taâm troøn saùng hay taâm
Perfection of Buddha’s causative or Phaät. Thieàn Toâng duøng “Tính Taâm” vaø “Taâm
karmaic works: Nhaân vieân ñöùc—Karmaic Tính” khoâng khaùc nhau veà nghóa.
works during the Buddha’s three great kalpas of Perfectly manifesting Buddha-realm: Quaû
preparation—Qua ba a taêng kyø kieáp, nhaân duyeân Giôùi Vieân Hieän—In the Buddha-realm, i.e. of
troøn ñaày—See Three Buddha’s virtues (III). complete bodhi-enlightenment, all things are
Perfection of Buddha’s grace in the perfectly manifest—Trong Phaät Giôùi, hay giôùi cuûa
salvation of others: AÂn vieân ñöùc—Toaøn thieän caùc baäc Chaùnh Ñaúng Chaùnh Giaùc, moïi vieäc ñeàu
aân cöùu ñoä chuùng sanh—See Three Buddha’s hieän leân moät caùch vieân dung.
virtues (III). Perfectly pure and adorned appearance:
Perfection of the fruit: Result of Buddha’s own Töôùng thanh tònh—One of the three purities of a
character and wisdom—Quaû vieân ñöùc (toaøn thieän bodhisattva—Töôùng thanh tònh, moät trong ba loaïi
quaû vò vaø trí hueä Phaät)—See Three Buddha’s thanh tònh cuûa chö Boà Taùt—See Three purities,
virtues (III). and Three purities of a bodhisattva.
Perfection of the meditation: Dhyana paramita Perfectly unimpeded interpenetration: Söï Söï
(skt)—Thieàn ñònh Ñoä—Thieàn Ba La Maät—See Voâ Ngaïi Phaùp Giôùi.
Dhyana paramita. (I) An overview of “Perfectly unimpeded
Perfection of memory: One of the eighteen interpenetration”—Toång quan veà “Söï Söï Voâ
distinctive characteristics or unique qualities of Ngaïi Phaùp Giôùi”: According to the
Buddhas—Nieäm voâ thaát hay khoâng bao giôø thaát Avatamsaka terminology, which is a Sanskrit
nieäm, moät trong möôøi taùm ñieàu khoâng loãi theo Ñaïi term “Vatsu” meaning “matter,” or “event,”
Trí Ñoä Luaän—See Eighteen distinctive or “happening,” or “ an individual thing or
characteristics of Buddhas (II). substance.” However, its general idea is “an
Perfection of one’s work: Töï haïnh maõn tuùc— event.” We, Buddhists, do not believe in the
See Ten charateristics of the Diamond Heart as reality of an individual existence, for there is
developed by a Bodhisattva. nothing in our world of experience that keeps
its identity even for a moment; it is subject to
Perfection of person: Thaân voâ thaát (thaân khoâng
constant change. The changes are, however,
phaïm loãi—See Eighteen distinctive characteristics
imperceptively gradual as far as our human
of Buddhas (II).
senses are concerned , and are not noticed
Perfection of speech: One of the eighteen
until they pass through certain stages of
distinctive characteristics or unique qualities of
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modification. Human sensibility is bound up Perplexities: There are three cutting off or
with the notion of time-divisions; it translates excisions of beguiling delusions or perplexities—
time into space; a succession of events is Coù ba dieät ñoaïn—See Three excisions of
converted into a spatial system of individual beguiling delusion.
realities. The idea of “pefectly unimpeded Perform (v): Asevati (p)—Asev or Samskaras
interpenetration Dharmadhatu” is attained (skt)—Haønh—Laøm—Taïo taùc—To act—To
only when our consciousness is thoroughly practice.
pervaded with a feeling for a never-ending
Perform acts of merit and virtue: Laøm coâng
process of occurrences mentioned above—
ñöùc.
“Söï” theo Hoa Nghieâm lieân quan ñeán thuaät
Perform Buddhist ceremony: Taùc Phaät Söï—
ngöõ “Vatsu” trong Phaïn ngöõ coù nghóa laø “söï
Laøm vieäc Phaät söï hay haønh leã theo nghi thöùc Phaät
vieäc,” “côù söï xaõy ra,” hay “moät vaät hieän höõu.”
giaùo—To do the work of Buddha.
Tuy nhieân nghóa thoâng thöôøng cuûa “söï” laø “söï
vieäc.” Ngöôøi Phaät töû chuùng ta khoâng tin töôûng Perform ceremony: Haønh leã.
vaøo thöïc taïi cuûa nhöõng hieän höõu caù nhaân vì Perform daily activities in a slow, calm and
kinh nghieäm cho bieát khoâng coù gì toàn taïi ñöôïc relaxing way: Laøm nhöõng coâng vieäc haèng ngaøy
duø trong choác laùt. Taát caû ñeàu bieán ñoåi, laàn moät caùch thong thaû, nheï nhaøng, vaø khoan thai—
hoài, chaàm chaäm, neân laâu ngaøy chaày thaùng ta No matter how busy you are, if you believe that
môøi nhaän ra. Caûm giaùc cuûa chuùng ta thöôøng you need be mindful in every activity, you should
gaén lieàn vôùi yù nieäm veà thôøi gian vaø ño baèng perform your daily activities in a slow, calm, and
khoâng gian, cho neân moïi söï vieäc tieáp noái dieãn relaxing manner. The ancient said: “Don’t worry,
ra trong thôøi gian ñeàu chuyeån thaønh moät everything will pass.” Look at monks and Nuns, no
chuoãi thöïc taïi caù bieät trong khoâng gian. Giaùo matter what task or motion they undertake, i.e.,
lyù “söï söï voâ ngaïi phaùp giôùi,” chæ thaáu trieät walking, standing, sitting or lying, they do it
ñöôïc khi yù thöùc cuûa chuùng ta hoaøn toaøn thaâm slowly and evenly, without reluctance. When they
nhaäp vôùi doøng dieãn bieán voâ taän cuûa muoân söï need to speak, they speak; when they don’t need
muoân vaät keå treân. to speak, they don’t—Duø baän roän theá maáy, neáu
(II) The harmony of the world—Söï hoøa ñieäu cuûa baïn tin baïn caàn chaùnh nieäm trong moãi sinh hoaït
theá gian: The world in which actuality attains thì baïn phaûi laøm nhöõng coâng vieäc haèng ngaøy moät
harmony in itself. In the actual world caùch thong thaû, nheï nhaøng, vaø khoan thai. Coå ñöùc
individualism is apt to predominate, and coù noùi: “Ñöøng lo, roài thì moïi vieäc seõ qua ñi.” Haõy
competition, conflict, dispute and struggle too nhìn chö Taêng Ni, moïi moïi coâng vieäc hay moïi taùc
often will disturb the harmony. To regard ñoäng nhö ñi, ñöùng, ngoài, naèm, hoï ñeàu khoan thai,
conflict as natural is the way of usual nhaát cöû nhaát ñoäng ñeàu nheï nhaøng, khoâng vuït chaïc
philosophies. Buddhism sets up a world in hoaëc noùng naûy. Khi caàn noùi thì hoï noùi, khi khoâng
which actual life attains an ideal harmony— caàn noùi thì hoï khoâng noùi.
Theá giôùi töông giao hoøa ñieäu giöõa chính caùc Perform divination: Boùi Toaùn—Fortune
söï, caùc hieän thöïc. Trong theá giôùi hieän thöïc, söï teller—See Five kinds of deviant livelihood.
phaùp giôùi, chuû nghóa caù nhaân coù cô noåi baät; Perform divination and fortune telling:
caïnh tranh, xung ñoät, tranh luaän vaø tranh chaáp Chieâm töôùng kieát hung hay xem boùi töôùng noùi
cuõng seõ laøm roái loaïn söï hoøa ñieäu. Coi xung ñieàu laønh döõ cuûa ngöôøi ñeå caàu lôïi döôõng—See
ñoät nhö chuyeän ñöông nhieân, laø ñöôøng loái cuûa Five kinds of deviant livelihood.
caùc neàn trieát hoïc xöa nay. Ñaïo Phaät döïng leân Perform duties well: Laøm troøn boån phaän cuûa
moät theá giôùi trong ñoù ñôøi soáng hieän thöïc ñaït
mình moät caùch chu ñaùo—A wife should always
tôùi choã hoøa ñieäu lyù töôûng—See Four states of
perform her duties well. This is one of the five
universe and Four dharma realms.
ways for a wife to show compassion and respect to
her husband which the Buddha laid down in the
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Sigalovada Sutta—Ñaây laø moät trong naêm pheùp Performance of Buddha-work for sentient
cung kính yeâu thöông cuûa ngöôøi vôï ñoái vôùi choàng beings: Phaät söï vì chuùng sanh—According to the
maø Ñöùc Phaät ñaõ ban haønh trong Kinh Thi Ca La Flower Adornment Sutra, Chapter 33, there are
Vieät—See Five ways for a wife to show respect to ten kinds of performance of Buddha-work for
her husband. sentient beings of all Buddhas—Theo Kinh Hoa
Perform good deeds: Haønh Thieän—Thöïc haønh Nghieâm, Phaåm 33, chö Phaät coù möôøi ñieàu vì
thieän nghieäp—To offer up deeds of goodness: To chuùng sanh laøm Phaät söï—See Ten kinds of
do good deeds or wholesome deeds. The performance of Buddha-work.
Buddha’s teachings on “To do good” in the Performance Tantra: Carya-tantra (skt)—Haønh
Dharmapada Sutra: “The deed is well done when, Töôùng Quaùn Töôûng—One of the four sets of
after having done it, one repents not, and when, Tantras, according to TibetanBuddhist exegetes
with joy and pleasure, one reaps the fruit (söï bình luaän). Texts of this class equally
thereof.”—Laøm vieäc thieän. Nhöõng lôøi Phaät daïy veà emphasize external ritual activities and internal
Haønh Thieän” trong Kinh Phaùp Cuù: “Nhöõng ngöôøi yogas. In these practices one conceives (hieåu) of
taïo caùc thieän nghieäp, laøm xong chaúng chuùt aên naên, oneself as a friend or companion of a buddha, and
coøn vui möøng hôùn hôû, vì bieát mình seõ thoï laáy quaû one visualizes the buddha as possessing the aryan
baùo töông lai.”—(Dharmapada 68). qualities that one strives to actualize through
Perform great Buddha-works: Laøm Phaät söï meditative practice—Theo söï bình luaän cuûa Phaät
lôùn—See Ten kinds of Buddha-work in all worlds giaùo Taây Taïng thì ñaây laø moät trong boán boä Maät
in all times of the Buddhas (B) (1). chuù. Vaên kinh cuûa loaïi maät chuù naøy nhaán maïnh
Perform merit: Laøm ñöôïc coâng ñöùc. ñeán nhöõng sinh hoaït thieàn noäi taâm. Trong nhöõng
Perform offering: Cuùng döôøng. phaùp thöïc taäp naøy thì söï nhaän bieát veà chính mình
Perform the proper duties: Haønh Nghi—To nhö laø ngöôøi baïn ñoàng haønh vôùi Ñöùc Phaät, vaø
perform the correct duties, especially of monks ngöôøi ta quaùn töôûng veà moät vò Phaät coù nhöõng
and nuns—Tu haønh ñuùng theo luaät nghi, ñaëc bieät phaåm chaát cao quyù maø töï thaân mình phaûi höôùng
cho chö Taêng Ni. tôùi thöïc hieän cho baèng ñöôïc qua tu taäp thieàn ñònh.
Perform a Sanghakarman Procedure: Taùc Performing Buddha-work for the benefit of
phaùp Yeát Ma—A Bhiksu or Bhiksuni who has not sentient beings: Vì chuùng sanh maø laøm Phaät
mastered teh Vinaya and therefore performs a söï—See Ten kinds of Buddha-work in all worlds
Sanghakarman Procedure or makes the in all times of the Buddhas (B) (7).
affirmation of an offence in a way which is not in Performing the duties of a disciple: Thò giaû.
accordance with the Vinaya, thus causing the Perfume (v): Huaân (xoâng öôùp).
Order to lose its peace, joy, and harmony, Perfume of the commandments: Giôùi
commits an Expression of Regret Offence—Vò Tyø Höông—The perfume of the rules, i.e. their
Kheo hay Tyø Kheo Ni naøo chöa naém vöõng luaät pervading influences—Ñöùc trì giôùi gioáng nhö
nghi maø taùc phaùp Yeát Ma, hay cöû toäi khoâng ñuùng höông thôm toûa khaép muoân phöông (muøi höông
phaùp, khieán cho Taêng chuùng hay Ni chuùng khoâng cuûa caùc loaïi goã chieân ñaøn hay caùc loaøi hoa khoâng
an vui, maát hoøa hôïp, vò aáy phaïm giôùi Ba Daät Ñeà, theå bay khaép muoân phöông, duy chæ höông thôm
phaûi phaùt loà saùm hoái. trì giôùi laø bay khaép).
Performance (n): Haønh töôùng. Perfumed habits derived from memory:
1) Mental activity: Haønh töôùng—Taùc duïng nhaän Huaân taäp hay söï hieåu bieát xuaát phaùt töø kyù öùc.
thöùc cuûa taâm thöùc (haønh laø haønh giaûi hieåu
Perhaps: Coù leõ—Maybe—Likely—Possible.
bieát; töôùng laø töôùng maïo, neáu hieåu ñöôïc
Perilous situation: Tình traïng nguy hieåm.
töôùng maïo cuûa söï vaät thì goïi laø haønh töôùng).
2) Karma (skt): Go (jap)—Action—Form of Periods: Thôøi—There are four periods—Coù boán
behavior—See Karma. thôøi—See Four periods.
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Periods of Avatamsaka: Ksira (skt)—Period of death, Buddha’s Teachings were divided into
Fresh milk—Hoa Nghieâm Thôøi—The first of the three periods—Nhöõng naêm sau khi Phaät nhaäp
“five periods” during which the Avatamsaka- dieät, Phaät phaùp ñöôïc chia laøm ba giai ñoaïn—See
Sutra was delivered by Sakyamuni Buddha Three periods of the Buddha’s teaching.
immeditely after his enlightenment—Thôøi kyø thöù Period of the differentiated teaching: Tam
nhaát trong naêm thôøi giaûng phaùp cuûa Ñöùc Phaät, thôøi Thöøa Bieät Giaùo—See Five periods of Buddha’s
Hoa Nghieâm ñöôïc Ñöùc Phaät thuyeát giaûng ngay teaching (II).
sau khi Ngaøi giaùc ngoä—See Five periods of Period of dissension: In the fifth five hundred
Buddha’s teaching. years—Thôøi kyø Ñaáu Tranh Kieân Coá trong naêm
Periods of a Bodhisattva’s development: traêm naêm thöù naêm—See Five periods of each 500
There are three asankhyeya kalpas, or the three years after the Buddha’s death.
countless aeons, or the periods of a bodhisattva’s Period of the end of Dharma: Maït Phaùp—See
development—See Three asankhyeya kalpas. Degenerate Age of Dharma.
Periods of Buddha’s life: Nhöõng thôøi kyø trong Period of general moral law: Löôïc Giôùi—The
cuoäc ñôøi Ñöùc Phaät—There are eight aspects first period of general moral rules, before the
(periods) of Buddha’s life—See Eight aspects of detailed commandments became necessary, i.e.
Buddha’s life. the first twelve years of the Buddha’s ministry—
Period of the Buddha’s earthly life: Also Giaùo thuyeát cuûa Ñöùc Phaät trong giai ñoaïn 12 naêm
known as the sacred period or the period of the sau ngaøy Phaät thaønh ñaïo.
sage—Thôøi Ñöùc Phaät coøn taïi theá, coøn goïi laø Periods of five hundred years: Nhöõng thôøi kyø
Thaùnh Theá—See Siddhartha and Four periods. naêm traêm naêm—The five periods each of 500
Periods of the Buddha’s teaching: Thôøi giaùo years after the Buddha’s death (five successive
cuûa Ñöùc Phaät. periods)—Naêm laàn naêm traêm naêm sau khi Phaät
(A) Two times or periods—Hai thôøi—See Dual nhaäp dieät, trong moãi thôøi kyø naày ñeàu thuyeát moät
division of the Buddha’s teaching. kieân coá ñeå chæ söï höng pheá cuûa Phaät phaùp—See
(B) There are three periods of the Buddha’s Five periods of each 500 years after the Buddha’s
teaching—See Three periods of the Buddha’s death.
teaching. Period of formality: Töôïng Phaùp—See
(C) The five periods of the Buddha’s teaching— Saddharma-pratirupaka.
See Five periods of Buddha’s teaching.
Period of life: Vivarta-siddha (skt)—Truï kieáp—
Periods and characteristics of Buddha’s One of the four kalpas—Moät trong töù kieáp—See
teaching: There are three periods and Four kalpas.
characteristics of Buddha’s teaching—Coù ba thôøi Period of numberless kalpas: Asankhyeya
thuyeát phaùp cuûa Phaät—See Three periods of the kalpa (skt)—Voâ Öông Soá Kieáp (moät thôøi kyø thaät
Buddha’s teaching. daøi).
Period of Correct Law: Thôøi Chaùnh Phaùp— Period of orthodoxy and vigour: Chaùnh
See Four periods. Phaùp—Right Dharma—1000 years pure or
Periods in a day and night: Caùc thôøi trong orthodox doctrine, during which time, Buddhism
ngaøy vaø ñeâm—There are six “hours” or periods in flourished—Giai ñoaïn Chaùnh phaùp 1.000 naêm,
a day and night—Coù saùu thôøi, ba thôøi ban ngaøy, trong thôøi gian ñoù Phaät giaùo ñöôïc xieån döông—
ba thôøi ban ñeâm—See Six periods in a day and See Three periods of the Buddha’s teaching.
night. Period of preaching of Lotus sutra and
Period of Decadence of the Law: Thôøi Maït Nirvana sutras: Thôøi Phaùp Hoa vaø Nieát Baøn—
Phaùp—See Four periods. See Five periods of Buddha’s teaching (I).
Periods of Dharma in Buddhism: Thôøi phaùp
trong Phaät giaùo—The years after the Buddha’s
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Period of preaching of Prajna or wisdom of past lives is the ego of the present—Ngoaïi ñaïo
sutra (ghola or butter): Thôøi Baùt Nhaõ (Thuïc toâ chaáp caùi ‘ngaõ’ trong quaù khöù töùc laø caùi ‘ngaõ’ trong
vò)—See Five periods of Buddha’s teaching (I). hieän taïi, töông tuïc chaúng giaùn ñoaïn, neân goïi laø
thöôøng kieán hay thöôøng cuù—See Four tenets held
Period of semblance Dharma: Töôïng Phaùp—
by various non-Buddhist schools.
See Saddharma-pratirupaka, and Four periods.
Period of strong learning: In the third five Permanent (a): Thöôøng haèng—Vónh cöûu—
Thöôøng—Voâ thöôøng maø cho laø thöôøng; thöôøng maø
hundred years—Thôøi kyø Ña Vaên Kieân Coá trong
cho laø voâ thöôøng. Ñaây laø moät trong boán loái suy
naêm traêm naêm thöù ba—See Five periods of each
nghó ñieân ñaûo khieán cho chuùng sanh xoay vaàn
500 years after the Buddha’s death.
trong sanh töû—Permanent (Buddhist doctrine
Period of strong meditation: In the second five
emphasizes that all is impermanent). Mistaking
hundred years—Thôøi kyø Thieàn Ñònh Kieân Coá
the impermanent for the permanent. This is one of
trong naêm traêm naêm thöù nhì—See Five periods of
the four ways of upside-down thinking that cause
each 500 years after the Buddha’s death.
one to resolve in the birth and death—See Four
Period of strong salvation: In the first five ways of upside-down thinking (I).
hundred years—Thôøi kyø Giaûi Thoaùt Kieân Coá
Permanent Abstinence: Tröôøng trai (Söï kieâng
trong naêm traêm naêm ñaàu—See Five periods of
thòt, kieâng röôïu, vaø tieát duïc vónh vieãn).
each 500 years after the Buddha’s death.
Permanent (eternal) body of the Buddha:
Period of stupa and temple building: In the
Thaân thöôøng haèng cuûa Phaät.
fourth five hundred years—Thôøi kyø Thaùp Töï Kieân
Permanent consciousness: Taâm thöôøng haèng—
Coá trong naêm traêm naêm thöù tö—See Five periods
Certain person thoroughly investigates the sixth
of each 500 years after the Buddha’s death.
sense faculty, the manas, and the consciousness
Period of transition: Giao thôøi.
that grasps and receives, he concludes that the
Period of the waning moon: Krsnakarma origin of the mind, intelect, and consciousness is
(skt)—Darkening of the month—Latter half of the permanent. Through his cultivation, he knows that
month—Second fortnight of a lunar month—Haéc in eighty thousand eons, all living beings in the ten
nguyeät. directions revolve in transmigration, this origin is
Periodical gradual destruction of a universe: never destroyed and exists permanently.
Samvarta (skt)—One of the four kalpas—Hoaïi Investigating this undestroyed origin, he
kieáp. speculates that it is permanent—Ngöôøi naøo ñoù
Peripatetic monks: Wandering monks with nghieân cöùu cuøng toät luïc caên, maït na chaáp thuï,
patched robes—Naïp Töû—Coøn goïi laø Naïp Taêng, trong taâm yù thöùc, veà choã baûn nguyeân, tính haèng
teân goïi khaùc cuûa Thieàn Taêng (Thieàn Taêng thöôøng thöôøng. Tu taäp coù theå bieát trong taùm vaïn kieáp taát
maëc aùo naïp y ñi chu du ñoù ñaây; tuy nhieân, naïp caû chuùng sanh xoay vaàn chaúng maát, baûn lai thöôøng
taêng duøng chung cho taát caû Tyø Kheo chöù khoâng truù, ñeán cuøng tính chaúng maát, roài chaáp cho laø
rieâng Thieàn Taêng). thöôøng—See Four theories regarding pervasive
Perish (v): Go to ruin—Decay—Suy taøn. permanence.
Perishable (a): Bò taøn ruïi—Bieán hoaïi. Permanent Dwelling Triple Jewel: Thöôøng truï
Perjure (n): Söï theà gian. Tam Baûo.
Perjurer (n): Ngöôøi theà gian. Permanent entity: Baûn chaát thöôøng coøn.
Perjury (n): Söï theà gian doái. Permanent fast: Tröôøng trai (Söï kieâng thòt,
Permanence (n): Söï thöôøng haèng (thöôøng truï)— kieâng röôïu, vaø tieát duïc vónh vieãn).
Thöôøng kieán—See Eight flavors of nirvana and Permanent fundamental dharmakaya: Toá
Sixty-two views. Phaùp Thaân—Possessing the fundamental
Permanence of ego: Thöôøng Cuù hay Caâu dharmakaya nature though still in sin, i.e. the
beings in the three lowest orders of
Thöôøng—The permanence of ego, i.e. that the ego
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transmigration—Duø laên troâi trong ba ñöôøng thaáp 2) The Hinayana doctrine of unreality, a one-
nhaát vaãn coù “Phaùp Thaân”. sided dogma in contrast with transcendental
Permanent and impermanent: Dieäc Thöôøng reality of Mahayana: Nghóa lyù veà caùi “khoâng”
Dieäc Voâ Thöôøng Cuù—Both permanent and cuûa Tieåu Thöøa chæ thieân leäch veà moät beân chöù
impermanent, that the ego is permanent, the body khoâng sieâu vieät nhö caùi “khoâng” cuûa Ñaïi
is impermanent—Chaáp raèng ‘ngaõ’ thöôøng, ‘thaân’ Thöøa.
voâ thöôøng (neáu chaáp nhö vaäy thì lìa thaân khoâng coù Permanent self: Caùi ta thöôøng coøn.
ngaõ)—See Four tenets held by various non- Permanent situation: Hoaøn caûnh thöôøng
Buddhist schools. haèng—Certain person thoroughly investigates the
Permanent-Light-Pennant Buddha: Thöôøng source of the four elements, he may conclude that
Quang Traøng Phaät. they are permanent in nature. Through his
Permanent mind: Taâm thöôøng haèng—See cultivation, he knows that in forty thousand eons,
Permanent consciousness, and Four theories as living beings in the ten directions undergo
regarding pervasive permanence. births and deaths, their substances exist
Permanent person: Purusa or Atman (skt)— permanently and are never annihilated. Therefore,
Spiritual ego—Supreme souls or spirit—Thaàn he speculates that this situation is permanent—
Ngaõ. Ngöôøi naøo ñoù nghieân cöùu cuøng toät caên nguyeân cuûa
1) The soul, the spiritual ego, or permanent töù ñaïi, tính thöôøng truï. Tu taäp coù theå bieát trong
person, which by non-Budhists was said to boán vaïn kieáp möôøi phöông chuùng sanh sanh dieät
migrate on the death of the body: Caùi thöïc ñeàu laø haèng thöôøng, chaúng heà tan maát. Roài töø ñoù
ngaõ maø ngoaïi ñaïo chaáp raèng khi thaân cheát thì chaáp cho laø thöôøng—See Four theories regarding
thaàn ngaõ xuaát ra. pervasive permanence.
2) Purusa is also the Supreme Soul or Spirit, Permanent and Temporal bodies: Thöôøng vaø
which produces all forms of existence: Thaàn Voâ thöôøng thaân—See Two forms of body (F).
Thöùc cuõng laø caùi taâm thöùc toái thöôïng saûn sanh Permanent tranquility and enlightenment:
moïi hình thöùc cuûa söï hieän höõu. Thöôøng Tòch Quang Ñoä—See Realm of eternal
Permanent personality: Thöôøng Ngaõ—Holding rest and light.
to the concept of the reality of the ego—The false Permanently annihilating birth and death:
tenet of a soul, or ego, or permanent individual, Döùt haún sanh töû—See Ten kinds of possession by
that the individual is real, the ego an independent demons of Great Enlightening Beings.
unit and not a mere combination of the five Permit (v): Cho pheùp—To allow—To
skandhas produced by cause and effect authorize—To empower—To enable—to let.
disintegrating—Chaáp vaøo khaùi nieäm cuûa moät caùi Permeat (v): Thaám vaøo.
ngaõ thaät. Chaáp vaøo Thöôøng ngaõ hay chaáp vaøo caùi
Permeating everywhere: Qua laïi khaép nôi
ngaõ thöôøng haèng chöù khoâng phaûi laø söï phoái hôïp
khoâng bò trôû ngaïi—See Apratihata.
cuûa naêm uaån sanh bôûi nhaân duyeân.
Permutation of activity: Höõu vi chuyeån bieán
Permanent reality: Bhutatathata (skt)—Thieân
(phenomena in arising, abiding, change, and
Chaân.
extinction—hieän töôïng sanh, truï, dò, dieät).
1) Permanent reality underlying all phenomena,
Perpetual (a):
pure and unchanged, such as the sea in
1) Sasvat (p & skt)—Vónh cöûu (caùi khoâng bao
contrast with the waves: Chaân lyù töï nhieân,
giôø keát thuùc hay maát ñi)—Eternal.
khoâng phaûi do con ngöôøi taïo ra; chaân nhö hay
2) Without ceasing—Unceasing—Everlasting—
baûn taùnh thaät thöôøng haèng nôi vaïn höõu, thanh
Endless—Constant—Baát ñoaïn.
tònh vaø khoâng thay ñoåi, nhö bieån ñoái nghòch
laïi vôùi soùng (baûn chaát coá höõu cuûa nöôùc laø Perpetual abode: Eternity—Thöôøng truï—See
phaúng laëng vaø thanh tònh chöù khoâng daäp doàn Eight savours (pleasures) of the Buddha’s nirvana.
nhö soùng).
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Perpetual youth: Treû maõi khoâng giaø—See Four seeking of the Buddha-mind, at which the earlier
unattainables. generations had aimed. There was also a
Perpetually preserving the fundamental tendency towards mingling with other sects, which
led to intellectual interests, not wanted in Zen
aspiration for enlightenment with diligence:
practice any more—Söï baùch haïi Phaät giaùo ñoà ôû
Haèng sieâng thuû hoä boån nguyeän Boà Ñeà, töï bieát thoï
Trung Quoác vaøo cuoái ñôøi Nhaø Ñöôøng (618-907),
kyù—See Ten ways of receiving the prediction of
ñaëc bieät laø vaøo thôøi Vua Wu-Tsung vaøo naêm 845
Budhahood (A).
sau Taây lòch, ñaõ huûy dieät 4.600 töï vieän vaø khieán
Perpetuate (v): Laøm thaønh vónh vieãn.
cho hôn hai traêm naêm chuïc ngaøn Taêng Ni hoaøn
Perpetuate the seed of Buddhahood and tuïc. Söï suy ñoài cuûa Phaät giaùo thôøi baáy giôø quaû laø
ultimately reach omniscient knowledge: lôùn lao, chæ tröø Thieàn toâng. Kyø thaät, ñeán ñaàu ñôøi
Chaúng döùt chuûng taùnh cuûa chö Phaät, roát raùo ñöôïc nhaø Toáng thì toâng phaùi naøy phaùt trieån ñeán toät ñænh.
ñeán nhöùt thieát chuûng trí—See Ten kinds of Tuy nhieân, khi soá löôïng taêng thì phaåm chaát giaûm
definitive mark of Great Enlightening Beings (10). vaø maát daàn taùnh ñuùng ñaén trong vieäc ñi tìm chôn
Perpetuity (n): taâm Phaät taùnh maø caùc theá heä Thieàn ñôøi tröôùc ñaõ
1) Permanent lasting: Söï tröôøng cöûu. nhaém ñeán. Laïi coù theâm khuynh höôùng pha troän
2) Eternity: Thöôøng—See Eight misleadings. Thieàn vôùi caùc toâng phaùi khaùc, ñöa ñeán vieäc chæ
Perplexities arise from false views or muoán lôïi laïc veà tri thöùc chöù khoâng coøn muoán thöïc
theories: Kieán hoaëc—Illusions and temptations taäp Thieàn nöõa.
arise from false views or theories—Nhöõng aûo giaùc Perseverance (n):
hay caùm doã khôûi leân töø söï suy ñoaùn sai laàm veà taø 1) Söï kieân trì—Söï kieân ñònh—Söï kieân nhaãn—
kieán hay taø thuyeát—See Two aspects of illusion See Patience.
(A). 2) Persistence—Constant—Haèng.
Perplexity (n): Persevere (v): Kieân trì.
1) Söï luùng tuùng—Söï boái roái—See Ignorance. Persist: Continue to exist—Tieáp tuïc toàn taïi, vaãn
2) Phieàn: Annoyance—Disturbance—Trouble. cöù dai daúng.
3) Delusive views: Kieán Hoaëc—Delusions of Persist in the determination for
views—Illusions and temptations arise from enlightenment: An truï Boà ñeà taâm—There is a
false views or theories—Caùc loaïi phieàn naõo Spiritual friend who helps cultivators persist in the
vaø caùm doã khôûi leân töø taø kieán. determination for enlightenment. This is one of
Persecute (v): Baùch haïi. the ten kinds of spiritual friends who help them
Persecution During the T’ang Dynasty: Söï along the path to enlightenment in the Flower
baùch haïi Phaät giaùo döôùi thôøi nhaø Ñöôøng—Söï Adornment Sutra—Coù moät loaïi thieän tri thöùc giuùp
ngöôïc ñaõi—Religious persecution—Söï baùch haïi haønh giaû ñöôïc an truï Boà ñeà taâm. Ñaây laø moät trong
veà toân giaùo— There was a great persecution of möôøi loaïi thieän höõu tri thöùc maø Ñöùc Phaät ñaõ daïy
the Buddhists in China in the last century of the trong Kinh Hoa nghieâm—See Ten kinds of
T’ang Dynasty (618-907 A.D), especially under spiritual friends.
the Emperor Wu-Tsung in 845 A.D., which Persist in great relinquishment at the
destroyed 4,600 monasteries and caused more proper time: Taát caû chö Phaät truï nôi ñaïi xaû
than a quarter of a million monks and nuns to chaúng loãi thôøi—See Ten kinds of proper timing of
return to ordinary life. The decline of Buddhism in all Buddhas.
China at that time was very great, except the
Persistence in civilizing sentient beings: All
school of Zen. Indeed, in the beginning of the
Buddhas abide in persistence in civilizing sentient
Sung Dynasty, Zen Sect reached its greatest
beings—Chö Phaät truï nôi chaúng boû ñieàu phuïc
popularity and height. However, as quantity
chuùng sanh—See Ten kinds of abode.
increased quality decreased and there came there
Person (n):
came about a reduction in the earnestness of the
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1) Ngoâi vò—Ngöôøi—According to the Sangiti or obtains (from offerings and keeps as personal
Sutta in the Long Discourses of the Buddha, items) personal luxurious items, commits an
there are four types of persons—Theo Kinh offence involves Release and Expression of
Phuùng Tuïng trong Tröôøng Boä Kinh, coù boán Regret—Vò Tyø Kheo hay Tyø Kheo Ni naøo mua
loaïi ngöôøi—See Four types of people. hay nhaän (cuùng döôøng) nhöõng vaät duïng xa xæ roãi
2) Pudgala (skt)—Individual—Self—Soul—Boå ñeå xaøi cho caù nhaân, laø phaïm giôùi xaû ñoïa (buoâng
ñaëc ca la—Ngaõ. boû vaø phaùt loà saùm hoái).
Person in charge of the pagoda: Karmadana Personal Offering: Cuùng Döôøng—See Fourteen
(skt)—Duy na. kinds of personal offering.
Person with famous talent: Danh taøi. Personal power: Ngaõ coâng ñöùc löïc—Töï löïc—
Person who has the state of bodhi: Boà Taùt— Naêng löïc tu haønh cuûa töï thaân hay töï duyeân—See
See Four saints (rewards) (A). Three powers.
Person in the next stage of transmigration: Personal profit: Kyû lôïi—Personal advantage.
Haäu thaân. Personalism (n): Nhaân vò—The causative
Persons worthy of offerings: Haïng ngöôøi ñaùng position, i.e. that of a Buddhist, for he has
cung kính—According to the Sangiti Sutta in the accepted a cause, or enlightenment, that produces
Long Discourses of the Buddha, there are eight a changed outlook—Ñòa vò tu haønh Phaät Nhaân töø
persons worthy of offerings—Theo Kinh Phuùng khi phaùt taâm cho ñeán luùc thaønh Phaät.
Tuïng trong Tröôøng Boä Kinh, coù taùm loaïi ngöôøi Personality (n):
ñaùng ñöôïc cung kính—See Eight persons worthy 1) Atta or Attan or Puggala (p)—AØtman or
of offerings. Pudgala (skt)—Ngaõ—Nhaân baûn—Caù tính (caùi
Personal (a): Thuoäc veà caù nhaân—Individual. ta, caùi toâi, caùi töï ngaõ)—Nhaân caùch.
Personal achievement of merit: Caù nhaân thaønh 2) Sakkaya anto (p)—Höõu thaân bieân—See
töïu coâng ñöùc löïc. Three dharmas (XXI).
Personal advantage: Personal profit—Lôïi ích Personality of the true cultivator: Tö caùch
caù nhaân. cuûa baäc chôn tu.
Personal appearance: Saéc löïc—See Sixteen Personality view: Satkaya-drsti (skt)—Shinken
great powers obtainable by a bodhisattva. (jap)—Thaân Kieán—See Satkaya-drsti.
Personal appearing of a Buddha: Duyeân Giaùc Personhood: Cuoäc soáng con ngöôøi.
Thaân—The pratyeka-buddha appearing of the Personification (n): Söï nhaân vò hoùa—Söï nhaân
Buddha—See Pratyeka-buddha. caùch hoùa.
Personal belongings: Vaät duïng caù nhaân—A Perspective (a&n): Vieãn caûnh—Nhaõn giôùi.
Bhiksu or Bhiksuni should neatly arrange Perspire (v): Toaùt moà hoâi.
everything when he or she is finished using it—Vò Persuade other cultivator to admit the fault
Tyø Kheo hay Tyø Kheo Ni neân saép xeáp ñoà ñaït cho he or she is trying to hide: Thuyeát phuïc baïn
goïn gaøng sau khi duøng xong. ñoàng tu nhaän loãi maø vò aáy ñang daáu—A Bhiksu or
Personal conflicts: Nhöõng maâu thuaãn caù nhaân. Bhiksuni who knows another monk or nun is
Personal conviction: Loøng xaùc tín caù nhaân. deliberately hiding his or her offence but is not
Personal existence: Form—Body—Saéc thaân cuûa willing to persuade that person to admit his or her
moãi ngöôøi. faults, express regret, and begin anew before the
Personal form: Individuality—Particular— Sangha, nor does he or she report the matter to the
Component parts—Töï Töôùng—See Two forms Sangha so that they can find ways to help the
(characteristics) of the bhutatathata. offending cultivator improve his or her cultivation,
commits an Expression of Regret Offence—Vò Tyø
Personal luxurious items: Vaät duïng caù nhaân
Kheo hay Tyø Kheo Ni naøo bieát moät vò ñoàng tu
thuoäc loaïi xa xæ—A Bhiksu or Bhiksuni who buys
ñang coá tình che daáu nhöõng laàm loãi gaây ra maø
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khoâng chòu thuyeát phuïc vò aáy nhaän loãi vaø saùm hoái 2) Views that are produced by passion or
vôùi giaùo hoäi, hoaëc baùo cho giaùo hoäi bieát ñeå giaùo affection: Tình Kieán—Taø kieán ñöôïc saûn sanh
hoäi tìm caùch giuùp ñôõ vò kia tieán boä trong tu taäp, laø bôûi duïc voïng vaø phieàn naõo.
phaïm giôùi Ba Daät Ñeà hay giôùi Ñoïa (phaùt loà saùm Perverted views on the existence:
hoái). Prapancadarsana (skt)—Hö voïng kieán.
Pertain (v): Thuoäc veà. Peshawar (skt): Thaønh Baïch sa ngoõa.
Perturbed mind: Confused mind—Loaïn taâm. Pesi (skt): Beá Thi—Teä Thi—Tyø La Thi—Tyø
Pervade something: Spread all over the place— Thi—The second stage of the eight stages of the
Lan toûa—Traøn ngaäp. human fetus. According to some other sources,
Pervaded: Bò traøn ngaäp. this is the embryo in the third of its five stages, a
Pervading light: Samantaprabhasa (skt)—Phoå thirty-seven days’ fetus, a lump of flesh—Giai
minh. ñoaïn thöù nhì trong taùm giai ñoaïn thaønh laäp cuûa
thai nhi. Coù saùch noùi ñaây laø thai nhi thôøi kyø thöù ba
Pervading all worlds with one body: Moät
trong naêm thôøi kyø, caùi thai ñeán ngaøy thöù 37, keát
thaân cuøng khaép taát caû theá giôùi, moät trong möôøi
laïi thaønh hoøn thòt. **See Eight stages of the
moân giaûi thoaùt—One of the ten doors of
human fetus.
liberation—See Ten kinds of doors of liberation of
Great Enlightening Beings. Pessimism (n): Chuû nghóa Bi quan.
Pervasive (a): Lan traøn. Pessimism or Optimism: Bi quan hay Laïc
quan—There are some people who regard this life
Pervasive light: Voâ Ngaïi Quang—The glorious
as a life of suffering or pessimists may be
light of Amitabha Buddha—AÙnh saùng cuûa Ñöùc
tolerated as long as they are simply feeling
Phaät A Di Ñaø, khoâng bò che khuaát bôûi nuùi soâng,
dissatisfied with this life, but when they begin to
söông moác beân ngoaøi, cuõng khoâng bò che khuaát
give up this life as hopeless and try to escape to a
beân trong bôûi tham saân si maïn nghi taø kieán.
better life by practicing austerities or self-
Pervasive permanence: Bieán thöôøng—See
mortifications, then they are to be abhorred. Some
Four theories regarding pervasive permanence.
people believe that Buddhism is pessimistic
Pervasive Purity Heaven: Subhakrtsna (skt)— because its significant viewpoint on the idea that
Bieán Tònh Thieân—Universal Purity Heaven—See there is nothing but hardship in this world, even
Third Dhyana Heaven (II) (3). pleasures end in hardship. It is totally wrong
Perverse mind: Taâm Quyû—A perverse mind, thinking that way. Buddhism believes that in this
whose karma will be that of a wandering ghost. present life, there are both pleasures and
Perverse views: Mithya (skt)—Taø kieán—See hardships. He who regards life as entirely
Ten kinds of wrong views. pleasure will suffer when the so-called
Perversion (n): Thò phi ñieân ñaûo—See “happiness” ceases to exist. The Buddha believes
Viparyaya. that happiness and sufferings intertwine in our
Perversion of mind: Citta-vipallasa (p)—Taâm daily life. If one is ignorant of the fact that
ñaém tröôùc. pleasures can cause hardships, one will be
Perverted folks: Ñaûo Phaøm—The unenlightened disappointed when that fact presents itself. Thus
the Buddha teaches that one should regard
who see things upside down—Phaøm phu hay
hardship as hardship, accepting it as a fact and
ngöôøi chöa giaùc ngoä, nhìn söï vaät moät caùch ñieân
finding way to oppose it. Hence his emphasis on
ñaûo.
perserverance, fortitude, and forebearance, the
Perverted mind: Citta-vipallasa (p)—Taâm Ñaém
latter being one of the six Perfections. In short,
Tröôùc—Taâm ñoài truïy.
according to the Buddhist view, there are both
Perverted opinions: Heterodoxy—Taø kieán. pleasures and hardships in life, but one must not
Perverted views: Taø ñaûo kieán. be discouraged when hardship comes, or lose
1) Heterodoxy—Taø kieán. oneself in rapture of joy when pleasure comes.
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Both pleasures and hardships must be taken alike Chuùng ñeán roài ñi moät caùch töï nhieân. Chuùng ta luùc
with caution for we know that pleasures end in naøo cuõng soáng moät cuoäc soáng khoâng lo, khoâng
hardship. From this understanding, sincere phieàn, khoâng naõo, vì chuùng ta bieát chaéc raèng moïi
Buddhists will be determined to cultivate vieäc roài seõ qua ñi. Quan ñieåm cuûa Phaät giaùo ñoái
diligently to turn both worldly pleasures and vôøi bi quan vaø laïc quan raát saùng toû: Phaät giaùo
hardships to an eternally transcendental joy. It is khoâng bi quan maø cuõng chaúng laïc quan veà cuoäc
to say that we are not bound to both worldly soáng con ngöôøi. Hai thaùi cöïc laïc quan vaø bi quan
pleasures and hardships at all times. They come ñeàu bò chaän ñöùng bôûi hoïc thuyeát trung ñaïo cuûa
and go naturally. We are always live a life without Phaät giaùo.
worries, without afflictions because we know for Pessimistic: Passive—Tieâu cöïc—See Negative.
sure that everything will pass. The Buddhist point Pessimistic mind: Taâm trí bi quan—A
of view on both optimism and pessimism is very pessimistic frame of mind whereby the Yogin
clear: Buddhism is not optimistic nor pessimistic shuns such environments as are unfavorable to
on human life. Two extremes of both optimism quiet contemplation. This is one of the ten wrong
and pessimism are prevented by the moderate ways into which the Yogin may fall—Moät daïng bi
doctrine of Buddhism—Coù moät soá ngöôøi nhìn ñôøi quan cuûa taâm trí; noù khieán haønh giaû neù traùnh
baèng bi quan thoáng khoå thì hoï laïi boû qua nhöõng nhöõng hoaøn caûnh khoâng thích yù, troán vaøo söï maëc
caûm giaùc baát toaïi vôùi cuoäc ñôøi, nhöng khi hoï baét nhieân toïa thò. Ñaây laø moät trong möôøi laàm laïc maø
ñaàu boû qua cuoäc soáng voâ voïng naøy ñeå thöû tìm loái thieàn giaû coù theå bò rôi vaøo—See Ten wrong ways
thoaùt cho mình baèng caùch eùp xaùc khoå haïnh, thì hoï into which Zen practitioners may fall.
laïi ñaùng kinh tôûm hôn. Nhieàu ngöôøi cho raèng ñaïo
Pessimistic view: Quan ñieåm bi quan.
Phaät bi quan yeám theá vì quan ñieåm ñaëc saéc cuûa noù
Pessimistist: Ngöôøi theo quan ñieåm bi quan.
cho raèng theá gian naøy khoâng coù gì ngoaøi söï ñau
khoå, cho ñeán haïnh phuùc roài cuõng phaûi keát cuoäc Pestilence Ghost: Leä quyû—Tham söï nhôù thuø
trong ñau khoå. Thaät laø sai laàm khi nghó nhö vaäy. xöa gaây toäi, gaëp choã suy bieán thaønh hình, laøm caùc
Ñaïo Phaät cho raèng cuoäc soáng hieän taïi vöøa coù haïnh loaøi Leä Quyû—If it was greed for animosity that
phuùc vöøa coù khoå ñau, vì neáu ai nghó raèng cuoäc ñôøi made the person commit offenses, then, after he
chæ toaøn laø haïnh phuùc thì keû ñoù seõ phaûi khoå ñau has finished paying for his crimes, he takes shape
moät khi caùi goïi laø haïnh phuùc chaám döùt. Ñöùc Phaät when he encounters degeneration, and he is called
cho raèng Haïnh phuùc vaø khoå ñau loàng nhau trong a Pestilence Ghost—See Nine classes of ghosts
cuoäc soáng haèng ngaøy cuûa chuùng ta. Neáu ai khoâng (II).
bieát raèng haïnh phuùc laø maàm cuûa ñau khoå, keû ñoù Peta (p): Ngaï quæ. Quæ ñoùi. Loaïi quæ khoâng coù
seõ voâ cuøng chaùn naûn khi ñau khoå hieän ñeán. Vì theá haïnh phuùc—See Hungry ghosts.
maø Ñöùc Phaät daïy raèng chuùng ta neân nhaän thöùc Petal: Caùnh hoa.
ñau khoå laø ñau khoå, chaáp nhaän noù nhö thöïc kieán Petals of the lotus are made to bear the
vaø tìm caùch choáng laïi noù. Töø ñoù maø Ngaøi nhaán fruit: The petals are made to bear the fruit, in the
maïnh ñeán chuyeân caàn, tinh taán vaø nhaãn nhuïc, maø same manner with expedient teachings are
nhaãn nhuïc laø moät trong luïc ñoä Ba La Maät. Noùi expounded in order to reveal the true teaching—
toùm laïi, theo quan ñieåm Phaät giaùo, ñôøi coù khoå coù Caùnh hoa mang göông sen (traùi) gioáng nhö phaùp
vui, nhöng ta khoâng ñöôïc chaùn naûn bi quan khi phöông tieän ñöôïc giaûng giaûi ñeå hieån baøy chaân
ñau khoå aäp ñeán, cuõng nhö khoâng ñöôïc truïy laïc khi lyù—See Three special qualities (characteristics)
haïnh phuùc ñeán tay. Caû hai thöù khoå vui ñeàu phaûi of the lotus.
ñöôïc chuùng ta ñoùn nhaän trong deø daët vì hieåu raèng Petavatthu (p): See Khudaka-Nikaya.
ñau khoå naèm ngay trong haïnh phuùc. Töø söï hieåu
Petition (n): Söï thænh caàu—Traàn tình—Keâu naøi—
bieát naøy, ngöôøi con Phaät chôn thuaàn quyeát tinh taán
Caàu xin—Van naøi.
tu taäp ñeå bieán khoå vui traàn theá thaønh moät nieàm an
laïc sieâu vieät vaø mieân vieãn, nghóa laø luùc naøo chuùng Pettiness and strife: Söï nhoû nhaët vaø tranh chaáp.
ta cuõng thoaùt khoûi moïi heä luïy cuûa vui vaø khoå. Petty (a): nhoû nhaët.
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Phala (skt & p): Quaû—Fruits or fruition—State of neân oâng ñöôïc nhaø vua ban thöôûng cho ñoàng veà
consciousness following the attainment of ñuùc chuoâng. Nhöng vì Thieàn sö chæ coù moät chieác
Vipassana—Insight. tuùi vaûi nhoû, neân oâng phaûi duøng chieác noùn laù ñeå
1) Fruit: Traùi caây. mang ñoàng veà queâ.”
2) Effect: Consequence—Haäu quaû. Phala (p): Quaû—Taâm xaûy ra tieáp theo ñaïo taâm,
3) Reward: Quaû baùo—See Retribution. tieáp tuïc thaáy Nieát baøn, vaø trong khi ñoù thì phieàn
4) The term “consequence” or “effect” contrasts naõo bò loaïi tröø.
with “cause,” or “Fruit” contrasts with Phalguna (skt): Thaùng thöù 12 cuûa AÁn Ñoä (giöõa
“seed.”: Töø “Quaû” ñoái laïi vôùi “Nhaân”. thaùng hai vaø thaùng ba döông lòch)—The twelfth
5) The effect by causing a further effect month in India (between the months of February
becomes also a cause: Heát thaûy caùc phaùp höõu and March). **See Twelve Months of a Year in
vi laø tröôùc sau noái tieáp, cho neân ñoái vôùi India.
nguyeân nhaân tröôùc maø noùi thì caùc phaùp sinh Phallic emblem of Siva: Thieân Caên—Which
ra veà sau laø quaû—See Five fruits or effects. Hsuan-Tsang found in the emples of India; he says
Pha Lai Pagoda: Chuøa Phaû Laïi—Pha Lai the Hindus “worship it without being ashamed.”—
Pagoda is one of the most ancient pagodas in Töôïng Döông Vaät cuûa Thaàn Siva, maø Huyeàn
Vietnam. It was built probably in the eleventh Trang ñaõ tìm thaáy trong caùc ñình mieáu ôû AÁn Ñoä;
centuries. It is located on a mountain in Pha Lai oâng noùi raèng nhöõng ngöôøi AÁn Giaùo ñaõ “suøng baùi
village, Que Vo district, Bac Ninh province. The töôïng naày khoâng bieát ngöôïng”
first headmonks of the pagoda at that time were Phalam Prati-grhnati (skt): Thuû Döõ—See
Chau Khong Vuong Hai and Khong Lo Zen Producing seed.
masters. It was Khong Lo Zen master who casted
Phalasa (skt): Baø La Xa—The bread-fruit tree
the big copper bell here. Later the bell-tower
with red flowers—Moät loaïi caây coù boâng ñoû vaø traùi
collapsed and the bell fell into Luc Dau River
coù boät nhö baùnh mì.
created a little bay named “Fallen Bell”. In the
Phanita (skt): Phaû Ni Ña—Ñöôøng mía—The
“Northern Citadel’s Geography of the Country”,
inspissated juice of the sugar can, or raw sugar.
Le Chat mentioned this bell with the myth saying:
“Minh Khong Zen master helped treated Chinese Phantasm (n): AÛo caûnh—AÛo giaùc—AÛo töôûng
Emperor from a dangerous disease, he was taâm linh— Hallucination—Illusive—Illusory—
rewarded copper for casting the bell. However, his Mirage—See Vipallasa.
cloth bag was too small to contain the whole Phantom (n): Ma—See Mara.
copper in the storage house. So he performed Phap Dung Zen Master: Thieàn Sö Phaùp Dung
miracles to carry all that copper block to his home (?-1174)—A Vietnamese Zen master from Boái Lyù,
town by a conical palm hat—Chuøa Phaû Laïi laø moät North Vietnam. He left home and became a
trong nhöõng ngoâi chuøa coå nhaát taïi Vieät Nam. Coù disciple of Zen master Khaùnh Hyû. After becoming
leõ chuøa ñöôïc xaây döïng vaøo theá kyû thöù 11. Chuøa the dharma heir of the fifteenth generation of the
toïa laïc treân moät ngoïn nuùi thuoäc laøng Phaû Lai, Vinitaruci Zen Sect, he became a wandering monk
quaän Queá Voõ, tænh Baéc Ninh. Nhöõng vò truï trì ñaàu to travel along the country to expand Buddhism.
tieân cuûa chuøa laø Thieàn sö Chaâu Khoâng Vöông Later he stayed at Khai Giaùc Temple on Mount
Haûi vaø Khoâng Loä. Chính Thieàn sö Khoâng Loä laø Thöùu Phong, then moved to Mount Ma Ni in
ngöôøi ñaõ ñuùc chieác chuoâng ñoàng khoång loà ôû ñaây. Thanh Hoùa to build Höông Nghieâm temple and
Veà sau naøy thaùp chuoâng bò saäp vaø chuoâng bò rôi stayed there to revive and expand Buddhism until
xuoáng soâng Luïc Ñaàu taïo thaønh moät caùi vònh nhoû he passed away in 1174—Thieàn sö Vieät Nam, queâ
teân “Ñoaï Chung Laïi.” Trong “Baéc Thaønh Ñòa Dö ôû Boái Lyù, Baéc Vieät. Ngaøi xuaát gia laøm ñeä töû cuûa
Chí,” Leâ Chaát coù nhaéc ñeán quaû chuoâng vôùi truyeàn Thieàn sö Khaùnh Hyû. Sau khi trôû thaønh phaùp töû ñôøi
thuyeát: “Minh Khoâng Thieàn sö coù coâng giuùp trò thöù 15 cuûa doøng Thieàn Tyø Ni Ña Löu Chi, ngaøi
beänh hieåm ngheøo cho moät vò hoaøng ñeá Trung Hoa, laøm du Taêng ñi hoaèng hoùa. Sau ñoù ngaøi truï laïi taïi
 3395

chuøa Khai Giaùc treân nuùi Thöùu Phong, roài dôøi veà Chuøa ñöôïc truøng tu naêm 1960. Töø naêm 1954, chuøa
nuùi Ma Ni ôû Thanh Hoùa khai sôn chuøa Höông ñöôïc choïn laøm Phaät Hoïc Ñöôøng cuûa Giaùo Hoäi
Nghieâm vaø truï taïi ñaây ñeå hoaèng phaùp cho ñeán khi Taêng Giaø Vieät Nam, moãi naêm ñeàu môû hai khoùa
ngaøi thò tòch vaøo naêm 1174. Haï vaø Ñoâng ñeå ñaøo taïo Taêng taøi. Chuøa coù nhieàu
Phap Hoa Temple: Chuøa Phaùp Hoa—Name of a pho töôïng baèng goã ñöôïc taïc vaøo khoaûng thaäp nieân
famous pagoda located in Phuù Nhuaän district, 60, nhö töôïng cuûa Phaät A Di Ñaø, töôïng Phaät Thích
Saigon City, South Vietnam. The pagoda was built Ca Ñaûn Sanh, töôïng Quaùn Theá AÂm Boà Taùt, Ñaïi
in 1928 and rebuilt in 1932. In the Main Hall, the Theá Chí Boà Taùt, töôïng Dieäm Ma Vöông, töôïng
statue of Sakyamuni Buddha is worshipped. The Hoä Phaùp.
statue is made of a block of marble stone, and was Phap Thong Thien Hy Zen Master: Thieàn Sö
cast 150 years ago from Mount Nguõ Haønh in Ñaø Phaùp Thoâng Thieän Hyû—Zen Master Phaùp Thoâng
Naúng province. On the wall of the Main Hall, Thieän Hyû—A Vietnamese Zen Master from South
there is the “Coâng Cöù Nieäm Phaät” board, carved Vietnam. He was the Dharma heir of the thirty-
in wood by Most Venerable Khaùnh Anh in 1920. sixth generation of the T’ao-T’ung Zen Sect.
In the middle of the board is the bas-relief of the Probably in 1733, he built Long AÅn Temple on
Three Amitabha Noble Ones, the Lotus of Nine Mount Long AÅn, in Phöôùc Long province. He
Stages and Sages are placed at the bottom—Teân spent most of his life to revive and expand
cuûa moät ngoâi chuøa noåi tieáng toïa laïc trong quaän Buddhism in the South. After he passed away, to
Phuù Nhuaän, thaønh phoá Saøi Goøn, Nam Vieät Nam. honor him, his disciples built his stupa at the right
Chuøa ñöôïc Hoøa Thöôïng Ñaïo Thanh xaây naêm 1928 front of the Temple—Thieàn Sö Vieät Nam, queâ taïi
vaø truøng tu naêm 1932. Trong Chaùnh ñieän coù töôïng Nam Vieät. Ngaøi laø Phaùp töû ñôøi thöù 36 doøng Thieàn
Phaät taïc 150 naêm veà tröôùc töø nguyeân khoái ñaù caåm Taøo Ñoäng. Ngaøi khai sôn ngoâi chuøa Long AÅn treân
thaïch cuûa nuùi Nguõ Haønh Sôn Ñaø Naúng. Treân nuùi Long AÅn, tænh Phöôùc Long, coù leõ vaøo naêm
töôøng beân hoâng Chaùnh ñieän coù baûn “Coâng Cöù 1733. Haàu heát cuoäc ñôøi ngaøi, ngaøi chaán höng vaø
Nieäm Phaät” baèng goã, ñöôïc Hoøa Thöôïng Khaùnh hoaèng hoùa Phaät giaùo taïi Nam Vieät. Sau khi ngaøi
Anh khaéc naêm 1920. Giöõa laø moät bao lam khaéc thò tòch, ñeä töû xaây thaùp vaø thôø ngaøi ngay tröôùc
Tam Thaùnh, Cöûu Phaåm Lieân Hoa vaø Thaùnh chuùng chuøa.
beân döôùi. Phap Thuan Zen Master: Thieàn sö Phaùp
Phap Hoi Temple: Chuøa Phaùp Hoäi—Name of a Thuaän (914-990)—Zen Master Phaùp Thuaän (914-
famous pagoda located in the tenth district, Saigon 990)—Zen master Phaùp Thuaän, a Vietnamese Zen
City, South Vietnam. It was built in 1945 by Most master, born in 914 in North Vietnam. He left
Venerable Ñaït Bình from the T’ien-T’ai home since he was very young. Later he received
Meditation Sect. It was rebuilt in 1960. Since precepts from Zen Master Long Thoï Phuø Trì and
1954, the pagoda has been chosen as the School of became the Dharma heir of the tenth lineage of
Buddhist Studies of Vietnam Buddhist Sangha the Vinitaruci Sect. He was always invited to the
Association. The course has been opened per Royal Palace by King Leâ to discuss the national
annum in Summer and Winter to train monks and political and foreign affairs. King Leâ always
nuns as Heads as well as Buddhist Dharma considered him as the National Teacher. He
propagators. The pagoda has kept lots of wooden passed away in 990 A.D. at the age of 76—Thieàn
statues of Amitabha Buddha, Lord Buddha’s Holy sö Vieät Nam, sanh naêm 914 taïi Baéc Vieät. Sö xuaát
Birth, Avalokitesvara Bodhisattva, Mahasthama gia töø thuôû coøn raát nhoû, sau thoï giôùi vôùi Thieàn sö
Bodhisattva, Yama of Hell, and Dharma Long Thoï Phuø Trì vaø sau ñoù trôû thaønh Phaùp töû, ñôøi
Guardians. All of these statues were created in the thöù möôøi cuûa doøng Tyø Ni Ña Löu Chi. Vua Leâ
1960s—Teân cuûa moät ngoâi chuøa noåi tieáng naèm thöôøng môøi sö vaøo trieàu baøn vieäc chaùnh trò vaø
trong quaän 10, thaønh phoá Saøi Goøn, Nam Vieät ngoaïi giao vaø xem sö nhö laø Quoác Sö. Sö thò tòch
Nam. Chuøa do Hoøa Thöôïng Ñaït Bình, doøng Thieàn naêm 990, thoï 76 tuoåi.
Thieân Thai, khôûi coâng xaây döïng töø naêm 1945.
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Pharusavaca (p): Harsh speech—Lôøi noùi thoâ loã veà töø Ñaïi Hoäi Keát Taäp Kinh Ñieån laàn thöù saùu taïi
coäc caèn—Noùi lôøi hung döõ—See Harsh speech. Mieán Ñieän 1961 (nhaèm Phaät lòch 2.505).
Phase: Transformation—Bieán töôùng. Phat Tich Tong Lam Temple: Phaät Tích Toøng
Phassa (p): Spars(h)a (skt)—Xuùc—Contact—The Laâm—Name of a recently built pagoda, located in
mental impression from contact with sense- Phöôùc An village, Long Thaønh district, Bieân Hoøa
objects—Xuùc, moät taâm sôû phaùt sanh khi taâm tieáp province, South Vietnam. It was built in 1962 by
xuùc vôùi ñoái töôïng—One of the twelve Nidanas. Most Venerable Thích Nhaät Minh, on the land of
more than two hectares in area. Most Venerable
Phassarammana (p): Xuùc traàn—The tactile
Nhaät Minh entered the monkhood at Linh Sôn
object—The medium or quality of touch, one of
Pagoda in Saigon City. The statue of
the six gunas—Moät trong luïc traàn, thaân caên tieáp
Avalokitesvara Bodhisattva with a willow branch
xuùc vôùi caûnh (traàn), laøm huyeãn hoaëc yù thöùc cuûa
in one hand, 12 meters high, built in 1963, placed
con ngöôøi ñeán möùc laøm nhô baån caû chaân tính
in the center of a lotus pond, 200 meters from the
(traàn).
three-entrance gate. Behind the lotus pond is the
Phassa (p): Xuùc—The wood “phassa” is derived
Main Hall of Phaät Tích Toøng Laâm, built in 1963,
from the verb “phusati,” meaning “to touch,”
following the Hindu-Islam architectural style.
however, contact should not be understood as the
According to the documents of the pagoda, the
mere physical impact of the object on the bodily
group of skill-maisons whose chief was Nguyeãn
faculty. It is, rather, the mental factor by which
Vaên Ba living in Soùc Traêng province continued to
consciousness mentally touches the object that has
build Phaät Tích Pagoda after building Taây An
appeared, thereby initiating the entire cognitive
Pagoda in Chaâu Ñoác in 1958 when Most
event—Theo Vi Dieäu Phaùp cuûa Tyø Kheo Boà Ñeà,
Venerable Theá Maät headed the pagoda. The
töø “Phassa” laáy töø ñoäng töø “phusati,” coù nghóa laø
statue of Sakyamuni Buddha, Manjusri
xuùc chaïm; tuy nhieân, khoâng neân hieåu chæ laø söï xuùc
Bodhisattva are worshipped in the Main Hall. In
chaïm vaät lyù suoâng vaøo moät vaät theå hay thaân. Xuùc
the center of the Main Hall stands the precious
coøn phaûi ñöôïc hieåu nhö laø moät yeáu toá tinh thaàn.
statue of one-thousand-arm and one-thousand-eye
Phat Bao Temple: Chuøa Phaät Baûo—Name of a Avalokitesvara Bodhisattva, the statue was cast in
pagoda located in Taân Bình district, Saigon City, Giaùc Haûi Pagoda in Saigon City. There is also the
South Vietnam. It was built in 1965 and had three trinity stupa for Buddhist devotees, built by Master
successors. The first Head was Most Venerable Ba from Soùc Traêng province. The stupa is 27
Giôùi Nghieâm. At present, Phaät Baûo Pagoda is the meters high, located on the left side of the
reception place for Buddhist monks and nuns from pagoda—Teân cuûa moät ngoâi chuøa taân laäp toïa laïc
Cambodia, Laos, and Thailand, belonging to the trong laøng Phöôùc An, huyeän Long Thaønh, tænh
Theravada School. In the front yard of the pagoda Bieân Hoøa. Chuøa ñöôïc Hoøa Thöôïng Thích Nhaät
stands Phaät Baûo stupa, 11.55 meters high. On its Minh khai saùng vaøo naêm 1962 treân moät khu ñaát
top story are adored Buddha’s relics brought by dieän tích hai maãu. Töø coång chuøa vaøo khoaûng 200
Most Venerable Giôùi Nghieâm from the sixth meùt laø moät hoà sen, giöõa coù ñaët baûo töôïng Boà Taùt
International Congress of Collecting the Buddhist Quaùn AÂm tay caàm nhaønh döông, töôïng cao 12
Tripitakas, held in Burma in 1961 (the 2,505th year meùt, ñöôïc thöïc hieän naêm 1963. Sau hoà sen laø ngoâi
of Buddhist calendar)—Teân moät ngoâi chuøa thuoäc chaùnh ñieän Phaät Tích Toøng Laâm, ñöôïc xaây naêm
Heä phaùi Nam Toâng, toïa laïc trong quaän Taân Bình, 1963 theo kieán truùc AÁn Hoài. Theo taøi lieäu cuûa
thaønh phoá Saøi Goøn, Nam Vieät Nam. Chuøa ñöôïc chuøa thì caùnh thôï cuûa oâng Nguyeãn Vaên Ba ôû Soùc
xaây vaøo naêm 1965, ñaõ traûi qua ba ñôøi truï trì. Vò truï Traêng sau khi xaây chuøa Taây An ôû Chaâu Ñoác naêm
trì ñaàu tieân laø Hoøa Thöôïng Giôùi Nghieâm. Hieän 1958, döôùi thôøi Hoøa Thöôïng Theá Maät truï trì, ñaõ
nay chuøa laø ñieåm tieáp ñoùn chö Taêng Ni töø caùc tieáp tuïc veà Bieân Hoøa xaây döïng ngoâi Phaät Tích
nöôùc Mieân, Laøo, vaø Thaùi Lan. Saân chuøa coù ngoâi Toøng Laâm. Chaùnh ñieän thôø Tam Theá Phaät Thích
thaùp Phaät Baûo cao 11.5 meùt. ÔÛ ñænh thaùp coù toân trí Ca, Vaên Thuø vaø Phoå Hieàn. Giöõa chaùnh ñieän coù
xaù lôïi Phaät ñöôïc Hoøa Thöôïng Giôùi Nghieâm mang
 3397

ñaët baûo töôïng Quaùn AÂm ngaøn tay ngaøn maét, ñöôïc ñoái laïi vôùi “Lyù” hay caùc phaùp voâ vi xa lìa
ñuùc taïi chuøa Giaùc Haûi, thaønh phoá Saøi Goøn. Chuøa khoûi moïi nhaân duyeân sanh ra.
cuõng coù thaùp Tam Baûo cao 27 meùt do nhoùm thôï 2) “Practice” or the thing, affair, matter, in
Ba Mieân ôû Soùc Traêng leân xaây ñeå coát cuûa nhöõng vò contrast with “Theory” or the underlying
Phaät töû thuaàn thaønh. principle: “Thöïc haønh” ñoái laïi vôùi “Lyù
Phat Y Linh Nhac Zen Master: Thieàn Sö Phaät thuyeát”.
YÙ Linh Nhaïc (1725-1821)—A Vietnamese Zen (II) Vastu (skt):
master, probably from Traán Bieân (now Baø Ròa). 1) Vatsu means a particular object discriminated
He received precepts with Most Venerable Thaønh by the mind, but it may also designate
Ñaúng Minh Löông at Ñaïi Giaùc Temple in Bieân ultimate reality conceived as an object of
Hoøa. In 1752, he rebuilt Ñaïi Giaùc small temple transcendental intuition: Vatsu nghóa laø moät
and renamed it “Töø AÂn.” It is said that Lord ñoái töôïng ñaëc thuø ñöôïc caùi taâm phaân bieät,
Nguyeãn Vöông stayed at this temple. In 1822, nhöng noù cuõng coù theå chæ thöïc tính toái haäu
King Minh Maïng offered it a board entitled ñöôïc quan nieäm nhö laø moät ñoái töôïng cuûa tröïc
“Royal Recognized Töø AÂn Temple.” He spent giaùc sieâu vieät.
most of his life in the South to revive and expand 2) Vatsu means “a matter,” “an event,” or “a
Buddhism. He passed away in 1821—Thieàn sö happening,” or “an existing thing.” However,
Vieät Nam, coù leõ queâ ôû Traán Bieân, baây giôø laø Baø its general meaning is “an event.” Buddhists
Ròa. Ngaøi thoï cuï tuùc giôùi vôùi Hoøa Thöôïng Thaønh do not believe in the reality of an individual
Ñaúng Minh Löông taïi chuøa Ñaïi Giaùc taïi Bieân existence, for there is nothing in our world of
Hoøa. Vaøo naêm 1752, ngaøi truøng tu chuøa Ñaïi Giaùc experience that keeps its identity even for a
vaø ñoåi teân laø “Töø AÂn.” Ngöôøi ta noùi raèng Chuùa moment; it is subject to constant change. The
Nguyeãn Vöông ñaõ töøng truù nguï taïi chuøa naày. Naêm changes are, however, imperceptively gradual
1822, vua Minh Maïng ban taëng baûn “Saéc Töù Töø as far as our human senses are concerned, and
AÂn Töï.” Ngaøi Phaät YÙ ñaõ soáng phaàn lôùn cuoäc ñôøi are not noticed until they pass through certain
ngaøi chaán höng vaø hoaèng hoùa Phaät Giaùo taïi mieàn stages of modification. Human sensibility is
Nam Vieät Nam. Ngaøi thò tòch naêm 1821. bound up with the notion of time-divisions; it
Pheasant saved by the fire-god: Tró Cöùu Laâm translates time into space; a succession of
Hoûa—The pheasant which busied itself in putting events is converted into a spatial system of
out the forest on fire and was pitied and saved by individual realities: Söï coù nghóa laø söï vieäc, laø
the fire-god—Chim tró ñang baän roän daäp taét löûa côù söï xaõy ra, hay laø moät vaät hieän höõu, nhöng
röøng, neân ñöôïc thaàn löûa thöông xoùt vaø cöùu ñoä (yù nghóa thoâng thöôøng vaãn laø “söï vieäc.” Phaät töû
noùi muoán ñöôïc chö Phaät thöông xoùt cöùu ñoä, thì khoâng tin töôûng vaøo thöïc taïi cuûa nhöõng hieän
tröôùc heát töï mình phaûi cöùu laáy mình, phaûi töï mình höõu caù nhaân vì kinh nghieäm cho bieát khoâng coù
daäp taét nhöõng ngoïn löûa duïc ñoäc haïi nôi chính gì toàn taïi ñöôïc duø chæ trong choác laùt. Taát caû
mình tröôùc ñaõ). ñeàu bieán ñoåi, laàn hoài, chaàm chaäm, neân laâu
ngaøy chaày thaùng ta môùi nhaän ra. Caûm giaùc
Phenomena (n): Artha or Vastu (skt)—Hieän
cuûa ta gaén lieàn vôùi yù nieäm thôøi gian vaø ño
Töôïng Töôùng—It is also practice or thing, affair,
baèng khoâng gian, cho neân moïi söï vieäc tieáp
matter in contrast with theory, or the underlying
noái dieãn ra trong thôøi gian ñeàu chuyeån thaønh
principle. There are three forms of all
moät chuoãi thöïc taïi caù bieät trong khoâng gian.
phenomena—Söï laø thöïc taäp, söï vieäc, coâng vieäc,
3) “Vastu” ordinarily means “an event,” “a
vaán ñeà, hay giaùo phaùp caên baûn. Coù ba töôùng höõu
happening,” but according to Buddhist
vi—See Dharma and Three forms of all
philosophy, “Vastu” means “the individual,”
phenomena.
“the particular,” “the concrete,” “the monad.”
(I) Artha (skt).
“Vastu” always stands contrasted to
1) Phenomena in contrast with Noumena: “Söï”
“noumenon.” “Vastu” is distinction and
hay caùc phaùp höõu vi do nhaân duyeân sanh ra,
discrimination, and “noumenon” is non-
 3398

distinction and non-discrimination. In regular hieän töôïng do nhaân duyeân sanh ra vaø phaùp voâ
Buddhist terminology, “noumenon” vi khoâng do nhaân duyeân sanh ra, tuyeät ñoái,
corresponds to Sunyata, Void or Emptiness, khoâng thay ñoåi vì noù laø chôn nhö baát bieán.
while “Vastu” is form: “Söï” theo nghóa thoâng 3) Practice and theory: Thöïc haønh vaø lyù thuyeát.
thöôøng laø söï vieäc, laø cô söï, nhöng theo Phaät Phenomena and noumena are identical: Baát
giaùo, “söï” coù nghóa laø caùi caù theå, caùi dò bieät, Nhò—See Advita and Phenomena and reality are
caùi cuï theå, caùi ñôn theå. Söï luoân ñoái laäp vôùi lyù identical.
vaø ñi ñoâi vôùi lyù thaønh “söï lyù.” Söï thì sai bieät Phenomena with phenomena: As wave with
vaø phaân bieät, coøn lyù thì voâ sai bieät vaø voâ phaân wave—Söï söï vieân dung—See Three kinds of
bieät. Theo nghóa thoâng thöôøng trong ñaïo Phaät, unity.
lyù töùc laø “khoâng,” vaø söï töùc laø “saéc.”
Phenomena (is always) present with
Phenomena can conceal the substance: Söï coù substance: Söï luoân ñi vôùi lyù—See Ten doors of
theå che daáu lyù—See Ten doors of connection
connection between noumena or substance and
between noumena or substance and phenomena.
phenomena.
Phenomena can disappear in the substance: Phenomena (that is) produced by causative
Form is unreal—Söï bieán maát trong lyù—See Ten
action: Nhaát Thieát Phaùp Höõu Vi—All
doors of connection between noumena or
phenomena—Everything that is dynamic, not
substance and phenomena.
static—Taát caû phaùp sanh dieät.
Phenomena can reveal the substance: Söï phoâ
Phenomena and reality are identical: Töùc Söï
baøy lyù—See Ten doors of connection between
Nhi Chaân—Approximates to the same meaning
noumena or substance and phenomena.
that phenomena are identical with reality, i.e.
Phenomena are combinations of elements
water and wave—Söï vaø lyù voán khoâng hai (ôû söï
without permanent reality: Giaû Hôïp— töôùng noâng caïn ñaõ coù ñaày ñuû caùi chaân lyù saâu saéc
Phenomena, empirical combinations without vaø huyeàn dieäu), nhö nöôùc vaø soùng—See Advita.
permanent reality—Hieän töôïng tuøy theo nhaân
Phenomena is the substance: Söï chính laø lyù—
duyeân maø giaû hoøa hôïp, laø söï phoái hôïp cuûa caùc yeáu
See Ten doors of connection between noumena or
toá, chöù khoâng coù thöïc theå (hoøa hôïp aét phaûi coù ly
substance and phenomena.
taùn, ñoù laø söï hoøa hôïp nhöùt thôøi chöù khoâng vónh
Phenomena with substance: As waves and
cöûu).
water—Söï lyù vieân dung—See Three kinds of
Phenomena depend on the substance for its
unity.
existence: Söï tuøy thuoäc vaøo lyù maø toàn taïi—See Phenomena and their underlying principles
Ten doors of connection between noumena or
are identical: Töùc söï töùc lyù—The identity of
substance and phenomena.
phenomena with their underlying principle, i.e.
Phenomena is not the whole substance: Söï
spirit and body are a unity—Söï gioáng nhau giöõa
khoâng phaûi laø lyù—See Ten doors of connection
söï vaø lyù, nhö thaân khoâng lìa taâm—See Advita and
between noumena or substance and phenomena.
Phenomena and reality are identical.
Phenomena and noumena: Söï vaø lyù. Phenomena are totally empty: Chö Phaùp Giai
1) The manifold forms of things exist, but things,
Khoâng—All things and phenomena are totally
being constructed of elements, have no
empty. All things are produced by causes and
reality: Nhöõng söï vaät hay hieän töôïng baøy ra
accessory conditions have no reality, a doctrine
tröôùc maét ta thì goïi laø ‘höõu,’ nhöng thöïc chaát
differently interpreted in different schools of
cuûa noù laïi laø ‘khoâng’.
Buddhism—Heát thaûy chö phaùp ñeàu khoâng coù thöïc
2) Activity and principle or the absolute;
tính, chuùng do nhaân duyeân maø sanh ra. Giaùo
phenomena ever change, the underlying
thuyeát veà “khoâng” naøy nhieàu tröôøng phaùi Phaät
principle, being absolute, neither change nor
giaùo giaûi thích khaùc nhau.
acts, it is the bhutatathata: Phaùp höõu vi hay
 3399

Phenomenal activities: Söï Taïo—According to analyzes the facts of experience into various
T’ien-T’ai there are 3,000 underlying factors or components or factors. The most basic of these
principles giving rise to the 3,000 phenomenal components are the five aggregates (form, feeling,
activities—Laäp thuyeát cuûa toâng Thieân Thai veà perception, volition and consciousness). He
3000 tính cuï. analyzes experience and breaks it down into its
Phenomenal defilement: Defilement of the components just as we disassemble a chariot into
passions—Traàn caáu—Material defilement; the the wheels, the axle, the body, and so forth... so
defilement of the passions—Teân goïi chung cuûa that we can gain a better idea of how these
phieàn naõo (caûnh traàn nhô baån nhaäp vaøo caên laøm phenomena function.
cho thaân taâm nhô baån maø gaây neân phieàn naõo). Phenomenal hindrances: Söï chöôùng—
Phenomenal dharmakaya: Söï phaùp thaân— Hindrances that prevent cultivators from entrying
Hieän töôïng Phaùp thaân ñeå tu taäp Giôùi Ñònh Tueä— into Nirvana, such as desire, lust, etc—Nhöõng
See Two kinds of dharma-body (dharmakaya) (E). chöôùng ngaïi laøm caûn trôû haønh giaû ñi vaøo Nieát Baøn
nhö ham muoán, duïc voïng, vaân vaân—See Two
Phenomenal ego: Giaû ngaõ.
hindrances.
Phenomenal existence: Höõu—One of the three
Phenomenal identity: Töông Töùc—Phenomenal
affluences that feed the stream of mortality or
identity, i.e. the wave is water and water is the
transmigration—Moät trong ba laäu hoaëc nuoâi
wave; or matter is just the immaterial, the
döôõng doøng sanh töû luaân hoài—See Three
immaterial is just matter—Söï töông töùc cuûa vaïn
affluences.
höõu, nhö soùng töùc laø nöôùc, nöôùc töùc laø soùng, hay
Phenomenal fire: Söï hoûa—Phenomenal fire, in
saéc töùc laø khoâng khoâng töùc laø saéc (hai göông chieáu
contrast with natural fire (taùnh hoûa)—Söï hoûa ñoái
vaøo nhau vaø hoøa nhaäp vaøo nhau thì khoâng phaûi laø
laïi vôùi “taùnh hoûa.”
töông töùc).
Phenomenal function: Söï vaän haønh cuûa caùc
Phenomenal meditation: Söï quaùn—The
hieän töôïng—Theo Ñöùc Phaät, thoâng hieåu söï vaän
meditation of external forms—Quaùn saùt hình thöùc
haønh cuûa caùc hieän töôïng raát ö laø quan troïng trong
beân ngoaøi hay söï quaùn ñeàu do nhaân duyeân maø
tieán trình tu taäp cuûa Phaät töû. Cuõng theo Ñöùc Phaät,
sanh dieät—See Two universal bases of
döõ kieän kinh nghieäm ñöôïc chia thaønh hai phaàn,
meditation.
phaàn khaùch quan vaø phaàn chuû quan. Noùi caùch
Phenomenal and noumenal are identical:
khaùc, ñoù laø moïi söï maø chuùng ta nhaän thaáy chung
Höõu Khoâng Baát Nhò—The material and
quanh chuùng ta vaø chính chuùng ta, ngöôøi nhaän
immaterial are identical, the phenomenal
thöùc chuû quan. Ñöùc Phaät luoân phaân tích nhöõng döõ
expresses the noumenal and the noumenon
kieän kinh nghieäm thaønh nhöõng thaønh phaàn hay
contains the phenomenon—Söï lyù töông ñoàng, söï
yeáu toá khaùc nhau. Thaønh phaàn caên baûn nhaát cuûa
dieãn taû lyù vaø lyù haøm chöùa söï—See Non-duality.
nhöõng thaønh phaàn naøy laø nguõ uaån (saéc, thoï, töôûng,
haønh, thöùc). Ñöùc Phaät phaân tích kinh nghieäm ra Phenomenal radiance of Buddha: Hieän Khôûi
thaønh töøng phaàn gioáng nhö khi chuùng ta thaùo moät Quang—The light in temporary manifestations—
coã xe ra thaønh baùnh xe, truïc xe, söôøn xe, vaân The phenomenal radiance of Buddha which shines
vaân..., ñeå töø ñoù chuùng ta hieåu bieát theâm veà söï vaän out when circumstances require it, as contrasted to
haønh cuûa caùc hieän töôïng—According to the his noumenal radiance which is constant—Haøo
Buddha, a thorough understanding of the quang beân ngoaøi cuûa Phaät (tuøy theo hoaøn caûnh
phenomenal function is extremely important in the beân ngoaøi), ñoái laïi vôùi thöôøng quang cuûa Phaät.
Buddhist cultivation process. Also according to the Phenomenal realm: Söï phaùp giôùi hay höõu vi
Buddha, the data of experience are divided into phaùp giôùi—See Four dharma realms, and Five
two components, the objective component and the forms of dharmadhatu.
subjective one. In other words, the things we Phenomenal space: Active space—Höõu Vi Hö
perceive around us, and we ourselves, the Khoâng—Active space which is differentiated and
subjective perceivers. The Buddha always limited, and apprehended by sight—Hö khoâng coù
 3400

phaân haïn, coù sinh dieät, thuoäc veà thöù maø maét coù Phenomenal world is said to be as a dream
theå nhìn thaáy ñöôïc—See Two kinds of space. or illusion: Theá giôùi hieän töôïng ñöôïc cho laø
Phenomenal things: Giaû danh höõu—One of the moäng huyeãn—See Ten theories that
three kinds of existence, things which exist only in independently cause the manifestation of the ideal
name, i.e. all things are combinations of other world (B).
things and are empirically named—Moät trong tam Phenomenal world is said to be as shadow
höõu, moïi vaät hieän höõu nhôø söï phoái hôïp cuûa caùc
or image: Theá giôùi hieän töôïng ñöôïc coi laø boùng
vaät khaùc vaø chæ laø goïi teân theo loái kinh nghieäm
môø hay aûo aûnh—See Ten theories that
(nhö boán thöù saéc, thinh, höông, vò, xuùc, nhaân
independently cause the manifestation of the ideal
duyeân hoøa hôïp vôùi nhau ñeå thaønh moät caùi gì ñoù
world (B).
trong moät thôøi gian höõu haïn roài tan hoaïi, chaúng
Phenomenalism (n): Thaät Töôùng Luaän—Chuû
haïn nhö söõa boø, kyø thaät laø do boán thöù aáy duyeân
nghóa hieän töôïng—The concept that the world is
hôïp maø thaønh, chöù khoâng bao giôø coù caùi töï theå
immanent in one moment of thought is the
cuûa söõa)—See Three states of mortal existence
philosophy of immanence, phenomena being
(A).
identical with conscious action. It may be called
Phenomenal world: External world—
‘phenomenology,’ each phenomenon, matter or
Phenomenal existence—Caûnh giôùi töôùng—Söï
mind, expressing its own principle or nature—Cho
phaùp giôùi—The phenomenal world, phenomenal
raèng nhaän thöùc con ngöôøi chæ lieân heä vaøo bieåu
existence, one of the four dharma-realms. The
töôïng hay hieän töôïng chöù khoâng lieân heä vaøo baûn
external, or phenomenal world, the third aspect
thaân. Quan nieäm cho raèng theá giôùi tieàm taøng trong
referred to in the Awakening of Faith—Söï phaùp
moät khoaûnh khaéc cuûa tö töôûng, laø trieát hoïc noäi taïi
giôùi, moät trong boán phaùp giôùi. Coøn goïi laø Hieän
theå, thì hieän töôïng vaø taùc ñoäng cuûa taâm laø moät. Ta
Töôùng hay Hieän Thöùc, moät trong tam teá ñeà caäp
coù theå goïi laø “Hieän töôïng luaän,” nhöng theo thuaät
trong Ñaïi Thöøa Khôûi Tín Luaän, nghóa laø theá giôùi
ngöõ, neân goïi laø “Thaät töôùng luaän,” moãi hieän töôïng
hieän töôïng beân ngoaøi. **See Three subtle
taâm hay vaät, töï bieåu loä lyù taùnh hay baûn taùnh cuûa
conceptions and Four dharma realms.
chính noù.
Phenomenal world is neither becoming nor Phenomenon (n): Hieän töôïng—Giaû Höõu—Hieän
passing: Theá Ñeá Baát Sinh Dieät—Ordinary Töôïng.
worldly postulates that things are permanent, as 1) All phenomena: Moïi hieän töôïng.
contrasted with the doctrine of impermanence 2) Mindless phenomena: Nhöõng hieän töôïng voâ
advocated by Hinayana; both positions are taâm.
controverted by T’ien-T’ai which holds that the 3) Material phenomena: Hieän töôïng vaät chaát
phenomenal world is neither becoming nor 4) Mental phenomena: Hieän töôïng tinh thaàn.
passing, but is an aspect of eternity—Theá ñeá 5) Natural phenomena: Hieän töôïng töï nhieân.
chaúng sanh chaúng dieät. Phaøm phu cho raèng söï 6) The phenomenal which no more exists than
töôùng theá ñeá laø thöôøng truï neân chaáp tröôùc, ngöôïc turtle’s hair or rabbit’s horns: Caùc phaùp hay
laïi nhò thöøa cho raèng theá ñeá voâ thöôøng maø chaùn hieän töôïng do nhaân duyeân sinh ra, nhö boùng
gheùt. Caû hai ñeàu bò toâng Thieân Thai gaït boû, toâng hoa trong nöôùc, hay aùnh traêng nôi ñaùy gieáng,
naày cho raèng chö phaùp thöïc töôùng coù ñuû ñaày lyù khoâng coù thöïc tính. Tuy khoâng coù thöïc tính,
baát sanh baát dieät. laïi khoâng phaûi laø phaùp hö voâ. Söï hieän höõu cuûa
Phenomenal world and Prajna: Caûnh Giôùi chö phaùp chæ laø giaû höõu, neáu khoâng muoán noùi
Baùt Nhaõ—External world prajna, or wisdom of all laø khoâng hôn gì söï hieän höõu cuûa loâng ruøa
things; prajna is subjective all things are its söøng thoû.
objective—Taát caû chö phaùp ñeàu laø caûnh giôùi cuûa Phenomenon and noumenon: Activity and
Baùt Nhaõ; Baùt Nhaõ laø trí naêng duyeân, chö phaùp laø principle—Practice and theory—Hieän Töôïng Vaø
caûnh sôû duyeân. Thöïc Theå—The phenomena ever change, the
underlying principle, being absolute, neither
 3401

changes nor acts. It is the bhutatathata. According cuõng laø ngöôøi saùng laäp ra Hoäi Nam Kyø Nghieân
to the T’ien-T’ai Sect, the true state or noumenon Cöùu Phaät Hoïc.
can be realized only through phenomena. In the Philantropic (a): Nhaân aùi—Töø taâm.
second chapter of the Lotus Sutra, it is said: Philanthropy (n): Baùc aùi—Töø thieän—
"Wha“ the Buddha has accomplished is the Philanthropical (a).
dharma foremost, rare and inconceivable. Only
Philosopher (n): Trieát gia.
the Buddhas can realize the true state of all
Philosophical (a): Thuoäc veà trieát hoïc.
dharmas; that is to say, all dharmas are thus
formed, thus-natured, thus-substantiated, thus- Philosophical attitude: Thaùi ñoä trieát lyù.
caused, thus-forced, thus-activated, thus- Philosophical setting: Moâi tröôøng trieát hoïc.
circumstanced, thus-effected, thus-remunerated Philosophical system: Giaùo Lyù—Giaùo Lyù Caên
and thus-beginning-ending-completing.” Through Baûn—Doctrine—Dogmas—The fundamental
these manifestations of Thusness or phenomena teachings (principles) of a religion, or the
we can see the true state. Nay, these fundamental teachings of the Buddha, i.e. the four
manifestations are the true state. There is no truths, the twelve nidanas, the eighfold noble
noumenon besides phenomenon; phenomenon truth—Ñaïo lyù caên baûn cuûa toân giaùo. Nhöõng lôøi
itself is noumenon—Söï vaø lyù. Theo toâng Thieân thuyeát phaùp vaø nhöõng huaán giôùi cuûa Ñöùc Nhö Lai
Thai, thöïc töôùng hay thöïc theå chæ ñöôïc theå nhaän nhö Töù Dieäu Ñeá, Thaäp Nhò Nhaân Duyeân, vaø Baùt
qua caùc hieän töôïng. Chöông hai cuûa Kinh Phaùp Thaùnh Ñaïo.
Hoa noùi: “Nhöõng gì Ñöùc Phaät ñaõ thaønh töïu laø Philosophical teaching: Lyù moân.
phaùp toái thöôïng, hy höõu, vaø khoù hieåu. Chæ coù chö Philosophical theology: Trieát lyù thaàn hoïc.
Phaät môùi thaáu suoát ñöôïc thöïc töôùng cuûa taát caû caùc Philosophy (n): Trieát hoïc.
Phaùp, töùc laø taát caû caùc phaùp ñeàu nhö thò töôùng,
Philosophy of noumenal and phenomenal:
nhö thò theå, nhö thò nhaân, nhö thò löïc, nhö thò taùc,
Taùnh Töôùng Hoïc—Moân trieát lyù thuyeát minh veà
nhö thò duyeân, nhö thò quaû, nhö thò baùo, nhö thò
taùnh vaø töôùng cuûa Ñaïi Thöøa—The philosophy of
baûn maït cöùu caùnh.” Qua nhöõng bieåu hieän naày cuûa
the nature of things.
nhöõng hieän töôïng hay cuûa chaân nhö, chuùng ta thaáy
ñöôïc thöïc töôùng. Ñuùng hôn, nhöõng bieåu hieän naày Philosophy of science: Trieát hoïc veà khoa hoïc.
töùc laø thöïc töôùng. Khoâng coù thöïc theå beân ngoaøi Phoenix (n): Chim phöôïng hoaøng.
hieän töôïng, chính nôi hieän töôïng laø thöïc theå. Pho Tinh Zen Master: Thieàn Sö Phoå Tònh—
Phi Lai Temple: Phi Lai Töï—Name of a temple Zen Master Phoå Tònh, a Vietnamese monk from
located in Ba Chuùc village, Tri Toân district, Chaâu Thöôïng Phöôùc, North Vietnam. He left home to
Ñoác province, about 4 miles from Vietnamese follow Most Venerable Phuùc Ñieàn when he was
Cambodian border. It was built in 1877. During the very young. Later, he received precepts with Zen
movement of Buddhist development in Vietnam in Master Töôøng Quang and became the Dharma
the 1920s, the temple was one of the Buddhist heir of the forty-third generation of the Linn Chih
schools in Southern Vietnam which formed many Zen Sect. He spent most of his life to expand the
talented monks. Most Venerable Chí Thieàn, Head Buddha Dharma in North Vietnam. His
of the temple, was the founder of the South whereabout and when he passed away were
Vietnam Buddhist Research Association—Teân unknown—Thieàn sö Phoå Tònh, queâ ôû Thöôïng
moät ngoâi chuøa toïa laïc trong xaõ Ba Chuùc, huyeän Phöôùc, Baéc Vieät. Khi coøn raát nhoû, ngaøi xuaát gia
Tri Toân, tænh Chaâu Ñoác, caùch bieân giôùi Vieät Mieân vôùi Thieàn sö Phuùc Ñieàn, nhöng veà sau thoï giôùi vôùi
khoaûng 4 daäm. Chuøa ñöôïc xaây döïng naêm 1877. Thieàn sö Töôøng Quang vaø trôû thaønh Phaùp töû ñôøi
Trong phong traøo chaán höng Phaät giaùo Vieät Nam thöù 43 doøng Laâm Teá. Haàu heát cuoäc ñôøi ngaøi, ngaøi
vaøo thaäp nieân 1920, chuøa laø moät trong caùc tröôøng hoaèng phaùp taïi mieàn Baéc Vieät Nam. Ngaøi ñi ñaâu
Phaät hoïc ôû mieàn Nam ñaõ ñaøo taïo nhieàu vò Taêng vaø thò tòch hoài naøo khoâng ai bieát.
loãi laïc. Hoøa Thöôïng Chí Thieàn, vò truï trì chuøa, Photograph (n): AÛnh—Picture—Image.
 3402

Photolithigraphy (n): AÛnh aán. there are five statues of the Five sages. The statue
Photo map: AÛnh ñoà. of Sakyamuni Buddha was cast riding a lion; that
Phra: Tröôûng laõo—A Thai term for “elder.” It’s of Majusri Bodhisattva riding a lion; Mahasthama
statue sitting on a nine-tusk elephant;
equivalent to the Pali term “Thera,” given to
Avalokitesvara Bodhisattva statue riding a tiger;
monks who have been ordained at least twenty
and Samantabhadra Bodhisattva riding a unicorn.
years and who have passed a standard
These statues are placed on a ruggedly carved
examination in Pali—Töø ngöõ Thaùi duøng ñeå chæ
stone pedestal—Teân moät ngoâi chuøa coå noåi tieáng,
moät vò “tröôûng laõo.” Töø naøy töông ñöông vôùi töø
toïa laïc trong quaän 11 thaønh phoá Saøi Goøn, Nam
Pali “Thera,” ñöôïc ban cho moät vò Taêng sau khi
Vieät Nam. Chuøa coøn coù teân laø Chuøa Goø, ñöôïc
thoï ñaïi giôùi ít nhaát 20 naêm vaø vò ñaõ ñaäu kyø thi tieâu
Hoøa Thöôïng Lieãu Thoâng xaây vaøo ñaàu theá kyû thöù
chuaån veà tieáng Pali.
19. Ñeán naêm 1904, chuøa ñöôïc Hoøa Thöôïng Minh
Phrenology (n): Thuaät boùi ñaàu (xem kích thöôùc
Tueä truøng tu. Beân caïnh chuøa coù caây baïch mai cao
cuûa ñaàu ngöôøi ñeå ñoaùn töông lai haäu vaän).
5 thöôùc, ñöôïc troàng töø naêm 1909. Chuøa khi xöa
Phuc Dien Zen Master: Thieàn sö Phuùc Ñieàn— noåi tieáng laø moät thaéng caûnh cuûa tænh Gia Ñònh.
A Vietnamese Zen master from Haø Ñoâng, North Gaàn ñaây moät nhoùm caùc nhaø khaûo coå ôû thaønh phoá
Vietnam. He had the credit of preserving a lot of Saøi Goøn ñaõ tìm thaáy daáu veát cuûa moät ngoâi ñeàn coå
Vietnamese Buddhist history materials. He stayed Baø La Moân, ñaõ chìm saâu döôùi ñaát, ñöôïc xaây caùch
most of his life at Lieân Toâng Temple in Hanoi to nay hôn 1.500 naêm, vôùi kieåu kieán truùc cuûa vöông
expand the Buddha Dharma. He was also the quoác Phuø Nam. Nhöõng taùc phaåm ngheä thuaät baèng
founder of Thieân Quang Temple at Mount Ñaïi goã vaãn coøn ñöôïc löu giöõ trong chuøa, ñaëc bieät laø
Höng in Hanoi. Where and when he passed away caùc töôïng Phaät troøn, nhö boä töôïng tam theá, Nguõ
were unknown—Thieàn sö Phuùc Ñieàn, queâ ôû Haø Hieàn, vaân vaân, ñöôïc chaïm troå töø khoaûng naêm
Ñoâng. Ngaøi laø ngöôøi coù coâng trong vieäc baûo toàn 1904 ñeán naêm 1915 trong giai ñoaïn truøng tu chuøa.
söû lieäu Phaät Giaùo Vieät Nam. Ngaøi thöôøng truï taïi Trong Chaùnh ñieän coù boä töôïng Nguõ Hieàn, goàm
chuøa Lieân Toâng ñeå hoaèng phaùp. Ngaøi cuõng laø naêm töôïng. Töôïng Ñöùc Phaät Thích Ca cöôõi sö töû;
ngöôøi khai sôn chuøa Thieân Quang treân nuùi Ñaïi töôïng Vaên Thuø cöôõi sö töû; töôïng Theá Chí cöôõi voi
Höng ôû Haø Noäi. Sau ñoù, khoâng ai bieát ngaøi ñi ñaâu chín ngaø; töôïng Quaùn AÂm cöôõi coïp; vaø töôïng Phoå
vaø thò tòch hoài naøo. Hieàn cöôõi laân. Caùc pho töôïng ñöôïc ñaët treân ñaù
Phung Son Temple: Phuïng Sôn Töï—Name of a chaïm lôûm chôûm.
famous ancient pagoda located in the Eleventh Phuoc Dien Temple: Phöôùc Ñieàn Töï—Name of
district, Saigon City, South Vietnam. It is also a temple located in Mount Sam, Chaâu Ñoác town,
called Goø Pagoda. The pagoda was established by Chaâu Ñoác province, South Vietnam. Hang Temple
Most Venerable Lieãu Thoâng in the early is a natural cave where the Main Hall and the
nineteenth century. The Most Venerable Minh Patriarch Hall were simply built by Ms. Thôï from
Tueä rebuilt it in 1904. Next to the pagoda is a five- 1840 to 1845. In 1885, a government clerk named
meter white apricot raised in 1909. At one time, Thoâng and the local people rebuilt the temple. In
Goø Pagoda was a beauty spot of Gia Ñònh 1946, Most Venerable Nguyeãn Vaên Luaän rebuilt it
province. Recently, a group of archaeologists of again. Hang temple is a beautiful complex of
Saigon City have found the remnants of a Hinduist architecture. There one can find many natural
ancient temple built 1,500 years ago, and buried caverns relating to legends and myths attractive to
deep underground. The temple symbolized the the pilgrims—Coøn goïi laø chuøa Hang, toïa laïc taïi
architecture of Founan Kingdom. The artistic nuùi Sam, thò xaõ Chaâu Ñoác, tænh Chaâu Ñoác, Nam
wooden masterpieces conserved in the pagoda Vieät Nam. Chuøa Hang laø moät hang ñaù thieân nhieân.
primarily are round statues such as those of the Chaùnh ñieän vaø nhaø haäu toå do baø Thôï döïng leân töø
Buddhas of the Three Periods, the Five Sages, naêm 1840 ñeán 1845 baèng tre vaø laù ñôn sô. Ñeán
etc., cast from 1904 to 1915 during the naêm 1885, oâng Phaùn Thoâng ôû Chaâu Ñoác cuøng
reconstruction of the pagoda. In the Main Hall,
 3403

nhaân daân trong vuøng döïng laïi chuøa. Naêm 1946, Hoïc haønh khoâng thieáu cuõng khoâng dö,
Hoøa Thöôïng Nguyeãn Vaên Luaän ñöùng ra truøng tu Naêm nay tính laïi chöøng queân heát
ngoâi chuøa nhö hieän nay. Chuøa Hang laø moät quaàn Chæ nhôù treân ñaàu moät chöõ NHÖ!
theå di tích coù kieán truùc ñeïp, noåi baäc nhaát laø caùc Phuoc Hoa Temple: Phöôùc Hoøa Töï—Name of a
hang ñaù thieân nhieân vôùi nhieàu huyeàn thoaïi haáp famous ancient pagoda located in the third district,
daãn khaùch thaäp phöông. Saigon City, South Vietnam. The pagoda was built
Phuoc Hai Temple: Phöôùc Haûi—Name of a a long time ago, with its ancient architectural style
famous ancient pagoda, located in the First of South Vietnam’s pagodas. In 1958, it was
district, Saigon City, South Vietnam. The pagoda rebuilt as it is seen today. Formerly, the pagoda
was called Ña Kao pagoda by the French. It was functioned as the office of South Vietnam
built by Liu-Ming, a Chinese Patriarch in the late Association of Buddhist Studies. It was at this
nineteenth century and inaugurated in 1906. In the pagoda, the Buddhist flag was hung for the first
Main Hall, there are statues of the Emperor of time on the occasion of the Congress of the
Jade and other Deities as those of Cloud, Wind, Association on February 24, 1952. On April first,
Rain, Thunder, Lightning, and the Four Kings of 1956, the second session of Congress of the
Heaven. The statue of Sakyamuni Buddha is Vietnam Buddhist Sangha organized its opening at
worshipped in the middle of the Main Hall—Teân Phöôùc Hoøa Pagoda. In the Main Hall, there are
cuûa moät ngoâi chuøa coå toïa laïc trong quaän nhaát, three wooden statues of Sakyamuni Buddha,
thaønh phoá Saøi Goøn, Nam Vieät Nam. Chuøa ñöôïc Yama of Hell, and One-thousand-arm and one-
moät vò toå ngöôøi Hoa teân Löu Minh xaây vaøo cuoái thousand-eye Avalokitesvara Bodhisattva. These
theá kyû 19, vaø ñöôïc khaùnh thaønh vaøo naêm 1906. statues were cast from 1960 to 1962. The statue of
Trong Chaùnh ñieän coù caùc töôïng Ngoïc Hoaøng, caùc Sakyamuni Buddha is 2.5 meters high, 2 meters
Thieân Thaàn, nhö Thaàn Maây, Thaàn Möa, Thaàn wide—Teân moät ngoâi chuøa coå noåi tieáng, toïa laïc
Saám, Thaàn Chôùp, Töù Thieân Vöông. Giöõa Chaùnh trong quaän ba, thaønh phoá Saøi Goøn, Nam Vieät
Ñieän thôø toân töôïng Ñöùc Phaät Thích Ca. Nam. Chuøa ñaõ ñöôïc xaây döïng töø laâu laém (khoâng
Phuoc Hau Master: Hoøa Thöôïng Phöôùc Haäu— roõ nieân ñaïi) vôùi kieåu kieán truùc coå cuûa caùc chuøa
Most Venerable Phöôùc Haäu, one of the most mieàn Nam. Naêm 1958, chuøa ñöôïc truøng tu theo
outstanding disciples of Most Venerable Taâm kieán truùc nhö hieän nay. Tröôùc ñaây chuøa laø truï sôû
Truyeàn (Taâm Truyeàn was a disciple of Dieäu Giaùc; cuûa Hoäi Phaät Hoïc Nam Vieät. Ngaøy 24 thaùng 2
Dieäu Giaùc was a disicple of Nhaát Ñònh). He was naêm 1952, nhaân ngaøy ñaïi hoäi, laù côø Phaät giaùo ñaàu
both a Zen master and a poet. It was regrettable tieân ôû mieàn Nam ñöôïc treo taïi chuøa. Ngaøy 1 thaùng
that now, after so many changes, all that remains 4 naêm 1956, nhieäm kyø hai ñaïi hoäi Phaät giaùo cuõng
of his works is merely a poem, as his last words ñöôïc trieäu taäp taïi chuøa Phöôùc Hoøa. Trong Chaùnh
imbued with Buddhist thoughts—Hoøa Thöôïng ñieän coù ba töôïng goã, töôïng Phaät Thích Ca, töôïng
Phöôùc Haäu, moät trong nhöõng ñaïi ñeä töû cuûa Hoøa Dieäm Ma Vöông, töôïng Quaùn Theá AÂm nghìn tay
Thöôïng Taâm Truyeàn. Ngaøi laø moät Thieàn sö laïi coù nghìn maét, ñöôïc taïc vaøo khoaûng töø naêm 1960 ñeán
khieáu laøm thô. Tieác thay, qua bao bieán coá, thô vaên naêm 1962.
cuûa ngaøi bò thaát laïc, chæ coøn laïi baøi thô sau ñaây, di Phuoc Hue Master: Sö Phöôùc Hueä—Name of
ngoân thaám nhuaàn ñaïo vò cuûa ngaøi: an important Vietnamese Buddhist leader in
Buddhist sutras are not few. Australia and New Zealand, and current head of
My learning cannot be said to be the Vietnamese Unified Buddhist Congress in
satisfactory or poor. Australia and New Zealand. He is a founder of
I have forgotten all, Vietnam Cultural Center in Sydney. Before 1975,
it seems, now looking back. Most Venerable Phöôùc Hueä taught for many years
There only remains in my heart the word at An Quang Pagoda, the pre-eminent Buddhist
“SUCHNESS” Center in South Vietnam—Teân cuûa moät Phaùp Sö
Kinh ñieån löu truyeàn taùm vaïn tö ngöôøi Vieät Nam taïi UÙc, vò laõnh ñaïo Phaät giaùo
 3404

quan troïng taïi UÙc Chaâu vaø Taân Taây Lan. OÂng coøn Ñòa Taïng, Kim Cang, Phoå Moân, Baùt Nhaõ, vaân
laø chuû tòch Giaùo Hoäi Vieät Nam Thoáng Nhaát taïi UÙc vaân.
Chaâu vaø Taân Taây Lan. OÂng laø ngöôøi ñaõ saùng laäp Phuoc Lam Temple: Phöôùc Laâm Töï—Name of
ra Trung Taâm Vaên Hoùa Vieät Nam ôû Sydney. an ancient pagoda, located in Vuõng Taøu City,
Tröôùc naêm 1975, Hoøa Thöôïng Phöôùc Hueä laø South Vietnam. It was built 200 years ago, and has
giaûng sö trong nhieàu naêm taïi AÁn Quang, moät trung been rebuilt many times. The last time it was
taâm Phaät giaùo noåi baäc cuûa mieàn Nam Vieät Nam rebuilt was in 1956. There is a statue of Vishnu in
thôøi baáy giôø. the middle of the Main Hall. According to the
Phuoc Hung Temple: Phöôùc Höng Töï—Name records from Vuõng Taøu province, the statue was
of a famous ancient pagoda located in Sa Ñeùc made of stone, built in the seventh century. It is a
town, Sa Ñeùc province, South Vietnam. The vestige of the late Phuø Nam period and the early
pagoda was built in 1838 by Most Venerable Minh Chaân Laïp one—Teân cuûa moät ngoâi chuøa coå toïa laïc
Phuùc. It has a rather distinctive architecture. Its trong thaønh phoà Vuõng Taøu, Nam Vieät Nam. Chuøa
Main Hall is a rectangular building, 19.5 meters ñöôïc xaây treân 200 naêm vaø ñaõ traûi qua nhieàu laàn
long, 14 meters wide, the top of which is truøng tu. Laàn truøng tu cuoái cuøng laø vaøo naêm 1956.
decorated in Chinese pagoda’s style. The Main Trong chaùnh ñieän coù töôïng Thaàn Vishnu. Theo taøi
Hall is arranged solemnly. Here stands the old lieäu cuûa tænh Baø Ròa thì töôïng laøm baèng ñaù, vaøo
statue of Amitabha Buddha made of clay and khoaûng theá kyû thöù baûy, di tích cuûa cuoái thôøi Phuø
gilded. There are also an ancient drum made in Nam ñaàu thôøi Chaân Laïp.
1828, 1.4 meters in width and 0.90 meter in Phuoc Luu Temple: Phöôùc Löu Töï—Name of
diameter and a horizontal board elaboratedly an ancient pagoda, located alongside of Highway
gilded and engraved. In the middle of the board, a 22, Traûng Baøng town, Taây Ninh province, South
leaf of Bo-tree was carved, on which are three Vietnam. The pagoda was built a long time ago. It
Chinese characters “Phöôùc Höng Töï 1882.” On was previously called Baø Ñoàng Thatched Hut and
both sides of the board are respectively the words later, Baø Ñoàng pagoda due to the enlargement in
Laïc Hoa and Thònh Hoa. The pagoda has also 1900. Patriarch Truøng Löïc of the forty-second
conserved many wooden pieces on which a lot of generation of the Lieãu Quaùn Sect had the pagoda
sutras were written. The dimension of every piece rebuilt and renamed it Phöôùc Löu. It was in turn
is 20 by 13 by 3 centimeters. The names of these headed by five successive Masters and restored
sutras are Kshigarbha, Vajrachedika, Prajna many times (1945, 1946, 1968). Phöôùc Löu
Paramita, etc.—Teân cuûa moät ngoâi töï vieän coå noåi Pagoda is famous for its influence on developing
tieáng, toïa laïc trong thò xaõ Sa Ñeùc, tænh Sa Ñeùc, the Lin-Chi followers of the Lieãu Quaùn Sect in
Nam Vieät Nam. Chuøa ñöôïc Hoøa Thöôïng Minh Taây Ninh province. In the Main Hall stand the
Phuùc khôûi coâng xaây caát naêm 1838. Chuøa coù loái statues of the Three Amitabha Noble Ones of
kieán truùc khaù ñaëc saéc. Chaùnh ñieän hình chöõ nhaät ceramincs, gilded and carried from China. On
daøi 19 meùt 5, roäng 14 meùt, treân noùc trang trí theo each side of the Main Hall, each Arahat statue,
kieåu cuûa ngöôøi Trung Hoa. Beân trong chaùnh ñieän 0.35 meter high, 0.20 meter wide between the two
ñöôïc toân trí trang nghieâm. ÔÛ ñaây coù moät pho knees, is worshipped on the altar. There also
töôïng Phaät A Di Ñaø coå baèng ñaát theáp vaøng; moät statues of the ten Kings of the Hells, worshipped
chieác troáng coå khaéc naêm 1828 coù beà ngang 1 meùt on the altar of both sides of the Main Hall, each
4, ñöôøng kính 90 phaân, vaø böùc hoaønh sôn son theáp statue is 1 meter high, 0.50 meter wide between
vaøng chaïm troå coâng phu, ôû giöõa coù chaïm chieác laù the two knees—Teân cuûa moät ngoâi chuøa coå naèm
Boà Ñeà coù ghi ba chöõ Haùn: “Phöôùc Höng Töï 1882,” treân quoác loä 22, thò traán Traûng Baøng, tænh Taây
hai beân laø hai baûn Laïc Hoa vaø Thaïnh Hoa khaéc Ninh, Nam Vieät Nam. Chuøa ñöôïc döïng leân töø laâu
naêm 1846. Chuøa hieän coøn löu giöõ nhieàu baûn kinh laém. Luùc ñaàu chuøa chæ laø moät maùi thaûo am, goïi laø
khaéc goã chöõ Haùn hai maët, moãi taám beà ngang 20 Am Baø Ñoàng, veà sau ñöôïc nôùi roäng ra neân goïi laø
phaân, doïc 30 phaân, daày 3 phaân, khaéc caùc boä kinh Chuøa Baø Ñoàng vaøo naêm 1900. Toå Truøng Löïc,
 3405

thuoäc phaùi Lieãu Quaùn ñôøi thöù 42 ñaõ xaây laïi ngoâi xöû duïng nhö laø moät nhaø Taêng cho chö Taêng löu
chuøa vaø ñaët teân Phöôùc Löu. Keå töø ñoù ñeán nay ñaõ truù moãi khi ñeán haønh leã teá töï trong hoaøng cung.
keá tuïc naêm vò truï trì vaø ñöôïc truøng tu nhieàu laàn Ñeán naêm Baûo Ñaïi thöù 3 (1928), con chaùu thuoäc heä
(vaøo nhöõng naêm 1945, 1946, 1968). Chuøa Phöôùc thöù 9 cuûa baø ñaõ ñuùc moät tieåu hoàng chung naëng 120
Löu noåi tieáng vì aûnh höôûng cuûa noù trong vieäc môû caân vôùi baøi minh hoïa do Hieäp Taù Ñaïi Hoïc Só Toân
roäng phaùi Lieãu Quaùn (Laâm Teá) trong tænh Taây Thaát Teá chaáp buùt, hieän nay vaãn coøn taïi chuøa. Naêm
Ninh. Trong Chaùnh ñieän coù töôïng Di Ñaø Tam Toân 1987, vì vaät lieäu cuõ ñaõ quaù hö hoûng khoâng theå
baèng goám theáp vaøng, ñöôïc mang ñeán töø Trung truøng tu ñöôïc, neân chuøa ñaõ phaûi taùi thieát theo kieåu
Quoác. Moãi beân chaùnh ñieän coù töôïng caùc vò La kieán truùc môùi. Chính ñieän ñöôïc chuyeån döïng ra
Haùn, moãi töôïng cao 35 phaân, roäng 20 phaân khoaûng phía tröôùc, laáy neàn cuõ laøm saân trong. Tieàn ñöôøng
giöõa hai ñaàu goái. Laïi coù nhöõng töôïng cuûa Thaäp ñöôïc ñuùt baèng beâ toâng coát saét vaø maùi lôïp ngoùi.
ñieän Dieâm Vöông hai beân chaùnh ñieän, moãi töôïng Phuoc Tuong Temple: Chuøa Phöôùc Töôøng—
cao 1 meùt vaø roäng 50 phaân. Name of a temple located in Taêng Phuù hamlet,
Phuoc Thanh Temple: Chuøa Phuôùc Thaønh— Taêng Nhôn Phuù village, Thuû Ñöùc district, Saøi Goøn
Name of an ancient temple in Hueá, Central City, South Vietnam. The temple was built in the
Vietnam. The temple was built in the late middle of the eighteenth century and rebuilt in
eighteenth century by a concubine of Voõ Vöông 1834, under King Minh Maïng’s reign. In the Main
Nguyeãn Phöôùc Hoaït named Nguyeãn Thò Ngoïc Hall, there are many statues, including a statue of
Caàu. Formerly the temple was built with a solid Dharma Guardians, and the statue of Patriarch
structure of the style popular at that time, a square Dieäu Minh, in the middle of the nineteenth
main hall with two-side rooms. In 1832, the temple century, it was made of precious wood, gilded, and
was rebuilt, merely as a worship house to its painted in red—Teân moät ngoâi chuøa, toïa laïc trong
founder. No records of reconstruction of the thoân Taêng Phuù, xaõ Taêng Nhôn Phuù, huyeän Thuû
temple were known. During king Khaûi Ñònh’s Ñöùc, thaønh phoá Saøi Goøn, Nam Vieät Nam. Chuøa
reign, the temple was used as lodging place for ñöôïc xaây vaøo giöõa theá kyû thöù 18 vaø truøng tu vaøo
monks who came to participate in the religious naêm 1834 döôùi trieàu vua Minh Maïng. Trong chaùnh
ceremonies held in the royal palace. In the third ñieän coù nhieàu töôïng, trong ñoù coù moät töôïng hoä
year of king Baûo Ñaïi’s reign (1928), the phaùp, vaø töôïng Toå Dieäu Minh taïc vaøo khoaûng
descendants if the founder of the temple dedicated giöõa theá kyû thöù 19, baèng goã quyù, theáp vaøng sôn
a small-sized bell, 120 pounds to the temple with a ñoû.
eulogy written by Hieäp Taù Ñaïi Hoïc Só Toân Thaát Phur ba: Dao duøng trong nghi leã maät giaùo Taây
Teá, the bell still remains at the temple. In 1987, Taïng—Ritual dagger used in Tibetan tantric
because the ancient construction materials had ceremonies. It commonly has a shaft with three
deteriorated so badly that no more reconstruction blades and Vajra at the end of the handle. It is
could be made. As a result, the temple was wholly often used in ceremonies in which evil forces are
rebuilt in a new design. Now the main hall stands subdued, and is commonly plunged into an effigy
in front, its old ground became a courtyard, and a representing these forces—Dao naøy thöôøng coù ba
tiled roof antechambre built of concrete—Teân cuûa löôõi vaø moät caùi chuøy Kim cang ôû cuoái caùn dao.
moät ngoâi chuøa coå ôû Hueá, Trung Vieät. Chuøa do baø Dao thöôøng ñöôïc duøng trong nghi leã trong ñoù ma
Nguyeãn thò Ngoïc Caàu, moät thöù phi cuûa chuùa Voõ löïc ñaõ bò khuaát phuïc, vaø thöôøng ñöôïc caém vaøo
Vöông Nguyeãn Phöôùc Hoaït, xaây döïng vaøo cuoái hình noäm ñeå tieâu bieåu cho nhöõng löïc naøy.
theá kyû thöù 18. Nguyeân thuûy, chuøa ñaõ ñöôïc xaây Phutana: Putana (skt)—Phuù Ñôn Na—A kind of
döïng kieân coá, theo kieåu kieán truùc ñöông thôøi vôùi demon who once invades a person’s body makes
kieåu chaùnh ñieän vuoâng hai chaùi. Ñeán naêm 1832, that person feel as if he or she is on fire (a class of
chuøa ñöôïc truøng tu, chæ laø moät nhaø töø ñöôøng cuûa pretas in charge of fevers)—Phuù Ñaø Na—Xuù Ngaï
ngöôøi saùng laäp ra chuøa. Töø ñoù trôû ñi khoâng roõ tieán Quyû—Loaøi quyû moät khi baét ngöôøi lieàn laøm cho
trình truøng tu. Ñeán thôøi vua Khaûi Ñònh, chuøa ñöôïc ngöôøi aáy caûm thaáy nhö mình ñang naèm treân löûa.
 3406

Phyi dar (tib): Giai ñoaïn Phyi dar—With the Phaåm 38, coù möôøi thaân nghieäp cuûa chö Ñaïi Boà
demise of the Yar Lung Dynasty following the Taùt—See Three lines of action that affect karma
assassination of Lang Darma (838-842), Tibetan and Ten kinds of physical action of Great
Buddhism began a period of decline. The tradition Enlightening Beings.
was revived by Atisa (982-1054) after his arrival Physical body: Sanh Thaân—See Trikayas.
in Tibet in 1042. Under his influence, the 1) The physical body which possesses the four
Mahayana Buddhism of great North Indian elements of air, water, dirt, and fire. As
monasteries of Nalanda and Vikramasila was contrasted with the Dharmakaya, the
established at the orthodox tradition of Tibet. immaterial, spiritual, or immortal body—Thaân
During the second dissemination (söï phoå bieán) töù ñaïi goàm ñaát, nöôùc, löûa, gioù. Ngöôïc laïi vôùi
there was also a coordinated effort to translate the phaùp thaân, thaân phi vaät chaát, thaân taâm linh
Indian Buddhist canon, and to this end groups of hay thaân baát töû.
translators were formed, and standard lexicons (töø 1) A Bodhisattva’s body when born in a mortal
ñieån) were developed. The “new orders” of form: Thaân (bieán dòch vaø sinh töû) cuûa moät vò
Tibetan Buddhism Saskya pa, bKa’ Brgyud Pa, Boà Taùt khi sanh ra trong coõi luaân hoài.
and Gelukpa all rely on translations of tantric texts 2) The physical body (sinh thaân) of a Buddha or
prepared during this period, while the rNying Ma a Bodhisattva, in contrast with his
Pa order favors the translations of the “first dharmakaya (phaùp thaân): Sanh thaân cuûa Phaät
dissemination”, which began with the arrival of vaø Boà Taùt, ñoái laïi vôùi phaùp thaân.
Padmasambhava—Vôùi söï maát quyeàn löïc cuûa trieàu Physical actions: Kaya-sankhara (p)—Thaân
ñaïi Yar Lung theo sau vieäc Lang Darma bò aùm haønh—Thaân Nghieäp—See Kaya-sankhara,
saùt, Phaät giaùo Taây taïng baét ñaàu suy yeáu. Roài sau Cultivation of mindfulness of the body, Three
ñoù truyeàn thoáng Phaät giaùo ñöôïc A Ñeå Sa phuïc karmas, and Three links with the Buddha resulting
höng sau khi oâng tôùi Taây Taïng vaøo naêm 1042. from calling upon him.
Döôùi aûnh höôûng Phaät giaùo Ñaïi Thöøa cuûa nhöõng tu Physical body of a Bodhisattva: Rupakaya-
vieän vó ñaïi taïi vuøng Baéc AÁn nhö tu vieän Nalanda Bodhisattva (skt)—One who becomes a
vaø Vikramasila, truyeàn thoáng chính thoáng ñaõ ñöôïc Bodhisattva in the physical body—Nhuïc thaân Boà
thieát laäp taïi Taây Taïng. Trong cuoäc truyeàn baù Phaät Taùt.
giaùo laàn thöù hai, cuõng coù noå löïc phoái hôïp nhaèm
Physical change of form: Thaàn bieán thò ñaïo—
phieân dòch kinh ñieån töø ngoân ngöõ AÁn Ñoä, vaø vaøo
Duøng thaân nghieäp daãn daét—See Three ways in
cuoái thôøi kyø naøy thì nhoùm phieân dòch kinh ñieån ñaõ
which bodhisattvas manifest themselves for saving
ñöôïc thaønh laäp, vaø boä töø ñieån tieâu chuaån ñaõ ñöôïc
those suffering the pain of hell.
khai trieån. Taát caû kinh ñieån cuûa caùc tröôøng phaùi
Physical concourse: Söï tham döï thöïc teá.
Phaät giaùo môùi cuûa Taây Taïng laø caùc tröôøng phaùi
Sakyapa, Kagyalpa vaø Gelukpa ñeàu tuøy thuoäc vaøo Physical contact: Tieáp xuùc vaät lyù.
nhöõng baûn chuù ñöôïc dòch trong giai ñoaïn naøy, Physical cultivation: Theå duïc.
trong khi tröôøng phaùi Nyingmapa vaãn thích nhöõng Physical death: Cheát thaân xaùc (veà maët theå lyù).
baûn dòch töø thôøi truyeàn baù Phaät giaùo laàn ñaàu, baét Physical endurance: Thaân nhaãn—Physical
ñaàu dòch töø khi ngaøi Lieân Hoa Sanh ñeán Taây patience—See Two kinds of patience (C).
Taïng. Physical existence: Thaân.
(Quantum) Physics: Vaät Lyù Löôïng Töû. Physical experiment: Thí nghieäm vaät lyù.
Physical (a): Thuoäc veà theå chaát—Thuoäc veà thaân Physical explanation: Söï giaûi thích hieän thöïc
theå. (cuûa khoa hoïc töï nhieân).
Physical actions: Thaân nghieäp—According to Physical eye: Mamsacakshus (skt)—Eye of
the Flower Adornment Sutra, Chapter 38, there flesh—Human eye—Nhuïc Nhaõn—Phaøm Nhaõn—
are ten kinds of physical action of Great Human eye—Limited vision—The flesh eye, or
Enlightening Beings—Theo Kinh Hoa Nghieâm, eye of the body—Maét thòt cuûa nhuïc thaân, coù taàm
 3407

nhìn giôùi haïn—See Mamsacakshus and Five kinds Physical sickness: Thaân bònh—See Two kinds of
of eyes or vision. sickness.
Physical factors: Nhöõng yeáu toá vaät chaát— Physical strength: Söùc maïnh cô theå.
Elements Physical suffering: Thaân Khoå—In Buddhism,
Physical force: Söùc maïnh vaät chaát (söùc maïnh there are two categories of sufferings: physical
cuûa cô baép thòt). and mental sufferings. Sufferings from within
Physical heart: Hrdaya (skt)—Nhuïc ñoaøn taâm. such as sickness or sorrow. Physical sufferings
Physical light: Saéc quang minh—As contrasted include the suffering of birth, old age, sickness
with light of the mind. Every Buddha has both and death. Yes, indeed, birth is inevitablly
physical light and light of the mind—Thaân quang suffering for both the mother and the infant, and
hay aùnh haøo quang nôi thaân, ngöôïc laïi vôùi taâm because it is from birth, other forms of suffering,
quang minh. Moãi vò Phaät ñeàu coù caû hai thöù saéc such as old age, sickness and death inevitably
quang vaø taâm quang—See Two kinds of light (A). follow. Physical suffering takes many forms.
Physical lust: Söï ham muoán veà xaùc thòt. People must have observed at one time or
another, how their aged relatives suffer. Most of
Physical manifestation: Söï bieåu hieän vaät
them suffer aches and pains in their joints and
chaát—There are three ways in which bodhisattvas
many find it hard to move about by themselves.
manifest themselves for saving those suffering the
With advancing age, the elderly find life difficult
pains of hell—Coù ba caùch chö Boà Taùt thò hieän daãn
because they cannot see, hear or eat properly. The
daét cöùu ñoä chuùng sanh ñòa nguïc ly khoå—See Two
pain of disease, which strikes young and old alike,
kinds of manifestation and Three ways in which
can be unbearable. The pain of death brings much
bodhisattvas manifest themselves for saving those
suffering. Even the moment of birth gives pain,
suffering the pain of hell, and Ten kinds of
both to the mother and the child who is born. The
cultivation of Great Enlightening Beings.
truth is that the suffering of birth, old age, sickness
Physical material: Höõu hình.
and death are unavoidable. Some fortunate people
Physical and mental torpor: Ignorance—Si may now be enjoying happy and carefree lives,
meâ—See Five hindrances (A) and Five hindrances but it is only a matter of time before they too will
to spiritual progress. experience suffering. What is worse, nobody else
Physical offering: Boá thí Thaân—This is to offer can share this suffering with the one that suffers.
service by one’s labor—Boá thí thaân, duøng thaân For example, a man may be very concerned that
mình ñeå phuïc vuï—See Seven kinds of offering his mother is growing old. Yet he cannot take her
(B). place and suffer the pain of aging on her behalf.
Physical patience: Thaân nhaãn—Physical Also, if a boy falls very ill, his mother cannot
endurance—See Two kinds of patience (C). experience the discomfort of his illness for him.
Physical person: Con ngöôøi baèng xöông baèng Finally, neither mother nor son can help each
thòt. other when the moment of death comes—Trong
Physical powers: Thaân löïc—One of the ten Phaät giaùo, coù hai loaïi khoå: khoå veà theå chaát vaø khoå
great powers obtainable by a Bodhisattva—Moät veà tinh thaàn. Khoå veà theå chaát töø beân trong nhö
trong thaäp ñaïi löïc coù theå ñaït ñöôïc bôûi moät vò Boà bònh hoaïn saàu ñau. Khoå veà theå chaát goàm coù sanh,
Taùt—See Ten kinds of powers, Ten powers of a laõo, beänh, töû. Vaâng, thaät vaäy, sanh ra ñôøi laø khoå vì
Buddha, and Sixteen great powers obtainable by a caùi ñau ñôùn cuûa baø meï vaø cuûa ñöùa treû luùc môùi
Bodhisattva. sanh ra laø khoâng theå traùnh ñöôïc. Vì sanh ra maø
Physical sensations: Xuùc chaïm veà theå xaùc— nhöõng hình thöùc khaùc cuûa khoå nhö giaø, beänh,
cheát..., theo sau khoâng theå traùnh khoûi. Söï khoå ñau
There are eight physical sensations which hinder
veà theå xaùc coù nhieàu hình thöùc. Trong ñôøi ít nhaát
meditation in its early stages—Coù taùm loaïi caûm
moät vaøi laàn con ngöôøi ñaõ nhìn thaáy caûnh ngöôøi
xuùc hay caûm giaùc gaây trôû ngaïi trong giai ñoaïn sô
thaân giaø nua cuûa mình ñau ñôùn veà theå xaùc. Phaàn
thieàn—See Eight physical sensations.
 3408

lôùn caùc khôùp xöông cuûa hoï ñau ñôùn khieán hoï ñi hay söï phaân bieät ñuùng sai—See Seven
laïi khoù khaên. Caøng lôùn tuoåi, cuoäc soáng cuûa ngöôøi bodhyangas.
giaø caøng theâm khoù khaên vì hoï khoâng coøn thaáy roõ, Pick the fruit: Haùi quaû.
khoâng nghe roõ vaø aên uoáng khoù khaên hôn. Coøn noãi Pick a quarrel with: Kieám chuyeän—To find
ñau ñôùn vì beänh hoaïn thì caû giaø laãn treû ñeàu khoâng fault with—To seek a quarrel with.
chòu noåi. Ñau ñôùn vì caùi cheát vaø ngay caû luùc sanh
Picture (n): AÛnh—Image—Photograph.
ra, caû meï laãn con ñeàu ñau ñôùn. Söï thaät laø noãi khoå
Pictured biscuits: Hoaïch Bính—A term of the
ñau veà sanh, laõo, beänh, töû laø khoâng theå traùnh
Intuitive school for the scriptures, i.e. useless as
ñöôïc. Coù ngöôøi may maén coù cuoäc soáng haïnh
food—Veõ baùnh maø aên, moät töø Thieàn Toâng duøng
phuùc, nhöng ñoù chæ laø vaán ñeà thôøi gian tröôùc khi
ñeå chæ kinh ñieån nhö baùnh veõ chæ laø thöùc aên voâ boå.
hoï phaûi kinh qua ñau khoå maø thoâi. Ñieàu teä haïi
nhaát laø khoâng ai coù theå chia xeû noãi ñau khoå vôùi Picturesque scenery: Caûnh saéc röïc rôõ.
ngöôøi ñang bò khoå ñau. Tyû nhö, moät ngöôøi ñang lo Pierce-ear monks: Xuyeân Nhó Taêng—Pierce-
laéng cho tuoåi giaø cuûa meï mình. Tuy nhieân, ngöôøi ear monks, many of the Indian monks wore ear-
aáy khoâng theå naøo theá choã vaø chòu ñöïng khoå ñau rings. Bodhidharma was called (by the Chinese)
theá cho meï mình ñöôïc. Cuõng nhö vaäy, neáu moät the ear-pierced guest—Sö Taêng AÁn Ñoä phaàn
ñöùa treû laâm beänh, baø meï khoâng theå naøo kinh qua nhieàu ñeo voøng nôi tai. Toå Boà Ñeà Ñaït Ma ñöôïc
ñöôïc nhöõng khoù chòu cuûa beänh hoaïn cuûa ñöùa nhoû. ngöôøi Trung Hoa goïi laø Xuyeân Nhó Khaùch.
Cuoái cuøng laø caû meï laãn con, khoâng ai coù theå giuùp Pierced by an arrow accidentally: Bò muõi teân
ñöôïc ai trong giôø phuùt laâm chung caû—See Mental töï döng lao tôùi ñaâm vaøo chaân (moät trong chín tai
suffering, and Two kinds of suffering. naïn cuûa Ñöùc Phaät)—See Nine distresses.
Physical and transformation bodies: Sinh Piety: Loøng hieáu thaûo—Söï suøng moä.
thaân vaø hoùa thaân (cuûa Ñöùc Phaät). Pig: Hôïi (from 9 p.m. to 11 p.m.)—See Twelve
Physical wheel: Thöïc luaân—The wheel of animals.
food—See Two wheels (B). Pig-head monk: Trö Ñaàu Hoøa Thöôïng—So
Physical world: Material world—Theá giôùi höõu called because of his meditative or dormant
hình—Saéc Giôùi—See Rupa-dhatu. appearance—Vò Hoøa Thöôïng ñaàu heo, vì troâng
Physician (n): Y só. ngaøi coù veû nhö luùc naøo cuõng nguû (theo Thích Moân
Physicism (n): Thuyeát duy vaät. Chính Thoáng, Hoøa Thöôïng Trö Ñaàu xuaát hieän ñeå
giaùo hoùa daân trong hai quaän Cuø vaø Vuï vaøo naêm
Physicist (n): Nhaø vaät lyù hoïc.
Caûnh Ñöùc thöù 3 thôøi vua Toáng Chaân Toâng).
Physics (n): Vaät lyù hoïc.
Pilferage-hungry ghost: Thieåu Taøi Quyû—
Physiognomy (n): Dieän muïc—Thuaät xem töôùng
Hungry ghosts who pilfer (aên caép vaët) because
maïo—Appearance.
they are poor and get but little food—Quyû ñoùi
Physiological (a): Thuoäc veà sinh lyù. thöôøng aên caép vì thieáu thöùc aên.
Physiology (n): Sinh lyù hoïc. Pilgrim (n): Punnatitthagami (p)—Ngöôøi haønh
Picasa (skt): Tyø Xaù Da—A type of evil god that höông.
suck blood and eats phlegm—Ñaïm Tinh Khí Quyû, Pilgrimage (n): Cuoäc haønh höông.
loaïi quyû huùt maùu vaø tinh khí.
Pilgrims’ lodge: Nhaø troï cuûa khaùch haønh höông.
Picatcha (skt): Quyû aên tinh khí ngöôøi. Pilindavatsa (skt): Taát Laêng Giaø Baø Ta—One
Pick (v): Traïch. who for 500 generations had been a brahman,
1) Select: Choïn löïa. cursed the god of the Ganges, became a disciple,
2) Pravicara (skt): Traïch Phaùp Giaùc Phaàn—The but still has to do penance for his ill-temper—Coøn
second of the seven bodhyanga or dòch laø Taát Lan Ñaø Phieät Saø, teân moät vò Tyø Kheo
dharmapravicara—Discrimination. The voán 500 ñôøi laø Baø La Moân, thaùi ñoä kieâu maïn, luoân
faculty of discerning the true from the false— mieäng chöôõi Thaàn soâng Haèng. Veà sau quy-y ñaàu
Phaàn thöù nhì cuûa Thaát Boà Ñeà Phaàn, giaùc phaàn
 3409

Phaät, Phaät baét phaûi phaùt loà saùm hoái cho söï hung trong nhöõng ñòa nguïc maø thaân theå khoâng bò khoå
haêng kieâu maïn thôøi tröôùc. naõo ñau ñôùn (theo Kinh Phoå Sieâu, Phaät ñaõ baûo
Pilingavatsa (skt): Dö taäp (thoùi quen coøn löu laïi). ngaøi Xaù Lôïi Phaát laø vua A Ñoà Theá ñaõ vaøo ñòa
Piling up of bones of former incarnation: Coá nguïc coù teân Taân Saù La, vöøa vaøo laïi ra ngay, neân
Coát Nhö Sôn—Old bones, or bones of former thaân theå chöa bò khoå naõo ñau ñôùn).
incarnation or generation piled up as high as a Pindavana (skt): Tuøng Laâm—Khu röøng caây
mountain—Chæ söï soáng cheát troâi daït, neân xöông tuøng—Pine forest—A Clump of forest—A large
coát cuûa nhieàu ñôøi nhieàu kieáp chaát choàng leân cao assembly of monks—A monastery.
nhö nuùi. Pindola-Bharadvaja (skt): Taân Ñaàu Loâ Phaû La
Pills of immortality: Thuoác tröôøng sanh. Ñoïa—Taân Ñaàu—Taân Ñaàu Lö—Name of the first
Pill of many kinds of incense: Hoøa Höông of the sixteen arhats, who became the old man of
Hoaøn—A pill compounded of many kinds of the mountains, white hair and beard, bushy eye-
incense typifying that in the one Buddha-truth lies brows, one of the genii—Ñeä nhöùt toân giaû trong 16
all truth—Moät loaïi vieân ñöôïc laøm baèng caùch hoøa vò La Haùn, maõi maõi an truï treân nuùi, hieän töôùng toùc
troän nhieàu loaïi boät höông thôm, ñeå ví vôùi Phaät baïc maøy daøi.
phaùp bao truøm voâ soá phaùp. Pingala (skt): Taân Giaø La—An Indian sage who
Pill for restoring the youth: Hoaøn Nieân Laïc— interpreted the Madhyamika-Sastra (of Nagarjuna
A drug to return to the years and restore one’s Bodhisattva)—Teân moät Hieàn giaû ngöôøi AÁn Ñoä,
youth—Moät loaïi thuoác laøm cho ngöôøi ta treû trung Taøu dòch laø Thanh Muïc, ngöôøi ñaõ giaûi thích boä
yeâu ñôøi nhö nhöõng naêm coøn nieân thieáu. Trung Luaän Quaùn cuûa Ngaøi Long Thoï Boà Taùt. **
See Madhyamaka philosophy and Madhyamika-
Pillar (n): Coät truï.
sastra.
Pilusaragiri (skt): Töôïng Kieân Sôn—A
Pink pennon in the Southeast: Ñoâng Nam
mountain southwest of Kapisa, on the top of which
phöôùn hoàng—Ñaây laø moät trong Phöôùn taùm saéc
King Asoka erected a stupa, the Pilusara-stupa—
cuûa Ñöùc Phaät A Di Ñaø, chæ taùm höôùng trong khoâng
Ngoïn nuùi phía nam Kapisa, treân ñænh ngoïn nuùi naày
gian—This is one of the Amitabha’s eight
vua A Duïc ñaõ cho döïng Thaùp Pilusara.
pennons of various colours, indicating the eight
Pindala (skt): Ñòa nguïc Taân Ñaø La—Ñòa nguïc
directions of space—See Eight pennons of various
Taân Tra La—See Pindara.
colours.
Pinda-pata (p): Phaân veä—Trì bình hay khaát
Pioneer: Vanguard—Tieàn phong.
thöïc—Food given as alms—A Pali term for “alms-
Pioneer missionary: Nhaø truyeàn giaùo tieân
giving.” The daily alms round of monks in
phong.
Theravada countries, which constitutes one of the
major opportunities for merit-making on the part Pious (a): Ñaïo ñöùc—Hieáu thaûo.
of the laity. In the morning, monks walk in a line, Pious girl: Hieáu nöõ.
carrying their begging-bowls in their hands, and Pious son: Hieáu nam.
laypeople place food in the bowls—Töø Nam Phaïn P’i-P’a: Tyø Baø—A Chinese stringed musical
duøng ñeå chæ “khaát thöïc” (chö taêng oâm baùt nhaän instrument somewhat resembling a guitar of the
côm cuùng döôøng cuûa baù taùnh). Coâng vieäc khaát West—Moät loaïi ñaøn coù daây cuûa Trung Quoác, töïa
thöïc haèng ngaøy cuûa chö Taêng taïi caùc xöù theo Phaät nhö ñaøn ghi-ta cuûa taây phöông.
giaùo Theravada taïo thaønh moät trong nhöõng cô hoäi Pipes, strings, and preaching: Quaûn Huyeàn
chính ñeå gieo troàng phöôùc cuûa Phaät töû taïi gia. Vaøo Giaûng—Pipes, strings, and preaching, and
buoåi saùng, chö Taêng ñi boä thaønh haøng, oâm baùt accompanied service in India—OÁng, daây, vaø
khaát thöïc treân tay, vaø Phaät töû taïi gia mang thöùc aên giaûng laø ba thöù ñi cuøng vôùi nhau trong nghi leã beân
ñeán ñeå vaøo trong baùt. AÁn Ñoä.
Pindara (skt): Pindala (skt)—Taân Ñaø La—Taân
Tra La—One of the painless purgatories—Moät
 3410

Pippala (skt): Bodhidruma (skt)—Baùt Taùt La—Ti vaø aên tinh khí, coù teân goïi nhö vaäy vì söï thích thòt
Baùt La—Boà Ñeà thoï—Teân thaät cuûa caây Boà Ñeà— vaø veû maøu da vaøng cuûa chuùng—See Pisaca.
The real name for Bodhi-tree. **See Bodhi-tree. Pisunavaca (p): Malicious speech—Löôõng
Pippala-vrksa (skt): Taân Phaùt Lôïi Löïc Xoa— thieät—Noùi Lôøi Ñaâm Thoïc (lôøi thaâm ñoäc).
The bodhi-druma, or the bodhi-tree under which (I) The meaning of “slander” or pisunavaca—
Sakyamuni obtained insight—Coøn goïi laø Boà Ñeà Nghóa cuûa noùi lôøi ñaâm thoïc:
Coå hay Boà Ñeà Thuï, töùc laø caây Boà Ñeà maø döôùi goác 1) To slander means to twist stories: Noùi lôøi ñaâm
naày Ñöùc Phaät ñaõ giaùc ngoä. thoïc laø coù noùi khoâng, khoâng noùi coù ñeå gaây
Pisaca (skt): Tyù Xa Cha—Tyø Xaù Xaû—Moät loaïi chia reõ.
quyû—A class of demon—See Eight groups of 2) Tale-bearing: Noùi lôøi ly giaùn—Noùi ly giaùn
demon followers. hay noùi löôõi hai chieàu—The Pali word means
1) Demons that eats flesh, maglinant sprites or literally ‘breaking up of fellowship’. To
demons: Taát Xaù Giaø—Coøn goïi laø Tyø Xa Giaù, slander another is most wicked for it entails
hay Tyø Xaù Xaø, teân moät loaïi quyû aên thòt töôi. making a false statement intended to damage
2) Ñaïm Tinh Khí Quyû: Essence-and-Energy- someone’s reputation. The slanderer often
Eating Ghost King—Ghost King who eats the commits two crimes simultaneously, he says
essential energies of both people and plants. what is false because his report is untrue and
The Ghost king who got his position because then he back-bites. In Sanskrit poetry the
he liked to kill but would not give the flesh of back-biter is compared to a mosquito which
any animals he killed to his wife. He would though small is noxious. It comes singing,
not even give her the blood to drink. Since he settles on you, draws blood and may give you
treated his own wife this way, you can malaria. Again the tale-bearer’s words may
imagine how he treated other people. He be sweet as honey, but his mind is full of
extremely stingy, and as a result, he has to eat poison. Let us then avoid tale-bearing and
the most unclean things—Ñaïm Tinh Khí Quyû slander which destroy friendships. Instead of
Vöông laø vua quyû ngöôøi aên taát caû tinh khí cuûa causing trouble let us speak words that make
ngöôøi vaø caây coû. Ngöôøi ñaõ gieát nhöng khoâng for peace and reconciliation. Instead of
nhöôøng nhöõng thòt kieám ñöôïc cho vôï mình, sowing the seed of dissension, let us bring
khoâng cho ngay caû maùu ñeå uoáng. Ñaõ ñoái ñaõi peace and friendship to those living in discord
vôùi vôï con nhö vaäy, chuùng ta coù theå töôûng and enmity—Theo thuaät ngöõ Pali, Pisunavaca
töôïng noù ñoái xöû vôùi ngöôøi khaùc nhö theá naøo. coù nghóa laø phaù vôõ tình baïn. Vu khoáng ngöôøi
Noù cöïc kyø boûn xeûn vaø keát quaû laø noù aên taát caû khaùc laø moät ñieàu ñoäc aùc nhaát vì noù ñoøi hoûi
nhöõng baát tònh nhuïc. phaûi ñöa ra moät lôøi tuyeân boá doái traù vôùi yù
3) Tì-Xaù-Xaû, moät trong taùm boä quyû chuùng— ñònh laøm haïi thanh danh cuûa ngöôøi khaùc.
Pisacas, one of the eight groups of demon- Ngöôøi noùi lôøi ly giaùn thöôøng phaïm vaøo hai toäi
followers of the four maharajas—See Eight aùc moät luùc, vì lôøi vu caùo khoâng ñuùng söï thaät
groups of demon followers. neân ngöôøi aáy phaïm toäi noùi doái, vaø sau ñoù coøn
4) Demons or goblins in the retinue of phaïm toäi ñaâm thoïc sau löng ngöôøi khaùc.
Dhrtarastra: Tyø Xaù Xa—Tyø Xaù Giaù—Tyø Xaù Trong thi keä Sanskrit, ngöôøi ñaâm thoïc sau
Chi—Loaøi quyû trong hoï Trì Quoác Thieân. löng ngöôøi khaùc ñöôïc so saùnh vôùi con muoãi,
tuy nhoû nhöng raát ñoäc. Noù bay ñeán vôùi tieáng
Pisaci (skt): Tyø Xaù Chi—Tyø Xaù Giaù—Female
haùt vo ve, ñaäu leân ngöôøi cuûa baïn, huùt maùu, vaø
sprites, or demons—Nöõ quyû.
coù theå truyeàn beänh soát reùt vaøo baïn. Laïi nöõa,
Pisaka (skt): Quyû Tyø Xaù Da—Quyû Ñaïm Tinh
lôøi leõ cuûa ngöôøi ñaâm thoïc coù theå ngoït ngaøo
Khí—A class of demons or evil god that sucks
nhö maät ong, nhöng taâm ñòa cuûa hoï ñaày noïc
blood and eats phlegm, so-called either from their
ñoäc. Nhö vaäy chuùng ta phaûi traùnh lôøi noùi ñaâm
fondness for flesh or from their yellowish
thoïc, hay lôøi noùi ly giaùn phaù huûy tình thaân
appearance—Moät loaøi quyû hay aùc thaàn huùt maùu
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höõu. Thay vì gaây chia reõ, chuùng ta haõy noùi Vaibhasika literature, appropriate for Sravakas
nhöõng lôøi ñem laïi söï an vui vaø hoøa giaûi. Thay and Pratyeka-buddhas—Moät trong taùm loaïi thuyeát
vì gieo haït gioáng phaân ly, chuùng ta haõy mang giaùo cuûa Ñöùc Phaät. Taïng giaùo laø caùc phaùp moân tu
an laïc vaø tình baïn ñeán nhöõng ai ñang soáng hoïc coù daïy chung trong Tam Taïng kinh luaät vaø
trong baát hoøa vaø thuø nghòch. luaän. A Haøm vaø taát caû giaùo lyù Tieåu Thöøa, nhö
(II) According to The Buddha and His Teachings, ñöôïc thaáy trong vaên hoïc Tyø Baø Sa, thích hôïp vôùi
written by Most Venerable Narada, there is Thanh vaên vaø Duyeân giaùc—See Five periods and
one inevitable consequences of slandering: eight teachings of the T’ien-T’ai.
the dissolution of friendship without any Pitalkhora (skt): Name of a Buddhist place in
sufficient cause. There are four conditions west India. In the Buddhist caves at Pitalkhora,
that are necessary to complete the evil of seven painted inscriptions are found which record
slandering—Theo Ñöùc Phaät vaø Phaät Phaùp cuûa the names of Buddhist monks who bore the cost of
Hoøa Thöôïng Narada, haäu quaû khoâng traùnh the wall-paintings—Ñòa danh Phaät giaùo ôû vuøng
khoûi cuûa söï noùi lôøi ñaâm thoïc laø bò chia reõ vôùi taây AÁn Ñoä. Trong caùc hang ôû Pitalkhora ngöôøi ta
baïn beø. Coù boán ñieàu kieän caàn thieát ñeå thaønh tìm thaáy baûy baûng chöõ vieát baèng sôn ghi teân caùc tu
laäp nghieäp noùi lôøi ñaâm thoïc: só Phaät giaùo ñaõ chòu chi phí veà caùc böùc bích hoïa.
1) Persons that are to be divided: Nhöõng ngöôøi Pitasila (skt): Tyù Ña Theá La—According to Eitel
laø naïn nhaân cuûa söï chia reõ. in The Dictionary of Chinese-English Buddhist
2) The intention to separate them or the desire to Terms, Pitasila, an ancient kingdom and city in the
endear oneself to another: YÙ muoán phaân ly province of Sindh, 700 miles north of
nhöõng ngöôøi aáy hay yù muoán laáy loøng moät Adhyavakila, 300 miles south-west of Avanda;
ngöôøi. however, exact position is unknown—Theo Eitel
3) Corresponding effort: Coá gaéng ñeå thöïc hieän trong Trung Anh Phaät Hoïc Töø Ñieån, Tyù Ña Theá
söï phaân ly. La laø moät vöông quoác vaø thaønh phoá coå trong tænh
4) The communication: Thoát ra lôøi noùi ñaâm thoïc. Sindh, khoaûng 700 daäm veà phía baéc Adhyavakila,
Pit of pride and arrogance: Kieâu Khang— vaø 300 daäm veà phía taây nam cuûa Avanda; tuy
Haàm hoá cuûa ngaõ maïn coáng cao. nhieân khoâng ai bieát ñòa ñieåm chính xaùc cuûa noù.
Pita (p): Vaøng. Pitfal (n): Baãy raäp—Trap.
Pitaka (skt): Tyø Laëc—A T’ien-T’ai term for the Piti (p): Phæ—Zest—Haân hoan hay höùng thuù—
Hinayana Pitaka. There are three baskets—Moät According to the Abhidharma, “Piti” derived from
thuaät ngöõ cuûa toâng Thieân Thai ñeå chæ Taïng Giaùo the verb “panayati” meaning “to refresh,” may be
Tieåu Thöøa. Coù ba taïng: explained as delight or pleasurable interest in the
1) Vinaya Pitaka: Luaät Taïng—The Basket of object. The term is often translated as rapture, a
Discipline. rendering which fits its role as a jhana factor.
2) Sutta Pitaka: Kinh Taïng—The Basket of “Piti” inhibits the hindrance of ill-will (vyapada).
Discourses. There are five grades of “piti.”—Theo A Tyø Ñaït
3) Abhidhamma Pitaka: Luaän Taïng—The Ma Luaän (Vi Dieäu Phaùp), töø “Phæ” ñöôïc ruùt ra töø
Basket of Ultimate Things. ñoäng töø “panayati” cuûa Phaïn ngöõ coù nghóa laø hoan
Pitaka Doctrine: Tieåu Thöøa hay Taïng Giaùo— hyû hay thích thuù. Danh töø “Piti” thöôøng ñöôïc dòch
One of the eight types of teaching of the Buddha. laø Phæ hay Hyû, ñoùng ñuùng vai troø cuûa noù nhö laø
The Doctrine of Tripitaka teaching (Scriptures) or moät yeáu toá trong thieàn na. Phæ taïm thôøi khaéc phuïc
Pitaka (Storage) Doctrine includes various trieàn caùi “oaùn gheùt saân haän.” Coù naêm loaïi “Phæ.”
Dharma Doors of cultivation taught to all in the 1) Khuddaka Piti (p): Caùi vui laøm mình ruøng
Tripitaka or 'Three Storages.’ (Sutra, Precept mình, rôûn oùc (noåi da gaø)—Minor zest which is
Pitaka, and Upadesa Pitaka or commentary of able to raise the hair on the body.
Sutra). Agamas or traditions of discourses and all
Hinayana doctrines, such as those found in the
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2) Khanika Piti (p): Caùi vui thoaùng qua mau leï a) Karuna or compassion means below is to save
nhö trôøi chôùp—Momentary zest which is like sentient beings: Bi laø döôùi thì haï hoùa chuùng
flashes of lightning. sanh.
3) Okkantika Piti (p): Caùi vui traøn ngaäp nhö soùng b) Jnana or wisdom means above is to seek
bieån tröôøn leân baõi—Showering zest which Bodhi: Trí laø thöôïng caàu Boà Ñeà hay Phaät ñaïo.
breaks over the body again and again like 2) In Mahayana Buddhism, Pity is typified by
waves on the sea shore. Avalokitesvara and wisdom by
4) Ubbega Piti (p): Caùi vui thanh thoaùt ñem laïi Mahasthamaprapta: Theo Phaät Giaùo Ñaïi
cho haønh giaû caûm giaùc nheï nhaøng nhö boâng Thöøa, ñieån hình cuûa bi laø Ngaøi Quaùn Theá AÂm
goøn löõng lô bay theo chieàu gioù—Uplifting Boà Taùt; coøn Ngaøi Ñaïi Theá Chí laø ñieån hình
zest which can cause the body to levitate. cuûa trí.
5) Pharana Piti (p): Caùi vui thaám nhuaàn toaøn theå 3) In the esoteric sects, pity is represented by the
chaâu thaân nhö bong boùng ñöôïc thoåi phoàng hay garbhadhatu or the womb treasury, while
traän luït traøn lan laøm ngaäp caû ao hoà— wisdom is represented by the vajradhatu or
Pervading zest which pervades the whole the diamond treasury: Theo Chaân Ngoân Giaùo
body as a full-air balloon or as an inundation thì Bi laø Thai Taïng giôùi, trong khi Trí laø kim
fills a cavern. cang giôùi.
** See Fifty-two mental states. Pitying boat: Bi Thuyeàn—Buddhas’ and
Pitiable, or poor and needy, as the field or Bodhisattvas’ vow to save all sentient beings is
opportunity for charity: Bi ñieàn—Thöông xoùt compared with the boat for ferrying beings to
nhöõng ngöôøi ngheøo hay cuøng khoå, ñaây laø cô hoäi salvation—Phaät vaø Boà Taùt nguyeän ñöôïc ví vôùi
cho boá thí—See Two fields for the cultivation of chieác thuyeàn cöùu ñoä chuùng sanh.
happiness (A). Pitying contemplation: Bi Quaùn Töø Quaùn—
Pitiful (a): Ñaùng thöông—Pitious. The pitying contemplation for saving beings from
Pitr (skt): Ti Ñeá Lôïi—A kind of hungry demon— suffering, and merciful contemplation for giving
Moät loaïi quyû ñoùi. joy to all beings—Bi quaùn nhaèm cöùu ñoä chuùng
sanh; töø quaùn nhaèm ban vui cho moïi loaøi.
Pity: Töø Bi—Bi maãn (bi maãn ñeå thaønh töïu nhaãn
ñoä)—There are three reasons of a bodhisattva’s Pitying thought for the happiness of all
pity—Coù ba nguyeân nhaân cuûa Töø bi—See Three creatures: Tö töôûng bi maãn vì haïnh phuùc cuûa
reasons of a bodhisattva’s pity and Six things chuùng sanh—The Buddha died at 80 instead of
which enable a bodhisattva to keep perfectly the 100. He left 20 years of his own happiness to his
six paramitas. disciples, and also the Tripitaka for universal
Pity in regard to beings in time and sense: salvation—Ñöùc Phaät hy sinh haïnh phuùc rieâng
Quyeàn Bi—Arising from the Buddhas—Loøng ñaïi mình, cuõng nhö ñeå laïi tam taïng kinh ñieån cho haäu
bi cuûa chö Phaät khôûi leân ñoái vôùi chuùng sanh. theá tieáp tuïc phoå ñoä chuùng sanh—See Ten kinds of
Buddha’s grace.
Pity vitue: Bi ñöùc—Pity vitue obtained through
practicing—Ñöùc lôïi tha thöông xoùt chuùng sanh— Pitying virtues of a Buddha: Bi Ñöùc—See
See Two kinds of virtue (B). Three Buddha’s virtues (IV).
Pity and wisdom: Bi Trí. Pitying vow: Vow of pity—Bi Nguyeän—The
1) Pity and wisdom, the two characteristics of a great pitying vow of Buddhas and bodhisattvas to
bodhisattva seeking to attain perfect save all beings—Ñaïi bi nguyeän cuûa chö Phaät vaø
enlightenment and the salvation of all beings: chö Boà taùt laø cöùu ñoä chuùng sanh.
Bi vaø trí laø hai ñaëc tính cuûa chö Boà Taùt treân Pivotal (a): Noøng coát.
böôùc ñöôøng tu taäp ñaïi giaùc vaø cöùu ñoä chuùng Pivotal assembly: Ñöông Cô Chuùng—Those
sanh. who were responsive to him. Those hearers of the
Lotus who were adaptable to its teaching, and
 3413

received it—Chuùng hoäi nghe hieåu Phaùp Hoa, töï taùi sanh—See Six places in the body that
mình thoï nhaän vaø haønh trì nhöõng gì Phaät daïy trong represent the six paths of rebirth.
ñoù—See Fourfold disciples (B). Place of the body and touches: Kaya-
Pi-Yen-Lu: Bích Nham Luïc—Blue Rock sparshtavya (skt)—Thaân Xuùc Xöù—See Twelve
Collection—One of the most famous and oldest entrances (II).
Zen book of Lin-Chi Zen sect, consisting of one Place of the ear: Nhó Xöù—One of the twelve
hundred koans compiled by Zen master Hsueh- places—Nhó xöù, moät trong möôøi hai xöù.
Tou-Ch’ung-Hsien (980-1052), with is own Place of ear and sound: Srotra-sabda (skt)—
commentary in verse accompanying each koan, by Nhó Thanh Xöù—See Twelve entrances (II).
Zen master Yuan-Wu (1063-1135). He added an
Place of Enlightenment: Boà Ñeà Maïn Ñaø La—
introduction to the 100 kung-ans of earlier text,
Bodhi Seat—Truth Plot, holy site—The place
along with poetic explanations that are considered
where the Buddha attained Enlightenment—Boà
masterpieces of classical Chinese poetry. Along
Ñeà Ñaïo Traøng, nôi Ñöùc Phaät ñaõ ñaït ñöôïc ñaïi giaùc.
with Wu-Men-Kuan, it is one of the two most
Place the hand on top of the head: Ma Ñænh—
influential collections of kung-an. The book
A custom of Buddha in teaching his disciples, from
derived its name from a scroll containing the
which the burning of the spots on the head of a
Chinese characters for “blue” and “rock” which
monk is said to have originated—Ñeå tay leân ñaàu,
happened to be hanging in the temple where the
moät thoùi quen maø Phaät hay duøng ñeå daïy ñeä töû, coù
collection was compiled, and which the compiler
leõ nhöõng chaám ñoát treân ñaàu chuùng Taêng cuõng baét
decided to use as a title for his work—Moät trong
nguoàn töø ñoù.
nhöõng taäp saùch thieàn noåi tieáng vaø coå nhöùt cuûa
Thieàn phaùi Laâm Teá, goàm moät traêm coâng aùn do Place of mind and dharmas: Mano-dharma
thieàn sö Tuyeát Ñaäu Truøng Hieån (980-1052) bieân (skt)—YÙ Phaùp Xöù—See Twelve entrances (II).
soaïn, vôùi lôøi bình baèng keä ñi keøm cuûa thieàn sö Place of nose and smell: Ghrana-gandha (skt)—
Phaät Quaû Vieân Ngoä (1063-1135). Thieàn sö Vieân Place of nose and smell—Tyû Höông Xöù—See
Ngoä theâm vaøo 100 coâng aùn cuûa taäp saùch coù saün Twelve entrances (II).
tröôùc ñoù baèng nhöõng vaàn thô giaûng giaûi, ñöôïc xem Place offering on an altar: Thöôïng Teá.
nhö laø kieät taùc cuûa coå thi Trung Hoa. Cuøng vôùi Places where the organs and objects of
“Voâ Moân Quan,” Bích Nham Luïc laø moät trong hai physical sense meet: Saéc Nhaäp—The entrances,
boä söu taäp coâng aùn coù aûnh höôûng nhaát. Taäp saùchor places, where the organs and objects of
laáy teân theo moät cuoän giaáy coù vieát hai chöõ Haùn physical sense meet, one of the twelve nidanas—
“Bích” (xanh) vaø “Nham” (ñaù), ngaãu nhieân treo Choã hay nôi maø caên traàn gaëp nhau thì goïi laø “Saéc
nôi chuøa nôi maø noù ñöôïc bieân soaïn, neân thieàn sö Nhaäp” hay “Saéc Xöù,” moät trong thaäp nhò nhôn
Tuyeát Ñaäu Truøng Hieån ñaõ duøng hai chöõ ñoù laøm duyeân—See Six entrances.
nhan ñeà cho taùc phaåm cuûa mình (see Zhong- Place of patience: Ksanti-pramta (skt)—Nhaãn
Hsian-Xue-Tou).
ñoä (this world—theá giôùi Ta Baø naøy).
Placated: Ñöôïc xoa dòu. Place in position: An vò (Phaät)—To install—To
Place: Gocara or Vastu (skt)—Caûnh giôùi—Choã settle.
ngoài (toøa)—Ñaïo Traøng—See Bodhimandala. Place of peace: Nhaøn Xöù.
Place of assembly for ceremonial purpose: 1) A hermitage: Choán A Luyeän Nhaõ.
Taùc Phaùp Giôùi—Ñòa phaän hay nôi ñeå nhieáp Taêng 2) A shut-in place, a place of peace: Nôi nhaøn
(thöïc haønh theo phaùp yeát ma maø keát thaønh ñòa tónh.
giôùi thì goïi laø “Taùc Phaùp Giôùi”). 3) A Buddhist monastery: Töï vieän.
Places in the body that represent the six Place in position: To install—To settle—An vò.
paths of rebirth: There are six places in the Place of precious things: Perfect nirvana—Baûo
body that represent the six paths of rebirth—Coù sôû.
saùu nôi treân thaân ngöôøi tieâu bieåu cho saùu ñöôøng
 3414

Place for pure cultivation: Abode of the showing me how to enter upon the path.”—Trong
celibate—Place for spiritual cultivation—Pure Thieàn coù loaïi caâu hoûi chöùa ñöïng moät lôøi tuyeân boá
abode—Tinh thaát. ñaày ñuû vaø chính xaùc. Moät trieát gia ngoaïi ñaïo hoûi
Place for religious practices: Dharma- Phaät: “Toâi khoâng hoûi höõu ngoân hay voâ ngoân.” Ñöùc
preaching ground—Phaùp traøng—See Ñaïo Traøng. Phaät ngoài im laëng. Trieát gia naày noùi: “Ñöùc Theá
Place all sentient beings in the Toân quaû ñaïi töø, ñaïi bi. Ngaøi khôi saùng nhöõng maây
môø meâ hoaëc cho toâi, chæ cho toâi loái vaøo Chaùnh
enlightenment of Buddhas: Ñaët taát caû chuùng
ñaïo.”—See Eighteen kinds of questions.
sanh nôi Phaät Boà Ñeà, töï bieát thoï kyù—See Ten
Plan (v): Chöông trình—Döï tính—To project.
ways of receiving the prediction of Budhahood
(A). Plan of Avatamsaka: Hoa Nghieâm Phaùp Giôùi—
Place of the tongue and taste: Jihva-rasa Realm of Dharma—See Dharmadhatu.
(skt)—Thieät Vò Xöù—See Twelve entrances (II). Plank (n): Taám vaùn.
Place of torment: Naraka (skt)—Jigoku (jap)— Plant few seeds but wish to harvest
Hell—See Hell. abundance of fruits: Gieo troàng ít maø muoán
Place the two quarrelling monks face to face ñaëng traùi nhieàu—See Five kinds of people who
in order to clarify and solve the problem: pretend to offer alms.
Sammukha-vinaya (skt)—Töï Thuaän—See Plant good causes: Troàng caên laønh.
Sammukha-vinaya and Seven rules given in the Plant no good causes: Khoâng troàng caên laønh.
Vinaya for settling disputes among monks and Plant pure elements: Gieo nhöõng yeáu toá thieän
nuns. laønh—Ten things which Buddhas plant pure
Place of worship: Leã ñöôøng—Nôi thôø phöôïng. elements in the minds of sentient beings which are
Placid (a): Ñieàm tónh. not in vain when they (Truly Awakened Buddhas)
turn the wheel of teaching)—Möôøi söï maø chö Nhö
Placing all sentient beings inside a pore
Lai duøng ñeå gieo phaùp baïch tònh vaøo taâm chuùng
without crowding: Ñeå taát caû chuùng sanh ôû trong
sanh khoâng heà luoáng coâng khi quyù Ngaøi chuyeån
moät loã loâng maø khoâng chaät heïp—See Ten
ñaïi phaùp luaân—See Ten things which Buddhas
unimpeded functions relating to sentient beings of
plant pure elements in the minds of sentient
Great Enlightening Beings.
beings.
Plain: Ñôn giaûn—Plain (simple) living –Loái soáng
Plant roots of goodness, gain the good
ñôn giaûn.
graces of the Buddhas: Troàng thieän caên ñeå
Plain gruel: Chaùo traéng—See Eight kinds of
ñöôïc chö Phaät hoan hyû—See Ten kinds of
congee.
Buddha-work in all worlds in all times of the
Plain meaning: Hieån Lieãu—Exoteric meaning— Buddhas (B) (7).
Lôøi noùi vaên töï coù nghóa phaân minh roõ raøng—See
Plant all virtuous roots: Thöïc Chuùng Ñöùc
Two meanings of the teachings (B).
Boån—To cultivate all capacities and powers—
Plain spoken: Nghó sao noùi vaäy (Taâm khaåu nhö Tích taäp hay vun troàng voâ soá coâng ñöùc.
nhaát)—To say what one thinks.
Plantiff says yes, the dependant says no:
Plainly and straightforwardly stated Nguyeân caùo luùc naøo cuõng noùi coù nhöng bò caùo luùc
statement: Minh Vaán—In Zen, there is a kind of naøo cuõng noùi khoâng, yù noùi ai cuõng muoán giaønh
question that contains a plainly and phaàn thaéng veà mình (Nguyeân vieát höõu, bò vieát voâ).
straightforwardly statement. A non-Buddhist Platform Sutra: Sixth Patriarch Sutra—Kinh
philosopher asked the Buddha: “Words or no- Phaùp Baûo Ñaøn—The Platform Sutra of the Sixth
words, I ask neither.” The Buddha remained Patriarch’s Dharma Treasure, the basic text of the
silent. The philosopher said: “The Blessed One is Southern Zen School in China. The Sutra of the
indeed full of mercy and compassion. He has Sixth Patriarch from the High Seat of the Dharma
cleared off clouds of confusion for my sake, Treasure, basic Zen writing in which Sixth
 3415

Patriarch’s biography, discourses and sayings at Pleasant and harmonious sound: AÂm thanh du
Pao-Lin monastery are recorded by his disciples döông.
Fa-Hai. It is divided into ten chapters—Kinh ñöôïc Pleasant in the present and brings painful
Luïc Toå thuyeát. Vaên baûn chuû yeáu cuûa Thieàn Nam
future results: Hieän taïi laïc vaø töông lai quaû baùo
Toâng, goàm tieåu söû, nhöõng lôøi thuyeát giaûng vaø ngöõ
khoå—See Four ways of undertaking Dhamma.
luïc cuûa Luïc Toå taïi chuøa Baûo Laâm ñöôïc ñeä töû cuûa
Pleasant in the present and brings pleasant
Ngaøi laø Phaùp Haûi ghi laïi trong 10 chöông.
future results: Hieän taïi laïc vaø töông lai quaû baùo
Play (n): Vôû kòch.
laïc—See Four ways of undertaking Dhamma.
Play-actor: Keû ñaïo ñöùc giaû.
Pleasant progress with quick
Play fool: Giaû ngu—To pretend ignorance.
comprehension: Laïc Haønh Toác Chöùng—See
Play games, including chess and other
Four kinds of progress (A).
electronic games: Chôi caùc troø chôi, keå caû chôi Pleasant progress with slow comprehension:
côø vaø caùc moân chôi baèng ñieän töû khaùc—A Bhiksu
Laïc Haønh Trì Chöùng—See Four kinds of progress
or Bhiksuni who plays games, including chess and
(A).
other electronic games in game machines, mobile
Pleasant practice of the mind of a
phone and computer, commits an Expression of
Regret Offence—Vò Tyø Kheo hay Tyø Kheo Ni Bodhisattva: Haïnh an laïc nôi taâm—According to
naøo chôi caùc troø chôi, keå caû chôi côø vaø caùc moân the Lotus Sutra, the Buddha gave eight advices to
chôi ñieän töû trong maùy, trong ñieän thoaïi di ñoäng, all Bodhisattvas as follows: “First, a Bodhisattva
vaø trong maùy vi tính, ñeàu phaïm giôùi Ba Daät Ñeà, does not harbor an envious or deceitful mind.
phaûi phaùt loà saùm hoái. Second, he does not slight or abuse other learners
of the Buddha-way even if they are beginners, nor
Play the lottery: Chôi veù soá (hoaëc soá ñeà)—Vò
does he seek out their excesses and shortcomings.
Tyø Kheo hay Tyø Kheo Ni naøo chôi veù soá hoaëc soá
Third, if there are people who seek the
ñeà laø phaïm toäi xaû ñoïa (caàn phaûi buoâng boû vaø phaùt
Bodhisattva-way, he does not distress them,
loà saùm hoái).
causing them to feel doubt and regret, nor does he
Play the lute before an ox: Ñaøn khaûy tai traâu
say discouraging things to them. Fourth, he should
(Ñoái ngöu ñaøn caàm)—To explain deep truths to a
not indulge in discussions about the laws or
dull person is similar to play the lute before an
engage in dispute but should devote himself to
ox—Ñem chaân lyù saâu xa maø giaûng giaûi cho moät
cultivation of the practice to save all living beings.
ngöôøi ngu cuõng gioáng nhö ñem ñaøn maø khaûy vaøo
Fifth, he should think of saving all living beings
tai traâu vaäy.
from the sufferings through his great compassion.
Play-mate: Baïn töø thuôû nhoû. Sixth, he should think of the Buddhas as
Play a part: Act out a role—Ñoùng moät vai troø benevolent fathers. Seventh, he should always
(dieãn moät vai). think of the Bodhisattvas as his great teachers.
Plead (v): Caõi choáng laïi ai—To plead against Eighth, he should preach the Law equally to all
someone. living beings.”—Theo Kinh Phaùp Hoa, Ñöùc Phaät
Pleasant (a): Vui töôi—Thích thuù—Vöøa yù— ñöa ra 8 lôøi khuyeân cho chö vò Boà Taùt nhö sau:
Lovely—See Feeling and sensation. “Thöù nhaát, moät vò Boà Taùt khoâng neân chaát chöùa
Pleasant assembly: Happy meeting—Pleasant loøng ñoá kî hay löøa doái. Thöù hai vò aáy khoâng khinh
gathering—Thaéng hoäi. thöôøng, nhuïc maï nhöõng ngöôøi tu taäp theo Phaät ñaïo
khaùc duø hoï laø nhöõng ngöôøi sô cô, cuõng khoâng
Pleasant feeling: Sukha vedana (p)—Happy
vaïch ra nhöõng öu hay khuyeát ñieåm cuûa hoï. Thöù
feeling—Pleasurable feeling—Joyful—Laïc
ba, neáu coù ngöôøi tìm caàu Boà Taùt ñaïo, vò aáy khoâng
Thoï—See Three dharmas (XXII), and Three
laøm cho hoï chaùn naûn khieán hoï nghi ngôø vaø hoái
states of sensation (II).
tieác, cuõng khoâng noùi nhöõng ñieàu laøm cho ngöôøi aáy
Pleasant gathering: Happy meeting—Pleasant
nhuïc chí. Thöù tö, vò aáy khoâng ham meâ baøn luaän veà
assembly—Thaéng hoäi.
 3416

caùc phaùp hoaëc tranh caõi maø neân noã löïc tu taäp thöïc Pleasant practice of the vow of a
haønh ñeå cöùu ñoä chuùng sanh. Thöù naêm, vò aáy neân Bodhisattva: Haïnh an laïc nôi nguyeän—
nghó ñeán vieäc cöùu ñoä taát caû chuùng sanh thoaùt khoûi According to the Lotus Sutra, the Buddha gave
khoå ñau baèng loøng ñaïi bi cuûa mình. Thöù sau, vò aáy instructions to all Bodhisattvas on Pleasant
neân nghó ñeán chö Phaät nhö nghó ñeán nhöõng ñaáng practice of the vow as follows: “The pleasant
töø phuï. Thöù baûy, vò aáy neân luoân nghó ñeán nhöõng vò practice of the vow means to have a spirit of great
Boà Taùt khaùc nhö nhöõng vò thaày vó ñaïi cuûa mình. compassion. A Bodhisattva should beget a spirit of
Thöù taùm, vó aáy neân giaûng phaùp ñoàng ñeàu cho taát great charity toward both laymen and monks, and
caû chuùng sanh moïi loaøi.” should have a spirit of great compassion for those
Pleasant practice of the mouth of a who are not yet Bodhisattvas but are satisfied with
Bodhisattva: Haïnh an laïc nôi khaåu—According their selfish idea of saving only themselves. He
to the Lotus Sutra, the Buddha gave instructions to also should decide that, though those people have
all Bodhisattvas on Pleasant practice of the mouth not inquired for, nor believed in, nor understood
as follows: “First, a Bodhisattva takes no pleasure the Buddha’s teaching in this sutra, when he has
in telling of the errors of other people or of the attained Perfect Enlightenment through his
sutras; second, he does not despite other transcendental powers and powers of wisdom he
preachers; third, he does not speak of the good will lead them to abide in this Law.”—Theo Kinh
and evil, the merits and demerits of other people, Phaùp Hoa, Ñöùc Phaät daïy moät vò Boà Taùt neân thöïc
nor does he single out any Sravakas or Pratyeka- haønh haïnh an laïc veà nguyeän nhö sau: “An laïc
buddhas by name, nor does he broadcast their haïnh nôi nguyeän coù nghóa laø coù moät tinh thaàn töø
errors and sins; fourth, in the same way, he do not thieän lôùn lao. Vò Boà Taùt neân toû loøng thöông xoùt
praise their virtues, nor does he beget a jealous lôùn lao ñoái vôùi nhöõng ngöôøi taïi gia vaø ngay caû chö
mind. If he maintains a cheerful and open mind in Taêng, nhöõng ngöôøi chöa laø Boà Taùt, nhöng laïi thoûa
this way, those who hear the teaching will offer maõn vôùi nhöõng yù töôûng ích kyû laø chæ cöùu laáy rieâng
him no opposition. To those who ask difficult mình. Vò aáy cuõng neân quyeát ñònh raèng maëc duø baây
questions, he does not answer with the law of the giôø ngöôøi ta chöa caàu, chöa tin, chöa hieåu nhöõng
small vehicle but only with the Great vehicle, and gì Ñöùc Phaät ñaõ giaûng daïy trong kinh naøy, khi ñaït
he explains the Law to them so that they may ñöôïc toaøn giaùc thì vôùi naêng löïc sieâu phaøm vaø vaø
obtain perfect knowledge.”—Theo Kinh Phaùp naêng löïc trí tueä, vò aáy seõ daãn hoï vaøo an truï trong
Hoa, Ñöùc Phaät daïy moät vò Boà Taùt neân thöïc haønh phaùp naøy.”
haïnh an laïc nôi khaåu nhö sau: “Thöù nhaát, moät vò Pleasant speech: Laïc thuyeát—Pleasure in
Boà Taùt khoâng öa noùi loãi cuûa ngöôøi khaùc hay cuûa speaking—Joy in preaching or telling the way of
caùc kinh; thöù hai, vò aáy khoâng khinh thöôøng nhöõng salvation; joy in that which is preached. It is also
ngöôøi thuyeát giaûng khaùc; thöù ba, vò aáy khoâng noùi called Pratibhana, bold and iluminating discourse,
chuyeän phaûi quaáy, toát xaáu, öu ñieåm hay khuyeát or freedom in expounding the truth with correct
ñieåm cuûa ngöôøi khaùc, khoâng neâu teân cuûa baát cöù meaning and appropriate words, one of the four
chö Thanh vaên hay Duyeân giaùc, vaø cuõng khoâng pratisamvids—Vui veû thuyeát phaùp khoâng bieát
loan truyeàn loãi laàm cuûa hoï; thöù tö, cuõng vaäy, vò aáy chaùn, thuyeát moät caùch voâ ngaïi ñuùng nghóa ñuùng
khoâng ca ngôïi ñöùc haïnh cuûa hoï vaø cuõng khoâng chöõ, laø moät trong töù voâ ngaïi—See Four
sanh loøng ganh tî. Neáu vò aáy giöõ ñöôïc caùi taâm Unobstructed Eloquences.
hoan hyû vaø roäng môû theo caùch nhö theá thì nhöõng Pleasant taste: Laïc Vò—Sour, one of the five
ngöôøi nghe giaùo lyù seõ khoâng phaûn ñoái. Vôùi nhöõng tastes. T’ien-T’ai compared the second period of
ai ñaët ra nhöõng caâu hoûi khoù khaên, vò aáy khoâng bao the Hinayana with this—Vò bô chua, moät trong
giôø duøng phaùp Tieåu Thöøa maø chæ duøng giaùo phaùp naêm vò cuûa söõa vaø phoù saûn cuûa noù. Toâng Thieân
Ñaïi Thöøa ñeå traû lôøi, khieán cho hoï coù theå ñaït ñöôïc Thai so saùnh noù vôùi thôøi kyø thöù hai cuûa giaùo
trí hueä toaøn haûo.” thuyeát Tieåu Thöøa—See Five periods and eight
teachings of the T’ien-T’ai.
 3417

Pleasant words: Priyavacana (skt)—AÙi Ngöõ Pleasure in meditation: Thieàn duyeät thöïc—See
Nhieáp—Kind speech, or kindly talk—Affectionate Five kinds of spiritual food.
speech—Kind communication—Kind words which Pleasures produced by touch: Xuùc Laïc (söï vui
help beings love and receive the truth—AÙi Ngöõ thích trong khi ñuïng chaïm nhau, thaân theå trai gaùi
Nhieáp hay tuøy theo caên taùnh cuûa chuùng sanh maø tieáp xuùc ñuïng chaïm vôùi nhau maø sanh ra caûm giaùc
duøng lôøi leõ toát laønh ñeå daãn daét hoï vaøo con ñöôøng
vui thích khoaùi laïc).
ñaïo ñöùc—See Four elements of popularity. Pleasures and sorrows: Joys and griefs—Hyû vaø
Pleased: Nanda (skt)—Glad—Hoan Hyû—A öu (laïc vaø khoå).
Buddhist always takes delight in doing good things Plenary (a): Ñaày ñuû—Toaøn theå.
to others. Delight is one of the most important
Plenitude (n): Söï vieân maõn.
entrances to the great enlightenment; for it is the
Plentiful (a): Chan chöùa—Overflowing—
mind of peace and tranquility—Ngöôøi Phaät töû
Abundant.
luoân hoan hyû laøm ñieàu lôïi laïc cho chuùng sanh.
Hoan hyû coøn laø moät trong nhöõng cöûa ngoõ quan Plough (n): Caùi caøy.
Plough the land (soil): Caøy ñaát.
troïng ñi vaøo ñaïi giaùc, vì nhôø ñoù maø taâm ta luoân an
tònh. Ploughman: Baùc noâng phu.
Pleasing environment: Moâi tröôøng vui veû. Ploughing: Caøy ruoäng.
Pleasurable: Happy—Joyful—Laïc—See Three Ploughing Festival: Leã Haï Ñieàn—On a Festival
states of sensation (I). Day, the King with the Baby Prince and his nurses
Pleasures (n): Sukkha (p)—Sukhendriya (skt)— and many other members of the Royal family
Bliss—Delights—Happiness—Joy—Nhöõng went to the field to plough—Vaøo ngaøy naày, Vua
laïc
thuù. vaø aáu Hoaøng thaùi töû, meï nuoâi vaø trieàu thaàn xuoáng
(A) Various kinds of pleasures—Caùc loaïi laïc thuù caøy ruoäng.
khaùc nhau: Plunder something: Steal something—AÊn caép
1) Supermundane pleasures: Hyû laïc sieâu theá vaät gì.
gian. Pluralism (n): Chuû nghóa ña nguyeân—Söï kieâm
2) Worldly pleasures: Laïc thuù traàn gian. nhieäm nhieàu chöùc.
(B) Two kinds of pleasure—Theo Kinh Nieäm Xöù, Plurality (n): Tính ña nguyeân.
coù hai loaïi thoûa thích—According to the Pluriformity (n): Hình thöùc ña chuûng.
Satipatthana Sutta, there are two kinds of
Plus side: Taêng ích bieân—See Two extreme
pleasure—See Two kinds of pleasure.
views.
** See Seven emotions, Eight winds, and
Twenty two roots. Pluto heaven: Vaisramana (skt)—Thieân vöông
Tyø sa moân—See Vaisramana.
Pleasures of the five senses: Duïc laïc cuûa nguõ
caên. Pneumatic (a): Thuoäc veà tinh thaàn—Thieâng
lieâng—Linh tính.
Pleasure or pain caused by good or evil
Pneumatocentric (a): Laáy tính thieâng lieâng laøm
deeds: The rewarding cause or fruit-ripening
troïng taâm.
cause—Baùo nhaân—Quaû thuïc nhaân—See Two
causes (C). Pneumatology (n): Thaàn Thaùnh luaän.
Pleasurable investigation: Somanassupavicara Poem (n): Gatha (p & skt)—Keä—Chant—
(p)—Suy tö ñeán hyû laïc— According to the Sangiti Stanza—Verse.
Sutta in the Long Discourses of the Buddha, there Poem of eulogy to someone: Baøi thô ca tuïng ai
are six pleasurable investigations—Theo Kinh (sau khi ngöôøi ñoù ñaõ cheát).
Phuùng Tuïng trong Tröôøng Boä Kinh, coù saùu suy tö Point of controversy: Keä thuyeát.
ñeán hyû—See Six pleasurable investigations. Point directly to the human mind: Tröïc Chæ
Nhaân Taâm—It points directly to the human mind.
 3418

This is one of the eight fundamental principles, evil roots of greed, hatred, and delusion—Coøn goïi
intuitional or relating to direct mental vision of the laø Tam Caáu hay Tam Chöôùng, laø ba thöù ñoäc haïi
Zen School. Point directly to the mind to see your hay ba moùn phieàn naõo lôùn. Ñaây laø nhöõng thöù aùc
own nature and reach Buddhahood—Ñaây laø moät caên baûn gaén lieàn trong ñôøi soáng khôûi sanh ñau
trong taùm nguyeân taéc caên baûn, cuûa tröïc giaùc hay khoå. Phieàn naõo coù raát nhieàu, noùi roäng thì ñeán 84
lieân heä tröïc tieáp vôùi taâm linh cuûa tröôøng phaùi ngaøn, noùi heïp thì coù 10 loaïi phieàn naõo goác, trong
Thieàn Toâng. Tröïc chæ nhaân taâm, kieán taùnh thaønh coù coù tam ñoäc tham saân si—See Three poisons.
phaät—See Eight fundamental principles. Poison of anger: Saân ñoäc—See Three poisons.
Point a finger at the moon: Chæ Nguyeät—To Poison of desire: Love which harms devotion to
point a finger at the moon, or to indicate the hare cultivation—AÙi ñoäc.
in the moon (the finger represents the sutras, the Poison and Deva- drums: Ñoäc Thieân Nhò Coå—
moon represents their truth (doctrines)—Ngoùn tay There are two kinds of drums, representing the
chæ traêng, hay tay chæ thoû treân traêng (ngoùn tay tieâu Buddha-nature which can slay all evil—Coù hai
bieåu cho kinh ñieån, vaø traêng tieâu bieåu cho chaân loaïi troáng tieâu bieåu cho Phaät taùnh coù theå tieâu dieät
lyù). nhöõng ñieàu quaáy aùc:
Point (v) out: Nhaán maïnh. (A) Poison-drum: Ñoäc Coå.
Point out and instruct: Thò giaùo (chæ daïy). 1) Harsh or stern words for repressing evil: Lôøi
Point out someone’s faults: Chæ loãi cuûa ai. noùi ñaéng cay ñeå traán aùc ñieàu aùc.
Points of view on the world: Quaùn saùt veà theá 2) Misleading teaching: Nghòch Phaùp—Phaùp traùi
gian—The world from four points of view—Boán duyeân.
haïng ngöôøi quaùn saùt veà theá gian hay boán caùch (B) Deva-drum: Thieân Coå.
nhìn veà nhaân theá—See Four points of view of the 1) Gentle words for producing good: Lôøi noùi hoøa
world. dòu sanh ra ñieàu thieän.
2) Correct teaching: Chaùnh Phaùp—Giaùo phaùp
Point (v) out a way: vaïch ra con ñöôøng
thuaän duyeân.
Point (v) to the West: Chæ Phöông Laäp Töôùng—
Poison-Gathering Ghost King: Nhieáp Ñoäc
To point to the west, the location of the Pure Land,
Quyû Vöông—Quyû vöông Tuï Ñoäc—Ngöôøi laø hoùa
and set up in the mind the presence of Amitabha
thaân cuûa Boà Taùt, ngöôøi ñaõ cöùu chuùng sanh baèng
Buddha; to hold this idea, and to trust in Amitabha,
caùch gom goùp heát taát caû nhöõng ñoäc haïi cuûa phaøm
and thus attain salvation. The mystics regard this
nhaân.
as a mental experience, while the ordinary
believer regards it as an objective reality—Chæ veà Poison of desire: AÙi Ñoäc.
höôùng Taây, coõi Tònh Ñoä cuûa Ñöùc Phaät A Di Ñaø; 1) One of the three poisons: Moät trong tam ñoäc.
truï taâm vaøo caûnh giôùi cuûa Ñöùc Phaät A Di Ñaø ñeå 2) The turbidity of desire: Chaát ñoäc cuûa tham
caàu giaûi thoaùt. duïc.
3) The contamination of desire: Söï nhieãm ueá
(Single)-pointedness: One-pointedness—Söï taäp
cuûa tham duïc.
trung vaøo moät ñoái töôïng.
4) The poison of desire or love which harms
Poise (v): Thaêng baèng.
devotion to Buddhist practices—Ñoäc duïc hay
Poison: Ñoäc—There are three Poisons or three aùi ñoäc laøm toån haïi cho vieäc tu haønh Phaät
sources of all passions and delusions. The phaùp.
fundamental evils inherent in life which give rise
Poison of ignorance: Si Ñoäc—The poison of
to human suffering. The three poisons are
delusion, one of the three poisons—Moät trong tam
regarded as the sources of all illusions and earthly
ñoäc, söï ñoäc haïi cuûa ngu si (ngu si chaúng nhöõng haïi
desires. They pollute people’s lives. Men worry
mình maø coøn haïi ngöôøi, chaúng nhöõng naõo loaïn
about many things. Broadly speaking, there are
mình maø coøn naõo loaïn ngöôøi khaùc)—See Three
84,000 worries. But after analysis, we can say
poisons.
there are only 10 serious ones including the three
 3419

Poison of love: AÙi Ñoäc—The poison of desire or Poisonous tree: Ñoäc thuï (caây ñoäc).
love which harms devotion to Buddhist Poisonous and wicked dragon: Ñoäc long.
practices—Ñoäc duïc hay aùi ñoäc laøm toån haïi cho Poisonousness (n): Ñoäc tính—Toxicity.
vieäc tu haønh Phaät phaùp.
Polar Mountain: Sumeru Mount—Nuùi Tu Di.
Poison of touch: Xuùc Ñoäc—The poison of touch, Polarization (n): Söï ñoái khaùng—Khuynh höôùng
a term applied to woman—Söï ñoäc haïi cuûa xuùc
ñoái laäp.
chaïm, töø aùm chæ ñaøn baø.
Polarized light: AÙnh phaân cöïc.
Poison of wrong views: Turbidity of wrong
Pole of the mind: Taâm Cöïc—The extreme of
view—Kieán ñoäc hay kieán tröôïc—See Five kinds
the mind, the mental reach, or the Buddha—Cöïc
of turbidity.
ñieåm hay nghóa lyù tinh tuùy maø taâm coù theå ñaït ñeán
Poisoned drum: Ñoäc Coå—A drum smeared with
ñöôïc, ñoù laø taâm cuûa moät vò Phaät.
poison to destroy those who hear it—Troáng coù treùt
Polemic (n): Cuoäc buùt chieán.
thuoác ñoäc khieán ngöôøi nghe phaûi cheát ngay.
Polemics (n): Khoa buùt chieán.
Poisonless Ghost King: Voâ Ñoäc Quyû Vöông.
Politeness (n): Courtesy—Pheùp lòch söï—Leã
Poisonous (a): Toxic—Wicked—Ñoäc.
pheùp—Thanh tao nhaõ nhaën—See Courtesy.
Poisonous arrow: Ñoäc tieãn (muõi teân ñoäc).
Political (a): Thuoäc veà chính trò.
Poisonous dragons: Wicked dragon—Ñoäc
Political whims: YÙ ñoà chaùnh trò.
Long—According to the Maha-Paramita Sastra,
this is a poisonous dragon, who accepted the Politician: Nhaø chaùnh khaùch.
commandments and thus escaped from his dragon Politics: Chính trò—The differences between
form, i.e. Sakyamuni in a former incarnation— politics and religions are the bases of religion are
Theo Ñaïi Trí Ñoä Luaän, ñaây laø con roàng ñoäc, ñaõ morality, purity and faith; while the basis of
chaáp nhaän giôùi phaùp vaø thoaùt khoûi hình roàng, nhö politics is power—Söï khaùc bieät giöõa chính trò vaø
Ñöùc Phaät Thích Ca Maâu Ni trong tieàn kieáp. toân giaùo laø caên baûn cuûa toân giaùo laø giôùi luaät, thanh
Poisonous drums: Ñoäc Coå. tònh vaø nieàm tin; trong khi caên baûn cuûa chính trò laø
quyeàn löïc.
Poisonous gas: Khí ñoäc.
Pollute (v): Contaminate—Laøm oâ nhieãm.
Poisonous outflows: Höõu laäu—Four principal
poisonous outflows—See Four principal poisonous Pollute the environment: Laøm oâ nhieãm moâi
outflows. tröôøng—A Bhiksu or Bhiksuni who pollutes the
environment , i.e., burning or destroying forests, or
Poisonous serpent: Venomous serpent—Ñoäc
using toxic chemicals, commits an Expression of
xaø—See Poisonous snake.
Regret Offence—Vò Tyø Kheo hay Tyø Kheo Ni
Poisonous snakes: Ñoäc xaø.
naøo laøm oâ nhieãm moâi tröôøng, tæ nhö ñoát hay phaù
1) The four elements of the body, earth, water,
röøng, hay söû duïng chaát ñoäc hoùa hoïc, laø phaïm giôùi
fire and wind which harm a man by their
Ba Daät Ñeà, phaûi phaùt loà saùm hoái.
variation, i.e. increase and decrease: YÙù noùi töù
Polluted: Upaklista (skt)—OÂ nhieãm—Defiled—
ñaïi ñaát, nöôùc, löûa, gioù coù theå laøm toån haïi con
Impure—Soiled—Stained—Sôû nhieãm—That
ngöôøi: .
which is soiled or stained.
2) Gold: Vaøng—Gold can harm people’s
cultivation—Vaøng coù theå laøm toån haïi cuoäc tu Polluted by bad habits: Contaminated by bad
haønh cuûa con ngöôøi. customs—Nhieãm taäp.
3) Nhöõng con raén ñoäc—There are four Polluted mind: Contaminated mind—Nhieãm
poisonous snakes in a basket which imply the taâm.
four elements in a body (of which a man is Polluted thoughts: Vitathavitakka (p)—Voïng
formed)—Coù boán con raén ñoäc trong gioû aùm töôûng—False (erroneous) thinking—Erroneous
chæ töù ñaïi trong thaân theå (taïo neân thaân theå con thought—False notions—False ideas—False
ngöôøi)— See Four poisonous snakes. thoughts—The mental processes of living beings
 3420

on greed, hatred and stupidity. Polluted thoughts Pompous (a): Magnificent—Splendid—Huy

comprise a wide range of thoughts. If we are hoaøng.
greedy for delicious food, we have polluted Ponder (v): Vitakketi (p)—Vitark (skt)—Quaùn
thoughts on food. If we wish to listen to fine töôûng—Suy gaãm—See Investigation.
sounds, we have polluted thoughts on sounds. If
Ponder over something: Meditate upon
we wish to experience sensual pleasures, we have
something—Reflect upon something—Think of
polluted thoughts on sensual pleasures, and so
something—Quaùn töôûng (taâm nieäm) veà caùi gì.
on—Chaáp giöõ moïi phaân bieät sai laàm. Voïng töôûng
Pondering : Vitakka (p)—Vitarka (skt)—See
bao goàm moät laõnh vöïc tö töôûng roäng lôùn. Neáu
Investigation.
chuùng ta ham muoán aên ngon, chuùng ta coù thöïc
voïng töôûng. Neáu chuùng ta muoán nghe tieáng du Pondering on the Buddha and not passing
döông, chuùng ta coù thanh voïng töôûng. Neáu chuùng the time in vain: Luoân taâm nieäm veà Ñöùc Phaät vaø
ta muoán coù thuù vui nhuïc duïc, chuùng ta coù saéc duïc khoâng ñeå cho thôøi gian troâi qua voâ ích (Taâm nieäm
voïng töôûng, vaân vaân. baát khoâng quaù).
Polluting desire: Nhieãm aùi. Ponobhavika (p): Daãn ñeán taùi sanh.
Polluting things: Nhieãm Phaùp—Polluting Pool of blood: Huyeát OÂ Trì—The lake of blood
dharmas, i.e. all phenomena; mode of in one of the hells—Ao maùu hay hoà maùu, moät
contamination—Phaùp nhieãm oâ, hay phaùp töông trong caùc ñòc nguïc.
öùng vôùi voâ minh, hay moïi hieän töôïng trong tam Poor: In povery.
giôùi ñeàu do voâ minh maø khôûi leân. 1) (a): Ngheøo khoå.
Pollution bond: Nhieãm Tröôùc—A heart polluted 2) (n): The poor—Ngöôøi ngheøo khoå—Ngöôøi
by the things to which it cleaves—Nhieãm tröôùc coù ngheøo—One of the four fields for cultivating
nghóa laø loøng aùi duïc ngaàm nhieãm baùm víu vaøo happiness (blessing)—Laøm phöôùc cho ngöôøi
ngoaïi vaät khoâng sao lìa boû ñöôïc. ngheøo, moät trong boán maûnh ruoäng phöôùc
Polo Condre: Quaät Luaân—Polo Condre of ñieàn—See Four fields for cultivating
Vietnam in the South China Sea—Ñaûo Coân Luaân happiness.
(coù leõ laø Coân Sôn) thuoäc Vieät Nam ôû bieån Ñoâng. Poor animals: Loaøi vaät ñaùng thöông.
Polulo (skt): Baùt Loä La—Coù leõ laø vuøng Poor house: Nhaø teá baàn.
Baltistan—Perhaps Baltistan. Poor land: Baïc Ñòa—Poor land, i.e. the world, as
Polygamist (n): Ngöôøi uûng hoä loái soáng ña hoân. full of trouble—Quoác ñoä ngheøo naøn vaø ñaày traéc
Polygamous (a): Nhieàu choàng nhieàu vôï. trôû.
Polygamy (n): Ña theâ—Polygamous (a). Poor man: Cuøng nhaân.
Polyglot (a): Coù nhieàu ngoân ngöõ. Poor and miserable: Cuøng khoå.
Polytheism (n): Chuû nghóa ña thaàn giaùo. Poor monk: Baàn Taêng.
1) Baàn Taêng—When a monk talks about
Polytheist: Ngöôøi theo ña thaàn giaùo.
himself, he should title himself: “I, poor
Polytheistical (a): Thuoäc veà thuyeát ña thaàn.
monk.”—Khi moät vò Taêng noùi veà mình, vò aáy
Pomegranate (n): Thaïch Löu—The neân xöng: “Baàn Taêng.”
pomegranate, symbol of many children because 2) Religion without the Buddha-truth: Toân giaùo
of its seeds; a symbol held in the hand of Hariti, khoâng coù chaân lyù Phaät phaùp.
the deva-mother of demons, converted by the 3) Way of poverty of a monk: The way of living
Buddha—Moät bieåu hieän cuûa nhieàu treû nít qua quaû of the monk and nun—Baàn ñaïo—Con ñöôøng
löïu vì noù coù nhieàu hoät; ñaây cuõng laø daáu hieäu treân tu haønh ngheøo khoå cuûa moät vò Taêng.
tay cuûa Quyû Töû Maãu Thaàn, vò ñöôïc Phaät chuyeån
Poor people have few visitors even if they
hoùa.
live in the market place. On the contrary,
Pomp (n): Magnificence—Splendor—Caûnh huy
rich people attract a great many callers,
hoaøng.
 3421

including close relatives and mere day—Bi-monthly Nurturing or renewal of vows—

acquaintances, even if they live deep in the Boá Sa Tha—Boá Saùi Tha—Bao Sa Ñaø—Boá Taùt
mountain: Baàn cö naùo thò voâ nhaân vaán, phuù taïi Ñaø Baø—Öu Boå Ñaø Baø—Baùt La Ñeá Ñeà Xaù Da Mò
(Pratidesaniya)—The nurturing or renewal of
thaâm sôn höõu khaùch taàm (ngheøo thì cho duø laøm
vows by abiding in retreat for spiritual
naùo loaïn caû chôï cuõng khoâng ai ngoù ngaøng gì.
refreshment. The Buddhist monks and nuns should
Ngöôïc laïi, giaøu coù duø ôû saâu trong nuùi cuõng coù
meet at the new, full moons, 29th and 30th to read
ngöôøi ñeán thaêm, keå caû keû thaân ngöôøi sô).
the Pratimoksa Sutra for their moral edification.
Poor religion: Baàn ñaïo—A religion without the
Also disciples at home should observe the fast
ultimate truth, its disciples believe in a blind
days (1st, 15th, 29th, 30th ) and the eight commands.
faith—Moät toân giaùo khoâng coù chaân lyù toái thöôïng
It is required of monks and nuns according to the
maø tín ñoà chæ coù nieàm tin töôûng muø quaùng.
rules of the Vinaya. The central practice is a
Poor spirited (a): Coù tinh thaàn ngheøo khoå. recitation of the monastic rules as contained in the
Poor without fawning (flattering) on Pratimoksa-sutra, followed by public confession of
anybody and rich without being any transgressions of them. Also according to the
inconsiderate of others: Baàn nhi voâ sieåm, phuù rules of the Vinaya, it should be performed by all
nhi voâ kieâu (ngheøo maø khoâng nònh hoùt, giaøu maø the monks of a particular area and should occur
khoâng kieâu caêng). within an established boundary and according to a
Poor but unsullied: Thanh baàn. prescribed formula. It is still observed today in
Popular (a): Phoå bieán—Phoå caäp. both Theravada and Mahayana countries—Tieáng
Haùn dòch laø Tònh Truï, Thieân Truùc hay Tröôûng
Popular ego: Tuïc Ngaõ—The popular idea of the
Döôõng. Theo pheùp cuûa ngöôøi xuaát gia cöù nöûa
ego or soul (false ego—giaû ngaõ), composed of the
thaùng moät laàn (vaøo ngaøy raèm, 29 hoaëc 30), chuùng
five skandhas (this is to be distinguished from the
Taêng Ni taäp hôïp thuyeát giôùi kinh, khieán cho moïi
true ego)—Giaû ngaõ (ñoái laïi vôùi chaân ngaõ hay thöïc
ngöôøi ñeàu truï trong tònh giôùi vaø tröôûng döôõng
ngaõ) bao goàm nguõ uaån.
thieän phaùp. Trong khi ñoù ngöôøi taïi gia thì giöõ troøn
Popular idea of the ego: Tuïc ngaõ—See Popular taùm giôùi trong saùu ngaøy chay ñeå ñoaïn tröø aùc
ego. nghieäp vaø tröôûng döôõng thieän phaùp. Theo Luaät
Popular misconception: Quan nieäm nhaàm laãn Taïng, leã Boá Taùt laø baét buoäc ñoái vôùi chö taêng Ni.
phoå caäp. Thöïc haønh chuû yeáu laø tuïng luaät töï vieän hay thanh
Popular religion: Toân giaùo phoå caäp. quy trong boä Ba La Ñeà Moäc Xoa, theo sau ñoù laø
Popular truth: Chö Phaùp Ñaûn Danh Toâng—See töï thuù toäi ñaõ sai phaïm cuûa chö Taêng hay chö Ni
Ten tenets of the Hua-Yen School. tröôùc chuùng. Cuõng theo Luaät Taïng, leã Boá Taùt neân
Popularize (v): Ñaïi chuùng hoùa—To put within ñöôïc toaøn theå chö Taêng vaø chö Ni thöïc haønh trong
reach of the masses. khu vöïc rieâng bieät vaø trong phaïm vi cô sôû maø Luaät
Populous (a): Ñoâng daân cö. Taïng ñaõ ñaët ra. Ngaøy nay caùc xöù theo truyeàn
thoáng Nguyeân Thuûy vaø Ñaïi Thöøa haõy coøn tuaân
Pornographic (a): Coù tính khieâu daâm.
thuû theo leã Boá taùt naøy.
Pornography (n): Saùch baùo khieâu daâm.
Posha (skt): Thoï giaû hay döôõng giaû—Growth,
Portable censer: Thuû Lö—A censer used in nourishing or growing one; found in combination
small temples, usually with handle—Lö höông with atma, or satta, etc.—Söï lôùn leân hay söï nuoâi
duøng trong caùc töï vieän nhoû, coù theå mang tay ñöôïc, döôõng, hay ngöôøi nuoâi lôùn; thöôøng ñi keøm vôùi
thöôøng coù tay caàm. nhöõng töø “ngaõ,” “chuùng sanh,” “meänh,” vaân vaân.
Porter (n): Ngöôøi giöõ cöûa—Doorkeeper. Position (n):
Portrayal (n): Söï veõ chaân dung. (A) Laäp tröôøng—Chuû tröông—Ñòa vò—Chöùc vuï--
Posadha (skt): Upavasatha (skt)—Uposana Place.
(skt)—Uposatha (p)—Fasting (fast)—Fasting
 3422

(B) Töôùng: Form— According to the Lotus Sutra, Possessed (n): Ngöôøi bò ma aùm.
there are three forms or positions—Theo Kinh Possessed by demons: Bò quyû aùm, töùc laø laøm
Phaùp Hoa, coù ba töôùng—See Three forms or baäy maø khoâng sao töï chuû ñöôïc (Quyû söû thaàn sai).
positions.
Possessed by the evil: Bò ma aùm.
(C) Forty bodhisattva positions in Brahma-Net
Possessing form, one sees forms: Töï mình coù
Sutra (Kinh Phaïm Voõng)—Boán möôi Taâm Boà
saéc, thaáy coù saéc—Possessing form, one sees forms
Taùt trong Kinh Phaïm Voõng—See Forty
is a type of liberation when subjective desire
bodhisattva positions in Brahma-Net Sutra.
arises, by examination of the object, or of all
Position and fame: Coâng danh.
things and realization of their filthiness. In this
Positive (a): Tích cöïc—Thöïc chöùng—Xaùc thöïc. stage, cultivators remove passions by meditation
Positive emotions: Tình caûm tích cöïc (thieän)— on the impurity of one’s own body. This is one of
Emotions, negative or positive, are impermanent the eight types of meditation for removing various
(they would not last), but we cannot say we don’t attachments to forms and desires—Noäi höõu saéc
care about our emotions because they are töôûng, ngoaïi quaùn saéc giaûi thoaùt Tam muoäi. Töï
impermanent. Buddhists cannot say both suffering mình coù saéc, thaáy coù saéc. Trong giai ñoaïn naày
and happiness are impermanent so we need not haønh giaû töï mình quaùn thaân baát tònh. Ñaây laø moät
seek nor avoid them. We all know that negative trong taùm giaûi thoaùt, hay taùm pheùp thieàn ñònh giaûi
emotions lead to suffering, whereas positive ones thoaùt khoûi saéc duïc—See Eight liberations.
lead to happiness, and the purpose of all Buddhists Possessing mind: Mati or Matimant (skt)—
is to achieve happiness. So should try to achieve Intelligent—Höõu yù.
things that cause happiness, and whatever causes
Possession (n): Sôû Höõu.
suffering we should deliberately happiness—Tình
1) What one has: Possession—Ownership—
caûm, duø tieâu cöïc hay tích cöïc, ñeàu voâ thöôøng (coù
Proprietorship—Caùi maø ngöôøi ta coù.
nghóa laø khoâng toàn taïi), nhöng chuùng ta khoâng theå
2) What there is: What ever exists—Caùi ñang
noùi chuùng ta khoâng ñeám xæa tôùi tình caûm cuûa
hieän höõu.
chuùng ta vì chuùng voâ thöôøng. Ngöôøi tu theo Phaät
3) Grasping: Thuû Kieán Keát hay chaáp thuû—See
khoâng theå noùi vì caû khoå ñau laãn haïnh phuùc ñeàu laø
Nine bonds that bind men to mortality.
voâ thöôøng neân chuùng ta chaúng caàn tìm maø cuõng
(Material) possessions: Cuûa caûi vaät chaát.
chaúng caàn traùnh chuùng. Ai trong chuùng ta cuõng
ñeàu bieát raèng nhöõng tình caûm baát thieän (tieâu cöïc) Possession of business: Sôû höõu thöông nghieäp—
ñöa ñeán khoå ñau, trong khi tình caûm thieän laønh See Eight things which are unclean to a monk or a
ñöa ñeán haïnh phuùc, vaø muïc tieâu cuûa Phaät töû laø nun.
mong ñaït ñöôïc haïnh phuùc. Nhö vaäy chuùng ta caàn Possession of demons of Great Enlightening
phaûi coá gaéng theå thöïc hieän ñieàu taïo neân haïnh Beings: Nhieáp trì söï bò ma chöôùng—Söï bò ma
phuùc vaø raùng loaïi boû nhöõng gì laøm cho ta ñau khoå. chöôùng nhieáp trì cuûa chö Ñaïi Boà Taùt—According
Positive forces: Höõu löïc—Dominant or active to the Flower Adornment Sutra, Chapter 38, there
forces—See Dual powers (III). are ten kinds of possession by demons of Great
Positive way: Phöông caùch tích cöïc. Enlightening Beings. Enlightening Beings who can
leave these ten can attain the supreme supportive
Positivism (n): Chuû nghóa thöïc chöùng—Chuû
power of Buddhas—Theo Kinh Hoa Nghieâm,
tröông laáy söï thöïc cuï theå, coù theå caûm giaùc ñöôïc
Phaåm 38, coù möôøi ñieàu bò ma nhieáp trì cuûa chö
laøm khôûi ñieåm.
Ñaïi Boà Taùt. Chö Boà Taùt rôøi boû ñöôïc möôøi ñieàu
Possess (v): AÙm—To obsess—To be haunted—
ma nhieáp trì naày thôøi ñöôïc möôøi ñieàu chö Phaät
To be obsessed by the devil.
nhieáp trì—See Ten kinds of possession by demons
Possess oneself of another’s property: Chieám of Great Enlightening Beings.
taøi saûn cuûa ngöôøi khaùc.
Possession of a devout faith in the
Possess of virtue: Thaønh Töïu Giôùi Haïnh. Tathagata: Tin hoaøn toaøn vaøo Ñaáng Nhö Lai—
 3423

Nhöõng ngöôøi tuy khoâng hieåu ñöôïc trí naêng cao nguyeân nhaân cho caùc söï vaät khaùc. Ñaây laø moät
nhaát, nhöng coù moät nieàm tin hoaøn toaøn vaøo Ñaáng trong saùu nhaân sanh ra caùc phaùp höõu vi. Phaùp höõu
Nhö Lai. Ñaây laø moät trong ba loaïi ngöôøi coù theå vi sanh ra ñeàu do söï hoøa hôïp cuûa nhaân vaø
böôùc theo neûo Ñaïi Thöøa—Those who cannot duyeân—This is one of the six causes of all
realize supreme wisdom, but have devout faith in conditioned things. Every phenomenon depends
the Tathagata. This is one of the three types of upon the union of the primary cause and
beings who can tread the path of the Mahayana— conditional or environmental cause—See Six
See Three types of beings who can tread the path kinds of causes (C).
of the Mahayana. Posterior: After—Later—Haäu (veà sau naøy).
Possession of domestic animals: Sôû höõu gia Posterior retribution: Future retribution—Haäu
suùc—See Eight things which are unclean to a baùo—The retribution received in future
monk or a nun. incarnation for the deeds done in this life—Quaû
Possession or existence: Chaáp thuû—See Four baùo nhaän laõnh trong kieáp lai sanh cho nhöõng haønh
bandhanas (A). ñoäng ñaõ laøm trong kieáp naøy—See Future
Possession of feeling: Haøm tình—All beings retribution.
possess feeling or sentience—Taát caû chuùng sanh Porterity (n): Haäu dueä.
ñeàu coù khaû naêng caûm giaùc (tri giaùc). Post-existence: Toàn taïi ñôøi sau.
Possession of gold: Sôû höõu vaøng—See Eight Post-graduate student: Sinh vieân ñaõ toát hoïc
things which are unclean to a monk or a nun. nhöng vaãn coøn ñang laøm nghieân cöùu hay hoïc leân
Possession of grain seeds: Sôû höõu luùa gaïo— cao hôn.
See Eight things which are unclean to a monk or a Post graduate studies: Haäu ñaïi hoïc.
nun. Post Mortem Omens: Omens of the Pure
Possession of maidservant: Sôû höõu ñaày tôù nöõ— Land—Proofs of rebirth in Pure Land.
See Eight things which are unclean to a monk or a Posthumous title: Phaùp hieäu (received after
nun. death).
Possession of manservant: Sôû höõu ñaày tôù Postnuptial (a): Haäu hoân nhaân.
nam—See Eight things which are unclean to a
Postpone: Ñình hoaûn—To put off.
monk or a nun.
Postulate (v): Maëc nhaän—Ñònh ñeà—Giaû ñònh—
Possession of money: Sôû höõu tieàn—See Eight
See Nine truths or postulates.
things which are unclean to a monk or a nun.
Postulates on cause and effect: This is one of
Possession of silver: Sôû höõu baïc—See Eight
the eight truths (postulates or judgments)—Ñaïo lyù
things which are unclean to a monk or a nun.
thaéng nghóa ñeá hay nhôn quaû sai bieät ñeá. Ñaây laø
Possession of utensils for private use except moät trong taùm söï thaät—See Eight truths.
for the eight appurtenances of a monk: Postulates on constitution and function of
Three garments: tam y, bowl: baùt, stool: gheá ñaåu,
the five skandhas: Theá gian thaéng nghóa ñeá—
filter: ñoà loïc nöôùc, needle and thread: kim vaø chæ,
Theå duïng hieån hieän ñeá—This is one of the eight
chopper: dao)—Duøng vaät duïng caù nhaân khaùc hôn
truths (postulates or judgments)—Ñaây laø moät
taùm moùn caàn thieát (baùt söï tuøy thaân)—See Eight
trong taùm söï thaät—See Eight truths.
things which are unclean to a monk or a nun.
Postulates on the pure inexpressible
(The) possible and the impossible: Nhöõng
ultimate or absolute: This is one of the eight
ñieàu coù theå vaø nhöõng ñieàu khoâng theå.
truths (postulates or judgments)—Thaéng nghóa
Possibility (n): Khaû naêng tính.
thaéng nghóa ñeá hay pheá thuyeân ñaøm chæ. Ñaây laø
Possibility of anything becoming cause to moät trong taùm söï thaät—See Eight truths.
others: Bhavishayaddhetu (skt)—Thöôøng Höõu Postulates on the void or the immaterial:
Nhaân—Söï khaû höõu cuûa moät söï vaät trôû thaønh This is one of the eight truths (postulates or
 3424

judgments)—Chöùng ñaéc thaéng nghóa ñeá hay y monastery on the island of Pootoo—See Potala
moân hieån thaät ñeá. Ñaây laø moät trong taùm söï thaät— (2).
See Eight truths. Potalaka Mountain: Phoå Ñaø Sôn—Name of a
Posture (v): Ñaët trong tö theá. famous mountain located on the southern coast of
Potala (tib): Pottala, or Potalaka (skt)—Phoå Ñaø— India. According to the Avatamsaka Sutra,
Coøn goïi laø Boå Ñaùt Laïc Giaø Sôn. Avalokitesvara Bodhisattva manifested herself
1) An ancient port near the mouth of the Indus: there to save sentient beings. There are many
Cöûa khaåu coå gaàn cöûa soâng AÁn Haø. small white flowers grow; this represents the
2) The sacred island of Pootoo, off Ningpo: Haûi modesty and compassionate behavior of
ñaûo linh thieâng ngoaøi khôi Ningpo (ngöôøi ta Avalokitesvara Bodhisattva—Phoå Ñaø Sôn laø teân
noùi chính nôi ñaây Thieän Taøi Ñoàng Töû ñaõ nghe cuûa moät ngoïn nuùi noåi tieáng veà phía nam bôø bieån
Ñöùc Quaùn Theá AÂm thuyeát phaùp laàn thöù 28). AÁn Ñoä. Theo Kinh Hoa Nghieâm, Boà Taùt Quaùn
3) The Potala in Lhasa—Ñieän Phoå Ñaø trong thuû Theá AÂm ñaõ thò hieän taïi nuùi naày ñeå phoå ñoä chuùng
ñoâ La Sa cuûa Taây Taïng: The winter palace of sanh. Phoå Ñaø Sôn laø nôi coù nhieàu loaïi boâng traéng
the Dalai Lama in Lhasa, the construction of nhoû bieåu hieän cho loøng khieâm toán vaø ñöùc tính töø bi
which was begun during the life of the fifth cuûa Boà Taùt Quaùn AÂm.
Dalai Lama Ngawang Losang Gyatso (1617- Potala Palace: Ñieän Potala (Taây Taïng)—The
1682) and complete after his death. The name enormous fortress-palace built on a high natural
is derived from an island named Potalaka in hill in the center of Lhasa, Tibet, in the
the Indian Ocean, believed by tradition to be seventeenth century by the Regent of the fifth
an abode of Avalokitesvara. Prior to the Dalai Lama. It is the residence of the Dalai Lama,
Chinese invasion and annexation of Tibet in and contains a complete monastery with its own
the 1950s, it was the seat of the Tibetan Temple. It was built on the site of an earlier
government and house the Dalai Lama’s fortress, it is 900 feet long, and the stone walls are
personal monastery, Namgyel. After the flight painted in various symbolic colours—Cung ñieän
of the fourteenth Dalai Lama into exile in thaønh quaùch vó ñaïi ñöôïc xaây döïng treân moät ngoïn
1959, it was turned into a propaganda ñoài cao thieân nhieân naèm ngay trong trung taâm thuû
museum and tourist attraction by the People’s ñoâ Lhasa, Taây Taïng vaøo theá kyû thöù 17 trong dòp leã
Republic of China—Cung ñieän muøa Ñoâng cuûa nhieáp chaùnh cuûa Ñöùc Ñaït Lai Laït Ma thöù naêm.
Ñöùc Ñaït Lai Laït Ma ôû Lhasa, ñöôïc baét ñaàu Ñieän Potala laø dinh cuûa Ñöùc Ñaït Lai Laït Ma, bao
xaây döïng vaøo thôøi Ñöùc Ñaït Lai Laït Ma ñôøi goàm toaøn boä tu vieän vaø chuøa chieàn. Dinh ñöôïc
thöù naêm laø ngaøi Ngawang Losang Gyatso vaø xaây döïng taïi vò trí maø tröôùc ñaây laø thaønh quaùch,
hoaøn thaønh sau khi ngaøi thò tòch. Teân Potala daøi khoaûng 900 boä, vaø töôøng thaønh ñöôïc sôn baèng
ñöôïc laáy ra töø teân cuûa moät hoøn ñaûo nhöõng maøu saéc bieåu tröng cuûa toân giaùo.
“Potalaka” ôû AÁn Ñoä Döông, maø theo truyeàn Potalaca (skt): Boå ñaø laïc ca—Heavenly Palace
thoáng ngöôøi ta tin raèng ñoù laø truù xöù cuûa Ngaøi of Avalokitesvara—Quan AÂm Tònh Ñoä.
Quaùn Theá AÂm. Tröôùc khi Trung quoác xaâm Potency (n): Tieàm naêng.
laêng vaø saùp nhaäp Taây Taïng vaøo thaäp nieân
Potency of Buddha perfect knowledge: Trí
1950s thì ñaây laø truï sôû cuûa chaùnh quyeàn vaø laø
ñöùc—Ñöùc toaøn giaùc—See Three Buddha’s virtues
töï vieän truï trì cuûa Ñöùc Ñaït Lai Laït Ma. Sau
(II).
chuyeán bay ñi löu vong cuûa Ñöùc Ñaït Lai Laït
Potential (a&n): Coù tieàm naêng—Mental
Ma ñôøi thöù 14 thì cung ñieän Potala bieán thaønh
vieän Baûo taøng tuyeân truyeàn thu huùt du khaùch potential: Tieàm naêng tinh thaàn.
cuûa nöôùc Coäng Hoøa Nhaân Daân Trung Hoa. Potential of our human body: Tieàm naêng cuûa
Potalaka: Phoå Ñaø Laïc Giaø Sôn—Teân moät töï thaân xaùc.
vieän treân ñaûo Phoå Ñaø (P’u-T’o)—Potalaka Potential energy: Theá naêng.
 3425

Potential of enlightenment: Inherent Taäp II cuûa Thieàn sö D.T. Suzuki, Phaù Taùo Ñoïa laø
enlightenment—Intelligence of every being—Boån caùi teân maø Thieàn sö Hueä An ñaët cho moät ñeä töû
giaùc—Tieàm naêng giaùc ngoä—The potential of cuûa mình ôû Tung Nhaïc. Nghóa ñen laø beáp hö ñoå,
enlightenment is a way of generating qualities of chæ cho bieán coá trong ñôøi soáng cuûa moät Thieàn sö
Buddhahood, causing all sentient beings to gladly khoâng teân tuoåi, nhôø ñaáy maø ñöôïc chuù yù.
set their minds on enlightenment and sustain this * There was a shrine in one of the Tsung-Yueh
will by all virtues—Nhö Lai chuûng laø ñaïo xuaát villages where a lonely range was kept. This
sanh Phaät phaùp, vì laøm cho taát caû chuùng sanh thích was the object of worship for the country
phaùt taâm Boà Ñeà duøng taát caû phaùp laønh giuùp ñôõ giöõ people far and near, who here roasted alive
gìn—See Three kinds of enlightenments (B), and many animals for sacrifice. One day a
Ten ways of generating the qualities of nameless monk appeared in the shrine
Buddhahood of Great Enlightening Beings. accompanied by his attendants. He struck the
Potentiality (n): Khaû naêng tính—Tieàm löïc— range three times with his staff, and said:
Tieàm naêng. “Tut! O you an old range, are you not a mere
composite of brick and clay? Whence your
Potentiality of becoming fully enlightened at
holiness? Whence your spirituality? And yet
once: Vieân cô (khaû naêng trôû neân giaùc ngoä töùc thì).
you demand so many animals roasted alive
Potentiality and the Buddha’s teaching: Cô for sacrifice!” So saying, the master struck the
Giaùo. range for another three times. The range then
1) Caên cô cuûa chuùng sanh vaø giaùo lyù cuûa Ñöùc tipped by itself, and falling on the ground
Phaät. broke in pieces—Taïi moät laøng vuøng nuùi Tung
2) Opportune teaching suited to the occasion: Nhaïc, coù moät caùi mieáu beân trong ñieän coù ñeå
Tuøy caên cô cuûa chuùng sanh maø daïy baûo khaùc moät beáp löûa. Daân ôû gaàn xa ñeán teá töï beáp löûa
nhau. naày khoâng ngôùt, hoï luoäc raát nhieàu thuù vaät ñeå
Potentiality and conditions: Favorable cuùng. Moät hoâm coù nhaø sö voâ danh daãn caùc
circumstances—Opportunity—Cô duyeân. Taêng haàu vaøo mieáu. Sö laáy gaäy goõ vaøo beáp
1) Caên Cô vaø Nhaân Duyeân. ba laàn, vaø baûo: “Chaëc! Beáp ôi laø beáp! Mi haù
2) Favourable circumstances or opportunities: khoâng phaûi chæ laø buøn gaïch hieäp thaønh sao?
Do haønh ñoäng thieän laønh hay cô vi thieän maø Thaùnh linh ñaâu nôi mi vaäy? Sao mi ñoøi luoäc
coù nhaân duyeân thuï nhaän ñöôïc Phaät phaùp. nhieàu maïng thuù vaät ñeå cuùng nhö theá?” Noùi
Potentiality and response: Cô Caûm—The xong, oâng laïi goõ vaøo beáp ba laàn nöõa. Beáp lieàn
potentiality of all to respond to the Buddha, the nghieâng ñoå xuoáng ñaát vôõ ra töøng maûnh.
response of the Buddha to the good in all the * After a while there suddenly appeared a man,
living—Chuùng sanh coù cô caên thieän maø caûm öùng and approaching the master bowed
vôùi Phaät hay vì chuùng sanh coù nhöõng haønh ñoäng reverentially to him. The master asked who
thieän laønh neân ñöôïc Phaät caûm öùng. he was, and he answered: “I am the spirit of
Potheosis of transcendental wisdom: the range enshrined here. I have been here
Mahamati (skt)—Great wisdom—Omniscience; a for a long time owing to my previous karma.
title of Manjusri—Ñaïi trí. But listening to your sermon on the doctrine
Pothujjanika-iddhi (p): Coù nhieàu pheùp Thaàn of no-birth, I am now released from the
Thoâng. bondage and born in the heavens. To offer my
P’o-Tsao-T’o: Phaù Taùo Ñoïa—The P’o-Tsao-To special thanks to you I have come.” Said the
master: “No-birth is the original nature of
is the name given by Zen master Hui-An to one of
your being. No sermonizing of mine was
his disciples at Tsung-Yueh. It literally means, ‘a
needed.” The heavenly being bowed again
broken range falen to pieces,’ which illustrates an
and vanished—Choác laùt, coù moät ngöôøi ñeán
incident in the life of a nameless Zen master,
gaàn sö cuùi ñaàu laïy. Sö hoûi oâng laø ai. Y ñaùp:
whereby he became famous—Theo Thieàn Luaän,
“Toâi laø Taùo thaàn cuûa mieáu naày. Toâi ôû ñaây raát
 3426

laâu do nghieäp baùo ñôøi tröôùc cuûa mình. Nay Pouring more oil into the fire: Ñoå daàu theâm
nhôø nghe ‘phaùp voâ sinh’ cuûa thaày maø thoaùt vaøo löûa (Hoûa thöôïng thieâm du)—Making matters
khoûi raøng buoäc vaø ñöôïc thaùc sinh leân trôøi. worse.
Nay toâi ñeán ñaây ñeå baùi taï Thaày.” Sö baûo: “Voâ Pournajit (skt): Phuù lan na ca (ñeä töû cuûa Phaät).
sinh laø baûn taùnh cuûa ngöôi, chaúng phaûi nhôø ta
Poverty (n): Naïn ngheøo khoù—Söï baàn cuøng—
thuyeát phaùp.” Thaàn beáp laïy vaø bieán maát.
There are two kinds of poverty—Coù hai loaïi
* Later on the attendant-monks and others
ngheøo—See Two kinds of poverty.
asked the master: “We have been with you
Poverty of faith or religion: Phaùp baàn—Ngheøo
for ever so long, but we have never been
taâm linh—See Two kinds of poverty.
permitted to listen to your personal discourses
on the Dharma. What effective teaching did Poverty of goods: Taøi baàn—Ngheøo vaät chaát—
the range-spirit get from you which enabled See Two kinds of poverty.
him to be born immediately in the Poverty of monks and nuns: Baàn Taêng vaø baàn
heavens?”—Sau ñoù, caùc Taêng haàu vaø caùc Ni.
ngöôøi khaùc hoûi sö: “Chuùng con theo haàu thaày Poverty is the real cause of thievery and
raát laâu, nhöng chöa heà ñöôïc nghe chính ngaøi robbery: Baàn cuøng sanh ñaïo taëc (yù noùi ngheøo
giaûng phaùp. Taùo thaàn ñöôïc ngaøi daïy cho phaùp naøn cô cöïc laø nguyeân nhaân chính cuûa troäm cöôùp).
gì maø coù theå thaùc sinh ngay treân trôøi?” Poverty of the religion (the belief in
* The master said: “What I told him was simply Buddha): Ngheøo loøng tin Phaät.
that he was a composite of brick and clay; I
Poverty and wealth have no roots: Baàn voâ
had no further teaching specially meant for
baûn, phuù voâ caên (ngheøo giaøu khoâng heà coù goác, yù
him.”—Sö noùi: “Ta chæ baûo noù laø noù, do buøn
noùi ngheøo giaøu khoâng do soá meänh)—Nobody is
gaïch hieäp thaønh, chöù chaúng coù ñaïo lyù gì khaùc
fated to be poor or rich all of his life.
daïy rieâng cho noù.”
* The attendant-monks and others stood quietly Powdered incense: Maït Höông—Powdered
without a saying a word. The master incense to scatter over images (Buddhas)—Giaõ
remarked, “Do you understand?”—Caùc taêng traàm höông thaønh boät ñeå raéc treân hình töôïng
haàu vaø nhöõng ngöôøi khaùc ñöùng im khoâng noùi. (Phaät).
Sö leân tieáng: “Hieåu khoâng?” Power (n): Bala (skt & p)—Bala-paramita (skt)—
* The chief secretary of the monastery said: Force of purpose—Might—Strength—Löïc Ba La
“No, we do not.”—Vò chuû söï thöa: “Baåm, Maät—Quyeàn theá—Oai quyeàn—Söùc maïnh—
chuùng con khoâng hieåu.” Authority A Sanskrit term which means
* The master continued: “The original nature of “Power.”—Töø Phaïn ngöõ coù nghóa laø “Söùc löïc.”—
all beings, why do you not understand it?”— See Ten Paramitas.
Sö tieáp lôøi: “Taùnh baûn höõu cuûa heát thaûy caùc (A) Various powers—Caùc loaïi löïc khaùc:
phaùp. Taïi sao caùc oâng khoâng hieåu?” 1) Miraculous power: Thaàn thoâng.
* The monks all made bows to the master, 2) Psychic power: Söùc maïnh taâm linh.
whereupon exclaimed the master: “It’s fallen, 3) Reasoning power: Söùc maïnh cuûa söï lyù luaän.
it’s fallen. It’s broken to pieces, it’s broken to 4) Spiritual power: Thaàn löïc.
pieces!”—Caùc thaày Taêng beøn laïy, sö lieàn (B) Two kinds of power—See Two kinds of
baûo: “Ñoå roài! Ñoå roài! Vôõ roài! Vôõ roài!” power.
* His whereabout and when he passed away (C) Panca-balani (skt)—The five powers or
were unknown: Naêm vaø nôi sö thò tòch khoâng faculties for any cultivator. The powers of
ai roõ. five spiritual facultties which are developed
Potter: Ngoõa Sö—The Buddha in a previous through strengthening the five roots. Five
incarnation as a potter—Ñöùc Phaät trong moät tieàn abilities developed on the “path of
kieáp laø moät ngöôøi thôï ñoà goám. preparation” (Prayoga-Marga): 1) faith
(Sraddha); 2) effort (Virya); 3) mindfulness
 3427

(Smrti); 4) meditative absorption (Samadhi); phaùt trieån ôû ñòa thöù taùm cuûa Boà Taùt Ñòa.
and 5) wisdom (Prajna)—Naêm söùc maïnh hay Ngoaøi ra, coù möôøi löïc maø ngöôøi ta noùi laø duy
khaû naêng taâm linh ñöôïc phaùt trieån baèng caùch nhaát ñeå giaùc ngoä thaønh Phaät: 1) bieát caùi gì coù
cuûng coá nguõ caên. Naêm khaû naêng ñöôïc phaùt theå vaø caùi gì khoâng theå, hoaëc caùi gì ñuùng, caùi
trieån treân böôùc ñöôøng tu haønh: Tín, taán, nieäm, gì sai; 2) löïc bieát baùo chöôùng trong tam theá
ñònh, vaø hueä— See Nguõ Löïc. (quaù khöù, hieän taïi, vaø vò lai); 3) löïc bieát taát caû
(D) In Mahayana Buddhism, it is the eighth ñònh löïc, giaûi thoaùt vaø thaønh töïu; 4) löïc bieát
“perfection” (paramita) of the tenfold list of taát caû caên taùnh cuûa chuùng sanh; 5) löïc bieát
perfections that a Bodhisattva cultivates on ñöôïc söï hieåu bieát cuûa chuùng sanh; 6) löïïc bieát
the path to Buddhahood. It is developed on heát caùc caûnh giôùi cuûa chuùng sanh; 7) löïc bieát
the eighth bodhisattva level (bhumi). Besides, heát phaàn haønh höõu laäu cuûa luïc ñaïo vaø bieát
there is also a tenfold list of qualities that in luoân caû nieát baøn; 8) löïc bieát taát caû caùc truï xöù
both Theravada Buddhism and Mahayana are cuûa caùc ñôøi quaù khöù; 9) löïc bieát sanh töû; 10)
said to be unique to fully awakened Buddhas löïc bieát caùc laäu hoaëc ñaõ bò ñoaïn taän—See
(Samyak-Sambuddha): 1) power of Ten powers of a Buddha.
knowledge of what is possible and what is Power or ability which uses the sense organs
impossible or the power to distinguish right to discern the truth: Chính caên—Thaéng nghóa
from wrong (sthanasthana-jnana-bala); power caên—Khaû naêng söû duïng caùc caên ñeå nhaän thöùc roõ
of knowledge of retributions of actions or the veà chaân lyù, chöù khoâng phaûi laø sôû kieán phaøm phu—
power of knowing karmic retributions See Two roots (B).
throughout the three periods of time (karma-
Power of abstract: Samadhibala (skt)—Ability
vipaka-jnana-bala); 3) power of knowledge of
to overcome all disturbing thoughts—Power of
the concentrations, eight stages of liberations,
meditation—Ñònh löïc.
meditative absorptions, and attainments
1) The power of samadhi: The power of
(dhyana-vimoksa-samadhi-samapatti-jnana-
meditation—The power of abstract or estatic
bala); 4) power of knowledge of the relative
meditation, ability to overcome all disturbing
qualities of beings or the power of complete
thoughts, the fourth of the five powers
knowledge of the powers and faculties of all
(bala)—Ñònh löïc thieàn quaùn coù theå phaù vôû
beings (indrya-parapara-jnana-bala); 5) power
moïi loaïn töôûng, moät trong nguõ löïc.
of knowledge of the various intentions of
2) Powers of mind-control: Nhieáp Taâm.
beings or the power of complete knowledge
Power of abstract meditation: Tónh löïc—Söùc
of the desires or moral direction of every
maïnh cuûa tónh löï hay naêng löïc cuûa thieàn taäp.
being (nanadhimukti-jnana-bala); 6) power of
knowledge of the various states of beings or Power of accomplishing a vow by a Buddha
the power of knowing the states of others or Bodhisattva: Ñaïi Nguyeän löïc—See Five
(nanadhatu-jnana-bala); 7) power of powers.
knowledge of the ways in which beings go Power of action: Haïnh-löïc—One of the ten
everywhere within cyclic existence and great powers obtainable by a Bodhisattva—Moät
nirvana (sarvatragamini-pratipajjnana-bala); trong thaäp ñaïi löïc coù theå ñaït ñöôïc bôûi moät vò Boà
8) power of knowledge of former abodes Taùt—See Ten kinds of powers and Ten powers of
(purva-nivasa-jnana-bala); 9) power of a Buddha.
knowledge of death and rebirth (cyutyu- Power of action including all practices of
papada-jnana-bala); 10) power of knowledge enlightening beings: Haønh löïc voâ ngaïi duïng—
that the defilements have been extinguished Power of action including all practices of
(asrava-jnana-bala)—Trong Phaät giaùo Ñaïi enlightening beings, one of the ten kinds of
Thöøa, löïc laø Ba La Maät thöù taùm trong möôøi unimpeded function relating to power which the
Ba La Maät maø moät vò Boà Taùt phaûi tu taäp treân Buddha taught in the Flower Adornment Sutra—
ñöôøng ñi ñeán Phaät quaû. Löïc Ba La Maät ñöôïc
 3428

Vì nhieáp thuû taát caû Boà Taùt haïnh—See Ten kinds Power of bringing glory to one’s domain:
of unimpeded function relating to power. Naêng trang nghieâm saùt ñoä—See Ten supernatural
Power of Amitabha’s Original Vows and his powers.
power of light: A Di Ñaø boån nguyeän vaø quang Power of broad study or hearing: Ña vaên
minh löïc. löïc—See Thirteen powers of bodhisattvas of the
Power of an ancient vow: Tuùc Nguyeän Löïc (löïc Pure Land school.
taùc duïng cuûa nguyeän voïng voán coù trong tieàn kieáp). Power of the Buddha: Phaät löïc—According to
Power of another: Tha Löïc—Other power— the Sangiti Sutta in the Long Discourses of the
The power or stregth of another, especially that of Buddha, there are seven powers—Theo Kinh
a Buddha or Bodhisattva, obtained through faith in Phuùng Tuïng trong Tröôøng Boä Kinh, coù baûy löïc—
Mahayana salvation—Söùc maïnh cuûa ngöôøi khaùc, See Seven powers.
ñaëc bieät laø cuûa Phaät vaø Boà Taùt maø haønh giaû ñaït Power of Buddha is infinite: Nhö Lai löïc voâ
ñöôïc baèng nieàm tin cöùu ñoä trong giaùo lyù Ñaïi löôïng—See Ten kinds of infinite path of Great
Thöøa. Enlightening Beings.
Power to appear at will in any place and to Power of Buddhas, liberating all sentient
have absolute freedom to do anything: beings: Nhö Lai löïc voâ ngaïi duïng—Power of
Rddhi-saksatkriya-jnana (skt)—Thaàn Tuùc
Buddhas, liberating all sentient beings, one of the
Thoâng—Khaû naêng ñi baát cöù ñaâu vaø laøm baát cöù thöù
ten kinds of unimpeded function relating to power
gì tuøy yù—See Six miraculous or transcendental which the Buddha taught in the Flower Adornment
powers. Sutra—Vì ñoä thoaùt taát caû chuùng sanh, moät trong
Power arising from environment: möôøi löïc voâ ngaïi duïng maø Ñöùc Phaät ñaõ daïy trong
Kinh Hoa Nghieâm—See Ten kinds of unimpeded
1) Ngoaïi löïc töø hoaøn caûnh—See Four powers for
attaining enlightenment. function relating to power.
Power of Buddha-nature within: Phaùp giôùi
2) Phöông Tieän Löïc (do löïc töø hoaøn caûnh beân
ngoaøi hay töø nhöõng phöông tieän thieän xaûo maø
löïc—Phaät tính saún coù trong töï taâm hay noäi nhaân—
phaùt taâm Boà Ñeà)—See Four powers (B). See Three powers.
Powers for attaining enlightenment: Ñoäng Power of Buddha-truth: Phaùp Löïc—The
löïc giaùc ngoä—See Four powers for attaining power or ability to do away with calamity and
enlightenment. subdue evil—Naêng löïc cuûa chaân lyù Phaät phaùp coù
Power of attaining a highly illuminating khaû naêng loaïi boû hoïa hoaïn vaø traán aùp taø vaïy.
faith: Udaradhimuktyavabhasapratilambha Power of the causes: Nhaân löïc—See Thirteen
(skt)—Ñaïi Minh Giaûi Löïc—See Ten spiritual powers of bodhisattvas of the Pure Land school.
powers of a Buddha. Power to cause all roots of goodness to
Power of awakening every being in reach supreme knowledge: Naêng löïc laøm cho
enlightenment: Bodhi-bala (skt)—Boà Ñeà Löïc— taát caû thieän caên thuaän ñeán trí voâ thöôïng Boà Ñeà—
See Ten kinds of powers. This is one of the ten kinds of power possessed by
Power to be anywhere or do anything at Great Enlightening Beings which the Buddha
will: Rddhi-Saksatkriya (skt)—Thaàn Tuùc Thoâng— taught in the Flower Adornment Sutra.
Enlightening Beings who abide by these can
See Five supernatural powers.
acquire the supreme power of Buddhas—Ñaây laø
Power of the body consciousness; Thaân
moät trong möôøi löïc cuûa chö Ñaïi Boà Taùt maø Ñöùc
thöùc—See Eight universal powers (A).
Phaät ñaõ daïy trong Kinh Hoa Nghieâm. Chö Boà Taùt
Power-born: Löïc sinh—One who is born from an truï trong phaùp naày thôøi coù ñuû naêng löïc voâ
the truth—A monk. thöôïng cuûa Nhö Lai—See Ten kinds of powers
Power of Brahma: Phaïm löïc. (II).
 3429

Power of celestial eye: Power of deva-eye— Power to comprehend that all things are like
Thieân Nhaõn Löïc—One of the ten powers of a illusions: Naêng löïc nhaäp taát caû caùc phaùp nhö
Buddha—Moät trong möôøi löïc cuûa Phaät. **See huyeãn—This is one of the ten kinds of power
Ten kinds of powers and Ten powers of a Buddha. possessed by Great Enlightening Beings which the
Powers of change: Naêng Bieán—The “Only- Buddha taught in the Flower Adornment Sutra.
Consciousness” Sastra divided the eight Enlightening Beings who abide by these can
consciousnesses into three powers of change— acquire the supreme power of Buddhas—Ñaây laø
Duy Thöùc Luaän chia taùm thöùc ra laøm ba loaïi naêng moät trong möôøi löïc cuûa chö Ñaïi Boà Taùt maø Ñöùc
bieán—See Three powers of change. Phaät ñaõ daïy trong Kinh Hoa Nghieâm. Chö Boà Taùt
Power to clearly understand all things: Naêng an truï trong phaùp naày thôøi coù ñuû naêng löïc voâ
löïc hieåu roõ chö phaùp—This is one of the ten kinds thöôïng cuûa Nhö Lai—See Ten kinds of powers
of power possessed by Great Enlightening Beings (II).
which the Buddha taught in the Flower Adornment Power to comprehend that all things are like
Sutra. Enlightening Beings who abide by these phantoms: Naêng löïc nhaäp taát caû caùc phaùp nhö
can acquire the supreme power of Buddhas—Ñaây hoùa—This is one of the ten kinds of power
laø moät trong möôøi löïc cuûa chö Ñaïi Boà Taùt maø Ñöùc possessed by Great Enlightening Beings which the
Phaät ñaõ daïy trong Kinh Hoa Nghieâm. Chö Boà Taùt Buddha taught in the Flower Adornment Sutra.
an truï trong phaùp naày thôøi coù ñuû naêng löïc voâ Enlightening Beings who abide by these can
thöôïng cuûa Nhö Lai—See Ten kinds of powers acquire the supreme power of Buddhas—Ñaây laø
(II). moät trong möôøi löïc cuûa chö Ñaïi Boà Taùt maø Ñöùc
Power to comprehend the inherent essence Phaät ñaõ daïy trong Kinh Hoa Nghieâm. Chö Boà Taùt
of all things: Naêng löïc nhaäp töï taùnh cuûa chö an truï trong phaùp naày thôøi coù ñuû naêng löïc voâ
phaùp—The power to comprehend the inherent thöôïng cuûa Nhö Lai—See Ten kinds of powers
essence of all things. This is one of the ten kinds (II).
of power possessed by Great Enlightening Beings Power of comprehension: Khaû naêng hieåu bieát.
which the Buddha taught in the Flower Adornment Power of concentration: Ñònh Löïc—See Seven
Sutra. Enlightening Beings who abide by these powers.
can acquire the supreme power of Buddhas—Ñaây Power of the conditioning cause: Pratyaya-
laø moät trong möôøi löïc cuûa chö Ñaïi Boà Taùt maø Ñöùc bala (skt)—Duyeân Löïc—The environmental or
Phaät ñaõ daïy trong Kinh Hoa Nghieâm. Chö Boà Taùt secondary force (the power of the conditioning
an truï trong phaùp naày thôøi coù ñuû naêng löïc voâ cause, circumstance, or contributing
thöôïng cuûa Nhö Lai—See Ten kinds of powers environement), in contrasted with the causal force
(II). or direct cause (nhaân löïc)—Söùc trôï duyeân töø
Power to comprehend that all things are nhöõng ñieàu kieän hay hoaøn caûnh beân ngoaøi, ñoái laïi
Buddha’s teachings: Naêng löïc nhaäp taát caû caùc vôùi nhaân löïc hay nguyeân nhaân tröïc tieáp.
phaùp ñeàu laø Phaät phaùp—This is one of the ten Power of contemplating: Naêng löïc quaùn chieáu
kinds of power possessed by Great Enlightening (söï chieâm nghieäm)—According to Lama
Beings which the Buddha taught in the Flower Khenchen Thrangu in “The Practice of Tranquility
Adornment Sutra. Enlightening Beings who abide and Insight”, the power of contemplating or
by these can acquire the supreme power of reflection, which means that one goes through
Buddhas—Ñaây laø moät trong möôøi löïc cuûa chö Ñaïi reason and the logic of the teachings to complete
Boà Taùt maø Ñöùc Phaät ñaõ daïy trong Kinh Hoa the continuity of teachings. With this power one
Nghieâm. Chö Boà Taùt an truï trong phaùp naày thôøi coù develops the stage of mental stability, which is
ñuû naêng löïc voâ thöôïng cuûa Nhö Lai—See Ten called continued settlement. In this stage one can
kinds of powers (II). do it longer, say for ten minutes. These first two
stages of listening to the teachings and continually
 3430

contemplating them are the first two powers and reborn among men, and one who observes the ten
accomplish the first mental engagement, which is positive commands to be born among devas—
called disciplined or controlled engagement— Coâng duïng söùc maïnh cuûa giôùi luaät hoaëc cuûa vieäc
Theo Laït Ma Khenchen Thrangu trong “Thöïc gìn giöõ giôùi luaät khieán cho ngöôøi giöõ nguõ giôùi
Haønh veà Thieàn Chæ vaø Thieàn Quaùn”, naêng löïc ñöôïc taùi sanh laøm ngöôøi, ngöôøi giöõ thaäp thieän
quaùn chieáu hay chieâm nghieäm, coù nghóa laø chuùng ñöôïc sanh leân coõi trôøi.
ta ñi ngang qua lyù trí vaø laäp luaän veà nhöõng lôøi daïy Power derived from others: Tha löïc (do löïc
ñeå hoaøn taát söï tieáp tuïc cuûa giaùo lyù. Vôùi naêng löïc giaùo giôùi cuûa ngöôøi khaùc taùc ñoäng vaøo neân phaùt
quaùn chieáu, chuùng ta phaùt trieån traïng thaùi veà söï oån taâm Boà Ñeà)—See Four powers (B), and Four
ñònh tinh thaàn, noù ñöôïc goïi laø söï oån ñònh tieáp tuïc. powers for attaining enlightenment.
Trong traïng thaùi naày chuùng ta coù theå döøng nghæ Power of dharmadhatu: Phaùp giôùi—See Eight
taâm chöøng möôøi phuùt. Hai traïng thaùi ñaàu veà laéng universal powers (A).
nghe vaø quaùn chieáu ñöôïc goïi laø kyû luaät hoaëc söï
Power difficult to acquire: Nan hoaïch löïc—
höùa heïn coù kieåm soaùt—See Power of listening.
Power difficult to acquire. This is one of the ten
Power of courageous strength: Söùc duõng kieän, kinds of might with enormous power of all Buddha
vì ñieàu phuïc theá gian—The power of courageous which the Buddha taught in the Flower
strength, because they tame worldlings. This is Adornment Sutra—Ñaây laø moät trong möôøi thöù löïc
one of the ten kinds of power possessed by Great cuûa chö Phaät maø Ñöùc Phaät ñaõ daïy trong Kinh Hoa
Enlightening Beings—Ñaây laø moät trong möôøi löïc Nghieâm—See Ten kinds of might with enormous
cuûa chö Ñaïi Boà Taùt—See Ten kinds of powers (I). power of all Buddhas.
Power of creating all kinds of conveyance: Power of diligence: Naêng löïc cuûa söï chuyeân
Yana-bala (skt)—Yana without ever giving up the caàn—According to Lama Khenchen Thrangu in
Mahayana—Thöøa Löïc—See Ten kinds of powers. “The Practice of Tranquility and Insight”, the
Power of deep faith in all Buddhas’ power of diligence creates mental stability, which
teachings without rejection: Naêng löïc nôi taát is complete pacification. With very strong
caû Phaät phaùp thaâm tín chaúng huûy baùng—This is obstacles such as unhappiness, regret, or
one of the ten kinds of power possessed by Great aggression, just thinking of good qualities of
Enlightening Beings which the Buddha taught in meditation will not eliminate them right away.
the Flower Adornment Sutra. Enlightening Beings Instead, one needs the power of diligence so that
who abide by these can acquire the supreme one can eliminate all strong obstacles such as
power of Buddhas—Ñaây laø moät trong möôøi löïc attachment, aggression, and ignorance and creates
cuûa chö Ñaïi Boà Taùt maø Ñöùc Phaät ñaõ daïy trong the state of complete pacification—Theo Laït Ma
Kinh Hoa Nghieâm. Chö Boà Taùt an truï trong phaùp Khenchen Thrangu trong “Thöïc Haønh veà Thieàn
naày thôøi coù ñuû naêng löïc voâ thöôïng cuûa Nhö Lai— Chæ vaø Thieàn Quaùn”, naêng löïc cuûa söï chuyeân caàn
See Ten kinds of powers (II). taïo ra söï oån ñònh tinh thaàn, ñoù laø taâm bình yeân
Power to deliver of the mind from all hoaøn toaøn. Ñoái vôùi nhöõng chöôùng ngaïi heát söùc
passions: Asravaksaya-jnana (skt)—Laäu Taän maïnh meõ, gioáng nhö taâm traïng khoâng vui, nuoái
Thoâng—See Six miraculous or transcendental tieác hoaëc ngay caû söï kích ñoäng veà suy nghó nhöõng
powers. ñaëc tính toát cuûa thieàn seõ khoâng loaïi boû ñöôïc chuùng
ngay töùc khaéc. Chuùng ta caàn phaûi coù naêng löïc
Power of dependent conditions: Duyeân löïc—
chuyeân caàn ñeå loaïi boû nhöõng chöôùng ngaïi maïnh
See Thirteen powers of bodhisattvas of the Pure
meõ nhö söï chaáp thuû kích ñoäng vaø voâ minh.
Land school.
Power derived from observing the Power of the discipline: Giôùi löïc (söùc maïnh cuûa
giôùi ñöùc ñaïo haïnh).
commandments: Giôùi Löïc—The power derived
Power of discriminating understanding of
from observing the commandments, enabling one
who observes the five commandments to be others: Kyù taâm luaân (khaû naêng bieän bieät hieåu
bieát ngöôøi khaùc)—See Three wheels (II).
 3431

Power of discrimination: Power of expedient means: Phöông tieän löïc—

1) Traïch Löïc—Khaû naêng phaân bieät. See Thirteen powers of bodhisattvas of the Pure
2) Töï Chöùng Phaàn—Löïc taïo ra khaû naêng phaân Land school.
bieät—See Four functions of cognition. Power of the eye consciousness: Nhaõn thöùc—
Power to distinguish right from wrong: Tri See Eight universal powers (A).
thò xöù phi xöù trí löïc—See Ten great powers of a Power of faith: Sraddhabala (skt)—Tín löïc—Söùc
Buddha. maïnh cuûa loøng tin coù khaû naêng loaïi boû moïi taø
Power of dragons is inconceivable: Löïc cuûa tín—The faith to believe or the force of belief
caùc roàng laø baát khaû tö nghì—See Five which precludes all false belief—See Five powers
inconceivable things. (I) and Seven powers.
Power of the ear consciousness: Nhó thöùc— Power of familiarization: Naêng löïc cuûa thoùi
See Eight universal powers (A). quen—According to Lama Khenchen Thrangu in
Power of earnestly walking towards all- “The Practice of Tranquility and Insight”, the
knowledge and original vows: power of familiarization helps the mind naturally
Adhyasayasarva-jnana-pranidhana-prasthana settle without the need for effort or discipline—
(skt)—Caàu Nhaát Thieát Trí Quaûng Ñaïi Nguyeän Theo Laït Ma Khenchen Thrangu trong “Thöïc
Löïc—See Ten spiritual powers of a Buddha. Haønh veà Thieàn Chæ vaø Thieàn Quaùn”, naêng löïc cuûa
thoùi quen giuùp taâm ñöôïc oån ñònh moät caùch töï
Power to end evil and transmigration: Laäu
nhieân maø khoâng caàn ñeán noã löïc hoaëc kyõ luaät.
Taän Thoâng—See Six supernatural powers (6) and
Ten supernatural powers. Power of fearlessness: Voâ uùy löïc—Bodhisattvas
can explain all truths. This is one of the ten kinds
Power of energy: Cöôøng-löïc.
of power possessed by Great Enlightening
1) Cöôøng-löïc—One of the ten great powers
Beings—Vì kheùo thuyeát phaùp. Ñaây laø moät trong
obtainable by a Bodhisattva—Moät trong thaäp
möôøi löïc cuûa chö Ñaïi Boà Taùt—See Ten kinds of
ñaïi löïc coù theå ñaït ñöôïc bôûi moät vò Boà Taùt—
powers (I).
See Ten kinds of powers and Ten powers of a
Buddha. Power of firmness: Trì-löïc—One of the ten
2) Power of vigor: Tinh Taán Löïc—See Seven great powers obtainable by a Bodhisattva—Moät
powers. trong thaäp ñaïi löïc coù theå ñaït ñöôïc bôûi moät vò Boà
3) Söùc tinh taán—The power of energy because Taùt—See Ten kinds of powers and Ten powers of
they never backslide. This is one of the ten a Buddha.
kinds of power possessed by Great Power of the five faculties: See Five powers.
Enlightening Beings—Vì haèng chaúng thoái Power of good past karma: Nghieäp löïc tieàn
chuyeån. Ñaây laø moät trong möôøi löïc cuûa chö kieáp—See Four powers for attaining
Ñaïi Boà Taùt—See Ten kinds of powers (I). enlightenment.
Power of enlightenment: Phaät löïc voâ ngaïi Power of goodness attained by practice: Tu
duïng—Awakening those who are asleep, one of Ñöùc—In contrast with natural capacity for
the ten kinds of unimpeded function relating to goodness (Taùnh ñöùc)—Tu ñöùc qua coâng phu,
power which the Buddha taught in the Flower ngöôïc laïi vôùi baûn taùnh toát.
Adornment Sutra—Vì giaùc ngoä thuøy mieân, moät Power of goodness practiced in his former
trong möôøi löïc voâ ngaïi duïng maø Ñöùc Phaät ñaõ lives: Purva-sukrita-kusalamula (skt)—Tuùc Theá
daïy trong Kinh Hoa Nghieâm—See Ten kinds of Thieän Caên Löïc—See Ten spiritual powers of a
unimpeded function relating to power. Buddha.
Powers of expansion: Trieån Chuyeån Löïc— Power of great compassion: Ñaïi bi löïc voâ
Powers of extension—Khaû naêng phaùt trieån hay ngaïi—Not abandoning sentient beings, one of the
môû roäng ra. ten kinds of unimpeded function relating to power
which the Buddha taught in the Flower Adornment
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Sutra—Vì chaúng boû taát caû chuùng sanh, moät trong 2) Tathagata power: Nhö lai gia trì löïc—Söï gia
möôøi löïc voâ ngaïi duïng maø Ñöùc Phaät ñaõ daïy trong trì cuûa Ñöùc Nhö Lai hay tha duyeân.
Kinh Hoa Nghieâm—See Ten kinds of unimpeded 3) Power of Buddha-nature within: Phaùp giôùi
function relating to power. löïc—Phaät tính saún coù trong töï taâm hay noäi
Power of having learned the four Noble nhaân.
Truths: Ajnendriya (skt)—Kyù tri caên—See Power of intellect: Söùc bieän taøi, vì kheùo thoï trì
Twenty two roots. caùc phaùp—Bodhisattvas have the power of
Power to have no attachments to anything: intellect, because they can hold all truths. This is
Naêng löïc nôi taát caû caùc phaùp khoâng nhieãm tröôùc— one of the ten kinds of power possessed by Great
Bodhisattvas have the power to have no Enlightening Beings—Ñaây laø moät trong möôøi löïc
attachments to anything at all. This is one of the cuûa chö Ñaïi Boà Taùt—See Ten kinds of powers (I).
ten kinds of power possessed by Great Power of interpretation: Patisambhida (p)—Voâ
Enlightening Beings which the Buddha taught in Ngaïi Giaûi—Four unhindered or unlimited
the Flower Adornment Sutra. Enlightening Beings bodhisattva powers of interpretation or reasoning,
who abide by these can acquire the supreme or unobstructed eloquences—Boán phaùp voâ ngaïi
power of Buddhas—Ñaây laø moät trong möôøi löïc cuûa caùc Boà Taùt khi giaûng thuyeát hay lyù luaän—See
cuûa chö Ñaïi Boà Taùt maø Ñöùc Phaät ñaõ daïy trong Four unlimited bodhisattva powers of
Kinh Hoa Nghieâm. Chö Boà Taùt an truï trong phaùp interpretation or reasoning.
naày thôøi coù ñuû naêng löïc voâ thöôïng cuûa Nhö Lai— Power of joy: Hyû löïc—See Thirteen powers of
See Ten kinds of powers (II). bodhisattvas of the Pure Land school.
Power to hear and understand all Power of karma: Nghieäp löïc—The power of
languages: Divyasrotra (skt)—Thieân Nhó karma produces good or bad fruit—Though karma
Thoâng—See Six miraculous or transcendental was simply defined as deeds, in reality karma
powers. implies the accumulation of all our experiences
Power of an illusionist: AÛo löïc. and deeds since the birth of mankind, and since
Power of the Impermanence: Voâ Thöôøng even before that time. This is called “karma of
previous existence.” The action of this karma is
löïc—See Thirteen powers of bodhisattvas of the
called the “power of karma.” This power can be
Pure Land school.
correctly explained by understanding the working
Power inconceivable to any worldlings: Baát
of the subconscious mind. Even things that the
Tö Nghì Löïc—Taát caû theá gian baát tö nghì löïc—
human race experienced hundreds of thousands of
This is one of the ten kinds of might with
years ago remain in the depth of our minds, as do
enormous power of all Buddha which the Buddha
the much stronger influences of the deeds and
taught in the Flower Adornment Sutra—Ñaây laø
mental attitudes of our ancestors. The karma of
moät trong möôøi thöù löïc cuûa chö Phaät maø Ñöùc Phaät
previous existence that Buddhism teaches is still
ñaõ daïy trong Kinh Hoa Nghieâm—See Ten kinds
more profound, as it includes the karma that our
of might with enormous power of all Buddhas.
own life has produced through the repetition of
Powers of infinite expansion: Naêng thò hieän birth and death from the infinite past to the
moät traàn thaân ñaày caû ñaïi thieân theá giôùi—See present. The power of karma is the strength of
Eight great powers of personality. karma which produces good or evil fruit. Karmic
Power and influence: Quyeàn theá (uy löïc). power is the strength of karma. It is similar to a
Power to instruct and guide: Hoùa Ñaïo Löïc— debt collector. There are many different strong
There are three powers used to instruct and guide and weak debt collectors. When we die, our
other sentient beings—Naêng löïc giaùo hoùa vaø daãn consciousness will be taken by the strongest and
daét. Coù ba löïc ñöôïc duøng ñeå hoùa ñoä chuùng sanh. greatest debt collector—Nghieäp löïc laø söùc maïnh
1) Personal power: Ngaõ coâng ñöùc löïc—Naêng löïc cuûa nghieäp taïo ra quaû laïc khoå (söùc maïnh cuûa
tu haønh cuûa töï thaân hay töï duyeân. thieän nghieäp sinh ra laïc quaû, söùc maïnh cuûa aùc
 3433

nghieäp gaây ra khoå quaû). Nghieäp löïc ví nhö ngöôøi Power of knowing previous lives without
chuû nôï. Coù nhieàu thöù chuû nôï maïnh yeáu khaùc nhau outflows: Tri tuùc maïng voâ laäu trí löïc—See Ten
loâi keùo, neân khi laâm chung thì thaàn thöùc cuûa great powers of a Buddha.
chuùng ta bò chuû nôï naøo maïnh nhöùt loâi keùo tröôùc
Power of knowing through the heavenly eye
tieân. Duø nghieäp ñaõ ñöôïc ñònh nghóa moät caùch ñôn
without obstruction: Tri thieân nhaõn voâ ngaïi trí
giaûn laø caùc haønh vi, thöïc ra, nghieäp chæ taát caû söï
löïc—See Ten great powers of a Buddha.
tích tuï nhöõng kinh nghieäm vaø haønh vi cuûa chuùng ta
töø luùc khôûi sanh cuûa loaøi ngöôøi vaø caû tröôùc luùc aáy Power for learning the four Noble Truths:
nöõa. Ñaây ñöôïc goïi laø “nghieäp cuûa ñôøi tröôùc” hay Anajnatamajnasyamindriya (skt)—Vò tri ñöông
tuùc nghieäp. Söï hoaït ñoäng cuûa nghieäp naøy goïi laø tri—See Twenty two roots.
“nghieäp löïc” hay naêng löïc cuûa nghieäp. Naêng löïc Powers of levitation and transportation:
naøy coù theå ñöôïc giaûi thích ñuùng ñaén nhôø hieåu Naêng caát thaân nheï nhaøng tôùi khaép moïi nôi—See
ñöôïc söï vaän haønh cuûa caùi taâm tieàm thöùc. Ngay caû Eight great powers of personality.
nhöõng ñieàu maø loaøi ngöôøi ñaõ kinh nghieäm haøng Power of listening: Söùc maïnh cuûa söï laéng
traêm ngaøn naêm tröôùc ñaây vaãn löu laïi trong beà saâu nghe—According to Lama Khenchen Thrangu in
cuûa taâm chuùng ta, cuõng nhö nhöõng aûnh höôûng “The Practice of Tranquility and Insight”, the
maïnh hôn nhieàu cuûa nhöõng haønh vi vaø thaùi ñoä taâm power of listening, or hearing, or receiving the
thöùc cuûa toà tieân chuùng ta löu laïi. Nghieäp cuûa ñôøi teaching. This develops mental stability or
tröôùc maø Phaät giaùo daïy coøn saâu xa hôn nöõa, vì noù samatha, which is called the settling or resting of
goàm caû nghieäp cuûa ñôøi soáng cuûa chính chuùng ta the mind. Normally one’s mind is distracted by
ñaõ taïo neân qua söï taùi dieãn sanh vaø töû töø quaù khöù thoughts, so one has to settle the mind a little in
voâ ñònh cho ñeán hieän taïi. **See Karma. order not to be too distracted by external things.
Power to keep the mind in a given realm This is done through the power of listening. One
undiverted: Samadhi-sambodhi—Ñònh—Khaû hears the teachings of the Buddha, the teachings
naêng giöõ taâm taäp trung chuyeân chuù—See Seven in the commentaries, and explanations given by
Bodhyangas. the scholars and siddhas (Tibetan masters).
Through these one understands what meditation is
Power of knowing from awakening to what
like. Hearing these, one is able to understand
is and what is not: Tri thò phi xöù Trí löïc—See
settling the mind and learns how to meditate.
Ten powers of a Buddha.
Marpa said that hearing and contemplating the
Power of knowing all dhyanas, liberations teachings is like a torch that illuminates the
and samadhis: Tri chö Thieân giaûi thoaùt Tam darkness because if one has this source of light,
muoäi—See Ten great powers of a Buddha. one can see where one is going, what is there, and
Power of knowing all faculties whether what might be dangerous and harmful. In Tibet,
superior or inferior: Tri chuùng sanh taâm taùnh there is also saying, “If one does not have a lamp
Trí löïc—See Ten great powers of a Buddha. and walks in the dark, then one’s head might
Power of knowing from having cut off all connect with a pilar.” In the same way hearing and
contemplating the teachings is like a lamp, it
habits forever: Tri vónh ñoaïn taäp khí trí löïc—
dipels the darkness and one sees what it is one
See Ten great powers of a Buddha.
must do and how one has to do it—Theo Laït Ma
Power of knowing karmic retributions
Khenchen Thrangu trong “Thöïc Haønh veà Thieàn
throughout the three periods of time: Tri tam Chæ vaø Thieàn Quaùn”, söùc maïnh cuûa söï laéng nghe
theá nghieäp baùo trí löïc—See Ten powers of a hoaëc tieáp nhaän giaùo lyù laøm phaùt trieån traïng thaùi oån
Buddha. ñònh tinh thaàn (samatha), noù ñöôïc goïi laø tình traïng
Power of knowing others’ mind: Spiritual laéng xuoáng, hoaëc söï döøng nghæ cuûa taâm. Bình
power—Tha taâm thoâng—See Supernatural power. thöôøng taâm chuùng ta bò kích ñoäng bôûi nhöõng tö
duy, vì vaäy chuùng ta phaûi laøm oån ñònh taâm moät ít
ñeå khoâng bò quaù kích ñoäng bôûi nhöõng söï vaät beân
 3434

ngoaøi. Ñieàu naày ñöôïc laøm qua naêng löïc laéng nghe. concentration which leads to eliminate all
Chuùng ta laéng nghe nhöõng lôøi daïy cuûa Ñöùc Phaät, passions and desires—Söùc maïnh cuûa Tam Ma
nhöõng lôøi chæ daãn trong caùc chuù giaûi, vaø nhöõng söï ñòa nhaèm loaïi boû ñam meâ duïc voïng—See
giaûi thích cuûa caùc hoïc giaû vaø caùc vò thaày. Qua söï Five powers, and Thirteen powers of
laéng nghe, chuùng ta hieåu ñöôïc thieàn laø gì. Nghe bodhisattvas of the Pure Land school.
nhöõng ñieàu naày, chuùng ta coù khaû naêng laøm taâm Power of memory: Smrtibala (skt)—Nieäm
laéng xuoáng vaø nghieân cöùu theá naøo ñeå thieàn. Löïc—Faculty of alertness—Force of
Marpa noùi raèng nghe vaø traàm tö veà nhöõng giaoù lyù mindfulness—Mindfulness—See Power of
gioáng nhö ñeøn pin chieáu saùng boùng toái, bôûi vì neáu mindfulness.
chuùng ta coù nguoàn aùnh saùng naày, chuùng ta coù theå Powers of memory and ability to preach
thaáy chuùng ta ñang ñi ñaâu, ôû ñoù ñeå laøm gì, vaø ñieàu
without fear: Toång trì baát vong, thuyeát phaùp voâ
gì coù theå gaây ra nguy hieåm vaø coù haïi. ÔÛ Taây
uùy—Bodhisattva-fearlessness arises from powers
Taïng, cuõng coù lôøi noùi raèng, “Neáu chuùng ta ñi boä
of memory and ability to preach without fear—
trong boùng toái maø khoâng coù ngoïn ñeøn thì ñaàu cuûa
Nghóa laø chö Boà Taùt coù khaû naêng nghe hieåu giaùo
chuùng ta coù theå ñuïng vaøo coät truï.” Töông töï, nghe
phaùp vaø ghi nhôù caùc nghóa maø chaúng queân, neân
vaø chieâm nghieäm veà giaùo lyù nhö ngoïn ñeøn, noù xua
thuyeát phaùp khoâng heà e sôï tröôùc ñaïi chuùng—See
ñuoåi boùng toái vaø chuùng ta thaáy ñieàu gì chuùng ta
Four-fold fearlessness.
phaûi laøm vaø phaûi laøm noù nhö theá naøo.
Power of mind: YÙ-löïc—One of the ten great
Power that all living beings cannot shake:
powers obtainable by a Bodhisattva—Moät trong
Taát caû chuùng sanh voâ naêng ñoäng löïc—This is one
thaäp ñaïi löïc coù theå ñaït ñöôïc bôûi moät vò Boà Taùt—
of the ten kinds of might with enormous power of
See Ten kinds of powers, Ten powers of a
all Buddha which the Buddha taught in the
Buddha, and Thirteen powers of bodhisattvas of
Flower Adornment Sutra—Ñaây laø moät trong möôøi
the Pure Land school.
thöù löïc cuûa chö Phaät maø Ñöùc Phaät ñaõ daïy trong
Power of the mind consciousness: YÙ thöùc—
Kinh Hoa Nghieâm—See Ten kinds of might with
See Eight universal powers (A).
enormous power of all Buddhas.
Power of the mind of wisdom or perfect
Power of making every prayer fulfilled:
Pranidhana-bala (skt)—Nguyeän Löïc—See Ten understanding: Hueä löïc—See Thirteen powers
kinds of powers. of bodhisattvas of the Pure Land school.
Power of making a world of immaculate Power of mindfulness: Naêng löïc cuûa chaùnh
nieäm—Nieäm Löïc.
purity in every pore of the skin: Vikurvana-
1) Faculty of alertness or force of mindfulness,
bala (skt)—Thaàn Bieán Löïc—See Ten kinds of
which destroys falsity. The faculty of
powers.
alertness, mindfulness or force of mindfulness
Power of the Mana consciousness: YÙ Caên—
which is achieved through meditation, one of
See Eight universal powers (A).
the five powers or bala, or one of the seven
Powers of manifesting countless forms bodhyanga—Söùc chuyeân nieäm coù theå dieät tröø
permanently in one and the same place: ñöôïc aûo töôûng giaû taïo. Söùc maïnh cuûa söï caûnh
Thöôøng ôû moät coõi naêng hieän voâ löôïng loaïi—See giaùc hay laø söï chuù taâm ñaït ñöôïc nhôø thieàn
Eight great powers of personality. ñònh, moät trong nguõ löïc hay moät trong thaát boà
Power of meditation: Samadhibala (skt)—Ñònh ñeà phaàn—See Five powers.
löïc. 2) According to Lama Khenchen Thrangu in
1) Mental power or intention: Naêng löïc cuûa yù. “The Practice of Tranquility and Insight”, the
2) The purpose to attain bodhi or enlightenment: power of mindfulness helps develop mental
Muïc ñích ñaït ñeán giaùc ngoä Boà Ñeà. stability called the re-established settlement.
3) Power of abstract: Ñònh löïc—The ability to This means that when one is meditating,
concentrate one’s mind or the force of thoughts will arise and one becomes aware
 3435

that one has become distracted by them. One things, because they attain mastery of all truths.
returns to the state of meditation. When there This is one of the ten kinds of power possessed by
is a distraction that takes one away from Great Enlightening Beings—Vì trong caùc nghóa
resting in meditation, one is able to return to ñöôïc töï taïi. Ñaây laø moät trong möôøi löïc cuûa chö
one’s state of meditation repeatedly. This Ñaïi Boà Taùt—See Ten kinds of powers (I).
power of mindfulness also develops the stage Power of nonattachment: Voâ tröôùc löïc—
of mental stability, called intensified Bodhisattvas have the power of nonattachment,
settlement, in which the mind that has been because they get rid of defiling obsessions. This is
broadly focused is now focused very one of the ten kinds of power possessed by Great
narrowly. The mind, for instance, is narrowly Enlightening Beings—Vì lìa caùc caáu nhieãm. Ñaây
focused on an object. The purpose of this kind laø moät trong möôøi löïc cuûa chö Ñaïi Boà Taùt—See
of meditation is to focus the mind on Ten kinds of powers (I).
something very subtle—Theo Laït Ma Power of nonobstruction: Voâ ngaïi löïc—
Khenchen Thrangu trong “Thöïc Haønh veà Bodhisattvas have the power of nonobstruction,
Thieàn Chæ vaø Thieàn Quaùn”, naêng löïc cuûa because their knowledge and wisdom is
chaùnh nieäm laøm phaùt trieån söï oån ñònh tinh immensely vast. This is one of the ten kinds of
thaàn goïi laø taùi oån ñònh (laäp laïi söï oån ñònh). power possessed by Great Enlightening Beings—
Nghóa laø khi chuùng ta ñang haønh thieàn, nhöõng Vì trí hueä quaûng ñaïi. Ñaây laø moät trong möôøi löïc
tö töôûng seõ khôûi leân vaø chuùng ta bò kích ñoäng cuûa chö Ñaïi Boà Taùt—See Ten kinds of powers (I).
bôûi chuùng. Naêng löïc chaùnh nieäm giuùp chuùng
Power of the nose consciousness: Tyû thöùc—
ta trôû laïi söï oån ñònh. Khi coù moät söï kích ñoäng
See Eight universal powers (A).
mang chuùng ta ra khoûi söï döøng nghæ, chính
Power of observing commandments,
naêng löïc cuûa chaùnh nieäm seõ giuùp chuùng ta trôû
laïi traïng thaùi thieàn. Naêng löïc naày cuõng giuùp endurance, effort and meditation: Löïc trì
phaùt trieån traïng thaùi bình oån tinh thaàn, goïi laø giôùi, nhaãn nhuïc, tinh taán vaø thieàn ñònh—See
taêng cöôøng tính oån ñònh, trong ñoù taâm ñaõ ñöôïc Thirteen powers of bodhisattvas of the Pure Land
taäp trung, baây giôø ñöôïc taäp trung raát kyõ löôõng school.
treân moät ñoái töôïng. Muïc ñích cuûa loaïi thieàn Power of the ocean: Haûi Ñöùc—The eight
ñònh naày laø ñeå taäp trung taâm treân ñoái töôïng virtues, or powers of the ocean—Taùm ñöùc taùnh
naøo ñoù raát vi teá. (taùnh chaát) hay khaû naêng cuûa bieån.
3) See Seven powers. 1) Vastness: Bao la.
Power of the monks: Quyeàn cuûa chö Taêng. 2) Tidal regularity: Haûi trieàu ñuùng quy ñònh.
3) Throwing out of the dead: Khoâng dung chöùa
Powers of moral diagnosis and application
xaùc cheát (taát caû xaùc cheát cuûa chuùng höõu tình
of the remedy without fear: Bodhisattva-
ñeàu bò taáp vaøo bôø).
fearlessness arises from powers of moral
4) Containing the seven kinds of pearls: Chöùa
diagnosis and application of the remedy—Taän tri
thaát baûo.
phaùp döôïc caäp chuùng sanh caên duïc taâm tính thuyeát
5) Absorption of all rivers without increase:
phaùp voâ uùy. Nghóa laø chö Boà Taùt bieát caû theá gian
Thaâu nhieáp ñaïi haø maø khoâng heà taêng haûi
vaø xuaát theá gian phaùp, cuõng nhö caên duïc cuûa
trieàu.
chuùng sanh neân Boà taùt chaúng sôï khi thuyeát phaùp ôû
6) Absorption of all rain without increase: Thaâu
giöõa ñaïi chuùng—See Four-fold fearlessness.
nhieáp ñaïi vuõ maø khoâng heà taêng haûi trieàu.
Power of moral dread: Quyù Löïc—See Seven 7) Holding the most mighty fish: Chöùa kình ngö.
powers. 8) Universal unvarying saltness: Ñoàng moät vò
Power of moral shame: Taøm Löïc—See Seven maën.
powers. Power of omniscience, attaining true
Power of the nature of things: Phaùp taùnh löïc— enlightenment by omniscience: Nhaát thieát trí
Bodhisattvas have the power of the nature of
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löïc voâ ngaïi duïng—Bodhisattvas have the power Beings—See Ten kinds of powers and Ten powers
of omniscience, attaining true enlightenment by of a Buddha.
omniscience, one of the ten kinds of unimpeded Power of practice and performance: Tu taäp
function relating to power which the Buddha löïc—See Dual powers (II).
taught in the Flower Adornment Sutra—Vì duøng Power of psychic travel: Thaàn tuùc thoâng—With
nhöùt thieát trí thaønh chaùnh giaùc, moät trong möôøi the power of psychic travel they are able to
löïc voâ ngaïi duïng maø Ñöùc Phaät ñaõ daïy trong Kinh appear variously to beings capable of being
Hoa Nghieâm—See Ten kinds of unimpeded enlightened, to induce them to delight in truth—
function relating to power. Tuøy theo nhöõng chuùng sanh ñaùng ñöôïc hoùa ñoä, vì
Power to oppose or conform: Nghòch thuaän hoï maø bieán hieän nhieàu thöù cho hoï thích meán
löïc—Bodhisattvas have the power to oppose or chaùnh phaùp—See Ten kinds of path of Great
conform, because they are free in the midst of all Enlightening Beings (6).
things. This is one of the ten kinds of power Power of pure faith and knowledge:
possessed by Great Enlightening Beings—Vì nôi Sraddhayajnanavisuddhi (skt)—Thanh Tònh Tín
taát caû phaùp taâm töï taïi. Ñaây laø moät trong möôøi löïc Trí Löïc—See Ten spiritual powers of a Buddha.
cuûa chö Ñaïi Boà Taùt—See Ten kinds of powers (I).
Power of purifying the thought of the
Power of Order: Quyeàn löïc cuûa Giaùo Hoäi. Bodhisattva: Bodhisattvadhyasayaparisuddhi
Power of original vow: Purvapranidhana (skt)— (skt)—Thuù Höôùng Boà Ñeà Thanh Tònh Taâm Löïc—
Boån Nguyeän Löïc—See Ten spiritual powers of a See Ten spiritual powers of a Buddha.
Buddha.
Powers of ratiocination without fear:
Power of past good karma: Nhaân Löïc (nhôø Bodhisattva-fearlessness arises from powers of
thieän nghieäp löïc töø quaù khöù maø ñôøi nay phaùt taâm ratiocination—Thieän naêng vaán ñaùp thuyeát phaùp
Boà Ñeà)—See Four powers (B). voâ uùy. Nghóa laø chö Boà Taùt kheùo bieát hoûi ñaùp
Powers of patient endurance: Nhaãn löïc— thuyeát phaùp chaúng sôï—See Four-fold
There are eight ksanti or powers of patient fearlessness.
endurance, in the desire realm and the two realms Power of reasoning:
above it. The eight powers of endurance are used 1) Voâ Ngaïi Giaûi—Patisambhida (p)—Four
to cease false or perplexed views in trailokya and unhindered or unlimited bodhisattva powers
acquire eight kinds of prajna or wisdom—Coù taùm of interpretation or reasoning, or unobstructed
loaïi nhaãn nhuïc hay söùc nhaãn nhuïc trong duïc giôùi, eloquences—Boán phaùp voâ ngaïi cuûa caùc Boà
saéc giôùi vaø voâ saéc giôùi. Baùt nhaãn ñöôïc duøng ñeå Taùt khi giaûng thuyeát hay lyù luaän—See Four
ñoaïn tröø kieán hoaëc trong tam giôùi vaø ñaït ñeán taùm Unobstructed Eloquences.
loaïi trí hueä Baùt Nhaõ—See Eight ksantis or powers 2) Bieän-löïc—One of the ten great powers
of patient endurance. obtainable by a Bodhisattva—Moät trong thaäp
Power of perfect knowledge of the four ñaïi löïc coù theå ñaït ñöôïc bôûi moät vò Boà Taùt—
Noble Truths: Ajnata-Vindriya (skt)—Cuï tri See Ten kinds of powers and Ten powers of a
caên—See Twenty two roots. Buddha.
Power of personal appearance: Saéc löïc—One Power of receiving good friends:
of the ten great powers obtainable by a Kalyanamitra-parigraha (skt)—Thieän Tri Thöùc
Bodhisattva—Moät trong thaäp ñaïi löïc coù theå ñaït Nhieáp Thoï Löïc—See Ten spiritual powers of a
ñöôïc bôûi moät vò Boà Taùt—See Ten kinds of powers Buddha.
and Ten powers of a Buddha. Power relating to lands, manifesting untold
Powers possessed by Great Enlightening adornment and arraying them: Saùt löïc voâ
Beings: Löïc cuûa chö Ñaïi Boà Taùt—There are ten ngaïi duïng—Bodhisattvas have the power which is
kinds of power possessed by Great Enlightening relating to lands, manifesting untold adornment
and arraying them, one of the ten kinds of
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unimpeded function relating to power which the moät trong möôøi löïc cuûa chö Ñaïi Boà Taùt maø Ñöùc
Buddha taught in the Flower Adornment Sutra— Phaät ñaõ daïy trong Kinh Hoa Nghieâm. Chö Boà Taùt
Vì thò hieän baát khaû thuyeát trang nghieâm ñeå trang an truï trong phaùp naày thôøi coù ñuû naêng löïc voâ
nghieâm, moät trong möôøi löïc voâ ngaïi duïng maø thöôïng cuûa Nhö Lai—See Ten kinds of powers
Ñöùc Phaät ñaõ daïy trong Kinh Hoa Nghieâm—See (II).
Ten kinds of unimpeded function relating to Power of revelation: Khai thò löïc—Bodhisattvas
power. have the power of revelation, because their
Power relating to oens, cultivating practices knowledge and wisdom is boundless. This is one
unceasingly: Kieáp löïc voâ ngaïi duïng— of the ten kinds of power possessed by Great
Bodhisattvas have the power which is relating to Enlightening Beings—Vì trí hueä voâ bieân. Ñaây laø
oens, cultivating practices unceasingly, one of the moät trong möôøi löïc cuûa chö Ñaïi Boà Taùt—See Ten
ten kinds of unimpeded function relating to power kinds of powers (I).
which the Buddha taught in the Flower Adornment Power of right mindfulness and right
Sutra—Vì tu taäp khoâng ngöøng nghæ trong voâ löôïng contemplation: Löïc Chaùnh nieäm, chaùnh quaùn
kieáp, moät trong möôøi löïc voâ ngaïi duïng maø Ñöùc chö thoâng minh—See Thirteen powers of
Phaät ñaõ daïy trong Kinh Hoa Nghieâm—See Ten bodhisattvas of the Pure Land school.
kinds of unimpeded function relating to power. Power to rise superior to external praise or
Power relating to phenomena, causing all blame: Nhaäp AÂm thanh Ñaø La Ni—See Three
bodies to enter the bodiless: Phaùp löïc voâ ngaïi kinds of dharani.
duïng—Bodhisattvas have the power which is Power of ruling: Anubhava (skt)—Uy Ñöùc
relating to phenomena, causing all bodies to enter Löïc—See Ten spiritual powers of a Buddha.
the bodiless, one of the ten kinds of unimpeded
Power of samadhi: Ñònh Löïc—See Power of
function relating to power which the Buddha
meditation.
taught in the Flower Adornment Sutra—Vì laøm
Power to see what one wills to see
cho taát caû thaân vaøo moät thaân, moät trong möôøi löïc
voâ ngaïi duïng maø Ñöùc Phaät ñaõ daïy trong Kinh anywhere: Divyacaksus (skt)—Thieân Nhaõn
Hoa Nghieâm—See Ten kinds of unimpeded Thoâng—See Six miraculous or transcendental
function relating to power. powers.
Power of religious practices: The power which Powers of self-manifolding: Naêng thò hieän moät
comes from enlightenment—Ñaïo löïc (söùc maïnh thaân laøm nhieàu thaân—See Eight great powers of
ñeán töø söï giaùc ngoä). personality.
Power of remembering the various peaceful Power of self transformation: Thaàn bieán
luaân—Supernatural powers, one of the three
and purified states passed through in
wheels of the Buddha—Thaàn thoâng, moät trong
contemplation: Smrti-sambodhi—Nieäm—Khaû
Tam Luaân cuûa Ñöùc Phaät—See Three wheels (II)
naêng ghi nhôù nhöõng traïng thaùi an tònh qua thieàn
(1).
quaùn—See Seven Bodhyangas.
Power of sense: Indriyam (skt)—Organ of
Power of the respectful mind never
sense—Faculty of sense—Caên.
abandoning spiritual teachers: Naêng löïc nôi Power of shame: Taøm-löïc—One of the ten great
taát caû thieän tri thöùc haèng chaúng boû rôøi taâm toân
powers obtainable by a Bodhisattva—Moät trong
troïng—Bodhisattvas have the power of the
thaäp ñaïi löïc coù theå ñaït ñöôïc bôûi moät vò Boà Taùt—
respectful mind never abandoning spiritual
See Ten kinds of powers and Ten powers of a
teachers. This is one of the ten kinds of power
Buddha.
possessed by Great Enlightening Beings which the
Power of silent calm: Tòch tònh löïc—
Buddha taught in the Flower Adornment Sutra.
Bodhisattvas have the power of silent calm,
Enlightening Beings who abide by these can
because they have no disputes about anything.
acquire the supreme power of Buddhas—Ñaây laø
This is one of the ten kinds of power possessed by
 3438

Great Enlightening Beings—Vì khoâng tranh luaän Buddha—Moät trong Tam Luaân cuûa Ñöùc Phaät—
nôi taát caû phaùp. Ñaây laø moät trong möôøi löïc cuûa See Three wheels (II) (3).
chö Ñaïi Boà Taùt—See Ten kinds of powers (I). Power of the ten commandments: Thaäp Thieän
Power of skill-in-means: Prayoga-bala (skt)— Giôùi Löïc.
Phöông Tieän Löïc—See Ten kinds of powers. Power of thought: Nieäm Löïc—See Power of
Power of skill in preventing the will for memory.
omniscience from backsliding: Naêng löïc laøm Power of thought in choosing of right
cho nhöùt thieát trí taâm baát thoái thieän xaûo— principles: Tö traïch—See Dual powers (II).
Bodhisattvas have the power of skill in preventing Power of the tongue consciousness: Thieät
the will for omniscience from backsliding. This is thöùc—See Eight universal powers (A).
one of the ten kinds of power possessed by Great
Power to be transformed into a nun: Hoùa
Enlightening Beings which the Buddha taught in
Ni—The power of a Buddha or bodhisattva, to be
the Flower Adornment Sutra. Enlightening Beings
transformed into a nun—Thaàn löïc cuûa Phaät hay
who abide by these can acquire the supreme
Boà Taùt, coù theå hoùa thaân thaønh moät ni sö.
power of Buddhas—Ñaây laø moät trong möôøi löïc
Power of the True Law which can guide and
cuûa chö Ñaïi Boà Taùt maø Ñöùc Phaät ñaõ daïy trong
Kinh Hoa Nghieâm. Chö Boà Taùt an truï trong phaùp save all sentient beings: Löïc Nhö phaùp ñieàu
naày thôøi coù ñuû naêng löïc voâ thöôïng cuûa Nhö Lai— phuïc chö chuùng sanh—See Thirteen powers of
See Ten kinds of powers (II). Bodhisattvas of the Pure Land school.
Powers of solving doubts without fear: Naêng Power of unfailing progress: Viryabala (skt)—
löïc ñoaïn nghi—Bodhisattva-fearlessness arises Tinh Taán Löïc (söùc löïc cuûa söï tieán boä khoâng thoái
from powers of solving doubts—Naêng ñoaïn vaät chuyeån)—One of the five moral powers, the
nghi thuyeát phaùp voâ uùy. Nghóa laø chö Boà Taùt coù power of unfailing progress; or the power of zeal
khaû naêng döùt moái nghi ngôø cho chuùng sanh neân which leads to overcoming all obstacles—Moät
thuyeát phaùp chaúng e sôï—See Four-fold trong nguõ löïc, löïc giuùp chuùng ta luoân tieán maø
fearlessness. khoâng thoái chuyeån, hay laø nghò löïc giuùp chuùng ta
Power of spirit: Taâm löïc—One of the ten great vöôït qua moïi trôû ngaïi.
powers obtainable by a Bodhisattva—Moät trong Power of unhindered discourse: Bieän Taøi Voâ
thaäp ñaïi löïc coù theå ñaït ñöôïc bôûi moät vò Boà Taùt— Ngaïi—Bodhisattva’s perfect freedom of speech
See Ten kinds of powers and Ten powers of a or debate—Boà Taùt coù theå thuyeát noùi khoâng ngaên
Buddha. ngaïi hay ngaèn meù—See Four unlimited
Power of spreading the truth: Hoaèng phaùp bodhisattva powers of interpretation or reasoning.
löïc—One of the ten great powers obtainable by a Powers of universal explication of the truth:
Bodhisattva—Moät trong thaäp ñaïi löïc coù theå ñaït Thuyeát phaùp phoå—See Ten universals of a
ñöôïc bôûi moät vò Boà Taùt—See Ten kinds of Bodhisattva.
powers, Ten powers of a Buddha, and Sixteen Power of universal service of all Buddhas:
great powers obtainable by a Bodhisattva. Cuùng döôøng chö Phaät phoå—See Ten universals of
Power of subduing demons: Haøng ma löïc— a Bodhisattva.
One of the ten great powers obtainable by a Powers of use of one physical organ in place
Bodhisattva—Moät trong thaäp ñaïi löïc coù theå ñaït of another: Naêng duøng caùc caên thay cho nhau—
ñöôïc bôûi moät vò Boà Taùt—See Ten kinds of See Eight great powers of personality.
powers, Ten powers of a Buddha, and Sixteen Power to use the sense organs to discern the
great powers obtainable by a Bodhisattva. truth: Chính caên—See Two roots (B).
Power of teaching: Giaùo thaønh luaân hay chính Power of uttering one phrase which appeals
giaùo luaân—One of the three wheels of the uniformly to the hearts of all beings:
 3439

Dharmacakrapravartana-bala (skt)—Chuyeån Phaùp Power of working till the end of time: Carya-
Luaân Löïc—See Ten kinds of powers. bala (skt)—Haønh Löïc—See Ten kinds of powers.
Power of virtue: Ñöùc-löïc—One of the ten great Power of Zeal: Taán löïc—Söùc maïnh cuûa nghò löïc
powers obtainable by a Bodhisattva—Moät trong giuùp chuùng ta vöôït thaéng moïi trôû löïc—The will to
thaäp ñaïi löïc coù theå ñaït ñöôïc bôûi moät vò Boà Taùt— make the endeavor or the force of active vigor
See Ten kinds of powers and Ten powers of a which leads to overcoming all obstacles—See
Buddha. Virya-paramita and Five powers (I).
Power of the vow: Pranidhanabala (skt)— Powerful (a): Ñaày quyeàn naêng—Quyeàn theá—
Nguyeän Löïc—The power of the vow. The Maïnh meõ.
inflexible resolve of a Bodhisattva is to save all Powerful Dragon: Long Maõnh—See Eight
sentient beings—Löïc cuûa lôøi theà nguyeàn. Nguyeän patriarchs of the True Word sect.
löïc kieân quyeát cuûa moät vò Boà Taùt laø cöùu ñoä nhaát
Powerful dragon samadhi: Long Phaán Taán
thieát chuùng sanh.
Tam Muoäi—A samadhi powerful like the dragon;
Power of wealth: Taøi löïc—One of the ten great abstract meditation which results in great spiritual
powers obtainable by a Bodhisattva—Moät trong power—Pheùp tam muoäi long phaán taán. Söùc cuûa
thaäp ñaïi löïc coù theå ñaït ñöôïc bôûi moät vò Boà Taùt— tam muoäi naày mau leï, duõng maõnh nhö söùc maïnh
See Ten kinds of powers and Ten powers of a cuûa loaøi roàng, hieän ra uy löïc raát duõng maõnh.
Buddha.
Powerful house of humble origin: Baïch oác
Power which comes from enlightenment: xuaát coâng khanh (nhaø phuù quí toät ñoä maø xuaát thaân
Ñaïo löïc xuaát phaùt töø söï giaùc ngoä. töø baàn tieän).
Power of will: YÙ chí löïc—One of the ten great Powerful king: Ñaïi Löïc Vöông—King Powerful,
powers obtainable by a Bodhisattva—Moät trong who was noted for his unstinted generosity. Indra
thaäp ñaïi löïc coù theå ñaït ñöôïc bôûi moät vò Boà Taùt— to test him appeared as a Brahman and asked for
See Ten kinds of powers and Ten powers of a his flesh; the king ungrudgingly cut off and gave
Buddha. him his arm. Idra was then Devadatta, King
Power of the will for good for onself and Powerful was Sakyamuni—Ñaïi Löïc Vöông, ñöôïc
others: Nguyeän löïc—See Thirteen powers of ghi nhaän bôûi loøng boá thí khoâng ngaèn meù cuûa oâng.
bodhisattvas of the Pure Land school. Vua Trôøi Ñeá Thích muoán thöû loøng oâng beøn hieän ra
Power of wisdom: Hueä Löïc—Tueä löïc—The nhö moät vò Baø Moân ñeán xin thòt cuûa Ngaøi; Ñaïi
power of wisdom (prajna), the ability to maintain Löïc Vöông khoâng ngaàn ngaïi caét caùnh tay cho
clear wisdom or the force of wisdom which rests ngay. Vua Trôøi Ñeá Thích hoài ñoù chính laø Ñeà Ba
on insight into the four noble truths and leads to Ñaït Ña, coøn Ñai Löïc Vöông chính laø Phaät Thích
the knowledge that liberates. The power which Ca Maâu Ni.
help destroying all illusion and delusion, one of Powerful, wealthy and famous people: Ngöôøi
the five powers. This is also one of the ten great coù quyeàn theá, giaøu coù vaø noåi tieáng—A Bhiksu or
powers obtainable by a Bodhisattva—Söùc maïnh Bhiksuni should not try to find ways to be in close
cuûa trí naêng, hay söùc maïnh döïa vaøo chaân lyù cuûa contact with people who are powerful, wealthy
Töù Dieäu Ñeá ñeå daãn ñeán nhaän thöùc ñuùng vaø giaûi and famous—Tyø Kheo hay Tyø Kheo Ni khoâng
thoaùt. Trí tueä coù khaû naêng dieät tröø ñöôïc phieàn naõo, neân tìm caùch thaân caän gaàn guõi vôùi nhöõng ngöôøi coù
moät trong nguõ löïc. Ñaây cuõng laø moät trong thaäp ñaïi chöùc quyeàn, giaøu coù vaø noåi tieáng.
löïc coù theå ñaït ñöôïc bôûi moät vò Boà Taùt—See Five Prabandha (skt): Töông tuïc—Continuation.
powers, Seven powers, Ten kinds of powers, and Prabha (skt): Quang—Light—Brightness—There
Ten powers of a Buddha. are two kinds:
Power of working miracles: Vikurvita (skt)— The true light of the Buddha: Phaät quang.
Thaàn Thoâng Löïc—See Ten spiritual powers of a Mara’s delusive light: Ma quang.
Buddha. Prabha-kara-mitra (skt):
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1) Ba La Phaû Ca La Maät Ña La: Ngöôøi giaùc Prabhedanayalakshana (skt):

ngoä—Enlightener. Prabhedanayalakshana or Parikalpita (skt)—Voïng
2) Ba Phaû—Name of a famous Indian monk, Keá Töï Tính—Söï töôûng töôïng—Imagination—The
who came to China around 626 A.D—Teân aspect of individuation arising from false
cuûa Phaùp Sö Tam Taïng, moät vò cao Taêng AÁn imagination—Khía caïnh cuûa söï ñaëc thuø sinh khôûi
Ñoä, ñeán Trung Quoác khoaûng naêm 626 sau töø söï töôûng töôïng sai laàm—See Three forms of
Taây Lòch. knowledge (1).
Prabhakari (skt): Ground of emitting light— Prabhu (skt): Ba La Phoù.
Land of radiance—Phaùt Quang ñòa—See Ten 1) Beginning—First—Nguyeân thuûy hay luùc baét
grounds (II). ñaàu (ban sô)—Coù hai söï baét ñaàu—There are
Prabhamalaka (p): Quang Man Thieân töû. two beginnings—See Two beginnings.
Prabha-mandala (skt): Quang Toïa—The halo 2) Powerful: Maïnh meõ—Surpassing.
and throne of a Buddha, or the halo behind the 3) According to Professor Soothill in The
throne of an image (a halo throne)—Haøo quang vaø Dictionary of Chinese-Enlgish Buddhist
baûo toïa cuûa moät vò Phaät. Terms—Theo Giaùo Sö Soothill trong Trung
Prabhapala (skt): Hoä Minh Boà Taùt—Hoä Minh Anh Phaät Hoïc Töø Ñieån:
Ñaïi Só—Guardian of light or illumination, name of a) A title of Visnu: Danh hieäu cuûa Tyø Nöõu Thieân
Sakyamuni when in the Tusita heaven before (Tyø Ni Thieân).
earthly incarnation—Hoä Quang, teân cuûa Phaät b) Personification of the sun, Brahma, Indra,
Thích Ca khi Ngaøi coøn ôû treân cung trôøi Ñaâu Suaát, etc.: Nhaân caùch hoùa cuûa maët trôøi, Phaïm Thieân
tröôùc khi giaùng traàn. hay Ñeá Thích.
Prabhasvara-citta (skt): Pabhassara-citta (p)— Prabhuta (skt):
Taâm saùng nhö aùnh saùng—A Sanskrit term for 1) Abundant: Ña—Nhieàu—Numerous.
“Mind clear of light.” According to Tibetan 2) Name of a yaksa: Teân cuûa moät loaøi Daï Xoa.
Buddhism, this is the most fundamental level of Prabhutaratna (skt): Ña baûo Phaät—Quaûng Baùc
mind, in relation between the minds and all other Thaân Nhö Lai—Abundant Treasure Buddha—See
phenomena are adventitious. During the process Prabhutaratna Buddha and Seven Tathagatas.
of death, the coarser levels of mind progressively Prabhutaratna Buddha (skt): Phaät Ña Baûo—
pass away, until the mind of clear light dawns. Abundant treasures Buddha—Many Jewels
This is said to be the moment of death according Buddha.
to tantric medical theory. The term is also found in 1) Abundant-treasures (Many Jewels) Buddha—
the Anguttara-nikaya—Töø Baéc Phaïn coù nghóa laø Ña Baûo Nhö Lai: The Ancient Buddha, who
“Taâm saùng nhö aùnh saùng.” Theo Phaät giaùo Taây entered Nirvana a long long time ago, who
Taïng, ñaây laø moät giai ñoaïn caên baûn nhaát cuûa taâm, appeared in his stupa to hear the Buddha
trong moái quan heä giöõa taâm vaø taát caû nhöõng hieän preach the Lotus Sutra (chapter 11), by his
töôïng laø ngaãu nhieân. Trong tieán trình cuûa söï cheát, presence revealing that nirvana is not
möùc ñoä thoâ thieån cuûa taâm töø töø cheát ñi, cho ñeán annihilation. Prabhutaratna Buddha, an
khi taâm cuûa moät thöù aùnh saùng trong treûo loù raïng. important image in the Lotus Sutra: an ancient
Tieán trình naøy goïi laø luùc cheát theo lyù thuyeát y monument emerges from the ground, opens
khoa Maät giaùo. Töø naøy cuõng ñöôïc tìm thaáy trong up, and reveals an extinct Buddha, named
Taêng Chi Boä Kinh. Prabhutaratna, who although extinct is still
Prabhava (skt): Uy löïc hay uy thaàn löïc— alive and teaching. This symbolizes the idea
Sovereign power. that truth is eternal, even though it may
Prabhavati (skt): Ba La Phaû Baø Ñeå—Name of a sometimes be concealed or forgotten,
younger sister of Asoka—Teân cuûa moät ngöôøi em sometimes revealed or rediscovered—Moät vò
gaùi cuûa vua A Duïc. coå Phaät (ôû theá giôùi Ñoâng Phöông Baûo Tònh)
ñaõ nhaäp Nieát baøn, ñaõ xuaát hieän nghe Phaät
 3441

Thích Ca thuyeát kinh Phaùp Hoa (phaåm 11), do ngaøi ôû ñaâu. Khi ngaøi gaëp Thieàn sö Khuoâng Vieät
söï hieän dieän cuûa Phaät Ña Baûo, chuùng ta thaáy vaø trôû thaønh moät trong nhöõng ñeä töû xuaát saéc cuûa
Nieát baøn khoâng phaûi laø söï huûy dieät. Phaät Ña Thieàn Sö Khuoâng Vieät. Sau khi ñaéc phaùp, ngaøi trôû
Baûo laø moät hình aûnh quan troïng trong Kinh thaønh du Taêng khaát só. Sau ñoù vua Lyù Thaùi Toå cho
Phaùp Hoa: moät toøa baûo thaùp coå noåi leân töø truøng tu chuøa Kieán Sô vaø thænh ngaøi veà truï, nhöng
döôùi ñaát (toøng ñòa doõng xuaát), moät vò coå Phaät ít laâu sau ñoù ngaøi laïi ñi du phöông hoaèng hoùa vaø
töø ñoù böôùc ra. Bieåu töôïng naày töôïng tröng cho khoâng ai bieát ngaøi ñi ñaâu vaø thò tòch hoài naøo.
chaân lyù tröôøng toàn, duø ñoâi khi chaân lyù aáy bò lu Pracarita (skt): Haønh Khoâng—Emptiness of
môø hay choân vuøi; cuõng coù luùc noù seõ ñöôïc phaùt action, one of the seven Sunyatas—Caùi khoâng veà
hieän saùng ngôøi. haønh ñoäng, moät trong baûy loaïi khoâng—See Seven
2) An important image in the Lotus Sutra—An kinds of emptiness (4).
ancient monument emerges from the ground, Prackaranaryacava (skt): Hieån Döông Thaùnh
opens up, and reveals an Extinct Buddha from Giaùo Luaän.
a long long time ago, named Prabhutaratna,
Practicability (n): Tính coù theå thöïc haønh ñöôïc.
who although extinct is still alive and
Practical (a): Thöïc tieån—Practically (adv)—In
teaching. An important image in the Wonder
Lotus Sutra. An ancient monument emerges a practical way: Baèng phöông caùch thöïc tieån
from the ground, opens up, and reveals an Practical goodness resulting from wisdom:
Extinct Buddha named Prabhutaratna, who Undertaking and doing—Tueä Nghieäp (thöïc haønh
although extinct is still alive and teaching. thieän nghieäp baèng trí tueä).
This symbolizes the idea the truth is eternal— Practical teacher: Vò thaày thöïc tieån
Moät ngoâi thaùp coå troài leân maët ñaát, môû ra, vaø Practical value: Giaù trò thöïc tieån
ñeå loä ra moät vò Phaät ñaõ nhaäp dieät töø laâu laâu Practical way: Caùch thöïc tieãn.
laém, teân laø Ña Baûo Nhö Lai. Ña Baûo Nhö Lai Practical way in solving problems: Phöông
laø moät trong nhöõng hình aûnh trong kinh Dieäu caùch thöïc tieãn trong vieäc giaûi quyeát caùc vaán ñeà.
Phaùp Lieân Hoa. Vò coå Phaät troài leân töø trong
Practice (v): Asevati (p)—Asev or Abhyasa
loøng ñaát coù teân laø Ña Baûo Nhö Lai, duø ñaõ
(skt)—Haønh—Thöïc hieän—Tu haønh—To act—To
nhaäp dieät nhöng phaùp cuûa Ngaøi vaãn coøn ñang
carry out—To cultivate—Cultivation (n)—To
ñöôïc tuyeân löu. YÙ noùi chaân lyù laø thöôøng
haèng—See Two main Buddhas in the Lotus perform—To practice—Superstitious practices:
Sutra. Thöïc haønh dò ñoan.
1) There are two kinds of devotions or practices:
Prabhutaratna Zen master (skt): Ña Baûo
Coù hai caùch tu taäp—See Two kinds of
Thieàn Sö—Zen Master Ña Baûo—A famous
devotions.
Vietnamese monk in the eleventh century, dharma
2) Haønh phaùp: See Four dharmas (I).
heir of the fifth lineage of the Wu-Yun-T’ung Zen
3) Haïnh: Bodhisattvas take practice as a
Sect. His origin was unknown. He met Zen
reliance, consummating them all. This is one
Master Khuoâng Vieät at Khai Quoác Temple and
of the ten kinds of reliance of Great
became one of his most outstanding disciples.
Enlightening Beings. According to The
After he became the Dharma heir of Khuoâng Vieät,
Flower Adornment Sutra, chapter 38
he became a wandering monk for several years.
(Detachment from the World), the Great
Later, King Lyù Thaùi Toå ordered his mandarin to
Enlightening Being Universally Good told
rebuild Kieán Sô Temple and invited him to stay
Unversal Wisdom that Offsprings of Buddha,
there, but a short time later he became a
Great Enlightening Beings have ten kinds of
wandering monk again. His whereabout and when
reliance which help them be able to obtain
he died were unknown—Moät vò sö Vieät Nam noåi
abodes of the unexcelled great knowledge of
tieáng vaøo theá kyû thöù möôøi moät, phaùp töû ñôøi thöù 11
Buddhas—Chö Boà Taùt duøng caùc haïnh laøm y-
doøng Thieàn Voâ Ngoân Thoâng. Khoâng ai bieát queâ
chæ, vì nhôø ñoù maø khaép ñeàu thaønh töïu. Ñaây laø
 3442

moät trong möôøi y chæ cuûa chö Ñaïi Boà Taùt. Chapter 38, there are ten reasons Great
Theo Kinh Hoa Nghieâm, phaåm Ly Theá Gian, Enlightening Beings practice austerities.
Boà Taùt Phoå Hieàn baûo Phoå Hueä raèng chö Boà Enlightening Beings use these expendient means
Taùt coù möôøi choã y-chæ giuùp chö Boà Taùt ñaït of austerities to pacify all sentient beings—Theo
ñöôïc choã sôû-y ñaïi trí voâ thöôïng cuûa Nhö Kinh Hoa Nghieâm, Phaåm 38, coù möôøi lyù do khieán
Lai—See Ten kinds of reliance of Great chö Ñaïi Boà Taùt thò hieän khoå haïnh. Chö Boà Taùt
Enlightening Beings. duøng phöông tieän khoå haïnh naày ñeå ñieàu phuïc vaø
Practice that is in accord with the dharma: laøm cho chuùng sanh an laïc—See Ten reasons
Xöùng Phaùp Haïnh—True Thusness Dharma—The Great Enlightening Beings practice austerities.
practice being in accord with the Dharma. This Practice the “Balancing of body energy
practice is applied in both the Pure Land and the currents.”: Luyeän Ñieån—This is the way of
Zen sects—Haïnh naày ñöôïc aùp duïng cho caû Tònh heterodex practice—Luyeän ñieån laø loái tu luyeän
Ñoä laãn Thieàn Toâng. cuûa taø ñaïo.
1) True Thusness Dharma for the Pure Land. Practice based on faith: Tín haønh ñaïo (tu haønh
Practitioners’ mind should always focus on döïa treân nieàm tin).
the words “Amitabha Buddha.”: Tònh Ñoä
Practice of benefit: Nhieâu ích haïnh—Beneficial
Xöùng Phaùp: Taâm cuûa haønh giaû Tònh Ñoä phaûi
practice—Thöôøng laøm lôïi laïc cho chuùng sanh—
luoân taäp trung vaøo luïc töï Di Ñaø.
See Ten kinds of practice of great enlightening
2) True Thusness Dharma for the Zen—Zen
beings.
cultivators’ mind should always be in accord
Practice of benefitting other sentient beings:
with the Thusness, whether they are walking,
Beneficial practice—Nhieâu ích haïnh hay haïnh
standing, reclining, or sitting, without leaving
thöôøng laøm lôïi laïc cho chuùng sanh.
the “Mindfulness.”: Thieàn Toâng Xöùng Phaùp—
Taâm cuûa haønh giaû nhaø Thieàn luùc naøo cuõng Practice of blessing: Tu Phöôùc—Sundry
nhö taâm Phaät, töø ñi, ñöùng, naèm, ngoài, khoâng practices—Various practices for a Buddhist such
rôøi chaùnh nieäm. Haønh giaû duø chæ rôøi chaùnh as practicing charity, distributing free sutras,
nieäm moät choác, thì choác aáy ngöôøi naày chaúng building temples and stupas, keeping vegeterian
khaùc moät thaây ma. diet and precepts, etc. However, the mind is not
able to focus on a single individual practice and it
Practice of action in all Buddha-lands,
is difficult to achieve one-pointedness of mind.
honoring all Buddhas: Haïnh taát caû coõi Phaät, vì
Thus, it is difficult to be reborn in the Pure Land—
leã baùi cuùng döôøng chö Phaät.
Nhöõng caùch thöïc haønh khaùc nhau cho Phaät töû, nhö
Practice of action in the realm of life, to thöïc haønh boá thí, in kinh aán toáng, xaây chuøa döïng
freely edify sentient beings: Haïnh thoï sanh taát thaùp, trì trai giöõ giôùi, vaân vaân. Tuy nhieân, taâm
caû xöù, vì töï taïi giaùo hoùa chuùng sanh khoâng ñònh tónh, khoâng chuyeân chuù thöïc taäp moät
Practice of aiming for the meaning of the phaùp moân nhöùt ñònh thì khoù maø ñaït ñöôïc nhaát taâm.
Teaching, to quickly attain wisdom: Haïnh xu Do ñoù khoù maø vaõng sanh Cöïc Laïc.
höôùng phaùp nghóa vì mau ñöôïc trí hueä. Practice the Bodhisattva’s way: Thöïc Haønh
Practice Almsgiving whenever possible: Tuøy Boà Taùt Ñaïo—If we want to practice the
luùc boá thí—See Seven grounds for a happy karma Bodhisattva’s way, we should always be
through benevolence to the needy. forebearing the body and the mind—Neáu muoán
Practice ascetism: Tu haønh khoå haïnh—See thöïc haønh Boà Taùt ñaïo, chuùng ta phaûi luoân thaân
Ascetic practices. nhaãn yù nhaãn.
Practice assiduously: Asevita (skt)—Haønh Practice of Buddha dharma: Haønh phaùp—See
mieân maät. Three dharmas (I).
Practice austerities: Thöïc haønh khoå haïnh— Practice (v) charity: Laøm vieäc phöôùc thieän—To
According to the Flower Adornment Sutra, practice charitable giving.
 3443

Practice Buddha Recitation diligently and Practice of concentration in the realm of

exclusively without cultivating other form and formlessness, to foster quick
methods: Chuyeân trì danh haïnh—The fourth return to noncontamination: Haïnh chaùnh ñònh
category of cultivators comprises those who saéc giôùi vaø voâ saéc giôùi, vì laøm cho hoï mau xoay
practice Buddha Recitation diligently and trôû laïi.
exclusively without cultivating other methods. Practice of all concentration, to be single-
Within this group, those of high capacities practice minded, without distraction: Haïnh Tam muoäi
the sixteen Meditations as taught in the vì nhôø ñoù maø ñöôïc nhöùt taâm baát loaïn.
Meditation Sutra, while the great majority only
To practice (v) the contemplation of the
practice oral recitation of the Buddha's name—
Buddha: Quaùn nieäm veà Phaät.
Nhöõng vò chæ chuyeân nieäm Phaät, khoâng xen taïp
moân naøo khaùc, thuoäc veà caùc haønh giaû tu haïnh Practice and continuance: Conduct and
Thuaàn Tònh. Trong ñaây caùc vò caên cô cao thì theo keeping—Haønh trì.
Thaäp Luïc Quaùn, coøn ñaïi ña soá chæ chuyeân veà haïnh Practice of all cultivations: Tu taäp baùch
trì danh—See Four practices of Buddha haïnh—Practice of all cultivations, to be able to
Recitation. cultivate them all, one of the ten kinds of practice
Practice the Buddha’s truth: Tu theo chaân lyù which help them attain the practice of the
Phaät—According to Zen Master Dogen, to learn unexcelled knowledge and wisdom of Buddhas—
the Buddha’s truth is to learn ourselves, to learn Haïnh tu taäp taát caû, do ñoù maø khoâng chi laø khoâng
ourselves is to forget ourselves, to forget tu ñöôïc—See Ten kinds of practice of great
ourselves is to be experienced by the myriad enlightening beings (II).
dharmas, to be experienced by the myriad Practice to cut off delusions: One of the three
dharmas is to let our body-and-mind, and the kinds of cutting off—Tu sôû ñoaïn, moät trong ba
body-and-mind of external world fall away loaïi ñoaïn dieät—See Three excisions of beguiling
(Shobogenzo—Book 1 p. 34)—Theo Thieàn sö delusion.
Dogen thì tu Phaät laø hoïc laáy chính mình, hoïc laáy Practice dealing with all Buddhas, honoring
chính mình laø töï queân chính mình, töï queân chính and serving them: Haïnh toân kính vaø cuùng döôøng
mình laø kinh qua vaïn phaùp, kinh qua vaïn phaùp laø chö Nhö Lai—Practice dealing with all Buddhas,
buoâng boû thaân taâm mình vaø thaân taâm cuûa ngoaïi honoring and serving them, one of the ten kinds of
traàn. practice which help them attain the practice of the
Practice as cause: Taäp nhaân hay Ñoàng loaïi unexcelled knowledge and wisdom of Buddhas—
nhaân—Habit as cause (desire causing desire)— See Ten kinds of practice of great enlightening
See Two causes (C). beings (II).
Practice of all concentration: Haïnh Tam Practice dealing with all Buddha-lands:
muoäi—To be single-minded, without distraction, Haïnh nöông nôi taát caû Phaät saùt (Phaät ñoä—Practice
one of the ten kinds of practice which help them dealing with all Buddha-lands, to adorn them all,
attain the practice of the unexcelled knowledge one of the ten kinds of practice which help them
and wisdom of Buddhas—Haïnh Tam muoäi vì nhôø attain the practice of the unexcelled knowledge
ñoù maø ñöôïc nhöùt taâm baát loaïn—See Ten kinds of and wisdom of Buddhas—Phaät quoác), vì thaûy ñeàu
practice of great enlightening beings (II). trang nghieâm—See Ten kinds of practice of great
Practice concentration of the mind: Ñònh— enlightening beings (II).
Training the mind in Concentration—Mental Practice dealing with all good companions:
discipline—Huaán luyeän taâm linh, thöïc hieän söï taäp Haïnh toân troïng vaø hoã trôï taát caû thieän höõu tri
trung—Samadhi (skt)—See Three ways of thöùc—Practice dealing with all good companions,
discipline of a hearer (B). respecting and supporting them, one of the ten
kinds of practice which help them attain the
practice of the unexcelled knowledge and wisdom
 3444

of Buddhas—See Ten kinds of practice of great body is the confluence of all kinds of suffering; it
enlightening beings (II). is a jail, a prison, a mass of ulcers; everything is
Practice dealing with all sentient beings: impure. In truth, it is not worth clinging to, even
Haïnh vì taát caû chuùng sanh, vì nhôø ñoù maø laøm cho the celestial bodies of deities are no different.”
khaép caû ñöôïc thaønh thuïc—Practice dealing with Therefore, whether walking, standing, sitting or
all sentient beings, to develop them all to reclining, whether asleep or awake, cultivators
maturity, one of the ten kinds of practice which should always visualize this body as nothing but a
help them attain the practice of the unexcelled source of suffering, without any pleasure, and
knowledge and wisdom of Buddhas—See Ten develop a deep sense of disgust, thus gradually
kinds of practice of great enlightening beings (II). becoming free from lustful thoughts. Moreover,
Practice and destroy: Taäp dieät (tu taäp ñeå huûy the cultivator should also engage in the seven
dieät nhöõng thoùi hö taät xaáu). types of meditation on impurity (see Thaát Phaùp
Practice (v) the Dharma: Tu taäp—Practice the Baát Tònh Quaùn). Our own bodies being thus, the
bodies of others are likewise. If we constantly
path.
meditate on these seven impurities, we will
Practice of the Dharma: Haønh phaùp—The
develop disgust toward those male and female
practice of the seventeenth of Amitabha’s vows—
forms which ordinary people judge handsome and
Thöïc haønh lôøi nguyeän thöù 17 cuûa Phaät A Di Ñaø—
beautiful. The flames of lust will thus gradually
See Forty-eight vows of Amitabha (17) and Four
diminish. If, in addition, we can practice the
dharmas (III).
meditations on the Nine Kinds of Foulers, so much
Practice of that which is difficult to attain: the better (see Cöûu Töôûng Quaùn)—Noùi yeãm ly,
Nan ñaéc haïnh hay haïnh muoán thöïc haønh nhöõng laø haïng phaøm phu töø voâ thæ vaån ñeán ngaøy nay bò
vieäc khoù ñaït ñöôïc. nguõ duïc buoäc raøng neân luaân hoài trong luïc ñaïo,
Practice (v) diligently: Tu haønh tinh taán. chòu khoâng bieát bao nhieâu noãi thoáng khoå! Trong
Practice (v) diligently and singlemindedly: voøng laån quaån aáy, neáu khoâng chaùn lìa nguõ duïc thì
Nhöùt taâm tu haønh tinh taán. laøm sao coù theå thoaùt ly? Cho neân ngöôøi tu tinh ñoä
Practice in disabled situations: Tu trong caûnh phaûi thöôøng xeùt thaân naày laø moät khoái thòt xöông
bònh hoaïn. maùu muû, chöùa ñöïng ñaøm daõi, ñaïi tieåu tieän vaø caùc
Practice of disgust of the five desires: Yeãm thöù nhô nhôùp hoâi tanh. Kinh Nieát Baøn noùi: “Voøng
Ly Nguõ Duïc—If a Pure Land cultivator wishes to thaønh thaân kieán nhö theá, duy chæ coù loaøi la saùt ngu
be assured of rebirth, he or she should always si môùi chòu ôû trong ñoù; neáu ngöôøi coù trí ai laïi ñaém
practice the practice of disgust of the five desires. nhieãm thaân naày!” Laïi trong kinh cuõng noùi: “Thaân
This practice of disgust refers to the fact that naày laø nôi taäp hôïp cuûa caùc thöù khoå, laø caûnh tuø
common people have been bound by the five nguïc, laø moät khoái ung san, taát caû ñeàu baát tònh.
desires from time immemorial. Thus, they wander Neân xeùt cho cuøng, noù khoâng coù nghóa lyù ích lôïi chi
along the six paths, enduring untold suffering! In khi ta chaáp laáy noù, duø laø thaân cuûa chö Thieân.” Vì
that quagmire, unless they become disgusted with theá haønh giaû ôû trong caùc oai nghi, hoaëc khi naèm
the five desires, how can they escape the cycle of nghæ, luùc thöùc giaác, neân thöôøng quaùn saùt thaân naày
birth and death? Therefore, the Pure Land chæ coù khoå khoâng chi vui, maø thaâm taâm sanh nieäm
cultivator should constantly visualize this body as chaùn lìa. Nhö theá duø cho khoâng döùt lieàn ñöôïc vieäc
a mass of flesh and bones, blood and pus, a nam nöõ, cuõng coù theå laàn laàn khôûi taâm nhaøm chaùn.
skinbag containing phlegm, pus, urine, feces and Haønh giaû cuõng caàn neân quaùn baûy phaùp baát tònh
other foul-smelling substances. The Parinirvana (see Thaát Phaùp Baát Tònh Quaùn). Thaân mình ñaõ
Sutra states: “This fortress of body, only evil, nhö theá, thaân ngöôøi khaùc laïi cuõng nhö vaäy. Neáu
deluded demons could tolerate living in it. Who thöôøng quaùn saùt baûy ñieàu baát tònh aáy, ñoái vôùi caùc
with any wisdom could ever cling to or delight in thaân nam nöõ maø ngöôøi ñôøi cho raèng xinh ñeïp,
such a skinbag!” Another scripture states: “This cuõng sanh nieäm yeãm ly vaø löûa aùi duïc cuõng laàn laàn
tieâu giaûm. Nhö thöïc haønh theâm moân “Cöûu Töôûng
 3445

Quaùn” caøng theâm toát (see Nine types of Practice of getting rid of covetousness,
meditation on corpse)—See Two practices that anger, delusion, and fear, by taming their
lead to rebirth in the Pure Land.
own minds: Haïnh rôøi tham, saân, si vaø sôï haõi, vì
Practice (v) double-tongued and harsh bieát ñieàu phuïc töï taâm.
speech: Noùi ñieàu löôõng thieät vaø aùc ñoäc. Practice of giving joy: Haïnh Hoan hyû—The
Practices of Enlightening Beings: Boà Taùt practice of giving joy, one of the ten Bodhisattva
haïnh—Persisting in all practices of Enlightening practices—Laøm cho chuùng sanh hoan hyû—See
Beings, freely exercising spiritual powers and Ten kinds of practice of great enlightening beings.
attaining mastery of them all, is a palace of Practice good deeds: Tu taäp thieän nghieäp.
enlightening beings because they autonomously
Practice of good manifestation: Haïnh Thieän
and skillfully exercise the knowledge of
hieän—The practice of good manifestation, one of
meditations, liberations, and concentrations—Taát
the ten Bodhisattva practices—Haïnh thò hieän laø
caû Boà Taùt haïnh du hí thaàn thoâng ñeàu ñöôïc töï taïi laø
ngöôøi toát giaùo hoùa chuùng sanh, moät trong möôøi
cung ñieän cuûa Boà Taùt, vì gioûi du hí caùc thieàn, giaûi
haïnh cuûa chö Ñaïi Boà Taùt—See Ten kinds of
thoaùt, tam muoäi trí hueä—See Ten kinds of palace
practice of great enlightening beings.
of great enlightening beings.
Practice of good teaching: Haïnh Thieän phaùp—
Practices of Enlightening Beings based on
The practice of good teaching, one of the ten
honoring all Buddhas: Y chæ cuùng döôøng taát caû Bodhisattva practices—Haïnh tu haønh thieän
chö Phaät thöïc haønh haïnh Boà Taùt—See Ten kinds phaùp—See Ten kinds of practice of great
of reliance of Great Enlightening Beings. enlightening beings.
Practice and its evidential results: Practice Practice of Hearing the Teaching of the
and its realization—Giaùo haïnh chöùng.
Correct Dharmas: Hearing the Teaching, out of
Practices evolved from faith: Haïnh Tuøy Tín— fondness for truth—Haïnh nghe chaùnh phaùp, vì öa
The religious life which is evolved from faith on thích chaùnh phaùp.
the teaching of others. It is that of the
Practice heathen doctrine: Practice outsider
unintellectual type, in contrast with those whose
doctrine—Tu theo ngoaïi ñaïo—See Three
intelligence is sharp, their religious life is evolved
ailments (B).
from practice on the teaching of others—Nhöõng
Practice the immaterial: Khoâng Haønh—The
ngöôøi ñoän caên tu haønh baèng caùch tin vaøo giaùo lyù,
discipline or practice of the immaterial or infinite,
ñoái laïi vôùi nhöõng ngöôøi lôïi caên tu haønh baèng caùch
thus overcoming the illusion that the ego and all
thöïc taäp giaùo lyù.
phenomena are realities—Thöïc haønh pheùp quaùn
Practice of Expounding the Teaching to
khoâng, ngaõ khoâng vaø phaùp khoâng, ñeå ñoaïn taän
benefit sentient beings: Haïnh thuyeát phaùp vì lôïi phieàn naõo.
ích chuùng sanh.
Practice on the impermanence: Voâ thöôøng
Practices from former existence: Tuùc Taäp— tu—No realization of the eternal, seeing
The practices, habits or deeds of or inherited from everything as everchanging and transient—Thanh
former existence—Nhöõng tu taäp, thöïc haønh, thoùi vaên tuy bieát söï thöôøng truï cuûa phaùp thaân, song chæ
quen, hay haønh ñoäng trong tieàn kieáp. quaùn töôûng leõ voâ thöôøng cuûa vaïn phaùp—See
Practice of Fulfilling all qualities of Three ways of discipline of a hearer (A).
Buddhahood without giving up application Practice of indomitability: Haïnh Voâ taän—The
of the principles of Enlightening Beings: practice of indomitability, one of the ten
Haïnh thaønh töïu vieân maõn taát caû Phaät phaùp, vì Bodhisattva practices—Neát haïnh lôïi tha khoâng
chaúng boû phaùp haïnh cuûa Boà Taùt. bao giôø döùt—See Ten kinds of practice of great
Practice (v) generosity: Thöïc haønh boá thí. enlightening beings.
Practice of all knowledge: Haïnh thöïc haønh trí
hueä—To know everything, one of the ten kinds of
 3446

practice which help them attain the practice of the vöôït qua caùc thaày mình, vaø, khoâng coøn gì ñeå
unexcelled knowledge and wisdom of Buddhas— hoïc hoûi nöõa, Ngaøi töï daán böôùc treân con ñöôøng
Haïnh thöïc haønh trí hueä vì nhôø ñoù maø khoâng coù chi cuûa mình, maëc cho nhöõng lôøi yeâu caàu noàng
laø chaúng roõ chaúng bieát—See Ten kinds of practice haäu cuûa hai nhaø tu khoå haïnh kia, môøi Ngaøi ôû
of great enlightening beings (II). laïi ñeå daïy cho caùc ñoá ñeä cuûa hoï. **See Four
Practice (v) loving-kindness: Thöïc haønh phaùp immaterial heavens.
moân raõi taâm töø. 9-12) Apramana-dhyana (skt)—Töù Voâ Löôïng
Practice lying on one right side: Taäp naèm Thieàn: The measureless-meditations are
quay beân phaûi—A Bhiksu or Bhiksuni should exactly identical with those of the Yoga
practice lying on his or her right side to go to sleep system. Which one is indebted to the other we
as this is the most peaceful and healthy position— cannot say. Both look quite Buddhistic—Voâ
Vò Tyø Kheo hay Tyø Kheo Ni neân taäp naèm nghieâng löôïng thieàn hoaøn toaøn gioáng nhö thieàn cuûa heä
qua hoâng phaûi vì ñoù laø theá naèm an laønh nhaát. thoáng Du Giaø. Vaán ñeà beân naøo vay möôïn beân
naøo, chuùng ta khoâng theå noùi ñöôïc. Caû hai ñeàu
Practice (v) meditation: Thöïc taäp thieàn quaùn.
mang chaát Phaät giaùo. **See Four
Practice of meditation: Thieàn Taäp—The
immeasureable minds.
practice of religion through the mystic trance—Tu
i) Matri (skt)—Töø: Benevolence—Ban vui cho
Taäp Thieàn—Söï thöïc haønh thieàn ñònh—To practice
ngöôøi—To give joy to others.
meditation consists of three grades and each grade
ii) Karuna (skt)—Bi: Mercy—Cöùu khoå—To
has four kinds, to make the total of twelve ways—
remove the suffering of others.
Tu haønh baèng caùch thöïc taäp thieàn. Tu taäp Thieàn
iii) Mudita (skt)—Hyû: Cheerfulness—Vui söôùng
goàm coù ba caáp vaø moãi caáp coù boán caùch.
haïnh phuùc—To keep oneself happy.
1-4)Rupadhatu (skt)—Töù Thieàn Saéc Giôùi: The
iv) Upeksa (skt)—Xaû: Indifference.
four form-realm-meditations have the form-
Practice (v) meditation in accordance with
heaven as their objective—Saéc Giôùi Thieàn
laáy Saéc Giôùi Thieân laøm ñoái töôïng. **See the six mysterious gates: Tu Thieàn Luïc Dieäu
Four dhyana heavens. Moân—The six mysterious gates or ways of
5-8)Arupadhatu (skt)—Töù Thieàn Voâ Saéc Giôùi: practicing meditation, consisting mostly of
Four formless-realm-meditations have the breathing exercises—Saùu cöûa huyeàn dieäu trong tu
formless heaven as their objective. It is a taäp thieàn ñònh, ña phaàn laø thöïc taäp thôû. ** See Six
well-known fact that in the Buddha’s career wonderful doors.
he practiced the formless dhyana with Arada Practice of mental development: Tu taäp thieàn
Kalama, and ascetic who attained the mental quaùn (phaùt trieån taâm linh)—The practice of
state of boundless consciousness, and Udraka mental development and the study of the Doctrine
Ramaputra, another ascetic who reached the must go in pairs—Söï thöïc haønh tu taäp thieàn ñònh
highest stage of being neither conscious nor vaø nghieân cöùu giaùo lyù phaûi ñi ñoâi.
unconscious. Finally, the would-be Buddha Practice (v) that is mindful of the karma we
surpassed his teachers and, having found no produce: Thöïc haønh tænh thöùc veà nhöõng nghieäp
more to learn from them, went his own way in mình ñang gaây taïo.
spite of their eager requests to stay and train Practice of morality: Silacaro (p)—Thöïc haønh
their respective pupils—Voâ Saéc Giôùi Thieàn giôùi luaät.
laáy Voâ saéc Giôùi Thieân laøm ñoái töôïng. Theo
Practice the most severe ways of life: Tu taäp
truyeàn thuyeát, Ñöùc Phaät tu taäp Voâ saéc thieàn
ñeä nhaát khoå haïnh.
vôùi Arada Kalama, moät nhaø tu khoå haïnh ñaõ
Practice of Nirvanic action, not cutting off
ñaït ñöôïc traïng thaùi Thöùc Voâ Bieân; vaø vôùi
Udraka Ramaputra, moät nhaø tu khoå haïnh khaùc the continuity of birth and death: Haïnh Nieát
ñaõ ñaït ñöôïc traïng thaùi cao nhaát laø Phi töôûng baøn, vì chaúng döùt sanh töû noái tieáp.
phi phi töôûng xöù ñònh. Cuoái cuøng Ñöùc Phaät ñaõ
 3447

Practice of nonattachment: Haïnh Voâ tröôùc— Practice in the realm of desire, to teach
The practice of nonattachment, one of the ten beings in that realm: Haïnh duïc giôùi vì muoán
Bodhisattva practices—Haïnh khoâng bao giôø chaáp giaùo hoùa chuùng sanh coõi duïc.
tröôùc—See Ten kinds of practice of great Practice-Recitation: Söï Trì.
enlightening beings. 1) Reciting the Buddha-name at the level of
Practice of non confusion: Haïnh Ly si loaïn— phenomenal level means believing that
The practice of non confusion, one of the ten Amitabha Buddha exists in His Pure Land in
Bodhisattva practices—Haïnh tu haønh xa lìa si the West, but not yet comprehending that he
loaïn—See Ten kinds of practice of great is a Buddha created by the Mind, and that this
enlightening beings. Mind is Buddha. It means you resolve to
Practice of non-opposition: Haïnh Voâ saân make vows and to seek birth in the Pure Land,
haän—The practice of non-opposition, one of the like a child longing for its mother, and never
ten Bodhisattva practices—Haïnh khoâng saân haän forgetting her for a moment—Ngöôøi “söï trì”
vôùi chuùng sanh moïi loaøi—See Ten kinds of laø ngöôøi tin coù Phaät A Di Ñaø ôû coõi taây Phöông
practice of great enlightening beings. Tònh Ñoä, nhöng chöa thoâng hieåu theá naøo laø
Practice on non-self: Haïnh Voâ ngaõ tu—Non- “Taâm mình taïo taùc ra Phaät, Taâm mình chính
ego discipline, seeing only the perishing self and laø Phaät.” Nghóa laø ngöôøi aáy chæ coù caùi taâm
not realizing the immortal self—Tuy bieát chôn ngaõ quyeát chí phaùt nguyeän caàu vaõng sanh Tònh
laø töï taïi, nhöng chæ quaùn töôûng leõ khoâng cuûa nguõ Ñoä, nhö luùc naøo cuõng nhö con thô nhôù meï
uaån maø thoâi—See Three ways of discipline of a chaúng bao giôø queân—See Two levels of
hearer (A). practice in reciting the Buddha-name.
Practice outsider doctrine: Practice heathen 2) This is one of the two types of practices that
doctrine—Tu theo ngoaïi ñaïo—See Three Most Venerable Thích Thieàn Taâm mentioned
ailments (B). in The Thirteen Patriarchs of Pureland
Buddhism. Practice-Recitation means having
Practice (v) the path (way): Walk a path—
faith that there is a Buddha named Amitabha
Follow a path—Tu taäp.
in the West of this Saha World, the cultivators
Practice-path stage: Tu Taäp Vò—This is the
should be about the theory: mind can become
stage of practices. The adjustment of one’s self so
Buddha, and mind is Buddha. In this way,
as to proceed the path—Ñaây laø giai ñoaïn tu taäp
they practice Buddha Recitation diligently
hay thöïc haønh. Tröôùc tieân haønh giaû phaûi döï bò saün
and vigorously like children missing their
saøng ñeå tieán böôùc treân con ñöôøng tu taäp—See
mother, without a moment of discontinuity.
Three flavors (II).
Thereafter, sincerely vow and pray to gain
Practice to perfection the ten supreme rebirth in the Ultimate Bliss World. Practice-
qualities: Tu taäp hoaøn bò Thaäp Ñoä Ba La Maät. Recitation simply means people reciting
Practices of precepts, meditation and Buddha’s name without knowing the sutra, the
wisdom: Three studies or three practices of doctrine, Mahayana, Hinayana teachings, or
precepts, meditation and wisdom—Ba loaïi thöïc anything else. It is only necessary for them to
haønh giôùi, ñònh vaø hueä—See Three studies. listen to the teaching of a Dharma Master that
Practice the proper conduct of in the Western direction, there is a world
Bodhisattvahood: Thöïc haønh Boà Taùt haïnh—See caled Ultimate Bliss; in that world there are
Amitabha Buddha, Avalokitesvara,
Ten vows of a Bodhisattva.
Mahasthamaprapta, and Great Ocean
Practice and its realization: Practice and its
Assembly of Peaceful Bodhisattvas. To
evidential results—Giaùo haïnh chöùng.
regularly and diligently practice Reciting
Amitabha Buddha’s Name as many times as
they possibly can, follow by reciting the three
 3448

enlightened ones of Avalokitesvara, Practice of religious life: Haønh—See Eight

Mahasthamaprapta, and Great Ocean dharmas, and Eight essential things.
Assembly of Peaceful Bodhisattvas. Practice of repentance: Tu Saùm—To undergo
Thereafter, sincerely and wholeheartedly vow the discipline of penitence—Pheùp tu saùm hoái
and pray to gain rebirth in the Pureland of (phaùt nguyeän trì tuïng saùm hoái moãi ngaøy, hoaëc
Ultimate Bliss. After hearing the above tröôùc töôïng Phaät laøm leã aên naên saùm hoái. Trì tuïng
teachings, practictioners should maintain and saùm hoái roài phaûi aên ôû cho chaân chính, khoâng
cultivate as they were taught, making vows to phaïm ba nghieäp thaân, khaåu, yù).
pray for rebirth in the Ultimate Bliss World
Practice of repentance and bowing to the
for the remainder of their lives, to their last
Buddhas: Leã Phaät saùm hoái.
bath, and even after they have passed away,
they continue to remember to recite Buddha’s Practice right speech: Thöôøng thöïc haønh chaùnh
ngöõ, rôøi loãi ngöõ nghieäp, tuøy thuaän Thaùnh ngoân—
name without forgetting. This is called
Practice-Recitation. Bodhisattvas always practice right speech, getting
Cultivators are
rid of faults of speech and following the words of
guaranteed to gain rebirth in the Ultimate
sages—See Ten kinds of path of Great
Bliss World—Ñaây laø moät trong hai loaïi haønh
Enlightening Beings (8).
trì maø Hoøa Thöôïng Thích Thieàn Taâm ñaõ noùi
Practice of all roots of goodness: Haïnh laøm taát
ñeán trong Lieân Toâng Thaäp Tam Toå. Tin coù
caû caùc thieän caên vaø khieán cho chuùng taêng
Phaät A Di Ñaø ôû phöông Taây, vaø hieåu roõ caùi lyù
tröôûng—Practice of all roots of goodness, to cause
taâm naøy laøm Phaät, taâm naøy laø Phaät, neân chæ
them all to grow, one of the ten kinds of practice
moät beà chuyeân caàn nieäm Phaät nhö con nhôù
which help them attain the practice of the
meï, khoâng luùc naøo queân. Roài töø ñoù chí thieát
unexcelled knowledge and wisdom of Buddhas—
phaùt nguyeän caàu ñöôïc Vaõng Sanh Cöïc Laïc.
See Ten kinds of practice of great enlightening
Söï trì coù nghóa laø ngöôøi nieäm Phaät aáy chæ
beings (II).
chuyeân beà nieäm Phaät, chöù khoâng caàn phaûi
Practice seeking rebirth in the Pure Land:
bieát kinh giaùo ñaïi thöøa, tieåu thöøa chi caû. Chæ
Tu taäp caàu vaõng sanh Tònh Ñoä (haïnh tu vaõng
caàn nghe lôøi thaày daïy raèng: “ÔÛ phöông Taây
sanh)—According to Most Venerable Thích Thieàn
coù theá giôùi Cöïc Laïc. Trong theá giôùi aáy coù Ñöùc
Taâm in the Pure Land Buddhism, sentient beings
Phaät A Di Ñaø, Boà Taùt Quaùn Theá AÂm, Boà Taùt
in the Saha World who wish to be assured of
Ñaïi Theá Chí, vaø chö Thanh Tònh Ñaïi Haûi
rebirth, they should perfect two practices: the
Chuùng Boà Taùt.” Neáu chuyeân taâm nieäm “Nam
practice of “disgust” at the five desires and the
Moâ A Di Ñaø Phaät” cho thaät nhieàu ñeán heát söùc
practice of joyfulness in vows—Theo Hoøa Thöôïng
cuûa mình, roài keá ñeán nieäm Quaùn Theá AÂm,
Thích Thieàn Taâm trong Tònh Ñoä Thaäp Nghi Hoaëc
Ñaïi Theá Chí, vaø Thanh Tònh Ñaïi Haûi Chuùng
Vaán Luaän, chuùng sanh trong coõi Ta Baø muoán
Boà Taùt. Roài chí thieát phaùt nguyeän caàu vaõng
quyeát ñònh vaõng sanh veà Taây Phöông Cöïc Laïc,
sanh Cöïc Laïc maõi maõi suoát cuoäc ñôøi, cho ñeán
phaûi coù ñuû hai haïnh yeãm ly nguõ duïc vaø haân
giôø phuùt cuoái cuøng, tröôùc khi laâm chung cuõng
nguyeän—See Two practices that lead to rebirth in
vaãn nhôù nieäm Phaät khoâng queân. Haønh trì nhö
the Pure Land.
theá goïi laø Söï Trì, quyeát ñònh chaéc chaén seõ
ñöôïc vaõng sanh Cöïc Laïc—See Two modes of
Practice seeking all truths: Haïnh caàu taát caû
practices. caùc phaùp, vì nhôø ñoù maø tu hoïc taát caû—Practice
seeking all truths, to learn them all, one of the ten
Practice a religion: Follow a religion—Thöïc
haønh ñaïo giaùo. kinds of practice which help them attain the
Practice of religious discipline and the practice of the unexcelled knowledge and wisdom
resulting enlightenment: Action and proof— of Buddhas—See Ten kinds of practice of great
Knowledge or assurance derived from doing— enlightening beings (II).
Haønh chöùng.
 3449

Practice is a self improvement from bad to Practice and theory: Thöïc haønh vaø lyù thuyeát.
good: Tu haønh laø töï caûi thieän töø xaáu sang toát. **See Phenomenon and noumenon.
Practice self-torture: Thöïc haønh khoå haïnh (töï Practice tirelessly in all ages: Tu haønh khoâng
haønh xaùc). nhaøm moûi trong taát caû kieáp—There is a spiritual
Practice on suffering: Phi laïc tu—Joyless, friend who helps cultivators practice tirelessly in
through only contemplating misery and not all ages. This is one of the ten kinds of spiritual
realizing the ultimate nirvana-joy—Tuy bieát Nieát friends who help them along the path to
Baøn tòch dieät laø vui söôùng, song chæ quaùn töôûng leõ enlightenment in the Flower Adornment Sutra—
khoå cuûa chö phaùp—See Three ways of discipline Coù moät loaïi thieän tri thöùc khieán trong taát caû kieáp
of a hearer (A). tu haønh khoâng nhaøm moûi. Ñaây laø moät trong möôøi
loaïi thieän höõu tri thöùc maø Ñöùc Phaät ñaõ daïy trong
Practice all supernatural powers: Haïnh tu taäp
Kinh Hoa Nghieâm—See Ten kinds of spiritual
thaàn thoâng bieán hoùa, vì nhôø ñoù maø coù theå bieán
friends.
hoùa töï taïi ñeå hoùa ñoä chuùng sanh—Practice all
supernatural powers, to be able to transform Practice of truth: Haïnh Chaân thaät—The
anywhere, anytime to help sentient beings, one of practice of truth, one of the ten Bodhisattva
the ten kinds of practice which help them attain practices—Haïnh tu haønh theo chaân lyù cuûa Ñöùc
the practice of the unexcelled knowledge and Phaät—See Ten kinds of practice of great
wisdom of Buddhas—See Ten kinds of practice of enlightening beings.
great enlightening beings (II). Practice (v) virtue: Thöïc haønh giôùi haïnh.
Practice Taosim: Tu Tieân—To practice Taoism Practices and vows of the Bodhisattva
means to regard the preservation of the body and Universal Worthy: See Ten vows of respects of
mind as an ideal, to be reborn in the Celestial Samantabhadra Bodhisattva.
realm with a definite life-span, once one’s Practice the way in any circumstances: Tu
blessings end one may be fallen down into the evil trong moïi hoaøn caûnh.
paths—Tu theo Laõo giaùo, nghóa laø luyeän “Tröôøng Practice the way of transcendence: Thöïc haønh
sanh.” Tuy nhieân, Phaät töû chôn thuaàn chuùng ta ai haïnh cuûa caùc moân Ba La Maät—There is a
cuõng bieát raèng chö Tieân treân coõi trôøi ñeàu coù thoï spiritual friend who helps cultivators practice the
maïng, khi heát phöôùc baùo vaãn phaûi traàm luaân. way of transcendence. This is one of the ten kinds
Practice the teachings of Buddhism: Tu taäp of spiritual friends who help them along the path
Phaät phaùp. to enlightenment in the Flower Adornment
Practice the teaching of others: Haïnh Tuøy Sutra—Coù moät loaïi thieän tri thöùc giuùp chö Boà Taùt
Phaùp—The religious life which is evolved from thöïc haønh haïnh cuûa caùc moân Ba La Maät. Ñaây laø
practicing the teaching of others. Those who moät trong möôøi loaïi thieän höõu tri thöùc maø Ñöùc
follow the truth by reason of intellectual ability, in Phaät ñaõ daïy trong Kinh Hoa Nghieâm—See Ten
contrast with the non-intellectual, who put their kinds of spiritual friends.
trust in others—Nhöõng ngöôøi lôïi caên tu haønh baèng Practicing in accord with principle: Choã naèm
caùch nghieàn ngaãm vaø thöïc taäp giaùo lyù, ñoái laïi vôùi tòch tònh, vì thaân taâm yeân laëng—Reclining of silent
haïng ñoän caên chæ bieát tin vaøo ngöôøi khaùc. ** See tranquility (practicing with a pure body and
Practices evolved from faith. mind)—See Ten kinds of reclining of Great
Practice of that which is difficult to attain: Enlightening Beings.
Haïnh Nan ñaéc—The practice of that which is Practicing in accord with the truth: Choã naèm
difficult to attain, one of the ten Bodhisattva thieàn ñònh, vì tu haønh ñuùng lyù—Reclining of
practices—Thöïc haønh nhöõng haïnh khoù ñaït ñöôïc— meditation—See Ten kinds of reclining of Great
See Ten kinds of practice of great enlightening Enlightening Beings.
beings.
 3450

Practicing Buddha recitation and practicing Pradanacura (skt): Doõng Thí Phaät—See
the six paramitas: See Buddha recitation and Pradhanasura.
Six paramitas. Pradasa (skt):
Practicing all Buddha teachings: Tu taäp taát caû 1) Affliction: Naõo—See Seventy-five dharmas
Phaät phaùp, töï bieát thoï kyù—See Ten ways of of the Abhidharma Kosa.
receiving the prediction of Budhahood (A). 2) Devil: Quyû—See Demons.
Practicing Buddhist: Ngöôøi thöïc haønh Phaät 3) Rage: Naõo—See Rage and Fifty-one
phaùp. Dharmas interactive with the Mind.
Practicing of the Dharma in its entirety: Pradhanasura (skt): Duõng Thí Boà Taùt—A
Phaùp tuøy phaùp haønh (thöïc haønh giaùo phaùp lieân Bodhisattva now in Sakyamuni’s retinue—Moät vò
tuïc)—See Four factors of Stream-Attainment. Boà Taùt trong quyeán thuoäc cuûa Ñöùc Phaät Thích Ca.
Practicing virtue: Ñoaïn ñöùc hay Tu ñöùc—Ñöùc Pragbodhi (skt): Baùt La Caáp Boà Ñeà—Tieàn
tính do tu taäp maø coù—See Two kinds of virtue Chaùnh Giaùc Sôn.
(A). 1) Tieàn Chaùnh Giaùc: Anterior to supreme
enlightenment—Before entering upon Bodhi.
Practicing Zen: Haønh thieàn.
2) Tieàn Chaùnh Giaùc Sôn—A mountain in
Practitioner (n): Follower—Seeker of the
Magadha, which sakyamuni ascended “before
truth—Ngöôøi thöïc haønh.
entering upon Bodhi” near Magadha.
(Dharma) practitioner: Ngöôøi tu theo Phaät According to The Great T’ang Chronicles of
Pradaksina (skt): Padakkhina (p)—Baùt Laït Ñaëc the Western World, Hsuan-Tsang reported
Kyø Naõ—Baùt Laït Ñaëc Kyø Noa—Ñi nhieãu voøng that Sakyamuni might have been ascended on
quanh—A Sanskrit term for “Circumambulation.” this mountain before his enlightenment, hence
Circumambulation with the right shoulder towards its name—Teân nuùi nôi maø Ñöùc Phaät ñaõ leân
the object of homage. This is one of the most ñaây tröôùc khi ngaøi ñaït ñöôïc giaùc ngoä Boà Ñeà,
common merit-making activities throughout the thuoäc vuøng phuï caän soâng Ni Lieân Thieàn thuoäc
Buddhist world, popular among both monastics xöù Ma Kieät Ñaø. Trong Taây Vöïc Kyù, ngaøi
and laypeople. It takes different forms, but its Huyeàn Trang cho raèng tröôùc khi Ñöùc Nhö Lai
central practice is walking a circular route around chöùng ñöôïc Chaùnh Giaùc, ngaøi ñaõ treøo leân nuùi
a holy place in a clockwise direction, an exception naày, cho neân noù coù teân laø Tieàn Chaùnh Giaùc
to this is the non-Buddhist Tibetan Bon Po Sôn.
tradition, whose members circumambulate in a Pragmatic (a): Thöïc duïng.
counter-clockwise. The probable reason for the
Pragmatic approach of Buddhism: Caùch giaûi
clockwise orientation for Buddhists is the Indian
quyeát thöïc duïng cuûa Phaät giaùo—According to the
notion that the left hand is ritually impure—Töø
Chulamalunkya Sutra, the Buddha expressed very
Baéc Phaïn duøng ñeå chæ “Ñi nhieãu voøng quanh.” Ñi
clearly about the pragmatic approach of Buddhism
nhieãu voøng troøn veà höôùng phaûi cuûa baäc toân kính.
in everything. The Buddha himself made use of
Ñaây laø moät trong nhöõng sinh hoaït veà vieäc laøm
the parable of a wounded man. In the story, a man
phöôùc ñöùc khaép theá giôùi Phaät giaùo, phoå caäp caû
wounded by an arrow wishes to know who shot
trong sinh hoaït töï vieän laãn ngoaøi ñôøi soáng taïi gia.
the arrow, the direction from which it came,
Loái ñi nhieãu ñeå ñaûnh leã coù nhieàu hình thöùc khaùc
whether the arrowhead is made of bone or steel,
nhau, nhöng söï thöïc haønh chính yeáu vaãn laø ñi boä
and what kind of wood the shaft is made of before
voøng quanh moät thaùnh ñòa theo chieàu kim ñoàng
he will let the arrow be removed. The Buddha
hoà. Moät ngoaïi leä vôùi ngöôøi Taây Taïng khoâng phaûi
wanted to imply the man’s attitude with the
laø Phaät töû, maø theo truyeàn thoáng coå Taây taïng
attitude of those who want to know about the
(Bon-Po), thì hoï ñi ngöôïc chieàu kim ñoàng hoà. Lyù
origin of the universe, whether it is eternal or not,
do coù leõ do hoï tin voøng theo chieàu kim ñoàng hoà
finite in space or not, and so on, before they will
ñoái vôùi leã laø baát tònh.
undertake to practice a religion. According to the
 3451

Buddha, these people are people of idle talks and Praise (v): Pasamsa (p)—Laudation—To
pleasure discusions. Such people will die uselessly praise—To overpraise—To eulogize—To chant—
before they ever have the answers to all their To extol—To praise Buddha—Khen ngôïi—Xöng
irrelevant questions, just as the man in the parable taùn—Taùn Thaùn—Taùn thaùn Phaät—Taùn Thaùn hay
will die before he has all the answers he seeks tieáng khen—See Eight winds.
about the origin and nature of the arrow. Thus the Praise to Amitabha Buddha: Taùn Phaät A Di
Buddha taught: “Mankind’s most important Ñaø.
priority is the reduction and elimination of *Amitabha’s Body is the color of Gold,
suffering, and try not to waste the precious time on The splendor of his hallmarks has no peer,
irrelevant inquiries—Theo Kinh Chulamalunkya, The light of his brow shines”round a
Ñöùc Phaät ñaõ baøy toû raát roõ raøng veà tính thöïc duïng hundred worlds,
trong caùch giaûi quyeát moïi vaán ñeà cuûa Phaät giaùo. Wide as the seas are his eyes pure and
Ñöùc Phaät ñaõ duøng caâu chuyeän nguï ngoân veà moät Clear, shining in his brillance by
ngöôøi bò thöông. Trong caâu chuyeän naøy, ngöôøi bò transformation
thöông bôûi moät muõi teân muoán bieát ai laø ngöôøi baén Are countless Bodhisattvas and infinite
muõi teân, muõi teân baén töø phía naøo, muõi teân laøm Buddhas,
baèng xöông hay baèng saét, caùi cung laøm baèng loaïi His forty eight vows will be our liberation,
goã gì tröôùc khi ngöôøi aáy cho ruùt muõi teân ra. Ñöùc In nine Lotus-stages we reach the farthest
Phaät muoán aùm chæ thaùi ñoä cuûa nhöõng ngöôøi muoán shore.
bieát nguoàn goác cuûa vuõ truï baát dieät hay khoâng baát -Homage to the Buddha of Western Pure
dieät, khoâng gian coù taän cuøng hay khoâng taän cuøng, Land, King and Compassionate Amitabha.
vaân vaân vaø vaân vaân, tröôùc khi ngöôøi aáy chòu tu taäp -Namo in the Land of Ultimate Bliss
moät toân giaùo. Theo Ñöùc Phaät, ñaây laø loaïi ngöôøi Amitabha Buddha.
chæ bieát nhaøn ñaøm hyù luaän. Nhöõng ngöôøi nhö vaäy -Namo Kuan Shi Yin Great Compassion
seõ cheát ñi moät caùch voâ tích söï chöù chaúng bao giôø Bodhisattva.
hoï coù ñöôïc caâu traû lôøi veà nhöõng caâu hoûi khoâng -Namo Great Strength and Bodhisattva.
thích ñaùng, gioáng y nhö ngöôøi ñaøn oâng trong caâu -Namo Earth Treasury King Great Vow
chuyeän nguï ngoân seõ cheát tröôùc khi anh ta coù ñöôïc Bodhisattva.
nhöõng caâu traû lôøi maø anh ta muoán tìm veà nguoàn -Namo Great Pure sea-Like Assembly of
goác vaø baûn chaát cuûa muõi teân vaäy. Chính vì theá, Bodhisattva.
Ñöùc Phaät daïy: “Öu tieân haøng ñaàu cuûa con ngöôøi laø *A Di Ñaø Phaät thaân kim saéc,
giaûm thieåu hay loaïi boû khoå ñau phieàn naõo, chöù Töôùng haûo quang minh voâ ñaúng luaân,
ñöøng phí thôøi giôø quyù baùu vaøo nhöõng ñoøi hoûi Baïch haøo uyeån chuyeån nguõ Tu Di,
khoâng thích ñaùng.” Caùm muïc tröøng thanh töù ñaïi haûi,
Pragmatism (n): Tính thöïc tieån—Tính thöïc Quang trung hoùa Phaät voâ soá öùc,
duïng. Töù thaäp baùt nguyeän ñoä chuùng sanh,
Pragmatism of Buddhism: Tính thöïc tieån cuûa Cöûu phaåm haøm linh ñaêng bæ ngaïn.
ñaïo Phaät—Buddhism addresses only pratical -Nam Moâ Taây Phöông Cöïc Laïc Theá Giôùi
problems, not in academic questions and Ñaïi töø Ñaïi bi A Di Ñaø Phaät.
metaphysical theories—Phaät giaùo chæ nhaém vaøo -Nam Moâ A Di Ñaø Phaät (108 laàn)
nhöõng vaán ñeà thöïc tieãn, chöù noù khoâng löu yù ñeán -Nam Moâ Ñaïi Bi Quaùn Theá AÂm Boà Taùt (3 laàn)
nhöõng vaán ñeà coù tính caùch hoïc thuaät hay sieâu hình -Nam Moâ Ñaïi Theá Chí Boà Taùt (3 laàn)
hoïc. -Nam Moâ Ñòa Taïng Vöông Boà Taùt (3 laàn)
Prahana (skt & p): Chaùnh caàn. Nam Moâ Thanh Tònh Ñaïi Haûi chuùng Boá Taùt (3
1) Restrain: Ceasing—Giving up—Ñoaïn tröø. laàn).
2) Exertion: Tinh caàn. Praise of Avalokitesvara Bodhisattva: Vaên
** See Four right efforts. Taùn Ñöùc Quaùn Theá AÂm Boà Taùt.
 3452

Praise and blame: Khen vaø cheâ. benefit, or special authority. The wise man do
(I) An overview of Praise and Blame—Toång not resort to flattery; nor do they wish to be
quan veà Khen Cheâ: It is natural to be happy flattered by others. The praiseworthy, they
when praised and to be depressed when praise without being envious. The
blamed. Praise, if worthy, is pleasing to the blameworthy, they blame not contemptuously
ears. If unworthy, as in the case of flattery, but out of compassion with the object of
though pleasing, it is deceptive. However, reforming others. In summary, the
they all are sounds which will produce no praiseworthy, one should praise
effect if they do not reach our ears. From a seriousnessly—Khen neáu ñaùng giaù thì nghe
worldly standpoint, a word of praise may raát buøi tai. Neáu khoâng ñaùng giaù, nhö tröôøng
bring forth special grace, special benefit, or hôïp nònh bôï, tuy thích thuù maø thöïc chaát laø löøa
special authority. The wise man do not resort bòp. Tuy nhieân, chuùng chæ laø nhöõng vang
to flattery; nor do they wish to be flattered by voïng, khoâng taïo aûnh höôûng gì neáu chuùng
others. The praiseworthy, they praise without khoâng ñeán tai chuùng ta. Töø quan ñieåm traàn
being envious. The blameworthy, they blame theá, lôøi khen coù theå ñem laïi ñaëc aân ñaëc lôïi
not contemptuously but out of compassion hay ñaëc quyeàn. Toùm laïi, nhöõng gì ñaùng taùn
with the object of reforming others. In tuïng neân taùn tuïng moät caùch nghieâm chænh.
summary, the praiseworthy, one should praise Tuy nhieân, baäc ñaïi tröôïng phu khoâng caàn ñeán
seriousnessly. Most of ordinary people are nònh bôï, vaø cuõng khoâng mong muoán ñöôïc
prone to seek the ugliness in others but not ngöôøi khaùc nònh bôï. Caùi gì ñaùng khen, hoï
the good and beautiful—Ñieàu töï nhieân laø ta khen, khoâng ñoá kî. Caùi gì ñaùng traùch, hoï
haõnh dieän khi ñöôïc khen vaø buoàn phieàn khi bò traùch khoâng khinh thöôøng maø vì muoán söûa ñoåi
cheâ. Khen neáu ñaùng giaù thì nghe raát buøi tai. ngöôøi.
Neáu khoâng ñaùng giaù, nhö tröôøng hôïp nònh bôï, (B) Blame: Cheâ—Most of ordinary people are
tuy thích thuù maø thöïc chaát laø löøa bòp. Tuy prone to seek the ugliness in others but not
nhieân, chuùng chæ laø nhöõng vang voïng, khoâng the good and beautiful. A sincere Buddhist
taïo aûnh höôûng gì neáu chuùng khoâng ñeán tai should follow the Buddha’s teaching in
chuùng ta. Töø quan ñieåm traàn theá, lôøi khen coù dealing with “Praise and blame” in the
theå ñem laïi ñaëc aân ñaëc lôïi hay ñaëc quyeàn. secular world. For instance, assume that
Tuy nhieân, baäc ñaïi tröôïng phu khoâng caàn ñeán blame has just been made about you or your
nònh bôï, vaø cuõng khoâng mong muoán ñöôïc work. Very often in such a situation you may
ngöôøi khaùc nònh bôï. Caùi gì ñaùng khen, hoï feel insulted. Your ego may be damaged. But
khen, khoâng ñoá kî. Caùi gì ñaùng traùch, hoï before you let such thought to arise, examine
traùch khoâng khinh thöôøng maø vì muoán söûa ñoåi that blame objectively. On the one hand, if
ngöôøi. Toùm laïi, nhöõng gì ñaùng taùn tuïng neân the blame given is well-founded and arises
taùn tuïng moät caùch nghieâm chænh. Ña phaàn with good intention, you should accept that
phaøm phu chæ chöïc tìm caùi xaáu maø khoâng bao blame in good faith so as to use it
giôø tìm caùi toát vaø caùi ñeïp cuûa ngöôøi khaùc. constructively for self-improvement. On the
(II) The meanings of Praise and Blame—YÙ nghóa other hand, if it is unjust, ill-founded and
cuûa Khen vaø Cheâ: given with bad intention, there is still no
(A) Praise—Khen: Praise, if worthy, is pleasing to reason to lose your temper and damage your
the ears. If unworthy, as in the case of own mental health. Just ignore the blame
flattery, though pleasing, it is deceptive. since it is untrue and you are under no
However, they all are sounds which will obligation to accept it—Ña phaàn phaøm phu
produce no effect if they do not reach our chæ chöïc tìm caùi xaáu maø khoâng bao giôø tìm caùi
ears. From a worldly standpoint, a word of toát vaø caùi ñeïp cuûa ngöôøi khaùc. Ngöôøi Phaät töû
praise may bring forth special grace, special thuaàn thaønh neân tuaân theo lôøi Phaät daïy veà
caùch öùng xöû vôùi söï “Khen cheâ” cuûa thöôøng
 3453

tình theá tuïc. Chaúng haïn nhö coù ngöôøi cheâ baïn ñoäng, seõ khoâng giuùp ích gì ñöôïc cho ngöôøi aáy
hay cheâ vieäc laøm cuûa baïn. Thöôøng thì baïn treân böôùc ñöôøng tu taäp töï hoaøn thieän chính
caûm thaáy bò sæ nhuïc. Baûn ngaõ cuûa baïn coù theå mình. Ngöôøi Phaät töû thuaàn thaønh, thay vì
bò toån thöông. Nhöng tröôùc khi ñeå cho yù töôûng khieån traùch ngöôøi khaùc, neân coù söï can ñaûm vaø
naøy phaùt khôûi, baïn neân khaùch quan xem xeùt hieåu bieát veà vaán ñeà ñeå ñi ñeán söï giaûi quyeát
lôøi cheâ bai ñoù. Moät maët, neáu söï cheâ bai ñöôïc thoûa ñaùng hôn. Ñieàu naøy tích cöïc hôn, vaø söï
ñöa ra coù cô sôû haún hoøi vaø vôùi yù ñònh xaây tu luyeän tích cöïc ôû taâm seõ giuùp giaûi quyeát
döïng, baïn neân chaáp nhaän söï cheâ bai aáy moät nhieàu vaán ñeà, vaø cuõng giuùp bieán theá giôùi naøy
caùch nghieâm chænh vaø duøng noù moät caùch höõu thaønh moät nôi toát ñeïp hôn cho moïi ngöôøi sinh
ích cho vieäc töï caûi thieän chính mình. Traùi laïi, soáng.
neáu söï cheâ bai ñoù voâ caên cöù vaø khoâng vôùi (IV)The Buddha’s teachings on “Praise and
thieän yù, baïn cuõng khoâng neân giaän döõ ñeå roài Blame”—Nhöõng lôøi Ñöùc Phaät daïy veà Khen
toån haïi tinh thaàn cuûa chính mình. Baïn chæ ñôn Cheâ:
giaûn queân noù ñi vaø khoâng ai baét buoäc baïn 1) The Buddha says: “Those who speak much
phaûi chaáp nhaän lôøi cheâ bai voâ caên cöù ñoù. are blamed, those who speak little are
(III) The ancient said: “The uncultivated man blamed, and those who are silent are also
always blames others; the cultivated man blamed. In this world there is none who is not
blames himself most of the time, and the blamed.” In this world, except the Buddha,
fully-cultivated man blames no one.” A nobody is perfectly good and nobody is totally
sincere Buddhist should learn to face and bad. Blame seems to be a universal legacy of
handle his problems like the fully-cultivated people, for one may serve and help others to
man that the ancient just taught. A sincere the best of one’s ability; however latter, those
Buddhist should never try to find a scapegoat very persons whom one has helped will not
on which to place the blame. A sincere only find fault with him who once incurred
Buddhist should not try to blame anyone, not debts or sold property to save them; but they
even on himself or herself, for, to Buddhism, will also rejoice in his downfall. On one
blaming on others or on self, is a negative occasion, the Buddha was invited by a
attitude and will not help the person advance brahmin to his house for alms. When the
on the cultivating path to perfect himself or Buddha arrived at his house, instead of
herself. Instead of blaming on anyone, a entertaining the Buddha, he poured a torrent
sincere Buddhist should have the courage and of abuse with the filthiest words. The Buddha
understanding for a better solution to the politely inquired, “Do visitors come to your
problem. This should be more positive, and a house, good Brahmin?” The brahmin said:
positive frame of mind will help solve many “Yes.” The Buddha asked: “What do you do
problems, and also make the world a much when the visitors come?” The brahmin
better place to live for everyone—Coå Ñöùc coù replied: “Oh, we prepare a sumptuous feast.”
daî: “Ngöôøi khoâng tu luoân cheâ bai ngöôøi If they don’t eat the food you serve, then what
khaùc, ngöôøi bieát tu phaàn naøo chæ töï cheâ chính would you do?” The brahmin said: “We gladly
mình, vaø ngöôøi hoaøn toaøn coù tu khoâng than partake of it.” The Buddha then said: “Well,
traùch gì ai caû.” Moät Phaät töû thuaàn thaønh neân good Brahmin, you have invited me for alms
hoïc caùch ñoái ñaàu vaø giaûi quyeát nhöõng khoù and you have entertained me with abuse. I
khaên cuûa mình nhö ngöôøi hoaøn toaøn bieát tu accept nothing. Please take it back.” Through
nhö lôøi daïy vöøa roài cuûa coå ñöùc. Moät Phaät töû this story, we see that the Buddha did not
thuaàn thaønh ñöøng bao giôø tìm caùch ñoã truùt retaliate. The Buddha exhorts: “Hatreds do
traùch nhieäm cho ngöôøi khaùc. Ngöôøi Phaät töû not cease through hatreds but through love
thuaàn thaønh cuõng khoâng neân töï traùch laáy alone they cease.”—Ñöùc Phaät daïy: “Ngöôøi
mình, vì quy loãi vaø traùch cöù ngöôøi khaùc hay töï noùi nhieàu bò cheâ, ngöôøi noùi ít bò cheâ, ngöôøi im
traùch chính mình, vôùi ñaïo Phaät, ñeàu laø thuï laëng cuõng bò cheâ. Trong theá giôùi naày khoâng ai
 3454

laø ngöôøi khoâng bò cheâ.” Treân theá gian naày, tröø ôû ngay taïi Nieát Baøn duø raèng chöa ñaït ñöôït
Ñöùc Phaät ra, khoâng coù ai hoaøn toaøn toát, maø Nieát Baøn thöïc sö.”
cuõng khoâng ai hoaøn toaøn xaáu. Cheâ döôøng nhö Praise of the body: Offering of the body—Thaân
laø moät di saûn cuûa con ngöôøi, vì con ngöôøi ta nghieäp cuùng döôøng—See Three kinds of
coù theå phuïc vuï vaø taän tình giuùp ñôû ngöôøi khaùc offerings.
baèng taát caû taám loøng; tuy nhieân nhöõng ngöôøi Praise the Buddha: Taùn Phaät—See Praise to
ñöôïc giuùp ñôû chaúng nhöõng laïi quay sang tìm Amitabha Buddha.
loãi cuûa ngöôøi ñaõ töøng mang coâng laõnh nôï ñeå
Praise the Buddha in hymns: Chant (sing) a
cöùu giuùp mình, maø coøn vui möøng tröôùc söï suy
hymn to praise the Buddha—Ngaâm keä taùn Phaät.
suïp cuûa ngöôøi aáy. Moät laàn Ñöùc Phaät ñöôïc moät
Praise door: Taùn thaùn Moân—See Five
vò Baø La Moân môøi ñeán nhaø ñeå cuùng döôøng.
meritorious gates of Amitabha’s Pure Land.
Khi Ñöùc Phaät ñeán, thay vì laøm cho Ngaøi vui,
haén ñaõ thoùa maï Ñöùc Phaät baèng nhöõng lôøi heát Praise the excellence of sages and saints: Ca
söùc thoâ tuïc. Ñöùc Phaät hoûi: “Naøy oâng Baø La ngôïi caùc baäc Hieàn Thaùnh—See Ten kinds of
Moân, coù phaûi khaùch ñeán thaêm nhaø oâng actions of knowledge (6).
khoâng?” Ngöôøi Baø La Moân traû lôøi: “Phaûi.” Praise the generosity of another to induce
Ñöùc Phaät noùi: “OÂng laøm gì khi khaùch ñeán?” the hearer to bestow presents: Thuyeát sôû ñaéc
Ngöôøi Baø La Moân noùi: “OÀ! Toâi söûa soaïn moät lôïi dó ñoäng nhôn taâm hay noùi ra caùi moái lôïi mình
böõa tieäc thònh soaïn.” Ñöùc Phaät laïi hoûi: kieám ñöôïc ñeå laøm ñoäng loøng ngöôøi—See Five
“Nhöng neáu khaùch khoâng aên ñöôïc thì oâng kinds of deviant livelihood.
phaûi laøm sao vôùi nhöõng thöïc vaät aáy?” Ngöôøi Praise of Incense: Incense Praise—Taùn Lö
Baø La Moân ñaùp: “Thì chuùng toâi phaûi vui veû Höông—See Praising incense.
chia nhau aên.” Ñöùc Phaät noùi: “Toát! Naøy oâng Praise of the lips: Offering of the lips—Khaåu
baïn Baø La Moân, oâng môøi ta ñeán ñaây ñeå cuùng nghieäp cuùng döôøng—See Three kinds of
döôøng maø oâng laïi ñoái xöû vôùi ta baèng nhöõng offerings.
lôøi thoùa maï. Ta khoâng nhaän chuùt naøo caû. Laøm Praise of the Lotus Pond: Taùn Lieân Trì.
ôn nhaän laïi.” Qua caâu chuyeän treân, chuùng ta
Praise of the mind: Offering of the mind—YÙ
thaáy Ñöùc Phaät töø bi, khoâng traû thuø traû oaùn.
nghieäp cuùng döôøng—See Three kinds of
Ngaøi khuyeán khích: “Haän thuø khoâng theå chaám
offerings.
döùt ñöôïc haän thuø maø chæ coù tình thöông môùi
chaám döùt ñöôïc haän thuø.” Praise for purifying the water: Taùn Döông Chi
2) Sincere Buddhists should always remember Tònh Thuûy.
the Buddha’s teaching: “Whoever harms a *Using the pilow branch, the pure water
harmless person who is pure and guiltless, the is sprinkle,
evil falls back upon that fool, like dust thrown Everywhere in three thousand worlds,
against the wind.” (Dhammapada 125)—Phaät Its nature is empty, yet its eight virtues
töû chaân thuaàn neân luoân nhôù lôøi Phaät daî: benefit human and gods,
“Ñem aùc yù xaâm phaïm ñeán ngöôøi khoâng taø Its nature is empty,
vaïy, thanh tònh vaø voâ nhieãm, toäi aùc seõ trôû laïi So there blessings and life span will be
keû laøm aùc nhö ngöôïc gioù tung buïi.” increased greatly.
(Dhammapada 125). Eradicating offenses and getting rid of
3) The Buddha says: “He who can keep silent faults,
himself when attacked, insulted and abused, Its turns their flames into red lotuses.
he is in the presence of Nirvana although he -Homage to the Bodhisattvas,
has not yet attained Nirvana.”: Ñöùc Phaät daïy: Mahasattvas of the Clear Cool Ground (3 laàn).
“Ngöôøi töï giöõ ñöôïc im laëng tröôùc nhöõng lôøi *Döông chi tònh thuûy,
taán coâng chöûi bôùi vaø laïm duïng, ngöôøi ñoù ñang Bieán saùi tam thieân,
Taùnh khoâng baùt ñöùc lôïi nhôn thieân,
 3455

Phaùp giôùi quaûng taêng dieân… Praising the enlightened: Joyfully praising the
Dieät toäi tieâu khieân, enlightened, one of the ten ways of purifying
Hoûa dieäm hoùa hoàng lieân. speech of Great Enlightening Beings—Tònh tu ngöõ
-Nam Moâ Thanh Löông Ñòa Boà Taùt (3laàn). nghieäp, hoan hyû taùn thaùn Nhö Lai—See Ten ways
Praise someone’s noble qualities: Taùn thaùn of purifying speech of Great Enlightening Beings
ñöùc haïnh cuûa ai. (I).
Praise the spirit of the departed: Thaùn Linh— Praising incense: Taùn Lö Höông.
Taùn thaùn coâng ñöùc cuûa ngöôøi quaù vaõng. The censer’s incense is now lit.
Praise the Thus Come Ones: Taùn Thaùn Chö Perfuming the Dharma realm.
Phaät—Xöng taùn Nhö Lai—This is the second of The ocean wise host of Bodhisattvas inhales it
the ten conducts and vows of Universal Worthy from afar.
Bodhisattva. To praise all Buddhas means our Auspicious are the clouds that gather as we now
body, mouth and mind must bring forth a tongue of request with hearts sincere and earnest that all
subtle and wonderful eloquence prasing and Buddhas manifest.
glorifying all the Thus Come Ones’ sea of merits Homage to the Enlightened Being, Cloud Canopy
and virtues forever—Ñaây laø haïnh nguyeän thöù hai of Fragrance, Bodhisattva, Mahasattva (3 times).
trong Phoå Hieàn Thaäp haïnh Nguyeän. Taùn thaùn chö Loø höông vöøa nhen nhuùm
Phaät laø troïn duøng söùc thaäm thaâm thaéng giaûi tri Phaùp giôùi ñaõ ñöôïc xoâng
Chö Phaät trong haûi hoäi ñeàu xa hay
kieán hieän tieàn, duøng löôõi vi dieäu phaùt ra voâ taän aâm
khen ngôïi caùc coâng ñöùc cuûa caùc Ñöùc Nhö Lai, ca Theo choã keát maây laønh
ngôïi ñôøi ñôøi khoâng döùt—See Five stages in a Loøng thaønh môùi aân caàn
penitential service (II) (1), and Ten vows of Chö Phaät hieän toaøn thaân.
respect of Samantabhadra Bodhisattva. Nam Moâ Höông Vaân Caùi Boà Taùt Ma Ha Taùt (3
Praise to the True Fragrance of Precept laàn).
Samadhi: Taùn Giôùi Tam Muoäi Chaân Höông. Praising oneself is being equal to the
Praise-worthy qualities: Phaåm chaát ñaùng ngôïi Buddhas: Naâng mình leân ngang vôùi Phaät—See
khen—According to the Flower Adornment Sutra, Ten states of Feeling Skandha.
Chapter 27, there are ten praise-worthy qualities. Praising the subtlety and supremacy of the
In the concentration of the differentiated bodies of Buddhas' appearance: Khen Phaät saéc töôùng vi
all sentient beings, Enlightening Beings are dieäu ñeä nhöùt—See Ten kinds of Buddha-work in
lauded for ten praise-worthy qualities—Theo Kinh all worlds in all times of the Buddhas (B) (7).
Hoa Nghieâm, Phaåm 27 (Thaäp Ñònh), coù möôøi Prajantara (skt): The 27th patriarch in India—
Phaùp xöng taùn choã ngôïi khen ngôïi. Khi nhaäp vaøo Baùt Nhaõ Ña La, toå thöù 27 taïi AÁn Ñoä.
nhöùt thieát trí chuùng sanh sai bieät thaân ñaïi tam Prajapati (skt): Baùt La Nhaï.
muoäi, chö Boà Taùt seõ truï ñöôïc möôøi phaùp xöng taùn 1) The lord of creatures, bestower of progeny:
choã ngôïi khen—See Ten praise-worthy qualities. Trôøi.
Praises you to your face: Tröôùc maët baïn thì 2) Creator: Hoùa coâng.
taùn thaùn—See Four types of people who can be 3) The lord of life, or production: Sinh Vöông.
seen as foes in disguise. 4) Brahma: Phaïm Thieân.
Praising Buddha with music and song: One 5) Ñaïi Baùt La Nhaï: Mahaprajapati, name of the
of the ten ways of purifying speech of Great Buddha’s aunt and nurse—Ma Ha Ba Xaø Ba
Enlightening Beings—Tònh tu ngöõ nghieäp, duøng Ñeà, teân cuûa baø di maãu cuûa Phaät—See
aâm nhaïc ca tuïng ñeå taùn thaùn Ñöùc Nhö Lai—See Mahaprajapati.
Ten ways of purifying speech of Great 6) Maha Prajapati—Sakyamuni’s maternal
Enlightening Beings (I). aunt—Ma Ha Ba Xaø Ba ñeà—See
Mahaprajapati.
 3456

Prajna (skt): Panna (p) Baùt Nhaõ hay caùi bieát sieâu “transcendental wisdom.” The fact is even
vieät—Discernment—Insight—Real wisdom— when we have an intuition, the object is still
Transcendental knowledge—Understanding— in front of us and we sense it, or perceive it,
Wisdom. or see it. Here is a dichotomy of subject and
(I) The meanings of “Prajna”—Nghóa cuûa Baùt object. In prajna this dichotomy no longer
Nhaõ: exists. Prajna is not concerned with finite
1) Prajna is a Sanskrit term which means objects as such; it is the totality of things
wisdom. There are three kinds of prajna: real becoming conscious of itself as such. And this
mark prajna, contemplative prajna, and totality is not at all limited. An infinite totality
literary prajna. Prajna also means the real is beyond our ordinary human comprehension.
power to discern things and their underlying But the prajna-intuition is this
principles and to decide the doubtful—Prajna “incomprehensible” totalistic untuition of the
laø töø Phaïn ngöõ coù nghóa laø trí tueä (yù thöùc hay infinite, which is something that can never
trí naêng). Coù ba loaïi baùt nhaõ: thaät töôùng, quaùn take place in our daily experience limited to
chieáu vaø vaên töï. Baùt Nhaõ coøn coù nghóa laø thöïc finite objects or events. The prajna, therefore,
löïc nhaän thöùc roõ raøng söï vaät vaø nhöõng nguyeân can take place, in other words, only when
taéc caên baûn cuûa chuùng cuõng nhö xaùc quyeát finite objects of sense and intellect are
nhöõng gì coøn nghi ngôø. identified with the infinite itself. Instead of
2) Prajna means transcendental knowledge—Baùt saying that the infinite sees itself, it is much
Nhaõ coù nghóa laø caùi bieát sieâu vieät: Wisdom— closer to our human experience to say that an
Real wisdom—According to the Mahayana object regarded as finite, as belonging in the
Buddhism, only an immediate experienced dichotomous world of subject and object, is
intuitive wisdom, not intelligence can help perceived by prajna from the point of view of
man reach enlightenment. Therefore, to infinity. Symbolically, the finite then sees
achieve prajna is synonymous with to reach itself reflected in the mirror of infinity. The
enlightenment. One of the two perfections intellect informs us that the object is finite,
required for Buddhahood. Transcendental but prajna contradicts, declaring it to be the
wisdom—The wisdom which enables us to infinite beyond the realm of relativity.
transcend disire, attachment and anger so that Ontologically, this means that all finite
we will be emancipated (not throught the objects or beings are possible because of the
mercy of any body, but rather through our infinite underlying them, or that the objects
own power of will and wisdom) and so that are relatively and therefore limitedly laid out
we will not be reborn again and again in in the field of infinity without which they have
“samsara” or transmigration—YÙ thöùc hay trí no morrings—“Prajna” thöôøng ñöôïc dòch laø
naêng. Theo Phaät giaùo Ñaïi thöøa, do trí naêng “tri thöùc” trong Anh ngöõ, nhöng chính xaùc hôn
tröïc giaùc vaø tröïc tieáp, chöù khoâng phaûi laø trí phaûi dòch laø “tröïc giaùc.” Ñoâi khi töø naøy cuõng
naêng tröøu töôïng vaø phuïc tuøng trí tueä phaøm ñöôïc dòch laø “trí tueä sieâu vieät.” Söï thöïc thì
phu maø con ngöôøi coù theå ñaït ñeán ñaïi giaùc. ngay caû khi chuùng ta coù moät tröïc giaùc, ñoái
Vieäc thöïc hieän trí naêng cuõng ñoàng nghóa vôùi töôïng vaãn cöù ôû tröôùc maët chuùng ta vaø chuùng
thöïc hieän ñaïi giaùc. Chính trí naêng sieâu vieät ta caûm nhaän noù, hay thaáy noù. ÔÛ ñaây coù söï
naày giuùp chuùng ta chuyeån hoùa moïi heä phöôïc löôõng phaân chuû theå vaø ñoái töôïng. Trong “Baùt
vaø giaûi thoaùt khoûi sanh töû luaân hoài, chöù khoâng Nhaõ” söï löôõng phaân naøy khoâng coøn hieän höõu.
ôû loøng thöông xoùt hay thöông haïi cuûa baát cöù Baùt Nhaõ khoâng quan taâm ñeán caùc ñoái töôïng
ai. höõu haïn nhö theá; chính laø toaøn theå tính cuûa
3) Prajna is ordinarily translated as “knowledge” nhöõng söï vaät töï yù thöùc ñöôïc nhö theá. vaø caùi
in English, but to be exact “intuition” may be toaøn theå tính naøy khoâng heà bò giôùi haïn. Moät
better. It is sometimes translated as toaøn theå tính voâ haïn vöôït qua taàm hieåu bieát
cuûa phaøm phu chuùng ta. Nhöng tröïc giaùc Baùt
 3457

Nhaõ laø thöù tröïc giaùc toång theå “khoâng theå hieåu trieån söï hieåu bieát tröïc giaùc laø yù nieäm chuû yeáu
bieát ñöôïc baèng trí cuûa phaøm phu” veà caùi voâ trong Phaät giaùo. Theo Phaät giaùo Ñaïi thöøa,
haïn naøy, laø moät caùi gì khoâng bao giôø coù theå “baùt nhaõ ba la maät” laø ba la maät thöù saùu trong
xaûy ra trong kinh nghieäm haèng ngaøy cuûa saùu ba la maät maø moät vò Boà Taùt tu haønh treân
chuùng ta trong nhöõng ñoái töôïng hay bieán coá ñöôøng ñi ñeán Phaät quaû, vaø do trí naêng tröïc
höõu haïn. Do ñoù, noùi caùch khaùc, Baùt Nhaõ chæ giaùc vaø tröïc tieáp, chöù khoâng phaûi laø trí naêng
coù theå xaûy ra khi caùc ñoái töôïng höõu haïn cuûa tröøu töôïng vaø phuïc tuøng trí tueä phaøm phu maø
caûm quan vaø trí naêng ñoàng nhaát vôùi chính caùi con ngöôøi coù theå ñaït ñeán ñaïi giaùc. Vieäc thöïc
voâ haïn. Thay vì noùi raèng voâ haïn töï thaáy mình hieän trí naêng cuõng ñoàng nghóa vôùi thöïc hieän
trong chính mình, noùi raèng moät ñoái töôïng coøn ñaïi giaùc. Chính trí naêng sieâu vieät naày giuùp
bò coi laø höõu haïn, thuoäc veà theá giôùi löôõng chuùng ta chuyeån hoùa moïi heä phöôïc vaø giaûi
phaân cuûa chuû theå vaø ñoái töôïng, ñöôïc tri giaùc thoaùt khoûi sanh töû luaân hoài, chöù khoâng ôû loøng
bôûi Baùt Nhaõ töø quan ñieåm voâ haïn, nhö theá thöông xoùt hay thöông haïi cuûa baát cöù ai.
gaàn guõi vôùi kinh nghieäm con ngöôøi cuûa chuùng 2) Prajna is really a dialectical term denoting
ta hôn nhieàu. Noùi moät caùch töôïng tröng, höõu that this special process of knowing, known as
haïn luùc aáy töï thaáy mình phaûn chieáu trong “abruptly seeing,” or “seeing at once,” does
chieác göông cuûa voâ haïn. Trí naêng cho chuùng not follow general laws of logic; for when
ta bieát raèng ñoái töôïng höõu haïn, nhöng Baùt prajna functions one finds oneself all of a
Nhaõ choáng laïi, tuyeân boá noù laø caùi voâ haïn, sudden, as if by a miracle, facing Sunyata, the
vöôït qua phaïm vi cuûa töông ñoái. Noùi theo baûn emptiness of all things. This does not take
theå luaän, ñieàu naøy coù nghóa laø taát caû nhöõng place as the result of reasoning, but when
ñoái töôïng hay höõu theå höõu haïn coù ñöôïc laø bôûi reasoning has been abandoned as futile, and
caùi voâ haïn laøm neàn taûng cho chuùng, hay psychologically when the will-power is
nhöõng ñoái töôïng töông ñoái giôùi haïn trong brought to a finish—Baùt Nhaõ quaû thaät laø moät
phaïm vi cuûa voâ haïn maø khoâng coù noù chuùng thuaät ngöõ bieän chöùng chæ caùi tieán trình tri thöùc
chaúng coù daây neo gì caû. ñaëc bieät ñöôïc bieát ñeán nhö laø “thaáy baát thình
(II) Other characteristics of Prajna—Nhöõng ñaëc lình,” hay “boãng thaáy,” “chôït thaáy,” khoâng
tính khaùc cuûa Baùt Nhaõ: theo baát cöù moät ñònh luaät hay lyù luaän naøo; vì
1) In general, this refers to the development of khi Baùt Nhaõ vaän haønh thì ngöôøi ta töï thaáy caùi
intuitive understanding of key Buddhist khoâng cuûa vaïn höõu moät caùch baát ngôø vaø kyø
concepts. According to the Mahayana dieäu. Ñieàu naøy xaûy ra moät caùch baát thaàn vaø
Buddhism, the “prajna paramita” or the khoâng do keát quaû cuûa lyù luaän, maø vaøo luùc aáy
“perfection of wisdom” is the sixth of the lyù luaän nhö bò queân laõng, vaø noùi theo caùch
perfections that a Bodhisattva cultivates on taâm lyù, ñoù laø vaøo luùc naêng löïc cuûa yù chí ñi
the path to Buddhahood, and only an ñeán choã thaønh töïu.
immediate experienced intuitive wisdom, not (III) The functions of Prajna—Duïng cuûa Baùt Nhaõ:
intelligence can help man reach 1) The use of prajna contradicts everything that
enlightenment. Therefore, to achieve prajna we may conceive of things worldly; it is
is synonymous with to reach enlightenment. altogether of another order than our usual life.
One of the two perfections required for But this does not mean that Prajna is
Buddhahood—Transcendental wisdom—The something altogether disconnected with our
wisdom which enables us to transcend disire, life and thought, something that is to be given
attachment and anger so that we will be to us by a miracle from some unknown and
emancipated (not throught the mercy of any unknowable source. If this were the case,
body, but rather through our own power of prajna would be no possible use to us. It is
will and wisdom) and so that we will not be true that the functioning of Prajna is discrete,
reborn again and again in “samsara” or and interrupting to the progress of logical
transmigration—Noùi chung, töø naøy chæ söï phaùt reasoning, but all the time it underlies it, and
 3458

without Prajna we cannot have any reasoning suddenly grasped; there is the “seeing into
whatever. Prajna is at once above and in the one’s self-nature.”—Haàu nhö taát caû vaên hoïc
process of reasoning. This is a contradiction, toân giaùo ñeàu chöùa ñaày nhöõng maâu thuaãn, phi
formally considered, but in truth this lyù vaø nghòch lyù, vaø khoâng bao giôø coù theå coù
contradiction itself is made possible because ñöôïc, vaø ñoøi hoûi tin vaø chaáp nhaän nhöõng thöù
of Prajna—Caùi duïng cuûa Baùt Nhaõ maâu thuaãn aáy nhö laø chaân lyù maëc khaûi, chính laø vì tri
vôùi taát caû nhöõng gì chuùng ta coù theå nhaän thöùc thöùc toân giaùo ñaët caên baûn treân söï vaän haønh
veà theá giôùi naøy; noù thuoäc veà moät traät töï hoaøn cuûa Baùt Nhaõ. Moät khi ngöôøi ta thích quan
toaøn khaùc vôùi traät töï cuûa cuoäc soáng bình ñieåm Baùt Nhaõ thì taát caû nhöõng phi lyù coát yeáu
thöôøng cuûa chuùng ta. Nhöng ñieàu naøy khoâng cuûa toân giaùo trôû neân coù theå hieåu ñöôïc. Noù
coù nghóa Baùt Nhaõ laø moät caùi gì ñoù hoaøn toaøn gioáng nhö moät maåu chuyeän chaâm bieám hay
caùch bieät vôùi ñôøi soáng, vôùi tö töôûng chuùng ta, caàn phaûi thöôûng thöùc. Treân maët phaûi cuûa noù
moät caùi gì ñoù phaûi ñeán vôùi chuùng ta töø caùi phôi ra moät söï loän xoän haàu nhö khoù tin cuûa
nguoàn naøo ñoù khoâng bieát vaø khoâng theå bieát caùi ñeïp, vaø ngöôøi nhaän thöùc seõ khoâng vöôït
ñöôïc, baèng pheùp laï. Neáu vaäy, Baùt Nhaõ qua ñöôïc nhöõng sôïi chæ roái beng. Nhöng ngay
seõkhoâng theå coù lôïi ích gì cho chuùng ta vaø khi caâu chuyeän chaâm bieám bò ñaûo ngöôïc thì
chuùng ta khoâng theå ñaït ñöôïc giaûi thoaùt. Quaû taùnh caùch phöùc taïp vaø thaàn tình cuûa caùi ñeïp
thaät vai troø cuûa Baùt Nhaõ laø baát lieân tuïc vaø noù aáy hieän ra. Baùt Nhaõ goàm trong söï ñaûo ngöôïc
laøm giaùn ñoaïn böôùc tieán cuûa suy luaän hôïp lyù, naøy. Cho ñeán baây giôø con maét nhaän thöùc beà
nhöng Baùt Nhaõ khoâng ngöøng hieän dieän döôùi maët cuûa caùi aùo, beà maët duy nhaát maø noù
söï suy luaän naøy vaø neáu khoâng coù noù chuùng ta thöôøng cho pheùp chuùng ta quan saùt. Baây giôø
khoâng theå suy luaän gì caû. Cuøng moät luùc Baùt boãng nhieân caùi aùo bò loän traùi, chieàu höôùng cuûa
Nhaõ vöøa ôû treân vöøa ôû trong quaù trình suy caùi thaáy thình lình bò giaùn ñoaïn, khoâng coù söï
luaän. Veà hính thöùc maø noùi, ñieàu naøy maâu lieân tuïc naøo cuûa caùi nhìn. Tuy nhieân do söï
thuaãn, nhöng söï thaät do chính maâu thuaãn naøy giaùn ñoaïn naøy, toaøn boä caáu truùc cuûa cuoäc
khaû höõu cuõng do Baùt Nhaõ ñem laïi. soáng boãng nhieân ñöôïc nhaän thöùc, ñoù laø “thaáy
2) That most of religious literature is filled with trong töï taùnh.”
contradictions, absurdities, paradoxes, and (IV) Prajna and Sunyata—Baùt Nhaõ vaø Taùnh
impossibilities, and demands to believe them, Khoâng: It is Prajna which lays its hands on
to accept them, as revealed truths, is due to Emptiness, or Suchness, or self-nature. And
the fact that religious knowledge is based on this laying-hands-on is not what it seems. This
the working of Prajna. Once this viewpoint of is self-evident from what has already been
Prajna is gained, all the essential said concerning things relative. Because the
irrationalities found in religion become self-nature is beyond the realm of relativity,
intelligible. It is like appreciating a fine piece its being grasped by Prajna cannot mean a
of brocade. On the surface there is an almost grasping in its ordinary sense. The grasping
bewildering confusion of beauty, and the must be no-grasping, a paradoxical statement
connoisseur fails to trace the intricacies of the which is inevitable. To use Buddhist
threads. But as soon as it is turned over all the terminology, this grasping is accomplished by
intricate beauty and skill is revealed. Prajna non-discrimination; that is, by discrete, an act
consists in this turning-over. The eye has of the conscious; not an unconscious act but
hitherto followed the surface of the cloth, an act rising from self-nature itself, which is
which is indeed the only side ordinarily the unconscious—Chính Baùt Nhaõ ñaët nhöõng
allows us to survey. Now the cloth is abruptly baøn tay cuûa noù leân “Taùnh Khoâng,” hay “Chôn
turned over; the course of the eyesight is Nhö,” hay “Töï Taùnh.” Vaø baøn tay naøy khoâng
suddenly interrupted; no continuous gazing is ñaët leân caùi maø noù hình nhö hieän höõu. Ñieàu
possible. Yet by this interruption, or rather naøy roõ raøng phaùt sinh töø caùi maø chuùng ta ñaõ
disruption, the whole scheme of life is noùi quan heä ñeán nhöõng söï vieäc töông ñoái. Cho
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raèng töï taùnh ôû beân kia laõnh vöïc ngöï trò cuûa laø khoâng thaáy vaø khoâng thaáy laø thaáy,” hoaëc
theá giôùi töông ñoái, söï naém laáy noù baèng Baùt khi noùi raèng voâ nieäm hay töï taùnh, trôû neân yù
Nhaõ khoâng theå coù nghóa theo nghóa thoâng thöùc chính noù baèng phöông tieän Baùt Nhaõ, tuy
thöôøng cuûa thuaät ngöõ naøy. Naém laáy maø khoâng nhieân trong yù thöùc naøy noù khoâng coù söï phaân
phaûi laø naém laáy, söï xaùc quyeát khoâng theå traùnh caùch naøo giöõa chuû vaø khaùch. Do ñoù, Luïc Toå
ñöôïc nghòch lyù. Theo thuaät ngöõ Phaät giaùo, söï Hueä Naêng noùi: “Ai hieåu ñöôïc chaân lyù naøy töùc
naém laáy naøy coù hieäu quaû baèng söï khoâng phaân thì khoâng nghó, khoâng nhôù vaø khoâng dính
bieät, nghóa laø baèng söï phaân bieät coù tính caùch maéc.” Nhöng chuùng ta phaûi nhôù raèng Luïc Toå
khoâng phaân bieät. Caùi quaù trình ñoät nhieân, giaùn Hueä Naêng khoâng bao giôø giaûng moät giaùo
ñoaïn, noù laø moät haønh ñoäng cuûa taâm, nhöng phaùp naøo veà caùi “Voâ” ñôn giaûn hay veà söï baát
haønh ñoäng naøy, duø raèng khoâng phaûi laø khoâng ñoäng ñôn giaûn vaø Ngaøi khoâng caäy ñeán quan
coù yù thöùc, phaùt sinh töø chính töï taùnh, töùc laø voâ nieäm veà caùi voâ tri trong vaán ñeà ñôøi soáng.
nieäm. 2) Prajna must once be awakened in self-nature;
(V) Prajna and Self-nature—Baùt Nhaõ vaø Töï for unless this is experienced we shall never
Taùnh: have a chance of knowing the Buddha not
1) According to the Sixth Patriarch Hui Neng in only in ourselves but in others. But this
the Platform Sutra, Prajna is awakened in awakening is no particular deed performed in
self-nature abruptly, and the term “abrupt” not the realm of empirical consciousness, and for
only means ‘instantaneously’, ‘unexpectedly’ this reason it is like a lunar reflection in the
or ‘suddenly’, but signifies the idea that the stream; it is neither continuous nor discrete; it
act of awakening which is seeing is not a is beyond birth and death; even when it is said
conscious deed on the part of self-nature. In to be born, it knows no birth; even when it is
other words, Prajna flashes from the said to have passed away, it knows no passing
Unconscious and yet never leaves it; it away; it is only when no-mind-ness or the
remains unconscious of it. This is the sense of Unconscious is seen that there are discourses
saying that “seeing is no-seeing, and no- never discoursed, that there are acts that
seeing is seeing,” and that the Unconscious or never acted—Ngaøy naøo ñoù Baùt Nhaõ phaûi
self-nature becomes conscious of itself by ñöôïc phaùt khôûi trong töï taùnh; vì chöøng naøo
means of Prajna, and yet in this consciousness chuùng ta chöa coù kinh nghieäm naøy thì khoâng
there is no separation of subject and object. bao giôø chuùng ta coù ñöôïc cô hoäi bieát Phaät,
Therefore, Hui-Neng says: “One who khoâng nhöõng chæ nôi baûn thaân chuùng ta maø
understands this truth is without thought, coøn nôi nhöõng ngöôøi khaùc nöõa. Nhöng söï phaùt
without memory, and without attachment.” khôûi naøy khoâng phaûi laø moät haønh ñoäng ñaëc
But we must remember that Hui-Neng never thuø thaønh töïu trong laõnh vöïc ngöï trò cuûa yù
advocated the doctrine of mere nothingness, thöùc thöïc nghieäm, vaø vieäc naøy cuõng coù theå
or mere-doing-nothing-ness, nor assumed an ñem so saùnh vôùi phaûn aûnh cuûa maët traêng trong
unknown quantity in the solution of life— doøng suoái; noù khoâng phaûi lieân tuïc; noù ôû beân
Theo Luïc Toå Hueä Naêng trong Kinh Phaùp Baûo kia sanh töû ; cuõng nhö khi ngöôøi ta baûo noù
Ñaøn, Baùt Nhaõ ñöôïc phaùt khôûi trong töï taùnh cheát, noù khoâng bieát cheát; chæ khi naøo ñaït ñöôïc
theo caùch “baát thình lình”, chöõ baát thình lình ôû traïng thaùi voâ taâm thì môùi coù nhöõng thuyeát
ñaây khoâng coù nghóa laø töùc thì, theo caùch baát thoaïi chöa töøng ñöôïc noùi ra, nhöõng haønh ñoäng
ngôø hay thình lình, noù cuõng coù nghóa laø haønh chöa töøng ñöôïc thöïc hieän.
vi töï phaùt, noù laø caùi thaáy, khoâng phaûi laø moät 3) Also according to Hui-Neng, Prajna is the
haønh ñoäng coù yù thöùc thuoäc phaàn töï taùnh. Noùi name given to self-nature, or the
caùch khaùc, aùnh saùng cuûa Baùt Nhaõ phoùng ra töø Unconscious, as we call it, when it becomes
voâ nieäm tuy nhieân noù khoâng bao giôø rôøi voâ conscious of itself, or rather to the act itself of
nieäm; Baùt Nhaõ ôû trong voâ thöùc veà söï vaät. Ñaây becoming conscious. Prajna therefore points
laø caùi maø ngöôøi ta aùm chæ khi noùi raèng “thaáy in two directions to the Unconscious and to
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the world of consciousness which is now (VI) Prajna and Conscious and Unconscious
unfolded. The one is call the Prajna of non- Functions—Baùt Nhaõ vaø caùi duïng cuûa Thöùc
discrimination and the other the Prajna of cuõng nhö Voâ Thöùc: Prajna, which is the
discrimination. When we are so deeply awakening of consciousness in the
involved in the outgoing direction of Unconscious, functions in a twofold direction.
consciousness and discrimination as to forget The one is towards the Unconscious and the
the other direction of Prajna pointing to the other towards the conscious. The Prajna which
Unconscious, we have what is technically is orientated to the Unconscious is Prajna
known as “Prapanca,” imagination. Or we properly so called, while the Prajna of
may state this conversely: when imagination consciousness is now called mind with the
asserts itself, Prajna is hidden, and small initial letter. From this mind a dualistic
discrimination has its own sway, and the pure, world takes its rise: subject and object, the
undefiled surface of the Unconscious or self- inner self and the external world, and so on.
nature is now dimmed. The advocates of “no- In the Mind, therefore, two aspects are also
thought” or “no-mind” want us to preserve distinguishable: Prajna-mind of non-
Prajna from going astray in the direction of discrimination and dualistic mind. The mind
discrimination, and to have our eyes looking of the first aspect belongs to this world, but so
steadily in the other direction. To attain “no- long as it linked with Prajna it is in direct
mind” means to recover, objectively communication with the Unconscious, it is the
speaking, the Prajna or non-discrimination. Mind; whereas the mind of the second aspect
When this idea is developed in more detail is wholly of this world, and delighted with it,
we shall comprehend the significance of “no- and mixes itself with all its multiplicities. The
mind” in Zen thought—Cuõng theo Luïc Toå mind of the second aspect, Hui-Neng called
Hueä Naêng, Baùt Nhaõ laø caùi teân ñaët cho “Töï “thought.” Here, mind is thought, and thought
Taùnh,” hay chuùng ta coøn goïi noù laø “Voâ is mind. From the relative point of view, the
Thöùc,” khi noù töï yù thöùc chính noù, hay chính mind of the first aspect may be designated
xaùc hôn, chính haønh ñoäng trôû thaønh yù thöùc. Do “no-mind” in contradistinction to the mind of
ñoù Baùt Nhaõ chæ veà hai höôùng: Voâ thöùc vaø theá the second aspect. As the latter belongs to this
giôùi cuûa yù thöùc hieän môû ra. Hình thaùi thöù nhaát side of our ordinary experience, so called, the
ñöôïc goïi laø Trí Voâ Phaân Bieät vaø hình thaùi kia former is a transcendental on in terms of Zen
laø Trí Phaân Bieät. Khi chuùng ta quan heä vôùi philosophy is “that which is not the mind,” or
höôùng ñi ra ngoaøi cuûa yù thöùc vaø phaân bieät taïi “no-mind” or “no-thought.”—Baùt Nhaõ, söï
ñieåm queân höôùng kia cuûa Baùt Nhaõ, höôùng quy phaùt khôûi cuûa yù thöùc trong Voâ Thöùc, vaän haønh
taâm veà Voâ thöùc, chuùng ta coù thuaät ngöõ ñöôïc trong moät chieàu höôùng nhò boäi. Moät tieán ñeán
bieát döôùi teân “Trí Töôûng Töôïng.” Hay chuùng voâ thöùc vaø moät höôùng ñeán yù thöùc. Baùt Nhaõ
ta coù theå noùi ngöôïc laïi: khi trí töôûng töôïng töï höôùng veà voâ thöùc laø Baùt Nhaõ noùi moät caùch
xaùc ñònh, Baùt Nhaõ bò che khuaát, söï phaân bieät rieâng bieät, trong khi aáy Baùt Nhaõ cuûa yù thöùc
ngöï trò laøm chuû, vaø beà maët thanh tònh, khoâng baây giôø ñöôïc goïi laø taâm, vôùi caùch vieát thöôøng.
voâ nhieãm cuûa Voâ Thöùc hay Töï Taùnh hieän thôøi Töø caùi taâm naøy theá giôùi nhò nguyeân phaùt khôûi:
bò che môø. Nhöõng ai chuû tröông “voâ nieäm” chuû theå vaø khaùch theå, ngaõ beân trong vaø theá
hay “voâ taâm” ñeàu mong chuùng ta ngaên Baùt giôùi beân ngoaøi, vaân vaân. Ño ñoù ngöôøi ta cuõng
Nhaõ khoûi laïc theo höôùng phaân bieät vaø chuùng coù theå phaân bieät hai hình thaùi trong taâm: taâm
ta cöông quyeát quay caùi nhìn theo höôùng kia. Baùt Nhaõ voâ phaân bieät vaø taâm ñoái ñaõi. Taâm
Ñaït voâ taâm coù nghóa laø, noùi moät caùch khaùch cuûa hình thaùi thöù nhaát thuoäc veà theá giôùi naøy,
quan, phaùt hieän ra trí voâ phaân bieät. Khi quan nhöng chöøng naøo noù coøn lieân heä vôùi Baùt Nhaõ,
nieäm naøy ñöôïc phaùt trieån theâm, chuùng ta hieåu noù coøn giao thieäp tröïc tieáp vôùi Voâ Thöùc, thì
ñöôïc nghóa cuûa voâ taâm, trong tö töôûng Thieàn. noù laø Taâm, trong khi aáy taâm cuûa hình thaùi thöù
nhì hoaøn toaøn laø cuûa theá giôùi naøy, neáu muoán,
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noù hoøa laãn vôùi caùc yeáu toá taïp ña. Caùi taâm thöù Prajna expedients: Phöông tieän Ba La Maät—
hai, Luïc Toå Hueä Naêng goïi laø “Nieäm.” ÔÛ ñaây See Ten paramitas.
taâm laø nieäm vaø nieäm laø taâm. Theo quan ñieåm Prajna force of purpose: Löïc Ba La Maät—See
töông ñoái, taâm cuûa hình thaùi thöù nhaát coù theå Ten paramitas.
goïi laø “voâ taâm” ñoái laïi vôùi “höõu taâm” cuûa
Prajnagupta (skt): Baùt Nhaõ Cuùc Ña—A
hình thaùi thöù nhì. trong khi caùi sau thuoäc veà
Hinayana monk of southern India, who wrote
phía beân naøy cuûa kinh nghieäm thöôøng nhaät
against the Mahayana—Moät vò sö thuoäc tröôøng
cuûa chuùng ta, caùi tröôùc thì sieâu vieät; theo
phaùi Tieåu Thöøa, ngöôøi Nam AÁn, oâng ñaõ vieát
thuaät ngöõ cuûa trieát hoïc Thieàn, noù laø caùi
nhöõng baøi choáng laïi tröôøng phaùi Ñaïi Thöøa.
“khoâng phaûi taâm,” hay “voâ taâm” hay “voâ
Prajna of the imperfect Bodhisattva
nieäm.”
teaching: Coäng Baùt nhaõ—Prajna of the three
Prajna-bala (skt): Force of wisdom—Tueä löïc
stages of Sravaka and Pratyeka-buddha and the
(söùc maïnh cuûa trí tueä).
imperfect bodhisattva sect—Baùt Nhaõ cuûa ba giai
Prajna boat: The boat of wisdom—Attaining
ñoaïn Thanh vaên, Duyeân giaùc vaø Boà Taùt—See
nirvana—Thuyeàn Baùt Nhaõ.
Two kinds of wisdom (C).
Prajna-Bodhisattva: Baùt Nhaõ Boà taùt—Trí Tueä Prajna knowledge: Trí tueä Ba La Maät—See
Kim Cang Boà Taùt—Wisdom as a female
Ten paramitas.
bodhisattva in the Garbhadhatu group—Vò Trung
Prajnakuta-Bodhisattva (skt): Trí Tích Boà Taùt.
Toân coù hình daùng gioáng nhö thieân nöõ trong Thai
taïng Giôùi. Prajna meditation: Thieàn ñònh Ba La Maät—See
Ten paramitas.
Prajnacakshus (skt): Jnanacakshus (skt)—Tueä
Nhaõn—The wisdom eye that sees all things as Prajna of meditative enlightenment on
unreal. With the wisdom-eye, a Bodhisattva takes reality: Quaùn Chieáu Baùt Nhaõ—One of the three
in at a glance all the wonders and kinds of Prajna, the prajna or wisdom of
inconceivabilities of the spiritual realm to its meditative enlightenment on reality—Moät trong
deepest abyss—Con maét trí tueä thaáy vaïn höõu giai ba loaïi Baùt Nhaõ, laáy trí tueä quaùn chieáu caùi lyù thöïc
khoâng. Vôùi con maét naày, Boà Taùt neùm caùi nhìn vaøo töôùng hay nhôø thieàn quaùn maø giaùc ngoä ñöôïc chaân
taát caû nhöõng caùi kyø dieäu vaø baát khaû tö nghì cuûa lyù—For more information, please see Prajna and
caûnh giôùi taâm linh, thaáy taän hoá thaúm saâu xa nhaát Three Prajnas.
cuûa noù. Prajna morality: Trì giôùi Ba La Maät—See Ten
Prajna charity: Boá thí Ba La Maät—See Ten paramitas.
paramitas. Prajantara (skt): Baùt Nhaõ Ña La—Prajantara,
Prajna conduct: Haïnh Baùt Nhaõ—Everywhere the 27th patriarch in India, native of eastern India,
and at all time, our actions must be in accordance who laboured in southern India and consumed
with “Prajna” at all time. Worldly people always himself by the fire of transformation, 457 A.D.,
brag with their mouths, but their minds are always teacher of Bodhidharma—Baùt Nhaõ Ña La laø toå
deluded. This is one of the three kinds of Prajna, thöù 27 cuûa Thieàn Toâng AÁn Ñoä, queâ mieàn ñoâng
the prajna or wisdom of meditative enlightenment AÁn, ngaøi laø thaày cuûa Toå Boà Ñeà Ñaït Ma.
on reality—Baát cöù ôû ñaâu vaø baát cöù luùc naøo, töøng Prajna-paramita (skt): Enlightened wisdom—
haønh ñoäng cuûa chuùng ta phaûi luoân kheá hôïp vôùi “trí Perfection of Knowledge—Perfection of
tueä Baùt Nhaõ”. Phaøm phu luoân khoe khoang nôi wisdom—Real wisdom—Supreme wisdom—
mieäng, nhöng taâm trí laïi meâ môø. Ñaây laø moät trong Wisdom leading to the shore of enlightenment—
ba loaïi Baùt Nhaõ, laáy trí tueä quaùn chieáu caùi lyù thöïc Tieáng Baùt Nhaõ Ñoä—Trí Ñoä—Trí tueä Ba La
töôùng hay nhôø thieàn quaùn maø giaùc ngoä ñöôïc chaân Maät—The prajna-paramita is a gate of Dharma-
lyù—See Three Prajnas. illumination; for with it, we eradicate the darkness
Prajna drum: Troáng baùt nhaõ. of ignorance. Among the basic desires and
passions, ignorance has the deepest roots. When
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these roots are loosened, all other desires and face to face? How does one get this
passions, greed, anger, attachment, arrogance, realization?”—Thieän Taøi Ñoàng Töû hoûi Dieäu
doubt, and wrong views are also uprooted. The Nguyeät Tröôûng Giaû: “Laøm sao ñeå hieän tieàn
prajna wisdom which enables one to reach the chöùng ñaéc moân giaûi thoaùt Ba La Maät?”
other shore, i.e. wisdom for salvation; the highest * Sucandra answered: “A man comes to this
of the six paramitas, the virtue of wisdom as the emancipation face to face when his mind is
principal means of attaining nirvana. It connotes a awakened to Prajnaparamita and stands in a
knowledge of the illusory character of everything most intimate relationship to it; for then he
earthly, and destroys error, ignorance, prejudice, attains self-realization in all that he perceives
and heresy. In order to obtain wisdom-paramita, and understands.”—Tröôûng Giaû Dieäu Nguyeät
practitioner must make a great effort to meditate ñaùp: “Moät ngöôøi hieän tieàn thaân chöùng moân
on the truths of impermanence, no-self, and the giaûi thoaùt naày khi naøo ngöôøi aáy phaùt khôûi
dependent origination of all things. Once the roots taâm Baùt Nhaõ Ba La Maät vaø cöïc kyø töông
of ignorance are severed, we can not only liberate thuaän; roài thì ngöôøi aáy chöùng nhaäp trong taát
ourselves, but also teach and guide fooloish beings caû nhöõng gì maø mình thaáy vaø hieåu.”
to break through the imprisonment of birth and * Sudhana asked: “Does one attain self-
death—Trí hueä Ba la maät laø cöûa ngoõ ñi vaøo haøo realization by listening to the talks and
quang chö phaùp, vì nhôø ñoù maø chuùng ta ñoaïn tröø discourses on Prajnaparamita?”—Thieän Taøi
taän goác reã boùng toái cuûa si meâ. Trong caùc phieàn Ñoàng Töû laïi thöa: “Coù phaûi do nghe nhöõng
naõo caên baûn thì si meâ laø thöù phieân naõo coù goác reã ngoân thuyeát vaø chöông cuù veà Baùt Nhaõ Ba La
maïnh nhaát. Moät khi goác reã cuûa si meâ bò baät tung Maät maø ñöôïc hieän chöùng hay khoâng?”
thì caùc loaïi phieàn naõo khaùc nhö tham, saân, chaáp * Sucandra replied: “That is not so. Because
tröôùc, maïn, nghi, taø kieán, ñeàu deã bò baät goác. Nhôø Prajnaparamita sees intimately into the truth
coù trí hueä Ba La Maät maø chuùng ta coù khaû naêng and reality of all things.”—Dieäu Nguyeät ñaùp:
daïy doã vaø höôùng daãn nhöõng chuùng sanh si meâ. Trí “Khoâng phaûi. Bôûi vì Baùt Nhaõ Ba La Maät thaáy
tueä Baùt Nhaõ khieán chuùng sanh coù khaû naêng ñaùo bæ suoát theå taùnh chaân thaät cuûa caùc phaùp maø hieän
ngaïn. Trí tueä giaûi thoaùt laø ba la maät cao nhaát trong chöùng vaäy.”
luïc ba la maät, laø phöông tieän chaùnh ñeå ñaït tôùi nieát * Sudhana asked: Is it not that thinking comes
baøn. Noù bao truøm söï thaáy bieát taát caû nhöõng huyeãn from hearing and that by thinking and
hoaëc cuûa theá gian vaïn höõu, noù phaù tan boùng toái reasoning one comes to perceive what
cuûa si meâ, taø kieán vaø sai laïc. Ñeå ñaït ñöôïc trí hueä Suchness is? And is this not self-
Ba La Maät, haønh giaû phaûi noã löïc quaùn chieáu veà realization?”—Thieän Taøi laïi thöa: “Haù khoâng
caùc söï thöïc voâ thöôøng, voâ ngaõ, vaø nhaân duyeân cuûa phaûi do nghe maø coù tö duy vaø do tö duy vaø
vaïn höõu. Moät phen ñaøo ñöôïc goác voâ minh, khoâng bieän luaän maø ñöôïc thaáy Chaân Nhö laø gì? Vaø
nhöõng haønh giaû töï giaûi thoaùt töï thaân, maø coøn coù haù ñaây khoâng phaûi laø töï chöùng ngoä hay sao?”
theå giaùo hoùa vaø höôùng daãn cho nhöõng chuùng sanh * Sucandra said: “That is not so. Self-realization
si meâ khieán hoï thoaùt ra khoûi voøng keàm toûa cuûa never comes from mere listening and
sanh töû—See Five parts of correct doctrines, and thinking. O son of a good family, I will
Ten Paramitas. illustrate the matter by analogy. Listen! In a
Prajna-paramita Diamond Sutras: Kinh Kim great desert there are no springs or wells; in
Cang Baùt Nhaõ Ba La Maät Ña—See the spring time or summer time when it is
Vajracchedika-prajna-paramita-sutra. warm, a traveller comes from the west going
Prajna-paramita emancipation: Giaûi Thoaùt eastward; he meets a man coming from the
Baùt Nhaõ Ba La Maät—According to the east and asks him: '‘I am terribly thirsty,
Avatamsaka Sutra—Theo Kinh Hoa Nghieâm. please tell mewhere I can find a spring and a
* Sudhana asked Sucandra: “How does one cool refreshing shade where I may drink,
come to the Prajna-paramita emancipation bathe, rest, and get revived.’ The man from
the east gives the traveller, as desired, all the
 3463

information in detail, saying: ‘When you go understanding it, you will never come to the
further east the road divides itself into two, realization of any truth. Son of a good family,
right and left. You take the right one, and the desert means birth and death; the man
going steadily further on you will surely come from the west means all sentient beings; the
to a fine spring and a refreshing shade. Now, heat means all forms of confusion; thirst is
son of a good family, do you think that the greed and lust; the man from the east who
thirsty traveller from the west, listening to the knows the way is the Buddha or the
talk about the spring and the shady trees, and Bodhisattva who, abiding in all-knowledge
thinking of going to that place as quickly as has penetrated into the true nature of al things
possible, can be relieved of thirst and heat and the reality of sameness; to quench the
and get refreshed?—Dieäu Nguyeät ñaùp: thirst and to be relieved of the heat by
“Khoâng phaûi vaäy. Khoâng heà do nghe vaø tö drinking of the refreshing fountain means the
duy maø ñöôïc töï chöùng ngoä. Naày thieän nam töû, realization of the truth by oneself—Dieäu
ñoái vôùi nghóa naày ta phaûi laáy moât thí duï, Nguyeät noùi theâm: “Naøy thieän nam töû, ñoái vôùi
ngöôi haõy laéng nghe! Thí duï nhö trong moät sa Boà Taùt cuõng vaäy, khoâng phaûi chæ do nghe, tö
maïc meânh moâng khoâng coù suoái vaø gieáng, vaøo duy vaø hueä giaûi maø coù theå chöùng nhaäp heát
muøa xuaân hay muøa haï khi trôøi noùng, coù moät thaûy phaùp moân. Naøy thieän nam töû, sa maïc laø
ngöôøi khaùch töø taây höôùng veà ñoâng maø ñi, gaëp chæ cho sanh töû; ngöôøi khaùch ñi töø taây sang
moät ngöôøi ñaøn oâng töø phöông ñoâng ñeán, lieàn ñoâng laø chæ cho caùc loaøi höõu tình; noùng böùc laø
hoûi gaõ raèng ‘toâi nay noùng vaø khaùt gheâ gôùm taát caû nhöõng söï töôùng meâ hoaëc; khaùt töùc laø
laém; xin chæ cho toâi nôi naøo coù suoái trong vaø tham vaø aùi ngaõ; ngöôøi ñaøn oâng töø höôùng ñoâng
boùng caây maùt meû ñeå toâi coù theå uoáng nöôùc, ñeán vaø bieát roõ ñöôøng loái laø Phaät hay Boà Taùt,
taém maùt, nghæ ngôi vaø töôi tænh laïi?’ Ngöôøi an truï trong Nhaát Thieát Trí, caùc ngaøi ñaõ thaâm
ñaøn oâng beøn chæ daãn caën keõ raúng ‘cöù tieáp tuïc nhaäp chaân taùnh cuûa caùc phaùp vaø thaät nghóa
ñi veà höôùng ñoâng, roài seõ coù con ñöôøng chia bình ñaúng; giaûi tröø khaùt chaùy vaø thoaùt khoûi
laøm hai neûo, neûo phaûi vaø neûo traùi. Baïn neân noùng böùc nhôø uoáng doøng suoái maùt laø chæ cho
haõy theo neûo beân phaûi vaø gaéng söùc maø ñi tôùi söï chöùng ngoä chaân lyù bôûi chính mình.”
chaéc chaén baïn seõ ñeán moät nôi coù suoái trong * Sucandra added: “O son of a good family, the
vaø boùng maùt.’ Naøy thieän nam töû, baây giôø realm of self-realization where all the wise
ngöôi coù nghó raèng ngöôøi khaùch bò noùng vaø ones are living is free from materiality, fre
khaùt töø höôùng taây ñeán kia, khi nghe noùi ñeán from purities as well as from defilements, free
suoái maùt vaø nhöõng boùng caây, lieàn tö duy veà from grasped and grasping, free from murky
vieäc ñi tôùi ñoù caøng nhanh caøng toát, ngöôøi aáy confusion; it is most excellently pure and in
coù theå tröø ñöôïc côn khaùt vaø ñöôïc maùt meû its nature indestructible; whether the Buddha
chaêng?” appears on earth or not, it retains its eternal
* Sudhana replied: “No, he cannot; because he oneness in the Dharmadhatu. O son of a good
is relieved of thirst and heat and gets family, the Bodhisattva because of this truth
refreshed only when, as directed by the other, has disciplined himself in innumerable forms
he actually reaches the fountain and drinks of od austerities, and realizing this Reality
it and bathes in it."—Thieän Taøi ñaùp: “Daï within himself has been able to benefit all
khoâng; ngöôøi aáy khoâng theå laøm theá ñöôïc; bôûi beings so that they find herein the ultimate
vì ngöôøi aáy chæ tröø ñöôïc côn noùng khaùt vaø abode of safety. O son of a good family, truth
ñöôïc maùt meû khi naøo theo lôøi chæ daãn cuûa keû of self-realization is validity itself, something
kia maø ñi ngay ñeán doøng suoái roài uoáng nöôùc unique, reality-limit, the substance of all-
vaø taém ôû ñoù.” knowledge, the inconceivable, non-dualistic
* Sucandra added: “Son of a good family, even Dharmadhatu, and the perfection of
so with the Bodhisattva. By merely listening emancipation.”—Dieäu Nguyeät tieáp: “Naøy
to it, thinking of it, and intellectually thieän nam töû, caûnh giôùi töï chöùng cuûa caùc
 3464

Thaùnh giaû aáy khoâng coù saéc töôùng, khoâng coù distinction and acquisition were mercilessly
caáu tònh, khoâng coù thuû xaû, khoâng coù tröôïc rejected. It is therefore, called the Tome of
loaïn; thanh tònh toái thaéng; taùnh thöôøng baát Selection. During this period, the doctrine of
hoaïi; duø chö Phaät xuaát theá hay khoâng xuaát “Void” was taught but the “Void” itself was again
theá, ôû nôi phaùp giôùi taùnh, theå thöôøng nhaát. negated. In the end everything reverts to the
Naøy thieän nam töû, Boà Taùt vì phaùp naày maø ultimate Void. So the time of Priajna was also
haønh voâ soá caùi khoù haønh vaø khi chöùng ñöôïc called the Time of Exploring and Uniting of the
phaùp theå naày thì coù theå laøm lôïi ích cho heát Dharmas, denying all analysis and unifying them
thaûy chuùng sanh, khieán cho caùc loaøi chuùng all in one—Moät trong naêm thôøi giaùo thuyeát cuûa
sanh roát raùo an truï trong phaùp naày. Naøy thieän Ñöùc Phaät. Thôøi Baùt Nhaõ chuû yeáu giaûng Vieân giaùo
nam töû, ñoù laø phaùp chaân thaät, khoâng coù töôùng nhöng coøn lieân heä Thoâng giaùo vaø Bieät giaùo. Do ñoù
dò bieät, thöïc teá, theå cuûa Nhaát thieát trí, caûnh noù chöa hoaøn toaøn vieân maõn. Trong 22 naêm cuûa
giôùi baát tö nghì, phaùp giôùi baát nhò ñoù laø moân thôøi kyø naày, Ñöùc Phaät thuyeát giaûng giaùo phaùp Ñaïi
giaûi thoaùt vieân maõn.” Thöøa ôû caáp cao hôn vaø baùc boû söï luyeán chaáp Tieåu
* Thus, to Prajnaparamita emancipation must Ñaïi cuûa caùc haøng ñeä töû. Ñöùc Phaät ñaõ giaûng veà
be personally experienced by us, and that tính hö khoâng trong Kinh Baùt Nhaõ. Trong thôøi kyø
mere hearing about it, mere learning of it, naày, Ñöùc Phaät giaûng thuyeát kinh Baùt Nhaõ vaø moïi
does not help us to penetrate into the inner yù nieäm bieän bieät vaø chaáp thuû ñeàu bò quyeát lieät loaïi
nature of Reality itself: Nhö vaäy moân giaûi boû. Bôûi vaäy, noù ñöôïc goïi laø thôøi “Ñaøo Thaûi.” Suoát
thoaùt Ba La Maät phaûi ñöôïc chöùng ngoä baèng trong thôøi kyø naày, giaùo lyù veà “khoâng” ñöôïc giaûng
kinh nghieäm caù bieät cuûa mình; coøn nhö chæ daïy, nhöng chính “khoâng” laïi bò phuû nhaän. Do ñoù,
nghe vaø hoïc hoûi thoâi thì chuùng ta khoâng caùch thôøi Baùt Nhaõ cuõng ñöôïc goïi laø thôøi “Hoäi Nhaát
gì thaâm nhaäp vaøo giöõa loøng chaân taùnh cuûa Thieát Phaùp,” nghóa laø baùc boû moïi phaân tích vaø
thöïc taïi ñöôïc. thoáng nhaát chuùng laïi—See Five periods and eight
Prajna-Paramita Heart Sutra: Kinh Baùt Nhaõ teachings of the T’ien-T’ai.
Taâm Kinh—See Prajna-paramita Hridaya Sutra. Prajnaparamita sastra (skt): Maha-
Prajna-paramita Hridaya Sutra: Baùt Nhaõ Prajnaparamita Sastra (skt)—Thích Luaän—Ñaïi
Taâm Kinh—Ma Ha Baùt Nhaõ Ba La Maät Ñaïi Minh Trí Ñoä Luaän—Sastra (Commentary) on the Prajna
Kinh—Phaät Thuyeát Ma Ha Baùt Nhaõ Ba La Maät paramita sutra. It is a famous philosophical
Ña Taâm Kinh—Baùt Nhaõ Ba La Maät Ña Taâm Mahayana work. As the San-Lun School is much
Kinh—Baùt Nhaõ Taâm Kinh U Taùn—See inclined to be negativistic idealism, there arose
Prajnaparamita sutra. the more positive school, called Shih-Lun or
Prajnaparamita or Lotus period: Baùt Nhaõ Four-Treatise School, which adds a fourth text by
Thôøi—Thôøi kyø Baùt Nhaõ hay Lieân Hoa—One of Nagarjuna, namely, the Prajnaparamita-Sastra.
the five periods of the Buddha’s teachings. The This sastra is composed of 100 books ascribed to
period of Prajnaparamita-Sutra or Lotus-Sutra. Magarjuna on the greater Prajna-paramita sutra, in
The Time of Wisdom mainly teaches the Round which we see that Nagarjuna established his
Doctrine and yet is linked with the Common and monistic view much more affirmatively than in
Distinct Doctrines. Therefore, it is not quite any other text. In Nagarhuna’s commentary on the
perfect or complete. This phase lasted twenty-two Mahaprajnaparamita there is an annotation of the
years, in which the Buddha expounded a higher fundamental principles: All conditioned things are
level of provisional Mahayana and refuted his impermanent (sarva-sanskara-anityam); all
disciples’ attachment to the distinction between elements are selfless (sarva-dharma-anatman);
Theravada and Mahayana by teaching the and Nirvana is quiescence (nirvana-santam), in
doctrine non-substantiality or emptiness. He which it is said that these ‘three law-seals’ (signs
taught the teachings of shunyata in the of Buddhism) can be extended to four by adding
Prajnaparamita-sutra, and all the ideas of another, all is suffering (sarva-duhkham), or can
 3465

be abridged to one ‘true state’ seal. The ‘true nhaát cuûa danh soá, noù chæ cho ‘tuyeät ñoái.’ Nguyeân
state’ may be translated as ‘noumenon.’ This lyù cuûa hoïc thuyeát Thieân Thai quy tuï treân thaät
school interprets the ‘true state’ as ‘no state’ or töôùng ñoù cuûa vaïn phaùp. Tuy nhieân, vì caû Tam
‘no truth,’ but it does not mean that it is false; ‘no Luaän vaø Töù Luaän ñeàu töø tay Ngaøi Long Thoï maø ra
truth’ or ‘no state’ here means that it is not a truth caû neân khuynh höôùng toång quaùt cuûa nhöõng luaän
or a state established by argument or conceived by chöùng sieâu hình trong hai phaùi naày cuõng gaàn gioáng
thought but that it transcends all speech and nhau. Kinh ñöôïc ngaøi Cöu Ma La Thaäp dòch sang
thought. Again, T’ien-T’ai interprets it as ‘one Hoa ngöõ vaøo khoaûng nhöõng naêm 397-415 sau Taây
truth’ (eka-satya), but ‘one’ here is not a Lòch.
numerical ‘one;’ it means ‘absolute.’ The Prajnaparamita sutra (skt): Baùt Nhaõ Ba La
principle of the T’ien-T’ai doctrine centers on this Maät Ña Taâm Kinh.
true state of all elements. However, all texts from 1) One of the smallest, but the most vital portion
San-Lun and Shih-Lun are being from Nagarjuna’s in the Vast Prajnaparamita. This sutra is most
hand, the general trend of metaphysical argument widely influential text of the Mahayana
is much the same. The sastra was translated into Buddhism, which is thought to contain the
Chinese by Kumarajiva in around 397-415 A.D.— condensed essence of the voluminous
Luaän veà Kinh Baùt Nhaõ Ba La Maät Ña. Ñaây laø moät “Perfection of Wisdom” literature. It is about
taùc phaåm trieát hoïc noåi tieáng cuûa Phaät Giaùo Ñaïi one page in most languages, and it consists of
Thöøa. Vì phaùi Tam Luaän quaù thieân troïng veà duy a dialogue between Sakyamuni Buddha and
taâm luaän phuû ñònh, neân thôøi baáy giôø naûy leân moät Avalokitesvara Bodhisattva, focusing on
tröôøng phaùi tích cöïc laø Töù Luaän Toâng, baèng caùch “emptiness.” One of its most famous
theâm vaøo moät taùc phaåm thöù tö cuûa Ngaøi Long statements is: “Form does not differ form
Thoï, ñoù laø boä Ñaïi Trí Ñoä Luaän. Boä luaän naày goàm emptiness, emptiness does not differ from
100 quyeån do ngaøi Long Thoï Boà Taùt soaïn, giaûi form; form itself is emptiness, emptiness itself
thích veà Ñaïi phaåm Baùt Nhaõ Kinh, trong ñoù Ngaøi is form; so too are feeling, cognition,
Long Thoï thieát laäp quan ñieåm “Nhaát Nguyeân” cuûa formation and consciousness.” And its
mình moät caùch xaùc quyeát hôn trong baát cöù taùc conclusion is also famous with the mantra:
phaåm naøo khaùc. Trong luaän thích naày ngaøi Long “Gate Gate Paragate Parasamagate Bodhi
Thoï chuù thích veà Ñaïi Baùt Nhaõ Kinh, coù moät chuù Svaha !” (Gone, gone beyond, gone
giaûi veà nhöõng nguyeân lyù caên baûn naày: taát caû caùc completely beyond, hail awakening!”). In
söï theå bò chi phoái bôûi ñieàu kieän voâ thöôøng(sarva- short, the Prajna-Paramita Heart Sutra
samskara-anitya hay chö haønh voâ thöôøng); moïi literally means “the wisdom that leads to the
yeáu toá ñeàu khoâng coù töï ngaõ (sarva-dharma- other shore.”—Moät trong nhöõng phaàn ngaén
anatman hay chö phaùp voâ ngaõ), vaø Nieát Baøn laø söï nhöùt nhöng laïi thieát yeáu nhöùt trong boä Ñaïi
vaéng laëng (nirvana-santam hay Nieát Baøn tòch Baùt Nhaõ Kinh. Ñaây laø baøi kinh coù aûnh höôûng
tónh). Tam phaùp aán hay ba daáu hieäu cuûa phaùp coù roäng lôùn nhaát trong Phaät giaùo Ñaïi thöøa, chöùa
theå ñöôïc quaûng dieãn thaønh boán baèng caùch theâm ñöïng phaàn coâ ñoïng chính cuûa taäp kinh nhieàu
vaøo moät daáu hieäu khaùc: taát caû ñeàu leä thuoäc khoå boä “Baùt Nhaõ Ba La Maät Ña.” Baøi kinh naøy
ñau (sarva-duhkkam) hay thaät töôùng aán. Coù theå chæ daøi khoaûng chöøng moät trang trong haàu heát
dòch chöõ ‘thaät töôùng aán’ laø ‘baûn theå’ (noumenon). caùc ngoân ngöõ khaùc nhau, noù bao goàm cuoäc
Toâng Thieân Thai giaûi thích ‘thaät töôùng’ nhö laø ‘voâ ñoái thoaïi giöõa Ñöùc Phaät Thích Ca Maâu Ni vaø
töôùng’ hay ‘voâ thaät,’ nhöng khoâng coù nghóa laø meâ Ñöùc Quaùn Theá AÂm Boà Taùt, taäp trung vaøo
voïng; voâ töôùng hay voâ thaät ôû ñaây coù nghóa laø “Taùnh Khoâng.” Moät trong nhöõng lôøi kinh noåi
khoâng coù moät traïng thaùi hay töôùng naøo ñöôïc thieát tieáng nhaát laø “Saéc baát dò khoâng, khoâng baát dò
laäp baèng luaän chöùng hay ñöôïc truy nhaän bôûi tö saéc; saéc töùc thò khoâng, khoâng töùc thò saéc; thoï,
töôûng; noù sieâu vieät caû ngoân thuyeát vaø taâm töôûng. töôûng, haønh, thöùc dieäc phuïc nhö thò.” Vaø caâu
Laïi nöõa, Thieân Thai giaûi thích noù nhö laø ‘nhaát ñeá’ thaàn chuù keát luaän cuõng noåi tieáng: “Yeát ñeá, yeát
(eka-satya), nhöng ‘nhaát’ ôû ñaây khoâng phaûi laø
 3466

ñeá, ba la yeát ñeá, ba la taêng yeát ñeá, boà ñeà taùt

maintain security and welfare for the country. The
baø ha!” Toaøn boä vaên kinh cuûa Baùt Nhaõ Ba La
sutra was translated into Chinese by
Maät coù nghóa laø “trí hueä ñaùo bæ ngaïn.” Kumarajiva—Kinh nhaán maïnh ñeán “Trí hueä Phaät”
2) A Sanskrit term for “Perfection of Wisdom trong vieäc duy trì an ninh phuùc lôïi trong quoác gia.
Sutras.” One of the great sutras in Buddhism,Kinh ñöôïc Ngaøi Cöu Ma La Thaäp dòch ra Haùn töï.
dealing with the realization of prajna. A great
Prajna patience: Nhaãn nhuïc Ba La Maät.
collection of texts that share a number of Prajna of the perfect Bodhisattva teaching:
similar themes, the central one being a focusBaát coäng Baùt nhaõ—Baùt Nhaõ cuûa hoïc thuyeát toaøn
on the “perfection of wisdom” and its thieän Boà Taùt—See Two kinds of wisdom (C).
implications. The sutra is especially
Prajna period: Baùt Nhaõ thôøi—The Prajna
emphasized on emptiness (Shunyata). It is
period, the fourth of the T’ien-T’ai five periods of
recited so frequently in the temple that most
the Buddha’s teaching—Thôøi kyø thöù tö trong naêm
Buddhists chant it from memory. One of the
thôøi kyø thuyeát giaûng cuûa Phaät—See Five periods
most famous sentences in the sutra is “Form is
and eight teachings of the T’ien-T’ai.
no other than emptiness; emptiness is no other
Prajnapti (skt): Giaû Thuyeát—Ordinary
than form,” an affirmation that is frequently
teaching—Doctrines dervied from the
referred to in Zen. This sutra is part of the
phenomenal or mental construction, or ideation—
Vaipulya Sutras of the Mahayana Buddhism,
Hoïc thuyeát döïa vaøo hieän töôïng hay caáu truùc taâm
translated into Chinese by Hsuan-Tsang
thöùc.
during the T’ang dynasty, about 600 books. In
structure, they totally differ from the Prajnaptimatra (skt): Vijnaptimatra (p)—
discourses of the Pali Canon, though some Knowledge only—Duy thöùc (moät heä thoáng trieát
important features are maintained—Phaïn ngöõ hoïc Phaät giaùo chuyeân veà phaân tích taâm lyù noäi
coù nghóa laø “Baùt Nhaõ Ba La Maät Ña Kinh.”quan vaø ngoaïi quan). **See Dharmalaksana.
Kinh Baùt Nhaõ Ba La Maät Ña, moät trong Prajnaptinamamatreyam (skt): Duy Giaû Thieát
Danh—In accordance with to the thinking of
nhöõng boä kinh lôùn cuûa Phaät giaùo noùi veà trí
ordinary people or worldly way of thinking, there
naêng ñaùo bæ ngaïn. Moät boä söu taäp lôùn veà kinh
is an ego-substance, which, however, to Buddhist
ñieån coù cuøng moät chuû ñeà gioáng nhau, ñaïi yù
theory, it is only an artificial name, not a real
taäp trung vaøo “Baùt nhaõ ba la maät” vaø nhöõng
existence—Theo suy nghó thoâng thöôøng thì coù moät
nguï yù cuûa noù. Kinh ñöôïc nhaán maïnh veà taùnh
ngaõ theå; tuy nhieân, ñoái vôùi giaùo lyù nhaø Phaät noù chæ
khoâng. Kinh thöôøng ñöôïc caùc Phaät töû tuïng
laø giaû danh chöù khoâng hieän höõu.
thuoäc laøo trong caùc töï vieän. Moät trong nhöõng
Prajnapti-pada (skt): World-system, written by
caâu noåi tieáng trong kinh laø “Saéc baát dò khoâng,
Maudgalyayana—Thi Thieát Tuùc Luaän, ñöôïc vieát
khoâng baát dò saéc” (hình thöùc chæ laø hö khoâng,
bôûi ngaøi Muïc Kieàn Lieân—See Six Legs in the
hö khoâng chæ laø hình thöùc), moät coâng thöùc
commentary on the Source of Knowledge.
ñöôïc laäp ñi laäp laïi trong nhaø thieàn. Ñaây cuõng
laø moät phaàn cuûa kinh Phöông Quaûng cuûa Phaät
Prajnaptisastra (skt): The treatise on
giaùo Ñaïi thöøa, ñöôïc ngaøi Huyeàn Trang dòch
designations, one of the books of the
sang Hoa ngöõ döôùi thôøi nhaø Ñöôøng, khoaûng
Sarvastivadin Abhidharma Pitaka, written by
600 quyeån. Veà caáu truùc, boä Baùt Nhaõ Ba La
Maudgalyayana, the arising of mental events, and
Maät hoaøn toaøn khaùc vôùi nhöõng baøi giaûng
cosmology—Moät trong caùc boä saùch cuûa Boä Luaän
trong kinh ñieån Pali, tuy vaäy nhöõng ñieåm Taïng cuûa Boä phaùi Thuyeát Nhöùt Thieát Höõu Boä,
chính yeáu vaãn gioáng nhau. ñöôïc vieát bôûi Ngaøi Muïc Kieàn Lieân, thaûo luaän veà
Prajna-Paramita Sutra of Benevolent king caùc caùch goïi teân, trình baøy söï phaùt sinh caùc söï
sutra: Karunikaraja-Prajnaparamita-Sutra (skt)— kieän taâm thöùc vaø vuõ truï luaän—See Sarvastivada
Nhaân Vöông Baùt Nhaõ Ba La Maät Kinh—The sutra (II).
stressed on the “Buddha wisdom” for rulers to
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Prajnaptisatyata (skt): State of relative—Tuïc Vasumitra, discusses elements under the skandha
Ñeá hay chaân lyù töông ñoái hay chaân lyù cuûa keû coøn analysis and a revision of that analysis under the
voâ minh (chöa giaùc ngoä). heading of rupa, citta, and Caitasika dharmas; also
Prajnaptivadinah (skt): Thuyeát Giaû Boä—One introduces a list of ten positive mental events—
of the early eighteen Hinayana sects in India— Moät trong caùc boä saùch cuûa Boä Luaän Taïng cuûa Boä
Moät trong 18 toâng phaùi Phaät giaùo Nguyeân Thuûy. phaùi Thuyeát Nhöùt Thieát Höõu Boä, ñöôïc soaïn bôûi
Baø Tu Maät Ña (Theá Höõu), thaûo luaän veà nhöõng
Prajnaruci (skt): Baùt Nhaõ Löu Chi—Name of a
yeáu toá naèm trong laõnh vöïc phaân taùch caùc uaån vaø
monk who translated the Moksha Sutra—Teân cuûa
boä duyeät laïi söï phaân tích naøy döôùi caùc tieâu ñeà
moät nhaø sö ñaõ dòch boä Giaûi Thoaùt Luaät Kinh.
Saéc, Taâm, Sôû Höõu; coøn moät danh saùch möôøi söï
Prajna is subjective: All things are objective of
kieän tích cöïc cuûa taâm linh—See Sarvastivada (II)
the external world prajna —External world
and Six Legs in the commentary on the Source of
prajna—Wisdom of all things—Caûnh giôùi baùt nhaõ.
Knowledge.
Prajnatara (skt): Baùt Nhaõ Ña La—Prajantara,
Prackaranaryacava (skt): Hieån döông thaùnh
the 27th patriarch in India, native of eastern India,
giaùo luaän.
who laboured in southern India and consumed
Prakriti (skt): Svabhava (skt).
himself by the fire of transformation, 457 A.D.,
(I) The meanings of “Prakriti”—Nghóa cuûa “Töï
teacher of Bodhidharma—Baùt Nhaõ Ña La laø toå
Taùnh”:
thöù 27 cuûa Thieàn Toâng AÁn Ñoä, queâ mieàn ñoâng
1) Own nature: Self-natureOriginal or natural
AÁn, ngaøi laø thaày cuûa Toå Boà Ñeà Ñaït Ma—See
form of something—Original or primary
Twenty eight Indian Patriarchs.
substance—Töï Taùnh.
Prajnatra (skt): Toå 27 Baùt nhaõ ña la—See
2) Original nature, contrasted to supreme spirit
Prajnatara and Twenty eight Indian Patriarchs.
or purusha. Original nature is always pure in
Prajna vows: Nguyeän Ba La Maät. its original essence—Töï taùnh hay baûn taùnh,
Prajna wisdom: Trí hueä Ba La Maät—See Ten traùi laïi vôùi taùnh linh thöôïng ñaúng. Töï taùnh
Paramitas. luoân thanh tònh trong baûn theå cuûa noù.
Prajna zealous progress: Tinh taán Ba La Maät. (II) Other definitions of “Prakriti”—Nhöõng ñònh
Prajnendriya (skt): Wisdom—Hueä caên—See nghóa khaùc cuûa “Töï Taùnh”:
Twenty two roots. 1) Original nature: Baûn theå ñaàu tieân.
Prajnopaya (skt): Trí tueä phöông tieän— 2) Original essence: Baûn theå goác.
Knowledge and means. 3) Fundamental form: Hình thaùi cô baûn.
Prakamya (skt)—Tuøy yù—To be able to assume 4) Original sources: Nguoàn coäi.
5) Original or primary substance is an original or
any shape, or to be one or many and at will pass
natural form or condition of anything: Baûn lai
through the solid or through space, or through fire
laø ñieàu kieän hay hình thaùi goác, hay baûn theå
or water, or tranform the four elements at will, i.e.
ñaàu tieân cuûa baát cöù thöù gì.
turn earth into water—Coù khaû naêng laøm tuøy theo
6) Coming from the root: The original or
yù mình—See Eight supernatural powers of
Buddha-nature, which is the real nature of all
transformation.
things—Phaät taùnh xöa nay laø baûn taùnh thaät
Prakara (skt): Ba La Giaø La—Moät thöù raøo caûn—
cuûa chö phaùp.
A containing wall—Fence.
Prakriti-buddhi (skt): Boån Giaùc—Boån Minh—
Prakarana (skt): Baùt Laït Ca La—A section or
Original Bodhi (Baûn giaùc hay söï giaùc ngoä coù
chapter of a sutra—Chöông cuûa boä kinh.
saún—Original awareness or inherent
Prakaranapada (skt): Phaåm Loaïi Tuùc Luaän enlightenment in the form of primal intelligence),
(trình baøy cô sôû)—The basis of exposition or awareness, wisdom or knowledge, or the
category-leg, one of the books of the immanent mind in all things; as contrasted with
Sarvastivadin Abhidharma Pitaka, written by initial knowledge (thuûy giaùc). There are two kinds
 3468

of knowledge—Taâm theå cuûa chuùng sanh töï taùnh hindrances—Moät trong nhöõng phieàn naõo hay
thanh tònh, lìa moïi voïng töôùng, saùng toû vaèng vaëc, nhöõng chöôùng ngaïi phuï.
chaúng phaûi do tu maø thaønh; ñoái laïi vôùi “thuûy giaùc” 2) Idleness: Laxness—Phoùng daät—See Fifty-
laø baûn taâm töø voâ thuûy ñeán nay bò voâ minh che môø. one Dharmas interactive with the Mind, and
Thuûy giaùc chính laø theå cuûa baûn giaùc (ngoaøi baûn Seventy-five dharmas of the Abhidharma
giaùc khoâng coù thuûy giaùc). Kosa.
1) Fundamental Truth: Lyù boån giaùc. Pramana (skt): Löôïng hay caùi nhìn coù tính caùch
2) Primal Intelligence: The immanent mind in all lyù luaän—Logical survey.
things—Enlightenment—Töôùng boån giaùc. Pramana-samuccaya-sutra (skt): Taäp löôïng
Prakritiprabhasvaram (skt): Töï Taùnh Thanh luaän.
Tònh—Self-existent pure mind—Natural purity— Pramana-vada (skt): Nhaän Thöùc Luaän—A
The nature of the original nature is always pure in Sanskrit term for “Epistemology.” Tradition of
its original essence—Töï taùnh thöôøng thanh tònh Buddhist philosophy whose founder is generally
trong baûn theå cuûa noù. considered to be Dignaga (480-540) and whose
Prakriti-sunyata (skt): Emptiness of primary most celebrated exponent was his disciple
nature—Baûn Taùnh Khoâng—Khoâng cuûa baûn Dharmakirti (530-600). The philosophers of this
taùnh—See Emptiness of primary nature. school developed a widely influential system of
Prakritita (p): Vieãn Vaên Thieân Töû. logic and epistemology, the elaboration of which
Prakrti (skt): Baùt Caùt Ñeá. owed a great deal to their debates with Nyaya
1) Woman: Ñaøn baø. tradition of Indian philosophy. Dignaga and
2) Prakrti, name of the woman at the well who Dharmakirti, as well as later exponents (ngöôøi daãn
supplied water to Ananda, seduced him, but giaûi) of the tradition such as Prajnakaragupta
later became a nun: Teân ngöôøi naøng Baùt Caùt (850), Santaraksita (eighth century), Kamalasila
Ñeá taïi gieáng nöôùc ñaõ duï doã ngaøi A Nan, (eighth century), and Ratnakirti (eleventh
nhöng sau naày trôû thaønh moät Ni Sö. century), were primarily concerned with reasoned
Prakrticarya (skt): Sô Haønh (ngöôøi tu haønh phaûi proofs based on emperical evidence, rather than
bieát vaâng lôøi cha meï)—See Four courses of uncritical acceptance of scripture. The seminal
attainment of Buddhahood. texts of the school are Dignaga’s Compendium of
Valid Cognition (Pramana-samuccaya) and
Prakrti-prabhasvaram (skt): Originally pure—
Dharmakirti’s Commentary on Dignaga’s
Boån nhieân thanh tònh.
Compendium of Valid Cognition (Pramana-
Prakrtja (skt): Baåm sinh—Thieân baåm—Thieân
varttika)—Töø Baéc Phaïn duøng ñeå chæ “Nhaän Thöùc
phuù—Endowment—Inborn—Innate—Springing
Luaän.” Truyeàn thoáng trieát hoïc Phaät giaùo maø vò
from nature—Congenital.
khai sôn thöôøng ñöôïc xem nhö laø Traàn Nhö vaø
Praktimoksa (skt): Giôùi Cuï Tuùc—See Complete ngöôøi daãn giaûi noåi tieáng nhaát laø ñeä töû cuûa ngaøi laø
moral precepts for monks, Complete moral ngaøi Phaùp Xöùng. Nhöõng trieát gia cuûa tröôøng phaùi
precepts for monks in Theravadan Buddhism, naøy khai trieån moät heä thoáng lyù luaän vaø nhaän thöùc
Complete moral precepts for nuns in Mahayana luaän coù aûnh höôûng roäng raõi, maø söï giaûi thích roäng
Buddhism and Pratimoksa-Sutra. raõi phaàn lôùn nhôø vaøo nhöõng cuoäc tranh luaän cuûa
Pralamba (skt): Tyø Lam Baø. hoï vôùi truyeàn thoáng Nyaya cuûa trieát hoïc AÁn Ñoä.
1) Name of a strong wind: Teân cuûa moät loaïi baïo Traàn Nhö vaø Phaùp Xöùng, cuõng nhö nhöõng ngöôøi
phong. daãn giaûi sau naøy cuûa truyeàn thoáng nhö caùc vò
2) Name of one of the raksasis: Teân cuûa moät Prajnakaragupta, Santaraksita, Kamalasila, vaø
loaïi La saùt Nöõ. Ratnakirti, thöôøng quan taâm ñeán chöùng cöù luaän
Pramada (skt): döïa treân chöùng cöù theo kinh nghieäm, hôn laø chaáp
1) Negligence: Carelessness about—Baát caån— nhaän giaùo ñieån khoâng pheâ bình. Nhöõng vaên kinh
One of the Upaklesa, or secondary thuoäc veà haït gioáng cuûa tröôøng phaùi laø Toaùt Yeáu
 3469

veà Tri Thöùc Coù Hieäu Löïc cuûa Traàn Na vaø taäp pheâ goàm khoâng gieát thuù laøm thòt, vì laøm nhö vaäy,
bình cuûa Phaùp Xöùng veà taäp Toaùt yeáu naøy cuûa chuùng ta chaúng nhöõng caét ngaén ñôøi soáng maø coøn
Traàn Na. gaây ñau ñôùn vaø khoå sôû cho chuùng nöõa (ba lyù do
Pramana (skt): Saép ñaët hay ñieàu chænh cho troïng yeáu ñeå ngaên chaën saùt sanh: a) Nghieäp baùo
ñuùng—To regulate—To arrange—To rule—To nhôn quaû: saùt nghieäp bò saùt baùo, töùc laø gieát ngöôøi
rectify. seõ bò ngöôøi gieát laïi. Ñöùc Phaät daïy: “Taát caû caùc
Pramiti (skt): Paramiti (skt)—Baùt Laït Maät Ñeá— loaøi höõu tình chuùng sanh loaøi naøo cuõng quyù troïng
A monk from Central India, came to Kuang-Chou, thaân maïng, ñeàu tham soáng sôï cheát. Taát caû giaø treû
China during the T’ang dynasty. He translated the ñeàu lo tieác giöõ thaân maïng, thaäm chí ñeán luùc giaø
Surangama Sutra into Chinese around 705 A.D.— gaàn cheát ñeán nôi vaãn coøn sôï cheát. Vì quyù troïng söï
Moät vò Taêng ngöôøi Trung AÁn, ñeán Quaûng Chaâu soáng, neân khi bò gia haïi laø hoï caêm thuø troïn kieáp.
döôùi thôøi nhaø Ñöôøng. Ngaøi ñaõ dòch boä Kinh Thuû Luùc gaàn cheát laïi oaùn gheùt nhau, laáy oaùn ñeå traû
Laêng Nghieâm sang Hoa ngöõ vaøo khoaûng naêm 705 oaùn, oaùn khoâng bao giôø chaám döùt.” b) Saùt sanh
sau Taây Lòch. cuøng vôùi taâm cöùu hoä traùi nhau. c) Boài döôõng thaân
taâm: Phaät giaùo caám Phaät töû ñích thaân gieát haïi, coá
Pramudita (skt): Hoan Hyû Ñòa—The
yù gieát haïi, nhôn gieát, duyeân gieát; khoâng cho pheùp
bodhisattva’s stage of joy, the first of his ten
Phaät töû cheá taïo vaø baùn caùc duïng cuï saùt sanh nhö
stages (bhumi)—Sô ñòa trong Thaäp Ñòa Phaät
cung teân, ñao göôm, suùng ñaïn, vaân vaân).
Thöøa. **See Ten grounds.
Pramudita-bhumi (skt): The Bodhisattva’s Pranatipataviratih (skt): Panatipata (p)—Not to
kill or injure any living being—Khoâng saùt sanh—
stage of joy—Hoan Hyû Ñòa—See Ten grounds.
Against murder—Refraining from taking life—
Prana (skt): Breath—Hôi thôû—Sanh löïc.
See Five precepts.
Pranatipatad vairamani (skt):
Pranava (skt): AUM or OM—See OM.
Pranatipataviratih (skt)—Not to kill—No killing—
Pranayama (skt): Breath control—Restraint of
Not to kill out of the pity of others—Baát Saùt
breaths—Kieåm soaùt hôi thôû—Soå Töùc (quaùn hôi
Sanh—Khoâng Saùt Sanh—The first of the ten
thôû)—See Eight factors of Yoga concentration.
commandments, not to kill the living. Not to kill
will help us become kind and full of pity. This is Prani (Praniddhana) (skt): Vow—Prayer—
the first Buddhist precept, binding upon clergy and Earnest wish—Vow—An earnest wish—Theä
laity, not to kill and this includes not to kill, not to nguyeän—A Sanskrit term for “Aspiration.” In
ask other people to kill, not to be joyful seeing general, this term refers to the fulfillment of
killing, not to think of killing at any time, not to religious vows and developing a correct attitude
kill oneself (commit suicide), not to praise killing toward religious practice. A bodhisattva vow,
or death by saying “it’s better death for someone which is the first step on the way to enlightenment
than life.” Not to kill is also including not to A vow to onself as self-dedication, usually
slaughtering animals for food because by doing bodhisattva vows above to seek Bodhi and below
this, you do not only cut short the lives of other to save beings or to save all beings before
beings, but you also cause pain and suffering for benefiting from his own enlightenment or entering
them—Khoâng saùt sanh, giôùi thöù nhaát trong thaäp into nirvana. In Mahayana Buddhism,
giôùi. Khoâng saùt sanh laø khoâng gieát haïi vì loøng töø “Praniddhana” is the seventh in the tenfold list of
bi maãn chuùng. Ñaây laø giôùi luaät ñaàu tieân daønh cho Paramitas that a Bodhisattva cultivates during the
caû xuaát gia laãn taïi gia, khoâng saùt sanh bao goàm path to Buddhahood—Phaïn ngöõ coù nghóa laø “Theä
khoâng gieát, khoâng baûo ngöôøi gieát, khoâng hoan hyû nguyeän.” Noùi chung, ñaây laø söï hoaøn thaønh theä
khi thaáy gieát, khoâng nghó ñeán gieát haïi baát cöù luùc nguyeän toân giaùo vaø phaùt trieån thaùi ñoä ñuùng veà
naøo, khoâng töï vaän, khoâng taùn thaùn söï gieát hay söï vieäc tu taäp. Lôøi nguyeän do moät vò Boà Taùt noùi leân
cheát baèng caùch noùi: “OÂng/baø thaø cheát ñi coøn khi khôûi ñaàu con ñöôøng tieán veà ñaïi giaùc cuûa mình.
söôùng hôn soáng.” Khoâng saùt sanh cuõng bao goàm Moät lôøi töï nguyeän, thöôøng laø thöôïng caàu Phaät ñaïo
khoâng gieát haïi thuù vaät. Khoâng saùt sanh cuõng bao haï hoùa chuùng sanh, hoaëc laø ñoä taän chuùng sanh
 3470

tröôùc khi thaønh Phaät, v.v. Trong Phaät giaùo Ñaïi cuûa chö Phaät ñoä khaép chuùng sanh, khieán cho
Thöøa, “Nguyeän” laø ba la maät thöù baûy trong “Thaäp nhaát thieát chuùng sanh ñeàu boû meâ veà giaùc,
Ba la maät” maø moät vò Boà Taùt phaûi tu taäp treân phaûn voïng quy chôn. Theo Tònh Ñoä toâng,
ñöôøng tieán tôùi Phaät quaû. nguyeän töùc laø khôûi taâm tha thieát mong caàu
Pranidhana (skt): To resolve—To take one’s thoaùt khoûi Ta Baø khoå luïy ñeå ñöôïc sanh veà coõi
vow—Vow—Vows for bodhi and helpfulness— Cöïc Laïc yeân vui.
Nguyeän Ba La Maät—Phaùt nguyeän (quyeát taâm)— (II) Categories of Resolve—Phaân loaïi Nguyeän.
See Prani, and Ten Paramitas. 1) Specific vows: Bieät Nguyeän—See Specific
Pranidhana paramita (skt): Vow-paramita— vows.
See Vow-paramita and Ten paramitas. 2) Toång Nguyeän: Universal vows—See
Universal vows.
Pranidhi (skt): Quyeát Taâm Ñaït Quaû Boà Ñeà—See
Four courses of attainment of Buddhahood. Pranimmita-vasavati (skt): Höõu tình coù loøng
duïc ñoái vôùi söï vaät do caùc loaøi khaùc taïo ra—See
Pranihita (skt): Pranidhana (skt)—Nguyeän.
Beings who rejoice in the creations of others, and
(I) The meanings of “Pranihita”—Nghóa cuûa
Three dharmas (XXXV).
Nguyeän:
1) To wish: To desire—Ao öôùc. Pranyamula-sastratika (skt): Trung Quaùn Luaän
2) Commitment: Cam keát. (boán quyeån)—Pranyamula-sastratika by
3) To pray: Caàu Nguyeän. Nagarjuna (Long Thoï), four books—See Töù Luaän.
4) A will: Lôøi höùa. Prap (skt): Prapta (skt)—To get, obtain, attain
5) To vow: Theä nguyeän—Resolve—Vow is to—Ñaéc.
something that comes from the heart and soul, Prapanca (skt): Vikarsa (skt)—Papanca (p)—To
a deep rooted promise, swearing to be joke—To jest—Meaningless argument—
unrelenting in seeking to attain a goal. This is Sophistry—Hyù Luaän.
having a certain mind-set or something one 1) Frivolous or unreal discourse: Talking vainly
wishes to achieve and never give up until the or idly—Hyù Luaän—Ngoân luaän phi lyù voâ
objective is realized. Thus, there there should nghóa hay noùi chuyeän voâ boå khoâng ñaâu vaøo
be absolutely no reason whatsoever that ñaâu.
should cause one to regress or give up that 2) Idle discussion: Hö luaän hay nhaøn ñaøm hyù
vow or promise. Sincere Buddhists should luaän.
vow to follow the teachings to sultivate to 3) Hindrance on spiritual progress: Phieàn naõo
become Buddhas, then to use the magnificent chöôùng hay nhöõng chöôùng ngaïi treân tieán trình
Dharma of enlightenment of the Buddhas and taâm thöùc.
vow to give them to all sentient beings to Prapta (skt): Prap (skt)—To get, obtain, attain
abandon their ignorance to cross over to to—Ñaéc.
enlightenment, to abandon delusion to follow Prapti (skt): Nhö yù thaân.
truths. According to the Pureland Buddhism, 1) To reach any place at will, or to be anywhere
Vow is to wish sincerely, praying to find at will: Naêng vieãn chí—Either by self-
liberation from the sufferings of this saha transportation or by bringing the destination to
World, to gain rebirth to the peaceful himself—Coù khaû naêng ñeán nôi xa ñöôïc hay
Ultimate Bliss World—Nguyeän laø phaùt khôûi nhö yù thaân—See Eight supernatural powers of
töø trong taâm töôûng moät lôøi theà, hay lôøi höùa transformation.
kieân coá, vöõng beàn, nhaát quyeát theo ñuoåi yù 2) Acquisition: Ñaéc—See Twenty-four non-
ñònh, muïc ñích, hoaëc coâng vieäc toát laønh naøo interactive activity dharmas, and Seventy-five
ñoù cho ñeán luùc ñaït thaønh, khoâng vì baát cöù lyù dharmas of the Abhidharma Kosa.
do gì maø thoái chuyeån lui suït. Phaät töû chôn
Prasakha (skt): Prasaka (skt)—Baùt La Xa Khö—
thuaàn neân nguyeän tu y nhö Phaät ñeå ñöôïc
The fifth stage of the fetus, the limbs being
thaønh Phaät, roài sau ñoù nguyeän ñem phaùp maàu
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formed—Giai ñoaïn thöù naêm trong quaù trình hình 7 thì luaän cöù cuûa oâng ñöôïc Candakirti trau chuoát tæ
thaønh cuûa thai nhi, trong giai ñoaïn naày chaân tay mæ vaø baûo veä, vaø nhôø nhöõng noã löïc naøy cuûa oâng
ñöôïc hình thaønh. maø tröôøng phaùi naøy ñaõ trôû thaønh noåi baät cuûa
Prapta (skt): Get—To attain—To obtain—Ñaéc. tröôøng phaùi Trung Quaùn ôû AÁn Ñoä, vaø veà sau naøy
Prasada (skt): Baït La Sa Ñaø—Ñieän—Saûnh ñöôïc A Ñeå Sa vaø nhöõng ngöôøi khaùc truyeàn sang
ñöôøng cuûa töù chuùng—An assembly hall—A Taây Taïng.
temple—A palace. Prasenajit (skt): Pasenadi (p)—Thaéng Quaân—A
Prasakha (skt): Prasaka (skt)—Baø La Xaû Khö— king of Kosala in Northern India, who lived at the
Baùt La Xa Khö—A fetus of five to seven days, the same time with Sakyamuni Buddha. He became a
fifth stage of the fetus, the limbs being formed— lay follower and supporter or devoted patron of
Baøo thai töø naêm ñeán baûy ngaøy, giai ñoaïn thöù naêm Sakyamuni and the Buddhist order. He was also
trong quaù trình hình thaønh cuûa thai nhi, trong giai reputed as the first to make an image of the
ñoaïn naày chaân tay ñöôïc hình thaønh—See Eight Buddha. He was one of the great patrons of the
stages of the human fetus. Buddha. According to the Samyutta Nikaya, one
day King Pasenadi approached the Buddha and
Prasama (skt): Tòch dieät—Tranquility.
questioned him about his perfect enlightenment
Prasanghika (skt): Making Use of referred to him as being young in years and young
Consequences, a subschool of the Madhyamika in ordination. The Buddha replied, “There are four
founded by the Buddhist sage Buddhapajita, a objects that your Majesty should not be
student of Nagarjuna—Moät nhaùnh cuûa tröôøng phaùi disregarded or despised. They are a warrior
Madhyamika, do nhaø hieàn trieát Phaät giaùo prince, a snake, fire, and a Bhikkhu. Then he
Buddhapajita (moân ñoà cuûa Ngaøi Long Thoï) saùng delivered an interesting sermon on this subject to
laäp. the King. At the close of the sermon the King
Prasanghika-madhyamaka (skt): Tröôøng phaùi expressed his great pleasure and instantly became
Heä Quaû Trung Ñaïo—A Sanskrit term for “Middle a follower of the Buddha. One day the King
Way Consequence School.” One of the two dreamt sixteen unusual dreams and was greatly
divisions of Madhyamaka, the other is Svatantrika. perturbed in mind, not knowing their true
This school was founded by a great disciples of significance. His Brahmin advisor interpreted
Nagarjuna, named Buddhapalita (470-540). It is them to be dreams portending evil and
said that Buddhapalita was the philosophical rival recommended him to make an elaborate animal
of Bhavya, the founder of Svatantrika- sacrifice to ward off the dangers resulting
madhyamaka. However, at the end, Buddhapalita therefrom. As advised he made all necessary
championed the “use of consequence” arrangements for this inhuman sacrifice which
argumentation. His position was later elaborated would have resulted in the loss of thousands of
and defended by Candrakirti (seventh century), helpless animals. Queen Mallika, hearing of this
and through his efforts this tradition became the barbarous act about to be perpetrated, persuaded
dominant school of Madhyamaka in India, and it the King to get the dreams interpreted by the
was later brought to Tibet by Atisa and others— Buddha whose understanding infinitely surpassed
Töø Phaïn ngöõ duøng ñeå chæ “Tröôøng phaùi Heä Quaû that of those worldly brahmins. The King
Trung Ñaïo.” Moät trong hai nhaùnh cuûa tröôøng phaùi approached the Buddha and mentioned the object
Madhyamika, nhaùnh kia laø Svatantrika. Tröôøng of his visit. Relating the sixteen dreams he wished
phaùi naøy do moät ñaïi ñeä töû cuûa ngaøi Long Thoï, nhaø to know their significance, and the Buddha
hieàn trieát Phaät giaùo teân Buddhapajita saùng laäp. explained their significance fully to him. After
Ngöôøi ta noùi raèng Buddhapalita laø ñoái thuû trieát lyù hearing the Buddha’s explanation, King Pasenadi
cuûa Bhavya, vò saùng laäp ra tröôøng phaùi cancelled the animal-sacrifice—Vua Ba Tö Naëc
Svatantrika. Tuy nhieân, cuoái cuøng thì cuûa xöù Kosala, veà phía Baéc AÁn, cuøng thôøi vôùi
Buddhapalita voâ ñòch trong vieäc tranh luaän veà Phaät Thích Ca Maâu Ni. OÂng ñaõ trôû thaønh Phaät töû
“caùch söû duïng heä quaû.” Veà sau naøy ñeán theá kyû thöù
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vaø ngöôøi hoä trì Phaät vaø Taêng ñoaøn moät caùch ñaéc Prateyka-Buddhayana (skt): Duyeân Giaùc
löïc. OÂng cuõng noåi tieáng laø ngöôøi taïc ra töôïng Phaät Thöøa—Bích Chi Phaät thöøa. **See Pratyeka
ñaàu tieân. OÂng laø moät trong nhöõng ñaïi thí chuû cuûa Buddha.
Ñöùc Phaät trong haøng vua chuùa. Theo Kinh Taïp A Prathama-dharmalokamukha (p): Sô phaùp
Haøm, moät ngaøy noï vua Ba Tö Naëc ñeán yeát kieán Minh ñaïo.
Ñöùc Phaät vaø hoûi veà ñaïo quaû cuûa Ngaøi ñaït thaønh
Pratibimba (skt): AÛnh Töôïng—Statue—
Chaùnh Giaùc luùc haõy coøn treû. Ñöùc Phaät traû lôøi:
Image—Shaddows—Reflections, with no real
“Taâu Ñaïi Vöông, coù boán chuyeän khoâng neân gaït boû
existence or nature of their own—AÛnh töôïng
hay khinh thöôøng. Ñoù laø moät hoaøng töû hieáu chieán,
khoâng coù söï hieän höõu thaät söï, khoâng coù töï taùnh.
moät con raén, löûa, vaø moät Tyø Kheo.” Keá ñoù Ñöùc
Pratidesaniya (skt): Ba La Ñeà Xaù Ni—Höôùng Bæ
Phaät thuyeát moät baøi phaùp coù yù nghóa veà ñeà taøi
Hoái Toäi—Baùt Laët Ñeå Ba La Ñeà—Ba La Xaù Ni—
naày. Khi Ñöùc Phaät thuyeát xong thôøi phaùp, vua Ba
Ñeà Xaù Ni—Buddhist confession of offences—A
Tö Naëc laáy laøm hoan hyû, xin thoï leã quy-y Tam
section of the Vianyana concerning public
Baûo. Keå töø ngaøy aáy vua trôû thaønh moät ñeä töû trung
confession of sins—Moät phaàn trong Luaät Taïng noùi
kieân cuûa Ñöùc Phaät. Ngaøy noï vua naèm thaáy aùc
veà toäi phaûi saùm hoái tröôùc chuùng—See Complete
moäng, oâng baøng hoaøng lo sôï. Vò quaân sö theo ñaïo
moral precepts for monks, Complete moral
Baø La Moân baøn moäng, ñoaùn raèng saép coù chuyeän
precepts for monks in Theravadan Buddhism,
chaúng laønh, beøn baøy vua gieát traâu boø teá leã thaàn
Complete moral precepts for nuns in Mahayana
linh ñeå traùnh hoïa. Nghe lôøi vua truyeàn saém söûa
Buddhism and Pratimoksa-Sutra—See Six kinds of
moïi vieäc ñeå teá thaàn, moät nghi thöùc voâ nhaân ñaïo coù
wrong-doing and Seven kinds of wrong-doing of
theå laøm maát maïng soáng haèng ngaøn chuùng sanh.
monks and nuns.
Hoaøng Haäu Mallika nghe tin laät ñaät can giaùn vaø
thuyeát phuïc vua neân ñeán haàu Ñöùc Phaät vaø xin Pratigha (skt): Sapratigha (skt).
ñöôïc giaûi thích. Vua nghe lôøi, ñem caùc ñieàm 1) Saéc phaùp—Matter or form which has
chieâm bao keå laïi vôùi Ñöùc Phaät vaø xin Ñöùc Phaät substantial resistance—Material or things
giaûi thích yù nghóa. Ñöùc Phaät giaûi raønh reõ. Vua Ba which have form—See Three active dharmas.
Tö Naëc beøn baõi boû cuoäc teá leã. 2) Opposing: Opposition—Höõu Ñoái—Ñoái laïi—
Whatever is capable of offering resistence, an
Prasrabdhi (skt): Confidence—Khinh an—See
object or material—Baát cöù thöù gì coù khaû naêng
Seventy-five dharmas of the Abhidharma Kosa.
ñoái laïi.
Prasrabdhi-sambodhi (skt): Khinh an—
3) Dosa (skt): Dvesa (skt)—Anger—Aversion—
Riddance of all passions and ignorance and
Hate—Resentment—See Three poisons.
grossness or weight of body or mind, so that they
4) Hatred: Saân—Anger is one of the mula-klesa,
may be light or free and at ease—Truùt ñöôïc gaùnh
or root causes of suffering—Saân haän laø moät
naëng duïc voïng meâ môø cho thaân taâm nheï nhaøng an
trong nhöõng phieàn naõo hay caên nguyeân gaây ra
tònh—See Seven Bodhyangas.
ñau khoå—See Seventy-five dharmas of the
Prasrabdhi-sambodhyanga (skt): Tröø ñaúng Abhidharma Kosa.
giaùc chi—Tröø giaùc phaàn—Elimination as a limb of
Pratijna-hetu-udaharana (skt): Toâng Nhaân
the truth.
Duïï—Three main branches in stating a syllogism.
Prastha (skt): Baùt La Taùt Tha—A weight, This is a logical term, i.e., the hill is fiery
translated as pound in Chinese—Moät ñôn vò ño (proposition); because it has smoke (reason). All
löôøng dòch ra tieáng Hoa laø “caân”. that has smoke is fiery like a kitchen, and
Pratapana: Mahapratapana (skt)—Hottest hell— whatever is not fiery has no smoke like a lake
Cöïc Nhieät Ñòa Nguïc—Ñaïi Thieâu Chích Nguïc— (example)—Ba chi chính trong laäp löôïng. Ñaây laø
Tieâu Thuïc Ñaïi Tieâu Thuïc Ñòa Nguïc—The hottest moät töø ngöõ thuoäc luaän lyù, thí duï ngoïn ñoài coù löûa laø
hell, the seventh of the eight hells—Ñòa nguïc toân hay meänh ñeà; vì noù coù khoùi, laø nhaân hay lyù do.
noùng nhaát, ñòa nguïc thöù baûy trong taùm ñòa nguïc Taát caû nhöõng gì coù löûa laø coù khoùi, nhö moät nhaø
noùng—See Eight great hot hells.
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beáp, vaø heã caùi gì khoâng coù löûa thì khoâng coù khoùi Luaät. Ñaây laø phaàn coå xöa nhaát cuûa Luaät Taïng
nhö moät caùi hoà nöôùc, ñaây laø duï. baèng tieáng Ba Li. Phaïn ngöõ coù nghóa laø “Caù nhaân
1) Pratijna (skt): Toâng—Toân—Meänh ñeà— giaûi thoaùt” hay “Bieät giaûi thoaùt.” Ba La Ñeà Moäc
Proposition. Xoa, coøn goïi laø Kinh Giaûi Thoaùt, moät phaàn cuûa
2) Hetu (skt): Nhaân—Cause—Reason. Vinaya-pitaka, chöùa ñöïng caùc qui taéc kyû luaät goàm
3) Udaharana (skt): Drishtanta (skt)—Duï—Söï giôùi luaät cho tyø kheo vaø tyø kheo ni. Caùc qui taéc
minh hoïa hay thí duï—Illustration or example. naày ñöôïc nhaéc laïi trong Taêng hay Ni ñoaøn moãi laàn
Pratijnakaraka-vinaya (skt): Decision by laøm leã boá taùc (Uposatha) vaø ñaây laø dòp cho chö
majority vote or verdict—Ña Nhôn Mích Toäi— taêng ni xöng toäi veà nhöõng thieáu xoùt ñaõ phaïm phaûi.
Chuyeån leân giaùo hoäi phaân xöû baèng bieåu quyeát cuûa Tuy nhieân, luaät ñoøi hoûi vò Taêng hay vò Ni naøo
ña soá—See Seven rules given in the Vinaya for phaïm toäi phaûi nhaän toäi vaø chòu kyõ luaät cuûa giaùo
settling disputes among monks and nuns. ñoaøn. Caùc tröôøng phaùi khaùc nhau coù giôùi luaät khaùc
Pratikranta (skt): Baùt Laït Ñeå Yeát Laïn Ña—Ñi nhau, vaø soá giôùi luaät thay ñoåi töø 227 ñeán 348. Phaät
theo thöù töï—Following in order, or by degrees. giaùo Ñaïi Thöøa, Tyø kheo coù 250 giôùi vaø Tyø kheo
Ni coù 348 giôùi; trong khi Phaät giaùo Nguyeân Thuûy,
Pratima (skt): Buddha’s image—An image or
Tyø kheo coù 227 giôùi vaø Tyø kheo Ni coù 348 giôùi—
likeness of a Buddha—Hình töôïng Phaät—There is
See Giôùi Cuï Tuùc, and Ba Ñeà Moäc Xoa.
a statement that in the fifth century A.D. the
images in China were of Indian features, thick Pratimoksa Sutra (skt): Bieät Giaûi Thoaùt Kinh
lips, high nose, long eyes, full jaws, etc…, but that (Luaät Taïng)—Monastic disciplinary text included
after the T’ang dynasty, the form became “more in the Vinaya, and preserved separate versions for
effeminate.”—Vaøo theá kyû thöù naêm thì nhöõng monks and nuns. Pratimoksa-sutra is a monastic
töôïng Phaät beân Trung Quoác ñeàu coù daùng veû AÁn disciplinary text included in the Vinaya. The
Ñoä, moâi daày, muõi cao, maét daøi, caèm ñaày, nhöng Pratimoksa sutra is an inventory of offenses
ñeán ñôøi nhaø Ñöôøng thì nhöõng hình töôïng trôû neân organized into categories classified according to
“nöõ hoùa hôn.” the gravity of the offense. It is recited twice a
month at the Uposattha observance on the new
Pratimoksa (skt): Code of monk’s rules—
moon and full moon, and is employed as a device
Disciplinary code—Bieät giaûi thoaùt giôùi—Giôùi luaät
for insuring proper monastic discipline. In addition
(giôùi boån)—Pratimoksa sutra is the nucleus of the
to the categories of offenses, a series of verses
Vinaya-pitaka. It is the oldest part of the Pali
that introduce and conclude the text. An
Pitaka. “Pratimoksa” is a Sanskrit term for
introduction used to call the Sangha together and
“Individual liberation.” Called Sutra of
initiate the confessional procedure, and an
emancipation or part of the Vinaya-pitaka that
interrogatory formula, recited after each category
contains precepts for bhiksus and bhiksunis. These
of offenses, aimed at discovering who was pure
precepts are recited in an assembly of the whole
and who was not—Giôùi Boån Ba La Ñeà Moäc Xoa
Order of monks and/or nuns at every Uposatha or
hay saùch veà Giôùi Luaät cuûa töï vieän thuoäc Luaät
and this is the opportunity for the monks and nuns
Taïng. Luaät Ba La Ñeà Moäc Xoa bao goàm taát caû
confess any violations of these rules. However,
nhöõng toäi phaïm, ñöôïc soaïn thaønh nhoùm, tuøy theo
the rules required a monk or nun who is guilty of
möùc ñoä traàm troïng cuûa toäi. Giôùi Boån Ba La Ñeà
any of these offenses is required to confess the
Moäc Xoa ñöôïc tuïng hai laàn trong thaùng vaøo dòp leã
matter and submit to the appropriate discipline or
Boá Taùt, luùc traêng non vaø traêng troøn. Giôùi boån Ba
penalty from the Order. Different traditions have
La Ñeà Moäc Xoa ñöôïc duøng nhö laø coâng cuï ñaûm
different Pratimoksas, and the number of rules for
baûo kyõ luaät trong töï vieän. Ngoaøi söï phaân bieät veà
monks and nuns varies between 227 and 348. In
giôùi luaät ra, Giôùi Boån Ba La Ñeà Moäc Xoa coøn bao
Mahayana Buddhism, Bhiksus have 250 rules and
goàm nhöõng caâu keä giôùi thieäu vaø keát thuùc leã Boá
Bhiksunis have 348 rules; while in Theravada,
Taùt. Phaàn môû ñaàu duøng ñeå keâu goïi Taêng Ni trong
Bhiksus have 227 rules and Bhiksunis have 348
giaùo ñoaøn cuøng nhau baét ñaàu leã Boá Taùt vôùi
rules—Kinh Bieät Giaûi Thoaùt laø coát loõi cuûa Taïng
 3474

phöông thöùc xöng toäi vaø caùch hoûi, tuïng heát toäi naày Pratisandhi (skt) Patisandhi (p): Combination
qua ñeán toäi khaùc, vôùi muïc ñích khaùm phaù xem ai on return—Birth and rebirth as reunion of parts—
thanh tònh vaø ai baát tònh—See Complete moral The first moment of consciousness on rebirth.
precepts for monks, Complete moral precepts for Pratishthapika (skt): Intelligence—Kieán Laäp
monks in Theravadan Buddhism, Complete moral Trí—See Two kinds of wisdom (B).
precepts for nuns in Mahayana Buddhism and
Pratishthapikabuddhi (skt): Kieán Laäp Trí—
Pratimoksa-Sutra.
The intelligence whereby a proposition is set up—
Pratini-yama (skt): Distinction of karma—Ñònh Caùi trí nhôø ñoù moät meänh ñeà ñöôïc thieát laäp—See
dò—See Twenty-four non-interactive activity Two kinds of wisdom (B).
dharmas.
Pratisthita-Nirvana (skt): Pratishthita-Nibbana
Prati-padana (skt): Hoaøn thaønh— (p)—Voâ dö Nieát baøn—See Perfect Nirvana.
Accomplishing—Causing to attain—Producing—
Pratisrut (skt): AÂm höôûng—Echo.
Inaugurating.
Prativedha (skt): Mystic-insight—Conviction by
Pratipaksa (skt): Ñoái Trò—To eliminate
thinking—Chöùng ngoä.
afflictions—To subdue afflictions by responding or
Prativikalpa (skt): Discrimination—Phaân Bieät—
facing up to and controlling them—Ñoaïn tröø phieàn
See Vibhajya.
naõo baèng caùch ñoái ñaàu vaø cheá ngöï.
Pratitya-samutpada (skt): Paticca-samuppada
Pratirupaka (skt): Haäu Nguõ Baùch Nieân.
(p)—Duyeân khôûi—Duyeân sinh—Lyù nhaân
1) The last of the period of 500 years when strife
duyeân—See Theory of causation and Twelvefold
would prevail: Thôøi kyø 500 naêm sau cuøng.
chain of causation.
2) Symbol, formal, or image period, 500 years
after the nirvana: Thôøi Töôïng Phaùp, 500 naêm Pratitya-samutpada-tathata (skt): Duyeân Khôûi
sau ngaøy Phaät nhaäp Nieát Baøn—See Chaân Nhö—Suchness of the factors of the Path
Saddharma-pratirupaka. and suchness of the Law of Dependent
Origination—See Nine kinds of non-action (B).
Pratisamkhyanirodha (skt): Cessation through
knowledge—Extinction through intellectual Pratyahara (skt): Withdrawal of senses—Cheá
power—Traïch Dieät (ñoaïn dieät baèng tri thöùc)— Caûm—See Eight factors of Yoga concentration.
Moät trong tam voâ vi phaùp—One of the three Pratyaksha (skt): Abhisamaya (skt)—
Asamskritas: Abhisamaya (skt)—Immediate realization of
1) Nirvana as a result of the ability to enlightenment—Nirvana—Inner realization—
discriminate the true from the false and Immediate perception, evidence of the eye or
elimination of desire by means of mind and other organ—Reasoning from the manifest—Hieän
will: Nieát baøn laø dieät phaùp do söùc löïa choïn Chöùng—Hieän löôïng.
cuûa chaân trí. 1) Immediate perception: Nhaän thöùc ngay lieàn
2) Nirvana is the annihilation of evil desires by dieäu quaû: The immediate realization of
means of the intellect and will. Extinction enlightenment or nirvana—Inner realization.
attained by an intellectual power such as 2) When an object appears before a sense-organ,
Nirvana: Nieát Baøn laø söï ñoaïn dieät caùc tham the latter perceives it and recognizes it as
duïc xaáu nhôø vaøo trí tueä vaø yù chí. Söï tòch dieät something external. This is immediate
ñaït ñöôïc baèng naêng löïc trí tueä nhö Nieát Baøn. knowledge, forming the basis of all other
** See Three non-created dharmas, Nine kinds forms of knowledge: Khi moät söï vaät xuaát hieän
of non-action, and Seventy-five dharmas of tröôùc moät cô quan caûm giaùc hay caên thì cô
the Abhidharma Kosa. quan naày nhaän thöùc noù vaø nhaän bieát noù laø moät
Prati-sammodana (skt): Chaøo hoûi— caùi gì ôû beân ngoaøi. Ñaây laø caùi bieát ngay lieàn,
Salutation—Inquiring after a person’s health— taïo thaønh neàn taûng cho taát caû caùc hình thöùc
Greeting. bieát khaùc.
 3475

Pratyanta (skt): Bieân giôùi—Bordering on— Pratyaya (skt): Baùt La Ñeå Daõ—A concurrent or
Adjacent or contiguous to. environment cause. There are diffreent kinds of
Pratyantajanapada (skt): Bieân ñòa—A pratyaya—Duyeân hay nhaân gaây ra do hoaøn caûnh
bordering country—A remote place—One of the beân ngoaøi. Coù nhieàu loaò duyeân khaùc nhau:
eight inopportune situations. 1) Conditioned: Coù ñieàu kieän.
Pratyatmaryajnana (skt): Vajramati (skt)—Töï 2) A co-operating cause, the concurrent occasion
Giaùc Thaùnh Trí—Kim Cang trí hay phaùp giôùi theå of an event as distinguished from its
taùnh trí. Töø naày goàm hai töø hôïp laïi—Personal proximate cause: Phan duyeân.
apprehension of Buddha-truth. This term is a 3) The circumstantial, conditioning, or secondary
combination of other two terms: pratyatma or self- cause, in contrast with the Hetu, the direct or
realization, and aryajnana or jnana of the sage. fundamental cause. Hetu is the seed, Pratyaya
1) The uncaused omniscience of Vairocana: is the soil, rain, sunshine, etc. : Nhaân phuï,
Thaùnh Trí sieâu vieät cuûa Phaät Tyø Loâ Giaù Na. hoaøn caûnh hay ñieàu kieän beân ngoaøi, ñoái laïi
2) The indestructible and enriching diamond vôùi nhaân chính hay chuûng töû. Nhaân (Hetu) laø
wisdom of the Buddha: Trí tueä saéc beùn vaø baát haït, trong khi duyeân (Pratyaya) laø ñaát, möa,
hoaïi nhö kim cöông cuûa Phaät. naéng, vaân vaân.
4) The mind can reason: Naêng Duyeân—Taâm coù
Pratyaveksana-jnana (skt): Dieäu Quaùn Saùt
theå lyù luaän.
Trí—One of the five wisdoms mentioned in the
5) The objective: Sôû Duyeân—Ñoái töôïng cuûa lyù
Shingon texts. The wisdom derived from wisdom
luaän laø sôû duyeân.
of profound insight (yù thöùc), or discrimination, for
6) When the mind is in contact with the objective
exposition and doubt-destruction; corresponds to
we have the reasoning process: Naêng Duyeân
water, and is associated with Amitabha and the
Sôû Duyeân—Duyeân laø taùc duïng cuûa Taâm vôùi
west. According to the T’ien-T’ai and Shingon,
Caûnh (Taâm vaø ñoái töôïng tieáp xuùc vôùi nhau
Amita is superior over the five Wisdom Buddhas
taïo ra tieán trình lyù luaän hay “Duyeân.”).
(Dhyani-Buddhas), even though he governs the
Western Quarter, not the center. Of the five Pratyaya-bala (skt): Duyeân Löïc—The
Wisdom Buddhas, Amitabha of the West may be environmental or secondary force (the power of
identical with the central Mahavairocana, the the conditioning cause, circumstance, or
Buddha of homo-cosmic identity. Amitabha’s contributing environement), in contrasted with the
original vows, his attainment of Buddhahood of causal force or direct cause (nhaân löïc)—Söùc trôï
Infinite Light and Life, and his establishment of duyeân töø nhöõng ñieàu kieän hay hoaøn caûnh beân
the Land of Bliss are all fully described in the ngoaøi, ñoái laïi vôùi nhaân löïc hay nguyeân nhaân tröïc
Sukhavati text—Moät trong naêm trí ñöôïc noùi ñeán tieáp.
trong kinh ñieån cuûa toâng Chaân Ngoân. Trí chuyeån Pratyaya-mayam (skt): Tuøng duyeân sanh—To
töø yù thöùc maø ñöôïc, trí phaân bieät caùc phaùp haûo dieäu arise from condition—Consisting condition.
phaù nghi, töông öùng vôùi nöôùc vaø Phaät A Di Ñaø ôû Pratyeka Buddha (skt): Pacceka-buddha (p)—
Taây phöông. Theo Tònh Ñoä vaø Chaân Toâng, Phaät A Taát Laëc Chi Ñeå Ca—Bích Chi Phaät hay Chi Phaät
Di Ñaø thuø thaéng hôn caû trong soá Nguõ Trí Nhö Lai; Ñòa hay Duyeân Giaùc Phaät—Nhò Thöøa Duyeân
maëc duø quoác ñoä cuûa Ngaøi ôû Taây Phöông chöù Giaùc.
khoâng ôû trung öông. Trong soá Nguõ Trí Nhö Lai, (I) An overview of “Pratyekabuddha”: Toång
Ñöùc Phaät A Di Ñaø ôû phöông Taây coù theå ñoàng nhaát quan veà “Bích Chi Phaät—Those of the
vôùi Trung öông Ñaïi Nhaät Nhö Lai, laø Ñöùc Phaät Pratyekabuddha order or realizer of
cuûa Phaùp Giôùi Theå Taùnh. Caùc boån nguyeän cuûa conditions. This is one of the ten stages
Ñöùc A Di Ñaø, söï chöùng ñaéc Phaät quaû Voâ Löôïng toward the Buddhahood. Pratyekabuddhas are
Quang vaø Voâ Löôïng Thoï, vaø söï thieát laäp Cöïc Laïc those who are enlightened to conditions. In
quoác ñoä ñaõ ñöôïc moâ taû ñaày ñuû trong Kinh A Di the spring, they watch the white blossoms
Ñaø—See Five wisdoms. open. In the autumn, they see the yellow
 3476

leaves fall, etc., they awake to the knowledge realizer.” A Pratyeka Buddha is the solitary
that all phenomena are not existent (awakened) sage of Indian life whose ideal
permanently. They see that everything must was incompatible with that of the Bodhisattva,
follow the same process: birth, formation, in that he walked alone, and having attained
decay, and death. Pratyeka-buddha who his Enlightenment, passed into Nirvana,
understands the twelve nidanas, or chain of indifferent to the woes of men. He attains
causation, and so attains to complete wisdom. enlightenment through the insight of the
His stage of attainment is Pratyeka-buddha twelve nidanas by himself (independently of a
stage. One who seeks enlightenment for teacher and attainment of his enlightenment
himself, defined in the Lotus sutra as a rather than that of others). In summary,
believer who is diligent and zealous in Pratyeka-Buddha is one who lives in
seeking wisdom, loves loneliness and seclusion and obtains emancipation for
seclusion, and understands deeply the himself only. In Nikaya Buddhism it is said
nidanas. It is a stage above Sravaka and is that Pratyeka-buddhas can only exist during a
known as the middle vehicle. T’ien-T’ai time and place in which there is no Buddha.
distinguishes as an ascetic in a period without They are said to to be superior to Arhats in
a Buddha, as a pratyeka-buddha. He attains terms of meditative attainment and wisdom,
his enlightenment alone, independently, of a but far inferior to Buddhas. The path of the
teacher, and with the object of attaining Pratyeka-buddha is said in Mahayana to be
nirvana and his own salvation rather than that one of the three possible paths to salvation
of others, as is the object of a bodhisattva— taught by the Buddha, along with the path of
Ñoäc Giaùc Phaät hay Chi Phaät ñòa. Duyeân Giaùc the Sound-hearer or Sravaka and that of the
Phaät hay nhöõng chuùng sanh thuoäc haøng Bích Bodhisattva—Phaïn ngöõ “Pratyeka-buddha”
Chi Phaät, moät trong 10 giai ñoaïn tieán ñeán coù nghóa laø “ngöôøi giaùc ngoä ñôn ñoäc” hay
Phaät quaû. Bích Chi Phaät laø nhöõng vò nhôø quaùn “Ñoäc giaùc Phaät.” Ñaây laø ngöôøi ñaïi giaùc (ñôn
nhaân duyeân cuûa vaïn höõu maø giaùc ngoä. Vaøo ñoäc), ñi moät mình vaøo ñaïi giaùc roài nhaäp Nieát
muøa Xuaân thaáy hoa nôû. Muøa Thu thaáy laù baøn moät mình. Ngöôøi aáy ñaït ñöôïc ñaïi giaùc
vaøng rôi, vaân vaân, hoï tænh giaùc ra raèng moïi nhôø hieåu ñöôïc thaäp nhò nhaân duyeân baèng nôi
hieän töôïng khoâng thöôøng haèng. Caùc vò nhaän töï thaân (töï giaùc, khoâng caàn thaày, vaø ñaït ñeán
thaáy raèng moïi söï moïi vieäc ñeàu phaûi traûi qua giaùc ngoä cho töï thaân hôn laø cho tha nhaân).
tieán trình sanh, truï, dò, dieät. Bích Chi Phaät laø Noùi toùm laïi, Ñoäc Giaùc Phaät laø vò aån cö vaø tu
ngöôøi thaáu hieåu möôøi hai nhaân duyeân, vaø do giaûi thoaùt chæ cho chính baûn thaân mình maø
ñoù ñaït ñöôïc trí hueä. Baäc naày ñaõ ñaït ñöôïc Bích thoâi. Trong Phaät giaùo Nguyeân Thuûy ngöôøi ta
Chi Ñòa. Ñaây laø nhöõng baäc tu haønh tìm caàu noùi Phaät ñoäc giaùc chæ coù trong thôøi ñieåm
giaùc ngoä cho chính mình, ñöôïc ñònh nghóa khoâng coù Phaät. Ñoäc giaùc Phaät vöôït troäi moät vò
trong Kinh Phaùp Hoa laø nhöõng vò tinh chuyeân A La Haùn veà söï ñaït thaønh thieàn ñònh vaø trí
haønh trì, thích nôi vaéng veû yeân tónh, tu haønh hueä, nhöng haõy coøn keùm xa caùc vò Phaät. Ñoäc
vieân maõn maø khoâng coù thaày baïn daïy baûo, moät giaùc ñaïo theo Ñaïi Thöøa laø moät trong ba
mình töï nhieân giaùc ngoä, chöù khoâng cöùu ñoä tha ñöôøng giaûi thoaùt khaû dó ñaõ ñöôïc Ñöùc Phaät
nhaân nhö muïc ñích cuûa caùc vò Boà Taùt (quaùn giaûng giaûi, cuøng vôùi hai ñöôøng khaùc laø Thanh
saùt hoa bay laù ruïng vaø 12 nhaân duyeân maø ñaït Vaên vaø Boà Taùt ñaïo.
ñeán giaùc ngoä). Caùc nhaø Thieân Thai thì cho (III) See Five orders of beings.
raèng “Chi Phaät” hay “Ñoäc Giaùc” laø loaïi ngoä (IV) Other characteristcs of a Partyeka-buddha—
ñaïo khi ñôøi khoâng coù Phaät, töï mình giaùc ngoä, Nhöõng ñaëc tính khaùc cuûa Duyeân Giaùc:
khoâng nhôø thaày baïn, vaø cuõng khoâng cöùu ñoä 1) These Buddhas become fully enlightened by
ai—See Ten grounds. meditating the principle of causality. Unlike
(II) Meanings of Partyeka-buddha—Nghóa cuûa the perfect Buddha; however, they do not
Duyeân Giaùc: A Sanskrit term for “Solitary exert themselves to teach others—
 3477

Individually Illuminated Buddhas—Nhöõng vò ordinary people should always remember that

Phaät ñaéc quaû voâ thöôïng Boà Ñeà baèng caùch how much efforts Pratyeka-buddhas did in
thieàn ñònh phaùp nhôn duyeân. Tuy nhieân, their situation. So they deserve our admiration
khoâng gioáng vôùi Phaät Thích Ca, nhöõng vò naày and respect—Chö Phaät Bích Chi töï mình giaùc
khoâng daïy ngöôøi khaùc—Ñaây laø nhöõng vò Phaät ngoä, töï mình ñaït ñöôïc trí tueä toaøn haûo vaø toái
Ñoäc Giaùc. thöôïng, nhöng caùc baäc naøy nhaäp dieät maø
2) A person who realizes Nirvana alone by khoâng tuyeân boá thoâng ñieäp giaûi thoaùt cho theá
himself at a time when there is no gian. Vieäc naøy hoaøn toaøn khaùc haún vôùi lyù
Samyaksambuddha in the world. He or she töôûng Boà Taùt. Tuy nhieân, phaøm nhaân phaûi
also renders services to others, but in a luoân nhôù raèng chö Phaät Bích Chi ñaõ noã löïc
limited way. He or she is not capable of bieát bao nhieâu môùi thaønh Phaät trong hoaøn
revealing the Truth to others as a caûnh cuûa caùc ngaøi. Vì vaäy caùc ngaøi cuõng thaät
Samyaksambuddha, a fully enlightened xöùng ñaùng cho chuùng ta kính leã vaø chieâm
Buddha does—Ngöôøi chöùng ngoä Nieát baøn ngöôõng—See Bodhisattvas.
moät mình trong thôøi khoâng coù Phaät taïi theá. ** See Four saints (rewards) (A), Seven kinds of
Nhöõng vò naày cuõng cöùu ñoä ngöôøi khaùc, nhöng son, and Ten stages or objects in meditation.
chæ trong moät phaïm vi nhoû haïn heïp. Nhöõng vò Pratyekabuddha-body: Bích Chi Phaät thaân—
naày khoâng coù khaû naêng truyeàn ñaït chôn lyù Chi Phaät—Phaät Ñoäc Giaùc—Body of a
nhö vò Phaät ñaõ chöùng ngoä Tam Mieäu Tam Boà pratyekabuddha—An enlightened being whose
Ñeà. level of enlightenment is one thousand times
3) A person who enlightens through cultivating greater than that of a Arhat, but not as great as
on the reasoning of the riddle of life, that of a Bodhisattva. However, generally
especially as defined in the twelve nidanas. speaking, three of them are equal because they
This person is also called Solitary Enlightened have attained liberation from the cycle of life and
One or Individula Enlightenment—Ngöôøi ñaït death. According to the Hua-Yen sect, this is one
ñöôïc giaùc ngoä qua tu taäp phaùp nhaân duyeân. Vò of the ten Buddha-bodies. Pratyeka-buddha who
naøy coøn ñöôïc goïi laø Ñoäc Giaùc Phaät hay vò understands the twelve nidanas, or chain of
Phaät coù söï giaùc ngoä caù nhaân cho rieâng mình. causation, and so attains to complete wisdom. His
4) Who are enlightened in the twelve nidanas stage of attainment is Pratyeka-buddha stage. One
(Thaäp nhò nhaân duyeân); however, the who seeks enlightenment for himself, defined in
objective is personal salvation or own the Lotus sutra as a believer who is diligent and
enlightenment: Trong thôøi khoâng coù Phaät, zealous in seeking wisdom, loves loneliness and
ngöôøi töï quaùn saùt möôøi hai nhaân duyeân maø tu seclusion, and understands deeply the nidanas. It
haønh giaùc ngoä thì goïi laø Ñoäc Giaùc Phaät, tuy is a stage above Sravaka and is known as the
nhieân chæ giaûi thoaùt vaø giaùc ngoä cho caù nhaân middle vehicle. T’ien-T’ai distinguishes as an
mình maø thoâi (Laân Giaùc Duï laø nhöõng ngöôøi tu ascetic in a period without a Buddha, as a
taäp moät mình; Boä Haønh Duï laø nhöõng ngöôøi tu pratyeka-buddha. He attains his enlightenment
haønh cuøng vôùi thieän tri thöùc). alone, independently, of a teacher, and with the
(V) Nhò Thöøa Duyeân Giaùc—See Ten stages or object of attaining nirvana and his own salvation
objects in meditation. rather than that of others, as is the object of a
(VI) Differences between Pratyeka-buddhas and bodhisattva—Moät chuùng höõu tình maø möùc ñoä giaùc
Bodhisattvas—Söï khaùc bieät giöõa Bích Chi ngoä gaáp moät ngaøn laàn moät vò A-la-haùn, nhöng
Phaät vaø Boà Taùt: Pratyeka-buddhas chöa lôùn baèng moät vò Boà Taùt. Tuy nhieân, noùi
enlightened by themselves. They have chung, caû ba ñeàu ñaõ giaûi thoaùt khoûi luaân hoài sanh
attained to supreme and perfect insight, but töû. Theo toâng Hoa Nghieâm thì ñaây laø moät trong
they enter Nirvana without proclaiming the möôøi thaân Phaät. Bích Chi Phaät laø ngöôøi thaáu hieåu
truth to the world. This is totally different möôøi hai nhaân duyeân, vaø do ñoù ñaït ñöôïc trí hueä.
from the Bodhisattva’s ideal. However,
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Baäc naày ñaõ ñaït ñöôïc Bích Chi Ñòa. Ñaây laø nhöõng ñaït ñöôïc tieâu chuaån vò tha cuûa Boà Taùt trong
baäc tu haønh tìm caàu giaùc ngoä cho chính mình, Ñaïi Thöøa.
ñöôïc ñònh nghóa trong Kinh Phaùp Hoa laø nhöõng vò 2) There are two vehicles in this category—Coù
tinh chuyeân haønh trì, thích nôi vaéng veû yeân tónh, tu hai thöøa trong Duyeân Giaùc:
haønh vieân maõn maø khoâng coù thaày baïn daïy baûo, i) Sravaka-Vehicle: Thanh Vaên Thöøa.
moät mình töï nhieân giaùc ngoä, chöù khoâng cöùu ñoä tha ii) Pratyeka-buddha-Vehicle: Duyeân Giaùc Thöøa.
nhaân nhö muïc ñích cuûa caùc vò Boà Taùt (quaùn saùt Pratyeka-Buddhayanam (skt): Duyeân giaùc
hoa bay laù ruïng vaø 12 nhaân duyeân maø ñaït ñeán Thöøa—See Five vehicles (I).
giaùc ngoä). Caùc nhaø Thieân Thai thì cho raèng “Chi Pratyeka-naraka (skt): Separated hell —Coâ ñoäc
Phaät” hay “Ñoäc Giaùc” laø loaïi ngoä ñaïo khi ñôøi ñòa nguïc.
khoâng coù Phaät, töï mình giaùc ngoä, khoâng nhôø thaày
Pratyutpanna (skt): Present—Hieän tieàn (chö
baïn, vaø cuõng khoâng cöùu ñoä ai.
Phaät hieän tieàn)—Baùt Chu.
Pratyeka-buddha form of enlightenment: Pratyutpanna Samadhi (skt): Baùt chu Tam
Duyeân Giaùc Boà Ñeà—The enlightenment for self,
Muoäi—One of the four kinds of samadhi. The
not revealing the truth to others. This is one of the
other three samadhis are Following One’s
three form of enlightenment (Sravakas, Pratyeka-
Inclinations Samadhi, Single-Practice Samadhi,
buddhas, Bodhisattvas)—Moät trong ba loaïi Boà
and Lotus-Blossom Samadhi. When practicing this
Ñeà, baäc tu theo Duyeân Giaùc phaùt taâm Boà Ñeà
samadhi, the cultivator has three powers to assist
nhöng khoâng giaùo hoùa cho chuùng sanh khaùc maø
him: the power of Amitabha Buddha, the power of
chæ muoán moät mình giaûi thoaùt.
the samadhi and the power of his own virtues. The
Pratyekabuddhahood: Bích Chi Phaät ñòa—See unit of practice of this samadhi should be ninety
Ten grounds (I). days. In that span of time, day and night the
Pratyeka-buddhas for Pratyeka- practitioner just stands or walks around,
buddhahood: Duyeân Giaùc Tính—See Five visualizing Amitabha Buddha appearing as a body
natures (I). standing on the practitioner’s crown, replete with
Pratyeka-buddha knowledge: Nhöùt thieát trí— the thirty-two auspicious marks and the eighty
Sravaka (thanh vaên) and Pratyeka-buddha (Duyeân beautiful characteristics. He may also recite
giaùc) knowledge that all the dharma or laws are Amitabha Buddha’s name continuously, while
void and unreal—Trí cuûa haøng Thanh Vaên vaø constantly visualizing Him. When practice is
Duyeân Giaùc, cho raèng chö phaùp laø khoâng thaät— perfected, the cultivator, in samadhi, can see
See Three kinds of wisdom (A). Amitabh Buddha and the Buddhas of the ten
Pratyeka-buddha realm: Duyeân Giaùc Phaùp directions standing in front of him, praising and
Giôùi—One of the T’ien-T’ai categories of encouraging him. Pratyupanna is also called the
intelligent beings—Moät trong nhöõng phaùp giôùi maø “Constantly Walking Samadhi.” As the
toâng Thieân Thai ñaõ ñaët ra veà baûn theå cuûa chuùng practitioner walks, each step, each word is
sanh vaø chö Phaät. inseparable from the name of Amitabha Buddha.
His body, speech and mind are always practicing
Pratyeka-buddha vehicle: Duyeân Giaùc Thöøa.
Buddha Recitation without interruption, like a
1) The “middle conveyance” period,
continuous flow of water. This method brings very
characterized as that of the pratyeka-buddha,
lofty benefits, but only those of high capacity have
who is enlightened by the twelve nidanas. It is
the endurance to practice it. Those of limited or
consider as an advance on the Hinayana, but
moderate capacities or lacking in energy cannot
not yet the standard of the altruistic
pursue this difficult practice—Moät trong boán loaïi
bodhisatva-vehicle or the Mahayana: Giai
tam muoäi. Nhöõng tam muoäi kia laø Tuøy Töï YÙ Tam
ñoaïn cuûa trung thöøa ñöôïc bieåu thò laø Duyeân
Muoäi, Nhaát Haïnh Tam Muoäi, vaø Phaùp Hoa Tam
Giaùc, laø baäc giaùc nhôø quaùn saùt phaùp nhaân
Muoäi. Baùt Chu coù nghóa laø “Phaät laäp.” Haønh trì
duyeân. Duyeân Giaùc Thöøa ñöôïc coi nhö söï tieán
moân tam muoäi naày coù ba oai löïc phuø trôï: Oai löïc
boä cao trong phaùi Tieåu Thöøa, nhöng vaãn chöa
 3479

cuûa Phaät, oai löïc cuûa phaùp tam muoäi, vaø oai löïc 2) To preach religious doctrines: Lôøi giaùo huaán
coâng ñöùc cuûa ngöôøi tu. Khi thöïc haønh Baùt Chu cuûa Thaùnh nhaân.
Tam Muoäi, phaûi laáy chín möôi ngaøy laøm moät ñònh Pravarana (skt): Baùt Hoøa La—Baït Hoøa La—Baùt
kyø. Trong thôøi gian aáy, ngaøy ñeâm haønh giaû chæ Hoøa Lan—Baùt Laït Baø Laït Naõ.
ñöùng hoaëc ñi, töôûng Ñöùc Phaät A Di Ñaø hieän thaân 1) A freewill offering made, or the rejoicings on
ñöùng treân ñaûnh mình ñuû ba möôi hai töôùng toát, the last day of the summer retreat: Ñoà aên
taùm möôi veû ñeïp; hay mieäng thöôøng nieäm danh cuùng döôøng Tam Baûo trong ngaøy cuoái cuøng
hieäu Phaät, taâm thöôøng töôûng Phaät khoâng xen hôû. cuûa muøa An Cö Kieát Haï.
Khi coâng thaønh trong tam muoäi haønh giaû thaáy Ñöùc 2) The day of mutual confession: Ngaøy phaùt loà
Phaät A Di Ñaø vaø chö Phaät möôøi phöông hieän ra saùm hoái tröôùc chuùng cuûa chö Taêng Ni.
ñöùng tröôùc mình khuyeán taán khen ngôïi. Baùt Chu Pravari (skt): Pravara (skt)—Ba Hoøa Lôïi.
Tam Muoäi cuõng goïi laø “Thöôøng Haønh Ñaïo.” 1) Woollen or hairy cloth: Teân cuûa moät loaïi vaûi
Ngöôøi tu khi ñi, moãi böôùc moãi tieáng ñeàu khoâng rôøi len coù nhieàu loâng.
danh hieäu Phaät, ba nghieäp haønh trì khoâng giaùn 2) According to Professor Soothill in The
ñoaïn nhö doøng nöôùc chaûy. Phaùp naày coâng ñöùc raát Dictionary of Chinese-English Buddhist
cao, song chæ baäc thöôïng caên môùi kham tu trì, Terms—Theo Giaùo Sö Soothill trong Trung
haïng ngöôøi trung haï vaø tinh löïc yeáu keùm khoâng Anh Phaät Hoïc Töø Ñieån:
theå thöïc haønh noåi—See Following One’s a) Name of a monastery in northern India: Teân
Inclinations Samadhi, Lotus-Blossom Samadhi, cuûa moät tònh xaù vuøng Baéc AÁn.
and Single-Practice Samadhi. b) Ba Hoøa Ly: Name of a maternal aunt of
Pratyutpanna-samadhi sutra (skt): Maitreya—Teân cuûa moät ngöôøi dì cuûa Phaät Di
Pratyutpanna-buddhasammukha-Vasthitasamadhi- Laëc.
Sutra—Baùt Chu Tam Muoäi Kinh—The sutra Pravartana (skt):
shows the samadhi or the way of contemplation of 1) Vartana (skt)—Turn—Transform, revolve,
any Buddhas. The essence of this samadhi is that evolve—Change the process of birth and
the Buddha is just the mind; the mind creates all rebirth—Chuyeån.
Buddhas. The samadhi in which the Buddhas of 2) Vrtti (skt)—The process of birth and rebirth—
the ten directions are seen as clearly as the stars at Tieán trình sanh vaø taùi sanh.
night. Also called as the prolonged samadhi,
Pravarana (skt): Baït Hoøa La—Baùt Hoøa Lan—
because of the length of time required, either
Baùt Laït Baø Laït Naõ—Baùt Hoøa La.
seven or ninety days. The sutra was translated into
1) A freewill offering made, or the rejoicings on
Chinese by Lokaksema—Kinh noùi veà traïng thaùi
the last day of the summer retreat: Ñoà aên
taâm linh ñöôïc duøng ñeå quaùn töôûng caùc vò Phaät hay
cuùng döôøng Tam Baûo trong ngaøy cuoái cuøng
quaùn chö Phaät hieän tieàn Tam muoäi. Coát tuûy cuûa
cuûa muøa An Cö Kieát Haï.
loaïi tam muoäi naøy laø “Phaät töùc taâm, Taâm töùc
2) The day of mutual confession: Ngaøy phaùt loà
Phaät.” Loaïi tam muoäi maø khi thöïc haønh thì chö
saùm hoái tröôùc chuùng cuûa chö Taêng Ni.
Phaät hieän ra tröôùc maët. Coøn ñöôïc goïi laø Thöôøng
Pravesa (skt): Baùt Pheä Xa—Nhaäp—Entrance—
Haønh Ñaïo hay Thöôøng Haønh Tam Muoäi vì phaûi
See Six entrances.
thöïc haønh khoâng giaùn ñoaïn töø 7 ñeán 90 ngaøy. Kinh
ñöôïc Ngaøi Chi Loâ Ca Saùm dòch sanh Haùn töï—See Pravicayabuddhi (skt): Absolute Knowledge—
Pratyutpanna-samadhi. Quaùn Saùt Trí—The intellect that sees into the self-
nature of existence which is beyond the fourfold
Prausthapada (skt): Bhadrapada (skt)—
proposition of discrimination—Caùi trí thaáy suoát
Between the months of August and September—
vaøo töï tính cuûa hieän höõu laø caùi trí vöôït khoûi töù cuù
See Twelve Months of a Year in India.
hay boán meänh ñeà cuûa söï phaân bieät—See Two
Pravacana (skt):
kinds of wisdom (B).
1) Instruct: Teach—Giaûng.
Pravraj (skt): Xuaát Gia—See Renunciation.
 3480

Pravrajyata (skt): Söï töø boû gia ñình— Pray to avert the calamity threatened by an
Homelessness. eclipse of sun: Nhöôõng Nhaät Thöïc—Externalists
Pravritti (skt): believe that they can pray to avert the calamity
1) Becoming—Löu chuyeån—See Twenty-four threatened by an eclipse of sun. Buddhism never
non-interactive activity dharmas. supports this rediculous exercise—Ngoaïi ñaïo tin
2) Utpada (skt)—Beginning and rise—Birth and raèng hoïc coù theå caàu nguyeän ñeå ngaên ngöøa hay
what arises from it—Coming into existence— traùnh tai hoïa gaây ra bôûi nhaät thöïc hay nguyeät thöïc.
Sanh Khôûi. Ñaïo Phaät khoâng bao giôø tieáp tay cho loái caàu ñaûo
Pravrtti-vijnana (skt): Evolving of Mind quaùi laï naøy.
(Consciousness)—Chuyeån Thöùc—Pravrtti-vijnana Pray on behalf of the donor: Chuù nguyeän—
means the knowledge which transmutes the Vows, prayers or formulas uttered in behalf of
common knowledge of this transmigration-world donors, or of the dead; especially at the All Souls
into Buddha-knowledge—Chuyeån thöùc laø kieán Day’s offering to the seven generations of
thöùc giuùp chuyeån phaøm thöùc trong theá giôùi luaân ancestors. Every word and deed of a bodhisattva
hoài sanh töû thaønh Phaät thöùc. should be a dharani—Xöôùng phaùp ngöõ caàu
1) Also called arising or appearance, the vijnana nguyeän cho thí chuû, hoaëc vong linh ngöôøi quaù coá,
in its dynamic aspect, i.e., as evolving in ñaëc bieät trong ngaøy cuùng thaát toå trong ngaøy cuùng
conjunction with the sense-organs: Chuyeån caùc vong linh.
thöùc coøn goïi laø sanh khôûi thöùc, laø caùi thöùc Pray to Buddha: Nieäm Phaät—To repeat the
trong khía caïnh naêng ñoäng cuûa noù, töùc laø ñang name of Buddha, either audibly or inaudibly.
phaùt trieån noái keát vôùi caùc cô quan caûm giaùc Pray the Buddha: Caàu nguyeän Phaät.
hay caên.
Pray for the Buddha-nature in self and
2) According to the Awakening of Faith
others for entry in the Pure Land: Caàu Vaõng
(Sraddhopada-Sastra), Pravrtti-vijnana means
Sanh—See Nine suitable stages in religious
knowledge or mind being stirred, the external
services.
world enters into consciousness, the second of
the five processes of mental evolution: Theo Pray the Buddhas’ support in time of
Khôûi Tín Luaän, chuyeån thöùc laø voâ minh caên temptation: Caàu nguyeän chö Phaät hoä trì vöôït qua
baûn cuûa nghieäp thöùc, taâm thöùc ñöôïc khuaáy thöû thaùch.
leân bôûi theá giôùi traàn caûnh beân ngoaøi ñi vaøo Pray (v) the Buddha’s name: Nieäm hoàng danh
taâm thöùc, ñaây laø moät trong naêm thöùc. Phaät.
3) According to the Teaching of Consciousness, Pray for a child: Caàu töï (caàu con).
Pravrtti-vijnana means the seven stages of Pray continally: Caàu nguyeän lieân tuïc.
knowledge (vijnana), other than the alaya- Pray for their deceased parents as a way to
vijnana: Theo Duy Thöùc Hoïc, chuyeån thöùc laø
repay their parents’ kindness: Vì muoán caàu
baûy giai ñoaïn chuyeån thöùc, ngoaïi tröø A Laïi
sieâu traû hieáu cho cha meï maø ñi chuøa tuïng kinh
Da Thöùc.
nieäm Phaät—See Five reluctant situations the
Pray (v): Caàu nguyeän. majority of people go to temple.
Pray to avert: Nhöôõng—Caàu nguyeän ñeå ngaên Pray for divine blessing: Caàu phöôùc coõi trôøi.
ngöøa (tieáng bình daân goïi laø leã toáng gioù).
Pray for happiness: Caàu phuùc.
Pray to avert calamities: Caàu Kinh Toáng Gioù—
Pray for their homes and daily subsistence
An old belief of the Vietnamese people (this may
also be a tradition of Chinese)—Hoài xöa ngöôøi to remain prosperous: Vì caàu cho nhaø cöûa, söï
Vieät Nam tin raèng caàu kinh toáng gioù coù theå traùnh nghieäp vöõng beàn maø ñeán chuøa laïy Phaät, cuùng
ñöôïc nhöõng tai hoïa (coù leõ ñaây cuõng laø moät truyeàn döôøng—See Five reluctant situations the majority
thoáng cuûa ngöôøi Trung Hoa). of people go to temple.
Pray and meditate: Tuïng nieäm.
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Pray not to encounter calamities and Prayer (n): Those who pray by dedicating of
disasters: Vì sôï tai naïn maø ñeán chuøa vaùi nguyeän merit or by merit tranference, or sharing one’s
aên chay nieäm Phaät—See Five reluctant situations own merits and virtues with others—Ngöôøi caàu
the majority of people go to temple. nguyeän.
Pray to obtain a human rebirth: Caàu taùi sanh Prayers to Araya-Acalanatha: Baát Ñoäng An
laøm ngöôøi. Traán Phaùp—Nguyeän caàu Ngaøi Baát Ñoäng Minh
Pray for peace: Caàu an. Vöông hoà trì cöûa nhaø an oån—Prayers to Araya-
Pray to quickly overcome their sickness or Acalanatha-Raja to protect the house.
ailment: Coù ngöôøi vì beänh naëng maø ñi chuøa vaùi Prayer book: Kinh—See Sutras.
van cho mau qua choùng khoûi—See Five reluctant Prayer for continued life: Tuïc Meänh—Prayer
situations the majority of people go to temple. for continued life, for which the flag of five
colours is displayed—Pheùp caàu ñaûo cho cuoäc soáng
Pray for rain: Caàu vuõ (möa).
tieáp tuïc baèng Thaàn Phan Nguõ Saéc.
Pray for rebirth in the Pure Land: Caàu sieâu
Prayers uttered in behalf of donors, or of
(caàu vaõng sanh Tònh Ñoä).
Pray to repay something they vowed before the dead: Vows uttered in behalf of donors, or of
the dead—Formula uttered in behalf of donors, or
when they experienced hardships: Vì muoán
of the dead; especially on the All Souls Day's
traû cho roài caùc lôøi vaùi van ñaõ lôõ phaùt nguyeän khi
offerings to the seven generations of ancestors—
tröôùc—See Five reluctant situations the majority
Chuù nguyeän.
of people go to temple.
Prayer life: Ñôøi soáng caàu nguyeän.
Pray for someone: Caàu nguyeän cho ai.
Prayer of quiet: Caàu nguyeän trong an tònh.
Pray for something: Caàu nguyeän ñieàu gì.
Prayerful (a): Coù tính caùch caàu nguyeän.
Pray for a son: Caàu töï (caàu con).
Praying for the Buddha-nature in self and
Pray for success: Caàu thaønh coâng.
others for entry in the Pure Land: Caàu Vaõng
Prayaga (skt): Baùt La Da Giaø—Vuøng ñaát maø baây
Sanh—See Nine suitable stages in religious
giôø laø Allahabad—Now Allahabad.
services.
Prayascitta (skt): Ba Daät Ñeà Toäi—See Six kinds
Praying dharani: Chuù nguyeän—See Pray on
of wrong-doing and Seven kinds of wrong-doing of
behalf of the donor.
monks and nuns.
Praying to gain rebirth in the Pureland: Caàu
Prayer (n): Lôøi caàu nguyeän.
sanh Tònh Ñoä—See Ten reasons that cause
1) Communal prayer: Public prayer—Lôøi
sentient beings to develop Bodhi-mind.
nguyeän chung.
Prayoga (skt): Gia Haønh—Added progress—
2) Constant prayer: Caàu nguyeän lieân tuïc.
Intensified effort—Earnest endeavour—Gia Haønh
3) Dry and empty prayer: Lôøi caàu nguyeän khoâ
Ñaïo—Gia Haønh Vò—Gia taêng duïng coâng maø tu
khan troáng roãng (nguyeän maø khoâng heà thöïc
haønh.
haønh).
4) Personal prayer: Private prayer—Lôøi caàu Prayoga-marga (skt): Con ñöôøng chuaån bò—A
nguyeän rieâng. Sanskrit term for “path of preparation.” Second of
5) Power of prayer: Söùc maïnh cuûa lôøi caàu the five paths to Buddhahood, which begins when
nguyeän. a meditator attains the levels of “union of calming
6) Sincere prayer: Lôøi caàu nguyeän thaønh thaät. and higher insight.” (samatha-vipasyana-
7) Short prayer: Lôøi caàu nguyeän ngaén. yuganaddha). It is prefatory (giai ñoaïn giaùo ñaàu)
8) Vocal prayer: Lôøi caàu nguyeän thaønh tieáng. because the meditator is preparing for the first
9) Wordy prayer: Lôøi caàu nguyeän luoäm thuoäm. supramundane path, the “path of seeing” (darsana-
10) Kneel down in prayer: Quyø goái caàu nguyeän. marga), which begins with direct perception of
11) Say the prayer: Noùi lôøi caàu nguyeän. emptiness (sunyata). There are four levels of the
 3482

path of preparation—Töø Baéc Phaïn chæ “Con ñöôøng chaát cao hôn, coù theå coøn trong voøng luaân hoài
chuaån bò.” Con ñöôøng thöù hai trong naêm ñöôøng ñi sanh töû, vaø ñoàng thôøi chuaån bò cho vieäc chöùng
ñeán quaû vò Phaät, baét ñaàu khi haønh giaû ñaït ñöôïc nghieäm tröïc tieáp veà taùnh khoâng, ñaây laø söï
trình ñoä “noái keát chæ vaø tueä.” Ñaây laø giai ñoaïn chöùng ñaéc sieâu vieät.
giaùo ñaàu vì haønh giaû ñang chuaån bò cho con ñöôøng Prayogikacarya (skt): Effortful life in contrast
sieâu vieät thöù nhaát, “kieán ñaïo,” baét ñaàu baèng tröïc with effortless life (anabhoga)—Gia haønh hay
nhaän veà “khoâng taùnh. Coù boán trình ñoä treân con duïng coâng, ñoái laïi vôùi khoâng duïng coâng.
ñöôøng tu taäp chuaån bò: Preach (v): Desana (skt)—Thuyeát giaûng
1) Heat (usma-gata); in the first stage the
Preach Buddha-dharma: Giaûng Phaùp—See
meditator has a direct, non-conceptual
Preach the Dharma.
awareness of suchness (Tathata), which said
Preach to the devas in the Tushita Heaven
to burn away false conceptuality—Söùc noùng;
trong giai ñoaïn thöù nhaát, haønh giaû coù ñöôïc söï Palace: Thuyeát phaùp cho chö thieân treân cung trôøi
nhaän bieát tröïc tieáp, khoâng qua khaùi nieäm veà Ñaâu Suaát—See Eight aspects of Buddha’s life.
“Nhö Lai,” maø ngöôøi ta noùi ñoù laø söùc noùng Preach the Dharma: Teach the Dharma—
ñoát chaùy taát caû nhöõng khaùi nieäm giaû taïo. Giaûng phaùp—To teach the Dharma—To declare
2) Peak (murdhan); Peak” marks a point at the law.
which the “virtuous roots” (kusala-mula) that 1) Realizing mortal danger so to preach others
one previously cultivated will not decrease or about Buddha’s teachings with the hope that
be lost, and one progresses in understanding they will eventually understand and be able to
of suchness—Cao ñoä; cao ñieåm ñaùnh daáu caùi escape the cycle of births and deaths—Nhaän
ñieåm cuûa nhöõng caên laønh tu taäp töø tröôùc seõ bieát söï hieåm nguy cuûa sanh töû neân nhaéc cho
khoâng suy giaûm hay maát maùt, vaø ôû giai ñoaïn ngöôøi khaùc bieát nhöõng lôøi Phaät daïy vôùi hy
naøy haønh giaû tieán tôùi söï hieåu bieát chaân chaùnh voïng cuoái cuøng hoï seõ hieåu vaø vöôït thoaùt khoûi
veà chaân nhö. luaân hoài sanh töû.
3) Patience (ksanti); “At the level of “patience” 2) According to The Agama Sutra, in 49 years of
the meditator becomes increasingly familiar preaching the Dharma, the Buddha declared
with the concept of emptiness and overcomes explicitely that He did preach only on
fear with respect to it. From this point onward Suffering and the End of Suffering, and
one will never again be reborn in the lower nothing else. He exhorted His disciples to go
destinies (gati) of hell beings, hungry ghosts, forth to preach the Dharma and to explain the
or animals due to the force of afflicted actions holy life for the welfare of the many, for the
and attitudes—Nhaãn nhuïc; trong giai ñoaïn happiness of the many, out of compassion for
“nhaãn,” haønh giaû trôû neân gia taêng quen thuoäc the world, for the advantage, for the
vôùi khaùi nieäm veà “khoâng taùnh” vaø vöôït qua happiness of the deities and human beings.
söï sôï haõi. Töø luùc naøy trôû ñi haønh giaû seõ khoâng The Buddha made it very clear that His
coøn sôï phaûi taùi sanh vaøo caùc ñöôøng döõ nhö ñòa purpose in preaching the Dharma was not to
nguïc, ngaï quyû, hay suùc sanh vì nhöõng thaùi ñoä quarrel with other religious leaders or to
hay haønh ñoäng phieàn naõo nöõa. compete with antagonistic doctrines. There is
4) Supreme mundane qualities (laukikagra- no quarrel in His preaching. He just shows the
dharma). Supreme mundane qualities refer to way to enlightenment and liberation from all
the fact that the meditator actualizes the sufferings and afflictions. The Buddha is
highest qualities that are possible within always filled with love and compassion for all
cyclic existence, and at the same time living beings. Even when He takes a rest, He
prepares for direct realization of emptiness, still wants to spread His love and compassion
which is a supramundane attainment—Nhöõng to other beings. His preaching is only
phaåm chaát sieâu vieät toái thöôïng. chæ caùc söï performed out of compassion and love for the
kieän maø haønh giaû thöïc chöùng nhöõng phaåm world—Theo Kinh A Haøm, trong 49 naêm
 3483

thuyeát Phaùp cuûa Ñöùc Phaät, Ngaøi tuyeân boá roõ

Preacher (n): Ngöôøi giaûng ñaïo—Ngöôøi thuyeát
raøng laø Ngaøi chæ daïy hai vaán ñeà: Khoå vaø Dieät
giaûng—There are five kinds of those who have
Khoå, ngoaøi ra Ngaøi khoâng daïy gì nöõa. Ngaøi
testified to Buddhism—See Five kinds of people
khuyeán khích caùc ñeä töû cuûa Ngaøi du haønh ñeå
who have testified to Buddhism.
thuyeát phaùp vaø giaûi thích ñôøi soáng phaïm
Preacher of Buddhism: Hoùa Nhaân Thuyeát—
haïnh, vì haïnh phuùc vaø an laïc cuûa chuùng sanh,
Those who testified to Buddhism (were able to
vì loøng thöông töôûng cho ñôøi, vì lôïi ích vaø
preach Buddhist doctrine)—Nhöõng ngöôøi coù theå
haïnh phuùc cuûa chö Thieân vaø loaøi ngöôøi. Ñöùc
thuyeát Phaät phaùp—See Five kinds of people who
Phaät neâu raát roõ muïc ñích thuyeát phaùp cuûa
have testified to Buddhism.
Ngaøi laø khoâng tranh luaän vôùi caùc nhaø laõnh
Preaching (n): Vieäc giaûng ñaïo.
ñaïo toân giaùo khaùc vaø khoâng caïnh tranh vôùi lyù
Preaching with eloquence: Laïc thuyeát bieän taøi.
thuyeát ñoái nghòch. Khoâng coù söï tranh chaáp
Preaching hall: Amphitheater—Auditorium—
trong söï thuyeát phaùp cuûa Ngaøi. Ngaøi chæ trình
Lecture hall—Giaûng ñöôøng.
baøy con ñöôøng daãn ñeán giaùc ngoä vaø giaûi thoaùt
Preaching monks: Upadhyaya (skt)—Most
khoå ñau phieàn naõo. Ñöùc Phaät luoân luoân coù
Venerable—Hoøa Thöôïng—Ñaây laø moät trong naêm
ñaày loøng töø bi vôùi taát caû chuùng sanh höõu tình.
Kính Ñieàn thuoäc taùm ruoäng phöôùc ñieàn—This is
Cho ñeán khi naèm nghæ, Ngaøi cuõng “taâm töø
one of the five reverence-fields which belong to
thöông chuùng sanh.” Ngaøi coù thuyeát Phaùp
the eight fields for cultivating blessedness—See
cuõng chæ vì tình thöông cuûa Ngaøi ñoái vôùi
chuùng sanh moïi loaøi. Eight fields for cultivating blessedness (I) (A).
Preach the doctrine: To teach—To preach—To Preaching according to opportunity: Phoù
sermon—To lecture on the Dharma—To tell or Cô—To go or to preach according to the need—
expound the law, or doctrine—Thuyeát Phaùp—See Thuyeát phaùp theo caên cô cuûa chuùng sanh (nhö hoát
Lecture on the dharma. thuoác theo beänh).
Preach the eternal service of Buddhas: Preaching hall: Lecture hall—Amphitheatre—
Auditorium—Giaûng ñöôøng.
Tuyeân noùi taän vò lai theá cuùng döôøng chö Phaät—
Preaching sect: Giaûng Toâng—All except the
See Ten kinds of Buddha-work in all worlds in all
times of the Buddhas (B) (9). Ch’an, or intuitional, and the Vinaya, or ritual
Preach false doctrine: Taø Thuyeát Phaùp—To sects—Tröø Thieàn toâng vaø Luaät toâng coøn caùc toâng
preach or teach the Dharma for the purpose of phaùi khaùc cuûa ñaïo Phaät ñeàu ñöôïc goïi laø giaûng
toâng, töùc laø ñeàu giaûng thuyeát nghóa kinh, ñaøm luaän
making a living—Thuyeát nhöõng giaùo phaùp taø nguïy
vaø chæ roäng cho moân ñoà phöông phaùp tu haønh.
hoaëc thuyeát giaûng Phaät phaùp kieám tieàn sinh soáng.
Preach holy scriptures: To elucidate holy Preaching of the supreme dharma:
scriptures—Giaûng kinh. Propaganda of the Buddha-dharma—Voâ thöôïng
Preach the Law: Giaûng kinh phaùp—See Four phaùp luaân.
methods of a bodhisattva’s preparation for Preamble (n): Phaàn daãn nhaäp—Introduction.
preaching the Law. Prebish, Charles S. (1944 - ): American scholar
Preach a religion: Spread a doctrine—Truyeàn of Buddhism, best known for his work on Buddhist
ñaïo. monasticism. He has also been a forefront scholar
Preach summarily: Khaùi thuyeát. in the new field of studies on American Buddhism.
He received his Ph. D. from University of
Preach with words: Höõu ngoân Thaùnh—See
Wisconsin-Madison in 1971 and has spent most of
Two classes of saints or preachers.
his academic career at University of Pennsylvania.
Preach without words, but examplify
Together with Daniel Keown, he founded the
themselves with good morality: Voâ ngoân Journal of Buddhist Ethics, a highly successful
Thaùnh—See Two classes of saints or preachers. electronic academic publication. He has published
a number of influential books and articles,
 3484

including “A Survey of Vinaya Literature” in 1994 both Mahayana, including Sangha Bhiksu and
and Luminous Passage: The Practice and Study of Theravada, every fortnight these rules are
Buddhism in America in 1999—Hoïc giaû ngöôøi recited communally, providing an occasion for
Myõ, noåi tieáng vôùi taùc phaåm cuûa oâng “Ñôøi Soáng the members of the Sangha to confess and
Trong Tu Vieän Phaät Giaùo.” OÂng cuõng laø moät hoïc breaches—Vaøo thôøi Ñöùc Phaät coøn taïi theá, luùc
giaû haøng ñaàu trong laõnh vöïc nghieân cöùu môùi veà moät moân ñeä môùi baét ñaàu ñöôïc chaáp nhaän vaøo
Phaät Giaùo Myõ Chaâu. OÂng nhaän baèng Tieán Só taïi Taêng ñoaøn, Ñöùc Phaät noùi vôùi hoï nhöõng lôøi
tröôøng Ñaïi Hoïc Wisconsin-Madison vaøo naêm ñôn giaûn, “haõy laïi ñaây, Tyø Kheo!” Nhöng khi
1971 vaø ñaû duøng haàu heát cuoäc ñôøi cuûa oâng ñeå soá ngöôøi gia nhaäp ngaøy caøng gia taêng vaø giaùo
giaûng daïy taïi Ñaïi Hoïc Pennsylvania. Cuøng vôùi hoäi phaân taùn. Nhöõng quy ñònh ñaõ ñöôïc Ñöùc
Daniel Ceown, oâng ñaõ laäp neân Taïp Chí Luaân Lyù Phaät ban haønh. Moãi ngöôøi Phaät töû phaûi tuaân
Ñaïo Ñöùc Phaät Giaùo, moät söï thaønh coâng veà xuaát giöõ “Nguõ Giôùi” trong söï trau doài cuoäc soáng
baûn nhöõng giaùo ñieån baèng ñieän töû. OÂng ñaõ moät soá phaïm haïnh, vaø chö Taêng Ni tuaân theâm 5 giôùi
lôùn saùch Phaät giaùo vaø baøi baùo coù aûnh höôûng raát luaät phuï ñöôïc Ñöùc Phaät soaïn thaûo tæ mæ nhö laø
lôùn, goàm boä “Nghieân Cöùu Vaên Chöông Luaän nhöõng ñieàu luaät reøn luyeän vaø noùi chung nhö
Taïng” vaøo naêm 1994 vaø “Con ñöôøng Saùng,” laø nhöõng giôùi luaät tu taäp. Naêm giôùi luaät phuï
“Thöïc Taäp vaø Nghieân Cöùu Phaät Giaùo Taïi Myõ vaøo cho ngöôøi xuaát gia thôøi ñoù laø traùnh vieäc aên
naêm 1999. sau giôø ngoï, traùnh ca muùa, traùnh trang ñieåm
Precede (v): Daãn ñaàu—Ñi tröôùc. son phaán vaø daàu thôm, traùnh ngoài hay naèm
Precedency (n): Söï daãn ñaàu—Ñòa vò öu tieân. treân giöôøng cao, vaø traùnh giöõ tieàn hay vaøng
baïc, chaâu baùu. Veà sau naøy, nhieàu traïng huoáng
Precedent: Tieàn leä.
khaùc nhau khôûi leân neân con soá luaät leä trong
Precepts (n): Nguyeân taéc—Giôùi luaät—Giôùi raên.
“Ba La Ñeà Moäc Xoa” cuõng khaùc bieät nhau
(I) An overview of “Precepts”—Toång quan veà
trong caùc truyeàn thoáng khaùc nhau, maëc duø coù
“Giôùi”: At the time of the Buddha, in the
moät soá ñieåm coát loõi chung khoaûng 150 ñieàu.
beginning a follower was accepted into the
Ngaøy nay, trong caùc truyeàn thoáng Ñaïi Thöøa
Sangha, the Buddha talked to them with the
vaø Khaát Só, coù 250 cho Tyø Kheo vaø 348 giôùi
simple words “Ehi-bhikku” (Come, O monk)!
cho Tyø Kheo Ni; trong khi truyeàn thoáng
But as numbers grew and the community
Theravada coù 227 giôùi cho Tyø Kheo vaø 311
dispersed, regulations were established by the
giôùi cho Tyø Kheo Ni. Trong taát caû caùc truyeàn
Buddha. Every Buddhist undertakes the “Five
thoáng, caû truyeàn thoáng Ñaïi Thöøa bao goàm
Precepts” in the cultivation of the moral life,
Khaát Só, vaø truyeàn thoáng Theravada, cöù nöûa
and monks and nuns follow follow five
thaùng moät laàn nhöõng giôùi luaät naøy ñöôïc toaøn
additional precepts, which are elaborated as
theå chö Taêng Ni tuïng ñoïc, taïo cho chö Taêng
training rules and referred to collectively as
Ni cô hoäi ñeå saùm hoái nhöõng toäi loãi ñaõ gaây
the “Pratimoksa.” The five additional precepts
neân.
are to abstain from eating after midday, from
(II) The meanings of “Precepts”—Nghóa cuûa
dancing and singing, from personal
“Giôùi”:
adornments, from using high seats or beds,
1) Precepts mean vows of moral conduct taken
and from handling gold or silver. Later,
by lay and ordained Buddhists. There are five
situations arised so the number of rules in the
vows for lay people, 250 for fully ordained
“Pratimoksa” varies among the different
monks, 348 for fully ordained nuns, 58 for
traditions, although there is a common core of
Bodhisattvas (48 minor and 10 major): Giôùi coù
approximately 150. Nowadays, in Mahayana
nghóa laø haïnh nguyeän soáng ñôøi phaïm haïnh
and Sangha Bhiksu traditions, there are about
cho Phaät töû taïi gia vaø xuaát gia. Coù 5 giôùi cho
250 rules for monks and 348 for nuns; while in
ngöôøi taïi gia, 250 cho Tyø kheo, 348 cho Tyø
the Theravadin tradition, there are 227 rules
kheo Ni vaø 58 giôùi Boà Taùt (goàm 48 giôùi khinh
for monks and 311 for nuns. In all traditions,
vaø 10 giôùi troïng).
 3485

2) Precepts are designed by the Buddha to help Potaliya trong Trung Boä Kinh, coù taùm phaùp
Buddhists guard against transgressions and ñöa ñeán söï ñoaïn taän. **See Eight things that
stop evil. Transgressions spring from the three lead to the cutting off of affairs.
karmas of body, speech and mind: Giôùi ñöôïc (III) Precepts and the three studies in Buddhism—
Ñöùc Phaät cheá ra nhaèm giuùp Phaät töû giöõ mình Giôùi hoïc vaø tam hoïc trong Phaät giaùo: In
khoûi toäi loãi cuõng nhö khoâng laøm caùc vieäc aùc. Buddhism, there is no so-called cultivation
Toäi loãi phaùt sanh töø ba nghieäp thaân, khaåu vaø without discipline, and also there is no
yù. Dharma without discipline. Precepts are rules
3) Observe moral precepts develops which keep us from committing offenses.
concentration. Concentration leads to Precepts are considered as cages to capture
understanding. Continuous Understanding the thieves of greed, anger, stupidity, pride,
means wisdom that enables us to eliminate doubt, wrong views, killing, stealing, lust, and
greed, anger, and ignorance and to obtain lying. Although there are various kinds of
liberation, peace and joy—Giôùi sanh ñònh. precepts, i.e., the five precepts, the ten
Ñònh sanh hueä. Vôùi trí tueä khoâng giaùn ñoaïn precepts, the Bodhisattva precepts, etc, the
chuùng ta coù theå ñoaïn tröø ñöôïc tham saân si vaø five precepts are the most basic. Learning by
ñaït ñeán giaûi thoaùt vaø an laïc. commandments is one of the three important
4) See Precepts and Five precepts. practices of all Buddhists. The other two are
5) Two hundred fifty precepts—Rules or meditation and wisdom. Learning by the
disciplines to be observed by fully ordained commandments or prohibitions, so as to guard
monks. **See Complete moral precepts for against the evil consequences of error by
monks, Complete moral precepts for monks in mouth, body or mind. According to Bhikkhu
Theravadan Buddhism, Complete moral Piyadassi Mahathera in The Spetrum of
precepts for nuns in Mahayana Buddhism and Buddhism, it is essential for us to discipline
Pratimoksa-Sutra. ourselves in speech and action before we
6) According to the Mahaparinibbana Sutta and undertake the arduous task of training our
the Sangiti Sutta in the Long Discourses of the mind through meditation. The aim of
Buddha, there are five advantages to one of Buddhism morality is the control of our verbal
good morality and of success in morality— and physical action, in other words, purity of
Theo Kinh Ñaïi Baùt Nieát Baøn vaø Kinh Phuùng speech and action. This is called training in
Tuïng trong Tröôøng Boä Kinh, coù naêm ñieàu lôïi virtue. Three factors of the Noble Eightfold
ích cho ngöôøi ñuû giôùi. **See Five advantages Path form the Buddhsit code of conduct. They
to one of good morality. are right speech, right action, and right
7) Sampada—Five dangers to the immoral livelihood. If you wish to be successful in
through lapsing from morality. According to meditation practice, you should try to observe
the Mahaparinibbana Sutta and the Sangiti at least the five basic precepts of morality,
Sutta in the Long Discourses of the Buddha, abstinence from killing, stealing, illicit sexual
there are five dangers to the immoral through indulgence, speaking falsehood and from
lapsing from morality (bad morality or failure taking any liquor, including narcotic drugs that
in morality)—Theo Kinh Ñaïi Baùt Nieát Baøn vaø cause intoxication and heedlessness—Trong
Kinh Phuùng Tuïng trong Tröôøng Boä Kinh, coù Phaät giaùo, khoâng coù pheùp goïi laø tu haønh naøo
naêm ñieàu nguy hieåm cuûa ngöôøi aùc giôùi. **See maø khoâng phaûi trì giôùi, khoâng coù phaùp naøo
Five dangers to the immoral through lapsing maø khoâng coù giôùi. Giôùi laø nhöõng qui luaät giuùp
from morality. chuùng ta khoûi phaïm toäi. Giôùi nhö nhöõng chieác
8) According to the Potaliya Sutta in the Middle loàng nhoát nhöõng teân troäm tham, saân, si, maïn,
Length Discourses of the Buddha, there are nghi, taø kieán, saùt, ñaïo, daâm, voïng. Duø coù
eight things in the Noble One’s Discipline that nhieàu loaïi giôùi khaùc nhau nhö nguõ giôùi, thaäp
lead to the cutting off of affairs—Theo Kinh giôùi, Boà Taùt giôùi, vaân vaân, nguõ giôùi laø caên
 3486

baûn nhaát. Giôùi laø moät trong ba phaùp tu quan Theá Toân tuyeân thuyeát laø chaùnh haïnh, laø caùch
troïng cuûa ngöôøi Phaät töû. Hai phaùp kia laø Ñònh cö xöû toát ñeïp nhaát ngoaøi taùm giôùi (Saùt, Ñaïo,
vaø Tueä. Trì giôùi laø ñeå traùnh nhöõng haäu quaû Daâm nôi thaân; noùi doái, noùi aùc, noùi thoâ vaø noùi
xaáu aùc do thaân khaåu yù gaây neân. Theo Phaät voâ ích nôi khaåu; vaø chaùnh maïng trong Baùt
Giaùo Nhìn Toaøn Dieän cuûa Tyø Kheo Piyadassi Thaùnh Ñaïo).
Mahathera, tröôùc khi gia coâng thöïc haønh 2) Beginning of the life of purityby keeping
nhöõng nhieäm vuï khoù khaên hôn, nhö tu taäp (observing) the above mentioned eight
thieàn ñònh, ñieàu chaùnh yeáu laø chuùng ta phaûi töï precepts: Giôùi Khôûi Ñaàu Cuoäc Soáng Phaïm
kheùp mình vaøo khuoân khoå kyû cöông, ñaët haønh Haïnh.
ñoäng vaø lôøi noùi trong giôùi luaät. Giôùi luaät trong (3A)The virtues of Abstinence and Non-
Phaät Giaùo nhaèm ñieàu ngöï thaân nghieäp vaø Abstinence—Giôùi Kieâng vaø Khoâng Kieâng:
khaåu nghieäp, noùi caùch khaùc, giôùi luaät nhaèm 1) Abstinence: Giôùi Kieâng—Abstinence from
giuùp lôøi noùi vaø haønh ñoäng trong saïch. Trong evil deeds such as abstinence from killing
Baùt Chaùnh Ñaïo, ba chi lieân heä tôùi giôùi luaät laø living beings, etc.—Kieâng khoâng laøm ñieàu aùc
chaùnh ngöõ, chaùnh nghieäp, vaø chaùnh maïng. nhö khoâng gieát haïi chuùng sanh.
Ngöôøi muoán haønh thieàn coù keát quaû thì tröôùc 2) Non-Abstinence: Khoâng Kieâng—Non-
tieân phaûi trì giöõ nguõ giôùi caên baûn khoâng saùt Abstinence consisting in Volition in the
sanh, troäm caép, taø daâm, voïng ngöõ vaø uoáng twelve links—Khoâng Kieâng giôùi bao goàm
röôïu cuõng nhö nhöõng chaát cay ñoäc laøm cho nhöõng taùc ñoäng cuûa “Haønh” trong möôøi hai
taâm thaàn buoâng lung phoùng tuùng, khoâng tænh nhaân duyeân.
giaùc—See Meditation and Wisdom. (4A)Dependence and independence—Giôùi coù hai
(IV) Categories of “sila”: Phaân loaïi giôùi— loaïi Leä Thuoäc vaø Khoâng Leä Thuoäc.
According to Bhadantacariya Buddhaghosa in 1) Dependence: Leä Thuoäc—There are two
The Path of Purification, sila is classified on kinds—Coù hai loaïi.
its own characteristic of composing—Theo i) Dependence through Craving: Leä thuoäc do
Ngaøi Bhadantacariya Buddhaghosa trong Tham.
Thanh Tònh Ñaïo, giôùi ñöôïc phaân loaïi theo ñaëc ii) Dependence through false views: Leä thuoäc do
tính keát hôïp cuûa noù: Taø kieán.
(A) Two kinds of “sila”—Hai loaïi giôùi: 2) Independence: Khoâng Leä Thuoäc—The
(1A) It is of two kinds as keeping and avoiding— supramundane and the mundane that is pre-
Coù hai loaïi Haønh vaø Chæ: requisite for the aforesaid supramundane—
1) Keeping: Haønh—Something should be Giôùi Xuaát Theá vaø giôùi theá gian laøm ñieàu kieän
done—Vieäc gì ñoù neân laøm thì goïi laø haønh. tieân quyeát cho giôùi xuaát theá.
2) Avoiding: Chæ (Traùnh)—Something should not (5A)It is of two kinds as Temporary and
be done—Vieäc gì ñoù khoâng neân laøm goïi laø Lifelong—Giôùi coù hai loaïi Taïm Thôøi vaø Troïn
Chæ hay Traùnh. Ñôøi.
(2A) It is of two kinds as that of good behavior and 1) Temporary: Taïm Thôøi—Virtue that is
that of the beginning of the life of purity—Coù undertaken after deciding on a time limit—
hai loaïi laø giôùi thuoäc chaùnh haïnh vaø giôùi khôûi Giôùi ñöôïc thoï coù haïn ñònh thôøi gian.
ñaàu ñôøi soáng phaïm haïnh: 2) Lifelong: Troïn Ñôøi—Lifelong virtue is that
1) Good behavior: Chaùnh haïnh—Good behavior practised in the same way as the temporary
is what the Buddha announced for the sake of virtue, but undertaking it for as long as life
good behavior, is the best kind of behavior. lasts—Giôùi ñöôïc thoï trì ñeán khi maïng chung.
This is the term for Virtue other than these (6A)It is of two kinds as Limited and Unlimited—
eight precepts (Killing, Stealing, and Sexual Giôùi Höõu Haïn vaø Giôùi Voâ Haïn:
misconduct in the body; Lying, Malicious 1) Limited Virtue: Giôùi Höõu Haïn—The limited
speech, Harsh speech, and Gossip in Mouth; virtue is that seen to be limited by gain, fame,
and Right Livelihood)—Nhöõng gì ñöôïc Ñöùc relatives, limbs or life—Giôùi Höõu Haïn laø giôùi
 3487

bò haïn heïp vaøo danh lôïi, quyeán thuoäc, chaân d) The purpose of practice is for one’s own
tay hoaëc maïng soáng. deliverance: Giôùi thöïc haønh ñeå giaûi thoaùt
2) Unlimited Virtue: Giôùi Voâ Haïn—Virtue that rieâng mình.
is not limited to gain, fame, relatives or life is 3) The Superior—Giôùi baäc Thöôïng:
called Patisambhida or Unlimited Virtue— a) Giôùi baäc Thöôïng laø giôùi phaùt sanh nhôø cao ñoä
Giôùi khoâng bò haïn heïp trong voøng lôïi danh, tinh taán, nhaát taâm vaø traïch phaùp—The
quyeán thuoäc, hay maïng soáng ñöôïc goïi laø superior is produced by superior zeal, energy
Patisambhida hay laø Giôùi Voâ Haïn. and inquiry.
(7A)It is of two kinds as Mundane and b) To undertake precepts for the sake of the
Supramundane Virtue—Hai loaïi Theá Gian vaø noble states: Vì toân quí maø thoï giôùi.
Xuaát Theá Gian. c) Supramundane virtue: Giôùi xuaát theá.
1) Mundane Virtue: Giôùi Theá Gian—The d) The virtue of the perfections practised for the
mundane virtue brings about improvement in deliverance of all sentient beings: Vì thöïc
future becoming—Giôùi theá gian ñem laïi moät haønh caùc haïnh Ba La Maät giaûi thoaùt chuùng
höõu laäu nhö thaân caûnh toát ñeïp trong töông lai. sanh maø thoï giôùi.
2) Supramundane Virtue: Giôùi Xuaát Theá Gian— (2B)Three kinds of precepts of Giving Precedence
The supramundane virtue brings about the to Self, Giving Precedence to the World,
escaping from Becoming or escaping from the Giving Precedence to the Dharma—Ba loaïi
cycle of births and deaths—Giôùi xuaát theá gian Giôùi Vò Kyû, Vò Tha vaø Vò Phaùp:
ñem laïi söï thoaùt khoûi Höõu hay thoaùt khoûi 1) Virtue giving precedence to self: Giôùi Vò Kyû
voøng luaân hoài sanh töû. (Giôùi thöïc haønh vì baûn thaân)—To undertake
(B) Three kinds of “sila”—Ba loaïi giôùi: precepts out of self-regard by one one who
(1B)Three kinds of Precepts as Inferior, Medium regards self and desires to abandon what is
and Superior—Ba loaïi Giôùi Haï, Trung vaø unbecoming to self—Muoán boû nhöõng gì
Thöôïng: khoâng thích hôïp vôùi töï ngaõ.
1) The Inferior—Giôùi baäc Haï: 2) Virtue giving precedence to the world: Giôùi
a) The inferior is produced by inferior zeal, Vò Tha—To undertake precepts out of regard
purity of consciousness, energy or inquiry: for the world and out of desire to ward off the
Giôùi phaùt sanh do ít tinh taán, ít duïc, ít nhaát censure of the world—Giôùi thöïc haønh vì quan
taâm vaø ít traïch phaùp. taâm ñeán theá gian, vì muoán ngöôøi ñôøi khoûi chæ
b) To undertake precepts out of fame: Vì ham trích.
danh maø thoï giôùi. 3) Virtue giving precedence to the Dharma: Giôùi
c) Only I am possessed of virtue, other people Vò Phaùp—To undertake precepts out of
are Ill-conducted and ill-natured: AÙc giôùi, regard for the Dharma and out of desire to
khen mình coù giôùi cheâ ngöôøi taø giôùi. honor the majesty of the Dharma—Giôùi thöïc
d) The purpose of keeping precepts is to enjoy haønh vì toân troïng Phaùp vaø Luaät.
continued existence: Giôùi coù ñoäng löïc tham (3B)Adhered to, Not ahdered to, and
aùi, ñöa ñeán taùi sanh. Tranquilized—Giôùi Chaáp Thuû (dính maéc),
2) The Medium—Giôùi baäc Trung: Khoâng Chaáp Thuû, vaø An Tònh:
a) The medium is produced by medium zeal, 1) Adhered to through craving and false views:
energy or inquiry: Giôùi phaùt sanh nhôø tinh taán, Giôùi Chaáp Thuû—Dính maéc vaøo tham ñaém vaø
duïc, nhöùt taâm vaø traïch phaùp ôû möùc trung bình. taø kieán.
b) To undertake precepts out of desire for the 2) Not ahdered to—Giôùi Khoâng Chaáp Thuû:
fruits of merit: Thoï giôùi vì mong ñöôïc quaû a) Practised by magnanimous ordinary people as
baùo coâng ñöùc. the prerequisite of the path: Giôùi ñöôïc thöïc
c) Undefiled mundane virtue: Giôùi theá gian maø haønh bôûi phaøm phu höõu ñöùc laøm ñieàu kieän
khoâng oâ nhieãm. tieân quyeát cho ñaïo loä.
 3488

b) Precets that associated with the path in a) Cultivate with the unvirtuous: Hoïc tu vôùi aùc
trainers: Giôùi töông öùng vôùi ñaïo loä ôû caùc vò tri thöùc.
höõu hoïc. b) Not to visit the virtuous: Khoâng gaàn guûi baäc
3) Tranquilized precepts: Giôùi an tònh—Precepts giôùi ñöùc.
that associated with trainers’ and nontrainers’ c) Not to see ignorance: Khoâng thaáy ngu si.
fruition is tranquilized—Giôùi töông öùng vôùi d) No fault in a transgression: Khoâng thaáy phaïm
quaû cuûa höõu hoïc vaø voâ hoïc. giôùi.
(4B)Pure, Impure and Dubious—Ba loaïi Giôùi e) Mind is full with wrong thoughts: Taâm thöôøng
Thanh Tònh, Baát Tònh vaø Khaû Nghi: taø tö duy.
1) Pure Precepts: Giôùi Thanh Tònh—Precepts f) Not to guard one’s own faculties: Caùc caên
fulfilled by one who has committed no khoâng phoøng hoä.
offence or has committed offence, but already 2) Partaking of Stagnation—Giôùi Tuø Ñoïng:
made a repentance after committing one— a) One whose mind is satisfied with virtue that
Giôùi ñöôïc vieân maõn do moät ngöôøi chöa töøng has been achieved: Ngöôøi coù taâm töï maõn vôùi
phaïm, hoaëc ñaõ phaïm maø ñaõ saùm hoái. giôùi ñaõ thaønh töïu.
2) Impure Precepts: Giôùi Khoâng Thanh Tònh— b) Contented with mere virtuousness, not
One who breaks precepts but has not made a striving for higher meditations: Khoâng nghó
repentance—Giôùi bò vi phaïm maø chöa phaùt loà ñeán thieàn ñònh maø chæ an phaän trong giôùi.
saùm hoái. 3) Partaking of Distinction—Giôùi Taêng Tieán—
3) Dubious—Giôùi Khaû Nghi: One who abide by virtues, but always strives
a) Virtue in one who is dubious about whether a with concentration for his aim: Ngöôøi ñang an
thing constitutes an offence: Moät ngöôøi coøn truï trong giôùi luaät, maø luoân coá gaéng ñaït ñeán
nghi khoâng bieát vieäc naày coù phaûi laø giôùi toäi muïc tieâu baèng thieàn ñònh.
hay khoâng. 4) Partaking of Penetration: Giôùi Thaâm Nhaäp—
b) Whether he has committed an offence is One who realizes that to see Virutes is not
dubious: Khoâng bieát ñaõ vi phaïm vaøo giôùi naøo. enough, he aim his dispassion through
(5B)Virtue of the Trainer, Virtue of the keeping precepts—Ngöôøi nhaän bieát raèng chæ
Nontrainer, and that of the neither-trainer- thaáy giôùi khoâng chöa ñuû, neân höôùng ñeán ly
nor-nontrainer—Giôùi Höõu Hoïc, Voâ Hoïc, duïc baèng caùch trì Giôùi.
Khoâng Höõu Hoïc Hay Voâ Hoïc: (2C)Virtue of Bhikkhus, of Bhikkhunis, of Not-
1) Virtue of the Trainer: Giôùi Höõu Hoïc—Virtue Fully-Admitted, of the Laity: Boán Loaïi giôùi—
associated with the four paths and with the Tyø Kheo, Tyø Kheo Ni, Giôùi cuûa Ngöôøi chöa
first three fruitions (See Töù Thaùnh Quaû)— thoï Cuï Tuùc, Giôùi Taïi Gia.
Giôùi töông öng vôùi boán ñaïo vaø ba quaû ñaàu. 1) The virtue of Bhikkhus: Giôùi Tyø Kheo—
2) Virtue of the non-trainer: Giôùi Voâ Hoïc— There are precepts for Bhikkhus to keep (See
Virtue that associated with the fruition of Complete moral precepts for monks,
Arahanship (See Töù Thaùnh Quaû)—Giôùi töông Complete moral precepts for monks in
öng vôùi quaû A La Haùn. Theravadan Buddhism, Complete moral
3) Virtue of neither trainer nor non-trainer: precepts for nuns in Mahayana Buddhism and
Khoâng Höõu Hoïc Khoâng Voâ Hoïc—The Pratimoksa-Sutra)—Coù nhöõng giôùi daønh cho
remaining kinds of virtues—Nhöõng loaïi giôùi Tyø Kheo.
coøn laïi. 2) The virtue of Bhikkhunis (See (2C) (1)): Giôùi
(C) Four kinds of “sila”—Boán loaïi giôùi: Tyø Kheo Ni.
(1C)Four kinds of virtue of Partaking of 3) The virtue of the not-fully-admitted (See Ten
diminution, Stagnation, Distinction, and commandments of Sramanera): Giôùi cuûa
Penetraion—Boán loaïi giôùi Thoái Giaûm, Tuø Ngöôøi chöa thoï Cuï Tuùc.
Ñoïng, Taêng Tieán vaø Thaâm Nhaäp: 4) The virtue of the Laity: Giôùi Taïi Gia—Five or
1) Partaking of diminution—Giôùi Thoái Giaûm: ten precepts, as permanent undertaking, eight
 3489

precepts as the factors of the Uposatha Day particulars: Khi maét thaáy saéc, khoâng naém giöõ
for male and female fay followers—Nguõ giôùi töôùng chung töôùng rieâng.
hay Thaäp Thieän, khi coù theå giöõ troïn ñôøi vaø b) When he left the eye faculty unguarded, evil
Taùm Giôùi trong ngaøy Boá Taùt (Baùt Quan Trai) and unprofitable states of covetousness and
daønh cho Phaät töû taïi gia. grief may invade him; he immediately
(3C)Natural, Customary, Necessary, Due to realizes them and turns back to guard the eye
Previous Causes—Boán loaïi, Giôùi Töï Nhieân, faculty, undertakes the restraint of the eye
Giôùi Theo Coå Tuïc, Giôùi Taát Yeáu, Giôùi Do faculty: Khi nhaõn caên khoâng ñöôïc phoøng hoä,
Nhaân veà Tröôùc: khieán cho tham aùi, öu saàu vaø baát thieän phaùp
1) The non-transgression on the part of khôûi leân, vò aáy lieàn bieát maø trôû veà hoä trì nhaõn
Uttarakuru human beings: Giôùi Töï Nhieân—Söï caên, thöïc haønh söï hoä trì nhaõn caên.
khoâng phaïm cuûa nhöõng ngöôøi ôû Baéc Cu Loâ c) On hearing a sound with ear, smelling an
Chaâu. odour with the nose, tasting a flavor with the
2) Customary virtue: Giôùi Coå Tuïc—Each tongue, touching a tangible object with the
locality’s or sect’s own rules of conduct—Moãi body, cognizing a mental object with the
ñòa phöông, toâng phaùi coù luaät rieâng goïi laø mind, he apprehends neither the signs nor the
Giôùi Theo Tuïc Leä. particulars; if he left the mind faculty
3) Necessary virtue: Giôùi Taát Yeáu—No thought unguarded, evil and unprofitable states of
of men that is connected with the cords of covetousness and grief might invade him, he
sense desire—Giôùi khoâng coù tö töôûng duïc immediately realizes this and goes back to
nhieãm. enter upon the way of its restraint, he guard
4) The virtue of pure beings or of Bodhisattva in the mind faculty, undertakes the restraint of
his various births: Giôùi Do Nhaân Veà Tröôùc— the mind faculty: Khi tai nghe tieáng, muõi ngöûi
Giôùi cuûa nhöõng ngöôøi thanh tònh vaø cuûa tieàn muøi, löôõi neám vò, thaân xuùc chaïm, yù nhaän thöùc
thaân Phaät khi haønh Boà Taùt haïnh. caùc phaùp, vò aáy khoâng naém giöõ töôùng chung,
(4C)Virtue of Patimokkha Restraint: Boán loaïi khoâng naém giöõ töôùng rieâng, maø quay veà hoä trì
Giôùi—Virtue of Restraint of Sense Faculties, yù caên.
Virtue of Purification of Livelihood, and 3) Virtue of Livelihood Purification: Giôùi Thanh
Virtue Concerning Requisites—Giôùi Boån (Ba Tònh Maïng Soáng—Abstinence from such
Ñeà Moäc Xoa—Patimokkha), Giôùi Phoøng Hoä wrong livelihood as entails transgression of
Caùc Caên, Giôùi Thanh Tònh Sanh Maïng, Giôùi the six training precepts announced to respect
Lieân Heä Boán Vaät Duïng: to livelihood and entails the evil states
1) Virtue of Patimokkha: Giôùi Ba Ñeà Moäc beginning with ‘scheming, talking, hinting,
Xoa—The virtue described by the Blessed belittling, pursuing gain with gain—Söï töø boû
One Thus, “Here a Bhikkhu dwells restrained nhöõng taø maïng, khoâng vi phaïm saùu hoïc giôùi
with the Patimokkha restraint, possessed of lieân heä ñeán caùch sinh soáng, taø maïng loâi keùo
the proper conduct and resort, and seeing fear theo nhöõng aùc phaùp nhö löøa ñaûo, ba hoa, hieän
in the slightest fault, he trains himself by töôùng cheâ bai, laáy lôïi caàu lôïi.
undertaking the precepts of training—Giôùi 4) Virtue concerning Requisites: Giôùi Lieân Heä
nhö Ñöùc Theá Toân moâ taû: “Vò Tyø Kheo soáng Ñeán Boán Vaät Duïng—Use of the four
cheá ngöï vôùi söï cheá ngöï cuûa giôùi boån, ñaày ñuû requisites that is purified by the reflection
haønh xöù vaø chaùnh haïnh, thaáy sôï haõi trong stated in the way beginning ‘Reflecting
nhöõng loãi nhoû, neân vò aáy laõnh thoï caùc hoïc wisely, he uses the robe only for protection
giôùi. from cold—Söï söû duïng boán vaät duïng, ñöôïc
2) Virtue of restraint of the sense faculties— thanh tònh nhôø giaùc saùt. Nhö khi noùi chaân
Giôùi Phoøng hoä caùc Caên: chaùnh giaùc saùt, vò aáy thoï duïng y phuïc ñeå che
a) On seeing a visible object with eye, he thaân khoûi reùt.
apprehends neither the signs nor the
 3490

Precept Age: Taêng Laïp (tuoåi ñaïo)—Age in the Precept paramita: Trì Giôùi Ba La Maät—See
order—Monastic age—Sacerdotal age—The age Morality-paramita.
of a monk as monk, the years of his ordination, or Precepts and rules: Giôùi luaät.
the years a person has been a monk are counted Precepts-samadhi-wisdom: Giôùi ñònh hueä—
by the number of summer retreats passed. To See Three Studies of the non-outflow.
receive one’s monastic age. To add to one’s
Precept School: Vinaya School—Luaät Toâng.
monastic age on the conclusion of the summer
Precepts in Ten Parts: Thaäp Tuïng Luaät—
retreat. The precedence of monks and nuns in the
These precepts were translated from the precepts
Order is determined by the number of summer
of the Sarvastivadin School—Nhöõng luaät naøy
retreats they have attended—Tuoåi cuûa Taêng Ni
ñöôïc dòch ra töø boä luaät cuûa tröôøng phaùi Nhaát Thieát
ñöôïc tính baèng soá an cö kieát haï maø caùc vò ñaõ traûi
Höõu Boä.
qua. Sau kieát haï an cö, chö Taêng Ni naøo ñaõ nhaäp
haï ñeàu ñöôïc taêng moät tuoåi ñaïo. Quyeàn ñi tröôùc Precepts of the Triple Refuge that have no
cuûa Taêng Ni trong ñoaøn tuøy thuoäc vaøo tuoåi haï laïp. marks: Voâ Töôùng Tam Quy-Y Giôùi—In the
Precept concord: Giôùi Hoøa Ñoàng Tu—Precept Dharma Jewel Platform Sutra, the Sixth Patriarch
concord, one of the six points of reverent harmony taught about the Precepts of the Triple Refuge
or unity in a monastery or convent or sixfold rules That Has No Mark as follows: “Good Knowing
of conduct for monks and nuns in a monastery Advisors, take refuge with the enlightened, the
which the Buddha taught in the Mahaparinibbana honored, the doubly complete. Take refuge with
Sutta and Sangiti Sutta—Moät trong saùu ñieåm soáng the right, the honored that is apart from desire.
chung hoøa hôïp trong töï vieän maø Ñöùc Phaät ñaõ daïy Take refuge with the pure, the honored among the
trong Kinh Ñaïi Baùt Nieát Baøn vaø Kinh Phuùng Tuïng multitudes. ‘From this day forward, we call
trong Tröôøng Boä Kinh: **See Six points of enlightenment our master and will never again
reverent harmony or unity in a monastery. take refuge with deviant demons or outside
religions. We constantly enlighten ourselves by
Precept Fixation view: Giôùi Kieán Thuû—See
means of the Triple Jewel of our own self-nature.’
Five kinds of wrong views.
Good Knowing Advisors, I exhort you all to take
Precepts in Four Divisions: Töù Phaàn Luaät—
refuge with the Triple Jewel of your own nature:
These precepts (a 60-fascicle translation) were
the Buddha, which is enlightenment; the Dharma,
translated from the Vinaya of the Dharmagupta
which is right; and the Sangha, which is pure.
School—Nhöõng luaät naøy (boä luaät dòch 60 taäp)
When your mind takes refuge with enlightenment,
ñöôïc dòch ra töø boä luaät cuûa Phaùp Taïng Boä.
deviant confusion does not arise. Desire
Precepts for the Great Sangha: Ma Ha Taêng decreases, so that you know contentment and are
Kyø Luaät—These precepts (a 40-fascicle able to keep away from wealth and from the
translation) were translated from the Vinaya of the opposite sex. That is called the honored, the
Mahasanghika School of Hinayana Buddhism— doubly complete. When your mind takes refuge
Nhöõng luaät naøy (boä luaät dòch 40 taäp) ñöôïc dòch ra with what is right, there are no deviant views in
töø boä luaät cuûa Ñaïi Chuùng Boä, moät tröôøng phaùi any of your thoughts. because there are no deviant
Tieåu Thöøa Nguyeân Thuûy. views, there is no self, other, arrogance, greed,
Precepts of lay Bodhisattvas: Boà Taùt Giôùi taïi love, or attachment. That is called the honored
gia—See Lay Bodhisattvas’ precepts. that is apart from desire. When your own mind
Precept on not killing: Saùt giôùi. takes refuge with the pure, your self-nature is not
Precept observers: Precept-keeper (one who stained by attachment to any state of defilement,
receives the commandments or rules)—Ngöôøi giöõ desire or love. That is called the honored among
giôùi—See Five advantages to one of good the multitudes. If you cultivate this practice, you
morality. take refuge with yourself. Common people do not
understand that, and so, from morning to night,
they take the triple-refuge precepts. They say they
 3491

take refuge with the Buddha, but where is the Precious (a): Quyù baùu.
Buddha? If they cannot see the Buddha, how can Precious-Blossom-Wander-Step Buddha:
they return to him? Their talk is absurd. Good Baûo Hoa Du Boä Phaät.
Knowing Advisors, each of you examine
Precious body: Thaân theå quyù baùu.
yourselves. Do not make wrong use of the mind.
Precious-Canopy-Shine-Space-Sovereign-
The Avatamsaka Sutra clearly states that you
should take refuge with your own Buddha, not Power-King Buddha: Baûo Caùi Chieáu Khoâng Töï
with some other Buddha. If you do not take refuge Taïi Löïc Vöông Phaät.
with the Buddha in yourself, there is no one you Precious cart: Baûo Xa—The precious cart (in
can rely on. Now that you are self-awakened, you the Lotus sutra), i.e. the one vehicle, the
should each take refuge with the Triple Jewel of Mahayana—Xe quyù (traâu traéng) maø Ñöùc Phaät ñaõ
your own mind. Within yourself, regulate your noùi ñeán trong Kinh Phaùp Hoa, ñöôïc ví vôùi Nhaát
mind and nature; outside yourself, respect others. Thöøa hay Ñaïi Thöøa.
That is to take refuge with yourself.”—Trong Kinh Precious continent: Wonderful land of a
Phaùp Baøo Ñaøn, Luïc Toå Hueä Naêng daïy veà Voâ Buddha—Baûo chaâu (kyø ñoä cuûa moät vò Phaät).
Töôùng Tam Quy-Y Giôùi nhö sau: “Naày thieän tri Precious country: Pure land—Baûo Quoác—Coõi
thöùc! Quy y giaùc löôõng tuùc toân, quy y chaùnh ly duïc Tònh Ñoä.
toân, quy y tònh chuùng trung toân. Töø ngaøy nay trôû ñi Precious dagger that is not yet blunt: Baûo
xöng ‘Giaùc’ laøm thaày, laïi chaúng quy y taø ma ngoaïi ñao vò laõo (ñao quí chöa cuøn, yù noùi ngöôøi lôùn tuoåi
ñaïo, duøng töï taùnh Tam Baûo thöôøng töï chöùng minh, maø tinh thaàn vaø thaân theå coøn minh maãn vaø traùng
khuyeân thieän tri thöùc quy y töï taùnh Tam Baûo. Phaät kieän)—An old man whose mind and body are still
laø ‘Giaùc’ vaäy, Phaùp laø ‘Chaùnh’ vaäy, Taêng laø strong.
‘Tònh’ vaäy. Töï taâm quy y Giaùc, taø meâ chaúng sanh, Precious-Fire Buddha: Baûo Hoûa Phaät.
thieåu duïc tri tuùc hay lìa taøi saéc, goïi laø Löôõng Tuùc
Precious flowers: Deva flowers—Baûo hoa (hoa
Toân. Töï taâm quy y Chaùnh, nieäm nieäm khoâng taø
cuûa caùc vò trôøi).
kieán, vì khoâng taø kieán töùc laø khoâng nhôn ngaõ coáng
cao, tham aùi, chaáp tröôùc, goïi laø Ly Duïc Toân. Töï Precious Flower Traveling Buddha: Phaät Baûo
taâm quy y Tònh, taát caû caûnh giôùi traàn lao aùi duïc, töï Hoa Du Boä.
taùnh ñeàu khoâng nhieãm tröôùc, goïi laø Chuùng Trung Precious gathas: Precious verses—Baûo keä.
Toân. Neáu tu haïnh naày, aáy laø töï quy y. Phaøm phu Precious gem: Mani (skt)—Precious pearl—
khoâng hieåu, töø saùng ñeán toái, thoï tam quy giôùi, neáu Precious talisman—Baûo chaâu.
noùi quy y Phaät, Phaät ôû choã naøo? Neáu chaúng thaáy Precious hand: Baûo Thuû—Precious hand, the
Phaät thì nöông vaøo choã naøo maø quy, noùi laïi thaønh hand which gives alms and precious things—Tay
voïng. Naày thieän tri thöùc! Moãi ngöôøi töï quan saùt, quyù, tay laøm ra cuûa caûi quyù baùu.
chôù laàm duïng taâm, kinh vaên roõ raøng, noùi töï quy y Precious image of a Buddha: Precious likeness
Phaät, chaúng noùi quy y vôùi Phaät khaùc, töï Phaät maø of a Buddha—Baûo töôùng.
chaúng quy, thì khoâng coù choã naøo maø y ñöôïc. Nay Precious king: Baûo Vöông.
ñaõ töï ngoä, moãi ngöôøi phaûi quy y töï taâm Tam Baûo, 1) The precious King or King of Treasures: Vua
trong thì ñieàu hoøa taâm taùnh, ngoaøi thì cung kính cuûa Kho Baùu.
moïi ngöôøi, aáy laø töï quy y vaäy.” 2) A title of Buddha: Moät danh hieäu cuûa Ñöùc
Precepts in various forms: Commandments or Phaät.
rules in their various forms—Giôùi töôùng. 3) The ruler of the continent west of Sumeru: Vò
Preceptor: Upadhyaya (skt)—Buddhist priest— Töø Toân ngöï trò treân luïc ñòa veà phía taây cuûa
Teacher—Spiritual teacher—Vò thaày—See Eight nuùi Tu Di.
teachers and Acarya. 4) Jewel-lord, or Lord of jewels: Baûo Chuû.
Preceptor of the emperor: Thieân Sö—Thaày Precious ksetra: Baûo saùt.
daïy cuûa vua. 1) Buddha realm: Phaät giôùi.
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2) Monastery: Töï vieän. Precious pearl: Precious gem—Baûo chaâu—Keá

Precious lake: Baûo Trì—The precious lake of Baûo—According to The Lotus Sutra, this is the
the eight virtuous characteristics in the Pure precious stone worn in the coiled hair on top of the
Land—Ao Baùt Coâng Ñöùc Thuûy nôi coõi Tònh Ñoä. king’s head. It is the king’s most prized
Precious land: Pure land—Baûo ñòa (tònh ñoä). possession—Theo Kinh Phaùp Hoa, “Keá Baûo” laø
Precious-Light Buddha: Baûo Quang Phaät. haït ngoïc baùu quyù nhaát caøi treân maùi toùc cuûa vò
quoác vöông (theo Kinh Phaùp Hoa thì coù moät ngöôøi
Precious likeness: Baûo Töôùng.
coù coâng to, nhaø vua beøn côûi vieân minh chaâu caøi
1) The precious image of Buddha: Töôïng Phaät
treân toùc ban cho, ñeå ví vôùi vieäc Ñöùc Phaät giaûng
trang nghieâm.
thuyeát Kinh Phaùp Hoa cho haïng ngöôøi ñaõ ra khoûi
2) One of the seven Tathagatas: Ratnaketu
sinh töû phaân ñoaïn, maø tinh taán ñeå lìa haún sinh töû
(skt)—Baûo Töôùng Nhö Lai, moät trong baûy
bieán dòch).
Nhö Lai.
3) A name of Ananda as a future Buddha: Phaät Precious place: Baûo Phöông—Precious place, or
Baûo Töôùng Nhö Lai, teân cuûa vò Phaät maø ngaøi the abode of the triratna, a monastery—Töï vieän,
A Nan seõ thaønh trong töông lai. nôi thöôøng truï Tam Baûo.
4) The name under which 2,000 of sakyamuni’s Precious posession of life: Meänh Baûo (söï quyù
disciples are to be reborn as Buddhas: Teân baùu cuûa cuoäc soáng, soáng ñeå tu taäp giaûi thoaùt).
Phaät maø 2000 vò ñeä töû cuûa Phaät seõ thaønh sau Precious race: Ratnapani (skt)—Baûo chuûng.
naày. Precious raft: Baûo Phieät—The precious raft of
Precious likeness of a Buddha: Precious image Buddha-truth, which ferries over the sea of
of a Buddha—Baûo töôùng. mortality to nirvana—Chieác beø chaân lyù Phaät phaùp
Precious-Lotus-Well-Dwell-in-Sala-Tree- chuyeân chôû chuùng sanh töø bieån sanh töû ñeán Nieát
King Buddha: Baûo Lieân Hoa Thieän Chuû Sa La Baøn.
Thoï Vöông Phaät. Precious raft of Buddha-truth: Which ferries
Precious maiden: Kanya-ratna (skt)—See Baûo over the sea of mortality to nirvana—Baûo phieät.
Nöõ. Precious rattle: Wooden fish—Baûo ñaït (con caù
Precious mind: Taâm baûo. baèng goã taïi caùc chuøa ñöôïc goõ leân ñeå baùo giôø thoï
thöïc).
Precious-Moon Buddha: Baûo Nguyeät Phaät.
Precious-Moon-Light Buddha: Baûo Nguyeät Precious records: Precious scriptures—Precious
sutras—Baûo ñieån—Kinh ñieån quyù baùu.
Quang Phaät.
Precious nature: Baûo Tính—The precious Precious region: Traân Vöïc—The Pure Land of
Amitabha—Khu Vöïc quyù baùu, hay coõi Cöïc Laïc
nature, or Tathagatagarbha, underlying all
cuûa Ñöùc Phaät A Di Ñaø.
phenomena, always pure despite phenomenal
conditions—Teân khaùc cuûa Nhö Lai Taïng, ôû trong Precious seal: Precious symbol—Baûo AÁn.
chuùng sanh phieàn naõo maø chaúng heà maát tính chaân 1) Dharma, the second of the Triratna: Phaùp Baûo
nhö thanh tònh—See Tathagatagarbha. trong Tam Baûo.
2) The three evidences of the genuineness of a
Precious object: Ratna (skt)—Gem—Jewel—
sutra: Tam Phaùp AÁn—See Trilaksana.
Baûo vaät.
3) The symbols of Buddhas, or Bodhisattvas:
Precious opportunity: Cô hoäi quyù baùu—Human
Bieåu töôïng cuûa chö Phaät hay chö Boà Taùt.
beings have the precious opportunity to practice
4) The magical seeds of the Buddhas, i.e. germ-
Dharma to stop negative thoughts from arising and
letters, or sounds: Chuûng töû Phaät AÁn.
to prevent the resultant suffering—Chuùng sanh
Precious scriptures: Precious records—Precious
con ngöôøi coù cô hoäi quyù baùu thöïc haønh Phaät phaùp,
sutras—Baûo ñieån.
haàu chaám döùt nhöõng yù töôûng tieâu cöïc töø ñoù khôûi
leân quaû khoå. Precious seal: Precious symbol—Baûo aán.
 3493

Precious stone: Mani (skt)—Gem—Jewel— Preconceived idea: Döï kieán.

Pearl—Baûo—See Jewel. Preconception (n): Döï töôûng—Döï lieäu—Caùi
Precious stone worn in the coiled hair: Keá nhìn thaáy tröôùc.
Baûo—See Precious pearl. Precondition (n): Ñieàu kieän tieân quyeát.
Precious stupa: Baûo Thaùp. Preconize (n): Boå nhieäm tu só.
1) Precious stupa, or fane for precious things, or precursor (n): Vò tieàn nhieäm.
relics: Thaùp Baûo hay thaùp chöùa baûo vaät, thaùp
Predecease (v): Cheát tröôùc ai.
chöùa xaù lôïi.
Predecessor (n):
2) A pagoda adorned with gems: Thaùp trang
1) Vò tieàn nhieäm.
nghieâm baèng chaâu baùu.
2) Ancestor: Tieàn nhaân.
3) The shrine of Prabhutaratna in the Lotus:
Thaùp Ña Baûo trong Kinh Phaùp Hoa. Predefinition (n): Söï quyeát ñònh tröôùc.
Precious sutras: Precious records—Precious Predestinarian
scriptures—Baûo ñieån. 1) (a): Thuoäc veà thuyeát tieàn ñònh.
2) (n): Ngöôøi tin vaøo thuyeát tieàn ñònh.
Precious symbol: Precious seal—Baûo aán.
Predestinarianism (n): Thuyeát tieàn ñònh.
Precious talisman: Mani (skt)—Precious
pearl—Precious gem—Baûo chaâu. Predestinate (v): Tieàn ñònh.
Precious throne: Baûo toøa. Predestination (n): Tieàn ñònh.
Precious tree: Baûo Thuï—The jewel-trees of the Predestine (v): See Predestinate.
Pure Land—Caây quyù nôi coõi Tònh Ñoä. Predeterminate (a): Do thieân ñònh.
Precious vase: Kundika (skt)—Baûo Bình. Predetermination (n): Söï thieân ñònh.
1) A pecious vase, vessels used in worship: Bình Predetermined (a): Predestined—Ñònh saún.
quyù (moät thöù ñoà duøng cuûa Ñöùc Phaät) ñöôïc Predeterminism (n): Thuyeát thieân ñònh.
duøng trong nghi thöùc leã laïc. Predicament (n): Phaïm truø.
2) A baptismal vase used by the esoteric sects Predicamental (a): Thuoäc phaïm truø.
for pouring water on the head: Bình quaùn
Predicant (n): Ngöôøi thuyeát giaûng.
ñaûnh maø Maät giaùo duøng ñeå röôùi tònh thuûy treân
ñaàu khi laøm leã quaùn ñaûnh. Predicate (v): Giaûng thuyeát—Duï Theå—Laáy caùi
nghóa lyù laøm choã döïa cuûa duï—See Two kinds of
Precious vehicle: Baûo Thöøa.
drstanta.
1) The precious vehicle of the Lotus Sutra: Baûo
Thöøa Phaùp Hoa Kinh. Predication (n): Söï thuyeát giaûng.
2) The Mahayana: Ñaïi Thöøa. Predicatory (a): Coù lieân quan ñeán thuyeát giaûng.
Precious verses: Precious gathas—Baûo keä. Predict (v): Baùo tröôùc.
Precious verses for repentance: Precious Prediction (n): Lôøi baùo tröôùc.
gathas for repentance—Baûo saùm keä. Prediction of Buddhahood: Prophecy of
Precious vessels used in worship: Kundika Buddhahood—Toân kyù (Phaät thoï kyù).
(skt)—Precious vase—Baptismal vase used by the 1) There are two classes of Buddha’s predictions
esoteric sects for pouring water on the head—Baûo of a disciple’s destiny—Coù hai loaïi thoï kyù—
bình. See Two classes of Buddha’s predictions of a
Precipitate (v): Xoâ ñaåy xuoáng. disciple’s destiny.
2) There are eight kinds of prediction—Coù taùm
Precocious (a): Sôùm (tröôùc tuoåi tröôûng thaønh).
loaïi thoï kyù—See Eight kinds of prediction.
Precocious marriage: Taûo hoân.
Prediction of the Destiny of Arhats,
Precociousness (n): Söï sôùm (tröôùc tuoåi tröôûng
Training and Trained: Phaåm Thoï Hoïc Voâ
thaønh).
Hoïc—See Twenty-eight chapters in the Lotus
Precocity (n): See Precociousness. Sutra.
 3494

Prediction of enlightenment, definitively, Preface: Tieàn töï.

without duality: Taát caû chö Phaät ñeàu hay kheùo 1) Kinh tieàn tuïng (tuïng tröôùc khi tuïng kinh
noùi lôøi thoï kyù, quyeát ñònh khoâng hai—All Buddhas chính).
can speak words of prediction of enlightenment, 2) Hoùa Tieàn Töï: The preface to the “Quaùn Kinh
definitively, without duality, one of the ten kinds Hoùa Tieàn” by Shan-Tao of the T’ang
of mastery of nondual action of all Buddhas—See dynasty—Lôøi môû ñaàu trong Quaùn Kinh Hoùa
Ten kinds of mastery of nondual action of all Tieàn cuûa ngaøi Thieän Ñaïo.
Buddhas. Prefigurative (a): Coù tính caùch baùo tröôùc baèng
Prediction in finality: Complete prediction— hình boùng.
Voâ dö thoï kyù—Prediction with complete detail of Prefigure (v): Baùo tröôùc baèng hình boùng.
becoming Buddha of a sentient being—Voâ dö thoï Prefigurement (n): Söï baùo tröôùc baèng hình
kyù—Ñöùc Phaät thoï kyù veà söï thaønh Phaät cuûa moät boùng.
chuùng sanh—See Two classes of Buddha’s Prejudice and preconceived ideas: Thaønh
predictions of a disciple’s destiny. kieán vaø ñònh kieán.
Prediction by rubbing the crown: Thoï Kyù Prejudiced (a): Ñònh kieán
Quaùn Ñaûnh—Buddha predicts Buddhahood to
Prejudiced (fixed) ideas: Ñònh Kieán.
someone (the gesture of rubbing the crown)—Phaät
Prejudices (n): Ñònh kieán.
thoï kyù ñeä töû baèng caùch xoa ñaàu.
Preliminary (a): Böôùc ñaàu.
Predictional (a): Coù tính caùch baùo tröôùc.
Preliminary conditions that lead to the
Predictive (a): Prophetic—Baùo tröôùc.
cherishing of the desire for supreme
Predictor (n): Ngöôøi baùo tröôùc.
enlightenment: Ñieàu Kieän Khôûi Ñaàu Ñöa Ñeán
Predisposition (n): Khuynh höôùng thieân veà.
Hoaøi Baûo Giaùc Ngoä Toái Thöôïng—According to
Predominant influences: Taêng thöôïng—Three
the Avatamsaka Sutra, there are ten preliminary
predominant influences—See Three dharmas
conditions that lead to the cherishing of the desire
(XLIX).
for supreme enlightenment—Theo Kinh Hoa
Predominant influence on the Dhamma: Nghieâm, coù möôøi ñieàu kieän khôûi ñaàu ñöa ñeán öôùc
Dhammadhipateyyam (p)—Phaùp taêng thöôïng— voïng giaùc ngoä toái thöôïng—See Ten preliminary
See Three dharmas (XLIX). conditions that lead to the cherishing of the desire
Predominant influence on oneself: for supreme enlightenment.
Attadhipateyyam (p)—Ngaõ taêng thöôïng—See Preliminary introduction: Lôøi daãn nhaäp.
Three dharmas (XLIX).
Preliminary teaching: Thuûy Giaùo—According
Predominant influence on the world: to T’ien-T’ai, the preliminary teaching of the
Lokadhipateyyam (p)—Theá taêng thöôïng—See Mahayana, made by the Avatamsaka School—
Three dharmas (XLIX). Theo toâng Thieân Thai, Thuûy Giaùo laø giaùo thuyeát
Predominate (v): Chieám öu theá. sô boä Ñaïi Thöøa cuûa toâng Hoa Nghieâm.
Pre-eminent: Phi thöôøng 1) It discussed the nature of all phenomena as in
Pre-eminent man: Pradhana (skt)— the Only Consciousness: Töôùng Thuûy Giaùo—
predominant man—Ngöôøi phi thöôøng (thaéng giaû). Baøn veà baûn chaát cuûa vaïn höõu trong Duy Thöùc
Pre-exilic (a): Tröôùc thôøi kyø löu ñaøy. Luaän.
2) Held to the immateriality of all things, but did
Pre-exist (v): Tieàn höõu (coù tröôùc).
not teach that all beings have the Buddha-
Pre-existence: Söï coù tröôùc.
nature: Khoâng Thuûy Giaùo—Baøn veà taùnh
Pre-existent (a): Coù tröôùc. khoâng cuûa vaïn höõu, nhöng khoâng daïy raèng taát
Pre-existentism: Chuû thuyeát cho raèng linh hoàn caû chuùng sanh ñeàu coù Phaät taùnh.
ñaõ coù tröôùc khi ñöôïc hôïp nhaát vôùi theå xaùc con
ngöôøi.
 3495

Preliminary teaching of the Mahayana: Thuûy boû pheá thôøi khoùa tu taäp cuûa giaùo hoäi, khoâng nhôù
Giaùo—See Preliminary teaching. ñeán bieát bao nhieâu ngöôøi ñang ñoùi khoå vaø queân
Premaritial sex: Quan heä tình duïc tröôùc hoân raèng mình ñaõ chaáp nhaän ñôøi soáng ñôn giaûn cuûa
nhaân—At the time of the Buddha, He didn’t speak moät vò Taêng hay Ni ôû töï vieän, laø phaïm giôùi Ba Daät
specifically about premaritial sex, and there is no Ñeà, phaûi phaùt loà saùm hoái.
rule to prohibit premaritial sex for lay people. We Prepare (v) vegetarian meals: Thieát trai—
can infer that both parties are consenting adults, Chuaån bò côm chay.
then they’re completely responsible for their own Prescience (n): Tieàn yù thöùc.
actions, so long as what they do doesn’t harm Prescribbe some medicine: Cho toa thuoác.
others. However, if one of the people involved is Prescription (n): Toa thuoác.
under the age (still under the control of his or her
Presence (n): Söï hieän dieän.
parents), and if having sexual intercourse with that
Present:
person would upset the parents and the family,
1) Paccuppanno addha (p)—Hieän taïi—See
then it’s prohibited—Vaøo thôøi Ñöùc Phaät, Ngaøi
Three dharmas (XX).
khoâng noùi gì veà vieäc sinh hoaït tình duïc tröôùc hoân
2) (v): Giôùi thieäu—To introduce—(n) Hieän taïi.
nhaân, vaø khoâng coù luaät naøo nghieâm caám nhöõng
sinh hoaït naøy cho ngöôøi taïi gia. Chuùng ta coù theå Present aeon: Hieàn kieáp (kieáp hieän taïi)—See
suy luaän raèng neáu caû hai ngöôøi trong cuoäc ñeàu Three asankhyeya kalpas.
ñeán tuoåi tröôûng thaønh vaø ñoàng thuaän vieäc naøy, hoï Present bhadra-kalpa: Hieàn kieáp hieän taïi.
hoaøn toaøn chòu traùch nhieäm veà nhöõng haønh ñoäng Present body: Hieän Thaân.
cuûa hoï, mieãn laø vieäc laøm cuûa hoï ñöøng laøm toån haïi 1) Embodiment: Thaân hieän taïi.
tôùi ngöôøi khaùc. Tuy nhieân, vieäc laøm naøy bò 2) The various bodies or manifestations in which
nghieâm caám neáu moät trong hai ngöôøi naøy coøn ôû Buddhas and Bodhisattvas reveal themselves:
tuoåi vò thaønh nieân (vaãn coøn döôùi söï kieåm soaùt cuûa Hieän thaân cuûa chö Phaät vaø chö Boà Taùt döôùi
cha meï), vaø neáu vieäc naøy laøm cha meï vaø nhöõng nhieàu hình thöùc ñeå cöùu ñoä chuùng sanh.
ngöôøi trong gia ñình cuûa ngöôøi treû ñoù buoàn phieàn. 3) See Alaya.
Premature (a): Sôùm hôn bình thöôøng. 4) According to the Awakening of Faith, present
Premature death: Cheát sôùm. body is one of the five senses of
consciousness—Theo Ñaïi Thöøa Khôûi Tín
Premises (n): Nhöõng tieàn ñeà.
Luaän, hieän thaân laø moät trong naêm thöùc—See
Pre-natal blood of the mother is not clean:
Five kinds of consciousness (II) (3).
Thöïc haùm baát tònh (aên uoáng trong giai ñoaïn coøn
5) Ñöông Theå: Baûn theå—The present body or
trong buïng meï chaúng saïch)—See Seven kinds of
person; in body or person.
impurity.
Present body and mind: Present existence—
Preparation (n): Söï chuaån bò.
Boån Höõu (hieän höõu)—See Three states of mortal
Prepare (v): Chuaån bò. existence (C).
Prepare fancy and luxurious meals: Laøm Present company: Thôøi Chuùng—The company
nhöõng böõa aên caàu kyø vaø xa xæ—A Bhiksu or of monks and laity; the community in general—
Bhiksuni who spends time to prepare fancy and Coäng ñoàng goàm chö Taêng Ni vaø Phaät töû taïi gia.
luxurious meals and neglects the practice
Present existence: Present body and mind—Boån
activities of the Sangha, without considering that
höõu—See Three states of mortal existence (C).
so many people in the world are suffering from
Present fruition of the meritorious
hunger, and forgetting that he or she has
committed himself or herself to live the simple character developed in previous existence:
life of a monk or nun, commits an Expression of Tuùc Chaáp Khai Phaùt—Quaû hieän taïi do nhöõng
Regret Offence—Vò Tyø Kheo hay Tyø Kheo Ni thieän caên ñaõ gieo troàng töø trong tieàn kieáp ñeán nay
naøo chæ lo laøm nhöõng böõa côm caàu kyø vaø xa xæ, maø môùi naåy nôû.
 3496

Present kalpa: Hieàn Kieáp—See Bhadra-kalpa. Chaùu Ñaày Ñaøn Cuõng Nhôø Tieàn Kieáp Hay
Present karma: Hieän nghieäp (nghieäp hieän taïi). Phoùng Sanh Lôïi Vaät.
1) Present karma is the cause for some results 6) Being respectful in this life is the
(effects) reaped in the present life (present consequence of paying respect to other
deeds and their consequences in this life)— people in previous life: Kieáp Naày Ñöôïc Kính
Nghieäp hieän taïi tích tuï quaû hieän taïi—See Troïng Neå Vì Cuõng Nhôø Tieàn Kieáp Hay Kính
Three stages of karma. Troïng Neå Vì Ngöôøi Khaùc.
2) Present karma (deed) is the cause for some 7) To create hatred and afflictions to other
or all results reaped in the next or future lives. people in this life, next life will be harmed by
Present deeds and their next life tigers, bears or snakes: Kieáp Naày Hay Gaây
consequences (present deeds and Hôøn Chuoác Naõo Cho Ngöôøi, Kieáp Sau Seõ Bò
consequences after next life)—Nghieäp hieän Coïp Beo Raén Haõm Haïi.
taïi tích tuï quaû vò lai—See Three stages of 8) Frequent gossip in this life, will be born dumb
karma. and deaf in the next life: Kieáp Naày Hay Noùi
Thò Phi, Kieáp Sau Caâm Ñieác Khoâng Ra Moät
Present life: Bhuta (skt)—Kieáp naày—Elements
Lôøi.
of living being—Originally or fundamentally
9) Being so rich as to wear in silk fabrics or in
existing—Primal existence—The source and
satin dress in this life is the consequence of
substance of all phenomena—Baûn höõu.
one’s offerings of robes to the monks and
Present life and cause and effect: Kieáp Naày
nuns in his previous life: Kieáp Naày Giaøu Coù
Vaø Nhôn Quaû—Present life and cause and effect
Vôùi Quaàn Laø AÙo Luïa Cuõng Vì Tieàn Kieáp Hay
according to Cause and Effect Sutra—Kieáp naày
Cuùng Döôøng Vaûi Vaø AÙo Cho Chö Taêng Ni.
vaø nhôn quaû theo Kinh Nhaân Quaû.
10) To benefit oneself by bringing harm to others,
1) Being all alone in this life is the consequence
next life will become a buffalo or a horse to
of harming other people with a wicked mind
pay retribution and at the end of the life will
in previous life: Kieáp Naày Canh Coâ Quaïnh
be killed for meat: Kieáp Naày Haïi Ngöôøi Ñeå
Queû Cuõng Vì Kieáp Tröôùc Hay Haõm Haïi
Höôûng Lôïi Thì Kieáp Sau Laøm Thaân Traâu
Ngöôøi Khaùc.
Ngöïa Ñeå Ñeàn Traû Vaø Cuoái Cuøng Bò Gieát
2) Being dumb, deaf, or blind in this life is the
Laøm Thòt.
consequence of slandering (people who read
11) Being happy in this life is the consequence of
or recite) Mahayana sutras in previous life:
not causing physical or mental harm or
Kieáp Naày Caâm, Ñieác, Ñui Muø Cuõng Vì Kieáp
damage to any being in previous life: Kieáp
Tröôùc Hay Phæ Baùng (Ngöôøi Tuïng Ñoïc) Kinh
Naày Haïnh Phuùc Vì Kieáp Tröôùc Khoâng Laøm
Ñieån Ñaïi Thöøa.
Khoå Ngöôøi Khaùc.
3) If we do not cultivate in this life, then when
12) To look down upon other people in this life,
will we do so ?: Kieáp Naày Chaúng Tu Coøn Ñôïi
will be reborn in the mean and poor family
Ñeán Kieáp Naøo ?
and looked down by other people in the next
4) Having the privilege to ride on a horse or
life: Kieáp Naày Hay Khinh Mieät Ngöôøi, Kieáp
travel in luxurous sedan cars in this life is the
Sau Sanh Vaøo Choã Haï Tieän Cho Ngöôøi Mieät
consequence of one’s contribution made to
Khinh.
public welfare by building the bridges and
13) To be jealous of others or to cause disputes
repairing the roads in his previous life: Kieáp
among other people, will have a body with
Naày Coù Xe Coù Ngöïa Vì Tieàn Kieáp Hay Söûa
bad odour (nobody dares to come near) in the
Caàu Vaù Loä.
next life: Kieáp Naày Hay Ly Giaùn Ñoá Kî Keû
5) Having so many children and grandchildren in
Khaùc, Kieáp Sau Hoâi Thuùi Khoâng Ai Tôùi Gaàn.
this life is the consequence of setting free
14) Being free from illness in this life is the
birds, animals as well as doing good deeds to
consequence of donating medicines to the
other beings in previous life: Kieáp Naày Con
poor in previous life: Kieáp Naày Khoâng Ñau
 3497

OÁm Bònh Hoaïn Cuõng Nhôø Kieáp Tröôùc Hay needy in previous life: Kieáp Naày Phuù Quí
Giuùp Ñôû Thuoác Men Cho Ngöôøi Ngheøo. Thònh Vöôïng Vì Tieàn Kieáp Hay Xaây Chuøa
15) Don’t believe in the Buddhist doctrines in this Caát Mieãu Cuõng Nhö Döïng Nhaø Chaån Teá.
life, will be dumb and deaf (not be able to 24) To feel happy when seeing the misfortunes of
read and hear) in the next life: Kieáp Naày others in this life, will be in constant troubles
Khoâng Tin Phaät Phaùp, Kieáp Sau Caâm Ñieác and sicknesses in the next life: Kieáp Naày
Ñeå Khoâng Nghe Gì. Thaáy Naïn Maø Cöôøi, Kieáp Sau Hoaïn Naïn
16) Working as a servant in this life is the Trieàn Mieân Moät Ñôøi.
consequence of ill-treating servants or not 25) To refuse to rescue others when they are in
paying debts in previous life: Kieáp Naày Laøm danger, will have the bad fate of staying in
Thaân Laøm Toâi Tôù Ngöôøi Cuõng Vì Kieáp Tröôùc prison in the next life: Kieáp Naày Thaáy Nguy
Hay Haønh Haï Toâi Tôù Hay Nôï Naàn Khoâng Khoâng Cöùu, Kieáp Sau Phaûi Mang Thaân Tuø
Traû. Ñaøy.
17) Becoming a cow or horse in this life is the 26) Being full of great intelligence and wisdom in
consequence of wicked deeds and not paying this life is the consequence of praying and
debts in previous life: Kieáp Naày Laøm Thaân reciting Amitabha Buddha’s name in previous
Traâu Ngöïa Cuõng Vì Kieáp Tröôùc AÙc Ñoäc Vaø life: Kieáp Naày Thoâng Minh Ñaïi Trí Cuõng Nhôø
Giöït Nôï. Tieàn Kieáp Hay Tuïng Kinh Nieäm Phaät.
18) To deceive the monks and nuns to get the 27) Enjoying longevity in this life is the
money from the temple in this life, will consequence of setting free animals as well
become a buffalo, a cow, a pig or even a dog doing good deeds to other people in previous
to pay retribution in the next life: Kieáp Naày life: Kieáp Naày Tröôøng Thoï Cuõng Nhôø Kieáp
Löôøng Gaït Giöït Tieàn Chuøa, Kieáp Sau Phaûi Tröôùc Hay Phoùng Sanh Lôïi Vaät.
Laøm Thaân Traâu, Boø, Heo Choù Ñeå Ñeàn Traû. 28) Being so beautiful and dignified in outer
19) To maltreat animals, will be reborn as animals aspects in this life is the consequence of
to pay retribution in the next life: Kieáp Naày sincere offerings flowers to the Buddha
Ngöôïc Ñaõi Suùc Vaät, Kieáp Sau Sanh Thaân Suùc (statue or image) in previous life: Kieáp Naày
Vaät Ñeàn Traû. Töôùng Maïo Khoâi Ngoâ Cuõng Nhôø Kieáp Tröôùc
20) Being so rich as to be able to live in luxurious Hay Thaønh Taâm Daâng Hoa Cuùng Phaät.
life is the consequence of offerings rice to the 29) Holding the position of high ranking officer in
temples in previous life: Kieáp Naày Nhaø Cao this life is the consequence of one’s
Cöûa Roäng Nhôø Tieàn Kieáp Hay Cuùng Döôøng decorating the statue of the Buddha with gold
Gaïo Thoùc Cho Chuøa. leaf in his previous life: Kieáp Naày Vinh Hieån
21) Being sufficient with food and dress in this Laøm Quan Cuõng Vì Tieàn Kieáp Ñaép Vaøng
life is the consequence of giving alms to the Töôïng Phaät.
poor in one’s previous life: Kieáp Naày No Côm 30) To bring harm to others by spreading false
AÁm AÙo Vì Tieàn Kieáp Hay Giuùp Ñôû Ngöôøi rumours, will be harmed by false rumours in
Ngheøo. the next life: Kieáp Naày Vu Oan Giaù Hoïa Cho
22) To slander the monks and nuns (not to slander Ngöôøi, Kieáp Sau Seõ Bò Ngöôøi Vu Oan Giaù
the Triratna) in this life, will be reborn as a Hoïa Ñeå Haõm Haïi.
lizard to click the tongue every night: Kieáp Present life happy karma: Hieän Phöôùc
Naày Noùi Xaáu Ngöôøi Tu, Kieáp Sau Mang nghieäp—See Karma, and Three karmas (B).
Thaân Laøm Thaèn Laèn Taéc Löôõi Moãi Ñeâm. Present life recompense: Immediate
23) Being sufficient with luck, nobility and recompense—Present life recompense for good or
prosperity in this life is the consequence of evil done in the present life—Hieän Baùo—See
one’s generous offerings made in the Immediate retribution.
construction of the temples and monasteries
as well as building of the shelters for the
 3498

Present life unhappy karma: Hieän Phi Phöôùc Presider (n): Chuû leã.
nghieäp—See Karma, and Three karmas (B). Presiding elders: Thöôïng thuû—President—The
Present or manifest activities: Proceeding abbot.
activities—Hieän haønh (nhöõng haønh ñoäng ñang Pressed: Laät ñaät—Hurried—In a hurry.
dieãn tieán). Pressing: Khaån caáp—Urgent.
Presents offered to the novice: Noaõn Lieâu— Prestidigitation: AÛo (aûo thuaät)—See Nine
Presents of tea, fruit, etc., brought to a monastery, similes.
or offered to a new arrival—Coøn goïi laø Noaõn
Prestige (n): Thanh theá.
Ñoäng, Noaõn Tòch, hay Noaõn Töï. Ngöôøi môùi vaøo töï
Presumption: Söï döï lieäu—Giaû ñònh—Söï phoûng
vieän ñöôïc cuùng döôøng hay ñöôïc saém söûa cho
ñoaùn.
nhöõng thöù nhö traø, quaû, vaân vaân. Cuõng chæ ngöôøi
môùi vaøo phaûi mua saém nhöõng thöù naày ñeå môøi Presuppose (v): Phoûng ñònh tröôùc.
nhöõng ngöôøi ñaõ truï taïi ñaây töø tröôùc. Presupposition (n): Tieàn giaû thuyeát hay söï
Present position and function fruit: phoûng ñònh tröôùc.
Purushakara (skt)—The reward of moral merit in Preta: Peta (p)—Hungry ghosts—Taát Lôïi Ña—
previous life—Ñoä Duïng Quaû—See Five fruits or Tieát Leä Ña (Ngaï quyû)—See Seven states of
effects. sentient beings, and Eight groups of demon
Present possessed of both unreality and followers.
(I) The meanings of preta—Nghóa cuûa quyû:
reality: Hieän Thoâng Giaû Thaät Toâng—See Ten
1) Pretas, one of the eight groups of demon-
tenets of the Hua-Yen School.
followers of the four maharajas—Tieát Leä Ña
Present really perfect with universal
(Ngaï quyû), moät trong taùm boä quyû chuùng:
salvation: Kim Vieân—Khai hieån vieân hay Tuyeät Pretas are called “Tieát Leä Ña” in Chinese, or
Ñaõi vieân—Laø vieân giaùo chaân thöïc, coù theå ñoä tha hungry spirits, one of the three lower
moät caùch roäng raõi—See Two perfect doctrines destinies. A Sanskrit term for “hungry ghost,”
(B). one of the six possible destinies in cyclic of
Present school: Kim Gia—My school or sect— existence (cycle of birth and death). They are
Tröôøng phaùi maø mình ñang theo. also called needle-mouth ghosts, with mouths
Present time: Kim thôøi. so small that they cannot satisfy their hunger
Present world: Hieän taïi theá hay döông theá—As or thirst. Hungry ghost are beings whose
contrasted with hell—Ñoái laïi vôùi aâm caûnh. karma is too good for rebirth in the hells, but
Present world as the state of the five too bad for rebirth as an asura. They are of
varied classes, and are in differing degrees
skandhas: AÁm caûnh.
and kinds of suffering, some wealthy and light
Preservation (n): Söï baûo toàn—Söï giöõ gìn—Söï
torment, others possessing nothing and in
baûo quaûn—Söï baûo trì—Conservation—
perpetual torment; some are jailers and
Maintenance.
executioners of Yama in the hells, others
Preserve (v): Giöõ gìn—Kieân ñònh—To guard— wander to and fro amongst men, especially at
To conserve—To maintain. night. According to Bikkhu Khantipalo,
Preserve one’s incognito: AÅn danh—To “Hungry” means experiencing constantly
reserve one’s name. unsatisfied cravings, and preta is a kind of
Preseving: Baûo toàn—Giöõ gìn. being which is below man in the spiritual
Preserving all sentient beings’ roots of scale. With greed, sentient beings some to the
goodness: Giöõ gìn thieän caên ñaïi trí phong luaân state of pretas. Think of people whose
(giöõ gìn taát caû thieän caên cuûa chuùng sanh)—See attachments to money and material
Ten types of characteristics of manifestation of a possessions are very strong. The misers of this
Buddha (9). world are those who rejoice in having more,
 3499

better and bigger things than other people. hay maùu me tröôùc maët hoï. **See Baùt Boä Quyû
Such people are developing factors of mind Chuùng and Ngaï Quyû.
which if they persist in them, will lead them to 2) The state of hungry ghosts. Starved ghosts
uprise among these hungry ghosts. According realm where greedy, selfish and deceitful
to the Buddhism doctrine, envy, greed, and souls are reborn. In the path of hungry ghosts,
jealousy are factors lead to rebirth as a beings have ugly, smelly bodies, with bellies
hungry ghost. Hungry ghosts suffer torment of as big as drums and throats as small as
hunger because their bellies are immense but needles, while flames shoot out of their
their mouths only as small as a needle. mouths. They are subject to hunger and thirst
Besides, they are also subject to various other for incalculable eonsTieáng Phaïn laø Preta.
tortures, because when they try to put food Ñaây laø caûnh giôùi ngaï quyû, nôi taùi sanh cuûa
into their mouth, it appears to them to be fire, nhöõng keû tham lam, ích kyû vaø doái gaït (trong
or pus, or blood, etc.—AÂm Hoa ngöõ laø Tieát caùc loaøi quyû thì quyû ñoùi chieám ña soá. Caùc loaøi
Leä Ña, dòch laø quyû ñoùi. Ngaï quyû laø moät trong quyû chòu quaû baùo khoâng ñoàng, keû naøo coù chuùt
ba ñöôøng aùc. Phaïn ngöõ coù nghóa laø “ngaï quyû,” ít phöôùc baùo thì ñöôïc sanh nôi röøng nuùi, goø
moät trong saùu ñöôøng cuûa voøng luaân hoài sanh mieáu; loaøi khoâng coù phöôùc baùo thì thaùc sanh
töû. Ngaï quyû, nhöõng ma ñoùi, laø loaïi quyû mieäng vaøo nhöõng choã baát tònh, aên uoáng thaát thöôøng,
nhö caây kim nhoû, ñeán ñoä khoâng theå aên uoáng. bò nhieàu noãi khoå sôû. Chuùng sanh ñoäc aùc bò taùi
Ma ñoùi laø nhöõng chuùng sanh maø nghieäp löïc sanh vaøo ngaï quyû, thaáy suoái nöôùc nhö thaáy
khoâng quaù xaáu ñeå taùi sanh vaøo ñòa nguïc, maùu muû, coå nhoû nhö caây kim, buïng oûng nhö
nhöng khoâng ñuû toát ñeå ñöôïc sanh laøm A tu la. caùi troáng chaàu, coù khi ñoà aên vöøa vaøo ñeán
Ngaï quyû coù nhieàu loaïi vaø tuøy theo quaû baùo mieäng, ñaõ trôû thaønh than hoàng, khoâng theå naøo
maø thoï khoå khaùc nhau. Ngöôøi coù chuùt phuùc nuoát ñöôïc, chòu ñaïi khoå naõo suoát ñôøi cuøng
ñöùc thì chòu khoå ít, ngöôøi khaùc ít phuùc ñöùc hôn kieáp). ÔÛ coõi ngaï quyû chuùng sanh thaân theå xaáu
thì khoâng ñöôïc aên uoáng laïi phaûi chòu cöïc hình xa hoâi haùm, buïng lôùn nhö caùi troáng, coå nhoû
lieân tuïc; coù keû ñöôïc laøm chuùa nguïc cho Dieâm nhö caây kim, mieäng phuïc ra löûa moãi khi nuoát
Vöông, laïi coù keû phaûi lang thang trong choán thöùc aên, vaø chòu caûnh ñoùi khaùt trong muoân
nhaân gian, nhöùt laø luùc veà ñeâm. Theo Tyø Kheo ngaøn kieáp.
Khantipalo trong Ñaïo Phaät Ñöôïc Giaûi Thích, (II) Categories of pretas—Phaân loaïi quyû:
ngaï laø luoân luoân caûm nhaän nhöõng khaùt aùi (A) Three kinds of demons—Tam Chuûng Quyû:
khoâng bao giôø thoûa maõn, vaø trong naác thang 1) Ghosts with mouths like burning torches: Cöï
taâm thöùc, ngaï quyû laø loaøi chuùng sanh ôû döôùi Khaåu Quyû—Quyû coù mieäng boác löûa nhö ngoïn
con ngöôøi. Chuùng sanh ñi veà caûnh giôùi ngaï ñuoác.
quyû do bôûi loøng tham. Haõy nghó ñeán nhöõng 2) Demons with throats no bigger than needles:
ngöôøi cöù baùm chaët vaøo tieàn taøi, vaøo nhöõng sôû Chaâm Haàu Quyû—Quyû coù cuoáng hoïng nhoû
höõu vaät chaát. Nhöõng ngöôøi haø tieän, nhöõng nhö caây kim.
ngöôøi thích thuù trong söï thuû ñaéc caùc thöù nhieàu 3) Demons with vile breath: Xuù Quyû—Quyû coù
hôn, toát hôn, lôùn hôn so vôùi ngöôøi khaùc; nhöõng hôi thôû hoâi thoái.
ngöôøi nhö theá ñang trieån khai caùc yeáu toá taâm (B) Nine classes of demons: Cöûu Quyû—Chín loaïi
thöùc maø neáu hoï chaáp chaët vaøo ñoù thì chuùng seõ quyû:
daãn hoï thaùc sanh vaøo loaøi ngaï quyûTheo ñaïo 1) According to the Mahayana Buddist Sutras—
Phaät thì ñoá kî, ham muoán vaø ganh gheùt laø Theo kinh ñieån Phaät Giaùo Ñaïi Thöøa:
nhöõng nhaân toá daãn ñeán taùi sanh vaøo ngaï quyû. i) Burning torch-like ghost: Cöï Khaåu Quyû—Quyû
Nhöõng keû khoán khoå naày bò ñoùi khaùt haønh haï mieäng boác löûa nhö ngoïn ñuoác.
vì caùi buïng khoång loà, nhöng coå nhoû nhö caùi ii) Narrow needle-mouth ghosts: Chaâm (Kim)
kim. Ngoaøi ra, hoï coøn chòu nhieàu söï haønh haï Khaåu Quyû—Quyû coù mieäng nhoïn nhö kim.
khaùc vì khi hoï ñöa thöïc phaåm voâ mieäng, thì iii) Stinking mouth ghosts: Xuù Khaåu Quyû—Quyû
nhöõng thöù aáy bi.eán thaønh löûa hoàng, muû nhôùp mieäng thoái.
 3500

iv) Needle-like hair ghosts, self-piercing: Chaâm encounters an animal, and he is called a Mei-
Mao Quyû—Quyû coù loâng nhoïn nhö kim. Ghost: Tham caùc vieäc meâ hoaëc ngöôøi maø gaây
v) Hair-sharp and stinking, or stinking hair toäi, gaëp caùc loaøi suùc sanh thaønh hình, laøm caùc
ghosts: Xuù Mao Quyû—Quyû coù loâng thoái. loaøi Mî Quyû.
vi) Ghosts of which bodies are full of tumours: iii) If it was greed for hatred that made the person
Anh Quyû—Quyû thaân theå ñaày muïn nhoït. commit offenses, then, after he has finished
vii) Ghosts that haunt sacrifices to the dead: Hy paying for his crimes, then, after he has
Töø Quyû—Loaøi quyû thöôøng laån khuaát trong finished paying for his crimes, he takes shape
ñeàn mieáu, hy voïng ñöôïc aên uoáng. when he encounters worms, and he is called a
viii) Ghosts that eat human leavings. Demons that Ku-Poison Ghost: Tham saân haän, gaây toäi, gaëp
live on the remains of sacrifices, or any loaøi truøng thaønh hình, laøm caùc loaøi Quyû Coå
leavings in general: Hy Thí Quyû—Loaøi quyû Ñoäc.
thöôøng aên ñoà thöøa thaûi cuûa ngöôøi khaùc, hoaëc iv) If it was greed for animosity that made the
ñoà cuùng hay baát cöù thöù gì coøn thöøa. person commit offenses, then, after he has
ix) Rich ghosts, or powerful demons, i.e. yaksas, finished paying for his crimes, he takes shape
raksasas, picasas, etc. All belong to the realm when he encounters degeneration, and he is
of Yama whence they are sent everywhere, called a Pestilence Ghost: Tham söï nhôù thuø
consequently are ubiquitous in every house, xöa gaây toäi, gaëp choã suy bieán thaønh hình, laøm
lane, market, mound, stream, tree, etc.: Ñaïi caùc loaøi Leä Quyû.
Theá Quyû—Loaøi quyû giaøu coù phuùc lôùn. Ñaây laø v) If it was greed to be arrogant that made the
loaïi quyû coù theá löïc nhö Daï Xoa, La Saùt, person commit offenses, then after he has
chuùng ôû raûi raùc khaép nôi töø trong phoøng oác, finished paying for his crimes, he takes shape
ñeán phoá chôï, soâng hoà, caây coái. when he encounters gases, and he is called a
2) According to The Surangama Sutra—Theo Hungry Ghost: Tham söï kieâu ngaïo gaây toäi,
Kinh Thuû Laêng Nghieâm: The Buddha gaëp khí thaønh hình, laøm caùc loaøi Ngaï Quyû.
reminded Ananda as follows: “Ananda! After vi) If it was greed to be unjust to others that made
the living beings who have slandered and the personthe person commit offenses, then
destroyed rules and deportment, violated the after he has finished paying for his crimes, he
Bodhisattva precepts, slandered the Buddha’s takes shape when he encounters darkness,
Nirvana, and created various other kinds of and he is called a Paralysis Ghost: Tham söï
karma, pass through many kalpas of being vu baùng gaây toäi, gaëp choã toái taêm thaønh hình,
burned in the inferno, they finally finish laøm caùc loaøi Yeåm Quyû.
paying for their offenses and are reborn as vii) It was greed for views that made the person
ghosts.”—Ñöùc Phaät ñaõ nhaéc ngaøi A Nan veà commit offenses, then, after he has finished
chin loaïi quyû nhö sau: “A Nan! Caùc chuùng paying for his crimes, he takes shape when he
sanh phaù luaät nghi, phaïm giôùi Boà Taùt, cheâ encounters essential energy, and he is called
Nieât Baøn cuûa Phaät, cuõng nhö caùc taïp nghieäp a Wang-Liang Ghost: Tham trí thoâng minh
khaùc, bò khoå nhieàu kieáp ñoát chaùy. Sau khi heát gaây toäi, gaëp loaøi tinh linh thaønh hình, laøm caùc
toäi ñòa nguïc, maéc baùo laøm caùc thöù quyû”: loaøi quyû Voïng Löôïng.
i) If it was greed for lust that made the person viii) If it was greed for deception that made the
commit offenses, then, after he has finished person commit offenses, then, after he has
paying for his crimes, he takes shape when finished paying for his crimes, he takes shape
he encounters the wind, and he is called a when he encounters brightness, and he is
drought-ghost: Tham saéc gaây toäi, gaëp gioù called a Servant Ghost: Tham söï thaønh coâng
thaønh hình, laøm caùc loaøi Baït Quyû. gaây toäi, gaëp loaøi minh tinh thaønh hình, laøm
ii) If it was greed to lie that made the person caùc loaøi Quyû Dòch Söû.
commit offenses, after he has finished paying ix) If it was greed to be litigious that made the
for his crimes, he takes shape when he person commit offenses, then, after he has
 3501

finished paying for his crimes, he takes shape Prevent (v): Caûn ngaên—To hinder.
when he encounters people, and he is called a Prevent demerit from arising: Tinh taán ngaên
Messenger Ghost: Tham keát beø ñaûng gaây toäi, ngöøa nhöõng ñieàu aùc chöa phaùt sanh—Effort not to
gaëp ngöôøi thaønh hình, laøm caùc loaøi Quyû initiate sins not yet arisen—Preventing evil that
Truyeàn Toáng. hasn’t arisen from arising (to prevent any evil
Preta-destiny: Ngaï Quyû Ñaïo—The destiny of from starting or arising)—Endeavor to prevent
the hungry ghosts, one of the six paths—Con evil from forming. Here a monk rouses his will,
ñöôøng cuûa ngaï quyû hay cuûa nhöõng keû coù nghieäp makes an effort, stirs up energy, exerts his mind
nhaân ngaï quyû, moät trong luïc ñaïo (ñòa nguïc, ngaï and strives to prevent the arising of unarisen evil
quyû, suùc sanh, a tu la, nhaân vaø thieân). unwholesome mental states—Ñieàu döõ chöa sanh,
Preta-immortals: Quyû tieân—See Five kinds of phaûi tinh caàn laøm cho ñöøng sanh. ÔÛ ñaây vò Tyø
immortals. Kheo khôûi leân yù muoán, coá gaéng, tinh taán, saùch
Preta-realm: Ngaï Quyû Giôùi—See Realm of taâm, trì taâm vôùi muïc ñích khieán cho caùc aùc phaùp
hungry ghosts. töø tröôùc chöa sanh khoâng cho sanh—See Four
Pretend (v): Laøm boä—To assume—To feign to right efforts.
do something—Giaû—See Fallacy. Prevent evil that hasn’t arisen from arising
Pretend to be friendly: Giaû boä thaân thieän. (to prevent any evil from starting or
Pretend to give charity: Giaû boä boá thí (vôùi arising): Tinh taán ngaên ngöøa nhöõng ñieàu aùc chöa
duïng yù xaáu xa)—Five kinds of people who phaùt sanh—See Prevent demerit from arising.
pretend to give out of goodness of their hearts— Prevent the good: Chæ phaïm—Sin omission—
Naêm loaïi ngöôøi giaû danh haûo taâm maø boá thí—See Chaúng chòu tu haønh ñeå traùnh caùc aùc nghieäp—See
Five kinds of people who pretend to offer alms. Two kinds of sins.
Pretend ignorance: Giaû ngu—To play fool. Prevent the restoration of harmony in a
Pretend to be kind and virtuous: Laøm boä sangha: This is equal to the sin of destroying the
nhaân töø ñöùc haïnh. harmony of the sangha—Khoâng ñeå cho thaønh töïu
Pretend to be Shramanas: Giaû danh laøm sa hoøa hôïp Taêng laø ñoàng toäi vôùi phaù hoøa hôïp Taêng—
moân—However, the heart are not of those See Five betrayals (II).
Shramanas. Preventing good-doing evil: Chæ phaïm-Taùc
Pretend to have serious illness in order to phaïm—See Two kinds of sins.
receive donations: Giaû boä beänh naëng ñeå nhaän Preventive system: Phöông phaùp ñeà phoøng.
ñoà cuùng—A Bhiksu or Bhiksuni who pretends to Preview: Thaáy tröôùc—Tieân lieäu.
have serious illness in order to receive donations Previous body: Tieàn Sanh—Former life or
or to be cared of by donors, commits an lives—The previous body, or incarnation—Ñôøi
Expression of Regret Offence—Vò Tyø Kheo hay tröôùc hay thaân tröôùc.
Tyø Kheo Ni naøo giaû boä beänh naëng ñeå nhaän ñoà Previous impure conditions: Tieàn Traàn—
cuùng döôøng hay ñöôïc thí chuû chaêm soùc, laø phaïm Previous impure conditions, influencing the
giôùi Ba Daät Ñeà, phaûi phaùt loà saùm hoái. succeeding stage or stages—Saùu traàn tröôùc ñaây
Pretended kindness and goodness: Giaû nhaân laøm aûnh höôûng ñeán nhöõng giai ñoaïn tu haønh (Ñöùc
giaû nghóa. Phaät baûo oâng A Nan trong Kinh Laêng Nghieâm, ñoù
Prevail (v): Löôùt thaéng—Lan roäng ra (be laø töôûng töôïng cuûa tieàn traàn hö voïng töôùng, laøm
widespread). meâ hoaëc chaân tính cuûa oâng).
Prevalence: Söï lan roäng. Previous karmic obstructions: Nghieäp chöôùng
Prevalent (a): Thònh haønh. ñôøi tröôùc—According to the Earth Store
Prevailing: Ñang thònh haønh—Ñang phoå bieán— Bodhisattva Sutra, the Buddha told the
Ñang lan roäng. Contemplator of the World’s Sounds Bodhisattva
on previous karmic obstructions as follows—Theo
 3502

Kinh Ñòa Taïng Boà Taùt, Ñöùc Phaät baûo ngaøi Quaùn phaùt taâm baát tö nghì muoán ñoïc tuïng kinh ñieån
Theá AÂm Boà Taùt veà nghieäp chöôùng ñôøi tröôùc nhö aáy. Daàu gaëp ñaëng minh sö truyeàn daïy cho
sau: nhöõng ngöôøi ñoù hoïc taäp, nhöng ñoïc roài queân
1) There may be good men and women in the roài, traûi ñeán caû thaùng caû naêm vaãn khoâng ñoïc
future who have high regard for the Great tuïng ñöôïc. Nhöõng keû thieän nam thieän nöõ ñoù vì
Vehicle Sutras and make the inconceivable coù nghieäp chöôùng ñôøi tröôùc chöa tröø saïch, cho
resolve to read them and to recite them from neân ôû nôi kinh ñieån Ñaïi Thöøa khoâng coù coâng
memory. Although they encounter an naêng ñoïc tuïng. Nhöõng haïng ngöôøi naày khi
understanding master who instructs them so nghe danh hieäu cuûa ngaøi Ñòa Taïng Boà Taùt,
that they may become familiar with the texts, ñem heát taâm cung kính baøy toû vôùi Boà Taùt, roài
whatever they learn they forget in a short duøng höông hoa, y phuïc, ñoà aên, taát caû ñoà ngoïa
while, so that after months or years they are cuï, vaân vaân cuùng döôøng hình töôïng Boà Taùt.
no longer able to read or recite them from Duøng moät cheùn nöôùc trong ñeå tröôùc töôïng Boà
memory. It is because this good man’s or Taùt moät ngaøy moät ñeâm, sau ñoù cung kính
good woman’s karmic obstructions from past chaép tay thænh ñeå uoáng, xaây maët veà höôùng
lives have not yet been eradicated that he nam. Khi nöôùc vaøo mieäng phaûi chí taâm trònh
does not have the proper disposition for troïng, uoáng nöôùc xong, phaûi cöû nguõ taân, röôïu
reading and reciting Sutras of the Great thòt, taø daâm, voïng ngöõ vaø caùc vieäc gieát haïi
Vehicle. Upon hearing Earth trong baûy ngaøy, hoaëc hai möôi moát ngaøy.
StoreBodhisattva’s name or seeing his image, Ngöôøi thieän nam thieän nöõ ñoù trong giaác chieâm
such people should wholly use their original bao thaáy Ñòa Taïng Boà Taùt hieän thaân voâ bieân
minds and respectfully state their situation to röôùi nöôùc treân ñaûnh cuûa ngöôøi ñoù. Sau khi
the Bodhisattva. In addition, they should take thöùc daäy, ngöôøi ñoù lieàn ñaëng thoâng minh, moät
incense, flowers, clothing, food and drink as phen nghe ñeán kinh ñieån Ñaïi Thöøa aáy lieàn seõ
well as all manner of playthings, and make nhôù maõi, khoâng bao giôø coøn queân moät caâu keä
offerings to the Bodhisattva. They should nöõa.
place a bowl of pure water before the 2) If there are people in the future whose food
Bodhisattva for one day and one night. and clothing are insufficient, who find their
Afterwards, placing their palms together, let efforts thwarted, or who endure much
them state their request and then drink the sickness, and ill fortune, whose families are
water while facing south. As the water is not peaceful, whose relatives are scattered, or
about to enter their mouths they should be who are bothered by unfortunate occurences,
particularly sincere and solemn. After or who are often startled in their sleep by
drinking the water, they should abstain from dreams, such people, upon hearing Earth
the five plants of the family, wine, meat, Store’s name and seeing his image, should
sexual activity, and false speech, as well as recite his name a full ten thousand times with
killing and harming, for one to three weeks. In extreme sincerity and respect. Those
dreams, these good men and good women will displeasing matters will gradually be
all see Earth Store Bodhisattva manifesting a eradicated and they will attain peace and
limitless body and annointing the crowns of happiness. Their food and clothing will be
their heads with water. When they awaken abundant and even if their dreams they will
they will be endowed with keen intelligence. be peaceful and happy: Trong ñôøi sau, nhö coù
Should this Sutra then pass through their ear nhöõng ngöôøi naøo aên maëc khoâng ñuû, caàu chi
faculties one time, they will eternally cuõng khoâng toaïi nguyeän, hoaëc thaân nhieàu taät
remember it and never forget or lose a single beänh, hoaëc nhieàu söï höng suy, nhaø cöûa khoâng
sentence or verse: Trong ñôøi sau, nhö coù yeân oån, quyeán thuoäc chia lìa, hoaëc coù söï tai
ngöôøi thieän nam, keû thieän nöõ naøo sanh loøng vaï cöù ñeán khuaáy nhieãu nôi thaân luoân, trong
raát traân troïng ñoái vôøi kinh ñieån Ñaïi Thöøa, giaác moäng thöôøng phaûi kinh sôï. Nhöõng ngöôøi
 3503

nhö theá ñoù, khi nghe danh hieäu cuûa ngaøi Ñòa of Harappan or the civilization of the Indus Valley
Taïng Boà Taùt, thaáy hình töôïng cuûa Ñòa Taïng which was known as the cradles of human culture,
Boà Taùt neân chí taâm cung kính nieäm ñuû moät flourished from the 28th century B.C. till the 18th
muoân bieán, thôøi nhöõng söï khoâng toaïi yù treân century B.C. This civilization extended from what
ñoù seõ tieâu saïch laàn laàn, cho ñeán trong giaác is now western Pakistan and to the south near
moäng thaûy ñeàu an oån vui veû. present-day Bombay and to the east near Shimla,
3) If good men or good women in the future in the foothills of the Himalayas. Harappan
must enter mountain forests, cross over rivers, Civilization was very advanced both materially
seas or other large bodies of water, or if they and spiritually. There is evidence that the people
must take dangerous routes either for the of this civilization exhibited great skills in
sake of earning their own livelihood, or for irrigation, mathematics based on binary models,
public or personal affairs, or matters of life the same model employed in modern computing.
and death, or other urgent business, such In addition, archaeological discoveries from
people should first recite the name of Earth Mohenjo-daro and Harappa showed that that
Store Bodhisattva ten thousand times. The civilization had a very highly developed culture.
ghosts and spirits of the lands they pass Almost 5,000 years ago, Indian people already
through will then guard and protect them in had a scrip that remains undeciphered to date and
their walking , standing, sitting and lying they had a system of beliefs and religions which
down. The peace and happiness of those stressed on the liberation of the bondages of
persons will constantly be preserved, so that karmas and rebirths through renunciation and
even if they encounter tigers, wolves, lions or meditation. However, between 1800 B.C. and
any other harmful or poisonous creatures, the 1500 B.C., India was invaded by a people known
creatures will be unable to harm them: Veà ñôøi as Aryans. Aryans originated from Eastern
sau, neáu coù ngöôøi thieän nam thieän nöõ naøo, Europe, perhaps where are now called Poland and
hoaëc nhôn söï laøm aên, hoaëc nhôn söï coâng Ukraine. The Aryans brought to the Indian
chuyeän tö, hoaëc nhôn söï sanh cuøng töû, hoaëc peninsula a totally different system of beliefs and
nhôn vieäc gaáp maø phaûi vaøo trong röøng nuùi, religion. The Aryans worshipped a number of gods
hay laø qua soâng vöôït bieån, hoaëc gaëp nöôùc luït who were personifications of natural phenomena,
lôùn, hoaëc ñi ngang ñöôøng hieåm trôû. Ngöôøi aáy such as the god of thunder and lightning, the god
tröôùc khi ñi neân nieäm danh hieäu cuûa ngaøi Ñòa of fire, of water, etc. Thus, nowadays we can see,
Taïng Boà Taùt moät muoân bieán, ñöôïc theá thôøi ñi two big religions in India inherited from both
qua nôi choán naøo cuõng coù caùc vò quyû thaàn hoä Harappan and Aryan traditions. For Buddhism,
veä, luùc ñi ñöùng, khi naèm ngoài, ñeàu ñöôïc an oån this religion draws most of its inspiration from the
vui veû luoân, cho ñeán daàu gaëp loaøi huøm soùi sö religious culture of the Harappan Civilization. The
töû, vaân vaân nhöng taát caû thöù ñoäc haïi ñeàu most important elements of the Harappan
khoâng theå phaïm ñeán ngöôøi ñoù ñöôïc. Civilization such as renunciation, meditation,
Previous life: Purvakalpa (skt)—Former rebirth, karma, and liberation... are also important
existence—Tuùc Maïng (tieàn kieáp hay cuoäc soáng ôû in Buddhist theories—Lòch söû AÁn Ñoä tröôùc thôøi kyø
nhöõng ñôøi tröôùc. Ñöùc Phaät cho raèng ngöôøi ñôøi ñeàu Ñöùc Phaät cho thaáy AÁn Ñoä giaùo ñaõ ñöôïc saùng laäp
coù cuoäc soáng trong ñôøi quaù khöù, hoaëc laø trôøi, vaø phaùt trieån taïi baùn ñaûo AÁn Ñoä moät thôøi gian raát
ngöôøi, ngaï quyû, suùc sanh, laên loùc luaân hoài, ñoù laø daøi. Neàn vaên minh Harappan hay vaên minh Thung
tuùc meänh). Luõng AÁn Ñoä, töøng ñöôïc goïi laø caùi noâi cuûa vaên hoùa
Prey (v): Saên moài. nhaân loaïi, ñaõ thaêng hoa vaøo theá kyû thöù 28 ñeán theá
kyû thöù 18 tröôùc Thieân chuùa. Neàn vaên minh naøy
Pre-Buddhism: Thôøi kyø tieàn Phaät giaùo—Indian
keùo daøi töø phía taây Pakistan vaø phía nam xuoáng
history before the Buddha’s time showed that
ñeán thaønh phoá maø baây giôø goïi laø Bombay, veà phía
Hinduism had been founded and developed on the
ñoâng ñeán taän chaân nuùi daõy Hy Maõ Laïp Sôn. Vaên
Indian peninsula for a long time ago. Civilization
minh Harappan raát tieán boä veà caû vaät chaát laãn tinh
 3504

thaàn. Coù baèng chöùng cho thaáy raèng daân cuûa neàn discovers what had been covered for so long. I am
vaên minh Harappan raát tieán boä trong vieäc daãn only a man who attains enlightenment by
thuûy nhaäp ñieàn vaø toaøn hoïc caên cöù vaøo kieåu nhò completely comprehending all Noble Truths.” In
phaân, gioáng nhö kieåu nhò phaân ñaõ ñöôïc duøng trong fact, the Buddha is a man who deserves our
ñieän toaùn hieän ñaïi. Theâm vaøo ñoù, nhöõng khaùm respect and reverence not only as a teacher but
phaù khaûo coå taïi Mohenjo-daro vaø Harappa cho also as a Saint. He was a man, but an
thaáy neàn vaên minh naøy coù moät neàn vaên hoùa tinh extraordinary man, a unique being in the universe.
thaàn cöïc kyø phaùt trieån. Gaàn 5000 naêm tröôùc ñaây, All his achievements are attributed to his human
daân AÁn Ñoä ñaõ coù moät baûn chöõ vieát maø cho ñeán effort and his human understanding. He achived
nay chuùng ta vaãn chöa ñoïc ñöôïc vaø hoï cuõng coù the highest mental and intellectual attainments,
moät heä thoáng tín ngöôõng vaø toân giaùo nhaán maïnh reached the supreme purity and was perfect in the
ñeán söï giaûi thoaùt khoûi nghieäp baùo vaø taùi sanh best qualities of human nature. He was an
baèng söï töø boû vaø thieàn ñònh. Tuy nhieân, khoaûng embodiment of compassion and wisdom, two
giöõa theá kyû 18 vaø 15 tröôùc Thieân chuùa, AÁn Ñoä bò noble principles in Buddhism. The Buddha never
moät daân toäc goïi laø Aryans xaâm chieám. Daân claimed to be a savior who tried to save ‘souls’ by
Aryans coù nguoàn goác töø Ñoâng AÂu, coù leõ nhöõng nôi means of a revelation of other religions. The
maø baây giôø ngöôøi ta goïi laø Ba Lan vaø Ukraine. Buddha’s message is simple but priceless to all of
Ngöôøi Aryans ñaõ mang ñeán baùn ñaûo AÁn Ñoä moät us: “Infinite potentialities are latent in man and
heä thoáng tín ngöôõng vaø toân giaùo hoaøn toaøn traùi that it must be man’s effort and endeavor to
ngöôïc vôùi heä thoáng cuûa neàn vaên minh Harappan. develop and unfold these possibilities. That is to
Ngöôøi Aryans thôø phöôïng moät soá thaàn ñöôïc nhaân say, in each man, there exists the Buddha-nature;
caùch hoùa veà caùc hieän töôïng thieân nhieân nhö thaàn however, deliverance and enlightenment lie fully
saám, thaàn seùt, thaàn löûa, thaàn nöôùc, vaân vaân. Chính within man’s effort and endeavor.”—Thoâng ñieäp
vì theá maø ngaøy nay chuùng ta thaáy hai toân giaùo lôùn voâ giaù cuûa Ñöùc Phaät hay Töù Dieäu Ñeá laø moät trong
ôû AÁn Ñoä ñeàu chòu aûnh höôûng bôûi hai neàn vaên nhöõng phaàn quan troïng nhaát trong giaùo phaùp cuûa
minh Harappan vaø Aryans. Rieâng veà Phaät giaùo, Ñöùc Phaät. Ñöùc Phaät ñaõ ban truyeàn thoâng ñieäp naøy
toân giaùo naøy laáy söï phaùt trieån toân giaùo cuûa neàn nhaèm höôùng daãn nhaân loaïi ñau khoå, côûi môû nhöõng
vaên minh Harappan. Nhöõng yeáu toá quan troïng cuûa troùi buoäc baát toaïi nguyeän ñeå ñi ñeán haïnh phuùc,
neàn vaên minh Harappan nhö söï töø boû, thieàn ñònh, töông ñoái vaø tuyeät ñoái (haïnh phuùc töông ñoái hay
taùi sanh, nghieäp vaø giaûi thoaùt, vaân vaân, cuõng laø haïnh phuùc traàn theá, haïnh phuùc tuyeät ñoái hay Nieát
nhöõng yeáu toá raát quan troïng trong giaùo lyù Phaät Baøn). Ñöùc Phaät noùi: “Ta khoâng phaûi laø caùi goïi moät
giaùo. caùch muø môø ‘Thaàn linh’ ta cuõng khoâng phaûi laø
Priceless donations: Leã vaät voâ giaù. hieän thaân cuûa baát cöù caùi goïi thaàn linh muø môø naøo.
Priceless Message from the Buddha: Böùc Ta chæ laø moät con ngöôøi khaùm phaù ra nhöõng gì ñaõ
thoâng ñieäp voâ giaù cuûa Ñöùc Phaät—Priceless bò che laáp. Ta chæ laø moät con ngöôøi ñaït ñöôïc toaøn
Message from the Buddha or the Four Noble giaùc baèng caùch hoaøn toaøn thaáu trieät heát thaûy
Truths is one of the most important parts in the nhöõng chaân lyù.” Thaät vaäy, ñoái vôùi chuùng ta, Ñöùc
Buddha’s Teachings. The Buddha gave this Phaät laø moät con ngöôøi ñaùng ñöôïc kính moä vaø toân
message to suffering humanity for their guidance, suøng, khoâng phaûi chæ nhö moät vò thaày maø nhö moät
to help them to be rid of the bondage of “Dukkha” vò Thaùnh. Ngaøi laø moät con ngöôøi, nhöng laø moät
and to attain happiness, both relative and absolute ngöôøi sieâu phaøm, moät chuùng sanh duy nhaát trong
(relative happiness or worldly happiness, absolute vuõ truï ñaït ñeán tuyeät luaân tuyeät haûo. Taát caû nhöõng
happiness or Nirvana). These Truths are not the gì maø Ngaøi thaønh ñaït, taát caû nhöõng gì maø Ngaøi
Buddha’s creation. He only re-discovered their thaáu trieät ñeàu laø thaønh quaû cuûa nhöõng coá gaéng cuûa
existence. The Buddha said: “I am neither a chính Ngaøi, cuûa moät con ngöôøi. Ngaøi thaønh töïu söï
vaguely so-called God nor an incarnation of any chöùng ngoä tri thöùc vaø taâm linh cao sieâu nhaát, tieán
vaguely so-called God. I am only a man who re- ñeán tuyeät ñænh cuûa söï thanh tònh vaø traïng thaùi toaøn
haûo trong nhöõng phaåm haïnh cao caû nhaát cuûa con
 3505

ngöôøi. Ngaøi laø hieän thaân cuûa töø bi vaø trí tueä, hai taùm thöù kieâu maïn—This is one of the eight kinds
phaåm haïnh cao caû nhaát trong Phaät giaùo. Ñöùc Phaät of pride or arrogance—See Eight kinds of pride or
khoâng bao giôø töï xöng mình laø vò cöùu theá vaø arrogance.
khoâng töï haøo laø mình cöùu roãi nhöõng linh hoàn theo Pride because of good or charitable deeds:
loái thaàn linh maëc khaûi cuûa nhöõng toân giaùo khaùc. Caäy nôi phöôùc ñöùc boá thí thieän laønh maø kieâu
Thoâng ñieäp cuûa Ngaøi thaät ñôn giaûn nhöng voâ giaù maïn—This is one of the eight kinds of pride or
ñoái vôùi chuùng ta: “Beân trong moãi con ngöôøi coù arrogance—Ñaây laø moät trong taùm thöù kieâu maïn—
nguû ngaàm moät khaû naêng voâ cuøng voâ taän maø con See Eight kinds of pride or arrogance.
ngöôøi phaûi noã löïc tinh taán trau doài vaø phaùt trieån Pride because of years of age: Caäy nôi lôùn tuoåi
nhöõng tieàm naêng aáy. Nghóa laø trong moãi con ngöôøi maø kieâu maïn—This is one of the eight kinds of
ñeàu coù Phaät taùnh, nhöng giaùc ngoä vaø giaûi thoaùt pride or arrogance—Ñaây laø moät trong taùm thöù
naèm troïn veïn trong taàm möùc noã löïc vaø coá gaéng kieâu maïn—See Eight kinds of pride or arrogance.
cuûa chính con ngöôøi.”
Pride in false doing: Taø Maïn—See
Pride (n): Maøna (skt)—Maïn—Maïn kieán hay töï Mithyamana.
cao töï ñaïi (söï kieâu ngaïo hay kieâu caêng)—Maïn
Pride in false views: Taø Maïn—See
Keát hay söï ngaõ maïn—The pride of thinking onself
Mithyamana.
is superior to others. According to Abhidharma,
Pride in false views or doings: Taø maïn. Ñaây laø
there are nine forms of pride—Kieâu maïn cho raèng
moät trong taùm loaïi maïn—This is one of the eight
mình hay hôn ngöôøi khaùc. Theo Vi Dieäu Phaùp thì
kinds of pride, mana, arrogance or self-conceit—
coù chín loaïi maïn—See Seven defilements, Nine
See Eight kinds of pride or arrogance.
forms of pride, Nine bonds that bind men to
mortality, Ten stages or objects in meditation, Pride as high as a mountain: Maïn sôn (söï kieâu
Fourteen unwholesome factors and Conceit, and maïn cao nhö nuùi).
Seventy-five dharmas of the Abhidharma Kosa. Pride as a karma: Maïn nghieäp.
Pride (v): Pride of regarding self as little inferior to
1) Töï haøo—To pride oneself on—Töø haøo vì. those who far surpass one: Una-mana (skt)—
2) Maïn caûnh—Pride in progress and the delusion Ti maïn—Vaunting one’s inferiority or flase
that one has attained Nirvana. This is one of humility—Ti Haï Maïn—Khôûi taâm kieâu maïn cho
the ten stages or objects in meditation—Kieâu raèng ngöôøi cöïc kyø taøi gioûi chæ hôn mình chuùt ít
maïn vì tieán boä vaø meâ laàm raèng mình ñaõ ñaït thoâi—See Seven arrogances.
ñöôïc Nieát Baøn. Ñaây laø moät trong möôøi caûnh Pride of self: Ngaõ Maïn—See Asmimana.
trong thieàn quaùn—See Ten stages or objects Pride of thinking oneself is equal to those
in meditation. who surpass us: Ngaõ Ñaúng Maïn—The pride
3) (n): Maïn—See Ten stages or objects in
which among superiors regards self as equal, one
meditation.
of the seven arrogances—Quaù maïn, moät trong baûy
4) Ngaõ maïn—See Five ties in the higher realm,
loaïi kieâu ngaïo—See Manatimana, Seven
and Ten kinds of wrong views.
arrogances, and Nine forms of pride.
5) Mana (skt): Maïn—See Seventy-five dharmas
Pride of thinking oneself is not much
of the Abhidharma Kosa.
inferior to those who surpass us: Unamana
Pride and Arrogance: Ngaõ maïn coáng cao—See
(skt)—Ti Haï Maïn—The pride of regarding self as
Seven defilements and Seven messengers.
little inferior to those who far surpass one. This is
Pride as a banner: Pride as a banner rearing one of the seven kinds of pride. The pride of
itself aloft—Maïn traøng (kieâu maïn nhö taám traøng
thinking myself not much inferior to those who far
phan che chaén heát thieän nghieäp). Loøng ngaõ maïn
surpass me, one of the nine kinds of pride—Ngöôøi
boác cao nhö côø phöôùng treo cao trong gioù.
töï ti ngaïo maïn cho raèng mình chæ keùm ngöôøi (thaät
Pride because of clan or name: Caäy nôi gia söï vöôït thaät xa mình) chuùt ít maø thoâi, ñaây laø moät
theá hay tieáng taêm maø kieâu maïn. Ñaây laø moät trong trong thaát maïn. Hoaëc söï ngaõ maïn cho raèng ta
 3506

khoâng keùm hôn keû hôn ta laø bao, ñaây cuõng laø moät 3) Primal ignorance is without beginning; and
trong cöûu maïn. **See Seven arrogances, Eight the bhutatathata is without beginning, the two
kinds of pride or arrogance, and Nine forms of terms connoting the same idea: Voïng Chaân
pride. Ñoàng Theå—Caên baûn voâ minh vaø chaân nhö
Pride of thinking oneself is superior to ñeàu cuøng moät theå.
equals: The pride which among equals regards 4) Original darkness or ignorance: The radical,
self as superior, one of the seven arrogances— primal, or fundamental ignorance, the
Quaù maïn, moät trong baûy loaïi kieâu ngaïo—See condition before discernment and
Adhimana, Seven arrogances, Eight kinds of differentiation, in contrast with ignorance in
pride or arrogance, and Nine forms of pride. detail (chi maï t voâ minh)—Coø n goï i laø Voâ
Thuûy Voâ Minh, hay caùi voâ minh töø tröôùc khi
Pride which among equals regards self as
naûy ra yù nghó bieän bieät, ñoái laïi vôùi Maït chi Voâ
superior and among superiors as equal: Ati-
minh (caên baûn voâ minh döïa vaøo taïi trieàn chaân
mana (skt)—Quaù maïn—See Ati-mana and Seven
nhö maø taïo ra duyeân khôûi, roài töø ñoù maït chi
arrogances.
voâ minh laïi töïa vaøo caên baûn voâ minh maø caùc
Primal Buddha: Vairocana Buddha—Phaät Tyø phaùp tieáp tuïc noåi daäy).
Loâ Giaù Na—See Vairocana. ** See Ignorance.
Primal existence: Bhuøta (skt)—Elements of Primal mind: Nguyeân Taâm—The original mind
living being—Originally or fundamentally behind all things. According to the Awakening of
existing—The source and substance of all Faith, the original mind is the source of all
phenomena—The present life—Baûn höõu. phenomena, the mind which is in all things—Taâm
Primal nature: Taùnh khôûi—Causes that arise nguyeân thuûy khoâng phaân bieät ñoái ñaõi. Theo Khôûi
from the primal nature or bhutatathata, in contrast Tín Luaän thì ñaây laø nguoàn cuûa moïi hieän töôïng.
with nature that arises from secondary causes— Nguyeân taâm troøn ñaày, bao truøm khaép möôøi
Tính khôûi khôûi leân töø tính nguyeân thuûy hay chaân phöông.
nhö, ñoái laïi vôùi duyeân khôûi (phaùp tính chaân nhö töï Primal pure: Boån tònh.
mình khôûi leân maø khôûi taùc ra chö phaùp, ñoái laïi vôùi
Primal wisdom: Caên Baûn Trí—Fundamental
duyeân khôûi laø caùc phaùp do caû chaân thöïc vaø hö
wisdom—Intuitive knowledge or wisdom—
voïng hoøa hôïp laïi maø khôûi leân).
Knowledge of fundamental principles—Original
Primal ignorance: Caên baûn voâ minh—Voâ Thuûy wisdom—Source of all truth and virtue—The
Voâ Minh—Nguyeân Phaåm Voâ Minh. stages of dhyana in the formless or immaterial
1) The period of unenlightenment or ignorance realm—Coøn goïi laø Caên Baûn Ñaúng Trí hay Caên
without beginning: Nguyeân Phaåm Voâ Minh— Baûn Thieàn, nghóa laø giôùi ñònh ñoaïn lìa phieàn naõo
Hoaëc theå caên baûn cuûa luaân hoài sanh töû khoâng trong coõi thieàn voâ saéc.
coù söï baét ñaàu (khoâng thaáu ñaït ñöôïc caùi lyù tính
Primary (a): Chuû yeáu—Cô baûn—Sô boä—Caên
bình ñaúng phaùp giôùi).
nguyeân.
2) The period of transmigration which has no
Primary afflictions: Caên boån phieàn naõo—There
beginning; since under the law of causality
are six fundamental or primary afflictions (klesas)
everything has a cause, therefore no
arising from the six senses—Coù saùu caên boån phieàn
beginning is possible; for if there were a
naõo (khôûi leân töø luïc caên)—See Two kinds of
beginning it would be without a cause, which
affliction (A), and Six dusts.
is impossible: Giaùn Caùch Voâ Minh—Luaân hoài
sanh töû khoâng coù söï baét ñaàu; theo luaät nhaân Primary cause: Nhaân (nguyeân nhaân chính).
quaû thì taát caû caùc phaùp höõu vi ñeàu laø nhaân Primary cause of birth: Sinh nhaân.
duyeân sanh (quaû cuûa hieän taïi laø do nhaân cuûa Primary condition arises out of the Alaya
thôøi tröôùc maø sanh ra), khoâng theå naøo coù söï Vijnana: Pure wisdom—Tònh trí tuôùng—See
baét ñaàu. Two forms (characteristics) of the bhutatathata.
 3507

Primary and secondary causes: Nhaân Chaùnh thaày daïy Phaät phaùp neân goïi Ngaøi laø baäc ñaïi trí
Nhaân Phuï—Primary and secondary causes—Main tueä.
causes and subsidiary causes—The seed out of Prince of hades: Ñòa Nguïc Thieân Töû—Ñaâu Suaát
which the plant grows is an illustration of the main thieân töû—Sakyamuni, the immediate
cause, whereas other elements like labor, the transformation of one in hell into a deva because
quality of soil, humidity and so on, are considered he had in a previous life known of the merit and
as subsidiary causes or conditions—Haït maø caây power of the Hua-Yen Sutra.
moïc leân ñöôïc coi nhö nhaân chính, trong khi nhöõng Prince of the law: Phaùp vöông töû—See Prince
yeáu toá nhö söùc lao ñoäng, phaåm chaát cuûa ñaát, ñoä of the Dharma, and Ten grounds.
aåm cuûa ñaát, vaân vaân laø nhöõng nguyeân nhaân phuï. Princedom (n): Ñòa vò cuûa hoaøng töû.
Primary substance: Boån Lai—See Prakriti. Princehood (n): See Princedom.
Primary taint of accepting the idea of Princess of Varanasi: Kim Saéc Nöõ—Who is
primal action or activity in the absolute: The said to have ben offered in marriage to Sakyamuni
non-interrelated or primary taint of accepting the because he was of the same colour as herself—
idea of primal action or activity in the absolute, or Coâng chuùa Kim Saéc Nöõ, ngöôøi maø ngöôøi ta noùi
the highest bodhisattva stage, entering the raèng ñaõ öng chòu Thaùi Töû Taát Ñaït Ña vì maøu da
Buddhahood—Caên boån nghieäp baát töông öng cuûa Ngaøi gioáng maøu da “kim saéc” cuûa baø.
nhieãm—See Six mental taints. Principal (a): Chính yeáu.
Prime: Tieân khôûi. Principal cause: Nguyeân nhaân chính yeáu.
Prime condition: Ñieàu kieän tieân khôûi—See Principal direction of karma: Toång Baùo
Pratyaya. Nghieäp—The integral direction of karma—
Primitive (a): Nguyeân thuûy—Sô khai. General karma determining the species, race, and
Primitive darkness: Minh Sô—Primitive country into which one is born (The particular
darkness at the beginning of existence—Söï toái aùm relating to one’s condition in that species, i.e. rich,
nguyeân sô cuûa vaïn höõu. poor, well, ill, etc.)—Quaû baùo chung quyeát ñònh
Primitive state: Nguyeân traïng. chuûng loaïi vaø xöù sôû maø ngöôøi ta sanh vaøo (chuùng
Primogeniture: Ñòa vò con ñaàu loøng. sanh luïc caên ñeïp xaáu, meänh thoï daøi ngaén, giaøu,
ngheøo, beänh, khoûe, v.v. laø bieät baùo).
Primordial (a): Nguyeân sô.
Primordial nature: Tính nguyeân thuûy—Caên Principal insights: Tueä quaùn—According to The
Path of Purification, there are eighteen Principal
baûn tính.
Insights of the abandoning by substitution of
Prince (n): Hoaøng töû.
opposites—Theo Thanh Tònh Ñaïo, coù möôøi taùm
Prince of the Dharma: Phaùp Vöông Töû—The phaùp tueä quaùn—See Eighteen principal insights.
Buddha is King of the Dharma. Manjustri
Principal Sermons: Chaùnh Kinh—See Twelve
continued the vocation of teaching wisdom, so he
sutras.
is called the Prince of the Dharma. Among the
Principality (n): Ñòa vò ñöùng ñaàu.
Bodhisattvas, he is foremost in wisdom. Without
fearless genuine wisdom, you cannot understand Principle (n): Ñaïo lyù—Nguyeân lyù—Ethical
the Buddha’s teaching. He is the teacher of the codes—Dogma—Doctrine.
Buddha’s teaching, so he is called the Bodhisattva Principle of abiding: Truï phaùp (cuûa chö Ñaïi Boà
foremost in wisdom—Phaät laø vua cuûa caùc phaùp Taùt)—According to the Flower Adornment Sutra,
neân goïi laø Phaùp Vöông. Ngaøi Vaên Thuø Sö Lôïi Boà Chapter 18, there are ten principles (abiding)
Taùt noái nghieäp daïy Phaät phaùp neân ñöôïc goïi laø which help Enlightening Beings to fulfill their
“Phaùp Vöông Töû”. Trong haøng Boà Taùt, Ngaøi laø great vows. When Enlightening Beings fulfill
baäc ñeä nhaát trí tueä. Chaúng phaûi laø baäc coù trí tueä thì these vows, they will attain ten inexhaustible
chaúng theå naøo hieåu ñöôïc Phaät phaùp. Ngaøi laø baäc treasuries—Theo Kinh Hoa Nghieâm, Phaåm 18, coù
möôøi truï phaùp giuùp chö ñaïi Boà Taùt vieân maõn ñaïi
 3508

nguyeän. Khi chö Boà Taùt thaønh töïu nhöõng nguyeän of great ultimate nirvana:
Principle
naày thôøi ñöôïc möôøi voâ taän traïng—See Ten Extinguishing all suffering yet carrying out the
inexhaustible treasuries and Ten principles practices of Enlightening Beings—Ñaïi Baùt Nieát
(abiding) which help Enlightening Beings to fulfill Baøn nghóa, vì dieät taát caû khoå ñeå tu nhöõng haïnh Boà
their great vows. Taùt—See Ten kinds of principle of Great
Principle of according with truth, realizing Enlightening Beings.
that past, present and future are equal: Nhö Principles of human conduct: Nhaân ñaïo.
thieät nghóa, vì thaáu roõ tam theá bình ñaúng—See Principle of Indeterminism of the
Ten kinds of principle of Great Enlightening Differentiated: Nguyeân lyù Voâ Ngaõ—See
Beings. Anatman and Six general principles.
Principles of the Buddha Law: Phaät Toâng— Principle of inexpressibility, not clinging to
See Buddhism—Principles of the Buddha dharma.
words: Baát khaû thuyeát nghóa, vì chaúng chaáp taát caû
Principles of Buddhism: Buddhist doctrines— ngöõ ngoân—See Ten kinds of principle of Great
Truth—Ñaïo lyù. Enlightening Beings.
Principle of Causation: Nguyeân lyù Duyeân Principle or integral direction of karma:
Khôûi—See Twelve links of cause and effect and Daãn Nghieäp—Daãn nhaân—The principle or
Six general principles. integral direction of karma, which determines
Principles of conditional causation: Nhöõng types of reincarnation, i.e. deva, man, or animal,
nguyeân taéc cuûa Duyeân Khôûi—According to the etc. —Toång baùo nghieäp, hay nghieäp chuû yeáu daãn
doctrine of the Hua-Yen sect, there are four ñeán quaû baùo phaûi taùi sanh vaøo coõi naøo, trôøi, ngöôøi,
principal uses of conditional causation—Theo hay suùc sanh, vaân vaân.
giaùo thuyeát toâng Hoa Nghieâm, coù boán loaïi duyeân Principle or law of extinction: Law of
khôûi—See Four principal uses of conditional Nirvana—Dieät lyù.
causation.
Principle of the limit of reality, realizing
Principle of emptiness, the ultimate truth ultimate truth: Thieät teá nghóa, vì bieát roõ roát raùo
being emptiness: Khoâng nghóa, vì ñeä nhöùt nghóa chôn thieät nghóa cuûa phaùp toái thöôïng—See Ten
khoâng—See Ten kinds of principle of Great kinds of principle of Great Enlightening Beings.
Enlightening Beings.
Principles or meaning: Lyù phaùp—See Four
Principle of extinction: Dieät Lyù—The law of dharmas (I).
extinction, i.e. nirvana—Nieát Baøn laø chaân lyù tòch
Principle of Nirvana: Perfect Freedom—Nieát
dieät (dieät khoå döùt phieàn naõo ñeå ñi vaøo caûnh giôùi
Baøn Nguyeân Lyù.
hoaøn toaøn tòch tònh).
1) To understand Buddhism properly we must
Principle of Great Enlightening Beings: begin at the end of the Buddha’s career. The
Nguyeân taéc cuûa chö Ñaïi Boà Taùt—According to year 486 B.C. or thereabouts saw the
the Flower Adornment Sutra, there are ten kinds conclusion of theBuddha's activity as a
of principle of Great Enlightening Beings. teacher in India. The death of the Buddha is
Enlightening Beings who abide by these can attain called, as is well known, ‘Nirvana,’ or ‘the
the supreme principle of omniscience—Theo Kinh state of the fire blown out.’ When a fire is
Hoa Nghieâm, Phaåm 38, coù möôøi nghóa cuûa chö blown out, nothing remain to be seen. So the
Ñaïi Boà Taùt. Chö Boà taùt an truï trong phaùp naày thôøi
Buddha was considered to have enetered into
ñöôïc nhöùt thieát trí voâ thöôïng nghóa—See Ten an invisible state which can in no way be
kinds of principle of Great Enlightening Beings. depicted in word or in form: Ñeå hieåu ñaïo Phaät
Principle of great learning, steadfastly moät caùch chính xaùc, chuùng ta phaûi baét ñaàu ôû
putting it into practice: Ña vaên nghóa vì kieân cöùu caùnh coâng haïnh cuûa Phaät. Naêm 486 tröôùc
coá tu haønh—See Ten kinds of principle of Great Taây Lòch, hay vaøo khoaûng ñoù, laø naêm ñaõ
Enlightening Beings. chöùng kieán thaønh keát hoaït ñoäng cuûa Ñöùc Phaät
 3509

voùi tö caùch moät ñaïo sö taïi AÁn Ñoä. Caùi cheát phoøng xaù cho caùc hoäi vieân cuûa Ñaïi Hoäi
cuûa Ñöùc Phaät, nhö moïi ngöôøi ñeàu roõ, ñöôïc goïi Vöông Xaù.
laø Nieát Baøn, hay tình traïng moät ngoïn löûa ñaõ 4) When the time arrived five hundred selected
taét. Khi moät ngoïn löûa ñaõ taét, khoâng thaáy coøn elders met together. Ananda rehearsed the
löu laïi moät chuùt gì. Cuõng vaäy, ngöôøi ta noùi Dharmas (sutras) while Upali explained the
Phaät ñaõ ñi vaøo caûnh giôùi voâ hình khoâng sao origin of each of the Vinaya rules. There was
mieâu taû ñöôïc baèng lôøi hay baèng caùch naøo no necessity of rehearsing the Vinaya rules
khaùc. themselves since they had been compiled
2) Just prior to his attaining Nirvana, in the Sala during the Buddha’s lifetime for weekly
grove of Kusinagara, the Buddha spoke to His convocation for confessions. At the council a
disciples to the following effect: “Do not wail fine collection of the Dharma and the Vinaya
saying ‘Our Teacher has pased away, and we was made, the number of Sutras was decided,
have no one to follow.’ What I have taught, and the history of the disciplinary rules was
the Dharma (ideal) with the disciplinary compiled: Khi thôøi gian ñaõ tôùi, naêm traêm
(Vinaya) rules, will be your teacher after my tröôûng laõo ñöôïc choïn löïa cuøng hôïp nhau laïi.
departure. If you adhere to them and practice OÂng A Nan ñoïc laïi kinh phaùp (Dharma) vaø
them uninterruptedly, is it not the same as if Upali ñoïc laïi luaät nghi (Vinaya). Thaät ra
my Dharma-body (Dharmakaya) remained khoâng caàn ñoïc laïi caùc Luaät, vì chuùng ñaõ ñöôïc
here forever?”: Tröôùc khi Ngaøi chöùng nhaäp Phaät soaïn taäp khi Ngaøi coøn taïi theá. Hoäi nghò
Nieát Baøn, trong röøng Ta La song thoï trong ñaõ keát taäp tinh taán veà Phaùp vaø Luaät.
thaønh Caâu Thi Na, Ngaøi ñaõ noùi nhöõng lôøi di 5) The result of the elders’ activity was
giaùo naày cho caùc ñeä töû: “Ñöøng than khoùc raèng acknowledged as an authority by those who
Ñöùc ñaïo sö cuûa chuùng ta ñaõ ñi maát, vaø chuùng had a formalistic and realistic tendency.
ta khoâng coù ai ñeå tuaân theo. Nhöõng gì ta ñaõ There were , however, some who differed
daïy, Phaùp cuøng vôùi Luaät, seõ laø ñaïo sö cuûa from them in their opinion. Purana, for
caùc ngöôi sau khi ta vaéng boùng. Neáu caùc instance, was skilled in preaching. Purana was
ngöôøi tuaân haønh Phaùp vaø Luaät khoâng heà giaùn in a bamboo grove near Rajagriha during the
ñoaïn, haù chaúng khaùc Phaùp thaân council, and, being asked by some layman, is
(Dharmakaya) cuûa Ta vaãn coøn ôû ñaây maõi maõi. said to have answered: “The council may
3) In spite of these thoughtful instructions some produce a fine collection. But I will keep to
of his disciples were expressing a dissenting what I heard from my teacher myself. So we
idea even before his funeral. It was natural, may presume that there were some who had
therefore, for the mindful elders to think of idealistic and free-thinking tendencies: Keát
calling a council of elders in order to preserve quaû hoaït ñoäng cuûa caùc tröôûng laõo ñöôïc thöøa
the orthodox teaching of the Buddha. They nhaän nhö laø coù thaåm quyeàn do nhöõng ngöôøi
consulted King Ajatasatru who at once coù khuynh höôùng chuû tröông hình thöùc vaø thöïc
ordered the eighteen monasteries around his taïi luaän. Tuy nhieân, coù moät soá quan ñieåm dò
capital to be repaired for housing the bieät, Phuù Laâu Na laø moät thí duï, vò naày sau bò
members of the coming Council of Rajagriha: gieát cheát luùc ñang giaûng phaùp. Phuù Laâu Na ôû
Duø coù nhöõng lôøi giaùo huaán yù nhò ñoù, moät soá trong moät khu röøng tre gaàn thaønh Vöông Xaù
ñeä töû cuûa Ngaøi ñaõ naåy ra moät yù kieán dò nghò suoát thôøi ñaïi hoäi, vaø ñöôïc moät cö só ñeán hoûi,
ngay tröôùc khi leã taùng cuûa Ngaøi. Do ñoù ñöông Ngaøi traû lôøi: “Ñaïi hoäi coù theå taïo ra moät keát
nhieân caùc baäc tröôûng laõo phaûi nghó ñeán vieäc taäp tinh teá. Nhöng toâi seõ giöõ nhöõng gì ñaõ töï
trieäu taäp moät ñaïi hoäi tröôûng laõo ñeå baûo trì mình nghe töø Ñöùc Ñaïo Sö cuûa toâi.” Vaäy
giaùo phaùp chính thoáng cuûa Phaät. Hoï khuyeán chuùng ta coù theå cho raèng ñaõ coù moät soá ngöôøi
caùo vua A Xaø Theá laäp töùc ra leänh cho 18 coù caùc khuynh höôùng duy taâm vaø töï do tö
Taêng vieän chung quanh thuû ñoâ phaûi trang bò töôûng.
 3510

Principle of Perfect Freedom: Cöùu Caùnh Giaûi 3) In spite of these thoughtful instructions some
Thoaùt—The Principle of Nirvana or Perfect of his disciples were expressing a dissenting
Freedom. idea even before his funeral. It was natural,
1) To understand Buddhism properly we must therefore, for the mindful elders to think of
begin at the end of the Buddha’s career. The calling a council of elders in order to preserve
year 486 B.C. or thereabouts saw the the orthodox teaching of the Buddha. They
conclusion of theBuddha's activity as a consulted King Ajatasatru who at once
teacher in India. The death of the Buddha is ordered the eighteen monasteries around his
called, as is well known, ‘Nirvana,’ or ‘the capital to be repaired for housing the
state of the fire blown out.’ When a fire is members of the coming Council of Rajagriha:
blown out, nothing remain to be seen. So the Duø coù nhöõng lôøi giaùo huaán yù nhò ñoù, moät soá
Buddha was considered to have entered into ñeä töû cuûa Ngaøi ñaõ naåy ra moät yù kieán dò nghò
an invisible state which can in no way be ngay tröôùc khi leã taùng cuûa Ngaøi. Do ñoù ñöông
depicted in word or in form: Ñeå hieåu ñaïo Phaät nhieân caùc baäc tröôûng laõo phaûi nghó ñeán vieäc
moät caùch chính xaùc, chuùng ta phaûi baét ñaàu ôû trieäu taäp moät ñaïi hoäi tröôûng laõo ñeå baûo trì
cöùu caùnh coâng haïnh cuûa Phaät. Naêm 486 tröôùc giaùo phaùp chính thoáng cuûa Phaät. Hoï khuyeán
Taây Lòch, hay vaøo khoaûng ñoù, laø naêm ñaõ caùo vua A Xaø Theá laäp töùc ra leänh cho 18
chöùng kieán thaønh keát hoaït ñoäng cuûa Ñöùc Phaät Taêng vieän chung quanh thuû ñoâ phaûi trang bò
voùi tö caùch moät ñaïo sö taïi AÁn Ñoä. Caùi cheát phoøng xaù cho caùc hoäi vieân cuûa Ñaïi Hoäi
cuûa Ñöùc Phaät, nhö moïi ngöôøi ñeàu roõ, ñöôïc goïi Vöông Xaù.
laø Nieát Baøn, hay tình traïng moät ngoïn löûa ñaõ 4) When the time arrived five hundred selected
taét. Khi moät ngoïn löûa ñaõ taét, khoâng thaáy coøn elders met together. Ananda rehearsed the
löu laïi moät chuùt gì. Cuõng vaäy, ngöôøi ta noùi Dharmas (sutras) while Upali explained the
Phaät ñaõ ñi vaøo caûnh giôùi voâ hình khoâng sao origin of each of the Vinaya rules. There was
mieâu taû ñöôïc baèng lôøi hay baèng caùch naøo no necessity of rehearsing the Vinaya rules
khaùc. themselves since they had been compiled
2) Just prior to his attaining Nirvana, in the Sala during the Buddha’s lifetime for weekly
grove of Kusinagara, the Buddha spoke to His convocation for confessions. At the council a
disciples to the following effect: “Do not wail fine collection of the Dharma and the Vinaya
saying ‘Our Teacher has passed away, and we was made, the number of Sutras was decided,
have no one to follow.’ What I have taught, and the history of the disciplinary rules was
the Dharma (ideal) with the disciplinary compiled: Khi thôøi gian ñaõ tôùi, naêm traêm
(Vinaya) rules, will be your teacher after my tröôûng laõo ñöôïc choïn löïa cuøng hôïp nhau laïi.
departure. If you adhere to them and practice OÂng A Nan ñoïc laïi kinh phaùp (Dharma) vaø
them uninterruptedly, is it not the same as if Upali ñoïc laïi luaät nghi (Vinaya). Thaät ra
my Dharma-body (Dharmakaya) remained khoâng caàn ñoïc laïi caùc Luaät, vì chuùng ñaõ ñöôïc
here forever?”: Tröôùc khi Ngaøi chöùng nhaäp Phaät soaïn taäp khi Ngaøi coøn taïi theá. Hoäi nghò
Nieát Baøn, trong röøng Ta La song thoï trong ñaõ keát taäp tinh taán veà Phaùp vaø Luaät.
thaønh Caâu Thi Na, Ngaøi ñaõ noùi nhöõng lôøi di 5) The result of the elders’ activity was
giaùo naày cho caùc ñeä töû: “Ñöøng than khoùc raèng acknowledged as an authority by those who
Ñöùc ñaïo sö cuûa chuùng ta ñaõ ñi maát, vaø chuùng had a formalistic and realistic tendency.
ta khoâng coù ai ñeå tuaân theo. Nhöõng gì ta ñaõ There were , however, some who differed
daïy, Phaùp cuøng vôùi Luaät, seõ laø ñaïo sö cuûa from them in their opinion. Purana, for
caùc ngöôi sau khi ta vaéng boùng. Neáu caùc instance, was skilled in preaching. Purana was
ngöôøi tuaân haønh Phaùp vaø Luaät khoâng heà giaùn in a bamboo grove near Rajagriha during the
ñoaïn, haù chaúng khaùc Phaùp thaân council, and, being asked by some layman, is
(Dharmakaya) cuûa Ta vaãn coøn ôû ñaây maõi maõi. said to have answered: “The council may
produce a fine collection. But I will keep to
 3511

what I heard from my teacher myself. So we among opposing speculative systems.

may presume that there were some who had According to Prof. Junjiro Takakusu in The
idealistic and free-thinking tendencies: Keát Essentials of Buddhist Philosophy, Hinayana
Buddhism is generally satisfied with analysis
quaû hoaït ñoäng cuûa caùc tröôûng laõo ñöôïc thöøa
nhaän nhö laø coù thaåm quyeàn do nhöõng ngöôøi and rarely inclined to synthesis. The
Mahayana, on the other hand, is generally
coù khuynh höôùng chuû tröông hình thöùc vaø thöïc
much inclined to the reciprocal identification
taïi luaän. Tuy nhieân, coù moät soá quan ñieåm dò
of two conflicting ideas. If one party adheres
bieät, Phuù Laâu Na laø moät thí duï, vò naày sau bò
to his own idea while the other party insists on
gieát cheát luùc ñang giaûng phaùp. Phuù Laâu Na ôû
trong moät khu röøng tre gaàn thaønh Vöông Xaù his own, a separation will be the natural
result. This is what happens in the Hinayana.
suoát thôøi ñaïi hoäi, vaø ñöôïc moät cö só ñeán hoûi,
The Mahayana teaches that one should put
Ngaøi traû lôøi: “Ñaïi hoäi coù theå taïo ra moät keát
one’s own idea aside for a moment and
taäp tinh teá. Nhöng toâi seõ giöõ nhöõng gì ñaõ töï
mình nghe töø Ñöùc Ñaïo Sö cuûa toâi.” Vaäy identify one’s own position with that of the
other party, thus mutually synthesizing the
chuùng ta coù theå cho raèng ñaõ coù moät soá ngöôøi
coù caùc khuynh höôùng duy taâm vaø töï do tö opposed positions. The both parties will find
töôûng. themselves perfectly united: Chöõ “Töông
** See Six general principles. Ñoái” theo nghóa ñen laø hoã töông ñoái ñaõi,
Principle and practice: Absolute and relative— nghóa laø ‘quan ñieåm hoã töông laãn nhau, ‘hoã
Toâng duïng—Formless and with form— töông ñoàng nhaát,’ cuõng y nhö noùi ‘trao ñoåi caùc
Fundamental essence and external activity— quan ñieåm,’ chöù khoâng taùch rieâng töøng caùi ñeå
Noumenon and phenomenon—Principle and thöïc hieän moät cuoäc giaûi hoøa veà nhöõng quan
practice—Visible and invisible—Khoâng saéc—See ñieåm töông phaûn hay ñeå gaây hieäu quaû neân
Noumenon and phenomenon. moät chuû tröông hoãn hôïp giöõa caùc heä thoáng
Principle of reality: Nhö Thöïc Nguyeân Lyù— suy lyù ñoái laäp. Theo Giaùo Sö Junjiro
See Principle of True Reality. Takakusu trong Cöông Yeáu Trieát Hoïc Phaät
Giaùo, Phaät giaùo Tieåu Thöøa thoâng thöôøng thoûa
Principle of the realm of reality, all things
maõn vôùi phaân tích vaø ít khi thieân veà dung hôïp.
being one in essence: Phaùp giôùi nghóa, vì taát caû
Traùi laïi, Ñaïi Thöøa thöôøng thieân veà hoã töông
caùc phaùp ñoàng moät vò—See Ten kinds of principle
ñoái ñaõi giöõa hai yù nieäm töông phaûn. Neáu phe
of Great Enlightening Beings.
naày nhaän quan ñieåm cuûa rieâng mình vaø phe
Principle and reason: Lyù trí—The noumenal in kia giöõ chaët cuûa rieâng hoï, keát quaû ñöông
essence and in knowledge. nhieân seõ chia reû nhau. Ñaây laø ñieàu xaõy ra
1) The fundamental principle of the trong tröôøng phaùi Tieåu Thöøa. Ñaïi Thöøa Phaät
phenomenon under observation—Nguyeân taéc giaùo daïy raèng phaûi hoøa ñoàng laäp tröôøng cuûa
caên baûn cuûa vaïn höõu. rieâng mình vôùi laäp tröôøng cuûa keû khaùc, phaûi
2) The observing wisdom or knowledge: Trí. hoã töông dung hôïp nhöõng laäp tröôøng ñoái laäp,
Principle of Reciprocal Identification: ñeå thaáy nhöõng laäp tröôøng naày hôïp nhaát toaøn
Nguyeân lyù Töông Ñoái—Töông Ñoái (Nguyeân Lyù). veïn.
(A) The meaning of the word “Reciprocal 2) The word for “reciprocal identification” is
Identification.”—Nghóa cuûa chöõ “Töông Ñoái”: more literally “mutual” and “regarding,” that
1) The word for “Reciprocal Identification” is is, “mutually viewing from each other’s
more literally “mutual” and “regarding,” that point,” “mutual identification,” which is as
is “mutually viewing from each other’s point,” much as to say an “exchange of views.” It is
“mutual identification,” which is as much as to indispensable to bring about a reconciliation
say and “exchange of views.” It is of conflicting opinions or to effect a
indispensable to bring about a reconciliation syncretism among opposing speculative
of conflicting opinions or effect a syncretism systems. This trend of thought, in fact, served
 3512

greatly to restore the original idea of nhöõng lyù do cuûa söï hoøa ñoàng cuûa nhöõng quan
tolerance which was revealed in the Buddha’s ñieåm ñoái laäp:
teaching but was almost entirely lost in the 1) Identity in form as two different elements
various Schools of Hinayana which resulted combining to form unity—Ñoàng nhaát trong
from differences of opinion: Chöõ “töông ñoái” hình thöùc hai yeáu toá khaùc bieät keát hôïp nhau
ôû ñaây theo nghóa ñen laø hoã töông ñoái ñaõi, ñeå thaønh moät nhaát theå: Identity is assumed
nghóa laø “quan ñieåm hoã töông laãn nhau,” “hoã because two distinct factors are united into
töông ñoàng nhaát” cuõng y nhö noùi “trao ñoåi caùc one as copper and zinc are mixed together
quan ñieåm.” Khoâng taùch rieâng töøng caùi ñeå from one alloy, bronze. This identity in form
thöïc hieän cuoäc hoøa giaûi veà nhöõng quan ñieåm is the explanation common to all Buddhist
töông phaûn hay ñeå gaây hieäu quaû neân moät chuû schools—Ñoàng nhaát taùnh phaûi coù vì hai thaønh
tröông hoãn hôïp giöõa nhöõng heä thoáng suy lyù toá rieâng bieät ñöôïc hôïp thaønh moät, nhö ñoàng
ñoái laäp. Thöïc teá, ngaønh tö töôûng naày ñaõ coù ñoû vaø keõm ñöôïc pha troän vôùi nhau ñeå taïo
coâng lôùn taùi laäp yù nieäm bao dung nguyeân thuûy thaønh moät hôïp kim laø ñoàng. Lyù ñoàng nhaát
ñaõ ñöôïc khai thò trong giaùo phaùp cuûa Ñöùc trong hình thöùc naày laø loái giaûi thích chung cho
Phaät nhöng haàu nhö maát haún trong nhieàu boä taát caû caùc tröôøng phaùi cuûa Phaät Giaùo.
phaùi Tieåu Thöøa, chuùng laø keát quaû cuûa nhöõng 2) Identity in substance although there may be
dò bieät veà tö töôûng. opposing angles—Ñoàng nhaát trong baûn theå coù
3) According to the Madhyamaka philosophy, nhieàu goùc caïnh ñoái laäp: Identity is assumed
phenomena have no independent, substantial because one’s front and one’s back may
reality of their own. Relativity or dependence appear differently but in reality they are one.
is the main characteristic of phenomena, and There are opposing views as are the front and
that which is relative is not really the highest back of the same house. In the same way, if
sense of the word. The Absolute is the reality life is looked at from an illusioned view, it is
of the appearances. The Absolute and the life, but, if it is looked at from an enlightened
world are not two different sets of reality view, it is nirvana.The two views are simply
posited against each other. Phenomena refer to one thing. Some Mahayana schools
viewed as relative, as governed by causes and hold this explanation of identity in
conditions constitute the world, and viewed as substance—Ñoàng nhaát taùnh phaûi coù vì saáp vaø
free of all conditions are the Absolute: Theo ngöõa coù theå coi nhö khaùc nhau, nhöng trong
Trieát Hoïc Trung Quaùn, töông ñoái laø nhöõng thöïc teá chuùng chæ laø moät. Coù nhöõng quan
hieän töôïng khoâng coù thöïc taïi ñoäc laäp hay thöïc ñieåm ñoái laäp nhö laø maët tröôùc vaø maët sau cuûa
theå cuûa chính chuùng. Töông ñoái taùnh hoaëc söï cuøng moät ngoâi nhaø. Cuõng vaäy, neáu ñôøi soáng
tuøy thuoäc laø nhöõng ñaëc taùnh chuû yeáu cuûa hieän ñöôïc nhìn töø quan ñieåm meâ hoaëc, thì noù laø ñôøi
töôïng, vaø, moät vaät laø töông ñoái thì khoâng phaûi soáng; nhöng neáu noù ñöôïc nhìn töø quan ñieåm
laø ‘thaät,’ hieåu theo yù nghóa cao nhaát cuûa chöõ giaùc ngoä thì noù laø nieát baøn. Caû hai thöïc ra chæ
naày. Tuyeät ñoái laø thöïc taïi cuûa nhöõng hieän laø moät. Moät vaøi tröôøng phaùi Ñaïi Thöøa chuû
töôïng. Tuyeät ñoái vaø theá giôùi khoâng phaûi laø hai tröông loái giaûi thích veà ñoàng nhaát trong baûn
nhoùm thöïc taïi khaùc nhau ñaët ôû vò trí ñoái khaùng theå naày.
nhau. Khi hieän töôïng ñöôïc coi laø töông ñoái, 3) Identity in form and substance as water and
chòu söï chi phoái cuûa nhöõng nhaân duyeân vaø wave or phenomenology—Ñoàng nhaát trong
nhöõng ñieàu kieän caáu thaønh theá giôùi naày thì hình thöùc vaø baûn theå nhö nöôùc vaø soùng hay
chuùng laø hieän töôïng; vaø khi hieän töôïng ñöôïc “Hieän Töôïng Luaän”: Identity is assumed
coi laø phi haïn ñònh bôûi taát caû nhaân duyeân thì because the whole entity is entirely one, as
hieän töôïng laø tuyeät ñoái. water and wave, the whole of water being
(B) Three reasons which justify the identification manifested as wave—Ñoàng nhaát taùnh phaûi
of opposing views—Ba caùch minh chöùng cho coù, vì raèng toaøn dieän thöïc theå laø caùi moät toaøn
 3513

veïn, nhö nöôùc vaø soùng, toaøn theå cuûa nöôùc hoïc thuyeát naày laø nhaém tôùi choã ñoàng nhaát cuûa
ñöôïc bieåu hieän nhö laø soùng. ñôøi soáng, sinh töû vaø Nieát Baøn. Baûn thaân ñôøi
(C) The applications of the Reciprocal Theory— soáng laø Nieát Baøn cuõng nhö nöôùc vôùi soùng laø
Söï öùng duïng cuûa Nguyeân Lyù Töông Ñoái: moät. Ñôøi soáng laø caùi naày thì Nieát Baøn laø caùi
1) Reciprocal identification by mutual self- khoâng ñôøi soáng kia. Neáu ñaït tôùi Nieát Baøn
negation, when realized, has a great practical ngay trong söï soáng, ñôøi soáng trôû thaønh laø moät
value in smoothing out conflicting opinions or vôùi Nieát Baøn, nhöng chæ ñaït trong taâm vì thaân
in creating sympathy among opposing parties. vaãn hieän höõu. Nhöng Nieát Baøn toaøn veïn hay
Through one or more of these methods troïn veïn ñöôïc ñaït ñeán khi cheát. Söï dieät taän
diversity can be brought to union, and illusory cuûa thaân xaùc laø ñieàu kieän taát yeáu cuûa Nieát
existence is synthesized with the enlightened Baøn toaøn veïn, cuõng nhö söï döøng laëng cuûa
life. Such ideas as seeing noumenon in soùng chung cuoäc nôi tónh laëng toaøn veïn cuûa
phenomenon, regarding motion as calm or nöôùc.
calm as motion, identifying action and ** See Six general principles.
inaction, purity and impurity, perfection and Principle of relativity: Nguyeân lyù töông ñoái.
imperfection, one and many, the particular Principle of silence: Maëc Lyù—The principle of
and the general, permanence and silence, that the absolute is indefinable, the
impermanence, are all attainable by this doctrine of Vimalakirti—Giaùo phaùp im laëng cuûa
theory. It is one of the most important ideas of ngaøi Duy Ma Caät, vì ngaøi cho raèng chaân lyù baát
Mahayana and is indispensable for a clear khaû luaän (trong phaùp hoäi, caùc vò Thaùnh ñeàu noùi veà
understanding of the Buddhist doctrine as Phaùp Töôùng Baát Nhò, Ngaøi Vaên Thuø noùi veà voâ
taught in the Mahayana: Hoã töông ñoái ñaõi ngoân voâ thuyeát, trong khi ngaøi Duy Ma chæ maëc
baèng caùch töï huûy dieät, khi ñöôïc theå hieän, coù nhieân khoâng noùi).
giaù trò thöïc tieån lôùn san baèng nhöõng quan
Principle of solidarity: Nguyeân lyù lieân ñôùi.
ñieåm töông phaûn hay taïo neân thieän caûm giöõa
Principle of the Thusness: Nhö Thöïc Nguyeân
nhöõng phe phaùi ñoái nghòch. Baèng vaøo moät,
Lyù—See Principle of True Reality.
hay nhieàu hôn, trong soá caùc phöông phaùp naày,
dò bieät tính coù theå ñöa ñeán lieân hieäp, vaø cuoäc Principle of Totality: Nguyeân lyù Vieân Dung—
ñôøi moäng aûo ñöôïc dung hôïp vôùi ñôøi soáng giaùc Vieân Dung.
ngoä. Nhöõng yù töôûng nhö noùi: nhìn baûn theå 1) Complete combination: Dung hoøa, dung
trong hieän töôïng, coi ñoäng nhö tónh vaø tónh thoâng, chu bieán khaép caû, hay vaïn phaùp vieân
nhö ñoäng, ñoàng nhaát vaø voâ haønh, tònh vaø baát dung khoâng trôû ngaïi.
tònh, toaøn vaø baát toaøn, moät vaø nhieàu, rieâng vaø 2) The absolute in the relative and vice-versa:
chung, thöôøng vaø voâ thöôøng, taát caû ñeàu coù theå Tuyeät ñoái trong töông ñoái vaø ngöôïc laïi.
ñaït ñöôïc baèng lyù thuyeát naày. 3) The identity of apparent contraries; perfect
2) The most important application of this harmony among all differences—Lyù tính cuûa
doctrine concerns the identification of life and chö phaùp voán ñaày ñuû hay vaïn phaùp söï lyù ñeàu
Nirvana. Life itself is Nirvana, just as water vieân dung khoâng trôû ngaïi, khoâng phaûi hai,
and wave are identical. Life is one thing and khoâng coù phaân bieät:
Nirvana is another lifeless thing. If one attains * As in water and waves: Nhö soùng vôùi nöôùc—
Nirvana while yet living, life becomes Soùng töùc laø nöôùc.
identified with Nirvana but only in the sense * As in passion and enlightenment: Nhö phieàn
of a state of mind because the body still naõo vaø Boà Ñeà—Phieàn naõo töùc Boà Ñeà.
exists. But perfect or complete Nirvana is * As in transmigration and nirvana: Nhö sinh töû
attained at death. The extinction of the body vaø Nieát Baøn—Sinh töû töùc Nieát Baøn.
is the perfect Nirvana, just as the cessation of * As in life and death: Nhö soáng vaø cheát—Cheát
the wave results in the perfect quiescence of laø khôûi ñaàu cho cuoäc soáng khaùc, soáng laø ñang
the water: Söï öùng duïng quan troïng nhaát cuûa ñi daàn veà caùi cheát.
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* All are of the same fundamental nature: Baûn meänh danh laø truy taàm theá giôùi lyù taùnh hay
chaát cuûa chö phaùp ñeàu gioáng nhau. ñôøi soáng lyù taùnh. Phöông phaùp truy taàm vaø
* All are bhutatathata: Taát caû laø Chaân Nhö. nhöõng lyù thuyeát keát quaû thaønh ra ña daïng.
* Bhutatathata is all: Chaân Nhö laø taát caû. Moät soá chuû tröông nhaát nguyeân hay phieám
* Waves are one with waves, and water is one thaàn, moät soá khaùc chuû tröông nhò nguyeân hay
with water, and water and wave are one: ña nguyeân.
Soùng nöôùc laø moät, nöôùc soùng laø moät. 2) Against all these views Buddhism stands aloof
Principle of True Reality: Nguyeân lyù Nhö by itself. Buddhism is atheistic, there is no
Thöïc—Nhö Thöïc Nguyeân Lyù—According to Prof. doubt about it. When questioned about the
Junjiro Takakusu in The Essentials of Buddhist First Cause or Principle, the Buddha always
Philosophy, many of the problems concerning remained reticent. . As to the life-principle, he
Thus-come, Thus-gone,Thusness, or Suchness denied the existence of an ego or soul or any
have been studied in connection with the kind of thing which one may call the real self,
Causation theory—Theo Giaùo Sö Junjiro as we have discussed in (a). To see the true
Takakusu trong Cöông Yeáu Trieát Hoïc Phaät Giaùo, nature or the true state of all things is not to
moät soá vaán ñeà noùi tôùi Nhö lai, Nhö thöïc hay Chaân find one in many or one before many, nor is it
nhö ñaõ ñöôïc khaûo saùt nôi lyù thuyeát Duyeân Khôûi. to distinguish unity from diversity or the static
1) Thusness is the ultimate foundation of from the dynamic. The true state without any
Buddhist thought concerning the real state of special condition. It is, in fact, the true reality
all that exists. It is natural for people to seek without a reality, i.e., without any specific
first the innermost essence among the character or nature. I is very difficult for the
outward appearance of all things or to seek an human mind to understand this idea of reality
unchanging fact among many changing things. in which there is no substance at all: Ñaïo Phaät
Failing in this, people try to distinguish the moät mình ñöùng haún ngoaøi caùc quan ñieåm ñoù.
unknowable from the knowable, the real from Ñaïo Phaät laø voâ thaàn, caùi ñoù khoûi phaûi nghi
the apparent, or the thing-in-itself from the ngôø. Khi ñöôïc hoûi veà nguyeân nhaân hay
thing-for-us. This effort, too, will end in nguyeân lyù toái sô, Ñöùc Phaät luoân luoân khoâng
failure, for what they select as the real or the noùi gì. Coøn ñoái vôùi ñôøi soáng lyù taùnh, Ngaøi phuû
thing-in-itself is utterly beyond human nhaän söï hieän höõu cuûa moät baûn ngaõ hay linh
knowledge. Such efforts may be called the hoàn hay baát cöù caùi gì cuøng loaïi ñoù maø ngöôøi
search for the world-principle or for the life- ta coù theå goïi laø thöïc ngaõ, nhö chuùng ta ñaõ
principle. The method of search and the thaûo luaän treân phaàn (a). Thaáy caùi baûn taùnh
resulting theories are various. Some are chaân thöïc hay traïng thaùi chaân thöïc cuûa vaïn
monistic or pantheistic, while others are höõu khoâng phaûi laø tìm thaáy caùi moät trong caùi
dualistic or pluralistic: Chaân nhö laø caên baûn nhieàu, hay caùi moät tröôùc caùi nhieàu, cuõng
toái haäu cuûa tö töôûng Phaät hoïc ñeà caäp traïng khoâng phaûi laø phaân bieät nhaát tính khaùc dò tính
thaùi chaân thaät cuûa taát caû nhöõng gì hieän höõu. hay tónh khaùc ñoäng. Traïng thaùi chaân thöïc laø
Leõ ñöông nhieân moïi ngöôøi tröôùc tieân ñi tìm traïng thaùi khoâng coù moät ñieàu kieän rieâng bieät
tinh theå uyeân aùo nhaát giöõa giaû töôïng ngoaïi naøo. Söï thöïc, ñoù laø caùi “thöïc taïi chaân thöïc
giôùi cuûa vaïn höõu, hay tìm moät söï kieän baát khoâng coù thöïc taïi,” nghóa laø khoâng coù moät
bieán giöõõa voâ soá söï vaät bieán chuyeån. Roài thaát töôùng traïng hay baûn taùnh rieâng bieät naøo caû.
baïi, ngöôøi ta môùi coá phaân bieät caùi baát khaû tri Taâm trí con ngöôøi raát khoù hieåu noåi yù nieäm veà
vôùi caùi khaû tri, caùi thöïc vôùi caùi giaû, hay vaät töï moät thöïc taïi trong ñoù khoâng coù gì laø baûn theå
theå vôùi vaät y tha. Noã löïc naày roát cuoäc cuõng hay baûn truï.
thaát baïi, vì caùi maø hoï choïn laøm caùi thöïc hay 3) The idea of an abiding substance with
vaät töï theå hoaøn toaøn vöôït ra ngoaøi nhaän thöùc changing qualities is very deeply rooted in our
cuûa con ngöôøi. Nhöõng noã löïc nhö theá coù theå habits of thought. Buddhist schools, no matter
what they are, Hinayana or Mahayana,
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realistic or idealistic, are utterly free from as it is and the true entity immanent-in-nature:
such a habit of thought and all maintain the Trong Ñaïi Thöøa, phaùi Phuû Ñònh Luaän töù
theory of pure change without substratum. Trung Quaùn (Madhyamika) daïy raèng chaân lyù
When any Buddhist speaks of the true state of chæ coù theå khaùm phaù ñöôïc baèng caùc quan
reality he means the state without a specific ñieåm phuû ñònh veà söï höõu; vaø ñaèng khaùc, phaùi
nature: YÙ nieäm veà moät baûn theå thöôøng truï vôùi Duy Taâm Luaän (Vijnaptimatra) chuû tröông
nhöõng phaåm tính bieán chuyeån, ñaõ caém reã quaù raèng söï vieân maõn chaân thöïc chæ coù theå chöùng
saâu trong taäp quaùn tö töôûng chuùng ta. Caùc hoïc ñöôïc moät caùch tieâu cöïc baèng phuû nhaän baûn
phaùi Phaät hoïc, baát keå phaùi naøo, Tieåu hay Ñaïi tính hö aûo vaø duyeân sinh cuûa hieän höõu. Phaùi
thöøa, Duy thöïc hay Duy taâm, hoaøn toaøn khoâng Hoa Nghieâm (Avatamsaka) cuûa Ñaïi Thöøa
leä thuoäc vaøo moät taäp quaùn tö töôûng naøo nhö nghó raèng theá giôùi lyù töôûng , hay nhaát chaân
theá vaø taát caû ñeàu chuû tröông lyù thuyeát veà bieán phaùp giôùi, laø theá giôùi khoâng coù caù theå bieät
chuyeån trieät ñeå. Khi moät ngöôøi theo ñaïo Phaät laäp. Phaùi Phaùp Hoa (Pundarika) ñoàng nhaát
naøo ñoù noùi veà traïng thaùi chaân thöïc cuûa thöïc traïng thaùi bieåu hieän nhö theá laø nhö theá vôùi
taïi, oâng ta muoán noùi traïng thaùi khoâng coù baûn thöïc theå chaân thöïc noäi taïi trong baûn taùnh.
taùnh rieâng bieät. 6) On the whole, to see only the fact that a
4) According to the general views of the flower is falling is, after all, a one-sided view
Hinayana, the state without any specific according to the theory of impermanence. We
condition is Nirvana, because Nirvana is ought to see that immanent in the fact of a
perfect freedom from bondage. The Realistic flower’s falling there lies the fact of a
School (Sarvastivada), belonging to the flower’s blooming, and also immanent in the
Hinayana, goes a step further and assumes blooming of the flower there is the fact of its
that selflessness, impermanence and Nirvana falling. Thus the opposition of falling
(flamelessness) are the true state of all things. (extinction) and blooming (becoming) is
Nihilistic School (Satyasiddhi) holds that all synthesized and we form the view of
things, matter and mind, are void or unreal reciprocal identification which is an unbiased
and that nothing exists even in Nirvana: Theo view of the mean, or Middle Path: Xeùt treân
quan nieäm toång quaùt cuûa Tieåu Thöøa, traïng toaøn theå, neáu chæ thaáy söï kieän moät ñoùa hoa
thaùi khoâng ñieàu kieän rieâng bieät laø Nieát Baøn, ñang ruïng, thì nhaát ñònh ñoù laø moät thieân kieán
vì Nieát Baøn laø giaûi thoaùt toaøn veïn khoûi raøng theo thuyeát voâ thöôøng. Chuùng ta phaûi thaáy
buoäc. Phaùi Duy Thöïc (Sarvastivada) hay Nhaát raèng noäi taïi trong söï kieän moät ñoùa hoa ñang
Thieát Höõu Boä, thuoäc Tieåu Thöøa, böôùc xa hôn, ruïng chöùa saún söï kieän moät ñoùa hoa ñang nôû,
cho raèng voâ ngaõ, voâ thöôøng vaø Nieát Baøn (söï vaø cuõng noäi taïi trong söï kieän moät ñoùa hoa
taét löûa) ñeàu laø traïng thaùi chaân thaät cuûa vaïn ñang nôû coù saün söï kieän moät ñoùa hoa ruïng.
höõu. Phaùi Hö Voâ Luaän (Satyasiddhi) hay Nhö theá söï ñoái laäp cuûa ruïng (dieät) vaø nôû
Thaønh Thaät Luaän chuû tröông raèng vaïn höõu, (sinh) ñöôïc dung hôïp vaø chuùng taïo thaønh quan
taâm vaø vaät, thaûy ñeàu khoâng vaø baát thöïc, ñieåm veà hoã töông trong ñoái ñaõi, laø moät caùi
khoâng coù caùi gì hieän höõu, caû ñeán Nieát Baøn. nhìn trung ñaïo khoâng thieân chaáp.
5) The Mahayana teaches, on the other hand, 7) This amounts to saying that we see inaction in
that the truth can be discovered only by action and action in inaction, immotion in
negative views of becoming, and, on the other motion and motion in inmotion, calm in wave
hand, holds that true perfection can be and wave in calm. We thus arrive at the true
realized negatively in the denial of the state of all things, i.e., the Middle Path. Anh
illusory and causal nature of existence. The this is what is meant by Thusness or Suchness:
Wreath School of the Mahayana thinks that Töø ñoù noùi raèng chuùng ta nhìn thaáy caùi voâ
the ideal world, or the World One-and-True, haønh trong caùi haønh, caùi haønh trong caùi voâ
is without any independent individual. The haønh, baát ñoäng trong ñoäng, vaø ñoäng trong baát
Lotus School identifies the manifested state ñoäng, laëng trong soùng vaø soùng trong laëng. Theá
 3516

laø chuùng ta ñi tôùi traïng thaùi chaân thöïc cuûa vaïn Principle of true Thusness, as all who
höõu, nghóa laø Trung Ñaïo. Vaø caùi ñoù ñöôïc goïi realize Thusness enter it: Chôn nhö nghóa, vì
laø Nhö thöïc hay Chaân thöïc. taát caû Nhö Lai thuaän nhaäp—See Ten kinds of
8) When the view is negatively expressed it principle of Great Enlightening Beings.
indicates the true negation or Void, because
Principle of truth: Truth—True principle—
any special state of thing is denied altogether.
Absolute apart from phenomena—Chaân lyù.
Such is considered to be the ultimate idea of
Principle of truth, skillfully thinking about
Buddhist philosophy. When the ultimate
principle is considered from the universal it and discerning it: Phaùp nghóa, vì kheùo suy
point of view, it is called “the Realm of gaãm löïa choïn—See Ten kinds of principle of
Principle” (Dharmadhatu), but when it is Great Enlightening Beings.
considered from the personal point of view, it Principle of universal causation: The
is named “the Matrix of Thus-come or Thus- Dharmadhatu as the environment cause of all
gone” (Tathagata-garbha). Other ways of phenomena—Phaùp Giôùi Duyeân Khôûi.
expressing this same idea are: the Buddha- (A) The meanings of “Principle of universal
nature (Buddhata or Buddha-svabhava), and causation”—Nghóa cuûa Phaùp Giôùi Duyeân
the Spiritual or Law-body (Dharmakaya). Khôûi: The term “Dharmadhatu” is sometimes
These are all practically synonymous. used as a synonym of the ultimate truth.
Without knowing the principle of Thusness or Therefore, the translation “the Element of the
Void in the highest sense of the word, one can Element” is quite fitting. But at other times it
in no way understand the Mahayana doctrine. means the universe, “the Realm of All
The word ‘void’ in its highest sense does not Elements.” The double meaning, the universe
mean ‘nothingness,’ but indicates ‘devoid of and the universal principle must always be
special conditions,’ or ‘unconditioned’: Khi borne in mind whenever we use the term.
quan ñieåm aáy ñöôïc phaùt bieåu moät caùch tieâu Either meaning will serve as the name of the
cöïc, noù chæ vaøo söï tieâu cöïc thöïc thuï hay caùi causation theory: Töø ngöõ “Phaùp giôùi”
“Khoâng,” bôûi vì phuû nhaän heát moïi traïng thaùi (Dharmadhatu) ñoâi khi ñöôïc duøng ñoàng nghóa
rieâng bieät cuûa moïi vaät. Quan nieäm toái haäu vôùi chaân lyù. Vieät ngöõ dòch laø “Phaùp theå cuûa
cuûa trieát hoïc Phaät giaùo ñöôïc nhaän ñònh nhö Vaïn Phaùp.” Tuy nhieân, ñoâi luùc noù laïi coù nghóa
theá. Khi nguyeân lyù toái haäu ñöôïc nhaän ñònh töø laø “Vuõ truï,” hay “caûnh giôùi cuûa taát caû caùc
quan ñieåm phoå bieán, noù ñöôïc goïi laø Phaùp giôùi phaùp.” Caû hai nghóa vuõ truï vaø nguyeân lyù phoå
(Dharmadhatu). Caûnh vöïc cuûa lyù taùnh, nhöng bieán, luoân luoân phaûi ñöôïc in saâu trong taâm trí
khi ñöôïc nhaän ñònh töø quan ñieåm nhaân caùch, chuùng ta moãi khi töø ngöõ naày ñöôïc duøng ñeán.
noù ñöôïc goïi laø Nhö Lai Taïng (Tathagata- Nghóa naøo cuõng duøng ñöôïc cho danh hieäu cuûa
garbha). Nhöõng caùch dieãn taû khaùc cuøng noùi thuyeát “Duyeân Khôûi.”
leân yù töôûng naày laø: Phaät taùnh (Buddhata), hay (B) Characterisitcs of Principle of universal
Phaät Töï Taùnh (Buddha-svabhava), vaø Phaùp causation—Ñaëc tính cuûa Phaùp Giôùi Duyeân
thaân (Dharmakaya). Nhöõng chöõ naày, treân thöïc Khôûi:
teá, ñoàng nghóa. Neáu khoâng bieát tôùi nguyeân lyù 1) The Dharmadhatu as the environmental cause
Chaân nhö hay Taùnh Khoâng theo nghóa cao of all phenomena (everything is being
nhaát cuûa chöõ ñoù, thì khoâng caùch naøo hieåu noåi dependent on everything else, therefore one
giaùo phaùp cuûa Ñaïi Thöøa. Chöõ “khoâng” trong is in all and all is in one): Trong phaùp giôùi
nghóa cao nhaát khoâng coù nghóa laø “khoâng chi duyeân khôûi, moïi hieän töôïng ñeàu tuøy thuoäc laãn
caû” hay “ngoan khoâng” maø noù chæ cho caùi nhau, caùi naày tuøy thuoäc caùi kia, do ñoù moät
“khoâng coù nhöõng ñieàu kieän rieâng bieät,” hay trong taát caû vaø taát caû trong moät.
“khoâng töï taùnh.” 2) According to the principle of universal
** See Six general principles. causation, no one being will exist by itself and
for itself, but the whole world will move and
 3517

act in unison as if the whole were under Pristine darkness: Entire obscure—Minh minh
general organization. Such an idea world is (Töø Haùn Vieät, “minh minh” coù nghóa laø hoaøn toaøn
called ‘the World One-and-True’ or ‘the taêm toái hay söï taêm toái cuûa thuôû ban sô).
Lotus-store’: Theo nguyeân lyù phaùp giôùi duyeân Prithagjana (skt): Dò Sanh—Ngu Phu.
khôûi naày, khoâng moät söï höõu naøo hieän höõu bôûi 1) A man not yet illuminated, i.e., ignorant:
chính noù vaø hieän höõu cho caùi khaùc, nhöng Ngöôøi khoâng giaùc ngoä.
toaøn theå theá giôùi seõ vaän ñoäng vaø haønh söï 2) Ignorant, immature, a simpleton, dominated
trong nhaát trí, cô hoà toaøn theå ñöôïc ñaët döôùi toå by avidya (ignorance): Keû bò voâ minh cheá
chöùc toång quaùt. Moät theá giôùi lyù töôûng nhö theá ngöï.
ñöôïc goïi laø “Nhaát chaân phaùp giôùi” hay “Lieân
Prithin (skt): Pathavi (p)—Ñòa Ñaïi (Kieân)—
Hoa taïng.”
Earth—Solid matter. Prithin means the element of
3) The principle of universal causation is based
extension, the substratum of matter. Without it
upon the universal causation of the Realm of
objects have no form, nor can they occupy space.
Principle (Dharmadhatu) which we may
The qualities of hardness and softness are two
regard as the self-creation of the universe
conditions of this element. After death, these parts
itself. One should not forget that it is nothing
will decay and deteriorate to become soil. For this
but a causation by the common action-
reason, they belong to the Great Soil—Ñaát (toùc,
influence of all brings, and that the principle
raêng, moùng, da, thòt, xöông, thaän, tim, gan, buïng,
is also based on the theory of selflessness. In
laù laùch, phoåi, bao töû, ruoät, phaån, vaø nhöõng chaát
the Buddhist terminology, the principle of
cöùng khaùc). Ñòa Ñaïi laø thaønh phaàn vaät chaát môû
totality is called ‘the Avatamsaka’ (Wreath):
roäng hay theå neàn cuûa vaät chaát. Khoâng coù noù vaät
Nguyeân lyù naày caên cöù treân phaùp giôùi duyeân
theå khoâng coù hình töôùng vaø khoâng theå choaùn
khôûi cuûa caûnh vöïc lyù taùnh (Dharmadhatu) maø
khoaûng khoâng. Tính chaát cöùng vaø meàm laø hai ñieàu
chuùng ta coù theå coi nhö laø söï töï taïo cuûa chính
kieän cuûa thaønh phaàn naày. Sau khi chuùng ta cheát ñi
vuõ truï. Ñöøng queân raèng ñoù chæ laø duyeân khôûi
roài thì nhöõng thöù naày laàn löôït tan raõ ra thaønh caùt
do coäng nghieäp cuûa taát caû moïi loaøi, vaø
buïi, neân noù thuoäc veà Ñòa Ñaïi—See
nguyeân lyù naày cuõng döïa treân thuyeát voâ ngaõ.
Catudhatuvavatthana.
Trong thuaät ngöõ Phaät giaùo, nguyeân lyù vieân
Prithivi (skt): See Ñaïi Ñòa.
dung ñöôïc goïi laø “Hoa Nghieâm”
(Avatamsaka). Priti (skt): Hyû—Delighted—Glad—Joy—
Rejoice—See Bodh(i)yanga.
Principles of Universal Good: Phoå Hieàn Haïnh
Phaùp—According to the Flower Adornment Sutra, Priti-sambodhi (skt): Hyû—Joy—Delight—See
Chapter 38, there are ten principles of Universally Seven Bodhyangas.
Good which Enlightening Beings have—Theo Priti-bodhyanga (skt): Hyû Giaùc Phaàn—
Kinh Hoa nghieâm, Phaåm 38, coù möôøi Phoå Hieàn Enjoyment of the state of truth is one of the most
Haïnh Phaùp maø chö Boà Taùt ñeàu coù—See Ten important entrances to the great enlightenment;
principles of Universally Good of Enlightening for with it, we attain many kinds of balanced state.
Beings. This is the third bodhyanga, the stage of joy on
Print (n): AÛnh in. attaining the truth—Enjoyment of the state of
truth—Hyû giaùc phaàn coøn laø moät trong nhöõng cöûa
Prior intuition: Tieân nghieäm.
ngoõ quan troïng ñi vaøo ñaïi giaùc, vì nhôø ñoù maø
Priority (n): Öu tieân—Quyeàn öu tieân.
chuùng ta ñaït ñöôïc nhieàu traïng thaùi ñònh tónh cho
Prison of affection: AÙi nguïc—The prison of taâm trí. Ñaây laø giaùc chi thöù ba, giai ñoaïn maø vò Boà
affection, which holds men in bondage—Ñòa nguïc Taùt caûm thaáy thích thuù khi ñaït ñöôïc chaân lyù—See
aùi aân ñaõ giam haõm con ngöôøi trong phieàn tröôïc. Seven Bodhyangas.
Prison of desire: AÙi nguïc. Private (a): Rieâng tö.
Prisoner: Tuø nhaân.
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Private consultation: Ñoäc Tham—A private Coøn goïi laø Taát Löïc Ca, moät loaïi caây thôm, coù teân
consultation of a disciple with his master in the khoa hoïc laø Trigonella corniculata.
master’s chamber. There are three types—Cuoäc Probability (n): Khaû naêng tính.
gaëp gôõ rieâng cuûa ñeä töû vaø thaày trong phoøng cuûa Probable (a): Coù theå ñuùng nhöng khoâng chaéc.
thaày. Coù ba loaïi ñoäc tham: Probation (n): Thôøi kyø thöû thaùch.
1) Listening to the master geneal lectures: Thính
Probationer (n): Ngöôøi ñang chòu thöû luyeän.
Tham—Listening to the master geneal
Probationary
lectures on Zen pactice, usually in a group.
This is mandatory for all beginners—Laéng Probhakta (skt): Thöïc Tieàn—Before food, i.e.
nghe caùc baøi giaûng chung cuûa thaày veà thieàn before the principal meal at noon—Tieáng Phaïn
taäp, thöôøng laø töøng nhoùm. Thính Tham coù tính noùi laø Boá La Phöôïc Haï Noa, yù noùi tröôùc böõa aên
caùch baét buoäc vôùi nhöõng ngöôøi môùi baét ñaàu chaùnh ngoï.
tu. Problems (n): Vaán ñeà.
2) Meeting with the master: Ñoäc Tham— • Mankind universal problems: Nhöõng vaán
Meeting singly with the master at given ñeà toång quaùt cuûa nhaân loaïi.
periods. This is optional—Gaëp gôõ moät mình • Spiritual problems: Nhöõng vaán ñeà tinh thaàn.
vôùi thaày vaøo nhöõng luùc ñaõ ñònh tröôùc. Ñoäc Problematic (a): Coù vaán ñeà.
Tham khoâng baét buoäc. Procedural knowledge: Tri thöùc hay söï hay bieát
3) Visiting secretly: Ñaëc Tham—Visiting thuû tuïc.
secretly at any time, day or night, when
Procedure (n): Giaùc Haønh—The procedure, or
special circumstances warrant it—Gaëp gôõ
discipline, of the attainment of enlightenment for
thaày moät caùch bí maät baát cöù luùc naøo, ngaøy
self and others—Phöông thöùc tu haønh ñeå ñaït tôùi
hay ñeâm, khi coù nhöõng tình huoáng ñaëc bieät.
giaùc ngoä cho mình vaø cho ngöôøi.
Private seal: Tö AÁn—A monk’s private seal,
Proceed (v): Phaùt sinh—Phaùt xuaát.
which should resemble a skull as reminder of the
brevity of life—AÁn rieâng cuûa nhaø sö, coù hình
Proceed (arise) from something: Phaùt xuaát töø
ñieàu gì.
gioáng nhö soï ngöôøi ñeå nhaéc nhôû veà söï ngaén nguûi
cuûa cuoäc soáng. Proceeding activities: Present or manifest
Privation (n): Söï thieáu thoán. activities—Hieän haønh (nhöõng haønh ñoäng ñang
dieãn tieán).
Privilege (n): Ñaëc aân—Ñaëc quyeàn.
Process (n): Javana (p & skt)—Tieán trình—Quaù
Privileged (a): Ñöôïc ñaëc aân.
trình (söï naêng ñoäng höôùng veà phía tröôùc hay söï
Priya (skt): AÙi—Beloved—Dear to—Liked— phaùt trieån)—Impulsion.
Favourite—Pleasant—Agreeable—Kindness—
Process of acquiring knowledge: Siks (skt)—
Love.
Study—Learn—Hoïc.
Priyadarsana (skt): Joyful to see—Hyû kieán.
(A mere) process of becoming and
Priyakhyana (p): AÙi ngöõ—Loving words—Kind
dissolving or arising and passing away: Chæ
communication—See Four elements of popularity.
laø moät tieán trình cuûa hôïp tan hay sinh dieät
Priyavacana (skt): AÙi Ngöõ Nhieáp—Kindly
Process of destruction: Hoaïi Phaùp—Any
talk—Kind speech, or pleasant words—
process of destruction or decay—Tieán trình hoaïi
Affectionate speech—Kind communication—Kind
dieät.
words which help beings love and receive the
truth—Tuøy theo caên taùnh cuûa chuùng sanh maø duøng
Process of existence: Bhava (p & skt)—
Existence—It is also called, “the process of being”
lôøi leõ toát laønh ñeå daãn daét hoï vaøo con ñöôøng ñaïo
or the “process of becoming”—Hieän höõu (sinh
ñöùc—See Four elements of popularity.
toàn) hay söï coù maët, söï sinh toàn cuûa caùc hieän töôïng
Prkka (skt): Sprkka (skt)—Taát Laät Ca—A
thuoäc caû vaät chaát laãn tinh thaàn. Hieän höõu coøn ñöôïc
fragrant plant, said to be Trigonella corniculata—
goïi laø Phaùp—See Existence.
 3519

Procession: Dieãn tieán—Ñaùm röôùc. thaân Boà Taùt, nôi thaân Boà Taùt xuaát hieän thaân Nhö
Processional (a): Thuoäc veà ñaùm röôùc. Lai—See Ten spheres of Great Enlightening
Proclaim (v): Indicate—Notify—Coâng boá— Beings.
Tuyeân boá—Chæ daïy (chæ thò). Produced happiness in the past and now
Proclaim an amnesty: Calm—Chieâu an— dwell in happiness: Coù nhöõng loaøi höõu tình
Tuyeân boá aân xaù. trong quaù khöù luoân luoân taïo ra thieàn ñònh laïc hay
soáng trong söï an laïc, nhö caùc vò Phaïm Chuùng
Proclaim the holy life: Tuyeân boá soáng ñôøi
Thieân—See Three kinds of happy rebirth.
Thaùnh thieän.
Proclaim the holy life in all its fullness and Produce karma: Taùc nghieäp—To produce
karma by the action of body, words, and thought—
purity: Tuyeân boá ñôøi soáng phaïm haïnh hoaøn toaøn
Taùc nghieäp baèng thaân, khaåu, vaø yù.
ñaày ñuû vaø thanh tònh.
Produces the knowledge of practices: Phaùt
Proclaim the law: Tuyeân thuyeát.
khôûi nhöõng haïnh trí—See Ten types of
Proclaimed: Thò—Demonstrating the knowledge characteristics of manifestation of a Buddha (7).
and vision of the Buddha—Thò Phaät tri kieán—See
Produce merit: Tinh taán phaùt trieån nhöõng ñieàu
Four purposes of the Buddha’s appearing.
thieän laønh chöa phaùt sanh—Endeavor to start
Proclamation: Tuyeân ngoân—Tuyeân boá chính performing good deeds—Bringing forth goodness
thöùc. not yet brought forth (bring good into existence)—
Proclivity (n): Khuynh höôùng. Effort to initiate virtues not yet arisen—To induce
Procreate (v): Sinh saûn. the doing of good deeds. Here a monk rouses his
Procreation (n): Söï sinh saûn. will, makes an effort, stirs up energy, exerts his
Procurator (n): Vò ñaïi bieåu cho heä phaùi trong mind and strives to produce unarisen wholesome
Giaùo Hoäi. mental states—Ñieàu thieän chöa sanh, phaûi tinh
Procure (v): Saém söûa. caàn laøm cho sanh. ÔÛ ñaây vò Tyø Kheo khôûi leân yù
muoán, coá gaéng, tinh taán, saùch taâm, trì taâm vôùi muïc
Produce (v): Sanh ra—Gaây ra.
ñích khieán cho caùc thieän phaùp töø tröôùc chöa sanh
• Every cause produces an effect: Moïi nhaân nay cho sanh khôûi—See Four right efforts.
ñeàu sanh quaû.
Produce pure roots of goodness: Sanh ra thieän
• Ignorance produces desires: Voâ minh sanh
caên thanh tònh—See Ten kinds of Buddha-work in
ra tham duïc.
all worlds in all times of the Buddhas (B) (9).
Prodigal: Produce utterances consonant with the four
1) (a): Hoang phí.
intellectual powers: Xuaát sanh boán bieän taøi tuøy
2) (n): Keû hoang phí.
thuaän aâm thanh—See Ten aspects of the turning
Prodigality (n): Söï hoang phí. of the great wheel of teaching.
Produced by causal conditions: Duyeân sanh— Produce verbalizations of all Buddha
See Twelve links of cause and effect.
teachings in the language of one sentient
Produced by cultivation: Tu Sinh—That which
being: ÔÛ trong ngoân ngöõ cuûa moät chuùng sanh xuaát
is produced by cultivation, or observance—Do tu
sanh ngoân ngöõ cuûa taát caû Phaät phaùp—See Ten
haønh maø coù ñöôïc (tu chöùng), khaùc vôùi ñöôïc nhôø töï
spheres of Great Enlightening Beings.
nhieân phaùp.
Produced by causal conditions: Duyeân sinh.
Produced dharma: Höõu Vi Phaùp—See
Samskrita. Producer: Naêng khôûi (hay khôûi taát caû thieän caên
cuûa chuùng sanh)—See Ten types of characteristics
Produce embodiments of Enlightening
of manifestation of a Buddha.
Beings from the body of Buddhas: Producing
Producer of karma: Nhaân Nhaân—Followers of
embodiment of Buddha from the body of an
Buddha who have not yet attained Buddhahood,
enlightening being—Nôi thaân Nhö Lai xuaát hieän
but are still producers of karma and
 3520

reincarnation—Nhöõng ñeä töû Phaät chöa ñaït ñöôïc Every subsequent birth, according to Buddhism, is
Phaät quaû maø vaãn coøn taïo nghieäp vaø laên troâi trong conditioned by the good or bad karma which
luaân hoài sanh töû. predominant at the moment of death. This kind of
Producing: Nhaân—See Eight dharmas, and Eight karma is technically known as reproductive
essential things. karma. The death of a person is merely the
Producing Blessing Rewards: Phuùc Sinh—See temporary end of a temporary phenomenon.
Nine heavens of the fourth dhyana heaven. Though the present form perishes, another form
which is neither absolutely the same nor totally
Producing cause: Sinh nhaân—Direct cause—
different takes place according to the thought that
The cause that is able to produce all sense and
was powerful at the death moment since the
perceptions, good and evilThe cause that is able to
karmic force which hitherto actuated it is not
produce all sense and perceptions, good and evil
annihilated with the dissolution of the body. It is
The producing cause of all good things, one of the
this last thought process, which is termed
five causes (four elements of earth, water, fire and
“reproductive karma,” that determines the state of
wind which are the causers or producers and
a person in his subsequent birth. As a rule, the last
maintainers of infinite forms of nature (results)—
thought-process depends on the general conduct of
Sinh nhaân hay nhaân tröïc tieáp, moät trong naêm
a person in daily life. In some exceptional cases,
nguyeân nhaân (a seed—haït gioáng)—See Two
perhaps due to favourable or unfavourable
causes (A), Three causes, and Five causes (A).
circumstances, at the moment of death a good
Producing seed: Phalam Prati-grhnati (skt)—
person may experience a bad thought, and a bad
Sinh Chuûng—Thuû Döõ—The producing seed and
person a good one. The future birth will be
that which it gives, or produces—Thuû quaû vaø Döõ
determined by this last thought-process,
quaû (phaøm caùi coù theå laø haït gioáng sinh ra thaønh
irrespective of the general conduct. This does not
vaïn phaùp hieän taïi laø nhaân, töø nhaân sinh ra quaû vôùi
mean that the effects of the past actions are
söùc taùc duïng saûn sanh caùc phaùp töông öùng goïi laø
obliterated. They will produce their inevitable
“thuû quaû.” Khi vaïn phaùp saép sinh thaønh, söùc taùc
results as the appropriate moment—Theo A Tyø
duïng cho noù naûy sinh keát quaû goïi laø “döõ quaû.”).
Ñaït Ma Luaän (Vi Dieäu Phaùp), nghieäp thieän hay
Production: Birth—Sanh—See Three properties baát thieän, trôï duyeân cho söï taùi sanh vaøo luùc laâm
of matter. chung. Vaøo luùc ñöôïc meï thoï thai, do nghieäp taùi
Productive karma: Janaka-karma (skt)—Sinh taïo maø thöùc taùi sanh ñöôïc phaùt sanh, cuøng luùc aáy
nghieäp—Nghieäp Taùi Taïo—According to the nhöõng thaønh phaàn vaät chaát cuûa moât con chuùng
Abhidharma, productive karma is wholesome or sanh môùi cuõng ñöôïc thaønh laäp nhö caùc caên, söï xaùc
unwholesome volition which produces resultant ñònh tính nam nöõ. Chæ coù nghieäp taùi taïo daãn tôùi taùi
mental states and karma-born materiality, both at sanh, nhöng taát caû caùc nghieäp thieän aùc ñeàu phaûi
the moment of rebirth-linking and during the troå quaû trong nhöõng ñôøi keá tieáp, khoâng coù ngoaïi
course of existence. At the moment of conception, leä. Theo Phaät giaùo, chaäp tö töôûng cuoái cuøng thaät
productive karma generates the rebirth-linking laø quan troïng vì chính caùi nghieäp coù naêng löïc
consciousness and the karma-born types of maïnh nhöùt trong giôø laâm chung, laønh hay döõ, taïo
materiality constituting the physical body of the ñieàu kieän cho söï taùi sanh keá lieàn ñoù. Nghieäp naày
new being. During the course of existence it goïi laø nghieäp taùi taïo. Caùi cheát cuûa moät chuùng sanh
produces other resultant cittas and the continuities chæ laø söï giaùn ñoaïn taïm thôøi cuûa moät hieän töôïng
of karma-born materiality, such as the sense taïm thôøi. Maëc daàu theå xaùc hieän taïi tieâu dieät,
faculties, sexual determination, and the heart- nhöng moät hình theå khaùc seõ phaùt sanh tuøy theo tö
base. Only a karma that has attained the status of töôûng maïnh nhaát trong giôø laâm chung; hình theå
a full course of action can perform the function of sau naày khoâng hoaøn toaøn gioáng hình theå tröôùc, maø
producing rebirth-linking, but all wholesome and cuõng khoâng phaûi tuyeät ñoái laø khaùc. Theå xaùc tan raõ,
unwholesome karmas without exception can nhöng luoàng nghieäp löïc vaãn toàn taïi. Tieán trình tö
produce results during the course of existence. töôûng cuoái cuøng aáy, goïi laø nghieäp taùi taïo, quyeát
 3521

ñònh caûnh giôùi cuûa kieáp soáng tôùi. Thoùi thöôøng thì Profit men: Lôïi Nhaân—Laøm lôïi cho ngöôøi—To
tieán trình tö töôûng cuoái cuøng cuûa moät ngöôøi tuøy benefit men.
thuoäc nôi phaåm haïnh cuûa ngöôøi aáy trong cuoäc Profitable: Coù ích lôïi.
soáng haèng ngaøy. Tuy nhieân cuõng coù tröôøng hôïp
Profitable to the future life: Ñöông Ích—See
ñaëc bieät maø ngoaïi caûnh taïo neân cô hoäi thuaän lôïi
Dual benefits.
hay baát lôïi laøm cho moät ngöôøi toát coù theå coù nhöõng
Profitable to the life after: Ñöông Ích—
tö töôûng xaáu, hay moät ngöôøi xaáu coù theå coù nhöõng
Profitable to the life which is to come—Lôïi ích
tö töôûng toát trong giôø phuùt laâm chung. Trong
sau khi dieät ñoä—See Dual benefits.
tröôøng hôïp naày phaåm haïnh cuûa ngöôøi kia trong
cuoäc soáng khoâng ñem laïi aûnh höôûng naøo cho söï Profitable to the present life: Hieän Ích—
taùi sanh, nhöng khoâng coù nghóa laø quaû phaûi coù cho Profitable to the life which now is—Lôïi ích hieän
nhöõng haønh ñoäng trong quaù khöù ñaõ tieâu maát. Quaû taïi trong ñôøi naày—See Dual benefits.
aáy seõ troå luùc töông xöùng vôùi nhaân ñaõ gieo—See Profligate monk: Profligate bonze—Nhaø sö hoå
Four types of kamma (karma). mang (phoùng ñaõng, tieâu phí cuûa ñaøn na tín thí, hay
Profanation (n): Söï coi thöôøng. duøng cuûa ñaøn na tín thí vaøo muïc ñích caù nhaân
hoaëc gia ñình).
Profane (a): Prthag-jana (skt)— Puthujjana (p)—
Common—Earthly—Phaøm phu (thuoäc veà traàn tuïc, Profound (a): Very deep—Saâu xa.
chung, thoâng thöôøng, thöôøng tình)—Ordinary— Profound act: Dieäu haïnh—The profound act by
Vulgar—Worldly—See Ordinary people. which a good karma is produced, i.e. faith—Dieäu
Profess (v): Coâng boá—Tuyeân xöng. haïnh saûn sanh ra thieän nghieäp, chaúng haïn nhö tín
taâm.
Profess to be someone: Töï xöng laø ai.
Profound cause: Dieäu Nhaân—Nhaân kyø dieäu—
Profess to do something: Töï xöng laøm vieäc gì.
The discipline of the bodhisattva (charity and the
Profess a faith (a doctrine): Baøy toû loøng tin
six paramitas, etc) as producing the Buddha-
theo moät ñaïo naøo—Most of the peoples in Asia
fruit—Giôùi luaät cuûa Boà Taùt (luïc Ba La Maät) nhö
profess Buddhism—Haàu heát caùc daân toäc chaâu AÙ
laø nhöõng nhaân ñöa ñeán quaû vò Phaät.
tin theo ñaïo Phaät.
Profound desire: Söï mong muoán thaäm thaâm—
Professed (a): Töï nhaän.
See Ten kinds of definitive mark of Great
Profession (n): Chöùc nghieäp—Ngheà nghieäp—Söï Enlightening Beings (6).
tuyeân xöng.
Profound devotion: Thaâm taâm tin hieåu laø ñaïo
Professional (a): Chuyeân nghieäp. xuaát sanh Phaät phaùp, vì bieát Phaät töï taïi—Profound
Professor (n): Giaùo sö. devotion is a way of generating qualities of
Proffer the hand: Thoï Thuû—To come in person Buddhahood, because they know the masteries of
to welcome the dying, as e.g. does Kuan-Yin in Buddhas—See Ten ways of generating the
certain cases—Ngöôøi vaõng sanh ôû haøng thöôïng qualities of Buddhahood of Great Enlightening
phaåm thöôïng sanh thì khi vaõng sanh seõ ñöôïc chö Beings.
Phaät ñeán ñoùn taän tay, nhö moät soá tröôøng hôïp Ñöùc Profound dharma and the Buddha’s plan of
Quaùn AÂm ñi tieáp daãn vaäy. teaching: Dieäu Phaùp vaø döï tính giaûng phaùp cuûa
Proficiency of consciousness: Citta-pagunnata Ñöùc Phaät—After the Buddha’s enlightenment, he
(p)—Taâm Tinh Luyeän—See Fifty-two mental realized: “This dharma is so profound and difficult
states. to comprehend for human beings because it is
Proficiency of mental body: Kayapagunnata subtle and beyond any secular logic. It can be
(p)—Taâm Sôû Tinh Luyeän—See Fifty-two mental understood only by the wise. Besides, beings are
states. always attached to sensual pleasures, and
Profit: Lôïi nhuaän—Söï lôïi ích. delighted by sensual pleasures. The dependent
arising is a subject which is hard to see, so are the
calming of all the activities, the renunciation of all
 3522

attachment, the destruction of craving, dispassion, môùi hieåu noåi. Beân caïnh ñoù, chuùng sanh laïi tham
stopping, and Nirvana, etc. If I were to teach this luyeán vaø öa thích duïc laïc. Lyù duyeân khôûi laïi laø
Dharma, human beings would not understand me. moät vaán ñeà khoù laõnh hoäi. Söï tònh chæ caùc haønh, söï
That would be more troublesome for me.” Thus, at thoaùt ly moïi luyeán aùi, söï ñoaïn taän duïc voïng, ly
first the Buddha did not want to teach His Dharma. tham, ñoaïn dieät, Nieát Baøn, vaân vaân cuõng laø nhöõng
However, after the third request of Brahma vaán ñeà khoù laõnh hoäi. Giaû söû Ta giaûng phaùp naøy,
Sahampati, the Buddha decided to spread his moïi ngöôøi seõ khoâng hieåu, laïi caøng phieàn phöùc
Dharma to save beings. According to the hôn.” Chính vì theá maø thoaït tieân Ñöùc Phaät khoâng
Majjhima Nikaya, volume 26, Brahma Sahampati coù yù höôùng thuyeát giaûng giaùo phaùp cuûa Ngaøi. Tuy
read the thought of the Buddha in inclining to nhieân, sau ba laàn thænh caàu cuûa Phaïm thieân
teach the Dharma, he feared that the world might Sahampati, Ñöùc Theá Toân ñaõ quyeát ñònh ñem giaoù
be destroyed without hearing the Dharma. So he phaùp cuûa Ngaøi quaûng baù khaép chuùng ñeå ñoä sanh.
approached the Buddha and requested Him to Theo Kinh Trung Boä, quyeån 26, Phaïm thieân
preach the Dharma: “Oh, Lord, may the Lord Sahampati bieát ñöôïc yù höôùng khoâng thuyeát phaùp
teach the Dharma! May the Well-Farer expound cuûa Ñöùc Phaät, sôï raèng theá gian seõ bò tieâu huûy neáu
the Dharma! There are beings with little dust in khoâng nghe ñöôïc giaùo phaùp cuûa Ngaøi, lieàn ñeán
their eyes, who, not hearing the Dharma, will fall gaàn cung thænh Ngaøi thuyeát phaùp: “Baïch Theá Toân,
away. But if they are learners of the Dharma, they caàu xin Ñöùc Theá Toân giaûng daî giaoù phaùp, caàu
will understand the Dharma. In ancient times of xin baäc Thieän Theä truyeàn baù giaùo phaùp. Coù haïng
Magadha there has appeared an impure Dharma chuùng sanh ít vöôùng buïi trong maét, neáu khoâng
thought out by stained minds. Open this door of nghe ñöôïc giaùo phaùp, hoï seõ sa ñoïa. Nhöng neáu hoï
deathlessness, let them hear the Dharma ñöôïc hoïc giaùo phaùp, hoï seõ hieåu phaùp. Thuôû xöa
awakened to by the Stainless One! Just as a man taïi xöù Ma Kieät Ñaø naøy xuaát hieän moät giaùo phaùp
standing on the peak of a mountain might watch khoâng thanh tònh do nhöõng ngöôøi coù taâm yù oâ
the people around. May the Sorrowless One look nhieãm suy ra. Caàu xin Ñöùc Theá Toân môû caùnh cöûa
down upon the people who are sunken in grief and Baát Töû naøy ñeå chuùng sanh ñöôïc nghe phaùp töø
overcome by birth and age! Rise, O Conqueror in ñaáng Thanh Tònh chöùng ngoä. Gioáng nhö moät ngöôøi
the Battle, Leader of the Caravan. Freed from ñang ñöùng treân ñænh nuùi coù theå nhìn thaáy moïi
debt, walk over the world! Let the Exalted One ngöôøi xung quanh. Cuõng vaäy, oâi, ñaáng Thieän Theä,
teach the Dharma. There are those who will ñang ñöùng treân laâu ñaøi phaùp baûo, caàu mong ñaáng
understand the Dharma.” After the Brahma Thoaùt Khoå nhìn xuoáng chuùng sanh ñang ñaém chìm
Sahampati appealed to the Buddha for the third trong phieàn naõo vaø bò sanh giaø aùp böùc. Hôûi baäc
time, the Buddha, out of compassion for beings, Chieán Thaéng, vò tröôûng ñoaøn löõ haønh ñaõ thoaùt ly
surveyed the world with His Buddha-Vision. He nôï naàn, caàu xin Ngaøi haõy ñöùng leân vaø ñi khaép theá
saw beings with little dust in their eyes, with much gian, caàu xin Ñöùc Theá Toân thuyeát phaùp, seõ coù
dust in their eyes, with keen intellect and with dull nhöõng ngöôøi hieåu ñöôïc phaùp.” Sau ba laàn thænh
intellect, with good character and with bad caàu cuûa Phaïm thieân Sahampati, vì thöông töôûng
character, beings who are easy to teach and hard chuùng sanh, Ngaì ñaõ duøng Phaät nhaõn quaùn saùt theá
to teach, and few others, who, with fear, see evil gian. Ngaøi thaáy coù haïng chuùng sanh vöôùng ít buïi
and the world beyond. Thus the Buddha decided trong maét, coù chuùng sanh vöôùng nhieàu buïi trong
to spread His Dharma. The Brahma Sahampati maét, coù haïng lôïi caên, coù haïng ñoän caên, coù ngöôøi
thought that he himself made the opportunity for thieän taùnh, coù ngöôøi aùc taùnh, coù chuùng sanh deã
the Buddha to preach the Dharma, saluted Him daïy, coù chuùng sanh khoù daïy vaø moät soá ít khaùc, sôï
and passing around him to the right, then haõi khi thaáy aùc nghieäp vaø ñôøi sau trong caùc caûnh
disappeared—Sau khi Ñöùc Phaät thaønh ñaïo, ngaøi taùi sanh. Vì theá Ngaøi quyeát ñònh ñaùp lôøi Phaïm
nhaän thaáy raèng: “Giaùo phaùp naøy thaät laø thaâm dieäu Thieân vaø noùi: “Caùc caùnh cöûa Baát Töû ñeàu ñöôïc môû
vaø thaät khoù hieåu ñoái vôùi chuùng sanh vì noù vi teá vaø ra. Hôõi nhöõng ai nghe phaùp, haõy phaùt khôûi tín
vöôït haún ngoaøi lyù luaän bieän giaûi. Chæ coù baäc trí taâm.” Phaïm Thieân Sahampati nghó raèng chính
 3523

mình ñaõ taïo cô hoäi ñeå Ñöùc Theá Toân thuyeát phaùp, v) Discriminating the doctrine: Phaùn Giaùo.
lieàn ñaûnh leã vaø ñi nhieãu quanh Ñöùc Theá Toân moät Profound meditation: Thieàn thaâm saâu—When
voøng veà phía höõu roài bieán maát. we enter into profound meditation, our mind
Profound doctrine: Huyeàn giaùo (huyeàn ñaïo)— becomes master of everything. As long as we
Buddhism. make a distinction between heat and cool, then
Profound enlightened nature: Dieäu Giaùc whenever fire comes close to us, we feel the heat
Tính—The profound enlightened nature of the and run away. Similarly, when a cold wind comes,
Buddha—Tính chaát hay baûn chaát thaäm thaâm cuûa we feel the cold. But when, through deep
quaû vò Phaät. meditation, we pass beyond such discriminations,
Profound great determination: Taâm thaâm then there is no fear of the heat or the cold at all.
ñaïi—According to the Flower Adornment Sutra, Thus, in India there are many yogis who can sit in
Chapter 38 (Detachment from the World) there meditation under the blazing sun without feeling
are ten kinds of profound great determinations that hot, and in Tibet, China, Korea, and Japan there
enlightening beings do not abandon. Enlightening are many Zen masters who can sit in meditation
Beings who abide by these will be able not to all night during winter’s snowfall without feeling
abandon all principles of Buddhahood—Theo cold. In Vietnam in 1963, Most Venerable Thich
Kinh Hoa Nghieâm, Phaåm 38 (Ly Theá Gian), chö Quang Duc could sit in meditation surrounded by
Ñaïi Boà Taùt coù möôøi taâm thaâm ñaïi. Chö Boà Taùt an flames. The fire consumed his robes and his entire
truï trong phaùp naày thôøi chaúng boû taát caû Phaät body, yet he was able to sit as calm and
phaùp—See Ten kinds of profound great motionless as a rock. A Chinese Zen master said:
determinations that enlightening beings do not “For the tranquility of sitting meditation,
abandon. mountains and streams are not necessary; when
the mind is extinguished, fire feels cool of
Profound insight: Hieåu bieát saâu xa.
itself.”—Khi chuùng ta vaøo saâu trong thieàn, taâm
Profound knowledge: Kieán thöùc uyeân thaâm.
cuûa chuùng ta trôû thaønh chuû cuûa moïi vaät. Chöøng
Profound knowledge of the Buddha naøo chuùng ta coøn phaân bieät giöõa caùi noùng vaø caùi
Dharma: Kieán thöùc uyeân thaâm veà Phaät Phaùp. laïnh thì khi löûa ñeán gaàn chuùng ta caûm thaáy noùng
Profound knowledge to expound all truths: vaø boû chaïy. Töông töï, khi moät côn gioù laïnh thoåi
Trí hueä raát saâu coù khaû naêng giaûi baøy taát caû caùc qua chuùng ta caûm thaáy laïnh. Nhöng nhôø thieàn
phaùp—See Ten inexhaustible treasures and Ten quaùn saâu, chuùng ta vöôït khoûi nhöõng söï phaân bieät
principles which help enlightening beings fulfill ñoù, thì chaúng coøn sôï noùng sôï laïnh nöõa. Nhôø theá
their great vows. maø beân AÁn Ñoä coù nhieàu vò sö Du Giaø coù theå ngoài
Profound learning: Hoïc thöùc uyeân thaâm. thieàn döôùi aùnh naéng gay gaét maø khoâng caûm thaáy
Profound meaning: Huyeàn Nghóa. noùng, vaø ôû Taây Taïng, Trung Hoa, Ñaïi Haøn vaø
1) The deep meaning: Nghóa lyù u huyeàn hay Nhaät Baûn... coù nhieàu thieàn sö coù theå ngoài thieàn
thaâm dieäu—The meaning of the profound. suoát ñeâm trong baõo tuyeát cuûa muøa Ñoâng maø
2) It refers chiefly to the T’ien-T’ai method of khoâng caûm thaáy laïnh. ÔÛ Vieät Nam vaøo naêm 1963,
teaching which was to proceed from a general Hoøa Thöôïng Thích Quaûng Ñöùc coù theå ngoài thieàn
explanation of the content and the meaning of döôùi ngoïn löûa. Löûa ñoát chaùy y aùo vaø toaøn thaân
the various great sutras to a discussion of the ngaøi maø ngaøi vaãn ngoài yeân vaø baát ñoäng nhö moät
deeper meaning—Phaàn töï luaän ôû ñaàu caùc taûng ñaù. Moät nhaø sö Trung Hoa ñaõ noùi: “Vui toïa
kinh ñöôïc toâng Thieân Thai giaûi thích baèng thieàn nuùi soâng chaúng maøng; taâm laëng roài löûa cuõng
naêm taàng thaâm nghóa: laïnh tanh.”
i) Explanation of the terms: Thích Danh. Profound medium: Dieäu Trung—The profound
ii) Definition of the substance: Bieän Theå. medium (madhya); the universal life essence, the
iii) Making clear the principles: Minh Toâng. absolute, the bhutatathata which expresses the
iv) Discussing of their application: Luaän Duïng. unity of all things, i.e. the doctrine held by T’ien-
 3524

T’ai as distinguished from the Differentiated Profound mind not clinging to any state of
Teaching which holds the madhya dotrine but life: Thaâm taâm chaúng nhieãm tröôùc taát caû choã thoï
emphasizes the dichotomy of the transcendental sanh—See Ten profound minds (B).
(khoâng) and phenomenal (giaû)—Vieân Giaùo Dieäu
Profound mind not stained by any worldly
Trung hay chaân nhö dieãn taû söï hôïp nhaát cuûa vaïn
things: Thaâm taâm chaúng nhieãm taát caû phaùp theá
vaät, ñeå phaân bieät vôùi “Dieäu Trung” cuûa Thieân
gian—See Ten profound minds (B).
Thai Bieät Giaùo, nhaán maïnh ñeán taùnh “khoâng” vaø
“giaû hôïp” cuûa vaïn vaät. Profound mind unmoved by any demons or
Profound mind: Thaâm taâm—profound mind heretics: Thaâm taâm chaúng bò taát caû chuùng ma
engrossed in Buddha-truth, or thought, or illusion, ngoaïi ñaïo laøm ñoäng—See Ten profound minds
etc. There are ten profound minds. The (B).
Bodhisattva Mahasattva who has already purified Profound nature of the Bhutatathata: The
the second ground, and wishes to enter the third totality or fundamental nature of all things—Dieäu
ground, should bring forth ten kinds of profound chaân nhö tính (tính toaøn theå hay taùnh caên baûn cuûa
minds—Taâm caàu Phaät, caàu Phaùp saâu naëng. Coù vaïn höõu).
möôøi thaâm taâm. Chö ñaïi Boà Taùt ñaõ thanh tònh nôi Profound peace: Nieàm an laïc saâu xa.
ñeä nhò ñòa, vaø muoán vaøo tam ñòa neân truï nôi möôøi Profound penetration of the Buddha’s
thaâm taâm—See Ten profound mind (B). teachings: Thaâm nhaäp Phaät phaùp—According to
Profound mind accepting and holding all the Flower Adornment Sutra, Chapter 38, there
truths heard: Thaâm taâm thoï trì taát caû phaùp ñaõ are ten kinds of profound penetration of the
ñöôïc nghe—See Ten profound minds (B). Buddhas’s teachings of Great Enlightening
Profound mind clarifying the Beings. Enlightening Beings who abide by these
comprehensive knowledge of all can penetrate the most profound essence of the
great knowledge and wisdom of unexcelled,
Enlightened Ones: Thaâm taâm tònh tu trí vieân
complete perfect enlightenment—Theo Kinh Hoa
maõn cuûa taát caû Nhö Lai—See Ten profound minds
Nghieâm, Phaåm 38, coù möôøi ñieàu thaâm nhaäp Phaät
(B).
phaùp cuûa chö ñaïi Boà Taùt. Chö Boà Taùt an truï nôi
Profound mind comprehending the
phaùp naày thôøi ñöôïc nhaäp nôi taùnh thaäm thaâm ñaïi
enlightenment of all Buddhas of past, trí hueä voâ thöôïng chaùnh ñaúng chaùnh giaùc—See
present, and future: Thaâm taâm thaáu roõ taát caû Ten kinds of profound penetration of the
Phaät Boà Ñeà—See Ten profound minds (B). Buddhas’s teachings of Great Enlightening
Profound mind cultivating all qualities of Beings.
Buddhahood: Thaâm taâm tu taát caû Phaät phaùp— Profound pity: AÂn bi saâu roäng—See Ten kinds
See Ten profound minds (B). of Buddha’s grace.
Profound mind following the path of Profound principles: Huyeàn toâng—The
omniscience: Thaâm taâm tuøy thuaän ñaïo nhöùt thieát profound propositions, i.e. Buddhism.
chuûng trí—See Ten profound minds (B). Profound pure: Thaâm Tònh—Thanh tònh saâu
Profound mind imbued with all subtle saéc.
knowledge: Thaâm taâm ñaày ñuû taát caû trí vi teá— Profound resolve: Thaâm taâm—See Three minds
See Ten profound minds (B). (A).
Profound mind not alloyed with the ways of Profound school: Huyeàn moân (phaùp moân huyeàn
the lesser vehicles of individual salvation: dieäu, chæ chung cho Phaät giaùo)—Buddhism.
Thaâm taâm chaúng taïp taát caû ñaïo nhò thöøa—See Profound scriptures: Profound canon—Huyeàn
Ten profound minds (B). tòch (kinh ñieån huyeàn thaâm).
Profound and subtle: Huyeàn vi (thaâm saâu vaø vi
teá).
 3525

Profound sutras: Thaâm Kinh—Thaâm Taïng— Progressive developments of Buddha’s

Profound texts, those of Mahayana—Goïi chung teaching: See Three progressive developments
caùc kinh ñieån Ñaïi Thöøa, thuyeát giaûng veà söï thaäm of Buddha’s teaching.
thaâm cuûa chaùnh phaùp. Progressive status: Laäp—See Eight dharmas,
Profound sympathy: Thieän caûm saâu xa. and Eight essential things.
Profound teaching: Dieäu Giaùo—Admirable and Prohibit (v): Forbid—Ngaên caám.
profound teaching (Lotus sutra)—Giaùo lyù thaäm Prohibiting from evil: Restraining from evil—
thaâm kyø dieäu cuûa Phaùp Hoa. Chæ trì (traùnh laøm nhöõng vieäc aùc)—See Two
Profound wisdom: Thaâm Trí—Trí thaâm saâu— modes of practices (A).
Profound knowledge. Prohibition (n): Söï ngaên caám (giôùi caám)—See
Profundity (n): Söï thaâm thuùy. Precepts.
Profoundly enlightened mind: Dieäu Minh— Prohibitions arising out of fundamental
Profoundly enlightened mind or heart (the rules: Giôùi caám—See Precepts.
knowledge of the finality of the stream of
Prohibitions from evil and exhortations to
reincarnation)—Caùi taâm chaân thöïc trong saùng
good: Giôùi Khuyeán—Khuyeán Giôùi Nhò Moân—
tuyeät dieäu hay trí tueä chaân chính voâ laäu ñöa chuùng
Ngaên caám khoâng cho laøm ñieàu aùc, khuyeán taán laøm
sanh ñeán choã chaám döùt luaân hoài sanh töû.
nhöõng ñieàu thieän (chôù laøm ñieàu aùc, vaâng laøm
Profoundly important: Secret and important—
nhöõng ñieàu laønh)—See Two doors.
Bí yeáu.
Prohibitive (a): Caám caûn.
Profusion (n): Söï thaëng dö.
Prohibitive rules for a female devotee: Giôùi
Profusion of ideas: Söï thaëng dö veà yù nieäm.
caám cho vò nöõ tu môùi nhaäp ñaïo—The six
Progress: Söï tieán boä—Söï tieán trieån—Social and prohibition rules for a female devotee—Saùu giôùi
scientific progress—Söï tieán boä veà xaõ hoäi vaø khoa caám cuûa moät Thöùc Xoa Ma Na—See Six
hoïc. prohibition rules for a female devotee.
Progress in cultivation: Tieán boä trong tu Prohibitory (a): See Prohibitive.
haønh—According to the Sangiti Sutta in the Long
Prohibitory Commandments: Giôùi caám—The
Discourses of the Buddha, there are four kinds of
first eight Prohibitory Commandments of the ten
progress—Theo Kinh Phuùng Tuïng trong Tröôøng
commandments (abstinences)—Eight precepts are
Boä Kinh, coù boán loaïi haønh.
given to lay Buddhists to cultivate the way and
Progress in cultivation with concurrence must be observed and strictly followed for one day
reduction in reincarnation: Taêng Ñaïo Toån and night—Baùt giôùi ñaàu tieân trong thaäp giôùi. Baùt
Sanh—A Bodhisattva’s progress in the doctrine Quan Trai Giôùi cho ngöôøi Phaät töû taïi gia tu trì
(Lotus Sutra) with concurrence decreasing in trong moät ngaøy moät ñeâm—See Eight prohibitory
reincarnation—Söï tieán boä cuûa moät vò Boà Taùt, commandments.
ñöôïc noùi trong Kinh Phaùp Hoa, caøng taêng trí tueä Proleptic (a): Thuoäc veà döï kieán.
giaùc ngoä vaø caøng giaûm daàn sinh töû luaân hoài.
Proletariat (n): Giai caáp voâ saûn.
Progress with impatience: Akkhama-patipada Prologue (n): Lôøi noùi ñaàu (saùch).
(p)—Baát Kham Nhaãn Haønh—See Four kinds of
Prolonged sitting: Toïa cöûu thaønh lao—To
progress (B).
accomplish one’s labor by prolonged sitting, as did
Progress of the teaching: Instruction and
Bodhidharma—Ngoài laâu thaønh ra coù coâng phu nhö
conduct—Teaching and practice—Giaùo haïnh.
Toå Boà Ñeà Ñaït Ma.
Progressive awakening: Tieäm ngoä—See Prominent (a): Noåi baäc.
Gradual awakening and Tam Giaùo Töôùng.
Prominent disciples: Ñaïi ñeä töû.
Promise:
1) (n): Söï höùa heïn.
 3526

2) (v): Höùa heïn. performing good deeds at noon, and reciting

3) Buddhists should always keep promises— Amitabha Buddha’s name at night—Phaät töû chaân
Phaät töû neân luoân giöõ lôøi höùa. chaùnh neân nhôù raèng chöùng nghieäm vaõng sanh
Promise to give someone something, but khoâng phaûi laø ñoaùn bieát coi ngaøy naøo giôø naøo
later, out of anger, break the promise: Höùa mình cheát, hoaëc giaû thaáy moät vaøi caùi goïi laø ñieàm
cho ai caùi gì ñoù, nhöng veà sau vì giaän maø nuoát boû laønh, vì taø giaùo ngoaïi ñaïo cuõng laøm ñöôïc ñieàu
lôøi höùa—A Bhiksu or Bhiksuni who promises to naày. Chöùng nghieäm vaõng sanh thaät söï laø ngay töø
give a robe or other item to another monk or nun, baây giôø trôû ñi, chuùng ta phaûi töøng phuùt töøng giaây
but later out of anger takes back his or her words, tinh chuyeân tu haønh, saùng ngoài thieàn, tröa laøm
or if he or she has already given the item, asks for coâng quaû, chieàu nieäm Phaät.
it back, commits an Expression of Regret Proof of union with bodhi: Realization of
Offence—Vò Tyø Kheo hay Tyø Kheo Ni naøo ñaõ union with bodhi—Chöùng phaùt taâm—See Three
höùa cho vò Taêng hay Ni khaùc y aùo hay ñoà vaät gì vows of the awakening of faith.
ñoù nhöng sau laïi ñoåi yù khoâng cho vì giaän, hay ñaõ Propaganda (n): Söï truyeàn baù—Söï tuyeân
lôû cho roài thì ñoøi laïi, laø phaïm giôùi Ba Daät Ñeà hay truyeàn.
giôùi Ñoïa (phaûi phaùt loà saùm hoái). Propagandist (n): Tu só truyeàn giaùo.
Promise of prestige and power: Söï höùa heïn Propagate (v): Truyeàn baù.
cuûa uy quyeàn. Propagate the Buddha’s teachings:
Promise someone something: Höùa heïn ai ñieàu Disseminate (spread) the Buddha’s teachings—
gì. Truyeàn baù giaùo lyù cuûa Ñöùc Phaät.
Promised Land: Ñaát Höùa. Propagate the Dharma: Spread the Dharma—
Promote (v): Khuyeán khích—Tieán cöû—Ñeà baït. Truyeàn baù giaùo phaùp.
Promote exchanges: Coå voõ söï trao ñoåi. Propagation (n): See Propaganda.
Promote friendship: Coå voõ tình höõu nghò. (Innate) propensity: Thieän höôùng baåm sinh.
Promote virtue: Höng ñöùc. Proper (a): Ñuùng caùch—Chaùnh ñaùng—Right—
Promulgate (v): Ban boá. Righteous.
Promulgation (n): Söï ban boá. Proper courses: Chaùnh haïnh—See Five proper
Prong (n): Ngaïnh. courses to ensure the bliss of the Pure Land.
Proof: Chöùng cöù—Chöùng thöïc. Proper Dharma Age: Chaùnh Phaùp—See
Proofs for the Mind-Only: Luaän chöùng Duy Correct dharma.
Taâm—According to The Lankavatara Sutra, there Proper lines of exertion: Chaùnh caàn—See Four
are six proofs for the “Mind-Only”—Trong Kinh proper lines of exertion.
Laêng Giaø, coù saùu luaän chöùng veà Duy Taâm—See Proper nature: Chaùnh tính—See Three gradual
Six proofs for the “Mind-Only”. stage of cultivation.
Proofs of Rebirth in Pure Land: Post Mortem Proper and Pervasive Knowledge: Samyak-
Omens—Confirmatory signs of rebirth—Rebirth Sambuddha (skt)—Chaùnh Bieán Tri—See Ten
signs—Omens of Pure Land rebirth—Chöùng epithets of a Buddha.
Nghieäm Vaõng Sanh—Devoted cultivators should Proper posture: Tö theá ñuùng.
always remember that to have “proof of rebirth in Proper timing of all Buddhas: Söï chaúng loãi
the Pure Land” does not mean that you know the thôøi cuûa chö Phaät—According to the Flower
day and time you will die, or see some so-called Adornment Sutra, Chapter 33, there are ten kinds
auspicious signs for externalists can guess such of proper timing of all Buddhas—Theo Kinh Hoa
thing. Real “proof of rebirth in the Pure Land” is Nghieâm, Phaåm 33, coù möôøi ñieàu chaúng loãi thôøi
that from now on we must be earnest in our cuûa chö Phaät—See Ten kinds of proper timing of
cultivation, practicing Zen in the morning, all Buddhas.
 3527

Proper and universal knowledge: Samyak- Prosper (v): Become prosperous—Flourish—

sambuddha (skt)—Chaùnh bieán tri—One of the ten Höng thònh.
titles of a Buddha—Moät trong thaäp hieäu cuûa moät Prosperity (n): Svastika (skt)—Haïnh vaän (söï
vò Phaät—See Ten epithets of a Buddha. thònh vöôïng-Thaønh coâng)— Good fortune—Good
Proper way: Caùch thích hôïp. luck—Prosperity—Caùt töôøng (chöõ Vaïn)—See
Properties of matter: Ti-sankhatalakkhanas Swastika.
(p)—The three properties of matter—See Three Prosperity and decadence: Höng pheá.
properties of matter. Prostitute (n): Kyõ nöõ (gaùi ñieám).
Property (n): Taøi saûn—Saûn nghieäp. Prostrate (v): Laïy Phaät—To prostrate oneself at
Prophecies (n): the Buddha altar.
1) Foretelling—Revelations—Nhöõng lôøi tieân tri. 1) A Bhiksu or Bhiksuni should join his or her
2) Kyù Thuyeát—See Twelve sutras. palms to bow, then prostrate in a mindful
Prophecy (n): Lôøi tieân tri. manner, not a mechanical way—Vò Tyø Kheo
Prophecy of Buddhahood: Prediction of hay Tyø Kheo Ni neân chaép tay xaù, roài laïy trong
Buddhahood—Thoï kyù. tö theá tænh thöùc, chöù khoâng neân laïy moät caùch
maùy moùc.
Prophesy (v): Noùi tieân tri.
2) A Bhiksu or Bhiksuni should practice looking
Prophet (n): Nhaø tieân tri.
deeply while touching the earth, not just
Prophetess (n): Nhaø nöõ tieân tri. prostrating mecahnically, and in this position
Prophetic (a): Coù tính caùch tieân tri. his or her four limbs and forehead should
Prophetical (a): See Prophetic. touch the ground—Vò Tyø Kheo hay Tyø Kheo
Propitiate (v): Laøm nguoâi giaän. Ni naøo luùc laïy neân quaùn saùt trong tö theá phuû
Propitiatory (a): Coù tính caùch taï loãi. phuïc, chöù khoâng neân laïy moät caùch maùy moùc,
Propitious: Caùt Töôøng—One of the six hai ñaàu goái, hai cuøi choû vaø traùn phaûi chaïm
ñaát.
charateristics of a Bhagavat—Caùt Töôøng (toát
3) To prostrate oneself with the head at the feet
laønh), moät trong saùu ñaëc taùnh cuûa töø Baït Giaø
of the one reverenced—Phuû phuïc ñaàu ngay
Phaïm—See Six charateristics of a Bhagavat.
döôùi chaân cuûa baäc toân kính.
Propitious Kalpa: Auspicious Kalpa—Kieáp
soáng thuaàn löông.
Prostrate one’s head to a stool, or footstool,
Proportion (n): Nhaân—See Three main in reverence: Xuùc Leã (phuû phuïc ñaàu leân gheá hay
xuoáng ngaïch cöûa, ñeå toû loøng toân kính).
branches in stating a syllogism.
Proposition (n): Pratijna (skt)—Ñeà nghò—Kieán Prostrate oneself before the altar: Quyø laïy
tröôùc baøn thôø.
nghò—Laäp Toâng (noùi veà sôû tính cuûa chö phaùp)—
See Five parts of a syllogism. Prostrate oneself before the Buddha statue
Proposition in logic that can be established, to seek help for getting rid of sinful thoughts
or postulated: Naêng Laäp—Phöông phaùp cuûa and passions: Thuû töôùng saùm hoái (quyø laïy tröôùc
nhaân minh luaän, coù ñaày ñuû chính nhaân vaø chính duï töôïng Phaät tìm söï gia hoä giuùp ñôõ cho mình tröø boû
ñeå thaønh laäp toân phaùp goïi laø naêng laäp. ñöôïc nhöõng tö töôûng vaø tham duïc toäi loãi)—See
Proprietorship (n): Sôû Höõu. Repentance and Three modes of repentance.
1) What one has: Possession—Ownership— Prostrate oneself before the Buddha statue
Proprietorship—Caùi maø ngöôøi ta coù. three times: Quyø laïy töôïng Phaät ba laàn.
2) What there is: What ever exists—Caùi ñang Prostrate oneself with the head at the feet of
hieän höõu. the one reverenced: Ñaûnh leã.
Proselytizing: Thay ñoåi yù kieán veà toân giaùo. Prostrates or prostrating to the Triple
Jewel: Ñaûnh Leã Tam Baûo—There are three
 3528

prostrates or prostrating to the Triple Jewel—Coù (III) Prostration to the original teacher—Ñaûnh leã
ba ñaûnh leã Tam Baûo—See Three prostrations. Ñöùc Boån Sö:
Prostration (Tibetan tradition): Ñaûnh leã theo 1) Your compassion grants even the sphere of
truyeàn thoáng Taây Taïng. bliss. The supreme state of the three kayas, in
(I) The meaning of “Prostration”—Nghóa cuûa an instant Guru with a jewel-like body. Vajra
“Ñaûnh Leã”: Prostration is an act of paying holder, at your lotus feet I prostrate: Chuùng
homage to an elder, a master, a nun, a monk, con ñaûnh leã döôùi goùt chaân sen cuûa ngöôøi, hôõi
a Bodhisattva, or a Buddha—Ñaûnh leã laø haønh ñaáng Boån Sö Kim Cang Trì. Saéc thaân chaâu
ñoäng toû loøng toân kính ñoái vôùi moät vò tröôûng baùu cuûa ngöôøi toûa aùnh töø bi. Ban cho chuùng
laõo, moät vò thaày, moät vò Tyø Kheo Ni, Tyø con Giaùc Ngoä toái thöôïng töùc thôøi nhaäp vaøo
Kheo, Boà Taùt, hay moät vò Phaät. Tam Thaân, an truï trong Ñaïi Hyû Laïc.
(II) Categories of “Prostration”—Phaân loaïi “Ñaûnh 2) You are the wisdom-knowledge of all infinite
Leã”: Conquerors appearing in any way that
1) Physical prostration—Ñaûnh leã thaân: Physical subdues. With supreme skilful means, you
prostration is primarily an act of paying manifest as a saffron-robed monk. I prostrate
homage with the body. It could assume at your feet holy Refuge Protector: Chuùng con
various forms. For Buddhists there is a ñaûnh leã döôùi chaân ngöôøi hôõi ñaáng Thaùnh Trí
particular way of prostration by joining the Quy-Y Hoä Phaùp cuûa muoân loaøi. Ngöôøi laø Kim
palms as a bud of a lotus flower. Besides, to Cang Giaùc Ngoä Boà Ñeà cuûa voâ löôïng Phaät.
bow down one’s head before is also an act of Hoùa thaân Tyø kheo mang aùo caø sa vaøng. Nhö
physical respect—Ñaûnh leã thaân chuû yeáu laø laø phöông tieän thieän xaûo ñeå kheá hôïp cöùu ñoä
haønh ñoäng ñeå toû loøng toân kính baèng thaân. Coù chuùng ñeä töû.
nhieàu hình thöùc ñaûnh leã khaùc nhau. Phaät töû 3) You eliminated all faults and their instincts
coù moät caùch ñaûnh leã ñaëc bieät laø chaáp tay nhö and are a treasury of infinite precious
hình moät ñoùa sen buùp. Ngoaøi ra, cuùi ñaàu chaøo qualities. Sole source of benefit and bliss
cuõng laø moät haønh ñoäng cuûa söï toân kính baèng without exception. I prostrate at your feet
thaân. venerable Guru: Chuùng con ñaûnh leã döôùi chaân
2) Verbal homage—Ñaûnh leã baèng khaåu: There ngöôøi, hôõi ñaáng Boån Sö toân kính. Maõi maõi laø
are many ways of verbal homage. Repeating nguoàn phuùc lôïi vaø hyû laïc duy nhaát khoâng
mantras is one of them. Recitation of the ngoaïi leä. Ngöôøi giaûi tröø caên goác moïi sai laàm
Buddha’s name is another. Vow to seek vaø baûn ngaõ. Laø kho taøng muoân ngaøn ñöùc haïnh
refuge in a Buddha when seeing an image of nhö chaâu baùu.
that Buddha is also an act of paying homage 4) Teacher of gods and all, in nature all
through speech—Coù nhieàu caùch ñaûnh leã baèng Buddhas, the source of 84,000 pure dharmas,
khaåu. Trì chuù laø moät trong nhöõng caùch naøy. your tower above the whole host of Aryas. I
Nieäm Phaät laø moät caùch khaùc. Khi nhìn thaáy prostrate to you kind Guru: Chuùng con ñaûnh
töôïng Phaät maø phaùt loà “Quy Y” vôùi vò Phaät ñoù leã döôùi chaân ngöôøi hôõi ñaáng Boån Sö nhaân töø
cuõng laø moät hình thöùc ñaûnh leã baèng khaåu. roäng löôïng. Ngöôøi laø thöïc theå cuûa chö Phaät, laø
3) Mental prostration—YÙ ñaûnh leã: Mental ñaáng Thieân Nhaân Sö cuûa muoân loaøi. Laø
prostration is very important. You may not be nguoàn suoái cuûa taùm vaïn boán ngaøn phaùp moân
physically prostrating os using verbal thanh tònh. Ngöôøi sieâu vieät treân taát caû chö toân
expressions in respect but there is no telling Thaùnh Trí.
how strong your inner mental respect may 5) To Gurus dwelling in the three times and ten
be—YÙ ñaûnh leã raát quan troïng. Baïn coù theå directions, the three supreme Jewels and all
khoâng quyø laïy hay duøng ngoân ngöõ ñeå dieãn taû worthy of homage with faith, conviction and
loøng toân kính, nhöng loøng toân kính trong thaâm an ocean of lyric praise, I prostrate
taâm noù maõnh lieät khoâng theå naøo noùi leân ñöôïc. manifesting as many bodies as atoms of the
world: Vôùi tín taâm, töï tin vaø caû moät bieån lôøi
 3529

taùn thaùn, hoùa thaønh muoân vaïn thaân, nhieàu nhö husband which the Buddha laid down in the
caùc nguyeân töû trong vuõ truï. Chuùng con ñaûnh Sigalovada Sutta—Ñaây laø moät trong naêm pheùp
leã ngöôøi, ñaáng Boån Sö cuûa ba ñôøi vaø cuûa cung kính yeâu thöông cuûa ngöôøi vôï ñoái vôùi choàng
möôøi phöông. Vaø ñaûnh leã Tam Baûo Voâ maø Ñöùc Phaät ñaõ ban haønh trong Kinh Thi Ca La
Thöôïng cuøng caùc chö toân Boà Taùt. Vieät—See Five ways for a wife to show respect to
Prostrations every third step: Chuyeån Caùch her husband.
Lan—The circuit of the central Lhasa temple, Protect all Individual Illuminates: Hoä trì taát
made by prostrations every third step, to get rid of caû Ñoäc giaùc—See Ten kinds of unimpeded
evils or obtain blessing—Ñi voøng tam boä nhöùt baùi function relating to spiritual capacities.
quanh Chuøa Trung Taâm Lhasa, ñeå caàu nguyeän Protect and keep in mind: Hoä Nieäm—Guard
tieâu tai caùt töôøng. and care for—See Supportive recitation.
Protect (v): Baûo veä—Choáng ñôû (baûo hoä)—To Protect all living beings: Hoä trì taát caû chuùng
defend—Guard. sanh—See Ten kinds of unimpeded function
Protect a Bhiksu or Bhiksuni who acts relating to spiritual capacities.
wrongly: Bao che cho Taêng Ni coù vieäc laøm sai Protect and maintain the Buddha-truth:
traùi—A Bhiksu or Bhiksuni who has a relative Paladharma or Dharmapala (skt)—Dharma
who are monks or nuns and uses his or her Guardian—Dharma protector—Protectors of the
authority to protect them when they act wrongly, Dharma—To protect and maintain the Buddha-
commits an Expression of Regret Offence—Vò Tyø truth—Hoä Phaùp—UÛng hoä chaùnh phaùp cuûa Ñöùc
Kheo hay Tyø Kheo Ni naøo coù baø con laø taêng Ni Phaät.
maø duøng quyeàn uy cuûa mình ñeå bao che cho hoï Protect the roots of goodness of
khi hoï laøm sai, laø phaïm giôùi Ba Daät Ñeà hay giôùi Enlightening Beings: Hoä trì thieän caên cuûa
Ñoïa (phaùt loà saùm hoái). chö Boà Taùt—See Ten kinds of unimpeded
Protect a Bhiksu or Bhiksuni who commits function relating to spiritual capacities.
a Degradation Offence: Baûo boïc bao che cho Protect all saints: Hoä trì taát caû chö Thaùnh—See
moät vò Tyø Kheo hay Tyø Kheo Ni phaïm toäi Rôi Ten kinds of unimpeded function relating to
Ruïng (Ñoïa)—A Bhiksu or a Bhiksuni, out of spiritual capacities.
special affection for another Bhiksu or Bhiksuni,
Protect the ten powers of enlightenment: Hoä
uses his or her authority to protect that Bhiksu or
trì thaäp löïc cuûa Nhö Lai—See Ten kinds of
Bhiksuni, allowing him or her to remain in the
unimpeded function relating to spiritual capacities.
monastery, even though the Sangha has decided
that he or she should leave, commits a Sangha
Protect the Truth: Giöõ söï chaân thaät—According
Restoration Offence—Vò Tyø Kheo hay Tyø Kheo to the Sutra In Forty-Two Sections, Chapter 14, a
Ni naøo vì tình rieâng maø bao che cho moät vò Tyø Sramana asked the Buddha: “What is goodness?
Kheo hay Tyø Kheo Ni khaùc, cho pheùp vò aáy ôû laïi What is the foremost greatness?” The Buddha
trong töï vieän duø ñaõ bò giaùo hoäi truïc xuaát, laø phaïm replied: “To practice the Way and to protect the
giôùi Taêng Taøn. Truth is goodness. To unite your will with the Way
is greatness.”—Theo Kinh Töù Thaäp Nhò Chöông,
Protect a country: Hoä quoác.
Chöông 14, coù moät vò sa Moân hoûi Phaät, “Ñieàu gì
Protect all Enlightening Beings: Hoä trì taát caû laø thieän? Ñieàu gì laø lôùn nhaát?” Ñöùc Phaät daïy:
chö Boà Taùt—See Ten kinds of unimpeded “Thöïc haønh Chaùnh Ñaïo, giöõ söï chaân thaät laø thieän.
function relating to spiritual capacities. Chí nguyeän hôïp vôùi Ñaïo laø lôùn nhaát.”
Protect what one’s husband brings home: Protecting and securing the whole world:
Caån thaän giöõ gìn tieàn baïc cuûa caûi maø choàng kieám Sarvajagatparitrana (skt)—Ñeå hoä trì cöùu baït caû
ñöôïc—A wife should always protect what her theá gian—See Ten reasons related to our daily
husband brings home. This is one of the five ways life which lead practitioners desire for
for a wife to show compassion and respect to her enlightenment.
 3530

Protection (n): Natha-karana-dhanna (p) or Protective spells: Dharani (skt)—Magical

Paritta (p)—Refuge—Söï baûo veä—Söï hoä trì—See formulas—Naêng trì—See Dharani.
Refuge. Protector (n): Ngöôøi baûo veä—Coù hai loaïi hoä
(A) Pirit is a Pali term for a common practice in trì—There are two protectors—See Two
Theravada countries, which involves reciting protectors.
Buddhist texts as a way of generating merit. Protectors of the dharma: Paladharma or
Often laypeople make donations to monks Dharmapala (skt)—Hoä Phaùp—Protect and
who do the recitation, believing that this maintain the Buddha-truth.
activity makes merit both by supporting the
Protector of the Law: Vajrapani or Vajradhara
monks and by causing the texts to be chanted.
(skt)—Kim cang thaàn hay Chaáp Kim Cang Thaàn—
It is believed that this activity helps those who
Any deva holder of the vajra—See Eight
engage in it to accrue merit, which is
diamond-kings, Vajrapani, and Vajradhara.
conductive to a better rebirth, and it is also
Protector or holder of a vajra: Vajrapani
thought to bring benefits in the present life.
(skt)—Kim Cang Thuû Boà Taùt (hieän laøm Giaùng
The most common form of pirit involves a
Tam Theá). Ñaây laø moät trong taùm Kim Cang vöông
group of monks who chant a set of texts
hay Kim Cang Hoä Boà taùt cho Phaät Tyø Loâ Giaù
during the course of a night, then dedicate the
Na—This is one of the eight diamond-kings, or
merit to all beings—Pirit laø moät töø thoâng duïng
bodhisattvas as guardians of Vairocana (Ñaïi Nhöït
trong ngoân ngöõ Nam Phaïn duøng ñeå chæ söï hoä
Nhö Lai)—See Eight diamond-kings.
trì taïi caùc xöù theo Theravada, trong ñoù xem
vieäc trì tuïng kinh vaên Phaät giaùo nhö laø moät Protector of travellers: Kim Ñaïi Vöông—
caùch phaùt khôûi coâng ñöùc. Thöôøng thöôøng Shown in the train of the 1,000-hand Kuan-Yin—
ngöôøi taïi gia hay cuùng döôøng chö Taêng naøo trì Vò Thaàn baûo hoä khaùch löõ haønh, Thieân Thuû Quaùn
tuïng kinh ñieån, tin töôûng raèng sinh hoaït naøy AÂm.
coù phöôùc ñöùc cho caû hai baèng caùch hoä trì chö Protector of a vajra: Vajrapani (skt)—Holder
Taêng vaø laøm cho kinh ñieån ñöôïc trì tuïng. of a vajra—Kim Cang Thuû Boà Taùt (hieän laøm
Ngöôøi ta tin raèng sinh hoaït naøy giuùp nhöõng ai Giaùng Tam Theá)—See Eight diamond-kings.
muoán tích luõy coâng ñöùc goùp phaàn cho vieäc taùi Protest (v): Phaûn ñoái—Khaùng nghò.
sanh vaøo moät coõi toát hôn, vaø ngöôøi ta cuõng Protestant (n): Tín ñoà Tin laønh.
nghó raèng vieäc naøy seõ mang laïi lôïi laïc cho Protestantism (n): Giaùo thuyeát cuûa ñaïo Tin laønh.
ngay kieáp soáng hieän taïi. Hình thöùc thoâng duïng Protestation (n): Söï phaûn ñoái.
nhaát cuûa vieäc hoä trì laø moät nhoùm chö Taêng
Proton (n): Ñieän töû döông.
cuøng trì tuïng coâng phu khuya, roài hoài höôùng
coâng ñöùc aáy ñeán taát caû chuùng sanh moïi loaøi. Prototype (n): Ñieån hình—Nguyeân maãu.
(B) Theo Kinh Phuùng Tuïng trong Tröôøng Boä Protuberance (n): Choã loài ra.
Kinh, coù möôøi hoä trì nhaân phaùp—According Protuberance on the Buddha’s brow: Usnisa
to the Sangiti Sutta in the Long Discourse of (skt)—Ñaûnh töôùng.
the Buddha, there are ten things that give 1) One of the thirty-two marks of the Buddha—
protection—See Ten things that give Moät trong 32 töôùng haûo cuûa Ñöùc Phaät—Ñænh
protection. Töôùng.
Protection of the body: Hoä thaân. 2) The protuberance on the Buddha’s brow, one
Protection of the Buddhas: Ñöôïc Chö Phaät Hoä of the thirty-two marks of a Buddha: Cuïc thòt
Nieäm—See Four dharmas (IV). treân ñænh ñaàu Ñöùc Nhö Lai, coøn goïi laø voâ
kieán ñænh vì heát thaûy trôøi ngöôøi khoâng theå
Protection of life: Hoä meänh.
thaáy ñöôïc, ñaây moät trong 32 töôùng haûo cuûa
Protection of the Truth: Mind that resides in Phaät.
protecting the Dharma—Hoä phaùp taâm truï—See
Ten grades of Bodhisattva’s faith.
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3) An image or portrait of the upper half of the Prthag-jana (skt): Balaprthagjana (skt)—
body: Pho töôïng baùn thaân cuûa moät vò toå trong Puthujjana (p)—Taát Laät Thaùc Dieäc Na—Dò sinh—
chuøa cuõng ñöôïc goïi laø “ñænh töôùng”. Phaøm phu—Common—Earthly—Ordinary—
** See Thirty-two auspicious marks. Profane—Vulgar—Worldly—A Sanskrit term for
Proud (a): Haõnh dieän—To be proud. “the common man,” or a man of lower caste of
Proud and luxurious: Kieâu xa. character or profession. An ordinary person
Proud thoughts: Maïn Töôûng—Tö töôûng kieâu unenlightened by Buddhism, an unbeliever,
maïn—Arrogant thoughts. sinner; childish, ignorant, foolish; the lower
orders. In Mahayana, ordinary people are all of
Prove (v): To justify—To show proof—Chöùng
those who have not reached the path of seeing
minh (chöùng toû).
(darsana-marga), and so have not directly
Prove and perceive: Know by experience—
perceived emptiness (sunyata). Due to this, they
Chöùng giaùc.
assent (taùn thaønh) to the false appearances of
Prove the scriptures: Test the scriptures—Thöùc things and do not perceive them in terms of their
kinh (Hoäi ñoàng keát taäp hoïp laïi ñeå xem xeùt coi true nature, i.e., emptiness. In Theravada, this
kinh ñieån in ra coù ñuùng nhö lôøi Phaät daïy hay refers to beings who have worldly aspirations
khoâng). (loka-dharma). They are contrasted with noble
Prove to be true: Chöùng minh laø ñuùng. people, which includes those who have attained
Prove useless: Chöùng toû voâ ích. one of the supramundane paths, from stream-
Proverbs: Chaâm ngoân. enterers up to Arhats—Töø Baéc Phaïn chæ “ngöôøi
Providing ornaments: Mua saém nöõ trang—Neáu bình thöôøng,” hay moät ngöôøi cuûa giai caáp thaáp veà
ñieàu kieän cho pheùp, ngöôøi taïi gia cuõng phaûi mua baûn chaát vaø ngheà nghieäp. Teân goïi khaùc cuûa phaøm
saém nöõ trang cho vôï. Ñaây laø moät trong naêm phaùp phu. Phaøm phu ñöôïc dòch laø “dò sinh” vì do voâ
cung kính cuûa choàng ñoái vôùi vôï maø Ñöùc Phaät ñaõ minh maø theo taø nghieäp chòu quaû baùo, khoâng ñöôïc
daïy trong Kinh Thi Ca La Vieät—A husband töï taïi, rôi vaøo caùc ñöôøng döõ. Trong Phaät giaùo Ñaïi
should always provide his wife with ornaments. Thöøa, phaøm phu laø nhöõng ngöôøi khoâng theå ñaït
This is one of the five ways for a husband to show ñöôïc kieán ñaïo neân khoâng nhaän bieát tröïc tieáp ñöôïc
compassion and respect for his wife which taught taùnh khoâng. Do vaäy hoï ñoàng tình vôùi nhöõng khaùi
by the Buddha in the Sigalovada Sutta—See Five nieäm giaû taïo veà thöïc taùnh. Trong Theravada, töø
ways for a husband to show respect for his wife. naøy chæ nhöõng chuùng sanh coøn tham duïc traàn theá.
Provincial (a): Trong phaïm vi cuûa moät tænh. Hoï ñoái ngöôïc laïi vôùi Thaùnh nhaân, bao goàm caû
nhöõng ngöôøi ñaõ ñaït ñöôïc moät trong naêm con
Provincial judge: AÙn saùt.
ñöôøng sieâu vieät, töø Döï Löu ñeán A La Haùn.
Providence (n): Söï döï bò—Söï chuaån bò.
Prthivi (skt): Baùt Lyù Theå Pheä—Kieân maâu ñòa
Providential (a): Döï bò. thaàn—Ñaát—The earth, world, ground, soil—
Provisional (a): Laâm thôì—Taïm thôøi. Earth-devi—Earth spirit—Ñòa thaàn—Land
Provisional judgment: AÙn taïm. Deities—Ñòa Thieân—The earth-deva, one of the
Provisional Teachings: Sudden Teachings— four with thunderbolts in the Vajradhatu group—
Ñoán giaùo—See Sudden Doctrine. Moät trong boán vò Chaáp kim cang thaàn trong Kim
Provisional wisdom: Kieán Thöùc Phaân Bieät Cuûa Cang giôùi—See Twenty devas.
Phaøm Phu—Differentiating knowledge—For Prthivi-dhatu (skt): Ñòa Ñaïi—Earth, as one of
ordinary beings, it is the everyday mind the four elements (ñaát: earth, nöôùc: water, löûa:
continually making distinction between self and fire, gioù: wind)—Moät trong töù ñaïi (ñaát, nöôùc, löûa,
others, right and wrong—Kieán thöùc bieän bieät cuûa gioù).
phaøm phu, phaân bieät ta vaø ngöôøi, ñuùng vaø sai. Prti (skt): Joy—Enthusiasm—Hyû laïc hay söï an
Provoke (v) hostilities: Gaây haán. vui bình thaûn trong taâm.
Prudence (n): Söï thaän troïng.
 3532

Prudent (a): Caån troïng. one’s previous (past) lives—Tuùc maïng minh (trí
Psyche (n): Taâm linh—Linh hoàn. bieát caùc ñôøi soáng trong quaù khöù)—See Three
dharmas (LI).
Psychic (a): Thuoäc veà taâm lyù.
Psychi power: Pheùp thaàn thoâng. Public (a): Coâng coäng.
1) Attain psychic powers—Ñaéc thaàn thoâng. The Public: Quaàn chuùng.
2) Perform a psychic power—Thò hieän pheùp thaàn Public interests: Coâng ích.
thoâng. Public office: Coâng ñöôøng.
Psychic travel: Rddhi-saksatkriya-jnana (skt)— Public opinion: Coâng luaän.
Thaàn Tuùc Thoâng—See Six miraculous or Public place: Coâng Giôùi—Nôi choán coâng coäng—
transcendental powers. In public.
Psychical energy: Mental strength—Mental Public property: Coâng höõu.
vigor—Mind power—Strength of mind—Taâm Public teaching: Hieån giaùo—Exoteric or public
Löïc—Mind power or will power is the strength of teaching to the visible audience—Hieån Giaùo daïy
the mind. Because our mind thoughts have many cho thính chuùng höõu hình—See Dual division of
strengths and weaknesses which keep pulling us; the Buddha’s teaching (I).
therefore, when we die our consciousness will go
Public teaching to the visible audience:
with the stronger force—Taâm löïc laø söùc maïnh bôûi
Exoteric teaching to the visible audience—Hieån
taâm nieäm cuûa chuùng ta. Bôûi taâm nieäm coù nhieàu
giaùo—See Dual division of the Buddha’s teaching
moái naëng nheï khaùc nhau neân khi laâm chung thaàn
(I).
thöùc cuûa chuùng ta theo moái naøo naëng nhöùt maø ñi.
Publicize and praise the virtues of leaving
Psycho: Taâm lyù.
home: Tuyeân döông vaø taùn thaùn coâng ñöùc xuaát
Psychoanalysis (n): Phaân Taâm hoïc.
gia—See Ten reasons enlightening beings leave a
Psychological: Veà maët taâm lyù. royal palace.
Psychological: Veà maët taâm lyù. Publicly: Coâng khai.
Psychological body: Phaùp moân thaân (laøm lôïi ích Publication (n): Söï xuaát baûn saùch baùo.
lôïi cho chuùng sanh veà maët taâm lyù)—See Trikayas.
Publish (issue) a book: Xuaát baûn moät quyeån
Psychological help: Lôïi ích veà taâm lyù. saùch.
Psychology (n): Taâm Lyù hoïc. Pudgala (skt): Puggala (p)—Soá thuû thuù—Boå ñaëc
Psychology of the eight consciousnesses: Duy ca la—Boå Ñaëc Giaø La—Ngaõ—Ego—Individual—
Thöùc Hoïc—The doctrine which teaches the Personality—Self—Caùi ta, caùi toâi, caùi töï ngaõ.
psychology of the eight consciousnesses (sight, 1) A definition of Pudgala, i.e. all beings subject
hearing, smell, taste, touch, mind, Mana and to transmigration—Taát caû caùc loaøi höõu tình
Alaya). These consciousnesses enable sentient ñeàu phaûi löu chuyeån trong luaân hoài sanh töû.
beings to discriminate between right and wrong of 2) The individual soul: Linh Hoàn Caù Nhaân.
all dahrmas (thoughts, feelings, physical things, 3) Man, person, ego or self, the substance that is
etc)—Giaùo ñieån daïy Taâm Lyù Hoïc, veà taùm thöùc the bearer of the cycle of rebirth. Buddhism
(nhaõn, nhó, tyû, thieät, thaân, yù, Maït na vaø A Laïi Da). denies the existence of an eternal person or
Nhöõng thöùc naày giuùp chuùng sanh phaân bieät phaûi soul. Buddhism sees the person only a
traùi. conventional name or a combination of
Pubbarama: Ñoâng phöông Töï. physical and psychological facotrs that change
Pubbe-nivasanussatinana (skt): Tuùc Maïng from moment to moment: Caù nhôn hay caùi
Thoâng—Tuùc Maïng Minh—The knowledge of “Toâi” hay caùi “Ngaõ” mang tính chaát luaân hoài.
recollecting past births. Phaät giaùo phuû ñònh moät thöïc theå hay moät linh
Pubbenivasanussati-nanam-vijja (p): hoàn vónh haèng. Vôùi Phaät giaùo, caù nhaân chæ laø
Knowledge of one’s past lives—Recollection of moät danh töø öôùc leä, laø söï phoái hôïp giöõa theå
 3533

chaát vaø taâm thöùc, coù theå thay ñoåi töøng luùc there would be nobody who could undertake
khaùc nhau. moral actions. It insisted that the “pudgala” was
Pudgaladharma (skt): Nhaân Phaùp Voâ Ngaõ— indeterminate in relation to the skandhas, neither
The egolessness of both the individual soul and outside them nor within them; neither identical
external objects—Söï voâ ngaõ hay khoâng coù linh with them, nor different from them. In fact, this
hoàn caù nhaân laãn caùc söï vaät beân ngoaøi. pudgala was only perceptible to the Buddhas. In
Pudgala-nairatmya (skt): No permanent human support of its position it frequently quoted sayings
ego or soul—Nhaân voâ ngaõ—See Two categories of the Buddha such as “Monks, there is a single
of non-ego (anatman). person born into the world for the welfare of many
people, for the happiness of many people, out of
Pudgalanairatmyajnana (skt): Nhaân Voâ Ngaõ
compassion for the world, for the benefit, welfare,
Trí.
and happiness of gods and men. One might see
1) The knowledge or wisdom of a man without
this kind of position reflected in the
ego (anatman): Trí hueä cuûa moät con ngöôøi voâ
Tathagatagarbha doctrines of the Mahayana, the
ngaõ.
Ch’an and T’ien-T’ai schools in China. Thus, it is
2) The knowledge that there is no ego-soul: Caùi
believed that this school was formed on the basis
trí bieát raèng khoâng coù caùi ngaõ hay linh hoàn.
of a doctrinal division within the Sthaviravadin
Pudgala-vada (skt): Puggala-vada (p)—Ngaõ
School in the third century B.C., and survived until
Phaùp Caâu Höõu Toâng—Ñoäc Töû Boä—A Sanskrit
the ninth or tenth centuries A.D. It originally
term for “personalist.” A term applied to several
called Vatsiputriya, after its teacher, Vatsiputra, it
early Indian Buddhist schools, which shared a
was later named the Sammitiya, and give rise to
common belief that there is a self (pudgala) which
several sub-sects of its own—Phaïn ngöõ “pudgala-
is the basis for karma and transmigration, or the
vada” coù nghóa laø “caù nhôn hay caùi toâi.” Moät töø
substance that is the bearer of the cycle of rebirth
ngöõ thoâng duïng trong caùc tröôøng phaùi Phaät giaùo
and that this self is neither the same, nor different
buoåi ban sô, vôùi cuøng moät nieàm tin chung laø coù
from the five aggregates. However, Buddhism
moät caùi “ngaõ” laø caên baûn cuûa nghieäp löïc vaø luaân
denies the existence of such an eternal person or
hoài, hay caùi “Ngaõ” mang tính chaát luaân hoài. Tuy
soul. Buddhism sees the person only a
nhieân, giaùo thuyeát Phaät giaùo phuû ñònh moät thöïc
conventional name or a combination of physical
theå hay moät linh hoàn vónh haèng nhö vaäy. Vôùi Phaät
and psychological factors that change from
giaùo, caù nhaân chæ laø moät danh töø öôùc leä, laø söï phoái
moment to moment. The pudgala doctrine was
hôïp giöõa theå chaát vaø taâm thöùc, coù theå thay ñoåi
eventually declared heretical in Buddhism, though
töøng luùc khaùc nhau. Giaùo thuyeát veà moät caùi ngaõ
at one time Pudgalavadins appear to have been
tröôøng toàn cuoái cuøng bò Phaät giaùo xem nhö laø taø
quite numerous. If we carefully look into the
thuyeát, duø coù moät thôøi coù raát nhieàu ngöôøi theo
Buddha’s teachings, we will see that the Buddha
giaùo thuyeát aáy, vì xeùt laïi cho kyõ chuùng ta seõ thaáy
always denies such a permanent and partless self.
Ñöùc Phaät luoân luoân phuû nhaän giaùo thuyeát veà moät
The teaching of “pudgala” caused such a violent
caùi ngaõ tröôøng toàn vaø khoâng theå phaân caùch aáy.
reaction on the part of its opponents was that
Hoïc thuyeát veà caùi ngaõ cuûa con ngöôì naøy ñaõ gaây
while the “anatman” doctrine of the Buddha was
neân phaûn öùng döõ doäi töø caùc ñoái thuû cuûa tröôøng
entirely true in a conventional sense, there was
phaùi naøy vì noù daïy raèng, tuy giaùo lyù ‘voâ ngaõ’ cuaû
still a “pudgala,” or person. This person is an
Ñöùc Phaät hoaøn toaøn ñuùng theo nghóa bình thöôøng,
ultimately real thing, the substratum which allows
nhöng vaãn coù moät caùi ngaõ (nhaân vò). Caùi ngaõ naøy
for continuity between rebirths, for memory, and
laø moät vaät hieän thöïc, laø caùi baûn theå cho pheùp coù
for the furture ripening of intentional actions or
söï lieân tuïc giöõa caùc laàn taùi sanh, trí nhôù, vaø söï
“karman” which are performed in the present or
chín muoài sau naøy cuûa caùc haønh vi höõu yù hay
the past. If there was no person at all, as its
‘nghieäp’ laøm trong hieän taïi hay quaù khöù. Neáu
opponents claimed, then Buddhism would be open
khoâng coù caùi ngaõ hay nhaân vò naøo caû nhö hoïc
to the charge of “Nihilism” and immortality, for
thuyeát cuûa caùc tröôøng phaùi ñoái thuû tuyeân boá, thì
 3534

Phaät giaùo seõ bò toá caùo laø moät hoïc thuyeát ‘hö voâ’ reverence. However, this term became a general
vaø ‘voâ ñaoï ñöùc,’ vì seõ khoâng coù con ngöôøi naøo ñeå term for Buddhist ceremonies, which cover a wide
chòu traùch nhieäm veà caùc haønh vi ñaïo ñöùc. Tröôøng range of practice. Each country and tradition has
phaùi naøy nhaán maïnh raèng ‘caùi ngaõ’ hay ‘nhaân vò’ its own ceremonies, and these may include
baát ñònh trong töông quan vôùi caùc yeáu toá cô baûn offerings, a variety of ritual practices, chanting,
caáu thaønh hieän höõu, khoâng ôû ngoaøi cuõng khoâng ôû etc. They may be formal and elaborated, involving
trong chuùng; khoâng ñoàng nhaát cuõng khoâng khaùc largegroups, or personal observances—Töø Baéc
bieät vôùi chuùng. Thaät ra, chæ coù caùc vò Phaät môùi Phaïn duøng ñeå chæ “nghi leã.” Töø caên baûn, töø naøy coù
nhaän thöùc ñöôïc noù. Ñeå cuûng coá laäp tröôøng cuaû nghóa laø ñieäu boä thôø phöôïng hay toân kính baèng
mình, tröôøng phaùi naøy thöôøng trích daãn nhöõng lôøi caùch ñöa hai tay leân, hai loøng baøn tay chaáp laïi vôùi
daïy cuûa Ñöùc Phaät nhö “Naøy caùc Tyø Kheo, chæ coù nhau, ñoä cao cuûa ñoâi tay chæ möùc ñoä toân kính. Tuy
moät con ngöôøi duy nhaát sinh ra ôû ñôøi naøy vì söï nhieân, töø naøy trôû thaønh moät töø chung trong nghi leã
thònh vöôïng cuaû nhieàu ngöôøi, vì haïnh phuùc cuaû Phaät giaùo, trong moät phaïm vi thöïc taäp roäng lôùn.
nhieàu ngöôøi, vì loøng bi maãn ñoái vôùi theá giôùi, vì lôïi Moãi xöù vaø moãi truyeàn thoáng ñeàu coù nghi leã rieâng
ích söï thònh vöôïng vaø haïnh phuùc cuûa chö Thieân vaø cuûa hoï, vaø nhöõng nghi leã naøy bao goàm caû nghi leã
loaøi ngöôøi. Chuùng ta coù theå thaáy laäp tröôøng naøy veà cuùng döôøng vaø moät soá nhöõng nghi leä tu taäp khaùc,
sau ñöôïc phaûn aùnh trong caùc lyù thuyeát veà Nhö Lai lieân heä tôùi moät nhoùm lôùn hay chæ laø söï tuaân thuû
Taïng cuûa tröôøng phaùi Ñaïi Thöøa, caùc tröôøng phaùi cuûa caù nhaân.
Thieàn vaø Thieân Thai cuûa Trung Hoa. Vì vaäy, Pujana (skt): Cuùng döôøng—Serving offerings—
ngöôì ta tin raèng tröôøng phaùi naøy ñöôïc thieát laäp do Reverencing—Honoring—Attention—Worship—
söï chia reõ veà giaùo lyù trong noäi boä cuûa tröôøng phaùi Respect—Hospitable reception.
Thöôïng Toïa Boä vaøo theá kyû thöù 3 tröôùc Taây Lòch, Pu-Kuang: A noted monk named Pu-Kuang of
vaø toàn taïi ñeán theá kyû thöù chín hay thöù möôøi sau Ta-Tzu-EÂn monastery under the T’ang dynasty,
Taây Lòch. Khôûi thuûy tröôøng phaùi naøy coù teân laø who was the author of the Record of Kosa Sastra,
Ñoäc Töû Boä, laáy teân cuaû vò sô toå Ñoäc Töû, sau laïi 30 books—Sö Phoå Quang ôû chuøa Ñaïi Töø AÂn beân
ñöôïc goïi laø Chaùnh Löôïng Boä, vaø sau ñoù phaùt sanh Trung Quoác thôøi nhaø Ñöôøng, taùc giaû cuûa boä 30
ra nhieàu tröôøng phaùi phuï. quyeån Caâu Xaù Luaän Kyù.
Puggalapannati (p): Boä Nhaân Cheá Ñònh—The Pulguksa: One of the major temples of Korean
Book on Individuals, one of the books of the Buddhism, built in 535 at the outskirts of Kyongju,
Theravadin Abhidhamma Pitaka. This is the capital of the United Silla kingdom. It was built
description of personalities, the analyses of human during the reign of King Pophung (514-540), the
character types, by various factors that range in first Silla king to accept Buddhism—Moät trong
number from one to ten—Nhôn Thi Thuyeát hay nhöõng ngoâi chuøa chính cuûa Phaät giaùo Trieàu Tieân,
nhöõng danh tính caù nhôn, moät trong nhöõng boä saùch ñöôïc xaây döïng vaøo naêm 535 ôû vuøng ngoaïi oâ cuûa
cuûa Boä Luaän Taïng cuûa tröôøng phaùi Phaät giaùo Kyongju, kinh ñoâ cuûa vöông quoác Lieân Hieäp Silla.
Nguyeân Thuûy. Boä saùch naøy phaân tích nhöõng loaïi Chuøa naøy ñöôïc xaây döôùi trieàu vua Pophung, vò
tính tình, baèng nhöõng nhaân toá khaùc nhau goàm töø vua ñaàu tieân chaáp nhaän Phaät giaùo.
moät ñeán möôøi nhaân toá—See Theravada (V) (4).
Punach: Baùn Noâ Ta—Name of an ancient
Puja (skt & p): To offer—Nghi leã cuùng döôøng— kingdom, situated about 120 miles northwest of
To make offering to (make offerings of whatever Kashmir. In the seventh century it was still subject
nourishes, e.g. food, goods, incense lamps, to Kashmir. According to the Records of the
scriptures, the doctrine, etc.,)—To celebrate the Western Lands, Hsuan-Tsang noticed that there
anniversary of defunct (the dead)—Nghi leã were 5 monasteries in ruins. In one monastery
(cuùng)—A Sanskrit term for “ceremony.” there were only a few monks, but he did not
Originally, it means a gesture of worship or mention the tradition of these monks—Teân cuûa
respect by raising the hands, palms together, the moät vöông quoác coå, toïa laïc khoaûng 120 daäm veà
high of the hands indicating the degree of phía ñoâng baéc Kashmir (Ba Thaáp Ca). Vaøo theá kyû
 3535

thöù 7 thì xöù naøy vaãn coøn tröïc thuoäc Kashmir (Ca Punishment of expulsion: Taán Trò—Hình phaït
Thaáp Ba). Trong Taây Vöïc Kyù, ngaøi Huyeàn Trang truïc xuaát khoûi giaùo ñoaøn—Which is of three
ñaõ ghi nhaän coù 5 ngoâi töï vieän taïi ñaây, taát caû ñaõ orders.
hoang taøn. Trong moät töï vieän chæ coøn laïi vaøi Taêng 1) Expulsion from a particular monastery or
só maø thoâi, nhöng ngaøi khoâng noùi caùc vò naøy thuoäc nunnery, to which there may be a return on
tröôøng phaùi naøo. repentance: Taán Xuaát—Bò truïc xuaát khoûi töï
Punarbhava (skt): Rebirth in a next existence— vieän, nhöng coù theå trôû veà neáu bieát phaùt loà
Taùi sinh hay sinh trôû laïi vaøo moät ñôøi soáng môùi. saùm hoái.
Punarvasu (skt): Canh—Name of one of the 2) Prohibition of any relation with the
twenty eight constellations—See Twenty eight monastery: Maëc Taán—Caám khoâng ñöôïc giao
constellations. tieáp vôùi töï vieän.
Punch (v): Ñaám. 3) Entire expulsion and deletion from the order:
Dieät Taán—Xoùa teân trong giaùo ñoaøn.
Pundarika (skt): Lotus flower—White lotus—
Phaân ñaø lôïi (hoa sen)—Baïch lieân hoa. Punishment for sins: Hình Phaït—See Seven
1) White lotus in full bloom. It is also called a unavoidables.
hundred-leaf flower: Pundarika (skt)—Moät Punishment for sins is unavoidable: Hình
loaïi sen traéng ñang xoøe nôû. Noù cuõng ñöôïc goïi phaït cho nhöõng toäi loãi ñaõ gaây taïo chaúng theå traùnh
laø “baùch dieäp” hoa. ñöôïc—See Seven unavoidables.
2) The eighth and coldest hell: Saddharma- Punitive (a): Ñeå tröøng phaït.
pundarika (skt)—Phaân Ñaø Lôïi Ñòa Nguïc— Punitory (a): See Punitive.
According to the Lotus Sutra, this is the eighth Punjab (skt): Ñaïi Taàn.
and coldest hell, because the cold lays bare
Punjan (skt): Caùi gì ñöôïc chaát leân—Something
the bones of the wicked, so that they resemble
heaped up.
the whiteness of this lotus—Theo Kinh Dieäu
Punna (p): Phöôùc—Thieän—Good deeds.
Phaùp Lieân Hoa thì ñaây laø ñeä baùt haøn ñòa nguïc
(ñòa nguïc laïnh thöù taùm), vì caùi laïnh nôi ñaây Punnabhisankharo (p): Meritorious karmic
laøm trô xöông nhöõng toäi phaïm, laøm cho thaân formation—Phöôùc haønh—See Three dharmas
hình hoï traéng ra nhö nhöõng boâng sen traéng (XXX).
naày—See Eight cold hells. Punya (skt): Punna (p)—Phöôùc—Merit—
Pundra-vardhana (skt): Boân Na Phaït Ñôn Na— Meritorious—Virtue achieved—Virtuous deed—
An ancient kingdom and city in Bengal—Moät A Sanskrit term for “merit.” The result of the
vöông quoác coå trong xöù Bengal. voluntary performance of virtuous actions, also
means field of merit, or field of happiness. Merit,
Pundrika (skt): Pundarika (skt)—Boân Ñoà Lôïi
karmic merit gained through giving alms,
(Ca).
performing worship and religious services, reciting
1) The white lotus: Baïch lieân hoa.
sutras, praying, and so on, which is said to assure a
2) The last of the eight great cold hells: Ñòa nguïc
better life in the future. Accumulating merit is a
cuoái cuøng trong taùm ñòa nguïc laïnh lôùn—See
major factor in the spiritual effort of a Buddhist
Eight cold hells.
layperson. Mahayana Buddhism teaches that
Punish (v): Baét phaït—To fine—To penalize.
accumulated merit should serve the enlightenmen
Punishable (a): Coù theå bò tröøng phaït. of all beings by being transferred to others. The
Punishing (a): Ñeå tröøng phaït. commitment to transfer a part of one’s
Punishments: Hình phaït—AÙc Baùo—Bad accumulated merit to others is a significant aspect
consequence—Recompense for ill—Gieo gioù gaët of the Bodhisattva vow. Perfection in this is
baõo—As a man sows, so shall he reap—Quaû baùo achieved in the eighth stage of a
xaáu (Keû laøm vieäc aùc phaûi nhaän laáy aùc baùo)—See bodhisattva’development. In Theravada countries,
Five punishments. making merit is a central focus of the religious
 3536

lives of laypeople, who are generally thought to Punyanyasa (skt): Phuù Na Xa—Phuù Na Daï Xa—
be incapable of attaining the higher levels of A native of the ancient Indian state of Kosala,
meditative practice or Nirvana. In early descendant of Gautama family, born in
Buddhism, it appears that it was assumed that Pataliputra, laboured in Varanasi and converted
merit is non-transferable, but in Mahayana the Asvaghosa. Punyanaysa was the eleventh of the
doctrine of “transference of merit” became twenty-eight patriarch in the Indian Zen
widespread, and is said to be one of the key tradition—Moät cö daân cuûa vöông quoác coå Kosala,
virtues of a Bodhisattva, who willingly gives away doøng doõi nhaø hoï Coà Ñaøm, sanh ra taïi Pataliputra,
the karmic benefits of his or her good works for hoaèng hoùa vuøng Varanasi. OÂng chính laø ngöôøi ñaõ
the benefit of others—Töø Phaïn ngöõ coù nghóa laø quy y cho Maõ Minh Boà Taùt. Phuù Na Xa laø vò toå
“phöôùc ñöùc.” Keát quaû cuûa nhöõng vieäc laøm thieän thöù 11 trong hai möôi taùm vò Toå cuûa doøng Thieàn
laønh töï nguyeän, coøn coù nghóa laø phöôùc ñieàn, hay AÁn Ñoä. **See Twenty eight Indian Patriarchs.
haïnh phöôùc ñieàn. Phöôùc ñieàn, coâng lao hay coâng Punyapunya (skt):
traïng qua vieäc boá thí, thôø phuïng vaø nhöõng phuïc vuï 1) Merit-demerit: Phuùc phi phuùc.
veà toân giaùo, tuïng kinh, caàu nguyeän, vaân vaân, baûo 2) Nirvana consists in the extinction of both
ñaûm cho nhöõng ñieàu kieän toàn taïi toát hôn trong merit and demerit: Nieát Baøn goàm söï daäp taét
cuoäc ñôøi sau naày. Vieäc ñaït tôùi nhöõng coâng traïng caû coâng haïnh vaø phi coâng haïnh.
karma laø moät nhaân toá quan troïng khuyeán khích
Punyasala (skt): Boân Nhöôõng Saù La—
Phaät töû theá tuïc. Phaät giaùo Ñaïi thöøa cho raèng coâng
Almshouse or asylum for sick and poor—Nhaø teá
lao tích luõy ñöôïc duøng cho söï ñaït tôùi ñaïi giaùc. Söï
baàn hay nôi truù nguï cho ngöôøi beänh vaø ngöôøi
hoài höôùng moät phaàn coâng lao mình cho vieäc cöùu
ngheøo.
ñoä ngöôøi khaùc laø moät phaàn trong nhöõng boån
Punyatara (skt): Phaát Nhaõ Ña La—Coâng ñöùc
nguyeän cuûa chö Boà Taùt. Trong caùc xöù theo Phaät
hoa.
giaùo Nguyeân Thuûy, laøm phöôùc laø moät troïng ñieåm
1) The reward of virtue, a name for Punyatara,
trong ñôøi soáng toân giaùo cuûa ngöôøi taïi gia, nhöõng
one of the twenty-four deva-aryas,
ngöôøi maø ngöôøi ta cho raèng khoâng coù khaû naêng
worshipped in China—Teân cuûa moät trong 24
ñaït ñöôïc nhöõng möùc ñoä thieàn ñònh cao hay Nieát
Thieân Toân ñöôïc thôø phuïng ôû Trung Quoác.
Baøn. Trong Phaät giaùo nguyeân thuûy, ngöôøi ta cho
2) A sramana of Kubha (Kabul), who came to
raèng phöôùc ñöùc khoâng theå hoài höôùng ñöôïc, nhöng
China in 404 AD with Kumarajiva: Vò sa moân
trong giaùo thuyeát cuûa Phaät giaùo Ñaïi Thöøa, “hoài
xöù Ka-Bun, ñeán Trung Quoác vaøo khoaûng naêm
höôùng coâng ñöùc” trôû neân phoå quaùt, vaø ngöôøi ta noùi
404 cuøng vôùi Cöu Ma La Thaäp.
raèng ñoù laø coâng ñöùc chuû yeáu cuûa moät vò Boà Taùt,
ngöôøi saün saøng ban boá coâng ñöùc hay nhöõng vieäc Punyopaya (skt): Nadi (skt)—Boá Nhö Ñieåu Phaït
thieän laønh cuûa chính mình vì lôïi ích cuûa ngöôøi Da—Boá Nhö Na Ñeà—Na Ñeà—A noted monk of
khaùc—See Ten paramitas (8). central India, said to have brought over 1,500 texts
of the Mahayana and Hinayana schools to China
Punyadarsa (skt): Phaát Nhö Ñaøn.
655 AD. In 656 AD he was sent to Pulo Condore
1) Auspicious mirror, interpreted as mirror of the
Island in the China Sea for some strange
law: Taám kieáng chieáu roïi chaân lyù.
medicine—Moät vò sö noåi tieáng mieàn Trung AÁn,
2) Name of a noted monk in China: Teân cuûa moät
ñöôïc keå laïi nhö laø vò ñaõ mang sang Trung Hoa
vò sö noåi tieáng ôû Trung Quoác.
1.500 kinh saùch Ñaïi vaø Tieåu Thöøa vaøo khoaûng
Punyagaca (skt): Toå Phuù na daï xa.
naêm 655 sau Taây Lòch. Ñeán naêm 656 oâng ñöôïc
Punyamitra (skt): Toå sö Baát nhö maät ña. göûi sang ñaûo Coân Loân trong bieån Nam Haûi (coù leõ
Punyaprasavas (skt): Phuùc sanh thieân— laø Coân Sôn cuûa Vieät Nam) ñeå tìm moät loaïi thuoác
Felicitous Birth heaven—The tenth brahmaloka, laï.
the first region of the fourth dhyana—Coõi trôøi Pupil (n): Hoïc troø.
Phaïm Phuï thöù 10 trong coõi thieàn thieân thöù tö—See
Fourth Dhyana Heaven (II) (1).
 3537

Puramdara (skt): City-destroyer (epithet of “duy vaät coå sô” (Carvakas) ôû nhieàu khía caïnh—
Indra)—Keû taøn phaù thaønh phoá (danh hieäu cuûa Trôøi See Six heretical masters.
Ñeá Thích). Puranam (p): Stale—Nhöõng moùn aên ñaõ thiu.
Purana Kassapa: See Purana-Kasyapa. Pure (a):
Purana-Kasyapa (skt): Baát Lan Ca Dieáp—Phuù 1) Visuddhi (p & skt): Thanh tònh (trong saïch,
Laâu Na Ca Dieáp—Boà Laït Na Ca Dieáp—Boá Laït khoâng caáu nhieãm)—Brigh—Clean—See
Na Giaø Dieáp—Boá Laït Noâ Ca Dieáp Ba—Phoâ Laït Visuddhi.
Noâ Ca Dieáp Ba Töû—One of the six heretics, or 2) Vimala (skt): Spotless—Unstained—Tònh—
Thirthyas, oppo sed by Sakyamuni. He negated Voâ caáu.
the effects of action, good or evil. He taught the Pure abode: Tònh Thaát.
non-existence of all things, that all was illusion, 1) Abode of the celibate: Place for pure
and that there was neither birth nor death, neither cultivation—Place for spiritual cultivation—
prince nor subject, neither parents nor child, nor Pure dwelling—Tinh thaát.
their duties. He held the doctrine of “Akriya” or 2) A Non-Returner is reborn in the Pure Abode:
“Non-action.” He maintained that a man did not Coõi tònh cö Thieân—Vò Baát Lai taùi sanh vaøo
incur sin through actions which were popularly coõi Tònh Cö Thieân.
known as bad, e.g., killing, committing theft, 3) A place for pure, or spiritual, cultivation—A
taking another man’s wife, or telling a lie. Even if pure abode—The abode of the celibate—
a man killed all creatures on earth and raised a House chastity, i.e. a monastery, nunnery, or
heap of skulls, he incurred no sin. Similarly, he did convent— Nôi an truï thanh tònh, nhö ñaïo
not earn merit through a good act, or by staying on traøng tu phaùp, ñaøn traøng tinh dieäu, hay töï vieän
the northern or southern bank of the Ganga; (tu vieän) cuûa Taêng vaø Ni.
similarly, self-control, gifts, and truthfulness did 4) See Pure Land.
not earn for him any credit. The doctrine that Pure abode heaven: Tònh Cö Thieân.
Kassapa preached resembles the doctrine of the 1) Heavens of Pure dwelling—Coõi Trôøi Tònh Cö:
Carvakas in many respects—Phuù Lan Na Ca Dieáp, The five heavens of purity, in the fourth
moät trong saùu luïc sö ngoaïi ñaïo kình choáng laïi dhyana heaven, where the saints dwell who
Phaät Thích Ca Maâu Ni. Ngöôøi cho raèng khoâng coù will not return to another rebirth—Naêm coõi
tính khoâng, phuû nhaän haäu quaû cuûa haønh ñoäng toát Trôøi Tònh Thieân. Coõi trôøi thöù tö nôi chö Thaùnh
xaáu. OÂng chuû tröông “Khoâng Kieán,” cho raèng cö nguï seõ taùi sanh vaøo coõi khaùc. **See
khoâng coù caùi gì hieän höõu, taát caû chæ laø aûo töôûng, Mahesvara.
chöù laøm gì coù sanh töû, laøm gì coù thaùi töû hay ñaïi 2) According to Eitel in The Dictionary of
thaàn, laøm gì coù cha meï con caùi hay boån phaän. Chinese-English Buddhist Terms composed
Purana Kassapa chuû tröông thuyeát “khoâng coù by Professor Soothill, Suddhavasadeva (skt) is
nghieäp baùo” (Akriya) hay thuyeát “Voâ nghieäp”. a deva who served as guardian angel to
OÂng cho raèng con ngöôøi khoâng gaùnh chòu toäi loãi Sakyamuni and brought about his conversion:
qua caùc haønh ñoäng maø ai cuõng thaáy laø xaáu xa, ví Theo Eitel trong Trung Anh Phaät Hoïc Töø
duï nhö saùt sanh, troäm caép, taø daâm vôùi vôï ngöôøi Ñieån cuûa Giaùo Sö Soothill, Tònh Cö Thieân laø
khaùc, hoaëc noùi doái. Thaäm chí moät ngöôøi ñaõ gieát teân cuûa moät vò Trôøi hoä phaùp, theo hoä trì Ñöùc
heát moïi sinh vaät treân ñôøi naøy, chaát thaønh moät Thích Ca Maâu Ni Phaät vaø cuoái cuøng ñöôïc
ñoáng ñaàu laâu, cuõng khoâng phaûi gaùnh chòu moät toäi Phaät cho quy-y Tam Baûo.
loãi naøo caû. Töông töï, ngöôøi ñoù cuõng chaúng taïo Pure adaptability: Thích nghi thanh tònh—See
ñöôïc coâng ñöùc qua nhöõng vieäc laøm toát, duø cho coù Seven excellences claimed for the Buddha’s
ôû phía Nam hay phía Baéc soâng Haèng. Cuõng nhö teaching.
vaäy, söï töï ñieàu ngöï, söï cuùng döôøng, söï chaân thaät
Pure and adorned appearance: One of the
cuõng chaúng ñem laïi lôïi ích gì cho anh ta. Chuû
three purities of a bodhisattva—Töôùng thanh tònh
thuyeát cuûa Purana Kassapa gioáng vôùi chuû thuyeát
 3538

vaø trang nghieâm, moät trong ba loaïi thanh tònh cuûa Pure Buddha-nature: Voâ caáu chaân nhö—Chaân
chö Boà Taùt—See Three purities of a bodhisattva nhö khoâng bôïn nhô—See Two Truths (E).
Three purities. Pure Buddha truth: Pure Buddha realm—
Pure aspects of external objects: Nhöõng khía Thanh tònh phaùp giôùi.
caïnh thanh tònh cuûa ngoaïi vaät—Removing Pure charity: Pure giving—Tònh Thí.
passions by meditating on pure aspects of external 1) Pure charity in which the giver expects no
objects. This is one of the eight types of return, nor fame, nor blessing in this world,
meditation for removing various attachments— but only desire to sow Nirvana-seed, one of
Giaûi tröø duïc voïng baèng quaùn nhöõng khía caïnh the two kinds of charity—Coøn goïi laø Hyû Xaû
thanh tònh cuûa ngoaïi vaät. Ñaây laø moät trong taùm hay Tònh Xaû, ñaây laø moät trong hai loaïi boá thí.
caùch thieàn quaùn—See Eight types of meditation Thanh tònh boá thí laø loaïi boá thí maø ngöôøi cho
for removing various attachments. khoâng mong ñeàn traû, khoâng mong ñöôïc tieáng
Pure assembly: The body of monks—The taêm hay phöôùc baùu trong coõi nhaân thieân, chæ
company of the chaste—Tònh chuùng. mong gieo troàng chuûng töû Nieát Baøn. ** See
Pure benevolence: Thanh tònh töø—According to Two kinds of dana or charity.
the Flower Adornment Sutra, there are ten kinds 2) According to the Flower Adornment Sutra,
of pure benevolence of great enlightening beings. Chapter 38, there are ten kinds of pure giving
Enlightening beings who abide by these can atain of Great Enlightening Beings. Enlightening
the supreme, vast, pure benevolence of Beings who abide by these ten principles can
Buddhas—Theo Kinh Hoa Nghieâm, Phaåm 38, coù accomplish the supreme, pure, magnanimous
möôøi thanh tònh töø cuûa chö Ñaïi Boà Taùt. Chö Boà giving of Buddhas—Theo Kinh Hoa Nghieâm,
Taùt an truï trong phaùp naày thôøi ñöôïc thanh tònh töø Phaåm 38, coù möôøi phaùp thanh tònh thí cuûa chö
quaûng ñaïi voâ thöôïng cuûa Nhö Lai—See Ten kinds Ñaïi Boà Taùt. Chö Boà Taùt an truï trong phaùp naày
of pure benevolence of great enlightening beings. thôøi ñöôïc boá thí quaûng ñaïi thanh tònh voâ
Pure bodhi mind: Mind of pure thöôïng cuûa Nhö Lai—See Ten kinds of pure
enlightenment—Tònh Boà Ñeà Taâm—The first stage giving of Great Enlightening Beings.
of the practitioner in the esoteric esct. Pure bodhi Pure and charming: Thanh nhaõ.
mind, or mind of pure enlightenment, the first Pure and clean: Parisuddhi or Visuddhi (skt)—
stage of the practitioner in the esoteric sect—Giai Thanh Tònh—See Visuddhi.
ñoaïn tu taäp ñaàu tieân cuûa haønh giaû trong Phaät giaùo Pure-Clean Buddha: Parisuddhi-buddha or
Maät toâng. Caùc vò haønh giaû Chaân Ngoân Toâng môùi Visuddhi-buddha (skt)—Thanh Tònh Phaät.
nhaäp vaøo sô ñòa, kieán phaùp minh ñaïo, ñaéc ñöôïc voâ
Pure-Clean-Donate Buddha: Thanh Tònh Thí
caùi chöôùng tam muoäi.
Phaät.
Pure body: Thaân thanh tònh—One of the three Pure and clean man: Thanh tònh nhaân (Ñöùc
purities of a bodhisattva—Thaân thanh tònh, moät
Phaät)—Especially the Buddha—Baäc thanh tònh,
trong ba loaïi thanh tònh cuûa chö Boà Taùt—See
ñaëc bieät aùm chæ Ñöùc Phaät.
Three purities, and Three purities of a bodhisattva.
Pure clerical caste (of India): Brahmins (skt)—
Pure brightness merging into the
Brahmanism—Baø La Haï Ma Noâ—Baø La Moân—
environment: Minh tinh löu daät caûnh hieän tieàn— This is an age-old religion in India, dated 4,000
See Ten states of the form-skandha. years ago, and founded by Krishna. According to
Pure Buddha: Tònh Phaät—The perfect the Vedas, Brahma has the power to create all
Buddhahood of the dharmakaya nature—Tònh sentient beings and things. There are four castes in
Phaät laø vò Phaät ñaõ ñaéc Chaùnh Ñaúng Chaùnh Giaùc. Hindu society system. In Brahmanist concept, the
Pure Buddha-land: Tònh Phaät thieân—Cung trôøi present life is temporary while death is the return
nôi chö Phaät ñoàng cö—See Three kinds of heaven to Brahma to live an eternal happy life if one
(A). obeys Brahma’s tenets. Brahmins belong to the
 3539

highest class in Indian society during the time of baùo aân, vì tu taâm trong saïch—See Ten kinds of
the Buddha—Moät ñaïo giaùo coå truyeàn cuûa AÁn Ñoä pure compassion of Great Enlightening Beings.
caùch ñaây treân boán ngaøn naêm, do oâng Krishna saùng Pure compassion taking on birth in difficult
laäp. Caên cöù treân Thaùnh kinh Veä Ñaø thì thaàn Phaïm situations, for the purpose of liberating
Thieân laø vò thaàn coù quyeàn phaùp saùng taïo ra muoân
sentient beings: Thanh tònh bi thoï sanh ôû xöù naïn,
vaät. Coù boán giai caáp trong xaõ hoäi theo AÁn Ñoä
vôùi muïc ñích cöùu ñoä chuùng sanh bò naïn—See Ten
giaùo. Theo ñaïo Baø La Moân, soáng ñaây laø soáng gôûi.
kinds of pure compassion of Great Enlightening
Cheát seõ veà vôùi Phaïm Thieân ñôøi ñôøi neáu tuaân theo
Beings.
ñuùng chaân lyù cuûa Phaïm Thieân. Baø La Moân laø
Pure compassion taking on birth on
nhöõng ngöôøi thuoäc giai caáp cao nhaát trong xaõ hoäi
AÁn Ñoä döôùi thôøi Ñöùc Phaät—See Brahmana, and pleasant conditions, to show impermanence:
Four castes in India. Thanh tònh bi thoï sanh ôû ñöôøng laønh vì thò hieän voâ
thöôøng—See Ten kinds of pure compassion of
Pure commandments: Tònh Giôùi—Pure
Great Enlightening Beings.
commandments, or to keep them in purity—Giôùi
haïnh thanh tònh trong saïch (giôùi haïnh ñaày ñuû cuûa Pure compassion without companion, as
moät baäc xuaát gia). they make their determination
Pure compassion: Thanh tònh bi—According to indepedently: Thanh tònh bi khoâng baïn beø, vì
the Flower Adornment Sutra, Chapter 38, there rieâng mình phaùt taâm ñoù—See Ten kinds of pure
are ten kinds of pure compassion of Great compassion of Great Enlightening Beings.
Enlightening Beings. Enlightening Beings who Pure conduct: Tònh haïnh.
abide by these attain the supremely great Pure conduct of the actions of the mind: Tònh
compassion of Buddhas—Theo Kinh Hoa Nghieâm, Haïnh Nôi Taâm—Pure conduct of the actions of
Phaåm 38, coù möôøi thanh tònh bi cuûa chö Boà Taùt. the mind is one of the most important entrances to
Chö Boà Taùt an truï trong phaùp naày thôøi ñöôïc thanh the great enlightenment; for it eliminates the three
tònh bi quaûng ñaïi voâ thöôïng cuûa Nhö Lai—See poisons of greed, hatred and ignorance—Tònh
Ten kinds of pure compassion of Great haïnh nôi taâm laø moät trong nhöõng cöûa ngoõ quan
Enlightening Beings. troïng ñi vaøo ñaïi giaùc, vì nhôø ñoù maø chuùng ta taän
Pure compassion able to remove delusion by dieät ñöôïc tam ñoäc, tham, saân, si.
explaining the truth: Thanh tònh bi coù theå tröø Pure conduct of the actions of the mouth:
ñieân ñaûo, vì noùi phaùp nhö thieät—See Ten kinds of Tònh Haïnh Nôi Khaåu—Pure conduct of the actions
pure compassion of Great Enlightening Beings. of the mouth is one of the most important
Pure compassion not clinging to personal entrances to the great enlightenment; for it
pleasure, giving happiness to all sentient eliminates the four evils of lying, harsh speech,
wicked speech, and two-faced speech—Tònh haïnh
beings: Thanh tònh bi chaúng nhieãm tröôùc söï vui
nôi khaåu laø moät trong nhöõng cöûa ngoõ quan troïng
cuûa mình, vì cho khaép chuùng sanh söï sung
ñi vaøo ñaïi giaùc, vì nhôø ñoù maø chuùng ta tieåu tröø
söôùng—See Ten kinds of pure compassion of
ñöôïc töù aùc (noùi doái, noùi lôøi thoâ loã coäc caèn, noùi lôøi
Great Enlightening Beings.
ñoäc aùc, vaø noùi löôõi hai chieàu).
Pure compassion for the sake of wrongly
Pure consciousness: Amala (skt)—Undefiled
fixated sentient beings, never give up their
knowledge—Thanh tònh trí—Voâ Caáu Thöùc—See
vow of universal liberation: Thanh tònh bi vì Amala.
nhöõng chuùng sanh taø ñònh, maø nhieàu kieáp chaúng
Pure contemplation: Tònh quaùn—Pure
boû hoaèng theä—See Ten kinds of pure compassion
contemplation, one of the sixteen kinds of
of Great Enlightening Beings.
contemplation in the Infinite Life Sutra. There are
Pure compassion not seeking reward, sixteen methods of pure contemplation mentioned
purifying their mind: Thanh tònh bi chaúng caàu in the Infinite Life Sutra—Pheùp quaùn thanh tònh,
moät trong 16 pheùp quaùn trong Kinh Voâ Löôïng Thoï
 3540

(muoán ít khoå do tham duïc thì phaûi tu tònh quaùn). thought of evil produces evil actions and the
Coù möôøi saùu phaùp tònh quaùn ñöôïc keå trong Kinh thought of good produces good actions. Thus all
Voâ Löôïng Thoï. **See Sixteen kinds of dharmas exist within self-nature. This is like the
contemplation in the Pure Land. sky which is always clear, and the sun and moon
Pure and correct discernment: Thöùc Tinh— which are always bright, so that if they are
Pure or correct knowledge; the essence of mind— obscured by floating clouds it is bright above the
Tinh yeáu cuûa taâm (thöùc ñuùng vaø thanh tònh). clouds and dark below them. But if the wind
Pure and crazy: Thanh cuoàng (aùm chæ nhöõng suddenly blows and scatters the clouds, there is
ngöôøi tu khoå haïnh moät caùch cuoàng daïi). brightness above and below, and the myriad forms
appear. The worldly peson’s nature constantly
Pure Criteria for Zen Monastery: Thieàn
drifts like those clouds in the sky. Good Knowing
Uyeån Thanh Quy.
Advisors, intelligence is like the sun and wisdom
Pure crystal realm: Tònh löu ly giôùi—The pure
is like the moon. Intelligence and wisdom are
crystal realm in the eastern region, the paradise of
constantly bright, but if you are attached to
Bhaisajya-guru-vaidurya-prabhasa—Tònh löu ly
external states, the floating clouds of false thought
theá giôùi treân Ñoâng Ñoä cuûa Ñöùc Phaät Döôïc Sö Löu
cover the self-nature so that it cannot shine. If you
Ly Quang. **See Bhaishajya-Guru-Buddha.
meet a Good Knowing Advisor, if you listen to the
Pure desires: Tònh Khieát Nguõ Duïc—The five true and right Dharma and destroy your own
pure desires or senses, i.e. of the higher worlds in confusion and falseness, then inside and out there
contrast with the coarse senses of the lower will be penetrating brightness, and within the self-
worlds—Nguõ duïc thanh tònh, nhö nôi thöôïng giôùi, nature all the ten thousand dharmas will appear.
ñoái laïi vôùi nhöõng giaùc quan thoâ thieån trong haï That is how it is with those who see their own
giôùi. nature. It is called the clear, pure Dharma-body of
Pure devas: Pure heaven—Tònh Thieân. the Buddha.”—Trong Kinh Phaùp Baûo Ñaøn, Luïc
1) Pure devas, one of the four devas: Tònh Toå Hueä Naêng ñaõ daïy veà Thanh Tònh Phaùp Thaân
Thieân, thuoäc Töù Thieàn Thieân, moät trong boán Phaät nhö sau: “Naày thieän tri thöùc! Sao goïi laø
loaïi trôøi. Thanh Tònh Phaùp Thaân Phaät? Ngöôøi ñôøi baûn taùnh
2) From Srota-apannas to Pratyeka-buddhas: laø thanh tònh, muoân phaùp töø nôi taùnh maø sanh, suy
Nhöõng baäc tu haønh ñaéc quaû töø Tu-Ñaø-Hoaøn nghó taát caû vieäc aùc töùc sanh haïnh aùc, suy nghó taát
ñeán Bích Chi Phaät (nhöõng baäc ñaéc quaû trong caû vieäc laønh töùc sanh haïnh laønh. Nhö theá caùc phaùp
hai thöøa Thanh Vaên vaø Duyeân Giaùc). ôû trong töï taùnh nhö trôøi thöôøng trong, maët trôøi maët
Pure deva eye: Tònh Thieân Nhaõn—Which can traêng thöôøng saùng, vì maây che phuû neân ôû treân
see all things small and great, near and far, and saùng, ôû döôùi toái, chôït gaëp gioù thoåi maây tan, treân
the forms of all beings before their döôùi ñeàu saùng, vaïn töôïng ñeàu hieän. Taùnh cuûa
transmigration—Maét thanh tònh cuûa chö Thieân, coù ngöôøi ñôøi thöôøng phuø du nhö laø maây treân trôøi kia.
theå thaáy moïi vaät töø nhoû ñeán lôùn, töø gaàn ñeán xa, vaø Naày thieän tri thöùc! Trí nhö maët trôøi, hueä nhö maët
thaáy luoân caû nhöõng kieáp luaân hoài cuûa chuùng sanh. traêng, trí hueä thöôøng saùng, do beân ngoaøi chaáp
Pure dharma: Dharma-viraja (skt)—Thanh tònh caûnh neân bi maây noåi voïng nieäm che phuû töï taùnh
phaùp. khoâng ñöôïc saùng suoát. Neáu gaëp thieän tri thöùc,
Pure dharmabody: Phaùp thaân thanh tònh. nghe ñöôïc phaùp chôn chaùnh, töï tröø meâ voïng, trong
Pure dharma-body Buddha: Thanh Tònh Phaùp ngoaøi ñeàu saùng suoát, nôi töï taùnh muoân phaùp ñeàu
hieän. Ngöôøi thaáy taùnh cuõng laïi nhö theá, aáy goïi laø
Thaân Phaät—According to The Dharma Jewel
Thanh Tònh Phaùp Thaân Phaät.”
Platform Sutra, the Sixth Patriarch taught: “Good
Knowing Advisor! What is the clear, pure Pure Dharma court of Nirvana: Giaûi Thoaùt
Dharma-body Buddha? The worldly person’s Thanh Tònh Phaùp Ñieän—The pure dharma-court
nature is basically clear and pure, and the ten of nirvana, the sphere of nirvana, the abode of the
thousand dharmas are produced from it. The
 3541

dharmakaya—Thanh tònh phaùp toøa cuûa Nieát Baøn, caû hoïc xöù—See Ten kinds of pure discipline of
nôi truï cuûa Phaùp thaân Phaät. Great Enlightening Beings.
Pure dharma-eye: Phaùp Nhaõn Tònh—Thanh Pure discipline of not doing any evil: Thanh
Tònh Phaùp Nhaõn—To see clearly or purely the tònh giôùi chaúng laøm caùc ñieàu aùc—See Ten kinds
truth—The pure dharma-eye (one of the five of pure discipline of Great Enlightening Beings.
eyes) with which one discerns the four noble Pure discipline of preserving the aspiration
truths and the unreality of self or things (Hinayans for enlightenment: Thanh tònh giôùi thuû hoä taâm
disciple first discerns the four noble truths, and the Boà Ñeà—See Ten kinds of pure discipline of Great
Mahayana disciple discerns the unreality of self Enlightening Beings.
and things)—Thaáy ñöôïc chaân ñeá moät caùch roõ
Pure discipline of preserving the regulations
raøng. Phaùp nhaõn thanh tònh (phaùp nhaõn laø moät
of the Buddha: Thanh tònh giôùi giöõ gìn ñieàu cheá
trong naêm nhaõn). ÔÛ baäc Thanh Vaên Duyeân Giaùc
qui luaät cuûa Ñöùc Phaät—See Ten kinds of pure
thaáy ñöôïc Töù Thaùnh Ñeá; coøn caùc baäc Boà Taùt Ñaïi
discipline of Great Enlightening Beings.
Thöøa, coù trí löïc thaáy ñöôïc ngaõ khoâng vaø lyù khoâng
cuûa vaïn höõu. **See Five kinds of eyes or vision. Pure discipline of protecting all sentient
Pure dharma of liberation: Giaûi Thoaùt Thanh beings: Thanh tònh giôùi thuû hoä taát caû chuùng
Tònh Phaùp—The pure dharma which leads to sanh—See Ten kinds of pure discipline of Great
nirvana—Phaùp thanh tònh daãn ñeán Nieát Baøn. Enlightening Beings.
Pure direction: Tònh Phöông—Höôùng Tònh Pure discipline of secret protection: Thanh
Ñoä—The direction towards the Pure Land of tònh giôùi aån maät hoä trì—See Ten kinds of pure
Amitabha—Höôùng veà coõi Tònh Ñoä cuûa Ñöùc Phaät discipline of Great Enlightening Beings.
A Di Ñaø. **See Pure Land. Pure discipline of speech, getting rid of
Pure discipline: Thanh tònh giôùi—According to faults of speech: Ngöõ thanh tònh giôùi, vì xa lìa
the Flower Adornment Sutra, Chapter 38, there caùc loãi nôi lôøi noùi—See Ten kinds of pure
are ten kinds of pure discipline of Great discipline of Great Enlightening Beings.
Enlightening Beings. Enlightening Beings who Pure divine ruler: Suddhodana (skt & p)—Tònh
abide by these can attain the supreme flawless Phaïn Vöông—Vò vua cai trò thanh tònh. **See
pure discipline of Buddhas—Theo Kinh Hoa Suddhodana.
Nghieâm, Phaåm 38, coù möôøi thanh tònh giôùi cuûa Pure dwelling: Pure abode—Phaïm Thaát—A
chö Ñaïi Boà Taùt. Chö Boà Taùt an truï trong phaùp naày dwelling where the sangha is practicing Buddhist
thôøi ñöôïc thanh tònh giôùi voâ thöôïng khoâng loãi laàm laws. A dwelling where celibate discipline is
cuûa chö Nhö Lai—See Ten kinds of pure practised, a monastery, temple—Nôi Taêng ñoaøn
discipline of Great Enlightening Beings. truù nguï vaø tu taäp, chuøa hay töï vieän.
Pure discipline of the body: Thaân thanh tònh Pure-dwelling heavens: Tònh cö Thieân—
giôùi—See Ten kinds of pure compassion of Great According to the Sangiti Sutta in the Long
Enlightening Beings (10). Discourses of the Buddha, there are five pure-
Pure discipline of detachment all views of dwelling heavens in the fourth dhyana heaven,
existence: Thanh tònh giôùi xa lìa taát caû kieán chaáp into which arhats are finally born—Theo Kinh
höõu laäu—See Ten kinds of pure discipline of Phuùng Tuïng trong Tröôøng Boä Kinh, coù Nguõ Tònh
Great Enlightening Beings. Cö hay nguõ saéc giôùi ñeä töù thieàn thieân, laø choã vaõng
Pure discipline of mind: Taâm thanh tònh giôùi— sanh cuûa caùc baäc A-La-Haùn (Baát Hoaøn)—See
See Ten kinds of pure discipline of Great Five pure-dwelling heavens in the fourth dhyana.
Enlightening Beings. Pure energy: Thanh tònh tinh taán—According to
Pure discipline of not destroying any the Flower Adornment Sutra, Chapter 38, there
are ten kinds of pure energy of Great Enlightening
subjects of study: Thanh tònh giôùi chaúng phaù taát
Beings. Enlightening Beings who abide by these
can attain the supreme great energy of Buddhas—
 3542

Theo Kinh Hoa Nghieâm, Phaåm 38, coù möôøi phaùp Pure friendship: Tình baïn giaûn dò nhö nöôùc laõ,
tinh taán thanh tònh cuûa chö Ñaïi Boà Taùt. Chö Boà nghóa laø tình baïn beø vôùi nhau chæ vì taám loøng chöù
Taùt an truï trong phaùp naày thôøi ñöôïc ñaïi tinh taán khoâng vì thöù gì khaùc (Ñaïm thuûy giao tình).
thanh tònh voâ thöôïng cuûa chö Nhö Lai—See Ten Pure garden: Garden of purity—Thanh tònh
kinds of pure energy of Great Enlightening vieân—See Monastery.
Beings. Pure giving: Thanh tònh thí—See Pure charity.
Pure enlightenment: Tònh giaùc. Pure heart: Pure mind—See Pure Mind.
Pure enlightenment of Buddha: The path of Pure hearted (a): Taâm ñòa quang minh—Open-
purification of the Buddha—Tònh Ñaïo. minded.
Pure equanimity: Thanh tònh xaû—According to Pure hearted and upright: Taâm ñòa quang
the Flower Adornment Sutra, Chapter 38, there minh chính ñaïi.
are ten kinds of pure equanimity of enlightening
Pure heaven: Pure devas—Tònh Thieân—The
beings. Enlightening beings who abide by these
pure or the saints, from Sravakas to Pratyeka-
can attain the supremely pure equanimity of
buddhas—Coõi cuûa caùc baäc Thaùnh giaû töø Thanh
Buddhas—Theo Kinh Hoa Nghieâm—Phaåm 38, coù
Vaên ñeán Duyeân Giaùc, ñaõ dieät tröø heát phieàn naõo
möôøi thanh tònh xaû cuûa chö Ñaïi Boà Taùt. Chö Boà
caáu chöôùng—See Three kinds of heaven (B).
Taùt an truï trong phaùp naày thôøi ñöôïc thanh tònh xaû
Pure Heaven of Utmost Light: Abhasvara
quaûng ñaïi voâ thöôïng cuûa Nhö Lai—See Ten kinds
(skt)—Cöïc Quang Tònh Thieân—See Pure Heaven
of pure equanimity of enlightening beings.
of Utmost Light and Sound.
Pure eyes: Tònh Nhaõn.
Pure Heaven of Utmost Light and Sound:
1) Dharma-eye: The clear or pure eyes that
Abhasvara (skt)—Cöïc Quang Tònh AÂm Thieân—
behold, with enlightened vision, things not
Pure heaven of utmost light, the highest of the
only as they seem but in their reality—Phaùp
second dhyana heavens of the form-world; the
Nhaõn hay con maét thanh tònh, thaáy ñöôïc söï lyù
first to be re-formed after a universal destruction
cuûa chö phaùp.
and in it Brahma and devas come into existence—
2) Vimalanetra, second son of Subhavyuha in
Coõi trôøi cao nhaát trong Saéc Giôùi Nhò Thieàn Thieân;
the Lotus Sutra: Phaùp Nhaõn laø teân cuûa ngöôøi
coõi ñöôïc taùi thaønh laäp ñaàu tieân ngay khi vuõ truï
con trai thöù hai cuûa Dieäu Trang Nghieâm
hoaïi dieät, vaø trong ñoù Phaïm Thieân vaø chö Thieân
Vöông trong Kinh Phaùp Hoa.
khaùc ra ñôøi—See Deva (III).
** See Five kinds of eyes or vision.
Pure or impure: Tònh hay baát tònh.
Pure faith: Tònh tín—Nieàm tin thanh tònh.
Pure and impure conditions, produces all
Pure features of all Buddhas each contain a
things: Absolute causative or relative condition
hundred blessings: Chö Phaät moãi töôùng thanh
of all things—Bhutatathata influenced by
tònh ñeàu ñuû traêm phöôùc—See Ten kinds of
environment—Chaân nhö duyeân khôûi.
measureless, inconceivable ways of fulfillment of
Buddhahood of all Buddhas. Pure and impure mind: Nhieãm tònh taâm—See
Five conditions of mind produced by objective
Pure flesh: Tònh Nhuïc—Pure flesh which may be
perception.
eaten by a monk without sin—Thòt thanh tònh maø
chö Tyø Kheo coù theå duøng ñöôïc. ** See Three Pure joy: Thanh tònh hyû—According to the
kinds of clean flesh (pure meat) to a monk and Flower Adornment Sutra, Chapter 38, there are
Five kinds of clean flesh. ten kinds of pure joy of Great Enlightening
Beings. Enlightening Beings who abide by these
Pure flower multitude: Tònh hoa chuùng—Those
can attain the supremely great pure joy of
who are born into the Pure Land by means of a
Buddhas—Theo Kinh Hoa Nghieâm, Phaåm 38, coù
lotus flower—Nhöõng vò ñöôïc vaõng sanh veà Tònh
möôøi thanh tònh hyû cuûa chö Ñaïi Boà Taùt. Chö Boà
Ñoä baèng phöông tieän Lieân Hoa. **See Gaining
Taùt an truï trong phaùp naày thôøi ñöôïc thanh tònh hyû
rebirth to the Pure Land.
 3543

quaûng ñaïi voâ thöôïng cuûa Nhö Lai—See Ten kinds taïi du hyù nhaäp xuaát—See Ten kinds of pure joy of
of pure joy of Great Enlightening Beings. Great Enlightening Beings.
Pure joy of aspiring to enlightenment: Thanh Pure karma: Tònh nghieäp—Pure karma, good
tònh hyû phaùt Boà Ñeà taâm—See Ten kinds of pure karma, or deeds that lead to birth in the Pure
joy of Great Enlightening Beings. Land. There are three foldway of obtaining a pure
Pure joy of being able to tolerate evil-doing karma—Thieän nghieäp thanh tònh. Nhöõng nghieäp
sentient beings and vowing to save and thanh tònh nôi thaân khaåu yù (phuø hôïp vôùi giôùi luaät)
daãn chuùng sanh ñeán vaõng sanh Tònh Ñoä. Coù ba
liberate them: Thanh tònh hyû coù theå thoï nhaãn
loaïi tònh nghieäp. **See Three sources of felicity.
chuùng sanh taïo aùc maø theä nguyeän cöùu ñoä hoï—See
Ten kinds of pure joy of Great Enlightening Pure king: Tònh vöông.
Beings. Pure King Buddha: Tònh Vöông Phaät—Tònh
Pure joy of cosmic equanimity tirelessly Vöông Toân Phaät (Di Laëc Toân Phaät) Supreme Pure
King Buddha (Supreme Maitrya Buddha).
honoring and serving all Buddhas they see:
Thanh tònh hyû thaáy chö Phaät thôøi cung kính cuùng Pure knowing: Voâ Caáu Thöùc—See Amala.
döôøng khoâng nhaøm ñuû, an truï nôi phaùp giôùi bình Pure ksetra: Buddha land—Tònh saùt. **See Pure
ñaúng—See Ten kinds of pure joy of Great Land.
Enlightening Beings. Pure lake: Thanh Löông Trì—The pure pool, i.e.,
Pure joy of giving one’s life in search of nirvana—Hoà thanh tònh, duøng ñeå ví vôùi caûnh nieát
truth, without regret: Thanh tònh hyû xaû thaân baøn, nôi khoâng coù soùng gioù vaø nhieãm tröôïc phieàn
caàu phaùp, chaúng sanh loøng hoái tieác—See Ten naõo.
kinds of pure joy of Great Enlightening Beings. Pure Land: Sukhavati—Tònh Ñoä—Tònh Ñoä—Xaû
Pure joy of giving up sensual pleasures and Nieäm Thanh Tònh Ñòa.
(I) An overview of the Pure Land: Toång quan veà
always taking pleasure in truth: Thanh tònh hyû
Tònh Ñoä—Pure Land is a paradise without
töø boû duïc laïc, thöôøng thích phaùp laïc—See Ten
any defilements. For the sake of saving
kinds of pure joy of Great Enlightening Beings.
sentients beings, through innumerable
Pure joy of including sentient beings to give
asankhya, all Buddhas cultivated
up material pleasures and always take immeasurable good deeds, and established a
pleasure in truth: Thanh tònh hyû laøm cho taát caû Pure Land to welcome all beings. Beings in
chuùng sanh boû duïc laïc vaät chaát, thöôøng thích phaùp this paradise strive to cultivate to attain
laïc—See Ten kinds of pure joy of Great Buddhahood. According to the Amitabha
Enlightening Beings. Sutra, the Buddha told Sariputra, “Why this
Pure joy of not rejecting undisciplined Land is called Ultimate Bliss? It is called
sentient beings but teaching them and Ultimate Bliss because all beings in this land
maturing them: Thanh tònh hyû chaúng gheùt boû endure non of the sufferings but enjoy every
chuùng sanh phaù giôùi, maø giaùo hoùa cho hoï ñöôïc bliss. Furthermore, this land is called
thaønh töïu—See Ten kinds of pure joy of Great ‘Ultimate Bliss’ because it is surrounded by
Enlightening Beings. seven tiers of railings, seven layers of netting,
Pure joy of relinquishing all possessions: and seven rows of trees, all made of the four
precious jewels. Moreover, the Land of
Thanh tònh hyû xaû boû taát caû sôû höõu—See Ten kinds
Ultimate Bliss has pools of seven jewels,
of pure joy of Great Enlightening Beings.
filled with waters of eight meritorious virtues.
Pure joy of teaching all sentient beings to
The bottom of each of the pools is pure
enjoy meditations, liberations and golden sand. On the four sides are stairs made
concentrations, and freely enter and emerge of gold, silver, lapis lazuli, and crystal. Above
from them: Thanh tònh hyû laøm cho taát caû chuùng the pools there are towers which are adorned
sanh öa thích thieàn ñònh, giaûi thoaùt, tam muoäi, töï with gold, silver, lapis lazuli, crystal, mother-
 3544

of-pearl, red pearls, and carnelian. In the moãi saùng sôùm, thöôøng laáy vaït aùo ñöïng ñaày
pools there are lotus flowers as big as caùc thöù hoa thôm ñeïp laï cuùng döôøng möôøi
cartwheels, blue ones shining with blue light, muoân öùc Phaät ôû phöông xa, chæ ñeán giôø aên
yellow ones shining with yellow light, red môùi quay trôû laïi, aên xong laø ñi daïo—See
ones shining with red light, and white ones Amitabha Sutra.
shining with white light, each emitting a (II) Some special characteristics of the Pure
subtle, wonderful, and pure fragrance. The Land—Nhöõng ñaëc ñieåm cuûa Tònh Ñoä:
Land of Ultimate Bliss is complete with all 1) A unique aspect of the Pure Land is that while
these adornments and virtues. In that other schools of Mahayana insist on self-
Buddhaland there is always celestial music enlightenment, Pure Land sects teach sole
and the ground is made of pure gold. reliance on the Buddha’s power: Moät saéc thaùi
Heavenly flowers rain in the six periods of the ñoäc ñaùo cuûa Tònh Ñoä laø trong khi caùc toâng
day and night. In the morning the sentient phaùi khaùc cuûa Phaät giaùo Ñaïi Thöøa chuyeân
beings of this land fill their robes with chuù veà töï giaùc, thì caùc toâng phaùi Tònh Ñoä laïi y
multitudes of wondrous flowers and make chæ theo Phaät löïc.
offerings to hundreds of billions of Buddhas in 2) The Buddha of all other exoteric schools is
other worlds. At meal time, they return to Sakyamuni, while the Buddha of Pure Land
their own land, to eat and circumambulate the sects is Amita or Infinite Light (Amitabha), or
teaching assembly—Tònh nghóa laø thanh tònh, Infinite Life (Amitayus): Ñöùc Phaät cuûa caùc
tònh ñoä laø coõi nöôùc khoâng coù oâ nhieãm, trieàn toâng phaùi Phaät giaùo khaùc laø Ñöùc Thích Ca
phöôïc. Caùc Ñöùc Phaät vì chuùng sanh ñaõ phaùt Maâu Ni trong khi Ñöùc Phaät cuûa caùc toâng phaùi
taâm tu haønh, troàng nhieàu caên laønh, kieán laäp Tònh Ñoä laø A Di Ñaø, hay Voâ Löôïng Quang,
moät choã nôi, tieáp ñoä chuùng sanh moïi loaøi lìa hay Voâ Löôïng Thoï.
khoûi theá giôùi oâ tröôïc sanh ñeán coõi aáy. Caûnh trí 3) Followers of other Mahayana Buddhist
raát laø trang nghieâm thanh tònh, chuùng sanh schools cultivate to seek to become Buddha
ñeán coõi naày chuyeân taâm nghe phaùp tu taäp, and abide in Nirvana, while followers of
choùng thaønh ñaïo quaû Boà Ñeà/Bodhiphala. Sukhavati sects cultivate to seek rebirth in the
Theo Kinh A Di Ñaø, Ñöùc Phaät ñaõ baûo Xaù Lôïi Pure Land, Amitabha’s Bliss Land which is
Phaát, “Taïi sao goïi laø Cöïc Laïc? Goïi laø Cöïc laid in the Western Quarter: Tín ñoà cuûa caùc
Laïc vì chuùng sanh trong coõi nöôùc aáy khoâng coù toâng phaùi Phaät giaùo khaùc tu taäp ñeå ñaït ñöôïc
nhöõng khoå, maø chæ höôûng nhöõng vui, bôûi theá giaùc ngoä toái thöôïng laø thaønh Phaät, truï nôi Nieát
môùi goïi laø Cöïc Laïc. Laïi nöõa, coõi Cöïc Laïc Baøn, trong khi tín ñoà Tònh Ñoä caàu vaõng sanh
ñöôïc bao boïc bôûi baûy voøng löôùi baùu, baûy Tònh Ñoä, töùc laø quoác ñoä cuûa Ñöùc Phaät A Di
haøng caây baùu, toaøn baèng töù baûo, coù ao thaát Ñaø nôi coõi Taây Phöông.
baûo, chöùa ñaày nöôùc taùm coâng ñöùc. Döôùi ñaùy 4) The Buddha’s Pureland is the world where
ao toaøn laø caùt vaøng. Treân boán bôø ao laø nhöõng the sentient beings are born through the
baäc theàm laøm baèng vaøng, baïc, maõ naõo, löu ly. transformation of lotus flowers. These flowers
Beân treân ao laø laàu caùc cuõng toaøn baèng vaøng, grow in a lake formed from combinations of
baïc, löu ly, xa cöø, xích chaâu, maõ naõo. Trong seven jewels (gold, silver, lapis, lazuli,
ao coù hoa sen lôùn baèng baùnh xe, maøu xanh thì crystal, mother-of-pearl, red pearl, and
aùnh saùng xanh, maøu vaøng thì aùnh saùng vaøng, carnelian) or lake of seven jewels: Tònh Ñoä laø
maøu ñoû thì aùnh saùng ñoû, maøu traéng thì aùnh theá giôùi maø chuùng sanh ñöôïc sanh baèng hoùa
saùng traéng, vi dieäu, nhieäm maàu, thôm saïch. thaân trong hoa sen. Nhöõng hoa sen naày moïc
Coõi nöôùc Cöïc Laïc chæ laáy coâng ñöùc maø taïo trong ao thaát baûo.
thaønh trang nghieâm nhö theá. Treân coõi Phaät ñoä (III) Every Buddha has His own Pure Land. In
aáy thöôøng nghe nhaïc trôøi, maët ñaát laøm baèng Buddhism, there are many other pure lands,
vaøng roøng. Ngaøy ñeâm saùu thôøi ñeàu coù möa i.e. the Eastern Pure Land of Aksobhya
“maïn ñaø la” hoa. Chuùng sanh nöôùc aáy, vaøo Buddha—Moãi vò Phaät ñeàu coù Tònh Ñoä rieâng
 3545

cuûa Ngaøi. Trong Phaät giaùo coù nhieàu tònh ñoä towards attaining Buddhahood. The most
khaùc, nhö coõi Ñoâng Ñoä cuûa Ñöùc A Suùc Beä well-known Pure Land is Amitabha’s Western
Phaät. Paradise of Bliss where Amitabha Buddha is
(A) Western Pure Land of Amitabha Buddha— the guide and welcomer—Trong Phaät giaùo,
Coõi Taây Phöông Tònh Ñoä cuûa Ñöùc Phaät A Di Tònh Ñoä laø moät thieân ñöôøng nôi maø chuùng
Ñaø: sanh coù theå ñöôïc sanh veà qua nhöùt taâm
1) Pure Land, Paradise of the West, presided nguyeän, vôùi tín haønh song tu. Tònh Ñoä laø nôi
over by Amitabha: Coõi Taây Phöông Tònh Ñoä khoâng coù khoå ñau chöôùng ngaïi. Vì theá chuùng
chuû trì bôûi Ñöùc Phaät A Di Ñaø—The sanh sanh veà Tònh Ñoä coù theå tu taäp ñeán quaû vò
environment and conditions of the Western Phaät maø khoâng bò moät chöôùng ngaïi naøo. Tònh
Pure Land are most exalted. That realm ñoä maø chuùng ta thöôøng nghe tôùi laø Taây
provides sentient beings with many more Phöông Cöïc Laïc, nôi coù Tieáp Daãn Ñaïo Sö A
advantageous circumstances than other Pure Di Ñaø Phaät.
Lands, which ordinary beings in the Triple 3) One of the schools of Buddhism in China,
World cannot fully understand—Caûnh duyeân Japan and Vietnam, which emphasizes
ôû Taây Phöông Cöïc Laïc raát thuø thaéng, coù devotion to Amitabha Buddha and which
nhieàu söï kieän thuaän lôïi cho chuùng sanh nôi believes that through the chanting of his name
coõi naày hôn caùc Tònh Ñoä khaùc, maø taâm löôïng and by purifying and finally ridding oneself of
cuûa phaøm phu trong tam giôùi khoâng theå thaáu desire, one can be reborn in the Pure Land.
hieåu ñöôïc. The central doctrine of the Pure Land sects is
a) The environment of the Western Pure Land is that all who evoke the name of Amitabha with
exalted, and can awaken the yearning and sincerity and faith in the saving grace of his
serve as a focus for sentient beings: Caûnh nôi vow will be reborn in his Pure Land of peace
Taây Phöông Cöïc Laïc raát ö thuø thaéng neân coù and bliss. The most important meditational
theå khích phaùt loøng mong meán vaø quy höôùng practice in the Pure Land sects, therefore, is
cuûa loaøi höõu tình. the constant voicing of the words “Namo
b) The conditions of the Western Pure Land are Amitabha Buddha.” Or “I surrender myself to
unfathomable and wonderful and can help Amitabha Buddha.”—Moät trong nhöõng tröôøng
those who are reborn to progress easily and phaùi Phaät giaùo lôùn cuûa Taøu, Nhaät, Vieät Nam,
swiftly along the path of enlightenment. For nhaán maïnh ñeán vieäc tu trì thanh tònh nhôø trì
these reasons, although there are many nieäm hoàng danh Phaät A Di Ñaø, vaø cuoái cuøng
common residence Pure Lands in the ten coù theå vaõng sanh veà Tònh Ñoä. Giaùo thuyeát
directions, only the Western Pure Land trung taâm cuûa caùc tröôøng phaùi Tònh Ñoä laø
possesses all auspicious conditions in full. nieäm hoàng danh Phaät A Di Ñaø vôùi taát caû loøng
This is why sutras and commentaries point tín thaønh seõ ñöôïc vaõng sanh veà Tònh Ñoä Cöïc
toward rebirth in the Western Pure Land: Laïc. Söï thöïc taäp thieàn trong Tònh Ñoä quan
Duyeân nôi Taây Phöông Cöïc Laïc thaät maàu troïng nhaát vaãn laø nieäm “Nam Moâ A Di Ñaø
nhieäm, neân coù theå giuùp ngöôøi vaõng sanh deã Phaät” coù nghóa laø “Con xin quy maïng Ñöùc
tieán mau treân ñöôøng tu chöùng. Vì theá coõi ñoàng Phaät A Di Ñaø”.
cö Tònh Ñoä möôøi phöông tuy nhieàu, song 4) The Pure Land tradition is rooted in the
rieâng coõi Cöïc Laïc coù ñaày ñuû thaéng duyeân, “Sukhavati-vyuha-Sutra,” as well as several
neân caùc kinh luaän ñeå chæ quy veà ñoù. other sutras describing how to be reborn in
2) In Buddhism, the Pure Land is a paradise Amitabha’s Pure Land, Sukhavati, or Blissful
where beings can be reborn into through Pure Land or Western Paradise. The
single-minded vow, diligent practice and Amitabha practice existed in India, although it
strong faith. The Pure Lan is free of sufferings wasn’t as prominent there as in East Asia. In
and hindrances. Therefore, beings born in the the second century A.D., the Sukhavati-
Pure Land can cultivate without obstructions vyuha-Sutra was translated into Chinese, and
 3546

in the early sixth century it became very Sukhavati desirable. In addition, Sukhavati is
popular. This practice fit in very well with unusual among the many pure lands because
cultures of some of East Asian countries, i.e. it’s easier to go there: ordinary beings who
China, Korea, Japan, Viet Nam, especially in have neither perception of emptiness nor full-
China and Vietnam, where Taoist practice fledged altruistic intention(bodhicitta) can be
revolved around attaining longevity, and since reborn there. Sukhavati Pure Land came into
Amitabha Buddha is the same as Amitayus, existence as a result of the practice of a
Buddha of Infinite Life, people became Bodhisattva monk, Dharmakara, who many
interested in the Pure Land practice. eons ago had the wish to create a place where
Similarly, the Taoist concern with longevity other beings could easily practice Dharma. He
was transferred to seeking rebirth in made a series of vows in which he promised
Amitabha’s Pure Land. The practice of to establish this pure land when he became a
reciting “dharani” (efficacious syllables) was Buddha and described the means by which
already popular in northern China, making it others could be reborn there. Dharmakara
easy for people to switch to chanting then learned the Dharma from a previous
Amitabha’s name. The conditions enabled Buddha, generated the altruistic intention, and
people to easily adopt the Pure Land completed the practices of calm abiding and
practice. In addition, time were hard in China, special insight. In this way, he became the
and people welcomed a technique which is Buddha Amitabha, and by the power of his
simple and direct. Pure Land wasn’t presented positive potential and wisdom, Sukhavati
as an elitist practice, but one that everyone, came into being. How can people be reborn
the illiterate as well as the scholarly, could in Sukhavati? Some people believe that
participate in. The long-term goal of this having strong faith in Amitabha and reciting
practice is to attain enlightenment for the his name are sufficient. Then, by Amitabha’s
benefit of all beings. The immediate goal is to power, they’ll be led to the pure land when
be reborn in Sukhavati, the Blissful Pure they die. This is a rather simplistic view and
Land, in the next life. This Pure Land is not raises the question, “Buddha said no one can
included in the six realms of cyclic existence save us but ourselves. We must practice
because once beings are born there, they’ll Dharma and transform our own minds. Isn’t it
definitely attain enlightenment and will never contradictory to say one needs only to have
be reborn in cyclic existence again. Of course, faith and Amitabha will do the rest?” Yes, this
once people become Buddhas in Sukhavati, is contradictory. While Amitabha can inspire
they will manifest in our world to lead others and guide people, they must practice. The
to enlightenment. Why is rebirth in Pure Land Sukhavati Sutras set out this practice: ethical
desirable? In the human world, sincere conduct, purification of destructive actions,
practitioners often face many obstacles; they generation of the altruistic intention,
have to work long hours and thus have less concentration on meditation on the qualities
time for concentrated practice; there is crime of the Buddha and the Pure Land. Then, with
and ceaseless anger in society; people have to a heart-felt aspiration, one dedicates the
worry about money to support their families; positive potential from one’s practice to be
distractions from the media lure their reborn in Sukhavati in order to attain
attention away from practice. In the Pure enlightenment for the benefit of all others.
Land such as Sukhavati, these above Thus, here faith is an adjunct to meditation. It
mentioned hindrances don’t exist. Everyone arises not through blind belief or desperation,
practices Dharma, and all the conditions, but through knowing the qualities of the
physical, social, economic, etc, are conducive Buddhas, Dharma and Sangha. The practice
to realizing the path. Because attaining of reciting Amitabha’s name can be used to
enlightenment is easy there, rebirth in develop the above mentioned qualities. For
 3547

example, by reciting “Namo Amitabha quan taâm veà tröôøng thoï cuûa Laõo giaùo ñaõ ñöôïc
Buddha” while thinking of Amitabha’s chuyeån hoùa thaønh yù muoán taùi sanh veà coõi
altruistic intention, one admires the bodhicitta Tònh Ñoä cuûa Ñöùc Phaät A Di Ñaø. Phaùp moân
and will develop it in one’s life. By focusing ñoïc thaàn chuù (ñaø la ni) ñaõ raát phoå bieán ôû mieàn
on the sound of Amitabha’s name, one Baéc Trung Hoa, khieán cho daân chuùng caûm
eliminates distractions and develops thaáy deã daøng chuyeån qua vieäc nieäm hoàng
concentration. One can gain calm abiding by danh Ñöùc Phaät A Di Ñaø. Hôn nöõa, thôøi gian
using a visualized image of Amitabha and the raûnh roãi khoâng nhieàu neân ngöôøi ta hoan
Pure Land as one’s meditation object. Special ngheânh phaùp moân Tònh Ñoä vì noù dôn giaûn vaø
insight on selflessness is developed by tröïc tieáp. Tònh Ñoä khoâng phaûi laø moät toâng
meditating on the emptiness of inherent phaùi mang tính thöôïng löu maø laø phaùp moân
existence of Amitabha and oneself. Thus we cuûa moïi ngöôøi, töø ngöôøi muø chöõ ñeán moät hoïc
see the Pure Land practice is very profound giaû uyeân baùc ñeàu coù theå tham gia tu taäp. Muïc
and very rich and goes beyond merely ñích laâu daøi cuûa phaùp moân Tònh Ñoä laø ñaït ñeán
reciting Amitabha’s name. During daily life giaùc ngoä hoaøn toaøn ñeå laøm lôïi laïc chuùng sanh,
activities one continues the recitation to nhöng muïc tieâu tröôùc maét laø kieáp sau ñöôïc
remind oneself of the qualities of the Three vaõng sanh vaøo coõi Cöïc Laïc. Theá giôùi Cöïc Laïc
Jewels. While walking or driving, one can laø theá giôùi thanh tònh khoâng naèm trong saùu coõi
develop mindfulness on the sound of luaân hoài bôûi vì moät khi ñaõ sanh vaøo coõi nöôùc
Amitabha’s name. Remembering that ethical naøy, chaéc chaén seõ ñaït thaønh chaùnh quaû chöù
conduct is a principal cause for rebirth in a khoâng coøn bò taùi sanh vaøo coõi Ta Baø laàn naøo
pure land, one becomes mindful of what one nöõa. Dó nhieân, moät khi ñaõ thaønh Phaät nôi coõi
thinks, says and does. Some of the confusion trang nghieâm Tònh Ñoä, vò aáy seõ vì loøng töø bi
about whether recitation of Amitabha’s name maãn chuùng maø thò hieän vaøo caûnh giôùi Ta Baø
is sufficient practice arose because the ñeå daãn daét nhöõng chuùng sanh khaùc ñi ñeán
Chinese term “nien Fo” has several meanings. giaùc ngoä. Taïi sao ngöôøi ta laïi mong muoán taùi
“Nien” can mean: i) concentration or sanh vaøo caûnh giôùi Tònh Ñoä? Trong theá giôùi
meditation, ii) a moment of time, iii) vocal cuûa loaøi ngöôøi, haønh giaû thaät taâm tu haønh
recitation. In India, Amitabha practice thöôøng phaûi chòu nhieàu chöôùng ngaïi; hoï
centered upon meditation. In China and thöôøng phaûi laøm vieäc nhieàu giôø vaø vì vaäy coù
Vietnam, it emphasized recitation of his raát ít thôøi giôø taäp trung tu taäp; trong xaõ hoäi aáy
name. The same Chinese term could be laïi coù nhieàu toäi phaïm vaø thaùi ñoä hôøn giaän
applied to both of the above mentioned khoâng ngôùt; con ngöôøi luoân lo laéng kieám tieàn
emphases—Tònh Ñoä toâng coù nguoàn goác töø ñeå nuoâi naáng gia ñình, vaø coøn nhieàu nhöõng
kinh “Quaùn Voâ Löôïng Thoï” vaø caùc kinh khaùc hình thöùc loâi keùo khaùc khieán cho haønh giaû
dieãn taû laøm caùch naøo ñeå ñöôïc taùi sanh vaøo khoâng taäp trung ñöôïc vaøo tu taäp. Trong caûnh
Coõi Tònh Ñoä cuûa Ñöùc Phaät A Di Ñaø. Phaùp giôùi Tònh Ñoä laïi khoâng coù nhöõng chöôùng ngaïi
moân nieäm Phaät A Di Ñaø ñaõ xuaát hieän ôû AÁn vöøa keå treân. Moïi ngöôøi ñeàu tu taäp theo chaùnh
Ñoä, nhöng laïi thöïc haønh raát toát ñeïp trong phaùp, vaø taát caû nhöõng ñieàu kieän töø vaät chaát,
truyeàn thoáng vaên hoùa cuûa caùc xöù vuøng Ñoâng xaõ hoäi, ñeán kinh teá, vaân vaân ñeàu höôùng
AÙ. Kinh Voâ Löôïng Thoï ñöôïc dòch sang Hoa thöôïng vaø giuùp ngöôøi ta deã daøng tieán tu treân
ngöõ vaøo theá kyû thöù 2, vaø ñeán ñaàu theá kyû thöù 6 ñöôøng ñaïo. Vì vieäc chöùng ñaïo deã daøng neân
thì noù ñöôïc phoå bieán raát roäng raõi. Phaùp moân ngöôøi ta öôùc nguyeän vaõng sanh veà coõi Cöïc
Tònh Ñoä raát kheá hôïp vôùi vaên hoùa caùc xöù vuøng Laïc. Hôn nöõa, coõi Cöïc Laïc thuø thaéng hôn
Ñoâng AÙ nhö Trung Hoa, Ñaïi Haøn, Nhaät Baûn nhieàu coõi Tònh Ñoä khaùc vì con ñöôøng ñeán ñoù
vaø Vieät Nam, nôi ñaõ coù khaùi nieäm veà vieäc tu deã daøng: phaøm phu duø khoâng coù nhaän thöùc veà
taäp tröôøng thoï cuûa Laõo giaùo, vaø vì Ñöùc Phaät ‘khoâng taùnh’ hay khoâng coù ‘yù nguyeän’ vò tha
A Di Ñaø cuõng laø Ñöùc Voâ Löôïng Thoï, neân moái (Boà Ñeà Taâm) vaãn coù theå vaõng sanh veà coõi
 3548

naøy ñöôïc.Coõi Tònh Ñoä ñöôïc thieát laäp do coâng nieäm hoàng danh Ñöùc Phaät A Di Ñaø ñeå phaùt
phu tu taäp cuûa moät vò Tyø Kheo teân laø Phaùp trieån nhöõng phaåm chaát thuø thaéng treân. Thí duï
Taïng, caùch nay nhieàu kieáp coù lôøi nguyeän kieán nhö nhôø vaøo caâu nieäm “Nam Moâ A Di Ñaø
taïo moät caûnh giôùi trong ñoù moïi chuùng sanh Phaät” song song vôùi vieäc töôûng nhôù ñeán taâm
ñeàu coù theå deã daøng tu taäp chaùnh phaùp. Khi nguyeän thí xaû cuûa Ñöùc Phaät A Di Ñaø khieán
chöa thaønh Phaät, Phaùp Taïng ñaõ phaùt nhieàu lôøi cho chuùng ta caøng taùn thaùn vaø caøng noã löïc
theä nguyeän höùa thieát laäp moät caûnh giôùi maø phaùt trieån Boà Ñeà Taâm trong ñôøi soáng cuûa
trong Kinh Voâ Löôïng Thoï Ñöùc Phaät ñaõ dieãn chuùng ta hôn. Nhôø vaøo vieäc taäp trung vaøo
taû nhöõng phöông caùch ñeå nhöõng ngöôøi khaùc tieáng nieäm hoàng danh Ñöùc Phaät A Di Ñaø,
coù theå sinh vaøo caûnh giôùi aáy. Khi ngaøi Phaùp haønh giaû coù theå ñoaïn tröø nhöõng taïp nieäm vaø
Taïng thoï phaùp vôùi nhieàu vò Phaät trong ñôøi quaù phaùt trieån khaû naêng taäp trung. Haønh giaû coù
khöù, ñaõ phaùt lôøi nguyeän thí xaû vaø tu taäp vieân theå ñaït ñöôïc tònh truù baèng caùch quaùn töôûng
maõn nhöõng phaùp moân thieàn ñònh tònh truï vaø hình töôïng cuûa Ñöùc Phaät A Di Ñaø vaø coõi nöôùc
minh saùt. Nhôø vaäy maø Boà Taùt Phaùp Taïng Cöïc Laïc cuûa Ngaøi. Bieät quaùn veà voâ ngaõ ñöôïc
thaønh Phaät hieäu laø A Di Ñaø, roài nhôø vaøo oai phaùt trieån qua thieàn ñònh veà taùnh khoâng töï
löïc cuûa thieän nghieäp vaø trí tueä maø Ngaøi taïo hieän höõu cuûa coõi nöôùc Cöïc Laïc vaø ngay cuûa
neân ñöôïc caûnh giôùi Cöïc Laïc. Laøm sao ñeå baûn thaân mình. Nhö vaäy chuùng ta thaáy ñöôïc
ñöôïc sanh vaøo caûnh giôùi Cöïc Laïc? Chæ caàn coù raèng vieäc tu taäp phaùp moân Tònh Ñoä raát thaâm
nieàm tin maõnh lieät nôi Ñöùc Phaät A Di Ñaø vaø saâu phong phuù chöù khoâng ñôn thuaàn chæ laø
trì nieäm hoàng danh cuûa Ngaøi laø ñuû.Khi laâm vieäc nieäm danh hieäu cuûa Ñöùc Phaät A Di Ñaø.
maïng chung thôøi (cheát) nhôø oai ñöùc cuûa Ñöùc Trong nhöõng sinh hoaït haèng ngaøy chuùng ta
Phaät A Di Ñaø, haønh giaû seõ ñöôïc tieáp daãn vaõng luoân nieäm Phaät ñeå töï nhaéc nhôû mình veà caùc
sanh vaøo caûnh giôùi thanh tònh ñoù. Ñaây laø moät phaåm haïnh thuø thaéng cuûa ngoâi Tam Baûo.
quan nieäm khaù ñôn giaûn vaø laøm cho nhieàu Trong khi ñi boä hay laùi xe, chuùng ta vaãn coù
ngöôøi phaûi ñaët caâu hoûi: “Ñöùc Phaät ñaõ töøng noùi theå tu taäp chaùnh nieäm vôùi aâm thanh cuûa tieáng
raèng khoâng ai coù theå cöùu ñoä chuùng ta ngoaøi nieäm Phaät. Neân nhôù raèng giôùi haïnh laø nguyeân
baûn thaân chuùng ta. Chuùng ta phaûi tu taäp theo do chính yeáu ñeå ñöôïc vaõng sanh veà caûnh giôùi
Chaùnh phaùp vaø chuyeån hoùa taâm thöùc cuûa baûn thanh tònh, chuùng ta trôû neân tænh giaùc hôn vôùi
thaân. Nhö vaäy coù maâu thuaãn hay khoâng khi nhöõng vieäc maø chuùng ta ñang laøm, nhöõng lôøi
noùi raèng chæ caàn coù nieàm tin laø ñuû, nhöõng vieäc maø chuùng ta ñang noùi, vaø nhöõng ñieàu maø
coøn laïi Ñöùc Phaät A Di Ñaø seõ lo lieäu taát caû?” chuùng ta ñang nghó. Coù vaøi thaéc maéc veà vieäc
Vaâng, ñaây laø moät maâu thuaãn. Trong khi Ñöùc nieäm hoàng danh Ñöùc Phaät A Di Ñaø, coù phaûi
Phaät A Di Ñaø coù theå khuyeán taán vaø höôùng chæ caàn nieäm nhö vaäy ñaõ laø ñaày ñuû. Trong Töø
daãn chuùng ta, baûn thaân chuùng ta phaûi tu taäp. ngöõ Haùn vaên, chöõ “nieäm Phaät” coù moät soá
Kinh Voâ Löôïng Thoï laäp neân phaùp tu goàm: nghóa khaùc nhau. Nieäm coù 3 nghóa chaùnh:
giôùi haïnh, thanh tònh aùc haïnh, phaùt taâm thí xaû, i)nieäm laø taäp trung taâm thöùc hay thieàn ñònh,
vaø cuoái cuøng laø thieàn chæ vaø thieàn quaùn veà ii)nieäm laø moät thôøi ñieåm, iii) nieäm laø tuïng
nhöõng phaåm tính cuûa Ñöùc Phaät vaø caûnh giôùi thaønh tieáng. Vì vaäy taïi AÁn Ñoä, tu taäp nieäm
Tònh Ñoä. Nhö vaäy, vôùi taâm phaán chaán, haønh hoàng danh Ñöùc Phaät A Di Ñaø chuû yeáu trong
giaû hoài höôùng nhöõng coâng ñöùc tu haønh mong vieäc thieàn taäp. Taïi Trung Hoa vaø Vieät Nam
ñöôïc vaõng sanh veà coõi Cöïc Laïc, vaø muïc ñích laïi nhaán maïnh vaøo vieäc nieäm danh hieäu cuûa
cuoái cuøng laø ñaït thaønh Phaät quaû vì lôïi ích cuûa Ngaøi. Moät töø “nieäm” coù caû hai söï nhaán maïnh
chuùng sanh. Nhö vaäy ôû ñaây nieàm tin laø söùc vöøa keå treân.
maïnh hoã trôï cho vieäc thieàn ñònh. Nieàm tin naøy 5) When masters stress the importance of relying
khoâng phaùt sinh töø traïng thaùi muø quaùng hay on Amitabha, one shouldn’t think Amitabha is
taâm traïng tuyeät voïng, maø do nhaän thöùc ñöôïc an all-powerful god who can do everything
nhöõng phaåm chaát thuø thaéng cuûa chö Phaät, cuûa (understood under a point of view of an
giaùo phaùp vaø cuûa Taêng giaø. Tu taäp phaùp moân externalist). According to Buddhism, a
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Buddha is omniscient, but not omnipotent. It is nghieäp löïc maø chuùng sanh ñaõ laøm laø baèng
impossible for anyone to omnipotent. The nhau. Neáu haønh giaû khoâng taïo ra nhöõng
power of a Buddha and the power of sentient phöôùc nghieäp laøm nhaân ñeå vaõng sanh veà caûnh
beings’ karma are equal. If one hasn’t created giôùi Cöïc Laïc thì Ñöùc Phaät A Di Ñaø khoâng theå
the cause to be reborn in Sukhavati by doing duøng thaàn löïc ñöa chuùng ta ñeán ñoù ñöôïc. Coù
positive actions, Amitabha can’t magically nhieàu caùch thöùc kính ngöôõng Ñöùc Phaät A Di
make one go there. There are various ways to Ñaø tuøy theo trình ñoä nhaän thöùc vaø haønh trì.
regard Amitabha, according to the level of Ñöùc Phaät A Di Ñaø beân ngoaøi vôùi thaân töôùng
one’s understanding and practice. The trang nghieâm ñang ngöï ôû coõi nöôùc Tònh Ñoä.
external adorned Buddha Amitabha resides in Tuy nhieân, Ñöùc Phaät A Di Ñaø beân trong
the Pure Land. However, the internal Buddha chuùng ta chính laø taâm giaùc ngoä cuûa moãi ngöôøi
Amitabha is the enlightened mind that our chuùng ta, taâm hieän taïi cuûa chuùng ta coù theå
present mind can transform into by practicing ñöôïc chuyeån hoùa thaønh taâm giaùc ngoä baèng
the Dharma. Neither the external nor the caùch tu taäp Phaät phaùp. Caû hai vò Phaät A Di Ñaø
internal Amitabha is a concrete, findable hieän thaân vaø töï noäi ñeàu khoâng coù ñònh tính coá
personality. In fact, the more one understands höõu vaø moãi ngöôøi ñeàu coù theå tìm thaáy theo
selflessness, the more one has a proper möùc ñoä rieâng cuûa töøng ngöôøi. Kyø thaät, haønh
understanding of who Amitabha is. As with all giaû naøo caøng hieåu roõ veà taùnh voâ ngaõ thì haønh
Buddhist practices, the pure land practice can giaû aáy caøng nhaän thöùc chính xaùc hôn veà Ñöùc
be done on several levels, depending upon Phaät A Di Ñaø. Cuõng nhö taát caû nhöõng phaùp
the understanding of the practitioner. moân khaùc cuûa Phaät giaùo, phaùp moân Tònh Ñoä
Recitation and generating devotion to cuõng coù theå tu taäp theo nhieàu phöông caùch
Amitabha is beneficial for people who lack khaùc nhau tuøy theo trình ñoä hieåu bieát cuûa
education or who don’t have the time or haønh giaû. Nieäm Phaät vaø tu taäp taâm kính
interest to learn Buddhist philosophy. For ngöôõng ñoái vôùi Ñöùc Phaät A Di Ñaø laø phöông
them, it provides direction in their lives and caùch raát lôïi laïc cho nhöõng ai khieám khuyeát veà
refuge during stressful times. By reciting giaùo duïc hay nhöõng ngöôøi khoâng coù thôøi giôø
Amitabha’s name and thinking of him, they hoaëc khoâng thích hoïc trieát lyù Phaät giaùo. Ñoái
create positive potential. People with a more vôùi nhöõng vò naøy thì nieäm Phaät laø ñieåm töïa
comprehensive understanding of the Buddhist cho hoï veà truù aån trong nhöõng luùc caêng thaúng.
path to enlightenment, apply this to the Pure Nhôø vaøo vieäc nieäm hoàng danh Ñöùc Phaät A Di
Land practice, and thus attain profound Ñaø vaø töôûng nhôù Ngaøi, ngöôøi ta taïo ra nhieàu
realizations. The Pure Land tradition is well- thieän nghieäp. Nhöõng ngöôøi coù hieåu bieát toaøn
suited for people who find devotion inspires dieän hôn veà con ñöôøng ñöa ñeán giaùc ngoä cuûa
them to abandon disturbing attitudes and Phaät giaùo thì söû duïng taàm hieåu bieát naøy trong
develop their good qualities. Invigorated by phaùp moân Tònh Ñoä vaø do ñoù coù theå ñaït ñöôïc
their confidence in Amitabha, they’ll practice nhöõng chöùng ñaéc thaâm saâu. Tònh Ñoä toâng raát
the Dharma and gain the realizations of phuø hôïp vôùi nhöõng ngöôøi thaáy raèng söï heát
Amitabha in their own mindstreams—Khi vò loøng kính ngöôõng ñaõ giuùp mình ñoaïn tröø ñöôïc
thaày nhaán maïnh ñeán taàm quan troïng cuûa vieäc nhöõng taâm thaùi nhieãu loaïn vaø phaùt trieån
kính tin nôi Ñöùc Phaät A Di Ñaø, haønh giaû nhöõng phaåm chaát toát ñeïp. Taêng theâm noäi löïc
khoâng neân nghó raèng Ñöùc Phaät A Di Ñaø laø do quaù trình kính ngöôõng vaø tu nieäm hoàng
moät thöôïng ñeá toaøn naêng (hieåu theo nghóa cuûa danh Ñöùc Phaät A Di Ñaø, haønh giaû seõ deã daøng
ngoaïi ñaïo) coù theå laøm ñöôïc taát caû moïi thöù. tu taäp Chaùnh Phaùp vaø ñaït ñöôïc chöùng ngoä veà
Theo Phaät giaùo, Ñöùc Phaät laø moät baäc toaøn tri, Ñöùc Phaät A Di Ñaø trong chính doøng chaûy taâm
nhöng khoâng phaûi toaøn naêng. Vaø treân ñôøi naøy thöùc cuûa mình.
cuõng khoâng ai coù theå laø moät baäc toaøn naêng caû. (B) Other Buddhas have their Pure Lands: Nhöõng
Naêng löïc cuûa moät vò Phaät vaø söùc maïnh cuûa Ñöùc Phaät khaùc ñeàu coù tònh ñoä cuûa caùc ngaøi—
 3550

There are several other pure lands such as the Vaïn kieáp döõ Thieân sanh, moät caù nhôn y hoå
pure land of patience, zeal, wisdom, etc.— (Khoâng Thieàn khoâng Tònh Ñoä, giöôøng saét coät
Caùc loaïi tònh ñoä khaùc nhö Nhaãn Tònh Ñoä, ñoàng löûa. Muoân kieáp laïi ngaøn ñôøi, chaúng coù
Tinh Taán Tònh Ñoä, Trí Hueä Tònh Ñoä, vaân vaân. nôi nöông töïa).
(C) Four kinds of Pure Land: Boán Coõi Tònh Ñoä— (V) Pure Land for Bodhisattvas in the Vimalakirti
See Four realms in the Pure Land. Sutra: Tònh Ñoä cho chö Boà Taùt trong Kinh
(IV) Pure Land and Zen—Tònh Ñoä vaø Thieàn: Duy Ma Caät—According to the Vimalakirti
During the time of Den Suu, many Buddhists Sutra, the Buddha reminded Ratna-rasi
were skeptical and unclear about the Bodhisattva about Bodhisattvas’ Pure Lands
differences between Zen and Pureland, not as follows—Theo Kinh Duy Ma Caät, Ñöùc
knowing which tradition to practice to obtain Phaät nhaéc Boà Taùt Baûo Tích veà caùc Tònh Ñoä
guaranteed results; therefore, Den-Suu wrote cuûa chö Boà Taùt nhö sau:
a poem entitled “Four Clarifications” to make 1) The straightforward mind is the Bodhisattva’s
comparisons—Trong thôøi Ñaïi Sö Dieân Thoï, pure land, for when he realizes Buddhahood,
ngöôøi ñôøi coøn ñang bò phaân vaân, ngôø vöïc giöõa beings who do not flatter will be reborn in his
Thieàn toâng vaø Tònh Ñoä, chöa bieát phaûi tu moân land: Tröïc taâm laø Tònh Ñoä cuûa Boà Taùt; khi Boà
naøo ñeå ñöôïc keát quaû chaéc chaén, neân ngaøi Taùt thaønh Phaät, chuùng sanh khoâng dua vaïy seõ
Dieân Thoï ñaõ laøm baøi keä TÖÙ LIEÄU GIAÛN ñeå ñöôïc sanh sang nöôùc ñoù.
so saùnh vôùi Thieàn Toâng. 2) The profound mind is the Bodhisattva’s pure
1) Having Zen but not having Pureland, nine out land, for when he realizes Buddhahood living
of ten cultivators will be lost. When life beings who have accumulated all merits will
images flash before death, in a split second, be reborn there: Thaâm taâm laø Tònh Ñoä cuûa Boà
must follow that karma: Höõu Thieàn Voâ Tònh Taùt khi Boà Taùt thaønh Phaät, chuùng sanh ñaày ñuû
Ñoä, thaäp nhaân cöûu thaùc loä. AÁm caûnh nhöôïc coâng ñöùc sanh sang nöôùc ñoù.
hieän tieàn, mieát nhó tuøy tha khöù (Coù Thieàn 3) The Mahayana (Bodhi) mind is the
khoâng Tònh Ñoä, möôøi ngöôøi chín laïc ñöôøng. Bodhisattva’s pure land, for when he attains
AÁm caûnh khi hieän ra, chôùp maét ñi theo noù). Buddhahood all living beings seeking
2) Without Zen but having Pureland, thousand Mahayana will be reborn there: Boà Ñeà taâm laø
cultivators, thousand find liberation. Gain Tònh Ñoä cuûa Boà Taùt khi Boà Taùt thaønh Phaät,
rebirth, witness Amitabha Buddha, what chuùng sanh coù taâm Ñaïi Thöøa sanh sang nöôùc
worry is there for not becoming awakened!: ñoù.
Voâ Thieàn Höõu Tònh Ñoä, vaïn tu vaïn nhôn khöù. 4) Charity (dana) is the Bodhisattva’s pure land,
Ñaûn ñaéc kieán Di Ñaø, haø saàu baát khai ngoä for when he attains Buddhahood living beings
(Khoâng Thieàn coù Tònh Ñoä, muoân tu muoân who can give away (to charity) will be reborn
thoaùt khoå. Vaõng sanh thaáy Di Ñaø, lo gì khoâng there: Boá Thí laø Tònh Ñoä cuûa Boà Taùt khi Boà
khai ngoä). Taùt thaønh Phaät, chuùng sanh hay thí xaû taát caû
3) Having Zen and having Pureland, is similar to moïi vaät sanh sang nöôùc ñoù.
giving horns to a tiger. Present life one will be 5) Discipline (sila) is the Bodhisattva’s pure
the master of men; in the future one will land, for when he realizes Buddhahood living
become Buddha and Patriarch: Höõu Thieàn beings who have kept the ten prohibitions will
Höõu Tònh Ñoä, do nhö ñaùi giaùc hoã. Hieän theá vi be reborn there: Trì Giôùi laø Tònh Ñoä cuûa Boà
nhaân sö, lai sanh taùc Phaät Toå (Coù Thieàn coù Taùt; khi Boà Taùt thaønh Phaät, chuùng sanh tu
Tònh Ñoä, nhö theâm söøng maõnh hoå. Hieän ñôøi möôøi ñieàu laønh, haïnh nguyeän ñaày ñuû sanh
laøm thaày ngöôøi, veà sau thaønh Phaät Toå). sang nöôùc ñoù.
4) Without Zen and without Pureland, iron beds 6) Patience (ksanti) is the Bodhisattva’s pure
and copper poles await. In tens and thousands land, for when he attains Buddhahood living
of lifetimes, having nothing to lean on: Voâ beings endowed with the thirty-two excellent
Thieàn Voâ Tònh Ñoä, thieát saøng tinh ñoàng truï. physical marks will be reborn there: Nhaãn
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Nhuïc laø Tònh Ñoä cuûa Boà Taùt; khi Boà Taùt 13) The thirty-seven contributory states to
thaønh Phaät, chuùng sanh ñuû 32 töôùng toát trang enlightenment (bodhipaksika-dharma) are the
nghieâm sanh sang nöôùc ñoù. Bodhisattva’s pure land, for when he attains
7) Devotion (virya) is the Bodhisattva’s pure Buddhahood living beings who have
land, for when he attains Buddhahood living successfully practiced the four states of
beings who are diligent in their performance mindfulness (smrtyu-pasthana), the four
of meritorious deeds will be reborn there: proper lines of exertion (samyakpra-hana),
Tinh Taán laø Tònh Ñoä cuûa Boà Taùt; khi Boà Taùt the four steps towards supramundane powers
thaønh Phaät, chuùng sanh sieâng naêng tu moïi (rddhipada), the five spiritual faculties (panca
coâng ñöùc sanh sang nöôùc ñoù. indriyani), the five transcendental powers
8) Serenity (dhyana) is the Bodhisattva’s pure (panca balani), the seven degrees of
land, for when he attains Buddhahood living enlightenment (sapta bodhyanga) and the
beings whose minds are disciplined and eightfold noble path (asta-marga) will be
unstirred will be reborn there: Thieàn Ñònh laø reborn in his land: Ba Möôi Baûy Phaåm Trôï
Tònh Ñoä cuûa Boà Taùt; khi Boà Taùt thaønh Phaät, Ñaïo laø Tònh Ñoä cuûa Boà Taùt; khi Boà Taùt thaønh
chuùng sanh bieát thu nhieáp taâm chaúng loaïn Phaät, chuùng sanh ñaày ñuû nieäm xöù, chaùnh caàn,
sanh sang nöôùc ñoù. thaàn tuùc, nguõ caên, nguõ löïc, thaát giaùc chi, baùt
9) Wisdom (prajna) is the Bodhisattva’s pure chaùnh ñaïo, sanh sang nöôùc ñoù.
land, for when he attains Buddhahood living 14) Dedication (of one’s merits to the salvation of
beings who have realized samadhi will be others) is the Bodhisattva’s pure land, for
reborn there: Trí Tueä laø Tònh Ñoä cuûa Boà Taùt; when he attains Buddhahood his land will be
khi Boà Taùt thaønh Phaät, chuùng sanh ñöôïc adorned with all kinds of meritorious virtues:
chaùnh ñònh sanh sang nöôùc ñoù. Hoài Höôùng Taâm laø Tònh Ñoä cuûa Boà Taùt; khi
10) The four boundless minds (catvari Boà Taùt thaønh Phaät, ñöôïc coõi nöôùc ñaày ñuû taát
apramanani) are the Bodhisattva’s pure land, caû coâng ñöùc.
for when he attains Buddhahood living beings 15) Preaching the ending of the eight sad
who have practiced and perfected the four conditions is the Buddhahood his land will be
infinites: kindness, compassion, joy and free from these evil states: Noùi Phaùp Tröø Baùt
indifference, will be reborn there: Töù Voâ Naïn laø Tònh Ñoä cuûa Boà Taùt; khi Boà Taùt thaønh
Löôïng Taâm laø Tònh Ñoä cuûa Boà Taùt; khi Boà Phaät, coõi nöôùc khoâng coù ba ñöôøng aùc vaø baùt
Taùt thaønh Phaät, chuùng sanh thaønh töïu töø bi hyû naïn.
xaû sanh sang nöôùc ñoù. 16) To keep the precepts while refraining from
11) The four persuasive actions (catuh-samgraha- criticizing those who do not in the
vastu) are the Bodhisattva’s pure land, for Bodhisattva’s pure land, for when he attains
when he attains Buddhahood living beings Buddhahood his country will be free from
who have benefited from his helpful people who break the commandments: Töï
persuasion will be reborn there: Töù Nhieáp Mình Giöõ Giôùi Haïnh-Khoâng Cheâ Choã Keùm
Phaùp laø Tònh Ñoä cuûa Boà Taùt; khi Boà Taùt Khuyeát Cuûa Ngöôøi Khaùc laø Tònh Ñoä cuûa Boà
thaønh Phaät, chuùng sanh ñöôïc giaûi thoaùt sanh Taùt; khi Boà Taùt thaønh Phaät, coõi nöôùc khoâng
sang nöôùc ñoù. coù teân phaïm giôùi caám.
12) The expedient methods (upaya) of teaching 17) The ten good deeds are the Bodhisattva’s
the absolute truth are the Bodhisattva’s pure pure land, for when he attains Buddhahood he
land, for when he attains Buddhahood living will not die young, he will be wealthy, he will
beings conversant with upaya will be reborn live purely, his words are true, his speech is
there: Phöông Tieän laø Tònh Ñoä cuûa Boà Taùt; gentle, his encourage will not desert him
khi Boà Taùt thaønh Phaät, chuùng sanh kheùo duøng because of his conciliatoriness, his talk is
ñöôïc phöông tieän khoâng bò ngaên ngaïi ôû caùc profitable to others, and living beings free
phaùp, sanh sang nöôùc ñoù. from envy and anger and holding right views
 3552

will be reborn in his land: Thaäp Thieän laø Tònh another’ are already indicated and elucidated
Ñoä cuûa Boà Taùt; khi Boà Taùt thaønh Phaät, chuùng by them: Caùc baûn thích luaän veà Thaäp Ñòa
sanh soáng laâu, giaøu to, phaïm haïnh, noùi lôøi Kinh (Dasabhumi sutra) cuûa caùc ngaøi Long
chaéc thaät, thöôøng duøng lôøi dòu daøng, quyeán Thoï vaø Theá Thaân laø nhöõng taùc phaåm AÁn Ñoä
thuoäc khoâng chia reõ, kheùo hoøa giaûi vieäc ñua ñöôïc Tònh Ñoä toâng nhìn nhaän coù thaåm quyeàn.
tranh kieän caùo, lôøi noùi coù lôïi ích, khoâng gheùt Con ñöôøng deã daøng vaø “tha löïc” ñaõ ñöôïc chæ
khoâng giaän, thaáy bieát chaân chaùnh sanh sang ñònh vaø minh giaûi trong caùc boä naày.
nöôùc ñoù. (B) In China the authorities of the faith are many,
Pure Land of abandonment of thought: but only four lines of transmission are
Recollection of past delights—Xaû Nieäm Thanh generally recognized—Taïi Trung Quoác,
Tònh Ñòa (Töù thieàn—Fourth dhyana)—See Nine nhöõng thaåm quyeàn veà tín ngöôõng naày raát
lands (B). nhieàu, nhöng chæ coù boán doøng truyeàn thöøa sau
Pure Land of Amitabha: Tònh phöông. ñaây ñöôïc nhìn nhaän:
1) The first line of transmission of Fu-T’u-
Pure Lands of all Buddhas: Tònh vöïc.
Cheâng: Doøng truyeàn thöøa thöù nhaát cuûa Phaät
Pure Land of all Buddhas in their
Ñoà Tröøng—Fu-T’u-Cheâng, an Indian in China
enjoyment bodies: Lotus-store world—Lotus- between 310 and 348 A.D.—Phaät Ñoà Tröøng
world—Pure Land of Vairocana—Hoa taïng theá laø ngöôøi AÁn ôû Trung Hoa vaøo khoaûng töø 310
giôùi. ñeán 348.
Pure Land of calm light: Tòch Quang Tònh Ñoä. i) T’ao-An (584-708): Ñaïo An (584-708)—See
Pureland in China: Tònh Ñoä Toâng Trung Quoác. T’ao-An.
(I) An overview of the Pureland: Toång quan veà ii) Hui-Yuan: Hueä Vieãn—See Hui-Yuan.
Tònh Ñoä Toâng—Pure Land is a paradise 2) The second line of transmission of Bodhiruci:
without any defilements. For the sake of Doøng truyeàn thöøa thöù hai cuûa Boà Ñeà Löu
saving sentients beings, through innumerable Chi—Bodhiruci, an Indian in China between
asankhya, all Buddhas cultivated 503 and 535 A.D.—Boà Ñeà Löu Chi laø ngöôøi
immeasurable good deeds, and established a AÁn ôû Trung Hoa khoaûng 503-535:
Pure Land to welcome all beings. Beings in i) Hui-Ch’ung: Hueä Suûng.
this paradise strive to cultivate to attain ii) T’ao-Ch’ang: Ñaïo Traøng.
Buddhahood—Tònh nghóa laø thanh tònh, tònh iii) T’an-Luan (476-542): Ñaøm Loan (476-542).
ñoä laø coõi nöôùc khoâng coù oâ nhieãm, trieàn phöôïc. iv) T’a-Hai: Ñaïi Haûi.
Caùc Ñöùc Phaät vì chuùng sanh ñaõ phaùt taâm tu v) Fa-Shang (495-580): Phaùp Thöôïng (495-580).
haønh, troàng nhieàu caên laønh, kieán laäp moät choã 3) The third line of transmission of Bodhiruci—
nôi, tieáp ñoä chuùng sanh moïi loaøi lìa khoûi theá Doøng truyeàn thöøa thöù ba cuûa Boà Ñeà Löu Chi:
giôùi oâ tröôïc sanh ñeán coõi aáy. Caûnh trí raát laø i) T’an-Luan: Ñaøm Loan.
trang nghieâm thanh tònh, chuùng sanh ñeán coõi ii) T’ao-Ch’o (?-645): Ñaïo Xöôùc (?-645).
naày chuyeân taâm nghe phaùp tu taäp, choùng iii) Shan-T’ao (?-681): Thieän Ñaïo (?-681).
thaønh ñaïo quaû Boà Ñeà/Bodhiphala. Chö Phaät iv) Huai-Kan: Hoaøi Caûm.
voâ löôïng, coõi tònh cuõng voâ löôïng. v) Shao-K’ang: Thieáu Khang.
(II) The history of the Pure Land School: Lòch söû 4) The fourth line of transmission of Tz’u-Min:
Tònh Ñoä toâng—According to Prof. Junjiro Doøng truyeàn thöøa thöù tö cuûa Töø Maãn—Tz’u-
Takakusu in The Essentials of Buddhist Min was a Chinese, who went to India during
Philosophy—Theo Giaùo sö Junjiro Takakusu the T’ang Dynasty (618-709 A.D.) and
trong Cöông Yeáu Trieát Hoïc Phaät Giaùo: received the Amita-pietism in Gandhara—Töø
(A) Nagarjuna’s Dasabhumi Sutra and Maãn laø ngöôøi Trung Hoa, sang AÁn trong ñôøi
Vasubandhu’s commentary on it are Indian nhaø Ñöôøng (618-709) vaø tieáp nhaän tín ngöôõng
authorities recognized by the Pure Land Di Ñaø taïi Kieän Ñaø La.
School. The easy way and the ‘power of
 3553

Pure Land Door: Tònh Ñoä moân—Practitioners priests can marry and have children. So Jodo-
achieve rebirth in the Pure Land by reciting the Shin is fundamentally different from other
name of Amitabha Buddha—Haønh giaû vaõng sanh forms of Buddhism, but it is still Buddhist by
baèng phöông phaùp nieäm hoàng danh Phaät A Di virtue of its spiritual and culture origins—
Ñaø—See Two doors (A). Cuoäc chieán töông taøn ñaõ ñöôïc môû ra döôùi thôøi
Pure Land Dragon Poetry: Long Thô Tònh Kamakura laøm cho nhieàu ngöôøi nghe theo
Ñoä—Lung-Shu Jing-Tu—Pureland Dragon Poetry raèng thôøi “Maït Phaùp” ñaõ baét ñaàu. Keát quaû laø
(written by Wang-Jih-Hsiu) which taught and nhöõng hình thöùc Phaät giaùo baûn xöù taïi Nhaät ñaõ
advised others the cultivated pathof Buddha lieân quan vaø thu huùt moïi taàng lôùp, keå caû taàng
Recitation. This Buddhist text was one of the most lôùp thöôøng daân, nhöõng ngöôøi maø tröôùc ñaây
important books in propagating Pureland thöôøng bò laõng queân. Trong nhöõng toâng phaùi
Buddhism—Long Thô Tònh Ñoä (ñöôïc vieát bôûi naøy laø toâng phaùi Phaät giaùo “Tònh Ñoä”
Vöông Nhaät Höu) khuyeân daïy veà pheùp tu Nieäm (Jodoshin), moät hình thöùc cuûa Ñaïi Thöøa ñöôïc
Phaät. Ñaây laø moät trong nhöõng quyeån saùch quan thieát laäp nhö moät phöông tieän cho taát caû moïi
troïng nhaát veà hoaèng döông Tònh Ñoä—See Wang- ngöôøi ñaït ñöôïc söï cöùu ñoä trong thôøi maït phaùp.
Jih-Hsiu. Tònh Ñoä toâng Nhaät Baûn trôû thaønh moät theá löïc
phong kieán vaø quaân söï ôû Nhaät Baûn vaøo
Pure Land followers: Ngöôøi tu theo Tònh Ñoä
khoaûng theá kyû thöù 15 vaø cho ñeán hoâm nay
toâng—Pure Land followers often practice
vaãn coøn hoaït trong nöôùc Nhaät. Toâng Tònh Ñoä
visualizing Amitabha Buddha. They also keep the
chuû yeáu taäp trung vaøo Ñöùc Phaät A Di Ñaø, vò
monastic vows as do other Buddhist sects—Ngöôøi
Phaät cuûa toâng phaùi naøy. Coõi Tònh Ñoä naøy laø
tu theo Tònh Ñoä toâng thöôøng thöïc taäp quaùn töôûng
nôi daønh cho söï vaõng sanh vaøo coõi trôøi maø
Phaät A Di Ñaø. Hoï cuõng giöõ haïnh nguyeän tu taäp
theo Jodoshin, ai cuõng coù theå ñaït ñeán, ñôn
nhö caùc toâng phaùi Phaät giaùo khaùc.
thuaàn chæ nieäm hoàng danh cuûa Ñöùc Phaät A Di
Pureland in Japan: Tònh Ñoä Toâng Nhaät Baûn.
Ñaø. Moïi ñieàu khaùc ñeàu dö thöøa, keå caû söï tu
(I) An overview of the “Pureland in Japan”:
taäp ôû töï vieän. Theo Tònh Ñoä toâng Nhaät Baûn,
Toång quan veà “Tònh Ñoä Toâng Nhaät Baûn”—
Taêng só cuûa tröôøng phaùi naøy coù theå laäp gia
The savage fighting during the Kamakura
ñình vaø coù con caùi. Nhö vaäy caên baûn cuûa Tònh
period (1185-1333) convinced many that the
Ñoä Toâng Nhaät Baûn khaùc vôùi caùc hình thöùc
dire age of “mappo” (last days) had begun. As
khaùc cuûa Phaät giaùo, nhöng noù vaãn laø Phaät
a result, indigenous forms of Japanese
giaùo bôûi nhöõng nguoàn goác taâm linh vaø vaên
Buddhism evolved that appealed to all
hoùa cuûa noù.
classes, including the common people, who
(II) The development of the Pure Land in Japan:
had previously been ignored. Among these
Söï phaùt trieån veà Tònh Ñoä Toâng taïi Nhaät
was the Buddhist sect Jodo Shin or the True
Baûn—In Japan there are many authorities and
Pure Land, a form of Mahayana that was
the history of the Pure Land School is very
established as a means for all to achieve
long, though Genshin (942-1017) and Honen
salvation in mappo. Jodo Shin became a
(1133-1212) are the pre-eminent promoters of
powerful feudal and military force in Japan
the doctrine. Prince Shotoku, in the reign of
around the 15th century, and to date it is still
the Empress Suiko (593-628 A.D.), is said to
active in the country. Jodo Shin focuses
have believed in Amita. At any rate, a
primarily on Amida, the Buddha of Jodo, the
reference to the Western Land of Bliss is
Pure Land. This Pure Land is a place for
found in one of his commentaries. Ein, a
heavenly rebirth and, according to Jodo-Shin,
Korean monk, lectured in 640 A.D. on the
anyone can reach it merely by reciting the
Sutra of the Land of Bliss before the Throne.
name of Amida. Everything else is considered
In the Nara period (710-794 A.D.) Gioâgi is
redundant, including monastic practice.
said to have traveled about and propagated
According to the Jodoshin in Japan, Jodo-Shin
the faith among the people. Kanjin, a
 3554

Chinese Vinaya master who came to Nara in low. It is only because the different natures and
754 A.D., imparted the worship of Amita to capacities of individuals that they have been
his Japanese pupil, Eiei, on the eve of the categorized as such. Sentient beings are at
latter’s death near Kuang-Tung. But in the different levels of spiritual development, and
Nara period the Amita-pietism was not therefore, various methods are required. There
systematically taught, though there must have are numerous methods; however, we can
been some followers who privately adhered summarize in the three basic ones—Theo Hoøa
to it. In the T’ien-T’ai School the Amita Thöôïng Thích Thieàn Taâm trong Tònh Ñoä Thaäp
worship was taken up and promoted as an all- Nghi Hoaëc Vaán Luaän, phaùp moân khoâng cao
inclusive faith. It was Jikaku (Ennin), the third khoâng thaáp, cao thaáp do caên taùnh maø phaân. Vì
patriarch, who instituted the two forms of chuùng sanh caên cô sai bieät nhau, neân phaùp tu cuõng
repeating the Amita formula, standing and coù nhieàu caùch. Tuy nhieân, caên baûn coù ba moân tu
sitting and introduced music relating to the trong Tònh Ñoä—See Three methods in the Pure
Land of Bliss. Even now adherents read the Land cultivation.
smaller Sukhavati text in the daily service— Pure Land or Paradise: Tònh ñoä—See Two
ÔÛ Nhaät coù raát nhieàu thaåm quyeàn vaø lòch söû veà lands (B).
Tònh Ñoä toâng raát daøi maëc duø Nguyeân Tín Pure Land is really just an expedient
(942-1017) vaø Phaùp Nhieân (1133-1212) laø
teaching: Tònh Ñoä chæ laø moät quyeàn thuyeát—See
nhöõng nhaø tieàn phong truyeàn xöôùng giaùo
Three doubts of practitioners about the Pure Land.
thuyeát naày. Theo truyeàn thuyeát thì Thaùnh Ñöùc
Pure Land Shin Sect: Nhaát Höôùng Toâng—Nhaát
thaùi töû vaøo trieàu ñaïi cuûa Nöõ hoaøng Suy Coå
Höôùng Chaân Toâng—The Pure Land Shin Sect of
(539-628) cuõng tin Phaät Di Ñaø. Daàu sao ngöôøi
which followers practice by repeating the name of
ta cuõng tìm thaáy moät trong caùc baûn Nghóa
Amitabha Buddha to obtain unwavering
Thích cuûa Thaùi töû coù nhaéc ñeán Taây Phöông
concentration—Tín ñoà cuûa toâng phaùi naày thöïc taäp
Cöïc Laïc. Hueä An, moït Taêng só Ñaïi Haøn, töøng
baèng caùch nieäm danh hieäu Phaät A Di Ñaø ñeå ñaït
giaûng thuyeát Kinh Voâ Löôïng Thoï cho hoaøng
ñöôïc nhaát taâm.
trieàu. Vaøo thôøi ñaïi Nara (710-793), coù ngöôøi
cho laø Haønh Cô ñaõ töøng vaân du ñeå quaûng baù Pure Land Monk: Taêng só Tònh Ñoâ Toâng.
tín ngöôõng naày trong quaàn chuùng. Giaùm Chaân, Pure Land Nun: Ni Tònh Ñoä Toâng.
moät luaät sö Trung Hoa, töøng ñeán Nara naêm Pure Land practitioners: Ngöôøi tu theo phaùp
754, truyeàn thoï tín ngöôõng Di Ñaø cho ñeä töû moân Tònh Ñoä.
ngöôøi Nhaät laø Vinh Dueä vaøo ñeâm tröôùc ngaøy (A) Pure Land practitioners should always bitterly
cuûa vò ñeä töû naày taïi Quaûng Ñoâng. Nhöng reproach themselves for three things—See
trong thôøi ñaïi Nara, tín ngöôõng Di Ñaø khoâng Three things that practitioners would bitterly
ñöôïc giaûng daïy coù heä thoáng, maëc duø chaéc reproach themselves.
chaén coù coù vaøi ngöôøi theo tín ngöôõng naày moät (B) Three causes which practitioners of Buddha
caùch rieâng reû. Thieân Thai toâng baét ñaàu suøng Recitation cannot achieve “one-pointedness
baùi Phaät Di Ñaø vaø ñeà xöôùng nhö laø moät tín of mind.”—See Three causes which
ngöôõng bao quaùt taát caû. Chính Vieân Nhaân laø practitioners of Buddha Recitation cannot
Tam Toå laø ngöôøi ñaõ saùng laäp neân hai caùch achieve “one-pointedness of mind”.
thöùc tuïng nieäm danh hieäu A Di Ñaø, ñöùng vaø (C) Three reasons that practitioners do not vow to
ngoài, vaø giôùi thieäu moät nhaïc ñieäu laáy Kinh A have rebirth in the Tushita Heaven—See
Di Ñaø Tieåu Boån laøm khoùa tuïng haèng ngaøy. Three reasons that practitioners do not vow to
Pure Land Methods in the Cultivation: Tònh have rebirth in the Tushita Heaven.
Ñoä Moân—According to Most Venerable Thích (D) Three reasons for reciting Amitabha Buddha
Thieàn Taâm in The Pure Land Buddhism, the with a vow of rebirth in the Pure Land—See
Dharma methods are not, in themselves, high or Three reasons for reciting Amitabha Buddha.
 3555

(E) Demonic obstructions: Ma chöôùng— Buddhism, there are eight crucial elements all
According to Most Venerable Thích Thieàn Pureland cultivators must often reflect and
Taâm in The Thirteen Patriarchs of Pureland remember—Theo Teá Tænh Ñaïi Sö, Toå thöù 12
Buddhism, practicing Buddha Recitation also cuûa Lieân Toâng Thaäp Tam Toå, coù taùm ñieàu coát
has the element of demonic obstructions, for yeáu maø ngöôøi Phaät töû tu Tònh Ñoä caàn phaûi
the three reasons—Theo Hoøa Thöôïng Thích neân ghi nhôù naèm loøng—See Eight crucial
Thieàn Taâm trong Lieân Toâng Thaäp Tam Toå, elements for Pure Land cultivators.
nieäm Phaät cuõng coù ma söï vì bôûi ba nguyeân Pure Land praise: Taùn Tònh Ñoä.
nhaân sau ñaây—See Three reasons for In the Lotus Pool Assembly as vast as the sea,
demonic obstructions. may Amitabha, the Thus Come One,
(F) Three doubts of practitioners about the Pure Avalokitesvara, Mahasthamaprapta, and the entire
Land—Ba moái nghi cuûa ngöôøi tu Tònh Ñoä— multitude of sages. Lead beings to ascend the
See Three doubts of practitioners about the Lotus diases, and based on great vows,
Pure Land. expansively teach them.
(G) Three reasons for Buddhists to recite So that all will vow to leave defilement.
Amitabha Buddha’s name to seek rebirth in We vow they will be born in the Western Pure
the Land of Ultimate Bliss than in other pure Land,
lands of the ten directions—See Three With the nine grades of Lotus Flowers as parents.
reasons for Buddhists to seek rebirth in the When the Flowers open, they will see the Buddha
Land of Ultimate Bliss. and become enlightened to the unproduced,
(H) Three opportunities for retrogression—See And irreversible Bodhisattvas will be their
Three analogies concerning retrogression of companions.
practitioners who have experienced Lieân Trì Haûi Hoäi, Di Ñaø Nhö Lai, Quaùn AÂm Theá
awakening. Chí Thaùnh chuùng. Tieáp daãn Lieân Ñaøi. Ñaïi theä
(I) Three conditions that evil beings may be hoaèng khai. Phoå nguyeän ly traàn caáu.
reborn in the Pure Land—See Three reasons Nguyeän sanh Taây Phöông Tònh Ñoä trung.
why rebirth in the Pure Land does not Cöûu phaåm Lieân Hoa vi Phuï maãu.
necessarily depend on the weight of bad Hoa khai kieán Phaät ngoä voâ sanh.
karma. Baát thoái Boà Taùt vi baïn löõ.
(J) Four basic ways to subdue the karma of Pure Land is really just an expedient
greed, anger and delusion—See Four basic
teaching: Tònh Ñoä chæ laø moät quyeàn thuyeát—See
ways to subdue greed, anger and delusion.
Three doubts of practitioners about the Pure Land.
(K) There are five practical suggestions given by
Pure Land School: Pure Land Buddhism—Toâng
the Buddha will be beneficial to all—See
phaùi Tònh Ñoä—See Pure Land, Pure Land
Five practical suggestions given by the
practitioners, and Five great Buddhist schools.
Buddha.
(L) There are five points any Pureland Pure Land sect: Amitabha-Lotus Sect—Tònh Ñoä
practitioner should know how to reflect on Toâng—Many Buddhist followers in China, Korea,
one's self—See Five points any Pureland Japan and Vietnam are practitioners of the Pure
practitioner should know how to reflect on Land sect because they don’t have to be ordained
one's self. in order to be reborn in the Pure Land. They
(M) There are five reasons why those who are believe that even lay people can also be reborn
reborn in the Pure Land achieve non- there—Raát nhieàu Phaät töû ôû Trung Hoa, Ñaïi Haøn,
retrogression—See Five reasons of non- Nhaät vaø Vieät Nam thöïc haønh theo Tònh Ñoä toâng vì
retrogression for those who are reborn in the khoâng caàn phaûi ñöôïc truyeàn giôùi maø vaãn ñöôïc
Pure Land. vaõng sanh Cöïc Laïc. Hoï tin raèng ngay caû nhöõng
(N) According to Great Master Ch’i-Sun, the ngöôøi taïi gia cuõng ñöôïc vaõng sanh veà ñaây—See
twelfth of the thirteen Patriarchs of Pureland
 3556

Pure Land, Pure Land practitioners, and Ten sanh. Ñaõ coù taâm chaùn ueá öa tònh nhö vaäy thì
schools of Chinese Buddhism. ñaâu thaønh bình ñaúng?
Pure-land seekers: Thöôïng boái quaùn nhaân— 2) The Great Master replied—Ñaïi Sö ñaùp:
Those whose contemplate the fourteen of the a) Pureland within the Mind is a state achieved
sixteen contemplations of the Amitabha school, only by those who have seen and penetrated
with reference to those who seek the Pure Land the true nature and have attained the Non-
with sincere, profound and altruistic hearts— Form Dharma Body. Despite this, according
Nhöõng ngöôøi quaùn töôûng pheùp quaùn töôûng thöù 14 to the Buddha’s Inconceivable
trong 16 pheùp quaùn cuûa tröôøng phaùi A Di Ñaø, cho (Unimaginable) World Sutra, those
nhöõng ngöôøi thaønh taâm caàu veà Tònh Ñoä vôùi loøng Bodhisattvas who have attained the First
vò tha thaâm saâu. Ground Maha-Bodhisattva or Rejoicing
Pure Land Shin Sect: True Pure Land Ground to enter the world of “Everything
Buddhism—Nhaát Höôùng Toâng—Nhaát Höôùng within the Mind,” still vow to abandon their
Chaân Toâng—The Pure Land Shin Sect of which bodies to be born quickly to the Ultimate Bliss
followers practice by repeating the name of World. Thus, it is necessary to understand”No
Amitabha Buddha to obtain unwavering Dharma exists outside the Mind.” If this is the
concentration—Tín ñoà cuûa toâng phaùi naày thöïc taäp case, then the Ultimate Bliss World is not
baèng caùch nieäm danh hieäu Phaät A Di Ñaø ñeå ñaït outside the realm of the Mind: Sanh “Duy
ñöôïc nhaát taâm. Taâm Tònh Ñoä” laø phaàn cuûa caùc baäc ñaõ lieãu
ngoä töï taâm, ñaõ chöùng ñöôïc phaùp thaân voâ
Pure Land Sutras: There are three Pure Land
töôùng. Tuy nhieân, theo kinh Nhö Lai Baát Tö
Sutras—See Three Pure Land Sutras.
Nghì Caûnh Giôùi, thì nhöõng baäc Boà Taùt chöùng
Pure Land of vairocana: Lotus-store world—
ñöôïc Sô Ñòa hay Hoan Hyû Ñòa vaøo Duy Taâm
Lotus-world—Pure Land of all Buddhas in their
Ñoä cuõng nguyeän xaû thaân ñeå mau sanh veà Cöïc
enjoyment bodies—Hoa taïng theá giôùi—The
Laïc. Vì theá phaûi bieát raèng “Ngoaøi Taâm
doctrine in the Flower Adornment Sutra—Maät
Khoâng Phaùp.” Vaäy thì caûnh Cöïc Laïc ñaâu theå
Tònh Ñoä—Maät Nghieâm Quoác hay coõi Tònh Ñoä cuûa
ôû ngoaøi taâm.
Ñöùc Tyø Loâ Giaù Na, hay Hoa taïng hay giaùo thuyeát
b) As for the theory of no-birth and the mind of
trong kinh Hoa Nghieâm.
equality and non-discrimination, of course, in
Pure Land within the mind: Duy Taâm Tònh theory this is true. However, for those who
Ñoä—The Pure Land is in your mind. still do not have enough spiritual power, have
1) Someone asked Great Master Yen-Shou that shallow wisdom, impure minds, are bound by
if the realm of “Pureland within the Mind” is heavy karma and afflictions; moreover when
ubiquitous throughout the ten directions, why tempted with the five desires and the forces
not try to penetrate it instead of wanting the of life, how many actually will be able to
Pureland and abandoning the Impure Land attain and penetrate this theory. Therefore,
praying to gain rebirth to the Ultimate Bliss these people, most sentient beings of this
World and sit on the lotus throne. Doing so Dharma Ending Age, need to pray to gain
not seem to be consistent with the theory of rebirth to the Ultimate Bliss World so they
“No Birth.” If one has the mind of being tired can rely on the extraordinary and favorable
of impurity but is fond of purity then that is conditions of that world in order to be able to
not the mind of equality and non- enter quickly the realm of Pureland within the
discrimination?: Coù ngöôøi hoûi Dieân Thoï Ñaïi Mind and to practice the Bodhisattva’s
Sö raèng caûnh “Duy Taâm Tònh Ñoä” ñaày khaép Conducts: Veà phaàn lyù Voâ Sanh vaø Taâm Bình
caû möôøi phöông sao khoâng höôùng nhaäp maø laïi Ñaúng, dó nhieân lyù thuyeát laø nhö vaäy. Tuy
khôûi loøng thuû xaû caàu veà Cöïc Laïc, ñeå toïa treân nhieân, nhöõng keû ñaïo löïc chöa ñuû, trí caïn, taâm
lieân ñaøi, nhö vaäy ñaâu coù kheá hôïp vôùi lyù voâ thoâ, taïp nhieãm naëng, laïi gaëp caùc caûnh nguõ duïc
cuøng traàn duyeân loâi cuoán maïnh meõ, deã gì
 3557

chöùng nhaäp vaøo ñöôïc. Cho neân nhöõng keû aáy Pure Light For The World Buddha: Phaät Theá
caàn phaûi caàu sanh Cöïc Laïc, ñeå nhôø vaøo nôi Tònh Quang.
caûnh duyeân thaéng dieäu ôû ñoù, môùi mau chöùng Pure livelihood: Tònh Meänh.
vaøo caûnh “Tònh Ñoä Duy Taâm” vaø thöïc haønh 1) The livelihood of the monks and nuns (stay
Boà Taùt ñaïo ñöôïc. away from the four improper ways of
c) Moreover, the book of commentary “Ten obtaining a living): Chính Meänh—Cuoäc soáng
Doubts of Pureland Buddhism” taught—Hôn thanh tònh cuûa chö Taêng Ni (xa lìa boán loaïi taø
nöõa, Thaäp Nghi Luaän coù daïy: meänh). **See Four improper ways of
* Those who have wisdom and have already obtaining a living on the part of a monk.
attained the theory of “Everything is within 2) The life of a pure or unperturbed mind: Laáy
the Mind,” yet are still motivated to pray for taâm thanh tònh laøm ñôøi soáng.
rebirth to the Pureland because they have
Pure living: Brahma-living—Phaïm Haïnh.
penetrated completely the true nature of non-
(I) The meanings of “Pure living”—Nghóa cuûa
birth is illusory. Only then can it be called the
“Phaïm Haïnh”: Pure living; noble action; the
“true nature of non-birth.”: Baäc trí tuy ñaõ lieãu
discipline of celibacy which ensures rebirth in
ñaït ñöôïc Duy Taâm song vaãn haêng haùi caàu veà
the Brahmaloka, or in the realms beyond
Tònh Ñoä, vì thaáu suoát sanh theå nhö huyeãn
form—Cuoäc soáng thanh tònh hay giôùi phaùp
khoâng theå caàu tìm ñöôïc. Ñoù môùi goïi laø chaân
giuùp haønh giaû caét ñöùt daâm duïc, soáng ñôøi ñoäc
thaät voâ sanh.
thaân ñeå ñöôïc sanh veà coõi trôøi saéc giôùi Phaïm
* As for the ignorant, those who lack wisdom
Thieân hay cao hôn.
and are incapable of comprehending such a
(II) The Buddha’s teachings on “Pure living” in
theory; therefore, they are trapped by the
the Dharmapada Sutra—Nhöõng lôøi Phaät daïy
meaning of the world “Birth.” Thus, when
veà “Phaïm Haïnh” trong Kinh Phaùp Cuù:
they hear of birth, they automatically think
1) To live a hundred years, immoral and
and conceptualize the form characteristics of
uncontrolled, is no better than a single-day
birth actually exist, when in fact nothing exists
life of being moral and meditative
because everything is an illusion. When they
(Dharmapada 110): Soáng traêm tuoåi maø phaù
hear “Non-Birth,” they then mistakenly think
giôùi vaø buoâng lung, chaúng baèng soáng chæ moät
of “Nothing being born anywhere!” Given this
ngaøy maø trì giôùi, tu thieàn ñònh.
misconception, they begin to generate a
2) To live a hundred years without wisdom and
mixture of gossip, criticism, and mockery;
control, is no better than a single-day life of
thus create various false views and then
being wise and meditative (Dharmapada 111):
degrade the Dharma. Such people truly
Soáng traêm tuoåi maø thieáu trí hueä, khoâng tu
deserve much pity!: Coøn caùc keû ngu si, ngöôøi
thieàn, chaúng baèng soáng chæ moät ngaøy maø ñuû
voâ trí, khoâng hieåu ñöôïc lyù ñoù, cho neân bò caùi
trí, tu thieàn ñònh.
nghóa “Sanh” raøng buoäc, vì vaäy khi nghe noùi
3) To live a hundred years, idle and inactive, is
“Sanh” thì nghó raèng thaät coù caùi töôùng “Sanh.”
no better than a single-day life of intense
Khi nghe noùi “Voâ Sanh” thì laïi laàm hieåu laø
effort (Dharmapada 112): Soáng traêm tuoåi maø
khoâng sanh veà ñaâu caû. Bôûi vaäy cho neân môùi
giaûi ñaõi khoâng tinh taán, chaúng baèng soáng chæ
khôûi sanh ra caùc nieäm thò phi, cheâ bai, phæ
moät ngaøy maø haêng haùi tinh caàn.
baùng laãn nhau, gaây ra nhöõng nghieäp taø kieán,
4) To live a hundred years without
baùng phaùp. Nhöõng ngöôøi nhö vaäy, thaät ñaùng
comprehending how all things rise and pass
neân thöông xoùt!
away, is no better than a single-day life of
Pure Lapis Lazuli: Coõi Tònh Löu Ly Cuûa Ñöùc seeing beginning and end of all things
Phaät Döôïc Sö. (Dharmapada 113): Soáng traêm tuoåi maø khoâng
Pure-Light Buddha: Phaät Tònh Quang. thaáy phaùp voâ thöôøng sinh dieät, chaúng baèng
 3558

soáng chæ moät ngaøy maø ñöôïc thaáy phaùp sinh Pure meditation leaving clamorous sentient
dieät voâ thöôøng. beings: Thanh tònh thieàn lìa chuùng sanh oàn naùo—
5) To live a hundred years without seeing the See Ten kinds of pure meditation of Great
immortal state, is no better than a single-day Enlightening Beings.
life of one who sees the deathless state
Pure meditation living in the forest
(nirvana) (Dharmapada 114): Soáng traêm tuoåi
enduring wind and rain and so on: Thanh tònh
maø khoâng thaáy ñaïo tòch tònh voâ vi, chaúng
thieàn an truï trong röøng thaúm, an nhaãn nhöõng gioù
baèng soáng chæ moät ngaøy maø ñöôïc thaáy ñaïo
möa—See Ten kinds of pure meditation of Great
tòch tònh voâ vi.
Enlightening Beings.
6) To live a hundred years without seeing the
Supreme Truth, is no better than a single-day Pure meditation with wind and cognition
life of someone who see the highest law silent: Thanh tònh thieàn taâm trí tòch dieät—See Ten
(Dharmapada 115): Soáng traêm tuoåi maø khoâng kinds of pure meditation of Great Enlightening
thaáy phaùp toái thöôïng, chaúng baèng soáng chæ Beings.
moät ngaøy maø ñöôïc thaáy phaùp toái thöôïng. Pure Mind: Cittadrisyadharavisuddhi (skt)—To
Pure locality: Tònh ñòa (where a chaste monk purify one’s mind—Noble mind, or a pure mind
dwells). free from doubt or defilement—Thanh Tònh
Pure-Lotus-Eyes Thus Come One: Lieân Hoa Taâm—Taâm ñòa quang minh—Taâm ñòa trong saïch
Muïc Nhö Lai. khoâng nhuoám naõo phieàn.
Laøm cho taâm ñòa trong saïch: To purify the mind.
Pure meditation: Thanh tònh thieàn ñònh—
1) Enlightenment and Buddhahood is a pure
According to the Flower Adornment Sutra,
mind, that is, a mind totally free of greed,
Chapter 38, there are ten kinds of pure meditation
anger and delusion (a pure mind is
of Great Enlightening Beings. Enlightening
enlightenment, is the Pure Land) and all other
Beings who abide by these can attain the supreme
impurities. One of the three purities of a
pure meditation of Buddhas—Theo Kinh Hoa
Bodhisattva—Taâm hoaøn toaøn giaûi thoaùt khoûi
Nghieâm—Phaåm 38, coù möôøi thanh tònh thieàn cuûa
tham, saân, si vaø taát caû nhöõng nhieãm tröôïc
chö Ñaïi Boà Taùt. Chö Boà Taùt an truï trong phaùp naày
khaùc. Thaân thanh tònh laø moät trong ba loaïi
thôøi ñöôïc ñaïi thanh tònh thieàn voâ thöôïng cuûa chö
thanh tònh cuûa chö Boà Taùt. **See Noble pure
Nhö Lai—See Ten kinds of pure meditation of
mind, Three purities, and Three purities of a
Great Enlightening Beings.
bodhisattva.
Pure meditation always gladly leaving
2) Pure mind, or the purification of the mind,
home: Thanh tònh thieàn thöôøng thích xuaát gia— which is the original Buddha-nature in every
See Ten kinds of pure meditation of Great man: Baûn taùnh thanh tònh cuûa con ngöôøi voán
Enlightening Beings. ñaày ñuû. Taâm thanh tònh thì thaân nghieäp vaø
Pure meditation detached from clinging to khaåu nghieäp cuõng thanh tònh.
its experiences: Rôøi boû tham ñaém—See Ten 3) Pure mind is one of the most important
kinds of pure meditation of Great Enlightening entrances to great enlightenment; for with it,
Beings (8). there is no defilement: Tònh taâm laø moät trong
Pure meditation finding genuine good nhöõng cöûa ngoõ quan troïng ñi vaøo ñaïi giaùc, vì
companions: Thanh tònh thieàn ñöôïc chôn thieän nhôø ñoù maø chuùng ta khoâng bò nhieãm tröôïc.
höõu—See Ten kinds of pure meditation of Great Pure minds-Pure lands: Taâm Thanh Tònh Phaät
Enlightening Beings. Ñoä Thanh Tònh—According to the Vimalakirti
Pure meditation with harmonious mental Sutra, the Buddha reminded Ratna-rasi
Bodhisattva: “Ratna-rasi! Because of his
activity: Thanh tònh thieàn taâm nghieäp hoøa hôïp—
straightforward mind, a Bodhisattva can act
See Ten kinds of pure meditation of Great
straightforwardly; because of his straightforward
Enlightening Beings.
 3559

deeds he realizes the profound mind; because of Pure-minded preceptor: Thanh Löông Quoác
his profound mind his thoughts are kept under Sö—Pure-minded preceptor of the State, title of
control; because of his controlled thoughts his acts the fourth patriarch of the Hua-Yen school—Vò
accord with the Dharma (he has heard); because quoác sö giôùi luaät thanh tònh, danh hieäu cuûa vò toå
of his deeds in accord with the Dharma he can thöù tö cuûa toâng Hoa Nghieâm (huùy Tröøng Quaùn, töï
dedicate his merits to the benefit of others; Ñaïi Höu, hoï Haï Haàu, ngöôøi ñaát Sôn AÂm, xuaát gia
because of this dedication he can make use of naêm 11 tuoåi, truï trì taïi Nguõ Ñaøi Sôn, ñöôïc vua
expedient methods (upaya); because of his Ñöôøng Ñöùc Toâng toân laøm Thanh Löông Quoác Sö.
expedient methods he can bring living beings to Ngaøi thò tòch naêm 120 tuoåi).
perfection; because he can bring them to Pure Monastery: Thanh Löông Töï—A
perfection his Buddha land is pure; because of his monastery at Wu-T’ai-Shan, built by preceptor of
pure Buddha land his preaching of the Dharma is the State Sin-Liang during the T’ang Dynasty—
pure; because of his pure preaching his wisdom is Teân cuûa moät töï vieän treân nuùi Nguõ Ñaøi Sôn, ñöôïc
pure; because of his pure wisdom his mind is pure, ngaøi Thanh Löông Quoác Sö xaây döïng vaøo thôøi nhaø
and because of his pure mind all his merits are Ñöôøng.
pure. Therefore, Ratna-rasi, if a Bodhisattva
Pure moon: Thanh Löông Nguyeät—The
wants to win the pure land he should purify his
Buddha—Maët traêng thanh tònh, yù noùi Ñöùc Phaät.
mind, and because of his pure mind the Buddha
Pure Moon Buddha: Phaät Tònh Nguyeät Phaät.
land is pure.”—Theo Kinh Duy Ma Caät, Ñöùc Phaät
nhaéc Boà Taùt Baûo Tích veà Tònh Taâm Tònh Ñoä nhö Pure mystic: Maät Giaùo Thuaàn Boä—What we can
sau: “Baûo Tích! Boà Taùt tuøy choã tröïc taâm maø hay designate as ‘Pure Mystic’ begins with some able
phaùt haïnh; tuøy choã phaùt haïnh maø ñöôïc thaâm taâm; Indian teachers who arrived in China during the
tuøy choã thaâm taâm maø yù ñöôïc ñieàu phuïc; tuøy choã yù T’ang period (713-765)—Phaùi maø ta meänh danh laø
ñöôïc ñieàu phuïc maø laøm ñöôïc nhö lôøi noùi; tuøy choã Maät Giaùo Thuaàn Boä hay Thuaàn Maät khôûi ñaàu vôùi
laøm ñöôïc nhö lôøi noùi maø hay hoài höôùng; tuøy choã ba vò phaùp sö AÁn Ñoä ñeán Trung Quoác vaøo thôøi
hoài höôùng maø coù phöông tieän; tuøy choã coù phöông nhaø Ñöôøng (713-765).
tieän maø thaønh töïu chuùng sanh, tuøy choã thaønh töïu 1) Subhakarasimha (637-735): Vò ñaàu tieân laø
chuùng sanh maø coõi Phaät ñöôïc thanh tònh; tuøy choã Thieän Voâ UÙy. ** See Subhakarasimha.
coõi Phaät thanh tònh maø noùi Phaùp thanh tònh; tuøy 2) Vajrabodhi (663-723): Vò thöù hai laø Kim
choã noùi Phaùp thanh tònh maø trí hueä ñöôïc thanh Cöông Trí. ** See Vajrabodhi.
tònh; tuøy choã trí hueä thanh tònh maø taâm thanh tònh; 3) Amoghavajra (705-774): Vò thöù ba laø Baát
tuøy choã taâm thanh tònh maø taát caû coâng ñöùc ñeàu Khoâng. ** See Amoghavajra.
thanh tònh. Cho neân, naày Baûo Baûo Tích! Boà Taùt 4) I-Hsing (683-727): Vò thöù tö laø Nhaát Haønh.
muoán ñöôïc coõi Phaät thanh tònh, neân laøm cho taâm ** See I-Hsing.
thanh tònh; tuøy choã Taâm thanh tònh maø coõi Phaät Pure name: Vimalakirti (skt)—Tònh Danh—Duy
ñöôïc thanh tònh.” Ma Caät—Name of a layman of Buddha’s time
Pure-mind stage: Tònh Taâm Truï—The pure who was excellent in Buddhist philosophy. Many
heart stage, the third of the six resting place of a questions and answers between Vimalakirti and
Bodhisattvas, in which all illusory views are the Buddha are recorded in the Vimalakirti-
abandoned—Nôi truï taâm, giai ñoaïn thöù ba trong nirdesa—Teân cuûa moät vò cö só taïi gia vaøo thôøi Ñöùc
saùu giai ñoaïn truï taâm cuûa moät vò Boà Taùt, trong ñoù Phaät coøn taïi theá, laø moät Phaät töû xuaát saéc veà trieát
caùc ngaøi buoâng boû heát thaûy voïng töôûng. lyù nhaø Phaät. Nhieàu caâu hoûi vaø traû lôøi giöõa Duy Ma
Caät vaø Phaät vaãn coøn ñöôïc ghi laïi trong Kinh Duy
Pure-minded guts: Buïng thanh tònh taâm, vì rôøi
Ma.
caùc ñieàu aùc—Pure-minded guts, being free from
all evils—See Ten kinds of guts of Great Pure Name King Buddha: Tònh Danh Vöông
Enlightening Beings. Phaät.
 3560

Pure Net Sutra: Brahmajala (skt)—Bonmo-kyo Pure and rare: Thanh quyù (chæ nôi thanh tònh vaø
(jap)—Brahma-Net Sutra—See Brahma Net ít thaáy ñöôïc nhö nhöõng vuøng sôn laâm vôùi suoái ñaù
Sutra. huøng vó).
Pure observance of monastic rules for food: Pure realm: Thanh Tònh Phaùp Giôùi—The pure
Thanh Trai (giöõ gìn trai giôùi thanh tònh). Buddha-truth or realm—Phaùp giôùi thanh tònh hay
Pure ocean of enlightenment: Thanh Tònh chaân theå maø Ñöùc Phaät ñaõ chöùng ñöôïc.
Giaùc Haûi—Which underlies the disturbed life of Pure rest: Tònh Truï—A pure rest—Abode or
all—Baûn giaùc thanh tònh roäng saâu nhö bieån caû, purity—A term for a Buddhist monastery, one of
khoâng chöùa ñöïng nhöõng phieàn tröôïc cuûa cuoäc ñôøi the ten names for a monastery—Nôi thanh tònh,
(nhö bieån caû khoâng chöùa raùc röôûi, maø raùc röôûi moät trong möôøi teân chuøa.
phaûi bò soùng taáp vaøo bôø). Pure retinues: Quyeán thuoäc thanh tònh—See
Pure One: The Stainless One, an epithet of the Ten kinds of Buddha-work in all worlds in all
Buddha—Baäc Voâ Nhieãm, moät danh hieäu cuûa Ñöùc times of the Buddhas (B) (10).
Phaät. Pure reward: Baïch baùo—Reward of a good
Pure original freedom: Tính tònh giaûi thoaùt— life—Quaû baùo cuûa moät cuoäc soáng toát laønh.
See Two kinds of deliverance (B). Pure saints: Tònh Thaùnh.
Pure paramita: Tònh Ba La Maät—The fourth 1) Sravakas and Pratyeka-buddhas: Tònh Thieân
paramita of the Nirvana Sutra. There are four (Thanh Vaên vaø Duyeân Giaùc). **See Three
paramitas of knowledge or four noble qualities of kinds of heaven.
the Buddha’s life expounded in the Nirvana Sutra. 2) The superior class of saints: Vò Thaùnh thanh
Four transcendental realities in nirvana (Eternity, tònh, vò Thaùnh ôû ñaúng caáp cao nhaát.
Bliss, Personality or true self, Purity)—Ba la maät Pure Sanskrit: Tònh Phaïn (söï thanh khieát cuûa
thöù tö trong Kinh Nieát Baøn. Coù boán phaåm chaát Phaïn ngöõ qua tieáng Phaùp aâm cuûa Ñöùc Phaät)—
(Thöôøng, laïc, ngaõ, tònh) cuûa cuoäc ñôøi Ñöùc Phaät Buddha’s resonant voice or pure enunciation.
ñöôïc giaûng trong Kinh Nieát Baøn. Pure senses of higher worlds: Tònh Khieát Nguõ
Pure and perfect enlightened mind: The Duïc—The five pure desires or senses, i.e. of the
complete enlightenment of the Buddha—Tònh higher worlds in contrast with the coarse senses of
Vieân Giaùc Taâm—Taâm thanh tònh vaø toaøn giaùc cuûa the lower worlds—Nguõ duïc thanh tònh, nhö nôi
moät vò Phaät. thöôïng giôùi, ñoái laïi vôùi nhöõng giaùc quan thoâ thieån
Pure place: Nôi thanh tònh. trong haï giôùi.
1) The place where a chaste monk dwells: Tònh Pure shinning body: Appearance of the
Ñòa—Nôi Tyø Kheo coù theå ôû maø khoâng phaïm Buddha—Thanh tònh quang minh thaân—Thaân
giôùi. thanh tònh chieáu saùng cuûa Ñöùc Phaät.
2) House chastity—A pure abode—A place for Pure-Sound Buddha: Phaät Phaïm AÂm.
pure, or spiritual, cultivation. The abode of
Pure spiritual body: Dharmakaya (skt)—Phaïm
the celibate, i.e. a monastery, nunnery, or
thaân hay Phaùp thaân.
convent: Tònh Thaát—Nôi an truï thanh tònh,
Pure things of all Buddhas: Nhöõng ñieàu thanh
nhö ñaïo traøng tu phaùp, ñaøn traøng tinh dieäu,
tònh cuûa chö Phaät—According to the Flower
hay töï vieän (tu vieän) cuûa Taêng vaø Ni.
Adornment Sutra, Chapter 38, there are ten kinds
Pure and poor: Thanh baàn.
of pure things of Buddhas that should always be
Pure precepts: Three bodies of pure precepts— remembered by Enlightening Beings—Theo Kinh
Three comprehensive precepts—Three kinds of Hoa Nghieâm, Phaåm 38, coù möôøi ñieàu thanh tònh
pure precepts—See Three bodies of pure cuûa chö Phaät maø chö Boà Taùt phaûi haèng ghi nhôù—
precepts. See Ten kinds of pure things of Buddhas that
should always be remembered by Enlightening
Beings.
 3561

Pure tolerance: Thanh tònh nhaãn—According to Pure tolerance not revenging offenses: Thanh
the Flower Adornment Sutra, Chapter 38, there tònh nhaãn bò haïi khoâng baùo oaùn—See Ten kinds of
are ten kinds of pure tolerance of Great pure tolerance of Great Enlightening Beings.
Enlightening Beings. Enlightening Beings who Pure tolerance saving all who come for
abide by these can attain all Buddhas’ supreme refuge: Thanh tònh nhaãn coù ai veà nöông ñeàu cöùu
tolerance of truth, understanding without ñoä—See Ten kinds of pure tolerance of Great
depending on another—Theo Kinh Hoa Nghieâm, Enlightening Beings.
Phaåm 38, coù möôøi thanh tònh nhaãn cuûa chö Ñaïi Boà
Pure truth: Dharma-viraja (skt)—Apprehension
Taùt. Chö Boà Taùt an truï trong phaùp naày thôøi ñöôïc
of ultimate reality—Pure dharma—Thanh tònh
phaùp nhaãn voâ thöôïng chaúng do tha ngoä cuûa taát caû
phaùp—Tinh chaân.
chö Phaät—See Ten kinds of pure tolerance of
Pure and uncontaminated knowledge:
Great Enlightening Beings.
Amalavijnana (skt)—Thanh Tònh Thöùc—Earlier
Pure tolerance calmly enduring slander and
regarded as the ninth, later as the eighth or alaya-
vilification: Thanh tònh nhaãn an thoï söï maéng vijnana—Thöùc thanh tònh, tröôùc ñaây goïi laø thöùc
nhuïc—See Ten kinds of pure tolerance of Great thöù chín, veà sau naày goïi laø thöùc thöù taùm hay A-
Enlightening Beings. Laïi-Da thöùc.
Pure tolerance calmly enduring weapons: Pure and undefiled light of unexcelled great
Thanh tònh nhaãn an thoï dao gaäy—See Ten kinds
knowledge: Thanh Tònh Ly Caáu quang minh ñaïi
of pure tolerance of Great Enlightening Beings.
trí voâ thöôïng—See Ten types of characteristics of
Pure tolerance free from conceit, not manifestation of a Buddha (8).
slighting the uncultivated: Thanh tònh nhaãn xa Pure or unsullied charity: Tònh thí—Charity
lìa ngaõ maïn, vì chaúng khinh keû chöa hoïc—See which looks for no reward here but only hereafter
Ten kinds of pure tolerance of Great Enlightening (expecting no return)—Boá thí thanh tònh chaúng
Beings. caàn baùo ñaùp—See Two kinds of dana or charity
Pure tolerance knowing all things have no (B).
origin: Thanh tònh nhaãn tuøy thuaän chôn thieät trí Pure vows: Nguyeän thanh tònh—According to the
cuûa Boà Taùt bieát taát caû caùc phaùp voâ sanh—See Ten Flower Adornment Sutra, Chapter 18, there are
kinds of pure tolerance of Great Enlightening ten pure vows of Enlightening Beings—Theo Kinh
Beings. Hoa Nghieâm, Phaåm 18, coù möôøi nguyeän thanh
Pure tolerance not arousing anger and tònh cuûa chö Boà Taùt—See Ten pure vows of
viciousness: Thanh tònh nhaãn chaúng sanh giaän Enlightening Beings.
haïi, vì nôi taâm chaúng ñoäng—See Ten kinds of Pure water: Tònh thuûy.
pure tolerance of Great Enlightening Beings. Pure water in a jar: Nöôùc loùng trong chum—
Pure tolerance not attacking the low: Thanh See Three analogies concerning retrogression of
tònh nhaãn chaúng cheâ traùch keû ty tieän—See Ten practitioners who have experienced awakening.
kinds of pure tolerance of Great Enlightening Pure and white: Thanh baïch—Pure—Honest—
Beings. As the Buddha-truth, or as pure as goodness—
Pure tolerance not becoming angered at Phaùp do Ñöùc Phaät thuyeát ra laøm saùng toû moïi thieän
injury: Thanh tònh nhaãn bò taøn haïi huûy baùng phaùp voâ laäu, laøm cho ngöôøi nghe coù khaû naêng rôøi
chaúng saân haän—See Ten kinds of pure tolerance boû phieàn naõo oâ tröôïc.
of Great Enlightening Beings. Pure wisdom: Wisdom and purity—Trí Tònh
Pure tolerance not following afflictions: (thanh tònh hueä)—Primary condition arises out of
Thanh tònh nhaãn chaúng theo phieàn naõo—See Ten the Alaya Vijnana. According to the Flower
kinds of pure tolerance of Great Enlightening Adornment Sutra, Chapter 38, there are ten kinds
Beings. of pure wisdom of great enlightening beings.
Enlightening beings who abide by these can attain
 3562

the unobstructed great wisdom of Buddhas—Tònh Purgative (a): Taåy luyeän.

trí tuôùng. Theo Kinh Hoa Nghieâm, Phaåm 38, coù Purgative medicines: Traàn Khí Döôïc—Coøn goïi
möôøi thanh tònh Hueä cuûa chö Ñaïi Boà Taùt. Chö Boà laø Huû Laïn Döôïc, hay loaïi thuoác thoái röõa (Caùc nhaø
Taùt an truï trong möôøi trí naày thôøi ñöôïc ñaïi trí hueä cöïu luaät Nam Sôn döïa vaøo Taêng Kyø Luaät maø cho
voâ ngaïi cuûa chö Nhö Lai—See Jnanam-anasrava, raèng ñaây laø nöôùc tieåu vaø phaân).
Two forms (characteristics) of the bhutatathata,
Purgatorial (a): Goät röûa toäi loãi.
and Ten kinds of pure wisdom of Great
Purgatory (n): Söï thanh taåy cho saïch.
Enlightening Beings.
Purgatory of caldrons of molten iron: Hoaïch
Pure wisdom aspect: Trí tònh töôùng.
Thang Ñòa Nguïc—Ñòa nguïc vôùi nhöõng vaïc naáu
Pure wisdom extracting all views: Thanh tònh
saét noùng chaûy.
hueä tröø taát caû kieán chaáp—See Ten kinds of pure
Purge (v): Goät röûa toäi loãi.
wisdom of Great Enlightening Beings.
Purification (n): Visuddhi (p)—Visudhi (skt)—
Pure wisdom knowing all causes: Thanh tònh
Söï thanh tònh—See Purity.
hueä bieát taát caû nhôn—See Ten kinds of pure
wisdom of Great Enlightening Beings. (Self)-purification: Töï thanh tònh hoùa.
Pure wisdom knowing all conditions: Thanh Purification of all the Buddha-lands: Asamga
tònh hueä bieát taát caû caùc duyeân—See Ten kinds of (skt)—For the purification of all the Buddha-lands
pure wisdom of Great Enlightening Beings. so that a state of non-attachment will prevail—Ñeå
laøm thanh tònh Phaät ñoä khieán cho taát caû khoâng coøn
Pure wisdom knowing nonannihilation and
vöôùng maéc—See Ten reasons related to our daily
nonpermanence: Thanh tònh hueä bieát chaúng
life which lead practitioners desire for
ñoaïn chaúng thöôøng—See Ten kinds of pure
enlightenment.
wisdom of Great Enlightening Beings.
Purification by Knowledge and Vision: Tri
Pure wisdom observing the mental activities
kieán thanh tònh. **See Four kinds of holy men (II).
of all sentient beings: Thanh tònh hueä quaùn taâm Purification of mind: Citta-visuddhi (p & skt)—
haønh cuûa taát caû chuùng sanh—See Ten kinds of
Taâm Thanh Tònh hay söï thanh tònh trong taâm—
pure wisdom of Great Enlightening Beings.
See Pure mind.
Pure wisdom unknowable to demons, false Purification of negative karma: Thanh tònh
teachers, or followers of the vehicles of haéc nghieäp—According to the Tantric traditions,
individual salvation: Thanh tònh hueä taát caû ma, there are four ways to purify negative karma—
ngoaïi ñaïo, thanh vaên, duyeân giaùc chaúng bieát Theo Maät giaùo, coù boán caùch laøm thanh tònh haéc
ñöôïc—See Ten kinds of pure wisdom of Great nghieäp (aùc nghieäp).
Enlightening Beings. 1. Regret our destructive actions—Hoái loãi vôùi
Pure wisdom with vast intellectual power: nhöõng haønh ñoäng gaây toån haïi maø chuùng ta ñaõ
Thanh tònh hueä bieän taøi quaûng ñaïi—See Ten kinds laøm roài: with wisdom, we recognize and admit
of pure wisdom of Great Enlightening Beings. our errors. Regret is different from guilt, for
Pure words: Words that express reality—Tònh the latter immobilizes us emotionally and is
ngöõ—Nhöõng lôøi noùi dieãn taû chaân lyù. based on misconception. Regret, on the other
Pure world: Purity of world—Thanh tònh theá hand, comes from an honest assessment of our
giôùi. actions and enables us to learn from our
mistakes—Vôùi trí tueä, chuùng ta coù yù thöùc thöøa
Purely and naturally so: Thanh tònh boån
nhaän nhöõng sai laàm cuûa chuùng ta. Hoái loãi
nhieân—Spontaneous.
khaùc vôùi maëc caûm toäi loãi vì maëc caûm phaùt
Pureness (n): Purity—Thanh tònh—See Eight
sinh töø quan nieäm sai laàm vaø coù taùc duïng laøm
savours (pleasures) of the Buddha’s nirvana, and
trì treä taâm hoàn cuûa chuùng ta. Ngöôïc laïi, hoái
Purity.
loãi phaùt sinh khi chuùng ta ñaùnh giaù moät caùch
Purgation (n): Söï taåy röûa. chaân thaät nhöõng haønh ñoäng maø chuùng ta ñaõ
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laøm khieán chuùng ta coù theå ruùt tæa ñöôïc kinh töø bi—See Ten reasons related to our daily life
nghieäm töø nhöõng sai laàm cuûa chuùng ta. which lead practitioners desire for enlightenment.
2. Take refuge and generate the altruistic Purification of view: Ditthi-visuddhi (p)—Tònh
intention—Quy-y vaø khôûi taâm xaû thaân boá thí: kieán.
when we have acted destructively in relation Purificator (n): Ngöôøi thanh taåy.
to either holy beings or ordinary beings, by
Purificatory (a): Coù tính caùch goät röûa.
taking refuge in the Three Jewels we restore
Purified consciousness: Buddha
our relationship with the holy beings; and by
consciousness—A Ma La Thöùc—Phaät Thöùc—Voâ
generating love, compassion and altruism, we
Caáu Thöùc—Thanh Tònh Thöùc—Chaân Nhö hay
restore our relationship with ordinary
chaân taâm—See Eight consciousnesses and Nine
beings—Khi chuùng ta lôû gaây toån haïi cho
kinds of consciousness.
nhöõng vò hieàn thaùnh hay baát cöù ngöôøi naøo roài
thì nhôø vaøo vieäc quy-y Tam Baûo maø chuùng ta Purified mind: Taâm thanh tònh—See Ten
khoâi phuïc laïi ñöôïc moái quan heä vôùi baäc hieàn profound minds.
thaùnh, vaø nhôø phaùt taâm töø, bi vaø haïnh vò tha Purify (v): Taåy ueá—Thanh tònh hoùa—To become
maø chuùng ta khoâi phuïc laïi moái quan heä vôùi purity.
ngöôøi khaùc. Purify the body and mind: Thanh tònh thaân
3. Determine not to do those negative actions in taâm.
the future—Phaùt nguyeän khoâng laøm nhöõng Purify a Buddha-land: Coù theå nghieâm tònh coõi
haønh ñoäng ñen toái trong töông lai: the Phaät—See Ten kinds of actions of knowledge
stronger our determination, the easier it will (10).
be to avoid habitually acting destructively— Purify one’s mind: Thanh tònh taâm yù.
Quyeát taâm caøng maïnh meõ thì chuùng ta caøng Purify by sprinkling: Saùi Tònh—Pheùp tu cuûa
deã daøng traùnh ñöôïc thoùi quen laøm nhöõng vieäc
toâng Chaân Ngoân, laáy nöôùc cam loà trong bình tònh
toån haïi.
thuûy maø raûy khaép ñaøn traøng (khi raûy nguyeän cho
4. Engage in a remedial practice—Tham gia vaøo
taâm Boà Ñeà thanh tònh cuûa heát thaûy chuùng sanh
nhöõng vieäc laøm chöõa trò nhöõng vieäc quaáy aùc:
ñeàu ñöôïc taêng tröôûng).
in general, this could be any virtuous action,
Purifying the body and mind: Always purify
i.e. helping those in need, offering service to
the body and mind with precepts and spiritual
our Sangha community, listening or reflecting
means—Luoân thanh loïc thaân taâm baèng giôùi luaät—
or meditating on dharma, bowing or making
See Four necessaries of a monks (II).
offerings to the Three Jewels, printing dharma
books, etc—Noùi chung, vieäc naøy coù theå laø baát Purifying all Buddha-lands: Y chæ nghieâm tònh
cöù vieäc toát naøo nhö giuùp ngöôøi ñang caàn giuùp, taát caû coõi Phaät thöïc haønh haïnh Boà Taùt—See Ten
laøm vieäc coâng quaû cho Taêng giaø, nghe phaùp, kinds of reliance of Great Enlightening Beings.
quaùn chieáu hay thieàn ñònh veà chaùnh phaùp, leã Purifying sentient beings’ senses: Thanh tònh
baùi cuùng döôøng Tam Baûo, hay aán toáng kinh caùc caên cuûa chuùng sanh—See Ten kinds of
saùch, vaân vaân. Buddha-work in all worlds in all times of the
Purification of offering: Dakkhina-visuddhiyo Buddhas (B) (1).
(p)—Cuùng döôøng thanh tònh—According to the Purifying speech of Great Enlightening
Sangiti Sutta in the Long Discourses of the Beings: Tònh ngöõ nghieäp cuûa chö Ñaïi Boà Taùt—
Buddha, there are four purifications of offerings— According to the Flower Adornment Sutra,
Theo Kinh Phuùng Tuïng trong Tröôøng Boä Kinh, coù Chapter 38, there are ten ways of purifying speech
boán söï cuùng döôøng thanh tònh—See Four of Great Enlightening Beings—Theo Kinh Hoa
purifications of offerings. Nghieâm, Phaåm 38, chö Ñaïi Boà Taùt coù möôøi ñieàu
Purification of a pitying and compassionate tònh ngöõ nghieäp—See Ten ways of purifying
heart: Kritpakaruna (skt)—Ñeå laøm thanh tònh taâm speech of Great Enlightening Beings.
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Purifying the world: Thanh tònh theá giôùi— Purity of association with good associates:
Purifying the world is a grove for Enlightening Thaân caän thieän tri thöùc thanh tònh—See Ten kinds
Beings because it is where they themselves of purity (A).
sojourn. This is one of the ten kinds of grove of Purity of body: Kaya-socceyam (p)—Thaân
Great Enlightening Beings. Enlightening Beings thanh tònh—See Three dharmas (XLV).
who abide by these can achieve the Buddhas’ Purity of company, having fully developed
unexcelled peaceful, happy action, free from
the roots of goodness of sentient beings they
sorrow and afflication—Thanh tònh theá giôùi laø
worked with the past: Quyeán thuoäc thanh tònh
vieân laâm cuûa Boà Taùt vì laø choã döøng ôû cuûa Boà Taùt.
vì thaønh töïu nhöõng thieän caên cho caùc chuùng sanh
Ñaây laø moät trong möôøi loaïi vieân laâm cuûa chö ñaïi
ñoàng haïnh thuôû quaù khöù—See Ten kinds of purity
Boà Taùt. Chö Boà Taùt an truï trong phaùp naày thôøi
(B1).
ñöôïc ñaïi haïnh an laïc lìa öu naõo voâ thöôïng cuûa
Nhö Lai—See Ten kinds of grove of Great Purity of comprehension of the realm of
Enlightening Beings. space: Lieãu ñaït hö khoâng giôùi thanh tònh—See
Purisuttama (p): A unique being—A man par Ten kinds of purity (A).
excellence. Purity of comprehension of the most
Puritan (n): Tín ñoà Thanh Giaùo (xuaát phaùt töø profound truth: Thoâng ñaït thaâm taâm phaùp thanh
Anh vaøo theá kyû 16 hay 17). tònh—See Ten kinds of purity (A).
Puritanism (n): Phaùi Thanh Giaùo. Purity in conduct: Haïnh thanh tònh—See Seven
Purity (n): Visuddhi (p)—Parisuddhi or Visudhi flowers of enlightenment (A).
(skt)—Söï thanh tònh—Pureness—Purification. Purity of cutting through doubts: Ñoaïn nghi
(A) Thanh tònh: One of the eight flavors of thanh tònh—See Ten kinds of purity (B2).
Nirvana—Moät trong taùm vò cuûa Nieát Baøn— Purity of detachment from views: Ly kieán
See Eight savours (pleasures) of the Buddha’s thanh tònh—See Ten kinds of purity (B2).
nirvana. Purity of determination: Thaâm taâm thanh
(B) Baát tònh maø cho laø tònh; tònh maø cho laø baát tònh—See Ten kinds of purity (B2).
tònh—Purity—All is impure. Mistaking what Purity in doubt discrimination: Nghi phaân
is impure for pure. This is one of the four bieät thanh tònh—See Seven flowers of
ways of upside-down thinking that cause one enlightenment (A).
to resolve in the birth and death—See Four Purity of fearlessness: Voâ uùy thanh tònh—See
upside-downs.
Ten kinds of purity (B2).
(C) According to the Flower Ornament Scripture,
Purity of full development of the felicitous
there are two kinds of purity—Theo kinh Hoa
Nghieâm, coù hai loaïi thanh tònh—See Two characteristics, pure qualities, and all
kinds of purity. fundamental virtues of unexcelled
(D) Three purities: Tam Chuûng Thanh Tònh—Ba enlightenment: Ñaày ñuû thaønh töïu voâ thöôïng Boà
loaïi thanh tònh cuûa Boà Taùt—See Three Ñeà, ba möôi hai töôùng vaø traêm phöôùc, phaùp baïch
purities of a bodhisattva. tònh taát caû thieän caên thanh tònh—See Ten kinds of
(E) Möôøi loaïi thanh tònh cuûa chö Ñaïi Boà Taùt— purity (B2).
Ten kinds of purity (pure wisdom) of Great Purity of great vows, being one in essence
Enlightening Beings—See Ten kinds of purity with all Enlightening Beings: Ñaïi nguyeän
and Ten kinds of pure wisdom of Great thanh tònh, vì cuøng chö Boà Taùt taùnh khoâng hai—
Enlightening Beings. See Ten kinds of purity (B1).
Purity of accepting all the guidelines of Purity of having the same roots of goodness
behavior of Enlightening Beings: Thoï taát caû as all Enlightening Beings: Cuøng Boà Taùt ñoàng
Boà Taùt trí thanh tònh—See Ten kinds of purity thieän caên thanh tònh—See Ten kinds of purity (A).
(B2).
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Purity of intellectual powers: Thanh tònh bieän Purity of profound determination, reaching
taøi—See Ten kinds of purity (B2). the ultimate end without corruption: Thaâm
Purity of intellectual powers, skillfully taâm thanh tònh, vì ñeán nôi roát raùo khoâng maát hö—
explaining boundless Buddha teachings: See Ten kinds of purity (B1).
Bieän taøi thanh tònh vì kheùo noùi voâ bieân Phaät Purity of profound penetration of the realm
phaùp—See Ten kinds of purity (B1). of reality: Thaâm nhaäp phaùp giôùi thanh tònh—See
Purity in judgment: Phaùn quyeát thanh tònh— Ten kinds of purity (A).
See Seven flowers of enlightenment (A). Purity of the quest for omniscience: Caàu nhöùt
Purity of living by the knowledge of all thieát trí thanh tònh—See Ten kinds of purity (B2).
Enlightening Beings: Truï taát caû Boà Taùt trí thanh Purity of rewards, having removed all
tònh—See Ten kinds of purity (B2). obstructions caused by past actions: Quaû baùo
Purity of mind: Tònh Taâm. thanh tònh vì dieät tröø taát caû nhöõng nghieäp
1) Citta-visuddhi (p): Cittadrisyadhara-visuddhi chöôùng—See Ten kinds of purity (B1).
(skt)—Taâm thanh tònh (taâm trong saïch, trong Purity of the six organs of sense: Caên tònh.
saùng, khoâng oâ nhieãm)—Purification of Purity of speech: Vaci-socceyam (p)—Ngöõ
mind—See Pure mind. thanh tònh—See Three dharmas (XLV).
2) Mano-socceyam (p): YÙ thanh tònh—See
Purity of taking on birth, being imbued with
Three dharmas (XLV).
the power of freedom of Enlightening
Purity in Nirvana: Nieát baøn thanh tònh—See
Beings: Thoï sanh thanh tònh vì ñaày ñuû söùc töï taïi
Seven flowers of enlightenment (A).
cuûa Boà Taùt—See Ten kinds of purity (B1).
Purity of nonattachment to the various ages:
Purity of voice, comprehending all speech:
Chaúng chaáp tröôùc caùc kieáp thanh tònh—See Ten
AÂm thanh thanh tònh vì roõ thaáu taát caû ngöõ ngoân—
kinds of purity (A).
See Ten kinds of purity (B1).
Purity of observation of infinite minds: Quaùn
Purity of wisdom, getting rid of the
saùt voâ bieân taâm thanh tònh—See Ten kinds of
purity (A). darkness of all delusion: Trí hueä thanh tònh vì
Purity of observation of past, present and ñoaïn tröø taát caû toái aùm ngu si—See Ten kinds of
purity (B1).
future: Quaùn saùt tam theá thanh tònh—See Ten
Purity of world: Pure world—Thanh tònh theá
kinds of purity (A).
giôùi.
Purity of the organs of sense: Caên tònh.
Purna (skt): Punna (p)—Phuù Laâu Na—One of the
Purity of perspective: Caûnh giôùi thanh tònh—
1250 Arhat disciples of the Buddha—Phuù Laâu
See Ten kinds of purity (B2).
Na—Purnamaitrayaniputra, or Maitrayaniputra,
Purity of physical embodiment, appearing son of Bhava by a slave girl, often confounded
according to need: Saéc thaân thanh tònh, vì tuøy sôû with Maitreya. One of the 1250 Arhat disciples of
nghi ñeå thò hieän—See Ten kinds of purity (B1). the Buddha. He was also one of the ten great
Purity of practice of all Buddha Dharmas of disciples of the Buddha. He was the chief
all Enlightening Beings: Tu haønh taát caû Phaät preacher among the ten principal disciples of
phaùp thanh tònh—See Ten kinds of purity (A). Sakyamuni, and Sakyamuni Buddha himself said
Purity of practices, riding the vehicle of that Purna was the most skilled in exposition of
the Dharma among his main disciples. When he
Universal Good to emancipation: Coâng haïnh
was young, he was ill-treated by his brother,
thanh tònh, vì duøng haïnh Phoå Hieàn maø xuaát ly—
engaged in business, but he saved his brother from
See Ten kinds of purity (B1).
shipwreck by conquering Indra through samadhi.
Purity of preserving the Buddha teachings:
He built a vihara (monastery) for Sakyamuni. The
Hoä trì chö Phaät phaùp thanh tònh—See Ten kinds of
Buddha predicted that he would become a Buddha
purity (A).
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titled Dharmaprabhasa—Phuù Laâu Na Di Chaát Na goïi laø thaàn thöùc, laø caùi taâm thöùc toái thöôïng
Ni Töû, con cuûa tröôûng giaû Ba-Va vaø moät ngöôøi gaùi saûn sanh moïi hình thöùc cuûa söï hieän höõu.
noâ leä. OÂng laø moät trong 1250 vò A La Haùn ñeä töû 3) A zealous disciple: A man who presses
Phaät, cuõng laø moät trong thaäp ñaïi ñeä töû cuûa Phaät coù forward unceasingly in observance of
bieät taøi thuyeát phaùp, vaø chính Ñöùc Phaät Thích Ca Buddhist morality. A person who has a
Maâu Ni ñaõ noùi raèng Phuù Laâu Na laø vò coù bieät taøi supreme spirit—Moät Phaät töû nhieät thaønh,
xuaát saéc nhaát trong vieäc giaûng phaùp trong soá caùc khoâng ngöøng trì giôùi. Ngöôøi coù taùnh linh
ñeä töû cuûa Ngaøi. Luùc thieáu thôøi oâng bò ngöôøi anh thöôïng ñaúng
baïc ñaõi trong thöông vuï, nhöng oâng ñaõ cöùu ngöôøi Purusa-damya-sarathi (skt): Taming heroes—
anh naày trong moät chuyeán ñaém taøu. Veà sau oâng Ñieàu ngöï tröôïng phu—Ñieàu Ngöï Sö—Controller
xaây moät tònh xaù hieán cho Phaät. OÂng ñöôïc Phaät thoï of men—Trainer of Men—A title of the Buddha
kyù seõ thaønh Phaät ñôøi vò lai vôùi hieäu laø Phaùp Minh given to him as a master who tame and control the
Nhö Lai—See Ten chief disciples of the Buddha. passions of men—Moät danh hieäu cuûa Phaät vì Ngaøi
Purnachandra (skt): Maõn nguyeät Boà Taùt. coù theå giuùp chuùng sanh ñieàu ngöï nhöõng ham muoán
Purnaka (skt): Phaân Na Kha—Teân cuûa moät loaøi duïc voïng. **See Ten epithets of a Buddha.
daï xoa hay quyû—Name of a yaksa or demon. Purusakara (skt): Ñoä Duïng Quaû—See
Purple (n): Maøu ñoû tím (maøu cuûa vua chuùa). Purusakaraphala.
Purplish colour of the Buddha’s hair: Cam Purusakaraphala (skt): Só Duïng Quaû—
Phaùt—Coøn goïi laø Cam Ñænh, loâng toùc cuûa Ñöùc Simultaneous effect produced by the co-operative
Phaät coù maøu cam löu ly (xanh pha laãn ñoû tía). causes (sahabhu-hetu), as the four elements in
Purport (v): Coù nghóa laø. nature, not one of which can be omitted; and the
mutual responsive or associated causes
Purpose: Tu nghóa (muïc ñích chaân thöïc cuûa giaùo
(samprayukta-hetu), i.e. mind and mental
phaùp)—Purpose, one of the ten kinds of
conditions, subject with object—Quaû ñoàng thôøi
cultivation of Great Enlightening Beings—See
sanh ra bôûi “caâu höõu nhaân,” coù nghóa laø töù ñaïi ñeàu
Ten kinds of cultivation of Great Enlightening
laø nhaân caâu höõu vôùi nhau, khoâng coù caùi gì bò loaïi
Beings.
boû; vaø “töông öng nhaân,” nhö söï töông öng giöõa
Purposeful (a): Coá yù.
nhöõng ñieàu kieän taâm vaø tinh thaàn, chuû quan vaø
Purposeful intention: Coá yù. khaùch quan.
Purposive stage: Phaùt taâm truï—See Ten Purusendriya (skt): Male organ—Nam caên—
grounds. See Twenty two roots.
Pursue (v): Theo ñuoåi. Purva (skt):
Pursuing the correct dharma: Haønh trì chaùnh 1) East—Phía Ñoâng.
phaùp—See Ten perfecting Mahayana rules. 2) Baø Ñaït La Baùt Ñaø: Uttara (skt)—Nguyeät
Purusa (skt): Boá Loä Sa—Boá Loã Sa—Boå Loâ Sa— Cung—Naksatras or lunar mansions.
Nhaân. Purva-Ashada (skt): Ky—Name of one of the
1) The soul: Ngöôøi—Tröôïng phu—Só phu— twenty eight constellations—See Twenty eight
Man—Mankind—A Man—Man as Narayana constellations.
the soul and origin of the universe—Supreme Purvadharmasthitita (skt):
being. Pauranasthitidharmata (skt)—Boån Truï Phaùp—
2) Atman (skt): Thaàn Ngaõ—The soul, the Originally-abiding truth or reality—Caùi chaân lyù
spiritual ego, or permanent person, which by voán vaãn thöôøng truï.
non-Budhists was said to migrate on the death
Purva-dvitiya (skt): Coá Nhò—The former mate
of the body. Purusa is also the Supreme Soul
or wife of a monk—Ngöôøi vôï cuûa moät vò Taêng hoài
or Spirit, which produces all forms of
chöa xuaát gia.
existence—Caùi thöïc ngaõ maø ngoaïi ñaïo chaáp
raèng khi thaân cheát thì thaàn ngaõ xuaát ra. Coøn
 3567

Purvakalpa (skt): Former existence—Previous “naêm cuûa 100.000 laàn,” vì trong moãi giai ñoaïn nhö
life—Tieàn kieáp. vaäy ñeàu phaûi trì tuïng chuù 100 vaàn 100.000 laàn.
Purvam-gama (skt): Ngondro (tib)—Tu Taäp Döï Purva-nivasa (skt): Tuùc Truï—Former abidings,
Bò—A Sanskrit term for “preliminary practices.” or habilitations—Nôi truù nguï cuûa nhöõng tieàn kieáp.
This is a set of practices that must generally Purvanivasanusmrti (skt): Tuùc Maïng Thoâng—
performed before one may receive tantric The Divine knowledge—One of the six
initiations in Tibtan Buddhism. They combine transcendental powers, can remember past lives—
physical movements with visualizations, and are Knowledge of former past lives of one’s own and
said to prepare one for furthertraining by of others—Buddha-knowledge of all forms of
removing the negative conditioning of past previous existence of self and others—Moät trong
afflicted actions and thoughts. In Nyingmapa, luïc thoâng, khaû naêng nhìn thaáy vaø nhôù laïi tieàn kieáp
Kagyupa, and Sakyapa orders, most teachers will cuûa mình vaø cuûa ngöôøi. Ñaây laø trí hueä cuûa moät vò
not give tantric initiations to students who have Phaät. **See Six supernatural powers.
not completed the preliminary practices, but in Purvanivasanusmrti-jnana (skt): Knowledge
Gelukpa order, some teachers will, the reasoning of all former existence—Tuùc Maïng Thoâng—See
being that for one to have interest in tantric Five supernatural powers.
practice and to seek out a lama for training, one Purvapranidhana (skt): Original Vow—Boån
must have completed the preliminary practices in Nguyeän.
a previous life. They are: 1) taking refuge and (I) The meanings of “Original Vow”—Nghóa cuûa
manifesting Bodhicitta; 2) prostration; 3) “Boån Nguyeän”:
visualization of Vajrasattva and recitation of his 1) Original vow or resolve in a previous
100-syllable mantra; 4) mandala offering; and 5) existence: Nguyeän Chuû—The original vow or
guru yoga. These are commonly referred to as the resolve in a previous existence which incites
“five one hundred thousands,” because each is a man to build a pagoda, copy a sutra, etc.,
performed 100,000 times—Töø Baéc Phaïn duøng ñeå leading him to become Buddha or reach the
chæ “nhöõng tu taäp döï bò.” Ñaây laø moät loaït nhöõng tu Pure Land—Lôøi boån nguyeän trong tieàn kieáp
taäp phaûi ñöôïc laøm tröôùc khi haønh giaû thoï nhaän leã khuyeán khích con ngöôøi xaây chuøa hay cheùp
quaùn ñaûnh Maät giaùo trong Phaät giaùo Taây Taïng. kinh, vaân vaân, ñöa daãn con ngöôøi aáy thaønh
Nhöõng tu taäp naøy phoái hôïp caû nhöõng uy nghi veà Phaät hay vaõng sanh Tònh Ñoä.
theå chaát (nhöõng di chuyeån cuûa thaân) laãn phaàn 2) An original vow made by a Bodhisattva when
quaùn töôûng, vaø ñaây laø giai ñoaïn chuaån bò cho he begins his career to follow
nhöõng phaùp tu taäp xa hôn baèng caùch loaïi boû nhöõng Bodhisattvayana in the Mahayana
ñieàu kieän tieâu cöïc cuûa nhöõng tö töôûng vaø haønh Buddhism—Lôøi nguyeän töø nguyeân boån cuûa
ñoäng phieàn naõo trong quaù khöù. Trong caùc tröôøng moät vò Boà Taùt khi Ngaøi khôûi ñaàu söï nghieäp
phaùi Nyingmapa, Kagyupa, vaø Sakyapa, haàu heát theo Boà Taùt Ñaïo cuûa Phaät Giaùo Ñaïi Thöøa.
caùc ñaïo sö ñeàu khoâng cöû haønh leã quaùn ñaûnh cho 3) Vow of the Buddha or Bodhisattva: The vow
nhöõng ñeä töû naøo chöa hoaøn taát giai ñoaïn tu taäp döï which Bodhisattvas make when they resolve
bò naøy, nhöng trong tröôøng phaùi Gelukpa, vaøi ñaïo to become Buddha and save all sentient
sö seõ laøm leã quaùn ñaûnh naøy, hoï lyù luaän raèng ñoái beings—Lôøi nguyeän cuûa Boà Taùt nguyeän
vôùi nhöõng ai coù höùng thuù trong tu taäp Maät giaùo vaø thaønh Phaät ñoä chuùng sanh.
tìm tôùi moät vò thaày ñeå thuï huaán, vò aáy chaéc haún ñaõ (II) Original Vows of Bodhisattvas and
hoaøn taát giai ñoaïn tu taäp döï bò vaøo tieàn kieáp roài. Buddhas—Boån Nguyeän cuûa chö Boà Taùt vaø
Hoï phaûi laøm nhöõng ñieàu sau ñaây: 1) Thoï Tam chö Phaät:
Quy vaø hieån hieän Boà Ñeà taâm; 2) leã baùi; 3) quaùn 1) The forty-eight vows of Amitabha Buddha.
töôûng Kim Cang Chaáp vaø trì tuïng chuù 100 vaàn; 4) The Buddha’s Original Vows refer to the
phaûi daâng maïn ñaø la; 5) phaûi tu taäp du giaø vôùi moät Amitabha Buddha’s Forty-eight Great Vows,
vò thaày. Nhöõng thöù vöøa keå thöôøng ñöôïc goïi laø which He made while He was still a Maha-
 3568

Bodhisattva named Dharma Store of the five divisions of the Mahasamghikah

(Dharmakara) cultivating for Buddhahood. school—Moät trong naêm heä phaùi cuûa Ñaïi Chuùng
One of His vows was if any sentient being Boä.
recites His name from ten to one hundred 1) The eastern mountain (Eastern Hill) behind
times upon death, He will come and deliver which the sun is supposed to rise: Ñoâng Sôn
that being to the Ultimate Bliss World. In all nôi maø phía sau ñoù maët trôøi moïc leân.
of His vows, He always ended with the same 2) The eastern mountain, name of a monastery
line: “If this does not happen, I vow not to east of Dhyanyakataka. Name of one of the
attain the Ultimate Enlightenment.” That was five subdivisions of the Mahasanghika school.
in the past, the Dharma Store Maha- The school adopted what is called a
Bodhisattva is now a Buddha (Amitabha “Dharmasunyata” stance in its
Buddha); thus, this means his vows have all “Lokanuvartana Sutra”. The term
came true. Anyone who has Faith, Vow, and “Dharmasunyata” or “Empty of dharmas” is
Practice is guaranteed to gain rebirth to His used to indicate that, just as conventional
Pureland: Boán Möôi Taùm Lôøi Nguyeän cuûa objects in the world are to be seen as
Phaät A Di Ñaø khi Ngaøi coøn laø Boà Taùt Phaùp “Svabhavasunya” or “empty of selfhood”, so
Taïng. Moät trong nhöõng lôøi nguyeän naày coù too are the dharmas of the Abhidharma
nguyeän neáu baát cöù chuùng sanh naøo chòu nieäm analysis. Since this is the case, they cannot be
hoàng danh cuûa Ngaøi töø möôøi ñeán moät traêm regarded as ultimately existent.
laàn vaøo luùc saép laâm chung, thì Ngaøi seõ tieáp “Dharmasunyata” teachings also appear in the
daãn veà Taây Phöông Cöïc Laïc. Trong taát caû caùc Mahasanghika Satyasiddhi-Sastra of
lôøi nguyeän cuûa Ngaøi coù noùi “Neáu khoâng nhö Harivarman in the third century: Phaát Baø Theá
theá, toâi nguyeän seõ khoâng thaønh Chaùnh Ñaúng La Taêng Giaø Lam (Purvasaila-Sangharama)—
Chaùnh Giaùc.” Ñoù laø trong quaù khöù, coøn baây Ñoâng Sôn Boä, teân cuûa moät töï vieän. Teân cuûa
giôø Ngaøi Phaùp Taïng Boà Taùt ñaõ thaønh Phaät; moät trong naêm heä phaùi cuûa Ñaïi Chuùng Boä.
nhö vaäy, taát caû caùc lôøi nguyeän cuûa Ngaøi ñaõ Tröôøng phaí naøy chuû tröông “Phaùp Khoâng”
thaønh hieän thöïc. Baát cöù ai coù ñuû ñaày Tín, trong kinh “Lokanuvartana” cuûa mình. Thuaät
Nguyeän, vaø Haïnh ñuû ñaày ñeà seõ ñöôïc baûo ñaûm ngöõ “Phaùp khoâng” hay tính troáng roãng cuûa
vaõng sanh Cöïc Laïc. **See Forty-eight vows vaïn höõu ñöôïc duøng ñeå chæ cuõng gioáng nhö caùc
of Amitabha. vaät theå thoâng thöôøng trong theá giôùi phaûi ñöôïc
2) The twelve vows of Medicine Master xem laø nhöõng vaät voâ ngaõ (svabhavasunya), thì
(Bhaishajya-Guru-Buddha): Möôøi Hai Lôøi caùc phaùp ñöôïc phaân tích trong A Tyø Ñaït Ma
Nguyeän cuûa Phaät Döôïc Sö. **Twelve vows of Luaän cuõng phaûi ñöôïc coi nhö theá. Vì theá maø
Bhaishajya-Guru-Buddha. caùc phaùp khoâng theå naøo ñöôïc coi nhö laø
3) The Twelve Great Vows of Avalokitesvara nhöõng hieän theå toái haäu ñöôïc. Hoïc thuyeát
Bodhisattva: **See Twelve Vows of “Phaùp Khoâng” cuõng xuaát hieän trong taùc phaåm
Avalokitesvara Bodhisattva. Thaønh Thöïc Luaän cuûa tröôøng phaùi Ñaïi Chuùng
4) Earth-Store Bodhisattva’s original vows: Ñòa Boä cuûa Harivarman vaøo theá kyû thöù 3.
Taïng Boån Nguyeän—See Ksitigarbha (III). Purvasaila-samgharama (skt): Ñoâng Sôn Töï—
Purva-Phalguni (skt): Tröông—Name of one of A monastery east of Dhanakataka—Töï vieän naèm
the twenty eight constellations—See Twenty eight veà phía ñoâng cuûa nuùi Dhanakataka.
constellations. Purva-videha (skt): Boá Loã Ba—Boá Loã Baø Bì Ñeà
Purva-Prosthapada (skt): Thaát—Name of one Ha—Phaùt Baø Ñeà (Ñoâng Thaéng Thaàn Chaâu)—Phaát
of the twenty eight constellations—See Twenty Bì Ñeà Ha—Phaät Baø Ñeà Ha—Eastern continent,
eight constellations. one of the four great continents of a world east of
Purvasailah (skt): Purvasaila (skt)—Ñoâng Sôn Mount Meru—Ñoâng Thaéng Thaàn Chaâu, moät trong
Boä—Phaát Baø Theá La—Phaät Baùt Theá La Boä—One
 3569

boán chaâu lôùn cuûa theá giôùi ôû veà phía ñoâng cuûa nuùi destroying them, which he is said to have done—
Tu Di. **See Four continents. Doøng doõi boán ñôøi sau vua A Duïc, cuõng laø keû thuø
Puryamitra (skt): Baát Nhö Maät Ña—The cuûa Phaät giaùo. Vò vua naày hoûi quaàn thaàn laøm caùch
twenty-sixth patriarch. Said to be son of a king in naøo ñeå ñöôïc löu danh haäu theá thì quaàn thaàn baûo
Southern India—Toå thöù 26 cuûa Thieàn Toâng AÁn raèng Tieân Ñeá A Duïc ñaõ xaây 84.000 thaùp vinh
Ñoä. Ngöôøi ta noùi oâng laø con trai cuûa moät vò vua danh Phaät maø löu danh haäu theá, nay beä haï chæ vieäc
mieàn Nam AÁn—See Twenty eight Indian phaù heát caùc thaùp aáy laø teân tuoåi beä haï seõ ñöôïc maõi
Patriarchs. maõi löu truyeàn. Theá laø Phaát Sa Maät Ña beøn y lôøi
Pus discharged from the ears: One of the five xaøm taáu huûy thaùp gieát Taêng.
epidemics in Vaisali during the Buddha’s Pu-Tai: Boá Ñaïi Hoøa Thöôïng—Great Reverend—
lifetime—Xuaát Muû Tai. Moät trong naêm loaïi beänh Pu-Tai Ho-Shang—Hempen sack, a Chinese monk
ngaët ngheøo trong thaønh Vaisali vaøo thôøi cuûa Ñöùc said to have lived in the 10th century. His name
Phaät—See Five epidemics. comes from his wandering through the towns with
Pusapura (skt): Kusumapura (skt)—City of a hempen beggar’s sack on his back. Only at the
flowers—Known as Pataliputra, the modern Patna. time of his death did he reveal his true identity as
It was the residence of King Asoka, he there an incarnation of the future buddha: Maitreya. In
convoked the third synod—Hoa thò thaønh. Chinese monasteries, he is represented as a
Laughing Buddha. Cloth-bag monk, an erratic
Push (v): Ñoân ñoác—To urge—To hurry.
monk (in the tenth century, usually depicted,
Puskara (skt): Utpala (skt)—Blue lotus—Hoa
scantily clad and surrounded by children). A
sen xanh.
tenth-century Chinese Buddhist monk, whose real
Puspahara (skt): Phaát Baø Kha La—Teân cuûa moät name was Ting Ch’ang Tz’u or Ch’i-Tz’u,
loaøi Daï Xoa aên hoa—Flower plucker or flower- popularly thought to have been a manifestation of
eater, name of a yaksa. Maitreya, the future Buddha. Often referred to as
Puspanaga (skt): Boân Na Giaø—The flowering the “Laughing Buddha,” Pu-Tai is commonly
dragon-tree under which Maitreya is said to have depicted as a corpulent (beùo maäp) man with a
attained enlightenment—Caây Long Hoa hay Long bare torso (töôïng baùn thaân) and bulging belly
Thoï, maø döôùi goác noù Ñöùc Phaät Di Laëc ñaõ giaùc ngoä (buïng pheä), sitting with his right leg slightly
thaønh Phaät. raised. He is also depicted standing up with arms
Puspadanti (skt): Hoa Xæ—Flowery teeth— above his head, palms upward; he generally has a
Name of a raksasi, who is associated with broad smile on his face and is often surrounded by
Prabhutaratna (Ña Baûo Nhö Lai)—Teân cuûa moät children. He was said to have carried a hemp sack
La saùt nöõ—See Ten raksasi mentioned in the from which he gave presents to children. The
Lotus sutra. origin of the connection between Pu-Tai and
Puspapura (skt): Kusumapura (skt)—Hoa Thò Maitreya appears to be a short poem he spoke
Thaønh—The city of flowers, or the palace of shortly before his death, in which he implied that
flowers—See Pataliputra. he was Maitreya. In Japan he is referred to as
Pusya (skt): Tisya (skt)—Boå Sa—Quyû—Name of Hotai, and is one of the “seven divinities of
one of the twenty-eight stars, the demonous fortune,” and the connection with Maitreya is not
asterism—Sao quyû, moät trong 28 ngoâi sao—See commonly stressed—Boá Ñaïi Hoøa Thöôïng, nhaø sö
Twenty eight constellations. Trung Quoác vaøo theá kyû thöù 10. Ngaøi ñöôïc mang
Pusyamitra (skt): Phaát Sa Maät Ña—Descendant teân naày vì ngaøi luoân mang treân löng moät bò aên xin
trong khi du haønh töø phoá naày sang phoá khaùc. Chæ
of Asoka and enemy of Buddhism. He was the
ñeán luùc maát, ngaøi môùi tieát loä mình laø ai: Haï Sanh
fourth successor of King Asoka; asking his
Di Laëc Toân Phaät. Trong caùc tu vieän Phaät giaùo
ministries what he should do to perpetuate his
Trung Hoa, Ngaøi laø bieåu hieän cuûa vò Phaät Cöôøi.
name; he was told that Asoka had erected 84,000
Moät vò Taêng Trung Hoa vaøo theá kyû thöù 10, teân
shrines and he might become famous by
 3570

thaät cuûa ngaøi laø Ñinh Tröôøng Töû hay Chi Töû, thereby: Taåm thuoác ñoäc vaøo nhöõng moùng tay,
thöôøng ñöôïc ngöôøi ta nghó raèng ngaøi laø hieän thaân ñònh khi vaøo leã Phaät seõ haïi ngaøi—See Five
cuûa Ñöùc Di Laëc, Ñöông Lai Haï Sanh Phaät. betrayals.
Thöôøng ñöôïc goïi laø “Phaät Cöôøi,” Boá Ñaïi thöôøng Put a snake into a tube: Naïp Xaø Ö Ñoàng—To
ñöôïc hoïa laø moät con ngöôøi maäp maïp vôùi böùc put a snake into a tube, i.e. meditation able to
töôïng baùn thaân vaø buïng pheä, ngoài vôùi chaân phaûi confine unruly thoughts—Boû raén vaøo oáng, ví vôùi
hôi giô leân (vò hoøa thöôïng coù hình daùng ñaåy ñaø vieäc thieàn ñònh coät taâm.
chaäm chaïp, traùn nhaên buïng pheä, ñi ñaâu luõ treû cuõng
Put something in its place: An trí (vaät gì)—To
thöôøng hay bu theo choïc gheïo Ngaøi). Ngöôøi ta
leave something peacefully as it is.
cuõng hoïa ngaøi ñöùng vôùi hai caùnh tay ñöa leân khoûi
Put trust in: Adore—Quy ngöôõng.
ñaàu, loøng baøn tay ngöûa leân trôøi; ngaøi thöôøng coù nuï
cöôøi thaät roäng treân maët vaø thöôøng bò ñaùm treû vaâyPu-To-Shan: Phoå Ñaø Sôn—A mountain island in
quanh. Ngöôøi ta noùi ngaøi mang moät caùi tuùi vaûi töø the east China Sea, offshore Chekiang province,
trong ñoù ngaøi ñeå quaø cho treû con. Nguoàn goác cuûa one of the four famous mountains in China. It is
söï lieân heä giöõa Boá Ñaïi vaø Ñöùc Di Laëc döôøng nhö one of the most important centers of Buddhism in
China. It is also considered to be the holy place of
töø moät baøi keä ngaén tröôùc khi ngaøi thò tòch, trong ñoù
ngaøi aùm chæ ngaøi laø Phaät Di Laëc. ÔÛ Nhaät Baûn ngaøithe Bodhisattva Avalokitesvara (Kuan-Shi-Yin).
ñöôïc keâu laø “Hotai,” vaø laø moät trong baûy vò thaàn The name of the island derived from Potalaka, an
may maén, vaø söï lieân heä vôùi Ñöùc Di Laëc thöôøng island in the Indian Ocean known as a resort of
khoâng ñöôïc nhaán maïnh. Avalokitesvara. In 847 an Indian monk glimpsed
in a cave on Pu-To-Shan a likeness of the
Put ashes on the head and dust on the face:
Bodhisattva and he named the island Potalaka,
Hoâi Ñaàu Thoå Dieän—Boâi tro leân ñaàu vaø boâi ñaát
which became Po-Tu-Shan in Chinese—Phoå Ñaø
leân maët (loái tu khoå haïnh cuûa ngoaïi ñaïo).
Sôn, moät ñaûo nuùi naèm veà phía ñoâng bieån Trung
Put away one’s grief: Deïp noãi öu saàu.
Quoác, ngoaøi khôi tænh Trieát Giang, laø moät trong
Put away wants by receiving alms: Tröø Caån— boán ngoïn nuùi noåi tieáng cuûa Trung Hoa. Ñaây laø
He or she who puts away want by receiving alms, trung taâm Phaät giaùo quan troïng cuûa Taøu. Ngöôøi ta
an interpretation of Bhiksu or bhiksuni—Vò ñaéc xem ñaây laø nôi thôø Boà Taùt Quaùn AÂm. Sôû dæ coù söï
ñöôïc quaû ñaùng ñöôïc cuùng döôøng, aùm chæ Tyø Kheo coá naày laø vì vaøo naêm 847, moät nhaø sö AÁn Ñoä phaùt
hay Tyø Kheo Ni. hieän chaân dung Boà taùt Quaùn AÂm, neân oâng ñaët teân
Put (have) confidence in someone: Ñaët loøng laø Phoå Ñaø sôn laáy töø teân moät hoøn ñaûo beân AÁn Ñoä
tin vaøo ai. Potalaka.
Put an end to: To annihilate—Disperse—To Putanas: Phuù Ñan Na (Xuù Ngaï Quyû), moät trong
cause to cease—Tieâu dieät. taùm boä quyû chuùng—Putanas, one of the eight
Put an end to calamity: Get rid of misfortune— groups of demon-followers of the four
Tieâu tai. maharajas—See Eight groups of demon-followers.
Put an end to hatred: Giaûi haän. Putchuk (skt): Caên Höông—Moäc Höông—Huaân
Put into practice: AÙp duïng—To use—To Luïc Höông—Ña Giaø La—Moät loaïi traàm höông—
apply—To carry out. An incense-yielding tree—The resin of the plant.
Put off (v): Ñình hoaûn—To postpone. Puthujjana (p): Theá tuïc.
Put out the fire of anger: Daäp taét ngoïn löûa saân Putra (skt): Con caùi—A child.
haän. Putrid corpse is not clean: Cöùu caùnh baát tònh
Put off minor merit for the sake of (Cuoái cuøng thì toaøn thaân thoái röûa baát tònh)—See
fundamentals: Thoâi Coâng Quy Boån—Boû nhöõng Seven kinds of impurity.
coâng ñöùc nhoû ñeå trôû veà vôùi nhöõng ñieàu caên baûn. Putting an end to the eight distressful
Put poison on his finger-nails and saluted conditions for those suffering from them:
Sakyamuni intending to destroy him
 3571

Noùi phaùp tröø naïn ñeå ñoä keû bò taùm naïn—See Ten * A monk asked: “What is the true body of
meritorious deeds (II). Vairocan Buddha?” Qi-An said: “Bring me
Putting an end to existing evil: Tinh taán döùt tröø that pitcher of pure water.” The monk brought
nhöõng ñieàu aùc ñaõ phaùt sanh—Effort to eliminate him the pitcher. Qi-An then said: “Now put it
sins already arisen. Endeavor to eliminate back where it was before.” The monk
already-formed evil—To abandon demerit when it returned the bottle to its former position. The
arises—To remove any evil as soon as it starts. he asked his previous question again. Qi-An
Here a monk rouses his will, makes an effort, stirs said: "The ancient Buddhas are long gone.”—
up energy, exerts his mind and strives to Coù vò Taêng ñeán hoûi: “Theá naøo laø boån thaân
overcome evil unwholesome mental states that Phaät Tyø Loâ Giaù Na?” Sö baûo: “Ñem caùi bình
have arisen—Ñieàu döõ ñaõ sanh, phaûi tinh caàn döùt ñoàng kia ñeán cho ta.” Vò Taêng lieàn laáy tònh
tröø ñi. ÔÛ ñaây vò Tyø Kheo khôûi leân yù muoán, coá bình ñem laïi. Sö baûo: “Ñem ñeå laïi choã cuõ.”
gaéng, tinh taán, saùch taâm, trì taâm vôùi muïc ñích Vò Taêng ñem bình ñeå laïi choã cuõ roài, beøn hoûi
khieán cho caùc aùc phaùp ñaõ sanh ñöôïc dieät tröø—See laïi caâu tröôùc. Sö baûo: Phaät xöa ñaõ quaù khöù
Four right efforts. laâu roài.”
Putting an end to the practices of * A scholar monk came to visit Zen Master Qi-
An. Qi-An asked him: “What do you do?” The
enlightening beings: Ñoaïn Boà Taùt haïnh—
monk said: “I expound the Flower Garland
Putting an end to the practices of enlightening
Sutra.” Qi-An said: “How many different
beings, one of the ten things that Bodhisattvas
Dharma realms. But they can be reduced to
should avoid—See Ten things that cause
four types.” Qi-An held his whisk upright and
enlightening beings to regress from the Buddha
said: “What type of Dharma realm is this?”
teachings.
The monk sank into reflection. Qi-An said:
Putting all worlds in one Buddha-field: Ñem
“Knowing by thinking, resolving through
taát caû theá giôùi vaøo moät coõi Phaät, moät trong möôøi
consideration, these are the startegies of a
moân giaûi thoaùt—One of the ten doors of
devil house. A single lamp, when it’s put
liberation—See Ten kinds of doors of liberation of
beneath the sun, it really isn’t bright.”—Coù vò
Great Enlightening Beings.
giaûng sö ñeán tham vaán. Sö hoûi: “Toïa chuû chöùa
Puzzle (v): Laøm boái roái. chaát söï nghieäp gì?” Giaûng sö ñaùp: “Giaûng
Pyrolatry: Fire-worshipping—Hoûa giaùo. Kinh Hoa Nghieâm.” Sö hoûi: “Coù maáy thöù
Pyromancy (n): Hoûa thuaät hay duøng löûa ñeå laøm phaùp giôùi?” Vò giaûng sö noùi: “Noùi roäng thì coù
pheùp thuaät hay boùi toaùn. thöù lôùp khoâng cuøng, noùi löôïc coù boán thöù phaùp
giôùi.” Sö döïng ñöùng caây phaát töû , hoûi: “Caùi
naày laø phaùp giôùi thöù maáy?” Giaûng sö traàm
ngaâm löïa lôøi ñeå ñaùp: “Sö baûo: “Suy maø bieát,
nghó maø hieåu laø keá soáng nhaø quyû, ngoïn ñeøn

Q
coõi döôùi trôøi quaû nhieân maát chieáu.”
* Qi-An called to his attendant, saying: “Bring
me the rhinoceros fan.” The attendant said:
“It’s broken.” Qi-An said: “If the fan is
broken, then bring me the rhinoceros.” The
attendant didn’t answer. T’ou-Tzi answered
Qi An: Teà An Thieàn Sö—Zen master Qi-An— on behalf of the attendant, saying: “I don’t
Zen master Xi-An was born in 750 in Hai-Men, mind to bring the rhinoceros, but I’m afraid
was a disciple of Ma-Tsu—Thieàn sö Teà An sanh that he doesn’t have all his horns—Sö goïi thò
naêm 750 taïi Haûi Moân, ñeä töû cuûa Thieàn sö Maõ Toå. giaû: “Ñem caùi quaït teâ ngöu laïi ñaây.” Thò giaû
thöa: “Raùch roài.” Sö noùi: “Neáu quaït ñaõ raùch,
traû con teâ ngöu laïi cho ta!” Thò giaû khoâng ñaùp
 3572

ñöôïc. Ñaàu Töû traû lôøi duøm thò giaû noùi: “Con Qing-Pou-Xing-Yang: Thieàn sö Thanh Phaåu
khoâng ngaïi ñem con teâ laïi cho sö, nhöng con Höng Döông—Zen master Qing-Pou-Xing-Yang
e raèng noù chöa moïc ñuû söøng.” was a disciple of Zen master T’a-Yang. Although
* A Zen master named Fa-Kong came to visit he was a successor of T’a-Yang, he unfortunately
Qi-An and inquired about some ideas did not outlive his teacher, nor did he have any
expressed in the Buddhist sutras. Qi-An Dharma heirs to carry on the Cao-T’ong line—
answered each question in turn. When they Thieàn sö Thanh Phaåu Höng Döông laø ñeä töû cuûa
had finished, Qi-An said: “Since the master Thieàn sö Ñaïi Döông. Tuy vaäy oâng khoâng may
arrived here, I haven’t been able to play the cheát tröôùc Ñaïi Döông vaø khoâng coù Phaùp töø naøo ñeå
host.” Fa-Kong said: “I invite the master to noái doõi Taøo Ñoäng.
take the role of host.” Qi-An said: “It’s late * After becoming the abbot of a temple, Xing-
today, so let’s go back to our quarters and yang entered the hall and addressed the
take a rest. Tomorrow come here again.” Fa- monks, saying: “The principle of the great
Kong then went back to his room. The next way that came from the west cuts off the
morning, Qi-An sent a novice monk to invite hundred negations. Words that accord with the
Fa-Kong for another meeting. When Fa-Kong essential teaching go on without end. But
arrived, Qi-An looked at the novice monk and what benefit could there be in just arduously
said: “Aiee! This novice can’t do anything! I submitting to the teachings of our school?
told him to go get Zen master Fa-Kong. Although it’s like this, there are many
Instead he went and got this temple different affairs to deal with. But in the
maintenance man!” Fa-Kong was teaching of our school, there is only one path
speechless—Thieàn sö Phaùp Khoâng ñeán thöa that passes through. Everyone discuss this!”—
hoûi nhöõng nghóa lyù trong kinh, moãi moãi sö ñeàu Sau khi truï ôû Höng Döông, sö thöôïng ñöôøng
ñaùp xong. Sö beøn baûo: “Töø Thieàn Sö laïi ñeán daïy chuùng: “Ñaïi ñaïo töø Taây sang, lyù baët baùch
giôø, baàn ñaïo thaûy ñeàu khoâng ñöôïc laøm chuû phi, trong caâu hôïp cô toaøn traùi dieäu chæ, baát
nhôn.” Phaùp Khoâng thöa: “Thænh Hoøa Thöôïng ñaéc dó maø coù laøm cong vaïy toâng Toå Sö, huoáng
laøm chuû nhôn laïi.” Sö baûo: “Ngaøy nay toái roài laø laêng xaêng coù lôïi ích gì? Tuy nhieân nhö theá,
haõy veà choã cuõ nghæ ngôi, ñôïi saùng mai seõ vieäc khoâng phaûi moät chieàu, haõy ôû trong cöûa
ñeán.” Saùng sôùm hoâm sau, sö sai sa Di ñi môøi xöôùng giaùo môû moät con ñöôøng cuøng toaøn theå
Thieàn sö Phaùp Khoâng. Phaùp Khoâng ñeán, sö thöông löôïng.”
nhìn Sa Di baûo: “Baäy! OÂng sa Di naày khoâng * A monk asked Xing-Yang-Qing-Pou: “When
hieåu vieäc, daïy môøi Thieàn sö Phaùp Khoâng, laïi the Sagara Dragon emerges from the sea, the
môøi caùi ngöôøi giöõ nhaø ñeán.” Phaùp Khoâng entire universe shudders. At just such a time,
chaúng ñaùp ñöôïc. how is this expressed?” Qing-Pou said: “The
* The temple director named Fa-Xin, came to Garuda King confronts the universe! Among
see Qi-An (when he was ill). Qi-An said: you here, who can come forth?” The monk
“Who are you?” The temple director said: asked: “If suddenly someone comes forth,
“Fa-Xin.” Qi-An said: “I don’t know you.” Fa- then what?” Qing-Pou said: “It’s like a falcon
Xin couldn’t respond—Vieän chuû Phaùp Haân striking a pigeon. You don’t believe me. If
ñeán tham vaán. Sö hoûi: “OÂng laø ai?” Phaùp Haân you can experience it behind your skull, then
ñaùp: “Phaùp Haân.” Sö noùi: “Toâi khoâng bieát you’ll at last realize the truth.” The monk
oâng.” Phaùp Haân khoâng ñaùp ñöôïc. said: “In that case, I’ll just fold my hands on
* Later, the master became ill and he calmly my chest and retreat three steps.” Qing-Pou
passed away in 839. He received the said: “The tortoise that upholds Mount
posthumous title “Zen Master Enlightened Sumeru won’t tolerate another one going back
Emptiness.”—Sau sö beänh, ngoài an nhieân thò with a dot on its forehead!”—Coù vò Taêng hoûi:
tòch. Vua ban hieäu “Ngoä Khoâng Thieàn Sö”. “Roàng Ta Kieät ra khoûi bieån thì caøn khoân chaán
 3573

ñoäng, thaáy maët trình nhau vieäc theá naøo?” Sö Qualitative forms: As heat is in fire—Theå
ñaùp: “Chim Ñaïi baøng caùnh vaøng kình vuõ truï, töôùng—See Three kinds of appearance (A).
trong aáy ai laø ngöôøi xuaát ñaàu?” Vò Taêng hoûi: Qualities: Good, bad, length, shortness—Phaåm
“Neáu khi gaëp ngöôøi xuaát ñaàu thì laøm sao?” Sö chaát—Töôùng trì höõu—See Three kinds of rupa
ñaùp: “Gioáng nhö chim caét anh khoâng tin, tröôùc (B), and Three states of mortal existence (A).
soï khoâ nghieäm môùi bieát thaät.” Vò Taêng hoûi:
Qualities of certainty: Phaåm chaát quyeát ñònh—
“Theá aáy thì khoanh tay baøy ngöïc lui ba
According to the Flower Adornment Sutra,
böôùc?” Sö ñaùp: “Döôùi toøa Tu Di con ruøa quaï,
Chapter 38, there are ten qualities of certainty of
chôù ñôïi ñieåm traùn laàn thöù hai.”
Great Enlightening Beings. After practicing the
* When Qing-Pou was ill in bed, T’a-Yang said
ten paths of emancipation, Enlightening Beings
to him: “The body is an illusion, and within
attain these ten qualities of certainty—Theo Kinh
this illusion affairs are carried out. If not for
Hoa Nghieâm, Phaåm 38, coù möôøi phaùp quyeát ñònh
this illusion, the great matter would have no
cuûa chö Ñaïi Boà Taùt. Sau khi ñaõ thaønh töïu möôøi
place from which to be undertaken. If the
phaùp xuaát ly, chö Boà Taùt seõ ñaït ñöôïc möôøi phaùp
great matter is undertaken, it is seen to be an
quyeát ñònh (see Ten paths of emancipation)—See
illusion. What do you say?” Qing-Pou said:
Ten qualities of certainty of Great Enlightening
“There is still this matter here.” T’a-Yang
Beings.
said: “And what is that matter?” Qing-Pou
Qualities that make a woman seek birth in
said: “Encircling the earth, the lustrous
crimson orb. At ocean bottom, not planting happy states: Phaåm Chaát Cuûa Ngöôøi Nöõ Coù Theå
flowers.” Qing-Pou paused and closed his Giuùp Ñöa Ngöôøi AÁy Leân Caùc Caûnh Trôøi—On
eyes. T’a-Yang smile and said: “Are you various occasions, the Buddha mentioned to
awake?” Qing-Pou said: “I’ve forgotten what Visakha the eight qualities that make a woman
I was about to say.” He then passed away— seek birth in happy states; or she will be born
Sö beänh, Ñaïi Döông ñeán hoûi: “Thaân naày nhö again where lovely devas dwell—Trong moät vaøi
boït huyeãn, trong boït huyeãn thaønh töïu. Neáu dòp giaûng cho baø Visakha, Ñöùc Phaät ñaõ ñeà caäp
khoâng coù caùi boït huyeãn thì ñaïi söï khoâng do ñeán taùm phaåm chaát coù theå giuùp ngöôøi nöõ sanh leân
ñaâu maø hieän. Neáu caàn ñaïi söï xong, bieát caùi caùc caûnh trôøi—See Eight qualities that make a
boït huyeãn naøy laøm gì?” Sö thöa: “Vaãn laø vieäc woman seek birth in happy states.
beân naøy.” Ñaïi Döông baûo: “Vieäc beân kia theá Qualities of mind: Taâm Soá.
naøo?” Sö thöa: “Khaép ñaát vaàng hoàng suoát, 1) Knowledge: Trí.
ñaùy bieån chaúng troàng hoa.” Ñaïi Döông cöôøi: 2) Several qualities of mind, or mental content
“Laø ngöôøi tænh chaêng?” Sö heùt: “Noùi! Seõ baûo or conditions: Vaøi phaåm chaát cuûa taâm.
toâi maát roài.” Noùi xong thaày thò tòch. 3) Several qualities of mind. The esoterics make
Quagmire of mortal life: Sinh töû neâ (vuõng buøn Vairocana the Mind or Will, and the moral
sanh töû). qualities, or mental attributes, are personified
as his retinue: Maät toâng coi Phaät Tyø Loâ Giaù
Quake: Shake—Rung chuyeån.
Na laø taâm vöông nhö taâm vaø yù chí; vaø taâm soá
Qualified candidates for monks and nuns:
laø nhöõng phaåm chaát hay ñieàu kieän tinh thaàn,
Giôùi Khí—Those who meet the criteria to receive
ñöôïc nhaân caùch hoùa nhö ñoaøn tuøy tuøng cuûa
the rules, i.e. one who is not debarred from
Ngaøi.
entering the order, such as not killing parents, not
4) Mental factors: Cetasikas (p)—Mental
slandering the Triratna, etc.—Nhöõng ngöôøi ñuû tö
actions—Mental conditions or emotions—The
caùch thoï giôùi hay khoâng bò ngaên caûn gia nhaäp giaùo
attributes of the mind, especially the moral
ñoaøn, chaúng haïn nhö nhöõng ngöôøi khoâng gieát cha
qualities, emotions, love, hate, etc.—Taâm
meï, khoâng huûy baùng Tam Baûo, vaân vaân—See
phaùp sôû höõu cuûa taâm vöông hay nhöõng ñieàu
Five betrayals.
kieän tinh thaàn, nhöõng ñoùng goùp cuûa taâm, ñaëc
 3574

bieät laø nhöõng phaåm chaát luaân lyù, tình caûm, Quan Am Sac Tu Temple: Quan AÂm Saéc Töù
thöông yeâu, haän thuø, vaân vaân. Töï—Name of a temple located in Caø Mau town,
Qualities of the non-learner: Asekha (p)— Caø Mau province. It is also called Phaät Toå
Nhöõng phaåm chaát cuûa baäc voâ hoïc—According to Temple. It was built in the middle of the
the Sangiti Sutta in the Long Discourses of the nineteenth century by Most Venerable Toâ Quang
Buddha, there are ten qualities of the non- Xuaân. At first it was only a small temple where he
learner—Theo Kinh Phuùng Tuïng trong Tröôøng Boä stayed and worshipped Buddhism, and made
Kinh, coù möôøi Phaùp Voâ Hoïc—See Ten qualities prescription to cure the local people. Later, he
of the non-learner. moved to Gia Ñònh and stayed at Kim Chöông
Qualities of the sage as to the body: Kaya- Temple, with Buddhist name “Trí Taâm” and
moneyyam (p)—Thaân tònh maëc—See Three passed away there. In 1842, King Thieäu Trò
dharmas (XLVI). proclaimed him Most Venerable, and offered the
Qualities of the sage as to mind: Mano- Royal Recognization to the temple. The present
moneyyam (p)—YÙ tònh maëc—See Three dharmas temple was rebuilt by Most Venerable Thieän
(XLVI). Töôøng and Most Venerable Thieän Ñöùc in 1936—
Teân cuûa moät ngoâi chuøa toïa laïc trong thò xaõ Caø
Qualities of the sage as to speech: Vaci-
Mau, tænh Caø Mau. Chuøa coøn goïi laø chuøa Phaät Toå,
moneyyam (p)—Ngöõ tònh maëc—See Three
ñöôïc Hoøa Thöôïng Toâ Quang Xuaân döïng leân vaøo
dharmas (XLVI).
giöõa theá kyû thöù 19. Nguyeân thuûy chuøa chæ laø moät
Qualities of the true man: Sappurisa-dhamma
caùi am nhoû laøm nôi tu haønh vaø phaùt thuoác cho
(p)—Thöôïng nhaân phaùp—According to the Sangiti
nhaân daân trong vuøng. Sau ñoù Hoøa Thöôïng leân
Sutta, there are seven qualities of the true man—
thaønh Gia Ñònh, tu ôû chuøa Kim Chöông vaø thò tòch
Theo Kinh Phuùng Tuïng trong Tröôøng Boä Kinh, coù
ôû ñoù. Naêm 1842, vua Thieäu Trò ñaõ saéc phong cho
baûy thöôïng nhaân phaùp—See Seven qualities of
Hoøa Thöôïng vaø saéc töù chuøa Quan AÂm. Ngoâi chuøa
the true man.
hieän taïi ñaõ ñöôïc hai vò Hoøa Thöôïng Thieän Töôøng
Quality (n): Attribute—Ñöùc tính—Phaåm haïnh— vaø Thieän Ñöùc xaây döïng vaøo naêm 1936.
Phaåm chaát—See Three states of mortal existence
Quan Su Pagoda: Chuøa Quaùn Söù—The pagoda
(A).
was probably built during the reign of king Tran
Quan Am Bo Tat Pagoda: Chuøa Quaùn AÂm Boà Du Tong (1341-1369). According to legend, during
Taùt—The pagoda was just built in 1976 on a Big the reign of King Tran Du Tong, at the area today
Mountain in Vung Tau city, Ba Ria province. This pagoda, there was a common house built by the
is a small pagoda; however, it’s famous for its royal court for receiving foreign ambassadors,
huge statue of Goddess of Mercy. The statue is 16 especially ambassadors from China. because most
meter high, pure white, standing on a lotus throne of them followed Buddhism, King Du Tong
with a water vase in her hand and a benevolent ordered to built a pagoda next to the common
face toward the sea. In recent years, the pagoda house for ambassadors to come to pray. Later, the
receives a lot of visitors everyday—Chuøa Quan common house was destroyed with the time, but
AÂm Boà Taùt ñöôïc xaây döïng vaøo naêm 1976 taïi vuøng the pagoda still exists. Inside the main hall, the
nuùi Lôùn thuoäc thaønh phoá Vuõng Taøu, tænh Baø Ròa. front vestibule worships Buddha. In the Patriarchal
Ñaây laø moät ngoâi chuøa nhoû, nhöng ñöôïc raát nhieàu altars, people placed altars of national teachers
ngöôøi bieát ñeán vì moät pho töôïng cuûa Ñöùc Quan under the Ly-Tran Dynasties and Khong Lo Zen
AÂm Boà Taùt. Töôïng cao 16 meùt, sôn maøu traéng Master. In 1822, king Minh Mang ordered to
tinh, ñöùng treân toøa sen, tay caàm bình cam loà vôùi rebuild the pagoda. Later, Zen master Thanh
khuoân maët hieàn töø ñöùng nhìn ra bieån. Trong nhöõng Höông came to be the headmonk of the pagoda.
naêm gaàn ñaây, moãi ngaøy coù raát nhieàu du khaùc ñeán He enlarged the corridors and casted more statues.
vieáng thaêm vaõng caûnh taïi ngoâi chuøa naøy. After that, his disciple, Van Nghiem, casted 27
statues of Buddhas and Bodhisattvas that we still
 3575

can see today—Chuøa Quaùn Söù coù leõ ñöôïc xaây and stele commemorating Most Venerable Trí
döïng döôùi trieàu vua Traàn Duï Toâng (1341-1369). Thuû—Teân moät ngoâi giaø lam noåi tieáng trong quaän
Töông truyeàn döôùi thôì vua Traàn Duï Toâng, nôi maø Goø Vaáp, thaønh phoá Saøi Goøn, Nam Vieät Nam.
baây giôø laø chuøa, coù moät coâng quaùn daønh cho söù Chuøa ñöôïc Hoøa Thöôïng Trí Thuû xaây naêm 1958.
ngoaïi quoác, ñaëc bieät laø söù giaû töø Trung Quoác. Vì Ñaây laø chi nhaùnh cuûa Phaät Hoïc Vieän Nha Trang.
ña soá hoï theo Phaät giaùo neân nhaø vua ra leänh xaây Beân phaûi Chaùnh ñieän coù ñaïi hoàng chung naëng 330
döïng moät ngoâi töï vieän beân caïnh coâng quaùn cho kí loâ, ñuùc taïi Phaät Hoïc Vieän Nha Trang naêm 1966.
caùc söù giaû ñeán caàu nguyeän. Veà sau, nhaø coâng Treân chuoâng coù khaéc baøi vaên ghi laïi lòch söû cuûa
quaùn bò taøn phaù vôùi thôøi gian, nhöng ngoâi töï vieän chuøa maø Hoøa Thöôïng Trí Thuû ñaõ ghi laïi vaøo ngaøy
vaãn coøn toàn taïi. Beân trong tieàn ñöôøng thôø Phaät, 31 thaùng 3 naêm 1966.
haäu ñöôøng thôø caùc vò quoác sö döôùi trieàu nhaø Leâ vaø Quang Linh Pagoda: Chuøa Quang Linh—
Khoâng Loä Thieàn sö. Naêm 1822, chuøa ñöôïc vua Quang Linh Pagoda was one of the most ancient
Minh Maïng truøng tu. Sau ñoù sö Thanh Höng ñeán pagodas in Vietnam. It was built in the fifteenth
truï trì vaø cho ñuùc theâm chuoâng, töôïng, vaø xaây lôùn century in Thien Thi Hamlet, Tho Xuong District,
haønh lang. Veà sau ñeä töû cuûa Thieàn sö Thanh Höng Hanoi City. It’s also called Mrs. Ba Da Pagoda
laø sö Vaên Nghieâm, ñuùc theâm 27 pho töôïng Phaät vaø (Mrs. Stone). It’s said that under King Le Thanh
Boà Taùt, vaãn coøn ñeán ngaøy nay. Tong period (1460-1497), when digging soil to
Quang Duc: Thích Quaûng Ñöùc—Vietnamese build Thang Long Fortress, people found a female
Buddhist monk whose public self-immolation in statue made of stone. Everybody believed that it
1963 became one of the eminent images of the was the statue of the Holy Mother so they
Vietnam War. He took this desperate measure in constructed a temple with the name of “Mrs.
protest at the jailing of hundreds or thousands of Stone”. Later, it became the place for worshipping
monks and nuns without trial by the regime of Lord Buddha. Inside the main hall, there are a lot
President Ngo Dinh Diem of the first Republic of of Buddha and Bodhisattva statues made of wood
South Vietnam, and he is widely credited with with red lacquer trimed with gold, such as
helping to restore religious freedom in Vietnam as Sakyamuni Buddha, Amitabha Buddha, Manjusri
a result of his self-sacrifice—Vò Taêng Vieät Nam Bodhisattva, and Samantabhadra Bodhisattva, etc.
ngöôøi ñaõ töï thieâu vaøo naêm 1963 vaø trôû thaønh moät Monks and Nuns of this pagoda belong to the Lin-
trong nhöõng hình aûnh noåi baät trong chieán tranh Chi Zen Lineage—Chuøa Quang Linh laø moät trong
Vieät Nam. Ngaøi ñaõ duøng phöông caùch lieàu maïng nhöõng ngoâi chuøa coå nhaát Vieät Nam. Chuøa ñöôïc
ñeå choáng laïi söï baét bôù caàm tuø haøng traêm hay haøng xaây döïng vaøo theá kyû thöù 15 trong thoân Thieân Thò,
ngaøn chö Taêng Ni maø khoâng xeùt xöû cuûa cheá ñoä quaän Thoï Xöông, thaønh phoá Haø Noäi. Chuøa coøn coù
Toång Thoáng Ngoâ Ñình Dieäm cuûa neàn ñeä nhaát teân laø Chuøa Baø Ñaù. Töông truyeàn raèng döôùi thôøi
Coäng Hoøa cuûa mieàn Nam Vieät Nam, vaø söï hy sinh Vua Leâ Thaùnh Toâng (1460-1497), khi ñaøo ñaát ñaép
cuûa ngaøi ñaõ giuùp phuïc hoài söï töï do toân giaùo ôû Vieät bôø thaønh Thaêng Long, ngöôøi ta tìm thaáy trong loøng
Nam. ñaát moät pho töôïng ngöôøi nöõ baèng ñaù. Ngöôøi ta tin
Quang Huong Temple: Chuøa Quaûng Höông— raèng ñoù chính laø böùc töôïng cuûa Thaùnh Maãu neân
Name of a famous pagoda in Goø Vaáp district, laäp ñeàn thôø töôïng vaø ñaët teân laø Ñeàn Baø Ñaù. Veà
Saigon City, South Vietnam. It was built in 1958 sau naøy ñeàn bieán thaønh nôi thôø Phaät. Beân trong
by Most venerable Trí Thuû. It has been the school chaùnh ñieän coù raát nhieàu töôïng Phaät vaø Boà Taùt sôn
of basic Buddhist Studies for Monk students. A son theáp vaøng nhö caùc töôïng Phaät Thích Ca, Phaät
330 kilogram great bell cast at Nha Trang Institute Di Ñaø, Boà Taùt Vaên Thuø, Boà Taùt Phoå Hieàn. Chö
of Buddhist Studies in 1966 is hung on the right of Taêng Ni truï xöù trong chuøa thuoäc doøng Thieàn Laâm
the Main Hall. On the bell there is a text written Teá.
by Most Venerable Trí Thuû on March 31, 1966, Quang Nghiem Zen Master: Thieàn Sö Quaûng
telling us the history of the monastery. On the Nghieâm (1121-1190)—A Vietnamese Zen master
right, in the back of the monastery, stands a stupa from Ñan Phöôïng, North Vietnam. He lost his
 3576

parents when he was very young. After his parents haønh truøng tu chuøa, ñuùc moät ñaïi hoàng chung naëng
passed away, he studied Buddha Dharma with 230 caân. Naêm 1989, Thaày Chôn Höông ñaõ xaây
master Baûo Nhaïc, his uncle on the mother side. coång Tam Quan laøm cho caûnh chuøa theâm veû uy
After his master passed away, he met and became nghi.
a disciple of Zen master Trí Thieàn. He was the Quang Tri Zen Master: Quaûng Trí Thieàn Sö—
dharma heir of the eleventh generation of the Wu- A Vietnamese Zen master from Thaêng Long,
Yun- T’ung Zen Sect. He passed away in 1190, at North Vietnam. He left home in 1059 to become a
the age of 69—Thieàn sö Vieät Nam, queâ ôû Ñan disciple of Zen master Thieàn Laõo in Tieân Du. He
Phöôïng, Baéc Vieät. Ngaøi moà coâi cha meï töø luùc nhoû. became the Dharma heir of the seventh
Sau khi cha meï maát, ngaøi theo hoïc Phaät phaùp vôùi generation of the Wu-Yun-T’ung Zen Sect. His
caäu laø thaày Baûo Nhaïc. Khi thaày Baûo Nhaïc thò tòch, reputation soon spread all over North Vietnam and
ngaøi gaëp vaø trôû thaønh ñeä töû cuûa Thieàn sö Trí he had a lot of followers. Later, he stayed at Quaùn
Thieàn. Ngaøi laø phaùp töû ñôøi thöù 11 doøng Thieàn Voâ Ñænh Temple on Mount Khoâng Loä. He spent most
Ngoân Thoâng. Ngaøi thò tòch naêm 1190, thoï 69 tuoåi. of his life to revive and expand Buddhism in North
Quang Te Temple: Quaûng Teá Töï—Name of an Vietnam. He passed away in 1091—Thieàn sö Vieät
ancient temple in Hueá, Central Vietnam. The Nam, queâ ôû Thaêng Long, Baéc Vieät. Naêm 1059,
temple is situated on the east side of Quaûng Teá ngaøi xuaát gia laøm ñeä töû cuûa Thieàn sö Thieàn Laõo
hill, which is northwest of the Altar to Heaven. In taïi nuùi Tieân Du. Ngaøi trôû thaønh Phaùp töû ñôøi thöù
1807, Löông Taøi Haàu Traàn Vaên Naêng built a baûy doøng Thieàn Voâ Ngoân Thoâng. Chaúng bao laâu
thatched temple on the east side of Quaûng Teá hill sau tieáng taêm cuûa ngaøi lan roäng vaø nhieàu ñeä töû
and named it after the land. Sometime after the ñeán vôùi ngaøi. Veà sau ngaøi truï taïi chuøa Quaùn Ñaûnh
temple was built, the senior monk named Taùnh treân nuùi Khoâng Loä. Haàu heát cuoäc ñôøi ngaøi, ngaøi
Linh Quang Hieån took charge of the temple. In ñaõ chaán höng vaø hoaèng hoùa Phaät giaùo taïi Baéc
1844, Most Venerable Haûi Nhu, the royal- Vieät. Ngaøi thò tòch naêm 1091.
recognized monk of Thieân Muï temple with lay Quan Su Temple: Chuøa Quaùn Söù—Name of an
person named Buøi Tín Taïi rebuilt the temple, ancient temple, located in Hoaøn Kieám district,
enlarged the structure and replaced thatched with Hanoi City, North Vietnam. At first, it belonged to
tiles for the roof. In 1894, Most Venerable Thanh An Taäp village, Thoï Xöông district, Thaêng Long
trí, with the help from Thaùnh Cung, wife of king ancient citadel. According to Ñaïi Nam Nhaát
Ñoàng Khaùnh, undertook the reconstruction. A Thoáng Chí, in the Leâ dynasty (1428-1788),
great-sized bell, 230 pounds was contributed to the Champa, Siam, Laos, all sent their envoys to
temple by the royal family. In 1989, Venerable Vietnam to offer the tributes. The King had a
Chôn Höông constructed an old-style three- temple built as the residence for the envoys,
entrance gate giving the temple a more impressive because these above countries are devout
appearance—Teân cuûa moät ngoâi chuøa coå ôû Hueá, Buddhists. The temple, therefore, was named
Trung Vieät. Chuøa toïa laïc taïi phía ñoâng trieàn ñoài Quaùn Söù to distinguish it from other temples.
Quaûng Teá, veà phía taây baéc Ñaøn Nam Giao. Naêm Quaùn Söù Temple has been changed many times.
1807, vò Tieàn Quaân Ñoâ Ñoác Phuû Chöôûng Phuû Söï In 1934, the North Vietnam Buddhist Sangha
töôùc phong Löông Taøi Haàu Traàn Vaên Naêng döïng Association was founded and the temple was
leân moät thaûo am, laáy ñòa danh goïi teân chuøa laø chosen its headquarter. It was rebuilt, following a
Quaûng Teá. Sau khi xaây chuøa moät thôøi gian, ñaïi sö plan drawn out by the two architects Nguyeãn Ngoïc
Taùnh Linh Quang Hieån ñaõ ñöôïc cöû troâng coi chuøa. Ngoaïn and Nguyeãn Xuaân Tuøng, with the
Naêm 1844, Hoøa Thöôïng Haûi Nhu, taêng cang chuøa acceptance of Patriarch Vónh Nghieâm in 1941. The
Thieân Muï, cuøng vôùi thí chuû Buøi Tín Taïi ñaõ kieán Main Hall is solemnly decorated. The statues are
thieát chuøa, môû roäng qui moâ, ñoåi tranh lôïp ngoùi. pretty big and splendidly lacquered in red and gild
Naêm 1894, Hoøa Thöôïng Thanh Trí, vôùi söï hoã trôï colours. For the first time in Vietnam, the flag of
cuûa baø Thaùnh Cung, vôï vua Ñoàng Khaùnh, tieán the World Buddhist Association was hung at Quaùn
 3577

Söù Temple in 1951for celebrating the Buddha’s Quench (v): Ñaùp öùng.
Holy Birthday—Teân cuûa moät ngoâi chuøa coå, toïa Quest (n): Söï tìm kieám.
laïc trong quaän Hoaøn Kieám, thaønh phoá Haø Noäi,
Quests for becoming: Bhavesana (p)—Höõu
Baéc Vieät Nam. Xöa kia thuoäc ñòa phaän thoân An
caàu—See Three dharmas (XVIII).
Taäp, huyeän Thoï Xöông, Thaêng Long thaønh. Theo
Quests for the holy life: Brahmacariyesana
Ñaïi Nam Nhaát Thoáng Chí, vaøo thôøi nhaø Leâ, caùc
(p)—Phaïm haïnh caàu—See Three dharmas
nöôùc Chieâm Thaønh, Sieâm, vaø Ai Lao thöôøng göûi
(XVIII).
söù thaàn ñeán trieàu coáng. Nhaø vua cho xaây moät ngoâi
chuøa duøng laøm nôi truù nguï cho caùc söù thaàn naày væ Quests for sense-desire: Kamesana (p)—Duïc
caùc nöôùc naày raát suøng ñaïo Phaät, vì theá maø chuøa coù caàu—See Three dharmas (XVIII).
teân laø chuøa Quaùn Söù. Chuøa ñaõ traûi qua nhieàu thay Quest for truth to benefit self and others, all
ñoåi. Naêm 1934, Toång Hoäi Phaät Giaùo Baéc Phaàn ra sentient beings, not just helping themselves:
ñôøi, ñaët truï sôû taïi chuøa. Chuøa ñaõ ñöôïc xaây döïng Vì lôïi mình, lôïi ngöôøi, cuõng nhö lôïi taát caû chuùng
laïi theo baûn thieát keá cuûa hai kieán truùc sö Nguyeãn sanh maø caàu phaùp, chöù chaúng vì tö lôïi—See Ten
Ngoïc Ngoaïn vaø Nguyeân Xuaân Tuøng do Toå Sö kinds of quest for truth of Great Enlightening
Vónh Nghieâm duyeät xeùt baøo naêm 1941. Chaùnh Beings.
Ñieän trong chuøa ñöôïc trang trí trang nghieâm. Caùc Quest for truth to destroy all sentient
pho töôïng ñeàu khaù lôùn vaø theáp vaøng loäng laãy. Laù beings’ afflictions, not doing it for fame,
côø Phaät giaùo theá giôùi laàn ñaàu tieân ñöôïc treo taïi profit, or respect: Vì muoán tröø phieàn naõo cho taát
Vieät Nam taïi chuøa Quaùn Söù nhaân ngaøy leã Phaät
caû chuùng sanh maø caàu phaùp, vì chaúng vì danh, lôïi
Ñaûn naêm 1951 (Phaät lòch 2495).
hay söï cung kính—See Ten kinds of quest for
Quan The Am Temple: Chuøa Quan Theá AÂm— truth of Great Enlightening Beings.
Name of a famous pagoda located in Phuù Nhuaän Quest for truth to enter knowledge of
district, Saigon City, South Vietnam. The pagoda
wisdom, not taking pleasure in literature: Vì
was built in 1922 and rebuilt from 1964 to 1969. It
nhaäp trí hueä maø caàu phaùp, chaúng vì vaên töï—See
is the last memento of Thích Quaûng Ñöùc
Ten kinds of quest for truth of Great Enlightening
Bodhisattva (burnt himself for the sake of
Beings.
Buddhism)—Teân cuûa moät ngoâi chuøa noåi tieáng toïa
laïc trong quaän Phuù Nhuaän, thaønh phoá Saøi Goøn, Quest for truth to fulfill Buddhahood, not
Nam Vieät Nam. Chuøa ñöôïc xaây vaøo naêm 1922 vaø being inclined to lesser aims: Vì ñaày ñuû Phaät
ñöôïc truøng tu laïi töø naêm 1964 ñeán 1969. Chuøa laø phaùt maø caàu phaùp, vì chaúng thích nhöõng thöøa
di tích cuoái cuøng cuûa Boà Taùt Thích Quaûng Ñöùc (vò khaùc—See Ten kinds of quest for truth of Great
Phaùp thieâu thaân). Enlightening Beings.
Quantum (n): Löôïng töû. Quest for Truth of Great Enlightening
Quantum mechanics: Nguyeân löôïng cô hoïc. Beings: Söï caàu ñaïo cuûa chö Ñaïi Boà Taùt—
Quantum Physics: Vaät Lyù Löôïng töû. According to the Flower Adornment Sutra,
Chapter 38, there are ten kinds of quest for truth
Quarrel (v): Caõi vaõ—To argue—To dispute.
of Great Enlightening Beings. Enlightening
Quarrels: Tranh chaáp. Beings who abide by these can attain great
Quarrelsome (a): Hay gaây goã. knowledge of all elements of Buddhahood without
Queen of Heaven: Thieân Haäu. **See Marichi being instructed by another—Theo Kinh Hoa
(1). Nghieâm, Phaåm 38, coù möôøi ñieàu caàu phaùp cuûa chö
Quell (v): Daäp taét. Ñaïi Boà Taùt. Chö Boà Taùt an truï trong phaùp naày
Quell calamities by spells or ceremonies: thôøi ñöôïc ñaïi trí hueä taát caû Phaät phaùp chaúng do
Tòch Tai (nieäm chuù tröø tai). ngöôøi khaùc daïy—See Ten kinds of quest for truth
Quell all greed, anger, jealousy and of Great Enlightening Beings.
ignorance: Daäp taét tham, saân, ñoá kî vaø si meâ.
 3578

Quest for truth to leave birth and death, not you hear the murmuring stream?” The monk said:
craving worldly pleasures: Vì thoaùt sanh töû maø “Yes, master.” Hsuan-Sha said: “If so, here is the
caàu phaùp, vì chaúng tham theá laïc—See Ten kinds entrance.”—Trong Thieàn, coù loaïi caâu hoûi ñöôïc
of quest for truth of Great Enlightening Beings. goïi laø “hoûi vì khoâng hieåu”; ôû ñaây coù veû khoâng
Quest for truth to liberate sentient beings, khaùc vôùi loaïi caâu “Taâm Haønh.” Moät nhaø sö hoûi
Huyeàn Sa: “Toâi laø moät ngöôøi môùi nhaäp toøng laâm;
engendering the determination for
mong sö chæ thò toâi caàn phaûi hoïc taäp nhö theá naøo.”
enlightenment: Vì ñoä chuùng sanh maø caàu phaùp, Huyeàn Sa ñaùp: “Nhaø ngöôi coù nghe doøng suoái rì
vì phaùt Boà Ñeà taâm—See Ten kinds of quest for raøo kia chaêng?” Vò sö ñaùp: “Baåm, coù!” Huyeàn Sa
truth of Great Enlightening Beings. noùi: “Vaäy theo loái ñoù maø vaøo.”—See Eighteen
Quest for truth to resolve the doubts of all kinds of questions.
sentient beings, to free them from (To ask) questions not with intention to
vacillation: Vì döùt nghi cho taát caû chuùng sanh maø learn: Hoûi nhöõng caâu khoâng vôùi yù ñònh hoïc taäp.
caàu phaùp, vì laøm cho hoï khoâng do döï—See Ten Questions in meditation: Nhöõng caâu hoûi veà
kinds of quest for truth of Great Enlightening Thieàn— According to Zen Master D.T. Suzuki in
Beings. the essays in Zen Buddhism, Book II, The
Quest for truth with a straightforward Eighteen Kinds of Question, compiled by Shan-
mind, being free from dishonesty: Tröïc taâm Chao of Fen-Yang, the way Zen teaching was
caàu phaùp, vì khoâng dua nònh phænh phôø—See Ten practiced until about the tenth century. Fen-Yang-
kinds of quest for truth of Great Enlightening Shan-Chao lived at the end of the tenth century
Beings. and was a disciple of Sheng-Nien of Shou-Shan.
Questions (n): Caâu hoûi—Vaán ñeà. The classification in the work is unscientific but
Questions and answers: Vaán Ñaùp—A uniquely the “Questions” are illuminating in many ways as
Zen type of dialogue between a master and a they illustrate how Zen was studied in those
student wherein the student asks a question on days—Theo Thieàn Sö D.T. Suzuki trong Thieàn
Buddhism which has deeply perplexed him, and Luaän Taäp II, Thaäp Baùt Vaán cuûa Phaàn Döông
the master, skirting theory and logic, replies in Thieän Chieåu laø ñöôøng loái thöïc haønh cuûa giaùo lyù
such a way as to evoke an answer from the deeper Thieàn cho ñeán khoaûng theá kyû thöù möôøi. Phaàn
levels of the student’s intuitive mind —Hoûi vaø traû Döông Thieän Chieåu soáng vaøo khoaûng cuoái theá kyû
lôøi, moät kieåu ñoái thoaïi ñoäc ñaùo cuûa Thieàn giöõa thöù möôøi, laø moân nhaân cuûa Thuû Sôn Tónh Nieäm.
moät moät thaày moät troø, trong aáy troø hoûi caùc vaán ñeà Söï xeáp loaïi trong Thaäp Baùt Vaán tuy khoâng coù tính
Phaät giaùo laøm mình boái roái saâu xa, vaø thaày men caùch khoa hoïc nhöng caùc caâu hoûi raát laø saùng suûa
theo laõnh vöïc lyù thuyeát vaø lyù luaän, ñaùp baèng caùch vì chuùng phaùc hoïa caùch thöùc hoïc taäp cuûa Thieàn
naøo ñeå gôïi leân caâu traû lôøi töø caùc taàng möùc tröïc thôøi baáy giôø—See Eighteen kinds of questions.
thöùc saâu hôn cuûa troø. Questioning in return: One of the Buddha’s
Question to be answered directly: Ekamsa- four methods of dealing with questions—Traû lôøi
vyakaraniyo-panho (p)—Traû lôøi caâu hoûi moät caùch baè ng caùch hoûi laïi, moät trong boán phöông phaùp
döùt khoaùt—See Four ways of answering Phaä t traû lôøi caâu hoûi—See Four methods of dealing
questions. with questions.
Question of concentration: Vaán ñeà thieàn ñònh. Quick (a): Coøn soáng.
Question of ignorance: Baát Hoäi—In Zen, there Quick in attaining the vision: Baát thôøi giaûi
is a kind of question called “question of thoaùt—See Two kinds of deliverance (D).
ignorance.” This does not seem to differ from the Quick discernment: Muïc Cô Thuø Laïng
sixth question. A monk asked Hsuan-Sha: “I am a (Löôïng)—The power of the eye to discern triffling
new comer in the monastery; please tell me how differences—Khaû naêng phaân bieät nhanh nheïn, chæ
to go on with my study.” Hsuan Sha replied: “Do ngöôøi nhaïy beùn.
 3579

Quick-tempered: Hay giaän—To be angry Quiet and Reflecting: Samatha and Vipasyana
quickly—To have a short temper. (skt)—Shikan (jap)—Ceasing and reflecting—Chæ
Quiet (a): Quaùn—See Samatha-Vipasyana.
1) Nôi coâ tòch heûo laùnh: Sama (p)—Prasama, Quietism (n):
Vivikta, or Santi (skt)—Calmness— 1) Chuû nghóa an tònh—Chuû tröông giaûm thieåu
Quietude—Quietism—Tranquility—Still— hoaït ñoäng vaø traùch nhieäm cuûa con ngöôøi
Silent—Quiet—Solitary—Secluded— xuoáng möùc toái thieåu.
Rustic—Nirvana. 2) Chuû tröông tònh maëc—Quietism, by which he
2) Ksema (skt)—Peace—Tranquil—Pacify—An. tries to suppess ideas and feelings in order to
3) Samatha (skt): Chæ—Tranquility— realize a state of tranquilization or perfect
Calmness—Absence of passion—Cessation. blankness. This is one of the ten wrong ways
Quiet breathing: Hôi thôû im laëng (khoâng oàn into which the Yogin may fall—Tònh maëc
aøo)—To Buddhists, our breath should always by khieán haønh giaû traán aùp caùc yù töôûng vaø caûm
light, even, and flowing, like a thin stream of giaùc haàu chöùng traïng thaùi tòch tónh hay ngoan
water running through the sand. Our breath should khoâng. Ñaây laø moät trong möôøi laàm laïc maø
be quiet, so quiet that a person sitting next to us thieàn giaû coù theå bò rôi vaøo—See Ten wrong
cannot hear it. Our breath should flow gracefully, ways into which Zen practitioners may fall.
like a river, like a watersnake crossing the water, Quietist (n): Ngöôøi theo chuû nghóa an tònh.
and not like a chain of rugged mountains or the Quietistic (a): Thuoäc veà thuyeát tónh taïi.
gallop of a horse. Quiet breathing is extremely Quietness (n): Ekagra (skt)—Calmness—
important for any Zen practitioner, because when Stillness—Söï yeân laëng.
we are able to master our breath, we are able to
Quietude: Tòch Nhieân—Calmness—Silence—
control not only our bodies but also our minds—
Stillness—Undisturbed—Söï yeân laëng hay traïng
Ñoái vôùi ngöôøi Phaät töû luùc naøo hôi thôû chuùng ta
thaùi laëng leõ voâ tö löï ñoái vôùi caûnh.
cuõng phaûi thaät nheï nhaøng, ñeàu ñaën vaø troâi traûi nhö
Quinquennial assembly: Panca-varsika-parisad
moät laïch nöôùc nhoû chaûy treân caùt. Hôi thôû phaûi
(skt)—Voâ Giaø Ñaïi Hoäi—The quinquennial
thaät im laëng, im laëng ñeán noãi ngöôøi ngoài keá beân
assembly, for having all things in common, and for
cuõng khoâng nghe ñöôïc mình ñang thôû. Hôi thôû neân
confession, penance, and remission—Cöù naêm naêm
uyeån chuyeån nhö moät doøng soâng uoán khuùc, moät
thì chö Taêng Ni hoïp ñaïi hoäi moät laàn ñeå chia xeû
con raén nöôùc ñang vöôït nöôùc, chöù khoâng theå nhö
kinh nghieäm tu haønh, vaø cuøng nhau phaùt loà saùm
moät daõy nuùi lôûm chôûm hay nhö nhòp phi nöôùc ñaïi
hoái (tuïc coù töø thôøi Löông Voõ Ñeá).
cuûa moät con ngöïa ñöôïc. Hôi thôû im laëng cöïc kyø
quan troïng cho Thieàn giaû, vì khi chuùng ta coù theå Quintessence: Tinh anh.
kieåm soaùt ñöôïc hôi thôû cuûa mình laø chuùng ta coù Quintessence or energy of all living beings:
theå kieåm soaùt ñöôïc chaúng thaân maø coøn taâm mình Sarvasattvaujohari (skt)—Vitality of all beings—
nöõa. Nhaát thieát chuùng sanh tinh khí—Tinh chaát cuûa taát
Quiet (v) the heart or mind: Be at rest— caû chuùng sanh.
Heartened—Reassured—An taâm. Quit (v): Parityajati (skt)—Töø Boû—See
Quiet patience: Calmness and endurance—Tòch Renunciation.
Nhaãn (tòch tónh vaø nhaãn nhuïc, hay söï nhaãn nhuïc Quoc An Temple: Quoác AÂn Töï—Name of an
tòch tónh). old temple in Hueá. It is located at northwest of
Ngöï Bình Hill, in Phöôùc Quaû hamlet, Tröôøng An
precint. Its original name was Vónh An. The
temple was built in 1683 by Most Venerable Sieâu
Baïch Nguyeân Thieàu, a wandering Chinese monk.
Five years later, Lord Nguyeãn Phöôùc Thaùi
recognized it as a national temple and renamed it
 3580

Quoác AÂn. In 1805, Princess Long Thaønh, an elder

R
sister of king Gia Long, had it rebuilt with 300
ounces of silver. In 1842, king Thieäu Trò granted
500 ounces of silver to accomplish its
reconstruction as we can see it today—Teân cuûa
moät ngoâi chuøa coå ôû Hueá. Chuøa toïa laïc taïi phía taây
baéc nuùi Ngöï Bình, trong thoân Phöôùc Quaû, phöôøng
Tröôøng An. Nguyeân chuøa coù teân laø Vónh AÂn do Rabbi (n): Thaày Do Thaùi.
Hoøa Thöôïng Sieâu Baïch Nguyeân Thieàu, moät du Rabbinate (n): Ñòa vò toân sö.
taêng Trung Hoa khai sôn vaøo khoaûng naêm 1683.
Rabbit’s horns: Sasa-visana or sasa-srnga
Naêm naêm sau, chuùa Nguyeãn Phöôùc Thaùi coâng
(skt)—Thoá Giaùc—Rabbit’s horns, i.e. non-
nhaän laø quoác töï vaø ñaët teân laïi laø Quoác AÂn. Naêm
existent; all phenomena are as unreal as rabbit’s
1805, coâng chuùa Long Thaønh hieán 300 laïng baïc
horns—Söøng thoû (ngöôøi ngu nhaän laàm ñoâi tai thoû
ñeå truøng tu. Naêm 1842, vua Thieäu Trò laïi caáp cho
laø söøng, kyø thaät thoû khoâng coù söøng). Töø naày duøng
chuøa 500 laïng baïc ñeå hoaøn chænh nhö chuùng ta
ñeå chæ nhöõng caùi khoâng theå coù ñöôïc (moïi hieän
thaáy ngaøy nay.
töôïng ñeàu khoâng thöïc).
Quoc Tu Giam Temple: Quoác Töû Giaùm—The
Racism (n): Chuû nghóa phaân bieät chuûng toäc.
first Vietnamese Temple of Literature, was built
by King Ly Thanh Tong in 1070. In 1156, under
Racist (n): Ngöôøi theo chuû nghóa phaân bieät chuûng
toäc.
the reign of king Ly Anh Tong, the Temple of
Literature was used to worship only Confucius, a Rack something: Decay or ruin something—
Chinese Thousand-generation Teacher. At the end Huûy hoaïi ñieàu gì.
of the Tran Dynasty, two Vietnamese famous Racmicatasahasraparipurnadhvadja (skt):
scholars, Chu Van An and Truong Han Sieu, were Cuï tuùc thieân vaïn Quang Minh Nhö Lai.
also worshipped in the temple. From 1442, tablets Radiance (n): Light—AÙnh saùng choùi.
of Vietnamese doctorates were erected inside the Radiant (a): Saùn laïn—Bright—Shining.
temple. Today, the Temple of Literature is known Radiant devas: Abhasara (skt)—Quang AÂm
as a symbol of the studious tradition and the Thieân—There are beings who are overflowing
veneration to teachers and morality of with happiness, drenched with it, full of it,
Vietnamese people—Vaên mieáu ñaàu tieân cuûa Vieät immersed in it, so that they occasionally exclaim:
Nam ñöôïc vua Lyù Thaùnh Toâng xaây döïng vaøo naêm “Oh what bliss!” such as the Radiant devas
1070. Naêm 1156, döôùi trieàu vua Lyù Anh Toâng, (abhasara)—Höõu tình thaám nhuaàn, bieán maõn, sung
Vaên mieáu chæ ñöôïc thôø Ñöùc Khoång Phu Töû, Vaïn maõn, höng thònh vôùi an laïc. Thænh thoaûng hoï thoát
Theá Sö Bieåu cuûa ngöôøi Trung Hoa. Cuoái ñôøi nhaø ra nhöõng caâu caûm höùng: “OÂi an laïc thay! OÂi an laïc
Traàn, coù hai hoïc giaû noåi tieáng cuûa Vieät Nam cuõng thay!” nhö chö Quang AÂm Thieân—See Three
ñöôïc thôø trong mieáu laø Chu Vaên An vaø Tröông dharmas (XXXVI).
Haùn Sieâu. Töø naêm 1442, caùc bia Tieán Só ñöôïc
Radiant halo: Röïc rôõ haøo quang. Ñaây laø moät
döïng leân beân trong Quoác Töû Giaùm. Ngaøy nay,
trong saùu yù nghóa cuûa chöõ Theá Toân—The six
Vaên Mieáu ñöôïc xem nhö laø moät bieåu töôïng hieáu
meanings of the Honoured One or Bhagava—See
hoïc vaø toân sö troïng ñaïo cuûa daân toäc Vieät Nam.
Six meanings of the Honoured One.
Quotation (n): Söï trích daãn.
Radiate (v): To send forth light—Phaùt quang (göûi
Quotation book: Ngöõ luïc. aùnh saùng ñi muoân höôùng).
Radical (a): Caáp tieán—Caên baûn—Cöïc ñoan—
Quaù khích—Fundamental.
Radical element: Fundamental element—
Original element—Caên baûn.
 3581

Radical Ignorance: Original darkness or ñeàu goïi laø phieät duï, chæ laø phöông tieän giuùp ñaùo bæ
ignorance—Caên Baûn Voâ Minh—See Original ngaïn maø thoâi.
darkness, and Ignorance. Raft of Dharma: Chieác beø Phaùp—In Buddhism,
Radicalism (n): Chuû nghóa caáp tieán. dharma refers to all the methods of cultivation
Raft (n): Kaula (skt)—A ferryboat—Chieác beø—A taught by the Buddha which lead to ultimate
man who was escaping from a group of bandits enlightenment. They are means that lead to an
came to a vast stretch of water that was in his way. end, not an end themselves. The Buddha’s
He knew that this side of the shore was dangerous teaching is likened a raft for going the other shore.
and the other side was safe. However, there was All of us depend on the raft of Dharma to cross the
no boat going to the other shore, nor was there any river of birth and death. We strive with our hands,
bridge for crossing over. So he quickly gather feet, and wisdom to reach the other shore. When
wood, branches and leaves to make a raft, and the goal, the other shore, is reached, then the raft
with the help of the raft, he crossed over safely to is left behind. The form of teaching is not final
the other shore. The Noble Eightfold Path taught dogma but an expedient method. According to the
by the Buddha is like the raft. It would take us Discourse on the Water Snake’s Parable, the
from the suffering of this shore to the other shore Buddha taught: “My teaching is like a raft for
of no suffering. In Mahayana Buddhism, the crossing over, not for carrying.” Also according to
teaching is likened a raft; when the goal, the other the Middle Length Saying, the Buddha taught:
shore, is reached, then the raft is left behind. The “The dharma that I teach is like a raft. Even
form of teaching is not final dogma but an Dharma should be relinquished, how much the
expedient method. According to the Discourse on more that which is not Dharma? The Raft of
the Water Snake’s Parable, the Buddha taught: Dharma is for crossing over, not for retaining.”—
“My teaching is like a raft for crossing over, not Trong Phaät giaùo, Phaùp chæ taát caû moïi phöông caùch
for carrying.”—Moät ngöôøi ñang troán chaïy khoûi tay tu haønh ñöôïc daïy bôûi Ñöùc Phaät maø cuoái cuøng ñöa
boïn cöôùp ñi ñeán gaëp phaûi moät khoaûng nöôùc bao la ñeán cöùu caùnh giaùc ngoä. Chö phaùp laø phöông tieän
tröôùc maët. Ngöôøi aáy bieát raèng bôø beân naøy nguy ñöa ñeán cöùu caùnh, chöù töï chuùng khoâng phaûi laø cöùu
hieåm vaø bôø beân kia an toaøn. Tuy nhieân, khoâng coù caùnh. Giaùo phaùp cuûa Ñöùc Phaät cuõng gioáng nhö
taøu thuyeàn gì ñeå ñi ñeán bôø beân kia. Neân ngöôøi aáy chieác beø, ñöôïc duøng ñeå ñi qua beân kia bôø. Taát caû
nhanh nheïn gom goùp nhaùnh laù laøm moät chieác beø, chuùng ta ñeàu phaûi leä thuoäc vaøo chieác beø Phaät
vaø vôùi chieác beø, ngöôøi aáy ñaõ qua bôø beân kia moät phaùp naøy ñeå vöôït thoaùt doøng soâng sanh töû. Chuùng
caùch an toaøn. Chaùnh Ñaïo ñöôïc daïy bôûi Ñöùc Phaät ta gaéng söùc baèng tay chaân, baèng trí tueä ñeå ñaït ñeán
cuõng gioáng nhö chieác beø. Noù coù coâng naêng ñöa bæ ngaïn. Khi cöùu caùnh bæ ngaïn ñaõ ñeán, thì beø cuõng
chuùng ta töø beán bôø khoå ñau phieàn naõo ñeán bæ ngaïn phaûi boû laïi sau löng. Giaùo phaùp khoâng phaûi laø cöùu
voâ öu. Trong Phaät giaùo Ñaïi Thöøa, giaùo phaùp gioáng caùnh maø chæ laø phöông tieän thoâi. Theo Kinh AÅn duï
nhö chieác beø; khi cöùu caùnh bæ ngaïn ñaõ ñeán, thì beø Con Raén, Ñöùc Phaät daïy: “Giaùo phaùp cuûa ta nhö
cuõng phaûi boû laïi sau löng. Giaùo phaùp khoâng phaûi chieác beø ñeå vöôït qua chöù khoâng phaûi ñeå naém
laø cöùu caùnh maø chæ laø phöông tieän thoâi. Theo Kinh giöõ.” Cuõng theo Kinh Trung Boä, Ñöùc Phaät daïy:
AÅn duï Con Raén, Ñöùc Phaät daïy: “Giaùo phaùp cuûa ta “Phaùp maø ta giaûng daïy chæ laø chieác beø. Ngay caû
nhö chieác beø ñeå vöôït qua chöù khoâng phaûi ñeå naém Phaùp aáy coøn phaûi xaû boû, huoáng laø phi phaùp. Chieác
giöõ.” beø Phaùp aáy chæ neân ñöôïc duøng ñeå ñaùo bæ ngaïn,
chöù khoâng neân giöõ laïi.”
Raft parable: Phieät Duï—Raft parable. Buddha’s
teaching is like a raft, a means of crossing the Rag-robe: Hoaïi Saéc Y—Hoaïi naïp—Hoaïi Saéc
river, the raft being left when the crossing has Naïp—Robe for monks and nuns—AÙo daønh cho
been made—Thí duï veà chieác beø. Phaùp cuûa Phaät chö Taêng Ni.
nhö chieác beø, sang soâng roài thì beø neân boû, ñeán bôø Raga (skt & p): A La Giaø—La Ngaï.
cuûa Nieát Baøn thì chaùnh phaùp coøn neân boû haø huoáng 1) Anger: Giaän döõ.
phi phaùp. Cho neân noùi taát caû caùc phaùp ñöôïc noùi ra
 3582

2) Covetousness: Tham—Concupiscience— name, though it is defined in other ways; his father

Greed—Lust—Wrong desire—Tham—See did not see him till he was six years old. He
Three poisons, and Seventy-five dharmas of became a disciple of the Hinayana, but is said to
the Abhidharma Kosa. have become a Mahayanist when his father
3) Desire: Tham muoán—Covetousness—Desire preached this final perfect doctrine, a statement
to have—Greed—Uncontrolled lust of every gainsaid by his being recognized as founder of the
kind—Tham. Vaibhasika school. He is to be reborn as the eldest
4) Feeling: Caûm thoï. son of every Buddha, hence is sometimes called
5) Greed: Xan tham. the son of Ananda. Another source from
6) (p): Color—Maøu saéc. Mahayana Buddhism said that Rahula was the
Ragadveshamoha (skt): Tham saân si—Greed, only son of Sakyamuni and Yasodhara and was
anger, ignorance—See Three poisons. born before the Buddha’s renunciation of the
Ragaggi (p): Fire of lust—Löûa tham—See Three world. He was the only child of Siddhartha
dharmas (XXVIII) (A). Gautama, one of the Buddha’s ten major disciples,
respected as the foremost in inconspicuous
Ragaraja (skt): AÙi Nhieãm Minh Vöông—The
practice (maät haïnh). According to Buddhist
King with the affection of love—King of Love.
tradition, he was born on the day his father
Rage: Pradasa (skt)—Naõo—Saân haän—Rage, of
decided to leave the household life, and when his
which the emotional reaction is much more severe
wife Yasodhara asked him what the boy should be
than hatred—Naõo laø phaûn öùng tình caûm naëng neà
named, he replied, “Rahula” (Fetter), indicating
hôn “haän”—See Fifty-one Dharmas interactive
that he perceived the child as a potential source of
with the Mind.
mundane attachment. After his awakening
Ragi (p): Lustful (a)—Daâm ñaõng. (Bodhi), the Buddha returned to his family, and
Rago-kincanam (p): Obstacles of Lust—Tham Yasodhara sent the boy to confront him. He
chöôùng—See Three dharmas (XXVII). demanded that he be given his inheritance. The
Rags: Raùch röôùi. Buddha made no response, but Rahula followed
Rahassa (p): Secret—Bí maät. him to leave the palace, and he was soon ordained
Rahaseyyaka (p): Secret—Bí maät. as a monk. When the Buddha’s father Suddhodana
Rahu (skt): La Haàu (sao)—La Hoä—La Hoã— protested, the Buddha responded by promulgating
a rule that henceforth no one could be ordained
Name of a star, or a spirit (demon) that is
without parental permission. After hearing the
supposed to seize the sun and moon and thus
Smaller Discourse Spoken to Rahula, he became
causes eclipses—Teân cuûa moät ngoâi sao che laáp
an Arhat. He was said by the Buddha to be the
maët trôøi maët traêng gaây neân nhaät thöïc vaø nguyeät
foremost among his disciples in eagerness to
thöïc.
learn—Theo Giaùo Sö Soothill trong Trung Anh
Rahu-asura (skt): La Haàu A Tu La—La Haàu La
Phaät Hoïc Töø Ñieån, La Haàu La laø ñöùa con duy
A Tu La—The asura who in fighting with Indra
nhaát cuûa Ñöùc Phaät vaø coâng chuùa Da Du Ñaø La.
can seize sun an moon, i.e. cause eclipses—Moät
Ngöôøi ta noùi La Haàu La ôû trong thai meï ñeán 6
loaïi A Tu La Vöông hay ñaùnh nhau vôùi Trôøi Ñeá
naêm, vaø ñöôïc haï sanh trong ñeâm Ñöùc Phaät thaønh
Thích ñeå tranh giaønh vaø che laáp aùnh saùng cuûa maët
ñaïo (ngaøy 8 thaùng chaïp aâm lòch). Cha cuûa ngaøi
trôøi vaø maët traêng, gaây ra caûnh nhaät thöïc vaø nguyeät
khoâng thaáy maët ngaøi cho ñeán khi ngaøi ñöôïc 6 tuoåi.
thöïc.
Luùc môùi xuaát gia ngaøi theo Tieåu Thöøa, nhöng sau
Rahula (skt): La Haàu La—According to khi nghe Ñöùc Phaät thuyeát toái thöôïng thöøa phaùp
Professor Soothill in The Dictionary of Chinese- trong phaùp hoäi Phaùp Hoa, ngaøi ñaõ theo Ñaïi Thöøa.
English Buddhist Terms, he is supposed to have Ngaøi luoân taùi sanh laøm con lôùn cuûa caùc vò Phaät.
been in the womb for six years and born when his Coù choã cho raèng La Haàu La sanh ra tröôùc khi Ñöùc
father attained Buddhahood; also said to have Phaät xuaát gia. Theo truyeàn thoáng Phaät giaùo Ñaïi
been born during an eclipse, and thus acquired his Thöøa thì oâng laø con trai duy nhöùt cuûa Thaùi töû Taát
 3583

Ñaït Ña, cuõng laø moät trong möôøi ñeä töû lôùn cuûa Buddhist monks to give back their vows in order to
Phaät, ñöôïc toân kính do coâng phu maät haïnh cuûa join the government’s war against Tamil
Ngaøi. Ngaøi ñöôïc sanh ra vaøo ngaøy maø cha cuûa militants—Vò Taêng ngöôøi Tích Lan, theo heä phaùi
ngaøi quyeát ñònh töø boû ñôøi soáng gia ñình, vaø khi Theravada, cuõng laø moät hoïc giaû noåi tieáng, ngöôøi
coâng chuùa Gia Du Ñaø La hoûi thaùi töø Taát Ñaït Ña ñaõ vieát moät soá baøi vaø saùch coù aûnh höôûng lôùn ñoái
phaûi ñaët teân ñöùa beù laø gì, thì Thaùi töû traû lôøi: “La vôùi Phaät giaùo, keå vieäc oâng ñaõ giôùi thieäu Phaät giaùo
Haàu La” coù nghóa laø söï raøng buoäc, cho thaáy raèng qua quan ñieåm cuûa heä phaùi Theravada, qua quyeån
Thaùi töû ñaõ thaáy ñöùa nhoû nhö laø caên nguyeân cuûa söï “Nhöõng Lôøi Phaät Daïy.” Trong thaäp nieân 1950s,
luyeán chaáp vaøo theá gian. Sau khi giaùc ngoä Boà Ñeà, oâng laøm cho vieän nghieân cöùu taïi Ñaïi Hoïc
Ñöùc Phaät trôû veà nhaø, vaø coâng chuùa Gia Du Ñaø La Sorborne, nôi oâng laøm vieäc chuû yeáu veà kinh ñieån
ñaõ ñöa ñöùa beù ñeán ñoái maët vôùi ngaøi vaø ñoøi hoûi Ñaïi Thöøa, vaø vaøo naêm 1966 oâng trôû thaønh Phoù
ngaøi phaûi cho ñöùa beù aáy gia saûn. Ñöùc Phaät khoâng Vieän tröôûng vieän Ñaïi Hoïc Vidyodaya ôû Sri Lanka.
traû lôøi, nhöng La Haàu La laïi theo ngaøi rôøi boû cung Sau ñoù oâng trôû thaønh Vieän tröôûng Vieän Ñaïi Hoïc
ñieän, vaø chaúng bao laâu sau ñoù cuõng ñöôïc thoï giôùi Kelaniya cuõng taïi Sri Lanka. Trong nhöõng thaäp
laøm Taêng. Khi cha cuûa Ñöùc Phaät laø vua Tònh Phaïn nieân 1980s vaø 1990s oâng khôûi phaùt nhöõng vaán ñeà
choáng ñoái vieäc naøy thì Ñöùc Phaät traû lôøi baèng caùch tranh caõi baèng caùch hoái thuùc nhöõng Taêng só Phaät
coâng boá luaät maø keå töø ñoù khoâng ai coù theå xuaát gia giaùo traû laïi theä nguyeän (khoâng saùt sanh) ñeå gia
neáu khoâng coù söï ñoàng yù cuûa cha meï. Sau khi nghe nhaäp quaân ñoäi choáng laïi löïc löôïng quaân söï cuûa Hoå
moät baøi phaùp ngaén, La Haàu La chöùng quaû A La Tamil.
Haùn. Ngöôøi ta noùi ngaøi laø vò ñeä töû haêng haùi tu hoïc Rail (n): Haøng raøo coù tay vòn.
nhaát trong soá caùc ñeä töû cuûa Phaät—See Ten chief Rain-clouds: Emblematic of desire, one of the
disciples of the Buddha. four films or things that becloud—Möa Maây, bieåu
Rahulabhadra (skt): Arya Rahulata (skt)—La töôïng cuûa tham duïc, moät trong boán maøn che
Haàu La Da—A native of Kapilavastu, in present phuû—See Four films or things that becloud.
day Nepal—Voán laø moät cö daân cuûa thaønh Ca Tyø Rain down compassion: Töø Loä—Phaät raõi möa
La Veä, maø baây giôø laø Nepal—See Twenty eight töø bi töôùi taåm con ngöôøi—The Buddha makes rain
Indian Patriarchs. down compassion on men.
Rahulata (skt): La Haàu La Ña—Rahulata of Rain of flowers: Möa hoa—See Six auspicious
Kapila, the sixteenth patriarch, who miraculously indications.
transported himself to the kingdom of Sravasti,
Rain-producer: Haønh Vuõ.
where he saw on the Hiranyavati the shadow of
1) To rain, or produce rain: Laøm möa.
five Buddhas—La Haàu La Ña cuûa thaønh Kapila,
2) Varsakara, name of a minister of king
laø vò toå thöù 16, ngöôøi ñaõ töï di chuyeån moät caùch kyø
Bimbisara: Haønh Vuõ, teân cuûa moät vò ñaïi thaàn
dieäu ñeán vöông quoác Sravasti, nôi ñoù ngaøi ñaõ thaáy
cuûa vua Bình Sa Vöông.
boùng naêm vò Phaät treân ñænh Hiranyavati.
Rainbow (n): Voàng caàu.
Rahula, Walpola (1907-1997): Sri Lankan
Rainbow body: Ja-lus (tib): Thaân cuûa aùnh saùng
Theravada monk, renowned as a scholar, who
voøng caàu—In Tibetan Buddhism, “Rainbow body”
wrote a number of influential books and articles,
is the final state of attainment in some traditions,
including an introduction to Buddhism from a
in which a fully awakened master dissolves the
Theravada perspective, entitled “What the
physical body into multicolored light and re-
Buddha Taught.” During the 1950s, he was a
emerges in a new body composed of subtle
research fellow at Sorborne, where he worked
energy, rather than coarse matter—Trong Phaät
mainly on Mahayana texts, and in 1966 he
giaùo Taây Taïng, thaân cuûa aùnh saùng voøng caàu laø
became vice-chancellor of Vidyodaya University
giai ñoaïn thaønh ñaït cuoái cuøng trong moät vaøi
in Sri Lanka. He later served as chancellor of
truyeàn thoáng, trong ñoù vò thaày ñaõ giaùc ngoä hoøa
Kelaniya University. During the 1980s and 1990s
troän thaân vaät chaát vôùi aùnh saùng nhieàu maøu saéc roài
he generated some controversy by urging
 3584

laïi hieän ra moät thaân môùi chæ toaøn nhöõng söùc maïnh trong moät ngaøy—See Ten characters of
vi teá, chöù khoâng phaûi laø vaät chaát thoâ thieån nöõa. Bodhicitta.
Rainbow hued: Saéc caàu voàng Raising cattles, birds, or domestic animals:
Rain of the Buddha-Truth: Phaùp Vuõ—The Nuoâi gia suùc hay gia caàm, moät trong taùm thöù maø
rain of Buddha-truth which fertilizes all beings— chö Taêng Ni khoâng ñöôïc sôû höõu—To raise cattles,
Möa Phaùp laøm thaám nhuaän chuùng sanh. birds, or domestic animals. This is one of the eight
Rains Retreat: Vassa (skt)—Monsoon-Season things that monks and nuns are not allowed to
Retreat—Summer retreat—An cö kieát haï—The possess—See Raise animals and Eight impure
period of three months in the Monsoon season, things.
during which monks and nuns are expected to Raiyu (jap): Sö Coáng Du (1226-1304), Phaät giaùo
reside in one place and devote themselves to their Nhaät Baûn.
practice. The end of the Rains Retreat coincides Raja (skt): Quoác vöông—King—Chief or best of
with the Ullambana Festival. It is an auspicious its kind—Sovereign.
day for monks and nuns, as on that day those who Rajabhavana (p): King’s palace—Cung ñieän
attended the Rains Retreat become one year older cuûa nhaø vua.
in the Order. Nowadays, Rains Retreat is usually Rajadaya (p): A royal gift—Phaåm vaät cuûa trieàu
conducted in July every year and it lasts only two ñình.
weeks instead of three months—Trong ba thaùng
Rajagaha (skt): Rajagrha (skt)—Rajagaha (p)—
muøa möa, chö Taêng Ni an cö tu taäp. Cuoái muøa an
Thaønh Vöông Xaù—City of Royal Palace of King
cö laïi truøng vôùi muøa Vu Lan. Ñaây laø ngaøy kieát
Bimbisara (Old City of king Bimbisara)—Capital
töôøng cho chö Taêng Ni, vaøo ngaøy ñoù chö Taêng Ni
of the ancient Indian kingdom of Magadha, during
seõ ñöôïc taêng leân moät tuoåi haï—See Boán Möôi Saùu
Sakyamuni Buddha’s lifetime, present-day Rajgir
Muøa An Cö Kieát Haï Cuûa Ñöùc Phaät. Ngaøy nay an
city in Bihar state of the northeast India, where the
cö kieát haï thöôøng ñöôïc toå chöùc vaøo thaùng baûy
Buddha first realized the truth, and the site of the
haèng naêm vaø chæ keùo daøi coù hai tuaàn leã thay vì ba
first council following the Buddha’s passing away.
thaùng.
Rajagrha at the time of King Bimbisara was a
Rainy seasons: An Cö Kieát Haï—See Forty-six valley surrounded by five Hills. The Five Hills
Rainy Season Retreats of the Buddha. encircled the city completely like the walls of
Raise (v): Naâng cao. town. The old city was about one mile from east to
Raise animals: Nuoâi suùc vaät—A Bhiksu or west, and a mile and a half from south to north.
Bhiksuni who raises animals or fowl or birds for Rajagrha was an important center for Buddhist
entertainment or with the intention to sell them monasticism, and the Buddha is reported to have
and make money, commits an offence involves spent seven rainy season retreats there. It was also
Release and Expression of Regret—Vò Tyø Kheo the site of a number of important Buddhist
hay Tyø Kheo Ni naøo nuoâi suùc vaät, gia caàm hay monasteries, including the first reported building
chim muoâng vôùi muïc ñích tieâu khieån hay buoân for monks, named Venuvana-arama. According to
baùn ñeå kieám tieàn, laø phaïm giôùi xaû ñoïa (phaûi Buddhist tradition, it was the site of the “First
buoâng boû vaø phaùt loà saùm hoái ngay). Buddhist Council,” which was convened shortly
Raise cattles, birds, or domestic animals: after the Buddha’s death. It was sponsored by
Nuoâi gia suùc hay gia caàm—See Eight things which King Bimbisara, who nominated the arhat
are unclean to a monk or a nun. Kasyapa as president of the council. The main
Raise the hands to the head in making intention of the gathering of contemporary monks
was to settle the Sutra-Pitaka and Vinaya-Pitaka,
obeisance: Maïc Bang—Ñöa hai tay leân khoûi ñaàu
and to that end 500 arhats who had been present
toû yù quy phuïc (ñaàu haøng).
when the Buddha’s sermons were delivered
Raising of the Bodhicitta is not an event of
convened to recount what they had heard. Upali
one day: Phaùt Boà Ñeà taâm khoâng phaûi laø bieán coá considered the learning expert on monastic
 3585

discipline, recited the Vinaya; and Ananda, who thôøi cuûa vua Bình Sa Vöông laø moät thung luõng
as the Buddha’s personal attendant had been ñöôïc bao boïc bôûi naêm ngoïn ñoài. Naêm ngoïn ñoài
present at all of his sermons, recited the sutras. At naøy chaïy voøng quanh thaønh nhö nhöõng böùc töôøng
the conclusion of the council, the canon was thaønh. Coå thaønh khoaûng moät daëm töø Taây sang
declared to be accomplished. King Bimbisara is Ñoâng vaø khoaûng moät daëm röôûi töø Nam leân Baéc.
said to have removed his capital here from Vöông Xaù cuõng laø ñòa ñieåm coù moät soá töï vieän
Kusagrapura a little further eastward, because of Phaät giaùo quan troïng, keå caû cô sôû ñaàu tieân cho chö
fire and other calamities. Rajagrha was Taêng laø khu Truùc Laâm Tònh Xaù. Theo truyeàn
surrounded by five hills, of which Grdhrakuta thoáng Phaät giaùo, ñaây coøn laø ñòa ñieåm cuûa Ñaïi Hoäi
(Vulture Peak) became the most famous. It was Keát Taäp Kinh Ñieån laàn thöù nhaát, trieäu taäp chæ moät
the royal city from the time of Bimbisara until the thôøi gian ngaén sau khi Ñöùc Phaät nhaäp dieät. Nghò
time of Asoka. The remains of the ancient city are hoäi naøy ñöôïc vua Bình Sa Vöông baûo trôï, ngöôøi
very few. The site appears to have suffered much ñaõ ñeà cöû A La Haùn Ca Dieáp chuû trì nghò hoäi. Chuû
at the hand of time. Its ruins are still extant at the ñích chính cuûa ñaïi hoäi keát taäp kinh ñieån laø hoäi hoïp
village of Rajgir, some sixteen miles South chö Taêng ñöông thôøi laïi ñeå giaûi quyeát Kinh Taïng
Southwest of Bihar; they form an object of vaø Luaät Taïng, vaø tôùi cuoái ñaïi hoäi thì 500 vò A La
pilgrimages for the Jains. The ruins indicate that Haùn, nhöõng vò coù maët khi Ñöùc Phaät thuyeát giaûng
the followers of different religious denominations ñaõ hoäi hoïp taïi thaønh Vöông Xaù ñeå keå laïi nhöõng gì
lived here. The Buddhist remains, except for a maø hoï ñaõ nghe. Öu Ba Li ñöôïc xem nhö laø chuyeân
few isolated images, it is not impossible that the gia veà giôùi luaät töï vieän, ñaõ truøng tuyeân Luaät Taïng;
visible monuments were denuded partly through vaø A Nan ñaø, vò thò giaû cuûa Ñöùc Phaät ñaõ coù maët
religious animosities. Even the identification of trong taát caû nhöõng buoåi giaûng thuyeát cuûa Phaät, ñaõ
the Sattapanni cave, the site of the First Council, truøng tuyeân Kinh Taïng. Vaøo luùc keát thuùc ñaïi hoäi,
is not beyond doubt. Rajagrha was sacred to the Taïng Kinh vaø Luaät ñöôïc coâng boá laø hoaøn taát.
Buddhists for more than one reason. Not only did Ngöôøi ta keå laïi laø vua Bình Sa Vöông ñaõ di
the Buddha go into a retreat several times in this chuyeån kinh ñoâ xa veà höôùng ñoâng vì hoûa tai cuõng
famous city, but it was also the place where nhö caùc thieân tai khaùc. Thaønh Vöông Xaù ñöôïc bao
Devadatta, his wicked cousin, made several boïc chung quanh bôûi naêm ngoïn nuùi, trong ñoù nuùi
attempts on his life. Moreover, in this city, in the Linh Thöùu laø noåi tieáng nhöùt. Vöông Xaù laø kinh
Sattapanni cave of the Vaibhara hill, was held the thaønh töø thôøi Vua Bình Sa Vöông ñeán A Duïc. Caùc
first Buddhist Council just after the parinirvana. di tích cuûa thaønh phoá coå khoâng coøn nhieàu. Nôi naày
Rajagrha was also an active center of Jainism in coù veû nhö ñaõ chòu nhieàu taøn phaù cuûa thôøi gian.
ancient times, as it is now, and interesting remains Nhöõng pheá tích cuûa noù vaãn coøn raõi raùc taïi laøng
of Jaina shrines and sculptures are still extant. A Rajgir, khoaûng 16 daäm Nam Taây Nam khu thò traán
singular monument may be recognized in the Bihar. Nhöõng pheá tích naày cho thaáy raèng ñaõ coù
cylindrical brick shrine, almost at the center of the nhieàu tín ñoà cuûa caùc toân giaùo khaùc nhau sinh soáng
old city. It is known as Maniyar Matha, and was taïi ñaây. Caùc di tích Phaät giaùo, ngoaïi tröø raát ít oûi
dedicated, according to local tradition, to the töôïng coøn laïi raûi raùc,vaø khoâng phaûi khoâng theå
worship of Mani-naga, the guardian deity of the thaáy raèng caùc coâng trình kieán truùc taïi ñaây ñaõ bò
city of Rajagrha—Kinh ñoâ cuûa vöông quoác Ma cöôùp phaù moät phaàn do bôûi söï haän thuø toân giaùo.
Kieät Ñaø, moät vöông quoác coå AÁn Ñoä, trong thôøi Thaäm chí vieäc xaùc ñònh hang Sattapanni , nôi toå
Ñöùc Phaät coøn taïi theá, baây giôø laø thaønh phoá Rajgir chöùc Nghò Hoäi Phaät giaùo ñaàu tieân, cuõng khoâng
trong tieåu bang Bihar, vuøng ñoâng baéc AÁn Ñoä, nôi phaûi laø chaéc chaén. Thaønh Vöông Xaù coù yù nghóa
Ñöùc Phaät thaønh ñaïo, cuõng laø nôi keát taäp kinh ñieån thieâng lieâng ñoái vôùi Phaät töû vì nhieàu lyù do. Khoâng
ñaàu tieân trong Phaät giaùo. Vöông Xaù laø moät trung nhöõng Ñöùc Phaät ñaõ nhieàu laàn ñeán an cö taïi thaønh
taâm tu vieän Phaät giaùo quan troïng, vaø ngöôøi ta phoá danh tieáng naày, maø ñaây coøn laø nôi maø ngöôøi
töôøng thuaät Ñöùc Phaät ñaõ nhieàu laàn traûi qua caùc anh em hoï cuûa Phaät laø Ñeà Baø Ñaït Ña ñaõ nhieàu laàn
muøa an cö kieát haï taïi ñaây. Thaønh Vöông Xaù vaøo aâm möu aùm haïi Ngaøi. Hôn nöõa, taïi thaønh phoá naày,
 3586

trong hang Sattapanni ñaõ dieãn ra Nghi Hoäi Keát vua cuûa loaøi ngoãng bieát phaân bieät söõa vaø
Taäp Kinh Ñieån laàn thöù nhaát cuûa Phaät giaùo ngay nöôùc, ñeå ví vôùi hoïc giaû coù Phaùp Nhaõn bieát
sau khi Ñöùc Phaät nhaäp dieät. Vöông Xaù coøn laø moät choïn löïa saùng suoát.
trung taâm hoaït ñoäng maïnh meõ cuûa Kyø Na Giaùo, Rajakamika (p): A government official—Quan
trong thôøi xöa cuõng nhö hieän nay, hieän vaãn coøn chöùc cuûa trieàu ñình.
nhöõng di tích quan troïng cuûa caùc ñieän thôø vaø coâng Rajakula (p): A royal family—Gia ñình hoaøng
trình ñieâu khaéc Kyø Na Giaùo. Coù theå nhaän ra moät toäc.
ñaøi kyû nieäm kyø laï nôi moät ñieän thôø hình laêng truï
Rajakumara (p): A prince—Thaùi töû.
baèng gaïch, gaàn nhö ôû ngay trung taâm thaønh phoá
Rajakumari (p): A princess—Coâng chuùa.
coå. Ngoâi ñieän naày coù teân laø Maniyar Matha, vaø
theo truyeàn thuyeát ñòa phöông, noù ñöôïc daønh ñeå Rajapura: Yeát Xaø Boå La—Name of an ancient
thôø cuùng Mani-naga, vò thaàn baûo hoä cuûa thaønh city, situated 67 miles south-east of Kashmir, now
Vöông Xaù. Rajaori. According to Hsuan-Tsang in the Records
of the Western Lands, there were about 10
Rajagrha (skt): La Duyeät—La Vieät—La Duyeät
monasteries in this city, but he did not mention the
Kyø Ca La—La Duyeät Yeát Leâ Heâ—La Nha Ngaät
tradition of these monasteries—Teân cuûa moät
Bí Tö—Another name for Rajagaha, the capital of
thaønh phoá coå, toïa laïc khoaûng 67 daëm veà phía
Magadha, at the foot of the Grdhrakuta mountain,
Ñoâng Nam xöù Ca Thaáp Ba (Kashmir), baây giôø laø
first metropolis of Buddhism and seat of the first
Rajaori naèm veà phía ñoâng nam Kashmir. Theo
synod—Teân khaùc cuûa kinh ñoâ Vöông Xaù cuûa xöù
ngaøi Huyeàn Trang trong Taây Vöïc Kyù, coù khoaûng
Ma Kieät Ñaø, nôi toå chöùc Ñaïi Hoäi Keát Taäp Kinh
10 ngoâi töï vieän trong thaønh phoá naøy, nhöng ngaøi
Ñieån ñaàu tieân—See Rajagaha.
khoâng noùi gì ñeán tröôøng phaùi cuûa caùc ngoâi töï vieän
Rajagriha (skt): Rajagaha (p)—Thaønh Vöông
naøy.
Xaù—See Rajagaha.
Rajargrha stupa: Thaùp Vöông Xaù—Rajargrha,
Raja-hamsa (skt): Nga Vöông—King-goose.
where Dvadatta was destroyed and the Sangha
1) The king-goose, leader of the flight, i.e.
purified again by the Buddha. . This is one of the
Buddha, one of whose thirty-two marks is
eight Great Spiritual or Sacred Stupas of
webbed hands and feet: Nga vöông ñöôïc so
Buddhism—Taïi thaønh Vöông Xaù, nôi Ñeà Baø Ñaït
saùnh vôùi Ñöùc Phaät, trong 32 töôùng toát cuûa
Ña phaù hoøa hôïp Taêng, nhöng chö Taêng ñaõ ñöôïc
Phaät laø tay chaân maïn voõng töôùng hay coù
Phaät hoùa ñoä khieán hoï trôû laïi hoøa hôïp thanh tònh.
töôùng löôùi ñan (giöõa caùc ngoùn chaân vaø tay cuûa
Ñaây laø moät trong taùm ngoâi thaùp thieâng lôùn cuûa
Ñöùc Phaät coù maøng löôùi ñan lieàn gioáng nhö
Phaät giaùo—See Eight great spiritual or sacred
chaân cuûa loaøi ngoãng.
stupas.
2) The walk of a Buddha is dignified like that of
Rajasamadhi (skt): Vöông Tam Muoäi—King of
the goose: Töôùng ñi uy nghi cuûa Ñöùc Phaät
samadhis.
gioáng nhö loaøi ngoãng.
3) A king-goose is reputed to be able to absorb Rajayatana Tree: The tree under which the
the milk from a mixture of milk and water, Buddha spent the seventh week after his Supreme
leaving the water behind, so with a Enlightenment. The actual site is not known yet.
bodhisattva and truth: Nga Vöông Bieät Nhuõ— The Buddha is said to have sat on a stone seat
Trong moät hôïp chaát nöôùc vaø söõa, thì vua cuûa which sprang up there from the ground and there
loaøi ngoãng coù theå chæ uoáng chaát söõa, coøn boû he made his first converts, Tapussa and Balluka,
nöôùc laïi, duøng hình aûnh naày ñeà ví vôùi vò Boà two merchants from Utkala, modern Orissa. From
Taùt chæ thaám nhuaàn chôn lyù Phaät vaø boû ñi the Rajayatana tree, the site of which has not been
nhöõng thöù taïp nhaïp khaùc. identified yet, the Buddha returned to the Bodhi
4) The eye of the king-goose, distinguishing milk Tree and, after sometime, thoughtfully proceeded
from water, used for the eye of the truth- to the Deer Park at Sarnath, modern Isipatana—
discerner: Nga Vöông Nhaõn—Duøng hình aûnh Döôùi goác caây naøy Ñöùc Phaät ñaõ traûi qua suoát tuaàn
 3587

leã thöù baûy sau khi Ngaøi ñaït ñöôïc ñaïi giaùc. Chöa ai maét xanh. Quyû La saùt noåi tieáng aên thòt ngöôøi
bieát ñòa ñieåm chính xaùc. Ngöôøi ta noùi Ñöùc Phaät vaø saùt haïi saùt haïi con ngöôøi, nhöng moät khi ñaõ
ngoài treân moät phieán ñaù troài leân töø döôùi ñaát, vaø quy-y Tam Baûo thì ngöôïc laïi, chuùng hoä trì
chính taïi nôi naøy Ngaøi ñaõ quy-y cho Tapussa vaø Phaät Phaùp. Moät loaøi quyû La Saùt soáng ôû Laêng
Balluka, hai thöông nhaân töø Utkala, baây giôø laø Giaø.
Orissa. Töø caây Rajayatana, maø vò trí cuõng chöa 5) According to Professor Soothill in The
ñöôïc xaùc ñònh, Ñöùc Phaät ñaõ ñi trôû laïi caây Boà Ñeà Dictionary of Chinese-English Buddhist
vaø sau ñoù ñi veà höôùng Vöôøn Loäc Uyeån ôû Ba La Terms—Theo Giaùo Sö Soothill trong Trung
Naïi, baây giôø laø Isipatana. Anh Phaät Hoïc Töø Ñieån:
Rajini (p): A queen—Hoaøng haäu. a) Raksasa means harm, injury, maglinant
Rajorodha (p): A royal concubine—Thöù thieáp spirits, demons; sometimes considered
cuûa nhaø vua. inferior to Yaksas, sometimes similar: La Saùt
laø teân chæ chung caùc loaøi aùc quyû hung baïo; coù
Rajupatthana (p): Attendance on a king—Söï
luùc keùm hôn Daï Xoa, coù luùc töông töï.
haàu haï nhaø vua.
b) A barbarian race of ancient India: La Saùt laø
Rajuyyana (p): A royal garden—Vöôøn thöôïng
teân cuûa moät daân toäc man rôï thôøi coå ôû AÁn Ñoä.
uyeån.
Raksha-deva: La Saùt Thieân—The deva
Rakchasas (skt): See Raksasas.
controlling these demons, who has his abode in the
Raksasas (skt): La saùt—See Rakshas. southwest corner of the heaven—Vò Trôøi kieåm
Raksasi (skt): AÙi La saùt—La Saùt Nöõ—La Saùt soaùt heát thaûy caùc La Saùt, traán giöõ goùc taây nam.
Tö—La Xoa Tö—Female demon—Female Rakta (skt): Aruna (skt)—Red—Maøu ñoû.
demons. Lanka in Ceylon was the abode of 500
Raktapadma (skt): Padma (skt)—Baùt Ñaëc Ma—
female demons—Loaïi nöõ quyû. Ñaûo Tích Lan
Ba Ñaàu Ma—Baùt Ñaøm Ma.
tröôùc kia laø nôi truù nguï cuûa 500 La Saùt Nöõ—See
1) Red Lotus: One of the sign of the foot of a
Rakshas.
Buddha—Hoàng Lieân Hoa, moät trong nhöõng
Rakshas (skt): Raksasa (skt)—La saùt. bieåu töôïng cuûa chaân Phaät—See Padma.
1) Evil demon: Malignant demon—La saùt. 2) The seventh of the eight cold hells: Ñòa nguïc
2) Demons who eat humans, but those who take thöù baûy trong Baùt Haøn Ñòa Nguïc—See Hell
refuge with the Triple Jewels do not; in (III) (A2) (7).
contrast, they protect the Dharma: Quyû La saùt
Rakuho (jap): Le-Pu—Laïc Phoá (Nhaät Baûn).
aên thòt ngöôøi, nhöng moät khi ñaõ quy-y Tam
Ram’s horn: Döông Giaùc—A ram’s horn is used
Baûo thì ngöôïc laïi, chuùng hoä trì Phaät Phaùp.
for the passions and delusions of life—Söøng deâ
3) A class of demons living in Lanka: Loaøi quyû
ñöôïc duøng ñeå aùm chæ duïc voïng vaø phieàn naõo treân
La Saùt soáng ôû Laêng Giaø.
ñôøi.
4) Tieäp Taät Quyû (La Saùt), moät trong taùm boä quyû
chuùng—Raksasas, one of the eight groups of Rama (skt): Ramagrama (skt).
demon-followers of the four maharajas—See 1) Lam Ma—An ancient kingdom and city
Rakshas and Eight groups of demon Northern India between Kapilavastu and
followers. Kusinagara—Moät vöông quoác vaø thaønh phoá
5) A terrifying ghost or demon with black body, coå naèm veà phía baéc AÁn Ñoä, giöõa thaønh Ca Tyø
red hair, and green eyes. Rakshas are reputed La Veä vaø Caâu Thi Na.
to be devoured of humans. Demons who are 2) La Ma, teân cuûa moät vò anh huøng ôû AÁn Ñoä thôøi
reputed to be devoured of humans, but those coå—Name of a hero in old India.
who take refuge with the Triple Jewels do Ramabhar (skt): Ramabhar, a pagoda at
not; in contrast, they protect the Dharma. A Kusinagara in India, marking the spot where the
class of demons living in Lanka—Moät loaøi Buddha’s body was cremated—Thaùp Ramabhar
quyû gheâ tôûm coù thaân hình maøu ñen, toùc ñoû vaø taïi Caâu Thi Na ôû AÁn Ñoä, ghi daáu nôi hoûa thieâu
nhuïc thaân Ñöùc Phaät.
 3588

Ramaneyyaka (p): Pleasant—Thích thuù. the order in exile. In 1974 he made a world tour,
Ramanna Nikaya: One of the three largest which attracted many followers from all over the
monastic orders of Sri Lankan Buddhism, which world. He helped to found a number of Buddhist
was founded in 1865. The others being the Siyam centers in the West and was widely recognized as
Nikaya and the Amarapura Nikaya—Moät trong ba one of the most charismatic lamas of his time. He
toâng phaùi lôùn nhaát trong Phaät giaùo Sri Lanka, ñaõ died of cancer in Illinois, leaving behind a
ñöôïc saùng laäp vaøo naêm 1865. Hai phaùi khaùc laø worldwide organization and a charitable trust
Siyam Nikaya vaø Amarapura Nikaya. worth an estimate $1.5 billion. The question of his
successor has led to violence and acrimony among
Ramble about the hills: Du Sôn—To go from
some of his followers. T’ai Situ Rinpoche and
monastery to monastery—Du haønh töø töï vieän naày
Dalai Lama have publicly endorsed a candidate
sang töï vieän khaùc, chöù khoâng truï trì moät choã coá
named Urgyen Tinley (1958 -), who in 1992 was
ñònh.
enthroned at mTshur phu, but Shamar Rinpoche
Ramiprabhasa (skt): Quang Minh Nhö Lai.
rejects this enthronement and contends that the
Rampa, T. Lobsang (1910-1981): Son of a true reicarnation is Tenzin Khyentse (1982 - ),
British plumber who claimed to have been who resides at the Nalanda Institute in New
possessed by a Tibetan lama and subsequently Deli—Vò Gyelwa Karmapa ñôøi thöù 16, ngöôøi thaày
transformed into a Tibetan. He is best-known for trong Phaät giaùo Taây Taïng coù aûnh höôûng lôùn nhaát
his book “The Third Eye,” which he claims to be vaøo theá kyû 20. Ngaøi sanh ra taïi Derge thuoäc vuøng
his autobiography. It has been denounced by Khans vaø ñöôïc coâng nhaän laø taùi sanh cuûa ngöôøi
Tibetologists as a bizarre hoax, but continues to be thöøa keá cuûa ngaøi khi ngaøi haõy coøn laø moät ñöùa beù
widely popular—Con trai cuûa moät thôï oáng nöôùc nhôø vaøo moät böùc thö maø vò Gyelwa Karmapa ñôøi
ngöôøi Anh ngöôøi ñaõ tuyeân boá laø ñaõ bò aùm bôûi moät thöù naêm ñaõ tieân ñoaùn nhöõng hoaøn caûnh taùi sanh.
vò Laït Ma Taây taïng vaø tieáp theo sau ñoù chuyeån Khi leân 7 tuoåi thì ngaøi thoï giôùi vôùi Tai Situ
hoùa thaønh moät ngöôøi Taây Taïng. OÂng noåi tieáng Rinpoche vaø Jamgon Kongtrul, vaø moät naêm sau ñoù
nhaát nhôø quyeån “Con Maét Thöù Ba,” trong ñoù oâng ngaøi chính thöùc ñaêng quang taïi Tu Vieän Tsurpu,
noùi veà tieåu söû cuûa chính mình. Quyeån saùch bò baùc truï sôû cuûa tröôøng phaùi Karma Kagyupa ôû Taây
boû bôûi nhöõng nhaø Taây Taïng Hoïc cho raèng ñoù laø Taïng. Vaøo naêm 1957, tieân ñoaùn ñöôïc töông lai taøn
moät söï löøa gaït kyø quaùi, nhöng quyeån saùch aáy vaãn phaù Taây Taïng cuûa Trung Quoác neân ngaøi baét ñaàu
tieáp tuïc lan truyeàn moät caùch roäng raûi. cho ñoà ñeä ñi ra nöôùc ngoaøi. Vaøo naêm 1959 ngaøi
Rang’byung rigs pa’i rdo rje (1924-1981): The rôøi Taây Taïng vaø ñònh cö taïi Sikkim, taïi ñoù ngaøi
sixteenth Gyelwa Karmapa, who was one of the saùng laäp Tu Vieän Rumtek, trôû thaønh truï sôû chính
most influential Tibetan masters in Tibetan cuûa tröôøng phaùi löu vong. Naêm 1974, ngaøi laøm
Buddhism in the twentieth century. He was born in moät cuoäc du haønh voøng quanh theá giôùi. Ngaøi ñaõ
the Derge region of Khans and was recognized as giuùp thaønh laäp moät soá trung taâm Phaät giaùo ôû Taây
the reincarnation of his successor as a young child phöông, vaø ñöôïc coâng nhaän moät caùch roäng raõi laø
on the basis of a letter that had been written by the moät vò Laït Ma coù töø taâm roäng nhaát trong thôøi cuûa
fifteenth Gyelwa Karmapa predicting the ngaøi. Ngaøi qua ñôøi vò beänh ung thö taïi bang
circumstances of his rebirth. At the age of seven Illinois, Hoa Kyø. Ngaøi ñeå laïi moät toå chöùc töø thieän
he received ordination from Tai Situ Rinpoche and traûi khaép theá giôùi vôùi toång soá tieàn quyõ leân ñeán 1.5
Jamgon Kongtrul, and one year later he was tyû ñoâ la. Vaán ñeà ngöôøi keá vò cuûa ngaøi ñöa ñeán baïo
officially enthroned at Tsurpu Monastery, the seat ñoäng vaø nhöõng gioïng ñieäu gay gaét giöõa caùc ñeä töû
of Karma Kagyupa order in Tibet. In 1957, cuûa ngaøi. Rinpoche T’ai Situ vaø Ñöùc Ñaït Lai Laït
anticipating the future devastation of Tibet by Ma ñaõ chính thöùc thöøa nhaän moät öùng vieân coù teân
China, he began sending his followers out of the laø Urgyen Tinley, ngöôøi ñaõ ñaêng quang vaøo naêm
country. In 1959 he left Tibet and subsequently 1992, nhöng Rinpoche Shamar khoâng chaáp nhaän
settled in Sikkim, where he founded Rumtek vieäc ñaêng quang naøy vaø tranh luaän raèng vò taùi
Monastery, which has become the headquarters of
 3589

sanh chaân chaùnh phaûi laø Tenzin Khyentse, ngöôøi tích cöïc hay chæ laø moät söï vaéng maët. Tröôøng
ñang truï taïi Vieän Nalanda ôû Taân Ñeà Li. phaùi“Rangdong” giaûng giaûi theo caùch thöù hai vaø
Ranga (skt): Hí vieän—Theater. tröôøng phaùi naøy nhaèm chæ ñeán “taùnh khoâng” cuûa
Rangdong (tib): Söï troáng khoâng cuûa caùi ngaõ—A söï hieän höõu cuûa söï lieân tuïc cuûa taâm-vaät lyù, luoân
Tibetan term for “Self-emptiness.” The thay ñoåi chöù khoâng thöôøng haèng. Bôûi vì khoâng coù
understanding of emptiness (sunyata) that is moät thöïc theå coá ñònh, chuùng sanh coù söï löïa choïn
upheld by the Gelukpa and Sakyapa orders of veà vieäc tu taäp nhöõng phaåm haïnh cuûa Phaät quaû vaø
Tibetan Buddhism. It follows the Indian töø töø töï mình chuyeån hoùa thaønh Phaät. Vò trí cuûa
Madhyamaka tradition in interpreting emptiness “shendong” thì ñoái nghòch laïi, nhaän bieát raèng
as a radical denial of any substantial entity or “Nhö Lai Taïng” laø taùnh töï hieän höõu tích cöïc hieån
essence of phenomena or persons which does not hieän vieân maõn qua thöïc taäp thieàn ñònh.
imply anything in its place. Rather, all phenomena Range (v): Roam (wander) about—Lang thang
are collections of parts that are influenced by ñaây ñoù.
causes and conditions, constantly changing, and Rank (n): Phaåm traät trong Giaùo Hoäi.
thus empty of inherent existence (svabhava). This Rankei-Doryu (jap): Sö Lan Kheâ Ñaïo Long
notion is opposed to the doctrine of “other- (1213-1278)—A Chinese Zen master who came to
emptiness,” which is held by other lineages of Japan to spread Zen in 1246. He got the support
Tibetan Buddhism, particularly those associated from Hojo-Tokiyori—Thieàn sö Trung Hoa, ñeán
with Rime (“Non-Sectarian”) movement. The Nhaät Baûn vaøo naêm 1246 ñeå truyeàn baø Thieàn. OÂng
focus of the debate is whether Tathagata-garbha, ñöôïc söï yeåm trôï cuûa Baéc Trieàu Thôøi Laïi.
“embryo of the Tathagata” should be understood Rape (n): Söï cöôõng hieáp.
as a positive reality or a mere absence. The
Rapt (a): Attentive—Chuyeân taâm—Nhaäp ñònh.
“Rangdong” tradition interprets it in the second
Rapten, Geshe (1920-1986): Tibetan lama who
way and holds that it refers to the emptiness of
entered Sera Monastic university at the age of
inherent existence of the psycho-physical
fifteen, fled to India in 1959, and in 1963 was
continuum, which is constantly changing. Because
awarded the degree of “geshe lharampa,” In 1974
there is no fixed essence or entity, beings have the
he made the first trip to Europe, and in 1975
option of cultivating the qualities of buddhahood
became abbot of a Gelukpa monastery at Rikon.
and gradually transforming themselves into
In 1974 he also founded the Tharpa Choeling
buddhas. The “shendong” (Gzhan Stong) position,
Center for Higher Tibetan Studies at Mount
by contrast, conceives of “Tathagata-garbha” as a
Peølerin, near Lausanne, Switzerland—Vò Laït Ma
positive, self-existent essence that is fully
Taây Taïng, ngöôøi gia nhaäp Ñaïi Hoïc Tu Vieän Sera
manifested through meditative practice—Töø ngöõ
ôû tuoåi 15, ñaøo tî sang AÁn Ñoä vaøo naêm 1959, vaø
Taây Taïng duøng ñeå chæ “Söï troáng khoâng cuûa caùi
naêm 1963 ñöôïc trao baèng “geshe lharampa.” Naêm
ngaõ.” Söï hieåu bieát veà taùnh khoâng ñaõ ñöôïc duy trì
1974 ngaøi du haønh sang AÂu Chaâu, vaø naêm 1975
bôûi caùc toâng phaùi Gelukpa vaø Sakyapa trong Phaät
ngaøi truï trì tu vieän Gelukpa ôû Rikon. Naêm 1974
giaùo Taây Taïng, theo sau truyeàn thoáng Trung Quaùn
ngaøi cuõng saùng laäp Trung Taâm Cao Hoïc Taây
cuûa AÁn Ñoä trong vieäc giaûi thích taùnh khoâng nhö laø
Taïng Tharpa Choeling trong nuùi Peølerin, gaàn
söï phuû nhaän taän caên coäi veà thöïc taùnh cuûa vaïn höõu.
Lausanne, Thuïy Só.
Kyø thaät vaïn höõu chæ laø söï taäp hôïp cuûa nhieàu phaàn
bò aûnh höôûng bôûi nhaân duyeân, luoân thay ñoåi, vaø vì Rapture (skt): Söï sung söôùng (thieàn ñònh)—
vaäy khoâng coù thöïc taùnh hieän höõu. Khaùi nieäm naøy Meditation.
choáng laïi vôùi giaùo lyù “Taùnh Khoâng,” trong caùc Rare (a): Hieám (hy höõu).
tröôøng phaùi cuûa phaät giaùo Taây Taïng, ñaëc bieät laø Rare cause: Hy höõu nhaân.
nhöõng tröôøng phaùi coù lieân heä vôùi phong traøo Rarely: Naêm khi möôøi hoïa.
“Khoâng coù Giaùo quyeàn.” Chuû yeáu trong luaän baøn Rasa (skt): Vò—Taste—Flavour—See Seventy-
laø Nhö Lai Taïng seõ ñöôïc hieåu nhö moät thöïc taïi five dharmas of the Abhidharma Kosa (I) (A).
 3590

Rasi (p): A heap—Moät ñoáng. Rational behaviour: Kieán Haønh—AÙi Haønh—

Raskapalas (skt): Lokapalas (skt)—Hoä quoác— Emotional behavior, or the emotions of desire, as
See Four lokapalas and Four Heavenly (Guardian) contrasted with rational behaviour—AÙi haønh coù
Kings. nghóa laø tình aùi duïc voïng, ñoái laïi vôùi “kieán haønh”
coù nghóa laø suy lyù.
Raskapalapariprccha Sutra (skt): Hoä Quoác
Toân Giaû Sôû Vaán Ñaïi Thöøa Kinh. Rational behaviour: Emotions of desire—
Emotional behaviour—AÙi haønh.
Rasmiprabhasa (skt): Quang Minh Phaät—
Mahakasyapa (Ma ha ca dieáp) is to be reborn in Rational cogitating mind: Duyeân Löï Taâm—Löï
the kingdom of light and glorious virtue as a Trí Taâm—The rational cogitating mind or eight
Buddha—Ngaøi Ñaïi Ca Dieáp seõ thaønh Phaät vaøo coõi kinds of consciousness (eye, ear, tongue, body,
Phaät Quang Minh naøy. mind, mana, alaya, etc)—Duyeân löï taâm (taâm hay
suy nghó moâng lung theo duyeân beân ngoaøi). Taâm
Rastrapala (skt): Laïi Tra Hoøa La.
dính líu vaøo caûnh giôùi, suy nghó veà söï vaät hay taùm
1) Protector of a kingdom,a king: Vò vua baûo veä
loaïi taâm thöùc (nhaõn, nhó, tyû, thieät, thaân, yù, yù caên, a
vöông quoác.
laïi da).
2) Name of a noted monk whom the Buddha
mentioned in the Agama Sutra (he left home Rational faith: Nieàm tin coù lyù tính (thöøa nhaän söï
to follow the Buddha, then went back to coù maët cuûa thöôïng ñeá vaø söï baát töû cuûa linh hoàn).
preach to save his parents): Teân cuûa moät vò Rational outlook: Quan ñieåm thuaàn lyù.
Taêng noåi tieáng ñöôïc Phaät noùi ñeán trong Kinh Rational system of thoughts: Heä thoáng tö
A Haøm (ngaøi xuaát gia theo Phaät, sau ñoù trôû veà töôûng hôïp lyù.
thuyeát phaùp cöùu ñoä meï cha). Rationale: Cô sôû lyù luaän—Lyù do cô baûn—
Rat: Tyù (from 11 to 1 midnight)—See Twelve Nguyeân lyù—Lyù luaän.
animals. Rationalism (n): Chuû nghóa duy lyù.
Ratanagraha Chaitya (skt): A small roofless Rationalist (n): Nhaø duy lyù luaän.
shrine, marks the place where the Buddha spent Rationalistical (a): Thuoäc veà thuyeát duy lyù.
the fourth week in meditation and recited to
Rationality (n): Söï hôïp lyù—Tính hôïp lyù.
himself “Samants Pathana.” While in
Rationalization (n): Söï hôïp lyù hoùa.
contemplation, the blue, yellow, red, white, and
orange rays emanated from his body. The Ratna (skt): Ratana (p)—La Ñaø Na—Baûo chaâu—
Buddhist Flag of India and Ceylon are designed Baûo vaät—Anything precious, a gem—The jewel
with these colors—Thaùp Ratanagraha Chaitya laø in the Lotus—Mani—Pearl—Precious—Treasure.
moät ngoâi thaùp thôø khoâng coù noùc, ñaùnh daáu nôi Ratnacandra (Ratnachandra) (skt): Baûo
Ñöùc Phaät ñaõ traûi qua tuaàn leã thöù tö sau khi Ngaøi Nguyeät Boà Taùt.
ñaït ñöôïc ñaïi giaùc. Taïi ñaây Ngaøi ñaõ thieàn ñònh vaø Ratnadhvaja (skt): A banner decorated with
tuïng kinh “Samants Pathana.” Trong khi thieàn gems—Baûo phan (phöôùn).
ñònh, nhöõng aùnh saùng saéc xanh, vaøng, ñoû, traéng, Ratnadvipa (skt): Baûo Chöõ.
cam... töø kim thaân cuûa Ngaøi chieáu toûa ra. Laù côø 1) Precious islet, island of pearls or gems;
Phaät giaùo taïi AÁn Ñoä vaø Tích Lan ñöôïc phaùc hoïa ra synonym for perfect nirvana: Moät hoøn ñaûo
töø nhöõng maøu saéc naøy. nhoû chöùa ñaày baûo chaâu, ñoàng nghóa vôùi Nieát
Rat-squeakings and cuckoo-callings: Thöû Töùc Baøn.
Ñieåu Khoâng—Vain discussions, like rat- 2) An old name for Ceylon: Teân cuõ cuûa ñaûo Tích
squeakings and cuckoo-callings—Nhaøn ñaøm hyù Lan.
luaän voâ boå voâ ích, ví nhö tieáng chuoät keâu töùc töùc Ratna-garbha (skt):
vaø chim huù khoâng khoâng vaäy. 1) Baûo Taïng Nhö Lai—A Buddha to whom
Rational (a): Coù lyù trí—Raát höõu lyù—Coù suy lyù— Sakyamuni and Amitabha are said to have
Coù bieän bieät—Reasonable. owed their awakening—Vò Phaät (Baûo Haûi laø
 3591

con gaùi cuûa Phaïm Chí, xuaát gia thaønh ñaïo Way, which later became the basis for the
hieäu laø Baûo taïng Nhö Lai) maø Phaät A Di Ñaø Madhyamaka teaching of Nagarjuna. It also
vaø Phaät Thích Ca ñeàu y vaøo ñeå phaùt taâm contains sutras on transcendental wisdom (Prajna
thaønh ñaïo. Paramita Sutra and Longer Amitabha Sutra). The
2) Jewel Treasury: Phaùp Taïng. sutra was translated into Chinese by Bodhiruci,
3) Jewel Treasury Buddha: Phaùp Taïng Phaät. one of the oldest sutras of Mahayan. In the
Ratnagotravibhagamahayanottara sastra Ratnakuta, the thought of the Middle Way is
(skt): Cöùu Caùnh Nhaát Thöøa Baûo taùnh Luaän—The developed. It also contains sutras on
sastra was composed by Ratnamati on the transcendental wisdom (Prajan Paramita Sutra and
Tathagatagarbha in Mahayana Buddhism—Boä Longer Amitabha Sutra). A very important sutra
Luaän Do Naëc Na Ma Ñeà soaïn veà Nhö Lai taïng (6000 pages in nine volumes) which contains
trong Phaät giaùo Ñaïi Thöøa. almost all the most critical teaching of the
Ratnakara (skt): Thích Na Giaø La—Baûo Tích. Mahayana Tradition (Great Vehicle) to carry
1) A jewel mine: Kho baùu vaät—The jewel heap. sentient beings to the Ultimate Enlightenment of
2) Name of a native of Vaisali, contemporary of Buddhahood—Töø Baéc Phaïn coù nghóa laø “Baûo Tích
Sakyamuni: Teân cuûa moät cö daân cuøng thôøi vôùi Kinh.” Ñaây laø moät trong nhöõng boä kinh Phöông
Ñöùc Phaät trong thaønh Tyø Xaù Leâ. Quaûng, moät boä kinh nhieàu taäp söu taäp vaên kinh
3) Name of a Buddha or Bodhisattva: Teân cuûa vò Ñaïi Thöøa, goàm 49 quyeån kinh ñoäc laäp vôùi nhau,
Phaät hay Boà Taùt—Baûo Tích Boà Taùt. ña phaàn ñöôïc xem nhö vaên kinh Ñaïi Thöøa trong
4) Name of the 112th Buddha of the present thôøi sô khai. Toaøn boä kinh vaên chæ coøn toàn taïi
kalpa: Teân cuûa vò Phaät thöù 112 trong hieàn trong baûn dòch Haùn vaên vaø Taây taïng maø thoâi. Ñaây
kieáp. laø moät trong nhöõng boä kinh toái coå cuûa Phaät Giaùo
Ñaïi Thöøa. Chuû yù kinh nhaèm phaùt trieån Trung Ñaïo,
Ratna-kata-sutra (skt): Jewelled-accumulation
maø veà sau naày trôû thaønh hoïc thuyeát cho phaùi
sutra—Baûo tích kinh—See Ratnakuta Sutra.
Trung Ñaïo cuûa Ngaøi Long Thoï. Ñaïi Baûo Tích
Ratnaketu (skt): Baûo Thaéng Nhö Lai—Baûo
cuõng chöùa ñöïng nhöõng kinh vaên noùi veà Baùt Nhaõ
töôùng Phaät—Ratnaketu Buddha in the South, one
Ba La Maät. Kinh ñöôïc ngaøi Boà Ñeà Löu Chi dòch
of the seven Tathagatas—Nam Phöông Baûo
sang Hoa ngöõ, laø moät trong nhöõng kinh ñieån xöa
Töôùng Phaät, moät trong baûy vò Nhö Lai (hay boá thí
nhaát cuûa Phaät Giaùo Ñaïi Thöøa. Trong Ñaïi Baûo
cho ngaï quyû, ngaøi truï taïi phöông nam).
Tích, tö töôûng Trung Ñaïo ñöôïc trieån khai. Kinh
Ratnaketu Buddha: See Ratnaketu. cuõng noùi veà trí hueä sieâu vieät (Baùt Nhaõ Ba La Maät
Ratnakousoumasapouchpitagatra Buddha Ña trong tröôøng Kinh A Di Ñaø). Taïng kinh ñieån
(skt): Taïp saéc baûo hoa nghieâm thaân Phaät. raát quan troïng goàm 6000 trang trong chín quyeån
Ratnakusumasanpuchpitagatra-Buddha chöùa ñöïng haàu heát nhöõng giaùo ñieån troïng ñaïi cuûa
(skt): Taïp Saéc Baûo Hoa Nghieâm Thaân Phaät. Ñaïi Thöøa nhaèm ñöa chuùng sanh ñeán choã Giaùc
Ratna-kuta: Ratna-rasi (skt)—Kinh Ñaïi Baûo Ngoä Toái Thöôïng cuûa Phaät quaû.
Tích: Gem-heap Sutra—Collection of gems; Ratnamati (skt): Laëc Na Ma Ñeà—A monk from
accumulated treasures. Central India, around 500 A.D., who translated
Ratnakuta Sutra (skt): Baûo Tích Kinh—A three works—Coøn goïi laø Laëc Na Baø Ñeà, dòch laø
Sanskrit term for “Pile of Jewels Sutra.” It is one Baûo Y, moät vò Taêng ngöôøi mieàn trung nöôùc Thieân
of the Vaipulya sutras, a voluminous collection of Truùc, vaøo khoaûng naêm 500 sau Taây Lòch, ngöôøi ñaõ
Mahayana texts, which comprises forty-nine dòch ba boä kinh.
independent sutras, many of which are considered Ratnapani (skt): Precious race—Baûo chuûng—
to belong to the early period of Mahayana Baûo chöôûng (Baûo Thuû) Boà Taùt.
literature. The entire corpus exists only in Chinese Ratna-Paramita Bodhisattva (skt): Baûo Ba La
and Tibetan translations. One of the oldest sutras Maät Boà Taùt—One of the four female attendants
of Mahayana. Ratnakuta developed the Middle on Vairocana in the Vajradhatu, evolved from
 3592

him, each of them a mother of one of the four Ratna-traya (skt): Tam Baûo—A Sanskrit term
Buddhas of the four quarters—Baûo Ba La Maät Boà for “Three Jewels.” The three objects in which
Taùt, moät trong boán vò nöõ Boà Taùt thaân caän cuûa Ñöùc Buddhists traditionally “take refuge”: Buddha,
Tyø Loâ Giaù Na trong Kim Cang Giôùi, ñeàu do Ngaøi Dharma, and Samgha. These are also referred to
löu xuaát, moãi vò laø meï cuûa moät trong boán vò Phaät as “refuges” (sarana), because they serve as aids
trong töù phöông—See Four female attendants on for those who seek release from cyclic existence.
Vairocana. The formal taking of refuge is generally
Ratna-pitaka (skt): Ratna-karandaka (skt)—Baûo considered to mark a person’s entry into the
Khieáp—Röông ñöïng baûo chaâu—A precious box, community of Buddhists—Töø Baéc Phaïn duøng ñeå
or box of precious things. chæ “Tam Baûo.” Ba thöù maø theo truyeàn thoáng caùc
Ratnaprabha (skt): Baûo Quang thieân töû. Phaät töû ñeàu phaûi veà nöông: Phaät, Phaùp, vaø Taêng.
Ratna-rasi (skt): Accumulated treasures— Nhöõng thöù naøy ñöôïc goïi laø “veà nöông” vì chuùng
Collection of gems—Gem-heap—Baûo tích. giuùp cho nhöõng ai mong caàu giaûi thoaùt khoûi voøng
sanh töû. Leã Quy-Y chính thöùc ñöôïc xem nhö ñaùnh
Ratnasambhava (skt): Baûo Sanh—Baûo Thaéng.
daáu söï gia nhaäp cuûa moät ngöôøi vaøo trong coäng
1) A Sanskrit term for “Jewel Born.” One of the
ñoàng Phaät töû.
five buddhas, who presides over a “pure land”
in the south. Iconographically, he is generally Ratnavabhasa (p): Baûo Minh Phaät.
portrayed with golden skin and sitting in the Ratna-Wheel: Ratna-Wheel with
Yogic Padmasana position, making the “wish- Ratnasambhava Buddha—Baûo Luaân vôùi Baûo
granting” gesture (varada-mudra). In Tibet he Töôùng Phaät—See Four wheels (C).
is often portrayed embracing his consort Rattannu (p): Cao tuoåi haï vaø nhieàu kinh nghieäm.
Mamaki. Also known as the Compassionate Rattling staff: OÂ Tích.
Giver. He is associated with the earthly 1) A rattling staff shaken to warn the spirits—
buddha Kashyapa and a transcendent Caây thieác tröôïng khi laéc duøng ñeå caûnh baùo
bodhisattva Ratnapani. Ratna-Sambhava is nhöõng höông linh.
always riding a lion or a horse, making the 2) The sounding or rattling staff, said to have
gesture of wish granting—Töø Baéc Phaïn coù been ordained by the Buddha to drive away
nghóa laø “Baûo Sanh Phaät.” Moät trong naêm vò crawling poisonous insects: Caây gaäy ñaõ ñöôïc
Phaät sieâu vieät,, maø truù xöù cuûa ngaøi laø Nam Ñöùc Phaät cho thoï giôùi, duøng ñeå ñuoåi nhöõng
Phöông Tònh Ñoä. Veà Tieáu Töôïng hoïc, ngöôøi loaïi coân truøng ñoäc.
ta thöôøng phaùc hoïa Ngaøi coù da maøu vaøng kim, Raurava (skt): Hoâ Hoâ—Loã La Baø—The fourth
ngoài toïa thieàn vò theá kieát giaø, tay baét aán “ban hot hell, the hell of crying and wailing—Hieäu
phaùt öôùc nguyeän.” ÔÛ Taây Taïng ngaøi thöôøng Kieáu ñòa nguïc hay hoûa nguïc noùng thöù tö, nôi phaïm
ñöôïc hoïa ñang quaán laáy Kamaki. Nam Phaät nhaân bò haønh hình keâu la thaûm thieát—See Eight
coøn ñöôïc bieát nhö ngöôøi ban boá töø bi. Phaät great hot hells.
traàn theá Kashyapa vaø Boà taùt sieâu vieät Baûo
Rava (p): A cry—Tieáng keâu khoùc.
Chöôûng ñeàu phuïc tuøng Nam Phaät. Ngaøi
Ravana (skt): La Baø Na—King of Ceylon and
thöôøng ngoài treân löng sö töû vôùi cöû chæ chaáp
ruler of the Raksasas, overcome by
thuaän nhöõng mong öôùc (See Mudra 6). **See
Ramacandra—Vua cuûa xöù Tích Lan tröôùc ñaây, cai
Five dhyani Buddhas and Five Buddhas that
trò loaøi la saùt, sau bò Ramacandra cheá ngöï.
correspond to the five elements.
2) The realm of Subhuti on his becoming Ravish (v): Cöôõng hieáp.
Buddha: Coõi thaønh Phaät cuûa ngaøi Tu Boà Ñeà. Ravivara (skt): Chuû Nhaät—Sunday—See Seven
** See Seven Tathagatas. days in a week.
Ratnatedjobhyyudgataradja (skt): Baûo Oai Ray (n): Prabha (skt)—Beam—Brightness—
ñöùc thöôïng vöông Phaät. Light—Splendor—AÙnh saùng—Quang minh—
Quang huy—There are three kinds of light—Coù
 3593

ba loaïi aùnh saùng—See Two kinds of light and or deep thinking—Nghieân cöùu vaø xeùt ñoaùn
Three kinds of light. hay suy nghó saâu xa.
Rays: Nhöõng tia haøo quang. ** See Abhijna, Four Sufficiences, and Thirty-
Rddhi (skt): Riddhi (p)—Thaàn thoâng—Divine seven Aids to Enlightenment.
power—Supernatural or magical powers that are Rddhisaksakriya (skt): Supernatural power—
part of Abhijna. It refers to the power to manifest Power to be anywhere or do anything at will—
multiple forms of oneself or to transform oneself Nhö yù thoâng (thaàn tuùc thoâng)—See Abhijna, Four
into another shape, to become invisible, to pass Sufficiences, and Five supernatural powers.
through valid things, to walk on water or fire, to Rddhividhi-jnana (skt): The power to transfer
touch the sun and moon, and to scale the highest oneself to various regions at will (change the body
heaven. These abilities are by-products of at will)—Thaàn tuùc thoâng—See Abhijna and Four
meditation, concentration and contemplation Sufficiences.
practices. However, exhibiting or exploiting these Reach the bliss of nirvana: Ñaït ñöôïc an vui nôi
powers is a violation of monastic discipline and nieát baøn.
pretending to possess such powers is grounds for Reach Buddhahood: Become a Buddha—
dismissal from the sangha—Thaàn thoâng bieán hoùa, Attain Enlightenment—Ñaéc quaû giaùc ngoä—Ñaéc
nhöõng quyeàn naêng thaàn dieäu sieâu nhieân naèm trong quaû vò Phaät.
luïc thoâng, ñaëc bieät bieán hoùa döôùi nhieàu daïng, hay
Reach enlightenment: Attain (v) nirvana—
qua moät daïng khaùc, taøng hình, xuyeân qua caùc vaät
Obtain the way—Reach perfection—To enter into
theå raén, ñi treân nöôùc hay löûa, sôø maët trôøi hay maët
Nirvana—Ñaéc Ñaïo—To obtain the way, or
traêng, hoaëc ñi vaøo caùc taàng trôøi cao nhaát. Nhöõng
religion; by obedience to the commandments,
quyeàn naêng naày ñaït ñöôïc do tu taäp thieàn ñònh, taäp
practice of meditation, and knowledge, to attain
trung tö töôûng hay quaùn chieáu. Tuy nhieân, khoe
enlightenment—Nhaäp Nieát baøn hay ñaït ñeán Nieát
khoang nhöõng quyeàn naêng naày laø vi phaïm caùc qui
baøn nhôø vaøo giôùi, ñònh, hueä vaø ñaït ñöôïc giaùc ngoä
taéc tu haønh, seõ bò loaïi tröø khoûi coäng ñoàng Taêng
(trí tueä ñoaïn tröø laäu hoaëc, chöùng ñöôïc ñeá lyù goïi laø
giaø.
ñaïo, nhôø thöïc haønh tam hoïc maø phaùt sinh ra trí tueä
Rddhi-mantra (skt): Thaàn Chuù—Dharani— ñoù thì goïi laø “ñaéc ñaïo”).
Dharani, or magic or divine incantations—Ñaø La
Reach the furthest extent of mastery of all
Ni hay nhöõng lôøi chuù thaàn bí.
the teachings: Ñeán bæ ngaïn taát caû phaùp töï taïi—
Rddhipada: Iddhipada (p)—Nhö yù tuùc (boán böôùc
See Ten kinds of way of adornment of Great
tieán ñeán thaàn löïc)—Four bases of miraculous
Enlightening Beings (10).
powers—Four properties—Four roads to
Reach one’s height: Reach one’s summit—Ñaït
power—Four steps towards supernatural power
tôùi ñænh.
which bring magical powers or components of
miraculous power—Boán phaåm chaát caên baûn taäp Reach the other shore: Paramita (skt)—Ñaùo bæ
trung tö töôûng ñeå ñaït ñöôïc nhöõng quyeàn naêng thaàn ngaïn.
dieäu: Reach out everywhere: Haønh hoaït khaép nôi.
1) Chanda (skt)—Duïc Nhö YÙ Tuùc: Reach perfect supreme bodhi: Thaønh Phaät—
Concentration of intention or the will power— Attain perfect supreme bodhi—Become a
Ham muoán hay naêng löïc cuûa yù. Buddha—To become Buddha and obtain
2) Virya (skt)—Tinh Taán Nhö YÙ Tuùc: deliverance from the round of mortality—To
Concentration of strenuous efforts—Tinh taán become Buddha, as a Bodhisattva does on
hay naêng löïc cuûa tö töôûng. reaching supreme perfect bodhi—Boà Taùt ôû ngoâi
3) Citta (skt)—Thöùc Nhö YÙ Tuùc: Tinh thaàn— nhaân vò, tu haønh vaïn haïnh, cuoái cuøng chöùng ñaéc A
Concentration of the mind or thought power. Naäu Ña La Ta Mieäu Tam Boà Ñeà (Voâ Thöôïng
4) Mimamsa (skt)—Quaùn Nhö YÙ Tuùc: Chaùnh Ñaúng Chaùnh Giaùc) hay Phaät giaûi thoaùt khoûi
Concentration of inquisitiveness and daring, voøng luaân hoài sanh töû.
 3594

Reach all places to expound the sublime Reaction of evil karmic seeds: Söùc Phaûn ÖÙng
Teaching: Tôùi khaép taát caû choã maø noùi roäng dieäu Cuûa Chuûng Töû Nghieäp—See Three causes of
phaùp—Always in correct concentration, but karmic obstructions.
instantly reach all places to expound the sublime Read palms: Xem chæ tay—A Bhiksu or Bhiksuni
Teaching for sentient beings everywhere—Haèng who reads palms in order to earn money, or even
taïi chaùnh ñònh ôû trong moät nieäm khaép taát caû choã vì not to earn money but to mislead people into
khaép chuùng sanh maø noùi roäng dieäu phaùp—See superstitions, commits an Expression of Regret
Ten kinds of immeasurable inconceivable Offence—Vò Tyø Kheo hay Tyø Kheo Ni naøo xem
Buddha-concentrations. chæ tay ñeå ñoaùn vaän meänh ñeå kieám tieàn, hay ngay
Reach all places to teach all sentient beings caû khoâng kieám tieàn cuõng laø höôùng daãn ngöôøi sai
ultimate selflessness: Instantly reach all places laïc vaøo meâ tín dò ñoan, ñeàu phaïm vaøo giôùi Ba Daät
to teach all sentient beings ultimate selflessness— Ñeà, phaûi phaùt loà saùm hoái.
Taát caû chö Phaät haèng taïi chaùnh ñònh, ôû trong moät Read and repeat few sutras: Quaû thieån tyø
nieäm khaép taát caû choã vì caùc chuùng sanh maø noùi voâ kheo—See Two classes of monks.
ngaõ teá—See Ten kinds of immeasurable Read the scriptures: Truøng tuïng kinh ñieån—
inconceivable Buddha-concentrations. See Three flavors (I).
Reach any place at will: Prapti (skt)—Naêng Read worldly books and magazines: Ñoïc
vieãn chí—To be anywhere at will, either by self- saùch baùo theá tuïc—A Bhiksu or Bhiksuni who
transportation or by bringing the destination to reads worldly books and magazines, including
himself or to reach any place at will. This is one videos, video discs, television and internet
of the eight supernatural powers of programs, as well as conversations on telephone
transformation, characteristics of every Buddha— and other images or sounds that have toxic effect,
Naêng vieãn chí hay coù khaû naêng ñeán nôi xa ñöôïc watering the seeds of sexual desire, fear,
hay nhö yù thaân. Ñaây laø moät trong taùm loaïi bieán violence, sentimental weakness, and depression,
hoùa hay taùm thaàn thoâng bieán hoùa cuûa chö Phaät— commits an Expression of Regret Offence.
See Eight supernatural powers of transformation. However, in addition to reading books on
Reach perfection: Attain enlightenment— Buddhism, he or she can read books on the history
Obtain the way—Ñaéc ñaïo—See Reach of civilizations of the world, general history and
enlightenment. teachings of other religious faiths, applied
Reach the very topmost height: To be in psychology, and most recent scientific discoveries
highest condition (attain Arahantship or because these areas of knowledge can help him or
Sainthood)—Ñaït ñeán ñænh cao toái thöôïng (ñaït her to understand and share the teachings to
ñöôïc A La Haùn quaû hay Thaùnh quaû). people in a way that is appropriate to their
situation—Vò Tyø Kheo hay Tyø Kheo Ni naøo ñoïc
Reaching of knowledge of all Buddhas: Nhaäp
saùch baùo theá tuïc, keå caû baêng phim, ñóa hình, hay
nôi trí cuûa chö Phaät ñaõ nhaäp—There is a spiritual
chöông trình truyeàn hình vaø vi tính, cuõng nhö
friend who introduces cultivators to the reaches of
nhöõng cuoäc ñieän ñaøm vaø hình aûnh hay aâm thanh
knowledge of all Buddhas. This is one of the ten
khaùc coù taùc duïng ñoäc haïi, töôùi taåm haït gioáng tham
kinds of spiritual friends who help them along the
duïc, sôï haõi, baïo ñoäng vaø uûy mò ñau saàu, laø phaïm
path to enlightenment in the Flower Adornment
giôùi Ba Daät Ñeà, phaûi phaùt loà saùm hoái. Tuy nhieân,
Sutra—Coù moät loaïi thieän tri thöùc khieán nhaäp nôi
ngoaøi giaùo lyù Phaät giaùo, vò Tyø Kheo hay Tyø Kheo
trí cuûa chö Phaät ñaõ nhaäp. Ñaây laø moät trong möôøi
Ni coù theå ñoïc theâm nhöõng saùch veà lòch söû caùc neàn
loaïi thieän höõu tri thöùc maø Ñöùc Phaät ñaõ daïy trong
vaên minh treân theá giôùi, veà ñaïi cöông giaùo lyù veà
Kinh Hoa Nghieâm—See Ten kinds of spiritual
nieàm tin cuûa caùc toân giaùo, nhöõng aùp duïng cuûa taâm
friends.
lyù hoïc, vaø nhöõng khaùm phaù môùi cuûa khoa hoïc, vì
nhöõng kieán thöùc naøy coù theå giuùp cho Taêng Ni hieåu
 3595

vaø noùi giaùo lyù cho ñôøi moät caùch töông hôïp hôn vôùi 3) The real Buddha in self: Ñöùc Phaät töï nhieân
hoaøn caûnh (kheá cô). chaân thöïc nôi mình (Kinh Phaùp Baûo Ñaøn noùi:
Reader: Ñoäc Sö—See Seven monks (B). “Taâm ta töï coù Phaät.”).
Reading: Baøi ñoïc. 4) The natural purity in self: Baûn taùnh thanh tònh
nôi mình (Kinh Phaùp Baûo Ñaøn: “Baûn taùnh töï
Reading and reciting sutras: Ñoïc Tuïng kinh—
nôi mình voán thanh tònh.”).
See Two kinds of study.
Reading the scriptures: Tuïng ñoïc kinh ñieån— Real Buddha-body: Sambhogakaya (skt)—Thaät
saéc thaân—See Trikaya and Sambhogakaya.
One of the three pleasant flavors—Moät trong tam
vò—See Reading of Sutras. Real Buddha son: Chaân Phaät Töû—According to
the Diiferentiated Teaching of the T’ien-T’ai Sect,
Reading of sutras: Ñoïc kinh saùch—It is better to
a true Buddha son is the one who has attained the
read no sutras than to read a few and then blindly
first stage of bodhisattvahood, where he knows
accept everything contained in them. This is one
thoroughly the unreality of theego and
of the three flavors—Thaø laø ñöøng ñoïc kinh saùch
phenomena—Theo Thieân Thai Bieät Giaùo, chaân
coøn hôn ñoïc laø ñoïc vaøi quyeån maø moät möïc muø
Phaät töû laø Boà Taùt sô ñòa (ñaõ chöùng ñaéc chaân nhö
quaùng tin vaøo nhöõng ñieàu ñöôïc vieát trong aáy (Taän
ngaõ phaùp nhò khoâng).
tín thö baát nhö voâ thö hay ñoïc kinh saùch thì phaûi
suy xeùt cho thaät kyõ caøng tröôùc khi tín thoï). Ñaây laø Real and demonic realms: Caûnh thaät hay ma
moät trong tam vò—See Three flavors (II). caûnh—See Five circumstances (criteria) that can
help us to determine which events are real and
Ready-made: Laøm saún—Man is not ready-made.
which belong to the demonic realms.
Ready-made answers: Nhöõng caâu traû lôøi coù
Real dharma: Chaân phaùp—Absolute dharma
saún.
(absolute dharma without attributes), in contrast to
Real (a): Chaân thöïc.
phenomena which are regarded as momentary
1) Bhutatathata (skt): The universal
constructs—Chaân phaùp, ñoái laïi vôùi caùc hieän töôïng,
undifferentiated.
nhöõng thöù ñöôïc xem laø nhöõng caáu truùc taïm thôøi.
2) Tattva (skt)—Truth—Reality—True—Real
Real dharmakaya: Thöïc töôùng phaùp thaân—
nature—Chaân thaät.
Thöïc thaân hay thaân voâ töôùng cuûa Nhö Lai—See
3) Universal undifferentiated, or the primary
Five kinds of a Buddha’s dharmakaya and Five
essence out of which the phenomenal arises:
attributes of the dharmakaya.
Bình Ñaúng Baát Nhò.
3) Yathaøbhutam (p): Yathaøbhuøta (skt)—Thaät Real ego: Nirvana ego—Transcendental ego, as
söï—Chaân chaùnh—Nhö thaät—Thöïc taïi—Hieän contrasted with the illusory or temporal ego—
thöïc—Trung thöïc—Evident—Conformed Chaân ngaõ.
with truth—In truth—True—True (a)—Real Real evidence: Chaân chöùng—Proof or assurance,
(a)—Reality (n)—According to reality. or realization of truth. The knowledge, concept, or
Real appearance: True aspect—Chaân töôùng. idea which corresponds to reality—Baèng chöùng
cuûa söï giaùc ngoä.
Real body: Dharmakaya (skt)—Thaät töôùng
thaân—See Trikaya. Real friendship is rare: Tình baïn chaân thaät raát
hieám hoi (Thanh nhaõn nan phuøng).
Real Buddha: Noumenal Buddha—Chaân Phaät.
1) The sambhogakaya or reward body (the Real gold stands the test of fire: Vaøng thieät
unreality of the ego or phenomena), in khoâng sôï löûa (thaønh thaät ngay thaúng thì khoâng sôï
contrast with the nirmanakaya, or manifested gì caû, keå caû nhöõng lôøi haêm doïa)—The honest man
body: Baùo thaân ñoái laïi vôùi öùng thaân, hoùa thaân is not afraid of anything, including threads.
Phaät hay hieän thaân cuûa Ñöùc Phaät. Real harmonized world: Söï Söï Voâ Ngaïi Phaùp
2) The Dharmakaya: Phaùp Thaân Phaät (voâ Giôùi—See Perfectly unimpeded interpenetration.
töôùng). Real knowledge free from illusion: Buddha-
wisdom—Original mind in all—Unadulterated
 3596

mind in all—Innocent mind in all, which is purified, sins become vacant. When both minds
independant of birth and death—Chaân thöùc. and sins are empty, then, it’s a real repentance—
Real Mahayana: Thöïc Ñaïi Thöøa Giaùo—The Toäi voán khoâng töôùng, do bôûi aûo töôûng laàm meâ
Real Mahayana, freed from temporal, relative, or trong taâm maø gaây ra. Khi taâm saïch, toäi cuõng heát.
expedient ideas; the T’ien-T’ai, Hua-Yen, Khi caû taâm laãn toäi ñeàu khoâng, ñoù laø chaân saùm hoái.
Intuitional, and Shingon schools claim to be Real self: Thöïc ngaõ—The true ego, in contrast
such—Giaùo lyù Ñaïi Thöøa toû roõ chaân thöïc, chöù with the phenomenal ego—Thöïc ngaõ ñoái laïi vôùi
khoâng mang quyeàn giaû phöông tieän (ñoái laïi vôùi giaû ngaõ.
Quyeàn Ñaïi Thöøa Giaùo); caùc toâng Thieân Thai vaø Real state: Tattva (skt)—Traïng thaùi thöïc.
Hoa Nghieâm cho raèng mình laø Thöïc Ñaïi Thöøa Real state of the case: Traïng thaùi coù thöïc cuûa
Giaùo. tröôøng hôïp.
Real mark Buddha-recitation: Thaät töôùng Real talent: Chaân taøi.
nieäm Phaät—See ‘Self-Nature’ Buddha Recitation
Real Tathagata: Mulatathagata (skt)—Chaân thaät
and Four methods of Buddha Recitation.
Nhö Lai.
Real mark prajna: Thöïc töôùng Baùt Nhaõ— Real teaching: Reliable teaching—Teaching of
Wisdom in regard to reality—Chöùng ñaéc lyù thöïc
reality—Thaät giaùo.
töôùng hay chaân tueä chöùng thöïc.
Real and unreal: True and false—Chaân nguïy—
Real Mark’ or ‘Self-Nature’ Buddha
Chaùnh taø—Chaân Voïng—All things have two
Recitation: Thaät Töôùng Nieäm Phaät—See Four characteristics: true and false, or real and unreal—
methods of Buddha Recitation. Taát caû chö phaùp ñeàu coù hai tính chaân vaø voïng.
Real mind: Bhutacitta (skt)—Chaân taâm— True 1) That which arises in Buddha-truth, meditation
mind—Sincere—True character of man—True and wisdom is true, influences of
disposition of man—True-hearted—True to one’s unenlightenment is untrue: Phaùp tuøy theo tònh
nature—See True Mind. duyeân tam hoïc (Phaät Phaùp) thì goïi laø chaân,
Real native countries of Great Enlightening phaùp tuøy theo nhieãm duyeân voâ minh (khoâng
Beings: Sinh ñòa ñích thöïc cuûa chö Ñaïi Boà Taùt— giaùc ngoä) maø khôûi leân thì goïi laø voïng.
According to Zen Master D.T. Suzuki in Essays in 2) The essential bhutatathata is the real,
Zen Buddhism, Bodhisattvas have ten real native phenomena as the unreal: Chaân nhö chaân thöïc
countries—Theo Thieàn Sö D.T. Suzuki trong (baát sinh baát dieät) thì goïi laø chaân phaùp, Caùc
Thieàn Luaän Taäp III, chö Boà Taùt coù möôøi sinh ñòa phaùp do nhaân duyeân sinh ra thì goïi laø hieän
ñích thöïc—See Ten real native countries. töôïng hay laø voïng phaùp.
Real nature: Tattva (skt)—Truth—Reality— Real way: Absolute Buddha-truth—True
True—Real—Chaân thaät—Thöïc Tính—Real religion—True way—Thöïc ñaïo.
essence, i.e. the bhutatathata—Teân khaùc cuûa chaân Real wisdom: Prajna (skt)—Prajna paramita
nhö (thöïc tính cuûa chö phaùp laø thanh tònh bình (skt)—Chiken (jap)—True or transcendental
ñaúng, chaúng phaûi coù chaúng phaûi khoâng). wisdom—Thöïc trí—Tri kieán (trí tueä sieâu vieät)—
Real presence of the Buddha: Söï hieän dieän Trí tueä Ba La Maät—See Temporal and real
thöïc cuûa Ñöùc Phaät. wisdoms (2), and Ten Paramitas.
Real release: Real deliverance—Release from Real wisdom is gradually opened, the screen
all the hindrances of passion and attainment of the of ignorance is gradually rolled up, the
Buddha's nirvana—Chaân giaûi thoaùt. mind is clearer and clearer to totally clear:
Real religious way of living: Loái soáng ñaïo thaät Phaàn Chôn Töùc Phaät—Caùi chôn trí laàn hoài môû ra,
söï. veùn töøng böùc maøn voâ minh, taâm trí caøng saùng toû
Real (serious) repentance: Chaân Saùm Hoái— theâm, laàn laàn ñi ñeán choã saùng suoát hoaøn toaøn,
Sins are empty, but created by illusions and ñöôïc phaàn naøo toát phaàn ñoù—See Six stages of
thoughts from a deluded mind. If the minds are Bodhisattva developments.
 3597

Real world: The factual world, or the world of fact, the conditioned and the unconditioned are not
actual life—Söï Phaùp Giôùi, theá giôùi cuûa ñôøi soáng two, not separate, for all things mentally analyzed
hieän thöïc, hay theá giôùi kieän tính—See Four states and tracked to their source are seen to enter the
of universe and Four dharma realms. Dharmadhatu or Anutpadadharma. This is only a
Realism (n): Hieän thöïc luaän—Duy Caûnh Voâ relative distinction, not an absolute division. That
Thöùc—Realism, as opposed to Idealism (Duy thöùc is why Nagarjuna says: “What from one point of
voâ caûnh—Implying that the four elements are real view is samsara is from another point of view
and permanent)—Duy vaät thuaän theá ngoaïi ñaïo Nirvana itself.”—Giaû dó laäp nhaát thieát phaùp (Giaû
cho raèng töù ñaïi laø cöïc vi teá, thöôøng chaân thöïc vaø duøng ñeå phaù caùc hoaëc traàn sa vaø ñeå laäp taát caû caùc
laäp ra nghóa “Duy Caûnh Voâ Thöùc”, ñeå ñoái laïi vôùi phaùp quaùn saùt thaáy caùi taâm ñoù coù ñuû caùc phaùp,
caùi nghóa “duy thöùc voâ caûnh”. caùc phaùp ñeàu do taâm maø coù, töùc laø giaû taïm, khoâng
beàn, voâ thöôøng). ‘Giaû’ laø söï chaám döùt nhöõng laäu
Realistic school: Höõu Giaùo.
hoaëc cuûa traàn theá vaø giaûi thoaùt khoûi caùc ñieàu xaáu.
1) The first twelve years of the Buddha’s
Theo trieát hoïc Trung Quaùn, Thöïc Taïi laø baát nhò.
teaching, when he treated the phenomenal as
Neáu giaûi lyù moät caùch thích ñaùng thì baûn chaát höõu
real: 12 naêm ñaàu thuyeát phaùp cuûa Phaät, trong
haïn cuûa caùc thöïc theå bieåu loä voâ haïn ñònh khoâng
ñoù Ngaøi coi theá giôùi hieän töôïng laø hieän thaät.
nhöõng nhö laø cô sôû cuûa chuùng maø coøn laø Thöïc Taïi
2) The realistic school as opposed to the
Toái Haäu cuûa chính nhöõng thöïc theå höõu haïn. Thaät
teaching of unreality: “Höõu Giaùo” ñeå ñoái laïi
ra, vaät bò nhaân duyeân haïn ñònh vaø vaät phi nhaân
vôùi “Khoâng Giaùo”.
duyeân haïn ñònh khoâng phaân bieät thaønh hai thöù, vì
3) The Hinayana teaching of the Abhidharma-
taát caû moïi thöù neáu ñöôïc phaân tích vaø tìm veà nguoàn
Kosa school of Vasubandhu, opposed to the
coäi ñeàu phaûi ñi vaøo phaùp giôùi. Söï phaân bieät ôû ñaây,
Satya-siddhi school Harivarman: Toâng Caâu
neáu coù, chæ laø töông ñoái chöù khoâng phaûi laø tuyeät
Xaù cuûa Tieåu Thöøa cuûa Ngaøi Theá Thaân ñeå ñoái
ñoái. Chính vì theá maø Ngaøi Long Thoï ñaõ noùi: “Caùi
laïi vôùi toâng Thaønh Thaät cuûa ngaøi Harivarman.
ñöôïc xem laø coõi traàn theá hay theá gian töø moät quan
4) The Mahayana Dharma-laksana school,
ñieåm, thì cuõng chính laø coõi Nieát Baøn khi ñöôïc nhìn
founded in China by Hsuan-Tsang, opposed to
töø moät quan ñieåm khaùc.”
the Madhyamika school of Nagarjuna: Chæ
Phaùp Töôùng Toâng hay Duy Thöùc Toâng, ñöôïc Reality as cause: True cause—Chaân nhaân.
saùng laäp bôûi Ngaøi Huyeàn Trang, ñeå ñoái laïi Reality contra the unreality of phenomena:
vôùi Tam Luaän Toâng cuûa Ngaøi Long Thoï. Baát hö voïng taùnh—See Twelve aspects of the
Realistic sect: Höõu Giaùo—See Realistic school. Bhutatathata.
Reality (n): Tattva (skt)—Dharma Body— Reality of karma: Nghieäp Höõu. **See Seven
Dharma Realm—Real—Real nature—Suchness— stages of existence.
True—True face—True features—True Reality of life: Thöïc taïi cuûa cuoäc soáng—
physiognomy—Truth—Chaân dieän muïc—Chaân According to Zen Master Dogen, our attitude
thaät—Chaân töôùng—Söï thaät—Thöïc taïi coù thöïc— should be one diligent practice in every situation
Reality, things exist though in “derived” or that we encounter. If we fall into hell, we just go
“borrowed” form, consisting of elements which through hell; this is the most important attitude to
are permanent. Particularity establishes all have in daily life. When we encounter
relativities. The ‘Hypothetical’ mode does away unhappiness, we work through it with sincerity.
with the defilement of the world and establishes Just sit in the reality of life, seeing heaven and
salvation from all evils. According to the hell, misery and joy, life and death all with the
Madhayamaka philosophy, Reality is non-dual. same eye—Theo Thieàn sö Ñaïo Nguyeân (Nhaät),
The essential conditionedness of entities, when chuùng ta phaûi coù thaùi ñoä tu taäp tinh chuyeân trong
properly understood, reveals the unconditioned as moïi hoaøn caûnh maø ta gaëp. Neáu ta rôi vaøo ñòa
not only as their ground but also as the ultimate nguïc, ta cöù ñi qua ñòa nguïc; ñaây laø thaùi ñoä quan
reality of the conditioned entities themselves. In troïng caàn phaûi coù trong cuoäc soáng haèng ngaøy. Khi
 3598

ta gaëp baát haïnh ta cöù vöôït qua noù moät caùch thaønh vôùi maét hay tröôùc maét. Trong khi töø “karanam
thöïc. Cöù ngoài trong thöïc taïi cuûa cuoäc soáng, nhìn laø laøm; vaø hai töø Kiriya vaø Kriya laø haønh
thieân ñaøng ñòa nguïc, khoå vui, soáng cheát vôùi con ñoäng.
maét gioáng nhau. 1) To assure: To prove with evidence—To
Reality of the means: Trung Ñaïo Thöïc Töôùng— testify—Chöùng thaät.
The reality of the “means” is neither substance 2) To attain: Ñaït ñöôïc.
(existent), nor void (non-existent), but is a reality 3) To bring before one’s eyes: Ñem ñeán tröôùc
which is neither, or a mean between the two maét.
extremes of materialism and nihilism—Thöïc 4) To experience: Experience—Kinh nghieäm.
töôùng cuûa chö phaùp laø phi höõu phi khoâng (ñaây laø 5) To make visibly present before the eyes: Laøm
trung ñaïo phi höõu phi khoâng). cho thaáy roõ raøng tröôùc maét.
Reality is nullity: Thöïc Töôùng Voâ Töôùng— 6) To realize: Ngoä—Nhaän ra roõ raøng.
Reality is devoid of phenomenal characteristics— 7) To look at with the eyes: Nhìn thaáy baèng maét.
Reality is Nullity, i.e. is devoid of phenomenal 8) To see face to face: To witness—Thaáy taän
characteristics, unconditioned. This is one of the maët.
eight fundamental principles, intuitional or ** See Four dharmas (II).
relating to direct mental vision of the Zen Realization of beings, not of realms: Ñoaït
School—Töôùng thaân chaân thöïc cuûa vaïn höõu hay ngöôøi chaúng ñoaït caûnh—Veà taát quyeát ñònh veà,
laø caùi chaân thöïc tuyeät ñoái (caùi töôùng xa lìa söï sai sanh khoâng thaät coù sanh—Return is definitely
bieät töông ñoái). Thöïc Töôùng Voâ Töôùng. Ñaây laø return; however, birth is, in truth, No Birth—See
moät trong taùm nguyeân taéc caên baûn, cuûa tröïc giaùc Buddha Recitation and the Four Realizations.
hay lieân heä tröïc tieáp vôùi taâm linh cuûa tröôøng phaùi Realization of both realms and beings: Caûnh
Thieàn Toâng. **See Eight fundamental principles. ngöôøi ñeàu ñoaït—Veà thaät chaúng coù veà, sanh cuõng
Reality-proclamation: Thöïc Xöôùng—To preach thaät khoâng sanh—Return is, in reality, no return;
the Tathagata’s law of reality—Dieãn noùi thöïc birth is also, in truth, no birth—See Buddha
phaùp cuûa Nhö Lai. Recitation and the Four Realizations.
Reality of things: Höõu kieán hay söï hieän höõu cuûa Realization of Buddha-knowledge: Buddha-
moïi vaät—Cho raèng chö phaùp laø hieän thöïc. Ñaây laø Jnana (skt)—Chöùng ñöôïc Phaät trí—For the
moät moät taùm loaïi taø kieán—Holding to the idea of realization of Buddha-knowledge. This is one of
the reality of things. This is one of the eight ten reasons related to our daily life which lead
incorrect views—See Eight incorrect views. practitioners desire for enlightenment. According
Realization (n): Chöùng ngoä. to the Avatamsaka Sutra, the desire for supreme
(A) Prativedha (skt): Attainment—Conviction by enlightenment is so necessary for practitioners—
thinking—Full understanding—Mystic Ñaây laø moät trong möôøi lyù do lieân heä ñeán ñôøi soáng
insight—Penetration—The realization of khieán haønh giaû mong caàu giaùc ngoä. Theo Kinh
experiential proof of the dharma in bodhi or Hoa Nghieâm, vaán ñeà öôùc voïng giaùc ngoä toái
nirvana—Chöùng—Chöùng phaùp hay nhaän thöùc thöôïng caàn thieát cho haønh giaû—See Ten reasons
thaáu ñaùo veà Phaùp. related to our daily life which lead practitioners
(B) Sacchikaroti (p): Sakshatkaroti (skt)— desire for enlightenment.
Sacchkiriya or Sacchikaranam (p)—Söï chöùng Realizations through Buddha recitation: See
ngoä—Pali and Sanskrit words of “Sacchi” or Buddha recitation and the Four Realizations.
“Sakshat” means with the eyes, with one’s Realization of correct views: Kieán Ñeá—Chöùng
eyes, or before the eyes. While the words of ngoä chaân lyù.
karanam means “making;” and two words 1) The Hinayana stage of one who entered the
“Kiriya,” and “kriya” mean action, deed, or stream of holy living: Baäc Thaùnh chöùng quaû
performance—Phaïn ngöõ (Nam vaø Baéc Phaïn) Döï Löu trong Tieåu Thöøa.
Sacchi vaø Sakshat coù nghóa laø vôùi maét, chính
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2) The Mahayana stage after the first naøy cuøng vôùi söï chaáp thuû laø nguoàn goác taïo ra khoå
Bodhisattva stage: Boà Taùt Kieán Ñòa trong Ñaïi ñau cho con ngöôøi. Phaät giaùo nhaán maïnh ñeán söï
Thöøa (treân baäc sô ñòa). tænh thöùc veà ‘taùnh khoâng’, nghóa laø söï khoâng coù
Realization of the diamond embodiment: baûn theå cuûa taát caû caùc phaùp bao goàm baûn ngaõ vaø
Chöùng Kim Cang thaân—See Five stages in ngay caû baûn thaân cuûa Ñöùc Phaät haàu giuùp chuùng
Vairocana Buddhahood. sanh coù cô may giaûi thoaùt khoå ñau. Chæ khi naøo
Realization and doctrinal teaching: Töï Chöùng hieåu ñöôïc caùc phaùp theá gian khoâng coù thöïc theå coá
Vaø Giaùo Phaùp. ñònh vaø caùc phaùp naøy töông quan laãn nhau thì môùi
1) Inner witness: Svasakshatkara (skt)—Inner goïi laø giaùc ngoä ñöôïc lyù duyeân khôûi vaø chöøng ñoù
assurance—Self-realization—The witness môùi chaám döùt ñöôïc khoå ñau phieàn naõo.
within—Self-attained assurance of the truth, Realization of experiential proof of the
such as that of the Buddha (to realize dharma in bodhi or nirvana: Chöùng phaùp—
enlightenment by oneself)—Töï thaân giaùc ngoä See Three dharmas (I).
hay ñaït ñöôïc chaân lyù nhö Ñöùc Phaät ñaõ töøng Realization of liberation: Giaûi Thoaùt—See
laøm. Deliverance.
2) Doctrine: Dharma-desana (skt)—Dharma— Realization of life in Buddhahood: Chöùng
Buddha Dharma or Buddha’s sermons—Giaùo nhaäp sinh—See Three births to become a Buddha.
phaùp cuûa Ñöùc Phaät.
Realization of the most profound wisdom:
Realization of emptiness: Tueä giaùc Taùnh Nhöõng ngöôøi töï mình hieåu ñöôïc trí naêng saâu saéc.
Khoâng—Söï chöùng nghieäm khoâng taùnh—In the Ñaây laø moät trong ba loaïi ngöôøi coù theå böôùc theo
realization of emptiness, not only sentient beings neûo Ñaïi Thöøa—Those who realize the most
but also the Buddha, not only the samsara but also profound wisdom or Prajna. This is one of the
Nirvana, are without substance and are empty. three types of beings who can tread the path of the
This realization of the non-substantial emptiness Mahayana—See Three types of beings who can
of everything is inseparably related with the law tread the path of the Mahayana.
of dependent co-origination. Lives after lives, we,
Realization of Nirvana: Nibbana-sacchikiriya
ordinary human beings, have a strong disposition
(p)—Chöùng ngoä Nieát baøn.
to substantialize objects as well as our own self as
Realization or proof of the Dharma: Chöùng
if they were permanent and unchangeable
phaùp—Realization or proof of the eleventh of
substance. This substantialization along with
Amitabha’s vows—Chöùng trong lôøi nguyeän thöù 11
attachment to all kinds of objects cause human
cuûa Phaät A Di Ñaø—See Forty-eight vows of
suffering. Buddhism emphasizes awakening to the
Amitabha (11) and Four dharmas (III).
‘emptiness’, to the non-substantiality of
everything, including self and Buddha, in order to Realization of realm, not of beings: Ñoaït caûnh
be emancipated from suffering. Dependent co- chaúng ñoaït ngöôøi—Sanh taát quyeát ñònh sanh, veà
origination as the truth is possible only when thaät khoâng coù veà—Birth in the Pure Land is
everything in the universe is without enduring definitely birth; however, return to the Pure Land
substance. At that time, one can say that one has is, in truth, no return—See Buddha recitation and
already emancipated from suffering—Trong söï the four realizations.
chöùng nghieäm ñöôïc khoâng taùnh, laø söï chöùng Realization of the spirituality of all things:
nghieäm raèng chaúng nhöõng chuùng sanh vaø Ñöùc Söï chöùng ngoä thaät taùnh cuûa chö phaùp.
Phaät, luaân hoài vaø Nieát Baøn, vaân vaân, ñeàu khoâng Realization that the stream of
coù chuû theå vaø ñeàu laø khoâng. Söï chöùng ngoä taùnh transmigration is ended: Laäu Taän Minh—
khoâng laø söï chöùng ngoä raèng caùc phaùp khoâng coù Nirvana insight into present mortal sufferings so
chuû theå vaø khoâng vöôït ra ngoaøi lyù duyeân khôûi. as to overcome all passions or temptations. The
Phaøm phu chuùng ta ñaõ laâu ñôøi laâu kieáp thöïc theå deliverance of mind from passions—Thöïc chöùng
hoùa caùc phaùp cuõng nhö töï ngaõ. Söï thöïc theå hoùa
 3600

löôùt thaéng duïc voïng caùm doã vaø söï chaám döùt doøng Realizational Knowledges of Great
luaân hoài sanh töû. Enlightening Beings: Nhöõng ñieàu chöùng tri cuûa
Realization of a thought: Chính Nieäm hay ñang chö Ñaïi Boà Taùt—According to the Flower
naûy ra yù nieäm—See Four stages of a thought. Adornment Sutra, Chapter 38, there are ten kinds
Realization of the true nature of life: Nhaän of realizational knowledge possessed by Great
chaân cuoäc ñôøi—Upon realizing that life is an Enlightening Beings. Enlightening Beings who
ocean of sufferings and ephemeral, one would abide by these can attain skillful use of all the
courageously make up his mind to reach out to teachings—Theo Kinh Hoa Nghieâm, Phaåm 38, coù
enlightenment and the liberation from the cycle of möôøi ñieàu chöùng tri cuûa nhöõng ñaïi Boà Taùt. Chö
births and deaths. One must always realize that Boà Taùt an truï trong phaùp naày thôøi ñöôïc taát caû
there is an immeasurable suffering which is one of phöông tieän thieän xaûo—See Ten kinds of
the central notion of the Buddha’s teachings: “No realizational knowledge possessed by Great
matter how rich you are, when passing away you Enlightening Beings.
will leave all empty handed and not to know Realize (v): Sacchikaroti (p)—Prativedha or
where we are going.”—Nhaän chaân ñöôïc ñôøi laø Sakshatkaroti (skt)—To witness to—Chöùng ngoä—
moät beå khoå voâ taän, laø giaû taïm, neân doõng maõnh Nhaän thöùc—Taùc chöùng—Taâm chöùng—Nhaän ra roõ
phaùt taâm caàu ñaïo giaùc ngoä, thoaùt khoûi luaân hoài raøng nhö thöïc—See Realization.
sanh töû. Nhaän chaân ñöôïc lôøi Phaät daïy raèng duø
Realize enlightenment by own minds: Nhôn
giaøu coù cuûa caûi chaát ñaày caû Tam thieân ñaïi thieân
töï taâm chöùng Boà Ñeà—See Ten ways of receiving
theá giôùi, khi nhaém maét cuõng ra ñi vôùi hai baøn tay
the prediction of Budhahood (B).
traéng. Laïi khoâng bieát mình ñi veà ñaâu môùi laø ñieàu
Realize full enlightenment: Bodhisattvas
ñaùng saàu khoå.
actually realize full enlightenment, yet not
Realization of the truth of all Buddha-laws:
abandoning the vows and practices of
Thaät chöùng chö phaùp—See Ten charateristics of
Enlightening Beings—Chö Phaät Boà Ñeà ñaõ thò hieän
the Diamond Heart as developed by a
ra tröôùc maø chaúng boû taát caû haïnh nguyeän cuûa Boà
Bodhisattva.
Taùt—See Ten Paths Of Emancipation Of Great
Realization of union with bodhi: Proof of Enlightening Beings.
union with bodhi—Chöùng phaùt taâm—See Three
Realize the great supreme enlightenment in
vows of the awakening of faith.
all the worlds: Theå chöùng söï chöùng ngoä toái
Realization of the way: Magga-sacchikaranam
thöôïng trong moïi theá giôùi—See Ten vows of a
(p)—Chöùng Ñaïo.
Bodhisattva.
1) Religious experience: Chöùng nghieäm toân
Realize the most closely interpenetrating
giaùo.
2) Understanding clearly or realizing the Path: relationship of each and all: Theå hoäi moái
Having attained the way (of mystic töông quan hoã töông xaâm nhaäp chaët cheû cuûa moät
experience) or to witness to the truth—Söï vaø taát caû—See Ten vows of a Bodhisattva.
laõnh hoäi roõ raøng hay nhaän ra roõ raøng veà ñaïo. Realize one’s wishes: Attain (v) one’s aim—
Realization of wisdom through hearing the Ñaéc chí (ñaït ñöôïc muïc ñích).
teaching: Nhöõng ngöôøi hieåu ñöôïc trí naêng baèng Realize the Path: Ngoä Ñaïo—Religious
caùch nghe hoïc thuyeát. Ñaây laø moät trong ba loaïi experience—Chöùng Ñaïo—Understanding clearly
ngöôøi coù theå böôùc theo neûo Ñaïi Thöøa—Those or realizing the Path—Realization of the way—
who realize wisdom through hearing the teaching. Having attained the way (of mystic experience) or
This is one of the three types of beings who can to witness to the truth. According to the
tread the path of the Mahayana—See Three types Dharmapada Sutra, verse 280, the Buddha taught:
of beings who can tread the path of the Mahayana. “One who does not strive when it is time to strive,
who though young and strong but slothful with
thoughts depressed; such a person never realizes
 3601

the path.”—Chöùng nghieäm toân giaùo. Söï laõnh hoäi Bodhisattvas down to hells, except the tenth
roõ raøng hay nhaän ra roõ raøng veà ñaïo. Theo Kinh and highest, the Buddha realm—Chín giôùi
Phaùp Cuù, caâu 280, Ñöùc Phaät daïy: “Khi ñaùng noã haõy coøn trong sai traùi vaø vaãn coøn bò duïc voïng
löïc, khoâng noã löïc, thieáu nieân cöôøng traùng ñaõ löôøi chi phoái; taát caû caùc giôùi cuûa chuùng höõu tình töø
bieáng, yù chí tieâu traàm vaø nhu nhöôïc: keû bieáng Boà Taùt xuoáng haøng ñòa nguïc, ngoaïi tröø Phaät
nhaùc laøm gì coù trí ñeå ngoä Ñaïo giôùi laø giôùi cao nhaát—See Nine lands.
Realizing the Paths and Fruitions: Realm of all the living: Chuùng sanh giôùi—The
Maggaphala-sacchikaranam (p)—Chöùng ñaïo quaû. realm of all the living, in contrast with the
Realize something: Understand something Buddha-realm (Phaät giôùi)—Caûnh giôùi cuûa taát caû
thoroughly—Hieåu roõ vieäc gì. chuùng sanh, ñoái laïi vôùi caûnh giôùi cuûa Phaät—See
Realize the supreme goal of the holy life: Six ways of rebirth and the four holy ways.
Chöùng ñaéc voâ thöôïng cöùu caùnh cuûa ñôøi soáng phaïm Realm of animals: Tiryagyoni (skt)—Caûnh giôùi
haïnh. suùc sanh—Suùc Sanh—Ñeå Laät Xa—Baøng Sanh—
Realize truth by personal experience: To Domestic animals—Animals—Animality—One of
attain truth by personal experience—Chöùng ñaéc the sixth forms of rebirth and one of the three Evil
baèng kinh nghieäm baûn thaân. Paths is rebirth as an animal in the human world.
Beings who are reborn as animals suffer at the
Realizer of conditions: Engaku (jap)—Duyeân
hands of hunters, trappers, and butchers, and by
Giaùc—See Pratyeka Buddha.
being forced to work as beast of burden for
Realm (n): Dhatu (skt)—Caûnh giôùi—Elements—
farmers and merchants—Moät trong luïc thuù trong
Region—Spheres.
tam ñoà aùc ñaïo, nôi maø chuùng sanh sanh vaøo ñeå
(I) The meanings of “Realms”—Nghóa cuûa
chòu khoå trong tay cuûa thôï saên, ñoà teå, hay bò
“Caûnh Giôùi: A prospect, region, territory,
thöông buoân vaø noâng daân baét buoäc phaûi laøm vieäc
surroundings, views, circumstances,
cöïc nhoïc—See Three worlds and six realms of
environment, area, field, sphere,
life, Six paths, and Six realms of the samsara
environments and conditions, i.e. the sphere
(existence) and four realms of the saints.
of mind, the sphere of form for the eye, of
Realm of asuras (titans): Realm of angry
sound for the ear, etc.: Visaya, artha, or
spirits—Caûnh giôùi A-Tu-La—See Three worlds
gocara (skt)—Nôi taâm vin vaøo ñoù maø chaïy
and six realms of life, Six realms of the samsara
theo goïi laø caûnh, nhö phaùp laø nôi yù thöùc vin
(existence) and four realms of the saints.
vaøo goïi laø phaùp caûnh, saéc laø nhaõn thöùc vin
vaøo ñoù goïi laø saéc caûnh, thanh laø nôi nhó thöùc Realm of beauty: Rupadhatu (skt)—Saéc Giôùi—
vin vaøo goïi laø thanh caûnh, vaân vaân. See Rupadhatu and Four dhyana heavens.
** See Eighteen realms. Realms of beings as the sphere of action:
(II) Categories of “Realms”—Phaân loaïi “Caûnh Bodhisattvas become truly aware of this
giôùi”: implications of the Teaching—Duøng nhöõng xu
(B) Two realms: Nhò Caûnh—See Two realms. höôùng laøm choã sôû haønh, vì xu höôùng phaùp chaùnh
(C) Three realms: Tam Phaùp Giôùi—See Three giaùc—See Ten kinds of sphere of action of Great
realms. Enlightening Beings.
(D) According to the T’ien-T’ai Sect, there are Realm beyond form: Voâ saéc giôùi—Formless
four Buddha-ksetra, or realms—Theo Toâng realm—See Nine lands (C).
Thieân Thai, coù Töù Phaät Ñoä—See Four Realm beyond thought of expression: Baát tö
Buddha-realms. nghì giôùi—See Twelve aspects of the
(E) Four realms: Boán Quoác Ñoä—See Four Bhutatathata.
realms. Realm beyond thought and words: Acintya-
(F) See Five forms of dharmadhatu. dhatu (skt)—Baát tö nghì giôùi—The realm beyond
(G) The nine realms of error, or subjection to the thought and words, another name for Bhutatathata
passion; all the realms of the living from
 3602

(Chaân Nhö)—Teân khaùc cuûa chaân nhö. Chaân nhö Realm of desire or love: Kamadhatu (skt)—AÙi
vöôït treân tö töôûng vaø vaên töï—See Twelve aspects giôùi—Duïc giôùi—See Kamadhatu.
of the Bhutatathata. Realm of devas: Deva-gati—Devasopana
Realm of bhutatathata: Nhaát Thöïc Caûnh (skt)—Caûnh giôùi chö Thieân—Thieân Ñaïo—The
Giôùi—Nhö Lai phaùp thaân—The Tathagata- highest of the six paths—The realm of devas
dharmakaya or the state of bhutatathata (reality) includes the eighteen heavens of form and four of
which is above all differentiation, immutable. It’s formlessness. A place of enjoyment, where the
the Buddha-nature or the immateriality and unity meritorious enjoy the fruits of good karma, but not
of all things—The realization of spirituality of all a place of progress toward Bodhisattva
things—Caûnh giôùi chaân nhö baát bieán vaø vöôït treân perfection—Coõi trôøi, caûnh giôùi cao nhaát trong luïc
moïi phaân bieät. Phaät taùnh laø phi vaät chaát vaø laø ñaïo, goàm 18 taàng trôøi saéc giôùi vaø boán taàng trôøi voâ
ñoàng nhaát cuûa chö phaùp—See State of saéc giôùi. Moät nôi höôûng phöôùc, nhöng khoâng laø
Bhutathatatha. nôi ñeå tieán leân quaû vò Boà Taùt.
Realm of Bodhisattvas: Boà Taùt thöøa—See Six Realm of Deva Yama: Yamadevaloka (skt)—
realms of the samsara (existence) and four realms Yama (p)—Dieäm Ma Thieân—Tu Dieäm Ma—The
of the saints. third of the desire-heavens, above the
Realm of the body: Ngoaïi giôùi—The realm of Trayastrimsas. The realm of Deva Yama is a
externals (five elements)—See Two realms (C). realm of great happiness presided over by their
Realm of Brahma: Phaïm Chuùng Thieân—The ruler, the divine king Suyama or Yama—Teân cuûa
first dhyana heaven of the realm of form—Coõi sô Duïc Giôùi Thieân, taàng trôøi thöù ba, caûnh Trôøi Ñaïi
thieàn trong coõi saéc giôùi. Haïnh ñöôïc trò vì bôûi Dieäm Ma Vöông.
Realm of the Buddhas: Phaät thöøa—Coõi Phaät— Realm of dharma: Phaùp vöïc—Phaùp Giôùi.
See Six realms of the samsara (existence) and Realm of Diamond Elements: Kim Cang
four realms of the saints. giôùi—See Two realms (C).
Realm of the Buddha’s spiritual nature: Realm of earth: Ñòa Giôùi—The realm of earth,
Phaùp Tính Ñoä—See Five realms of a Buddha. one of the four elements. The ground or realm of
Realms where all classes dwell: Phaøm Thaùnh earth has the following characteristics—Ñòa Ñaïi,
ñoàng cö quoác ñoä—Realms where all classes dwell moät trong töù ñaïi. Ñòa giôùi coù nhöõng taùnh sau:
(men, devas, Buddhas, disciples, nondisciples, the 1) Capable of maintaining: Naêng Trì.
impure and the pure)—See Four realms. 2) Capable of producing: Naêng Sinh.
Realm of cognition: Noäi giôùi—The realm of 3) On which things rely: Sôû Y.
mind—See Two realms (C). Realm of eternal rest and light: Thöôøng Tòch
Realm of demi-gods: A-tu-la—See Six realms Quang Ñoä—The abode of Buddhas—Buddha
of the samsara (existence) and four realms of the Parinirvana—The realm where permanent
saints. tranquility and enlightenment reign, or the realm
of spirit where all are in perpetual peace and
Realm of demon: Region of demon—Quyû
glory. The realm of eternal rest and light, and of
giôùi—Quyû Phaùp Giôùi—The region or realm of
eternal spirit (dharmakaya), the abode of
demons, one of the ten regions of existence—Moät
Buddhas. T’ien-T’ai fourth Buddhaksetra. In
trong möôøi phaùp giôùi chuùng sanh, theá giôùi cuûa loaøi
reality, all the others are included in this, and are
quyû. **See Ten realms (2).
only separated for convenience’ sake—Thöôøng
Realm of desire: Kamadhatu (skt)—Sensuous
Tòch Quang Tònh Ñoä, truù xöù cuûa chö Phaät (Theo
realm—AÙi giôùi hay duïc giôùi—Duïc Höõu—The
Kinh A Di Ñaø, thì ñaây laø coõi nöôùc khoâng phaûi ai
realm of desire or love or those who dwell in the
cuõng vaõng sanh veà ñöôïc, cuõng khoâng theå boãng
realm of desire—Nhöõng ngöôøi ñang truù nguï trong
nhieân nieäm vaøi tieáng “namo” khoâng chí thaønh maø
duïc giôùi—See Kamadhatu, Three states of mortal
ñöôïc. Thaân Nhö Lai khoâng theå thaân caän vôùi nhöõng
existence, and Nine lands (A).
ai caên laønh caïn côït. Ñaây khoâng phaûi laø nôi cuûa
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nhöõng haïng ngöôøi phöôùc ñöùc moûng manh coù theå However, the desires for these things are still
höôûng thoï ñöôïc). Kyø thaät, taát caû caùc quoác ñoä khaùc latent, and once their heavenly life comes to an
ñeàu naèm trong Thöôøng Tòch Quang Ñoä, vaø söï end, they can return to any lower realms of
phaân chia naøy chæ laø phöông tieän maø thoâi—See existence, in accordance with their karma (these
Four realms. desires are also latent in the gods in the formless
Realms of existence: Höõu giôùi (nhöõng neûo luaân heavens)—Taát caû chö thieân trong coõi trôøi saéc giôùi
hoài)—There are six Realms of Existence—See khoâng coù khöùu giaùc vaø vò giaùc; hoï khoâng aên uoáng,
Six paths. nguû nghæ hay duïc voïng. Tuy nhieân, nhöõng ham
Realm of externals: Ngoaïi giôùi—The realm of muoán vaãn coøn aâm æ saâu kín beân trong, neân khi thoï
the body—The realm of externals (five meänh nôi coõi trôøi vöøa döùt laø hoï phaûi trôû veà caûnh
elements)—See Two realms (C). giôùi thaáp tuøy theo nghieäp löïc (chö thieân trong caûnh
trôøi voâ saéc cuõng coøn nhöõng duïc voïng saâu kín
Realm of feeling: Satta-sacetano (p)—Sattva-
naày)—See Three realms, Four dhyana heavens,
sacetana (skt)—Tính Höõu—Taùt ñoûa—Animate—
and Nine lands (B).
Conscious beings—Living beings—Sentient
beings—Sentient beings which possess magical Realm of formlessness: Arupadhatu (skt)—
and spiritual powers—All the living, which Realm of non-form—Coõi Trôøi Voâ Saéc—The
includes the vegetable kingdom; however, the realm of formlessness. All the gods in this realm
term “sattva” limits the meaning to those endowed have no bodies, they only have consciousness—
with reason, consciousness, and feeling. Those Taát caû chö thieân trong coõi trôøi naày khoâng coù thaân
who are sentient, sensible, animate, and rational. theå, chæ coøn “Thöùc” maø thoâi—See Arupa-dhatu,
World of sentience, especially this world as Three realms and Four immaterial heavens.
empirically considered—Chuùng sanh noùi chung, Realm of the four great kings: Töù Thieân
keå caû vöông quoác thaûo moäc (nhöõng chuùng sanh voâ Vöông—See Six Desire Heavens.
tình); tuy nhieân, töø “sattva” giôùi haïn nghóa trong Realm of fundamental principles: Lyù Giôùi—
nhöõng chuùng sanh coù lyù leõ, taâm thöùc, caûm thoï. The realm of fundamental law, in contrast with the
Nhöõng chuùng sanh coù tri giaùc, nhaïy caûm, söùc realm of knowledge (Trí giôùi)—Lyù giôùi ñoái laïi vôùi
soáng, vaø lyù trí. Haïng phaøm phu cho raèng heát thaûy trí giôùi.
caûnh giôùi khoâng coù lyù maø chæ coù tình. Hungry ghosts: Realm of Pretas—Ngaï quyû—
Realm of fire: Hoûa Giôùi—Hoûa Vieän—Kim Cang See Three worlds and six realms of life.
Vieâm—Realm of fire or Fire-court, one of the Realm of the gods: Caûnh trôøi—See Six realms
realms of the four elements (earth, water, fire, and of the samsara (existence) and four realms of the
wind). This is a kind of contemplation, in which saints.
the devotee sees himself encircled by fire. A kind Realm of hearer: Thanh vaên thöøa—See Six
of contemplation, in which devotee sees himself realms of the samsara (existence) and four realms
encircled by fire after circumambulating three of the saints.
times to the right while making the fire sign—Hoaû
Realm of Hell: Ñòa nguïc—See Three worlds and
Vieän hay laø moät trong boán giôùi hay töù ñaïi (ñaát,
six realms of life, and Six realms of the samsara
nöôùc, löûa, gioù). Ñaây laø moät loaïi quaùn töôûng trong
(existence) and four realms of the saints.
ñoù haønh giaû töï thaáy mình ñang bò löûa bao boïc (keát
Realm of hell beings: Caûnh giôùi ñòa nguïc—See
hoûa aán thaân xoay ba voøng veà phía phaûi, laáy thaân
Six realms of the samsara (existence) and four
laøm trung taâm ñeå quaùn töôûng moät ñaïi hoûa vieän
realms of the saints.
vaây quanh).
Realm of human: Nhôn—See Three worlds and
Realm of form: Rupadhatu (skt)—Saéc giôùi—
six realms of life.
Material forms—Coõi Trôøi Saéc Giôùi—The realms
of form. All the gods in the form realm heavens Realm of human beings: Caûnh giôùi ngöôøi—See
are without the senses of smell and taste; they do Six realms of the samsara (existence) and four
not eat food, sleep or have sexual desire. realms of the saints.
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Realm of hungry demons: Ngaï Quyû Giôùi—The Realm of men: Nhaân thuù (nhaân giôùi)—Nhaân
sphere of hungry ghosts, one of the ten realms or Thöøa—Man—The sentient thinking being in the
states of existence—Theá giôùi cuûa loaøi ngaï quyû, desire-realm, one of the five vehicles (the world
moät trong thaäp giôùi—See Three worlds and six of men). Human being must keep five
realms of life, Six realms of the samsara commandments to ensure rebirth in the world of
(existence) and four realms of the saints. men—Moät trong nguõ thöøa (Thieân, Nhaân, A tu la,
Realm of hungry ghosts: Caûnh giôùi Ngaï quyû— Ngaï quyû, Ñòa nguïc). Con ngöôøi phaûi trì nguõ giôùi
Coõi Ngaï Quyû—The realm of hungry ghosts, one ñeå ñöôïc baûo ñaûm sanh trôû laïi coõi ngöôøi.
of the ten realms or states of existence. In the Realm of mind: Manodhatu (skt)—Vijnana-
realm of hungry ghosts, beings have ugly and dhatu (skt)—The realm of cognition—Noäi giôùi—
smelly bodies with bellies as big as drums, while Thöùc Giôùi—YÙ Giôùi—The elements of
their throats are as small as needles and flames consciousness, the realm of mind, the sphere of
always shoot out of their mouth, therefore, they mind, mind as a distinct realm—Taâm vöông (luïc
cannot eat or drink and are subject to hunger and thöùc vaø baùt thöùc taâm vöông) töï giöõ laáy theå maø coù
thirst for incalculable eons—Theá giôùi cuûa loaøi ngaï sai bieät vôùi caùc loaïi khaùc—See Two realms (C).
quyû, moät trong thaäp giôùi. Trong coõi naày chuùng Realm of miserable existence: Durgati (skt)—
sanh thaân theå hoâi haùm, xaáu xa, buïng to nhö caùi Caûnh giôùi khoán khoå.
troáng, coå nhoû nhö caây kim, mieäng luoân phöïc ra Realm of Nirvana: Nirvana-dhatu (skt)—Abode
löûa, khoâng aên uoáng gì ñöôïc neân phaûi chòu ñoùi khaùt of Nirvana—Nieát Baøn Giôùi—The realm of
trong muoân ngaøn kieáp—See Six realms of the nirvana (the abode of Nirvana), or bliss, where all
samsara (existence) and four realms of the saints. virtues are stored and whence all good comes, one
Realm of imagination: Caûnh giôùi töôûng of the three dharmas of inaction—Nieát Baøn coù theå
töôïng—Buddhists are never interested in the taøng giöõ muoân ñöùc voâ vi, nôi sanh ra caùc vieäc lôïi
realms of imagination—Phaät töû khoâng bao gôø coù laïc theá gian vaø xuaát theá gian, moät trong tam phaùp
höùng thuù vôùi nhöõng caûnh giôùi töôûng töôïng. voâ vi.
Realm of knowledge: Trí Giôùi—In contrast with Realm of non-form: Arupadhatu (skt)—Realm
that of fundamental principles of law—Trí giôùi laø of formlessness—See Three realms, Arupa-dhatu,
lyù trí töông ñoái, ñoái laïi vôùi lyù giôùi. and Four immaterial heavens.
Realm of life: Caûnh giôùi ñôøi soáng Realm perception: Taâm giôùi—There are seven
Realm of all the living: Sattva dhatu (skt)— realms perception—Coù baûy taâm giôùi—See Seven-
Chuùng sanh giôùi (in contrast with the Buddha realms perception.
realm—ñoái laïi vôùi Phaät giôùi). Realms of permanent reward and freedom:
Realm of love: Realm of desire—AÙi giôùi—Duïc Thöïc Baùo Voâ Chöôùng Ngaïi Ñoä—Realms of
giôùi—See Realm of desire. permanent reward and freedom, for those who
Realm of mara: Ma Giôùi: have attained bodhisattva rank. The Land of Real
1) Mara laws (rules): Ma luaät. Reward, inhabited by the highest Bodhisattvas—
2) The region of the maras: Coõi ma—Ma ñaïo Nôi truï cuûa chö Boà Taùt saép thaønh Phaät—See Four
hay caûnh giôùi cuûa aùc ma. Buddha realms, and Four realms.
3) Those of monks who keep commandments for Realm of phenomena: Baát Khoâng Chaân Nhö—
gaining fame and luxury: Tyø Kheo vì caàu Baát Khoâng Nhö Lai Taïng—The realm of
caïnh danh tieáng, lôïi döôõng maø trì giôùi. phenomena, in contrast with the universal
Realm of Matrix Repository: Thai Taïng giôùi— bhutatathata or dharmakaya, which is unmingled
See Two realms (C). with the illusion of phenomena—Theá giôùi hieän
Realm of matter: Rupadhatu (skt)—Saéc Giôùi— töôïng, ñoái laïi vôùi phoå chaân nhö hay phaùp thaân,
See Rupa-dhatu, Three realms and Four dhyana khoâng theå pha laãn vôùi phieàn naõo vaø hieän töôïng.
heavens.
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Realm of those who practice the twelve senses, the organ of sight—Moät trong luïc caên—
links: Duyeân giaùc thöøa. See Six roots of sensations.
Realm of Pratyeka-buddha: Duyeân Giaùc— Realm of sight perception: Caksur-vijnana-
See Six realms of the samsara (existence) and dhatu (skt)—Nhaõn Thöùc Giôùi—The element of
four realms of the saints. sight-perception—See Eye consciousness.
Realm of Pretas: Hungry ghosts—Ngaï quyû— Realm of space: Hö khoâng giôùi—Khoâng giôùi—
See Three worlds and six realms of life. Immortality—The void—See Twelve aspects of
the Bhutatathata.
Realm of profound joy: Dieäu Thieän Theá
Giôùi—The country of Vimalakirti, who has stated Realm of wind: Phong Giôùi—The realm of air,
to have been a contemporary of Sakyamuni—Theá with motion as its principle, one of the four
giôùi thaâm hyû. Xöù sôû cuûa Ngaøi Duy Ma Caät, ngöôøi elements—Coõi gioù laø moät trong boán coõi, coù tính
maø ngöôøi ta tin laø ñoàng thôøi vôùi Ñöùc Phaät. chuyeån ñoäng (ñòa thuûy hoûa phong coù theå giöõ laãn
nhau maø taïo ra saéc).
Realm of pure dharma: Bhutatathata (skt)—
Tònh phaùp giôùi—Thanh Tònh Phaùp Giôùi—The Realm of woe: AÙc ñaïo.
realm of pure dharma, or the unsullied realm, i.e. Realms of unenlightened: Caûnh giôùi chöa giaùc
the bhutatathata—Caùi theå cuûa chaân nhö xa lìa heát ngoä—See Ten realms of unenlightened.
thaûy caáu nhieãm (choã sôû y cuûa taát caû coâng ñöùc theá Three realms of woe: Tam ñoà aùc ñaïo (Hell-
gian ñeàu thanh tònh). beings, hungry ghosts, animals)—See Three evil
Realm of reality: Dharma realm—Phaùp giôùi— paths.
Nhöùt Thöïc Caûnh Giôùi—The state or realm of Re-animate (v): Samjiv (skt)—Ressurection—
bhutatathata (reality) which is above all Revive—Ñaúng hoaït (phuïc hoaït laïi hay soáng laïi)—
differentiation, immutable. It’s the Buddha-nature Hoaøn Sinh.
or the immateriality and unity of all things—The 1) To revive: Cheát ñi soáng laïi (phuïc sinh).
realization of spirituality of all things—Nhö Lai 2) To come to life again: To return to life; to be
phaùp thaân (The Tathagata-dharmakaya)—Caûnh reborn in this world—Taùi sanh vaøo coõi Ta Baø.
giôùi chaân nhö baát bieán vaø vöôït treân moïi phaân bieät. 3) To be reborn from the Hinayana nirvana in
Phaät taùnh laø phi vaät chaát vaø laø ñoàng nhaát cuûa chö order to be able to attain to Mahayana
phaùp. Buddhahood: Töø nhò thöøa taùi sanh trôû laïi ñeå
Realm of reward: Quaû Baùo Ñoä—Where hoaøn taát tu ñaïo Phaät thöøa.
bodhisattvas attain the full reward of their deeds, 4) Restoration to the order, after repentance for
one of the four realms according to the T’ien-T’ai sin: Nhöõng tu só phaù giôùi bò khai tröø, sau ñoù
Sect—Teân khaùc cuûa Thöïc Baùo Voâ Chöôùng Ngaïi bieát phaùt loà saùm hoái, neân ñöôïc cho trôû laïi
Ñoä, moät trong Töù Ñoä trong toâng Thieân Thai. ** giaùo ñoaøn.
See Four Buddha realms. Reap (v) what you sow: Gaët (haùi) nhöõng gì baïn
Realm of retribution: Baùo giôùi—Baùo saùt. gieo—Every action has its reaction.
Realm of sambhogakaya: Thoï duïng ñoä—See Rear (v) and not educate is the father’s
Sambhogakaya. fault, and to educate without severity
Realm of sensuous desire of sex and food: reflects the teacher’s indolence: Nuoâi con maø
Kamadhatu (skt)—See Rupa-dhatu, Three realms khoâng daïy laø loãi ôû cha, daïy maø khoâng nghieâm laø
and Five Aggregations. loãi ôû thaày (Confucius’ teaching).
Realms of sentient beings are infinite: Chuùng Reason:
sanh giôùi voâ taän—See Ten kinds of infinite path of 1) (n): Lyù trí—Lyù do—Lyù leõ—Lyù luaän—See
Great Enlightening Beings. Hetu.
Realm of sight: Caksurdhatu (skt)—Nhaõn Caên— 2) (v): Lyù luaän—Suy luaän.
Nhaõn Giôùi—Field of vision, or the eye-realm, or 3) Hetu (p & skt)—Nhaân—Bieän Nhaân (döïa theo
sight faculty; the element of sight. One of the six caùc phaùp maø kieán laäp ra ngoân luaän thuaän ích
 3606

vôùi ñaïo lyù)—See Three main branches in trong Kinh Laêng Giaø. Noù bao goàm taùm thöùc ngoaïi
stating a syllogism, and Five parts of a tröø thöùc A-Laïi-Da.
syllogism. Reasoning: Suy lyù—Suy luaän—Lyù luaän—Nghò
Reasons for not eating animal food: Lyù do luaän—Bieän löïc (söùc huøng bieän chaùnh phaùp)—See
khoâng aên thöïc phaåm laøm baèng thòt ñoäng vaät— Sixteen great powers obtainable by a bodhisattva.
According to Zen Master Suzuki in Studies in The Reasoning from the manifest: Pratyaksa
Lankavatara Sutra, there are eight reasons for not (skt)—Hieän löôïng—Immediate or direct reasoning
eating animal food as recounted in The whereby the eye apprehends and distinguishes
Lankavatara Sutra—Theo Thieàn Sö D.T. Suzuki color and form, the ear sound, etc—Löôïng tri hieän
trong Nghieân Cöùu Kinh Laêng Giaø, coù taùm lyù do thöïc trong ñoù maét thaáy bieát saéc, tai nghe bieát aâm
khoâng neân aên thòt ñöôïc neâu ra trong Kinh Laêng thanh, vaân vaân (lyù luaän hay löôïng tri hieän thöïc
Giaø—See Eight reasons for not eating animal cuûa caùc phaùp ñeå bieát töï töôùng chöù khoâng nhaèm
food. phaân bieät)—See Two kinds of measuring.
Reasons for rebirth in the Pure Land: Lyù do Reasoning mind: The mind of reasoning,
vaõng sanh Tònh Ñoä—According to Masters Chih-I intelligence in contact with its object—Duyeân
and T’ien-Ju in The Pure Land Buddhism, there duyeân.
are three reasons why rebirth in the Pure Land Reassure (v): Hearten—Restore someone to
does not necessarily depend on the weight of bad serenity—Chieâu duï.
karma, the amount of practice or the duration of
Reassured: Heartened—Quiet the heart, or
cultivation—Theo Trí Giaû vaø Thieân Nhö Ñaïi Sö
mind—Be at rest—An taâm.
trong Tònh Ñoä Thaäp Nghi Hoaëc Vaán Luaän, coù ba
Rebel (n): Keû noåi loaïn.
lyù do khieán vaõng sanh Tònh Ñoä khoâng tuøy thuoäc
vaøo aùc nghieäp, haïnh tu vaø thôøi gian tu taäp laâu Rebellion (n): Söï noåi loaïn.
mau—See Three reasons why rebirth in the Pure Rebellion, invasion and robbers: Hateful
Land does not necessarily depend on the weight of bandits anf thieves—Naïn giaëc cöôùp—See Seven
bad karma. calamities (A).
Reason related to our daily life which lead Rebellious (a): Phaûn loaïn.
practitioners desire for enlightenment: Rebellious acts: Phaûn loaïn, moät trong Thaát
According to the Avatamsaka Sutra, the desire for Naïn—See Seven calamities.
supreme enlightenment is so necessary for Rebirth: Pratisamdhi (skt)—Taùi Sanh—To be
practitioners, and there are ten reasons related to born again—To come to life again—
our daily life which lead practitioners desire for Reincarnation—Rebirth is the result of karma.
enlightenment—Theo Kinh Hoa Nghieâm, vaán ñeà The doctrine of rebirth is upheld by all traditional
öôùc voïng giaùc ngoä toái thöôïng caàn thieát cho haønh schools of Buddhism. According to this doctrine,
giaû, coù möôøi lyù do lieân heä ñeán ñôøi soáng khieán sentient beings (sattva) are caught up in a
haønh giaû mong caàu giaùc ngoä—See Ten reasons continuous round of birth, death, and rebirth, and
related to our daily life which lead practitioners their present state of existence is conditioned by
desire for enlightenment. their past volitional actions or karma. In Buddhist
Reasonable (a): Höõu lyù—Hôïp lyù—Chính ñaùng. belief, there is no transmigration of soul or any
Reasoned: Phaân Bieät Söï Thöùc—The third of the substance from one body to another. What really
three kinds of perception (real or abstract/chaân happens is that the last active thought (Javana)
thöùc—manifest/hieän thöùc—reasoned or process of dying man releases certain forces
inferred/phaân bieät söï thöùc), according to the which vary in accordance with the purity of the
Lankavatara Sutra. It includes all the eight kinds five thought moments in that series. These forces
of perception except the alaya-vijnana—Ñaây laø söï are called karma vega or karmic energy which
phaân bieät thöù ba trong ba caùch phaân bieät (chaân attracts itself to a material layer produced by
thöùc, hieän thöùc vaø phaân bieät söï thöùc) ñöôïc noùi ñeán parents in the mother's’womb. The material
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aggregates in this germinal compound must chuùng sanh ñeàu coù hình daùng xaáu ñeïp, sang heøn
possess such characteristics as are suitable for the khaùc nhau, ñoù ñeàu laø do caùc nghieäp nhaân ñaõ taïo ra
reception of that particular type of karmic energy. khi coøn mang thaân tieàn höõu caûm thaønh. Vì voøng
Attraction in this manner of various types of sanh töû naøy khoâng traùnh ñöôïc quan heä vôùi khoå ñau
physical aggregates produced by parents occurs vaø cheát choùc, Phaät giaùo cho raèng thoaùt khoûi luaân
through the operation of death and gives a hoài laø muïc tieâu maø ai cuõng mong muoán. Ñieàu naøy
favourable rebirth to the dying man. An ñöôïc thöïc hieän qua vieäc tu taäp, quan troïng nhaát laø
unwholesome thought gives an unfavourable thieàn ñònh veà thöïc chaát cuûa vaïn höõu. Hoïc thuyeát
rebirth. Each and every type of sentient being will taùi sanh trôû neân trôû ngaïi cho Phaät töû hieän thôøi,
have different appearance whether it be beautiful nhaát laø nhöõng ngöôøi caûi ñaïo töø nhöõng quoác gia
or ugly, superior or inferior. This is determined Taây phöông, nôi maø neàn vaên hoùa khoâng chaáp
and is manifested based solely on the various nhaän yù nieäm taùi sanh. Tuy nhieân, hoïc thuyeát naøy
karma sentient beings created while alive with laïi voâ cuøng quan troïng trong quan ñieåm Phaät giaùo,
their antecedent bodies. Since the cycle inevitably vì taát caû nhöõng thaùi ñoä thaønh khaån tu taäp ñeàu phaùt
involves suffering and death, Buddhism assumes xuaát töø vieäc thoâng hieåu hoïc thuyeát taùi sanh.
that escape from it is a desirable goal. This is (A) To be born again—To come to life again—
achieved by engaging in cultivating oneself, and Reincarnation: Rebirth is the recombination of
the most important of which is meditation. The mind and matter. After passing away of the
doctrine of rebirth has become problematic for physical body or the matter, the mental forces
many contemporary Buddhists, particularly for or the mind recombine and assume a new
converts to Buddhism in Western countries whose combination in a different material form and
culture does not accept the notion of rebirth. condition in another existence. Rebirth is the
However, this doctrine is extremely important in result of karma. In Buddhist belief, there is no
Buddhism, for all sincere attitudes of cultivation transmigration of soul or any substance from
originated from the thorough understanding of this one body to another. What really happens is
doctrine—Söï taùi sanh laø do haäu quaû cuûa nghieäp. that the last active thought (Javana) process of
Hoïc thuyeát taùi sanh ñöôïc moïi tröôøng phaùi Phaät dying man releases certain forces which vary
giaùo taùn ñoàng (uûng hoä). Theo hoïc thuyeát naøy, taát in accordance with the purity of the five
caû chuùng sanh ñeàu maéc keït trong voøng luaân hoài thought moments in that series. These forces
sanh, töû, taùi sanh, vaø hieän traïng cuûa hoï laø do are called karma vega or karmic energy
nhöõng haønh ñoäng trong quaù khöù hay nghieäp maø which attracts itself to a material layer
coù. Theo nieàm tin Phaät giaùo, khoâng coù söï ñaàu thai produced by parents in the mother's’womb.
cuûa moät linh hoàn hay moät chaát naøo töø moät thaân The material aggregates in this germinal
xaùc naày ñeán moät thaân xaùc khaùc. Caùi thöïc söï xaõy compound must possess such characteristics
ra tieán trình tö töôûng chuû ñoäng cuûa ngöôøi saép cheát as are suitable for the reception of that
(Javana) phoùng ra moät soá löïc thay ñoåi tuøy theo söï particular type of karmic energy. Attraction in
thanh tònh cuûa naêm chaäp tö töôûng trong loaït naày. this manner of various types of physical
Nhöõng löïc naày goïi laø “naêng löôïng nghieäp” aggregates produced by parents occurs
(Karma vega) töï noù loâi cuoán vaøo lôùp vaät chaát taïo through the operation of death and gives a
ra bôûi cha meï trong daï con ngöôøi meï. Uaån vaät favourable rebirth to the dying man. An
chaát trong hôïp chaát phoâi thai phaûi coù nhöõng ñaëc unwholesome thought gives an unfavourable
tính khaû dó coù theå tieáp nhaän loaïi naêng löôïng rebirth. Each and every type of sentient being
nghieäp ñaëc bieät naày. Söï loâi cuoán theo caùch thöùc will have different appearance whether it be
naøy cuûa nhöõng loaïi uaån vaät chaát khaùc nhau taïo ra beautiful or ugly, superior or inferior. This is
bôûi cha meï xuaát hieän do hoaït ñoäng cuûa caùi cheát determined and is manifested based solely on
vaø ñem laïi söï taùi sinh thuaän lôïi cho ngöôøi saép the various karma sentient beings created
cheát. Moät tö töôûng baát thieän seõ ñöa ñeán moät söï taùi while alive with their antecedent bodies—Söï
sanh khoâng thuaän lôïi. Khi ñaàu thai, moãi moãi taùi sanh laø söï taùi keát hôïp cuûa theå xaùc vaø tinh
 3608

thaàn. Sau khi thaân vaät chaát cheát ñi, thì thaàn attracted to other bodies and we seek to take
thöùc hay taâm seõ taùi phoái hôïp moät hình thöùc rebirth in them. In the case of a human
vaät theå môùi ñeå trôû thaønh moät söï hieän höõu rebirth, after passing through an immediate
khaùc. Söï taùi sanh laø do haäu quaû cuûa nghieäp. state between one life and the next, our
Theo nieàm tin Phaät giaùo, khoâng coù söï ñaàu thai consciousness then enters a fertilized egg. We
cuûa moät linh hoàn hay moät chaát naøo töø moät develop the aggregates of a human being, a
thaân xaùc naày ñeán moät thaân xaùc khaùc. Caùi thöïc human body and mind. In this new rebirth, we
söï xaõy ra tieán trình tö töôûng chuû ñoäng cuûa perceive people and things through our
ngöôøi saép cheát (Javana) phoùng ra moät soá löïc senses. Experiencing pleasant or unpleasant
thay ñoåi tuøy theo söï thanh tònh cuûa naêm chaäp feelings from them, we generate attachment,
tö töôûng trong loaït naày. Nhöõng löïc naày goïi laø aversion or indifference. These motivations
“naêng löôïng nghieäp” (Karma vega) töï noù loâi cause us to act, and our actions leave more
cuoán vaøo lôùp vaät chaát taïo ra bôûi cha meï trong imprints on our mindstreams, and at the time
daï con ngöôøi meï. Uaån vaät chaát trong hôïp chaát of death, we’re again propelled to take rebirth
phoâi thai phaûi coù nhöõng ñaëc tính khaû dó coù theå in another body. This cycle of rebirth is called
tieáp nhaän loaïi naêng löôïng nghieäp ñaëc bieät “Samsara.” Samsara isn’t a place, nor is it a
naày. Söï loâi cuoán theo caùch thöùc naøy cuûa world. It is a cyclic existence. It is our
nhöõng loaïi uaån vaät chaát khaùc nhau taïo ra bôûi situation of taking one rebirth after another
cha meï xuaát hieän do hoaït ñoäng cuûa caùi cheát under the control of disturbing attitudes and
vaø ñem laïi söï taùi sinh thuaän lôïi cho ngöôøi saép karmic actions. Thus, our own energy causes
cheát. Moät tö töôûng baát thieän seõ ñöa ñeán moät us to be reborn who we are, in our present
söï taùi sanh khoâng thuaän lôïi. Khi ñaàu thai, moãi circumstance. However, karma isn’t “cast in
moãi chuùng sanh ñeàu coù hình daùng xaáu ñeïp, concrete,” and our lives aren’t predetermined.
sang heøn khaùc nhau, ñoù ñeàu laø do caùc nghieäp Which karmic imprints ripen depends on our
nhaân ñaõ taïo ra khi coøn mang thaân tieàn höõu environment and our state of mind. In
caûm thaønh. addition, we have the ability to control our
(B) According to the Sampasadaniya Sutta in the actions, and thus shape our future. This is the
Long Discourses of the Buddha, there are four law of karma, which is the functioning of
modes of rebirth—Theo Kinh Töï Hoan Hyû cause and effect within our mindstreams.
trong Tröôøng Boä Kinh, coù boán loaïi nhaäp Whether we experience pain or pleasure
thai—See Four modes of rebirth. depends on what we have done in the past.
(C) Four kinds of rebirth dependent on present Our previous actions or karma were
deeds: Boán Loaïi Sanh Töû—See Four ways of motivated by our minds. In this way, our
rebirth. minds are the principal creator of our
(D) According to Tantric traditions, through his experience—Theo caùc truyeàn thoáng Maät
deep insight into how things exist, the Buddha giaùo, nhôø vaøo quaùn trí thaâm saâu veà caùch thöùc
observed that disturbing attitudes and karma maø caùc phaùp hieän höõu, Ñöùc Phaät bieát raèng
cause our minds to take one rebirth after caùc traïng thaùi nhieãu loaïn vaø nghieäp löïc khieán
another. At the time of death, ordinary beings cho chuùng sanh phaûi bò taùi sanh. Vaøo luùc saép
crave and grasp for bodies and at the same cheát, phaøm phu thöôøng theøm khaùt vaø níu keùo
time afraid to lose bodies and separated from thaân xaùc. Ñeán khi caùi cheát gaàn keà vaø hieån
everything around us. When it becomes nhieân thì chuùng ta beøn laäp töùc naém chaéc moät
obvious that we’re departing from this body thaân theå khaùc. Hai söï vöôùng maéc tham aùi vaø
and life, we grasp for another body. The two chaáp thuû haønh söû nhö hai duyeân phoái hôïp
attachments of craving and grasping act as the nhau laøm cho nhöõng daáu aán nghieäp thöùc chín
cooperative conditions for karmic imprints to muoài trong giaây phuùt chuùng ta meänh chung.
ripen at the time of death. As these karmic Khi nhöõng daáu aán nghieäp thöùc naøy baét ñaàu
imprints start to mature, our minds are chín muoài thì caùi yù cuûa ngöôøi ñang cheát laäp
 3609

töùc bò loâi cuoán vaøo moät xaùc thaân khaùc vaø sanh trong Phaät giaùo: The idea of rebirth is
kieám caùch taùi sanh vaøo thaân xaùc ñoù. Trong not unique to Buddhism, but it plays an
tröôøng hôïp cuûa loaøi ngöôøi thì sau khi traûi qua important role in both its doctrine and its
giai ñoaïn trung aám giöõa maïng soáng naøy vaø practice. The Buddha himself is said to have
maïng soáng keá tieáp, taâm thöùc chuùng ta ñi vaøo attained nirvana after a long series of rebirths,
moät caùi tröùng ñaõ thuï tinh. Theo ngaøy thaùng and on the night of his enlightenment,
chuùng ta phaùt trieån caùc uaån cuûa moät con according to the Pali Canon, he remembered
ngöôøi goàm thaân theå vaø yù thöùc. Trong ñôøi soáng more than 100,000 previous lives. All beings
môùi naøy, chuùng ta nhaän thöùc ngöôøi vaø söï vaät are continuously reborn in a seemingly
nhôø vaøo caùc giaùc quan môùi. Ñang khi caûm endless cycle of birth and death. Just as a
nhaän nieàm vui noãi buoàn, chuùng ta khôûi sanh person’s birth is not the beginning of his or
chaáp thuû, saân haän hay bình thaûn. Nhöõng ñoäng her fortunes, so death is not the end, because
löïc naøy thuùc ñaåy chuùng ta haønh ñoäng, vaø all beings ‘wander’ through successive
nhöõng haønh ñoäng cuûa chuùng ta laïi taïo theâm incarnations: gods can become humans,
nhieàu daáu aán môùi nöõa trong doøng chaûy taâm humans can become gods, animals or hell
thöùc, neân ñeán khi chuùng ta saép söûa phaûi vónh beings, animals can become humans or
vieãn töø boû xaùc thaân thì chuùng ta laïi moät laàn ‘hungry ghosts,’ and so on. Advanced beings,
nöõa bò thoâi thuùc tìm taùi sanh trong moät thaân such as Bodhisattvas, are able to avoid
xaùc khaùc. Voøng troøn taùi sanh goïi laø Luaân hoài. disadvantageous rebirths, but only Buddhas
Luaân hoài khoâng phaûi laø moät caûnh giôùi, noù and arhats are fully liberated from samsara,
cuõng khoâng phaûi laø theá giôùi cuûa chuùng ta. Noù because after their last lives they will never
laø voøng luaân hoài sanh töû, töùc laø tình traïng maø again be reborn. The countless sentient beings
chuùng ta nhaän laáy heát cuoäc sinh toàn naøy ñeán who pass through samsara are accommodated
cuoäc sinh toàn khaùc döôùi söï ñieàu khieån cuûa in successive world systems “as numerous as
nhöõng söùc maïnh nhieãu loaïn vaø nhöõng haønh there are sands on the banks of the Ganges.”
ñoäng taïo nghieäp. Nhö vaäy chính naêng löôïng Each world system is divided into three
cuûa chuùng ta ñaõ khieán cho chuùng ta taùi sanh “spheres of existence. The crudest of these
vaø tröôûng thaønh nhö chuùng ta hieän laø. Tuy spheres is the World of Sense-Desire,
nhieân, nghieäp khoâng phaûi laø moät khoái ñoâng governed by the five senses and inhabited by
cöùng, vaø ñôøi soáng chuùng ta khoâng mang tính lesser gods or devas, humans, animals and the
coá ñònh cuûa ñònh meänh ñaõ ñöôïc ñònh saün. Taát various hell beings. More refined is the World
caû ñeàu tuøy thuoäc vaøo hoaøn caûnh maø chuùng ta of Pure Form, where the greater gods dwell.
ñang soáng vaø traïng thaùi taâm yù cuûa chuùng ta. This sphere corresponds to the four
Hôn nöõa, chuùng ta coù khaû naêng kieåm soaùt meditational absorptions and its beings are
ñöôïc haønh ñoäng cuûa mình vaø qua ñoù ñònh without the sense of touch, taste and smell.
daïng cho töông lai. Ñaây laø quy luaät cuûa The most refined samsaric sphere of
nghieäp, laø söï vaän haønh cuûa nguyeân nhaân vaø existence is the Formless World, a purely
haäu quaû trong doøng chaûy taâm thöùc cuûa chuùng mental realm, devoid of physical.
ta. Chuùng ta caûm nhaän nieàm vui hay noãi buoàn Accomplished great gods are born here, but
laø do nhöõng haønh ñoäng coù taùc yù maø chuùng ta even these rebirths end, because although
ñaõ laøm trong quaù khöù. Taâm yù cuûa chuùng ta these gods have reached “summits of
tröôùc ñaây ñaõ taïo taùc nhöõng haønh ñoäng hay existence,” they have not attained nirvana.
nhöõng haïnh nghieäp. Nhö vaäy thì taâm yù cuûa Each of the world systems lasts incalculable
chuùng ta laø keû taïo taùc chuû choát ñaõ taïo ra aeons: the Samyutta Nikaya of the Pali
nhöõng caûm nhaän vui buoàn maø chuùng ta ñang Canon, part of the Buddha’s discourses,
nhaän laõnh. explained that if a mountain of granite, seven
(E) The importance of the idea of rebirth in miles high, were stroked every century with a
Buddhism—Söï quan troïng cuûa yù töôûng taùi piece of silk, it would be worn away before
 3610

such a great aeon would pass. Not every form delusion and greed, thereby ceasing to
of Buddhism subscribes to this exact generate bad karmic seeds, and finally, in
cosmology, but all agree that rebirth is not a realizing nirvana, to blow them out
haphazard process. Just as a physical object is completely (nirvana literally means “blow
governed by a causal physical law, so a out.”). Karma underscores the importance of
person’s “spiritual” development is governed human life, because most good or bad deeds
by a natural law, karma, which is inherent in are performed in the human realm. Gods
the cosmos. According to the law of karma, enjoy the fruit of their previous good deeds,
every action or deed “ripens” as a certain of while those reborn in the sub-human realms
result. This law in itself is neither normal nor have little scope for making virtuous deeds.
retributive but merely a feature of the As karma runs its course, these less fortunate
constituent elements of samsara. Without beings may eventually obtain a more
karma any talk of enlightenment would be advantageous rebirth—YÙ töôûng taùi sanh ñoái
senseless: one could not strive toward vôùi Phaät giaùo khoâng phaûi laø yù töôûng ñoäc ñaùo,
enlightenment if there were no way to affect nhöng noù ñoùng moät vai troø quan troïng trong
one’s development. Karma operates on giaùo lyù vaø söï tu taäp. ngöôøi ta noùi raèng chính
intentional deeds and creates residual Ñöùc Phaät ñaït ñöôïc Nieát Baøn sau moät loaït taùi
impressions or tendencies that bear fruit or sanh, vaø theo kinh ñieån Pali vaøo ñeâm thaønh
“ripen” with time. Its effects are not limited to ñaïo, Ngaøi nhôù laïi 100.000 kieáp tröôùc. Taát caû
the present life but unfold over longer periods chuùng sanh lieân tuïc taùi sinh trong moät chu kyø
by creating favorable or unfavorable rebirths. baát taän goïi laø luaân hoài sanh töû, gioáng nhö söï
In the Milindapanha, around the first or ra ñôøi cuûa moät con ngöôøi khoâng phaûi laø khôûi
second century A.D., a dialogue between the ñaàu cuûa nhöõng vaän meänh cuûa ngöôøi ñoù, cuõng
monk Nagasena and king Milinda. Nagasena gioáng nhö cheát khoâng phaûi laø söï chaám döùt,
explains that deeds are linked to their bôûi vì taát caû chuùng sanh lang thang qua nhieàu
outcomes in the same way that a mango tree’s kieáp taùi sanh lieân tuïc: chö thieân coù theå taùi
seed is linked to its fruit. A man who steals sanh thaønh ngöôøi, ngöôøi coù theå taùi sanh thaønh
from another man’s tree deserves a beating, chö thieân, thuù vaät hoaëc chuùng sanh trong ñòa
even though he did not take the seed of the nguïc coù theå taùi sanh laøm ngöôøi hay ngaï quyû,
tree, because the stolen fruit could not have vaân vaân. Nhöõng chuùng sanh cao caû, chaúng
grown if the seed had not been planted. The haïn nhö caùc vò Boà Taùt coù theå traùnh ñöôïc söï
outcome of karma can be affected by good or taùi sanh baát lôïi, nhöng chæ coù chö Phaät vaø caùc
bad deeds. Which bring about favorable or vò A La Haùn laø hoaøn toaøn thoaùt khoûi voøng
unfavorable results. This gives rise to the Luaân hoài sanh töû, bôûi vì ñoù laø kieáp choùt vaø hoï
psychological and ethical dimensions of seõ khoâng bao giôø taùi sanh nöõa. Voâ soá chuùng
karma. Every intentional deed is sanh traûi qua voøng Luaân hoài ñöôïc saép xeáp
accompanied by a different kind of state of trong caùc theá giôùi “nhieàu nhö caùt ôû hai beân bôø
mind. If these states of mind are rooted in soâng Haèng” moãi heä thoáng theá giôùi ñöôïc chia
empathy, wisdom and lack of greed, then they laøm ba coõi. Coõi thöù nhaát laø Duïc giôùi, ñöôïc
are considered morally unwholesome, and ñieàu khieån bôûi nguõ caên cuûa con ngöôøi vaø coù
can lead to bad karma. For example, although caùc vò trôøi cö nguï. Tinh khieát hôn laø coõi Saéc
generosity is a morally wholesome deed, it is Giôùi, nôi ñaây coù caùc vò Phaïm Thieân vaø Ñaïi
the attitude behind the deed, be it mere Phaïm Thieân truù ngu. Coõi naøy töông ñöông vôùi
friendliness or deep compassion, that “Töù Thieàn Thieân” (see Töù Thieàn Thieân), vaø
determines the “karmic seed” which will chuùng sanh cuûa noù khoâng coù caûm giaùc, thoï (sôø
generate the deed’s “fruit.” Ultimately, the moù), vò (neám), ngöûi (höông)... Vaø moät coõi
goal of Buddhism is to teach sentient beings luaân hoài vi teá nhaát laø coõi Voâ Saéc Giôùi, moät
gradually to extinguish the fires of hatred, coõi tinh thaàn tinh khieát, khoâng coøn vaät chaát.
 3611

Nhöõng vò ñaïi phaïm thieân ñöôïc sinh ra ôû coõi ñoäng taùc yù ñöôïc ñi keøm theo töøng loaïi traïng
naøy tuy khoâng coøn taùi sanh, nhöng hoï vaãn thaùi taâm khaùc nhau. Neáu nhöõng traïng thaùi taâm
chöa ñaït ñöôïc Nieát Baøn, maëc duø nhöõng vò trôøi naøy baét nguoàn ôû söï ñoàng caûm, trí hueä vaø
naøy ñaõ ñaït ñeán tuyeät ñænh cuûa söï soáng, töøng khoâng tham aùi, nhö vaäy chuùng ñöôïc xem laø
coõi trong heä thoáng theá giôùi naøy toàn taïi qua ‘taâm thieän,’ vaø mang tính nghieäp lôïi ích. Tuy
nhieàu a taêng kyø. Theo Kinh Taïp A Haøm, moät nhieân, neáu moät haønh ñoäng ñi keøm vôùi moät
phaàn cuûa caùc baøi kinh cuûa Ñöùc Phaät giaûi thích traïng thaùi taâm aên saâu bôûi tham, saân, si, nhö
raèng neáu moät ngoïn nuùi cao 7 daëm (khoaûng 12 vaäy noù laø baát thieän vaø coù theå daãn ñeán nghieäp
caây soá) vaø ngöôøi ta duøng moät daõy luïa ñeå vuoát xaáu. Ví duï trong söï ñoä löôïng laø moät haønh
ngoïn nuùi naøy thì noù seõ moøn ñi tröôùc khi moät a ñoäng toát, noù laø thaùi ñoä ôû phía sau haønh ñoäng,
taêng kyø troâi qua. Khoâng coù moät hình thöùc cuûa noù chæ loøng bi maãn saâu xa hoaëc tình thaân aùi,
Phaät giaùo taùn thaønh tính chính xaùc cuûa vuõ truï ñieàu naøy quyeát ñònh ‘haït gioáng cuûa nghieäp’ seõ
hoïc naøy, nhöng taát caû ñeàu ñoàng yù raèng taùi taïo ra ‘quûa’ cuûa nhöõng haønh ñoäng. Cuoái cuøng,
sinh khoâng phaûi laø moät quaù trình ngaãu nhieân, muïc ñích cuûa ñaïo Phaät laø daïy con ngöôøi daäp
cuõng nhö theá söï phaùt trieån taâm linh cuûa moät taét löûa tham, saân, si, töø ñoù bôùt gieo nhöõng
ngöôøi chi phoái bôûi moät ñònh luaät töï nhieân, maàm moáng nghieäp xaáu vaø cuoái cuøng laø chöùng
nghieäp. Theo luaät veà nghieäp trong Phaät giaùo, nghieäm Nieát Baøn, ñeå daäp taét chuùng moät caùch
moïi haønh ñoäng “chín muoài” nhö laø moät keát hoaøn toaøn. Nghieäp nhaán maïnh taàm quan troïng
quaû naøo ñoù, chính baûn thaân ñònh luaät naøy cuûa ñôøi soáng con ngöôøi bôûi vì haàu heát nhöõng
khoâng phaûi laø luaân lyù, maø cuõng khoâng phaûi laø haønh ñoäng xaáu hay toát ñöôïc thöïc hieän trong
söï tröøng phaït, maø chæ laø moät neùt ñaëc tröng cuûa coõi ngöôøi. Chö thieân höôûng nhöõng quaû thieän
caùc yeáu toá caáu thaønh cuûa voøng luaân hoài, töø nhöõng haønh ñoäng toát trong quaù khöù, trong
khoâng coù ‘nghieäp’ thì baát cöù ñieàu gì noùi veà khi ñoù nhöõng ai taùi sanh trong coõi ñòa nguïc coù
söï giaùc ngoä seõ trôû neân voâ nghóa: ngöôøi ta ít cô hoäi ñeå thöïc hieän nhöõng haønh ñoäng ñaïo
khoâng theå noã löïc höôùng ñeán söï giaùc ngoä neáu ñöùc hoaëc voâ ñaïo ñöùc. Khi nghieäp ñi theo tieán
khoâng coù moät con ñöôøng taùc ñoäng ñeán söï phaùt trình cuûa noù, cuoái cuøng nhöõng chuùng sanh
trieån cuûa moät ngöôøi. Nghieäp ñieàu khieån keùm may maén naøy coù theå ñaït ñöôïc moät söï taùi
nhöõng haønh ñoäng coù chuû ñích vaø taïo neân sanh thuaän lôïi hôn—See Seven unavoidables.
nhöõng aán töôïng hoaëc nhöõng khuynh höôùng troå Rebirths as animals: Phöôïc Khoå Töû—See
quaû ‘chín muoài’ ñuùng thôøi ñieåm. Nhöng keát Rebirth in an animal realm, and Twelve kinds of
quaû cuûa noù khoâng giôùi haïn vôùi ñôøi soáng hieän life and death.
taïi maø môû roäng ra vôùi thôøi kyø daøi hôn bôûi söï Rebirth in an animal realm: Phöôïc Khoå Töû—
vieäc taïo neân nhöõng laàn taùi sinh haøi loøng hoaëc Rebirth in an animal realm where beings has no
khoâng haøi loøng. Trong Kinh Na Tieân Vaán Ñaùp ability and knowledge to practice dharma. This is
(khoaûng theá kyû thöù 1 hay thöù 2 sau Taây lòch), one of the eight conditions or circumstances in
moät taùc phaåm ñoái thoaïi giöõa nhaø sö Na Tieân which it is difficult to see a Buddha or hear his
vaø vua Di Lan Ñaø. Na Tieân giaûi thích raèng dharma; or eight special types of adversities that
haønh ñoäng ñöôïc lieân keát vôùi haäu quaû ôû cuøng prevent the practice of the Dharma—Taùi sanh laøm
moät tính caùch nhö hoät xoaøi lieân keát vôùi quaû suùc sanh, nôi chuùng sanh khoâng coù khaû naêng hieåu
cuûa noù. Moät ngöôøi ñaùnh caép moät caây cuûa moät bieát Phaät phaùp. Ñaây laø moät trong taùm ñieàu kieän
ngöôøi khaùc ñaùng bò hình phaït ñaùnh ñoøn, duø hay hoaøn caûnh khoù gaëp Phaät phaùp, hay taùm choã
raèng ngöôøi naøy khoâng laáy haït gioáng cuûa caây, chöôùng naïn, moät khi sanh vaøo thì chaúng coù theå tu
bôûi vì neáu ngöôøi ta khoâng gieo haït thì khoâng hoïc cho thaønh ñaïo ñöôïc—See Eight difficult
haùi ñöôïc quaû troå. Quaû cuûa nghieäp bò aûnh circumstances to see a Buddha or hear his dharma,
höôûng tôùi nhöõng haønh ñoäng toát hoaëc xaáu vaø and Twelve kinds of life and death.
chuùng seõ ñem laïi nhöõng keát quaû haøi loøng hay
baát maõn. Ñieàu naøy taïo neân nhöõng khía caïnh
taâm lyù vaø ñaïo ñöùc cuûa ‘nghieäp’. Moãi haønh
 3612

Rebirth in the animals realm when the which it is difficult to see a Buddha or hear his
warm spots (at near death) are at the knees: dharma; or eight special types of adversities that
Taùi sanh vaøo coõi suùc sanh. prevent the practice of the Dharma—Taùi sanh nôi
1) Rebirth in an animal realm where beings has ñòa nguïc, chuùng sanh phaûi luoân chòu khoå ñau. Ñaây
no ability and knowledge to practice dharma: laø moät trong taùm ñieàu kieän hay hoaøn caûnh khoù gaëp
Ñaàu goái Baøng sanh. Taùi sanh vaøo coõi suùc Phaät phaùp, hay taùm choã chöôùng naïn, moät khi sanh
sanh—Nôi chuùng sanh khoâng coù khaû naêng vaøo thì chaúng coù theå tu hoïc cho thaønh ñaïo ñöôïc—
hieåu bieát Phaät phaùp—See Eight difficult See Eight difficult circumstances to see a Buddha
circumstances to see a Buddha or hear his or hear his dharma, and Twelve kinds of life and
dharma. death.
2) When the person’s knees are the last to Rebirths as human beings with eight ksanti
remain warm, the spirit of that person has or powers of patience endurance: Voâ Soá Töû—
been reborn among animals—Khi ñieåm noùng See Twelve kinds of life and death.
sau cuøng trong thaân theå laø ñaàu goái, thì thaàn Rebirths as human beings with mental
thöùc cuûa ngöôøi aáy ñaõ taùi sanh vaøo loaïi baøng development powers: Hoan Hyû Töû—See
sanh (thuù)—See Six places in the body that Twelve kinds of life and death.
represent the six paths of rebirth.
Rebirth as a hungry ghost: Taùi sanh ngaï
Rebirth of Bodhisattvas: Söï taùi sanh cuûa chö quyû—Rebirth as a hungry ghost, or the ghost-
Boà Taùt—There are five rebirths or states or world, where beings never feel comfortable with
conditions of a bodhisattva’s rebirth—Coù naêm non-stop greed. This is one of the eight conditions
caùch sinh cuûa chö Boà Taùt—See Five rebirths. or circumstances in which it is difficult to see a
Rebirth in the celestial (heaven) realms Buddha or hear his dharma; or eight special types
when the warm spots (at near death) are at of adversities that prevent the practice of the
the eyes: Maét sanh Thieân—When the person’s Dharma—Taùi sanh laøm ngaï quyû, nôi chuùng sanh
eyes and forehead are the last to remain warm, chaúng bao giôø caûm thaáy deã chòu vaø luoân ham
the spirit of that person has been reborn in the muoán. Ñaây laø moät trong taùm ñieàu kieän hay hoaøn
celestial (heaven) realms—Khi ñieåm noùng sau caûnh khoù gaëp Phaät phaùp, hay taùm choã chöôùng naïn,
cuøng treân thaân theå laø hai maét vaø traùn thì thaàn thöùc moät khi sanh vaøo thì chaúng coù theå tu hoïc cho
cuûa ngöôøi aáy ñaõ sanh veà coõi trôøi—See Six places thaønh ñaïo ñöôïc—See Eight difficult
in the body that represent the six paths of rebirth. circumstances to see a Buddha or hear his dharma,
Rebirth Consciousness: Patisandhi-vinnana and Twelve kinds of life and death.
(p)—Thöùc Taùi Sanh—See Patisandhi-vinnana. Rebirth with impaired, or deficient
Rebirth due to generosity: Taùi sanh nhôø boá faculties: Taùi sanh laøm ngöôøi khuyeát taät—
thí—According to the Sangiti Sutta in the Long Rebirth with impaired, or deficient faculties such
Discourses of the Buddha, there are eight kinds of as the blind, the deaf, the dumb and the cripple.
rebirth due to generosity—Theo Kinh Phuùng Tuïng This is one of the eight conditions or
trong Tröôøng Boä Kinh, coù taùm thí sanh—See Eight circumstances in which it is difficult to see a
kinds of rebirth due to generosity. Buddha or hear his dharma; or eight special types
Rebirths as evil human beings: Soá Soá Töû— of adversities that prevent the practice of the
See Twelve kinds of life and death. Dharma—Taùi sanh laøm nhöõng ngöôøi ñui, ñieác,
caâm, queø. Ñaây laø moät trong taùm ñieàu kieän hay
Rebirths as extremely solitary and
hoaøn caûnh khoù gaëp Phaät phaùp, hay taùm choã
miserable human beings: Hoaïnh Töû—See
chöôùng naïn, moät khi sanh vaøo thì chaúng coù theå tu
Twelve kinds of life and death.
hoïc cho thaønh ñaïo ñöôïc—See Eight difficult
Rebirth in hells: Thieâu Laïn Töû—Rebirth in hells circumstances to see a Buddha or hear his dharma,
where beings undergo sufferings at all times. This and Twelve kinds of life and death.
is one of the eight conditions or circumstances in
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Rebirth in the intermediate period between these ten frames of Mind while seeking rebirth in
Sakyamuni Buddha and his successor: Taùi the Pure Land and yet fail to be reborn is simply
sanh trong thôøi khoâng coù Nhö Lai. impossible.”—Theo Kinh Ñaïi Baûo Tích, Ñöùc Theá
1) Life in a realm wherein there is no Tathagata, Toân baûo Ngaøi Di Laëc veà möôøi taâm nhö sau: “Coù
or in the intermediate period between a möôøi thöù taâm (Thaäp Taâm Tònh Ñoä) maø khoâng phaûi
Buddha and his successor. During this period haïng phaøm phu, baát thieän hay keû coù nhieàu phieàn
of time, people spent all the time to gossip or naõo coù theå phaùt ñöôïc. Neáu coù keû naøo thaønh töïu
to argue for or their own views on what they moät trong möôøi taâm treân, muoán sanh veà theá giôùi
heard about Buddha dharma, but not Cöïc Laïc maø khoâng ñöôïc nhö nguyeän, ñoù laø ñieàu
practicing—Taùi sanh trong thôøi khoâng coù Nhö khoâng khi naøo coù.”—See Ten Minds developed
Lai, hay trong buoåi chuyeån tieáp sau thôøi Phaät by the Pure Land practitioners and Sundry
nhaäp dieät vaø thôøi Ñöùc Haï sanh Di Laëc Toân Practices (II).
Phaät. Trong thôøi kyø naày, chuùng sanh chæ bieát Rebirth in a new existence: Punarbhava (p &
nhaøn ñaøm hyù luaän veà Phaät phaùp chöù khoâng skt)—Taùi sanh (sinh trôû laïi vaøo moät ñôøi soáng
chòu tu taäp. môùi).
2) This is one of the eight conditions or Rebirths as ordinary human beings: Hoái
circumstances in which it is difficult to see a Töû—See Twelve kinds of life and death.
Buddha or hear his dharma; or eight special Rebirth through the power of accumulated
types of adversities that prevent the practice merits: Phöôùc Löïc Vaõng Sanh—According to the
of the Dharma—Ñaây laø moät trong taùm ñieàu Meditation Sutra states: “Those who wish to be
kieän hay hoaøn caûnh khoù gaëp Phaät phaùp, hay reborn in the land of Ultimate Bliss, must cultivate
taùm choã chöôùng naïn, moät khi sanh vaøo thì the three-fold goodness. These are the efficient
chaúng coù theå tu hoïc cho thaønh ñaïo ñöôïc—See causes for the pure actions of all the Buddhas of
Eight difficult circumstances to see a Buddha the three worlds, past, present and future—Theo
or hear his dharma. Kinh Quaùn Voâ Löôïng Thoï: “Muoán sanh veà Cöïc
Rebirth in any long-life gods or heavens: Taùi Laïc, phaûi tu ba thöù phöôùc. Ba thöù phöôùc naày laø
sanh vaøo cung trôøi tröôøng thoï—Rebirth in any chaùnh nhaân tònh nghieäp cuûa chö Phaät quaù khöù,
long-life gods or heavens where life is long and hieän taïi vaø vò lai”—See Sundry Practices (II).
easy so that beings have no motivation to seek the 1) They should be filial toward their parents and
Buddha dharma. This is one of the eight conditions support them; serve and respect their teachers
or circumstances in which it is difficult to see a and elders; be of compassionate heart and
Buddha or hear his dharma; or eight special types abstain from doing harm; and cultivate the ten
of adversities that prevent the practice of the virtuous actions: Hieáu döôõng cha meï, phuïng
Dharma—Nôi chuùng sanh soáng tröôøng thoï vaø sung thôø sö tröôûng, taâm töø bi khoâng gieát haïi, tu
söôùng ñeán noãi khoâng ai muoán tìm caàu Phaät phaùp. möôøi nghieäp laønh.
Ñaây laø moät trong taùm ñieàu kieän hay hoaøn caûnh 2) They should accept and hold on to their
khoù gaëp Phaät phaùp, hay taùm choã chöôùng naïn, moät refuge in the Three Jewels; perfectly observe
khi sanh vaøo thì chaúng coù theå tu hoïc cho thaønh all moral precepts and not lower their dignity
ñaïo ñöôïc—See Eight difficult circumstances to nor neglect ceremonial observances: Thoï trì
see a Buddha or hear his dharma, and Twelve tam quy, giöõ kyõ caùc giôùi, khoâng phaïm oai
kinds of life and death. nghi.
Rebirth through Mind-power: Taâm Löïc Vaõng 3) They should awaken in their Minds a longing
Sanh—According to the Maharatnakuta Sutra, for Bodhi, deeply believe in the principle of
Sakyamuni Buddha told Maitreya Bodhisattva: cause and effect, recite Mahayan sutras,
“There are ten minds cannot be developed by persuade and encourage other practitioners.
ordinary people, nor those who lack virtue and Furthermore, those who perform good deeds,
beset by afflictions. For someone to attain one of carrying them out to perfection and
 3614

transferring the merits with a Mind of faith Ñoä (see Thaäp Haïnh Phoå Hieàn). Trong moãi nguyeän
and vows, can all achieve rebirth as well. aáy ñeàu coù noùi khi naøo coõi hö khoâng, coõi chuùng
These meritorious acts include erecting sanh, nghieäp chuùng sanh, phieàn naõo cuûa chuùng
temples, stupas and statues of the Buddhas, sanh heát, thì nguyeän toâi môùi heát. Vaø haønh giaû phaûi
worshipping the Buddhas, burning incense, duøng ba nghieäp thaân, khaåu, yù, thöïc haønh nguyeän
offering flowers, donating pennants and other ñoù khoâng giaùn ñoaïn, khoâng chaùn moûi. Ñeán khi
decorations to Buddhist temples, making laâm chung, taát caû moïi thöù tuøy thaân ñeàu ñeå laïi, cho
offerings of food to the clergy, practicing ñeán caùc caên ñeàu tan raõ, duy nhöõng ñaïi nguyeän aáy
charity, etc.: Phaùt loøng Boà Ñeà, tin lyù nhaân haèng theo beân mình trong khoaûng saùt na haønh giaû
quaû, ñoïc tuïng kinh ñieån Ñaïi Thöøa, khuyeán taán lieàn ñöôïc sanh veà Cöïc Laïc—See Sundry Practices
ngöôøi tu haønh. Ngoaøi ra, nhöõng keû caát chuøa (II).
xaây thaùp, taïo töôïng, leã baùi taùn tuïng, giöõ gìn Rebirth-process becoming: Sinh Höõu—Rebirth
trai giôùi, ñoát höông, raûi hoa, cuùng döôøng traøng is becoming since it becomes. Rebirth-process
phan baûo caùi, trai Taêng boá thí, neáu haïnh laønh becoming briefly is aggregates generated by
thuaàn thuïc, duøng loøng tín nguyeän hoài höôùng, karma. It is of nine kinds—Chính tieán trình taùi
ñeàu coù theå vaõng sanh. sanh laø höõu thì goïi laø sanh höõu. Taùi sanh laø höõu vì
Rebirth through the power of vows: Nguyeän noù hieän höõu. Sanh höõu noùi vaén taét laø caùc uaån do
Löïc Vaõng Sanh—The “Sundry Practices” is the nghieäp sanh. Sanh höõu goàm chín loaïi:
method in which the cultivator engages in many 1) Sense-desire becoming, the kind of becoming
practices seeking rebirth in the Pure Land. Thus, possessed of sense-desires: Duïc höõu—Loaïi
in the Avatamsaka Sutra, the Bodhisattva höõu coù duïc voïng.
Samantabhadra advises and urges the youth 2) Fine-material becoming, the kind of becoming
Sudhana (Good Wealth) and the Ocean-Wide possessed of fine material: Saéc höõu—Loaïi
Great Assembly to seek rebirth throught the Ten höõu coù saéc.
Great Vows (see Thaäp Haïnh Phoå Hieàn). Each 3) Immaterial becoming, the kind of becoming
Vow contains the clause: “When the realm of possessed of immaterial: Voâ saéc höõu—Loaïi
empty space is exhausted, my Vows will be höõu voâ saéc.
exhausted. But because the realm of empty space 4) Percipient becoming, the kind of becoming
is inexhaustible, my Vows will never end. In the possessed of perception: Töôûng höõu—Loaïi
same way, when the realm of living beings, the höõu coù töôûng.
karma of living beings, and the afflictions of living 5) Non-percipient becoming, the kind of
beings are exhausted, my Vows will be exhausted. becoming possessed of non-perception: Voâ
But the realms of living beings, the karma of töôûng höõu—Loaïi höõu khoâng coù töôûng.
living beings, and the afflictions of living beings 6) Neither-percipient-nor-non-percipient
are inexhaustible. Therefore, my Vows are becoming, the kind of becoming possessed of
inexhaustible. They continue in thought after neither perception nor non-perception: Phi
thought without cease. My body, mouth and mind töôûng phi phi töôûng höõu—Loaïi höõu khoâng coù
never tire of doing these deeds. At the time of töôûng maø cuõng khoâng coù khoâng töôûng.
death, when all family and possessions are left 7) One-constituent becoming, the kind of
behind and all faculties disintegrate, only these becoming possessed of one constituent: Höõu
great vows will follow close behind, and in an nhaát uaån—Loaïi höõu coù moät uaån.
instant, the practitioner will be reborn in the Pure 8) Four-constituent becoming, the kind of
Land—Phaùp Moân Chuùng Haïnh laø moân noùi veà becoming possessed of four constituents: Höõu
haønh giaû duøng nhieàu haïnh ñeå vaõng sanh veà Cöïc töù uaån—Loaïi höõu coù boán uaån.
Laïc. Nhö trong Kinh Hoa Nghieâm, Phoå Hieàn Boà 9) Five-constituent becoming, the kind of
Taùt khuyeán taán Thieän Taøi ñoàng töû vaø ñaïi chuùng becoming possessed of five constituents: Höõu
nôi haûi hoäi duøng möôøi ñaïi nguyeän caàu sanh Tònh nguõ uaån—Loaïi höõu coù naêm uaån.
 3615

** See Two kinds of becoming. nôi mieàn Cöïc Laïc ñeå hoïc hoûi. Caùc Kinh Ñaïi Thöøa
Rebirth in the Pure Land: Vaõng Sanh Tònh nhö Hoa Nghieâm, Phaùp Hoa, Ñaïi Baûo Tích, vaân
Ñoä—Countless sentient beings will be reborn in vaân ñeàu khen ngôïi Tònh Ñoä vaø ñeà caäp ñeán söï
the Pure Land, their numbers exceeding even the vaõng sanh.” Xeùt chung veà taâm nguyeän caàu sanh
innumerable rain drops. However, according to cuûa nhöõng vò aáy, coù ba loaïi vaõng sanh—See Three
Most Venerable Thích Thieàn Taâm in The Pure categories of rebirth in the Pure Land.
Land Buddhism in Theory and Practice, sentient Rebirth to Pure-Land Dharani: Chuù Vaõng
beings who seek rebirth in the Pure Land are not Sanh Taây Phöông Tònh Ñoä.
limited to those weary of the sufferings in the Rebirth in the Pure Land takes much more
realm of the Five Turbidities, there are also those than a few good meritorious and virtuous
who compassionately wish to save sentient beings
deeds: Muoán sanh veà Taây Phöông Cöïc Laïc,
in the Saha World, and those who look upward to
khoâng phaûi chæ duøng chuùt ít phöôùc laønh hay ñoâi
the goal of Buddhahood and downward to the
chuùt coâng haïnh lô laø maø ñöôïc—See Five points
salvation of deluded sentient beings throughout
any Pureland practitioner should know how to
the worlds of the ten directions. Whether their
reflect on one's self.
vows and aspirations are low or high, once they
Rebirth in the realm of hells when the warm
are reborn in the Pure Land, all derive the same
benefits; none will ever retrogress and will spots (at near death) are at the sole of the
ultimately achieve Buddhahood and help sentient feet: Loøng baøn chaân-Ñòa nguïc—When the
beings. Ancient masters once said: “The Pure person’s soles of the feet are the last to remain
Land method is extremely lofty, profound and warm, the spirit of that person has been fallen in
wonderful; only the Buddhas can really fathom its the hell—Khi ñieåm noùng sau cuøng trong thaân laø
depth. This is why even those great Bodhisattvas loøng baøn chaân, thì thaàn thöùc cuûa ngöôøi aáy ñaõ bò
who have reached the level of Equal ñoïa vaøo ñòa nguïc—See Six places in the body that
Enlightenment still vow to be reborn there. Even represent the six paths of rebirth.
“One-life Bodhisattvas” or those who will become Rebirth in the realm of human beings when
Buddhas in their next lifetime must remain there the warm spots (at near death) are at the
to study and practice. Such Mahayana texts as the heart: Tim-Ngöôøi—Khi ñieåm noùng sau cuøng nôi
Avatamsaka Sutra, the Lotus Sutra, the tim, laø thaàn thöùc cuûa ngöôøi aáy ñaõ sanh laïi coõi
Maharatnakuta Sutra, etc., all extol the Pure Land ngöôøi—When the person’s heart is the last to
and discuss rebirth there. There are are three remain warm, the spirit of that person has been
categories of rebirth in the Pure Land—Chuùng reborn back among human beings—See Six places
sanh tu taäp caàu vaõng sanh veà Cöïc Laïc nhieàu in the body that represent the six paths of rebirth.
khoâng keå xieát, coøn hôn voâ soá ñieåm gioït möa. Tuy Rebirth in the realm of the hungry ghosts
nhieân, theo Hoøa Thöôïng Thích Thieàn Taâm trong
when the warm spots (at near death) are at
Nieäm Phaät Thaäp Yeáu, chuùng sanh caàu veà Tònh Ñoä
khoâng rieâng nhöõng haïng chaùn caûnh khoå Ta Baø nguõ the belly: Buïng-Ngaï quyû—Khi ñieåm noùng sau
tröôïc aùc theá, maø cuõng coù haïng vì thöông xoùt muoán cuøng trong thaân theå laø buïng, thì thaàn thöùc cuûa
teá ñoä chuùng sanh coõi Ta Baø, cho ñeán nhöõng baäc ngöôøi aáy ñaõ sanh laøm ngaï quyû—When the
“thöôïng caàu Phaät ñaïo, haï hoùa chuùng sanh.” Tuy sôû person’s belly is the last to remain warm, the spirit
nguyeän coù cao thaáp, moät khi ñaõ sanh veà Cöïc Laïc of that person has been reborn among hungry
thì cuõng ñoàng ñöôïc söï lôïi ích nhö nhau, nghóa laø ghosts—See Six places in the body that represent
taát caû ñeàu khoâng thoái chuyeån, cuoái cuøng ñeàu ñaït the six paths of rebirth.
ñeán quaû vò Phaät. Coå ñöùc ñaõ baûo: “Phaùp moân Tònh Rebirth in the realm of Sense-Desire:
Ñoä raát cao thaâm maàu nhieäm, duy coù Phaät vôùi Phaät Kamupapattiyo (skt)—Duïc Sanh—According to
môùi bieát heát ñöôïc, vì baäc Ñaúng giaùc coøn nguyeän The Long Discourses of the Buddha, Sangiti Sutra,
vaõng sanh, ngoâi Nhaát Sanh Boà Taùt coøn phaûi truï there are three kinds of rebirth in the realm of
Sense-Desire—Theo Tröôøng Boä, Kinh Phuùng
 3616

Tuïng, coù ba loaïi duïc sanh—See Three kinds of Chaùnh Giaùc. Tuïng trì thaàn chuù Ñaïi Bi, maø khoâng
rebirth in the realm of Sense-Desire. ñöôïc sanh veà coõi Phaät, toâi theà khoâng thaønh Chaùnh
Rebirth in a realm wherein there is no Giaùc. Tuïng trì thaàn chuù Ñaïi Bi neáu khoâng ñöôïc voâ
Tathagata: Taùi sanh trong thôøi khoâng coù Nhö löôïng tam muoäi bieän taøi, toâi theà khoâng thaønh
Lai—See Rebirth in the intermediate period Chaùnh Giaùc. Tuïng trì thaàn chuù Ñaïi Bi, taát caû söï
between Sakyamuni Buddha and his successor. mong caàu trong ñôøi hieän taïi, neáu khoâng ñöôïc nhö
Rebirth retribution: Sanh Baùo—Next life nguyeän, thì chuù naày khoâng ñöôïc goïi laø chuù Ñaïi Bi
Taâm Ñaø La Ni; duy tröø caàu nhöõng vieäc baát thieän,
retribution—One of the three and four
tröø keû taâm khoâng chí thaønh.” Ngoaøi ra, nhöõng keû
retributions, life’s retribution. The deeds,
chí taâm trì tuïng caùc chuù nhö Baïch Taùn Caùi, Chuaån
wholesome or unwholesome, done in this life
Ñeà, Vaõng Sanh, ñeàu coù theå sanh veà Cöïc Laïc hoaëc
produce their results, meritorious retributions or
caùc Tònh Ñoä khaùc—See Sundry Practices (II).
evil karma, in the next reincarnation—Moät trong
Tam Baùo vaø Töù Baùo—Kieáp naày (sanh baùo) gaây Rebirth Treatise: Luaän Vaõng Sanh—
nghieäp thieän aùc thì kieáp sau seõ chòu quaû baùo söôùng Commentary on the Longer Amitabha Sutra—
khoå. Treatise on the Pure Land.
Rebirth signs: Proof of rebirth in the Pure Rebirth is unavoidable: Taùi sanh chaúng theå
Land—Daáu hieäu Vaõng sanh Tònh Ñoä. traùnh ñöôïc—See Seven unavoidables.
Rebirth through spiritual power: Thaàn Löïc Rebirth in Uttarakuru: Taùi sanh vaøo Baéc Cu loâ
Vaõng Sanh—According to the Sutra of the Heart chaâu—Rebirth in Uttarakuru (Northern continent)
of Great Compassion Mantra, Avalokitesvara where life is always pleasant and desires that
Bodhisattva (Kuan-Yin) said to the Buddha: beings have no motivation to practice the dharma.
“Great Honored Teacher! If any sentient being This is one of the eight conditions or
should assiduously recite the Great Compassion circumstances in which it is difficult to see a
Mantra and still descend upon the Three Evil Buddha or hear his dharma; or eight special types
Paths, I vow not to attain Buddhahood. If any of adversities that prevent the practice of the
practitioner should assiduously recite the Great Dharma—Taùi sanh vaøo Baéc Cu loâ chaâu, nôi chuùng
Compassion Mantra and fail to be reborn in the sanh luoân vui söôùng nguõ duïc laøm cho chuùng sanh
lands of the Buddhas, I vow not to attain khoâng coøn thieát gì ñeán tu haønh Phaät phaùp. Ñaây laø
Buddhahood. If any practitioner should moät trong taùm ñieàu kieän hay hoaøn caûnh khoù gaëp
assiduously recite the Great Compassion Mantra Phaät phaùp, hay taùm choã chöôùng naïn, moät khi sanh
and not to achieve innumerable samadhis and vaøo thì chaúng coù theå tu hoïc cho thaønh ñaïo ñöôïc—
great eloquence, I vow not to attain Buddhahood. See Eight difficult circumstances to see a Buddha
If anyone should assiduously recite the Great or hear his dharma.
Compassion Mantra and not have all wishes and Rebirth as worldly philosophers: Sanh laøm
hopes of his present life fulfilled, this dharani thöùc giaû hay trieát giaû phaøm phu—Rebirth as
cannot be called the Great Compassion Mantra! worldly philosophers (intelligent and well
The only exceptions are wishes which are educated in mundane sense) who think that they
unwholesome and those made when the Mind is know everything and don’t want to study or
not utterly sincere."”Moreover, practitioners who practise anymore, especially practicing dharmas.
assiduously recite such dharani as the Thousand- This is one of the eight conditions or
Armed Avalokitesvara Mantra, the Rebirth circumstances in which it is difficult to see a
Mantra, etc. with utmost sincerity, can all be Buddha or hear his dharma; or eight special types
reborn in the Western Pure Land or other pure of adversities that prevent the practice of the
lands—Theo Kinh Ñaïi Bi Taâm Ñaø La Ni, Ñöùc Dharma—Taùi sanh laøm thöùc giaû hay trieát giaû
Quaùn Theá AÂm Boà Taùt baïch Phaät: “Baïch Theá Toân! phaøm phu, nhöõng chuùng sanh töôûng mình laø theá trí
Neáu chuùng sanh naøo trì tuïng thaàn chuù Ñaïi Bi, maø bieän thoâng, bieát heát moïi thöù neân khoâng coøn muoán
coøn bò ñoïa vaøo ba ñöôøng aùc, toâi theà khoâng thaønh tu taäp theo Phaät. Ñaây laø moät trong taùm ñieàu kieän
 3617

hay hoaøn caûnh khoù gaëp Phaät phaùp, hay taùm choã thoï trì baùt trai giôùi seõ ñöôïc taùm loaïi coâng ñöùc thuø
chöôùng naïn, moät khi sanh vaøo thì chaúng coù theå tu thaéng—See Eight surpassing things.
hoïc cho thaønh ñaïo ñöôïc—See Eight difficult Reborn in the heavens of the four deva
circumstances to see a Buddha or hear his dharma. kings: Taùi sanh trong coõi Töù thieân vöông—See
Reborn among men, become monks, and Eight happy conditions in which one may be
obtain the truth: Sanh vaøo coõi ngöôøi vaø xuaát gia reborn.
tu haønh ñaéc ñaïo—This is one of the eight Reborn in the Indra heavens: Taùi sanh trong
surpassing things. Those who keep the first eight coõi trôøi Ñao lôïi—See Eight happy conditions in
commandments receive eight kinds of reward— which one may be reborn.
Ñaây laø moät trong taùm loaïi thaéng phaùp. Nhöõng ai Reborn in the lowest rank of the Lotus
thoï trì baùt trai giôùi seõ ñöôïc taùm loaïi coâng ñöùc thuø
grade: Thöôïng Phaåm Haï Sanh—The lowest rank
thaéng—See Eight surpassing things.
or quality of the highest stage in the Pure Land.
Reborn among rich and honorable men: Taùi Reborn in the middle rank of the Lotus
sanh trong coõi ngöôøi giaøu sang phuù quyù—See
grade: Thöôïng Phaåm Trung Sanh—The middle
Eight happy conditions in which one may be
rank or quality of the incarnated beings with
reborn.
corresponding to karma.
Reborn in the Brahma-heavens: Taùi sanh
Reborn in the nirmanarati heaven: Reborn in
trong coõi trôøi Phaïm thieân—See Eight happy
the fifth devaloka—Taùi sanh trong coõi trôøi Hoùa
conditions in which one may be reborn.
Laïc—See Eight happy conditions in which one
Reborn in the Brahma Heaven or meet a
may be reborn.
Buddha: Sanh vaøo coõi Phaïm Thieân hay vaøo thôøi Reborn in the paranirmita-vasavartin:
gaëp Phaät—This is one of the eight surpassing
Reborn in the sixth devaloka heaven—Taùi sanh
things. Those who keep the forst eight
trong coõi trôøi Tha Hoùa—See Eight happy
commandments receive eight kinds of reward—
conditions in which one may be reborn.
Ñaây laø moät trong taùm loaïi thaéng phaùp. Nhöõng ai
Reborn in the Pure Land: Vaõng sanh Cöïc
thoï trì baùt trai giôùi seõ ñöôïc taùm loaïi coâng ñöùc thuø
Laïc—All Buddhists want to reach Buddhahood;
thaéng—See Eight surpassing things.
however, they believe that it is easier and more
Reborn in calamities: Töùc Khoå Sinh—See Five
certain to practice Buddha-Recitation to be reborn
rebirths.
in the Pure Land—Taát caû Phaät töû ñeàu muoán tu ñeå
Reborn in any class that may need him: Tuøy thaønh Phaät, tuy nhieân hoï tin raèng thöïc haønh nieäm
Loaïi Sinh—Tuøy loaøi chuùng sanh naøo caàn thì caùc Phaät vaø vaõng sanh Tònh Ñoä thì deã vaø chaéc chaén
ngaøi taùi sanh vaøo ñoù maø hoùa ñoä—See Five hôn.
rebirths.
Reborn in superior conditions: Thaéng Sinh—
Reborn in Heaven: Sanh Thieân—The heavens See Five rebirths.
where those living in this world can be reborn
Reborn in the Suyama-heavens: Taùi sanh
(from the Four Dhyana Heavens to the Four
trong coõi trôøi Daï ma—See Eight happy conditions
Heavenly Kings)—Nhöõng coõi trôøi nôi chuùng sanh
in which one may be reborn.
coù theå taùi sanh vaøo (töø Töù Thieàn Thieân ñeán Töù
Reborn in the Tusita Heaven: Taùi sanh trong
Thieân Vöông)—See Four Heavenly (Guardian)
coõi trôøi Ñaâu Suaát—See Eight happy conditions in
Kings and Four dhyana heavens.
which one may be reborn.
Reborn in the heavens of desire: Taùi sanh vaøo
Reborn in the uppermost of the Lotus
coõi trôøi duïc giôùi—This is one of the eight
surpassing things. Those who keep the forst eight grade: Thöôïng Phaåm Thöôïng Sanh—The highest
commandments receive eight kinds of reward— grade in the Pure Land, or the highest quality of
Ñaây laø moät trong taùm loaïi thaéng phaùp. Nhöõng ai the incarnated beings with corresponding to
 3618

karma—Taùi sanh vaøo coõi cao nhaát treân Tònh Ñoä Receive (v) the law: Thoï phaùp.
(tuøy theo nghieäp löïc). Receive and lead: Tieáp daãn—Welcoming and
Reborn in various grades of kingship: Taêng escorting—Tieáp nhaän vaø höôùng daãn.
Thöôïng Sinh—See Five rebirths. Receive lesser ordination: Thoï tieåu giôùi (sa di).
Rebuke (v): Quôû traùch. 1) Become a novice: Thaønh Sa di.
Rebuke and punishment of a wrongdoer: Ha 2) Tam quy thaäp giôùi: Take the Three Refuges
Traùch Kieän Ñoä—The eleventh of the twenty rules and Ten Precepts.
for monks—Pheùp khieån traùch thöù baûy trong hai Receive (v) one’s monastic age: Thoï tueá—To
möôi pheùp khieån traùch chö Taêng Ni sai traùi. add to one’s monastic age on the conclusion of the
Recall (v): To recollect—Nhôù laïi. summer retreat—Nhaän theâm moät tuoåi haï laïp vaøo
Recapitulation (n): Qui veà moät moái—Ñoàng qui. cuoái kyø an cö kieát haï.
Recede the initial mind: Thoaùi sô taâm. Receive payment from the government,
Receive (v): Nhaän—Tieáp daãn—Nhieáp Thoï—The from a political party, or from a political
Buddha used Buddha mind to gather up all organization: Laõnh löông boång cuûa chaùnh phuû,
sentient beings—Chæ vieäc Phaät duøng tueä taâm maø cuûa ñaûng phaùi hay toå chöùc chaùnh trò—A Bhiksu or
nhieáp thuû chuùng sanh. Bhiksuni who receives payment from the
Receive or accept the commandments: Thoï government, from a political party, or from a
giôùi. political organization, commits a Sangha
Receive Buddha’s predictions: Ñöôïc Phaät thoï Restoration Offence—Vò Tyø Kheo hay Tyø Kheo
kyù. Ni naøo höôûng löông boång cuûa chaùnh phuû, cuûa moät
ñaûng phaùi hay moät toå chöùc chaùnh trò, laø phaïm toäi
Receive (v) ceremonial ordination as a
Taêng Taøn.
monk: Taùc Phaùp Ñaéc—With the witness of an
Receive with pleasure: Sensation of joy—
assembly of three senior monks, and seven other
Receptivity of joy—Hyû thuï.
people, either monks or senior lay people—Thoï
giôùi Yeát Ma phaûi coù ñaày ñuû tam sö thaát chöùng Receive (v) the precepts: Accept the
(moät hoäi ñoàng goàm ba vò Taêng cao tuoåi haï, vaø baûy commandments—Naïp Giôùi—Thoï Giôùi—To
ngöôøi khaùc coù theå laø chö Taêng hay nhöõng vò hoä trì receive or accept the commandments—Thuï giôùi
Phaät phaùp laâu naêm). hay laø thuï nhaän giôùi theå nôi thaân mình—
According to Professor Soothill in The Dictionary
Receive consecration: To enter the status of a
of Chinese-English Buddhist Terms—Theo Giaùo
disciple, but strictly of an advanced disciple—Cöû
Sö Soothill trong Trung Anh Phaät Hoïc Töø Ñieån:
haønh leã quaùn ñaûnh ñeå trôû thaønh Nhaäp thaát ñeä töû,
1) To embrace Buddhism: Receiving the
nhöng chæ daønh cho nhöõng ñeä töû cao caáp.
precepts—To receive or accept the
Receive the entire precepts: Thoï cuï tuùc giôùi.
commandments—Thoï giôùi laø thoï nhaän giôùi
Receive (v) a favor: Thoï aân. luaät do Phaät cheá ra.
Receive garments from the master: Thoï Y— 2) A novice disciple, or the beginner receives
Master gives out winter garments in the ninth the first five commandments: Ñeä töû sô cô thoï
month—Ñeä töû ñöôïc sö phuï ban cho y aùo trong laõnh nguõ giôùi.
ngaøy keát cuûa muøa kieát haï an cö. 3) The monks, nuns, and the earnest laity
Receive great approval from someone: Ñöôïc proceed to the reception of eight
ai nhieät lieät taùn ñoàng. commandments: Chö Taêng Ni vaø Phaät töû
Receive higher ordination: Thoï ñaïi giôùi (tyø thuaàn thaønh tieán haønh thoï laõnh baùt giôùi.
kheo vaø tyø kheo ni). 4) Fully ordained monks and nuns can receive or
Receive (v) instructions: Thoï giaùo. accept ten or more commandments, maybe up
Receive with joy: Receptivity of joy—Sensation to 227, 250, or 348: Chö Taêng Ni Thoï giôùi
ñaày ñuû coù theå thoï trì töø thaäp giôùi trôû leân, coù leõ
of joy—Hyû thoï (thoï nhaän moät caùch vui veû).
 3619

leân tôùi 227, 250 hoaëc 348. **See Complete ñeå caàu Töï Töù, vò aáy phaïm giôùi Ba Daät Ñeà, phaûi
moral precepts for monks. phaùt loà saùm hoái.
5) The term is also applied by the esoteric sects Receive the rules and follow them out: Thoï
to the reception of their rules on admission: Tuøy—Thoï Theå Tuøy Haønh—Tyø Kheo khi môùi thoï
Töø thoï giôùi coøn duøng ñeå chæ ngöôøi thoï giôùi giôùi theå maø giöõ ñuû cho baûn thaân mình töùc laø
Tam Muoäi Da Chaân Ngoân. “Thoï,” veà sau tuøy theo giôùi theå maø tu trì giôùi haïnh
Receive prediction from the Buddha: nhö giaùo phaùp ñaõ ñònh thì goïi laø “Tuøy”.
Vyakarana (skt)—Thoï Kyù. Receive someone into the Order: Ordain
1) The Buddha’s foretelling of the future of his someone—Nhaän ai vaøo Giaùo Ñoaøn (truyeàn giôùi
disciples—Ñöùc Phaät noùi tröôùc veà töông lai cho ai).
cuûa caùc ñeä töû cuûa Ngaøi. Ngaøi thoï kyù hay noùi Receive someone warmly: Welcome someone
tröôùc moät caùch chaén chaén veà söï thaønh töïu cuûa heartly—Tieáp ñoùn ai noàng nhieät.
caùc vò ñeä töû trong töông lai.
Receive the sublime Teachings: Thoï dieäu
2) To receive from a Buddha predestination,
phaùp—Bodhisattvas expound the sublime
prophecy or giving of a record, prediction,
teachings to sentient beings according to their
fortelling (to become a Buddha): Coøn goïi laø
faculties, temperaments and inclinations, to
Thoï Bieät hay Thoï Quyeát. Nhöõng ngöôøi ñi
enlighten them—ÔÛ trong chuùng hoäi cuûa taát caû
theo Ñöùc Phaät seõ nhaän ñöôïc söï tieân ñoaùn cuûa
Nhö Lai, thaân thöøa dieäu phaùp, tuøy caên taùnh duïc
Ñöùc Phaät veà söï giaùc ngoä vaø thaønh Phaät trong
laïc cuûa caùc chuùng sanh maø dieãn thuyeát cho hoï
töông lai.
ñöôïc ngoä nhaäp—See Ten kinds of path of Great
3) The prophecy of Bodhisattva’s future
Enlightening Beings (7).
Buddhahood. Only Buddhas possess the
Receive (v) the teaching most respectfully:
power and wisdom to give decisions, and/or
Cung kính nghe nhaän giaùo phaùp.
such prophecies: Söï thoï kyù thaønh Phaät trong
töông lai cuûa nhöõng Boà Taùt. Chæ coù chö Phaät Receive for use: Thoï duïng.
môùi coù khaû naêng vaø trí hueä ñeå ñöa ra nhöõng Receive a year to one’s monastic age: Thoï tueá
quyeát ñònh hay lôøi thoï kyù nhö vaäy. (nhaän theâm moät tuoåi haï laïp vaøo cuoái kyø an cö kieát
Receive the pure and faithful at the proper haï).
time: Taát caû chö Phaät nhieáp thoï caùc chuùng sanh Received: Upasampanna (skt)—Obtained—Thoï
tònh tín chaúng loãi thôøi—See Ten kinds of proper nhaän.
timing of all Buddhas. Receiver of the commandments or rules:
Receive (v) the results of karma of one’s Giôùi töû.
deeds: Thoï nghieäp. Receiving: Vedana (skt)—Thoï—Contact—
Perceiving—Sensation—See Twelve conditions
Receive and retain: To hold on or keep the
of cause and effect.
Buddha’s teaching—Thoï trì (nhaän laõnh vaø haønh trì
nhöõng giaùo thuyeát cuûa Phaät). Receiving and Leading Master: Tieáp Daãn Ñaïo
Sö—Sentient beings are reborn in the Pure Land
Receive retribution: Thoï baùo—See Sensation.
owing to the assistance of the following
Receive Shining Light: Caàu töï töù—A Bhiksuni
Buddhas—Chuùng sanh ñöôïc vaõng sanh Tònh Ñoä
who at the end of the Rains retreat refuses to go to
nhôø söï trôï giuùp cuûa hai vò Phaät.
the Bhiksu Sangha to express what she has seen,
1) The guidance of our original teacher,
heard, or has doubts about concerning her own
Sakyamuni Buddha, and his teachings: Söï chæ
practice in order to receive Shining Light from the
daãn cuûa Ñöùc Boån Sö Thích Ca Maâu Ni Phaät.
Bhiksus, commits an Expression of Regret
2) The welcoming and escorting of Amitabha
Offence—Vò Tyø Kheo Ni naøo, sau khi an cö kieát
Buddha: Tieáp Daãn Ñaïo Sö A Di Ñaø Phaät.
haï maø khoâng chòu ñeán giaùo ñoaøn Taêng ñeå noùi
nhöõng vieäc ñaõ thaáy, ñaõ nghe, hay nhöõng choã nghi
 3620

3) The support and protection of the Buddhas of truyeàn daïy cho caùch thöùc naày. Ñaây laø phöông
the ten directions: Chö Phaät möôøi phöông hoä phaùp vöøa nieäm Phaät, vöøa töôûng mình ñang ngoài
nieäm. giöõa vuøng aùnh saùng trong suoát to roäng. Khi taâm ñaõ
Recently: Gaàn ñaây—Lately. an ñònh trong vuøng quang minh aáy, haønh giaû caûm
Receptacle: Adana (skt)—Hold firmly—Chaáp trì. thaáy thaàn trí saùng suoát maùt meõ, khoâng nhöõng taïp
töôûng tröø döùt, maø caùc töôùng ueá saéc cuõng tieâu tan.
Reception (n): Söï laõnh nhaän.
Roài chaùnh nieäm do ñoù ñöôïc beàn laâu, vaø tam muoäi
Receptionism (n): Chuû thuyeát laõnh thuï.
cuõng do ñoù laàn laàn thaønh töïu. Ñaây tuy laø phöông
Receptionist monk: Tri Khaùch. tieän ñaëc bieät chuyeân tröø töôùng ueá aùc nhöng duø
Receptivity: The dual receptivity—Coù hai loaïi khoâng coù nghieäp beänh aáy, neáu muoán tinh thaàn thô
thoï nghieäp—See Dual receptivity. thôùi ñeå ñi saâu vaøo nieäm Phaät tam muoäi, haønh giaû
Receptivity of joy: Receive with joy—Receive cuõng neân aùp duïng caùch thöùc naày—See Ten kinds
with pleasure—Sensation of joy—Hyû thoï (thoï of oral recitation.
nhaän moät caùch vui veû). Recite (v): Ñoïc kinh.
Receptivity and obedience of faith: Tín Thoï— Recite Amitabha Buddha: Nieäm Luïc töï Di
Receptivity and obedience of faith—To believe Ñaø—Namah Amitabha or Namo Amitayuse-
and receive the doctrine—In faith receive and Buddha (skt)—Namah Amitabha, the formula of
obey (usually found at the end of sutras)ï—Coù faith of the Pure Land sect, representing the
loøng tin nhaän nôi giaùo phaùp. believing heart of all beings and Amitabha’s
Recipient (n): Ngöôøi nhaän laõnh. power and will to save; repeated in the hour of
Reciprocal (a): Laãn nhau (coù qua coù laïi). death it opens the entrance to the Pure Land.
Reciprocity (n): Hoã töông—Mutual. Japanese term for “Namo Amitabha” is
Recitation (n): Söï ñoïc kinh. “Nembutsu.” It is an expression of faith in
Amitabha, who is believed to have the super
Recitation Amidst Light: Quang Trung Trì
power to bring people to his “Pure Land” after
Danh—This is one of the ten kinds of oral
they die. When a person is is dying, he needs to
recitation. This method was specially designed for
keep the mind focused and recite Namo Amitabha
certain practitioners who, as soon as they close
Buddha up to ten times before his last breath. If
their eyes to recite, suddenly see filthy forms and
this happens, his spirit will follow the vow of
marks (ugly grimacing faces, for example), or dark
Amitabha Buddha and go to the Pure Land.
forms and colours swirling around. With this
Recitation is the central practice of the Pure Land
technique, the practitioner, while reciting the
sect. Namo means to return to take refuge;
Buddha’s name, visualizes himself seated in the
Amitabha means Limitless Light and Limitless
middle of an immense, brilliant zone of light.
Life; Buddha means the “Enlightened One.” We
Within that zone of light, when his mind has
don’t know when our life ends, to avoid being
quieted down, the practitioner feels bright and
surprised by the spirit of impermanence, let us at
refreshed. At that time, not only have deluded
all times apply ourselves to earnest recitation of
thoughts been annihilated, filthy, evil forms have
the Buddha’s name, not waiting until we have
also disappeared. After that, right thought is
fulfilled our family obligations before reciting the
reinforced and samadhi is, in time, achieved.
Buddha’ name, only then will we escape
Although this is a special expedient to destroy evil
bewilderment and confusion in our last moment.
deluded marks, even the practitioner who is not in
Once reborn in the Sukhavati, sentient beings will
this predicament can apply this method to clear his
inevitably progress toward Buddhahood because
mind and enter deeply into the Buddha Recitation
the conditions in the Pure Land are optimal for
Samadhi—Ñaây laø moät trong möôøi phaùp trì danh.
Buddhist practice—Nam Moâ A Di Ñaø Phaät, laø quy
Vì coù haønh giaû khi nhaém maét nieäm Phaät, thöôøng
meänh ñoái vôùi Ñöùc Phaät A Di Ñaø hay chuùng sanh
baát chôït thaáy nhöõng hình töôùng oâ ueá, hoaëc maøu
moät loøng quy ngöôõng nôi lôøi nguyeän cöùu ñoä cuûa
saéc ñen toái xao ñoäng noåi leân, neân coå ñöùc môùi
 3621

Ñöùc Phaät A Di Ñaø maø nieäm hoàng danh cuûa Ngaøi, Reciting” in the Dharmapada Sutra—Nhöõng lôøi
töùc laø môû cöûa ñi vaøo coõi Tònh Ñoä. Ngöôøi Nhaät Phaät daïy veà “Tuïng Kinh” trong Kinh Phaùp Cuù:
nieäm laø “Nembutsu.” Ñaây laø söï bieåu loä nieàm tin 1) The heedless man even if he can recite many
nôi Ñöùc Phaät A Di Ñaø, ñaáng coù quyeàn löïc toái sacred sutras, but fails to act accordingly; he
thöôïng ñöa chuùng sanh ñeán coõi “Tònh Ñoä” sau khi has no share in the fruits of the monastic life,
meänh chung. Khi ngöôøi saép cheát, ngöôøi aáy neân giöõ but is like a cowherd who counts the cows of
taâm taäp trung vaøo nieäm Phaät A Di Ñaø töø möôøi laàn the master, but has none of his own
hôn tröôùc hôi thôû cuoái cuøng. Neáu laøm ñöôïc nhö (Dharmapada 19): Duø tuïng nhieàu kinh maø
vaäy thì taâm thöùc seõ ñöôïc Phaät A Di Ñaø tieáp daãn buoâng lung khoâng chòu thöïc haønh theo, thì
veà Tònh Ñoä. Nieäm Phaät laø phöông caùch thöïc taäp chaúng höôûng ñöôïc phaàn ích lôïi cuûa Sa-moân,
troïng yeáu cuûa phaùi Tònh Ñoä. Nam moâ coù nghóa laø khaùc naøo keû chaên boø, chæ lo ñeám boø cho ngöôøi
“veà nöông,” A Di Ñaø coù nghóa laø “Voâ Löôïng khaùc (ñeå laáy coâng, chöù söõa thòt cuûa boø thì
quang” vaø “Voâ löôïng thoï,” Phaät coù nghóa laø khoâng höôûng ñöôïc).
“Ñaáng giaùc ngoä.” Vì vaäy Nam moâ A Di Ñaø Phaät 2) Even if a man recites few sutras, but acts in
coù nghóa laø “Con nguyeän veà nöông nôi Ñaáng giaùc accordance with the teaching, overcoming all
ngoä cuûa Voâ Löôïng Quang vaø Voâ Löôïng Thoï. lust, hatred and ignorance, with true
Chuùng ta naøo ai bieát tröôùc ngaøy mình ra ñi, muoán knowledge and serene mind, clinging to
traùnh söï baát ngôø cuûa quyû voâ thöôøng, chuùng ta phaûi nothing here and hereafter, he shares the
coá gaéng nieäm Phaät, ñöøng ñôïi ñeán luùc xong vieäc fruits of a monastic life (Dharmapada 20):
nhaø roài haún nieäm Phaät, ñeå giaây phuùt cuoái cuøng Tuy tuïng ít kinh maø thöôøng y giaùo haønh trì,
thoaùt ñi khoâng boái roái. Moät khi döôïc vaõng sanh hieåu bieát chaân chaùnh, dieät tröø tham saân si,
Tònh Ñoä, chuùng sanh seõ ñaéc thaønh Phaät quaû khoâng taâm hieàn laønh thanh tònh, giaûi thoaùt vaø xaû boû
thoái chuyeån vì ñieàu kieän ôû coõi nöôùc naøy raát toát theá tuïc, thì duø ôû coõi naày hay coõi khaùc, ngöôøi
cho vieäc tu taäp Phaät phaùp. kia vaãn höôûng phaàn ích lôïi cuûa Sa-moân.
Recite Amitabha at all time: Sôùm mai A Di 3) A recitation composed of a thousand words
Ñaø, chieàu cuõng A Di Ñaø, duø gaáp theá maáy cuõng without sense, is no better than one single
khoâng rôøi A Di Ñaø—Recite Amitabha Buddha’s beneficial word upon hearing which one is
name in the morning, recite it again in the immediately pacified (Dharmapada 100):
evening, no matter how rush you are, do not part Tuïng ñeán ngaøn caâu voâ nghóa, chaúng baèng moät
from the recitation of Amitabha Buddha’s name. caâu coù nghóa lyù, nghe xong taâm lieàn thanh
Recite Bodhisattva precepts: Tuïng giôùi Boà tònh.
Taùt. 4) One beneficial line by hearing it one is
immediately pacified is better than a thousand
Recite the Buddha-name at the level of
verses with words without sense
inner truth: Lyù Trì— See Two levels of practice
(Dharmapada (101): Tuïng ñeán ngaøn caâu keä
in reciting the Buddha-name.
voâ nghóa, chaúng baèng moät caâu keä coù nghóa lyù,
Recite the Buddha-name at the phenomenal nghe xong taâm lieàn thanh tònh.
level: Söï Trì—See Two levels of practice in 5) One single word of the Dharma by hearing it
reciting the Buddha-name. one is immediately pacified, is better than a
Recite Buddha in all three time-spans: Caû hundred stanzas, comprising senseless words
ñôøi nieäm Phaät—To recite Buddha with a (Dharmapada 102): Tuïng ñeán traêm caâu keä voâ
beginning, middle, and an end. One who devotes nghóa, chaúng baèng moät phaùp cuù, nghe xong
to recite Buddha incessantly until the death of his taâm lieàn thanh tònh.
body. Recite the Buddhist sutra for peace and
Recite the Buddha sutras: Tuïng kinh—To security: Tuïng kinh caàu an.
intone sutras—The Buddha’s teachings on “Sutra Recite the Buddhist sutra for the welfare of
the nation and the security of the people:
 3622

Tuïng kinh caàu quoác thaùi daân an—Recitation for minds on, so that we never forget it for a
the welfare of the nation and the security of the moment—Ngöôøi “lyù trì” laø ngöôøi tin raèng Phaät A
people. Di Ñaø ôû Taây Phöông laø Phaät ñaõ coù saún trong taâm
Recite from memory: To memorize—AÙm ñoïc mình, laø Phaät do Taâm mình taïo ra, mình laáy ngay
(ñoïc thuoäc loøng). caùi danh hieäu Phaät lôùn lao vaø coù saún trong Taâm
Recite a poem (verse): Ñoïc thuoäc loøng moät baøi mình ñoù maø buoäc Taâm mình vaøo, khieán cho noù
keä. chôù taïm queân—See Two levels of practice in
reciting the Buddha-name.
Recite Pratimoksa: Tuïng Giôùi Ba La Ñeà Moäc
Xoa—Usually twice a month for Bhikshu and Reciting the Buddha-name at the
Bhikshuni—Thöôøng thì nöûa thaùng moät laàn cho caû phenomenal level: Söï Trì—See Practice-
chö Taêng vaø chö Ni. Recitation.
Recite the Pratimoksha with the Order at Reciting the Buddha’s name
least once in three months: Tuïng giôùi vôùi giaùo singlemindedly: Nhöùt Taâm Nieäm Phaät—
hoäi ít nhaát ba thaùng moät laàn—A Bhiksu or According to Great Master Yin-Kuang, the
Bhiksuni who does not recite the Pratimoksha with thirteenth Patriarch of Chinese Pureland
the Sangha at least once in three months, unless Buddhism Thirteen Patriarchs, if any practitioner
she has a long-lasting and serious illness, commits wishes to achieve “singlemindedness” while
an Expression of Regret Offence—Vò Tyø Kheo reciting Buddha’s name to eliminate infinite
hay Tyø Kheo Ni naøo khoâng tuïng giôùi vôùi Taêng karmic offenses in many reincarnations in the
chuùng hoaëc Ni chuùng ít nhaát ba thaùng moät laàn, tröø past, it is necessary to do the following—Theo Ñaïi
khi ngöôøi aáy coù beänh naëng keùo daøi, laø phaïm giôùi Sö AÁn Quang, toå thöù möôøi ba cuûa Trung Quoác
Ba Daät Ñeà, phaûi phaùt loà saùm hoái. Tònh Ñoä Lieân Toâng, muoán cho ñöôïc nhöùt taâm
Recite the scriptures: Scan the scriptures by nieäm Phaät ñeå coù theå dieät ñöôïc voâ löôïng toäi
reading the beginning, middle, and end of each chöôùng trong nhieàu kieáp sanh töû, khi nieäm Phaät
chapter—Chuyeån kinh (tuïng ñoïc kinh ñieån). haønh giaû phaûi laøm nhöõng ñieàu sau ñaây:
1) Settle and focus the mind, don’t let it become
Recite the sutra: Sutra recitation—Tuïng kinh.
distracted, wander, or think aimlessly: Buoäc
Recite the sutra before performing the
taâm mình laïi, ñöøng ñeå cho taùn loaïn hay nghó
ritual or ceremony: Tuïng kinh tröôùc khi laøm leã. töôûng vu vô.
Recite throughout the night: Thoâng Daï—The 2) Each line of Buddha Recitation must follow
whole night, i.e. to intone throughout the night— the previous one evenly, not too fast, not too
Tuïng nieäm suoát ñeâm. slow, similar to a rain drop trickling down
Recite a verse (poem): Ñoïc thuoäc loøng moät baøi from the roof; the first drop does not wait for
keä. the next one, the next drop does not interfere
Recite vows: Tuyeân ñoïc lôøi nguyeän—Buddhists with the first: Moãi caâu nieäm Phaät phaûi noái
usually recite vows at the end of the prayer tieáp nhau, khoâng mau khoâng chaäm, ñeàu ñaën
service ceremonies—Phaät töû thöôøng hay ñoïc lôøi nhö gioït nöôùc möa treân maùi nhaø nhieãu xuoáng.
phaùt nguyeän vaøo cuoái caùc buoåi leã. Gioït tröôùc khoâng chôø gioït sau.
Reciting the Buddha-name at the level of 3) Recite each word and each phrase clearly:
inner truth: Lyù Trì—Reciting the Buddha-name Töøng caâu töøng chöõ nieäm Phaät phaûi cho thaät roõ
raøng.
at the level of inner truth or noumenon means
4) Mouth chanting the Buddha’s name, eyes
believing that Amitabha Buddha and His Pure
fixed on the Buddha’s statue, ear listening
Land in the West are inherent features of our own
clearly to the sound of Buddha Recitation:
pure Minds, the creation of our own pure Minds. It
Mieäng xöng nieäm hoàng danh, maét chaêm chuù
means using the great name of Amitabha Buddha,
nhìn töôïng Phaät, tai nghe roõ tieáng nieäm Phaät
which is inherent in our Minds and the creation of
cuûa mình.
our Minds, as a focal point to concentrate our
 3623

Reckon (v): Lieät vaøo. body and mind (in accord with principle)—See
Reclaim (v): Caûi thieän—Tu boå. Ten kinds of reclining of Great Enlightening
Reclining of Brahma: Choã naèm Phaïm thieân, vì Beings.
chaúng naõo haïi mình vaø ngöôøi—Not disturbing self Reclining of sublime aspirations: Choã naèm
or others—See Ten kinds of reclining of Great dieäu nguyeän, vì thieän xaûo hoài höôùng—Skillful
Enlightening Beings. dedication—See Ten kinds of reclining of Great
Enlightening Beings.
Reclining of completion of all tasks: Choã naèm
taát caû vieäc ñeàu xong, vì vieäc laøm ñeàu hoaøn maõn— Reclining of true faith: Because of being
Having accomplished all that is to be done—See unshakable—Choã naèm chaùnh tín, vì chaúng bò
Ten kinds of reclining of Great Enlightening khuynh ñoäng—See Ten kinds of reclining of Great
Beings. Enlightening Beings.
Reclining of concentration: Choã naèm tam Recluse (n): Nhaø tu khoå haïnh—Asectic.
muoäi, vì thaân taâm nhu nhuyeãn—Body and mind Recognition of ability: AÁn khaû—Coâng nhaän
being supple—See Ten kinds of reclining of Great khaû naêng hay söï thích hôïp cuûa ai.
Enlightening Beings. Recognize (v): Samvetti (skt)—Giaûi hoäi—Thöøa
Reclining of good works: Choã naèm thieän nhaän—Hieåu roõ—To comprehend—To ascertain.
nghieäp, vì veà sau chaúng aên naên—Not having Recognize good and bad friends: Nhaän thöùc
regrets afterward—See Ten kinds of reclining of thieän höõu aùc höõu—Nhaän ra baïn toát vaø baïn xaáu.
Great Enlightening Beings. Recognize one’s own roots of goodness:
Reclining of Great Enlightening Beings: Choã Recognizing their own roots of goodness is a way
naèm cuûa chö Ñaïi Boà Taùt—According to the of generating qualities of Buddhahood, because
Flower Adornment Sutra, Chapter 38, there are they know their action is not wrong—Nhaãn thoï
ten kinds of reclining of Great Enlightening thieän caên cuûa mình laø ñaïo xuaát sanh Phaät phaùp, vì
Beings. Enlightening Beings who abide by these bieát nghieäp chaúng maát—See Ten ways of
can atain the supreme reclining of the great generating the qualities of Buddhahood of Great
teaching of Buddhas and be able to awaken all Enlightening Beings.
sentient beings—Theo Kinh Hoa Nghieâm, Phaåm Recognize something: Accept something as a
38, coù möôøi choã naèm cuûa chö Ñaïi Boà Taùt. Chö Boà fact—Thöøa nhaän hay coâng nhaän caùi gì.
Taùt an truï trong möôøi choã naèm naày thôøi ñöôïc choã Recognition (n): Söï thöøa nhaän.
naèm ñaïi phaùp voâ thöôïng cuûa Nhö Lai, ñeàu coù theå
Recollect (v): Nhôù laïi.
khai ngoä taát caû chuùng sanh—See Ten kinds of
Recollect correctly: Thöôøng thöôøng chaùnh
reclining of Great Enlightening Beings.
nieäm—Bodhisattvas’ minds always recollect
Reclining of meditation: Choã naèm thieàn ñònh,
correctly, able to remember all messages,
vì tu haønh ñuùng lyù—Practicing in accord with the
eliminating all mundane distraction—Taâm caùc vò
truth—See Ten kinds of reclining of Great
Boà Taùt thöôøng chaùnh nieäm, ñeàu coù theå ghi nhôù taát
Enlightening Beings.
caû nhöõng ngoân aâm, tröø dieät taâm taùn ñoäng cuûa theá
Reclining of relinquishment of all effort: Choã gian—See Ten kinds of path of Great
naèm boû qua nhöõng coâng duïng vì taát caû ñeàu quen Enlightening Beings (8).
thuoäc—Thorough training—See Ten kinds of
Recollects one’s manifold past lives: Nhôù ñeán
reclining of Great Enlightening Beings.
caùc ñôøi soáng quaù khöù—One recollects one’s
Reclining of the right path: Choã naèm chaùnh manifold past lives, that is, one birth, two births…,
ñaïo, vì thieän höõu khai giaùc—Awakening by good a hundred births, a thousand births, a hundred
companions—See Ten kinds of reclining of Great thousand births, many aeons of world-contraction,
Enlightening Beings. many aeons of world-expansion, many aeons of
Reclining of silent tranquility: Choã naèm tòch world-contraction and expansion—“There I was
tònh, vì thaân taâm yeân laëng—Practicing with a pure so named, of such a clan, with such an
 3624

appearance, such was my nutriment, such my mind is disturbed by thoughts, he opens his eyes to
experience of pleasure and pain, such my life- see the Buddha statue; then once he has a clear
term; and passing away from there, I reapppeared mental picture, he closes his eyes and continues
elsewhere; and there too I was so named, of such again. The Buddha image represents perfect
an appearance, such was my nutriment, such my wisdom and compassion. At the beginning of
experience of pleasure and pain, such my life- practice the meditator distinguishes the Buddha as
term; and passing away from there, I reappeared the object of meditation from himself as the
here. Thus with their aspects and particulars one meditator. However, when he has developed this
recollects one’s manifold past lives—Vò aáy nhôù meditation further, both he and the Buddha,
ñeán caùc ñôøi soáng quaù khöù nhö moät ñôøi, hai ñôøi, subject and object, disappear, and only oneness
vaân vaân, vò aáy nhôù ñeán caùc ñôøi soáng quaù khöù vôùi remains. That oneness is beyond distinction and
caùc neùt ñaïi cöông vaø caùc chi tieát—See Ten merits comparison, beyond the range of sense
of the cultivation of the mindfulness of the body. consciousness. It is quiescent, changeless, and
Recollection (n): perfect. We cannot see it, hear it, touch it, or taste
1) Anussati (p): Attentive—Contemplation— it, but it is always with us; it is perfect wisdom,
Chuyeân chuù—Ñeà Muïc Suy Nieäm—Söï hoài enlightenment, Nirvana. We can perceive it and
taâm nhôù laïi—See Forty meditation subjects. live in it only through the calm mind resulting
2) Smriti (skt): Nhôù roõ raøng—Nieäm— from meditation. Recollection on the Buddha
Remembering clearly—See Fifty-one helps to quiet the mind and bring calm to our daily
Dharmas interactive with the Mind. lives—Quaùn töôûng Ñöùc Phaät laø phöông phaùp gôïi
Recollection of body: Nieäm Thaân— nhôù trong taâm mình hình aûnh Ñöùc Phaät. Haønh giaû
Kayagatasati (p)—Mindfulness occupied with the ngoài trong tö theá thöôøng vaø nhaém maét laïi. Sau ñoù
body. The contemplation of the thirty-two coá gaéng hình dung hình aûnh Ñöùc Phaät thaät roõ raøng.
repulsive parts of the body, hair of the head, hairs Haønh giaû giöõ hình aûnh Ñöùc Phaät tröôùc maét cuûa
of the body, nails, teeth, skin, flesh, sinews, bones, taâm vaø khoâng ñeå bò giaùn ñoaïn vì baát cöù thöù gì.
marrow, etc—Suy nieäm hay tænh thöùc veà thaân. Haønh giaû coá hình dung Ñöùc Phaät thaät roõ khi nhaém
Quaùn töôûng veà 32 phaàn cuûa thaân theå nhö toùc, maét, gioáng heät nhö luùc thaáy nhöõng vaät chaát khi môû
loâng, moùng, raêng, da, xöông, tuûy, vaân vaân. maét. Neáu haønh giaû khoâng theå hình dung Ñöùc Phaät
roõ raøng baèng maét taâm, hoaëc taâm bò voïng ñoäng
Recollection of Breath: Anapanasati (p)—Nieäm
quaáy nhieãu, thì neân môû maét ra ñeå nhìn töôïng Phaät
Töùc—Mindfulness of breathing. The attentiveness
baèng maét; roài khi ñaõ coù hình aûnh roõ raøng trong trí,
to the touch sensation of in-breath and out-breath
haønh giaû laïi nhaém maét vaø tieáp tuïc quaùn töôûng.
in the vicinity of the nostrils or upper lip, whether
Hình aûnh Ñöùc Phaät töôïng tröng cho trí tueä vaø töø bi
the air is felt striking as one breathes in and out—
vieân maõn. Khi môùi baét ñaàu quaùn töôûng Ñöùc Phaät,
Suy nieäm veà hôi thôû. Tænh thöùc veà caûm giaùc xuùc
haønh giaû coøn phaân bieät giöõa ñoái töôïng quaùn töôûng
chaïm cuûa nhöõng vuøng phuï caän hai loå muõi hay moâi
laø Ñöùc Phaät vaø ngöôøi quaùn töôûng laø chính mình.
treân khi khoâng khí aäp ñeán luùc ta thôû vaøo thôû ra.
Tuy nhieân, khi ñaõ quaùn töôûng ñeán möùc thaâm haäu,
Recollection of the Buddha: Quaùn töôûng Ñöùc
caû haønh giaû laãn Ñöùc Phaät, töùc laø chuû theå vaø vaät
Phaät—Recollection of the Buddha is a method of
theå ñeàu bieán maát, chæ coøn laïi nhaát theå. Caùi nhaát
inwardly visualizing an image of the Buddha. The
theå naøy vöôït ra ngoaøi taàm phaân bieät vaø so saùnh,
devotee assumes the usual posture and close his
ngoaøi taàm yù thöùc cuûa giaùc quan. Noù yeân tónh,
eyes. Then he attempts to visualize the Buddha as
khoâng thay ñoåi, vaø toaøn haûo. Chuùng ta khoâng
clearly as possible. He keeps the image of the
thaáy, nghe, sôø hay neám ñöôïc noù, nhöng noù luoân ôû
Buddha before his mind’s eye and does not let
trong chuùng ta; noù laø trí tueä vieân maõn, laø giaùc ngoä,
anything else interrupt it. He tries to see the
laø Nieát Baøn. Chuùng ta chæ coù theå nhaän thöùc ñöôïc
Buddha as clearly with his eyes closed as he can
vaø soáng trong caùi nhaát theå naøy baèng taâm an laïc
see physical objects with his eyes open. If he
nhôø quaùn töôûng. Quaùn töôûng hình aûnh Ñöùc Phaät
cannot see the Buddha’s image clearly or if his
 3625

giuùp taâm ñöôïc yeân tónh vaø ñem an laïc ñeán cho giaû hoaëc duyeân theo töôùng toát, hoaëc trì danh hieäu
cuoäc soáng haèng ngaøy cuûa chuùng ta. cuûa Phaät, ñeàu goïi laø öùc nieäm. Moân naày coù caû lyù
Recollection of death: Marananussati (p)— laãn söï.
Nieäm Töû—The recollection of death. The 1) One-pontedness of Mind on noumenal level:
contemplation on the fact that one’s own death is Lyù Nhaát Taâm—In the Avatamsaka Sutra, the
absolutely certain, that the arrival of death is Elder Liberation said: “If I wish to see
utterly uncertain, and that when death comes one Amitabha Thus Come One in the World of
must relinquish everything—Suy nieäm veà söï cheát. Happiness, then as soon as I formulate the
Quaùn töôûng veà caùi cheát laø chaéc chaén, caùi cheát ñeán intention I see Him. I can clearly see all the
baát ngôø, vaø khi cheát ngöôøi ta phaûi boû heát moïi various Buddhas, their lands and retinues as
thöù—See Ten recollections. well as their spiritual powers. And yet, these
Recollection of the devas: Devatanussati (p)— Thus Come Ones do not come here, nor do I
Nieäm Thieân—The recollection of the devas, go to them. . This is so because I know that all
practised by mindfully considering: “The deities Buddhas and my own Mind are completely
are born in such exalted states on account of their like a dream. I know that all Buddhas are like
faith, morality, learning, generosity, and wisdom. I an image or reflection in the water. I know
too possess these same qualities.” This meditation that all thephysical characteristics of all
subject is a term for mindfulness with the special Buddhas together with my own Mind, are both
qualities of one’s own faith, etc., as its objects and like an illusion, an echo. I realize this as such
with the devas standing as witnesses—Suy nieäm and recollect and consider this as such, that all
veà chö Thieân—Thöïc taäp baèng caùch suy nieäm nhö Buddhas I see arise from my own Mind.
vaày: “Chö Thieân ñöôïc sanh ra trong nhöõng traïng Because I clearly understand my Mind as
thaùi sieâu vieät vì hoï coù nhöõng phaåm haïnh tín, giôùi, such, I can at will see the Buddhas. An Elder
boá thí, vaø trí hueä. Ta cuõng coù nhöõng phaåm haïnh Master commented on the above quote as
aáy.” Ñeà muïc haønh thieàn naày laø ñeà muïc tu thieàn follows: “From the first sentence to the words
tænh thöùc veà nhöõng phaåm haïnh ñaëc bieät vôùi söï ‘Nor do I go to the Buddhas,’ the sutra
chöùng kieán cuûa chö Thieân—See Devatanussati, elucidates the truth of Mind-Only. If the
and Ten recollections. practitioner is enlightened to the truth of
‘Mind but not Mind,’ he immediately enters
Recollection of the Dharma: Dhammanussati
the True Thusness Samadhi. When the
(p)—Nieäm Phaùp—Suy nieäm veà giaùo phaùp—See
practitioner truly understands that all realms
Ten recollections.
and marks are illusory, created from the
Recollection of generosity: Caganussati (p)—
Mind, and awakens to the truth of ‘Mind-Only
Nieäm Thí—Recollection of generosity which
and Mind is Buddha,’ then, depending on the
involves mindful reflection on the special qualities
object of his thoughts and recollection, there
of generosity—Suy nieäm veà Taâm Boá Thí. Tænh
is nothing which is not Buddha. The second
thöùc veà vieäc tu haønh haïnh boá thí—See Ten
part of this quote refers to four examples.
recollections.
These four examples encompass the Four
Recollection method: Phaùp moân ÖÙc Nieäm— Meditations and include the ‘general’ and the
The Recitation or Recollection Method— ‘specific,’ thus revealing the truth of Mind-
According to Most Venerable Thích Thieàn Taâm in Only, everything has always been perfect and
The Pure Land Buddhism, with recitation or unobstructed—Trong Kinh Hoa Nghieâm, Giaûi
recollection method, the cultivator either Thoaùt Tröôûng Giaû noùi: “Neáu toâi muoán thaáy
“recollects” the auspicious features of Amitabha Ñöùc Voâ Löôïng Thoï Nhö Lai vaø theá giôùi an
Buddha or “recites” His name. This method has laïc, thì tuøy yù lieàn ñöôïc thaáy. Toâi coù theå bieát
both noumenal and phenomenal aspects—Theo roõ taát caû chö Phaät, quoác ñoä tuøy thuoäc, cuøng
Hoøa Thöôïng Thích Thieàn Taâm trong Tònh Ñoä nhöõng vieäc thaàn thoâng cuûa caùc ngaøi. Bao
Thaäp Nghi Hoaëc Vaán Luaän, noùi öùc nieäm laø haønh nhieâu caûnh töôùng treân ñaây, khoâng töø ñaâu maø
 3626

ñeán, khoâng ñi veà ñaâu, khoâng coù xöù sôû vaø name, he or she will be free of the followings:
khoâng choã truï; cuõng nhö thaân toâi khoâng thaät Neáu haønh giaû hieåu roõ lyù treân ñaây, roài chaáp trì
coù ñi, ñöùng, tôùi lui. Caùc Ñöùc Nhö Lai kia boán chöõ A Di Ñaø Phaät, seõ khoâng coøn nhöõng
khoâng ñeán choã toâi, toâi cuõng khoâng ñi ñeán choã thöù sau ñaây.
cuûa caùc Ngaøi. Sôû dó nhö theá, vì toâi hieåu roõ taát e) The Mind of existence and non-existence:
caû chö Phaät cuøng vôùi taâm mình ñeàu nhö Taâm coù taâm khoâng.
moäng. Laïi hieåu töï taâm nhö nöôùc trong chum, f) The Mind of simultaneous existence and non-
caùc phaùp nhö hình boùng hieän trong nöôùc. Toâi existence: Taâm cuõng coù cuõng khoâng.
ñaõ ngoä taâm mình nhö nhaø huyeãn thuaät, taát caû g) The Mind of simultaneous non-existence and
chö Phaät nhö caûnh huyeãn hoùa. Laïi bieát chö non-non-existence: Taâm chaúng phaûi coù chaúng
Phaät chö Boà Taùt trong töï taâm, ñeàu nhö tieáng phaûi khoâng.
vang, nhö hang troáng, tuøy theo aâm thanh maø h) Serving all past, present and future, this is call
phaùt ra tieáng doäi laïi. Ví toâi ngoä giaûi taâm mình “Noumenal recitation: Döùt caû quaù khöù hieän
nhö theá neân coù theå tuøy nieäm thaáy Phaät.” Veà taïi vò lai maø nieäm, ñoù goïi laø “lyù öùc nieäm” hay
ñoaïn kinh treân, ngaøi Trinh Nguyeân giaûi raèng: lyù nhaát taâm.
“Töø ñaàu ñeán maáy chöõ ‘choã cuûa caùc Ngaøi’ i) If the practitioner can recite singlemindedly in
chính laø thuyeát minh lyù duy taâm, neáu ngoä töùc this way throughout the six periods of day and
taâm maø voâ taâm lieàn vaøo chaân nhö tam muoäi. night, i.e., all the time, without interruption
Khi haønh giaû hieåu roõ caùc caûnh töôùng ñeàu nhö and without developing a single thought , he
huyeãn, duy taâm hieän ra, ñaõ ngoä duy taâm vaø need not pass through any stage of cultivation
töùc taâm töùc Phaät, thì tuøy choã töôûng nieäm, but can enter directly into the realm of the
khoâng ñaâu chaúng laø Phaät. Ñoaïn vaên sau neâu Buddhas. This is also called “One-pointedness
ra boán ñieàu thí duï vôùi ñeàu ñuû boán quaùn thoâng of Mind” or noumenal level. One-pointedness
vaø bieät ñeå hieån lyù duy taâm, taát caû vaãn vieân of Mind on noumenal level is the practice of
dung khoâng ngaïi: those of the highest capacities: Vaø ngaøy ñeâm
a) ‘Like a dream’ stands for the truth of ‘neither saùu thôøi cöù nhö theá maø nhieáp taâm trì nieäm,
coming nor going.’ This means that khoâng cho giaùn ñoaïn, khoâng sanh moät nieäm,
everything is Mind-Only: Caûnh moäng laø duï thì chaúng caàn vöôït giai taàng maø ñi thaúng vaøo
cho lyù khoâng ñeán khoâng ñi, coù nghóa laø toaøn coõi Phaät. Ñaây cuõng goïi laø “lyù nhaát taâm.” Toùm
theå ñeàu duy taâm. laïi, lyù nhaát taâm laø ngöôøi thoâng ñaït boán lyù
b) ‘Like a reflection in the water’ represents the quaùn treân, duøng taâm aáy maø nieäm Phaät, töông
truth of ‘neither leaving nor entering.’ This öng vôùi khoâng hueä, ñi ñeán choã thuaàn chôn. Lyù
shows that because it is Mind-Only, it is nhaát taâm laø haønh moân cuûa baäc thöôïng caên.
empty: Hình boùng trong nöôùc laø duï cho lyù 2) One-pointedness of Mind on phenomenal
khoâng ra khoâng vaøo, vì duy taâm neân taát caû level: Söï Nhaát Taâm—The Surangama Sutra
ñeàu “khoâng”. states: “Moreover, whoever recites the name
c) ‘Like an illusion’ stands for the truth of of Amitabha Buddha, whether in the present
‘neither existing nor non-existing.’ This time, or in the future time, will surely see the
indicates that because it is Mind-Only, it is Amitabha Buddha and never become
false: Töôùng huyeãn hoùa laø duï cho lyù chaúng coù separated from him. By reason of that
chaúng khoâng, vì duy taâm neân taát caû ñeàu “giaû”. association, just as one associating with the
d) ‘Like an echo’ means ‘neither disintegrating maker of perfumes becomes permeated with
nor amalgamating.’ This shows that because it the same perfumes, so he will become
is Mind-Only, it is the Middle Way: Tieáng enlightened without Amitabha’s compassion,
vang laø duï cho lyù chaúng tan chaúng hôïp, vì duy and will become enlightened without any
taâm neân taát caû ñeàu “trung”. other expedient means. Another sutra teaches
** If the practitioner clearly understands this that: “Whether he focusses on the Buddha
truth and concentrates upon the Buddha’s constantly throughout his life, or recites
 3627

assiduously for three months, or forty-nine quaù khöù nhö thoùi quen hay taäp quaùn)—Former
days, or one to seven days and nights, or impression.
recites only ten times each morning, as long Recollection of past life: Tuùc maïng thoâng—
as the practitioner holds the Buddha’s name With recollection of past life they are able to
with deep faith and fervent vows, like a remember all ages of the past and increase roots
dragon encountering water or a tiger hidden of goodness—Nhôù bieát roõ taát caû kieáp soá quaù khöù,
deep in the mountains, he will be assisted by theâm lôùn caên laønh—See Ten kinds of path of
the Buddha’s power and achieve rebirth in the Great Enlightening Beings (6).
Pure Land. A dragon outside the ocean or a Recollection of peace: Upasamanussati (p)—
tiger without the protection of the forest has Nieäm Laïc—The recollection of peace. The
but one thought in mind: to return to its contemplation on the peaceful attributes of
environment. One-pointedness of Mind on Nibbana—Suy nieäm veà traïng thaùi thanh bình an
phenomenal level refers to the practitioner laïc. Quaùn chieáu veà söï an laïc cuûa Nieát Baøn—See
whose Mind is still attached to recitation, one Ten recollections.
recitation following another without pause,
Recollection of one’s previous (past) lives:
leading to he state of extinction of all sundry
Knowledge of one’s own past births—Tuùc maïng
thought—Veà “söï öùc nieäm,” nhö trong Kinh
minh (trí bieát caùc ñôøi soáng trong quaù khöù).
Laêng Nghieâm noùi: “Nhôù Phaät nieäm Phaät, hieän
Recollection of the Sangha: Sanghanussati
ñôøi hoaëc ñöông lai nhaát ñònh seõ thaáy Phaät,
(p)—Nieäm Taêng—Suy nieäm veà Taêng—See Ten
caùch Phaät khoâng xa, khoâng caàn möôïn phöông
recollections.
tieän chi khaùc maø taâm töï ñöôïc khai ngoä.” Hay
nhö caùc kinh saùch khaùc ñaõ chæ daïy, ‘hoaëc heä Recollection of truth: All Buddhas abide in
nieäm suoát moät ñôøi, hoaëc trì nieäm trong ba recollection of truth—Chö Phaät truï nôi phaùp
thaùng, boán möôi chín ngaøy, moät ngaøy ñeâm, khoâng queân maát—See Ten kinds of abode.
cho ñeán baûy ngaøy ñeâm, hoaëc moãi buoåi sôùm Recollective (a): Coù tính caùch tónh taâm.
mai giöõ möôøi nieäm. Neáu haønh giaû duøng loøng Recommend (v): Daën baûo—To advise—To
tin saâu, nguyeän thieát, chaáp trì caâu nieäm Phaät counsel.
nhö roàng gaëp nöôùc, nhö coïp döïa non, thì ñöôïc Recompense (n): Retribution—Reward—Söï baùo
söùc Phaät gia bò ñeàu vaõng sanh veà Cöïc Laïc. ñaùp—Söï ñeàn ôn—Thöôûng—There are three kinds
Theo trong Kinh cho ñeán haïng phaøm phu taïo of recompenses (for more information, please see
toäi nguõ nghòch thaäp aùc, neáu khi laâm chung chí Baùo):
taâm xöng danh hieäu Phaät möôøi nieäm, cuõng (I) The meanings of Recompenses: Nghóa cuûa
ñöôïc vaõng sanh. Vaø ñaây goïi laø “söï nhaát taâm.” Baùo—Recompense—To give back—To
Toùm laïi, söï nhaát taâm laø haønh giaû taâm coøn giöõ acknowledge—To requite—Punishment—
nieäm, moãi nieäm khoâng cho xen hôû, ñi ñeán choã Ñeàn buø hay Traû laïi.
khoâng coøn taïp nieäm. Söï nhaát taâm thoâng duïng (II) Categories of Recompenses: Phaân loaïi Baùo—
cho haøng trung haï. There are three kinds of recompenses—Coù ba
** See Three Methods in the Pure Land loaïi quaû baùo:
Cultivation. 1) Recompense in the present life for deeds
Recollection of Morality: Silanussati (p)— done now: Hieän baùo—Quaû baùo hieän ñôøi cho
Nieäm Giôùi—The practice of mindfully nhöõng vieäc laøm trong hieän kieáp.
recollecting the special qualities of virtuous 2) Recompenses in the next rebirth for deeds
conduct—Suy nieäm veà Giôùi Luaät. Tænh thöùc veà done now: Ñöông baùo—Quaû baùo trong kieáp
vieäc tu haønh trì giöõ giôùi luaät—See Ten taùi sanh cho nhöõng vieäc laøm trong hieän taïi.
recollections. 3) Recompenses in subsequent life: Haäu baùo—
Recollection of the past: Vaøsana (p & skt)— Quaû baùo cho haäu kieáp.
Taäp khí (nhöõng yù thöùc vaø haønh ñoäng ñaõ laøm trong ** See Three recompenses
 3628

Recompense (v): Baùo—Baùo ñaùp—Ñeàn ôn— Record and differentiate: Kyù Bieät—To record
Thöôûng. and differentiate, the Buddha fortelling of the
Recompense for ill: AÙc baùo—Bad future of his disciples to Buddhahood, and to their
consequence—Punishment—To return evil—Gieo respective Buddha-kalpas, Buddha-realms, titles,
gioù gaët baõo—As a man sows, so shall he reap— etc—Phaät ghi nhaän vieäc caùc ñeä töû cuûa Ngaøi thaønh
Quaû baùo xaáu (Keû laøm vieäc aùc phaûi nhaän laáy aùc Phaät, töø Phaät kieáp, Phaät ñoä, ñeán Phaät hieäu (Phaät
baùo). ghi nhaän trong caùc kinh ñieån thì goïi laø “Kyù Bieät,”
Reconcilable (a): Coù theå giaûi hoøa ñöôïc. coøn ñích thaân Phaät trao söï ghi nhaän ñoù cho hoïc troø
thì goïi laø “Thoï Kyù.”).
Reconcile (v): Hoøa giaûi—To conciliate—To
mediate. Record (v) a document: Ghi cheùp taøi lieäu.
Reconciler (n): Ngöôøi giaûi hoøa. Record of Great Serenity: Thong Dong Luïc—
Ts’ung-Jung-Lu—A book of one hundred koans
Reconciliation (n): Söï hoøa giaûi—Söï ñieàu ñình.
compiled by Hung-Chih-Cheâng-Chueh, a reputed
Recondite cause: Esoteric cause—Occult
Chinese T’ao-Tung Zen master. The title is
cause—Maät nhaân.
derived from the name of the Hermitage of Great
Reconstruct something on a large-scale: Taùi Serenity—Taäp saùch 100 coâng aùn do Hoaøng Trí
thieát caùi gì treân quy moâ roäng lôùn. Chaùnh Giaùc, moät thieàn sö danh tieáng phaùi Taøo
Reconversion (n): Söï taùi qui-y. Ñoäng Trung Quoác bieân taäp. Nhan ñeà laáy theo teân
Record Conerning the Passing On the cuûa “Am Thong Dong”.
Lamp: Caûnh Ñöùc Truyeàn Ñaêng Luïc—Ching-Te- Records of those who have passed on the
Ch’uan-Teng-Lu—Record Concerning the Passing lamp of Buddhist Truth: Transmission of the
On the Lamp, composed in the Ching-Te period. Lamp—To transmit the light—To pass on the
This is the earliest historical work of Ch’an lamp of truth—See Transmission of the Heart-
literature, compiled by the Chinese monk named Seal of the Buddha.
T'ao-Hsuan in the year 1004. It consists of short Records of liberation: Taïng thö giaûi thoaùt (giaûi
biographies and numerous anecdotes from the thoaùt luïc)—Spiritual biographies of Tibetan
lives of the early masters of Ch’an up to Fa-Yen- Buddhist writing. Often written by the disciples of
Wen-I, the founder of the Fa-Yen school. This a spiritual master, these texts focus on the events
thirty-volume work, in which the deeds and of a person’s life that are considered to be
sayings of over 600 masters are recorded and particularly religiously significant, such as
more than 1000 masters are mentioned, is one of auspicious circumstances surrounding his or her
the most important source works of Ch’an birth, initiations, meetings with spiritual
literature; many of the koans that are found in preceptors, visions, religious activities, such as
later Zen literature were fixed in writing here for building retreat centers, temples, etc., writings,
the first time—Caûnh Ñöùc Truyeàn Ñaêng Luïc coù and meditative attainments. Generally
nghóa laø Bieân Nieân Söû ñöôïc truyeàn döôùi aùnh ñeøn, hagiographical in tone, they are not critical
soaïn döôùi thôøi Caûnh Ñöùc. Taùc phaåm xöa nhaát biographies in the Western sense, but tend rather
trong lòch söû vaên hoïc thieàn, do nhaø sö Trung Quoác to focus on significances to Buddhism only—Vieát
teân Ñaïo Nguyeân soaïn naêm 1004. Taùc phaåm goàm laïi tieåu söû veà taâm linh cuûa caùc vò sö trong Phaät
nhöõng tieåu söû ngaén vaø nhöõng giai thoaïi veà cuoäc giaùo Taây Taïng. Thöôøng thöôøng laø do caùc ñeä töû ghi
ñôøi cuûa caùc thieàn sö töø tröôùc thôøi sô toå phaùi Phaùp laïi veà vò thaày taâm linh cuûa mình, nhöõng vaên baûn
Nhaõn laø Thieàn Sö Phaùp Nhaõn Vaên Ích. Caûnh Ñöùc naøy taäp trung vaøo nhöõng bieán coá trong ñôøi soáng caù
Truyeàn Ñaêng Luïc goàm ba taäp, ghi laïi yù kieán cuûa nhaân ñöôïc xem nhö coù yù nghóa moät caùch ñaëc bieät
hôn 600 thieàn sö vaø noùi ñeán haøng ngaøn thieàn sö trong toân giaùo, chaúng haïn nhö nhöõng tröôøng hôïp
khaùc. Nhieàu coâng aùn ñöôïc tìm thaáy trong taùc coù nhöõng ñieàm laønh quanh vieäc sanh ra, trong leã
phaåm naày. quaùn ñaûnh, trong nhöõng buoåi gaëp gôõ vôùi nhöõng vò
thaày taâm linh khaùc, hay nhöõng sinh hoaït toân giaùo
 3629

khaùc nhö vieäc xaây döïng trung taâm an cö, chuøa, Rectitude of mental body: Kayujjukata (p)—
vaân vaân, hay nhöõng baøi vieát, nhöõng thaønh ñaït veà Taâm Sôû Chaùnh Tröïc—See Fifty-two mental
thieàn ñònh. Thöôøng thì nhöõng thöù naøy mang tính states.
Thaùnh lieät truyeän, khoâng coù yù nghóa nhö nhöõng Rectum: Ruoät thaúng (choã toáng xuaát chaát phaân ñaïi
tieåu söû coù tính caùch pheâ phaùn theo kieåu Taây tieän)—See Nine impure openings in our body.
phöông, nhöng thöôøng chæ taäp trung vaøo vieäc coù yù
Recuperate (v): Hoài phuïc—To recover.
nghóa ñoái vôùi Phaät giaùo maø thoâi.
Red (a): Aruna or Rakta (skt)—Red—Maøu ñoû.
Records of Western countries: Taây Vöïc Kyù.
Red dust: Hoàng traàn—Universe—World.
Records of the Words of Zen Master Fa-
Red with fire: Maøu ñoû vôùi löûa—See Four
Yan (1024-1104): Phaùp Dieãn Thieàn Sö Ngöõ Luïc.
wheels (B).
Records of the Words of Zen Master Jen- Red-Flame-Imperial-Banner-King Buddha:
Yung: Baûo Ninh Nhaân Duõng Thieàn Sö Ngöõ Hoàng Dieäm Ñeá Traøng Quang Phaät.
Luïc—Records of lectures of Chinese Zen master
Red hat Lama: Shamar Rinpoche (tib)—Laït Ma
Pao-Ning-Jen-Yang (?-1046)—Ngöõ luïc cuûa Thieàn
muõ ñoû—The “Red Hat Lama,” one of the main
sö Trung Hoa Baûo Ninh Nhaân Duõng—See Pao-
reincarnational lineages of the Karma Kagyupa
Ning-Jen-Yang.
order of Tibetan Buddhism. The lineage
Records of the Words of Zen Master Matsu- originated with Drakpa Sengge (1283-1345), but
Tao-I: Baso-Doitsu-Zenji-Goroku (jap)—Maõ Toå ran awful of the Tibetan government when the
Ñaïo Nhaát Thieàn Sö Ngöõ Luïc—See Ma-Tsu. eighth Shamar Rinpoche was found guilty of
Records of the Words of Zen Master Pai- plotting with a Gurkha army that invaded Tibet
Chang-Huai-Hai: Baùch Tröôïng Hoaøi Haûi Thieàn and sacked Tashilhunpo Monastery. He committed
Sö Ngöõ Luïc—See Pai Chang Huai Hai. suicide in 1792, or was murdered by the
Records of Zen Sects: Thieàn luïc (Thieàn toâng government but made to look like a suicide, and
ngöõ luïc). was subsequently forbidden to reincarnate.
Despite this ban, members of the lineage were
Recording spirits: Caâu sinh thaàn (sanh ra moät
recognized in secret until it was safe for them to
löôït)—According to Vietnamese legends,
go public. The thirteenth incarnation was born in
recording spirits were born at the same time as the
1952 in Derge in the Khams province of Tibet. He
individual, who start to record the individual’s
was recognized at the age of nine by the sixteenth
deeds and report to the Yama—Theo truyeàn
Gyelwa Karmapa and the fourteenth Dalailama
thuyeát cuûa Vieät Nam thì caâu sinh thaàn ñöôïc sanh
and enthroned in 1964 in Rumtek Monastery in
ra moät löôïc vôùi ngöôøi ñöôïc sanh ra, caùc vò thaàn
Sikkim. Like his predeccessor, he has been at
naøy (hai beân vai) baét ñaàu ghi laïi taát caû nhöõng
odds with the Tibetan government-in-exile, and
haønh ñoäng cuûa ngöôøi aáy vaø baùo caùo vôùi Dieâm
with other lamas in his lineage, most prominently
Vöông.
over the question of the succession to the
Recount (v): Keå laïi chi tieát.
sixteenth Gielwa Karmapa. The present Shamar
Recount a story: Tell a story—Keå chuyeän. Rinpoche supports candidate who resides in his
Recountal (n): Söï keå laïi. center in New Delhi, but the other hierarchs of the
Recover (v): Bình phuïc—To recuperate—To get lineage, as well as the Dalailama, support another
well again. candidate—Phaùi Laït Ma Muõ Ñoû laø moät trong
Recover from something: Phuïc hoài. doøng hieän thaân cuûa phaùi Karma Kagyupa cuûa Phaät
Recovery: Söï phuïc hoài. giaùo Taây Taïng. Phaùi naøy baét nguoàn vôùi doøng
Re-create (v): Taùi taïo—Laøm laïi—Caûi taïo. Drakpa Sengge, nhöng laïi va chaïm vôùi chính
quyeàn Taây Taïng thôøi ñoù vì vò Shamar Rinpoche
Re-creation (n): Söï taùi taïo.
ñôøi thöù taùm bò coi laø coù toäi veà aâm möu vôùi quaân
Rectitude of consciousness: Cittajjukata (p)— ñoäi Gurkha ñaõ xaâm laêng Taây Taïng vaø phaù hoaïi tu
Taâm Chaùnh Tröïc—See Fifty-two mental states.
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vieän Tashilhunpo. Sau ñoù oâng ta töï vaän vaøo naêm höôùng trong khoâng gian—This is one of the
1792, hay laø bò chính phuû saùt haïi nhöng daøn caûnh Amitabha’s eight pennons of various colours,
gioáng nhö moät vuï töï töû, vaø töø ñoù bò chính thöùc caám indicating the eight directions of space—See Eight
khoâng cho taùi hieän thaân nöõa. Duø coù söï caám ñoaùn pennons of various colours.
naøy, nhöng hoäi vieân trong doøng naøy vaãn luoân ñöôïc Redeem (v): Chuoäc laïi—Cöùu chuoäc—Cöùu roãi.
bí maät thöøa nhaän cho ñeán khi ñöôïc coâng khai an Redeem a fault (sin): To make up for one’s
toaøn. Vò truyeàn thöøa thöù 13 sanh naêm 1952 taïi fault—Chuoäc Loãi—To redeem a fault—To make
Derge, trong tænh Khams cuûa Taây Taïng. Ngaøi up for one’s faults—Atonement—Buddhism does
ñöôïc thöøa nhaän vaøo luùc 9 tuoåi bôûi Gielwa not stress on atonement (söï chuoäc loãi); each
Karmapa ñôøi thöù 16 vaø Ñöùc Ñaït Lai Laït Ma ñôøi person must work out his own salvation. We can
thöù 14, vaø ngaøi ñaêng quang vaøo naêm 1964taïi tu help others by thoughts, words, and deeds, but we
vieän Rumtek trong tænh Sikkim. Cuõng nhö ngöôøi cannot bear another’s results or take over
tieàn nhieäm ngaøi cuõng coù söï khaùc bieät vôùi chính consequences of another’s errors or misdeeds.
phuû löu vong Taây Taïng, chuû yeáu laø veà vaán ñeà söï However, Buddhism stresses on compassion of
truyeàn thöøa cuûa vò Gyelwa Karmapa ñôøi thöù 16. Bodhisattvas which help other beings relieve
Vò Shamar Rinpoche hieän taïi uûng hoä öùng vieân taïi sufferings—Phaät giaùo khoâng nhaán maïnh vaøo söï
trung taâm cuûa oâng ôû Taân Ñeà Li, nhöng caùc vò chuû chuoäc loãi; maø moãi ngöôøi phaûi töï tu haønh laáy ñeå
xöù khaùc trong doøng, cuõnh nhö ñöùc Ñaït Lai Laït Ma giaûi thoaùt. Chuùng ta coù theåø giuùp ngöôøi baèng lôøi
uûng hoä öùng vieân khaùc. noùi hay haønh ñoäng, nhöng chuùng ta khoâng theå
Red lotus: Kamala (skt)—Ba ñaàu ma—Hoàng lieân gaùnh vaùc haäu quaû gaây neân bôûi toäi loãi cuûa ngöôøi
(hoa sen ñoû). khaùc. Tuy nhieân, Phaät giaùo nhaán maïnh vaøo loøng
Red lotus hell: Padmanaraka (skt)—Baùt Ñaëc Ma töø bi cöùu ñoä chuùng sanh thoaùt khoå cuûa chö Boà taùt.
Ñòa Nguïc—Hoàng lieân ñòa nguïc—The hell called Redeemer (n): Ñaáng cöùu chuoäc—Ngoaïi ñaïo tin
after the name of the Padma (red lotus), the raèng coù caùi goïi laø “Ñaáng cöùu chuoäc” treân theá gian
seventh of the eight cold hells, where flesh of the naøy—Externalists believe that there exists a so-
sufferers bursts open like red lotuses—Ñòa nguïc called “Redeemer” in this world.
ñöôïc goïi theo teân “hoàng lieân,” laø ñòa nguïc thöù baûy Redemption (n): Söï cöùu chuoäc.
trong baùt haøn ñòa nguïc, nôi maø da thòt cuûa toäi nhaân
Redemptive (a): Ñeå cöùu chuoäc.
vì quaù laïnh maø nôû toeùt ra nhö nhöõng caùnh sen
Redemptory (a): See Redemptive.
ñoû—See Hell (III) (A2).
Reduce evil karmas and create the good
Red pennon in the West: Phöông Taây phöôùn
ñoû—Ñaây laø moät trong Phöôùn taùm saéc cuûa Ñöùc ones: Giaûm aùc nghieäp, taêng thieän nghieäp.
Phaät A Di Ñaø, chæ taùm höôùng trong khoâng gian— Reduplication (n): Söï sao cheùp laïi.
This is one of the Amitabha’s eight pennons of Reed raft: Beø saäy—The snapped-off reed on
various colours, indicating the eight directions of which Bodhidharma is said to have crossed the
space—See Eight pennons of various colours. Yangtsze from Nanking—Ñaùm saäy bò chaët gaãy maø
Red sect: The older Lamaistic of Tibetan ngöôøi ta noùi Toå Boà Ñeà Ñaït Ma ñaõ duøng ñeå vöôït
Buddhism—Hoàng Giaùo—Hoàng Y Phaùi—The red soâng Döông Töû töø Nam Kinh.
sect, i.e. the Zva-dmar, or Shamar, the lder Re-enact (v): Taùi dieãn.
Lamaistic sect of Tibet, who wear red clothes and Refectory: The dinning hall of a monastery—
hats. This sect is popular in southern Tibet—Phaùi Trai ñöôøng.
Laït Ma aùo ñoû cuûa Taây Taïng (giaùo chuû ñöôïc pheùp Refer (v) to: Lieân quan ñeán—AÙm chæ—To
laáy vôï vaø keá truyeàn theo huyeát thoáng). Moân phaùi implicit—To imply—To hint.
naày löu haønh ôû phía nam Taây Taïng. References to a known fact: Taù Ñaùp—In Zen,
Red and white pennon in the Northeast: there is a kind of question which contains
Ñoâng Baéc phöôùn ñoû traéng—Ñaây laø moät trong references to a known fact. A monk asked Feâng-
Phöôùn taùm saéc cuûa Ñöùc Phaät A Di Ñaø, chæ taùm Hsueh: “The ocean is said to contain the precious
 3631

gem; how can a man lay hands on it?” Feâng- Reflect with one’s own intelligence: Töï Quaùn
Hsueh replied: “When Wang-Hsiang comes, its Saùt—One must reflect with one’s own
brightness is dazzling; when li-lou goes, the waves intelligence, not depending upon another—Ngöôøi
roll as high as the sky. The more one tries to take ta phaûi töï quaùn saùt baèng trí cuûa mình chöù khoâng
hold of, the farther it vanishes; the more one tuøy thuoäc vaøo ai.
attempts to see it, the darker it grows.”—Trong Reflect on something: Reflect over a matter—
Thieàn, coù loaïi caâu hoûi goàm coù nhöõng ñoái chieáu Suy nghó saâu xa veà ñieàu gì.
vôùi moät söï thöïc ñaõ bieát. Moät nhaø sö hoûi Phong
Reflect upon the light of awareness
Huyeät: “Bieån caû coù chaâu laøm sao nhaët ñöôïc?”
inwardly: Chieáu aùnh saùng tænh thöùc vaøo beân
Phong Huyeät ñaùp: “Luùc Voõng töôïng ñeán choùi
trong.
chang aùnh saùng; choã Li laâu ñi soùng voã truøm trôøi.
Caøng coá giöõ noù caøng tan, caøng coá thaáy noù caøng Reflect upon something: Meditate upon
toái.”—See Eighteen kinds of question. something—Ponder over something—Think of
something—Quaùn töôûng (taâm nieäm) veà caùi gì.
Refined appearance: Teá saéc (veû tao nhaõ beân
ngoaøi). Reflect on suffering: Quaùn Chieáu “Khoå”—
Reflection on suffering is one of the most
Refined conceptions: YÙ nieäm vi teá—Three
important entrances to the great enlightenment;
refined, or subtle conceptions—See Three subtle
for with it, we are able to end all attachments,
conceptions.
aspirations and desires—Quaùn chieáu “khoå” laø moät
Refined metal: Kim loaïi ñaõ ñöôïc tinh luyeän—
trong nhöõng cöûa ngoõ quan troïng ñi vaøo ñaïi giaùc, vì
According to the Sutra In Forty-Two Sections,
nhôø ñoù maø chuùng ta môùi coù khaû naêng chaám döùt
Chapter 35, the Buddha said: “People smelt metal
moïi chaáp tröôùc, ham muoán vaø duïc voïng.
to refine it of impurities in order to make it of high
Reflected image: Abha or Paribimba (skt)—
quality. It is the same with people who study the
Boùng daùng—Image—Reflection—AÛnh Töôïng—
Way: first they must expel filth and defilement
Nhöõng hình aûnh phaûn taùc trong taâm thöùc—See
from their minds, then their practice is pure.”—
Pratibimba.
Theo Kinh Töù Thaäp Nhò Chöông, Chöông 35, Ñöùc
Phaät daïy: “Nhö ngöôøi luyeän saéc gaïn loïc phaàn caën Reflecting on all things and getting rid of
baõ, coøn laïi saét tinh luyeän, cheá taïo ñoà duøng moät grasping and clinging: Giôùi tö duy taát caû caùc
caùch tinh xaûo. Ngöôøi hoïc ñaïo phaûi loaïi boû taâm yù oâ phaùp vaø xa lìa nhieãm tröôùc—See Ten kinds of
nhieãm ñi thì coâng haïnh trôû neân thanh tònh.” precepts.
Refined and soft speech: Teá nhuyeãn ngöõ (lôøi Reflecting the name recitation: Phaûn Vaên Trì
noùi eâm aùi nhoû nheï). Danh—This is one of the ten kinds of oral
Refinement (n): Söï gaïn loïc recitation. With this technique, the ear catches the
sound as the mouth recites, examining each
Reflect (v): Vitakketi (p)—Vitark (skt)—Phaûn
individual word and each individual phrase, to
aûnh—Töôûng—Suy nghó saâu xa—Taàm—See
make sure they are clear and distinct, phrase after
Initial application.
phrase. There are two ways of hearing, with the
Reflect on impermanence: Quaùn Chieáu “Voâ
ears or with the mind. Although the ears ‘hear
Thöôøng”—Reflection on impermanence is one of
deep inside,’ the sounds do not reside anywhere.
the most important entrances to the great
The practitioner gradually forgets everything
enlightenment; for with it, we are able to reflect
inside and out, even body, mind, realm, time and
and see the real face of all the desires of the triple
space, with only the Buddha’s name remaining.
world burning house—Quaùn chieáu voâ thöôøng laø
This technique of ‘reflecting the name,’ makes it
moät trong nhöõng cöûa ngoõ ñi vaøo ñaïi giaùc, vì nhôø
easy for the cultivator to filter out deluded
ñoù maø chuùng ta môùi coù khaû naêng thaáy ñöôïc boä
thoughts and Surangama Sutra expresses this very
maët thaät cuûa nhöõng duïc voïng trong nhaø löûa tam
idea when it states, in the words of the
giôùi.
Bodhisattva Manjusri: “This common method of
 3632

concentrating the mind on its sense of hearing, daân laøng ñi vaøo cung ñieän, cuøng theá aáy, “taàm”
turning it inward, is most feasible and wise.”— höôùng daãn taâm ñeán ñeà muïc.
Ñaây laø moät trong möôøi phaùp trì danh. Phöông 2) “Vitakka” or initial application directs the
phaùp naày, mieäng vöøa nieäm, tai vöøa nghe vaøo mind onto the object: Taàm höôùng daãn taâm ñi
trong, kieåm soaùt töøng chöõ töøng caâu cho raønh reõ roõ vaøo ñeà muïc.
raøng, heát caâu naày ñeán caâu khaùc. Nghe coù hai caùch, 3) “Vitakka” is neither wholesome nor
hoaëc duøng tai nghe, hoaëc duøng taâm nghe. Tuy unwholesome: Taàm khoâng thieän, maø cuõng
nghe vaøo trong nhöng khoâng truï nôi ñaâu, laàn laàn khoâng baát thieän.
queân heát trong ngoaøi, cho ñeán queân caû thaân taâm 4) When “vitakka” associates with wholesome
caûnh giôùi, thôøi gian khoâng gian, chæ coøn moät caâu deeds, vitakka becomes wholesome: Khi lieân
Phaät hieäu. Caùch thöùc phaûn vaên khieán cho haønh giaû hôïp vôùi thieän thì “taàm” laø thieän.
deã gaïn tröø voïng töôûng, mau ñöôïc nhöùt taâm. Kinh 5) When “vitakka” associates with unwholesome
Laêng Nghieâm noùi: “Chaân Giaùo theå phöông naày deeds, it becomes unwholesome: Khi lieân hôïp
Thanh tònh do nghe tieáng. Muoán chöùng vaøo tam vôùi baát thieän, thì “taàm” trôû neân baát thieän.
muoäi, neân nhö theá maø tu haønh” chính laø yù treân 6) In the practice for attaining jhana, vitakka has
ñaây—See Ten kinds of oral recitation. the special task of inhibiting the hindrance of
Reflecting upon possible evil consequences: sloth and torpor: Trong thöïc taäp thieàn “taàm”
Suy nieäm veà nhöõng haäu quaû xaáu coù theå xaûy ra, taïm thôøi khaéc phuïc traïng thaùi hoân traàm vaø
nhö nghó raèng saân haän coù theå ñöa ñeán toäi loãi, saùt thuïy mieân.
nhaân, vaân vaân. Ñaây laø moät trong naêm ñeà nghò cuûa ** See Contemplation, Meditation, Three mental
Ñöùc Phaät nhaèm ñem laïi lôïi ích cho haønh giaû— conditions of all actions and speech, and
Reflecting upon possible evil consequences, e.g., Seventy-five dharmas of the Abhidharma
anger sometimes results in murder. This is one of Kosa.
the five practical suggestions given by the Buddha Reflection assembly: AÛnh Höôûng Chuùng—
will be beneficial to all—See Five practical Those like Manjusri, who reflected on or drew out
suggestions given by the Buddha. the Buddha’s teaching—See Fourfold disciples
Reflection (n): Vitakka (p)—Vitarka (skt)—Traàm (B).
tö (taàm)—According to Buddhism, “Vitakkeiti” or Reflection on a Calm Sea: Quaùn bieån laëng—A
“Vitarka” means to ponder, or to reflect—Theo meditative state called the “Haein” (calm sea)
Phaät giaùo, “taàm” coù nghóa laø traàm tö, söï phaûn tænh, samadhi that is mentioned in the Avatamsaka
söï quaùn saùt, söï suy tö, hay söï suy nghó (coøn coù Sutra—Moät loaïi thieàn ñònh maø ngöôøi Trieàu Tieân
nghóa laø traên trôû, caân nhaéc hay ngaãm nghó). goïi laø “Haein” (bieån laëng) ñöôïc noùi ñeán trong
1) In the Buddhist sutras, the words “vitakka” is Kinh Hoa Nghieâm.
often used in the loose sense of “thought,” but Reflection on a Calm Sea Temple: Chuøa Quaùn
in the Abhidharma it is used in a precise Bieån Laëng—One of Korea’s major temples,
technical sense to mean the mental factor that founded in 803 by the monks Sunyong and Yijong.
mounts or directs the mind onto the object. It is located on Kaya-san Mount in Southern
Just as a king’s favourite might conduct a Kyongsang province and is best known for the
villager to the palace, even so “vitakka” Korean canon on 81,340 carved wood blocks
directs the mind onto the object: Trong kinh housed in one of its buildings. These were
ñieån Phaät Giaùo, danh töø “taàm” ñöôïc duøng commissioned by King Kojong (1213-1259). The
loûng leûo vôùi nghóa “suy nghó,” nhöng trong A stated purpose of the project was to generate merit
Tyø Ñaït Ma Luaän thì danh töø “taàm” ñöôïc duøng that would protect the nation, but ironically the
nhö moät thuaät ngöõ coù nghóa ñaëc bieät. Ñoù laø need for a new canon arose as a result of a
caùi gì höôùng nhöõng traïng thaùi cuøng phaùt sanh Mongol invasion, during which an earlier set of
ñoàng thôøi veà moät ñoái töôïng. Nhö ngöôøi caän wood blocks was destroyed. Their carving, which
thaàn ñöôïc vua yeâu chuoäng höôùng daãn moät took sixteen years to complete, was finished in
 3633

1252. Haeinsa is one of Korea’s “Three Jewels Reflexive powers: Mind that resides in Making
Temples,” and represents the Dharma (the others Transferences—Hoài höôùng taâm truï—See Ten
are Tongdosa, representing the Buddha, and grades of Bodhisattva’s faith.
Songgwangsa, representing the Samgha). It was Reform:
founded as the seat of the Hwaom (Chin. Hua- 1) (n): Söï caûi caùch.
Yen) tradition in Korea, and its name derives from 2) (v): Duy taân—Caûi caùch—Toå chöùc laïi.
a meditative state called the “Haein” (calm sea)
Reformation (n): Söï canh taân.
samadhi that is mentioned in the Avatamsaka
Reformer (n): Ngöôøi canh taân—Nhaø caûi caùch.
Sutra—Moät trong nhöõng ngoâi chuøa chính taïi Trieàu
Tieân, ñöôïc caùc nhaø sö Sunyong vaø Yijong saùng Refracted rays: AÙnh saùng khuùc xaï.
laäp vaøo naêm 803. Chuøa toïa laïc treân nuùi Kaya-san Refrain (v): Keàm cheá.
mieàn Nam tænh Kyongsang vaø noåi tieáng nhôø boä Refrain (v) from laughing: Nín cöôøi.
Kinh Ñieån Ñaïi Haøn ñaõ ñöôïc khaéc treân goã ñöôïc Refrain (v) from abusing or using rude
löu tröõ taïi ñaây. Vieäc laøm naøy ñöôïc vua Kojong taøi words: Ly aùc khaåu—See Four Ariyan modes of
trôï. Muïc ñích ñöôïc noùi ñeán cuûa vieäc naøy laø taïo speech (A).
phöôùc baûo veä quoác gia, nhöng mæa mai thay nhu Refrain (v) from doing something: Traùnh laøm
caàu cho moät taïng kinh môùi khôûi leân nhö laø haäu
vieäc gì.
quaû cuûa vieäc Moâng Coå xaâm laêng Trieàu Tieân, neân
Refrain from greed, anger, and jealousy:
trong thôøi gian ñoù taïng kinh ñöôïc khaéc treân goã
Cheá ngöï Tham lam-Saân haän-Ñoá Kî—To refrain
tröôùc ñaây bò huûy dieät.
from greed, anger, jealousy, and other evil
Reflection on calmness or tranquility: Quaùn thoughts to which people are subject, we need
Chieáu “Tænh Laëng”—Reflection on calmness is
strength of mind, strenuous effort and vigilance.
one of the most important entrances to the great
When we are free from the city life, from nagging
enlightenment; for with it, we do not disturb our
preoccupation with daily life, we are not tempted
mind—Quaùn chieáu “Tónh Laëng” laø moät trong
to lose control; but when we enter in the real
nhöõng cöûa ngoõ quan troïng ñi vaøo ñaïi giaùc, vì nhôø
society, it becomes an effort to check these
ñoù maø chuùng ta khoâng khuaáy roái taâm mình.
troubles. Meditation will contribute an immense
Reflection on No-Self: Quaùn Chieáu “Voâ help to enable us to face all this with calm—Ñeå
Ngaõ”—Reflection on “No-self” is one of the most cheá ngöï nhöõng tö duy tham lam, saân haän vaø ganh
important entrances to the great enlightenment; tî vaø nhöõng tö duy khaùc maø con ngöôøi phaûi chòu,
for with it, we do not mistakenly attach to an chuùng ta caàn phaûi coù nghò löïc, sieâng naêng tinh taán
illusive self—Quaùn chieáu “Voâ Ngaõ” laø moät trong vaø tænh giaùc. Khi thoaùt khoûi nhöõng vöôùng baän cuûa
nhöõng cöûa ngoõ quan troïng ñi vaøo ñaïi giaùc, vì nhôø cuoäc soáng phoá thò hoaëc nhöõng lo toan vöôùng baän
ñoù maø chuùng ta khoâng laàm chaáp vaøo caùi ngaõ aûo khaùc cuûa cuoäc ñôøi, chuùng ta khoâng ñeán noãi bò
huyeàn. quyeán ruõ ñeå ñaùnh maát mình, nhöng khi hoøa nhaäp
Reflection of the Perfect Buddha-wisdom: vaøo nhòp soáng xaõ hoäi, ñoù laø luùc maø chuùng ta caàn
Ñaïi Vieân Caûnh Trí Quaùn—A meditation on the phaûi tinh taán ñeå chaën ñöùng nhöõng sai soùt, laàm laãn
reflection of the perfect Buddha-wisdom in every cuûa mình. Thieàn ñònh laø söï trôï löïc lôùn lao giuùp
being, that as an image may enter into any number chuùng ta ñieàm tónh khi ñoái dieän vôùi nhöõng tö duy
of reflectors, so the Buddha can enter into me and xaáu naày.
I into him—Quaùn veà caùi trí to lôùn toaøn thieän cuûa Refrain (v) from idle gossip: Ly yû ngöõ—See
Nhö Lai hay phaùp quaùn Nhaäp Ngaõ Ngaõ Nhaäp. Four Ariyan modes of speech (A).
Thaân Phaät vaø ta nhö nhieàu taám göông troøn ñaët ñoái Refrain (v) from lying: Ly voïng ngöõ—See Four
dieän nhau, göông vaø aûnh caùi naày nhaäp vaøo caùi kia.
Ariyan modes of speech (A).
Reflective (a): Suy tö. Refrain (v) from lying speech: Mrsavadaviratih
Reflexion (n): See Reflection. (skt)—Khoâng voïng ngöõ—Against lying, deceiving
 3634

and slandering—Not to lie, deceive or slander— coâng con ñöôøng ñi ñeán giaûi thoaùt, vaø Ngaøi ñaõ daïy
See Five precepts. cho ngöôøi khaùc veà giaùo phaùp cuûa Ngaøi. Taêng giaø
Refrain (v) from sexual misconduct: laø coäng ñoàng Taêng löõ soáng trong töï vieän, goàm
Kamamithyacaradviratih (skt)—Kamesu- nhöõng ngöôøi ñaõ coáng hieán ñôøi mình ñeå tu taäp vaø
micchacara (p)—Khoâng taø daâm—Against lust— hoaèng hoùa, vaø cuõng laø nguoàn giaùo huaán vaø maãu
Not to commit adultery—Not to engage in möïc cho ngöôøi taïi gia. Lôøi nguyeän tieâu chuaån cuûa
improper sexual conduct—See Five precepts. Tam Quy-Y laø:
Refrain (v) from slandering: Ly löôõng thieät— “Con nguyeän quy-y Phaät
See Four Ariyan modes of speech (A). Con nguyeän quy-y Phaùp
Con nguyeän quy-y Taêng.”
Refrain (v) from taking life: Pranatipataviratih
** See Three Refuges.
(skt)—Panatipata (p)—Khoâng saùt sanh—Not to
kill or injure any living being—Against murder— Refuse (v): Töø choái—To decline.
See Five precepts. Refuse to accept someone else’s apology: Töø
Refuge (n): Sarana-gamana (skt)—Sarana (p)— choái lôøi xin loãi cuûa ai—A Bhiksu or Bhiksuni who
Nôi aån naùu—Nöông naùu—Nôi veà nöông— refuses to accept someone else’s apology,
Protection—Take refuge in Triratna—Take commits an Expression of Regret Offence—Vò Tyø
refuge in the three Precious Ones, or the Three Kheo hay Tyø Kheo Ni naøo töø choái khoâng nhaän lôøi
Refuges. In Buddhism, a refuge is something on xin loãi cuûa ngöôøi khaùc, laø phaïm giôùi Ba Daät Ñeà
which one can rely for support and guidance. In hay giôùi Ñoïa (phaûi phaùt loà saùm hoái).
most Buddhist traditions, “going for refuge” in the Refuse to ask for help from fellow monks or
“three refuges” or “three jewels”: Buddha, nuns in the order: Töø choái söï giuùp ñôõ cuûa Taêng
Dharma, and Sangha, is considered to be the Ni ñoàng tu.
central act that establishes a person as a Buddhist. 1) A Bhiksu who refuses to ask for help from his
Going for refuge is an acknowledgment that one fellow monks or layman, but instead allows
requires aid and instruction and that one has one or more nuns or laywomen to look after
decided that one is committed to following the him and bring him food, commits an
Buddhist path. The Buddha is one who has Expression of regret Offence—Vò Tyø Kheo
successfully found the path to liberation, and he naøo töø choái söï giuùp ñôõ cuûa chö Taêng hay cuûa
teaches it to others through his instructions on Öu Baø Taéc (caän söï nam), maø laïi ñeå cho chö
dharma. The Sangha, or monastic community, Ni hay Öu Baø Di (caän söï nöõ) chaêm soùc hay
consists of people who have dedicated their lives mang thöùc aên ñeán cho mình, laø phaïm giôùi Ba
to this practice and teaching, and so are a source Daät Ñeà hay giôùi Ñoïa (phaûi phaùt loà saùm hoái
of instruction and role models for laypeople. The ngay).
standard refuge prayer is: 2) A Bhiksuni who refuses to ask for help from
“I go for refuge in the Buddha. her fellow nuns or laywoman, but instead
I go for refuge in the Dharma allows one or more monks or laymen to look
I go for refuge in the Sangha.” after her and bring her food, commits an
Veà nöông nôi ba ngoâi Tam Baûo hay ba ngoâi cao Expression of regret Offence—Vò Tyø Kheo
quyù. Trong Phaät giaùo, moät nôi ñeå veà nöông laø nôi Ni naøo töø choái söï giuùp ñôõ cuûa chö Ni hay cuûa
maø ngöôøi ta coù theå töïa vaøo ñoù ñeå coù söï hoã trôï vaø Öu Baø Di (caän söï nöõ), maø laïi ñeå cho chö Taêng
daãn daét. Trong haàu heát caùc truyeàn thoáng Phaät hay Öu Baø Taéc (caän söï nam) chaêm soùc hay
giaùo, “veà nöông” hay “tam quy y” hay “Tam mang thöùc aên ñeán cho mình, laø phaïm giôùi Ba
Baûo”: Phaät, Phaùp, Taêng ñöôïc xem nhö laø moät Daät Ñeà hay giôùi Ñoïa (phaûi phaùt loà saùm hoái
haønh ñoäng chuû yeáu ñeå trôû thaønh Phaät töû. Quy y laø ngay).
coâng nhaän raèng mình caàn söï trôï giuùp vaø höôùng Refuse to come and resolve a conflict: Töø
daãn, vaø quyeát ñònh ñi theo con ñöôøng cuûa Phaät choái khoâng ñeán ñeå giaûi quyeát söï xung ñoät—A
giaùo. Ñöùc Phaät laø vò ñaõ saùng laäp moät caùch thaønh Bhiksu or Bhiksuni who is requested to come to
 3635

resolve a conflict with someone and continuously without listening deeply and changing his or her
finds ways to avoid being present to make the way, commits a Sangha Restoration Offence—Vò
reconciliation, commits an Expression of Regret Tyø Kheo hay Tyø Kheo Ni naøo khö khö töø choái
Offence—Vò Tyø Kheo hay Tyø Kheo Ni naøo ñöôïc khoâng nghe lôøi khuyeân vaø lôøi chæ daïy cuûa Taêng Ni
giaùo hoäi keâu ñeán ñeå giaûi quyeát söï xung ñoät, nhöng khaùc veà Kinh, Luaät, Luaän vaø söï tu taäp maø noùi
cöù tìm caùch thoái thoaùt khoâng ñeán ñeå hoøa giaûi laø raèng ñöøng quaáy raày toâi nöõa, haõy ñeå cho toâi yeân,
phaïm giôùi Ba Daät Ñeà hay giôùi Ñoïa (phaûi phaùt loà ñöôïc can ngaên ba laàn maø vaãn khoâng chòu nghe, laø
saùm hoái). phaïm toäi Taêng Taøn.
Refuse the four great debts: Choái boû töù troïng Refuse to pay a debt: Quît nôï.
aân—A Bhiksu or Bhiksuni who says that he or she Refuse to put into effect a resolution that
does not owe any gratitude to parents, teachers, has been taken by the Sangha under
friends or other sentient beings, especially
Sanghakarman Procedure: Töø choái thöïc hieän
benefactors, commits a Sangha Restoration
giaûi phaùp ñaõ ñöôïc Taêng Giaø chaáp nhaän trong pheùp
Offence—Vò Tyø Kheo hay Tyø Kheo Ni naøo phuû
Yeát Ma—A Bhiksu or Bhiksuni who refuses to put
nhaän coâng aân cha meï, thaày toå, baïn höõu vaø chuùng
into effect, or encourages someone else not to put
sanh, nhaát laø aân cuûa ñaøn na tín thí, laø phaïm toäi
into effect a resolution that has been taken by the
Taêng Taøn.
Sangha under Sanghakarman Procedure, commits
Refuse guidance from a fellow practitioner: an Expression of Regret Offence—Vò Tyø Kheo
Choái töø söï höôùng daãn cuûa baïn ñoàng tu—A Bhiksu hay Tyø Kheo Ni naøo töø choái thöïc hieän hay khuyeán
or Bhiksuni who is offered guidance by a fellow khích ngöôøi khaùc ñöøng thöïc hieän giaûi phaùp trong
practitioner concerning his or her shortcomings in pheùp Yeát Ma ñaõ ñöôïc Taêng Giaø chaáp nhaän trong
the cultivation, and not only does not receive the pheùp Yeát Ma, laø phaïm giôùi Ba Daät Ñeà hay giôùi
guidance with gratitude and respect, but tries to Ñoïa (phaûi phaùt loà saùm hoái).
find ways to defend himself or herself, tries to
Refutation (n): Refutal—Söï phaûn baùc.
avoid the subject, or tries to excuse himself or
Refute (v): Baùc boû.
herself by brining up the shortcomings of others,
commits an Expression of Regret Offence—Vò Tyø Refute the belief in the reality of things: Phaù
Kheo hay Tyø Kheo Ni naøo ñöôïc baïn ñoàng tu Höõu—Phaù boû söï tin töôûng cho raèng vaïn höõu laø coù
höôùng daãn cho nhöõng choã sô soùt trong vieäc tu thaät.
haønh, ñaõ khoâng bieát mang ôn vôùi loøng kính troïng Refute something: To prove something to be
maø coøn tìm caùch baøo chöõa, hoaëc noùi laûng sang wrong—Baøi baùc ñieàu gì (chöùng minh ñieàu gì laø
chuyeän khaùc, hoaëc ñem sô soùt cuûa ngöôøi khaùc ra sai).
maø noùi, vò aáy phaïm giôùi Ba Daät Ñeà hay giôùi Ñoïa Refute tenets: Phaù chaáp—Refute the belief in
(phaûi phaùt loà saùm hoái). the reality of the ego and things—Phaù boû hay
Refuse (v) to hear about one’s own mistakes: phaûn baùc nhöõng meâ chaáp taø kieán. Phaûn baùc nieàm
Töø choái khoâng muoán nghe nhöõng loãi laàm cuûa tin nôi thöïc ngaõ hay thöïc phaùp, nghóa laø söï coù thaät
mình. cuûa moät caùi ngaõ vaø chö phaùp.
Refuse to listen to the advice and instruction Refute a theory: To prove a theory to be
of other monks and nuns: Töø choái khoâng nghe wrong—Baøi baùc moät lyù thuyeát.
lôøi khuyeân nhuû hay lôøi chæ daïy cuûa nhöõng Taêng Refute a view: To prove a view to be wrong—
Ni khaùc—A Bhiksu or Bhiksuni who obstinately Baøi baùc moät quan ñieåm.
refuses to listen to the advice and instruction of Refuting and establishing: Phaù Laäp—Refuting
other monks and nuns regarding understanding and establishing; by refuting to prove, or to
and practice of the Sutra, the Vinaya and the establish, i.e. in refuting the particular to prove the
Sastra, saying that he or she does not want to be universal, and vice versa—Coøn goïi laø Giaø Chieáu,
disturbed but left in peace, after having been nghóa laø phaù boû caùi lyù ñaëc thuø ñeå hieån hieän caùi lyù
warned three times by other monks and nuns phoå quaùt, hay ngöôïc laïi. Phaù vaïn phaùp ñeå hieån
 3636

hieän caùi lyù chaân khoâng goïi laø phaù; baøn veà leõ tính chaúng hoaïi, vaø goïi laø ngaõ tính thöôøng—See
duyeân khôûi cuûa vaïn phaùp ñeå hieån hieän caùi nghóa Four upside-downs.
cuûa dieäu höõu goïi laø laäp (Phaù Laäp laø hoïc thuyeát Regarding as infinite those that cannot be
cuûa hai phaùi “Khoâng Moân toâng Tam Luaän” vaø seen, and as finite those that can be seen:
“Höõu Moân toâng Phaùp Töôùng.” Toâng Tam Luaän Choã khoâng thaáy nghe thì cho laø voâ bieân, coøn choã
döïa vaøo Khoâng Moân maø phaù chö phaùp, toâng Phaùp thaáy nghe laïi cho laø höõu bieân—This person
Töôùng döïa vaøo Höõu Moân maø laäp chö phaùp). contemplates an interval of eighty thousand eons,
Regain (v): Laáy laïi—Tìm laïi ñöôïc. he can see living beings; but earlier than eighty
Regain one’s position: Laáy laïi ñöôïc vò theá cuõ. thousand eons is a time of stillness in which he
Regain strength: Laáy söùc laïi. cannot hear or see anything. He regards as infinite
Regard illusion as reality: Kieán Ñieân Ñaûo—To that time in which nothing is heard or seen, and as
See things upside down, one of the three finite that interval in which living beings are seen
subversions (subverters)—Maét nhaän bieát ngoaïi to exist—Ngöôøi ñoù quaùn saùt trong taùm vaïn kieáp
caûnh ñieân ñaûo hö aûo maø cho laø thöïc, moät trong ba thì thaáy chuùng sanh; nhöng tröôùc taùm vaïn kieáp thì
ñieân ñaûo—For more information, please see Tam baët khoâng thaáy nghe gì caû. Neân choã khoâng thaáy
Ñieân Ñaûo. nghe thì cho laø voâ bieân, coøn choã thaáy nghe laïi cho
laø höõu bieân—See Four finitenesses.
Regard peace and harmony as precious: Dó
hoøa vi quí (laáy söï hoøa thuaän laøm quí hay caùch toát Regarding oneself as superior: Pride—Maïn
nhaát laø coá traùnh phaûi ñöông ñaàu)—It is best to Quaù—Khôûi taâm kieâu maïn cho raèng mình hôn haún
avoid confrontation. ngöôøi hôn mình. ** See Abhimana.
Regard (v) something as insignificant: Xem Regarding the state of profound stillness is
thöôøng vieäc gì—To underestimate—To look the ultimate spiritual self: Chaáp laø thaàn ngaõ
lightly—To disregard—One should never looks khaép möôøi phöông, yeân laëng, saùng suoát, chaúng
lightly upon slight and small evils, considering ñoäng—Contemplates the wonderfully bright mind
them not be offenses; for after death retribution in pervading the ten directions, he concludes that this
undergone in the most exact detail—Chuùng ta state of profound stillness is the ultimate spiritual
khoâng neân xem thöôøng nhöõng vieäc xaáu nhoû nhö self. Then he speculates , “My spiritual self, which
chaúng coù gì vì sau khi cheát quaû baùo phaûi traû khoâng is settled, bright, and unmoving, pervades the ten
thieáu moät chi tieát naøo. directions. All living beings are within my mind,
Regarder of the world’s sounds and cries: and there they are born and die by themselves.
Quaùn Theá AÂm—See Avalokitesvara. Therefore, my mind is permanent, while those
who undergo birth and death there are truly
Regarding that indestructible nature as his
impermanent." —Quaùn saùt caùi taâm dieäu minh,
permanent intrinsic nature: Coi tính chaúng
khaép caùc coõi möôøi phöông, traïm nhieân, cho laø
hoaïi vaø goïi laø ngaõ tính thöôøng—Third, this person
thaàn ngaõ hoaøn toaøn, töø ñoù chaáp laø thaàn ngaõ khaép
closely examines his own mind and finds it to be
möôøi phöông, yeân laëng, saùng suoát, chaúng ñoäng.
subtle and mysterious, like fine motes of dust
Taát caû chuùng sanh trong thaàn ngaõ, taâm töï sinh töï
swirling in the ten directions, unchanging in
cheát. Thì tính caùch cuûa ngaõ taâm laø thöôøng haèng.
nature. And yet it can cause his body to be born
Coøn kia sinh dieät, thaät laø tính caùch voâ thöôøng—
and then to die. He regards that indestructible
See Four upside-downs.
nature as his permanent intrinsic nature, and that
Regenerate (v): Taùi sanh—Phuïc höng.
which undergoes birth and death and flows forth
from him as impermanent— Chæ quaùn saùt caùi ngaõ Regeneration (n): Taùi sanh—Rebirth.
taâm cuûa mình, tinh teá nhoû nhieäm, ví nhö vi traàn Regenerative karma: Janaka-karma (skt)—
löu chuyeån möôøi phöông, tính khoâng dôøi ñoåi. Coù Productive karma—Sinh nghieäp—Nghieäp Taùi
theå khieán thaân naày lieàn sinh lieàn dieät, maø noùi laø Taïo—See Productive Karma.
Region (n):
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1) Artha or Gocara or Visaya (skt)—Caûnh— retrogression of practitioners who have

Mieàn. experienced awakening and Ten things that cause
2) Dhatu (skt)—Elements—Secondary enlightening beings to regress from the Buddha
elements—Sphere—Realm—Caûnh giôùi. teachings.
Region of the Buddha’s instructions: Hoùa Regressive cultivation: Tu Haønh Thoái
Caûnh—The region, condition, or environment of Chuyeån—In the first year of cultivation, the
Buddha instruction or conversion—Moâi tröôøng, Buddha stands right before our eyes; the second
ñieàu kieän hay hoaøn caûnh nôi Phaät hoùa ñoä chuùng year he has already returned to the West; third
sanh. year if someone inquires about the Buddha or
Regions of the dead and of the living: Minh request recitations, payment is required before a
Hieån Löôõng Giôùi—Chæ hai coõi Minh Giôùi vaø Hieån few words are spoken or a few verses recited—
Giôùi. Minh giôùi laø theá giôùi cuûa ngöôøi cheát, hay aâm Nhöùt nieân Phaät taïi tieàn, nhò nieân Phaät taïi Taây
caûnh; hieån giôùi laø theá giôùi cuûa ngöôøi soáng, hay Thieân, tam nieân vaán Phaät yeáu tieàn.
döông gian. Regret (v): To repent—Hoái tieác—Hoái Haän—
Region of demon: Realm of demon—Quyû giôùi. Regret can be either a wholesome or
Region of nirvana: Nieát Baøn Teá—The region of unwholesome or neutral mind. Regret is a mind
nirvana in contrast with the region with mortality which feels sorrow or remorse about past actions.
or samsara (luaân hoài sanh töû)—Vuøng hay khu vöïc Regret for negative past actions (non-virtuous) is a
nieát baøn, ñoái laïi vôùi vuøng cuûa luaân hoài sanh töû. positive regret; however, regret for positive past
actions (virtuous) is a negative regret—Hoái haän coù
Region of reality: Chaân phaùp giôùi—Thaät teá hay
nghóa laø caûm thaáy tieác cho nhöõng haønh ñoäng trong
chaân phaùp giôùi (chaân thaät teá)—The region of
quaù khöù. Hoái haän cho nhöõng vieäc laøm baát thieän
reality apart from the temporal and unreal—Phaùp
hay khoâng coù ñaïo ñöùc trong quaù khöù laø hoái haän
giôùi cuûa chaân lyù, döùt tuyeät hö voïng.
tích cöïc; tuy nhieân neáu hoái tieác cho nhöõng vieäc
Region of suffering: Khoå vöïc (vuøng khoå ñau)—
laøm toát trong quaù khöù laø hoái haän tieâu cöïc.
Every realm of reincarnation is a region or
Regret one’s faults: Hoái Quaù—To regret one’s
suffering—Moãi caûnh giôùi cuûa luaân hoài sanh töû ñeàu
errors—Saùm hoái toäi loãi vôùi Tam Baûo.
laø moät khoå vöïc.
Region of the wind-circle: Phong Luaân Teá— Regret or repent: Kaudritya (skt)—Hoái hay aên
naên vieäc laøm aùc trong quaù khöù—See Fifty-one
Giôùi haïn voøng ngoaøi hay bieân teá cuûa phong luaân.
Dharmas interactive with the Mind.
Regional (a): Thuoäc veà mieàn
Regular hour for meals: Kala (skt)—Fixed
Register (n): Soå saùch.
hour for meals—Ca La thôøi—Thöïc thôøi hay laø
Register of birth and death: Soå sanh töû. thôøi gian coá ñònh cho caùc böõa aên—See Two times
Registered students: Hoïc troø chính thöùc (caäp or periods.
moân ñeä töû). Regular provision of clothes for the monks
Regress (v): Thoái chuyeån. and the nuns: Thöôøng xuyeân cung caáp y aùo cho
Regression: Söï thoái chuyeån—According to the chö Taêng Ni—See Seven grounds for a happy
Flower Adornment Sutra, Chapter 38, there are karma through benevolence to the needy.
ten things that cause enlightening beings to Regular provision of food for the monks and
regress from the Buddha teachings, which they
the nuns: Thöôøng xuyeân cung caáp thöïc phaåm cho
should avoid. Enlightening Beings who avoid
chö Taêng Ni—Boá thí ñoà aên thöôøng ngaøy—See
these ten things will enter the Enlightening
Seven grounds for a happy karma through
Beings’ paths of emancipation—Theo Kinh Hoa
benevolence to the needy.
Nghieâm, Phaåm 38, coù möôøi ñieàu thoái thaát Phaät
Regular provision of medicines to the
phaùp maø chö Boà Taùt neân traùnh. Chö Boà Taùt traùnh
ñöôïc möôøi ñieàu naày thôøi nhaäp ñöôïc ñaïo ly sanh monks and the nuns: Thöôøng xuyeân cung caáp
cuûa Boà Taùt—See Three analogies concerning thuoác men cho chö Taêng Ni—See Seven grounds
 3638

for a happy karma through benevolence to the of the objects of the world. This come about when
needy. the Buddha-nature is found. This belief is very
Regulate (v): Dung hoøa—To harmonize. common to all Buddhists—Nghóa caên baûn cuûa
Regulate one’s mind: Ñieàu phuïc taâm—Chaùnh “Reincanation” laø “Transmigration” (chuyeån cö).
taâm (laøm cho taâm chaùnh tröïc). Thaân naøy cheát ñeå taùi sanh vaøo thaân khaùc. Nôi
chuùng sanh ñaàu thai (taùi sanh) tuøy thuoäc vaøo
Regulate and subdue: Ñieàu phuïc.
nghieäp toát hay xaáu cuûa töøng chuùng sanh. Nieàm tin
Regulated and subdued: Ñöôïc ñieàu phuïc.
chuùng sanh, keå caû con ngöôøi coù moät chuoãi daøi
Regulating all faculties: Giôùi chö caên luaät nghi nhieàu ñôøi soáng, vaø chæ döøng laïi khi naøo khoâng coøn
(ñieàu tieát luïc caên)—See Ten kinds of precepts. söï chaáp thuû vaøo baát cöù thöù gì treân ñôøi naøy. Ñieàu
Regulating and Subduing Hero: Ñieàu Ngöï naøy chæ xaõy ra khi ñaõ tìm thaáy Phaät taùnh. Ñaây laø
Tröôïng Phu. nieàm tin raát phoå bieán trong caùc tín ñoà Phaät giaùo.
Regulation (n): Ñieàu leä—Quy cheá—Rule. 1) Reincarnation means going around as the
Regulation hours for monastic meals: Trai wheel turns around: Luaân laø baùnh xe hay caùi
Thôøi—The hours for monastic meals, especially voøng, hoài laø trôû laïi; luaân hoài laø caùi voøng
the midday meal, after which no food should be quanh quaån cöù xoay vaàn.
eaten; however, they can drink liquid—Giôø aên 2) Whether the world is Samsara or Nirvana
trong töï vieän, ñaëc bieät laø giôø aên tröa, sau giôø ñoù depends entirely on our state of mind. If our
Taêng Ni khoâng ñöôïc pheùp aên baát cöù ñoà aên naøo ( mind is enlightened, then this world is
nhöng coù theå uoáng chaát loûng). Nirvana; if our mind is unenlightened, then
Regulation of three robes for monks and this world is Samsara: Theá giôùi naày laø Ta baø
five for nuns, which must be worn: Cheá y— hay Nieát baøn laø hoaøn toaøn tuøy thuoäc vaøo traïng
thaùi taâm. Neáu taâm giaùc ngoä thì theá giôùi naày laø
Tam y cuûa chö Taêng vaø nguõ y cuûa chö Ni do Phaät
Nieát baøn. Neáu taâm meâ môø thì laäp töùc theá giôùi
ñònh cheá vaø baét buoäc phaûi maëc—See Two kinds of
naày bieán thaønh Ta Baø.
clothing.
3) For those who strive to cultivate, samsara is
(Without) regret: Khoâng hoái tieác
Nirvana, Nirvana is samsara: Vôùi nhöõng ai
Rehabilitate (v): Caûm hoùa. bieát tu thì ta baø laø Nieát Baøn, vaø Nieát Baøn laø ta
Rehearse (v): Truyeàn tuïng laïi. baø.
Reify (v): Cuï theå hoùa—Vaät chaát hoùa. 4) Transmigation: The passing away from one
Reign (n): Ngoâi vò cuûa moät quoác vöông. body to be reborn in another body. Where the
Reign over a kingdom: Cai trò moät vöông quoác. being will be reborn depends on his
Reimburse (v): Hoaøn traû laïi. accumulated good or bad karma—Thaân naày
cheát, thaân kia sanh. Chuùng sanh sanh töû vì
Reimbursement (n): Söï hoaøn traû laïi.
nghieäp löïc.
Reincarnate (v): Cho ñaàu thai vaøo kieáp khaùc. ** See Rebirth, and Three kasaya.
Reincarnation (n): Samsara (p & skt)— Reincarnation Buddha: Living Buddha—Hoaït
Punarjanman (skt)—Ñaàu thai—Taùi sanh—Luaân Phaät.
hoài (löu chuyeån trong voøng luaân hoài sanh töû)—
Reinstate (v): Khai phuïc.
Flowing back again—Flowing and returning—
Reincarnation—Transmigation—The original
Re-interpretation (n): Taùi giaûi thích—Caét nghóa
word for reincarnation is translated as laïi.
transmigration. The passing away from one body Reiterate: Repeat—Laäp laïi.
to be reborn in another body. Where the being will Reiun (jap): Ling-Yun—Sö Linh Vaên Chí Caàn
be reborn depends on his accumulated good or bad (Nhaät Baûn).
karma. The belief that living beings, including Reject (v): Parityajati (skt)—Choáng laïi—Baùc
man, have a series of bodily lives, only ceasing boû—Töø Boû.
when they no longer base their happiness on any
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Reject of form characteristics: To deny the Reject the illusion of the transmigrational
existence of appearance—Baùc Töôùng—According worlds and enter into nirvana-
to Most Venerable Thích Thieàn Taâm in The enlightenment: Chuyeån meâ khai ngoä.
Thirteen Patriarchs of Pureland Buddhism, Theory
Reject living at home: Nhaøm chaùn taïi gia—This
is truly emptiness, Practice belongs to existence.
is one of ten reasons enlightening beings leave a
Existence is Emptiness. If this is not yet attained,
royal palace—Ñaây laø moät trong möôøi lyù do taïi sao
it’s better to cultivate by being attached to
chö Ñaïi Boà Taùt xuaát gia—See Ten reasons
“existence,” or “form,” or “appearance;” but do
enlightening beings leave a royal palace.
not claim “nothing exists” or “everything is within
Rejection (n): Söï cöï tuyeät—Söï töø choái—Söï haát
the mind” or any such deep theoretical teachings
huûi—Söï ruoàng boû.
when one is still attached to existence, i.e., family,
wife, children, house, or fond of health, etc., for Rejection of means of life or rejection of
doing these cultivators are easily trapped in the pleasures: Töø choái phöông tieän soáng hay töø choái
wrong road. Thus, do not say the Pureland is only laïc thuù?—Most of us want to do good deeds;
an illusion manifested within the mind. In reality, however, we are always contraditory ourselves
in theory, everything is an illusion. To reject of between pleasure and cultivation. A lot of people
form characteristics is to reject and disregard the misunderstand that religion means a denial or
“Conducts of form practices.” This practice is rejection of happiness in worldly life. In saying so,
often observable with those who cultivate Zen instead of being a method for transcending our
Buddhism in present day. They claim themselves limitations, religion itself is viewed as one of the
as people who are “unattached to form heaviest forms of suppression. It’s just another
characteristics” and look down on those who form of superstition to be rid of if we really want
cultivate Pureland as being attached to form to be free. The worst thing is that nowadays, many
characteristics. However, most ironically, they are societies have been using religion as a means of
still ignorantly attached with every part of political oppression and control. They believe that
existence, i.e., having wife, husband, children, the happiness we have here, in this world, is only
house, jobs, etc. Sincere Buddhists should always a temporary, so they try to aim at a so-called
be careful!—Theo Hoøa Thöôïng Thích Thieàn Taâm “Almighty Creator” to provide them with a so-
trong Lieân Toâng Thaäp Tam Toå thì Lyù chính thaät laø called eternal happiness. They deny themselves
Chaân Khoâng, Söï laø phaàn dieäu höõu. Dieäu höõu töùc the everyday pleasures of life. They cannot enjoy
chaân khoâng. Neáu chöa ñaït ñöôïc leõ naày thì thaø a meal with all kinds of food, even with
raèng tu haønh theo kieåu “Chaáp Coù,” chöù ñöøng caàu vegetarian food. Instead of accepting and enjoying
“Baùc Töôùng” hay “Chaáp Khoâng” trong khi vaãn such an experience for what it is, they tie
coøn coù gia ñình, vôï con, nhaø cöûa, vaø mong caàu themselves up in a knot of guilt “while so many
khoûe maïnh. Vì laøm nhö theá seõ deã bò laïc vaøo ngoan people in the world are starving and miserable,
khoâng hay caùi “Khoâng” sai laàm. Ñaây chính laø haàm how dare I indulge myself in this way of life!”
khoå ñoïa cuûa taát caû nhöõng keû yû mình thoâng minh This kind of attitude is just mistaken as the
hoâm nay. Baùc Töôùng töùc laø baøi baùc phaàn “Söï attitude of those who try to cling to worldly
Töôùng Haønh Trì.” Kyø thaät, taát caû ñeàu laø giaû töôûng. pleasures. In fact, this just another form of
Baùc töôùng laø choái boû söï tu haønh theo hình töôùng, grasping. Sincere Buddhists should always
thí duï nhö nhöõng keû tu Thieàn ñôøi nay, luoân mieäng remember that we deny to indulge in worldly
noùi “Nhaát thieát duy taâm taïo” neân ta khoâng “Chaáp pleasures so that we can eliminate “clinging” to
Töôùng,” vaø do ñoù cheâ ngöôøi tu theo Tònh Ñoä chæ laø make it easy for our cultivation. We will never
söï chaáp tröôùc aûo töôûng trong taâm. Tuy nhieân, ñieàu reject means of life so we can continue to live to
mæa mai laø nhöõng keû naày töï hoï vaãn coøn u meâ chaáp cultivate. A Buddhist still eat everyday, but never
tröôùc vaøo vôï, choàng, con caùi, cöûa nhaø. Phaät töû eats lives. A Buddhist still sleeps but is not eager
thuaàn thaønh neân luoân caån troïng! to sleep round the clock as a pig. A Buddhist still
converse in daily life, but not talk in one way and
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act in another way. In short, sincere Buddhists Rejoice the creations of others: Pranimmita-
never reject any means of life, but refuse to vasavati (skt)—Tha Hoùa Töï Taïi—There are
indulge in or to cling to the worldly pleasures beings who rejoice the creations of others, such as
because they are only causes of sufferings and the devas Having Power over Others’ Creation—
afflictions—Phaàn lôùn chuùng ta ñeàu muoán laøm vieäc Coù nhöõng loaïi höõu tình coù loøng duïc ñoái vôùi söï vaät
thieän; tuy nhieân, chuùng ta thöôøng maâu thuaãn vôùi do caùc loaøi khaùc taïo ra. Hoï soáng bò chi phoái phuï
chính chuùng ta giöõa laïc thuù vaø tu haønh. Coù nhieàu thuoäc trong nhöõng duïc voïng ñoái vôùi söï vaät do caùc
ngöôøi hieåu laàm raèng toân giaùo laø töø boû haïnh phuùc loaøi khaùc taïo ra, nhö caùc loaøi Tha Hoùa Töï Taïi
cuoäc ñôøi theá tuïc. Noùi nhö theá, thay vì toân giaùo laø Thieân—See Three dharmas (XXXV), and Three
moät phöông tieän giuùp ngöôøi ta giaûi thoaùt thì kinds of rebirth in the realm of Sense-Desire.
ngöôïc laïi, toân giaùo ñöôïc xem nhö traïng thaùi ñaøn Rejoice (v) in all good: Tuøy hyû—To rejoice in
aùp naëng neà nhaát, moät kieåu meâ tín dò ñoan caàn the welfare of others, or to do that which one
ñöôïc loaïi boû neáu chuùng ta thöïc söï muoán giaûi enjoys, or to follow one’s inclination—Vui theo
thoaùt. Ñieàu teä haïi nhaát laø hieän nay nhieàu xaõ hoäi ñieàu thieän. Vui theo caùi vui cuûa ngöôøi (thaáy ngöôøi
ñaõ vaø ñang duøng toân giaùo nhö laø moät phöông tieän laøm vieäc thieän, loøng mình hoan hyû vui söôùng
ñeå ñaøn aùp vaø kieåm soaùt veà maët chính trò. Hoï cho theo)—See Nine suitable stages in religious
raèng haïnh phuùc maø mình coù hieän nay chæ laø taïm services.
bôï, neân hoï höôùng veà caùi goïi laø “Ñaáng saùng taïo
Rejoice in other’s good actions: Anumodana
sieâu nhieân” ñeå nhôø ñaáng aáy ban cho caùi goïi laø
(p)—Praising other’s good work—Hoan hyû vôùi
haïnh phuùc vónh haèng. Hoï khöôùc töø nhöõng thuù vui
phöôùc baùu cuûa ngöôøi khaùc—See Ten meritorious
treân ñôøi. Thaäm chí hoï khoâng theå thöôûng thöùc moät
deeds (III).
böõa aên vôùi ñaày ñuû thöùc aên, duø laø aên chay. Thay vì
Rejoice (v) at others’ merits and virtues: Tuøy
chaáp nhaän vaø thöôûng thöùc caùi gì maø hoï ñang coù,
Hyû Coâng Ñöùc.
thì hoï laïi töï taïo cho mình moät guùt maéc toäi loãi
1) The word “Rejoice” means appreciation of
“Trong khi bao nhieâu ngöôøi treân theá giôùi ñang
something. Rejoicing without the slightest
cheát ñoùi vaø khoå sôû, taïi sao ta laïi buoâng mình trong
thought of jealousy or competitiveness.
loái soáng nhö theá naøy ñöôïc!” Thaùi ñoä chaáp tröôùc vaø
Without these negative thoughts, we must
töø choái nhöõng phöông tieän toái caàn cho cuoäc soáng
rejoice over positive deeds performed even
haèng ngaøy naøy cuõng sai laàm khoâng khaùc chi thaùi
by people we consider enemies. We have two
ñoä cuûa nhöõng keû ñaém mình trong laïc thuù traàn tuïc.
objects of rejoicing: Rejoicing over others’
Kyø thöïc, ñaây chæ laø moät hình thöùc chaáp thuû khaùc.
root virtues and rejoicing over our own. When
Phaät töû thuaàn thaønh phaûi neân luoân nhôù raèng chuùng
rejoicing over our own virtue, we can rejoice
ta choái boû nhöõng laïc thuù traàn tuïc nhaèm loaïi boû
over virtue done in our past lives that we can
nhöõng baùm víu cho deã tu haønh. Chöù chuùng ta
measure through inferential valid cognition
khoâng bao giôø choái boû phöông tieän cuûa cuoäc soáng
and rejoice over our root virtue of this present
ñeå chuùng ta tieáp tuïc soáng tu. Vì theá ngöôøi con
life that we can measure by means of direct
Phaät vaãn aên, nhöng khoâng aên maïng (maïng soáng
valid cognition. It is not difficult to apply
cuûa chuùng sanh). Ngöôøi con Phaät vaãn nguû, nhöng
inferential valid cognition to rejoice over our
khoâng nguû ngaøy nguû ñeâm nhö con heo. Ngöôøi con
past lives. The fact that we have not only
Phaät vaãn ñaøm luaän trong cuoäc soáng haèng ngaøy,
taken rebirth in this present human form but
nhöng khoâng noùi moät ñöôøng laøm moät neûo. Noùi
have inherited favorable conditions necessary
toùm laïi, Phaät töû thuaàn thaønh khoâng choái boû
for Dharma practices confirm that we must
phöông tieän tieän nghi trong cuoäc soáng, maø chæ töø
have practiced generosity, patience, and the
choái khoâng luùn saâu hay baùm víu vaøo nhöõng duïc
other perfections in our past lives. So we
laïc traàn tuïc vì chuùng chæ laø nhöõng nhaân toá cuûa khoå
should rejoice. Rejoice over our virtues of this
ñau vaø phieàn naõo maø thoâi.
present life means to think over virtuous
Rejoice (n): Vui möøng hôùn hôû.
deeds we personally have performed. For
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example, recitation of the holy scriptures, caên cuûa chuùng ta seõ giaûm chöù khoâng taêng.
contemplation of their meanings, listening to Hoan hyû nhöõng haønh vi ñaïo ñöùc cuûa ngöôøi
the teachings of Dharma or any act of khaùc coù nghóa laø hoan hyû vôùi nhöõng haønh vi
generosity and so forth. Then rejoicing at aáy maø khoâng coù thaønh kieán. Haønh ñoäng hoan
these without arrogance because if we feel hyû phaûi khoâng bò baån nhô bôûi nhöõng yù nghó
proud, our root virtues will lessen instead of tieâu cöïc nhö ganh tî. Cho duø söï lieân heä cuûa
increasing. Rejoicing over others’ virtues chuùng ta vôùi moät ngöôøi nhö theá naøo, chuùng ta
means rejoicing over the virtue of others neân thöøa nhaän moät caùch chaân thaät nhöõng haønh
without prjudice. One’s act of rejoicing must vi ñaïo ñöùc cuûa hoï vaø hoan hyû. Ñaây laø kyõ
not be contaminated by negative thoughts like thuaät veà trí tueä höõu hieäu nhaát ñeå xaây döïng söï
jealousy. Regardless of what our relationship tích luõy coâng ñöùc lôùn—See Five stages in a
with the other person is, we should penitential service (II) (3).
acknowledge sincerely their virtuous deeds 2) This is the fifth of the ten conducts and vows
and rejoice. This is the most effective mental of Samantabhadra Bodhisattva. Rejoice at
technique to build a huge accumulation of others’ merits and virtues means from the
merits—Töø “Hoan Hyû” coù nghóa laø caûm kích time of our initial resolve for all wisdom, we
moät caùi gì ñoù. Hoan hyû laø vui theo caùi vui hay should diligently cultivate accumulation of
caùi thieän laønh cuûa ngöôøi khaùc maø khoâng coù blessings without regard for their bodies and
moät chuùt gì ganh tî vaø caïnh tranh. Khoâng coù lives, cultivate all the difficult ascetic
nhöõng yù nghó tieâu cöïc naøy, chuùng ta hoan hyû practices and perfect the gates of various
taát caû nhöõng thieän haønh ñöôïc thöïc hieän bôûi paramitas, enter Bodhisattva grounds of
ngay caû nhöõng ngöôøi maø chuùng ta xem nhö keû wisdom and accomplish the unsurpassed
thuø. Coù hai ñoái töôïng ñeå hoan hyû: Hoan hyû Bodhi of all Buddhas. We should completely
thieän caên cuûa ngöôøi khaùc vaø hoan hyû thieän follow along with and rejoice in all of their
caên cuûa chính mình. Khi hoan hyû nhöõng haønh good roots (big as well as small merits)—Ñaây
vi ñaïo ñöùc cuûa baûn thaân, chuùng ta coù theå hoan laø haïnh nguyeän thöù naêm trong Phoå Hieàn Thaäp
hyû nhöõng haønh vi ñaïo ñöùc ñaõ taïo ra trong Haïnh Nguyeän. Tuøy hyû coâng ñöùc laø phaùt taâm
nhöõng kieáp quaù khöù maø chuùng ta coù theå löôïng chöùng nhaát thieát trí maø sieâng tu coäi phöôùc,
ñöôïc baèng söï nhaän thöùc vöõng chaéc ñaõ ñöôïc chaúng tieác thaân maïng, laøm taát caû nhöõng haïnh
luaän ra; vaø khi hoan hyû thieän caên cuûa baûn khoù laøm, ñaày ñuû caùc moân Ba La Maät, chöùng
thaân veà kieáp hieän taïi, chuùng ta coù theå löôïng nhaäp caùc truù ñòa cuûa Boà Taùt, ñeán troïn quaû voâ
ñöôïc baèng söï nhaän thöùc vöõng chaéc tröïc tieáp. thöôïng Boà ñeà, vaân vaân bao nhieâu caên laønh aáy,
Hoan hyû vì nhaän ra nhöõng haønh vi ñaïo ñöùc duø nhoû duø lôùn, chuùng ta ñeàu tuøy hyû—See
trong quaù khöù khoâng khoù. Söï thaät laø chuùng ta Five stages in a penitential service (II) (3),
khoâng chæ taùi sanh thaân ngöôøi hieän taïi, maø and Ten vows of respect of Samantabhadra
coøn thöøa höôûng nhöõng ñieàu kieän thuaän lôïi caàn Bodhisattva.
thieát ñeå tu taäp Phaät phaùp xaùc nhaän raèng trong Rejoice (v) over the good in self and others:
nhöõng kieáp quaù khöù, chuùng ta ñaõ quaûng tu boá Tuøy Hyû—Tuøy hyû thieän taùc hay ñoái vôùi moïi thieän
thí, nhaãn nhuïc, vaø nhöõng ba la maät khaùc. Do caên ñeàu hoan hyû taùn thaùn—See Five stages in a
ñoù, chuùng ta neân hoan hyû. Hoan hyû nhöõng penitential service (I).
haønh vi ñaïo ñöùc cuûa kieáp hieän taïi coù nghóa laø Rejoice (v) at something: Show great joy at
nghó ñeán nhöõng thieän haïnh maø caù nhaân ngöôøi something—Baøy toû noãi vui möøng veà vieäc gì.
ñoù ñaõ thöïc hieän. Ví duï nhö trì tuïng thaùnh
Rejoicing: Tuøy hyû coâng ñöùc—Tuøy Hyû—Rejoice
ñieån, suy gaãm veà yù nghóa cuûa thaùnh ñieån,
at others’ merits and virtues—See Rejoice (v) at
nghe thuyeát phaùp hay baát kyø haønh ñoäng roäng
others’ merits and virtues.
löôïng naøo, vaân vaân. Keá ñoù, hoan hyû nhöõng
Rejoicings on the last day of the summer
ñieàu naøy maø khoâng coù söï kieâu maïn bôûi vì neáu
chuùng ta caûm thaáy quaù kieâu haõnh thì thieän retreat: Freewill offering made on the last day of
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the summer retreat—Ñoà aên cuùng döôøng Tam Baûo Region of births and deaths: Sanh töû teá (vuøng
trong ngaøy cuoái cuøng cuûa muøa An Cö Kieát Haï. sanh töû).
Rejoicing mind: Hoan Hyû Taâm—According to Region of the dharma-nature: Phaùp Taùnh
Most Venerable Thích Thieàn Taâm in The Thirteen Ñoä—Taùnh Ñoä hay coõi maø phaùp taùnh thaân (chôn
Patriarchs of Pureland Buddhism, rejoicing mind nhö) an truï—The bhutatathata.
includes the following two minds—Theo Hoøa Relative (a): Töông ñoái—Baø con—Kindred—(a)
Thöôïng Thích Thieàn Taâm trong Lieân Toâng Thaäp Coù quan heä.
Tam Toå, Hoan Hyû Taâm goàm coù hai taâm sau ñaây:
Relative and complete: Thieân Vieân—Töông ñoái
1) Accepting Mind: Tuøy Hyû Taâm—Accepting
coøn nghieâng leäch vaø vieân maõn.
means to feel happy for others’ joy and
Relative condition: Chaân nhö duyeân khôûi—
happiness. Accepting mind has the special
Chaân Nhö Tuøy Duyeân.
characteristics that can eliminate various
1) The conditioned Bhutatathata or relative
karmic obstructions including jealousy,
condition: The Bhutatathata influenced by
stinginess, pettiness, etc.—Tuøy hyû laø vui theo
environment, or pure and impure conditions,
caùc söï vui veû vaø haïnh phuùc cuûa ngöôøi. Tuøy hyû
produces all things—Tuøy duyeân chaân nhö laø
taâm döùt tröø ñöôïc caùc chöôùng nghieäp veà taät ñoá,
tuøy theo nhieãm duyeân voâ minh maø sinh ra
ích kyû, nhoû nhen, vaân vaân.
voïng phaùp, hay chaân nhö aûnh höôûng bôûi ngoaïi
2) Forgiving Mind: Hyû Xaû Taâm—Forgiving
caûnh, tònh hay baát tònh, maø sanh ra vaïn phaùp.
means to forgive happily others’ mistakes and
2) The absolute in its causative or relative
transgressions. Forgiving mind has the special
condition: The Bhutatathata influenced by
characteristics that can solve and destroy
environment, or pure and impure conditions,
karmic obstructions including vengeance and
produces all things—Chaân nhö bò aûnh höôûng
grudges—Hyû xaû laø vui maø tha thöù loãi laàm cuûa
bôûi ngoaïi caûnh, ñieàu kieän thanh tònh hay baát
ngöôøi khaùc. Hyû xaû taâm döùt tröø ñöôïc caùc
tònh, taïo ra chö phaùp.
chöôùng nghieäp veà haän thuø, baùo phuïc, vaân vaân.
Relative or conventional essence: Töông ñaõi
Rejoicing in other’s merit is also getting
chaân nhö—See Two Truths (F).
praise to oneself: Taùn döông haønh ñoäng cuûa keû
Relative happiness: Haïnh phuùc töông ñoái.
khaùc cuõng ñem laïi keát quaû ñöôïc ngöôøi khaùc taùn
döông laïi—See Ten meritorious deeds (III). Relative teaching: Samvritya-desana (skt)—Tuøy
Tuïc Thuyeát—Giaùo lyù töông ñoái—See Principle of
Rejoicing in other’s merit is productive of
Reciprocal Identification.
joy wherever one is born: Hoan hyû vôùi phöôùc
Relative truth: Sammuti-saccam (p)—Samvrti-
baùu cuûa keû khaùc ñem laïi traïng thaùi an vui, baát
satya (skt)—Superficial truth, or ordinary ideas of
luaän trong caûnh giôùi naøo—See Ten meritorious
things—Conventional Truth—Relative or
deeds (III).
conventional truth of the mundane world subject
Rejuvenation: Caûi laõo hoaøn ñoàng (laøm cho giaø
to delusion—Chaân lyù töông ñoái—Tuïc ñeá hay chaân
thaønh treû, ñieàu naøy ñi ngöôïc laïi quy luaät voâ
lyù quy öôùc—The relative truth, or the truth of the
thöôøng taát yeáu trong ñaïo Phaät).
unreal, which is subject to change, manifests
Rekindle (v): Thaép neán laïi. ‘stillness but is always illuminating,’ which means
Relation (n): Söï töông quan—Quan heä. that it is immanent in everything. Pure Land
Relation on the father’s side: Hoï noäi. thinkers accepted the legitimacy of conventional
Relation on the mother’s side: Hoï ngoaïi. truth as an expression of ultimate truth and as a
Relationship should be based on clear-cut vehicle to reach Ultimate Truth. This method of
basing on form helps cultivators reach the
righteousness and enduring love: Quan heä
Buddhahood, which is formless—Chôn nhö töông
phaûi ñöôïc ñaët treân leõ phaûi roõ reät vaø tình caûm vöõng
ñoái trong theá giôùi hieän töôïng, coù theå thay ñoåi, y
beàn (Nghóa troïng tình thaâm).
theo lôøi noùi giaû danh maø hieän ra, baát bieán maø tuøy
 3643

duyeân. Nhöõng nhaø tö töôûng cuûa tröôøng phaùi Tònh fatigued, we may need to ease our aching limbs a
Ñoä chaáp nhaän duøng töông ñaõi chaân nhö ñeå dieãn taû little bit. Then we can start our walking
tuyeät ñaõi chaân nhö, hay duøng töông ñaõi chaân nhö meditation. Walk slowly mindful of the
nhö laø coã xe phöông tieän ñöa chuùng ta ñeán tuyeät movements, now we need not think of the breath
ñaõi chaân nhö. Phöông thöùc giuùp haønh giaû Tònh Ñoä but become aware of the walk. If our mind
döïa treân saéc töôùng ñeå ñaït ñeán Phaät taùnh laø caùi voâ wanders give attention to our walking without
töôùng—See Two Truths (G). getting involved in other thoughts. If we stop, turn
Relative truth-Absolute truth: Chaân Lyù Töông or look around, be mindful and apply clear
Ñoái-Chaân Lyù Tuyeät Ñoái—Relative truth-Absolute comprehension. When our foot touches the earth
truth—According to relative truth all things exist, we get the sensation, become aware of it. Walking
but in absolute truth nothing is; in absolute truth is also an exercise in mindfulness. When we are
one sees that all things are devoid of self-nature; following a meditation course let us try to be
however, in relative truth, a perception where mindful always everywhere. When sitting,
there is no self-nature—Theo chaân lyù töông ñoái standing, walking, working, eating, drinking,
thì taát caû caùc söï vaät ñeàu hieän höõu, nhöng trong talking, laughing, wearing clothes, or even when
chaân lyù tuyeät ñoái thì khoâng coù gì hieän höõu caû; we are silent, etc., let us be always mindful. If our
trong chaân lyù tuyeät ñoái, ngöôøi ta thaáy raèng taát caû limbs get numbed while in meditation, rub and
caùc söï vaät ñeàu khoâng coù töï tính, nhöng trong chaân stretch them. We can also relax in a lying down
lyù töông ñoái coù moät söï nhaän thöùc choã naøo khoâng position; however, this we may do at the end of a
coù töï tính. sitting meditation. Lie on our back on a flat
Relative wisdom: Quyeàn trí hay phöông tieän surface, and try to avoid using a pillow or cushion
trí—Trí phöông tieän töông ñoái vaø taïm thôøi—See under our head. Keep our legs stretched out
Two kinds of wisdom (C). slightly apart and arms loosely by our sides, keep
our eyes shut, do not go to deep thinking, but
Relatively perfect and complete wisdom:
allow your mind to relax, and not wander. Relax
Quyeàn trí hay Tuïc Trí—Phöông Tieän Trí—Trí coù
each muscle, be completely relaxed for a few
quan heä tôùi phöông tieän giaùo vaø hieän töôïng töông
minutes. At times, we may slightly fall asleep for
ñoái vaø sai bieät—See Two kinds of Tathagata-
a couple of minutes, at the end of the relaxation,
wisdom.
get up feeling fit. We could do this type of
Relativism (n): Chuû nghóa töông ñoái—Töông ñoái
relaxation, not only during the meditation hours,
luaän—See Principle of Reciprocal Identification.
but also at any time we feel fatigued or when we
Relativity (n): Tính töông ñoái—See Principle of have the inclination to relax—Khi ngoài thieàn moät
Reciprocal Identification. luùc laâu haønh giaû coù theå caûm thaáy tay chaân moûi
Relativity of all things: Töông Ñaõi—To be in meät hay ñau nhöùc, vaø thaáy caàn ñöôïc thoaûi maùi ñoâi
agreement—The doctrine of mutual dependence chuùt. Chöøng ñoù haønh giaû coù theå baét ñaàu ñöùng daäy
or relativity of all things for their existence, i.e., ñeå ñi kinh haønh. Haønh giaû ñi thaät chaäm vaø khoâng
the triangle depends on its three lines, the eye on caàn ñeå yù ñeán hôi thôû nöõa, maø phaûi ñeå yù ñeán töøng
things having color and form, long or short—Giaùo böôùc chaân. Neáu taâm chuùng ta rong ruoåi thì keùo noù
thuyeát noùi veà töï vaø tha ñoái ñaõi vôùi nhau, nhôø ñoù trôû veà vôùi oai nghi ñi maø khoâng caàn dính maéc vaøo
maø toàn taïi, nhö hình nhôø coù ba caïnh maø thaønh nhöõng yù nghó naøo khaùc. Neáu haønh giaû ngöøng laïi
hình tam giaùc, saéc caûnh ñoái ñaõi vôùi nhaõn caên maø vaø nhìn chung quanh, taâm luùc naøo cuõng phaûi tænh
thaønh saéc caûnh, nhaõn caên ñoái vôùi saéc caûnh maø thöùc vaø nhaän bieát roõ raøng laø mình ñang laøm gì.
thaønh nhaõn caên, ngaén ñoái vôùi daøi maø thaønh ngaén, Khi chaân chaïm ñaát ta bieát chaân ta ñang chaïm ñaát.
daøi ñoái vôùi ngaén maø thaønh daøi. Ñi boä cuõng laø moät caùch thöïc taäp chaùnh nieäm. Khi
Relaxation of the body: An laïc nôi thaân. chuùng ta ñang theo moät thôøi khoùa thieàn chuùng ta
Relaxing: Buoâng xaû—If we do our sitting phaûi coá gaéng luoân tænh giaùc ôû moïi nôi. Khi ngoài,
meditation for a considerable time, we may feel khi ñi, khi laøm veäc, khi aên, uoáng, noùi, cöôøi, maëc
quaàn aùo, hay ngay caû khi chuùng ta khoâng noùi, vaân
 3644

vaân, chuùng ta phaûi luoân tænh thöùc. Neáu chaân tay oâng ñöa ñeán söï ganh gheùt roäng lôùn, vaø oâng ñaõ bò
chuùng ta bò teâ trong luùc ngoài thieàn, töï nhieân chaø hai vò caän thaàn haï saùt vaøo naêm 836. Vieäc naøy ñöa
xaùt vaø co duãi chuùng cho thoaûi maùi. Chuùng ta cuõng ñeán vieäc chaám döùt cuoäc truyeàn baù Phaät giaùo laàn
coù theå naèm xuoáng ñeå thö giaõn; tuy nhieân, vieäc naøy thöù nhaát taïi Taây Taïng, khi maø ngöôøi keá vò cuûa oâng
chuùng ta coù theå laøm sau thôøi thieàn. Khi naèm laø Lang Darma ruùt laïi söï baûo trôï cuûa Hoaøng gia vaø
xuoáng, neân traùnh ñöøng naèm treân goái, giöõ cho chaân lieân tuïc ngöôïc ñaõi Phaät giaùo.
thaúng, hôi dang ra moät chuùt, hai tay buoâng thoõng Release:
doïc hai beân thaân mình, maét nhaém laïi, nhöng 1) Disentangle—Côûi ra—Môû ra.
khoâng neân suy tö saâu xa, haõy ñeå cho taâm thö giaõn, 2) Explain—Expound—Giaûi thích.
nhöng khoâng phoùng taâm ñi ñaâu caû. Haõy ñeå cho 3) Let go—Unloose—Untie—Giaûi thoaùt.
caùc cô baép trong thaân theå nghæ ngôi, hoaøn toaøn Release and awareness: Giaûi thoaùt vaø giaùc ngoä.
nghæ ngôi trong vaøi phuùt. Coù luùc chuùng ta nguû
Release blockages in the energy system: Khai
queân ñi moät vaøi phuùt, sau khi tænh giaác chuùng ta seõ
thoâng maïch.
caûm thaáy thoaûi maùi deã chòu. Chuùng ta coù theå nghæ
Release from bondage: Keát giaûi—Giaûi thoaùt
ngôi nhö vaäy, khoâng nhöõng chæ trong nhöõng giôø
khoûi söï troùi buoäc (giaùc ngoä ñöôïc lyù maø giaûi thoaùt).
haønh thieàn, maø trong baát cöù luùc naøo chuùng ta caûm
thaáy meät moûi hay caûm thaáy caàn phaûi nghæ ngôi. Release from the bonds of births and
Relbanchen (815-836): Third and last of the deaths: Giaûi Thoaùt Sanh Töû—Nirvana.
“religious kings” of the Yar Lung Dynasty of Release (v) from the cycles of births and
Tibet, believed by Tibetan Buddhist tradition to deaths: See Emancipation.
have been an emanation of the BuddhaVajrapani. Release living creatures: Phoùng sinh (a work of
During his reign royal patronage of Buddhism merit—vieäc laøm coù coâng ñöùc)—A work of merit,
reached its apogee. He supported a wide range of including to liberate live animals and ro release
Buddhist activities, and made each group of seven trapped animals—Phoùng sinh bao goàm traû töï do
households responsible for the support of a monk. cho nhöõng sinh vaät vaø thaùo gôû cho nhöõng sinh vaät
He was reportedly so devoted to Buddhism that bò maéc baãy.
during state ceremonies he would tie ribbons to Release the soul from suffering: Laøm cho taâm
his long hair, and monks would sit on them . His hoàn thoaùt khoûi caûnh khoå—To raise from a state of
activities led to widespread resentment, and he suffering in the next world.
was assassinated by two of his ministers in 836. Released from all bondage: Ñöôïc giaûi thoaùt
This brought to an end of the “first dissemination”
khoûi moïi xieàng xích.
of Buddhism in Tibet, as his successor Lang
Released from the bondage of the knots and
Darma (838-842) withdrew royal support and
reportedly persecuted Buddhism—Vò vua thöù ba passions: Ñaõ ñöôïc giaûi thoaùt khoûi söï troùi buoäc
vaø cuõng laø vò vua cuoái cuøng cuûa trieàu ñaïi Yar- cuûa nhöõng kieát söû vaø phieàn naõo—See Ten
Lung cuûa Taây taïng, ñöôïc truyeàn thoáng Phaät giaùo Characteristics of Sravakas in the Gandavyuha
Taây Taïng tin töôûng laø hoùa thaân cuûa Kim Cang Assembly.
Thaàn (ngöôøi Taây Taïng xem Kim Cang Thaàn nhö Relevant (a): Thích ñaùng töông quan—Thieát yeáu.
moät vò Phaät—see Vajrapani). Trong thôøi gian taïi Reliable teaching: Real teaching—Teaching of
vò, söï baûo trôï cuûa Hoaøng gia ñoái vôùi Phaät giaùo leân reality—Thaät giaùo.
ñeán cöïc ñieåm. OÂng uûng hoä nhöõng sinh hoaït Phaät Reliable words: Thöïc Ngöõ.
giaùo trong moät phaïm vi roäng raûi, vaø oâng cuõng saép 1) True and reliable words of the Buddhas and
xeáp cöù töøng nhoùm baûy ngöôøi chuû nhaø coù traùch the sages: Lôøi noùi ñuùng vôùi söï thaät cuûa Ñöùc
nhieäm hoä trì moät vò Taêng. Ngöôøi ta töôøng thuaät Phaät vaø caùc baäc tu haønh.
oâng raát nhieät thaønh vôùi ñaïo Phaät ñeán noãi trong caùc 2) Words corresponding to reality: Lôøi noùi töông
buoåi quoác leã oâng duøng daây quaán toùc cuûa chính xöùng vôùi söï thöïc, hay haønh ñoäng töông xöùng
mình cho chö Taêng an toïa. Nhöõng vieäc laøm cuûa vôùi lôøi noùi.
 3645

3) Discussions of reality: Giaûng thuyeát cuûa chaân Relieve distress: To loose someone from his
ngoân (Maät ngöõ). bonds—Giaûi aùch.
Reliance: Y Chæ (cuûa chö Ñaïi Boà Taùt)— Relieve human sufferings: Save the world—
According to The Flower Adornment Sutra, Ñoä theá.
chapter 38 (Detachment from the World), the Relieve the poor: Assist the poor—Teá baàn.
Great Enlightening Being Universally Good told
Relieve the sadness: Tieâu saàu.
Unversal Wisdom that Offsprings of Buddha,
Relieve someone in distress: Teá khoån (giuùp ai
Great Enlightening Beings have ten kinds of
trong côn nguy khoán).
reliance which help them be able to obtain abodes
of the unexcelled great knowledge of Buddhas— Relieve the time: Khuaây khoûa.
Theo Kinh Hoa Nghieâm, phaåm Ly Theá Gian, Boà Religion (n): Toân giaùo.
Taùt Phoå Hieàn baûo Phoå Hueä raèng chö Boà Taùt coù (I) Religion in the Buddhist point of view—Toân
möôøi choã y-chæ giuùp chö Boà Taùt ñaït ñöôïc choã sôû-y giaùo theo quan ñieåm Phaät giaùo: The purpose
ñaïi trí voâ thöôïng cuûa Nhö Lai—See Four of religion is to guide mankind, to develop
reliances and Ten kinds of reliance of Great unity and harmonious life and to cultivate
Enlightening Beings. human qualities and mental purity—Muïc ñích
Reliance of the impermanence: Voâ thöôøng y cuûa toân giaùo laø höôùng daãn nhaân loaïi, phaùt
(tuøy thuoäc vaøo voâ thöôøng). trieån söï ñoàng nhaát vaø cuoäc soáng haøi hoøa, tu
taäp phaåm haïnh vaø tinh thaàn thanh tònh.
Relic (n): Sarira (skt & p)—Xaù lôïi—The
(II) Other terms related to religion—Nhöõng töø
Buddha’s cremated remains or body relics. Relics
khaùc lieân heä tôùi toân giaùo:
of a deceased Buddha or revered teacher,
1) Popular religion: Toân giaùo phoå caäp hay toân
generally the result of cremation of the body. The
giaùo daân gian.
cult of relics has played an important role in
2) True religion: Chaân giaùo.
Buddhism, and probably began shortly after the
3) False religion: Taø giaùo.
death of Sakyamuni Buddha—Xaù lôïi cuûa Ñöùc
4) World religion: Toân giaùo theá giôùi.
Phaät hay cuûa moät vò thaày ñöôïc toân kính, thöôøng laø
5) Primitive religion: Toân giaùo nguyeân sô.
sau khi thaân theå cuûa vò aáy ñöôïc hoûa taùng. Söï thôø
6) Natural religion: Toân giaùo töï nhieân (do lyù tính
phöôïng xaù lôïi ñoùng moät vai troø quan troïng trong
vaø kinh nghieäm con ngöôøi chöù khoâng do maàu
Phaät giaùo, coù leõ baét ñaàu sau khi Phaät Thích Ca
nhieäm hay maëc khaûi).
Maâu Ni nhaäp dieät—See Sarira and Two kinds of
7) Revealed religion: Toân giaùo maëc khaûi.
relics.
Religion of the Buddha: Phaùp (toân) giaùo cuûa
Relics of a Buddha: Xaù Lôïi cuûa Phaät—See Four
Ñöùc Phaät.
imperishables.
Religion of the image: Religion of the symbol—
Relic of a saint: Thaùnh tích (Thaùnh xaù lôïi).
Töôïng Hoùa—The religion of the image or symbol,
Relic stupa: Thaùp xaù lôïi.
the teaching by images or symbols, i.e.
Relief: A sculpture—Böùc chaïm noåi. Buddhism—Toân giaùo cuûa hình töôïng.
Relief of the living from distress and Religion and virtue: Power of religion—Ñaïo
mortality: AÂn laøm xoa dòu nhöõng khoå ñau cuûa ñöùc.
chuùng sanh trong voøng sanh töû—See Ten kinds of Religion without the Buddha-truth: Poor
Buddha’s grace. religion—Way of poverty—The way of living of
Relieve (v): Teá Ñoä. the monk and nun—Baàn ñaïo.
1) To aid: To help—Giuùp ñôõ. Religionism (n): Tín ngöôõng giaû taïo.
2) To ferry the livings across the sea of
Religionist (n): Nhaø toân giaùo.
reincarnation to the shore of nirvana: Ñöa
Religious (a): Thuoäc veà toân giaùo.
chuùng sanh qua bieån luaân hoài sanh töû ñeå sang
bôø Nieát Baøn beân kia.
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Religious affairs: Dharma work—Phaùp söï (Phaät to be eradicated: Caû hai thöù phaùp aùi naày ñeàu
söï). caàn phaûi loaïi boû.
Religious belief: Religious faith—Tín Ngöôõng a) Hinayana Dharma-love as desire for nirvana:
(nieàm tin toân giaùo). Phaùp AÙi Tieåu Thöøa—Loøng yeâu nieát baøn cuûa
keû caên cô thaáp keùm.
Religious dignitaries: Haøng giaùo phaåm.
b) Mahayana Dharma-love or Bodhisattva
Religious discrimination: Söï kyø thò veà toân
attachment to illusory things: Phaùp AÙi Ñaïi
giaùo.
Thöøa—Loøng aùi thieän cuûa baäc Boà Taùt Ñaïi
Religious dogmatism: Giaùo ñieàu. Thöøa.
Religious education: Ñaïo hoïc. 2) Tathagata-love, which goes out to all beings
Religious experience: Magga-sacchikaranam for salvation: Phaùp AÙi Nhö Lai—Taâm Ñaïi Bi
(p)—Realization of the way—Chöùng Ñaïo— cuûa Nhö Lai hay tình yeâu cöùu ñoä chuùng sanh
Understanding clearly or realizing the Path. chaân chaùnh voâ thöôïng.
Having attained the way (of mystic experience) or Religious Master: Thaày Daïy Ñaïo, moät trong
to witness to the truth—Chöùng nghieäm toân giaùo. naêm choã ñeå cuùng döôøng—One of the five to be
Söï laõnh hoäi roõ raøng hay nhaän ra roõ raøng veà ñaïo. constantly served—See Five places for offerings.
Religious faith: Ñaïo tín—Nieàm tin toân giaùo. Religious name: Phaùp Danh.
Religious freedom: Töï do tín ngöôõng. 1) Buddha name which named by the master on
Religious grade: Monastic grade—Ñaïo phaåm. the ordination: Phaùp Danh—Teân trong ñaïo
Religious joy: Joy of the Law—Joy from hearing hay teân maø vò thaày ñaët cho.
or tasting the dharma—Phaùp Laïc (nieàm vui toân 2) The term chiefly used by the Shin Sect: Giôùi
giaùo)—Joy of hearing or tasting the dharma, Danh—Töø ñöôïc duøng bôûi Chaân Toâng.
worshipping Buddha, laying up merit, making Religious observances: Leã hoäi.
offerings, repeating sutras—Vui khi nghe hay neám Religious Order: Giaùo Ñoaøn.
ñöôc höông vò cuûa phaùp, khi thôø kính Phaät toå, khi Religious organization: Toå chöùc toân giaùo.
taïo laäp coâng ñöùc, cuùng döôøng hay tuïng nieäm, Religious persecution: Söï baùch haïi veà toân giaùo.
duøng muøi vò cuûa phaùp ñeå laøm cho taâm thaàn vui
Religious rites: Giaùo leã.
thuù.
Religious sect: Giaùo phaùi.
Religious leader: Nhaø laõnh ñaïo toân giaùo.
Religious teachings: Giaùo moân.
Religious life: Cuoäc soáng tu trì—Two kinds of
Religious training: Luyeän Haønh—Tu haønh baèng
religious life—Hai “Tuøy Haønh” cho haønh giaû—
giôùi luaät cuûa toân giaùo—Religious discipline.
See Two kinds of religious life.
Religious life which is evolved from faith in Religious vow: Phaùp Theä (moät lôøi theä nguyeän
khi phaùt taâm tu haønh).
the teaching of others: Tuøy Tín Haønh—See
Religious wisdom: Ñaïo Trí—The wisdom which
Two kinds of religious life.
understands the principles of marga, the eightfold
Religious life which is evolved from
path—The wisdom obtained through insight into
practicing the teaching of others: Tuøy Phaùp the way of release in the upper realms of form and
Haønh—See Two kinds of religious life. formlessness—Trí hieåu ñaïo hay hieåu Baùt Thaùnh
Religious love: Phaùp AÙi—Bodhisattva love— ñaïo. Trí hueä ñaït ñöôïc qua hieåu thoâng con ñöôøng
Bodhisattva love with desire to save all creatures, giaûi thoaùt ñeå ñi vaøo coõi treân.
in contrast with ordinary love (Duïc aùi)—Tình yeâu Relink (v): Noái laïi.
trong phaïm truø toân giaùo. Tình yeâu cuûa nhöõng vò
Relinquishing mind: Xaû Taâm—See Ten
Boà taùt muoán cöùu ñoä chuùng sanh, ngöôïc laïi vôùi
dwelling minds.
Duïc aùi hay tình yeâu phaøm tuïc.
Reluctant (a): Do döï—Hesitant.
1) Hinayana and Mahayana Dharma-love—
Phaùp AÙi Tieåu vaø Ñaïi Thöøa: Both of which are Reluctantly: Moät caùch göôïng gaïo—Unwillingly.
 3647

Rely on the complete teaching, not on the Remain (v): Coøn laïi—Duy trì.
partial teaching: Y lieãu nghóa kinh, baát y baát Remain alive: Duy trì söï soáng.
lieãu nghóa kinh—Trust in sutras containing Remain alive and fresh: Vaãn soáng ñoäng
ultimate truth, not incomplete one. Relying on the Remain aloof from worldly life: Remain
sutras that give ultimate teachings, not on those detached from worldly life—Khoâng tham luyeán
which preach expedient teachings (relying on theá tuïc.
discourses of definitive meaning, not on
Remain ever young: Baát Laõo (khoâng bao giôø
discourses of interpretable meaning)—Nöông vaøo
giaø).
kinh roõ nghóa (vieân giaùo) chöù khoâng nöông vaøo
Remain forever: Toàn taïi maõi maõi
kinh khoâng roõ nghóa (phaàn giaùo)—See Four
reliances. Remain silent: Cöùng hoïng—To be speechless.
Rely on the dharma, not on people: Y Phaùp Remains of suffering: Khoå Dö—The remains of
Baát Y Nhaân—To rely upon the dharma, or truth suffering awaiting the Hinayana disciple who
itself, and not upon the false interpretations of escapes suffering in this world, but still meet it in
men, one of the four basic principles for thorough succeeding world, one of the three after-death
understanding Buddhism. Trust in the Law, not in remainders—Moät trong tam dö. Ngöôøi theo nhò
men or relying in on the teaching, not merely on thöøa, ñaõ ra khoûi sanh töû trong ba coõi, nhöng coøn
any persons (relying on the teaching and not on noãi khoå sinh töû bieán dòch—See Three remainders
the person who teaches it)—Nöông vaøo phaùp chöù after death.
khoâng nöông vaøo ngöôøi, moät trong boán pheùp Remain unmarried after the death of one’s
nöông vaøo ñeå hieåu thaáu Phaät Phaùp—See Four husband: Thuû tieát.
reliances. Remain up to untold eons to do Buddha-
Rely on knowledge, not on conditioned work: Truï ñeán baát khaû thuyeát kieáp vì caùc chuùng
consciousness: Y trí baát y thöùc—Trust in wisdom sanh maø laøm Phaät söï—See Ten kinds of Buddha-
work in all worlds in all times of the Buddhas (B)
growing out of eternal truth and not in illusory
(8).
knowledge. Relying on intuitive wisdom, not on
intellectual or normal understanding (relying on
Remainders: Dö (coøn soùt laïi sau khi nhaäp
intuitive wisdom and not on normal
dieät)—There are three after death remainders, or
consciousness)—Nöông vaøo trí tueä tröïc giaùc chöù
continued mortal experiences, of sravakas and
khoâng nöông vaøo tri thöùc phaøm phu—See Four
pratyeka-buddha, who mistakenly think they are
reliances. going to final nirvana (Voâ dö Nieát baøn), but will
Rely on the meaning, not on the letter: Y still find the following three remainders—Coù ba
thöù coøn thöøa laïi khieán chuùng sanh tieáp tuïc luaân
nghóa baát y ngöõ—Trust in truth, not in words
hoài—See Three remainders after death.
(letters). Relying on the true meaning or spirit of
Dharma statement in sutra, not merely on the Remainders of karma: Inheritance—Dö
words of the statement (relying on the meaning of
nghieäp.
the teaching and not on the expression)—NöôngRemaining silent: One of the Buddha’s four
vaøo nghóa chöù khoâng nöông vaøo vaên töï—See Four
methods of dealing with questions—Giöõ im laëng,
reliances. moät trong boán phöông phaùp Phaät traû lôøi caâu hoûi—
Rely on personal communication of its See Four methods of dealing with questions.
tenets: Giaùo ngoaïi bieät truyeàn. Remark (v): Nhaän ñònh.
Rely on the teaching, not on the person: See Remarkable (a): Ñaùng keå—Noåi baät.
Rely on the dharma, not on people. Remarkable indication: Daáu hieäu ñaùng keå.
Rely on one’s position: Caäy theá. Remarkable talent: Anh taøi.
Rely on one’s power: Caäy quyeàn. Remarriage (v): Söï taùi keát hoân.
Rely on one’s talent: Caäy taøi. Remarry (v): Taùi keát hoân.
 3648

Remedy (n): Phöông phaùp chöõa trò. caû Boà Taùt phaûi thöôøng ghi nhôù thaäp löïc cuûa chö
Remember (v): Ñoaùi hoaøi—Töôûng nhôù—To Phaät—See Ten kinds of pure things of Buddhas
think of. that should always be remembered by
Enlightening Beings.
Remember accomplishment of great
undertaking: All Buddhas’ accomplishment of Remember embodiment of spiritual
great undertakings should always be practice: All Buddhas’ embodiment of spiritual
remembered—Taát caû Boà Taùt phaûi thöôøng ghi nhôù practice should always be remembered—Taát caû
ñaïi nguyeän thaønh töïu cuûa chö Phaät—See Ten Boà Taùt phaûi thöôøng ghi nhôù chö Phaät ñaõ ñuû ñaày
kinds of pure things of Buddhas that should always phaïm haïnh—See Ten kinds of pure things of
be remembered by Enlightening Beings. Buddhas that should always be remembered by
Enlightening Beings.
Remember accumulation of virtues: All
Buddhas’ accumulation of virtues should always Remember the harmonious Community:
be remembered—Taát caû Boà Taùt phaûi thöôøng ghi Nieäm Taêng—Enlightening Beings remember the
nhôù söï chöùa nhoùm coâng ñöùc cuûa chö Phaät—See harmonious Community because they continually
Ten kinds of pure things of Buddhas that should see enlightening beings in all worlds—Luoân noái
always be remembered by Enlightening Beings. tieâp thaáy khoâng thoâi döùt, nôi taát caû theá gian thaáy
Boà Taùt—See Ten kinds of path of Great
Remember actualization of true
Enlightening Beings (7).
enlightenment: All Buddhas’ actualization of
Remember heaven: Nieäm thieân—Enlightening
true enlightenment should always be
Beings remember heaven because they always
remembered—Taát caû Boà Taùt phaûi thöôøng ghi nhôù
keep in mind the enlightening beings in the
chö Phaät hieän thaønh chaùnh giaùc—See Ten kinds of
heaven of happiness who are to become Buddhas
pure things of Buddhas that should always be
in the next lifetime—Thöôøng ghi nhôù Boà Taùt Nhöùt
remembered by Enlightening Beings.
Taâm Boå Xöù taïi Ñaâu Suaát Thieân cung—See Ten
Remember Buddhas: Enlightening Beings
kinds of path of Great Enlightening Beings (7).
remember Buddhas because they see infinite
Remember all past events: All Buddhas’ past
Buddhas in a single pore opening the minds of all
events should always be remembered by
sentient beings—Nieäm Phaät ôû moät loã loâng thaáy voâ
Enlightening Beings—Taát caû Boà taùt phaûi thöôøng
löôïng Phaät khai ngoä taát caû taâm chuùng sanh—See
ghi nhôù veà nhôn duyeân quaù khöù cuûa chö Phaät—
Ten kinds of path of Great Enlightening Beings
See Ten kinds of pure things of Buddhas that
(7).
should always be remembered by Enlightening
Remember all Buddhas physical forms: The
Beings.
infinity of all Buddhas physical forms should
Remember precepts: Nieäm giôùi—Enlightening
always be remembered—Taát caû Boà Taùt phaûi
Beings remember precepts because they do not
thöôøng ghi nhôù voâ löôïng saéc thaân cuûa chö Phaät—
give up the aspiration for enlightenment, and
See Ten kinds of pure things of Buddhas that
dedicate all roots of goodness to sentient beings—
should always be remembered by Enlightening
Chaúng boû taâm Boà Ñeà, ñem taát caû thieän caên hoài
Beings.
höôùng chuùng sanh—See Ten kinds of path of
Remember Buddhas’ spiritual powers: The
Great Enlightening Beings (7).
infinity of all Buddhas’ spiritual powers should be
Remember all pure actions: All Buddhas’ pure
always remembered—Taát caû Boà Taùt phaûi thöôøng
superior actions should always be remembered—
ghi nhôù thaàn thoâng voâ löôïng cuûa chö Phaät—See
Taát caû Boà Taùt phaûi thöôøng ghi nhôù haïnh thanh tònh
Ten kinds of pure things of Buddhas that should
thuø thaéng cuûa chö Phaät—See Ten kinds of pure
always be remembered by Enlightening Beings.
things of Buddhas that should always be
Remember Buddhas’ ten powers of
remembered by Enlightening Beings.
confidence: All Buddhas’ ten powers of
confidence should be always remembered—Taát
 3649

Remember relinquishment: Nieäm xaû— Remission (n): Söï giaûm khinh—Söï dung thöù—Söï
Enlightening Beings remember relinquishment mieãn thöù.
because they know all enlightening beings’ Remit (v): Tha thöù.
practices of relinquishment increase magnanimous Remnants of illusion: Phieààn Naõo Dö—The
generosity—Bieát raát roõ taát caû Boà taùt haïnh xaû taêng remnants of illusion after it has been cut off in the
tröôûng, taâm boá thí roäng lôùn—See Ten kinds of realm of desire, form and formlessness—Nhöõng
path of Great Enlightening Beings (7). naõo phieàn coøn xoùt laïi trong tam giôùi. **See Two
Remember sentient beings: Nieäm chuùng hindrances.
sanh—Enlightening Beings remember sentient Remnants of habits: Dö Taäp—Dö Khí—Taøn
beings because they teach and tame them with Taäp—Taäp Khí—The remnants of habits which
wisdom and skill in means, reaching them all, persist after passion has been subdued, only the
without interruption—Trí hueä phöông tieän giaùo Buddha can eliminate or uproot them all—Duø ñaõ
hoùa ñieàu phuïc ñeán khaép taát caû khoâng giaùn ñoaïn— döùt haún duïc voïng phieàn naõo nhöng taøn dö taäp khí
See Ten kinds of path of Great Enlightening hay thoùi quen vaãn coøn, chæ coù Phaät môùi coù khaû
Beings (7). naêng döùt saïch chuùng maø thoâi (theo Ñaïi Trí Ñoä
Remember the Teaching: Enlightening Beings Luaän, caùc vò A La Haùn, Bích Chi, Duyeân Giaùc, tuy
remember the Teaching because they do not leave ñaõ phaù ñöôïc ba moùn ñoäc, nhöng phaàn taäp khí cuûa
the assemblies of all Buddhas—Nieäm Phaùp, chaúng chuùng coøn chöa heát, ví nhö höông ôû trong loø, tuy
rôøi chuùng hoäi cuûa caùc Ñöùc Nhö Lai—See Ten ñaõ chaùy heát roài nhöng khoùi vaãn coøn laïi, hay cuûi duø
kinds of path of Great Enlightening Beings (7). ñaõ chaùy heát nhöng vaãn coøn tro than chöa nguoäi.
Remember things in the past: Hoaøi coå— Ba moùn ñoäc chæ coù Ñöùc Phaät môùi vónh vieãn döùt tröø
Töôûng nhôù ñeán quaù khöù. heát saïch, khoâng coøn taøn dö).
Remember vaguely: Nhôù mang maùng. Remnants of karma: Nghieäp Dö—A remnant of
Remember the way of transcendence: All karma after the six paths of existence, one of the
Buddhas’ fulfillment of the ways of transcendence three after death remainders—Moät trong tam dö,
should be always remembered—Taát caû Boà Taùt chuùng sanh tu haønh (haïng nhò thöøa) sau khi ñaõ lìa
phaûi thöôøng ghi nhôù chö Phaät ñaày ñuû Ba La Maät— khoûi sinh töû hay höõu laäu nghieäp, vaãn coøn laïi voâ
See Ten kinds of pure things of Buddhas that laäu nghieäp coù theå laøm bieán dòch sinh töû beân ngoaøi
should always be remembered by Enlightening ba coõi. **See Three remainders after death.
Beings. Remnantless nirvana: Voâ dö Nieát baøn—
Remember wrongly: Nhôù laàm. Remnantless nirvana, without cause and effect,
Remembering clearly: Smriti (skt)—Nhôù roõ the connection with the chain of mortal life being
raøng—Nieäm—Recollection—See Fifty-one ended, so that the saint enters upon perfect
Dharmas interactive with the Mind. nirvana on the death of his body. This is the Final
Nirvana, where all effects are ended—Voâ dö y
Remembrance (n): Smrti (skt)—Mind that
Nieát baøn, Nieát baøn cuoái cuøng, nôi khoâng coøn nhaân
resides in mindfulness—Unforgetfulness—
quaû, khoâng coøn lieân heä vôùi luaân hoài sanh töû, vò
Nieäm—Nieäm taâm—See Smrti, Ten dwelling
Thaùnh nhaäp Voâ dö Nieát baøn khi thaân cheát—See
minds, Ten grades of Bodhisattva’s faith, and
Two Nirvanas.
Seventy-five dharmas of the Abhidharma Kosa.
Remembrance of the Dharma: Smrti- Remorse:
1) Apatraya (skt): Quí hay caûm thaáy theïn vôùi
sambodhyanga (skt)—sati (p)—Nieäm Giaùc Chi—
ngöôøi—Embarrassment—See Fifty-one
See Seven Bodhyangas.
Dharmas interactive with the Mind.
Reminiscence (n): Söï nhôù laïi.
2) Vippatisaøra (skt): Repentance—Saùm hoái—
Reminiscent (a): Hoài töôûng—Nhôù laïi. See Repentance.
Remissible (a): Coù theå tha thöù ñöôïc.
 3650

Remote made known, but not the Remove false views from sentient beings:
intermediate: Xa bieát nhöng gaàn khoâng bieát. Giaûi tröø taø kieán cho chuùng sanh—This is one of
Ñaây laø moät trong taùm loaïi thoï kyù—This is one of the ten reasons Great Enlightening Beings
the eight kinds of prediction—See Eight kinds of practice austerities. Enlightening Beings use these
prediction. expendient means of austerities to pacify all
Remoter cause: Vieãn nhaân, moät trong naêm sentient beings—Vì muoán tröø taø kieán cho chuùng
nguyeân nhaân—Nourishing cause, one of the five sanh maø thò hieän khoå haïnh. Ñaây laø moät trong
causes (four elements of earth, water, fire and möôøi lyù do khieán chö Ñaïi Boà Taùt thò hieän khoå
wind which are the causers or producers and haïnh. Chö Boà Taùt duøng phöông tieän khoå haïnh naày
maintainers of infinite forms of nature (results)— ñeå ñieàu phuïc vaø laøm cho chuùng sanh an laïc—See
See Five causes (B). Ten reasons Great Enlightening Beings practice
austerities.
Remove (v): Pativinodeti (p)—Pariksina (skt)—
Deïp ñi—Ñaøo thaûi—Taåy tröø. Remove non-existence by meditating on the
Remove attachment to material objects: Giaûi state of neither nor non-thought: Giaûi tröø
tröø vöôùng maéc baèng quaùn voâ bieân thöùc—By chaáp voâ ngaõ baèng quaùn voâ töôûng—See Eight
meditating on boundless consciousness. This is types of meditation for removing various
one of the eight types of meditation for removing attachments.
various attachments—Ñaây laø moät trong taùm caùch Remove all obstructions, veils, shrouds and
thieàn quaùn—See Eight types of meditation for bonds: Coù theå rôøi lìa chöôùng caùi, trieàn phöôïc—
removing various attachments. See Ten kinds of actions of knowledge (10).
Remove attachment to void: Giaûi tröø chaáp Remove passions: Giaûi tröø duïc voïng—To
khoâng—By meditating the boundless remove passions, Buddhist practitioners should
consciousness. This is one of the eight types of meditate on the impurity of one’s body pure
meditation for removing various attachments— aspects of external objects. This is one of the eight
Giaûi tröø chaáp khoâng baèng quaùn voâ bieân thöùc. Ñaây types of meditation for removing various
laø moät trong taùm caùch thieàn quaùn—See Eight attachments—Ñeå loaïi tröø duïc voïng, haønh giaû neân
types of meditation for removing various quaùn thaân baát tònh quaùn nhöõng khía caïnh thanh
attachments. tònh cuûa ngoaïi vaät. Ñaây laø moät trong taùm caùch
Remove the coffin to the hall for the masses: thieàn quaùn—See Eight types of meditation for
Di Kham—This is the masses for the dead on the removing various attachments.
third day after encoffinment—Leã “di kham” laø leã Remove the roots of evil in one’s mind: Nhoå
dôøi quan taøi ngöôøi cheát ra chaùnh ñieän ñeå laøm leã ba taän goác caùc toäi loãi trong taâm yù.
ngaøy sau leã taån lieäm. Renaissance (n): Phuïc sanh—Phong traøo phuïc
Remove any evil as soon as it starts: Tinh taán höng ngheä thuaät vaø vaên hoùa.
döùt tröø nhöõng ñieàu aùc ñaõ phaùt sanh—Effort to Render (v): Giuùp cho—Traû laïi—Buddha taught:
eliminate sins already arisen—Putting an end to “By observing precepts, one can reach
existing evil—To abandon demerit when it arises. concentration and mindfulness; from concentration
Endeavor to eliminate already-formed evil. Here and mindfulness, one can achieve knowledge and
a monk rouses his will, makes an effort, stirs up wisdom. Knowledge brings calmness and peace to
energy, exerts his mind and strives to overcome life and renders human beings indifference to the
evil unwholesome mental states that have storms of the phenomenal world.”—Phaät daïy:
arisen—Ñieàu döõ ñaõ sanh, phaûi tinh caàn döùt tröø ñi. “Baèng trì giôùi, ngöôøi ta coù theå ñaït ñeán taäp trung tö
ÔÛ ñaây vò Tyø Kheo khôûi leân yù muoán, coá gaéng, tinh töôûng vaø chaùnh nieäm; töø taäp trung tö töôûng vaø
taán, saùch taâm, trì taâm vôùi muïc ñích khieán cho caùc chaùnh nieäm, ngöôøi ta ñaït ñöôïc trí hueä. Trí hueä seõ
aùc phaùp ñaõ sanh ñöôïc dieät tröø—See Four right mang laïi an bình noäi taïi vaø giuùp cho con ngöôøi
efforts. vöôït qua nhöõng côn baõo toá cuûa traàn tuïc.”
 3651

Render homage to someone: Kính phuïc ai—To khoâng chaáp tröôùc maø ngöôïc laïi xaû boû taát caû nhöõng
admire. hoaït ñoäng nguõ uaån.
Render thanks: Baùo aân—To return thanks. (I) An overview of Renunciation: Toång quan veà
Xuaát gia—Renunciation in Buddhism means
Renew (v): Laøm cho môùi laïi.
to renounce the worldly world. Basically,
Renewal (n): Söï canh taân—Söï ñoåi môùi.
renunciation is the recognition that all
Renge-Shiki (jap): Utpalavarna (skt)—Lotus- existence is permeated by suffering. When
Flower Color—Lieân Hoa Saéc. you realize this, it leads to what we might call
Rennyo (jap): Sö Lieân Nhö (1415-1499). a turning point. That is to say, the realization
Renounce (v): Parityajati (skt)—Töø boû—To that all of common life is permeated by
abandon—To give up—To forsake—To enter suffering causes us to look for something
monkhood—See Renunciation. more or something different, something which
Renounce satan: Töø boû ma quyû. is absent of sufferings and afflictions. For the
Renounce one’s son: Töø con. Buddha, after realizing all nature of life and
Renounce the throne: Abdicate—Resign from human suffering in life; all living beings kill
one another to survive, and that is a great
the throne—Thoaùi vò.
source of suffering, Crown Prince Siddhattha
Renounce wealth and sex: Xaû boû tieàn taøi vaø
stopped enjoying worldly pleasures.
saéc duïc—According to the Sutra In Forty-Two
Furthermore, he himself saw an old man, a
Sections, Chapter 22, the Buddha said: “People
sick man, and a corpse, that led him to ponder
who cannot renounce wealth and sex are like
why it was. he also felt unsettled by these
small children who, not satisfied with one
sights. Clearly, he himself was not immune to
delicious helping, lick the honey off the blade of
these conditions, but was subject to the
the knife and in doing so, cut their tongues.”—
inevitable succession of old age, sickness and
Theo Kinh Töù Thaäp Nhò Chöông, Chöông 22, Ñöùc
death. Thus He thought of leaving the world
Phaät daïy: “Tieàn taøi vaø saéc ñeïp ñoái vôùi con ngöôøi
in search of truth and peace. In the silence of
raát khoù buoâng xaû, gioáng nhö chuùt maät treân löôõi
that moonlit and breezy night (it was the full-
dao, khoâng ñuû cho böõa aên ngon, theá maø ñöùa treû
moon day of July) such thoughts as these
lieám vaøo thì bò naïn ñöùt löôõi.”
arose in him “Youth, the prime of life ends in
Renounce the world: Leave the secular world old age and man’s senses fail him at a time
for a religious life—Töø boû theá tuïc—Xuaát theá. when they are most deeded. The health is
Renouncement (n): Söï ñoaïn tuyeät—Söï töø boû. weakened when diseases suddenly creeps in.
Renovate: Restore something in good Finally death comes, sudden perhaps and
condition—Truøng tu. unexpected, and puts an end to this brief span
Renown (n): Danh tieáng. of life. Surely there must be an escape from
Renowned (a): Noåi tieáng—Danh xöng—Ñaây laø this unsatisfactoriness, from aging and death.”
moät trong saùu yù nghóa cuûa chöõ Theá Toân—The six Then, at the age of twenty-nine, in the flower
meanings of the Honoured One or Bhagava—See of youthful manhood, on the day Princess
Six meanings of the Honoured One. Yasodara had given birth to Rahula, Prince
Renowned for something: Löøng danh veà vieäc Siddhartha Gotama, discarding and disdaining
gì. the enchantment of the royal life, scorning
and spurning joys that most young people
Renunciation: Upeksha (skt)—Xuaát Gia—
yearn for, the prince renounced wife and
Leaving Home—Renunciation—Ordination—Not
child, and a crown that held the promise of
to grasp on the past, but to renounce everything
power and glory. He cut off his long locks of
within the activity skhandha which is not in accord
hair with his sword, doffed his royal robes,
with the rules—Söï töø boû hay haønh xaû laø laøm roài
and putting on a hermit’s robe retreated into
forest solitude to seek solution to those
 3652

problems of life that so deeply stirred his chuùng ta ñi tìm moät söï soáng toát ñeïp hôn hay
mind. He became a penniless wandering moät ñieàu gì khaùc bieät, trong ñoù khoâng coù khoå
ascetic to struggle for enlightenment. First He ñau phieàn naõo. Veà phaàn Ñöùc Phaät, sau Ngaøi
sought guidance from two famous sages at the khi nhaän chaân veà baûn chaát cuûa ñôøi soáng con
time, Alara Kalama and Uddaka Ramaputta, ngöôøi laø khoå ñau; taát caû chuùng sanh gieát haïi
hoping that they, being famous masters of laãn nhau ñeå sinh toàn, vaø chính ñoù laø nguoàn
meditation, would teach him all they know, goác cuûa khoå ñau neân Thaùi töû Taát Ñaït Ña ñaõ
leading him to the heigths of concentrative chaám döùt nhöõng höôûng thuï traàn tuïc. Hôn theá
thought. He practiced concentration and nöõa, chính Ngaøi ñaõ nhìn thaáy moät ngöôøi giaø,
reached the highest meditative attainments, moät ngöôøi beänh, vaø moät xaùc cheát khieán Ngaøi
but was not satisfied with anything less than a ñaõ ñaët caâu hoûi taïi sao laïi nhö vaäy. Ngaøi caûm
Supreme Enlightenment. These teachers’ thaáy voâ cuøng ray röùt bôûi nhöõng caûnh töôïng
range of knowledge and experience, ñoù. Ngaøi nghó roõ raøng roài ñaây Ngaøi cuõng
however, was insufficient to grant him what khoâng traùnh khoûi nhöõng hoaøn caûnh naøy vaø
he so earnestly sought. Though both sages cuõng seõ khoâng traùnh khoûi caùi chuoãi giaø, beänh
asked him to stay to teach their followers, he vaø cheát naøy. Chính vì theá Ngaøi ñaõ nghó ñeán
declined and left. He continued to practice vieäc boû nhaø ra ñi tìm kieám chaân lyù. Trong
many penances and underwent much caûnh tòch mòch cuûa moät ñeâm traêng thanh gioù
suffering. He practiced many forms of severe maùt, ñeâm Raèm thaùng baûy, yù nghó sau ñaây ñaõ
austerity. However, he got no hope after six ñeán vôùi Thaùi töû: “Thôøi nieân thieáu, tuoåi thanh
years of torturing his body so much that it xuaân cuûa ñôøi soáng, chaám döùt trong traïng thaùi
was reduced to almost a skeleton. He changed giaø nua, maét môø, tai ñieác, giaùc quan suy taøn
his method as his penances proved useless. vaøo luùc con ngöôøi caàn ñeán noù nhaát. Söùc löïc
He gave up extremes and adopted the Middle cöôøng traùng hao moøn, tieàu tuïy vaø nhöõng côn
Path and became a Buddha at the age of 35. It beänh thình lình chaäp ñeán. Cuoái cuøng caùi cheát
is extremely important to remember that ñeán, coù leõ moät caùch ñoät ngoät, baát ngôø vaø
renunciation in Buddhism is never caused by chaám döùt khoaûng ñôøi ngaén nguûi cuûa kieáp
despair in the ordinary course of life. As for soáng. Chaéc chaén phaûi coù moät loái thoaùt cho
the Buddha, he enjoyed the greatest possible caûnh baát toaïi nguyeän, cho caûnh giaø cheát naøy.”
happiness and privilege known in his day; Sau ñoù, luùc 29 tuoåi, vaøo ngaøy maø coâng chuùa
however, he recognized the suffering inherent Da Du Ñaø La haï sanh La Haàu La. Thaùi töû ñaõ
in sentient existence, and realized that, no töø boû vaø xem thöôøng nhöõng quyeán ruõ cuûa
matter how much we may indulge ourselves cuoäc ñôøi vöông giaû, khinh thöôøng vaø ñaåy lui
in pleasures of the sense, eventually we must nhöõng laïc thuù maø phaàn ñoâng nhöõng ngöôøi treû
face the realities of old age, sickness, and ñaém ñuoái say meâ. Ngaøi ñaõ ra ñi, laønh xa vôï
death. In short, renunciation in Buddhism con vaø moät ngai vaøng ñaày höùa heïn ñem laïi
means to renounce the worldly pleasures quyeàn theá vaø quang vinh. Ngaøi duøng göôm caét
(which will eventually cause sufferings and ñöùt loïn toùc daøi, boû laïi hoaøng baøo cuûa moät thaùi
afflictions) to seek the truth of life which is töû vaø ñaép leân mình taám y vaøng cuûa moät aån só,
absent of greed, anger and ignorance, so that ñi vaøo röøng saâu vaéng veû ñeå tìm giaûi phaùp cho
we can obtain a life of eternal happiness—Töø nhöõng vaán ñeà khoù khaên cuûa kieáp soáng maø töø
boû theo Phaät giaùo coù nghóa laø töø boû theá tuïc. laâu vaãn laøm Ngaøi baän taâm. Ngaøi ñaõ trôû thaønh
Moät caùch cô baûn, töø boû theá tuïc laø söï thöøa nhaø tu haïnh khoå haïnh soáng lang thang raøy ñaây
nhaän ñôøi laø beå khoå. Khi baïn nhaän thöùc ñöôïc mai ñoù tu haønh giaùc ngoä. Thoaït tieân Ngaøi tìm
ñieàu naøy thì noù coù theå daãn baïn ñeán caùi maø ñeán söï höôùng daãn cuûa hai vò ñaïo sö noåi tieáng,
chuùng ta coù theå goïi laø böôùc ngoaët, ñoù laø söï Alara Kalama vaø Uddaka Ramaputta, hy voïng
nhaän thöùc taát caû moïi söï soáng thoâng thöôøng raèng hai vò naøy, voán laø baäc ñaïi thieàn sö, coù
ñeàu bò traøn ngaäp bôûi khoå ñau phieàn naõo khieán theå trao truyeàn cho Ngaøi nhöõng lôøi giaùo huaán
 3653

cao sieâu cuûa phaùp moân haønh thieàn. Ngaøi haønh (Sangha) in the presence of witnesses and
thieàn vaéng laëng vaø ñaït ñeán taàng thieàn cao self-dedication to monastic life—“Xuaát gia”
nhaát cuûa phaùp naøy, nhöng khoâng thoûa maõn coù nghóa laø töø boû gia ñình ñeå gia nhaäp giaùo
vôùi baát luaän gì keùm hôn Toái Thöôïng Toaøn ñoaøn vaø trôû thaønh Taêng só, ñoái laïi vôùi “taïi
Giaùc. Nhöng taàm möùc kieán thöùc vaø kinh gia” coù nghóa laø cö só coøn ôû taïi gia ñình.
nghieäm cuûa hai vò ñaïo sö naøy khoâng theå giuùp 2) The meanings of “Pravraj” in Vimalakirti
Ngaøi ñaït thaønh ñieàu maø Ngaøi haèng mong Sutra—Nghóa cuûa “Xuaát Gia” theo kinh Duy
muoán. Maëc duø hai vò ñaïo sö ñaõ khaån khoaûn Ma Caät:
Ngaøi ôû laïi ñeå daïy doã ñeä töû , nhöng Ngaøi ñaõ * At the time of the Buddha, the sons of the
nhaõ nhaën töø choái vaø ra ñi. Ngaøi vaãn tieáp tuïc elders at Vaisali came to Rahula’s place and
thöïc haønh khoå haïnh cuøng cöïc vôùi bao nhieâu bowed to salute him, saying: “Rahula, you are
söï haønh xaùc. Tuy nhieân, nhöõng coá gaéng khoå the Buddha’s son and left the throne to search
haïnh cuûa Ngaøi ñaõ trôû thaønh voâ voïng, sau saùu for he truth; what advantage derives from
naêm haønh xaùc, Ngaøi chæ coøn da boïc xöông, leaving home?”: Thôøi Ñöùc Phaät coøn taïi theá,
chöù khoâng coøn söùc löïc gì. Theá neân Ngaøi ñaõ caùc tröôûng giaû töû ôû thaønh Tyø Xaù Ly ñeán choã
thay ñoåi phöông phaùp vì khoå haïnh ñaõ cho thaáy ngaøi La Haàu La cuùi ñaàu laøm leã hoûi raèng:
voâ hieäu. Ngaøi ñaõ töø boû nhò bieân, ñi theo con “Thöa ngaøi La Haàu La, ngaøi laø con cuûa Phaät
ñöôøng trung ñaïo vaø trôû thaønh Phaät ôû tuoåi 35. vì ñaïo boû ngoâi Chuyeån Luaân Thaùnh Vöông
Ñieåm cöïc kyù quan troïng caàn nhôù laø söï “töø boû maø xuaát gia, vieäc xuaát gia ñoù coù nhöõng lôïi ích
traàn tuïc” trong Phaät giaùo khoâng bao giôø xuaát gì?”
phaùt (gaây ra) bôûi söï tuyeät voïng trong ñôøi soáng * Rahula then spoke of the advantage of
thöôøng nhaät. Nhö Ñöùc Phaät ñoù, Ngaøi ñaõ soáng earning merits that so derive: La Haàu La lieàn
cuoäc ñôøi vöông giaû cuûa thôøi Ngaøi, nhöng Ngaøi ñuùng theo Phaùp maø noùi söï lôïi ích cuûa coâng
nhaän ra caùi ñau khoå coá höõu luoân gaén lieàn vôùi ñöùc xuaát gia.
cuoäc soáng cuûa chuùng höõu tình vaø hieåu raèng duø * Vimalakirti came and said: “Rahula, you
chuùng ta coù thoûa thích vôùi nhöõng thuù vui cuûa should not speak of the advantage of earning
giaùc quan ñeán theá naøo ñi nöõa, thì cuoái cuøng merits that derive from leaving home. Why?
chuùng ta cuõng vaãn phaûi ñoái maët vôùi thöïc teá Because home-leaving bestows neither
cuûa laõo, beänh, töû (giaø, beänh, cheát). Noùi toùm advantage nor good merits. Only when
laïi, töø boû traàn tuïc trong Phaät giaùo coù nghóa laø speaking of the worldly (way of life) can you
töø boû nhöõng thuù vui duïc laïc traàn tuïc (nhöõng talk about advantage and merits. For home-
thöù maø cuoái cuøng seõ ñöa chuùng ta ñeán khoå leaving is above the worldly, and the
ñau vaø phieàn naõo) ñeå ñi tìm chaân lyù cuûa cuoäc transcendental is beyond advantage and
soáng trong ñoù khoâng coù tham saân si, töø ñoù merits. Rahula, home-leaving is beyond
chuùng ta coù theå soáng ñôøi haïnh phuùc mieân thisness, thatness and in between; is above
vieãn. the sixty-two wrong views, and abides in (the
(II)The meanings of Pravraj—Nghóa cuûa “Xuaát state of) nirvana. It is praised by all wise men
Gia”: and practiced by all saints. It overcomes all
1) The meanings of “Pravraj” in general: Nghóa demons, liberates from the five realms of
cuûa “Xuaát Gia” noùi chung—To leave home existence, purifies the five kinds of eyes,
and family or to get out of a family and to helps realize the five spiritual powers and sets
become a monk or a nun—To leave one’s up the five spiritual faculties, releases from
home and family in order to join the Buddhist earthly grievances, keeps from varied evils
community to become a monk or nun, in (derived from a mixed mind), frees from the
contrast with “staying home” which means the unreality of names and terms, gets out of the
life of a layman. To enter monkhood mud (of defilement), relieves from all
(monastic life or the order). Ordination in bondages, wipes our the duality of subject and
Buddhism is initiation into the Buddhist Order object and all responsiveness and
 3654

disturbances; it gives inner joy, protects all sambodhi mind—Baáy giôø ba möôi hai vò
living beings, dwells in serenity and guards tröôûng giaû töû ñeàu phaùt taâm Voâ thöôïng Boà ñeà.
against all wrongs. If all this can be achieved, (III) Benefits of the renunciation: Lôïi ích cuûa vieäc
this is true home-leaving.”: Luùc ñoù, oâng Duy xuaát gia—After a short period of time of
Ma Caät ñeán noùi vôùi La haàu La raèng: “Thöa practicing renunciation, we are able to
La Haàu La! Ngaøi khoâng neân noùi caùi lôïi cuûa eliminate the troublesome and illusory “I” as
coâng ñöùc xuaát gia. Vì sao? Khoâng lôïi, khoâng well as all artificial worries—Lôïi ích cuûa söï
coâng ñöùc, môùi thaät laø xuaát gia. Veà Phaùp höõu xaû boû: Sau chæ moät thôøi gian ngaén thöïc taäp
vi coù theå noùi laø coù lôïi, coù coâng ñöùc, coøn xuaát haïnh xaû boû, chuùng ta coù theå loaïi boû ñöôïc caùi
gia laø phaùp voâ vi, trong Phaùp voâ vi khoâng lôïi, “ta” giaû töôûng vaø phieàn phöùc cuõng nhö nhöõng
khoâng coâng ñöùc. La Haàu La! Vaû chaêng xuaát lo aâu khoâng coù thaät.
gia laø khoâng kia, khoâng ñaây, cuõng khoâng ôû (IV) There are six kinds of monks or nuns: Coù saùu
chính giöõa; ly saùu möôi hai moùn kieán chaáp, ôû loaïi xuaát gia—Xuaát Gia Nhaân—One who has
nôi Nieát Baøn, laø choã nhaän cuûa ngöôøi trí, choã left home and become a monk or a nun—
laøm cuûa böïc Thaùnh, haøng phuïc caùc ma, khoûi Ngöôøi ñaõ töø boû gia ñình ñeå trôû thaønh Taêng só
nguõ ñaïo, saïch nguõ nhaõn, ñaëng nguõ löïc, laäp hay Ni coâ. Coù saùu loaïi:
nguõ caên, khoâng laøm naõo ngöôøi khaùc, rôøi caùc 1) One who physically leaves home, but spirit
taïp aùc, deïp caùc ngoaïi ñaïo, vöôït khoûi giaû danh, remains with wife and family: Thaân xuaát gia.
ra khoûi buøn laày; khoâng bò raøng buoäc, khoâng 2) One who physically leaves home, but in spirit
ngaõ sôû, khoâng choã thoï, khoâng roái loaïn trong remains with wife and family: Thaân Xuaát gia,
loøng, öa hoä trôï yù ngöôøi khaùc, tuøy thieàn ñònh, Taâm taïi gia
rôøi caùc loãi. Neáu ñöôïc nhö theá môùi thaät laø xuaát 3) One who leave home in spirit and conduct:
gia.” Taâm xuaát gia.
* Vimalakirti then said to the sons of the elders: 4) One who physically remains at home, but
“During this period of correct Dharma you whose spirit goes forth: Thaân taïi gia, taâm xuaát
should leave home to join the Sangha. Why? gia.
Because it is very difficult to have the good 5) One who leave home body and spirit: Thaân
fortune of living in the Buddha-age.”—Khi aáy taâm ñeàu xuaát gia.
oâng Duy Ma Caät baûo caùc tröôûng giaû töû: “Caùc 6) One who, body and mind, refuses to leave
ngöôi nay ôû trong Chaùnh Phaùp neân cuøng nhau home: Thaân taâm ñeàu taïi gia.
xuaát gia. Vì sao? Phaät ra ñôøi khoù gaëp.” (VI) The Buddha’s teaching on “Renunciation”—
* The sons of the elders replied: “Venerable Lôøi Phaät daïy veà “Xuaát gia”:
Upasaka, we have heard the Buddha said that (A) The Buddha’s teachings on “Pravraj” in
once cannot leave home without the consent general—Lôøi Phaät daïy veà “Xuaát Gia” moät
of one’s parents.”—Caùc tröôûng giaû töû noùi: caùch toång quaùt: The Buddha always advised
“Thöa cö só, chuùng toâi nghe Phaät daïy raèng his disciples: “You renounce what is not
cha meï khoâng cho, khoâng ñöôïc xuaát gia.” yours. Name is not yours, so you should
* Vimalakirti said: ‘Yes, it is so, but you will renounce it. Material is not yours, so you
really leave home the moment you develop a should renounce it. Body is not yours, it is
mind set on the quest of supreme composed by the five aggregates, so you
enlightenment (anuttara-samyak-sambodhi) should renounce it. Even the mind is not your,
which completes your home-leaving.’—OÂng it is one of the five aggregates, so you should
Duy Ma Caät noùi: “Phaûi, caùc ngöôi neáu phaùt renounce it.”—Ñöùc Phaät thöôøng khuyeân töù
taâm Voâ thöôïng Boà Ñeà, ñoù chính laø xuaát gia, chuùng: “Caùc ngöôøi töø boû laø töø boû nhöõng gì
ñoù chính laø ñuû Giôùi Phaùp.” khoâng phaûi cuûa caùc ngöôøi. Danh khoâng phaûi
* At that time, all the thirty-two sons of the cuûa caùc ngöôøi, vaäy caùc ngöôøi neân töø boû. Vaät
elders developed the anuttara-samyak- chaát khoâng phaûi cuûa caùc ngöôøi, caùc ngöôøi neân
töø boû. Thaân khoâng phaûi laø cuûa caùc ngöôøi, thaân
 3655

ñöôïc taïo taùc bôûi naêm uaån, vaäy caùc ngöôøi neân themselves worthy—Ngöôøi Phaät töû taïi gia
töø boû noù. Ngay caû taâm cuõng khoâng phaûi laø luoân thöông yeâu vaø chaêm soùc hai ñaáng sanh
cuûa caùc ngöôøi (noù laø moät trong nguõ uaån), vaäy thaønh, ñaëc bieät laø trong luùc tuoåi giaø. Laïi nöõa,
caùc ngöôøi neân töø boû noù.” laøm con phaûi luoân giöõ truyeàn thoáng toát cuûa
(B) The Buddha’s teachings on “Pravraj” in the gia ñình, phaûi coù toân ti traät töï vaø phaûi luoân toû
Dharmapada Sutra—Lôøi Phaät daïy veà “Xuaát ra laø moät ngöôøi con xöùng ñaùng.
Gia” trong Kinh Phaùp Cuù: 2) Duties towards children: Traùch nhieäm ñoái vôùi
1) Not only by mere morality and austerities, nor con caùi—Parent should always fulfill their
by much learning, nor even by serene duties, teach and guide children in the right
meditation, nor by secluded lodging, thinking way. Furthermore, parents should always find
“I enjoy the bliss of renunciation, which no ways to restrain them from vice, exhort them
common people can know.” (Dharmapada with virtue, train them for a career, guide
271): Chaúng phaûi do giôùi luaät ñaàu ñaø, chaúng them with suitable marriages, and hand over
phaûi do nghe nhieàu hoïc roäng, chaúng phaûi do inheritance when time comes—Cha meï luoân
chöùng ñöôïc tam muoäi, chaúng phaûi do ôû rieâng chu toaøn traùch nhieäm, daïy doã con caùi ñuùng
moät mình, ñaõ voäi cho laø “höôûng ñöôïc caùi vui ñöôøng. Laïi nöõa, cha meï phaûi luoân tìm caùch
xuaát gia, phaøm phu khoâng bì kòp.” ngaên ngöøa khoâng cho con caùi ñi vaøo ñöôøng
2) Do not be confident as such until all xaáu xa toäi loãi; höôùng daãn hoï ñi vaøo ñöôøng
afflictions die out (Dharmapada 272): Caùc ñaïo ñöùc, huaán ngheä vaø gaõ cöôùi ñuùng thôøi, vaø
ngöôi chôù voäi tin nhöõng ñieàu aáy khi meâ laàm giao laïi saûn nghieäp ñuùng luùc.
phieàn naõo cuûa caùc ngöôi chöa tröø. 3) Towards teachers: Ñoái vôùi Thaày Toå—
** See Three dharmas (XII), Seven sacred Laypeople should always show respect, listen
graces, and Fifty-one Dharmas interactive (pay attention to their teachings), and praise
with the Mind and Nekkhamma-samkappa. their teachers for their efforts and teachings—
Renunciation and family life: Xuaát Gia vaø Phaät töû taïi gia luoân kính troïng, laéng nghe vaø
Traùch Nhieäm Gia Ñình Vaø Xaõ Hoäi—In Buddhism, taùn thaùn nhöõng lôøi daïy doã cuûa Thaày Toå.
there are two different kinds of duties: 4) Towards husbands: Ñoái vôùi choàng—A wife
renunciation and family life (lay people)—Trong should always be cheerful to her husband;
Phaät giaùo, coù hai loaïi traùch nhieäm: xuaát gia vaø taïi when husband is not home, she should take
gia. care of home; she should always be faithful
(I) For Buddhist monks, the religious life means and loyal, share all things; when the husband
renunciation of home and family life: Vôùi is angry, she should remain calm; when he is
Taêng só—Vôùi haøng Taêng só, ñôøi soáng toân giaùo correct, she should listen—Phaät töû taïi gia phaûi
laø xuaát gia. luoân aân caàn vui veû; khi choàng vaéng nhaø, phaûi
(II) For laypeople: Vôùi Phaät töû taïi gia—For chaêm soùc nhaø cöûa, phaûi luoân chung thuûy, phaûi
laypeople whose life is still subject to worldly xeû chia; khi choàng noùng giaän, phaûi luoân ñieàm
affairs; however, a devotee should always tónh; khi choàng noùi ñuùng, phaûi laéng nghe.
follow the Buddha’s guidance in his daily 5) Towards wives: Ñoái vôùi vôï—A Husband
life—Vôùi Phaät töû taïi gia, cuoäc soáng haõy coøn should always be kind to his wife; he should
raøng buoäc vôùi theá tuïc; tuy nhieân, moät Phaät töû purchase clothes and jewelry at the right time;
thuaàn thaønh luoân soáng theo lôøi Phaät daïy: . be faithful with just one wife—Laøm choàng
1) Duties towards parents: Traùch nhieäm ñoái vôùi phaûi luoân töû teá; phaûi chaøo ñoùn vôï; phaûi mua
cha meï—A layperson should always love and saém ñuû ñaày aùo quaàn vaø ñoà trang söùc ñuùng
take care of both parents, especially during thôøi ñuùng luùc; phaûi luoân thuûy chung moät vôï
their old age. Furthermore, children should moät choàng.
always keep good traditions of the family, 6) Towards friends: Ñoái vôùi baèng höõu—
maintain family lineage, and make Laypeople should always help friends;
explain faults so that both can avoid wrongs;
 3656

should comfort and give friends advice when Xue-Tou’s mountain with the vow, “I will
they need; rich or poor, should share joys and continue in this life to travel on a pilgrimage to
sorrows; should always forgive—Ngöôøi Phaät study Zen, and if I don’t find a teacher who
töû taïi gia luoân giuùp ñôû baèng höõu, phaûi giaûi surpasses Xue-Tou, I vow to never return home.”
thích cho baïn hieåu nhöõng laàm loãi ñeå cuøng Later he came to see Zen master Yang-Xi. It is
nhau xa laùnh nhöõng vieäc xaáu xa; phaûi luoân an said that at their first meeting, Yang-Xi did not
uûi vaø khuyeân lôn baèng höõu khi caàn. Cuøng chia complete even a single sentence before Bao-Ning
ngoït xeû buøi beân nhau, luùc giaøu cuõng nhö luùc attained the “Mind-seal of illuminated
ngheøo; luoân bao dung tha thöù. awakening” (complete enlightenment). Eventually
7) Towards workers: Ñoái vôùi ngöôøi laøm— he settled and taught at the Bao-Ning Temple—
Laypeople should always love their servants Thieàn sö Nhôn Duõng Baûo Ninh queâ ôû Töù Minh.
and workers; when command, must see if they Töø nhoû sö ñaõ coù moät phong thaùi ñænh ñaït thoâng
can do it; when they do wrongs, we should minh khaùc thöôøng. Sö thoâng ñaït Thieân Thai giaùo.
teach and guide them how to do things right; Sau sö ñeán tham vaán vôùi Thieàn sö Tuyeát Ñaäu
should always be impartial; when they are thuoäc phaùi Vaân Moân. Sö Tuyeát Ñaäu nhaän ra khaû
sick, we should always provide them naêng tuyeät dieäu cuûa sö vaø thaàm bieát veà sau naày sö
medicine and help them cure—Ngöôøi Phaät töû seõ gaùnh vaùc ñaïi phaùp, beøn noùi côït baèng caùch ban
taïi gia phaûi luoân bieát thöông xoùt keû aên ngöôøi cho sö danh hieäu “Toïa Chuû Anh Töôøng.” Sö boû
ôû; tröôùc khi sai phaûi bieát söùc; khi coù toäi, phaûi nuùi Tuyeát Ñaäu maø theä raèng: “Toâi ñôøi naày hoaèng
khuyeân daïy, chôù khoâng neân naëng tay phaït vaï; hoùa neáu khoâng tìm ñöôïc moät minh sö gioûi hôn
phaûi luoân laáy leõ coâng baèng maø xeùt xöû; khi ñau Tuyeát Ñaäu, theà chaúng trôû veà queâ.” Sau ñoù sö ñeán
oám phaûi lo lieäu thuoác men ñaày ñuû. ra maét Thieàn Sö Döông Kyø. Ngöôøi ta noùi raèng
8) Towards bosses: Ñoái vôùi chuû nhaân— Döông Kyø noùi chöa döùt moät caâu thì sö ñaõ “ñoán
Laypeople should always rise early before saùng taâm aán.” Sau khi Döông Kyø thò tòch, sö cuøng
bosses; try their best to complete tasks; try not Thuû Ñoan haønh hieäp. Cuoái cuøng sö truï laïi vaø daïy
to waste food and other materials; always phaùp taïi Baûo Ninh cho ñeán khi thò tòch.
respect, greet and praise boses. Should never * One day Bao-Ning entered the hall to address
degrade bosses—Ngöôøi Phaät töû taïi gia khi the monks, saying: “For more than twenty
laøm coâng cho ai, phaûi luoân thöùc sôùm; phaûi coá years I carried a pack and bowl, traveling
gaéng chu toaøn nhieäm vuï; khoâng laõng phí thöïc everywhere within the four seas, studying
vaät cuûa chuû; phaûi kính troïng, chaøo ñoùn vaø taùn with more than ten different Zen good
thaùn chuû, chöù khoâng beâu xaáu. advisors. But I never caught a glimpse of my
Renunciation satan: Töø boû ma quyû. own house, and I was just like a senseless
Renunciation of the throne: Töø boû ngai vaøng. stone. All the worthies I practiced with
couldn’t provide me a single positive benefit.
Renunciation of the trial: Baõi naïi (khoâng thöa
During that entire time I didn’t learn a thing.
kieän nöõa).
But fortunately, my pitiable life was suddenly
Ren-Yong-Bao-Ning: Nhôn Duõng Baûo Ninh
blown by the karmic winds into Jiang-Ning,
Thieàn Sö—Zen master Ren-Yong-Bao-Ning was
where, jostled by the crowd, I was pushed into
from Si-Ming. As a young man he possessed a
an old run-down temple on a busy
remarkably dignified appearance as well as
intersection. There, I just served as a porridge
extraordinary intelligence. He excelled at the
vendor, receiving and helping everyone who
study of T’ien-T’ai Buddhism. Later he studied
came along. My duties never let up. There
under the great Yun-Men lineage teacher Xue-
was sufficient salt and vinegar and there was
Tou. Xue-Tou recognized the young man’s
enough gruel and rice. I passed some time in
wonderful potential as a vessel for the Dharma,
this fashion. I previously never imagined,
but offended Bao-Ning by addressing him with a
even in a dream, that I would realize the
title “Academic Schoolmaster.” Bao-Ning left
Buddhadharma in this way."—Moät hoâm sö
 3657

thöôïng ñöôøng thuyeát phaùp: “Sôn Taêng hôn hai Khaùch chöa veà,
möôi naêm quaûy ñaõy mang baùt vaân du töù haûi, Nhôù coá höông.”
ñaõ tham vaán thieän tri thöùc hôn möôøi vò, nhaø Repa (skt): Repha (skt)—Laäp Baù—A “low”
mình troïn khoâng coù choã thaáy; gioáng nhö ñaù garment or a “loin” cloth—Ñoà loùt cuûa chö Taêng
cöùng voâ tri voâ giaùc, tham vaán cuõng khoâng coù Ni.
choã hay ñeå lôïi ích cho nhau, töø ñaây moät ñôøi Repair dangerous roads: Boài loä hay tu söûa
chæ laøm ngöôøi khoâng hieåu chi caû, thaät töï ñaùng nhöõng ñöôøng xaù nguy hieåm—This is one of the
thöông. Boãng bò gioù nghieäp thoåi ñeán phuû eight fields for cultivating blessedness, according
Giang Ninh, voâ côù bò ngöôøi xoâ ñeán ñaàu ñöôøng to the Brahma Net Sutra—Ñaây laø moät trong taùm
chöõ thaäp, truï caùi vieän raùch, laøm chuû nhôn côm ruoäng phöôùc ñieàn theo Kinh Phaïm Voõng—See
chaùo tieáp ñaõi keû Nam ngöôøi Baéc, vieäc baát ñaéc Eight fields for cultivating blessedness.
dó, tuøy thôøi coù muoái coù giaám ñuû chaùo ñuû côm,
Reparation (n): Söï ñeàn traû.
maëc tình qua ngaøy. Neáu laø Phaät phaùp, chaúng
Repay (v): Ñeàn ñaùp.
töøng moäng thaáy.”
* Another day a monk asked Bao-Ning: “What Repay kindness with enmity: AÂn töông cöøu
is Buddha?” Bao-Ning said: “Add wood to the baùo (laáy oaùn baùo aân).
fire.” The monk asked: “What is the way?” Repaying one’s obligation: Baùo AÂn—See
Bao-Ning said: “There are thorns in the mud.” Three things that practitioners would bitterly
The monk asked: “Who are people of the reproach themselves.
Way?” Bao-Ning said: “Those that hate Repaying past debts, the children have come
walking there.” The monk asked: “An old to be reborn in their parents’ household: Vì
worthy said ‘Though the cold wind withers the traû nôï ñaõ thieáu cha meï töø ñôøi tröôùc neân sanh laøm
leaves, it is still a joy when an ancient con—See Four causes children are born.
returns.’ Who is an ancient?” Bao-Ning said: Repaying past kindness which the child
“Master Yang-Xi is long gone.” The monk incurred a debt of gratitude to the parents
said: “Right here and now, is there someone
in previous lifetime: Baùo aân laøm con ñaõ mang
who can comprehend this?” Bao-Ning said:
vôùi cha meï töø ñôøi tröôùc—See Four causes
“The eyeless old villager secretly taps his
children are born.
head.”—Moät hoâm khaùc, vò Taêng ñeán hoûi sö:
“Theá naøo laø Phaät?” Sö ñaùp: “Gaàn löûa tröôùc Repaying the past wrongs which the parents
phoûng.” Vò Taêng hoûi: “Theá naøo laø ñaïo?” Sö committed in their previous life: Baùo oaùn hay
ñaùp: “Trong buøn coù gai.” Vò Taêng hoûi: “Theá ñoøi quaû baùo ñoái vôùi nhöõng sai laàm ñôøi tröôùc cuûa
naøo laø ngöôøi trong ñaïo?” Sö ñaùp: “Raát kî ñaïp cha meï—See Four causes children are born.
ñeán.” Vò Taêng hoûi tieáp: “Coå nhaân noùi gioù laïnh Repayment (n): Söï ñeàn ñaùp.
thoåi laù ruïng, vaãn vui coá nhaân veà, chöa bieát ai Repeat (v) Amitabha’s name a million
laø coá nhaân?” Sö ñaùp: “Hoøa Thöôïng Döông Kyø times: To ensure rebirth in Amitabha’s paradise;
vieân tòch ñaõ laâu.” Vò Taêng hoûi: “Chính hieän for a seven days’ unbroken repetition Paradise
nay laïi coù ngöôøi naøo laø tri aâm?” Sö ñaùp: “OÂng may be gained—Baùch vaïn bieán, nieäm hoàng danh
muø trong thoân thaàm gaät ñaàu.” Phaät A Di Ñaø moät trieäu laàn khoâng ngöng nghæ
* Another day Zen master Bao-Ning entered trong baûy ngaøy ñeå caàu vaõng sanh Cöïc laïc.
the hall to recite a verse: Repeat Buddha’s name in a quiet voice:
“A cold autumn wind, Tieåu Nieäm—Nieäm thaàm danh hieäu Phaät, ngöôïc
The wind drones in the pines, laïi vôùi nieäm lôùn laø ñaïi nieäm—Opposite of to
The wayward traveler, repeat loudly.
Thinks of his home.”
Repeat (v) the name of Amitabha generally
Hoâm khaùc sö thöôïng ñöôøng noùi keä:
“Gioù thu maùt, and habitually: Taùn Nghieäp nieäm Phaät.
Vaän tuøng hay,
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Repeat the name of a Buddha: Nieäm Phaät— and hatred among people, who become
Buddha recitation—To recite the Buddha’s name enemies for countless aeons (life after life,
which includes the following practices—Nieäm one reincarnation after reincarnation). There
Phaät bao goàm nhöõng tu taäp sau ñaây—See Buddha are three kinds of body karma: killing,
recitation. stealing, and sexual misconducts. To repent
Repeat the sutras: Nieäm kinh—To read the body karma, we should bow and prostrate
prayers—Ñoïc kinh hay tuïng kinh. our body to the Triple Jewels, and realize that
our body is inherently impermanent, filled
Repeat tantras over offerings: Gia Trì Vaät
with sicknesses, constantly changing, and
Cuùng—To repeat tantras over offerings, in order
transforming. Thus, in the end, we cannot
to prevent demons from taking them or making
control and command it. We should never be
them unclean—Trì chuù vaøo nhöõng vaät cuùng, ñeå
so obssessed and overly concerned with our
traùnh khoâng cho ma quyû cöôùp maát hay laøm cho
body and let it causes so many evil deeds—
nhöõng thöùc aên naày baát tònh.
Ñöùc Phaät daïy: “Thaân laø nguoàn goác cuûa taát caû
Repeated kalpas: Luõy Kieáp—Many kalpas—
noãi khoå, laø nguyeân nhaân cuûa moïi hình phaït vaø
Nhieàu kieáp laäp ñi laäp laïi choàng chaát leân nhau (cöù
quaû baùo trong tam ñoà aùc ñaïo.” Chuùng sanh vì
moãi thôøi kyø theá giôùi thaønh laäp roài hoaïi dieät laø moät
ngu muoäi neân chæ bieát coù thaân mình chôù
kieáp).
chaúng caàn bieát ñeán thaân ngöôøi khaùc. Chæ bieát
Repent (n): AÊn naên. noãi khoå cuûa mình chôù chaúng nghó ñeán noãi khoå
Repent (v): Hoài taâm—Turn the mind from evil to cuûa ngöôøi. Chæ bieát mình caàu ñöôïc yeân vui,
good—Hoái Haän—See Regret. maø khoâng bieát raèng ngöôøi khaùc cuõng mong
Repent misdeeds and mental hindrances: ñöôïc yeân vui. Hôn nöõa, cuõng vì voâ minh maø
Saùm Hoái Nghieäp Chöôùng—See Repentance, Five ta khôûi taâm bæ thöû, töø ñoù maø sanh ra yù töôûng
stages in a penitential service (II) (2), and Ten thaân sô, daàn daàn keát thaønh thuø oaùn laãn nhau,
vows of respect of Samantabhadra Bodhisattva. gaây nghieäp oan traùi tieáp noái ñôøi ñôøi kieáp kieáp.
Repent oneself of something: AÊn naên—To Thaân nghieäp coù ba loãi lôùn laø saùt sanh, troäm
repent—Hoái Haän—See Regret. caép vaø taø daâm. Muoán saùm hoái nôi thaân, phaûi
Repent three karmas: Saùm Hoái Tam Nghieäp— ñem thaân leã kính Tam Baûo, nghó bieát raèng saéc
To repent three (body, speech, and mind) karmas. thaân naày voâ thöôøng, nhieàu beänh hoaïn khoå
1) To repent the body karma—Saùm hoái thaân ñau, vaø haèng luoân thay ñoåi, chuyeån bieán, roát
nghieäp: The Buddha taught: “The body is the laïi chuùng ta chaúng theå naøo chuû trì hay chæ huy
origin of all sufferings, is the root of all ñöôïc thaân naày. Vì theá chuùng ta chôù neân quaù
tortures, punishments and karmic retributions leä thuoäc vaøo thaân vaø ñöøng neân vì thaân naày maø
in the three domains.” Because of ignorance taïo ra caùc ñieàu aùc nghieäp.
and stupidity, sentient beings are only 2) To repent the speech karma—Saùm hoái Khaåu
concerned with our bodies and have not the nghieä p: The Buddha taught: “The mouth is the
slightest care of other people’s bodies. We gate and door to all hateful retaliations.” The
are only aware of our own sufferings, but karmic retribution for speech-karma is the
completely oblivious of others’ pains and greatest. Speech-karma gives rise to four
sufferings. We only know of our hopes for great karmic offenses: lying, insulting,
peace and happiness but unaware that others, gossiping, and speaking with a double-tongue
too, have hope for peace and happiness. (see Thaân Tam Khaåu Töù YÙ Tam). Because of
Moreover, because of ignorance and these four unwholesome speeches, sentient
stupidity, we give rise to the mind of self and beings accumulate infinite and endless
other, which gives rise to the perception of offenses ranging from speaking artificially,
friends and strangers. Gradually over time, sweetly, manipulatively to speaking
this perception sometimes develops into feuds untruthfully, words and actions contradicting
one another, etc. Once the mind of hatred
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arises, not mention strangers, even one’s duøng mieäng löôõi ñoù noùi ra nhöõng lôøi thoâ tuïc,
parents, religious masters, etc., there is not an hoån laùo. Ñoái tröôùc Tam Baûo phaûi thaønh kính
insult one will not speak. No malicious words baøy toû toäi loãi chaúng daùm che daáu. Cuõng cuøng
will be spared, whether saying hateful words caùi mieäng löôõi toäi loãi ngaøy xöa ñaõ töøng gaây
with intention of causing separation between taïo ra bieát bao aùc khaåu nghieäp, thì ngaøy nay
two people, saying something happened when taïo döïng ñöôïc voâ löôïng coâng ñöùc vaø phöôùc
it didn’t or when it didn’t happened saying it laønh.
did; thus speaking irresponsibly and 3) To repent the mind-karma—Saùm hoái YÙ
chaotically without the slightest consideration nghieäp: Sincere Buddhists should always
of what is being said. Sincere Buddhists remember that the mind consciousness is the
should always repent the body-karma by reason to give rise to infinite offenses of the
using the “mouth of transgressions” of the other five consciousnesses, from Sight,
past to change it into praises and glorification Hearing, Scent, Taste, and Touch
of the virtuous practices of the Buddhas. Use Consciousnesses. The mind consciousness is
that speech often to speak of kindness, similar to an order passed down from the King
encouraging others to cultivate the Way and to his magistrates and chancellors. Eyes take
change for the better, i.e. sitting meditation, great pleasure in looking and observing
Buddha-Recitation, or chanting sutras, etc. unwholesome things, ears take great pleasure
Thereafter, for the remainder of this life, vow in listening to melodious sounds, nose takes
not to use one mouth and tongue to speak great pleasure in smelling aromas and
vulgarly, disrespectfully, and before the fragrance, tongue takes great pleasure in
Triple Jewels, sincerely confess and willingly speaking vulgarly and irresponsibly as well as
admit to all offenses without concealment. finding joy in tasting the various delicacies,
Thus, use the same mouth and tongue which foods, and wines, etc; body takes great
has created countless offenses in the past to pleasure in feeling various sensations of
give birth to infinite merits, virtues, and warmth, coolnes, softness, velvet clothing.
wholesome karma at the present—Ñöùc Phaät Karmic offenses arise from these five
daïy: “Mieäng laø cöûa ngoû cuûa taát caû moïi oaùn consciousness come from their master, the
hoïa.” Quaû baùo cuûa khaåu nghieäp naëng neà vaøo Mind; the mind consciousness is solely
baäc nhaát. Khaåu nghieäp coù boán thöù laø noùi doái, responsible for all their actions. In the end,
noùi lôøi maï lî, noùi lôøi theâu deät, vaø noùi löôõi hai this will result in continual drowning in the
chieàu. Do nôi boán caùi nghieäp aùc khaåu naày maø three evil paths, enduring infinite pains and
chuùng sanh gaây taïo ra voâ löôïng voâ bieân toäi sufferings in hells, hungry ghosts, and
loãi, hoaëc noùi lôøi bay böôùm, ngoït ngaøo, giaû animals. In the Dharmapada, the Buddha
doái, löøa gaït, ngoân haønh traùi nhau. Moät khi aùc taught: “Guard one’s mind much like guarding
taâm ñaõ sanh khôûi thì khoâng noùi chi ñeán ngöôøi a castle; protect the mind similar to protecting
khaùc, maø ngay caû cha meï, sö tröôûng, chuùng ta the eye ball. Mind is an enemy capable of
cuõng khoâng chöøa, khoâng moät ñieàu naøo maø ta destroying and eliminating all of the virtues
khoâng phæ baùng, chuùng ta khoâng töø moät lôøi noùi and merits one has worked so hard to
ñoäc aùc, truø ruûa naøo, hoaëc noùi lôøi ly taùn khieán accumulate during one’s existence, or
cho coát nhuïc chia lìa, khoâng noùi coù, coù noùi sometimes many lifetimes. To repent the
khoâng, noùi böøa baõi voâ traùch nhieäm. Phaät töû mind-karma, sincere Buddhists should think
chôn thuaàn phaûi luoân saùm hoái khaåu nghieäp, that the three karmas of Greed, Hatred, and
phaûi duøng caùi mieäng toäi loãi ngaøy xöa maø phaùt Ignorance of the mind are the roots and
ra nhöõng lôøi ca tuïng, taùn thaùn coâng ñöùc cuûa foundations of infinite karmic transgressions.
chö Phaät, tuyeân noùi nhöõng ñieàu laønh, khuyeân The mind-karma is the web of ignorance
baûo keû khaùc tu haønh, ngoài thieàn, nieäm Phaät which masks our wisdom and is the affliction
hay tuïng kinh. Sau ñoù, theà troïn ñôøi khoâng and worry that cover our true nature. It should
 3660

be feared and needs be avoided. Sincere cycle of rebirths. Because of ignorance and
Buddhists should use their heart and mind to greediness for desires of talent, beauty, fame,
sincerely confess and repent, be remorseful, food, sleep, wealth, and power, etc. which
and vow never again to commit such have masked and covered our true nature,
offenses—Phaät töû chôn thuaàn neân luoân nhôù causing us to lose our ways and end up
raèng taát caû naêm thöùc töø nhaõn, nhó, tyû, thieät, committing endless karmic transgressions.
thaân, sôû dó gaây neân voâ soá toäi loãi laø do ôû nôi yù Moreover, because of our egotistical nature,
thöùc. YÙ thöùc naày cuõng ví nhö meänh leänh cuûa we only hold to the concept of self and what
vua ban xuoáng quaàn thaàn. Maét öa ngaém baäy, belong to us, we are only concerned with
tai ham nghe aâm thanh du döông, muõi öa ngöûi benefitting to ourselves but have absolutely
muøi höông hoa, son phaán, löôõi öa phaùt ngoân taø no regards on how our actions may affect
vaïy, thaân öa thích söï xuùc chaïm mòn maøng. Taát others. Thus, in this way, whether
caû toäi nghieäp gaây ra töø naêm thöùc naày ñeàu do unintentionally or intentionally, we often
chuû nhaân oâng laø taâm hay yù thöùc maø phaùt sanh bring pains and sufferings to countless
ra. Cuoái cuøng phaûi bò ñoïa vaøo tam ñoà aùc ñaïo, sentient beings, committing infinite and
chòu voâ löôïng thoáng khoå nôi ñòa nguïc, ngaï endless unwholesome karma, consequently,
quyû, suùc sanh. Trong Kinh Phaùp Cuù, Ñöùc Phaät creating countless enemies. Even the most
daïy: “Phoøng yù nhö phoøng thaønh, giöõ taâm nhö precious Triple Jewels, we still make false
giöõ gìn troøng con maét. Giaëc cöôùp coâng ñöùc, accusations and slander. All such karmic
moät ñôøi hay nhieàu ñôøi, khoâng gì hôn yù.” Nay transgressions are countless. Now we are
muoán saùm hoái yù nghieäp, tröôùc heát phaûi nghó fortunate enough, having a few good karma
raèng ba nghieäp tham saân si cuûa yù laø maàm leftover from former lives, to be able to meet
moáng gaây taïo neân voâ löôïng nghieäp toäi, laø a good knowing advisor to guide and lead us,
maøng voâ minh che maát trí hueä, laø phieàn naõo giving us the opportunity to understand the
bao phuû chôn taâm. Thaät laø ñaùng sôï. Phaät töû philosophy of Buddhism, begin to see clearly
chôn thuaàn phaûi ñem heát taâm yù saùm hoái aên our former mistakes and offenses. Sincere
naên, theà khoâng taùi phaïm.**See Kaya-karmas- Buddhists should always remember that all
Vac-karmas-Moras-karmas . bad deeds ended yesterday. Since today, we
Repentance (n): Kaukrtya (skt)—Ksama or start a new day for our life. If we don’t
Ksamayati (skt)—Remorse—Confession and diligently repent, then the karma from past
reform—Saùm Hoái—Saùm hoái nghieäp chöôùng. offenses will continue to make us fall.
(I) The meaning of Repentance—Nghóa cuûa Saùm Therefore, it is necessary to feel ashame, be
Hoái: Repentance means repenting of past remorseful, and bring forth the three karmas
errors, feeling a great sense of shame and of body, speech and mind to repent sincerely.
remorse for the transgressions we made in the Repentance is one of the most important
past (repent misdeeds and mental hindrances entrances to the great enlightenment; for with
or karmic obstacles). Reform means turning it, the mind within is always stilled.
away from the future errors, resolving to Repentance does not mean to compromise
improve oneslef and never making those with oneself, not having a lukewarm or
mistakes again. Patience or forebearance of equivocal attitude, but polishing one’s
repentance or regret for error. In addition, buddha-nature by gradually removing
repentance is the confession of our own past illusions and defilements from one’s mind.
physical and mental misdeeds, our minds are The practice of repentance consists in the
purified by such repentance, and because it Bodhisattva practice, through which one not
frees us from a sense of sin, we feel greatly only polishes his buddha-nature but also
refreshed. From infinite reincarnations in the renders service to others. Repentance is an
past to the present, we have existed in this indispensable requisite of religious life. It is
to be hoped that all people will repeatedly
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perform repentance in their daily lives. Thus ñöôïc goäi röõa. Saùm hoái khoâng coù nghóa laø daøn
the Buddha taught in the Lotus Sutra: “If, in xeáp vôùi chính mình, khoâng phaûi laø coù moät thaùi
the future worlds, there be any who practices ñoä laõnh ñaïm hay maäp môø, maø laø ñaùnh boùng
laws of repentance, know that such a man has Phaät taùnh cuûa mình baèng caùch loaïi boû daàn
put on the robes of shame, is protected and nhöõng aûo töôûng vaø oâ nhieãm ra khoûi taâm mình.
helped by the Buddhas, and will attain Perfect Söï thöïc haønh saùm hoái chính laø haïnh Boà Taùt,
Enlightenment before long.”—Saùm nghóa laø qua ñoù khoâng nhöõng ngöôøi ta ñaùnh boùng Phaät
saùm tröø caùi loãi laàm xöa, caûm thaáy hoå theïn vôùi taùnh cuûa mình maø coøn phuïc vuï tha nhaân nöõa.
nhöõng loãi laàm ñaõ phaïm phaûi trong quaù khöù. Saùm hoái laø ñieàu tieân quyeát khoâng theå thieáu
Hoái laø caûi söûa, quyeát taâm söûa ñoåi ñeå khoâng ñöôïc trong ñôøi soáng toân giaùo. Hy voïng laø moïi
coøn taùi phaïm nöõa. Saùm hoái hay Saùm ma coù ngöôøi seõ khoâng ngöøng lieân tuïc thöïc haønh saùm
nghóa laø thaân neân kieân trì nhaãn naïi noùi ra hoái trong cuoäc soáng haèng ngaøy cuûa mình.
nhöõng loãi laàm cuûa mình, vaø thænh caàu tieàn Chính vì vaäy maø Ñöùc Phaät daïy trong Kinh
nhaân tha thöù. Hôn nöõa, saùm hoái laø söï thuù loãi Phaùp Hoa: “Trong töông lai, neáu coù ai thöïc
veà nhöõng haønh ñoäng ñaõ qua cuûa mình, nhöõng haønh (tu taäp) phaùp saùm hoái thì haõy neân bieát
sai laàm veà vaät lyù vaø taâm lyù, taâm ta ñöôïc thanh raèng ngöôøi aáy ñaõ maëc aùo cuûa hoå theïn, ñöôïc
tònh do söï saùm hoái nhö vaäy, vaø vì noù giaûi chö Phaät che chôû vaø giuùp ñôõ, chaúng bao laâu
thoaùt cho ta khoûi moät caûm giaùc toäi loãi neân ta ngöôøi aáy seõ ñaït ñöôïc trí tueä toái thöôïng.”—
caûm thaáy deã chòu hôn. Trong voâ soá kieáp luaân See Three modes of repentance, Five stages
hoài cuûa ta keå töø voâ thuûy cho ñeán ngaøy nay, vì in a penitential service (II) (2) Five stages in a
voâ minh tham aùi taøi, saéc, danh, thöïc, thuøy, cuûa penitential service (II) (2), and Seventy-five
caûi, quyeàn uy, vaân vaân phuû che khieán cho dharmas of the Abhidharma Kosa.
chôn taùnh cuûa chuùng ta bò meâ môø, do ñoù thaân (II) Repent misdeeds and mental hindrances, the
khaåu yù gaây taïo khoâng bieát bao nhieâu ñieàu fourth of the ten conducts and vows of
laàm laïc. Hôn nöõa, do töø nôi ngaõ vaø ngaõ sôû Universal Worthy Bodhisattva—Saùm Hoái
chaáp, nghóa laø chaáp laáy caùi ta vaø caùi cuûa ta, Nghieäp Chöôùng. haïnh nguyeän thöù tö trong
maø chuùng ta chæ muoán giöõ phaàn lôïi cho rieâng Phoå Hieàn Thaäp Haïnh Nguyeän: Repent
mình maø khoâng caàn quan taâm ñeán nhöõng toån misdeeds and mental hindrances means from
haïi cuûa ngöôøi khaùc, vì theá maø chuùng ta voâ beginningless kalpas in the past, we have
tình hay coá yù laøm naõo haïi voâ löôïng chuùng created all measureless and boundless evil
sanh, taïo ra voâ bieân toäi nghieäp, oan traùi chaát karma with our body, mouth and mind
choàng. Ngay caû ñeán ngoâi Tam Baûo chuùng ta because of greed, hatred and ignorance; now
cuõng khoâng chöøa, nhöõng toäi nghieäp nhö vaäy we bow before all Buddhas of ten directions
khoâng sao keå xieát. Nay may maén coøn chuùt that we completely purify these three
duyeân laønh dö laïi töø kieáp tröôùc neân gaëp vaø karmas—Saùm hoái nghieäp chöôùng laø vì töø voâ
ñöôïc thieän höõu tri thöùc daïy doã, daét dìu, khieán thæ tham, saân, si ñaõ khieán thaân khaåu yù taïp gaây
hieåu ñöôïc ñoâi chuùt ñaïo lyù, thaáy bieát söï loãi voâ bieân aùc nghieäp, nay ñem troïn caû ba
laàm. Phaät töû thuaàn thaønh neân luoân nhôù raèng nghieäp thanh tònh thaân, khaåu vaø yù thaønh taâm
nhöõng ñieàu xaáu mình laøm töø tröôùc thì hoâm saùm hoái tröôùc möôøi phöông tam theá caùc Ñöùc
qua keå nhö laø ngaøy cuoái. Cuõng keå töø hoâm nay Nhö Lai—See Five stages in a penitential
chuùng ta baét ñaàu moät cuoäc ñôøi môùi. Neáu nhö service (II) (2), and Ten vows of respect of
mình khoâng sieâng naêng saùm hoái nghieäp toäi do Samantabhadra Bodhisattva.
mình taïo ra seõ tieáp tuïc khieán mình maõi ñoïa (III) The Buddha’s teaching on Repentance—Lôøi
laïc theâm maõi maø thoâi. Theá neân chuùng ta phaûi Phaät daïy veà Saùm Hoái: According to the Sutra
phaùt taâm hoå theïn aên naên, ñem ba nghieäp thaân In Forty-Two Sections, Chapter 5, the Buddha
khaåu yù ra maø chí thaønh saùm hoái. Saùm hoái laø said: “If a person has many offenses and does
moät trong nhöõng cöûa ngoõ quan troïng ñi vaøo not repent of them but merely stop thinking
ñaïi giaùc, vì nhôø ñoù maø noäi taâm chuùng ta luoân about them, the offenses will engulf him, just
 3662

as water returning to the sea will gradually and they will occur in the future. If former errors
become deeper and broader. If a person has are not wiped away and transgressions are again
offenses and repents (practices good), the committed, how can that be called repentance and
offenses will dissolve of themselves, just as a reform?”—Theá naøo goïi laø saùm? Theá naøo goïi laø
sick person begins to perspire and is hoái? Saùm laø saùm nhöõng loãi veà tröôùc, töø tröôùc coù
gradually be cured.”—Theo Kinh Töù Thaäp nhöõng nghieäp aùc ngu meâ, kieâu cuoáng, taät ñoá, vaân
Nhò Chöông, Chöông 3, Ñöùc Phaät daïy: “Ngöôøi vaân, caùc toäi thaûy ñeàu saùm heát, haèng khoâng khôûi
coù laàm loãi maø khoâng töï saùm hoái ñeå mau chaám laïi, goïi ñoù laø saùm. Hoái laø hoái nhöõng loãi veà sau, töø
döùt taâm taïo toäi aùc, thì toäi loãi seõ choàng chaát nay veà sau coù nhöõng nghieäp aùc ngu meâ, kieâu
vaøo thaân nhö nöôùc chaûy veà bieån, daàn daàn trôû cuoáng, taät ñoá, vaân vaân, caùc toäi nay ñaõ giaùc ngoä,
neân saâu roäng. Neáu ngöôøi coù toäi maø töï nhaän thaûy ñeàu haèng ñoaïn, laïi khoâng taïo laïi, aáy goïi laø
bieát toäi, boû aùc laøm laønh thì toäi loãi töï dieät, nhö hoái, neân goïi laø saùm hoái. Ngöôøi phaøm phu ngu meâ,
beänh ñöôïc ñoå moà hoâi daàn daàn seõ khoûi.” chæ bieát saùm loãi tröôùc, chaúng bieát hoái loãi sau, do vì
Repentance and confession: Xuaát Toäi—See khoâng hoái neân toäi tröôùc chaúng dieät, loãi sau laïi
Nine suitable stages in religious services. sanh. Toäi tröôùc ñaõ chaúng dieät, loãi sau laïi sanh, sao
Repentance for karmic obstructions: Saùm hoái goïi laø saùm hoái ñöôïc.
nghieäp chöôùng—See Ten reasons that cause Repentance of the three major classes: In the
sentient beings to develop Bodhi-mind. Lotus Sutra, the Buddha taught about repentance
Repentance of Manjusri: Vaên Thuø Hoái Quaù— of the three major classes as follows—Trong Kinh
Such as his former doubting mind—Pheùp saùm hoái Phaùp Hoa, Ñöùc Phaät daïy veà söï saùm hoái cuûa ba
cuûa Vaên Thuø Sö Lôïi Boà Taùt, saùm hoái cho nghi taâm haïng ngöôøi nhö sau:
ñôøi quaù khöù. 1) Repentance of Sravakas: Söï saùm hoái cuûa
haøng Thanh Vaên—Suppose that a Sravaka
Repentance or regret for error: Saùm quaù (saùm
breaks the threefold refuge, the five precepts,
hoái loãi laàm ñaõ taïo ra)—Bimonthly recitation on
the eight precepts, the precepts of Bhikshus,
repentance or regret for error, especially refers to
of Bhikshunis, of Sramaneras, of
the regular confessional service for monks and
Sramanerikas, and of Sikshamanas, and their
nuns—Leã tuïng saùm hoái, ñaëc bieät chæ veà leã Boá Taùt
dignified behavior, and also suppose that
cuûa chö Taêng Ni.
because of his foolishness, evil, and bad and
Repentance rites: Ksamayati (skt)—Hoái phaùp—
false mind he infringes many precepts and the
Nghi thöùc phaùt loà saùm hoái toäi loãi—The rules for
rules of dignified behavior. If he desires to rid
repentance and confession—See Three modes of
himself of and destroy these errors, to become
repentance.
a Bhikshu again and to fulfill the laws of
Repentance that has no marks: Voâ Töôùng monks, he must diligently read the all the
Saùm Hoái—What is repentance and what is Vaipulya sutras (sutras of Great Extent),
reform? Repentance is to repent of past errors, to considering the profound Law of the Void of
repent so completely of all bad actions done in the the first principle, and must bring this wisdom
past out of stupidity, confusion, arrogance, deceit, of the Void to his heart; know that in each one
jealousy, and other such offenses, that they never of his thoughts such a one will gradually end
arise again. Reform is to refrain from such the defilement of all his longstanding sins
transgressions in the future. Awakening and without any remainder. This is called one who
cutting off such offenses completely and never is perfect in the laws and precepts of monks
committing them again is called repentance and and fulfills their dignified behavior. Such a
reform. Common people, stupid and confused, one will be deserved to be served by all gods
know only how to repent of former errors and do and men—Giaû nhö moät Thanh Vaên phaù boû
not know how to reform and refrain from tam quy, nguõ giôùi, taùm giôùi, caùc giôùi cuûa Tyø
transgressions in the future. Because they do not Kheo, caùc giôùi cuûa Sa di, Sa di Ni, Thöùc xoa
reform, their former errors are not wiped away,
 3663

ma na vaø caùc uy nghi; vaø giaû nhö do ngöôøi aáy they must raise shame and repent all their
ngu si, do taâm xaáu aùc hay taø vaïy maø phaïm sins. There are five ways of repentance for
caùc giôùi vaø uy nghi. Neáu ngöôøi aáy muoán dieät these people—Giaû nhö coø moät vò vua, ñaïi
tröø khieán khoâng coøn caùc laàm loãi ñeå trôû laïi thaàn, Baø la moân, tröôûng giaû hay vieân quan
thaønh moät Tyø kheo ñaày ñuû caùc phaùp cuûa haøng maûi meâ tham caàu caùc duïc laïc, phaïm naêm
Sa moân thì ngöôøi aáy phaûi chaêm chæ ñoïc caùc nghòch toäi (see Nguõ Nghòch), phæ baùng caùc
kinh Phöông Ñaúng, tö duy veà phaùp “Khoâng” kinh Phöông Ñaúng, laøm ñuû möôøi ñieàu aùc. Quaû
thaâm saâu cuûa ñeä nhaát nghóa, khieán caùi trí tueä baùo cuûa nhöõng ñieàu aùc lôùn lao naøy seõ khieán
“Khoâng” töông öùng vôùi taâm cuûa mình. Neân hoï bò ñoïa laïc vaøo caùc ñöôøng aùc nhanh hôn
bieát raèng trong moãi moät nieäm, moïi oâ nhieãm möa baõo. Chaéc chaén hoï seõ rôi vaøo ñòa nguïc A
cuûa toäi loãi cuûa ngöôøi aáy seõ vónh vieãn chaám tyø. Neáu hoï muoán dieät tröø caùc nghieäp chöôùng
döùt, khoâng coøn chuùt taøn dö. Ñaáy goïi laø ngöôøi naøy thì hoï phaûi khôûi loøng hoå theïn vaø caûi hoái
ñaày ñuû caùc phaùp vaø giôùi cuûa haøng Sa moân vaø caùc toäi loãi. Coù naêm phaùp saùm hoái cho nhöõng
ñaày ñuû caùc uy nghi. Ngöôøi nhö theá seõ xöùng baäc naøy:
ñaùng ñöôïc heát thaûy trôøi vaø ngöôøi cuùng döôøng. i) First repentance of Kshatriyas and citizens:
2) Repentance of an Upasaka: Söï saùm hoái cuûa Pheùp saùm hoái thöù nhaát cho haøng vua quan vaø
Öu Baø Taéc—Suppose any Upasaka violates caùc coâng daân khaùc—They want to rid
his dignified behavior and does bad things. To themselves of karmas, they must constantly
do bad things means, namely, to proclaim the have the right mind, not slander the Three
error and sins of the Buddha-laws, to discuss Treasures nor hinder the monks nor persecute
evil things perpetrated by the four groups, and anyone practicing brahma-conduct. They must
not to feel shamed even in committing theft support, pay homage to, and surely salute the
and adultery. If he desires to repent and rid keeper of the Great Vehicle; they must
himself of these sins, he must zealously read remember the profound doctrine of sutras and
and recite the Vaipulya sutras and must think the Void of the first principle—Neáu hoï muoán
of the first principle—Giaû nhö coù Öu Baø Taéc dieät tröø caùc nghieäp chöôùng naøy thì hoï phaûi
vi phaïm caùc oai nghi vaø laøm caùc vieäc xaáu. khôûi loøng hoå theïn vaø caûi hoái caùc toäi loãi. Hoï
Laøm caùc vieäc xaáu töùc laø baûo raèng Phaät phaùp phaûi chaùnh taâm, khoâng phæ baùng Tam Baûo,
laø sai laàm, laø xaáu; baøn luaän nhöõng vieäc xaáu khoâng gaây chöôùng ngaïi cho haøng xuaát gia,
cuûa töù chuùng; phaïm toäi troäm caép, taø daâm maø khoâng laøm aùc ñoái vôùi ngöôøi thöïc haønh phaïm
khoâng bieát hoå theïn. Neáu ngöôøi aáy muoán saùm haïnh. Hoï phaûi uûng hoä cuùng döôøng ngöôøi trì
hoái vaø ñoaïn tröø caùc toäi loãi thì phaûi chuyeân giöõ Ñaïi thöøa, hoï phaûi nhôù nieäm ñeán caùi
ñoïc tuïng caùc kinh Phöông Ñaúng vaø tö duy veà “Khoâng” cuûa yù nghóa ñeä nhaát cuûa kinh phaùp
ñeä nhaát nghóa. thaâm saâu
3) Repentance of Kshatriyas, mandarins, and ii) Second repentance of Kshatriyas and other
other citizens: Saùm hoái cuûa haøng vua chuùa, citizens: Phaùp saùm hoái thöù hai cuûa haøng vua
quan quyeàn, vaø nhöõng coâng daân khaùc— quan vaø caùc coâng daân khaùc—They must
Suppose a king, a minister, a Brahman, and discharge their filial duty to their fathers and
other citizens, an elder, a state official, all of mothers and to respect their teachers and
these persons seek greedily and untiringly seniors—Hoï phaûi hieáu döôõng cha meï, cung
after desires, commit the five deadly sins, kính caùc baäc thaày vaø caùc vò tröôûng thöôïng.
slander the the Vaipulya sutras, and perform iii) Third repentance of Kshatriyas and other
the ten evil karma. Their recompense for citizens: Phaùp saùm hoái thöù ba cuûa caùc baäc vua
these great evils will cause them to fall into quan vaø caùc coâng daân khaùc—They must rule
evil paths faster than the breaking of a their countries with the righteous law and not
rainstorm. They will be sure to fall into the to oppress their people unjustly—Hoï phaûi trò
Avici hell. If they desire to rid themselves of nöôùc theo chaùnh phaùp vaø khoâng eùp uoång nhaân
and destroy these impediments of karmas, daân moät caùch baát coâng.
 3664

iv) Fourth repentance of Kshatriyas and other khoâng töø. Ngaøy nay giaùc ngoä, aét phaûi sanh loøng hoã
citizens: Phaùp saùm hoái thöù tö cuûa caùc baäc vua theïn aên naên baèng caùch ñem ba nghieäp thaân khaåu yù
quan vaø caùc coâng daân khaùc—They must issue aáy maø chí thaønh saùm hoái. Nhö Ñöùc Di Laëc Boà Taùt,
within their states the ordinance of the six day ñaõ laø baäc Nhaát sanh Boå xöù thaønh Phaät vaäy maø moãi
of fasting and to cause their people to abstain ngaøy coøn phaûi saùu thôøi leã saùm, caàu cho mau döùt
from killing wherever their powers reach— voâ minh, huoáng laø chuùng ta! Taâm Saùm Nguyeän
Hoï phaûi ra leänh khaép nöôùc neân giöõ saùu ngaøy phaûi bao goàm saùm hoái nghieäp chöôùng nôi thaân
trai giôùi vaø khoâng ñöôïc saùt sanh. khaåu yù, vaø nguyeän höng long ngoâi Tam Baûo:
v) Fifth repentance of Kshatriyas and other (I) Saùm Hoái—Repentance:
citizens: Phaùp saùm hoái thöù naêm cuûa baäc vua 1) Repentance on the Body Karma—Saùm Hoái
quan vaø caùc coâng daân khaùc—They must Thaân nghieäp: Body karma openly confess all
believe deeply the causes and results of transgressions and pray for them to disappear,
things, to have faith in the way of one reality, and then use that body to practice wholesome
and to know that the Buddha is never actions, such as alms givings, offerings, etc.—
extinct—Hoï phaûi tin vaøo nhôn quaû moät caùch Thaân nghieäp toû baøy toäi loãi, phaùt loà caàu ñöôïc
saâu ñaäm, tin vaøo con ñöôøng cuûa caùi thöïc taùnh tieâu tröø, roài duøng thaân aáy maø haønh thieän
duy nhaát vaø bieát raèng Ñöùc Phaät baát dieät. nghieäp nhö boá thí cuùng döôøng, vaân vaân.
Repentance-vow-mind: Saùm Nguyeän Taâm— 2) Repentance on the Speech Karma—Saùm Hoái
According to Most Venerable Thích Thieàn Taâm in Khaåu Nghieäp: Speech karma openly confess
The Thirteen Patriarchs of Pureland Buddhism, all transgressions and pray for them to
what is a Repentance-Vow Mind? From infinite disappear, and then use that speech to
eons, because we have been drowning deeply in practice Buddha Recitation, chant sutras,
the concept of “Self,” ignorance has ruled and speak wholesomely, etc.—Khaåu nghieäp toû
governed us. Thus, our body, speech, and mind baøy toäi loãi, phaùt loà caàu ñöôïc tieâu tröø, roài duøng
have created infinite karmas and even great khaåu aáy maø nieäm Phaät, tuïng kinh, hay aên noùi
transgressions, such as being ungrateful and thieän laønh, vaân vaân.
disloyal to our fathers, mothers, the Triple Jewels, 3) Repentance on the Mind Karma—Saùm Hoái YÙ
etc, were not spared. Now that we are awakened, Nghieäp: Mind Karma must be genuine,
it is necessary to feel ashamed and be remorseful remorseful, vowing not to revert back to the
by using the same three karmas of body, speech, old ways—YÙ nghieäp phaûi thaønh khaån aên naên,
and mind to repent sincerely. Maitreya theà khoâng taùi phaïm.
Bodhisattva, even as a “One-Birth Maha- (II) Vow-Developing—Phaùt Nguyeän: Develop
Bodhisattva,” six times daily he still performs the vow to make the Triple Jewels glorious, help
repentance ceremony praying to eliminate binding and rescue sentient beings, in order to
ignorance quickly. As a Maha-Bodhisattva, his compensate and atone for past transgressions
‘binding ignorance’ is infinitesimal, yet He still and repay the four-gratefuls including the
repents to eliminate them; thus, how can we not Triple Jewels, parents, teachers of both life
repent given that, as unenlightened foolish and religion, and all sentient beings—Phaùt
mortals, we are bound by countless ignorance. nguyeän höng long ngoâi Tam Baûo, ñoä khaép
Repentance-Vow Mind must include the chuùng sanh ñeå chuoäc laïi loãi xöa vaø ñaùp ñeàn
followings—Theo Hoøa Thöôïng Thích Thieàn Taâm boán troïng aân Tam Baûo, cha meï, sö tröôûng, vaø
trong Lieân Toâng Thaäp Tam Toå, sao goïi laø Saùm chuùng sanh.
Nguyeän Taâm? Chuùng ta töø voâ thæ kieáp ñeán nay, do (III) Mind—Taâm: See Mind.
nôi chaáp ngaõ quaù naëng neân bò voâ minh haønh xöû, Repentant (a): AÊn naên—Thoáng hoái.
thaân, khaåu, yù vì theá maø taïo ra voâ löôïng nghieäp Repented and prayed when dying: Saùm hoái
nhaân, thaäm chí ñeán caùc vieäc nghòch aân boäi nghóa vaø caàu sanh Thieân luùc laâm chung—Tuøy Caàu
ñoái vôùi cha meï, Tam Baûo, vaân vaân chuùng ta cuõng Thieân Töû—Tuøy Caàu Töùc Ñaéc Thieân Töû—Name
 3665

of a deva who was formerly a wicked monk who Reproachable (a): Ñaùng bò traùch maéng.
died and went to hell, but when dying repented, Reproachful (a): Traùch maéng.
prayed and was reborn the deva—Teân cuûa moät vò
Reprobate (v): Baøi baùc.
AÙc Taêng cheát ñi tuy bò ñoïa vaøo ñòa nguïc, nhöng
Reprobation (n): Söï baøi baùc.
tröôùc khi cheát hoái haän vaø caàu nguyeän, neân ñöôïc
sanh leân coõi trôøi vôùi teân laø “Tuøy Caàu Ñaéc Thieân Reproducing of the body: Phaân Thaân—The
Töû”. Buddha’s power to reproduce himself as infinitum
and anywhere—Thaàn thoâng cuûa Phaät coù khaû naêng
Repetition in verse of a prose section: Geya
töï phaân thaân baát cöù luùc naøo vaø baát kyø ôû ñaâu.
(skt)—Truøng tuïng—Troïng Tuïng—Coøn goïi laø
Troïng Chæ Daï, phaàn vaàn tuïng ñi tuïng laïi trong baøi Reproof based on what has been heard:
kinh. Sutena (p)—Nghe—See Three dharmas
(XXXIV).
Reply: Ñoái ñaùp hay traû lôøi.
(A) There are two kinds of reply—Coù hai caùch ñoái Reproof based on what has been seen:
ñaùp—See Two kinds of reply. Ditthena (p)—Thaáy—See Three dharmas
(B) There are four kinds of reply—Coù boán caùch (XXXIV).
ñoái ñaùp—See Four ways of answering Reproof based on what has been suspected:
questions. Parisankaya (p)—Nghi—See Three dharmas
Reply by signs: Thò töôùng ñaùp—Duøng caùc loaïi (XXXIV).
hình töôùng maø traû lôøi—See Two kinds of reply. Repudiate the truth: Huûy baùng chaùnh phaùp—
Reply by words: Ngoân ñaùp—Duøng ngoân ngöõ maø One of the ten things that Bodhisattvas should
traû lôøi—See Two kinds of reply. avoid—See Ten things that cause enlightening
beings to regress from the Buddha teachings.
Repose (v): Nghæ ngôi.
Reputable: Very well-known—Raát noåi tieáng.
Repository (n): Kho chöùa.
Reputation: Noåi tieáng—Celebrity.
Represent (v): Tieâu bieåu.
Reputation is like a chain and gains are like
Representation (n): Ñaïi bieåu—Ñaïi lyù—Bieåu
thò—Bieåu hieän. a padlock: Danh cöông lôïi toûa (danh tieáng laø sôïi
daây troùi buoäc vaø lôïi loäc cuõng nhö caùi chìa khoùa
Representation-consciousness: Direct
nhoát chaët con ngöôøi ta vaäy.
knowledge—Manifesting wisdom, another name
of the Alayya-vijnana—Perception of an external Reputation is well deserved: Danh baát hö
world—Hieän thöùc. truyeàn (tieáng ñoàn khoâng sai)—Fame is not falsely
propagated.
Representative (n): Ñaïi bieåu—Ñaïi dieän.
Request (n): Thænh (Kyø nguyeän)—According to
Reprimand or punish other monks or nuns:
the Tibetan tradition, in ceremonies, Buddhist
La raày chö Taêng Ni—Under no circumstance a
followers always request the Lord of Dharma to
Bhiksu or Bhiksuni, regardless of his or her
remain and to turn the Dharma Wheel—Theo
seniority, can reprimand or punish other monks
truyeàn thoáng Taây Taïng, caùc Phaät töû luoân thænh baäc
and nuns in the presence of laypeople. If he or she
Phaùp Vöông truï theá vaø chuyeån luaân trong caùc nghi
does so, he or she commits an Expression of
leã.
Regret Offence—Trong baát cöù tröôøng hôïp naøo,
1) Source of virtue, great ocean of moral
moät vò Tyø Kheo hay Tyø Kheo Ni, duø laïp haï coù
discipline, treasury brimming with the jewels
thaâm nieân caùch maáy, cuõng khoâng theå la raày hay
of much hearing, Master, second Buddha clad
phaït daï chö Taêng Ni tröôùc maët Phaät töû taïi gia.
in saffron, Elder, Vinaya holder, I make
Neáu laøm nhö vaäy laø vò aáy phaïm giôùi Ba Daät Ñeà
request to you: Chuùng con thænh ngöôøi, baäc
hay giôùi Ñoïa (phaûi phaùt loà saùm hoái).
Luaät Sö Phaùp Vöông, ñaáng Thieân Nhaân Sö, laø
Reproach (v): Apavada (skt)—To blame—
chö Phaät trong y caø sa, ngöôøi mang kho taøng
Blaming—To rebuke—To reprimand—To scold—
Khieån traùch.
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chaâu baùu cuûa baäc ñaïi quaùn aâm, laø nguoàn ñöùc Conquerors of three times and ten directions.
haïnh tuyeät haûo, laø bieån voâ bôø cuûa giôùi haïnh. I make request to you compassionate Refuge
2) You have the ten qualities suitable for one to Protector: Chuùng con thænh ngöôøi, ñaáng Töø Bi
teach the path of Those Gone to Bliss Lord of Che Chôû Hoä Trì, chæ moät sôïi loâng töø loã chaân
Dharma, representing all conquerors loâng cuûa ngöôøi cuõng laø muoân ngaøn coâng ñöùc
Mahayana Guru, I make request to you: thuø thaéng vôùi chuùng con, thuø thaéng vaø taùn
Chuùng con thænh ngöôøi, Ñöùc Boån Sö Ñaïi thaùn hôn taát caû chö trong ba ñôøi vaø trong möôøi
Thöøa, baäc Phaùp Vöông, ngöôøi bieåu tröng cho phöông.
toaøn chö Phaät Thuø Thaéng, vaø coù ñuû möôøi ñöùc 7) Adorned with a Sugata’s three bodies, you
haïnh laøm baäc Thieân Nhaân Sö dìu daét chuùng manidest from all alluring net of skilful means
sanh ñeä töû theo chaân chö Phaät treân con ñöôøng in ordinary form to lead all beings. I make
ñaïo. request to you compassionate refuge
3) With your three doors well-subdued, you are Protector: Chuùng con thænh ngöôøi, ñaáng Töø Bi
wise, patient, honest without pretense or Che Chôû Hoä Trì, töø böùc reøm phöùc taïp cuûa
guile. You know Tantra and rituals, are phöông tieän thieän xaûo vaø aûo hoùa, hieän thaân
skilled in drawing and explaining and döôùi daïng phaøm nhaân ñeå dìu daét muoân chuùng
endowed with both sets of ten qualities, I sanh.
make request to you, formost Vajraholder: 8) Your aggregates, elements, sense-bases and
Chuùng con thænh ngöôøi, ñaáng Kim Cang Trì limbs are in nature the Sugatas of the five
thöôøng taïi, ngöôøi laø baäc Ñaïo Sö tinh thoâng families and their Consorts, Bodhisattvas and
thuyeát giaûng vaø tröôùc taùc bao goàm caû hai boä wrathful protectors, supreme Guru, essence of
thaäp ñöùc haïnh vaø uyeân baùc Maät toâng cuøng the Three Jewels, I make request to you:
caùc leã nghi, laø baäc toân kính, khoâng töï khoe, Chuùng con thænh ngöôøi, ñaáng Boån Sö Toái
khoâng löøa doái, kieân nhaãn khoaùng ñaït vôùi tam Thöôïng, laø tinh tuùy cuûa Tam Baûo vaø cuûa Quy-
nghieäp toaøn thanh tònh. Y. Nguõ uaån, töù ñaïi, luïc caên vaø töù chi cuûa
4) To those untamed by countless past Buddhas, ngöôøi töï boån taùnh laø cha meï, vaø laø caùc Boà Taùt
the unruly migrators of this degenerate age nam nöõ, vaø laø caùc Hoä Phaùp phaãn noä cuûa Nguõ
who are difficult to subdue, you show Gia Phaät.
unmistakenly the good way of Those Gone to 9) Arising from the play of omniscient pristine
Bliss. I make request to you compassionate awar, you are the essence of ten million
Refuge Protector: Chuùng con thænh ngöôøi, Madala cycles, Pervading Lord of a hundred
ñaáng Töø Bi Che Chôû Hoä Trì, cho chuùng ñeä töû Buddha families, formost Vajraholder,
ngoã nghòch cuûa thôøi maït phaùp, khoù keàm cheá Protector of Initial Unification; I make request
vaø khoâng thuaàn hoùa, qua voâ löôïng thôøi chö to you: Chuùng con thænh ngöôøi, ñaáng Hoä Phaùp
Phaät quaù khöù. Uyeân Nguyeân Hôïp Nhaát, ñeä nhaát Kim Cang
5) At this time when the sun-like Teachings of Trì, Toaøn Phaùp Vöông cuûa Baùch Gia Chö
the Sage are setting, you enact the deeds of a Phaät: phôi baøy toaøn trí Kim Cang Giaùc Ngoä,
Conqueror for many beings who lack a ngöôøi laø tinh tuùy cuûa öùc trieäu voøng Maïn Ñaø
Protector Refuge. I make request to you La.
compassionate Refuge Protector: Chuùng con 10) Unobscured, inseparable from the play of
thænh ngöôøi, ñaáng Töø Bi Che Chôû Hoä Trì, simultaneous bliss, pervading everything in
ngöôøi laø hieän thaân haønh ñoäng cuûa chö Phaät motion and at rest, the nature of all things,
Thuø Thaéng, che chôû hoä trì cho muoân chuùng free from beginning or end, Samantabhadra,
sanh khoâng nôi nöông töïa trong ñôøi maït phaùp actual ultimate Bodhicitta; I make request to
naøy, khi giaùo Phaùp choùi saùng nhö maët trôøi cuûa you: Chuùng con thænh ngöôøi, ñaáng Thuaàn
chö Toân Ñöùc cuõng baét ñaàu ngaõ boùng. Khieát Phoå Hieàn, laø Boà Ñeà Taâm roát raùo hieän
6) Even one of your hair-pores is for us a field of thöïc voâ thæ voâ chung, laø chaân taùnh cuûa moïi söï
merit more highly praise than all the vaät, thaâm nhaäp moïi söï duø ñoäng hay tónh.
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11) You are my Guru, you are my Yidam, you are about to enter Nirvana, He said to Ananda: “The
the dakinis and Dharma protect. From now Tathagatas have become much accustomed to
until enlightenment I shall seek no other depending on the four fearlessnesses and four
refuge than you. In this life, the bardo and the miraculous legs. Buddhas have achieved a vajra-
future lives, hold me with your hook of like body, so they can live for an aeon or more if
compassion, free me from samsara and they so wish.” Ananda failed to catch the meaning
nirvana’s fears, grant all attainments, be my of what Buddha had said because at that time, he
constant friend and guard me from was possessed by a demon. So he did not make a
interferences: Ngöôøi laø Ñöùc Boån Sö, laø Ñöùc request to stay and as a result, Buddha, to common
Phaät, laø chö Thieân Nöõ vaø laø ñaáng Hoä Phaùp appearances, went into Nirvana. It is, therefore,
cuûa con. Töø baây giôø trôû ñi cho ñeán khi ñaït ñeán important that we make this request. This is also
Phaät quaû, chuùng con xin nguyeän chæ quy-y the seventh of the ten conducts and vows of
rieâng nôi ngöôøi. Trong ñôøi naøy, trong coõi Universal Worthy Bodhisattva. To request the
trung aám vaø taát caû moïi ñôøi sau, xin cöùu vôùt Buddha to remain in the world means to request
chuùng con vôùi moùc caâu töø bi, xin giaûi thoaùt the Buddhas to remain in the world for as many
chuùng con ra khoûi noãi sôï haõi cuûa luaân hoài kalpas to continue to bring benefits and bliss to all
sanh töû vaø cuûa Nieát Baøn, xin cho chuùng con living creatures—Noùi chung, chö Phaät khoâng nhaäp
ñaït toaøn giaùc, xin maõi maõi laø thieän tri thöùc vaø Nieát Baøn, nhöng ñoái vôùi maét phaøm, öùng thaân toái
hoä trì chuùng con khoâng bò nghieäp chöôùng thöôïng nhaäp Nieát Baøn. Do ñoù, ñieàu caàn thieát laø
ngaên che. chuùng ta thænh caàu Ñöùc Phaät ñöøng nhaäp Nieát Baøn,
12) By the force of having thus requested three maø truï theá ñeå giuùp ñôõ chuùng sanh höõu tình. Khi
times, nectar and light rays, white, red, and Ñöùc Phaät nhaäp Nieát Baøn, Ngaøi noùi vôùi A Nan:
dark blue, stream forth from the places of my “Caùc Ñöùc Nhö Lai ñaõ quen tuøy thuoäc vaøo töù voâ uùy
Guru’s Body, Speech and Mind and dissolve vaø töù thaàn tuùc. Chö Phaät ñaõ ñaït ñöôïc thaân nhö
into my own three places, one by one and all Kim Cang, vaø nhö vaäy coù theå soáng theâm voâ löôïng
together. The four obstacles are purged, the kieáp hay nhieàu hôn nhöõa neáu caùc Ngaøi muoán.”
four pure empowerments and seeds of the Ngaøi A Nan khoâng bieát ñöôïc yù nghóa Ñöùc Phaät
four kayas are received. A replica of the Guru vöøa noùi bôûi vì luùc ñoù oâng ñang bò ma aùm. Do ñoù,
happily dissolve into me and I am blessed oâng ñaõ khoâng thænh caàu Ñöùc Phaät truï theá vaø keát
with inspiration: Nhôø nguyeän löïc thænh caàu quaû laø Ñöùc Phaät, döôùi con maét phaøm cuûa chuùng
nhö vaäy ba laàn, Cam Loä vaø tia saùng, traéng, ñoû sanh, ñaõ nhaäp Nieát Baøn. Do ñoù, ñieàu quan troïng laø
vaø xanh ñaäm chaûy thaúng töø caùc trung taâm cuûa chuùng ta phaûi thænh Phaät truï theá. Ñaây cuõng laø haïnh
Ñöùc Boån Sö, Thaân, Khaåu, YÙ vaøo chuùng con, nguyeän thöù baûy trong Phoå Hieàn Thaäp Haïnh
töøng thöù moät vaø hoøa chung taát caû. Boán chöôùng nguyeän. Thænh Phaät truï theá laø thænh xin chö Phaät ôû
ngaïi tieâu tröø, boán trôï löïc thanh tònh gieo troàng laïi ñôøi traûi qua voâ löôïng kieáp vì lôïi laïc cuûa chuùng
trong chuùng con, vaø chuùng con thoï nhaän sanh—See Five stages in a penitential service (II)
chuûng töû cuûa Töù Thaân, Hoùa Thaân mæm cöôøi (4), and Ten vows of respect of Samantabhadra
cuûa Ñöùc Boån Sö hoøa nhaäp vaøo chuùng con, vaø Bodhisattva.
chuùng con caûm öùng ñöôïc linh caûm hoä trì. Request the Buddha to turn the dharma
Request the Buddha to remain in the world: wheel: Thænh Chuyeån Phaùp Luaân—Thænh Phaät
Request the Buddhas to stay in the world—Thænh Chuyeån Phaùp—Sakyamuni Buddha did not turn
Phaät Truï Theá—Generally speaking, Buddhas do the Wheel of Dharma for seven weeks after his
not go into Nirvana but to common appearances enlightenment. However, at the request of the
the supreme Nirmanakaya enters Nirvana. It is Brahma God, He gave his first teachings at
therefore very essential that we request the Sarnath to the five disciples who had great faith.
Buddha not to pass into Nirvana but stay for the At the first turning of the Wheel of Dharma, the
sake of the sentient beings. When the Buddha was Buddha listed the “Four Noble Truths” which was
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followed by two more turnings. This was “Turning Requiring a counter-question: Patipuccha-
the Wheel of Transmitted Dharma.” From among vyakaraniyo-panho (p)—Traû lôøi caâu hoûi baèng
the five disciples, Ajnatakaundinya became the caùch chaát vaán—See Four ways of answering
first to achieve Arhatship. The other four became questions.
Stream-enterers. Having received the transmitted Requiring an explanation: Vibhajja-
Wheel of Dharma, the five disciples then vyakaraniyo-panho (p)—Traû lôøi caâu hoûi baèng
managed to achieve the “Turning of the Wheel of caùch phaân tích—See Four ways of answering
Realized Dharma.” All this was possible because questions.
of the fact that the request to turn the Wheel of
Requisites (n): Attha Parikkhara (skt)—The eight
Dharma had been made in the first place by the
Requisites—Taùm moùn caàn duøng cuûa Phaät (The
Brahma God. This is also the sixth of the ten
double robe: Y Taêng giaø leâ, the upper robe: Y vai
conducts and vows of Samantabhadra Bodhisattva.
traùi, under robe: Y noäi, Bowl: bình baùt, knife: dao,
To request the Buddhas to turn the dharma wheel
needle: kim may, belt: daây nòt, strainer: ñoà loïc
means using all manner of skillful means of body,
nöôùc)—See Eight requisites.
mouth and mind, we sincerely and diligently
Requisites of concentration: According to the
request that all Buddhas turn the wonderful
Sangiti Sutta in the Long Discourses of the
dharma wheel to enlighten sentient beings—Ñöùc
Buddha, there are seven requisites of
Phaät Thích Ca Maâu Ni ñaõ khoâng chuyeån baùnh xe
concentration—Theo Kinh Phuùng Tuïng trong
Phaùp ñeán baûy tuaàn leã sau khi giaùc ngoä. Tuy nhieân,
Tröôøng Boä Kinh, coù baûy ñònh cuï—See Seven
theo söï thænh caàu cuûa trôøi Phaïm Thieân, Ngaøi ñaõ
requisites of concentration.
thuyeát phaùp laàn ñaàu tieân ôû vöôøn Loäc Uyeån (trong
thaønh Xaù Veä) ñeán naêm vò ñeä töû ñaàu tieân cuûa Ngaøi, Requital (n): Söï ñeàn ñaùp.
laø nhöõng vò coù ñöùc tin lôùn. Trong laàn chuyeån baùnh Requite evil with good: Laáy thieän traû aùc—See
xe Phaùp ñaàu tieân, Ñöùc Phaät giaûng “Töù Dieäu Ñeá” Return good for evil.
tieáp thoe sau ñoù laø hai laàn chuyeån baùnh xe Phaùp Requite (v) favours: Acknowledge (v)—Pay a
nöõa. Trong naêm vò ñeä töû cuûa Ngaøi, Kieàu Traàn Nhö debt of gratitude—Return good for good—Baùo aân.
laø vò ñaàu tieân ñaõ ñaït quaû vò A La Haùn. Boán vò kia Requite hatred: Baùo Oaùn Haïnh—Baùo oaùn haïnh
ñaït quaû “Döï Löu.” Thöøa nhaän chuyeån baùnh xe nghóa laø gì—According to the first patriarch
Phaùp ñöôïc truyeàn, tieáp theo sau ñoù, naêm vò ñeä töû Bodhidharma, “Requite hatred” is one of the four
ñaõ ñaït ñöôïc “Chuyeån Baùnh Xe cuûa Thöïc Chöùng disciplinary processes. What is meant by ‘How to
Phaùp.” Taát caû nhöõng ñieàu naøy ñöôïc xaõy ra do söï requite hatred?’ Those who discipline themselves
thaät raèng söï thænh caàu chuyeån Baùnh xe Phaùp ñaõ in the Path should think thus when they have to
ñöôïc laøm laàn ñaàu tieân do vò trôøi Phaïm Thieân. Ñaây struggle with adverse conditions: “During the
cuõng laø haïnh nguyeän thöù saùu trong Phoå Hieàn Thaäp innumerable past eons I have wandered through
Haïnh Nguyeän. Thænh Phaät chuyeån Phaùp (thuyeát multiplicity of existences, never thought of
phaùp) laø ñem ba nghieäp thanh tònh thaân khaåu yù cultivation, and thus creating infinite occasions
thænh chö Phaät noùi phaùp nhieäm maàu nhaèm giuùp for hate, ill-will, and wrong-doing. Even though in
giaùc ngoä chuùng sanh—See Five stages in a this life I have committed no violations, the fruits
penitential service (II) (4), and Ten vows of of evil deeds in the past are to be gathered now.
respect of Samantabhadra Bodhisattva. Neither gods nor men can fortell what is coming
Request teachings: Xin hoïc—A Bhiksuni should upon me. I will submit myself willingly and
request teachings from a Bhiksu at least once in patiently to all the ills that befall me, and I will
three months. If not, she commits an Expression of never bemoan or complain. In the sutra it is said
Regret Offence—Tyø Kheo Ni neân xin hoïc nôi moät not to worry over ills that may happen to you,
vò Taêng cöù moãi ba thaùng moät laàn. Neáu khoâng thì because I thoroughly understand the law of cause
vò aáy phaïm giôùi Ba Daät Ñeà, phaûi phaùt loà saùm hoái. and effect. This is called the conduct of making
Requiem: Leã caàu sieâu. the best use of hatred and turned it into the service
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in one’s advance towards the Path—Theo Toå Boà give release from the wheel of transmigration;
Ñeà Ñaït Ma, ñaây laø moät trong boán haïnh cuûa Thieàn enlightenment.
giaû. Ngöôøi tu haønh khi gaëp caûnh khoå neân töï nghó Research on Buddhism: Nghieân cöùu veà Phaät
nhö vaày: “Ta töø bao kieáp tröôùc buoâng lung khoâng Giaùo.
chòu tu haønh, naëng loøng thöông gheùt, gaây toån haïi Research and translation: Nghieân cöùu vaø
khoâng cuøng. Ñôøi nay tuy ta khoâng phaïm loãi, phieân dòch.
nhöng nghieäp döõ ñaõ gieo töø tröôùc nay keát traùi
Resemblance: Upamana (skt)—Upamanam
chín, ñieàu aáy naøo phaûi do trôøi hoaëc ngöôøi taïo ra
(p)—Loaïi Suy—Söï gioáng nhau—Giaûi thích baèng
ñaâu, vaäy ta ñaønh nhaãn nhuïc chòu khoå, ñöøng neân
caùch so saùnh söï gioáng nhau giöõa vaät naây vôùi vaät
oaùn traùch chi ai. Nhö kinh ñaõ noùi ‘gaëp khoå khoâng
khaùc—Analogy—Likeness.
buoàn.’ Vì sao vaäy? Vì ñaõ thaáu suoát luaät nhaân quaû
Resemblance money: Nguï Tieàn—Gioáng nhö
vaäy. Ñaây goïi laø haïnh traû oaùn ñeå tieán böôùc treân
tieàn, thí duï nhö tieàn giaáy—Paper money.
ñöôøng tu taäp.”—See Four disciplinary processes.
Resembling to apprehension: Töông Töï
Rescript (n): Lôøi coâng boá.
Giaùc—One of the four intelligences or
Rescue (v): Mukti (skt)—Cöùu—Khai phoùng—
apprehensions mentioned in the Awakening of
Giaûi thoaùt—To deliver—To emancipate—To
Faith—Giaùc ñöôïc tri kieán vaø tö hoaëc maø lìa ñöôïc
free—To liberate—To save—See Deliverance.
chuùng, moät trong boán thöù giaùc ngoä theo Ñaïi Thöøa
Rescue all beings: To save all beings—Ñoä sanh. Khôûi Tín Luaän—See Four apprehensions.
Rescue and liberate living beings: Salvation— Resent (v) criticism: Thuø gheùt nhöõng lôøi chæ
Ñoä Sanh—Rescue all beings or help others trích.
liberate or free from delusions—Teá ñoä hay ñoä
Resentment: Saân haän.
thoaùt chuùng sanh thoaùt khoûi meâ ñoà taêm toái ñeå ñeán
1) Dvesa or Krodha or Pratigha (skt): Anger—
beán bôø giaùc ngoä.
Dust-storms of hate—Ire—Wrath—Oaùn thuø—
Rescue from misery: Save from suffering—Cöùu Saân haän—See Hatred and Four bandhanas
khoå. (B).
Rescue others: Save others—Ñoä tha. 2) Saân Kieát Söû—See Seven fetters.
Rescue people and save the world: Cöùu nhaân 3) Patigha (p)—The underlying tendency to
ñoä theá (cöùu ngöôøi giuùp ñôøi). aversion—The inherent tendency to
Rescue sentient beings: Save all sentient resentment—Saân Tuøy Mieân—See Seven
beings—Ñoä sanh. underlying tendencies.
Rescue sentient beings from their burning Resentment felt against people who are
houses: Ñoä OÁc Tieâu—An epithet of Sakyamuni close to one’s heart and not against people
Buddha who rescues all the living from being one barely knows: Oaùn giaän ngöôøi quen thaân
consumed by their desires, which resemble the chöù ít coù chuyeän oaùn haän ngöôøi quen sô (Oaùn thaân
burning rock in the ocean above purgatory—Danh baát oaùn sô). Ñaây cuõng laø nguyeân lyù nghieäp quaû
hieäu cuûa Ñöùc Phaät Thích Ca Maâu Ni, ngöôøi cöùu cuûa nhaø Phaät (law of Karma and its result).
ñoä chuùng sanh khoûi bò ñoát chaùy bôûi löûa duïc voïng Resentment leads people to break off
cuûa chính hoï, gioáng nhö ñaù chaùy trong bieån beân relations with close relatives, and anger
treân ñòa nguïc vaäy.
leads them to forget propriety: Oaùn giaän ñöa
Rescue someone from a danger: To save ñeán pheá boû thaâm tình, giaän hôøn thì ñöa ñeán vieäc
someone from a danger—Giaûi naïn cho ai. queân maát leã nghóa (Oaùn pheá thaân, noä pheá leã).
Rescue someone from suffering and Reservation (n): Söï baûo toàn—Söï löu giöõ—Söï
difficulty: Cöùu ai thoaùt khoå thoaùt naïn. giöõ choã tröôùc.
Rescuing: Ñoä Thoaùt—Ñoä ngöôøi thoaùt khoûi voøng Reserve karma: Katatta (p)—Nghieäp Tích Tuï—
luaân hoài sanh töû—Saving—Taking across—To Reserve karma is any other deed, not included
 3670

productive, death-proximate, destructive karmas, ** See Four types of kamma (karma).

which is potent enough to take on the role of Reserve one's anonymity: Preserve one's
generating rebirth. This type of karma becomes incognito—AÅn danh.
operative when there is no karma of other three Reserve one’s name: AÅn danh—To preserve
types to exercise this function. This is as it were one’s incognito.
the reserve fund of a particular being, divided into
Resident (n): Thöôøng truù.
four classifications—Theo A Tyø Ñaït Ma Luaän (Vi
Resign (v):
Dieäu Phaùp), nghieäp tích tuï laø baát cöù nghieäp naøo
1) Phoù thaùc—Ngoaïi ñaïo phoù thaùc mình cho caùi
ñuû maïnh ñeå quyeát ñònh taùi sanh, maø khoâng phaûi laø
goïi laø “yù cuûa thöôïng ñeá”—Externalists resign
nghieäp taùi taïo, nghieäp caän töû, hay nghieäp tieâu
themselves to a so-called “God’s will”.
dieät. Loaïi nghieäp naày seõ quyeát ñònh taùi sanh neáu
2) Töø nhieäm.
khoâng coù caùc nghieäp kia chen vaøo. Nghieäp naày
gioáng nhö caùi voán döï tröû cuûa moät caù nhaân, goàm Resign oneself: Lie in wait for—To wait for
boán loaïi: one’s opportunity—Watch one's opportunity—AÅn
1) Evil actions which may ripen in the sense- nhaãn chôø thôøi.
sphere: Akusala (p)—Haønh ñoäng baát thieän, Resign from the throne: Abdicate—Renounce
taïo quaû döõ troå sanh trong duïc giôùi—There are the throne—Thoaùi vò.
ten evil actions—Coù möôøi haønh ñoäng baát Resignation (n): Söï phoù thaùc—Söï töø chöùc.
thieän: Resinous wood: Nhuõ Moäc—For homa or fire
a) Three evil actions committed by deed—Ba sacrifice—Thöù caây duøng trong leã hoûa teá (theo Ñaïi
haønh ñoäng baát thieän bieåu hieän nôi thaân: Nhaät Kinh Sôù thì cuûi daâu hay tang coác ñöôïc duøng
i) Killing: Panatipata (p)—Saùt sanh. trong leã hoûa teá).
ii) Stealing: Adinnadana (p)—Troäm caép. Resist (v): Choáng laïi—Oppose—Go against—
iii) Sexual misconduct: Kamesu-micchacara (p)— Buddhists should always try to resist the feeling of
Taø daâm. jealousy and enmity toward other people—Phaät töû
b) Four evil actions committed by word—Boán neân luoân coá gaéng choáng laïi caûm giaùc ganh tî vaø
haønh ñoäng baát thieän bieåu hieän nôi khaåu: hieàm haän ñoái vôùi ngöôøi khaùc.
i) Lying: Musavada (p)—Noùi doái. Resist the continual reincarnation: Nghòch
ii) Slandering: Pisunavaca (p)—Noùi lôøi ñaâm
löu—To resist it and seek a way of escape by
thoïc.
getting rid of life’s delusions—Choáng laïi thuaän
iii) Harsh speech: Pharusavaca (p)—Noùi lôøi thoâ
löu vaø tìm giaûi thoaùt khoûi caûnh ñôøi ñau khoå—See
loã coäc caèn.
Two ways in the current of transmigration.
iv) Frivolous talk: Samphappalapa (p)—Noùi lôøi
Resistance (n):
nhaûm nhí voâ ích.
1) Söï choáng ñoái.
c) Three evil actions committed by mind—Ba
2) Chöôùng, moät trong saùu ñoái töôïng thieàn quaùn.
haønh ñoäng baát thieän bieåu hieän nôi yù:
Baèng thieàn quaùn chuùng ta coù theå vöôït qua
i) Covetousness: Abhijjha (p)—Tham lam.
moïi aûo töôûng duïc voïng—Resistance, one of
ii) Ill-will: Vyapada (p)—Saân haän.
the six subjects in meditation. By meditations
iii) False views: Micchaditthi (p)—Taø kieán.
on the distasteful and the delight, delusions
2) Good actions which may ripen in the sense-
and passions may be overcome—See Six
sphere: Kusala (p)—Haønh ñoäng thieän, taïo quaû
subjects in meditation.
laønh troå sanh trong duïc giôùi.
3) Good actions which may ripen in the realms Resistless: Apratihata (skt)—Voâ Ngaïi.
of form (rupaloka): Haønh ñoäng thieän, taïo quaû 1) Unhindered: Undoubted—Without doubt—
laønh troå sanh trong saéc giôùi. Without obstacle—Without resistance—Töï
4) Good actions which may ripen in the formless taïi thoâng suoát, khoâng trôû ngaïi.
realms (arupaloka): Haønh ñoäng thieän, taïo quaû 2) Permeating everywhere: Töï taïi qua laïi khoâng
laønh trong voâ saéc giôùi. trôû ngaïi.
 3671

3) All pervasive, dynamic omnipresence which Resolve to bestow one’s merits: Hoài Höôùng
enters everywhere without hindrance light the Moân hay Hoài höôùng nieäm—See Five devotional
light of a candle: Töï taïi thoâng dung thaønh ra gates of the Pure Land Sect.
moät theå, nhö aùnh ñeøn giao thoa hoøa vaøo nhau. Resolve of a Buddha: Nguyeän Thaân—Nguyeän
** See Four unobstructed eloquences. Phaät—The resolve of a Buddha to be born in the
Resisting accessory cause: Nghòch Duyeân— Tusita heaven for the work of saving all beings,
Resisting accessory cause, in contrast with the one of the ten bodies of a Thus Come One—Moät
accordant cause (thuaän duyeân); as goodness is the trong möôøi thaân Phaät, nguyeän sanh veà cung trôøi
accordant cause so evil is the resisting cause of Ñaâu Suaát ñeå cöùu ñoä chuùng sanh.
the Buddha way—Baát thuaän duyeân, ñoái laïi vôùi Resolve on Buddhahood: Phaùt Taâm Boà Ñeà hay
thuaän duyeân; thieän vôùi Phaät quaû laø thuaän duyeân, nguyeän ñaéc thaønh quaû vò Phaät—See Five
aùc laø nghòch duyeân (thuaän vôùi ñöôøng loái ñaïo Phaät developments.
laø thuaän duyeân, ngöôïc vôùi ñöôøng loái ñaïo Phaät laø
Resolve on demitting one’s merits to others:
nghòch duyeân).
Hoài höôùng phaùt nguyeän—See Three minds (A).
Resisting and complying: Nghòch Thuaän—The Resolve difficulties and disputes: Giaûi quyeát
adversaties, Backward or forward, opposing and
nhöõng khoù khaên vaø tranh chaáp—Bhiksus and
according with, reverse or direct—Coøn goïi laø “Vi
Bhiksunis must use loving speech and deep
Thuaän.” Traùi ngöôïc vôùi chaân lyù goïi laø nghòch,
listening to resolve the difficulties and disputes in
thuaän vôùi chaân lyù laø thuaän.
the Order. Those who try to seek an ally in a third
Resolute (v): Quyeát taâm. party, commits an Expression of Regret Offence—
Resolute Light King Dharani of Holy Tyø Kheo vaø Tyø Kheo Ni phaûi duøng lôøi noùi eâm dòu
Limitless Life: Thaùnh Voâ Löôïng Thoï Quyeát (aùi ngöõ) vaø laéng nghe saâu saéc ñeå giaûi quyeát nhöõng
Ñònh Quang Minh Ñaø La Ni—See Ten small khoù khaên vaø tranh chaáp. Nhöõng ai ñi tìm lieân keát
mantras. vôùi ngöôøi thöù ba ñeå laøm ñoàng minh vôùi mình laø
Resolute Will: Chí Quyeát Ñònh—See Three phaïm giôùi Ba Daät Ñeà hay giôùi Ñoïa (phaûi phaùt loà
things that practitioners would bitterly reproach saùm hoái).
themselves. Resolve doubts: Quyeát nghi—Giaûi quyeát nhöõng
Resolution (n): nghi hoaëc—Doubts solved.
1) Adhisthana (skt): Determination—Quyeát Resolve or intention: Act out one's vow—
ñònh—Quyeát taâm—See Determination. Action and vow—Act and vow—Haønh nguyeän.
2) Adhimoksha (skt): Thaéng giaûi (hieåu bieát roõ Resolve the mind to be reborn in the Pure
raøng, khoâng coøn nghi ngôø gì caû)—See Fifty- Land: Taùc Nguyeän Moân hay Quyeát ñònh Vaõng
one Dharmas interactive with the Mind. Sanh nieäm—See Five devotional gates of the Pure
Resolve (n): Thaät loøng quyeát taâm caûi thieän ñôøi Land Sect.
soáng cuûa chính mình—A true resolve to reform Resolve in samsara: Thoï baùo.
one’s own life.
Resolve on: Have a mind to—Phaùt yù.
(A) See Vows.
Resolve on supreme bodhi: Phaùt taâm boà ñeà (vì
(B) See Four great vows.
voâ thöôïng Boà Ñeà maø phaùt taâm)—See Five bodhi
1) (n): Will of the mind: Desire—Intention—
or stages of enlightenment.
Vow—Taâm nguyeän.
2) (v): To resolve—To take one’s vow—to Resonant voice: Baát kieät aâm—One of the eight
vow—Phaùt nguyeän—Quyeát taâm. tones of a Buddha’s voice—Moät trong taùm aâm
thanh cuûa Phaät—See Eight tones of a Buddha’s
Resolve to become a Buddha: Nguyeän taùc
voice.
Phaät.
Resort : Nôi nghæ chaân.
 3672

Respect (n & v): Revere—Venerate—Toân Respect-inspiring of Standing: Oai nghi

troïng—Ngöôõng moä—To have regard and ñöùng—See Four respect-inspiring forms.
consideration for—Respect everyone: Kính troïng Respect-inspiring of Walking: Oai nghi ñi—
moïi ngöôøi—The best way to respect the Buddha is See Four respect-inspiring forms.
to follow his advice: “Not to do evil, To do good, Respect-inspiring virtue: Uy Ñöùc—Dignified
To purify one’s mind.” There are six kinds of reverence and virtue—Uy nghi vaø ñöùc haïnh (ñaùng
respect—See Six kinds of respect. toân laø uy nghi, ñaùng kính laø ñöùc haïnh).
Respect the aged: Kính laõo. Respect and love: Kính aùi.
Respect highly: Raát toân quyù. Respect-producing voice: Toân hueä aâm, moät
Respect-inspiring dignity: Uy Nghi—See trong taùm aâm thanh cuûa Phaät—Respect-producing
Respect-inspiring deportment. voice, one of the eight tones of a Buddha’s
Respect-inspiring deportment: Oai Nghi. voice—See Eight tones of a Buddha’s voice.
(I) The meanings of Respect-inspiring Respect for the True-Nature: Toân troïng taùnh
deportment—Nghóa cuûa Uy Nghi: Majestic— linh—See Ten reasons that cause sentient beings
Solemnly—Respect-inspiring deportment, or to develop Bodhi-mind.
dignity, i.e. in walking, standing, sitting, lying. Respect and venerate Sutras: Kính troïng kinh
There are said to be 3,000 and also 80,000 ñieån.
forms of such deportment: Ñi, ñöùng, ngoài,
Respect others: Cung kính toân troïng ngöôøi khaùc.
naèm, ñeàu coù uy nghi pheùp taéc. Coù ñeán 3.000
Respect-producing voice: Toân hueä aâm—See
uy nghi vaø 80.000 pheùp taéc veà uy nghi naày.
Eight tones of a Buddha’s voice.
(II) Categories of Respect-inspiring deportment:
(A) Töù Uy Nghi—Four forms of respect-inspiring Respectable: Ñaùng kính—Venerable.
deportment—Phaân Loaïi Uy Nghi: (In a) respectable way: Baèng phöông caùch ñaùng
1) Walking: Ñi. kính.
2) Standing: Ñöùng. Respect for the truth: Toân troïng söï thaät.
3) Lying: Naèm. Respect one’s parents: Kính troïng meï cha.
4) Sitting: Ngoài. Respectful: Kính caån—Respectfully (adv).
(B) Three thousand forms of respect-inspiring Respectful Homage in Amitabha Sutra: Chí
deportment, including the complete 250
Taâm Ñaûnh Leã.
commandments for Hinayana Bhikkhus and
1) Namo The Paradise Pureland of Amitabha
all other subtle behaviors: Tam Thieân Uy
Asociation, Measureless Brightness of
Nghi: Bao goàm 250 giôùi cuï tuùc Tieåu Thöøa vaø
Tathagata: Nam Moâ An Döôõng Quoác Cöïc Laïc
taát caû nhöõng teá haïnh khaùc.
Giôùi Di Ñaø Haûi Hoäi Voâ Löôïng Quang Nhö
(C) Eighty thousand forms of respect-inspiring
Lai.
deportment, meaning there are innumerable
2) Namo The Paradise Pureland of Amitabha
forms of respect-inspiring deportment for the
Association, the Limitless Brightness of
Bodhisattvas: Taùm Vaïn Uy Nghi: Taùm vaïn tö
Tathagata: Nam Moâ An Döôõng Quoác Cöïc Laïc
uy nghi cuûa Boà Taùt Ñaïi Thöøa, coù nghóa laø
Giôùi Di Ñaø Haûi Hoäi Voâ Bieân Quang Nhö Lai.
nhieàu uy nghi voâ soá keå cho haøng Boà Taùt.
3) Namo The Paradise Pureland of Amitabha
** See Three thousand demeanors and Eighty
Association, the No Fear Brightness of
thousand minute conducts.
Tathagata: Nam Moâ An Döôõng Quoác Cöïc Laïc
Respect-inspiring of Lying down: Oai nghi Giôùi Di Ñaø Haûi Hoäi Voâ Ngaïi Quang Nhö Lai.
naèm—See Four respect-inspiring forms. 4) Namo The Paradise Pureland of Amitabha
Respect-inspiring of Sitting: Oai nghi ngoài— Association, the No Objection Brightness of
See Four respect-inspiring forms. Tathagata: Nam Moâ An Döôõng Quoác Cöïc Laïc
Giôùi Di Ñaø Haûi Hoäi Voâ Ñoái Quang Nhö Lai.
 3673

5) Namo The Paeadise Pureland of Amitabha theo sau haønh ñoäng thieän, baát thieän hay trung
Association, the Volcano King Brightness of tính—See Three equal currents.
Tathagata: Nam Moâ An Döôõng Quoác Cöïc Laïc Respond (v): Traû lôøi.
Giôùi Di Ñaø Haûi Hoäi Dieäm Vöông Quang Nhö Response to appeal or need: Buddha moved to
Lai. respond—Caûm öùng.
6) Namo The Paradise Pureland of
Response of the Buddha to the good in all
AmitabhaAssociation, the Purifiction
the living: Potentiality and response—
Brightness of Tathagata: Nam Moâ An Döôõng
Potentiality of all to respond to the Buddha—Cô
Quoác Cöïc Laïc Giôùi Di Ñaø Haûi Hoäi Thanh
caûm.
Tònh Quang Nhö Lai.
7) Namo The Paradise Pureland of Amitabha Response from the invisible: Minh ÖÙng—Söï
Association, the Joyful and Detached caûm öùng cuûa chö Phaät vaø chö Boà Taùt khoâng theå
Brightness of Tathagata: Nam Moâ An Döôõng thaáy bieát ñöôïc—That of Buddhas and
Quoác Cöïc Laïc Giôùi Di Ñaø Haûi Hoäi Hoan Hyû Bodhisattvas.
Quang Nhö Lai. Respond to the lightest touch of the whip:
8) Namo The Paradise Pureland of Amitabha This is one of the four kinds of horses, likened to
Association, the Brightness of Knowledge and four classes of monks—Roi chaïm loâng ñuoâi, xeùt yù
Favour of Tathagata: Nam Moâ An Döôõng ngöôøi cöôõi maø theo yù ñoù. Ñaây laø moät trong boán
Quoác Cöïc Laïc Giôùi Di Ñaø Haûi Hoäi Trí Hueä loaïi ngöïa ñeå ví vôùi boán loaïi Tyø Kheo—See Four
Quang Nhö Lai. kinds of horses.
9) Namo The Paradise Pureland of Amitabha Respond to the mild application of the whip:
Asociation, the Brightness of Difficult Privacy Roi voït chaïm vöøa phaûi—This is one of the four
of Tathagata: Nam Moâ An Döôõng Quoác Cöïc kinds of horses, likened to four classes of monks—
Laïc Giôùi Di Ñaø Haûi Hoäi Nan Tö Quang Nhö Roi voït chaïm vöøa phaûi laø laøm theo yù chuû. Ñaây laø
Lai. moät trong boán loaïi ngöïa ñeå ví vôùi boán loaïi Tyø
10) Namo The Paradise Pureland of Amitabha Kheo—See Four kinds of horses.
Association, the Perpetual Brightness of Respond to need: Caûm öùng—Respond to
Tathagata: Nam Moâ An Döôõng Quoác Cöïc Laïc appeal; Buddha moved to respond—Chuùng sanh
Giôùi Di Ñaø Haûi Hoäi Baát Ñoaïn Quang Nhö coù cô duyeân thieän caên laøm caûm ñoäng ñeán chö
Lai. Phaät, chö Phaät cuõng duøng söï caûm öùng kyø dieäu cuûa
11) Namo The Paradise Pureland of Amitabha mình ñeå ñaùp laïi thì goïi laø caûm öùng (thí duï nhö
Association, the Brightness of Non- nöôùc khoâng daâng cao, traêng khoâng xuoáng thaáp,
Proclamation of Tathagata: Nam Moâ An nhöng traêng vaãn luoân baøng baïc khaép nôi treân maët
Döôõng Quoác Cöïc Laïc Giôùi Di Ñaø Haûi Hoäi Voâ nöôùc).
Xöng Quang Nhö Lai. Respond to the opportunity: Ñoái Cô—To
12) Namo The Paradise Pureland of Amitabha respond to the capacity of hearers—Ñoái ñaùp tuøy
Association, the Brightness of Super Sun and theo caên cô cuûa ngöôøi nghe.
Moon of Tathagata: Nam Moâ An Döôõng Quoác Respond to the shadow of the whip: Theo
Cöïc Laïc Giôùi Di Ñaø Haûi Hoäi Sieâu Nhöït
boùng roi maø dong ruoåi—This is one of the four
Nguyeät Quang Nhö Lai.
kinds of horses, likened to four classes of monks—
Respecfully devoted to one's parents: Be Loaïi cöù theo boùng roi maø dong ruoåi, nhanh chaäm
reverent—Fulfil one's duty of filial piety—Baùo taû höõu tuøy theo yù chuû. Ñaây laø moät trong boán loaïi
hieáu. ngöïa ñeå ví vôùi boán loaïi Tyø Kheo—See Four kinds
Respective consequences: Chaân ñaúng löu—The of horses.
certain consequences that follow on a good, evil Respond to something: React to something—
or neutral kind of nature respectively—Haäu quaû Ñaùp öùng laïi ñieàu gì.
 3674

Respond to stimuli: Phaûn öùng tröôùc nhöõng kích Responsive incarnation: Nirmana (skt)—ÖÙng
thích. Hoùa—Nirmana means formation, with Buddhists
Response (n): Söï hoài ñaùp—Söï traû lôøi. transformation, or incarnation, or manifestation, in
Response-bodies: ÖÙng thaân—There are thirty- accordance with the nature or needs of different
two response bodies. According to The Surangama beings—ÖÙng laø öùng hieän theo cô duyeân chuùng
Sutra, book Six, Avalokitesvara Bodhisattva sanh maø hieän thaân. Hoùa laø bieán hoùa, laø öùng theo
vowed in front of the Buddha about his thirty-two duyeân cuûa thaân Phaät maø bieán hoùa thaønh caùc loaïi
response bodies as follows: “World Honored One, thaân khaùc nhau—See Trikayas.
because I served and made offerings to the Thus Responsive manifestation: Responsive
Come One, Kuan Yin, I received from that Thus appearance, revelation—ÖÙng Hieän—Revelation
Come One a transmission of the vajra samadhi of through a suitable medium—ÖÙng theo cô duyeân
all being like an illusion as one becomes maø hieän thaân. Theo cô duyeân maø xuaát hieän taùc
permeated with hearing and cultivates hearing. ñoäng (Chaân phaùp thaân Phaät gioáng nhö hö khoâng,
Because I gained a power of compassion identical öùng theo vaät maø hieän hình nhö traêng trong nöôùc).
with that of all Buddhas, the Thus Come Ones, I Responsive manifestation of the
became accomplished in thirty-two response- Dharmakaya: ÖÙng Hoùa Phaùp Thaân—Absolute
bodies and entered all lands.” The wonderful Buddha, in infinite forms—Phaùp thaân cuûa Ñöùc
purity of thirty-two response-bodies, by which Phaät, öùng hieän voâ löôïng thaân (thaân cuûa moïi quoác
one enters into all lands and accomplishes self- ñoä, thaân cuûa moïi theá giôùi, thaân cuûa taát caû chuùng
mastery by means of samadhi of becoming sanh, cuûa taát caû Phaät vaø Boà Taùt)—See Trikayas.
permeated with hearing and cultivating hearing Responsorial (a): Ñeå ñoái ñaùp laïi.
and by means of the miraculous strength of
Ressurection: Samjiv (skt)—Revive—Re-
effortlessness—Coù ba möôi hai öùng thaân. Theo
animate—Ñaúng hoaït—See Re-animate.
Kinh Thuû Laêng Nghieâm, quyeån Saùu, Ñöùc Quaùn
Rest (n&v): An döôõng—An töùc—Nghæ ngôi—To
Theá AÂm Boà Taùt ñaõ baïch tröôùc Phaät veà ba möôi
take a rest—Töï taïi.
hai öùng thaân cuûa ngaøi nhö sau: “Baïch Theá Toân!
Bôûi toâi cuùng döôøng Ñöùc Quaùn Theá AÂm Nhö Lai, (The) rest with equanimity: Töï taïi traàm tænh.
nhôø Phaät daïy baûo cho toâi tu phaùp ‘Nhö huyeãn vaên Rest and kind: Töùc Töø—At rest and kind, an old
huaân vaên tu kim cöông tam muoäi’ vôùi Phaät ñoàng translation of Sramana, one who has entered into
moät töø löïc, khieán toâi thaân thaønh 32 öùng, vaøo caùc the life of rest and showed loving-kindness to
quoác ñoä.” Ba möôi hai öùng thaân dieäu tònh, vaøo caùc all—Tieáng Phaïn laø Sa Di, ngöôøi môùi nhaäp vaøo
quoác ñoä, ñeàu do caùc phaùp tam muoäi vaên huaân, vaên Phaät Moân, phaûi deïp yeân moïi tình caûm theá tuïc ñeå
tu, söùc nhieäm maàu hình nhö khoâng laøm gì, tuøy ñem loøng töø teá ñoä nhaân sanh.
duyeân öùng caûm, töï taïi thaønh töïu—See Thirty-two Rest (v) in peace forever: An giaác ngaøn thu.
response bodies. Rest on pure faith: An truï tònh tín—
Response of a saint: Influence of a saint Enlightening Beings rest on pure faith, steadfast
(Buddha)—Thaùnh öùng. and imperturbable—See Ten kinds of path of
Responsibilities (n): Traùch nhieäm—Boån phaän Great Enlightening Beings (5).
Responsible (a): Coù traùch nhieäm. Restitution (n): Söï phuïc chöùc—Söï phuïc hoài
Responsive (a): Coù tính ñoái ñaùp. nguyeân traïng.
Responsive group: AÛnh Höôûng Chuùng—The Restless (a): AÙy naùy—Boàn choàn—Khaéc khoaûi—
responsive group in the Lotus Sutra, who came in Disquiet—Unquiet—Anxious—Uneasy—
response to a call, e.g. Manjusri, Kuan-Yin, etc— Troubled.
Coøn goïi laø AÛnh Höôùng Chuùng—Nhöõng vò ñeán ñaùp Restless and intractable mind: YÙ Maõ—The
öùng lôøi caàu nguyeän cuûa chuùng sanh nhö Ngaøi Vaên mind like a horse and the heart like a monkey.
Thuø hay Quaùn AÂm. The mind as a horse, ever running from one thing
to another—Taâm yù cuûa con ngöôøi dong ruoåi nhö
 3675

con ngöïa, chaïy töø choã naày qua choã khaùc, khoâng laïi bò hoân traàm. Nhöõng haønh giaû duïng coâng tu taäp
ngöøng nghæ (ñuoåi theo ngoaïi caûnh khoâng döøng laïi mong ñem heát nghò löïc vaøo vieäc tham thieàn seõ
ôû moät choã). khoâng ñeå cho nguû guïc khoáng cheá.
Restless mind: Taâm thaàn baát ñònh (taâm maõ)—A Restlessness and worry: Uddhaccakukkucca
changeable spirit—The mind like a horse, that (p)—Phoùng daät lo aâu—See Five hindrances (A)
needs breaking in or stimulating with a whip— and Five hindrances to spiritual progress.
Taâm loaïn ñoäng nhö con ngöïa, caàn thaéng baèng Restoration (n): Söï phuïc hoài—Söï thaâu phuïc
cöông roi. laïi—Söï quang phuïc—Thôøi phuïc höng.
Restlessness (n): Anuddhatya-kukrtya (skt)— Restoration of Vietnamese Buddhism: Chaán
Auddhatya (skt)—Uddhaccam (p)—Ñoäng xuùc hay höng Phaät giaùo Vieät Nam.
traïo cöû hay loaïn ñoäng—Phoùng Daät—Traïo keát— Restore (v): Phuïc hoài.
Agitation—Ambitious—Distracted—Loose—
Restore a building: Taùi thieát moät toøa nhaø.
Unrestrained—Unsettled—Thao thöùc boàn choàn—
Restore one’s health: Phuïc hoài söùc khoûe.
It has the characteristic of disquietude, like water
whipped up by the wind. Its function is to make Restore (v) someone to serenity: Reassure—
the mind unsteady, as wind makes the banner Hearten—Chieâu duï.
ripple. It is manifested as turmoil. Its proximate Restrain (v): Cheá phuïc.
cause is unwise attention to mental disquiet—Traïo Restrain and gain victory over oneself: Töï
cöû (thaân theå luoân nhuùc nhích khoâng yeân, nhöõng Cheá Töï Thaéng.
phieàn naõo khieán cho taâm xao xuyeán khoâng an (I) The Buddha taught about “Restraining
tónh). Ñaëc taùnh cuûa phoùng daät laø khoâng tænh laëng oneself” in the Dharmapada Sutra—Ñöùc Phaät
hay khoâng thuùc lieãm thaân taâm, nhö maët nöôùc bò daïy veà Töï Cheá trong Kinh Phaùp Cuù:
gioù lay ñoäng. Nhieäm vuï cuûa phoùng daät laø laøm cho 1) He who strictly adorned, lived in peace,
taâm buoâng lung, nhö gioù thoåi phöôùn ñoäng. Nguyeân subdued all passions, controlled all senses,
nhaân gaàn ñöa tôùi baát phoùng daät laø vì taâm thieáu söï ceased to injure other beings, is indeed a holy
chaêm chuù khoân ngoan. **See Two kinds of Brahmin, an ascetic, a bhikshu (Dharmapada
affliction (C), Five higher bonds of desire, Five 142): Ngöôøi naøo nghieâm giöõ thaân taâm, cheá
ties in the higher realm, Eight entanglements or ngöï khaéc phuïc raùo rieát, thöôøng tu phaïm haïnh,
evils, Eight physical sensations, Fourteen khoâng duøng ñao gaäy gia haïi sanh linh, thì
unwholesome factors, Fifty-one Dharmas chính ngöôøi aáy laø moät Thaùnh Baø la moân, laø Sa
interactive with the Mind, and Fifty-two mental moân, laø Tyø khöu vaäy.
states. 2) Rarely found in this world anyone who
Restlessness and remorse: Uddhacca-kukkucca restrained by modesty, avoids reproach, as a
(p)—Traïo Cöû Hoái Quaù Trieàn Caùi—See Five well-trained horse avoids the whip
hindrances. (Dharmapada 143): Bieát laáy ñieàu hoå theïn ñeå
Restlessness and torpor: Traïo cöû hoân traàm— töï caám ngaên mình, theá gian ít ngöôøi laøm ñöôïc.
One of the biggest problems for Zen practitioners Ngöôøi ñaõ laøm ñöôïc, hoï kheùo traùnh hoå nhuïc
is sleeping during meditation. Most meditators nhö ngöïa hay kheùo traùnh roi da.
have two problems: restlessness and torpor. That 3) Like a well-trained horse, touch by the whip,
is, if they are not indulging in idle thinking, they even so be strenuous and zealous. By faith, by
will be dozing off. Those who know how to work virtue, by effort, by concentration, by
hard, however, will be concentrating their energy investigation of the Truth, by being endowed
on their inquiry; they will absolutely not be with knowledge and conduct, and being
sleeping—Moät trong nhöõng trôû ngaïi cho thieàn sinh mindful, get rid of this great suffering
laø nguû guïc trong khi haønh thieàn. Coù hai loaïi beänh (Dharmapada 144): Caùc ngöôi haõy noã löïc saùm
maø ña soá thieàn sinh thöôøng maéc phaûi: traïo cöû vaø hoái nhö ngöïa ñaõ hay coøn theâm roi, haõy ghi
hoân traàm. Neáu nhö taâm khoâng bò voïng töôûng thì nhôù laáy chaùnh tín, tònh giôùi, tinh tieán, tam-ma-
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ñòa (thieàn ñònh) trí phaân bieät Chaùnh phaùp, vaø vaät laønh toát, con tuaán maõ tín ñoä laø con vaät
minh haønh tuùc ñeå tieâu dieät voâ löôïng thoáng laønh toát, nhöng keû ñaõ töï ñieâu luyeän ñöôïc
khoå. mình laïi caøng laønh toát hôn.
4) Irregators guide the water to their fields; 10) Never by those vehicles, nor by horses would
fletchers bend the arrow; carpenters bend the one go to Nirvana. Only self-tamers who can
wood, the virtuous people control themselves reach Nirvana (Dharmapada 323): Chaúng phaûi
(Dharmapada 145): Ngöôøi töôùi nöôùc lo daãn nhôø xe hay ngöïa maø ñeán ñöôïc caûnh giôùi Nieát
nöôùc, thôï laøm teân lo uoán teân, thôï moäc lo naåy baøn, chæ coù ngöôøi ñaõ ñieâu luyeän laáy mình môùi
möïc cöa caây, ngöôøi laøm laønh thì töï lo cheá ñeán ñöôïc Nieát baøn.
ngöï. 11) It is good to have control of the eye; it is good
5) What should have been done is left undone; to have control of the ear; it is good to have
what should not have been done is done. This control of the nose; it is good to have control
is the way the arrogant and wicked people of the tongue (Dharmapada 360): Cheá phuïc
increase their grief (Dharmapada 292): Vieäc ñöôïc maét, laønh thay; cheá phuïc ñöôïc tai, laønh
ñaùng laøm khoâng laøm, vieäc khoâng ñaùng laïi thay; cheá phuïc ñöôïc muõi, laønh thay; cheá phuïc
laøm, nhöõng ngöôøi phoùng tuùng ngaïo maïn, laäu ñöôïc löôõi, laønh thay.
taäp maõi taêng theâm. 12) It is good to have control of the body; it is
6) Those who always earnestly practice good to have control of speech; it is good to
controlling of the body, follow not what have control of everything. A monk who is
should not be done, and constantly do what able to control everything, is free from all
should be done. This is the way the mindful suffering (Dharmapada 362): Cheá phuïc ñöôïc
and wise people end all their sufferings and thaân, laønh thay; cheá phuïc ñöôïc lôøi noùi, laønh
impurities (Dharmapada 293): Thöôøng quan thay; cheá phuïc ñöôïc taâm yù, laønh thay; cheá
saùt töï thaân, khoâng laøm vieäc khoâng ñaùng, vieäc phuïc ñöôïc heát thaûy, laønh thay. Tyø kheo naøo
ñaùng gaéng chuyeân laøm, thì khoå ñau laäu taäp cheá phuïc ñöôïc heát thaûy thì giaûi thoaùt heát thaûy
daàn tieâu tan. khoå.
7) As an elephant in the battlefield endures the 13) He who controls his hands and legs; he who
arrows shot from a bow, I shall withstand controls his speech; and in the highest, he who
abuse in the same manner. Truly, most delights in meditation; he who is alone,
common people are undisciplined (who are serene and contented with himself. He is truly
jealous of the disciplined) (Dharmapada 320): called a Bhikhshu (Dharmapada 362): Gìn giöõ
Voi xuaát traän nhaãn chòu cung teân nhö theá naøo, tay chaân vaø ngoân ngöõ, gìn giöõ caùi ñaàu cao,
ta ñaây thöôøng nhaãn chòu moïi ñieàu phæ baùng taâm meán thích thieàn ñònh, rieâng ôû moät mình,
nhö theá aáy. Thaät vaäy, ñôøi raát laém ngöôøi phaù thanh tònh vaø töï bieát ñaày ñuû, aáy laø baäc Tyø
giôùi (thöôøng gheùt keû tu haønh). kheo.
8) To lead a tamed elephant in battle is good. To 14) Censure or control yourself. Examine
tame an elephant for the king to ride it better. yourself. Be self-guarded and mindful. You
He who tames himself to endure harsh words will live happily (Dharmapada 379): Caùc
patiently is the best among men (Dharmapada ngöôi haõy töï kænh saùch, caùc ngöôi haõy töï phaûn
321): Luyeän ñöôïc voi ñeå ñem döï hoäi, luyeän tænh! Töï hoä veä vaø chaùnh nieäm theo Chaùnh
ñöôïc voi ñeå cho vua côõi laø gioûi, nhöng neáu phaùp môùi laø Tyø kheo an truï trong an laïc.
luyeän ñöôïc loøng aån nhaãn tröôùc söï cheâ bai, 15) You are your own protector. You are your
môùi laø ngöôøi coù taøi ñieâu luyeän hôn caû moïi own refuge. Try to control yourself as a
ngöôøi. merchant controls a noble steed (Dharmapada
9) Tamed mules are excellent; Sindhu horses of 380): Chính caùc nöôi laø keû baûo hoä cho caùc
good breeding are excellent too. But far ngöôi, chính caùc ngöôi laø nôi nöông naùu cho
better is he who has trained himself caùc ngöôi. Caùc ngöôi haõy gaéng ñieàu phuïc laáy
(Dharmapada 322): Con la thuaàn taùnh laø con
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mình nhö thöông khaùch lo ñieàu phuïc con ngöïa 2) Yama (skt): Cheá Giôùi (thieàn ñònh)—See Eight
mình. factors of Yoga concentration.
(II) The Buddha’s teachings on “Restraining 3) Thu Thuùc: The worldly way is outgoing
oneself and gaining victory over oneself” in exuberant; the way of the devoted Buddhist’s
the Dharmapada Sutra—Nhöõng lôøi Phaät daïy life is restrained and controlled. Constantly
veà “Töï cheá Töï thaéng” trong Kinh Phaùp Cuù: work against the grain, against the old habits;
1) One who conquers himself is greater than one eat, speak, and sleep little. If we are lazy,
who is able to conquer a thousand men in the raise energy. If we feel we can not endure,
battlefield (Dharmapada 103): Thaéng ngaøn raise patience. If we like the body and feel
quaân ñòch chöa theå goïi laø thaéng, töï thaéng attached to it, learn to see it as unclean.
ñöôïc mình môùi laø chieán coâng oanh lieät nhöùt. Virtue or following precepts, and
2) Self-conquest is, indeed, better than the concentration or meditation are aids to the
conquest of all other people. To conquer practice. They make the mind calm and
onself, one must be always self-controlled restrained. But outward restraint is only a
and disciplined one’s action (Dharmapada convention, a tool to help gain inner coolness.
104): Töï thaéng mình coøn veû vang hôn thaéng We may keep our eyes cast down, but still our
keû khaùc. Muoán thaéng mình phaûi luoân luoân cheá mind may be distracted by whatever enters
ngöï loøng tham duïc. our field of vision. Perhaps we feel that this
3) Neither the god, nor demigod, nor Mara, nor life is too difficult, that we just can not do it.
Brahma can win back the victory of a man But the more clearly we understand the truth
who is self-subdued and ever lives in restraint of things, the more incentive we will have.
(Dharmapada 105): Duø laø thieân thaàn, Caøn thaùt Keep our mindfulness sharp. In daily activity,
baø, duø laø Ma vöông, hay Phaïm thieân, khoâng the important point is intention. ; know what
moät ai chaúng thaát baïi tröôùc ngöôøi ñaõ töï thaéng. we are doing and know how we feel about it.
Restrain one’s anger: Haøm noä (neùn giaän). Learn to know the mind that clings to ideas of
Restrain one’s desires: Control desires—Tieát purity and bad karma, burdens itself with
duïc. doubt and excessive fear of wrongdoing. This,
too, is attachment. We must know moderation
Restrain oneself: Töï Cheá—See Restrain and
in our daily needs. Robes need not be of fine
gain victory over oneself.
material, they are merely to protect the body.
Restrain (v) oneself in doing something: Töï
Food is merely to sustain us. The Path
keàm cheá trong haønh ñoäng.
constantly opposes defilements and habitual
Restrain from evil: Prohibiting from evil—Chæ desires—Loái soáng theá tuïc coù tính caùch höôùng
trì (traùnh laøm nhöõng vieäc aùc)—See Two modes of ngoaïi, buoâng lung. Loái soáng cuûa moät Phaät töû
practices (A). thuaàn thaønh thì bình dò vaø tieát cheá. Phaät töû
Restraining from lying: Ly voïng ngöõ—See thuaàn thaønh coù loái soáng khaùc haún ngöôøi theá
Four Ariyan modes of speech (A). tuïc, töø boû thoùi quen, aên nguû vaø noùi ít laïi. Neáu
Restraining speech or voice: Khoâng noùi. laøm bieáng, phaûi tinh taán theâm; neáu caûm thaáy
Restraint (n): Cheá Giôùi. khoù kham nhaãn, chuùng ta phaûi kieân nhaãn
1) Samyama or Samnnama (p): Cheá Giôùi (giôùi theâm; neáu caûm thaáy yeâu chuoäng vaø dính maéc
luaät)—Cheá giaùo—Kieåm soaùt—Thu thuùc— vaøo thaân xaùc, phaûi nhìn nhöõng khía caïnh baát
Keàm cheá—Control—Self-control—Self- tònh cuûa cô theå mình. Giôùi luaät vaø thieàn ñònh
restraint: Töï keàm cheá—The restraints or hoã trôï tích cöïc cho vieäc luyeän taâm, giuùp cho
rules, i.e. of the Vinaya—Caùc ñieàu giôùi luaät taâm an tònh vaø thu thuùc. Nhöng beà ngoaøi thu
do Phaät quy ñònh ñoái vôùi caùc haøng ñeä töû (Ñaïo thuùc chæ laø söï cheá ñònh, moät duïng cuï giuùp cho
Phaät laáy giôùi luaät trong Tyø Ni Taïng laøm giaùo taâm an tònh. Bôûi vì duø chuùng ta coù cuùi ñaàu
lyù ñeå haïn cheá hay ngaên chaën toäi loãi sai traùi). nhìn xuoáng ñaát ñi nöõa, taâm chuùng ta vaãn coù
theå bò chi phoái bôûi nhöõng vaät ôû trong taàm maét
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chuùng ta. Coù theå chuùng ta caûm thaáy cuoäc soáng determined by previous karma—Keát quaû cuûa
naày ñaày khoù khaên vaø chuùng ta khoâng theå laøm nghieäp ñôøi tröôùc, nhö cuoäc soáng daøi ngaén ôû hieän
gì ñöôïc. Nhöng caøng hieåu roõ chaân lyù cuûa söï taïi ñöôïc quyeát ñònh bôûi nghieäp ñôøi tröôùc.
vaät, chuùng ta caøng ñöôïc khích leä hôn. Phaûi giöõ Result of karma:
taâm chaùnh nieäm thaät saéc beùn. Trong khi laøm 1) Kammaphala (p)—Karmaphala (skt)—
coâng vieäc phaûi laøm vôùi söï chuù yù. Phaûi bieát Nghieäp quaû (keát quaû cuûa caùc haønh ñoäng phaùt
mình ñang laøm gì, ñang coù caûm giaùc gì trong sinh töø taâm thöùc).
khi laøm. Phaûi bieát raèng khi taâm quaù dính maéc 2) (Karmic) results: Nhöõng keát quaû cuûa nghieäp.
vaøo yù nieäm thieän aùc cuûa nghieäp laø töï mang Results of religious practices: Fruit arising
vaøo mình gaùnh naëng nghi ngôø vaø baát an vì from practices of religion—Giaùo lyù haïnh quaû
luoân lo sôï khoâng bieát mình haønh ñoäng coù sai (keát quaû khôûi leân töø vieäc tu taäp).
laàm hay khoâng, coù taïo neân aùc nghieäp hay
Results of wholesome and unwholesome
khoâng? Ñoù laø söï dính maéc caàn traùnh. Chuùng
ta phaûi bieát tri tuùc trong vaät duïng nhö thöùc aên, deeds: Keát quaû cuûa nhöõng haønh ñoäng thieän vaø baát
y phuïc, choã ôû, vaø thuoác men. Chaúng caàn phaûi thieän.
maëc y thaät toát, y chæ ñeå ñuû che thaân. Chaúng Resultant path of suffering: Khoå Ñaïo—The
caàn phaûi coù thöùc aên ngon. Thöïc phaåm chæ ñeå resultant path of suffering—The path of suffering;
nuoâi maïng soáng. Ñi treân ñöôøng ñaïo laø ñoái from illusion arises karma, from karma suffering,
khaùng laïi vôùi moïi phieàn naõo vaø ham muoán from suffering illusion, in a vicious circle—Töø khoå
thoâng thöôøng. ñaïo phieàn naõo khôûi leân, töø phieàn naõo nghieäp khôûi
Restraint of breaths: Pranayama (skt)—Soå Töùc leân, töø nghieäp khôûi leân ñau khoå, cöù theá chuyeån
(quaùn hôi thôû)—See Eight factors of Yoga vaàn trong voøng xaáu xa—See Three paths all have
concentration. to tread.
Restraints of religion: Ñaïo Kieåm—The Resulting Buddhahood: Quaû Ñòa—The stage
restraints, or control, of religion—Söï keàm cheá of attainment of the goal of any disciplinary
kieåm soaùt giôùi haïnh. course, in contrast with the causal ground or
fundamental cause, the state of practicing the
Restraint of the senses: Indiyasamvaro (p)—Söï
Buddha-religion—Quaû vò Phaät, ñoái laïi vôùi nhaân
cheá phuïc caùc caên.
ñòa hay nhaân tu haønh.
Restriction (n): Haïn cheá—Limitation—Bound.
Resulting from conditioning cause: Tuøy
Result (n): Phala (skt)—Keát quaû—Thaønh quaû— duyeân.
Consequence—Effect—Retribution—Reward—
Resulting supernatural powers: Thaàn thoâng
There are three consequences associated with the
löïc—See Five powers.
causes for a child to be born into a certain family.
In this meaning, fruit contrasts with cause— Coù ba Resume one’s activities: Baét ñaàu sinh hoaït trôû
quaû baùo vaø boán nhaân khieán cho ñöùa treû sanh vaøo laïi (sau moät thôøi gian ngöng nghæ).
moät gia ñình naøo ñoù. Trong nghóa naøy, quaû ñoái Resume the journey: Tieáp tuïc cuoäc haønh trình.
nghóa laïi vôùi nhaân—See Fruit, Retribution, and Resurrect (v): Phuïc sinh.
Three recompenses. Resurrect a corpse by demonical influence
Result of an action: Vipaøka (p & skt)—Effect of and cause it to kill another person: Khôûi Thi
an action—Dò thuïc hay höõu vi quaû (söï chín muoài Quyû hay quyû nhaäp traøng, teân moät loaøi quyû khi ñoïc
cuûa caùc haønh ñoäng do taâm thöùc taïo taùc). chuù Tyø Ñaø La coù khaû naêng döïng daäy thaây ma môùi
Result of the Buddha-way: Ñaïo quaû—See cheát ñeå laøm haïi hay gieát cheát ngöôøi khaùc.
Nirvana. Resurrecting hell: Sanjiva (skt)—Töôûng Ñòa
Result of former karmaic conduct: Nghieäp Nguïc (teân khaùc cuûa Ñaúng Hoaït Ñòa Nguïc, nôi toäi
Thoï—That which is received as the consequence nhaân bò khoå sôû böùc baùch sinh ra coù yù töôûng ñaõ
of former karmaic conduct, i.e. long or short life
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cheát, nhöng nhôø gioù laïnh thoåi leân neân soáng laïi)— Retreat season of monks and nuns: Varsa or
See Ñòa Nguïc (A) (a) (1). Varsana (skt)—Nhaäp haï.
Ressurection: Re-animate—Revive—Ñaúng hoaït Retreat in silence: Trôû veà söï tænh laëng—People
(phuïc hoaït laïi hay soáng laïi). are used to noise and talk, that they feel lonely
Resucitate (v): Hoài sinh. and out of place if we do not speak. But if we train
Resuscitation (n): Söï hoài sinh. ourselves in the art of talk and the art of
Retain (maintain) something: Duy trì ñieàu gì. cultivating silence, we will learn to enjoy it. Go
placidly amid the noise and haste and remember
Retaliate (v): Baùo thuø.
that there is peace in silence. Our current society
Retaliation (n): Söï baùo thuø.
is a society of noise and business. If we don’t try
Retention of mind: Dharana (skt)—Toång Trì— to find time off for ourselves, we will never have
See Eight factors of Yoga concentration. any. Devout Buddhists must take time off to go
Retinue: Quyeán ThuoäcRelatives—Family— into retreat in search of silence. We must, now and
Retinue, retainers, especially the rtinue of a god, then, break away from motion to remain
Buddha, etc.—Baø con doøng hoï, ñaëc bieät noùi veà motionless. It is a peaceful form of our present
quyeán thuoäc cuûa chö Thieân hay chö Phaät. existence. In lonely retreat we will have the
Retinue of Indra: Nhaät Thieân Chuùng—The opportunity to experience the value of silence
retinue of Indra in his palace of the sun—Ñoaøn contemplation; we will also have a chance to
tuøy tuøng cuûa Trôøi Ñeá Thích trong cung ñieän Maët make an inward journey with ourselves. When we
Trôøi cuûa ngaøi. withdraw into silence, we are absolutely alone to
Retinue of Indra in his palace of the sun: see ourselves as we really are, and then we can
Nhaät Thieân Chuùng—See Retinue of Indra. learn to overcome the weaknesses and limitations
Retire: Recede—Withdraw—Ruùt lui (thoaùi). in ordinary experience. Time spent in secluded
Retire from the world and become a monk: contemplation is not wasted; it goes a long way to
strengthen a man’s character. It is asset to our
Ñoän Theá—To withdraw from the community and
daily work and progress if we can find the time to
become a hermit—Traùnh xa theá tuïc ñeå trôû thaønh
cut ourselves off from routine and spend a day or
Taêng só hay aån só.
two in quiet contemplation. This is surely not
Retirement from the world: Ruùt lui khoûi theá
escaptism or living in idleness, but the best way to
giôùi beân ngoaøi (tòch tònh)—There are two kinds of
strengthen our mind and better our mental
seclusion or retirement from the world—Coù hai
qualities. It is a beneficial introspection; it is by
loaïi tòch tònh—See Two kinds of seclusion or
examining one’s thoughts and feelings that one
retirement from the world.
can probe into the inner meaning of things, and
Retort (v): Traû mieáng laïi—Traû ñuõa. discover the power within—Vì ñaõ quaù quen vôùi
Retrace (v): Tìm laïi daáu veát. tieáng ñoäng vaø chuyeän troø neân luùc naøo khoâng noùi
Retractable penis: AÂm taøng—Maõ AÂm Taøng—A chuyeän, khoâng oàn aøo chuùng ta caûm thaáy quaïnh
retractable penis, e.g. that of a horse. One of the queõ. Nhöng neáu chuùng ta töï reøn luyeän ngheä thuaät
thirty-two marks of a Buddha—Nam caên daáu kín trau doài söï im laëng, chuùng ta seõ caûm thaáy thích thuù
trong buïng chæ khi naøo tieåu tieän môùi xuaát hieän. vôùi söï im laëng. Haõy laëng leõ trong caûnh oàn aøo naùo
Moät trong 32 haûo töôùng cuûa Ñöùc Phaät—See — nhieät vaø nhôù raèng coù söï an laïc trong laëng leõ. Xaõ
See Thirty-two auspicious marks. hoäi chuùng ta ñang soáng laø moät xaõ hoäi oàn aøo vaø
Retreat (n&v): Varsa or Varsana (skt)—An cö mang tính chaát thöông maïi. Neáu chuùng ta khoâng
kieát haï (Summer retreat)—Forty-six rainy season tìm thôøi gian raûnh roãi cho mình, chuùng ta seõ chaúng
retreats of the Buddha—See Summer retreat and bao giôø coù ñöôïc thôøi gian raûnh roãi. Phaät töû thuaàn
Forty-six Rainy Season Retreats of the Buddha. thaønh phaûi coù thôøi gian aån daät laëng leõ cho rieâng
Retreats assistant: Hoä thaát (ngöôøi hoã trôï chö mình. Thænh thoaûng chuùng ta phaûi taùch rôøi ra khoûi
Taêng Ni luùc nhaäp thaát). söï nhoän nhòp quay cuoàng ñeå soáng yeân tónh. Ñoù laø
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moät hình thöùc an laïc trong kieáp soáng hieän taïi cuûa kieáp naày laø aûnh höôûng hay quaû baùo cuûa tieàn
chuùng ta. Trong neáp soáng aån daät ñôn ñoäc, chuùng ta kieáp. Theá cho neân coå ñöùc coù noùi: “Duïc tri tieàn
seõ coù cô hoäi chöùng nghieäm ñöôïc giaù trò cuûa traàm theá nhaân, kim sanh thoï giaû thò. Duïc tri lai theá
tö maëc töôûng, chöùng ta seõ coù dòp laøm moät cuoäc quaû, kim sanh taùc giaû thò.” Coù nghóa laø muoán
haønh trình trôû veà vôùi noäi taâm cuûa chính mình. Khi bieát nhaân kieáp tröôùc cuûa ta nhö theá naøo, thì
ruùt vaøo aån daät, chuùng ta seõ tuyeät ñoái ñôn ñoäc ñeå haõy nhìn xem quaû baùo maø chuùng ta ñang thoï
nhìn chuùng ta, nhìn vaøo thöïc chaát cuûa chính mình, laõnh trong kieáp naày. Muoán bieát quaû baùo keá
vaø chuùng ta coù theå hoïc ñöôïc phöông caùch vöôït tieáp cuûa ta ra sao, thì haõy nhìn vaøo nhöõng
qua vöôït qua nhöõng khuyeát ñieåm vaø giôùi haïn cuûa nhaân maø chuùng ta ñaõ vaø ñang gaây taïo ra trong
maø chuùng ta thöôøng kinh qua. Thôøi gian chuùng ta kieáp hieän taïi. Moät khi hieåu roõ ñöôïc nguyeân lyù
duøng cho vieäc quaùn nieäm tónh maëc khoâng phaûi laø naày roài, thì trong cuoäc soáng haèng ngaøy cuûa
voâ ích, veà laâu veà daøi noù seõ giuùp taïo cho chuùng ta ngöôøi con Phaät chôn thuaàn, chuùng ta seõ luoân
moät baûn chaát maïnh meõ. Seõ coù lôïi ích cho vieäc laøm coù khaû naêng traùnh caùc ñieàu döõ, laøm caùc ñieàu
thöôøng ngaøy vaø söï tieán boä neáu chuùng ta coù theå töï laønh.
taùch mình vôùi coâng vieäc thöôøng nhaät vaø daønh moät (II) The meanings of “Retribution”—Nghóa cuûa
hay hai ngaøy cho vieäc yeân tónh haønh thieàn. Ñaâ “Quaû Baùo”:
chaéc chaén khoâng phaûi laø troán chaïy ñeå soáng nhaøn, 1) Effect: Consequence—Haäu quaû.
nhöng ñaây laø phöông caùch toát nhaát ñeå laøm cho 2) Reward: Quaû Baùo.
taâm chuùng maïnh meõ hôn vaø nhöõng phaåm chaát tinh 3) The term “consequence” or “effect” contrasts
thaàn cuûa chuùng ta toát ñeïp hôn. Ñoù laø nhöõng lôïi laïc with “cause,” or “Fruit” contrasts with
cuûa söï töï quaùn saùt chính mình. Chính nhôø quaùn saùt “seed.”: Töø “Quaû” ñoái laïi vôùi “Nhaân”.
nhöõng tö töôûng vaø caûm thoï cuûa chính mình maø 4) The effect by causing a further effect
chuùng ta coù theå thaáy saâu vaøo yù nghóa cuûa söï vieäc becomes also a cause: Heát thaûy caùc phaùp höõu
beân trong chuùng ta, töø ñoù chuùng ta coù theå khaùm vi laø tröôùc sau noái tieáp, cho neân ñoái vôùi
phaù ra naêng löïc huøng maïng beân trong cuûa chính nguyeân nhaân tröôùc maø noùi thì caùc phaùp sinh
mình. ra veà sau laø quaû—See Five fruits or effects
Retreatant (n): Ngöôøi tham döï leã an cö kieát haï. and Five fruits of karma.
Retribute (v): Thöôûng phaït. (III) Categories of “Retribution”—Phaân loaò “Quaû
Baùo”:
Retribution (n): Quaû baùo—Söï thöôûng phaït—
1) There are three consequences associated with
Consequence—Effect—Result—Reward.
the causes for a child to be born into a certain
(I) An overview of “Retribution”—Toång quan veà
family. In this meaning, fruit contrasts with
“Quaû Baùo”: Consequences (requitals) of
cause—Coù ba quaû baùo vaø boán nhaân khieán cho
one’s previous life—The pain or pleasure
ñöùa treû sanh vaøo moät gia ñình naøo ñoù. Trong
resulting in this life from the practices or
nghóa naøy, quaû ñoái nghóa laïi vôùi nhaân:
causes and retributions of a previous life.
i) Immediate result—Hieän baùo: Recompeses in
Therefore, ancient virtues said: “If we wish to
the present life for deeds done now, or result
know what our lives were like in the past, just
that happens in this present life—Quaû baùo
look at the retributions we are experiencing
ngay trong kieáp hieän taïi, hay quaû baùo cuûa
currently in this life. If we wish to know what
nhöõng haønh ñoäng, laønh hay döõ, ngay trong ñôøi
retributions will happen to us in the future,
naày.
just look and examine the actions we have
ii) Future result—Sinh baùo: Recompenses in the
created or are creating in this life.” If we
next rebirth for deeds now done, or future
understand clearly this theory, then in our
result which will happen in the next life—
daily activities, sincere Buddhists are able to
Haønh ñoäng baây giôø maø ñeán ñôøi sau môùi chòu
avoid unwholesome deeds and practice
quaû baùo.
wholesome deeds—Nhöõng heä quaû cuûa tieàn
iii) Deffered result—Haäu baùo: Recompenses in
kieáp. Nhöõng vui söôùng hay ñau khoå trong
subsequent lives, or result that is deffered for
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some time to come—Haäu baùo laø quaû baùo veà road side: Quaû baùo cuûa vieäc maéng chöôõi keû
laâu xa sau naày môùi gaët. aên xin laø cheát ñoùi giöõa ñöôøng.
2) There are four kinds of retribution—Coù boán 7) The retribution of being benefitting oneself by
loaïi baùo öùng: bringing harmness to others is to be life-long
i) Action to receive retribution immediately: friendless: Quaû baùo cuûa vò kyû haïi ngöôøi laø
Thuaän Hieän Nghieäp Ñònh Quaû—Haønh ñoäng suoát ñôøi canh coâ (khoâng ai muoán gaàn guûi
gaây ra baùo öùng töùc khaéc. mình).
ii) Action to receive retribution in the present 8) The retribution of bringing harm to others by
life: Thuaän Hieän Nghieäp Baát Ñònh Quaû— spreading rumours is to become distrust
Haønh ñoäng gaây baùo öùng trong ñôøi hieän taïi (mistrustful) forever: Quaû baùo cuûa vieäc loan
(khoâng nhöùt ñònh thôøi gian). tin thaát thieät haïi nguôøi laø khoâng coøn ai tin
iii) Action to receive retribution in the life to mình veà sau naày nöõa.
come: Thuaän Sinh Nghieäp—Haønh ñoäng gaây 9) The retribution of being slandering the
baùo öùng trong ñôøi soáng keá tieáp. Triratna (Buddha, Dharma and Sangha) is to
iv) Action to receive retribution in one of the enter Avici forever: Quaû baùo cuûa vieäc phæ
lives following the next: Thuaän Haäu baùng Tam Baûo laø vónh vieãn ñi vaøo ñòa nguïc
Nghieäp—Haønh ñoäng gaây baùo öùng trong caùc voâ giaùn.
ñôøi sau, khoâng nhöùt ñònh thôøi gian. Retribution body: Thaân Baùo—Our physical
3) Six retributions—Saùu loaïi quaû baùo: body is called the retribution body because we are
i) Retribution of seeing: Baùo kieán. on this earth, the Saha World or World of
ii) Retribution of hearing: Vaên baùo. Endurance, as a result of good and evil karma—
iii) Retribution of smelling: Khöùu baùo. See Reward body.
iv) Retribution of tasting: Vò baùo. Retribution bond: Quaû Phöôïc—The bitter fruit
v) Retribution of touching: Xuùc baùo. of transmigration binds the individual so that he
vi) Retribution of thinking: Tö baùo. cannot attain release. This fruit produces further
** See Six retributions. seeds of bondage—Khoå quaû sinh töû troùi buoäc
(IV) Various kinds of retribution—Vaøi loaïi quaû khoâng cho chuùng ta giaûi thoaùt. Nghieäp nhaân daãn
baùo khaùc nhau: ñeán khoå quaû ñaõ troùi buoäc ta, laø töû phöôïc.
1) The retributions of robbers and petty thieves
Retribution of hearing: Vaên baùo—In the
are poverty and acute suffering: Ngheøo khoå
Surangama Sutra, book Eight, Retribution of
ñôùn ñau laø quaû baùo cuûa troäm caép.
hearing, which beckons one and leads one to evil
2) The retributions of being stingy are
ends. The karma of hearing intermingles, and thus
frustrated desires: Caàu baát ñaéc laø quaû baùo cuûa
at the time of death one first sees gigantic waves
boûn xeûn.
that drown heaven and earth. The deceased one’s
3) The retributions of being slandering and harsh
spiritual consciousness falls into the water and
speech are tongueless and cankerous mouth:
rides the current into the unitermittent hell. There,
Khoâng löôõi vaø thoái mieäng laø quaû baùo cuûa huûy
it is aware of two sensations—Trong Kinh Thuû
baùng vaø noùi lôøi ñoäc aùc.
Laêng Nghieâm, quyeån Taùm, vaên baùo chieâu daãn aùc
4) The retribution of mean and greedy is
quaû. Vaên nghieäp naày giao keát, luùc cheát thaáy soùng
poverty: Quaû baùo cuûa baàn tieän tham lam laø
chìm ngaäp trôøi ñaát, thaàn thöùc nöông theo soùng troâi
ngheøo naøn.
vaøo nguïc voâ giaùn. Phaùt hieän ra hai töôùng—See
5) The retribution of being creating hatred with
Six retributions.
others is to live an endangered life: Quaû baùo
1) One is open hearing, in which it hears all sorts
cuûa vieäc gaây thuø chuoác oaùn laø baûn thaân bò
of noise and its essential spirit becomes
haïi.
confused: Moät laø nghe roõ, nghe nhieàu tieáng
6) The retribution of being laughing at or
oàn laøm roái loaïn tinh thaàn.
scolding the beggar is to starve to death at the
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2) The second is closed hearing, in which there matured, i.e. the effect differing from the cause,
is total stillness and no hearing, and its soul pleasure differing from goodness its cause, and
sinks into oblivion: Hai laø khoâng nghe thaáy gì, pain from evil. Maturing or producing its effects in
vaéng laëng u traàm. another life—Quaû baùo cho nhöõng thieän hay aùc
3) When the waves from hearing flow into the nghieäp, hay nhöõng ñieàu kieän khaùc nhau trong kieáp
hearing, they become scolding and naøy hay baát cöù kieáp naøo laø nhöõng keát quaû bieán ñoåi
interogation. When they flow into the seeing, khaùc nhau cuûa chuûng töû maø mình ñaõ gieo troàng
they become thunder and roaring the evil trong moät hay nhieàu ñôøi quaù khöù. Quaû baùo nöông
poisonous vapors. When they flow into the theo thieän aùc cuûa quaù khöù maø coù ñöôïc, caùi quaû
breath, they become rain and fog that is khaùc vôùi tính chaát cuûa caùi nhaân, nhö thieän nghieäp
permeated with poisonous organisms that thì caûm laïc quaû, aùc nghieäp thì caûm khoå quaû, caû hai
entirely fill up the body. When they flow into laïc quaû vaø khoå quaû khoâng coøn mang tính chaát
the sense of taste, they become pus and blood thieän aùc nöõa, maø laø voâ kyù (neutral), neân goïi laø dò
and every kind of filth. When they flow into thuïc töùc laø caùi nhaân khi chín laïi khaùc—See Five
the sense of touch, they become animal and fruits of karma.
ghosts, and excrement and urine. When they Retribution of seeing: Kieán baùo—In the
flow into the mind, they become lightning and Surangama Sutra, book Eight, retribution of
hail which ravage the heart and soul: Soùng seeing, which beckons one and leads one to evil
nghe nhö theá chaûy vaøo caùi nghe laøm thaønh söï ends. The karma of seeing intermingles, so that at
traùch phaït, gaïn hoûi. Chaûy vaøo caùi thaáy laøm the time of death one first sees a raging
thaønh saám seùt vaø caùc khí ñoäc. Chaûy vaøo hôi conflaration which fills the ten directions. The
thôû, laøm thaønh möa söông, töôùi caùc truøng ñoäc deceased one’s spiritual consciousness takes
khaép thaân theå. Chaûy vaøo vò laøm thaønh muû flight, but then falls. Riding on a wisp of smoke, it
huyeát vaø nhöõng ñoà ueá taïp. Chaûy vaøo xuùc, laøm enters the intermittent hell. There, it is aware of
thaønh suùc sinh, ma quyû vaø phaân. Chaûy vaøo yù, two appearances—Trong Kinh Thuû Laêng Nghieâm,
laøm thaønh seùt vaø möa ñaù phaù hoaïi taâm phaùch. quyeån Taùm, kieán baùo chieâu daãn caùc nghieäp. Kieán
Retribution of karma: Karmavipaka (skt)— nghieäp naày giao keát thì luùc cheát, tröôùc heát thaáy
Karma-reward—Nghieäp baùo—Karma-reward; the löûa ñaày möôøi phöông. Thaàn thöùc cuûa ngöôøi cheát
retribution of karma (good or evil). However, nöông bay theo khoùi, sa vaøo ñòa nguïc voâ giaùn,
according to the Hua-Yen sect, the body of phaùt hieän ra hai töôùng—See Six retributions.
karmaic retribution, especially that assumed by a 1) One is a perception of brightness in which can
bodhisattva to accord with the conditions of those be seen all sorts of evil things, and it gives
he seeks to save—Quaû baùo söôùng khoå töông öùng rise to boundless fear: Moät laø thaáy saùng thì coù
vôùi thieän aùc nghieäp. Tuy nhieân, theo toâng Hoa theå thaáy khaép nôi caùc aùc vaät, sanh ra sôï haõi
Nghieâm, chö Boà Taùt vì thöông soùt chuùng sanh maø voâ cuøng.
hieän ra thaân caûm thuï hay nghieäp baùo thaân, gioáng 2) The second one is a perception of darkness in
nhö thaân cuûa chuùng sanh ñeå cöùu ñoä hoï. which there is total stillness and no sight, and
Retribution received in further incarnation: it experiences boundless terror: Hai laø thaáy
Retribution received for the deeds done in life— toái, laëng leõ chaúng thaáy gì caû, sinh ra sôï haõi voâ
Haäu baùo. cuøng.
Retribution of seed that was sown in 3) When the fire that comes from seeing burns—
Nhö vaäy thaáy löûa ñoát:
previous life or lives: Vipaka (skt)—Dò Thuïc
a) The sense of hearing. It becomes cauldrons of
Quaû—Retribution for good or evil deeds, implying
boiling water and molten copper: Nôi thính
that different conditions in this or any life are the
caên, coù theå laøm nhöõng nöôùc soâi trong chaûo
variant ripenings, or fruit, of seed sown in
ñoàng.
previous life or lives. Retribution that is differing
from the cause, different when cooked, or
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b) When it burns the breath, it becomes black it becomes fire and torches. When it invades
smoke and purple fumes: Ñoát nôi tyû caên, coù the hearing, it becomes sinking and drowning,
theå laøm khoùi ñen, hôi löûa. oceans, and bubbling cauldrons. When it
c) When it burns the sense of taste, it becomes invades the sense of taste, it becomes putrid
the scorching hot pellets and molten iron or rancid foods. When it invades the sense of
gruel: Ñoát nôi tri vò caên, coù theå laøm nhöõng touch, it becomes ripping apart and beating to
vieân saét noùng. a pulp. It also becomes a huge mountain of
d) When it burns the sense of touch, it becomes flesh which has a hundred thousand eyes and
white-hot ember and glowing coals: Ñoát nôi which is sucked and fed upon by numberless
xuùc caên, coù theå laøm caùi loø tro than noùng. worms. When in invades the mind, it becomes
e) When it burns the mind, it becomes stars of ashes, pestilent airs, and flying sand and
fire that shower everywhere and whip up and gravel which cut the body to ribbons: Khi ngöûi
inflame the entire realm of space: Ñoát nôi nhö theá xoâng vaøo hôi thôû, laøm thaønh ngheït vaø
taâm caên, coù theå sanh ra ñoáng löûa, tung ra bay thoâng. Xoâng vaøo caùi thaáy laøm thaønh löûa vaø
caû khoâng giôùi. ñuoác. Xoâng vaøo caùi nghe laøm chìm, ñaém, soâi,
Retribution of sin: Toäi Baùo—Its punishment in traøo. Xoâng vaøo vò, laøm thaønh vò öông vò thoái.
suffering—Baùo ñaùp laïi nhöõng toäi loãi ñaõ gaây taïo Xoâng vaøo xuùc laøm thaønh naùt, ruõ, thaønh nuùi
(tuøy theo toäi traïng maø phaûi nhaän söï khoå sôû töông ñaïi nhuïc coù traêm nghìn con maét maø voâ soá
öùng. Theo Kinh Nieát Baøn, heã coù toäi, töùc laø coù toäi truøng aên. Xoâng vaøo caùi nghó laøm thaønh tro
baùo, khoâng aùc nghieäp, aét khoâng toäi baùo). noùng, chöôùng khí vaø caùt bay maø ñaäp naùt thaân
Retribution of smelling: Khöùu baùo—In the theå.
Surangama Sutra, book Eight, the retribution of Retribution of tasting: Vò baùo—In the
smelling, which beckons one and leads one to evil Surangama Sutra, book Eight, the retribution of
ends. The karma of smelling intermingles, and tasting, which beckons and leads one to evil ends.
thus at the time of death one first sees a poisonous This karma of tasting intermingles, and thus at the
smoke that permeates the atmosphere near and time of death one first sees an iron net ablaze with
far. The deceased one’s spiritual consciousness a raging fire that covers over the entire world.
wells up out of the earth and enters the The deceased one’s spiritual consciousness passes
unintermittent hell. There, it is aware of two down through this hanging net, and suspended
sensations—Trong Kinh Thuû Laêng Nghieâm, upside down, it enters the uninterminttent hell.
quyeån Taùm, khöùu baùo chieâu daãn aùc quaû, khöùu There, it is aware of two sensations—Trong Kinh
nghieäp naày giao keát, luùc cheát thaáy ñoäc khí ñaày Thuû Laêng Nghieâm, quyeån Taùm, vò baùo chieâu daãn
daãy xa gaàn. Thaàn thöùc nöông theo khí vaøo voâ giaùn aùc quaû. Vò nghieäp naày giao keát, luùc cheát thaáy löôùi
ñòa nguïc. Phaùt hieän ra hai töôùng—See Six saét phaùt ra löûa döõ, chaùy röïc khaép theá giôùi. Thaàn
retributions. thöùc maéc löôùi vaøo nguïc voâ giaùn phaùt hieän ra hai
1) One is unobstructed smelling, in which it is töôùng—See Six retributions.
thouroughly infused with the evil vapors and 1) One is a sucking air which congeals into ice
its mind becomes distressed: Moät laø thoâng so that it freezes the flesh of his body: Moät laø
khöùu, bò caùc ñoäc khí nhieãu loaïn taâm thaàn. hít khí vaøo, keát thaønh baêng, thaân bò nöùt neû.
2) The second is obstructed smelling, in which its 2) The second a spitting blast of air which emits
breath is cut off and there is no passage, and it out a raging fire that roasts his bones and
lies stifled and suffocating on the ground: Hai marrow to a pulp: Hai laø thôû khí ra, boác leân
laø taéc khöùu, khí khoâng thoâng, böùc töùc maø teù thaønh löûa döõ chaùy tan coát tuûy.
xæu xuoáng ñaát. 3) When the tasting of flavors passes through the
3) When the vapor of smelling invades the sense of taste, it becomes what must be
breath, it becomes cross examination and acknowledged and what must be endured.
bearing witness. When it invades the seeing, When it passes through the seeing, it becomes
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burning metal and stones. When it passes inspection and testimonies. When it combines
through the hearing, it becomes sharp with hearing, it becomes huge crushing rocks,
weapons and knives. When it passes through ice, and frost, dirt and fog. When it combines
the sense of smell, it becomes a vast iron cage with smelling, it becomes a great fiery car, a
that encloses the entire land. When it passes fiery boat, and a fiery jail. When it combines
through the sense of touch, it becomes bows with tasting, it becomes loud calling, wailing,
and arrows, crossbows, and darts. When it and regretful crying. When it combines with
passes through the mind, it becomes flying touch, it becomes sensations large and small,
pieces of molten iron that rain down from out where ten thousand births and ten thousand
of space: Thöù vò neám aáy traûi qua caùi neám, deaths are endured every day, and of lying
laøm thaønh söï thöøa lónh, nhaãn chòu. Traûi qua with one’s face to the ground: Caùi nghó baäy
caùi thaáy, laøm thaønh vaøng ñaù noùng ñoû. Traûi ñoù keát caùi nghó, laøm thaønh phöông höôùng, xöù
qua caùi nghe, laøm thaønh göôm ñao saéc. Traûi sôû. Keát caùi thaáy, laøm thaønh nghieäp caûnh vaø
qua hôi thôû, laøm thaønh loàng saét lôùn truøm caû ñoái chöùng. Keát caùi nghe, laøm thaønh hoøn ñaù
quoác ñoä. Traûi qua xuùc, laøm thaønh cung, teân, lôùn chuïm laïi, laøm baêng, laøm söông, ñaát. Keát
noû. Traûi qua yù, laøm thaønh thöù saéc noùng bay hôi thôû, laøm thaønh xe löûa lôùn. Keát caùi neám,
treân hö khoâng röôùi xuoáng. laøm thaønh tieáng la, heùt, khoùc, than. Keát caùi
Retribution theory: Thuyeát quaû baùo—Thuyeát xuùc, laøm thaønh thaân lôùn, thaân nhoû, vaø trong
baùo öùng ñôøi sau. moät ngaøy vaïn laàn cheát ñi soáng laïi, cuùi xuoáng,
Retribution of thinking: Tö baùo—In the ngöôùc leân.
Surangama Sutra, book Eight, the retribution of Retribution of touching: Xuùc baùo—In the
thinking, which beckons and leads one to evil Surangama Sutra, book Eight, the retribution of
ends. The karma of thinking intermingles, and touching which beckons and leads one to evil
thus at the time of death one first sees a foul wind ends. The karma of touching intermingles, and
which devastates the land. The deceased one’s thus at the time of death one first sees huge
spiritual consciousness is blown up into space, and mountains closing in on one from four sides,
then, spiraling downward, it rides that wind leaving no path of escape. The deceased one’s
straight into the unintermittent hell. There, it is spiritual consciousness then sees a vast iron city.
aware of two sensations—Trong Kinh Thuû Laêng Fiery snakes and fiery dogs, wolves, lions, ox-
Nghieâm, quyeån Taùm, tö baùo chieâu daãn aùc quaû. Tö headed jail keepers, and horse-headed rakshasas
nghieäp naày giao keát, luùc cheát thaáy gioù döõ thoåi hö brandishing spears and lances drive it into the iron
naùt quoác ñoä. Thaàn thöùc bò thoåi bay leân hö khoâng, city toward the unintermittent hell. There, it is
theo gioù rôi vaøo nguïc voâ giaùn. Phaùt hieän ra hai aware of two sensations—Trong Kinh Thuû Laêng
töôùng—See Six retributions. Nghieâm, quyeån Taùm, xuùc baùo chieâu daãn aùc quaû.
1) One is extreme confusion, which causes it to Xuùc nghieäp naày giao keát, luùc cheát thaáy nuùi lôùn
be frantic and to race about ceaselessly: Moät boán phía hoïp laïi, khoâng coù ñöôøng ñi ra. Thaàn thöùc
laø khoâng bieát, meâ muoäi voâ cuøng, chaïy maõi thaáy thaønh lôùn baèng saét, caùc raén löûa, choù löûa, coïp,
khoâng thoâi. gaáu, sö töû, nhöõng lính ñaàu traâu, quyû la saùt ñaàu
2) The second is not confusion, but rather an ngöïa caàm thöông ñao, luøa ngöôøi vaøo thaønh ñeán
acute awareness which causes it to suffer nguïc voâ giaùn. Phaùt hieän ra hai töôùng—See Six
from endless roasting and burning, the retributions.
extreme pain of which is difficult to bear: Hai 1) One is touch that involves coming together, in
laø khoâng meâ, bieát caùi khoå bò naáu, bò thieâu, ñau which mountains come together to squeeze its
ñôùn voâ cuøng. body until its flesh, bones, and blood are
3) When this deviant thought combines with totally dispersed: Moät laø xuùc hôïp laïi, nuùi giaùp
thinking, it becomes locations and places. laïi eùp thaân theå, xöông thòt tuoân maùu.
When it combines with seeing, it becomes
 3685

2) The second is thouch that involves separation, Return (v) evil for evil: Be revenged—Revenge
in which knives and swords attack the body, oneself—Have one's revenge—Give someone tit
ripping the heart and liver to shreds: Hai laø for tat—Baùo cöøu.
xuùc ly, göôm ñao ñaâm cheùm vaøo ngöôøi, tim Return to the fairyland: Die—Pass away—
gan tan naùt. Quy tieân.
3) When this touching passes through the
Return form one’s alms round: Ñi khaát thöïc
sensation of touch, it becomes striking,
veà.
binding, stabbing, and piercing. When it
Return good for evil: Laáy Thieän Ñoái AÙc—
passes through the seeing, it becomes burning
Returning good for evil—If we want to get rid of
and scorching. When it passes through the
our enemies, we should first kill our anger which
hearing, it becomes questioning,
is the greatest enemy within us. If we can do this,
investigating, court examinations, and
we then can return good for evil—Neáu chuùng ta
interrogation. When it passes through the
muoán heát keû thuø, chuùng ta neân gieát cheát saân haän
sense of smell, it becomes enclosurs, bags,
laø keû thuø lôùn nhaát ngay trong chính ta. Neáu chuùng
beating, and binding up. When it passes
ta coù theå laøm ñieàu naày töùc laø chuùng ta coù theå laáy
through the sense of taste, it becomes
thieän ñoái aùc.
plowing, pinching, chopping, and severing.
When it passes through the mind, it becomes Return (v) good for good: Acknowledge (v)—
falling, flying, frying, and broiling: Thöù xuùc Requite favours—Pay a debt of gratitude—Baùo
aáy traûi qua caùi xuùc, laøm thaønh ñöôøng, quaùn, aân.
saûnh, aùn. Traûi qua caùi thaáy laøm thaønh thieâu Return goodness for goodness: Dó ñöùc baùo
ñoát. Traûi qua caùi nghe laøm thaønh ñaäp, ñaùnh, ñöùc—For Buddhists, not only returning goodness
ñaâm, baén. Traûi qua hôi thôû laøm thaønh tuùi, ñaãy, for goodness, but also returning goodness for
tra khaûo, troùi buoäc. Traûi qua caùi neám laøm enmity (hatred)—Laáy ñöùc baùo ñöùc (dó ñöùc baùo
thaønh kieàm, keïp, cheùm, chaët. Traûi qua caùi yù, ñöùc). Vôùi ngöôøi Phaät töû, chaúng nhöõng dó ñöùc baùo
laøm thaønh sa xuoáng, bay leân, naáu, nöôùng. ñöùc maø coøn phaûi dó ñöùc baùo oaùn nöõa.
Retribution of transmigration-bondage: Return (v) home: Hoaøn Nguyeân—Trôû veà
Trieàn Baùo—Quaû baùo cuûa söï troùi buoäc trong luaân nguyeân quaùn—To return to the source, i.e.
hoài sanh töû. abandon or eradicate all illusions and turn to
Retroactive: Hoài toá. enlightenment—Trôû veà coäi nguoàn baèng caùch ñoaïn
tröø taát caû meâ laàm maø böôùc vaøo caûnh giaùc ngoä.
Retrogression: The greatest set back for any
cultivator—Thoái chuyeån. Return in kind: Baùo phuïc—To retaliate—Pay
someone back in his own coin—To return like for
Retrospective (a): Hoài coá—Hoài öùc—Nhìn laïi dó
like (good for good and evil for evil).
vaõng.
Return to lay life: Hoaøn Tuïc—Go back to the
Return (n & v):
secular life—To leave the monastic order and
1) Be reborn—To revolve—Trôû veà—Sau khi
return to lay life—To return to the world from the
cheát thaân theå chuùng ta trôû veà caùt buïi—After
order—Trôû laïi ñôøi soáng theá tuïc (coù theå töï yù hoaøn
death our physical bodies return to dust—See
tuïc hay phaïm toäi bò khai tröø khoûi giaùo ñoaøn maø
Gaining rebirth in the Pure Land.
phaûi hoaøn tuïc).
2) Repay: Hoaøn traû laïi (tieàn baïc hay vaät chaát).
Return to life: Be reborn in this world—Hoaøn
Return both favors and disservices: AÂn ñeàn
sinh (soáng laïi).
oaùn traû.
Return to this life: Chuyeån theá.
Return of courtesy: Return of courtesy of a
salute or of incense offered—Hoaøn leã (ñaùp leã laïi Return to nirvana and escape from the
söï chaøo hoûi hay cuùng höông). backward flow to transmigration: Hoaøn dieät.
Return to one’s origin: Quy Nguyeân—Quy
Boån—Quy Chaân—Quy Hoùa—Quy Tòch—To
 3686

enter nirvana, i.e. to die—Ra khoûi coõi sanh dieät ñeå Reveal (v): Vaïch ra—Phaùt loà—To confess—To
trôû veà coäi nguoàn chaân nhö tòch tónh (nhaäp nieát indicate—To manifest—Hieån thò—Xuaát Hieän—
baøn). Hieån loä taát caû baûn tính cuûa chuùng sanh (caùc phaùp
Return to the right path: Quy chaùnh (trôû veà lyù söï nhaân quaû maø Ñöùc Phaät ñaõ hieån thò).
con ñöôøng ñuùng). Reveal the Buddha-nature: Khai giaùc (khai môû
Return to the Saha world from the Pure cho thaáy ñöôïc taùnh giaùc hay Phaät taùnh).
Land: Hoaøn Töôùng—To return to the world from Reveal the inconceivable occult powers of
the Pure Land, to save its people—Töø coõi Tònh Ñoä the enlightened at the proper time: Taát caû chö
trôû laïi coõi ueá ñoä, ñeå cöùu ñoä chuùng sanh. Phaät hieän baát tö nghì Phaät thaàn thoâng chaúng loãi
Return to secular life: Hoaøn tuïc—See Return thôøi—See Ten kinds of proper timing of all
to lay life. Buddhas.
Return to the source: Return whence both Reveal nirvana to stimulate disciples: Soi
came—Hoaøn Nguyeân—Trôû veà nguoàn coäi—To raïng Nieát baøn khuyeán khích chuùng ñeä töû—See
return to the source, i.e. abandon or eradicate all Ten kinds of Buddha’s grace.
illusions and turn to enlightenment—Trôû veà coäi Reveal one’s religious piety: Bieåu loä loøng moä
nguoàn baèng caùch ñoaïn tröø taát caû meâ laàm maø böôùc ñaïo.
vaøo caûnh giaùc ngoä—See Ten Ox-herding pictures. Reveal (show) the truth: Hieån Chaùnh—To
Return (v) thanks: Baùo aân—To render thanks. reveal that which is correct—Noùi roõ yù nghóa trung
Returning good for evil: Laáy Thieän Ñoái AÙc— thöïc ñeå phaù taø chaáp.
See Return good for evil. Revealed: Khai—Opening the knowledge and
Reunion (n): Ñoaøn tuï—Taùi hieäp—To bring vision of the Buddha—Khai Phaät tri kieán—See
together. Four purposes of the Buddha’s appearing.
Reunite (v): Taùi hieäp. Revealing boundless gateways to truth: Phaùp
Revata (skt): Raivata (skt)—Haït Leä Phieät Ña— töï taïi—Control of doctrine—Thò hieän voâ bieân
Lôïi Ba Ba—Ly Ba Ña—Ly baø ña—Ly Baùch Leâ phaùp moân—See Ten kinds of control of Great
Baø Ña—Ly Vieät—Name of an Indian monk— Enlightening Beings.
According to Buddhist traditions, Revata was a Revealing cause: Illuminating cause (knowledge
Brahman hermit; one of the disciples of and wisdom)—Lieãu nhaân—See Two causes (A).
Sakyamuni, to be reborn as Samanta-prabhasa. He Revealing causes associated with the
was the President of the second synod, a native of Buddha-wisdom: Lieãu Nhaân Phaät Taùnh—The
Sankasya. However, according to Eitel in the second of the three Buddha-nature (the revealing
Dictionary of Chinese-English Buddhist Terms, or lightening causes, associated with the Buddha-
composed by Professor Soothill, Revata, a wisdom). The other two are: Chaùnh nhaân Phaät
contemporary of Asoka, mentioned in connection taùnh (The direct cause of attaining the perfect
with the third synod—Theo truyeàn thoáng Phaät Buddha-nature) and Duyeân nhaân Phaät taùnh (the
giaùo thì Lôïi Ba Ba laø teân cuûa moät vò sö AÁn Ñoä, environing cause, his goodness or merits which
moät vò aån só Baø La Moân, laø ñeä töû cuûa Ñöùc Phaät result in deliverance or salvation)—Taùnh thöù nhì
Thích Ca, veà sau ñaéc thaønh Phoå Minh Nhö Lai. trong tam Phaät taùnh, hai taùnh kia laø Chaùnh nhaân
Ngaøi laø vò chuû trì Ñaïi Hoäi Keát Taäp Kinh Ñieån laàn Phaät taùnh vaø Duyeân nhaân Phaät taùnh.
hai. Tuy nhieân, theo Eitel trong Trung Anh Phaät
Revealing the enormous spheres of
Hoïc Töø Ñieån cuûa Giaùo Sö Soothill, Lôïi Ba Ba laø
Buddhahood: Hieän caûnh giôùi quaûng ñaïi cuûa chö
vò ñöông thôøi vôùi vua A Duïc, ñöôïc noùi ñeán trong
Phaät maø laøm Phaät söï—See Ten kinds of Buddha-
laàn keát taäp kinh ñieån laàn thöù ba.
work in all worlds in all times of the Buddhas (B)
Revati (skt): Khueâ—Name of one of the twenty
(2).
eight constellations—See Twenty eight
constellations.
 3687

Revealing the infinite realms of the hieån loä baûn ñòa xa xöa cuûa Ñöùc Thích Ca Nhö Lai
Buddhas: Causing the Enlightening Beings to trong Phaåm Thoï Löôïng trong Kinh Phaùp Hoa.
awaken to and enter to them—Khai thò voâ löôïng Revelation of the Eternal Life of the
Phaät caûnh giôùi cho chö Boà Taùt ñeàu ñöôïc ngoä Tathagata: Phaåm Nhö Lai Thoï Löôïng—See
nhaäp—See Ten kinds of Buddha-work in all Twenty-eight chapters in the Lotus Sutra.
worlds in all times of the Buddhas (B) (5). Revelation of self in human and glorified
Revealing mandala: Hieän Ñoà Maïn Ñaø La—The form: Thò hieän nôi thaân chuùng sanh trang nghieâm
two revealed or revealing mandalas, the ñeå hoùa ñoä hoï—See Ten kinds of Buddha’s grace.
Garbhadhatu and Vajradhatu—Maïn Ñaø La cuûa Revelation of parinirvana: Quaû quaû Phaät
hai boä Thai Taïng vaø Kim Cang Giôùi (hieän ra töø taùnh—See Five surnames of Buddha before he
treân khoâng trung neân goïi laø hieän ñoà. Maïn Ñaø La became enlightened (B).
Kim Cang do caùc caùc phaùp sö Kim Cang Trí, Baát
Revelation of the whole meaning or truth:
Khoâng truyeàn laïi. Cuõng coù thuyeát noùi caû hai ñeàu
Lieãu nghóa—Complete understanding.
do phaùp sö Thieän Voâ UÙy truyeàn laïi).
Revenge (n): Söï baùo thuø.
Revealing perfect wisdom in deeds: Nhaát
Revenge (v) oneself: Be revenged—Have one's
thieát thaân nghieäp tuøy trí tueä haønh—One of the
revenge—Return evil for evil—Give someone tit
eighteen different characteristics of a Buddha as
for tat—Baùo cöøu.
compared with Bodhisattvas—Taát caû thaân nghieäp
ñeàu töông öùng vôùi trí tueä Ba La Maät, moät trong Revere (v): Adore—Look up to—To venerate—
thaäp baùt baát coäng—See Eighteen distinctive To reverence—Chieâm ngöôõng—Kính chuoäng—
characteristics of Buddhas. Toân thôø.
Revealing perfect wisdom in thoughts: Nhaát Revere and admire: Kính moä.
thieát yù nghieäp tuøy trí tueä haønh—One of the Revere the Buddha: Kính Phaät—See Eight
eighteen different characteristics of a Buddha as fields for cultivating blessedness (III).
compared with Bodhisattvas—Taát caû yù nghieäp Revere someone: Respect and admire
ñeàu töông öùng vôùi trí tueä Ba La Maät, moät trong someone—Toân kính ai.
thaäp baùt baát coäng—See Eighteen distinctive Revered (a): Ñöôïc toân kính.
characteristics of Buddhas. Revered Sir: Baïch Hoøa Thöôïng.
Revealing perfect wisdom in words: Nhaát Reverence (n): Apacayana (p)—Leã baùi.
thieát khaåu nghieäp tuøy trí tueä haønh—One of the 1) Respect and admiration: Toân kính—Söï kính
eighteen different characteristics of a Buddha as neå—Homage—Reverence—To have respect
compared with Bodhisattvas—Taát caû khaåu nghieäp for—To reverence and respect—To show/pay
ñeàu töông öùng vôùi trí tueä Ba La Maät, moät trong respect for—To revere—To respect—To
thaäp baùt baát coäng—See Eighteen distinctive honour.
characteristics of Buddhas. 2) Worship: Thôø phuïng.
Revelation (n): Söï khaùm phaù ** See Ten meritorious deeds (III).
Revelation for the benefits of other beings: Reverence to all Bodhisattvas with the same
ÖÙng Hoùa Lôïi Sanh—Revelation or incarnation of devotion as to all Buddhas: Loøng bình ñaúng
Buddhas or Bodhisatvas for the benefit of the ñoái vôùi chuùng sanh khieâm nhöôøng khoâng ngaïi,
living—Söï öùng hieän cuûa chö Phaät vaø chö Boà Taùt, ñoái vôùi Boà Taùt xem nhö Phaät—Reverence to all
vì chuùng sanh maø öùng hieän thuyeát phaùp khieán hoï Bodhisattvas with the same devotion as to all
ñi vaøo con ñöôøng Phaät ñaïo, ñeå ñaït ñöôïc lôïi ích voâ Buddhas (i.e. without discrimination between
thöôïng. Bodhisattvas and Buddhas—See Eight
Revelation of Buddha’s fundamental life: perfections.
Hieån Boån—Hieån Loä Baûn Ñòa—The revelation of Reverence-field: Kính Ñieàn—See Eight fields
Buddha’s eternal life in the Lotus Sutra—Chæ vieäc for cultivating blessedness (I) (A).
 3688

Reverence and love: Kính aùi. life: Nhaän bieát thaân töï do vaø quyù hieám naøy
Reverence to the multitude of sages: Hoøa chæ ñöôïc moät laàn, khoù kieám ñöôïc nöõa, vaø maát
Nam Thaùnh Chuùng—Usually announced at the ñi raát deã daøng, chuùng con xin ñöôïc hoä trì ñeå
end of any ceremony. höôûng tinh tuùy cuûa thaân ngöôøi cuøng xöû duïng
höõu ích thaân naøy, khoâng bò loâi cuoán theo caùc
Reverence someone: To respect someone—Toân
vieäc voâ nghóa cuûa kieáp soáng naøy.
troïng ai.
3) Please bless me to fear the searing blaze of
Reverencing: Troïng voïng.
suffering in the lower realms. Take heartfelt
Reverend (n): Daitoku (jap): Bhandanta (skt)— refuge in the Three Precious Gems, and
Most virtuous, title of honour applied to monks— enthusiastically practice avoiding negative
Ñaïi Ñöùc—Taêng só—Tyø kheo. actions and accumulating virtue: Kinh khieáp
Reverent (a): Cung kính. thay ngoïn löûa nung vì ñau khoå trong caùc neûo
Reverential (a): Ñaïo ñöùc. luaân hoài döõ, chuùng con xin thaønh taâm quy-y
Reverential salution by walking round a Tam Baûo vaø xin ñöôïc ban Hoä Trì cuûa ngöôøi,
person (clockwise): Padakkhina (p)—Ñi nhieãu giuùp chuùng con haêng haùi coá gaéng tinh taán tu
quanh (moät loái chaøo cung kính baèng caùch ñi voøng taäp caùc phaùp moân, phöông tieän, töø boû nhöõng
quanh moät ngöôøi hay ñoái töôïng theo chieàu kim ñieàu ñöa ñeán tai hoïa vaø xin tích tuï coâng ñöùc
ñoàng hoà). laønh.
Reverently: Cung caån. 4) Please bless me to develop an intense longing
for freedom from this great ocean of
Reverse or direct: Nghòch Thuaän—The
boundless, vicious existence, violence tossed
adversaties, Backward or forward, opposing and
by waves of affliction and karma, infested by
according with, Resisting and complying—Coøn
sea monsters of the three sufferings: Bò neùm
goïi laø “Vi Thuaän.” Traùi ngöôïc vôùi chaân lyù goïi laø
tung vaøo giöõa laøn soùng tham aùi vaø nghieäp löïc,
nghòch, thuaän vôùi chaân lyù laø thuaän.
chuùng con xin ñöôïc söï hoä trì cuûa ngöôøi ñeå
Reverse of reality: Conventional ego—Ñaûo ngaõ. phaùt nguyeän yù chí duõng maõnh haàu ñaït ñeán
Reviewing The Stages on the Path, giaûi thoaùt ra khoûi beå khoå kinh khuûng cuûa voâ
according to the Tibetan tradition (composed löôïng kieáp luaân hoài.
by the Tibetan First Panchen Lama): OÂn laïi caùc 5) Please bless me to overcome the view which
giai ñoaïn treân böôùc ñöôøng tu haønh theo truyeàn sees this unbearable prison of samsara as a
thoáng Taây Taïng (ñöôïc bieân soaïn bôûi Ngaøi Ban pleasant garden and thereby grasp the banner
Thieàn Laït Ma ñôøi thöù nhaát cuûa Taây Taïng). of liberation, upholding it with the three
1) Through the power of having made offerings trainings and the treasure of Arya jewels: Sau
and respectful requests to you holy venerable khi boû taø kieán cho raèng nguïc tuø luaân hoài sanh
Gurus, supreme field of merit, Protectors and töû ñau khoå khoâng theå chòu ñöôïc naøy laø nguoàn
root of well-being and bliss, please bless me khoaùi laïc, chuùng con xin ñöôïc hoä trì ñeå thoï
to come under your joyful care: Qua oai löïc höôûng kho taøng chaâu baùu cuûa baäc Thaùnh Trí
cuùng döôøng vaø thænh nguyeän cung kính ñeán vaø tam hoïc cao caáp, vaø nhôø ñoù baûo toàn naâng
ngöôøi, hôõi baäc Thaùnh Trí toân kính Ñaïo Sö, laø cao laù côø ñaïo giaûi thoaùt giaùc ngoä.
ruoäng coâng ñöùc toái thöôïng, chuùng con xin 6) Please bless me to develop unaffected
ñöôïc hoä trì cuûa ñaáng Hoä Phaùp vaø caên goác cuûa compassion like a loving mother’s for her
an vui vaø hyû laïc, xin cho chuùng con ñeán döôùi precious child, by considering how all
söï baûo boïc an laïc cuûa ngöôøi. tormented beings are my mothers, who have
2) Please bless me to realize how this body of raised me with kindness again and again:
liberties and endowments is found but once, is Nhaän bieát taát caû caùc chuùng sanh ñaùng thöông
difficult to obtain, and is easily lost; and ñaõ töøng laø meï chuùng con, vaø ñaõ töøng nuoâi
partake of its essence, make it worthwhile, naáng chuùng con trong tình thöông qua voâ
undistracted by the meaningless affairs of this löôïng kieáp, chuùng con xin ñöôïc hoä trì ñeå phaùt
 3689

loøng töø bi voâ löôïng nhö loøng thöông cuûa meï cherishing myself is the doorway to all
daønh cho ñöùa con yeâu. torment while cherishing my mothers the
7) Please bless me to enhance the bliss and joy foundation for all that is good: Bôûi vì yeâu töï
of others, realizing that there is no diference ngaõ mình chính laø cöûa ngoõ daãn ñeán moïi ñau
between us. None of us desires the slightest khoå, trong khi yeâu meán chuùng sanh meï vaø ñaët
suffering, or is ever content with the caên baûn treân ñieàu ñoù chính laø ñöùc haïnh,
happiness we have: Khoâng coù söï khaùc bieät gì chuùng con xin ñöôïc hoä trì cuûa ngöôøi ñeå nhaän
giöõa chuùng ta vaø keû khaùc, khoâng ai trong ñoù laøm coát loõi tu taäp phaùp Du Giaø chuyeån
chuùng ta muoán bò moät söï ñau khoå nhoû naøo, vaø hoùa taâm ta laáy ngöôøi.
cuõng thöôøng khoâng haøi loøng vôùi haïnh phuùc 12) Please bless me venerable, compassionate
ñang coù. Nhaän bieát ñieàu naøy, chuùng con xin Gurus so that all karmic debts, obstacles and
ñöôïc söï hoä trì cuûa ngöôøi ñeå coù theå cho theâm sufferings of mother being. Ripen upon me
nieàm vui vaø haïnh phuùc cho ngöôøi. now, without exception. And that I can give
8) Please bless me to perceive that this chronic my happiness and virtue to other. And thereby
disease of cherishing myself is the cause invest all beings into the samsara. Anh There
giving rise to my unsought suffering by By invest all beings in bliss: Vaø haønh trì nhö
blaming and begrudging it. May I destroy the theá hôõi ñaáng Boån Sö Töø Bi, chuùng con xin
great demon of self-grasping: Caên beänh traàm ñöôïc söï hoä trì cuûa cuûa ngöôøi, ñeå cho chuùng
kha laø chaáp vaø yeâu meán töï ngaõ cuûa mình laø con xin thay cho heát thaûy chuùng sanh meï,
nhaân gaây ra ñau khoå maø chuùng ta khoâng khoâng tröø moät ai, gaùnh traû cho hoï taát caû
muoán. Nhaän bieát nhö theá, chuùng con xin ñöôïc nghieäp nôï, chöôùng ngaïi vaø khoå ñau ngay töùc
hoä trì ñeå töø boû, chaùn gheùt vaø tieâu tröø con quyû khaéc treân chuùng con. Vaø nhö theá, ñöa moïi
to lôùn laø loøng ích kyû chaáp ngaõ. chuùng sanh vaøo coõi Hyû Laïc (three times).
9) Please bless me to see that cherishing all 13) Please let me to tak miserable conditions as a
mothers, wishing to place them in bliss, is the path by seeing them as causes to exhaust my
gateway to infinite virtues. May I cherish negative karma. Since the world and its being
these beings dearer than my life even should are full of the fruits of our evil: And unwished
they rise up as my enemies: YÙ thöùc yeâu for suffering: Ngay caû khi coõi naøy cuøng toaøn
thöông chuùng sanh moïi loaøi vaø baûo boïc chuùng theå chuùng sanh chöù ñaày quaû cuûa nghieäp nôï
sanh trong an laïc laø cöûa ngoõ ñi vaøo coâng ñöùc cuûa hoï, vaø laøm cho ñoå xuoáng traän möa khoå
voâ löôïng. Nhaän thaáy nhö theá, chuùng con xin ñau baát ngôø. Chuùng con xin ñöôïc söï hoä trì cuûa
ñöôïc söï hoä trì cuûa ngöôøi ñeå yeâu thöông caùc ñöùc Boån Sö ñeå gaùnh nhaän taát caû tình caûnh khoå
chuùng sanh nhieàu hôn maïng kieáp chuùng con, ñau ñoù nhö laø con ñöôøng ñaïo. Vaø laáy ñoù laøm
ngay caû khi hoï trôû neân keû thuø. nhaân ñeå traû heát quaû cuûa nhöõng nghieäp aùc cuûa
10) In brief, infantile beings work only for their chuùng con ñaõ gaây ra.
own ends while Buddhas work solely for the 14) Please bless me to transform whatever
welfare of others. Please bless me to appearances may arise, good or bad into a
understand the faults of one and the path ever-enhancing the two bodhicittas.
advantages of the other, enabling me to Through the practice of the five forces,
equalize and exchange myself for others: quintessence of the entire Dharma and attune
Toùm laïi, chuùng sanh keùm coõi chæ noã löïc cho myself solely to bliss the mind: Toùm laïi, baát
chính hoï. Vôùi taâm thöùc nhaän chaân söï khaùc keå nhöõng gì xaõy ra beân ngoaøi, duø xaáu hay toát,
bieät giöõa nhöôïc ñieåm cuûa chaáp ngaõ vaø öu chuùng con xin ñöôïc hoä trì bôøi bôûi ngöôøi ñeå
ñieåm cuûa söï lôïi tha, chuùng con xin ñöôïc söï hoä chuyeån hoùa nhöõng ñieàu xaõy ra thaønh con
trì cuûa ngöôøi, ban cho chuùng con taâm voâ phaân ñöôøng Tu Taäp taêng tröôûng hai boà ñeà Taâm qua
bieät vaø chuyeån hoùa taâm, ñoåi ta cho ngöôøi. thöïc taäp nguõ löïc, tinh tuùy cuûa toaøn Phaät Phaùp.
11) Please bless me to make my core practice the Vaø nhö vaäy ñeå an hoøa chính chuùng con vôùi
Yoga of exchange of self for others. Since nieàm hyû laïc trong taâm.
 3690

15) Please bless me to adapt whatever befalls me nhöõng thöùc ao öôùc mong muoán bôûi moãi chuùng
to meditation by skilful means of the four sanh höõu tình.
applications; and render this perfect rebirth 19) Please bless me to complete the perfection of
infinitely meaningful by putting into practice moral discipline, by working for the sake of
the advice and commitments of mind training: sentient beings, enacting virtuous deeds and
Baát keå chuùng con gaëp tình huoáng naøo, chuùng not transgressing . The bounds of the
con cuõng xin söï hoä trì cuûa Ñöùc Boån Sö ñeå coù pratimoksha, bodhicitta and tantric vows, even
theå thích hôïp vôùi hoaøn caûnh ñoù vôùi coâng phu at the cost of my life: Chuùng con xin ñöôïc söï
thieàn ñònh, qua phöông tieän thieän xaûo cuûa boán hoä trì cuûa Ñöùc Boån Sö ñeå hoaøn thaønh haïnh trì
phaùp haønh trì. Chuùng con xin cho cuoäc soáng töï giôùi ba la maät. Haønh ñoäng lôïi ích cho chuùng
do vaø nhieàu trieån voïng cuûa ñôøi naøy mang voâ sanh höõu tình, taïo coâng ñöùc laønh vaø khoâng
löôïng yù nghóa ñaïo nhôø nhöõng haønh trì theo lôøi phaïm aùc giôùi caám. Luoân giöõ Boà ñeà taâm vaø
daïy vaø nguyeän tu hoïc söûa ñoåi taâm thöùc. nghieâm trì caùc giôùi trong Maät toâng duø phaûi hy
16) Please bless me to master bodhicitta through sinh tính maïng.
the superior intention to rescue all beings 20) Please bless me to complete the perfection of
from the vast oceans of existence, based on patience by not getting upset whenever any
love and compassion that comes from the being of the three realms becomes angry at
visual technique of mounting, giving and me, abuses, criticizes, threatens or even kills
taking on the breath: Ñeå cöùu vôùt moïi chuùng me. Instead may I help them in response to
sanh khoûi beå lôùn cuûa luaân hoài sanh töû, chuùng their harm: Cho duø neáu muoân vaïn chuùng sanh
con xin ñöôïc hoä trì cuûa Ñöùc Boån Sö ñeå trôû trong ba neûo khoâng tröø moät ai, noåi saân haän
neân tinh thuïc Boà Ñeà Taâm qua nguyeän öôùc leân, haï nhuïc, chöûi maéng, ñe doïa vaø ngay caû
trong saïch vò tha, khoâng ích kyû, vaø nhôø loøng gieát haïi chuùng con, chuùng con xin ñöôïc söï hoä
töø bi thöông yeâu, hoøa chung vôùi phaùp moân trì cuûa Ñöùc Boån Sö ñeå hoaøn thaønh haïnh nhaãn
quaùn bieát, ñöa leân, cho vaø nhaän trong ñieàu töùc nhuïc ba la maät, khoâng tuyeät voïng, maø laïi laøm
hôi thôû. lôïi ích cho caùc chuùng sinh ñoù ñeå laáy aân caûm
17) Please bless me to eagerly endeavor to put hoùa oaùn thuø.
into practice the Three Mahayana moral 21) Please bless me to complete the perfection of
codes and restrain my mindstream with pure perseverence by striving with compassion for
Bodhisattva vows, the single path journeyed supreme enlightenment, not getting
by all Conquerors of the three times: Chuùng discouraged even if I must remain for an
con xin ñöôïc hoä trì cuûa Ñöùc Boån Sö ñeå chuùng ocean of eons in the fiery hels of Avici for
con haêng haùi coá gaéng, tinh taán tu taäp haønh trì every sentient being: Cho duø chuùng con phaûi
ba giôùi luaät Ñaïi Thöøa vaø keàm cheá doøng taâm traûi qua voâ löôïng a taêng kyø kieáp trong loø löûa
thöùc ñeå haønh xöû trong nhöõng lôøi nguyeän thanh cuûa ñòa nguïc Voâ Giaùn vì lôïi ích cuûa moät
tònh cuûa chö Boà Taùt, con ñöôøng duy nhaát ñaõ ñi chuùng sanh höõu tình, chuùng con xin ñöôïc söï
qua bôûi chö Phaät Thuø Thaéng trong ba ñôøi. hoä trì cuûa Ñöùc Boån Sö ñeå hoaøn thaønh haïnh
18) Please bless me to complete the perfection of tinh taán ba la maät. Phaán ñaáu vôùi loøng töø bi ñeå
generosity through the guideline teaching for ñaït Giaùc Ngoä Toái Thöôïng vaø khoâng bò naûn
enhancing the mind that gives without loøng.
attachment: Transforming my body, wealth 22) Please bless me to complete the perfection of
and collection of virtue of the three times into concentration, abandoning the faults of
objects desired by each sentient being: Chuùng dullness, agitation and distraction through
con xin ñöôïc söï hoä trì cuûa Ñöùc Boån Sö ñeå single-pointed concentration on the nature of
hoaøn thaønh haïnh boá thí ba la maät. Nhôø ngöôøi phenomena, which is their emptiness of true
chæ daïy caùch taêng tröôûng taâm boá thí maø khoâng existence: Töø boû taâm giaûi ñaõi bieáng tu, taâm
dính maéc, chính laø chuyeån hoùa thaân, taøi vaät noùng naûy dao ñoäng vaø voïng töôûng, chuùng con
vaø coâng ñöùc cuûa chuùng con qua ba ñôøi, thaønh xin ñöôïc söï hoä trì cuûa Ñöùc Boån Sö ñeå hoaøn
 3691

thaønh haïnh thieàn ñònh ba la maät. Nhôø ñònh söï hoä trì cuûa Ñöùc Boån Sö ñeå chuùng con vöôït
taâm quaùn chieáu treân thöïc taùnh cuûa vaïn vaät, qua ñöôïc bieån hoïc phöùc taïp cuûa Maät toâng, vaø
thaáy roõ moïi phaùp ñeàu khoâng coù töï tính, voâ giuùp chuùng con bieát traân quí trì giôùi, giöõ lôøi
ngaõ. danh döï hôn caû maïng soáng cuûa chuùng con, ñoù
23) Please bless me to complete the perfection of laø coäi goác cuûa Giaùc Ngoä duõng maõnh.
wisdom through the space-like yoga absorbed 28) Please bless me to cleanse all stains of
on ultimate truth, joined with suppleness and grassing through the first stage yoga
great bliss induced by the discriminating transforming birth, death and between, into
wisdom and analyzing suchness: Chuùng con the three kayas of a Buddha seeing whatever
xin ñöôïc söï hoä trì cuûa Ñöùc Boån Sö ñeå hoaøn arises as the form of my yidam: Chuùng con
thaønh haïnh trí hueä ba la maät. Nhôø thieàn ñònh xin ñöôïc söï hoä trì cuûa Ñöùc Boån Sö ñeå röûa
Du Giaø Taùnh Khoâng, quaùn chieáu thöïc taùnh roát saïch moïi daáu veát phaøm phu vaø chaáp thuû. Nhôø
raùo, keát hôïp vôùi ñaïi ñònh vaø nieàm ñaïi hyû laïc haønh trì phaùp moân Du Giaø taàng lôùp thöù nhaát
phaùt sinh, vaø nhôø Dieäu Quaùn Saùt Trí thaønh chuyeån hoùa sinh töû vaø trung aám thaønh Tam
töïu phaân bieät thöïc taïi Nhö Nhö. Thaân Phaät ñeå chuyeån hoùa baát cöù thaân naøo
24) Please bless me to perfect samadhi on illusion khôûi leân thaønh thaân Boà Taùt.
by realizing how all inner and outer 29) Please bless me to realize in this life the path
phenomena lack true existence, yet still uniting the clear light and illusory body,
appear like a mirage, a dream or the moon’s arising from placing your feet, my protector.
image on a still lake: Chuùng con xin ñöôïc söï In central channel at the very centre of my
hoä trì cuûa Ñöùc Boån Sö ñeå hoaøn thaønh thieàn eight-patelled heart: Chuùng con xin ñöôïc söï
ñònh quaùn huyeãn hoùa. Nhaän chaân moïi phaùp hoä trì cuûa Ñöùc Boån Sö ñeå haønh trì ngay trong
beân ngoaøi ñeàu khoâng coù töï ngaõ, maø vaãn hieån ñôøi naøy con ñöôøng ñaïo Hôïp Nhaát Keát hôïp
baøy nhö aûo aûnh trong göông, nhö moäng aûo, Thanh Quang vaø Huyeãn Thaân khôûi leân. Khi
nhö boùng traêng treân maët hoà nöôùc laëng. baøn chaân ngöôøi, hôõi ñaáng Hoä Phaùp, ñaët leân
25) Samsara and nirvana lack even an atom of treân chính trung taâm cuûa luaân xa hoa sen kinh
true existence while cause and effect and maïch trung öông, giöõa hoa sen taùm caùnh ngay
dependent arising are unfailing, please bless taïi tim chuùng con.
me to realize the import of Nagarjuna’s 30) Please bless me to reach a pure land, should
thought that these two are complementary and the points of the Path not be completed by
not contradictory: Luaân hoài vaø nieát baøn cuõng either the forceful means of enlightenment,
coøn thieáu moät nguyeân töû cuûa hieän höõu khi maø the Guru’s mind transference, or by the
thuyeát nhaân quaû vaø töông töùc duyeân khôûi advice on applying the five forces: Neáu chuùng
khoâng bao giôø sai. con chöa ñaït vieân maõn trong kieáp naøy tröôùc
26) And then please bless me to cross the deep khi cheát, chuùng con xin ñöôïc söï hoä trì cuûa
ocean of Tantra, through your kindness my Ñöùc Boån Sö ñeå ñöôïc ñöa veà coõi Tònh Ñoä,
navigator, Vajradhara, and hold dearer than nöông nhôø tu hoïc aùp duïng chuyeân caàn nguõ
life my vows and words of honor, which are löïc, hoaëc laø nhôø maõnh löïc Giaùc Ngoä cuûa phaùp
the roots of powerful attainments: Chuùng con chuyeån thöùc cuûa Ñöùc Boån Sö.
xin ñöôïc söï hoä trì cuûa Ñöùc Boån Sö ñeå nhaän 31) In short, from birth unremittently throughout
thöùc roõ raøng yù nghóa trong tö töôûng trung quaùn my lives until I become your chief disciple,
luaän cuûa Boà Taùt Long Thoï, ñoù laø hai thuyeát holding every secret of your body, speech and
treân boå sung, kheá hôïp nhau maø khoâng heà ñoái mind. My protector, please grant that all be
choïi. auspicious. To be among your first circle
27) Please bless me to cleanses all stain of disciples whenever you manifest
grasping at ordinary appearance. Through the Buddhahood. So many temporal and ultimate
first stage yoga of tranforming birth, death, wishes, without exception, become effortless
and between: Vaø nhö theá chuùng con xin ñöôïc and spontaneously fulfilled: Toùm laïi, chuùng
 3692

con tìm ñeán söï hoä trì cuûa Ñöùc Boån Sö, hôõi Revolution at substratum: Paravrtti (skt)—
ñaáng Hoä Phaùp, xin ngöôøi che chôû cho chuùng Transformation at the base—Chuyeån y.
con, töø voâ löôïng taùi sanh, qua bao kieáp ñôøi, vaø Revolve (v): Be reborn—Return—Trôû veà—Luaân
xin trôû thaønh ñaïi ñeä töû cuûa ngöôøi, gìn giöõ moïi hoài—To go aroundthe wheel of life—Sau khi cheát
maät phaùp thaân, khaåu, yù cuûa ngöôøi. Hôõi ñaáng thaân theå chuùng ta trôû veà caùt buïi—After death our
Hoä Phaùp, xin ban cho chuùng con moïi pheùp physical bodies return to dust—See Gaining
laønh ñeå chuùng con vaøo trong voøng ñeä töû ñaàu rebirth to the Pure Land.
tieân cuûa ngöôøi. Duø ôû baát cöù nôi naøo vaø trong
Revolve a wheel: Turn a wheel—Chuyeån luaân.
hoùa thaân Phaät taùnh cuûa ngöôøi, vaø nhôø theá neân
Revolving of the great wheel of the Dharma
moïi nguyeän haïnh theá tuïc vaø toái haäu roát raùo
cuûa chuùng con ñöôïc thaønh töïu nhanh choùng töï in the spirit of fearlessness:
nhieân, deã daøng vaø khoâng ngoaïi leä. Dharmacakrapavarta (skt)—Chuyeån ñaïi phaùp luaân
32) Having thus entreated, supreme Guru, pray trong tinh thaàn khoâng khieáp sôï—See Ten reasons
grant this request: happily alight on the crown related to our daily life which lead practitioners
of my head so hat you might bless me, and desire for enlightenment.
once again set your radiant feet firmly at the Revolving scriptures: Luaân Taïng—Revolving
corolla of my lotus heart: Sau khi khaån xin scriptures—A revolving stand with eight faces,
ñaáng Boån Sö Toái Thöôïng nhö theá, xin ngöôøi representing the sacred canon—A praying wheel,
hoä trì ban cho chuùng con thænh nguyeän sau, the revolving of which brings as much merit to the
“Ñeå ngöôøi ban pheùp laønh raïng ngôøi an laïc operator as if he had read the whole scriptures—
treân ñaûnh ñaàu chuùng con, vaø moät laàn nöõa ñaët Luaân Taïng ñöôïc xaây giöõa taàng thaùp lôùn vôùi moät
hai baøn chaân toûa raïng vöõng chaéc treân voøng caùi truï môû ra taùm maët, treo taát caû caùc boä kinh leân
luaân xa hoa sen nôi tim chuùng con.” ñoù, vaø laøm baùnh xe xoay voøng xung quanh, moãi
Revile and spit into someone’s face: Thoùa maï voøng quay laø coù coâng ñöùc nhö ñoïc kinh (ñaây laø
ai. phaùt kieán cuûa Phoù Ñaïi Só ñôøi nhaø Löông).
Revised (a): Tu chính. Reward (n): Söï baùo ñaùp—Töôûng thöôûng—Quaû
baùo—Söï thöôûng phaït—Consequence—Effect—
Revitalize (v): Tieáp söùc (laøm sung maõn) cho ai.
Result—Retribution—There are three
Revive (v): Samjiv (skt)—Hoaøn Sinh.
consequences associated with the causes for a
1) Re-animate: Hoaøn Sinh (cheát ñi soáng laïi hay
child to be born into a certain family. In this
phuïc sinh).
meaning, fruit contrasts with cause—Coù ba quaû
2) Ressurection: Ñaúng hoaït (phuïc hoaït laïi hay
baùo vaø boán nhaân khieán cho ñöùa treû sanh vaøo moät
soáng laïi).
gia ñình naøo ñoù. Trong nghóa naøy, quaû ñoái nghóa
3) To come to life again: Taùi sanh vaøo coõi Ta
laïi vôùi nhaân—See Retribution and Three
Baø—To return to life; to be reborn in this
consequences associated with the causes for a
world.
child to be reborn into a certain family.
4) To be reborn from the Hinayana nirvana in
Reward of blessedness: Phöôùc quaû.
order to be able to attain to Mahayana
Buddhahood: Töø nhò thöøa taùi sanh trôû laïi ñeå Reward of bodhi: Quaû Ñaàu—Quaû Thöôïng—
hoaøn taát tu ñaïo Phaät thöøa. The condition of retribution, especially the reward
5) Restoration to the order, after repentance for of enlightenment—Tu nhaân ñöôïc quaû, ñaëc bieät laø
sin: Nhöõng tu só phaù giôùi bò khai tröø, sau ñoù quaû vò Giaùc Ngoä Boà Ñeà.
bieát phaùt loà saùm hoái, neân ñöôïc cho trôû laïi Reward body: Dharmakaya (skt)—
giaùo ñoaøn. Sambhogakaya (skt)—Real Buddha in contrast to
Revived (a): Tænh laïi. the nirmanakaya, or manifested body—Baùo
Thaân—Chaân Phaät—Phaùp Thaân Phaät (voâ töôùng).
Revivalism (n): Chuû nghóa phuïc höng—Phong
1) The reward body, the sambhoga-kaya of a
traøo chaán höng toân giaùo.
Buddha. The incarnation body of the Buddha,
Revolution (n): Cuoäc caùch maïng.
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or retribution body in which he enjoys the Reward or punishment of the community:

reward of his labours: Baùo thaân Phaät hay thaân Collective retribution—Coäng baùo.
taùi sanh cuûa Phaät. Rewards and punishments are independent
2) Our physical body is called the retribution
of morals: Voâ Nhaân Voâ Quaû—Neither cause nor
body because we are on this earth, the Saha
effect—Taø kieán phuû nhaän heát thaûy nhaân quaû, cho
World or World of Endurance, as a result of
raèng khoâng coù nghieäp nhaân thieän aùc coù theå thuï
good and evil karma: Thaân ñöôïc laäp thaønh do
quaû söôùng khoå—See Four erroneous tenets (A).
bôûi nghieäp baùo cuûa chuùng ta goïi laø baùo thaân.
Rewards of the various stages of attainment:
3) The sambhogakaya or reward body (the
Be enlightened—Fruits of the various stages of
unreality of the ego or phenomena), in
attainment—Chöùng quaû.
contrast with the nirmanakaya, or manifested
body: Baùo thaân Phaät, ñoái laïi vôùi hoùa thaân Rewarding cause: Fruit-ripening cause
Phaät. (pleasure or pain caused by good or evil deeds)—
4) The real Buddha in self: Ñöùc Phaät töï nhieân Baùo nhaân—Quaû thuïc nhaân—See Two causes (C).
chaân thöïc nôi mình (Kinh Phaùp Baûo Ñaøn noùi: Rewitnessing of self-witness or the
“Taâm ta töï coù Phaät.”). reassuring portion: Chöùng Töï Chöùng Phaàn—
5) The natural purity in self: Baûn taùnh thanh tònh See Four functional divisions of consciousness.
nôi mình (Kinh Phaùp Baûo Ñaøn: “Baûn taùnh töï Rgveda (skt): Caâu thi Veä Ñaø—Collection of the
nôi mình voán thanh tònh.”). song texts of Veda—Caâu Veä Ñaø hay Ñoäc Tuïng
6) See Trikayas. Veä Ñaø (goàm nhöõng baøi ca tuïng thaàn thaùnh).
Reward body of a Buddha: Sambhoga-kaya Rhys Davids, Caroline Augusta Foley (1858-
(skt) The body in which the Buddha enjoys the 1942): One of the outstanding figures of the Pali
rewards of his labours—Baùo thaân—See Text Society and wife of its founder, Thomas W.
Sambhoga-kaya. Rhys Davids. She produced a number of important
Reward-body and transformation-body: Baùo translations and critical editions of Pali texts, as
Hoùa Thaân (Phaät)—See Reward body and well as several other independent studies. her
Trikayas. notion that the texts of the Pali Canon represent a
Reward-fruit: Consequences of past deeds— monkish alteration and corruption of the Buddha’s
Baùo quaû. original message has generated some controversy
Reward generously: Troïng thöôûng. and is still debated by contemporary
buddhologists—Moät trong nhöõng nhaân vaät noåi baät
Reward of a good life: Pure reward—Baïch baùo.
cuûa Hoäi Kinh Ñieån Pali, vaø laø vôï cuûa ngöôøi saùng
Reward of ineffable nirvana: Quaû Phaän—The
laäp ra hoäi naøy, Thomas W. Rhys Davids. Baø ñaõ
reward, e.g. of ineffable nirvana, or
dòch vaø xuaát baûn moät soá kinh ñieån Pali quan troïng
dharmakaya—Quaû phaän hay Phaùp thaân laø quaû an
vaø chuû yeáu, cuõng nhö moät soá baøi nghieân cöùu ñoäc
vui baát taän cuûa nieát baøn.
laäp khaùc, khaùi nieäm cuûa baø veà kinh ñieån Pali ñöôïc
Reward of karma powers of transformation: trình baøy nhö laø söï söûa ñoåi cuõng nhö söï laøm hö
Baùo thoâng hay Nghieäp thoâng—See Five kinds of hoaïi thoâng ñieäp nguyeân thuûy cuûa Ñöùc Phaät cuûa
supernatural powers (A). caùc nhaø sö ñaõ laøm phaùt sanh ra nhöõng tranh luaän
Reward land of a Buddha: Buddhaksetra vaø cho tôùi hieän taïi vaãn coøn söï baøn thaûo naøy bôûi
(skt)—Tha thoï duïng ñoä—Reward land of a nhöõng nhaø Phaät Giaùo hoïc ñöông thôøi.
Buddha or Buddhaksetra, in which all beings Rhys Davids: One of the most eminent English
receive and obey his truth—Baùo Ñoä cuûa Phaät Buddhist scholars in the nineteenth century. In
trong ñoù chuùng sanh nhaän vaø tuaân giöõ theo chaân lyù 1864 he entered the Ceylon Civil Service, where
cuûa Ngaøi—See Land of Reward. he showed a keen interest in his Buddhist
Rewards and punishments: Thöôûng phaït. surroundings and learned Pali with Y. Unnase and
the Venerable Sumangala of the Vidyodaya
 3694

College, Colombo. He returned to England in the Dighanikaya and the learned notes on them
1872 and associated himself with the works of are indispensable for the study of this text. Even
Childers, Fausboll and Oldenberg. Childers’ today this work remains a model for the
articles on Nibbana had aroused much controversy translation of similar texts. His other works of
and Rhys Davids gave his mature judgment on this general interest are many; but two, namely,
topic in his book “Buddhism” (1878). In 1879 he Budhdism (1896) and Buddhist India (1903) won
published his English translation of the great popularity through their novelty and original
“Nidanakatha” (Buddhist Birth Stories) with a research. However, the most important of his
critical introduction on the transmigration of work, his Pali-English Dictionary, compiled in
folklore. With Oldenberg he translated into collaboration with Dr. William Stede, is a
English the volumes of the Vinaya-pitaka. This monumental work worthy of a great scholar. With
was his first contribution to the Sacred Books of the increase of new publications by the Pali Text
the East Series (1881-1885). In 1881 Prof. Rhys Society, the old dictionary by Childers was found
Davids was invited to give Hibbert Lectures in inadequate and, in 1902, Prof. Rhys Davids
America. Here he announced the birth of the Pali conceived the idea of compiling a dictionary on an
Text Society. In stately language he described his international basis. The First World War, however,
new outlook towards the field of Buddhist studies interrupted his scheme. Therefore, it was not until
and declared: “The Sacred Books of the early 1916 that he set to work on this dictionary with the
Buddhists have preserved to us the sole record of assistance of Dr. William Stede under the auspice
the only religious movement in the world’s history of the Pali Text Society. He lived to see the
which bears any close resemblance to Christianity; publication of the first three parts of this
and it is not too much to say that the publication of magnificent work. His eminent colleague, Dr.
this unique literature will be no less important for Stede, completed the work in 1925. Indeed, the
the study of history and especially of religious services of Prof. Rhys Davids to the cause of the
history than the publication of the Vedas has Pali studies were singular and original. He was, in
already been.” This new project was welcomed the words of his wife, the Max Muller of
both in the East and the West, and many Buddhism—Moät trong nhöõng hoïc giaû Phaät giaùo
distinguished scholars came forward to help him in ngöôøi Anh noåi tieáng nhaát vaøo theá kyû thöù 19. Vaøo
the noble cause. The rest of his life is indeed the naêm 1864 oâng laøm coâng chöùc taïi Tích Lan, taïi ñaây
life of the Pali Text Society. His sympathetic oâng coù quan taâm ñaëc bieät ñeán moâi tröôøng Phaät
outlook for the East and his missionary zeal for giaùo xung quanh vaø hoïc tieáng Pali vôùi Y. Unnase
Buddhist studies made him a champion in this vaø Thöôïng Toïa Sumangala taïi tröôøng Ñaïi Hoïc
sphere ; and, until he died in 1922, he served the Vidyodaya, ôû Colombo. OÂng trôû veà Anh quoác naêm
Society, a period of 41 years, with love and 1872 vaø mieät maøi vôùi caùc coâng trình cuûa Childers,
devotion and helped to publish almost the whole Fausboll vaø Oldenberg. Caùc baøi vieát cuûa Childers
of the Pali canonical texts, a large number of Pali veà Nieát Baøn ñaõ gaây ra tranh caõi vaø Rhys Davids
commentaries, about a dozen translations and ñaõ ñöa ra nhaän ñònh chín chaén cuûa mình veà vaán ñeà
some twenty issues of a journal containing learned naøy trong cuoán saùch Phaät Giaùo vaøo naêm 1878.
articles on Buddhism, and on the Pali language Naêm 1879 oâng xuaát baûn baûn dòch tieáng Anh cuûa
and literature. During this period of manifold cuoán Truyeän Ñaûn Sanh Ñöùc Phaät. Cuøng vôùi
activities, Prof. Rhys Davids himself edited a Oldenberg, oâng dòch ra tieáng Anh cuoán saùch cuûa
number of texts like the Dighanikaya (1889, 1903, boä Luaät Taïng. Ñaây laø ñoùng goùp ñaàu tieân cuûa oâng
1910), the Abhidhammattha-sangaha (1884), the vaøo boä Thaùnh Thö phöông Ñoâng (1881-1885).
Dathavamsa (1884) and the manual of Naêm 1881, giaùo sö Rhys Davids ñöôïc môøi sang
Yogavacara (1896). He also brought out his giaûng daïy taïi Chaâu Myõ. Taïi ñaây oâng coâng boá söï
English translations of the Milinda-panha (1890- ra ñôøi cuûa Hoäi Kinh Thö Pali noåi tieáng. Baèng lôøi
1894) and the Dighanikaya (1889, 1910 and 1921). leõ long troïng, oâng moâ taû caùi nhìn môùi cuûa oâng veà
His critical introductions to the individual suttas of laõnh vöïc nghieân cöùu Phaät giaùo vaø tuyeân boá: “Boä
 3695

Thaùnh Thö cuûa nhöõng ngöôøi tröôùc ñaây ñaõ löu laïi taàm côõ quoác teá. Nhöng theá chieán thöù hai ñaõ laøm
cho chuùng ta moät baûn ghi nhaän ñoäc ñaùo veà phong giaùn ñoaïn keá hoaïch cuûa oâng. Vì theá, cho ñeán naêm
traøo toân giaùo ñaëc bieät naøy trong lòch söû theá giôùi; 1916, oâng môùi coù theå baét tay vaøo vieäc soaïn cuoán
vaø chaúng coù gì laø quaù ñaùng khi noùi raèng vieäc xuaát töø ñieån vôùi söï giuùp söùc cuûa Tieán Só William Stede,
baûn boä vaên heä duy nhaát naøy coù taàm quan troïng ñoái döôùi söï baûo trôï cuûa Hoäi Kinh Thö Pali. OÂng soáng
vôùi coâng cuoäc nghieân cöùu lòch söû, ñaëc bieät laø lòch cho ñeán ngaøy ñöôïc nhìn thaáy söï xuaát baûn ba phaàn
söû toân giaùo, chaúng keùm gì vieäc xuaát baûn boä kinh ñaàu cuûa boä saùch kyø vó naøy. ngöôøi baïn ñoàng söï
Veä Ñaø tröôùc ñaây.” Döï aùn môùi naøy ñöôïc caû phöông xuaát saéc cuûa oâng, Tieán Só Stede, ñaõ hoaøn thaønh boä
Ñoâng , phöông Taây hoan ngheânh vaø nhieàu hoïc giaû saùch vaøo naêm 1925. Nhöõng coáng hieán cuûa giaùo sö
kieät xuaát ñaõ soát saéng giuùp ñôõ oâng trong söï nghieäp Rhys Davids cho söï nghieäp nghieân cöùu vaên heä
cao quyù naøy. Quaõng ñôøi coøn laïi cuûa oâng thöïc söï laø Pali thaät laø phi thöôøng vaø ñoäc ñaùo.
cuoäc soáng cuûa chính Hoäi Kinh Thö Pali. Caùi nhìn Rice-bag fellow: Phaïn Ñaùi Töû—A useless monk
coù thieän caûm cuûa oâng vôùi phöông Ñoâng vaø nhieät who only devoted to his food, drinking, sleeping,
tình cuûa oâng trong vieäc nghieân cöùu Phaät giaùo ñaõ and resting—Caùi tuùi ñöïng gaïo, ví vôùi Tyø Kheo voâ
khieán oâng trôû thaønh nhaân vaät soá moät trong laõnh duïng, chæ bieát coù aên uoáng nguû nghæ.
vöïc naøy. Cho ñeán khi qua ñôøi vaøo naêm 1922, oâng Rice congee: Trai Chuùc—The midday and
ñaõ phuïc vuï cho Hoäi Kinh Thö Pali trong thôøi gian morning meals, breakfast of rice or millet congee,
suoát 41 naêm daøi, vôùi söï say söa taän tuïy vaø ñaõ giuùp dinner of vegetarian foods—Chaùo loûng ñeå aên
cho Hoäi xuaát baûn ñöôïc toaøn boä caùc giaùo ñieån baèng saùng, hay huùp vaøo buoåi toái.
tieáng Pali, möôøi cuoán saùch dòch vaø khoaûng 20 laàn
Rich (a): Giaøu sang—Wealth.
xuaát baûn moät taïp chí trong ñoù coù nhöõng baøi vieát
Rich ghosts, or powerful demons: Ñaïi Theá
uyeân baùc veà Phaät giaùo vaø veà ngoân ngöõ, vaên hoïc
Quyû—Rich ghosts, or powerful demons, i.e.
Pali. Trong thôøi gian hoaït ñoäng baän roän naøy, rieâng
yaksas, raksasas, picasas, etc. All belong to the
giaùo sö Rhys Davids ñaõ bieân taäp moät soá kinh saùch
realm of Yama whence they are sent everywhere,
nhö “Tröôøng Boä Kinh” vaøo nhöõng naêm 1889,
consequently are ubiquitous in every house, lane,
1903, 1910, vaø 1921, Abhidhammattha-sangaha
market, mound, stream, tree, etc—Loaøi quyû giaøu
vaøo naêm 1884, Dathavamsa vaøo naêm 1884, vaø
coù phuùc lôùn. Ñaây laø loaïi quyû coù theá löïc nhö Daï
Saùch Giaùo Khoa veà Du Giaø vaøo naêm 1896. OÂng
Xoa, La Saùt, chuùng ôû raûi raùc khaép nôi töø trong
cuõng cho xuaát baûn tieáng Anh cuûa oâng veà boä Di
phoøng oác, ñeán phoá chôï, soâng hoà, caây coái—See
Lan Ñaø Vaán Ñaïo vaøo nhöõng naêm 1890 vaø 1894.
Nine classes of ghosts (I).
Nhöõng baøi giôùi thieäu quan troïng cuûa oâng cho töøng
baûn kinh cuûa Tröôøng Boä Kinh vaø nhöõng nhaän xeùt Rich and honorable among men: Taùi sanh
uyeân baùc cuûa oâng raát caàn thieát cho vieäc nghieân trong coõi ngöôøi giaøu sang phuù quyù—Reborn in
cöùu boâ kinh naøy. Cho ñeán ngaøy nay, caùc taùc phaåm rich and honorable among men. This is one of the
cuûa oâng vaãn coøn ñöôïc duøng laøm maãu möïc cho eight happy conditions in which one may be
vieäc phieân dòch caùc kinh saùch töông töï. Caùc taùc reborn so that one can keep the five
phaåm khaùc ñöôïc moïi ngöôøi quan taâm cuûa oâng thì commandments and the ten good ways and
raát nhieàu, nhöng coù hai cuoán laø “Phaät Giaùo” vaøo bestows alms—Ñaây laø moät trong taùm ñieàu kieän taùi
naêm 1896 vaø “AÁn Ñoä Phaät Giaùo” vaøo naêm 1903 sanh haïnh phuùc khi chuùng ta trì giöõ nguõ giôùi vaø
ñöôïc phoå bieán nhieàu nhaát do tính chaát môùi meû vaø thaäp thieäncuõng nhö boá thí—See Eight happy
söï nghieân cöùu coâng phu. Tuy nhieân, taùc phaåm conditions in which one may be reborn.
quan troïng nhaát cuûa oâng, cuoán “Töø Ñieån Pali- Riches of the law: Phaùp Taøi—The law as
Anh,” soaïn chung vôùi Tieán Só William Stede, laø wealth—Phaùp naày cuõng coù theå ñem laïi lôïi nhuaän
moät coâng trình vó ñaïi, xöùng ñaùng vôùi moät hoïc giaû cho moïi ngöôøi nhö tieàn taøi ñem lai nieàm vui haïnh
lôùn. Vôùi soá saùch xuaát baûn ngaøy caøng nhieàu cuûa phuùc cho ngöôøi theá tuïc.
Hoäi Kinh Thö Pali, cuoán töø ñieån cuõ cuûa Childers Rich liquor skimmed from boiled butter: Ñeà
ñaõ toû ra khoâng coøn thích hôïp vaø naêm 1902, giaùo sö Hoà—One of the five main products from milk, a
Rhys Davids coù yù ñònh soaïn moät cuoán töø ñieån coù rich liquor skimmed from clarified butter; ghee;
 3696

used for the perfect Buddha-truth, as found control of our "“action, speech, and mind,"
according to T’ien-T’ai, in Nirvana and Lotus carrying out ten meritorious actions and
sutras—Moät trong naêm thöùc aên cheá ra töø söõa, laø avoiding ten evil ones. Right action also
moùn boå döôõng nhaát, ñöôïc toâng Thieân Thai ví vôùi means to abstain from injuring living beings,
giaùo phaùp cuûa Phaät trong kinh Nieát Baøn vaø Phaùp from stealing and from unlawful sexual
Hoa. intercourse. Perfect conduct also means
Rich or poor: Giaøu sang hay ngheøo khoå. avoidance of actions that conflict with moral
Rich and tasty foods: Cao löông myõ vò (gaïo discipline—Chaùnh nghieäp laø haønh ñoäng chaân
traéng thôm ngon vaø nhöõng ñoà aên ngon boå). chaùnh, ñuùng vôùi leõ phaûi, coù ích lôïi chung.
Luoân luoân haønh ñoäng trong söï toân troïng haïnh
Rid-of-Filth Buddha: Ly Caáu Phaät.
phuùc chung; toân troïng löông taâm ngheà nghieäp
Riddance of anxiety about the salvation of
cuûa mình; khoâng laøm toån haïi ñeán quyeàn lôïi,
others: Xaû boû lo aâu veà lôïi tha—See Seven ngheà nghieäp, ñòa vò, danh döï, vaø tính maïng
riddances. cuûa ngöôøi khaùc; giöõ gìn thaân khaåu yù baèng
Riddance of the clinging of form: Xaû boû chaáp caùch luoân tu taäp möôøi nghieäp laønh vaø nhoå döùt
töôùng—See Seven riddances. möôøi nghieäp döõ. Chaùnh nghieäp coøn coù nghóa
Riddance of love and hate: Xaû boû loãi laàm laø traùnh nhöõng haønh ñoäng taø vaïy, soáng thanh
thöông gheùt gaây ra bôûi tham, saân, si—See Seven khieát, khoâng laøm gì toån haïi ñeán tha nhaân,
riddances. khoâng troäm caép, khoâng taø daâm.
Riddle (n): Caâu ñoá. (II) Right action is to—Chaùnh nghieäp laø:
Ride an ox-seek an ox: Kyù Ngöu Lai—This 1) Abstain from killing—Khoâng saùt sanh.
means to use the Buddha to find the Buddha—Côõi 2) Abstain from stealing—Khoâng troäm caép.
traâu tìm traâu hay laáy Phaät tìm Phaät. 3) Abstain from committing illicit sexual
Ridicule (v): Ninda (p)—Cheâ Traùch—Blame— indulgence—Khoâng taø daâm
4) Cultivate compassion, taking only things that
Censure—Disparagement—See Eight winds.
are given, and living pure and chaste—Ñoàng
Ridicule and slander the Triple Jewel: Khinh
thôøi phaûi trau doài loøng bi maãn, chæ laáy nhöõng
cheâ ngoâi Tam Baûo.
gì ñöôïc cho vaø soáng trong saïch trinh khieát.
Ridiculed (a): Bò cheá nhaïo. (III) Right action and trainings in ethics—Chaùnh
Riding the ox home: Côõi traâu veà nhaø—See Ten nghieäp vaø giôùi hoïc: Right action is one of the
Ox-herding pictures. three higher trainings in Ethics (two other
Right (n): Quyeàn. trainings are Right Speech and Right
Right (a): Chính (chaùnh)—Ñuùng—Leõ phaûi— Livelihood). Right action implies respect for
Correct—Genuine—Just—True. life, respect for property, and respect for
Right action: Samyak-karmanta (skt)—Samm- personal relationships. Respect for life means
kammanta (p)—Correct or Right Deed or Action not to kill or tell others to kill living beings,
(conduct)—Perfect conduct means getting rid of respect for property means not to steal or tell
all improper action—To dwell in purity—Chaùnh others to steal, respect for personal
Nghieäp (laøm ñuùng). relationships means to avoid sexual
(I) The meanings of Right action—Nghóa cuûa misconduct (avoid adultery). Right action
Chaùnh nghieäp: Right action involves action means acting properly. Right action can help
beneficial to both others and ourselves. We us avoid creating the three destructive actions
must always act for the happiness of the of the body (killing, stealing and unwise
community, conforming to our sense of duty, sexual behavior). Right action teaches us to
without any ulterior motive for damaging be aware of the effects of our actions on
others’ interests, occupations, positions, others. Once we possess Right Action, instead
honors, or lives. We must also keep strict of doing whatever pleases us at the moment,
we’ll be considerate of others, and of course,
 3697

automatically our relationships will improve 1) Detached from sensual objects, detached from
and others will be happier in our company. unwholesome things, and enters into the first,
Right Action also includes giving old people a second, third and fourth absorption. Right
hand in their house work, helping storm and concentration means a strong concentration of
flood victims, and rescuing people from our thoughts on a certain subject in order to
danger, and so on—Chaùnh Nghieäp laø moät set it clearly, consistent with Buddhist
trong ba phaùp tu hoïc cao thöôïng veà Giôùi Hoïc doctrine and for the benefit of others and
(hai phaùp khaùc laø Chaùnh Ngöõ vaø Chaùnh ourselves—Chaùnh ñònh laø taäp trung tö töôûng
Maïng). Nhö vaäy chaùnh nghieäp bao haøm toân ñuùng laø taäp trung vaøo vieäc töø boû nhöõng ñieàu
troïng ñôøi soáng, toân troïng taøi saûn vaø toân troïng baát thieän vaø taäp trung tinh thaàn ñöôïc hoaøn taát
quan heä caù nhaân. Toân troïng ñôøi soáng laø khoâng trong boán giai ñoaïn thieàn ñònh. Chaùnh ñònh
gieát haïi vaø khoâng baûo ngöôøi khaùc gieát haïi, toân coøn coù nghóa laø taäp trung tö töôûng vaøo moät
troïng taøi saûn laø khoâng troäm caép vaø khoâng baûo vaán ñeà gì ñeå thaáy cho roõ raøng, ñuùng vôùi chaân
ngöôøi khaùc troäm caép, toân troïng nhöõng quan heä lyù, coù lôïi ích cho mình vaø cho ngöôøi—See
caù nhaân laø traùnh taø daâm. Chaùnh Nghieäp laø Eight Noble Paths.
haønh ñoäng chaân chaùnh khieán cho chuùng ta coù 2) Right concentration is the intensified
theå traùnh ñöôïc ba vieäc laøm toån haïi veà thaân steadiness of the mind comparable to the
(saùt sanh, troäm caép vaø taø daâm). Chaùnh Nghieäp unflickering flame of a lamp in a windless
daïy cho chuùng ta yù thöùc ñöôïc nhöõng tai haïi place. It is concentration that fixes the mind
maø chuùng ta gaây ra cho ngöôøi khaùc. Thay vì right and causes it to be unmoved and
laøm nhöõng ñieàu maø tröôùc maét chuùng ta caûm undisturbed. The correct practice of
thaáy öa thích thì chuùng ta laïi quan taâm ñeán “samadhi” maintains the mind and the mental
tha nhaân. Moät khi coù Chaùnh Nghieäp thì dó properties in a state of balance. Many are the
nhieân töï ñoäng caùc moái quan heä cuûa chuùng ta mental impedments that confront a
vôùi moïi ngöôøi seõ ñöôïc toát ñeïp hôn vaø moïi practitioner, a meditator, but with support of
ngöôøi seõ caûm thaáy haïnh phuùc hôn khi cuøng Right Effort and Right Mindfulness the fully
soáng vôùi chuùng ta. Chaùnh Nghieäp cuõng bao concentrated mind is capable of dispelling the
goàm vieäc ra tay giuùp ñôõ ngöôøi khaùc nhö phuï impediments, the passions that disturb man.
giuùp ngöôøi giaø caû, cöùu trôï thieân tai baõo luït, The perfect concentrated mind is not
hay cöùu giuùp ngöôøi ñang laâm naïn, vaân vaân. distracted by sense objects, for it sees things
1) See Samyak-karmanta. as they are, in their proper perspective—
2) See Eight Noble Paths. Chaùnh ñònh laø söï an ñònh vöõng chaéc cuûa taâm
3) See Fifty-two mental states. coù theå so saùnh vôùi ngoïn ñeøn chaùy saùng khoâng
Right aspiration: Nguyeän voïng chaùnh ñaùng. dao ñoäng ôû nôi kín gioù. Chính söï taäp trung ñaõ
Right basis: Right foundation—Chính cô (caên laøm cho taâm an truù vaø khieán cho noù khoâng bò
baûn chính ñaùng). dao ñoäng, xaùo troän. Vieäc thöïc haønh ñònh taâm
(samadhi) ñuùng ñaén seõ duy trì taâm vaø caùc taâm
Right belief: Chaùnh Tín—The first entrance to
sôû ôû traïng thaùi quaân bình. Haønh giaû coù theå
the great enlightenment; for with it, the steadfast
phaûi ñöông ñaàu vôùi raát nhieàu chöôùng ngaïi cuûa
mind is not broken—Cöûa ngoõ ñaàu tieân ñi vaøo ñaïi
tinh thaàn, nhöng vôùi söï hoã trôï cuûa chaùnh tinh
giaùc, vì nhôø ñoù maø taâm ta luoân kieân ñònh khoâng
taán vaø chaùnh nieäm, taâm ñònh vöõng vaøng coù
thoái chuyeån—See Ten perfecting Mahayana
khaû naêng ñaåy luøi nhöõng chöôùng ngaïi, nhöõng
rules.
tham duïc ñang khuaáy ñoäng taâm cuûa vò haønh
Right concentration: Samyak-samadhi (skt)—
giaû. Taâm ñònh vöõng chaéc khoâng bò caùc phaùp
Samma-samadhi (p)—Chaùnh Ñònh (taäp trung tö
traàn laøm cho xao laõng, vì noù ñaõ cheá ngöï ñöôïc
töôûng ñuùng).
naêm trieàn caùi (see Five hindrances).
(I) The meanings of “Right Concentration”—
(II) Right Concentration and Samadhi—Chaùnh
Nghóa cuûa Chaùnh ñònh:
ñònh vaø Tam muoäi: Right Concentration is one
 3698

of the three trainings in Samadhi (two other Right deeds: Right action—Chaùnh haïnh—See
trainings are Right Effort and Right Right Action.
Mindfulness). Right concentration means to Right dharma: Chaùnh Phaùp—See Correct
concentrate the mind single-pointedly on an dharma.
object. Our concentration or single-
Right Dharma-Eye Treasury: Something that
pointedness slowly improves through effort
contains and preserves the right experience of
and mindfulness, until we attain calm abiding.
reality—Chaùnh Phaùp Nhaõn Taïng.
Right Concentration may also help us
Right discernment: Phaân bieät ñuùng.
progress to deeper states of concentration, the
actual meditative stabilizations (form and Right discourse: Chaân ngoân.
formless realms)—Chaùnh Ñònh laø moät trong Right doctrine: Saddhamma (p)—Saddharma
ba phaàn hoïc cuûa Thieàn Ñònh (hai phaàn khaùc (skt)—Chaùnh Phaùp—See Correct dharma.
laø Chaùnh Tinh Taán vaø Chaùnh Nieäm). Chaùnh Rights and duties: Quyeàn lôïi vaø boån phaän.
ñònh laø taäp trung taâm vaøo moät ñoái töôïng. Right effort: Samyag-vyayama (skt)—Samma-
Chaùnh ñònh tieán boä töø töø ñeán traïng thaùi taâm vayama (p)—Chaùnh Tinh Taán (noã löïc ñuùng).
an truù nhôø vaøo Chaùnh Tinh Taán vaø Chaùnh (I) The meanings of “Right effort”—Nghóa cuûa
Nieäm. Chaùnh ñònh coøn coù theå giuùp chuùng ta Chaùnh tinh taán: Right effort means we must
tieán saâu vaøo söï nhaát taâm cao hôn, hay nhöõng be always hard-working, helpful to others and
taàng thieàn (saéc giôùi vaø voâ saéc giôùi). ourselves. Do not kill, cheat, or lead a
Right conduct: Chaùnh haïnh. wanton, gamble life. On the contrary, always
1) Thieän haïnh—Right conduct of the actions of try to perform good deeds for having good
the body is one of the most important karma. Correct (Right or Perfect) Zeal or
entrances to the great enlightenment; for with Effort or Energy also means to try to avoid the
it, the three kinds of behavior are pure. arising of evil, demeritorious things have not
According to the Long Discourses of the yet arisen. Try to overcome the evil,
Buddha, there are three kinds of right demeritorious things that have already arisen.
conduct—Chaùnh haïnh nôi thaân laø moät trong At the same time, try to produce meritorious
nhöõng cöûa ngoõ quan troïng ñi vaøo ñaïi giaùc, vì things that have not yet arisen and try to
nhôø ñoù maø tam nghieäp haèng thanh tònh. Theo maintain the meritorious things that have
Kinh Tröôøng Boä, Phuùng Tuïng Kinh, coù ba already arisen and not let them disappear, but
thieän haïnh—See Three kinds of right conduct. to bring them to growth, to maturity and to the
2) Chaùnh Haïnh: Right conduct of the actions of full perfection of development. Right effort
the body is one of the most important also means cultivation of what is karmically
entrances to the great enlightenment; for with wholesome and avoidance of what is
it, the three kinds of behavior are pure— karmically unwholesome—Chaùnh tinh taán coù
Chaùnh haïnh nôi thaân laø moät trong nhöõng cöûa nghóa laø chuyeân caàn sieâng naêng laøm lôïi mình
ngoõ quan troïng ñi vaøo ñaïi giaùc, vì nhôø ñoù maø vaø lôïi ngöôøi; khoâng laøm nhöõng vieäc baát chính
tam nghieäp haèng thanh tònh. nhö saùt haïi, gian xaûo, ñaøng ñieám, côø baïc, aùc
Right conduct in body: Kaya-succaritam (p)— ñoäc vaø bæ oåi, vaân vaân; ngöôïc laïi phaûi chuù taâm
Thaân thieän haïnh—See Three dharmas (V), and laøm nhöõng vieäc laønh, taïo phöôùc nghieäp.
Three kinds of right conduct. Chaùnh tin taán coøn coù nghóa laø noã löïc ñuùng coù
Right conduct in speech: Vaci-succaritam nghóa laø coá gaéng khoâng cho phaùt khôûi nhöõng
(p)—Khaåu thieän haïnh—See Three dharmas (V), ñieàu taø vaïy, coá gaéng vöôït qua nhöõng taø vaïy
and Three kinds of right conduct. ñang maéc phaûi, coá gaéng laøm naåy nôû nhöõng
ñieàu thieän laønh chöa naåy nôû, coá gaéng phaùt
Right conduct in thought: Mano-succaritam
huy nhöõng ñieàu thieän laønh ñaõ phaùt khôûi.
(p)—YÙ thieän haïnh—See Three dharmas (V), and
Three kinds of right conduct.
 3699

Chaùnh tinh taán coøn coù nghóa laø vun boài thieän tu taäp chaùnh tinh taán chuùng ta caàn phaûi thöïc
nghieäp cuøng luùc nhoå boû aùc nghieäp. haønh vôùi nhöõng tö duy cuûa chuùng ta. Neáu suy
(II) The function of the right effort is to be xeùt chuùng ta seõ thaáy raèng nhöõng tö duy naày
vigilant and check all unhealthy thoughts, and khoâng phaûi luùc naøo cuõng laø thieän laønh trong
to cultivate, promote and maintain wholesome saùng. Ñoâi khi chuùng chæ laø nhöõng tö duy baát
and pure thoughts arising in a man’s mind— thieän vaø ngu xuaån, maëc duø khoâng phaûi luùc
Nhieäm vuï cuûa chaùnh tin taán laø ñeå caûnh giaùc naøo chuùng ta cuõng boäc loä chuùng thaønh lôøi noùi
vaø chaën ñöùng nhöõng tö duy khoâng laønh maïnh, hay haønh ñoäng. Nhö vaäy, neáu chuùng ta cöù ñeå
ñoàng thôøi tu taäp, thuùc ñaåy, duy trì nhöõng tö cho nhöõng tö duy naày khôûi leân, ñoù laø moät daáu
duy thieän vaø trong saùng ñang sanh trong taâm hieäu khoâng toát, vì khi moät tö duy khoâng thieän
haønh giaû. laønh ñöôïc pheùp taùi dieãn nhieàu laàn, noù seõ
1) To prevent the arising of evil and thaønh thoùi quen. Vì theá, ñieàu thieát yeáu laø phaûi
unwholesome thoughts that have not yet noã löïc khoâng ñeå cho nhöõng tö duy baát thieän
arisen in a man’s mind—Ñeå ngaên ngöøa nhöõng naày tôùi gaàn, vì cho ñeán khi naøo chuùng ta
tö duy aùc, baát thieän chöa sanh, khoâng cho thaønh coâng trong vieäc cheá ngöï chuùng, nhöõng
chuùng khôûi sanh trong taâm haønh giaû. tö duy baát thieän naày vaãn seõ xaâm chieám taâm
2) To discard such evil thoughts already arisen— chuùng ta. Khoâng phaûi chæ trong nhöõng giôø
Ñoaïn tröø nhöõng tö duy aùc ñaõ sanh. haønh thieàn chuùng ta môùi ñeå yù ñeán tính chaát voâ
3) To produce and develop wholesome thoughts cuøng quan troïng cuûa chaùnh tinh taán. Chaùnh
not yet arisen—Laøm cho sanh khôûi vaø phaùt tinh taán caàn phaûi ñöôïc thöôøng xuyeân tu taäp
trieån nhöõng tö duy thieän chöa sanh. baát cöù khi naøo vaø baát cöù ôû ñaâu coù theå ñöôïc.
4) To promote and maintain the good thoughts Trong moïi lôøi noùi cuûa chuùng ta, moïi haønh
already present—Thuùc ñaåy vaø duy trì nhöõng ñoäng cuûa chuùng ta vaø caùch cö xöû cuûa chuùng ta
tö duy thieän ñaõ sanh caøng theâm taêng tröôûng. trong ñôøi soáng haèng ngaøy, chuùng ta caàn chaùnh
(III) Development of “Right effort”—Phaùt trieån tinh taán ñeå thöïc hieän nhöõng boån phaän cuûa
Chaùnh tinh taán: When developing right effort chuùng ta moät caùch toaøn haûo. Neáu chuùng ta
we must be sincere about our thoughts. If we thieáu chaùnh tinh taán hay ñöùc tính nhieät taâm
analyze them we will find that our thoughts tinh caàn naày, chuùng ta coù theå bò nhöõng traïng
are not always good and wholesome. At times thaùi hoân traàm vaø löôøi bieáng khuaát phuïc, thì
they are unwholesome and foolish, though we chaéc chaén khoâng theå naøo chuùng ta coù theå tieán
may not always express them in words and trieån vieäc tu taäp ñöôïc.
actions or both. Now if we allow such (IV) Right effort in Zen—Chaùnh tinh taán trong
thoughts to rise repeatedly, it is a bad sign, for thieàn ñònh: Right effort is one of the three
when an unhealthy thought is allowed to recur trainings in meditation (two other trainings are
again and again, it tends to become a habit. It Right Mindfulness and Right Concentration).
is, therefore, essential to make a real effort to Right effort means cultivating a confident
keep unwholesome thoughts away from us. attitude toward our undertakings, taking up
Until we succeed in stopping them to rise in and pursuing our task with energy and a will
our mind, unhealthy thoughts will always be to carry them through to the end. In
taking possession of our mind. It is not only Buddhism, right effort means cultivating a
during the time of meditation that we need to confident attitude of mind, being attentive and
cultivate our right effort. Right effort should aware. To progress on the path, we need to
be cultivated always whenever possible. In all put our energy into Dharma practice. With
our speech, actions and behavior, in our daily enthusiastic effort, we can purify negative
life, we need right effort to perform our duties actions already done to prevent doing new
wholeheartedly and successfully. If we lack ones in the future. In addition, effort also is
right effort and give in to sloth and indolence, necessary to maintain the virtuous states
we can not proceed with our cultivation—Khi we’ve already generated, as well as to induce
 3700

new ones in the future—Chaùnh Tinh Taán laø mistreating others or sponging on them. Do
moät trong ba phaàn hoïc cuûa Thieàn Ñònh (hai not be superstitious; do not act as a go-
phaàn hoïc khaùc laø Chaùnh Nieäm vaø Chaùnh between to take profit. Correct occupation
Ñònh). Theo Phaät giaùo, chaùnh tinh taán laø trau also means avoid professions that are harmful
doài moät thaùi ñoä töï tin cuûa taâm, chuù yù vaø tænh
to sentient beings such as the five immoral
thöùc: Chaùnh tinh taán laø söï noã löïc trau doài thaùi
occupations (slaughterer, hunter, dealer in
ñoä töï tin ñoái vôùi coâng vieäc hay ñaûm nhaän vaø weaponry, or narcotics, ect). Perfect
theo ñuoåi nhieäm vuï baèng nghò löïc vaø yù chí thi livelihood also means rejecting all wrong
haønh nhieäm vuï aáy cho ñeán cuøng. Ñeå tieán boä living—Chaùnh maïng coù nghóa laø sinh soáng
treân con ñöôøng ñaïo, chuùng ta caàn phaûi noã löïc chaân chính vaø löông thieän; khoâng laøm giaøu
trong vieäc tu taäp theo Chaùnh Phaùp. Nhôø nhieät treân moà hoâi nöôùc maét cuûa ngöôøi khaùc; khoâng
taâm tinh caàn chuùng ta coù theå laøm cho nhöõng ñoái xöû teä baïc vôùi ngöôøi khaùc; khoâng soáng
haønh ñoäng quaáy aùc oâ nhieãm maø mình ñaõ laøm baùm vaøo ngöôøi khaùc; khoâng meâ tín dò ñoan;
tröôùc ñaây trôû neân thanh tònh, ñoàng thôøi ngaên khoâng soáng baèng mieäng löôõi moái laùi ñeå kieám
ngöøa nhöõng haønh ñoäng naøy phaùt sinh trong lôïi. Chaùnh maïng coøn coù nghóa laø möu sinh
töông lai. Laïi nöõa, tinh caàn raát caàn thieát ñeå ñuùng laø traùnh nhöõng ngheà gaây phöông haïi cho
duy trì ñöùc haïnh maø chuùng ta ñaõ tu taäp, cuõng nhöõng chuùng sanh khaùc nhö ñoà teå, ñi saên,
nhö xaây döïng nhöõng ñöùc haïnh môùi trong buoân baùn vuõ khí, buoân baùn xì ke ma tuùy, v.v.
töông lai—See Eight Noble Paths. Möu sinh ñuùng coøn coù nghóa laø choái boû moïi
Right effort to prevent the arising of evil, to loái soáng taø vaïy.
develop unarisen good, to maintain the good 2) Right livelihood means earning a living in a
way that does not violate basic moral values.
which has arisen: Chaùnh tinh taán ngaên chaän
Right livelihood is an extension of the rules of
ñieàu baát thieän ñang sanh, phaùt trieån ñieàu thieän
right action to our roles as breadwinners in
chöa sanh, duy trì ñieàu thieän ñaõ sanh.
society. Right Livelihood also means that to
Right expression: Hôïp ngöõ—See Seven
earn a living in an appropriate way. Devout
excellences claimed for the Buddha’s teaching.
Buddhists should not engage in any of the
Right foundation: Right basis—Chaùnh cô (caên physical or verbal negative actions to earn a
baûn chính ñaùng). living, nor should we cause others to do so—
Right hand: Knowing hand—Trí thuû (baøn tay Chaùnh maïng coù nghóa laø möu sinh ôû möùc
bieát vieäc). khoâng vi phaïm nhöõng giaù trò ñaïo ñöùc caên baûn.
Right ideas: Suy tö chaùnh ñaùng. Chaùnh maïng laø söï môû roäng cuûa luaät veà chaùnh
Right knowledge: Samyagjnana (skt)—Correct nghieäp ñoái vôùi sinh keá trong xaõ hoäi. Chaùnh
knowledge—Chaùnh Trí—Sage-like or saint-like maïng laø söï môû roäng veà luaät cuûa chaùnh nghieäp
knowledge, one of the five Dharmas—Trí cuûa caùc ñoái vôùi sinh keá cuûa Phaät töû trong xaõ hoäi.
baäc Hieàn Thaùnh, moät trong nguõ phaùp—See Five Chaùnh maïng coøn coù nghóa laø taïo ra cuûa caûi taøi
laws or categories (III). saûn baèng nhöõng phöông caùch thích ñaùng. Phaät
Right in this life: Nhaõn tieàn—Before the eye. töû thuaàn thaønh khoâng neân nhuùng tay tham gia
Right life: Samyak-ajiva (skt)—Right vaøo loaïi haønh ñoäng hay lôøi noùi toån haïi ñeå
möu sinh, hoaëc giaû xuùi giuïc khieán ngöôøi khaùc
livelihood—See Right Livelihood.
laøm vaø noùi nhö vaäy.
Right livelihood: Samyag-ajiva (skt)—Samma-
3) Right livelihood is a weapon of enlightening
ajiva (p)—Correct Livelihood or perfect
beings, leading away from all wrong
Livelihood—Chaùnh Maïng (möu sinh ñuùng).
livelihood. Enlightening Beings who abide by
(I) The meanings of “Right livelihood”—Nghóa
these can annihilate the afflictions, bondage,
cuûa Chaùnh Maïng:
and compulsion accumulated by all sentient
1) Right livelihood means to lead a decent and
beings in the long night of ignorance—Chaùnh
honest life. We must keep from exploiting or
maïng laø khí giôùi cuûa Boà Taùt, vì xa rôøi taát caû
 3701

taø maïng. Chö Boà Taùt an truï nôi phaùp naày thôøi Right man in the right place: Ñuùng ngöôøi
coù theå dieät tröø nhöõng phieàn naõo, kieát söû ñaõ ñuùng choã.
chöùa nhoùm töø laâu cuûa taát caû chuùng sanh—See Right meaning: Hôïp nghóa—See Seven
Ten weapons of Great Enlightening Beings. excellences claimed for the Buddha’s teaching.
4) Right livelihood is abandoning wrong ways of
Right meditation: Chaùnh Ñònh—Chaùnh quaùn—
living which bring harm and suffering to
Correct contemplation—Correct (Right or Perfect)
others. A Buddhist should live by profession
meditation—See Right concentration.
which is blameless and free from harm to
Right Method: Naya (p)—Good way—Phöông
oneself and others—Chaùnh maïng laø töø boû
phaùp ñuùng—Chaùnh Phaùp—See Correct Dharma.
nhöõng loái laøm aên sinh soáng taø vaïy, ñem laïi söï
tai haïi, khoå ñau cho mình vaø cho ngöôøi khaùc. Right mindfulness: Samyag-smrti (skt)—
Ngöôøi Phaät töû neân sinh soáng baèng nhöõng ngheà Samma-sati (p)—Correct (Right or Perfect)
ñöôïc xem laø khoâng bò khieån traùch, khoâng laøm Remembrance or Mindfulness—Chaùnh Nieäm (chuù
haïi ñeán baûn thaân vaø ngöôøi khaùc. taâm ñuùng).
(II) The Buddha taught about the “Right (I) The meanings of “Right mindfulness”—Nghóa
Livelihood”—Ñöùc Phaät daïy veà Chaùnh Maïng: cuûa Chaùnh nieäm: Right mindfulness means to
1) The Buddha taught: “There are five kinds of give heed to good deed for our own benefit
livelihood that are discouraged for Buddhists: and that of others. Right mindfulness also
trading in animals for food (selling animals for means remembrance including old mistakes to
slaughter), slaves (dealing in slaves), arms repent of and deep gratitude towards parents,
(selling arms and lethal weapons), poisons, country, humankind, and Buddhist Triple
and intoxicants (drugs and alcohol, selling Gems. Right mindfulness also means the
intoxicating and/or poisonous drinks). These reflection on the present and future events or
five are not recommended because they situations. We must meditate upon human
contribute to the destroy of society and sufferings that are caused by ignorance and
violate the values of respect for life and for decide to work for alleviating them,
the welfare of others.” Right Livelihood is an irrespective of possible difficulties and
extension of the rules of right action to our boredom. Correct Memory which retains the
roles as breadwinners in society. In the true and excludes the false—Dwell in
contrary, Buddhists should live by an honest contemplation of corporeality. Be mindful
profession that is free from harm to self and and putting away worldly greed and grief.
others—Ñöùc Phaät daïy: “Coù naêm loaïi sinh keá Correct mindfulness also means ongoing
maø ngöôøi Phaät töû khoâng neân laøm laø buoân baùn mindfulness of body, feelings, thinking, and
suùc vaät ñeå laøm thòt, buoân baùn noâ leä, buoân baùn objects of thought—Chaùnh nieäm laø nhôù ñeán
vuõ khí, ñoäc döôïc, vaø caùc chaát say nhö ma tuùy nhöõng ñieàu hay leõ phaûi, nhöõng ñieàu lôïi laïc
vaø röôïu. Naêm loaïi ngheà nghieäp naøy ngöôøi cho mình vaø cho ngöôøi. Chaùnh nieäm coøn coù
Phaät töû khoâng neân laøm vì chuùng goùp phaàn laøm nghóa laø öùc nieäm hay nghó nhôù tôùi caûnh quaù
cho xaõ hoäi baêng hoaïi vaø vi phaïm nguyeân taéc khöù, nhôù ñeán loãi laàm cuõ ñeå söûa ñoåi, nhôù aân
toân troïng söï soáng vaø phuùc lôïi cuûa ngöôøi cha meï thaày baïn ñeå baùo ñaùp, nhôù aân toå quoác
khaùc.” Ngöôïc laïi, ngöôøi Phaät töû neân soáng ñeå phuïng söï baûo veä; nhôù aân chuùng sanh ñeå
baèng nhöõng ngheà nghieäp löông thieän, khoâng giuùp ñôû traû ñeàn; nhôù aân Phaät Phaùp Taêng ñeå
laøm haïi mình haïi ngöôøi. tinh taán tu haønh. Chaùnh nieäm coøn coù nghóa laø
2) The right livelihood for a monk is to beg for quaùn nieäm hay quaùn saùt caûnh hieän taïi vaø
food. To work for a living or to do worldly töôûng töôïng caûnh töông lai. Chuùng ta neân
business is an improper life—Chaùnh maïng laø quaùn töôûng ñeán caûnh ñôøi ñau khoå, beänh taät,
cuoäc soáng ñuùng ñaén cuûa haøng tu só laø khaát meâ môø cuûa chuùng sanh maø khuyeán tu; töôûng
thöïc. Laøm vieäc hay laøm thöông maïi laø taø nieäm laøm nhöõng ñieàu lôïi ích chung, khoâng
meänh. thoái lui, khoâng e ngaïi khoù khaên nhoïc nhaèn.
 3702

Chaùnh nieäm coøn coù nghóa laø chuù taâm ñuùng laø nieäm ñöôïc xem nhö laø moät sôïi daây maïnh meõ
töôûng ñeán söï thaät vaø choái boû taø vaïy. Luùc naøo vì noù giöõ moät vai troø quan troïng trong caû hai
cuõng tænh taùo deïp boû tham lam vaø buoàn khoå loaïi thieàn ñònh laø tònh truù vaø bieät quaùn. Nieäm
cuûa theá tuïc. Chaùnh nieäm coøn coù nghóa laø luùc laø moät cô naêng naøo ñoù cuûa taâm vaø vì vaäy, noù
naøo cuõng tænh giaùc veà thaân theå, caûm xuùc, tö laø moät yeáu toá cuûa taâm hay moät taâm sôû. Khoâng
töôûng cuõng nhö nhöõng ñoái taùc beân ngoaøi— coù nieäm, moät taâm sôû toái quan troïng, chuùng ta
See Eight Noble Paths. khoâng coù khaû naêng nhaän ra baát cöù thöù gì,
(II) Right mindfulness according to the Theravada khoâng theå hay bieát ñaày ñuû caùc taùc phong cuûa
Buddhism—Chaùnh nieäm theo Phaät giaùo chính mình. Ñöôïc goïi laø chaùnh nieäm, vì noù
Nguyeân Thuûy: According to Theravada vöøa traùnh chuù taâm sai laïc, maø cuõng vöøa traùnh
Buddhism, mindfulness is considered as the cho taâm ñeå yù vaøo nhöõng ñieàu baát thieän, vaø
strongest strand for it plays an important role ñaøng khaùc noù höôùng daãn taâm cuûa haønh giaû
in the acquisition of both calm and insight. treân con ñöôøng chaân chaùnh, trong saïch vaø giaûi
Mindfulness is a certain function of the mind, thoaùt moïi phieàn tröôïc. Chaùnh nieäm laøm beùn
and therefore , a mental factor. Without this nhaïy khaû naêng quan saùt cuûa haønh giaû, vaø hoã
all important factor of mindfulness one cannot trôï chaùnh tö duy vaø chaùnh kieán. Hieåu bieát vaø
cognize sense-objects, one cannot be fully suy tö ñöôïc coù traät töï cuõng nhôø chaùnh nieäm.
aware of one’s behavior. It is call right Trong hai kinh Nieäm Xöù vaø Nhaäp Töùc Xuaát
mindfulness because it avoids misdirected Töùc Nieäm, Ñöùc Phaät daïy roõ raøng laøm caùch
attention, and prevents the mind from paying naøo moät haønh giaû coù theå hay bieát luoàng tö
attention to things unwholesome, and guides töôûng cuûa mình, tænh giaùc theo doõi, ghi nhaän
its possessor on the right path to purity and vaø quan saùt töøng yù nghó cuûa chính mình, töø toát
freedom. Right mindfulness sharpens the cuõng nhö xaáu. Caû hai baøi kinh ñeàu caûnh giaùc
power of observation, and assists right chuùng ta khoâng neân xao laõng vaø mô moäng,
thinking and right understanding. Orderly cuõng nhö thuùc hoái chuùng ta neân luoân canh
thinking and reflection is conditioned by chöøng vaø luoân giöõ taâm chaùnh nieäm. Kyø thaät,
man’s right mindfulness. In the Satipatthana moät haønh giaû chuyeân caàn tu nieäm seõ ghi nhaän
and Anapanasati sutras, the Buddha states raèng chính nhôø söï kieän ñoïc laïi kinh ñieån seõ
clearly how a meditator becomes aware of his laøm cho chuùng ta tænh giaùc hôn, quyeát taâm
thoughts, mindfully watching and observing hôn, vaø thaän troïng chuù nieäm nhieàu hôn. Khoûi
each and every one of them, be they good or noùi ai trong chuùng ta cuõng bieát raèng chaùnh
evil, salutary or otherwise. The sutras warn us nieäm laø moät ñöùc ñoä maø khoâng ai coù theå xem
against negligence and day-dreaming and thöôøng ñöôïc. Nhö vaäy vieäc tu taäp chaùnh nieäm
urges us to be mentally alert and watchful. As thaät laø thieát yeáu trong thôøi buoåi hoãn taïp maø
a matter of fact, the earnest student will note chuùng ta ñang soáng ñaây trong khi raát nhieàu
that the very reading of the discourse, at ngöôøi phaûi gaùnh chòu khoå ñau vì taâm trí maát
times, makes him watchful, earnest and thaêng baèng. Chaùnh nieäm laø moät phöông tieän
serious-minded. It goes without saying that mang laïi tònh truï, laøm thaêng tieán chaùnh kieán
right mindfulness is a quality that no sensible vaø chaùnh maïng. Chaùnh nieäm laø moät yeáu toá toái
man would treat with contempt. Thus, it is caàn thieát cho nhöõng haønh ñoäng cuûa chuùng ta
truly essential to cultivate mindfulness in this trong ñôøi soáng haèng ngaøy cuõng nhö cho taâm
confused age when so many people suffer linh.
from mental imbalance. Right mindfulness is (III) Right Mindfulness and Meditation—Chaùnh
an instrumental not only in bringing ñònh vaø Thieàn ñònh:
concentration calm, but in promoting right 1) Right Mindfulness is one of the three trainings
understanding and right living. It is an in meditation (two others are Right Effort and
essential factor in all our actions both worldly Right Concentration). Mindfulness is
and spiritual—Theo Phaät giaùo Nguyeân Thuûy, awareness or attention, and as such it means
 3703

avoiding a distracted or cloudly state of mind. d) Mental objects: Nieäm phaùp—Caùc hoaït ñoäng
In the practice of the Dharma, right cuûa phaùp (Dhammanapassana).
mindfulness plays as a kind of rein upon our Right mindfulness of keeping the mind from
minds for our minds are never concentrated or distract: Thích chaùnh nieäm vì taâm chaúng taùn
still. The Buddha taught: “The practice of loaïn—They enjoy right mindfulness because their
mindfulness means mindfulness of the body, minds are not distracted, one of the ten kinds of
mindfulness of feelings, mindfulness of enjoyment of Enlightening Beings. Enlightening
consciousness, and mindfulness of objects of Beings who abide by these can attain the supreme
the mind.” In short, right mindfulness means enjoyment of truth of all Buddhas—See Ten kinds
to watch our body and mind and to know what of enjoyment.
we are doing at all times. Right Mindfulness
Right objects of faith: Tín taâm—There are five
is an important mental factor that enables us
right objects of faith—See Five right objects of
to remember and keep our attention on what
faith.
is beneficial. Right Mindfulness plays an
Right path: Orthodox doctrine—Right way—
important role in meditation, i.e., Right
Chaùnh ñaïo.
mindfulness can help us clear the flurry of
thoughts from our minds, and eventually, Right patience: Chaùnh Nhaãn—The right
we’ll be able to concentrate single-pointedly patience—The ability to bear patience and to use
on our breath—Chaùnh Nieäm laø moät trong ba right faith to eliminate all illusion in order to
phaàn hoïc cuûa Thieàn Ñònh (hai phaàn hoïc khaùc realize the Middle Path (those who are in the ten
laø Chaùnh Tinh Taán vaø Chaùnh Ñònh). Chaùnh stages or characteristics of a Buddha, i.e.
Nieäm laø yù thöùc, hay söï chuù yù, nhö vaäy chaùnh Bodhisattvas)—Khaû naêng nhaãn nhuïc vaø duøng
nieäm laø traùnh söï xao laõng hay tình traïng taâm chaùnh tín ñeå trieät tieâu si meâ vaø ñi ñeán chöùng ngoä
trí vaån ñuïc. Trong vieäc tu taäp Phaät phaùp, Trung Ñaïo (nhöõng baäc trong möôøi ñòa hay nhöõng
chaùnh nieäm giöõ vai troø moät sôïi daây cöông ñöùc tính cuûa moät vò Phaät hay Boà Taùt)—See Six
kieåm soaùt taâm cuûa chuùng ta vì taâm chuùng ta kinds of enduance.
khoâng bao giôø taäp trung hay ñöùng yeân moät Right practices: Saddhamma (p)—Dieäu phaùp—
choã. Ñöùc Phaät daïy: “Tu taäp chaùnh nieäm laø tu According to the Sangiti Sutta in the Long
taäp chuù taâm vaøo thaân, chuù taâm vaøo caûm nghó, Discourses of the Buddha, there are seven right
chuù taâm vaøo thöùc, vaø chuù taâm vaøo ñoái töôïng practices—Theo Kinh Phuùng Tuïng trong Tröôøng
cuûa taâm.” Noùi toùm laïi, chaùnh nieäm laø kieåm Boä Kinh, coù baûy dieäu phaùp—See Seven right
soaùt thaân vaø taâm vaø bieát chuùng ta ñang laøm gì practices.
vaøo moïi luùc. Chaùnh Nieäm laø moät yeáu toá taâm Right resolution: Giaûi phaùp chaùnh ñaùng.
thöùc quan troïng coù chöùc naêng laøm cho chuùng Right of self-determination: Quyeàn töï quyeát.
ta nhôù tôùi nhöõng gì coù lôïi laïc. Chaùnh nieäm giöõ Right Speech: Samyak-vac (skt)—Samma-vaca
moät vai troø quan troïng trong thieàn ñònh, thí duï (p)—Correct or perfect Speech—Chaùnh Ngöõ (noùi
Chaùnh Nieäm coù theå giuùp chuùng ta laøm tan ñi ñuùng).
nhöõng tö töôûng roän ròp xoân xao trong taâm (I) The meanings of Right speech—Nghóa cuûa
thöùc, vaø cuoái cuøng giuùp chuùng ta coù ñuû naêng Chaùnh ngöõ: Right speech implies sincere,
löïc ñaït ñöôïc söï nhaát taâm treân hôi thôû. sound, impartial, direct, not distorting,
2) Right mindfulness is the application or cautious, affable, harmless, useful words and
arousing of attention—Chaùnh nieäm laø phaùt discourses. Avoidance of lying, slander and
khôûi nieäm hay gaùn söï chuù taâm vaøo: gossip (false and idle talk), or abstaining from
a) Activities of the body: Thaân haønh nieäm—Caùc lying, tale-bearing, harsh words, and foolish
hoaït ñoäng cuûa thaân (kayanupassana). babble—Chaùnh ngöõ laø noùi lôøi thaønh thaät vaø
b) Feelings or sensations: Thoï nieäm. saùng suoát, noùi hôïp lyù, noùi khoâng thieân vò, noùi
c) The activities of the mind: Taâm haønh nieäm— thaúng chöù khoâng noùi xeùo hay xuyeân taïc, noùi
Caùc hoaït ñoäng cuûa taâm (Cittanupassana).
 3704

lôøi thaän troïng vaø hoøa nhaõ; noùi lôøi khoâng toån powerful tool to influence others and if we
haïi vaø coù lôïi ích chung. Noùi ñuùng laø khoâng use it wisely, many people will benefit.
noùi doái, khoâng ba hoa, taùn gaãu hay deøm pha. Speech can influence millions of people. It is
(II) Right speech is to—Chaùnh Ngöõ laø: said that a harsh word can wound more deeply
1) Abstain from falsehood and always speak the than a weapon, whereas a gentle word can
truth—Khoâng noùi doái, ñoàng thôøi phaûi luoân change the heart and mind of even the most
luoân noùi söï thaät. hardened criminal. Therefore, right speech
2) Abstain from tale-bearing which brings about implies respect for truth and respect for the
discord and disharmony, and to speak words well being of others. It is to say right speech
that are conducive to concord and harmony— means the avoidance of lying, backbiting or
Khoâng noùi lôøi ly giaùn gaây söï baát hoøa vaø chia slander, harsh speech and idle talk—Chaùnh
reõ, ñoàng thôøi phaûi noùi nhöõng lôøi naøo ñöa ñeán Ngöõ laø moät trong ba phaàn cuûa Giôùi Hoïc (hai
söï hoøa hôïp vaø ñoaøn keát. phaàn khaùc laø Chaùnh Nghieäp vaø Chaùnh Maïng).
3) Abstain from harsh and abusive speech, and Lôøi noùi coù theå laøm aûnh höôûng ñeán haøng trieäu
instead to speak kind and refined words— ngöôøi. Ngöôøi ta noùi raèng moät lôøi noùi thoâ baïo
Khoâng noùi nhöõng lôøi thoâ aùc, coäc caèn, thay vaøo coù theå laøm toån thöông hôn vuõ khí, trong khi
ñoù phaûi noùi nhöõng lôøi töø aùi, teá nhò. moät lôøi noùi nheï nhaøng coù theå thay ñoåi caû traùi
4) Abstain from idle chatter, vain talk or gossip tim vaø taâm hoàn cuûa moät phaïm nhaân böôùng
and instead to speak words which are bænh nhaát. Vì vaäy chaùnh ngöõ trong Phaät giaùo
meaningful and blameless—Khoâng noùi nhöõng bao haøm söï toân troïng chaân lyù vaø phuùc lôïi cuûa
lôøi voâ ích, ngoài leâ ñoâi maùch, thay vaøo ñoù phaûi ngöôøi khaùc. Chaùnh Ngöõ baét ñaàu vôùi vieäc
noùi nhöõng lôøi coù yù nghóa vaø khoâng bò baäc trí traùnh xa boán loaïi lôøi noùi gaây toån haïi: noùi doái,
khieån traùch. noùi lôøi ly giaùn, noùi lôøi thoâ aùc vaø noùi chuyeän
(III) Right Speech and the training of ethics— phuø phieám. Chaúng nhöõng vaäy, Phaät töû thuaàn
Chaùnh ngöõ vaø Giôùi hoïc: Correct or Right thaønh neân luoân coá gaéng duøng lôøi noùi nhö theá
Speech or Perfect Speech is one of the three naøo cho ngöôøi khaùc ñöôïc vui veû. Thay vì truùt
higher trainings in Ethics (two other trainings ñi söï giaän döõ vaø böïc doïc leân ngöôøi khaùc, Phaät
are Right Action and Right Livelihood). töû thuaàn thaønh neân nghó ñeán nhöõng caùch höõu
Speech can influence millions of people. It is hieäu ñeå truyeàn ñaït nhöõng nhu caàu vaø caûm xuùc
said that a harsh word can wound more deeply cuûa chuùng ta. Ngoaøi ra, Chaùnh Ngöõ coøn laø noùi
than a weapon, whereas a gentle word can lôøi khen ngôïi nhöõng thaønh töïu cuûa ngöôøi khaùc
change the heart and mind of even the most moät caùch chaân tình, hay an uûi ngöôøi ñang
hardened criminal. Therefore, right speech buoàn khoå, hay giaûng Phaùp cho ngöôøi. Lôøi noùi
implies respect for truth and respect for the laø moät coâng cuï coù coâng naêng aûnh höôûng maïnh
well being of others. Right speech begins with meõ leân ngöôøi khaùc, neáu chuùng ta bieát duøng lôøi
avoiding four destructive actions of speech: noùi moät caùch khoân ngoan thì seõ coù raát nhieàu
lying, divisive words, harsh words and idle ngöôøi ñöôïc lôïi laïc. Lôøi noùi coù theå laøm aûnh
talk. Not only that, devout Buddhists should höôûng ñeán haøng trieäu ngöôøi. Ngöôøi ta noùi
always try to communicate in a way pleasing raèng moät lôøi noùi thoâ baïo coù theå laøm toån
to others. Rather than venting our anger or thöông hôn vuõ khí, trong khi moät lôøi noùi nheï
frustration onto another, devout Buddhists nhaøng coù theå thay ñoåi caû traùi tim vaø taâm hoàn
should think about effective ways to cuûa moät phaïm nhaân böôùng bænh nhaát. Vì vaäy
communicate our needs and feelings to them. chaùnh ngöõ trong Phaät giaùo bao haøm söï toân
Besides, Right Speech also means to troïng chaân lyù vaø phuùc lôïi cuûa ngöôøi khaùc,
sincerely make an effort to notice and nghóa laø traùnh noùi doái, traùnh noùi xaáu hay vu
comment upon others’ good qualities and khoáng, traùnh noùi lôøi hung döõ, vaø traùnh noùi
achievements, or to console people in time of chuyeän voâ ích—See Samyagvak, and Fifty-
grief, or to teach people Dharma. Speech is a two mental states.
 3705

Right teaching: Right path—Orthodox caáp, doøng doõi hay tín ngöôõng, vì chuùng bao
doctrine—Right way—Chaùnh ñaïo (chaùnh giaùo). truøm moïi loaøi coù hôi thôû, khoâng coù nhöõng giôùi
Right thinking: Samyag-samkalpa (skt)— haïn quy ñònh.
Samm-sakappa (p)—Chaùnh Tö Duy (nghó ñuùng)— (II) Right Thought and the training in Wisdom—
See Eight Noble Paths. Chaù n h tö duy vaø Tueä hoïc: Right Thought is
one of the two trainings in Wisdom (the other
Right thought: Samyag-samkalpa (skt)—Samm-
training is Right View or Right
sakappa (p)—Correct or Right Thought or Perfect
Understanding). Right thought or right
Resolve—Chaùnh Tö Duy (nghó ñuùng).
thinking means avoiding attachment and
(I) The meanings of Right thought—Nghóa cuûa
aversion. According to Buddhism, the causes
Chaùnh tö duy:
of suffering and afflictions are said to be
1) Right thought means that our reflection must
ignorance, attachment, and aversion. When
be consistent with common sense, useful both
right understanding removes ignorance, right
to others and ourselves. We must strive to
thought removes attachment and aversion;
correct our faults, or change our wicked
therefore, right understanding and right
opinions. While meditating on the noble
thought remove the causes of suffering. To
formula of “Precept, Concentration, and
remove attachment and greed we must
Wisdom,” we must realize that ‘ignorance’ is
cultivate renunciation, while to remove
the main cause of suffering, the root of all
aversion and anger we must cultivate love
wicked acts; therefore, we must look for a
and compassion. Renunciation is developed
way to get rid of suffering for us and for
by contemplating the unsatisfactory nature of
others. A mind free from sensual lust, ill-will
existence, especially the unsatisfactory nature
and cruelty. Right thought means resolve in
of pleasures of the senses, for pleasures of the
favour of renunciation, goodwill and
sens are likened to salt water, the more we
nonharming of sentient beings—Chaùnh tö duy
drink, the more we feel thirsty. Through
laø suy nghó ñuùng vôùi leõ phaûi, coù lôïi cho mình,
understanding the unsatisfactory nature of
vaø coù lôïi cho ngöôøi khaùc. Suy nghó nhöõng
existence and recognizing the undesirable
haønh vi laàm loãi, nhöõng taâm nieäm xaáu xa caàn
consequences of pleasures of the senses, we
phaûi caûi söûa. Suy nghó giôùi ñònh tueä ñeå tu taäp
can easily cultivate renunciation and
giaûi thoaùt. Suy xeùt voâ minh laø nguyeân nhaân
detachment. To develop love and compassion
cuûa moïi söï ñau khoå, laø nguoàn goác cuûa moïi toäi
through recognizing the essential equality of
aùc; suy nghó tìm phöông phaùp ñuùng ñeå tu haønh
all living beings. Like human beings, all other
giaûi thoaùt cho mình vaø cho ngöôøi. Nghó ñuùng
beings fear death and tremble at the idea of
laø yù nghó töø boû moïi duïc voïng tham saân si.
punishment. Understanding this, we should
Nghó ñuùng laø luoân nghó veà loøng khoan dung
not kill other beings or cause them to be
vaø nhaân töø vôùi moïi loaøi.
killed. Like human beings, all other beings
2) Right thoughts includes thoughts of
desire life and happiness. Understanding this,
renunciation, good will, and of compassion, or
we should not place ourselves above others or
non-harm. These thoughts are to be cultivated
regard ourselves any differently from the way
and extended towards all living beings
we regard others. Right thought means the
regardless of race, caste, clan, or creed. As
thoughts of non-attachment, benevolence and
they embrace all that breathes there are no
non-harmfulness. On a deeper level, Right
compromising limitations—Tö duy chaân
Thought refers to the mind that subtly
chaùnh laø nhöõng tö duy coù lieân quan ñeán söï
analyzes Emptiness, thus leading us to
xuaát ly (Nekkhamma-samkappa), tö duy voâ
perceive it directly—Chaùnh Tö Duy laø moät
saân hay töø aùi (Avyapada-samkappa). Nhöõng
trong hai phaàn hoïc cuûa trí tueä (phaàn khaùc laø
tö duy naày caàn ñöôïc tu taäp vaø môû roäng ñeán
Chaùnh Kieán). Chaùnh tö duy coù nghóa laø traùnh
muoân loaøi chuùng sanh baát keå chuûng toäc, giai
luyeán aùi vaø saân haän. Theo Phaät giaùo, nguoàn
 3706

goác cuûa khoå ñau vaø phieàn naõo laø voâ minh, Buddha. Right view refers to your manner of
luyeán aùi vaø saân haän. Trong khi chaùnh kieán regarding something, your mental outlook and
loaïi boû voâ mình thì chaùnh tö duy loaïi boû your opinions, not to what you view with your
luyeán aùi vaø saân haän; vì vaäy chaùnh kieán vaø eyes—Chaùnh kieán laø hieåu ñuùng theo “Töù
chaùnh tö duy cuøng nhau loaïi boû nguyeân nhaân Dieäu Ñeá.” Chaùnh kieán cuõng coù nghóa laø nhìn
cuûa khoå ñau vaø phieàn naõo. Ñeå loaïi boû luyeán thaáy ñöôïc baûn taùnh cuûa Phaùp Thaân Phaät.
aùi vaø tham lam, chuùng ta phaûi trau doài buoâng Chaùnh kieán noùi ñeán thaùi ñoä cuûa chính mình
boû, trong khi muoán loaïi boû saân haän vaø giaän döõ veà söï vaät, caùi nhìn cuûa mình baèng tinh thaàn vaø
chuùng ta phaûi trau doài loøng yeâu thöông vaø bi yù kieán cuûa chính mình, chöù khoâng phaûi laø thöù
maãn. Buoâng boû phaùt trieån baèng caùch suy gaãm maø mình nhìn thaáy baèng maét thöôøng.
veà baûn chaát baát toaïi nguyeän cuûa ñôøi soáng, ñaëc 2) Right understanding is of the highest
bieät laø baûn chaát baát toaïi cuûa laïc thuù giaùc importance of the Eighfold Noble Path, for the
quan. Laïc thuù giaùc quan cuõng gioáng nhö nöôùc remaining seven factors of the path are
maën, caøng uoáng caøng khaùt. Do hieåu bieát baûn guided by it. It ensures that right thoughts are
chaát baát toaïi cuûa cuoäc soáng, vaø coâng nhaän held and it co-ordinates ideas; when as a
nhöõng haäu quaû khoâng ñöôïc öa thích cuûa laïc result thoughts and ideas become clear and
thuù giaùc quan, chuùng ta coù theå trau doài söï wholesome, man’s speech and action are also
buoâng boû vaø khoâng luyeán chaáp moät caùch deã brought into proper relation. It is through right
daøng. Chuùng ta coù theå phaùt trieån loøng yeâu understanding that one gives up harmful or
thöông vaø bi maãn do coâng nhaän söï bình ñaúng profitless effort and cultivates right effort
thieát yeáu ôû chuùng sanh moïi loaøi. Gioáng nhö which aids the development of right
con ngöôøi, taát caû chuùng sanh ñeàu sôï cheát vaø mindfulness. Right effort and right
run raåy tröôùc hình phaït. Hieåu thaáu ñieàu naøy mindfulness guided by right understanding
chuùng ta khoâng neân gieát haïi hay laøm cho bring about right concentration. Thus, right
chuùng sanh khaùc bò gieát haïi. Cuõng gioáng nhö understanding, which is the main spring in the
con ngöôøi, taát caû chuùng sanh ñeàu muoán soáng Eightfold Noble Path, causes other factors of
vaø haïnh phuùc. Hieåu thaáu ñieàu naøy, chuùng ta the co-ordinate system to move in proper
khoâng neân töï cho mình cao hôn ngöôøi khaùc relation—Chaùnh kieán laø phaàn quan troïng nhaát
hay ñaùnh giaù mình khaùc vôùi caùch maø chuùng ta trong Baùt Thaùnh Ñaïo, vì baûy yeáu toá coøn laïi
ñaùnh giaù ngöôøi khaùc. Chaùnh Tö Duy coù nghóa ñeàu do chaùnh kieán daãn daét. Chaùnh kieán ñoan
laø nhöõng tö duy khoâng coá chaáp, töø aùi vaø baát chaéc vieäc duy trì ñöôïc chaùnh tö duy vaø saép
toån haïi. ÔÛ möùc ñoä cao hôn, Chaùnh Tö Duy chæ xeáp caùc yù töôûng; khi nhöõng tö duy vaø yù töôûng
cho loaïi taâm thöùc coù khaû naêng giuùp chuùng ta trôû neân trong saùng vaø thieän laønh thì lôøi noùi vaø
phaân tích khoâng tính moät caùch vi teá, ñeå nhaän haønh ñoäng cuûa chuùng ta cuõng seõ chaân chaùnh.
bieát ñöôïc tính khoâng moät caùch tröïc tieáp—See Chính nhôø coù chaùnh kieán maø ngöôøi ta boû ñöôïc
Right thinking. nhöõng coá gaéng laøm toån haïi vaø khoâng coù lôïi,
Right timing: Seasonable—Hôïp thôøi—See ñoàng thôøi giuùp tu taäp chaùnh tinh taán ñeå hoã trôï
Seven excellences claimed for the Buddha’s cho söï phaùt trieån chaùnh nieäm. Chaùnh tinh taán
teaching. vaø chaùnh nieäm coù chaùnh kieán höôùng daãn seõ
Right understanding: Samyag-drsti (skt)— ñem laïi chaùnh ñònh. Nhö vaäy, chaùnh kieán
Samma-ditthi (p)—Correct or Right View or ñöôïc xem laø nhaân toá chính trong Baùt Thaùnh
Perfect View—Chaùnh Kieán (hieåu ñuùng). Ñaïo, noù thuùc ñaåy caùc yeáu toá khaùc vaän haønh
(I) An overview of Right Understanding—Toång nhaèm giuùp ñöa ñeán moái töông quan hoaøn
quan veà “Chaùnh Kieán”: chænh.
1) Right view refers to understanding of the (II) The meanings of Right understanding—Nghóa
“Four Holy Truths.” It also can refer to insight cuû a Chaù nh kieán:
into the nature of the Dharma Body of the 1) Right understanding or right view is viewing
things objectively; seeing them and reporting
 3707

them exactly as they are without being follows: to observe and to study, to examine
influenced by prejudice or emotion. Right intellectually what we have observed and
view helps differentiate the true from the studied, to contemplate what we have
false, and determines the true religious path examined. In short, Right Understanding
for attaining liberation—Chaùnh kieán laø nhaän means the understanding of the four noble
thaáy moät caùch khaùch quan ngay thaúng; thaáy truths: the truths of suffering and its causes
theá naøo thì ghi ñuùng theá aáy, khoâng bò thaønh perpetuate cyclic existence, the truths of
kieán hoaëc tình caûm aûnh höôûng maø laøm cho söï cessation and the path are the way to
nhaän xeùt bò sai leäch; bieát phaân bieät caùi thaät liberation. Through Right understanding and
caùi giaû; nhaän thöùc ñaïo lyù chaân chaùnh ñeå tieán right thought we eliminate greed, anger and
tôùi tu haønh giaûi thoaùt. ignorance: Qua chaùnh kieán vaø chaùnh tö duy
2) In Buddhism, right understanding means the chuùng ta ñoaïn tröø tham, saân, si—The mind
understanding of suffering or the supported by wisdom will bring forth the
unsatisfactory nature of all phenomenal Right Understanding which help us wholly
existence, its arising, its cessation and the and entirely free from the intoxication of
path leading to its cessation: Trong Phaät Giaùo, sense desire (kama), from becoming (bhava),
chaùnh kieán laø söï hieåu bieát veà khoå hay tính wrong views (ditthi) and ignorance (avijja)—
chaát baát toaïi nguyeän cuûa moïi hieän höõu duyeân Chaùnh Kieán laø moät trong hai phaàn hoïc cuûa Trí
sanh, hieåu bieát veà nhaân sanh khoå, veà söï dieät Tueä (phaàn hoïc khaùc laø Chaùnh Tö Duy).
khoå vaø con ñöôøng daãn ñeán söï dieät khoå. Chaùnh kieán laø thaáy ñuùng baûn chaát, hieåu bieát
(III) Right Understanding and the training of chaân lyù thaät söï cuûa moïi söï, khoâng phaûi nhìn
Wisdom—Chaùnh kieán vaø Tueä hoïc: thaáy chuùng coù veû nhö theá. Theo quan ñieåm
1) Right Understanding or Right View is one of Phaät giaùo, chaùnh kieán coù nghóa laø tueä giaùc, laø
the two trainings in Wisdom (the other söï hieåu bieát thaâm saâu, hay nhìn thaáy ñöôïc
training is Right Thought). Right maët döôùi cuûa söï vieäc qua laêng kính cuûa Töù
understanding can be said to mean seeing Dieäu Ñeá, lyù nhaân duyeân, voâ thöôøng, voâ ngaõ,
things as they really are, or understanding the vaân vaân. Chuùng ta coù theå töï mình ñaït ñöôïc
real truth about things, rather than simply chaùnh kieán hay hieåu bieát chaân lyù do ngöôøi
seeing them as they appear to be. According khaùc chæ baøy. Tieán trình ñaït ñöôïc chaùnh kieán
to Buddhist point of view, it means insight, phaûi theo thöù töï, tröôùc nhaát laø quan saùt khaùc
penetrative understanding, or seeing beneath quan nhöõng vieäc quanh ta, keá thöù xem xeùt yù
the surface of things, etc., under the lens of nghóa cuûa chuùng. Nghóa laø nghieân cöùu, xem
the Four Noble Truths, Interdependent xeùt, vaø kieåm tra, vaø cuoái cuøng laø ñaït ñöôïc
origination, impermanence, impersonality, chaùnh kieán qua thieàn ñònh. Vaøo thôøi ñieåm naøy
and so forth. Right understanding can be thì hai loaïi hieåu bieát, töï mình hay thoâng qua
acquired by ourselves or by acquiring the ngöôøi khaùc, trôû neân khoâng theå phaân bieät ñöôïc.
truths that are shown by others. The process Noùi toùm laïi, tieán trình ñaït ñöôïc chaùnh kieán
of acquiring right understanding must follow nhö sau: quan saùt vaø nghieân cöùu, khaûo saùt moät
the following order: first we must observe caùch coù trí tueä nhöõng ñieàu mình ñaõ quan saùt
objectively the facts which we are presented, vaø nghieân cöùu, vaø cuoái cuøng laø taäp trung tö
then consider their significance. It is to say töôûng ñeå tö duy veà caùi maø mình ñaõ khaûo saùt.
first to study and then to consider and Noùi toùm laïi, chaùnh kieán coù nghóa laø söï hieåu
examine them, and finally attaining right bieát veà töù dieäu ñeá: khoå ñeá vaø taäp ñeá hay
understanding through contemplation. At this nhöõng nguyeân nhaân khieán keùo daøi doøng luaân
point, the two types of understanding, either hoài sanh töû, dieät ñeá vaø ñaïo ñeá hay con ñöôøng
by ourselves or through others, become ñöa ñeán chaám döùt khoå ñau vaø giaûi thoaùt hoaøn
indistinguishable. To summarize, the process toaøn.
of acquiring right understanding are as
 3708

2) Buddhist practitioners should develop right that is understanding oneself. It is self-

understanding by seeing impermanence, examination and self-observation. Right
suffering, and not-self in everything, which understanding is the understanding of
leads to detachment and loss infatuation. suffering or the unsatisfactory nature of all
Detachment is not aversion. An aversion to phenomenal existence, its arising, its
something we once liked is temporary, and cessation, and the path leading to its
the craving for it will return. Practitioners do cessation. Right understanding is of the
not seek for a life of pleasure, but to find highest important in the Eightfold Noble Path,
peace. Peace is within oneself, to be found in for the remaining seven factors of the path are
the same place as agitation and suffering. It is guided by it. It ensures that right thoughts are
not found in a forest or on a hilltop, nor is it held and it co-operates ideas; when as a result
given by a teacher. Practitioners meditate to thoughts and ideas become clear and
investigate suffering, see its causes, and put wholesome, man’s speech and action are also
an end to them right at the very moment, brought into proper relation. Moreover, it is
rather dealing with their effects later on— through right understanding that one gives up
Ngöôøi tu theo Phaät neân phaùt trieån chaùnh kieán harmful or profitless effort and cultivates right
baèng caùch nhìn moïi vaät döôùi aùnh saùng cuûa voâ effort which aids the development of right
thöôøng, khoå vaø voâ ngaõ seõ chaám döùt ñöôïc mindfulness. Right effort and right
luyeán aùi vaø meâ laàm. Khoâng luyeán aùi khoâng coù mindfulness guided by right understanding
nghóa laø gheùt boû. Gheùt boû thöù gì maø chuùng ta bring about right concentration. Thus, right
ñaõ coù vaø öa thích tröôùc ñaây chæ laø söï gheùt boû understanding, which is the main spring in
taïm thôøi, vì söï luyeán aùi laïi seõ trôû veà vôùi Buddhism, causes the other limbs of the co-
chuùng ta. Muïc ñích cuûa haønh giaû khoâng phaûi ordinate system to move in proper relation.
laø ñi tìm söï khoaùi laïc, maø laø ñi tìm söï bình an. There are two conditions that are conducive
Bình an naèm ngay trong moãi chuùng ta, söï bình to right understanding: Hearing from others,
an ñöôïc tìm thaáy cuøng choã giao ñoäng vôùi khoå that is hearing the Correct Law (Saddhamma),
ñau. Khoâng theå naøo tìm thaáy söï bình an trong from others (Paratoghosa), and systematic
röøng saâu nuùi thaúm. Bình an cuõng khoâng theå attention or wise attention (Yoniso-
ñöôïc ban phaùt bôûi ngöôøi khaùc. Haønh giaû tu manasikara). The first condition is external,
thieàn ñònh laø ñeå theo doõi ñau khoå, thaáy that is, what we get from outside, while the
nguyeân nhaân cuûa noù vaø chaám döùt noù ngay baây second is internal, what we cultivate
giôø hôn laø ñöông ñaàu vôùi keát quaû cuûa noù veà (manasikara literally means doing-in-the-
sau naày. mind). What we hear gives us food for
3) Right Understanding, in the ultimate sense, is thought and guides us in forming our own
to understand life as it really is. For this, one views. It is, therefore, necessary to listen, but
needs a clear comprehension of the Four only to that which is conducive to right
Noble Truths, namely: the Truth of Suffering understanding and to avoid all the harmful
or Unsatisfactoriness, the Arising of Suffering, and unwholesome utterances of others which
the Cessation of Suffering, and the Path prevent straight thinking. The second
leading to the Cessation of Suffering. Right condition, systematic attention, is more
understanding means to understand things as difficult to cultivate, because it entails
they really are and not as they appear to be. It constant awareness of the things that one
is important to realize that right understanding meets with in everyday life. The word
in Buddhism has a special meaning which ‘Yoniso-manasikara’ which is often used in
differs from that popularly attributed to it. In the discourses is most important, for it enables
Buddhism, right understanding is the one to see things deeply. ‘Yoniso’ literally
application of insight to the five aggregates of means by-way-of-womb instead of only on
clinging, and understanding their true nature, the surface. Metaphorically, therefore, it is
 3709

‘radical’ or ‘reasoned attention’. These two and more for gratification of the senses and
conditions, learning and systematic attention, hate pain, to resent the very idea of suffering
together help to develop right understanding. and turn their back on it. They do not,
One who seeks truth is not satisfied with however, realize that even as they condemn
surface knowledge, with the mere external the idea of suffering and adhere to their own
appearance of things, but wants to dig deep convenient and optimistic view of things, they
and see what is beyond the reach of naked are still being oppressed by the ever recurring
eye. That is the sort of search encouraged in unsatisfactory nature of life—Chaùnh kieán laø
Buddhism, for it leads to right understanding. trí tueä nhö thaät baûn chaát cuûa theá gian. Muoán
The man of analysis states a thing after ñöôïc vaäy, chuùng ta caàn phaûi coù söï thaáu thò roõ
resolving it into its various qualities, which he raøng veà Töù Thaùnh Ñeá. Ñoù laø Khoå ñeá, Taäp ñeá,
puts in proper order, making everything plain. Dieät ñeá vaø Ñaïo ñeá. Ñoái vôùi ngöôøi coù chaùnh
He does not state things unitarily, looking at kieán, khoù coù theå coù caùi nhìn meâ môø veà moïi
them as a whole, but divides them up hieän töôïng (chö phaùp), vì ngöôøi aáy ñaõ voâ
according to their outstanding features so that nhieãm vôùi moïi baát tònh vaø ñaõ ñaït ñeán baát
the conventional and the highest truth can be ñoäng taâm giaûi thoaùt (Akuppa ceto vimutti).
understood unmixed. The Buddha was Chaùnh kieán coù nghóa laø hieåu bieát caùc phaùp
discriminative and analytical to the highest nhö chuùng thaät söï laø chöù khoâng nhö chuùng
degree. As a scientist resolves a limb into döôøng nhö laø. Ñieàu quan troïng laø phaûi nhaän
tissues and the tissues into cells, the Buddha thöùc ñöôïc raèng chaùnh kieán trong ñaïo Phaät coù
analyzed all component and conditioned moät yù nghóa ñaëc bieät khaùc haún vôùi nhöõng gì
things into their fundamental elements, right thöôøng ñöôïc moïi ngöôøi gaùn cho. Trong Phaät
down to their ultimates, and condemned giaùo, Chaùnh kieán laø soi chieáu tueä giaùc treân
shallow thinking, unsystematic attention, naêm thuû uaån vaø hieåu ñöôïc baûn chaát thaät cuûa
which tends to make man muddle-headed and noù, ñieàu naày coù nghóa laø phaûi hieåu ñöôïc chính
hinders the investigation of the true nature of thaân taâm con ngöôøi. Ñoù laø tröïc nghieäm, töï
things. It is through right understanding that quan saùt thaân taâm cuûa chính mình. Chaùnh
one sees cause and effect, the arising and kieán laø söï hieåu bieát veà khoå hay tính chaát baát
ceasing of all conditioned things. The truth of toaïi nguyeän cuûa moïi hieän höõu duyeân sanh,
the Dhamma can be only grasped in that way, hieåu bieát veà nhaân sanh khoå, veà söï dieät khoå vaø
and not through blind belief, wrong view, con ñöôøng ñöa ñeán söï dieät khoå. Chaùnh kieán
speculation or even by abstract philosophy. raát quan troïng trong Baùt Chaùnh Ñaïo, vì baûy
According to the Anguttara Nikaya, the phaàn coøn laïi ñeàu do chaùnh kieán höôùng daãn.
Buddha says: “This Dhamma is for the wise Chaùnh kieán ñoan chaéc raèng caùc tö duy chaân
and not for the unwise.” The Nikaya also chaùnh ñaõ ñöôïc duy trì vaø nhieäm vuï cuûa noù laø
explains the ways and means of attaining saép xeáp laïi caùc yù nieäm; khi nhöõng tö duy vaø yù
wisdom by stages and avoiding false views. nieäm naày ñaõ trôû neân trong saùng vaø thieän laønh
Right understanding permeates the entire thì lôøi noùi vaø haønh ñoäng cuûa chuùng ta cuõng seõ
teaching, pervades every part and aspect of chaân chaùnh nhö vaäy. Laïi nöõa, chính nhôø coù
the Dhamma and functions as the key-note of chaùnh kieán maø ngöôøi ta töø boû ñöôïc nhöõng tinh
Buddhism. Due to lack of right understanding, taán coù haïi hay baát lôïi, ñoàng thôøi tu taäp chaùnh
the ordinary man is blind to the true nature of tinh taán hoã trôï cho söï phaùt trieån chaùnh nieäm.
life and fails to see the universal fact of life, Chaùnh tinh taán vaø chaùnh nieäm coù chaùnh kieán
suffering or unsatisfactoriness. He does not höôùng daãn seõ ñem laïi chaùnh ñònh. Nhö vaäy
even try to grasp these facts, but hastily chaùnh kieán ñöôïc xem laø ñoäng löïc chính trong
considers the doctrine as pessimism. It is Phaät giaùo, thuùc ñaåy caùc phaàn khaùc trong Baùt
natural perhaps, for beings engrossed in Chaùnh Ñaïo vaän haønh trong moïi söï töông quan
mundane pleasures, beings who crave more hoaøn chænh. Coù hai ñieàu kieän caàn thieát ñeå ñöa
 3710

tôùi chaùnh kieán; do nghe ngöôøi khaùc, nghóa laø phaùp cuøng toät, khoâng coøn coù theå phaân tích
nghe chaùnh phaùp (saddhamma) töø nôi ngöôøi ñöôïc nöõa. Ñöùc Phaät baùc boû loái phaân tích noâng
khaùc; vaø do nhö lyù taùc yù. Ñieàu kieän thöù nhaát caïn, khoâng taùc yù nhö lyù, coù khuynh höôùng laøm
thuoäc veà beân ngoaøi, nghóa laø nhöõng gì chuùng cho con ngöôøi trôû neân ñaàn ñoän vaø ngaên trôû
ta thu thaäp ñöôïc töø beân ngoaøi; trong khi ñieàu vieäc nghieân cöùu tìm toøi vaøo baûn chaát thaät söï
kieän thöù hai naèm ôû beân trong, ñoù laø nhöõng gì cuûa chö phaùp. Nhôø chaùnh kieán maø ngöôøi ta
chuùng ta tu taäp, hay nhöõng gì ôû trong taâm cuûa thaáy ñöôïc taùc ñoäng nhaân quaû, söï sanh vaø söï
chuùng ta. Nhöõng gì chuùng ta nghe taïo thaønh dieät cuûa caùc phaùp höõu vi. Thaät taùnh cuûa chö
thöùc aên cho tö duy vaø höôùng daãn chuùng ta phaùp chæ coù theå naém baét theo caùch ñoù, chôù
trong vieäc thaønh hình nhöõng quan ñieåm rieâng khoâng phaûi do nieàm tin muø quaùng, taø kieán, söï
cuûa mình. Do vaäy, nghe laø ñieàu raát caàn thieát, suy dieãn hay ngay caû baèng trieát lyù tröøu töôïng
nhöng chæ ñoái vôùi nhöõng gì lieân quan ñeán maø chuùng ta coù theå hieåu ñöôïc söï thaät cuûa chö
chaùnh kieán, vaø neân traùnh taát caû nhöõng lôøi noùi phaùp. Theo Kinh Taêng Chi Boä, Ñöùc Phaät daïy:
baát thieän cuûa ngöôøi khaùc, vì noù laøm caûn trôû tö “Phaùp naày daønh cho ngöôøi coù trí chöù khoâng
duy chaân chính. Ñieàu kieän thöù hai laø taùc lyù phaûi cho ngöôøi voâ trí.” Trong caùc kinh ñieån,
nhö yù, khoù tu taäp hôn, vì noù ñoøi hoûi phaûi coù söï Ñöùc Phaät luoân giaûi thích caùc phaùp haønh vaø
tænh giaùc thöôøng xuyeân treân nhöõng ñoái töôïng caùc phöông tieän ñeå ñaït ñeán trí tueä vaø traùnh
chuùng ta gaëp trong cuoäc soáng haèng ngaøy. Taùc nhöõng taø kieán hö voïng. Chaùnh kieán thaám
lyù nhö yù thöôøng ñöôïc duøng trong caùc baøi phaùp nhuaàn toaøn boä giaùo phaùp, lan toûa ñeán moïi
coù yù nghóa raát quan troïng, vì noù coù theå laøm phöông dieän cuûa giaùo phaùp, vaø taùc ñoäng nhö
cho chuùng ta thaáy ñöôïc caùc phaùp moät caùch yeáu toá chaùnh cuûa phaät giaùo. Do thieáu chaùnh
saâu xa hôn. Töø “Yoniso” coù nghóa laø baèng kieán maø phaøm phu bò troùi buoäc vaøo baûn chaát
ñöôøng ruoät, thay vì chæ treân beà maët noâng caïn. thaät cuûa cuoäc ñôøi, vaø khoâng thaáy ñöôïc söï thaät
Do ñoù, dieãn ñaït theo loái aån duï, thì ñoù laø söï phoå quaùt cuûa cuoäc soáng laø khoå, thaäm chí hoï
chuù yù trieät ñeå hay söï chuù yù hôïp lyù. Hai ñieàu coøn khoâng muoán hieåu nhöõng söï thaät naày, theá
kieän nghe vaø taùc yù nhö lyù phoái hôïp vôùi nhau nhöng laïi voäi keát aùn giaùo phaùp nhaø Phaät veà
seõ giuùp cho vieäc phaùt trieån chaùnh kieán. Ngöôøi Töù Dieäu Ñeá laø bi quan yeám theá. Coù leõ ñaây
taàm caàu chaân lyù seõ khoâng thoûa maõn vôùi kieán cuõng laø ñieàu töï nhieân, vì ñoái vôùi nhöõng ngöôøi
thöùc beà maët, vôùi caùi giaû töôûng hôøi hôït beân coøn maõi meâ trong nhöõng laïc thuù traàn gian,
ngoaøi cuûa chö phaùp, maø muoán tìm toøi saâu hôn nhöõng ngöôøi luùc naøo cuõng muoán thoûa maõn caùc
ñeå thaáy nhöõng gì naèm ngoaøi taàm thaáy cuûa maét giaùc quan vaø chaùn gheùt khoå, thì ngay caû yù
thöôøng. Ñoù laø loaïi nghieân cöùu ñöôïc Ñöùc Phaät nieäm veà khoå naày cuõng ñaõ laøm cho hoï böïc boäi
khuyeán khích, vì noù daãn ñeán chaùnh kieán. vaø xoay löng laïi vôùi noù. Tuy nhieân, hoï khoâng
Ngöôøi coù ñaàu oùc phaân tích tuyeân boá moät ñieàu nhaän ra raèng cho duø hoï coù leân aùn caùi yù nieäm
gì sau khi ñaõ phaân tích chuùng thaønh nhöõng veà khoå naày, vaø cho duø hoï coù trung thaønh vôùi
tính chaát khaùc nhau, ñöôïc saép ñaët laïi theo heä chuû nghóa lôïi ích caù nhaân, vaø laïc quan veà caùc
thoáng, laøm cho moïi vieäc trôû neân roõ raøng deã phaùp, hoï vaãn bò ñeø beïp bôûi tính chaát baát toaïi
hieåu, ngöôøi aáy khoâng bao giôø tuyeân boá moät nguyeän coá höõu cuûa cuoäc ñôøi.
ñieàu gì khi chuùng coøn nguyeân theå, maø seõ phaân Right view: Samyak-drsti (skt)—Samma-ditthi
tích chuùng theo nhöõng neùt ñaëc thuø sao cho söï (p)—Chaùnh Kieán (hieåu ñuùng)—See Right
thaät cheá ñònh vaø söï thaät tuyeät ñoái coù theå ñöôïc understanding.
hieåu roõ raøng khoâng bò laãn loän. Ñöùc Phaät laø Right way: Orthodox doctrine—Right path—
moät baäc toaøn giaùc, moät nhaø phaân tích ñaõ ñaït Chaùnh ñaïo.
ñeán trình ñoä tuyeät luaân. Cuõng nhö moät nhaø
Right way to be human: Moral philosophy—
khoa hoïc phaân tích con ngöôøi thaønh caùc moâ
Ñaïo laøm ngöôøi (luaân thöôøng ñaïo lyù).
vaø caùc moâ thaønh caùc teá baøo. Ñöùc phaät cuõng
Right wisdom: Chính tueä.
phaân tích caùc phaùp höõu vi thaønh nhöõng yeáu toá
cô baûn, cho ñeán khi ñaõ phaân tích thaønh nhöõng Right and wrong: Ñuùng vaø sai.
 3711

Righteous (a): Chaste—Great virtue—Conduct Tabo in Spiti. His best-known work is entitled
according to Buddha-truth—Coâng chính—Ñaïo “Refutation of False Tantric Teaching,” in which
haïnh. he attacks tantric practices involving sexual union
Righteously (adv): Moät caùch chaân chaùnh. and “ritual slaying.”—Moät trong nhöõng nhaø dòch
thuaät noåi tieáng nhaát cuûa Phaät giaùo Taây Taïng, taùc
Righteousness (n): Chaùnh tröïc.
phaåm cuûa oâng ñaùnh daáu söï baét ñaàu cuûa vieäc dòch
1) Coâng chính—Chính tröïc—Chính ñaùng.
thuaät vaøo thôøi kyø truyeàn baù Phaät Giaùo laàn thöù 2
2) Tu phaùp (chaùnh phaùp)—Righteousness, one
cuûa Phaät giaùo Taây Taïng. OÂng ñöôïc Yeshe O, vua
of the ten kinds of cultivation of Great
cuûa vöông quoác Buhrang, mieàn Taây cuûa Taây
Enlightening Beings—See Ten kinds of
Taïng, ñöa sang Kashmir ñeå tu hoïc, vaø sau 17 naêm
cultivation of Great Enlightening Beings.
oâng trôû veà Taây Taïng, taïi ñaây oâng baét ñaàu dòch
Rightly concentrated minds: All Buddhas
thuaät nhöõng taùc phaåm cuûa Phaät giaùo AÁn Ñoä sang
abide in the constantly rightly concentrated
tieáng Taây Taïng. OÂng cuõng laø moät ñoäng taùc chính
minds—Chö Phaät truï nôi taâm haèng chaùnh ñònh—
trong vieäc thieát laäp Giôùi Luaät ôû Taây Taïng. Hôn
See Ten kinds of abode.
nöõa, ngöôøi ta cho raèng oâng laø ngöôøi ñaõ saùng laäp ra
Rightly and faithfully devoted to the vaøi tu vieän ôû Taây Taïng, bao goàm tu vieän Doling ôû
Buddha-ocean: Ñaõ hieán mình moät caùch chaân Guge vaø tu vieän Tabo ôû Spiti. Taùc phaåm noåi tieáng
chính vaø trung thaønh cho bieån Phaät trí—See Ten nhaát cuûa oâng nhan ñeà “Phuû Nhaän Giaùo Thuyeát
Characteristics of Sravakas in the Gandavyuha Maät Chuù Giaû Hieäu,” trong ñoù oâng taán coâng nhöõng
Assembly. söï tu taäp maät chuù quan heä tôùi vieäc “keát hôïp tính
Rigid (a): Cöùng nhaéc. duïc” vaø nghi leã lieân heä tôùi söï saùt haïi ñeå teá töï.
Rigid formalist: Wooden pettifogging monk— Ring (n): Chieác nhaãn.
Moäc Luaät Taêng. Ring (v) in our ears: Vaêng vaúng beân tai
Rigid view in favor of rigorous ascetic Rinne (jap): Transmigration—Luaân Hoài—See
prohibitions: Giôùi caám thuû—See Five sharp Reincarnation.
servants. Rinpoche (Tib): Vajrayana Master—Phaùp sö
Rigorism (n): Chuû nghóa nghieâm khaéc—Khaét Kim Cang Thöøa— A Tibetan term for “precious
khe. jewel.” Honorific title given to Tibetan lamas in
Rigorist (n): Ngöôøi theo chuû nghóa nghieâm khaét. recognition of their status as teachers and
Rigveda (skt): Ñoïc Tuïng Veä Ñaø—Haø Löïc Bì exemplars of the tradition. This is most commonly
Ñaø—One of the four divisions of Vedas—Moät used for reincarnate lamas, but can also be used to
trong boán phaàn cuûa kinh Veä Ñaø (goàm nhöõng baøi designate any religious master. Rinpoche is a title
ca tuïng thaàn thaùnh)—See Four Vedas. meaning “precious” and is given in two
Rikushu (jap): Vinayisme (skt)—The Vinaya circumstances. The predominant one is for the
recognized reincarnation of a previous spiritual
school—Luaät Toâng—See Vinaya school.
master. A less common usage is when disicples
Rinchen Sangpo (958-1055): One of the great
respectfully refer to their teacher as
translators of Tibetan Buddhism, whose work
“Rinpoche.”—Rinpoche laø danh hieäu coù nghóa
marked the beginning of the translations of the
“cao quí” vaø ñöôïc duøng trong hai tröôøng hôïp.
“second dissemination” of Buddhism in Tibet. He
Tröôøng hôïp phoå caäp laø duøng ñeå goïi vò ñöôïc coâng
was sent to Kashmir to study by Yeshe O, king of
nhaän laø taùi sinh cuûa moät vò ñaïo sö ñôøi tröôùc.
Buhrang in western Tibet, and after seventeen
Tröôøng hôïp söû duïng ít thoâng duïng hôn khi nhöõng
years there returned to Tibet, where he began
ñeä töû muoán toû loøng toân kính neân goïi thaày mình laø
translating Indian Buddhist works. He was also
Rinpoche.
instrumental in re-establishing the Vinaya in
Tibet. In addition, he is credited with founding
Rinzai (jap): Toâng Laâm Teá—See Rinzai-Shu.
several monasteries, including Doling in Guge and Rinzai-Gigen (jap): Laâm Teá Nghóa Huyeàn—See
Lin-Chi I-Hsuan.
 3712

Rinzai-Shu (jap): Toâng Laâm Teá—A Japanese non-virtuous actions—Theo Phaät giaùo, nghieäp
term for Lin-Chi Tsung in Chinese, or Laâm-Teá thieän hay baát thieän, chaúng bao giôø bieán maát cho
Toâng in Vietnamese. One of the two main ñeán khi naøo keát quaû chín muøi; tuy nhieân, thanh
traditions of contemporary Japanese Zen (the tònh nghieäp coù theå xaõy ra baèng caùch nhaän loãi, söûa
other being Soto). The Lin Chi Zen sect was loãi vaø coá gaéng laøm nhöõng chuyeän thieän laønh.
transmitted directly from China from Lin Chi Risan Lishan—Lö Sôn (Nhaät Baûn).
Patriarch, named Lin-Chi I-Hsuan ( - 866) and Rise: Utpada (skt)—Begin—Start—Uprising—
initially brought to Japan by Eisai Zenji (1141- Khôûi leân.
1215). Eisai trained in the Huang Lung lineage in Rise again: To resurrect—Soáng laïi.
China, one of the two main schools of Lin-Chi, the
Rise and extinction: Beginning and end—Birth
other being Yang-Ch’i. The Huang Lung school
and death—Khôûi dieät (khôûi vaø dieät).
did not long survive Eisai in Japan, but the Yang-
Rise (v) from: Ñöùng daäy töø.
Ch’i tradition continues today. It is characterized
by emphasis on Koan practice and the use of Rise and fall: Ups and downs—Thaêng traàm.
abrupt methods to awaken students, such as Rise and fall of life: The ups and downs of
shouting at them and hitting them. It claims that its life—Söï thaêng traàm cuûa ñôøi soáng.
methods lead to experiences of “sudden Rise up (v): Samutthahati (p)—Khôûi leân.
awakening,” referred to as “Kensho” or “Satori” Rishi (skt): Tieân nhôn—Holy sages of advanced
in Japanese—Moät trong hai tröôøng phaùi ñöôïng spiritual attainment—Hermit—Hermit-
thôøi cuûa Thieàn toâng Nhaät Baûn. Phaùi Laâm Teá ñöôïc philosopher.
truyeàn thaúng töø Trung Hoa töø toå Laâm Teá. Ñaây laø Rishipatana (skt): Tieân nhôn vieân.
moät trong hai toâng phaùi chính ñöông thôøi cuûa Nhaät Rishoto (jap): Thaùp Lôïi Sinh taïi chuøa An Quoác
Baûn, toâng kia laø Taøo Ñoäng. Laâm Teá toâng ñöôïc
Ankokuji, Nhaät Baûn.
truyeàn thaúng töø Trung Hoa töø Toå Laâm Teá Nghóa
Rising: Samutthanam or Uppaøda (p)—Utpaøda
Huyeàn vaø laàn ñaàu tieân ñöôïc Thieàn sö Eisai mang
(skt)—Söï khôûi leân (söï sinh ra hay söï phaùt sinh)—
veà truyeàn baù taïi Nhaät Baûn. Eisai thoï giaùo vôùi toâng
Birth—Coming to existence.
Hoaøng Long ôû Trung quoác, ñaây laø moät trong hai
chi nhaùnh chính cuûa toâng Laâm Teá, nhaùnh kia laø Risk (venture) one’s life: Thí maïng.
Döông Chi. Nhaùnh Hoaøng Long khoâng toàn taïi laâu Rismed (tib): Phi moân phaùi—A Tibetan term for
daøi ôû Nhaät, nhöng nhaùnh Döông Chi vaãn coøn toàn “Non-Sectarian.” This is an important nineteenth-
taïi cho ñeán ngaøy nay. Nhaùnh Thieàn naøy nhaán century religious movement in Tibetan Buddhism
maïnh ñeán vieäc tu taäp Coâng aùn vaø aùp duïng nhöõng initiated by Jamyang Khyentse Wangpo (1820-
phöông phaùp “Ñoán ngoä” ñeå laøm giaùc ngoä thieàn 1892) and Jamgon Kongtrul Lodro Taye (1811-
sinh, nhö heùt vaøo hoï hay ñaùnh vaøo ngöôøi hoï. 1899). It arose as a reaction to the stultifying (laøm
Nhaùnh naøy tuyeân boá raèng nhöõng phöông phaùp naøy giaûm hieäu löïc) sectarianism of Tibetan Buddhism,
daãn ñeán chöùng nghieäm “ñoán ngoä,” chæ “Kensho” which had led to Buddhist paralysis in practices
hay “Satori” trong thuaät ngöõ Nhaät Baûn. and dogmatic (thuoäc veà giaùo lyù) adherence to
Rinzai-Zen (jap): Thieàn Laâm Teá—See Lin-Chi tradition, as well as violence. Adherents of the
I-Hsuan and Rinzai-Shu. movement attempted to find common ground
between the various traditions of Tibetan
Ripening of a fruit: Vipaøkaphala (p & skt)—Dò
Buddhism and rejected the prevalent (thònh haønh)
thuïc quaû (quaû chín muoài).
tendency to focus on memorization and repetition
Ripening of karma: Troå Nghieäp—Karma of scholastic treatises and textbooks that
ripens—According to the Buddhist theory, karma,
extrapolated (ngoaïi suy) from Indian sources.
wholesome or unwholesome, never disappears
Rismed teachers, by contrast, required their
until its result ripens; however, the purification of
students to study the original Indian sources of
accumulated negative karma is possible by
Tibetan Buddhism. The movement also had an
declaring, confessing and stopping committing of
important popular component, as Rismed teachers
 3713

often adopted the themes and images of popular its title in Japanese “Namu Myoho-renge-kyo” is a
literature like the Gesar epic (huøng ca). In central practice, along with veneration of
addition, many Rismed teachers developed Sakyamuni Buddha. It also encourages veneration
popular religious rituals, such as conferring (ban of ancestors and the development of one’s
cho) “transference of consciousness” initiations on personality through emulating (caïnh tranh) the
groups of laypeople. Rismed has played a ideal of the Bodhisattva—Thuaät ngöõ Nhaät Baûn
pivotally important role in the modern duøng ñeå chæ “Hoäi Thieát Laäp vaø Taêng Cöôøng Coâng
development of the Sakyapa, bKa-Brgyudpa, and Bình trong Coäng Ñoàng.” Ñaây laø moät phong traøo
rNyingmapa order—Thuaät ngöõ Taây Taïng duøng ñeå cuûa Nhaät Baûn trong thôøi caän ñaïi, caên cöù vaøo giaùo
chæ “Khoâng moân phaùi.” Ñaây laø moät phong traøo toân thuyeát cuûa ngaøi Nhaät Lieân, ñöôïc Niwano Nikkyo
giaùo quan troïng trong Phaät giaùo Taây Taïng ñöôïc saùng laäp vaøo naêm 1938. Cuõng gioáng nhö nhöõng
caùc ngaøi Jamyang Khyentse Wangpo vaø Jamgon nhoùm coù quan heä vôùi ngaøi Nhaät Lieân, phong traøo
Kongtrul Lodro Taye phaùt ñoäng. Phong naøo naøy naøy nhaán maïnh söï toân kính Kinh Dieäu Phaùp Lieân
khôûi leân nhö laø moät phaûn öùng laøm giaûm hieäu löïc Hoa, vaø vieäc trì nieäm töïa kinh “Nam Moâ Dieäu
cuûa caùc moân phaùi (coù tính caùch beø nhoùm) trong Phaùp Lieân Hoa Kinh” laø söï tu taäp chuû yeáu, cuøng
Phaät giaùo Taây Taïng, ñaõ ñöa ñeán vieäc söï teâ lieät vôùi vieäc toân kính Ñöùc Phaät Thích Ca Maâu Ni.
trong tu taäp vaø söï cöùng nhaéc veà giaùo lyù do yù Phong traøo naøy cuõng khuyeán khích vieäc thôø cuùng
höôùng beø nhoùm gaây neân, cuõng nhö baïo ñoäng. toå tieân vaø phaùt trieån nhaân caùch con ngöôøi qua vieäc
Nhöõng ngöôøi trung thaønh vôùi phong traøo ñaõ coá thi ñua trong lyù töôûng Boà Taùt Ñaïo.
gaéng tìm ra nhöõng ñieåm töông ñoàng giöõa caùc Risshu: Vinaya (skt)—Ritsu—Luaät Toâng—See
truyeàn thoáng khaùc nhau trong Phaät giaùo Taây Taïng Seven Sects in Japan.
vaø loaïi boû khuynh höôùng ñang thònh haønh thôøi baáy Rite (n): Nghi thöùc—Nghi leã.
giôø chæ taäp trung vaøo vieäc ghi nhôù vaø laëp laïi nhöõng
Rite for the burial of the dead: Nghi thöùc leã an
kinh vaên luaän giaûi ngoaïi suy töø caùc taøi lieäu beân
taùng.
AÁn Ñoä. Caùc baäc ñaïo sö chuû tröông khoâng moân
Rite of initiation: Nghi thöùc nhaäp ñaïo.
phaùi, ngöôïc laïi, ñoøi hoûi ñoà ñeä phaûi hoïc giaùo ñieån
nguyeân thuûy cuûa Phaät giaùo Taây Taïng xuaát phaùt töø Rite of exorcism: Nghi thöùc tröø taø.
AÁn Ñoä. Phong traøo cuõng coù moät thaønh phaàn phoå Rite of marriage: Nghi thöùc hoân phoái.
thoâng quan troïng khi caùc vò ñaïo sö chaáp nhaän hình Rite to observe: Nghi leã phaûi tuaân theo
töôïng vaø chuû ñeà cuûa caùc vaên kinh phoå thoâng nhö Ritsu (jap): Luaät Toâng—See Ritsu-shu, Seven
nhöõng baøi “huøng ca” chaúng haïn. Hôn nöõa, nhieàu Sects in Japan, and Eight of the early Japanese
ñaïo sö theo truyeàn thoáng xoùa boû moân phaùi ñaõ phaùt Buddhist sects.
trieån nhöõng nghi thöùc toân giaùo raát phoå bieán, nhö Ritsu-shu (jap): Luaät Toâng—A Japanese term
ban leã quaùn ñaûnh veà “söï hoài höôùng cuûa thöùc” cho for “Monastic Discipline School.” This is a
caùc nhoùm Phaät töû taïi gia. Caùc ñaïo sö “khoâng moân Japanese branch of the Vinaya school, brought to
phaùi” ñoùng moät vai troø quan troïng trong söï phaùt Japan by Chien-Chen (688-763) in 754. It followed
trieån trong thôøi caän ñaïi cuûa caùc truyeàn thoáng the tradition of Dharmaguptaka-Vinaya, referred
Sakyapa, bKa-Brgyudpa, vaø rNyingmapa. to in China as “the Vinaya in four parts” (Töù Phaàn
Rissho-koseikai (jap): Hoäi Thieát Laäp vaø Taêng Luaät), which has 250 rules for monks and 348 for
Cöôøng Coâng Bình trong Coäng Ñoàng—A Japanese nuns. The tradition emphasizes strict adherence to
term for “Society for the Establishment and the rules of monastic conduct, but it never gain a
Enhancement of Justice and Community.” This is large following in Japan, where a married
a modern Japanese movement based on the priesthood is the norm. It was considered to be
teachings of Nichiren (1222-1282), founded in one of the six main Buddhist schools of the Nara
1938 by Niwano Nikkyo (1889-1957). Like other period (710-784), the others were Kusha, Hosso,
Nichiren-affiliated groups, it emphasizes Jojitsu, Sanron, and Kegon. Nowadays, the Ritsu
veneration of the Lotus Sutra, and the chanting of school still continues today as a minor tradition—
 3714

Thuaät ngöõ Nhaät Baûn chæ “Luaät Toâng.” Ñaây laø moät Rivers in India: Soâng beân AÁn Ñoä—The four
toâng phaùi veà Giôùi Luaät cuûa Phaät giaùo Nhaät Baûn, rivers in India which reputed to arise out of a lake
ñöôïc ngaøi Chien-Chen truyeàn sang Nhaät vaøo naêm in Tibet, Anavatapta—Boán con soâng ôû AÁn Ñoä noåi
754. Toâng phaùi naøy theo Boä Luaät Ñaøm Ma Cuùc tieáng cuøng phaùt nguoàn töø hoà A Na Baø Ñaùp Ta
Ña, theo Trung Hoa ñoù laø boä “Töù Phaàn Luaät,” (trung boä Thieäm Chaâu) beân Taây Taïng—See Two
trong ñoù coù 250 giôùi Tyø Kheo vaø 348 giôùi Tyø rivers in India and Four rivers in India.
Kheo Ni. Truyeàn thoáng naøy nhaán maïnh ñeán vieäc River of lava: Hoâi Haø—A river of fire, reducing
trì giöõ giôùi luaät vaø phaïm haïnh cuûa töï vieän, nhöng all to ashes—Doøng nham thaïch hay löûa, bieán taát
chaúng bao giôø ñöôïc nhieàu ngöôøi theo ôû Nhaät, nôi caû thaønh tro.
maø Taêng só ñöôïc pheùp keát hoân laø chuyeän bình
River of misery: Misery is deep as a river—Khoå
thöôøng. Noù ñöôïc xem nhö laø moät trong 6 toâng phaùi
haø—Noãi khoå sôû saâu nhö soâng.
chính döôùi thôøi Naïi Löông, nhöõng tröôøng phaùi
River spirit: Thaàn Soâng.
khaùc goàm coù Caâu Xaù, Phaùp Töôùng, Tònh Ñoä, Tam
Luaän vaø Hoa Nghieâm. Ngaøy nay luaät toâng vaãn Ro (jap): Asrava (skt)—Leakage—Laäu Hoaëc—
coøn toàn taïi taïi Nhaät nhöng chæ laø moät toâng phaùi See Asrava.
nhoû maø thoâi—See Seven Sects in Japan. Roads are different but they lead to the
Ritual: same destination: Ñöôøng ñi khaùc nhöng cuøng veà
1) (a): Thuoäc veà nghi thöùc. moät choã (dò loä ñoàng quy)—Different sects in
2) (n): Heä thoáng nghi leã—Heä thoáng nghi leã cuûa Buddhism with different roads, but their
heä phaùi Khaát Só—The ritual of the Mendicant destination is the same: Buddhahood—Caùc toâng
Sect. phaùi khaùc nhau trong Phaät giaùo tuy ñi khaùc ñöôøng,
Ritualism (n): Chuû nghóa nghi thöùc. nhöng coù cuøng moät choã ñeán: Phaät quaû.
Rituals: Nghi leã—Ceremonies. Roam (v): Ñi lang thang.
Rituals at the confessional ceremony: See Roam about: Ranger—Wander about—Lang
Saùm Phaùp. thang ñaây ñoù.
Ritual offering: Homa (skt)—Oblation—Hoä ma. Roam from place to place: Du phöông
Rituals of a sect: Rules of a sect—Toâng nghi. Roam for pleasure: Vikridita (skt)— To
amuse—To enjoy—To play—Du hyù.
Rival: Competitor—Opponent—Ñòch thuû—Ñoái
thuû. Roam in space: As do the devas of the sun,
moon etc—Du hö khoâng—Du hö khoâng thieân.
Rivals of equal skill: Kyø phuøng ñòch thuû.
Roam about leisurely in the blissing world:
River of affliction: Phieàn naõo haø—The river of
Be at leisure in the blissing world—Tieâu dao mieàn
moral affliction which overwhelms all beings in
Cöïc Laïc.
the three realms—Phieàn naõo coù theå laøm troâi daït
ngöôøi vaø trôøi trong ba coõi. Roam where one will: Tieâu Dao Töï Taïi—To go
anywhere at will—Töï taïi ñeán ñi baát cöù choã naøo
River of bondage: Kieát Haø—The river of
tuøy yù.
bondage of suffering or illusion—Doøng soâng troùi
buoäc cuûa khoå ñau hay phieàn naõo. Roaming immortal: Roaming rsi—Du haønh
tieân—See Ten kinds of immortals (3).
River of desire: AÙi haø—In which men are
drowned—Doøng soâng sanh töû, nôi con ngöôøi bò Roaming monks: Vaân Naïp—Homeless
nhaän chìm vaø cheát ñuoái (tình aùi nhaän chìm vaø laøm monks—Du Taêng—See Assembly brothers of the
cheát ñuoái con ngöôøi neân ví vôùi doøng soâng, loøng clouds and waters.
tham baùm víu hay giöõ chaët khoâng rôøi). Roaming monk without fixed abode: Daõ Baøn
River of grace: AÂn haø (doøng soâng aân ñöùc)—The Taêng—Moät vò du Taêng raøy ñaây mai ñoù, khoâng coù
river of grace which keeps or binds men in the nôi truï xöù nhaát ñònh.
flow of transmigration—Doøng tình caûm aân hueä cöù Rob (v): AÊn cöôùp—To loot.
maõi xoâ ñaåy chuùng sanh trong doøng sanh töû. Robbed: Bò cöôùp boùc.
 3715

Robbers: Taëc (nhöõng teân cöôùp)—See Six Taêng maëc y maøu naâu xaäm. Y aùo vaø baùt khaát
robbers. thöïc raát quan troïng ñoái vôùi chö Taêng Ni. Ñöùc
Robber-karma: Nghieäp Taëc—Robber-karma; Phaät daïy: “Cuõng nhö loaøi chim duøng caùnh bay
evil karma harms as does a robber—Nghieäp coù ñi baát cöù nôi naøo maø chuùng muoán ñeán, chö
khaû naêng laøm haïi chuùng sanh nhö moät teân cöôùp Taêng Ni mang y aùo vaø baùt khaát thöïc ñi ñeán
neân goïi laø nghieäp taëc. nôi maø hoï ñi ñeán. Chö Taêng Ni haøi loøng vôùi
boä y che thaân vaø baùt khaát thöïc ñeå ñöïng thöïc
Robbery (with article “the”): Ñaïo—Keû cöôùp—
phaåm haøng ngaøy cuûa hoï.
See Eight teachers.
(II) Two kinds of clothing—Hai loaïi y cuûa Taêng
Robbery hatred: Hurtful to life and goods—Oaùn
só—See Two kinds of clothing.
taëc.
Robes annually supplied to monks and
Robe: Y aùo.
nuns: Kathina (skt)—Coâng ñöùc y—AÙo coâng ñöùc
(I) The meanings of “Robe”—Nghóa cuûa “Y aùo”:
(haøng naêm Phaät töû laøm leã daâng y leân chö Taêng Ni
In the beginning, monks and nuns had only
vaøo dòp leã ra haï vaøo cuoái thaùng 7 aâm lòch).
three robes. When Buddhism spread to colder
countries, like Tibet, Mongolia, China, Korea Robe of cast-off rags: Monk’s robe—Phaán taûo
and Japan, they needed to wear more layers y.
of clothes to keep warm. Their robes are Robe of deliverance: Monk’s robe—Ñaïi giaûi
simple and made from cotton or linen. The thoaùt y—Giaûi thoaùt y (aùo cuûa nhaø sö).
color of the robe normally depends on the Robe of five patches: Tieåu Nguõ Ñieàu—The
country and the Buddhist tradition that is robe of five patches worn by some monks in China
followed there. For instance, in Sri Lanka and and by monks in the Pure Land in Japan—AÙo
Thailand, yellow or brown robes are worn naêm maûnh maø caùc nhaø sö Trung Quoác vaø Tònh Ñoä
mostly, while black is worn in Japan. In China Nhaät Baûn thöôøng maëc.
and Korea, grey and brown robes are worn for Robe for going among the Sangha:
work, but yellow robes are used for Uttarasanga (skt)—Chu-e (jap)—Y nhaäp chuùng—
ceremonies. Dark red robes are worn in Tibet One of the four outer robes. The others are seven-
and Mongolia. Robes and alms bowls are very strip robe, middle robe, and upper robe—Moät
important for monks and nuns. The Buddha trong boán thöù y ngoaïi. Ba y kia laø y thaát ñieàu, y
said, “Just as a bird takes its wings with it trung, vaø y thöôïng.
wherever it flies, so the monks and nuns take Robe made of patches: Monks’ robe—Baù naïp
their robes and bowls with them wherever y.
they go. They are content with robes to cover
Robe of patience: Enduring-humiliation robe—
their body and an alms bowls to hold their
Nhaãn Nhuïc Y—The robe of patience, a patient
food.”—Ban ñaàu thì chö Taêng Ni chæ coù ba boä
heart which, like a garment, wards off all outward
y. Khi Phaät giaùo ñöôïc truyeàn baù sang caùc xöù
sin. A general name for the kasaya, or monk’s
laïnh hôn nhö Taây Taïng, Moâng Coå, Trung
robe—Chieác aùo nhaãn nhuïc, caùi taâm nhaãn nhuïc,
Hoa, Ñaïi Haøn vaø Nhaät Baûn, hoï caàn maëc
gaït boû moïi toäi loãi beân ngoaøi. Teân goïi chung cho
nhieàu lôùp quaàn aùo hôn ñeå giöõ aám. Y aùo cuûa
aùo caø sa cuûa chö Taêng Ni.
chö Taêng Ni thöôøng ñöôïc laøm baèng vaûi hay
Robe made of translucent, shiny, silky, or
næ. Maøu saéc thöôøng tuøy vaøo taäp tuïc vaø truyeàn
thoáng Phaät giaùo cuûa töøng xöù. Thí duï nhö ôû colorful material: Y aùo laøm baèng caùc loaïi vaûi
Tích Lan vaø Thaùi Lan thì maøu vaøng vaø maøu moûng, boùng loaùng, trôn möôùt vaø maøu saéc röïc rôõ—
naâu ñöôïc haàu heát chö Taêng maëc, trong khi ñoù A Bhiksu or Bhiksuni who wears monastic robes
thì taïi Nhaät chö Taêng laïi maëc maøu ñen. ÔÛ made of translucent, shiny, silky, or colorful
Trung Hoa vaø Ñaïi Haøn, y maøu xaùm vaø naâu material or any kind of material which is sewn
ñöôïc maëc khi laøm vieäc, nhöng khi haønh leã thì with golden thread or glittering beads, commits an
maëc y vaøng. Taïi Taây Taïng vaø Moâng Coå chö offence involves Release and Expression of
 3716

Regret—Vò Tyø Kheo hay Tyø Kheo Ni naøo maëc y brushed once in a hundred years by a deva
laøm baèng caùc loaïi vaûi moûng, boùng loaùng, trôn garment, that’s all and then do it again exactly 100
möôùt nhö luïa, maøu saéc saëc sôû, ñính cöôøm kim years later. This practice is continue until the rock
tuyeán laáp laùnh, laø phaïm giôùi xaû ñoïa (buoâng boû vaø is completely worn down to nothing (when
phaùt loà saùm hoái). brushed away the kalpa is ended). A kalpa as
Robe of rags: Phaán Taûo Y—Phaán Taûo—Phaån measured by the time it would take to wear away
Taûo Y—Naïp Y—Baù Naïp Y (aùo vaù traêm maûnh)— an immense rock by rubbing it with a deva-
The monk’s garment made of cast-off rags (which garment (the time it takes to do this is called a
used to be utilized as dusting rags, but not at the ‘rock kalpa.’—Moät kieáp raát daøi, ví vôùi ngoïn nuùi
modern age)—AÙo caø sa cuûa chö Taêng Ni ñöôïc ñaù lôùn. Coù moät ngoïn nuùi ñaù daøi 40 daäm, cöù moãi
khaâu thaønh bôûi nhöõng mieáng vaûi raùch hay vaûi vuïn traêm naêm laïi laáy vaûi aùo cuûa chö Thieân (Thieân y
maø ngöôøi ta vöùt boû nôi baõi raùc (aùo naày bieåu thò hay aùo trôøi) chaø vaøo nuùi moät laàn roài thoâi, 100 naêm
bieát hoå theïn, phoøng noùng laïnh, nghi phaùp Sa Moân, sau môùi ñeán chaø vaøo moät laàn nöõa, cöù chaø nhö theá
ñöôïc trôøi vaø ngöôøi cung kính, khoâng tham tröôùc, cho ñeán khi naøo nuùi moøn heát laø xong moät Baøn
tuøy thuaän tòch dieät, khoâng bò phieàn naõo ñoát chaùy, Thaïch Kieáp.
deã thaáy ñieàu aùc, khoâng dö daät trang nghieâm, thuaän Rod (n): Caây roi.
theo Baùt Thaùnh Ñaïo, vaø khoâng nhieãm taâm). Roga (p): Disease—Illness—Beänh hoaïn.
Robe without form: Voâ Töôùng Y—The robe Roga-atura (p): A sick person—Beänh nhaân.
without form. The Kasaya is without form in the Rogahari (p): A physician—Thaày thuoác.
sense that is simple a square sheet of cloth—Y aùo
Rohatsu sesshin (jap): Tuaàn leã quaùn nieäm—A
khoâng coù hình töôùng beân ngoaøi. AÙo caø sa khoâng
Japanese term for “week-long period of intensive
coù hình töôùng, maø chæ maø moät maûnh vaûi vuoâng.
meditation practice,” which begins on December 1
Robinson, Richard Hugh (1926-1970): and finishes on the day “rohatsu” (the eighth day
American scholar of Buddhism who established of the twelfth month of lunar calender), but in
the first graduate degree program in Buddhist contemporary Japan it is celebrated on December
Studies in the U.S.A. at the University of 8. According to tradition, “rohatsu”
Wisconsin-Madison, which has trained a number commemorates the day on which Sakyamuni
of prominent buddhologists. He is best known for Buddha attained complete awakening (Bodhi)—
his work on Madhyamaka, particularly his Early Thuaät ngöõ Nhaät Baûn duøng ñeå chæ “Tuaàn leã quaùn
Madhyamaka in India and China—Moät hoïc giaû nieäm,” baét ñaàu töø ngaøy ñaàu thaùng 12 aâm lòch vaø
Phaät giaùo ngöôøi Myõ, ngöôøi ñaõ saùng laäp ra chöông chaám döùt vaøo ngaøy moàng 8 aâm lòch, nhöng hieän
trình toát nghieäp veà Phaät Hoïc taïi Myõ taïi tröôøng Ñaïi thôøi taïi Nhaät ngöôøi ta chæ toå chöùc trong ngaøy moàng
Hoïc Wisconsin-Madison, ngöôøi ñaõ giaùo huaán moät 8 maø thoâi. Theo truyeàn thoáng “rohatsu” töôûng
soá nhaø Phaät Hoïc noåi tieáng. OÂng noåi tieáng vôùi taùc nieäm ngaøy Ñöùc Phaät Thích Ca Maâu Ni ñaït thaønh
phaåm Trung Quaùn, ñaëc bieät laø Trung Quaùn taïi AÁn Ñaïi Giaùc.
Ñoä vaø Trung Hoa.
Rohini (skt):
Rock: Stone—Thaïch. 1) Rohini River in India—Soâng Loâ mieän ni ôû AÁn
1) A painting of a rock (though the water of the Ñoä.
water-colour rapidly disappears, the painting 2) Name of one of the twenty eight
remains): Hoïa Thaïch. constellations—Taát—See Twenty eight
2) Even a rock meeting hard treatment will split: constellations.
Nan Thaïch Thaïch Lieät—Ngay caû ñaù maø
Rohu (skt): Haït La Haàu—An ancient city and
chaïm maïnh hay bò vaën vaãn phaûi beå.
province of Tukhara, south of the Oxus—Moät
Rock Bearer Ghost King: Quyû Vöông Phuï thaønh phoá coå vaø tænh Tukhara, naèm veà phía nam
Thaïch. soâng Oxus.
Rock kalpa: Baøn Thaïch Kieáp—The rock kalpa, a
very long kalpa. Let a rock 40 miles in extent be
 3717

Rokudo (jap): Six paths—The six ways or Thirty seven limbs of Enlightenment and
conditions of sentient existence—See Six paths. Twenty two roots.
Rokushu (jap): Luïc Toâng—The six Mahayana Root of action: Boån haïnh (nghieäp caên)—
schools in Japan—Luïc Toâng Ñaïi Thöøa Nhaät Original action—The method or motive of
Baûn—See Six schools in China. attainment (Deeds or doings of a Buddha or
Roll (v) the Law-wheel or preaching: Turning bodhisattva)—Caên baûn haønh ñoäng cuûa Phaät vaø Boà
the Dharma wheel—Chuyeån Phaùp Luaân vaø Taùt.
Thuyeát phaùp—See Eight aspects of Buddha’s life. Roots of bodhisatva development: Chuûng
Roll (v) rice into a ball in eating: Suyeån Taùnh—There are five germ-natures or roots of
Thöïc—To roll rice, etc., into a ball in eating, the bodhisatva development—Coù naêm loaïi chuûng
Indian way, or Hindu fashion of eating by first taùnh—See Five natures.
rolling the food into a ball in the hand—Ñoaøn Root and branch: Root and twigs—First and
Thöïc hay vo troøn côm cuõng nhö nhöõng thöùc aên, last—Beginning and end—Baûn maït.
ñaây laø taäp tuïc cuûa ngöôøi AÁn Ñoä laø vo troøn thöùc aên Root of consciousness: Caên baûn thöùc.
trong tay tröôùc khi aên. Roots of contention: Vivada-mulani (p)—
Rolling onwards of the Law-wheel: The first According to the Sangiti Sutta in the Long
years teaching of Hinayana, four axioms (Töù Ñeá) Discourses of the Buddha, there are six roots of
and unreality (Khoâng)—Chuyeån Phaùp Luaân—See contention—Theo Kinh Phuùng Tuïng trong Tröôøng
Three periods of the Buddha’s teaching. Boä Kinh, coù saùu traùnh caên—See Six roots of
Ron (jap): Abhidharma (skt)—Commentaries— contention.
Discussions of Buddhist philosophy or Root of desire: AÙi caên—The root of lust, which
metaphysics—Luaän—See Abhidharma. produces the passions—Duïc voïng laø goác sanh ra
Rongi (jap): Upadesa (skt)—Theoretical caùc phieàn naõo.
discourse—Luaän nghóa. Root of delusion: Origin of delusion—Boån hoaëc.
Room (n): Caên phoøng. Root of doubt: Nghi caên—The overhanging
Room of forbidden access: Gynaeceum—Live cover of doubt, which prevents sentient beings
in seclusion in a room—Caám phoøng. from seeing and practicing good deeds, one of the
Room for guest monks: Ñaùn Quaù Lieâu—A five covers or mental and moral hindrances—
room in a monastery at which a wandering or Taùnh hay nghi hoaëc che laáp maát taâm thöùc, khieán
guest monk stays—Phoøng trong töï vieän daønh cho khoâng thaáy ñöôïc chaân lyù, khoâng thöïc haønh ñöôïc
caùc vò du taêng nguû nghæ (caùc vò du taêng thöôøng ñi thieän nghieäp, ñaây laø moät trong naêm trieàn caùi—See
vaøo phoøng naày tröôùc khi ñeán chaøo vò sö truï trì). Five hindrances.
Root (n): Mula (skt)—Basis—Origin—Caên ñeá— Roots of goodness: Thieän caên—They take roots
Caên reã. of goodness as a reliance, cultivating, gathering,
(A) Two roots—Hai loaïi caên—See Two roots. and increasing them. This is one of the ten kinds
(B) See Six roots of sensations. of reliance of Great Enlightening Beings.
(C) According to the Path of Purification, the According to The Flower Adornment Sutra,
mind’s unpertubedness should be understood chapter 38 (Detachment from the World), the
in sixteen modes which are called the sixteen Great Enlightening Being Universally Good told
roots—Trong Thanh Tònh Ñaïo, söï baát ñoäng Unversal Wisdom that Offsprings of Buddha,
cuûa taâm caàn ñöôïc hieåu theo 16 kieåu goïi laø 16 Great Enlightening Beings have ten kinds of
caên ñeá—See Sixteen roots. reliance which help them be able to obtain abodes
(D) Hai möôi hai caên trôï ñaïo—Twenty two roots of the unexcelled great knowledge of Buddhas—
or modes of processes in the perfect Chö Boà Taùt duøng thieän caên laøm y-chæ, vì nhôø ñoù
development of a Buddha and his works—See maø tu taäp taêng tröôûng. Ñaây laø moät trong möôøi y
chæ cuûa chö Ñaïi Boà Taùt. Theo Kinh Hoa Nghieâm,
 3718

phaåm Ly Theá Gian, Boà Taùt Phoå Hieàn baûo Phoå Root of sin: Toäi Caên—The. unenlightenment or
Hueä raèng chö Boà Taùt coù möôøi choã y-chæ giuùp chö ignorance—Caên baûn cuûa toäi aùc laø söï khoâng giaùc
Boà Taùt ñaït ñöôïc choã sôû-y ñaïi trí voâ thöôïng cuûa ngoä vaø voâ minh.
Nhö Lai—See Ten kinds of reliance of Great Root of all things: The fundamental vijnaøna,
Enlightening Beings. one of the eighteen names of the Alaya-vijnaøna—
Root of happiness: Goác reã cuûa haïnh phuùc—The Boån thöùc.
root of our happiness is our own mind, not the Root and twigs: Beginning and end—First and
external phenomena. last—Root and branch—Baûn maït.
Root for life: Meänh Caên—See Root or Root wheel: The Avatamsaka (Wreath)—Caên
reincarnation. baûn Phaùp Luaân laø Hoa Nghieâm—See Three
Root of memory: Smrtindriya (skt)—Organ of periods and characteristics of Buddha’s teaching.
memory—Nieäm Caên—See Five Faculties. Root of wisdom: Tueä Caên—The organ of
Root of Merit and virtue: Good roots—Thieän wisdom, one of the five organs—Moät trong nguõ
caên. caên, caên coù theå quaùn ñaït chuùng sanh ñeå naåy sinh
Root of misery: Khoå boån (the root of misery is ra ñaïo lyù.
desire—caên coá cuûa khoå laø tham duïc). Rootless consciousness: Ahetukacittani (p)—
Root of moral life: Root of religious power— Taâm voâ nhaân—According to the Abhidharma,
Ñöùc boån. there are eighteen kinds of rootless
Root or origin delusion: Baûn hoaëc. consciousness—Theo A Tyø Ñaït Ma, coù 18 loaïi
Root of all phenomena is mind: Duyeân Khôûi taâm voâ nhaân. **See Eighteen kinds of rootless
Chö Phaùp Caên Baûn Vi Taâm Phaùp—The root of all consciousness.
phenomena is mind. The exoteric and esoteric Rootless functional consciousness: There are
schools differ in their interpretation—Chö phaùp eight kinds of rootless functional consciousness.
tuøng taâm khôûi. Hai tröôøng phaùi Hieån vaø Maät giaùo **See Twenty-four sense-sphere beautiful minds
coù nhöõng giaûi thích khaùc nhau: (C).
1) The exoterics hold that mental ideas or things Rope of life: Meänh Thaèng—The rope of life,
are unsubstantial and invisible: Hieån giaùo cho always gnawed by the two rats, i.e. night and
raèng Taâm phaùp laø voâ saéc voâ hình. day—Sôïi daây sinh meänh luoân bò gaäm nhaám bôûi
2) The esoterics hold that mental ideas have chuoät voâ thöôøng ngaøy vaø ñeâm.
both substance and form: Maät giaùo laïi cho Rosary (n): Maølaø (skt)—Garland—Chuoãi traøng
raèng Taâm Phaùp höõu saéc höõu hình. haït.
3) See Two classes of things (2). Rose-apple tree: Caây hoàng taùo.
Root of one’s present lot: Tuùc Caên (coäi caên Rose lotus: Padma (skt)—Sen hoàng.
ñöôïc vun troàng trong tieàn kieáp)—Which were
Roshi (Jap): Master—Thaày—A Japanese term for
planted in previous existence.
“old master” or “Zen master.” Generally one
Root of reincarnation: Basis for life—Meänh becomes a “roshi” through having one’s
Caên—A root or basis for life or reincarnation, the experience of awakening (kensho or satori)
nexus of Hinayana between two life-periods, certified by an established master. A “roshi” must
accepted by Mahayana as nominal but not real— also possess the maturity and wisdom needed to
Theo Tieåu Thöøa giaùo thì caên baûn cuûa cuoäc soáng guide students skillfully, thus ensuring the
hay söï taùi sanh laø phi saéc phi taâm, maø laø do authenticity (chöùng thö chaùnh thöùc) of teaching
nghieäp cuûa quaù khöù sinh ra, Ñaïi Thöøa chaáp nhaän and practice. Anyone, monk or laypeople, man or
caùi naày möôïn teân laø meänh caên, chöù khoâng phaûi laø woman, may become a “roshi,” though they are
thöïc theå rieâng coù boån meänh. most commonly older men. The title of a Zen
Root of religious power: Root of the moral Master. When a disciple or pupil, whether monk
life—Ñöùc boån. or lay student, has completed his studies, and his
 3719

master has been satisfied that the pupil’s Round Doctrine of the Great Vehicle: Vieân
understanding is equal to his own, and that the Giaùo—See Five divisions of Buddhism (I).
student has experienced genuine satori, he may Round of rebirths: Samsaøra (p & skt)—Luaân
bestow the title of Roshi upon him. This entitles hoài sanh töû (voøng troøn sinh hoùa cuûa taäp khí haønh
him to teach Zen. In the Lin-Chi schools, a course nghieäp).
in the study of koans is given, and only those who
Round of mortality: Bhavacakra (skt)—Wheel
have been through this are entitled to offer
of birth and death—Höõu luaän—Voøng Sanh Töû—
instruction in koans—Danh hieäu cuûa moät Thieàn
The wheel of existence, or the round of births and
Sö. Khi moät ñeä töû, xuaát gia hay taïi gia, ñaõ hoaøn
deaths—Baùnh xe luaân hoài sanh töû hay quaû baùo
taát hoïc trình vaø vò Thaày cuõng ñaõ thoûa maõn vôùi söï
sanh töû xoay chuyeån khoâng ngöøng.
hieåu bieát cuûa ñeä töû vaø coâng nhaän raèng ñeä töû ñaõ
Round Teaching: Complete perfect doctrine or
ngang haøng vôùi mình thì vò Thaày naøy ban cho ñeä
teaching—Round Doctrine—Vieân Giaùo—See
töû danh hieäu Roshi (Zen Master). Vôùi danh hieäu
Perfect teaching.
naøy, vò ñeä töû ñöôïc pheùp daïy Thieàn. Trong phaùi
Laâm Teá, ñeä töû ñöôïc Thaày daïy cho caùch “tham” Roya-Yekaku (jap): Hui-Chiao-Liangyeh—Sö
moät soá coâng aùn, vaø chæ coù nhöõng ai ñaõ thoâng suoát Hueä Giaùc Lang Gia (Nhaät Baûn).
môùi ñöôïc danh vò daïy Thieàn coâng aùn. Royal (a): Thuoäc veà hoaøng toäc.
Rotation of words: Töï Luaân—Wheel of The Royal Buddha of shining flames:
words—The wheel, rotation, or interchange of Flaming brightness (Amitabha with his virtues)—
words for esoteric purposes, especially the five Phaät Quang Dieäm Vöông.
Sanskrit signs adopted for the five elements, earth, Royal charter board: Bieån saéc töù.
water, fire, air, and space—Töø chöõ “Luaân” maø Royal chartered pagoda: Chuøa ñöôïc saéc töù (aân
chuyeån vaø sanh ra caùc chöõ khaùc, trong Maät toâng, vua ban).
ñaët bieät laø chöõ “Luaân” theo chöõ Phaïn bao haøm Royal city: Hoaøng thaønh.
naêm daáu ñaát, nöôùc, löûa, gioù, vaø hö khoâng. Royal days: Vöông nhaät—There are eight royal
Roudraka (skt): Uaát ñaø la. days—Coù taùm ngaøy vöông nhaät—See Eight royal
Rough and evil park: Thoâ AÙc Uyeån—One of days.
Indra’s four parks, that of armaments and war— Royal family: Hoaøng toäc—Imperial family.
Vöôøn thoâ aùc laø moät trong boán vöôøn cuûa Trôøi Ñeá Royal feast: Vöông Thieän—A royal feast
Thích, khi naøo muoán ñaùnh nhau thì vaøo trong vöôøn
referred to in the Lotus Sutra, where the hungry
naày, muoán thöù vuõ khí naøo thì laäp töùc vuõ khí aáy
people feared to accept the King’s feast till he
hieän ra.
came himself and called them, such as the feast of
Rough speech: Parusavaca (skt)—Noùi lôøi thoâ loã Buddhahood and the Buddha’s call—Böõa tieäc
(coäc caèn). hoaøng gia ñöôïc Phaät noùi ñeán trong Kinh Phaùp
Roughness: Saùp xuùc hay thaáy thaân theå goà gheà— Hoa, nhöõng ngöôøi ñoùi chaúng daùm aên cho ñeán khi
See Eight physical sensations. naøo ñích thaân nhaø vua ñeán keâu hoï aên, cuõng nhö
Round altar: Vieân Ñaøn—A complete group of Phaät quaû vaø lôøi keâu goïi cuûa Phaät.
objects of worship, a mandala—Ñaøn traøng hình Royal garment: Quaàn aùo cuûa hoaøng toäc.
troøn. Maïn Ñaø La, luaân vieân cuï tuùc, hay vieân maõn Royal law: Vöông Phaùp—The the law by which a
cuï tuùc, laø ñaøn (baøn thôø) hình troøn ñeå ñaët baøi vò chö king should rule his country—Chaùnh phaùp trò nöôùc
toân tuùc. maø Ñöùc Phaät giaûng cho caùc haøng vua chuùa.
Round and bright doctrine: Vieân Minh Cuï Royal palace: Citadel—Thaønh noäi.
Ñöùc Toâng—See Ten tenets of the Hua-Yen Royal-recognized monk: Taêng Cang—During
School.
the reign of Nguyeãn, all the Nguyeãn Lords and
Round doctrine: Perfect teaching—Vieân Kings assigned a royal-recognized monk who
Giaùo—Ñoán giaùo—See Perfect teaching. supervised the assembly of monks in a national
 3720

temple—Döôùi trieàu nhaø Nguyeãn, caùc vua chuùa ñaõ Rub the body with incense: Ñoà Höông—To
cöû ra moät vò Taêng Cang ñeå laõnh ñaïo Taêng chuùng, rub the body with incense or scent to worship
trong moät ngoâi quan töï. Buddha—Xoa höông leã Phaät.
Royal rsi: Vöông Tieân—A sovereign who retires Rub the crown: Predict Buddhahood—Thoï kyù.
from the world and attains to the five transcendent Rub one’s eyes: Chaø xaùt vaø ñoâi maét.
powers—Ngöôøi ñaõ ruùt lui khoûi theá giôùi beân ngoaøi,
Rub out the traces of past impurity and
vaø ñaït ñöôïc nguõ thoâng.
enter into the profundity of Buddha: Phaát
Royal temple: Inner temple—Noäi Töï—Noäi Ñaïo
Tích Nhaäp Huyeàn—Neáu muoán chöùng nhaäp phaùp
Traøng—The Buddhist shrines or temples in the
taùnh roát raùo vieân maõn cuûa chö Phaät, thì phaûi phuûi
palace where Buddhist ceremonies in the palace
saïch daáu veát baát tònh tröôùc kia.
on the emperor’s birthday—Thaùp Phaät hay töï vieän
Ruci (skt): Lö chí.
trong cung, nôi chö Taêng teà töïu veà haønh leã trong
ngaøy sanh nhaät cuûa nhaø vua. Rucika (skt): Laâu Chí Phaät—Loâ Chí Phaät—Lö
Chí Phaät—Laâu Do Phaät—The last of the 1,000
Royal tombs: Laêng vua.
Buddhas of the present kalpa—Vò Phaät cuoái cuøng
Rsabha (skt): Laëc Sa Baø.
trong 1.000 vò Phaät hieän kieáp.
1) Described as one of the three famous rsi,
Ruciraketu (skt): Dieäu Taøng—Bodhisattva
before the days of sakyamuni, of the
Ruciraketu—Teân cuûa moät vò Boà Taùt—Name of a
Nirgrantha type of naked ascetics—Ñöôïc
Bodhisattva.
dieãn taû nhö moät trong ba vò tieân ngoaïi ñaïo
trong xöù Thieân Truùc, tröôùc thôøi Phaät Thích Rudimentary aspect of the Buddha: Thoâ
Ca. Laëc Sa Baø dòch nghóa laø loõa theå khoå haïnh Töôùng Phaät.
Ni Kieàn Töû. Rudra (skt): Loã Ñaït La—Terribly evil—Awful—
2) See Two devas and the three rsi. Terrible—Lao Ñaït La, hay Loã Naïi La, nghóa laø
Rsipatana (skt): Isipatana (p)—Site of the baïo aùc hay cöïc kyø xaáu aùc.
famous Deer Park—Chö thieân ñoïa xöù. Rudraksa (skt): Kim Cang Töû—A seed similar to
Rsis (skt): Tieân—Heavenly fairies—Immortals— a peachstone used for beads—Haït kim cang ñeå
Deva genii—Heavenly Fairies are people who laøm chuoãi.
cultivate and attain the Taoist path so that they are Ruegg, David Seyfort: One of the twentieth
reborn in Heavens. According to Nagarjuna, there century’s leading scholars of Buddhism, who has
are several different classes of rsis whose lifetime published ground-breaking work on an impressive
is 100,000 years, the they reincarnated—Tieân coù variety of subjects, including Indian Buddhist
nghóa laø nhöõng ngöôøi tu tieân ñaéc ñaïo. Theo ngaøi philosophy, the Pramana tradition, the life of Bu-
Long Thoï Boà Taùt coù nhieàu loaïi Tieân coù ñôøi soáng ston, and Madhyamaka. His books include
ñeán 100.000 naêm môùi ñi ñaàu thai. “Buddha-nature,” “Mind and Problem of
1) Deva-rsis in the mountain round Sumeru: Gradualism in a Comparative Perspective” (1992),
Thieân Tieân—Thieân Tieân ôû quanh nuùi Tu Di. and “The Study of Indian and Tibetan Thought:
2) Spirit-rsis who roam the air: Thaàn Tieân— Some Problems and Perspectives” (1967)—Moät
Nhöõng vò Tieân bay vuùt treân khoâng trung. trong nhöõng hoïc giaû Phaät giaùo haøng ñaàu vaøo theá
3) Humans who have attained the powers of kyû thöù 20, ngöôøi ñaõ xuaát baûn moät soá saùch ñaët neàn
immortals: Nhaân Tieân—Nhöõng ngöôøi ñaõ ñaït moùng cho moät soá ñeà taøi ñaùng chuù yù veà sau naøy,
ñöôïc naêng löïc tröôøng sanh baát töû. bao goàm quyeån “Trieát Lyù Phaät Giaùo,” “Truyeàn
4) Earth-rsis, subterranean: Ñòa Tieân. Thoáng Pramana,” “Cuoäc Ñôøi cuûa Ngaøi Bu-Ston,”
5) Pretas, or malevolent rsis: Quyû Tieân. vaø “Trung Quaùn.” Nhöõng quyeån saùch cuûa oâng bao
Rsivadana (skt): Mrgadava or Saranganatha goàm quyeån “Phaät Taùnh,” “Taâm vaø Vaán Ñeà Tieäm
(skt)—Deer park—Loäc uyeån (vöôøn nai)—See Ngoä trong Quan Ñieåm Tyû Giaûo” naêm 1922 vaø
Mrgadava and Four Buddhist holy places. “Nghieân Cöùu Veà Tö Töôûng Phaät Giaùo AÁn Ñoä vaø
 3721

Taây Taïng: Vaøi Vaán Ñeà vaø Quan Ñieåm” xuaát baûn without hindrance—Chuyeån luaân Vöông—See
naêm 1967. Cakravartin.
Ruffle someone: Agitate someone—Laøm ai dao Ruler of the world: Cakravarti-raja (skt)—
ñoäng. Vöông vò—Trì Theá Boà Taùt—See Bodhisattva
Ruhana (p): Growing—Rising—Söï moïc leân. Ruler of the World.
Ruhati (p): To grow—Moïc leân. Rules: Giôùi luaät—Precepts—Commandments—
Ruin something: Decay or rack. something— See Precepts.
Huûy hoaïi ñieàu gì. Rules of an assembly: Hoäi Thöùc—The manners,
Ruining the pure conduct of others: Phaù customs of an assembly, or community—Phöông
phaïm haïnh cuûa ngöôøi khaùc—The term “ruining thöùc hay quy luaät cuûa giaùo ñoaøn.
the pure conduct of others” means causing or Rules in Buddhism: Giôùi—See Precepts.
inducing left-home people who were pure and Rules of ceremonies: Luaät Nghi—Rules and
undefiled to break the precepts. This kind of ceremonies, an intuitive apprehension of which,
offense cannot be pardoned through repentance— both written and unwritten, enables devotees to
Töø “Phaù phaïm haïnh cuûa ngöôøi khaùc” coù nghóa laø practice and act properly under all
xuùi hay laøm cho ngöôøi xuaát gia phaù giôùi. Loaïi toäi circumstances—Luaät phaùp vaø quy taéc cho pheùp
naøy khoâng theå saùm hoái ñöôïc. ngöôøi Phaät töû thuaàn thaønh haønh ñoäng ñuùng trong
Rule (v): To govern—Cai trò. moïi hoaøn caûnh (phaùp ñieàu tieát thaân taâm ñeå ngaên
Ruler (n): Ngöôøi cai trò. ngöøa caùi aùc goïi laø luaät, phaùp giuùp thích öùng vôùi
pheùp taùc chaân chính beân ngoaøi goïi laø nghi).
Ruler of the eighth hot hell: Ñoâ Thò Vöông—
Vò thöù taùm trong 10 vò Dieâm Vöông, troâng coi Ñaïi Rules for confession: Saùm Nghi—The rules for
Nhieät Ñòa Nguïc (nguïc naày roäng 500 do tuaàn, trong confession and pardon—Nghi thöùc cuûa pheùp saùm
ñoù coù 16 ñòa nguïc nhoû. Toäi nhaân maõn nguïc naày hoái (Phaùp Hoa Saùm Phaùp, Phöông Ñaúng Saùm
thì ñöôïc giaûi vaøo ñieän thöù 9). Phaùp, Quaùn AÂm Saùm Phaùp, Di Ñaø Saùm Phaùp).
Ruler over the fire star (Mars): Hoûa ñöùc tinh Rules for confession and pardon: See Rules
quaân (vò vua cai trò treân hoûa tinh)—Mars, one of for confession.
the nine luminaries, shown south of the Diamond Rules of behavior of Great Enlightening
Hall in the Garbhadhatu. The ruler over the five Beings: Luaät nghi cuûa chö Ñaïi Boà Taùt—
stars, Mars, whose tablet hangs in the southside of According to the Flower Adornment Sutra,
a temple and whose days of worship, to prevent Chapter 38, there are ten kinds of rules of
conflagrations, are the fourth and eighteenth of behavior of Great Enlightening Beings.
each moon; he is identified with the ancient Enlightening beings who abide by these can attain
emperor Yen-Ti (Vieâm Ñeá)—Hoûa Dieäu hay Hoûa the supreme discipline of great knowledge—Theo
tinh, moät trong cöûu tinh, ñöôïc ñaët baøy veà phía nam Kinh Hoa Nghieâm, Phaåm 38, coù möôøi luaät nghi
cuûa Kim Cang Vieän trong Thai Taïng Giôùi. Hoûa cuûa chö Ñaïi Boà Taùt. Chö Boà Taùt an truï trong phaùp
Tinh, ñöôïc coi nhö laø vì sao thoáng trò nguõ tinh naày thôøi ñöôïc luaät nghi ñaïi trí voâ thöôïng—See
(naêm vì sao), baøi vò ñöôïc ñaët ôû phía nam caùc chuøa Ten kinds of rules of behavior of great
vaø ngaøy thôø cuùng vaøo caùc ngaøy moàng 4 hay 18; vò enlightening beings.
naày cuõng ñöôïc coi nhö laø Vieâm Ñeá. Rule of law: Giôùi luaät—Rules—Precepts.
Rulers of Hades: Minh Quan (nhöõng chöùc quan Rules for monks and nuns: Luaät Tyø Kheo—
nôi coõi ñòa nguïc). Monastic disciplinary text included in the Vinaya
Ruler of the Hot Hell: Ñoä Thò Vöông. and preserved in separate version for monks and
Ruler of the moon: Candradeva or Somadeva nuns—Luaät daønh rieâng cho Tyø Kheo trong tònh xaù,
(skt)—Nguyeät Thieân. rieâng bieät cho chö Taêng vaø chö Ni—See
Ruler of the wheels: Cakravarti (skt)—Luaân Pratimoksa and Vinaya.
Vöông—Of whose chariot roll everywhere
 3722

Rules for nuns: Ni giôùi—Cuï Tuùc Giôùi Tyø Kheo Run away: Flee—Troán chaïy—In any
Ni—See Complete moral precepts for nuns in circumstances, it is best to run away, not to
Mahayana Buddhism and Complete moral confront—Trong moïi hoaøn caûnh, toát nhaát laø neân
precepts for nuns in Mendicant school. boû ñi, chöù khoâng neân ñoái ñaàu.
Rule and observance: Quyû Trì—A rule and its Run into conflicts: Ñi ñeán xung ñoät hay maâu
observance, to know the rule and hold it without thuaãn.
confusion with other rules or doctrines—Bieát luaät Run down someone (v): Decry—Discredit—
vaø giöõ luaät khoâng sai chaïy. Vilify—Phæ baùng.
Rules of the perfect morality of Run helter-skelter: Chaïy ñoâng chaïy taây (Ñoâng
Bodhisattvas: Sila-paramita (skt)—Giôùi Ba La boân taây taåu), yù noùi chaïy taùn loaïn.
Maät. Run hither and thither in the samsara: Ba
Rule of prayer: Qui taéc caàu nguyeän. Ba—Chaïy voøng voøng (trong voøng luaân hoài sanh
Rules for repentance and confession: Hoái töû).
Saùm Phaùp—Nghi thöùc phaùt loà saùm hoái toäi loãi— Run to the mountain: Ngöôøi chaïy leân nuùi—See
See Three modes of repentance. Four wise men who sought escape from death, all
Rules of training: Hoïc Xöù—There are five rules in vain.
of training—See Five precepts. Run to the ocean: Keû khaùc chaïy xuoáng bieån—
Rules in various forms: Commandments or See Four wise men who sought escape from
precepts in their various forms—Giôùi töôùng. death, all in vain.
Rules given in the Vinaya for settling Rupa (skt): Vaät chaát—Material—Form—Hình
disputes: Saptadhikarana-samatha (skt)—Luaät töôùng cuûa vaät chaát—Appearance—Object.
hoøa giaûi—According to the Sangiti Sutta in the (I) Nghóa cuûa saéc—The meanings of Rupa: Form
Long Discourses of the Buddha, there are seven is used more in the sense of “substance,” or
rules given in the Vinaya for settling disputes “something occupying space which will resist
among monks (disputes arise from arguments, replacement by another form.” So it has
misconduct, judgment and punishment, correctness extension, it is limited and conditioned. It
of a religious observance)—Seven rules for the comes into existence when conditions are
participation and settlement of disputed questions matured, as Buddhists would say, and staying
that have been raised—Theo Kinh Phuùng Tuïng as long as they continue, pass away. Form is
trong Tröôøng Boä Kinh, coù baûy phaùp duøng ñeå hoøa impermanent, dependent, illusory, relative,
giaûi moãi khi coù söï tranh caõi giöõa chö Taêng—See antithetical, and distinctive—Saéc laø hình theå,
Seven rules given in the Vinaya for settling nhöng thöôøng duøng theo nghóa theå chaát, coù
disputes among monks and nuns. moät vò trí trong khoâng gian, vaø ngaên ngaïi vôùi
nhöõng hình theå khaùc. Vaäy, saéc coù theå tích, do
Rules which are suitable to local conditions:
ñoù coù haïn cuoäc, bò tuøy thuoäc. Saéc phaùt hieän
Vinaya (skt)—Tuøy Phoøng Tyø Ni—Rules which
khi hoäi ñuû nhöõng nhaân duyeân naøo ñoù, vaø tuøy
are suitable to conditions everywhere—Nhöõng
nhöõng nhaân duyeân aáy maø truï moät thôøi gian,
luaät nghi thích hôïp vôùi ñieàu kieän ñòa phöông, hay
roài tieâu dieät maát. Saéc voán voâ thöôøng, leä thuoäc,
luaät leä thích hôïp cho moïi nôi.
hö giaû, töông ñoái, nghòch ñaûo vaø sai bieät.
Ruling principle: Siddhanta or Hetu (skt)—
(II) Phaân loaïi saéc—Categories of Rupa: There are
Fundamental law—Essential elements—Lyù.
several different categories of rupa—Coù
Run after: Theo ñuoåi—Everyone, from the nhieàu loaïi saéc (vaät chaát, hình theå, hay hình
smallest insect to the greatest king, ran after daùng vaät theå—matter, form, or material
pleasures—Moïi loaøi, töø con coân truøng nhoû nhaát shape):
ñeán oâng vua vó ñaïi, ñeàu chaïy theo caùc thuù vui duïc 1) Two kinds of rupa—Hai Loaïi Saéc:
laïc.
 3723

i) Inner rupa as the organs of sense (eye, ear, Rupa-bhavo (p): Becoming in the world of
nose, tongue, body): Noäi saéc (nhöõng caên cuûa form—Saéc höõu—See Three dharmas (XVII).
giaùc quan nhö nhaõn, nhó, tyû, thieät, thaân). Rupa-dharma (skt): Form element—Saéc
ii) Outer rupa as the objects of sense (colour, phaùp—See One hundred divisions of all mental
sound, smell, taste, touch): Ngoaïi saéc (nhöõng qualities and their agents.
traàn caûnh beân ngoaøi nhö maøu saéc, aâm thanh,
Rupa-dhatu (skt): Rupavacara, or rupaloka
muøi thôm, höông vò, söï xuùc chaïm).
(skt)—Saéc Giôùi—World of form or material
2) Three kinds of rupa—Ba loaïi saéc:
world.
i) Visible objects (white, blue, yellow, red, etc.):
(I) The meanings of Rupadhatu—Nghóa cuûa Saéc
Khaû kieán höõu ñoái saéc (caùc saéc traàn, traéng,
giôùi:
xanh, vaøng, ñoû, v.v.).
1) A Sanskrit term for “form realm,” or “realm
ii) Invisible objects (sound, smell, taste, touch):
of form.” This is one of the three worlds
Baát khaû kieán höõu ñoái saéc (thanh, höông, vò,
(triloka) of traditional Buddhist cosmology.
xuùc).
This realm is considered to be higher that the
iii) Invisible immaterial or abstract objects: Baát
one in which human beings live, i.e., the
khaû kieán voâ ñoái saéc (nhöõng vaät theå tröøu
desire realm or kama-dhatu. According to
töôïng).
Buddhism, the four form-realm-meditations
3) Eleven kinds of rupa—Thaäp Nhaát Saéc (Möôøi
have the form-heaven as their objective—
Moät loaïi Saéc):
Thuaät ngöõ Baéc Phaïn duøng ñeå chæ “Saéc giôùi.”
a) The five organs of the sense—Nguõ Caên:
Ñaây laø moät trong tam giôùi theo truyeàn thoáng
i) Eye: Nhaõn.
vuõ truï hoïc Phaät giaùo. Saéc giôùi ñöôïc xem nhö
ii) Ear: Nhó.
laø phaùp giôùi cao hôn theá giôùi trong ñoù con
iii) Nose: Tyû.
ngöôøi sanh soáng, hay duïc giôùi. Theo Phaät giaùo
iv) Tongue: Thieät.
thì saéc giôùi thieàn laáy saéc giôùi Thieân laøm ñoái
v) Body: Thaân.
töôïng.
b) The five objects of the sense—Nguõ Caûnh:
2) The element of form—Saéc giôùi—See Three
iv) Colour: Saéc. dharmas (XIII) (A).
vii) Sound: Thanh. 3) Realm of form, or material form, or material
viii) Smell: Höông. world. It especially refers to the second
ix) Taste: Vò. Trailokya: Saéc giôùi, ñeä nhò giôùi trong tam
x) Touch: Xuùc. giôùi.
xi) The immaterial object—Voâ Bieåu Saéc: 4) The realm of Beauty: The realm of form or
4) The fourteen elements—Thaäp Töù Saéc (Möôøi matter. It is above the lust world. It is
Boán loaïi saéc): represented in the Brahamlokas (töù thieàn
a) The five organs of sense: Nguõ Caên—(see thieân)—The realm of the lesser deities—
Five organs of the sense in (3) (a). Caûnh giôùi beân treân Duïc giôùi goàm Töù Thieàn
b) The five objects of sense: Nguõ Caûnh—(see Thieân. Ñaây laø coõi cuûa thieân thaàn baäc thaáp
five objects of sense (3) (b). (Chuùng sanh trong coõi naày khoâng coù daâm duïc
c) The four elements—Töù Ñaïi: vaø thöïc duïc, chæ coù thaân thaân theå vaät chaát toát
1) Earth: Ñaát. ñeïp thuø thaéng, coõi nöôùc cung ñieän nguy nga.
2) Water: Nöôùc. Toùm laïi trong coõi naày tham duïc vaät chaát
3) Fire: Löûa. khoâng ngöøng töï thaïnh, nhöng chöa giaûi thoaùt
4) Air or wind: Gioù. heát caùc moái phieàn tröôïc cuûa vaät chaát vi teá. Y
Rupa-arammana (p): A visible thing—Vaät höõu cöù theo tinh thaàn tu döôõng cao caáp, coõi naày
hình. chia laøm töù thieàn thieân).
Rupabhava (p): The Brahma world—Theá giôùi (II) Categories of Rupadhatu—Phaân loaïi Duïc
Phaïm Thieân. giôùi: Töù Thieàn Thieân: Brahmalokas (skt)—
 3724

The four dhyana heavens. **See Four dhyana perceived object, the perceiving subject and
heavens. knowledge are mutually interdependent. The
Rupas as the greater, the ego the smaller or reality of one is dependent upon others; if one is
inferior, and the ego as dwelling in the rupa: false, the others must be false. The perceiving
Saéc laø lôùn, ngaõ laø nhoû; ngaõ truï trong saéc—See subject and knowledge of the external object must
Sixty-two views. also be false. So what one perceives within or
Rupakaya (skt): Saéc Thaân—Form-body—The without is illusory. Therefore, there is nothing,
creation and annihilation, pure and impure,
physical body (of the Buddha), as contrasted with
increase and decrease and so on. However, in
the dharma-kaya, the immaterial, spiritual, or
reality, we cannot say a thing to be either real or
immortal body—Thaân do caùc saéc phaùp nhö töù ñaïi
unreal at the same time. Here, Sunyata must be
nguõ traàn taïo ra cuûa Phaät, ñoái laïi vôùi phaùp thaân hay
defined as Pratityasamutpada. There is the
chaân thaân cuûa Phaät (phaàn taâm linh phi vaät chaát vaø
intimate connection that exists between causality
baát töû).
and sunyata. The one presupposes the other; the
Rupalakshana (skt): Saéc Töôùng—Material
two are inseparably connected. Sunyata is the
appearance—External manifestation—The visible
logical consequence of the Buddha’s view of
or corporeal features—Töôùng maïo saéc thaân beân
causality and effection. Sunyata is the central
ngoaøi, coù theå nhìn thaáy ñöôïc hay caùc ñaëc tröng
theme of the Mahayana philosophical system.
cuûa cô theå.
This term has been used in the Prajna-paramita
Rupa Loka (skt): The world of fine form—See system to denote a stage where all viewpoints
Rupa-Dhatu. with regard to the real nature of mundane world
Rupam eva sunyata, sunyataiva rupam (p & are totally rejected. In other words, we may say
skt): Saéc Töùc Thò Khoâng, Khoâng Töùc Thò Saéc— that to have a viewpoint is to cling to a position
The Pali scripture declares six sense-organs, six and there can be various types of positions with
sense-objects and six consciousnesses as well as regard to the real nature of things as Saddharma-
five aggregates are Sunyata as “Eye is void of self Pundaria expressed: “Knowing that phenomena
and anything belonging to self; form is void from have no constant fixed nature, that the seeds of
self and anything belonging to self; visual Buddhahood sprout through causation.”—Kinh
consciousness is void of self and anything ñieån Pali ñaõ tuyeân boá saùu caên, saùu traàn vaø saùu
belonging to self.” Matter is just the immaterial, thöùc cuõng nhö naêm uaån ñeàu laø khoâng taùnh nhö
the immaterial is just matter (form is emptiness sau: “Maét laø khoâng phaûi ngaõ vaø baát cöù caùi gì
and the very emptiness is form). In the Heart thuoäc veà ngaõ; saéc khoâng phaûi laø ngaõ vaø baát cöù caùi
Sutra, the Buddha told Sariputra: “Sariputra! This gì thuoäc veà ngaõ; thöùc khoâng phaûi laø ngaõ vaø baát cöù
phenomenal world or form is emptiness, and caùi gì thuoäc veà ngaõ.” Trong Baùt Nhaõ Taâm Kinh,
emptiness is truly the phenomenal world. Ñöùc Phaät baûo ngaøi Xaù Lôïi Phaát: “Naøy Xaù Lôïi
Emptiness is not different from the phenomenal Phaát! Theá giôùi hieän töôïng hay saéc töôùng naøy laø
world, the phenomenal world is not different from khoâng, vaø khoâng quaû thöïc laø theá giôùi hieän töôïng.
emptiness. What is the phenomenal world that is Khoâng khoâng khaùc vôùi theá giôùi hieän töôïng hay
emptiness, what is emptiness that is the Saéc, theá giôùi hieän töôïng hay Saéc khoâng khaùc vôùi
phenomenal world.” The Hrdaya Sutra expands Khoâng. Caùi gì laø theá giôùi hieän töôïng thì caùi ñoù laø
this concept by emphasis that “Rupa does not Khoâng, caùi gì Khoâng thì caùi ñoù laø theá giôùi hieän
differ from Sunya”, or “Sunya does not differ from töôïng.” Taâm Kinh giaûi thích yù nieäm Taùnh Khoâng
rupa” and “Sunya of all things is not created, not roäng ra nhö sau: “Saéc chaúng khaùc vôùi khoâng,”
annihilated, not impure, not pure, not increasing, hoaëc “Khoâng chaúng khaùc vôùi saéc” vaø “Taùnh
and not decreasing.” It means that because rupa khoâng cuûa chö phaùp khoâng sanh khoâng dieät,
must have no nature of its own, it is produced by khoâng nhieãm, khoâng tònh, khoâng taêng, khoâng
causes or depend on anything else, so rupa is giaûm,” nghóa laø saéc khoâng coù baûn chaát cuûa chính
sunyata or identical with void. Therefore, the noù, noù sanh khôûi laø do duyeân sanh, do ñoù saéc laø
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khoâng hoaëc ñoàng nghóa vôùi khoâng. Nhö vaäy, concern the mind—Saéc uaån thuoäc veà thaân, coøn
khaùch theå, chuû theå vaø thöùc ñeàu tuøy thuoäc laãn boán uaån kia thuoäc veà taâm.
nhau. Thöïc teá cuûa caùi naøy laø phuï thuoäc vaøo caùi Rupasvabhava (skt): Saéc Töï Töôùng—The self-
khaùc; neáu caùi naøy giaû thì nhöõng caùi khaùc cuõng laø nature of the external world—Töï tính cuûa theá giôùi
giaû. Chuû theå nhaän thöùc vaø yù thöùc cuûa khaùch theå beân ngoaøi.
beân ngoaøi haún cuõng laø giaû. Vì vaäy, khi moät ngöôøi Rupa-tanha (p & skt): Craving after form—
nhaän thöùc beân trong hoaëc beân ngoaøi ñeàu laø voïng Craving for the world of form—Saéc aùi—Tríu meán
töôûng, thì seõ thaáy khoâng coù gì caû, taïo taùc vaø huûy saéc giôùi—See Three kinds of craving (I) (B).
dieät, nhieãm vaø tònh, taêng vaø giaûm... Do theá, noùi
Rupavacara (Rupadhatu) (skt): Saéc giôùi.
raèng “Taùnh khoâng cuûa chö phaùp khoâng sanh,
Rupavacaram (p): Taâm Saéc Giôùi—See Fine-
khoâng dieät, khoâng nhieãm, khoâng tònh, khoâng taêng,
material-sphere consciousness.
khoâng giaûm.” Tuy nhieân, treân thöïc teá chuùng ta
khoâng theå noùi raèng moät phaùp vöøa laø thaät vaø ñoàng Rupavantu (p): Handsome (a)—Ñeïp ñeõ.
thôøi vöøa laø khoâng thaät. ÔÛ ñaây taùnh khoâng phaûi Rupya (skt): A Loä Ba—Baïc—Silver.
ñöôïc ñònh nghóa nhö lyù duyeân khôûi. Coù söï lieân heä Rush about forever in the Samsara: Ba Ba
maät thieát toàn taïi giöõa lyù duyeân khôûi vaø taùnh Kieáp Kieáp—Chaïy voøng maõi trong voøng luaân hoài
khoâng. Caùi naøy bao haøm caùi kia, caû hai khoâng theå sanh töû.
taùch rôøi nhau. Taùnh khoâng laø heä quaû hôïp lyù cuûa Ruta (skt): Loã Ña—Tieáng noùi lôùn—A loud sound,
quan ñieåm cuûa Ñöùc Phaät veà lyù duyeân khôûi. Taùnh or voice.
khoâng laø chuû ñeà trung taâm cuûa heä thoáng trieát hoïc Ruten (jap): Samsara (skt)—Wandering—Lang
Ñaïi Thöøa. Töø naøy ñöôïc duøng trong heä thoáng Baùt thang (löu chuyeån khoâng muïc ñích).
Nhaõ Ba La Maät ñeå chæ moät traïng thaùi nôi maø taát Ryogen (jap): Singan-Shonin—Sö Löông Nguyeân
caû caùc chaáp thuû ñöôïc xem nö baûn chaát thaät cuûa
(Töø Tueä Ñaïi Sö hay Tín Nguyeän Thöôïng Nhaân
hieän töôïng laø hoaøn toaøn bò choái boû. Noùi caùch khaùc,
cuûa Phaät giaùo Nhaät Baûn).
neáu chuùng ta bieát chö phaùp thöôøng khoâng coù töôùng
Ryonin (jap): Sö Löông Nhaãn (1027-1132), Phaät
coá ñònh laø chuùng ta gieo ñöôïc chuûng töû tueä giaùc
giaùo Nhaät Baûn.
nhö Kinh Dieäu Phaùp Lieân Hoa daïy: “Bieát chö
phaùp khoâng coù töôùng coá ñònh thöôøng haèng, haït Ryosui (jap): Liang-Sui—Sö Löông Toaïi (Nhaät
gioáng veà Phaät taùnh seõ sanh khôûi.” Baûn).
Rupani (skt): Saéc Phaùp—Forms—Material—See Ryu (jap): Naga (skt)—Dragon—Long (roàng)—
Seventy-five dharmas of the Abhidharma Kosa (I) See Long.
(A). Ryuanji (jap): Chuøa Long An (Nhaät Baûn).
Rupa, the organized body, as the ego: Saéc laø Ryuji (jap): Nagarjuna (skt)—Name of the
Ngaõ—See Sixty-two views. fourteenth Patirarch in Indian Zen Buddhism—Vò
Ruparaga (skt): Sexual desire or passion—Saéc toå thöù 14 cuûa doøng Thieàn AÁn Ñoä—See Twenty
duïc. eight Indian Patriarchs.
Ruparammana (skt): Saéc Traàn—The visual Ryutan-Soshin (jao): Lung-Tan-Shung-Hsin—
object—The quality of form, color, or sexual Thieàn sö Long Ñaøm Suøng Tín.
attraction—Moät trong luïc traàn, caùc maøu saéc (xanh,
ñoû, vaøng, traéng, v.v.) vaø hình saéc haáp daãn cuûa nam
nöõ (mang taùnh oâ nhieãm). ** See Six dusts. Proverbs—Chaâm Ngoân:
Rupasampatti (p): Beauty—Saéc ñeïp.
Rupa-skandha (skt): Saéc aám—Saéc Uaån—The A fault confessed is half redressed: Bieát nhaän
skandha of rupa (or that which has form). loãi laø ñaõ söûa ñöôïc phaân nöûa.
Aggregate matter or the skandha of form relates to
the physical body, while the remaining four
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A flow will have an ebb: Soâng coù khuùc, ngöôøi A good anvil does not fear the hammer: Vaøng
coù luùc. thieät khoâng sôï löûa.

A fool always rushes the fore: Quaân töû aån Ñaàu xuoâi ñuoâi loït: A good beginning is half the
mình, tieåu nhaân loä töôùng. battle.

A fool and his money are soon parted: Ñoàng A good deed is never lost: Laøm ôn khoâng bao giôø
tieàn thaèng ngoác, naèm khoâng noùng tuùi. thieät.

A fool may sometimes give a wise man A good example is the best sermon: Neân laøm
counsel: Ñöøng vì ngöôøi dôû maø boû lôøi noùi hay göông hôn noùi baèng lôøi.
cuûa hoï.
A good face is a letter of recommendation: Nhaân
hieàn taïi maïo.
A fool’s tongue run before his wit: Chöa ñaët ñít ñaõ
ñaët moàm.
A good marksman may miss: Thaùnh nhaân coøn coù
khi laàm.
A fool morning may turn to a fair day: Sau côn
möa trôøi laïi saùng.
A handful of ashes is all that remains of the
greatest: Sinh khoâng töû cuõng laïi hoaøn khoâng, sang
A friend in need is a friend indeed: Baïn beø hieåu
heøn cuõng ba taác ñaát.
nhau khi hoaïn naïn.

As you sow, so shall you reap: Gieo gioù gaët baõo.

An open door may tempt a saint: Ñöøng mang môõ

ñeán mieäng meøo.

An ounce of prevention is better than a pound of

cure: Phoøng beänh hôn chöõa beänh.

An ox is taken by the horns, and a man by a

tongue: Noùi quaù vaï thaân.

A liar is not believed when he speaks the truth:

Moät laàn noùi doái, suoát ñôøi chaúng ai tin.
A lie has no legs: Ñöôøng ñi hay toái, noùi doái hay
cuøng.

A little is better than none: Ít coøn hôn khoâng.

A little leak will sink a great ship: Loã nhoû ñaém

thuyeàn.

A living dog is better than a dead lion: Ngöôøi soáng

A friend is never known till needed: Coù hoaïn naïn ñoáng vaøng.
môùi hieåu ñöôïc baïn beø.