T
Ta, ngã. Atman
(S). Self, ego, personality, soul.
Ta bà, sa bà.
Sahà (S). That which bears, the earth; intp as
bearing, enduring; the place of good and evil; a
universe, or great chiliocosm,w here all are subject
to transmigration and which a Buddha transforms. It
is divided into three regions tam giới and Mahà
Brahmà Sahàmpati PhạmThiên is its lord.
Ta bà ha.
Svàhà (S). An oblation by fire, also Hail! a
brahminical salutation at the end of a sacrifice. It
also means: successful, auspicious, blissful, etc.
Ta già la.
Sàgara (S). The ocean. The Nàga king of the ocean
palace north of Mt Meru, possessed of priceless
pearls; the dragon king of rain; his eight year old
daughter instantly attained Buddhahood, v. the Lotus
sùtra.
Ta ha. A miraculous
medicine.
Ta kiệt la. Xem Ta
già la.
Ta la. Sàla,
sàla (S). The Sàl tree.
Ta la song thụ, Ta la
lâm. Sàlavana (S). The grove of Sàl trees
near Kusinagara, the reputed place of the Buddha's
death.
Ta ma Vệ đà.
Sàma-Veda (S). The 3rd of four books of Veda.
Ta ra. Tàrà (S).
Name of a Goddess related to Avalokitesvara.
Tá ha. Xem ta bà
ha.
Tà. Deflected,
erroneous, heterodox, depraved; the opposite of
chính right.
Tà chấp.
Heterodox tenets and attachment to them.
Tà dâm.
Kàmamithyàcàra (S). Unlawful sexual
intercourse.
Tà đạo. Mithya
màrga (S). Heterodox ways, or doctrines. Wrong
path.
Tà đảo kiến.
Heterodoxy; perverted views or opinions.
Tà giáo.
Heterodox teachings.
Tà hạnh.
Erronous ways, the ninety-six heretical ways; the
disciplines of non-Buddhist sects. Tà hạnh chân
như, the phenomenal bhùtatathatà, from which
arises the accumulation of misery.
Tà kiến. Drsti
(S). Heterical views, not recognizing the doctrine of
moral karma, one of the five heterodox opinions and
ten evils ngũ kiến thập ác.
Tà ma. Màra (S).
The Evil One, the Death personified, the Tempter.
Tà mạn.
Mithyàmana (S). Perverse or evil pride, doing evil
for self-advancement; to hold to heterodox views and
and not to reverence the Triratna.
Tà mệnh.
Heterodox or improper ways of obtaining a living on
the part of a monk, e.g by doing work with his hands,
by astrology, his wits, flattery, magics, etc.
Begging, or seeking alms, was the orthodox way of
obtaining a living.
Tà mệnh thuyết
pháp. The heterodox way of preaching or
teaching, for the purpose of making a living.
Tà pháp.
Heterodoxy, false doctrines or methods.
Tà phiến.
Heterodox fanning, i.e. to influence people by false
doctrines.
Tà quán.
Heterodox contemplation.
Tà sơn. A
mountain of error or heterodox ideas; such ideas as
great as a mountain.
Tà tính định
(tụ). The accumulation (of suffering) to be
endured in purgatory by one of heterodox nature. One
of the three accumulations tam tụ.
Tà tụ. The
accumulation of misery, produced bt false views, one
of the tam tụ.
Tà tư. Depraved
and selfish desires, lust.
Tà tư duy.
Heterodox reflection, or thought.
Tà vân. Clouds
of falsity or heterodoxy, which cover over the
Buddha-nature in the heart.
Tà võng. The net
of heterodoxy, or falsity.
Tác. To make, do,
act, be; arise.
Tác ác. To do
evil.
Tác bạch.
Jnàpti (S). Announciation, declaration.
Tác cử. The
accusation of sin made against particular monks by
the virtuous monk who presides at the pravàrana
gathering on the last day of the summer's rest.
Tác dụng.
Function, activity, act.
Tác gia. Leader,
founder, head of a sect, a term used by Thiền
tông.
Tác giả. Kartr
(S). A doer, he who does things, hence the àtman,
ego, or person within; the active element or
principle; one of the sixteen non-Buddhist
definitions of the soul. Also kàranà, a cause,
maker, creator, deity.
Tác giới.
Obedience to the commandments, external fulfilment of
them; also called biểu sắc, in contrast with vô
tác giới, vô biểu sắc the inner grace;
moral action in contrast with inner moral character.
Tác lễ. To pay
one's respect by worship; to make an obeisance.
Tác nghiệp.
Karma produced,i.e. by the action of body, words, and
thought, which educe the kernel of the next rebirth.
Tác nghiệp căn.
Karmìndriya (S). Sense organs which produce karma.
Tác nguyện môn.
To make a vow to benefit self and others, and to
fulfl the vow so as to be born in the Pure Land of
Amitàbha. The third of the five doors or ways of
entering the Pure Land.
Tác phạm.
Transgression, sin by action, active sin.
Tác pháp. Karma,
which results from action, i.e. the "deeds"
of body or mouth; to perform ceremonies.
Tác pháp đắc.
To receive ceremonial ordination as a monk.
Tác pháp giới.
The place of assembly for ceremonial purposes.
Tác pháp sám.
One of the three kinds of monastic confession and
repentance.
Tác Phật. To
become or be a Buddha; to cut off illusion. attain
complete enlightenment, and end the stage of
bodhisattva discipline.
Tác Phật sự.
To do the works ofBuddha; perform Buddhist
ceremonies.
Tác thiện To do
good, e.g. worship, bestow alms, etc.
Tác trì giới.
Active keeping of the commandments, active law, in
contrast with chỉ trì giới passive, such as not
killing, not stealing, etc.
Tác ý.
Cittotpàda, Cetàna (S). To have the thought
arise, be aroused, beget the resolve. Intentional
action, wilful action.
Tái sinh.
Pratisamdhi (S). Rebirth.
Tài. Vasu, artha
(S). Wealth, riches.
Tài chủ. A
wealthy man, rich.
Tài thí, tài cúng
dường. Offerings or gifts of material goods.
Tại. At, on, in,
present.
Tại gia. At home,
a lay man or woman not xuất gia. i.e. not leaving
home as a monk or nun.
Tại gia nhị giới.
The two grades of commandments observed by the lay,
one the five, the other the eight ngũ and bát
giới. These are the Hìnayàna rules; the
Mahàyàna are the thập thiện giới ten good
rules.
Tại gia xuất gia.
One who while remaining at home observes the whole of
a monk's or a nun's rules.
Tại tại xứ xứ.
In every place.
Tại thế. In the
world, while alive here.
Tại triền. In
bonds, i.e chân như tại triền the
bhùtatathatà in limitations, e.g. relative v.
Khởi tín luận Awakening of Faith.
Tại tục. In and
of the world, unenlightened; in a lay condition.
Tam. Tri, trayas
(S). Three.
Tam ác. Three evil
paths of transmigration; also tam ác đạo, tam
ác thú, the hells, hungry ghosts, animals.
Tam ác đạo. The
three evil ways.
Tam ác giác. The
three evil mental states: dục desire, sân hate,
hại malevolance.
Tam ác thú.
Three evil directions or destinies.
Tam an cư. Varsàh
(S). The three months ơođ summer retreat.
Tam ấn. Three
signs or proofs of a Hìnayàna sùtra: 1-Vô
thường non permanence; 2-Vô ngã non
personality; 3-Niết bàn Nirvàna; without these
the sùtra is spurious and the doctrine is of
Màra.
Tam bách tứ thập
bát giới. 348 rules for a nun.
Tam bảo. Triratna,
or Ratnatraya (S). The three Precious Ones: Buddha,
Dharma, Sangha, i.e. Buddha, the Law, the Order.
Popularly the tam bảo are referred to the three
images in the main hall of monasteries. The centre
one is Sàkyamuni, on his left Bhaisajya Dược
Sư, and on his right Amitàbha. Three Gems, three
jewels.
Tam bảo tạng.
The Triratna as the treasury of all virtue and merit;
also the Tripitaka tam tạng, sùtras kinh, vinaya
luật, luận abhidharma; also sravakas thanh văn,
pratyeka-buddhas duyên giác, bodhisattvas bồ
tát.
Tam bảo vật. The
things appertaining to the Triratna, i.e. to the
Buddha-temples and images etc; to the Dharma-the
scriptures; to the Sangha-cassock, bowl etc.
Tam bát nhã.
Three perfect enlightenments: (1)-thực tướng
bát nhã wisdom in its essence or reality; (2)
quán chiếu bát nhã the wisdom of perceiving
the real meaning of the last; (3) phương tiện or
văn tự bát nhã the wisdom of knowing things
in their temporary and changing condition.
Tam bất hộ. The
three that need no guarding, i.e. the tam nghiệp of
a Buddha, his body, mouth and mind which he does not
need to guard as they are above error.
Tam bất kiên pháp.
Three unstable things - the body thân, length of
life thọ mệnh, wealth tài sản.
Tam bất tam tín.
This refers to the state of faith in the worshipper;
the three bất are impure, not single, not constant;
the three tín are the opposite.
Tam bất thất.
The three never lost, idem tam bất hộ.
Tam bất thiện căn.
Three bad roots, or qualities - desire tham, anger
sân, and stupidity si. Also tam độc.
Tam bất thoái.
The three non-backslidings, i.e. from position
attained, from line of action pursued, and in
dhyàna.
Tam bất tịnh nhục.
The three kinds of flesh unclean to a monk.
Tam bệnh. Three
ailments.
Tam bí mật. The
three mysteries, a term of the esoteric school for
thân, khẩu, ý; i.e. the symbol; the mystic
word, or sound; the meditation of the mind. Tam bí
mật thân is a term for the mystic letter, the
mystic symbol and the image.
Tam bình đẳng.
The esoteric doctrine that the three body, mouth, and
mind - are one and universal. Thus in samàdhi the
Buddha "body" is found everywhere and in
averything (pan-Buddha), every sound becomes a
"true word", dhàrani or potent phrase,
and these are summed up in mind. Other definitions of
the three are: Phật, Pháp, Tăng the Triratna;
Tâm, Phật,
Chúng sinh. Mind, Buddha, and the living.
Tam bình đẳng địa.
The three universal positions or stages, i.e. the
three states expressed by không, vô tướng,
and vô nguyện.
Tam bệnh. Three
ailments (1) (a) Tham lust, for which the bất tịnh
quán meditation on uncleaness is the remedy; (b)
Sân anger or hate, remedy từ bi quán
meditation on kindness and pity or compassion; (c) Si
stupidity ignorance, remedy nhân duyên quán
meditation on causality. (2) (a) Báng slander of
Mahàyàna; (b) Ngũ nghịch tội the five gross
sins; (c) to be a "heathen" or outsider.
Tam bồ đề.
Sambodhi (S). Chính đẳng giác. Perfect
universal awareness, perfectly enlightened.
Tam Ca diếp. Three
brothers Kàsyapa, all three said to be disciples of
the Buddha: Ưu lâu tần loa Ca diếp Uruvilva
Kàsyapa, Già da Ca diếp Gaya Kàsyapa, Na
đề Ca diếp Nadi Kàsyapa.
Tam căn. The three
(evil) roots - desire, hate, stupidity, idem tam
độc. Another group is the three grades of good
roots, or abilities, thượng, trung, hạ
superior, medium and inđerior. Another is the three
grades of faultlessness tam vô lậu căn.
Tam cấu. The three
defilers - desire, hate, stupidity (or ignorance)
Tam chân như.
Three aspects of the bhùtatathatà, implying it is
above the limitations of form, creation, or a soul:
(1) (a) vô tướng chân như without form; (b)
vô sinh chân như without creation; (c) vô
tính chân như without anything that can be called
a nature for comparison; e.g. chaos, or primal
matter. (2) (a) thiện pháp chân như the
bhùtatathatà as good; (b) bất thiện pháp
chân như as evil; (c) vô ký pháp chân như
as neutral.
Tam chi (tỷ
lượng). Three members of a syllogism:
pratijnà tông the proposition, hetu nhân the
reason, udàharana dụ the example. cf Nhân minh.
Tam chiếu. The
three shinings; the sun first shining on the
hill-tops, then the valleys and plains. So, according
to Thiên Thai teaching of the Hoa Nghiêm sùtra,
the Buddha's doctrine had three periods of such
shining: (a) first, he taught the Hoa Nghiêm
sùtra, transforming his chief disciples into
bodhisattva; (b) second, the Hìnayàna sùtras in
general to sravaka and pratyeka-buddha in the Lumbini
garden; (c) the phương đẳng sùtras down to the
Niết bàn kinh for all the living.
Tam chủng. Three
kinds, sorts, classes, categories, etc.
Tam chủng ba la mật.
The three kinds of pàramità ideals, or methods of
perfection: (a) Thế gian ba la mật that of people
in general relating to this world; (b) xuất thế
gian ba la mật that of sràvakas and pratyeka
buddhas; (c) xuất thế gian thượng thượng
ba la mật the supreme one of bodhisattvas, relating
to the future life of all.
Tam chủng cúng
dường. Three modes of serving (the Buddha,
etc.): (a) Lợi cúng dường ọfferings of
incense, flowers, food, etc.; (b) Kính cúng
dường of praise and reverence; (c) Hạnh cúng
dường of right conduct.
Tam chủng chỉ quán.
Three Thiên Thai modes of entering dhyàna: (a)
Tiệm thứ gradual, from the shallow to the deep,
the simple to the complex; (b) bất định
irregular, simple and complex mixed; (c) viên
đốn immediate and whole.
Tam chủng dục.
The three kinds of desire - food, sleep, sex.
Tam chủng duyên
từ. Xem tam chủng từ bi.
Tam chủng đại trí.
The three major kinds of wisdom: (a) vô sư trí
self acquired,no master needed; (b) tự nhiên
trí unacquired and natural; (c) vô nghi trí
universal.
Tam chủng địa
ngục. The three kinds of hells - hot, cold, and
solitary.
Tam chủng đoạn.
The three kinds of uccheda, cutting off, excision, or
bringing to an end: (1) (a) tự tính đoạn with
the incoming of wisdom, passion or illusion ceases of
itself; (b) bất sinh đoạn with realization of
the doctrine that all is không unreal, evil karma
ceases to arise; (c) duyên phược đoạn
illusion being ended, the causal nexus of the
passions disappear and the attraction of the external
ceases. (2) The three sràvakas or ascetic stages
are: (a) kiến sở đoạn ending the condition of
false views; (b) tu hành đoạn getting rid of
desire and illusion in practice; (c) phi sở
đoạn no more illusion or desire to be cut off.
Tam chủng giáo
tướng. The three modes of the Buddha's
teaching of the South Sects; đốn immediate; tiệm
gradual or progressive; bất định indeterminate.
Tam chủng hữu.
Three kinds of existence (a) Tương đối hữu
that of qualities, as of opposites, e.g. length and
shortness; (b) giả danh hữu that of phenomenal
things so-called, e.g. a jar, a man; (c) pháp
hữu that of the nounenal, or imaginary, understood
as facts and not as illusions, such as a "hare's
horn" or a "turtle fur".
Tam chủng không.
The three voids or immaterialities. The first set of
three is (a) không; (b) vô tướng; (c) vô
nguyện; xem tam tam muội. The second (a) ngã;
(b) pháp; (c) câu không, the self, things, all
phenomena as empty or immaterial. The third relates
to charity (a) giver; (b) receiver; (c) gift, all
area empty tam luân không tịch.
Tam chủng kiến
hoặc. Three classes of delusive views, or
illusions - those common to humanity; those of
inquiring mind; and those of the learned and settled
mind.
Tam chủng sám hối
pháp. Three modes of repentance: (a) vô sinh
sám to meditate on the way to prevent wrong
thoughts and delusions; (b) thủ tướng sám to
seek the presence of the Buddha to rid one of sinful
thoughts and passions; (c) tác pháp sám in
proper form to confess one's breech of the rules
before the Buddha and seek remission.
Tam chủng quán
đỉnh. The threekinds of baptism: (1) (a) Ma
đỉnh quán đỉnh every Buddha baptizes a disciple
by laying a hand on his head; (b) thụ ký by
predicting Buddhahood to him; (c) phóng quang by
revealing his glory to him to his profit. (2) Shingon
Chân ngôn tông has (a) baptism on acquiring the
mystic word; (b) on remission of sin and prayer for
blessing and protection; (c) on seeking for reward in
the next life.
Tam chủng quang minh.
The three kinds of lights: (a) external -sun, moon,
stars, lamps, etc.; (b) dharma, or the light of right
teaching and conduct; (c) the effulgence or bodily
halo emitted by Buddha, bodhisattva, deva.
Tam chủng sắc.
Three kinds of rùpa, i.e. appearance or object: (1)
(a) visible objects; (b) invisible objects, e.g.
sound; (c) invisible, immaterial, or abstract
objects. (2) (a) colour; (b) shape; (c) quality.
Tam chủng sinh.
The three sources, or causes of the rise of the
passions and illusions: (a) Tưởng sinh the mind,
or active thought; (b) tướng sinh the objective
world; (c) lưu chú sinh their constant
interaction, or the continuous stream of latent
predispositions.
Tam chủng tam muội.
The three meditations on the relationship of the
noumenal and phenomenal of the Hoa Nghiêm tông:
(a) lý pháp giới the universe as law or mind,
that all things are chân như, i.e. all things or
phenomena are of the same Buddha-nature, or the
Absolute; (b) lý sự vô ngại pháp giới
that the Buddha-nature and the thing, or the Absolute
and phenomena are not mutually exclusive; (c) sự
sự vô ngại pháp giới that phenomena are
not mutually exclusive, but in a common harmony as
part of the whole.
Tam chủng tam quán.
The three types of meditation on the principles of
tam đề, i.e. không, giả, trung.
Tam chủng tâm khổ.
The three kinds of mental distress, desire tham,
anger sân, stupidity si; idem tam độc.
Tam chủng tịnh
nghiệp. The threfold way of obtaining a pure
karma, idem tam phúc
Tam chủng thanh tịnh.
The three purities of a bodhisattva: (a) Tâm thanh
tịnh a mind free from all impurity; (b) thân thanh
tịnh a body pure because never to be reborn save by
transformation; (c) tướng thanh tịnh an
apparence perfectly pure and adorned.
Tam chủng thân.
The Thiên Thai school has a definition of sắc
thân the physical body of Buddha; pháp môn
thân his psychological body with its vast variety;
thật tướng thân his real body or
dharmakàya. The esoteric sect ascribes a trikàya
to each of its honoured ones.
Tam chủng thiên.
Three definitions of heaven: (a) as a name, o oname,
or title, e.g. divine king, son of Heaven, etc.; (b)
as a place for rebirth, the heavens of the gods; (c)
the pure Buddha-land.
Tam chủng thiện
căn. The three kinds of good roots - almsgiving
bố thí, mercy từ bi, and wisdom trí tuệ.
Tam chủng thị đạo.
Three ways in which bodhisattvas manifest themselves
for saving those suffering the pains of hell, i.e.
thân physically, by supernatural powers, change of
form, etc.; ý mentally, through power of memory and
enlightenment; khẩu orally, by moral exhortation.
Tam chủng
thường. A Buddha in his three eternal
qualities: (a) bản tính thường in his nature
or dharmakàya pháp thân; (b) bất đoạn
thường in his unbroken eternity, sambhogakàya
báo thân; (c) in his continuous and eternally
varied forms, nirmànakàya ứng hóa thân.
(c) tương tục thường
Tam chủng từ bi
(duyên từ). The three reasons of a
bodhisattva's pity: because all beings are like
helpless infants chúng sinh duyên từ bi;
because of his knowledge of all laws and their
consequences pháp duyên từ bi; without
external cause, i.e. because of his own nature, vô
duyên từ bi.
Tam chủng tướng.
The three kinds of appearance: (1) In logic, the
three kinds of percepts: (a) Tiêu tướng
inferential, as fire is inferred in smoke; (b) hình
tướng formal, or spatial, as length, breadth,
etc. (c) thể tướng qualitative, as heat is in
fire, etc. (2) (a) Giả danh tướng names, which
are merely indications of the temporal; (b) pháp
tướng dharmas, or things; (c) vô tướng
tướng the formless - all threes are incorrect
positions.
Tam chủng viên dung.
Three kinds of unity or identity of: (a) Sự lý
phenomena with "substance" e.g. waves and
the water; (b) Sự sự phenoma with phenoma, e.g.
wave with wave; (c) Lý lý substance with
substance, e.g. water with water.
Tam chuyển pháp
luân. The three turns of the law-wheel when the
Buddha preached in the Deer Park Lộc Uyển: (a)
thị chuyển indicative, i.e. postulation and
definition of the tứ đế four noble truths; (b)
khuyến chuyển hortative, e.g. khổ đương tri
suffering should be diagnosed; (c) chứng chuyển
evidential, e.g. I have overcome suffering etc.
Tam chướng. The
three vighna, i.e. hinderers or barriers of which
three groups are given: (1) (a) phiền não
chướng the passions; (b) nghiệp chướng the
deeds done; (c) báo chướng the retributions.
(2) (a) bì phiền não chướng; (b) nhục
phiền não chướng; (c) tâm phiền não
chướng skin, flesh and heart (or mind) troublers,
i.e. delusions from external objects, internal views,
and mental ifnorance. (3) tam trọng chướng the
three weighty obstructions: (a) ngã mạn
self-importance; (b) tật đố envy;(c) tham dục
desire.
Tam cụ túc. The
three essential articles for worship: flower vase,
candlestick and censer.
Tam cử. The three
exposures, i.e. the three sins of a monk, each
entailing his unfrocking - wilful non confession of
sin, unwillingness to repent, claiming that lust is
not contrary to the doctrine.
Tam cực thiểu.
The three smallest things, i.e. an atom, as the
smallest particle of matter; a letter, as the
shortest possible name; a ksana, as the shortest
periodof time.
Tam cương. The
three bonds, i.e. directors of a monastery: (a)
thượng tọa sthavira, elder, president; (b)
tự chủ, viện chủ vihàrasvàmin, trụ
trì the abbot; (c) duy na karmàdana who directs
the monks.
Tam diệu hạnh. A
muni, recluse or monk, who controls his body, mouth,
and mind thân khẩu ý. Also tam mâu ni.
Tam dục. The three
lusts, i.e. for form, carriage or beauty, and
refinement or softness to the touch.
Tam duyên. The
three nidànas or links with the Buddha resulting
from calling upon him, a term of the Pure land sect:
(1) thân duyên that he hears those who call his
name, sees their worship, knows their hearts and is
one with them; (2) cận duyên that he shows
himself to those who desire to see him; (3) tăng
thượng duyên that at every invocation aeons of
sin are blotted out, and he and his sacred host
receive such a disciple at death.
Tam dư. The three
after death remainders, or continued mortal
experiences of sràvakas and pratyeka-buddhas who
mistakenly think they are going to vô dư niết
bàn final nirvàna, but will still find phiền
não dư further passion and illusion, nghiệp dư
further karma and quả dư continued rebirth, in
realms beyond tam giới trailokya.
Tam đại. The
three great characteristics of the chân như
bhùtatathatà ìn the Khởi tín luận
Awakening of Faith: (1) Thể đại the greatness of
the bhùtatathatà in its essence or substance; it
is chúng sinh tâm chi thể tính the embodied
nature of the mind of all the living, universal,
immortal, immutable, eternal; (2) Tướng đại
the greatness of its attributes or manifestations,
perfect in wisdom and mercy, and every achievement.
(3) Dụng đại the greatness of its functions and
operations within and without, perfectly transforming
all the living to good works and good karma now and
hereafter.
Tam đàn. The
three kinds of dàna, i.e. charity; giving of goods,
of the dharma, of abhaya or fearlessness. Idem tam
thí.
Tam đạo. (1) The
three paths all have to tread; luân hồi tam
đạo, tam luân, i.e. (a) phiền não đạo,
hoặc đạo the path of misery, illusion,
mortality; (b) nghiệp đạo the path of works,
action, or doing, productive of karma (c) khổ
đạo the resultant path of suffering. As ever
recurring they are called the three wheels. (2)
Thanh, Duyên, Bồ, sràvakas, pratyeka-buddhas,
bodhisattvas.
Tam đạt. Xem tam
minh.
Tam đẳng. The
three equal and universal characteristics of the one
Tathàgata, an esoteric definition: (1) (a) his body
thân; (b) discourse ngữ ;(c) mind ý (2) (a)
his life or works tu hành; (b) spiritual body
pháp thân; (c) salvation độ sinh; in their
equal values and universality.
Tam đẳng lưu. Three
equal or universal currents or consequences, i.e.
chân đẳng lưu the certain consequences that
follow on a good, evil, or neutral kind of nature,
respectively; giả đẳng lưu the temporal or
particular fate derived from a previous life's ill
deeds, e.g. shortened life from taking life; phân
vị đẳng lưu each organ as reincarnated according
to its previous deeds, hence the blind.
Tam đề. The three
dogmas. The "middle school" of Thiên Thai
says tức không, tức giả, tức trung; (a)
by không sùnya is meant that things causally
produced are in their essential nature unreal (or
immaterial); (b) giả though things are unreal in
their essential nature their derived forms are real;
(c) trung but both are one, being of the one như or
reality. These three dogmas are founded on a verse of
Nàgàrjuna: Nhân duyên sở sinh pháp,
Ngã thuyết tức thị không, Diệc vi thị
giả danh, Diệc thị trung đạo nghĩa. All
causally produced phenoma, I say, are unreal, Are but
a passing name, and indicate the "mean".
Tam đề tương
tức. The unity of không, giả, trung, three
aspects of the same reality, taught by the viên
giáo as distinguished from the biệt giáo which
separates them.
Tam điên đảo.
The three subversions or subverters: tưởng đảo
evil thoughts, kiến đảo false views, tâm
đảo deluded mind.
Tam điền. The
three "fields" of varaying qualities of
fertility, i.e. bodhisattvas, sràvakas, and
icchantis, respectively producing a hundred fold,
fifty fold, one-fold.
Tam đoạn. The
three cutting off or exisions (of hoặc beguiling
delusions or perplexities. 1-a-Kiến sở đoạn
to cut off delusions of view, of which Hìnayàna
has eighty-eight kinds; b-Tu sở đoạn in
practice, eighty-one kinds; c-Phi sở đoạn
nothing left to cut off, perfect. 2-a-Tự tính
đoạn to cut off the nature, or root (of delusion);
b-Duyên phược đoạn to cut off the external
bonds, or objective causes (of delusions); c-Bất
sinh đoạn (delusion) no longer arising, therefore
nothing produced to cut off. The third stage in both
groups is that of an arhat.
Tam đồ. The three
unhappy gati or ways: (1) Hỏa đồ to the fire of
hell; (2) Huyết đồ to the hell of blood, where
as animals they devour each other; (3) Đao đồ the
asipattra hell of swords, where the leaves and
grasses are sharp-edged swords.
Tam độc. The
three poisons, also styled tam căn. They are Tham
concupiscece or wrong desire; Sân anger, hate, or
resentment; Si stupidity, ignorance, unintelligence,
or unwillingness to accept Buddha-truth; these threes
are the source of all the passions and delusions.
Tam đỗng. Three
penetrations.
Tam đức. The
three virtues or powers of which three groups are
given below: (1) a-Pháp thân đức, The virtue,
or potency of the Buddha's eternal, spiritual body,
the dharmakàya; b-Bát nhã đức, of his
prajnà, or wisdom, knowing all things in their
reality; c-Giải thoát đức, of his freedom
from all bonds and his sovereign liberty. Each of
these has the four qualities of thường, lạc,
ngã, tịnh, eternity, joy, ersonality, and purity.
(2) a-Trí đức, the potency of his perfect
knowledge; b-Ly đức, of his cutting off all
illusion and perfecting of supreme nirvàna; the
above two are tự lợi for his own advantage;
c-Ân đức, of his universal grace and salvation,
which tha lợi bestows the benefits he has acquired
on others. (3) a-Nhân viên đức, The
perfection of his causative or karmaic works during
his three great kalpas of preparation; b-Quả viên
đức, the perfection of the fruit, or results in
his own character and wisdom; c-Ân viên đức,
the perfection of his grace in the salvation of
others.
Tam giả. Prajnapti
(S). The word giả in Buddhist terminology means
that every thing is merely phenomenal, and consist of
derived elements; nothing therefore has real
existence, but all is empty and unreal hư vọng
bất thật. The three giả are pháp things,
thụ sensations, and danh names.
Tam giả thí thiết,
tam nhiếp đề. The three fallacious
postulates in regard to pháp, thụ, danh. Tam
giả quán the meditation on the above.
Tam giác. The
three kinds of enlightenment: (1) (a) tự giác
enlightenment for self; (b) giác tha for others;
(c) giác hạnh viên mãn perfect enlightenment
and accomplishment; the first is an arhat's, the
first and second a bodhisattva's, all three a
Buddha's. (2) From the Awakening of Faith Khởi
tín luận: (a) bản giác inherent, potential
enlightenment or intelligence of every being ; (b)
thủy giác initial, or early stages of such
enlightenment brought about through the external
perfuming or influence of teaching, working on the
internal perfuming of subsconscious intelligence; (c)
cứu cánh giác completion of enlightenment the
subjective mind in perfect accord with the
subsconcious mind, or the inherent intelligence.
Tam giác đàn. A
three-cornered altar in the fire-worship of Chân
Ngôn tông, connected with exorcism.
Tam giải thoát
môn, The three emancipations, idem Tam không and
Tam tam muội. They are không giải thoát
môn, vô tướng giải thoát môn, vô
tác giải thoát môn.
Tam giáo. The
three teachings, i.e. Nho Confucianism, Phật
Buddhism and Đạo Taoism; or Khổng, Lão, Thích
Confucianism, Taoism, Buddhism. In Japan they are
Shinto thần đạo, Confucianism and Buddhism. In
Buddhism the term is applied to the three periods of
Sàkyamuni's own teaching of which there are several
definitions: (1) The Giang Nam school describe his
teaching as (a) tiệm progressive or gradual; (b)
đốn immediate; (c) bất định indeterminate. (2)
Quang Thống describes the three are: (a) tiệm
progressive for beginners; (b) đốn immediate for
the more advanced; (c) viên complete for the most
advanced. (3) The Nam Sơn deals with (a) Tính
không of Hìnayàna; (b) Tướng không of
Mahàyàna; (c) Duy thức viên the perfect
idealism. Thiên Thai accepts the division of
tiệm, đốn and bất định for pre-Lotus
teaching trước thời Pháp Hoa, but adopts
tiệm, đốn, viên with the Lotus as the perfect
teaching; it also has the division of tam tạng
giáo, thông giáo and biệt giáo.
Tam giới. The
three sets of commandments, or precepts, i.e. the ten
for the ordained who have left home, the eight for
the devout at home, and the five for the ordinary
laity.
Tam giới.
Trailokya, Triloka (S). The three realms; also tam
hữu. It is the Buddhist metaphysical equivalent
for the Brahmanic cosmological bhuvana-traya, or
triple world of bhùr, bhuvah, and svar, earth,
atmosphere and heaven. The Buddhist three are dục,
sắc, and vô sắc giới, (a) Dục
Kàmadhàtu is the realm of sensuous desire, of
dâm sex and thực food; it includes the six
heavens of deire sáu cõi trời dục, the human
world, and the hells; (b) Sắc giới Rùpadhàtu
is the realm of form, meaning chất ngại that
which is substantial and resistant; it is above the
lust-world and contains bodies, palaces, things, all
mystic and wonderful, it is represented in the tứ
thiền thiên Brahmalokas; (c) Vô sắc giới
Arùpadhàtu, or arùpyadhàtu, is the formless
realm of pure-spirit, where there is no bodies,
places, things, at any rate none to which human terms
would apply, but where the mind dwells in mystic
contemplation; its extent is indefinable, but it is
conceived of in four stages, i.e. tứ không xứ
the four "empty" regions, or regions of
space in the immaterial world, which are tứ vô
sắc the four formless realms, or realms beyond
form; being above the realm of form, their bounds
cannot be defined.
Tam giới duy nhất
tâm. The triple world is but one mind; from a
verse of Hoa Nghiêm sùtra; it proceeds Tâm
ngoại vô biệt pháp, Tâm Phật cập
Chúng sinh, thị tam vô sai biệt "outside
mind there is no other thing; mind Buddha and all the
living, these there are not different"; in other
words there is no differentiating between these
three, for all is mind.
Tam giới duy tâm.
Tribhàvacittamàtra (S). The threefold existence
is nothing but the mind.
Tam giới hỏa
trạch. The burning house of the triple world,
as in the Lotus parable.
Tam giới hùng.
The hero of the trailokya, Buddha.
Tam giới sàng.
The sick-bed of the trailokya, especially this world
of suffering.
Tam giới tạng.
The trailokya-garba, the womb or storehouse of all
the transmigrational.
Tam giới tôn.
The honoured one of the three worlds, i.e. Buddha.
Tam giới từ phụ.
The kindly father of the triple world, Buddha.
Tam hạnh. Three
lines of action that affect karma, i.e. phúc hạnh
the ten good deeds thập thiện that cause happy
karma; Tội hạnh the ten evil deeds thập ác
that cause unhappy karma; bất động hạnh
(nghiệp) or vô động hạnh karma arising
without activity, e.g. meditation on error and its
remedy.
Tam hòa. The union
of the three, i.e. căn indriya, cảnh àlambana,
thức vijnàna, i.e. organ, object, cognition.
Tam hỏa. The three
fires - desire, hate, and stupidity. Xem tam độc.
Tam hoặc. A
Thiên Thai classification of the three illusions;
also styled tam phiền não trials or temptations,
tam lậu leakages, tam cấu uncleanesses, tam kết
bonds. The first of the following three is common to
all disciples, the two last to bodhisattvas. They
arise from a-Kiến Tư hoặc things seen and
thought, i.e. illusions from imperfect perception
with temptation to love, hate, etc.; to be rid of
these false views and temptations is the discipline
and nirvàna of ascetic or Hìnayàna Buddhists.
Mahàyàna proceeds further in and by its
bodhisattva aims, which produce their own
difficulties, i.e. b-Trần sa hoặc illusion and
temptation through the immense variety of duties in
saving men; and c-Vô minh hoặc the illusions and
temptations that arise from failure philosophically
to understand things in their reality.
Tam học. The
"three studies" or vehicles of learning -
discipline giới, meditation định, wisdom tuệ.
Threefold formation: moral formation, spiritual
formation, formation of wisdom. Also the Tripitaka
tam tạng; the giới being referred to the luật
vinaya, the định to the sùtras, and the tuệ to
the sàstras.
Tam hữu. The
three kinds of bhava, or existence; idem tam giới.
The three states of mortal existence in the
trailokya, i.e. in the realms of desire, of form, and
beyond form. Another definition is hiện hữu
present existence, or the present body and mind;
đương hữu in a future state; trung hữu
antarà-bhava in the intermediate state.
Tam hữu đối.
The three sets of limitation on freedom: (a) direct
resistance or opposition; (b) environment or
condition; (c) attachment.
Tam hữu vi pháp.
The three active, or functioning dharmas: (1)
pratigha, matter or form. i.e. that which has
"substantial resistance"; (2) mind; and (3)
phi sắc phi tâm entities neither of matter nor
mind. Tam hữu vi tướng. The three forms of all
phenomena, birth, stay (i.e. life), death; utpàda,
sthiti, and nirvàna.
am kết. The three
ties: (1) kiến kết the tie of false views, e.g.
of a permanent ego. (2) giới thủ kết (3) nghi
kết
Tam khoa. The three
categories of ngũ ấm, thập nhị xứ, thập
bát giới.
Tam khổ. The three
kinds of dukkha, pain, or suffering: khổ khổ that
produced by direct causes; hoại khổ by loss or
deprivation; hành khổ by the passing or
impermanency of all things.
Tam kiên. The
three sure or certain things are thân, mệnh and
tài. i.e. the reward of the true disciple is an
infinite body or personality, an endless life, and
boundless (spiritual) possessions, vô cực chi
thân, vô cùng chi mệnh, vô tận chi tài.
Tam kiếp. The
three asankheya kalpas, the three countless aeons,
the period of a bodhisattva's development; also the
past trang nghiêm, the present hiền, and the
future tinh tú kiếp.
Tam kinh nhất luận.
The three sùtras and one sàstra on which the
Pure-land sect bases its teaching: Phật thuyết
vô lượng thọ kinh, Phật thuyết quán
vô lượng thọ kinh, Phật thuyết A di đà
kinh; Thiên thân Tịnh độ luận.
Tam lạc. The three
joys - the joy of being born a deva, the joy of
meditation, the joy of nirvàna.
Tam lạc xoa. The
three laksa; a laksa is a mark, sign, token, aim,
object; it is also 100,000, i.e. an ức. The three
laksa of the esoteric sects are the tự or magic
word, ấn symbol, and bản tôn object worshipped.
Tam kỳ bách (đại)
kiếp. The period necessary for a bodhisattva to
become a Buddha, i.e. three asankhyeyas to attain the
lục độ and 100 kalpas to acquire the thirty-two
tướng or characteristic marks of a Buddha.
Tam lậu. The three
affluents that feed the stream of mortality, or
transmigration: dục desire; hữu (material, or
phenomenal) existence; vô minh ignorance (of the
way of escape).
Tam luân. The
three wheels: (1) The Buddha's (a) body or deeds; (b)
mouth or discourses; (c) mind or ideas. (2) (a)
thần thông (or biến) his supernatural powers,
or powers of self transformation, associated with
thân body; (b) ký tâm luân his discriminating
understanding of others, associated with ý mind;
(c) giáo thành luân or chính giáo luân his
(oral) powers of teaching, associated with khẩu
mouth. (3) Similarly (a) thần túc luân; (b)
thuyết pháp luân; (c) ức niệm luân. (4)
hoặc, nghiệp and khổ. The wheel of illusion
hoặc produces karma nghiệp, that of karma sets
rolling that of suffering khổ, which in turn sets
rolling the wheel of illusion. (5) (a) impermanence
vô thường; (b) uncleanness bất tịnh; (c)
suffering khổ.
Tam luân giáo.
The three periods of the Buddha's teaching as defined
by Paramàrtha chân đế: (a) chuyển pháp
luân the first rolling onwards of the law-wheel,
the first seven years teaching of Hìnayàna, i.e.
tứ đế, and không; (b) chiếu pháp luân
illuminating or explaining the law-wheel, the thirty
years teaching of the bát nhã prajnà or wisdom
sùtras, illuminating không, and by không
illuminating hữu reality; (c) trì pháp luân
maintaining the law-wheel, i.e. the remaining years
of teaching of the deeper truths of không hữu
both unreality and reality. Also the three-fold group
of the Lotus schhol: (a) căn bản pháp luân
radical or fundamental, as found in Hoa Nghiêm
sùtra; (b) chi mạt pháp luân branch and leaf,
i.e. all other teaching; until (c) nhiếp mạt qui
bản pháp luân branches and leaves are reunited
with the root in the Lotus sùtra Pháp hoa kinh.
Tam luân thế
giới. The three wheel world, i.e. phong,
thủy, kim luân. Every world is founded on a wheel
or whirling wind; above this is one with water; above
this is one with metal, on which its nine mountains
and eight seas are formed.
Tam luân tướng.
The three-wheel condition -giver, receiver, gift.
Tam luận tông.
Màdhyamika (S). The Middle School bases its
doctrines on three sàstras: Trung quán luận
Màdhyamika-sàstra Treatise on the Màdhyaka,
Thập nhị môn luận Dvàdasanikàya-sàtra
Treatise on the twelve gates, Bách luận
Sata-sàstra Treatise on the hundred verses.
Tam lực. The
three powers, of which there are various groups: 1-a-
personal power; b-Tathàgata-power; c-power of the
Buddha within. 2-a- power of a wise eye to see the
Buddha-medecine (for evil); b- of diagnosis of
ailment; c- of suiting and applying the medecine to
the disease. 3-a- the power of Buddha; b- of
samàdhi; c- of personal achievement or merit.
Tam lực kệ. The
triple power verse: Dĩ ngã công đức
lực In the power of my virtue, Như Lai gia
trì lực And the aiding power of the Tathà
gata, Cập dữ pháp giới lực And
the power of the spiritual realm, Chu biến
chúng sinh giới I can go anywhere in the
land of the living.
Tam ma. Sama (S).
Level, equal, same etc; cf tam muội and bình
đẳng.
Tam ma bán da.
Samàpanna (S). In the state of samàdhi.
Tam ma bạt đề.
Samàdhi (S). Mental concentration.
Tam ma bì đà.
Sama-veda (S). The third of the four Vedas.
Tam ma đề.
Samàdhi (S). Mental concentration.
Tam ma địa.
Samàdhi (S). Mental concentration.
Tam mạn đà.
Samanta (S) Tr. by đẳng, phổ, biến. Universal,
everywhere. Samantagandha (S). Phổ huân,
universal fragrant; a tree in paradise; a title of a
Buddha.
Tam mạn đa bạt
đà la. Samantabhadra (S). Fouguen (J). Phổ
Hiền. Pervading goodness, or "all gracious'.
Also Biến Cát universal fortune; also styled
Visvàbhadra. The principal Bodhisattva of Nga Mi
sơn. He is the special patron of followers of the
Lotus Sùtra. He is usually seated on a white
elephant, and his abode is said to be in the East. He
is one of the four Bodhisattvas of the Yoga school.
Tam mật. The three
mystic things: the body, mouth (i.e.voice), and mind
of the Tathàgata Như Lai, which are universal, all
things being this mystic body, all sounds this mystic
voice, and all thoughts this mystic mind. All
creatures in body, voice, and mind, are only
individualized parts of the Tathàgata, but illusion
hides their Tathàgata from them. The esoterics seek
to realize their Tathàgata nature by physical signs
and postures, by voicing of chân ngôn dhàranis
and by meditations so that nhập ngã ngã nhập
He may enter me and I Him, which is the perfection of
siddhi tất địa.
Tam mật lục đại.
The three mystic things associated with the six
elements, i.e. the mystic body is associted with
earth, water and fire; the mystic words with wind and
space; the mystic mind with thức consciousness (or
cognition).
Tam mật tương ưng.
The three mystic things, body, mouth, and mind of
theTathàgata are identical with those of all the
living, so that even the fleshly body born of parents
is the dharmakàya, or body of Buddha.
Tam miệu. Samyak
(S). Chính đẳng, Perfect, right.
Tam miệu tam bồ
đề. Samyakcambodhi (S). Correct universal
intelligence, Chính biến tri (đạo). Correct
equal or universal enlightenment Chính đẳng
giác. Correct universal perfect enlightenment
Chính đẳng chính giác. An epithet ođ every
Buddha. The full term is anuttara-samyak-sambodhi,
perfect universal enlightenment, knowledge, or
understanding; omniscience.
Tam miệu tam phật
đà. Samyaksambuddha (S). The third of the ten
titles of Buddha defined as Chính biến tri or
Chính đẳng giác one who has perfect universal
knowledge or understanding, omniscient.
Tam minh. Te-vijja
(P). Threefold knowledge. Tam minh kinh
Tevijja-vacchagota-sutta.
Tam minh. The three
insights; also tam đạt. Applied to Buddhas they
are called tam đạt, to arhats tam minh: a-Túc
mệmh minh insight into the mortal conditions of
self and others in previous lives; b-Thiên nhãn
minh supernatural insight into future mortal
conditions; c-Lậu tận minh nirvàna insight,
i.e. into present mortal sufferings so as to overcome
all passions or temptations.
Tam minh trí.
Trividyà (S). The three clear conceptions that:
a-All is impermanent vô thường anitya; b-all is
sorrowful khổ dukkha; c-all is devoided of a self
vô ngã anàtman.
Tam mục. The
three-eyed, a term for Siva, i.e. Mahesvara; simili
for the dharmakàya, or spiritual body, prajnà or
wsdom, and nirvàna emancipation.
Tam muội.
Samàdhi (S). Putting together, composing the mind,
intent contemplation, perfect absorption, union of
the meditator with the object of meditation. Also tam
ma địa, tam ma đề, tam ma đế. Interpreted by
định or chính định the mind fixed and
undisturbed; by chính thụ correct sensation of the
object contemplated; by chính tâm hành xứ
the condition when the motions of the mind are
steadied and harmonized with the object; by tức
lự nghi tâm the cessation of distraction and the
fixation of the mind; by đẳng trì the mind held
in equilibrum; by sa ma tha i.e. chỉ tức to stay
the breathing. It is described as concentration of
the mind (upon an object). The aim is giải thoát,
mukti, deliverance from all the trammels of life, the
bondage of the passions and reincarnations. There are
numerous kinds and degrees of samàdhi.
Tam muội lạc chính
thọ ý sinh thân.
Samàdhi-sukha-samàpatti-mano-mayakàya (S)
Tam muội da.
Samàya (S) is variously defined as hội coming
together, meeting, convention; thời timely; tông
in agreement, at the same class; bình đẳng equal,
equalized; cảnh giác aroused, warned; trừ
cấu chướng ridance of unclean hindrances.
Especially it is used as indicating the vows made by
Buddhas and bodhisattvas, hence as a tally symbol, or
emblem of the spiritual quality of a Buddha or
bodhisattva.
Tam muội da giới.
Samàya-commandments: the rules to be strictly
observed before full ordination in the esoteric
sects.
Tam muội da giới.
Samàya world, a general name for the esoteric sect.
Tam muội da hình.
The distinguising symbol of a Buddha or bodhisattva,
e.g. the Lotus of Quán thế Âm.
Tam muội da hội.
The Samàya assembly, i.e. the second of the nine
mandalas, consisting of seventy-three saints
represented by the symbols of their power.
Tam muội da mạn
đà la. Samàya-mandala (S). One of the four
kinds of magic circles in which the saints are
represented by the symbols of their power, e.g.
pagoda, jewel, lotus, sword.
Tam muội da thân
(hình). The embodiment of Samàya, a term of
the esoteric sect; i.e. the symbol of a Buddha or
bodhisattva which expresses his inner nature, e.g.
the stùpa as one of the symbols of Vairocana Đại
nhật; the lotus of Quán thế Âm etc. Thân is
used for a Buddha, hình for a bodhisattva. The
exoteric sects associate the term with the báo
thân sambhogakàya.
Tam muội da trí.
Samaya wisdom (S). In esoteric teaching, the
characteristics of a Buddha or bodhisattva's wisdom,
as shown in the mandala.
Tam muội hỏa.
Fire of samàdhi, the fire that consumed the body of
Buddha when He entered nirvàna.
Tam muội ma.
Samàdhi-màra (S). One of the ten màras, who
lurks in the heart and hinders progress in
meditation, obstructs the truth and destroys wisdom.
Tam muội môn.
The different stages of a bodhisattva's samàdhi.
Tam muội Phật.
Samàdhi Buddha (S). One of the ten Buddhas
mentioned in the HoaNghiêm Kinh.
Tam muội tương ưng.
The symbols or offerings should tally with the object
worshipped, e.g. a white flower with a merciful or a
white image.
Tam muội vương kinh.
Samàdhiràja-sùtra (S). Sùtra of the King of
Concentration.
Tam năng tam bất
năng. The three things possible and impossible
to a Buddha. He can (a) have perfect knowledge of all
things; (b) know all the natures of all beings, and
fathom the affairs of countless ages; (c) save
countless beings. But he cannot (a) annihilate
causality, i.e. karma; (b) save unconditionally; (c)
end the realm of the living.
Tam niệm trụ.
Whether all creatures believe, do not believe, or
part believe and part do not believe, the Buddha
never rejoices, nor grieves, but rests in his proper
mind and wisdom, i.e. though full of pity, his
far-seeing wisdom chính niệm chính trí keeps him
above the disturbances of joy and sorrow.
Tam niệm xứ.
Xem tam niệm trụ.
Tam Niết bàn môn.
The three gates to the city of nirvàna, i.e.
Không the Void Vô tướng Formlessness, and
Vô tác Inactivity; idem Tam giải thoát môn.
Tam nghi. The three
doubts - of self, of teacher, of the dharma-truth.
Tam nghịch. The
three unpardonable sins of Devadatta which sent him
to the Avici hell - schism, stening the Buddha to the
shedding of his blood, killing a nun.
Tam nghiệp.
Trividhà-dvàra. The three conditions,
inheritances, or karmas of which there are several
groups. (1) Deed, word, thought thân, khẩu, ý.
(2) (a) Present-life happy karma; (b) present-life
unhappy karma; (c) bất định karma of an
unperturbable nature. (3) (a) Good; (b) evil; (c)
neutral karma. (4) (a) Lậu nghiệp karma of
ordinary rebirth; (b) vô lậu nghiệp karma of
Hìnayàna nirvàna; (c) phi lậu phi vô lậu
karma of neither, independent of both, Mahàyàna
nirvàna. (5) (a) Present deeds and their
consequences in this life; (b) present deeds and
their next life consequences; (c) present deeds and
consequences after the next life.
Tam nghiệp cúng
dường. To serve or worship with perfect
sincerity of body, mouth and mind.
Tam nghiệp tương
ưng. In worship all three (body, mouth, mind)
correspond.
Tam ngữ. Buddha's
three modes of discourse, i.e. without reserve, or
the whole truth; tactical, or partial, adapting truth
to the capacity of his hearers; and a combination of
both.
Tam nhân. The six
"causes" of the Abhidharma-Kosa Câu xá
luận as reduced to three in the Satya siddi
sàstra Thành thật luận, i.e. sinh nhân
producing cause, tập nhân habit cause, y nhân
dependent or hypostatic cause, e.g. the six organs
lục căn and their objects lục cảnh causing
the cognitions lục thức.
Tam nhân tam quả.
The three causes produce their three effects: (1) Dị
thục nhân dị thục quả differently ripening
causes produce differently ripening effects, i.e.
every developed cause produce its developed effect,
especially the effect of the present causes in the
next transmigration; (2) Phúc nhân phúc báo
blessed deeds produce blessed rewards, now and
hereafter; (3) Trí nhân trí quả wisdom (now)
produces wisdom-fruit (hereafter).
Tam nhẫn. Three
forms of ksànti, i.e. patience (or endurance,
tolerance). One of the groups is patience under
hatred Nại oán hại nhẫn, under physical
hardship An thế khổ nhẫn, and in pursuit of the
faith Đế sát pháp nhẫn or Vô sanh pháp
nhẫn. Another is patience of the blessed in the
Pure Land in understanding the truth they hear Âm
hưởng nhẫn, patience in obeying the truth Nhu
thuận nhẫn, patience in attaining absolute
reality Vô sanh pháp nhẫn. Another is patience
in the joy of remembering Amitàbha Hỷ nhẫn,
patience in meditation on his truth Ngộ nhẫn, and
patience in constant faith in him Tín nhẫn.Another
is the patience of submission, of faith and of
obedience.
Tam Phạm. The
three Brahna heavens of the first dhyàna: that of
Phạm chúng Brahma-pàrasidya, the assembly of
Brahma; Phạm phụ Brahma-purohitas, his
attendants; Đại Phạm Mahàbrahmà, Great
Brahmà.
Tam pháp. The
three dharmas, i.e. giáo pháp the Buddha's
teaching; hành pháp the practice of it; chứng
pháp realization or experiential proof of it in
bodhi and nirvàna.
Tam pháp ấn. Xem
tam ấn.
Tam phát tâm.
The three resolves of the Khởi tín luận
Awakening of Faith: (a) tín thành tựu phát
tâm to perfect the bodhi of faith, i.e. in the
stage of faith; (b) giải hành phát tâm to
understand and carry in practice the wisdom; (c)
chứng phát tâm the realization, or proof of,
or union with bodhi.
Tam phẩm. The
general meaning is thượng, trung, hạ superior,
medium, ihferior.
Tam phẩm sa di.
The three grades of sràmanera, i.e. 7-13 years old
styled khu ô sa di, 14-19 ứng pháp sa di, and
20 and upwards danh tự sa di.
Tam phẩm tất địa.
The three esoteric kinds of siddhi, i.e. complete
attainment, supreme felicity. They are thượng
superior, to bo born in the Mật nghiêm quốc
Vairocana Pure-land, trung medium in one of the other
Pure-lands among which is the Western Paradise, hạ
inferior in the Tu la cung Sun palaces among the
devas. Also styled tam phẩm thành tựu,
Tam phẩm thính
pháp. The three grades of hearers, i.e.
thượng with the thần spirit, trung with the
tâm mind, hạ with the nhĩ ears.
Tam phân khoa kinh.
The three divisions of a treatise on a sùtra, i.e.
tự phần introduction, chính tông phần
discussion of the subject, lưu thông phần
application.
Tam Phật bồ đề.
The bodhi, or wisdom, of each of the trikàyas tam
thân, i.e that under the bodhi-tree, that of
parinirvàna, that of tathàgata-garba in its
eternal nirvàna aspect.
Tam Phật đà.
Sambuddha (S). The truly enlightened one, or correct
enlightenment.
Tam Phật ngữ.
The Buddha's three modes of discourse - unqualified,
i.e. out of the fullness of his nature; qualified to
suit the intelligence of his hearers; and both.
Tam Phật tính.
The three kinds of Buddha-nature: 1-Tự tính trụ
Phật tính the Buddha-nature which is in all living
beings, even those in the three evil paths; 2-Dẫn
xuất Phật tính the Buddha-naure developed by the
right discipline; 3-Chí đắc quả Phật tính
the final or perfect Buddha-nature.
Tam Phật thân.
Xem tam thân.
Tam phật tử.
All the living are Buddha-sons, but they are of three
kinds - the commonalty are ngoại tử external
sons; the followers of the two inferior Buddhist
vehicles tiểu and trung thừa are thứ tử,
secondary sons; the bodhisattvas (i.e.
mahàyànists) are đạo tử true sons.
Tam phúc. The
three (sources of) felicity: (1) The Vô lượng
thọ kinh has the felicity of (a) thế phúc
filial piety, regard for elders, keeping the ten
commandments; (b) giới phúc of keeping the other
commandments; (c) hành phúc of resolve on
complete bodhi and the pursuit of Buddha-way. (2) The
Câu xá luận has the blessedness of: (a) thí
loại phúc almsgiving, in evoking resulting
wealth; (b) giới loại phúc observance of the
tính giới (against killing, stealing, adultery,
lying) and the già giới (against alcohol, etc.),
in obtaining a happy lot in the heavens; (c) tu
loại phúc observance of meditation in obtaining
final escape from the mortal round.
Tam phúc nghiệp.
The three things that bring a happy lot - almsgiving,
impartial kindness and love, pondering over the
demands of the life beyond.
Tam phược. The
three bonds - desire, anger, stupidity. Xem tam
độc.
Tam phương tiện.
A term of the esoterics for body, mouth (or speech),
and mind, their control and the entry into the tam
mật three mysteries.
Tam quán. The
three studies, mediatations, or insights. The most
general group is that of Thiên Thai: (a) không
quán study of all as void, or immaterial; (b) giả
quán of all as unreal, transient, or temporal; (c)
trung quán as the via media inclusive of both. The
Hoa Ngiêm group is chân không quán, lý
sự vô ngại quán, chu biến hàm dung
quán. The Nam Sơn group is tính không quán,
tướng không quán, duy thức quán. The
Từ Ân group is hữu quán, không quán,
and trung quán.
Tam quang thiên.
Sun, moon, and stars. Also in the second dhyàna of
the form-worrld there are the two deva regions
thiểu quang thiên, vô lượng quang thiên,
and quang âm thiên. Also Quán thế âm bồ
tát is styled Nhậ thiên tử sun-prince, or
divine son of the sun; Đại thế chí bồ tát
is styled Nguyệt thiên tử, divine son of the
moon; and Hư không tạng bồ tát, the
bodhisattva of the empyrean is styled Minh tinh
thiên tử, divine son of the bright stars.
Tam qui. Trisarana,
Sarana-gamana (S). The three surrenders to, "or
formulas of refuge" in the Three Precious Ones
Tam Bảo, i.e. to Buddha Phật, the Dharma Pháp,
the Sangha Tăng. The three formulas are Qui y
Phật Buddham saranam gacchàmi, Qui y Pháp
Dharmam saranam gacchàmi, Qui y Tăng Sangham
saranam gacchàmi. It is the most primitive formula
of the early Buddhism. The surrender is to the Buddha
as teacher Sư, the Law as medicine Dược, the
Ecclesia as friens Hữu. These are known as the Tam
Qui Y. Threefold refuge: I take my refuge in the
Buddha, in the Dharma, in the Sangha.
Tam qui thụ pháp.
The receiving of the Law, or admission of a lay
disciple, after recantation of his previous wrong
belief and sincere repetition to the abbot or monk of
the above three refuges.Tam qui ngũ giới. The
ceremony which makes the recipient a ưu bà tắc
upasaka, male disciple or ưu bà di upàsikà,
female disciple, accepting the five precepts.
Tam quí, ba mùa.
The "three seasons" of an Indian year -
spring, summer, and winter; a year.
Tam quĩ. The three
rules of the Thiên Thai Lotus school: (a) chân
tính quĩ the absolute and real, the chân như or
bhùtatathatà;(b) quán chiếu quĩ meditation
upon and understanding of it; (c) tư thành quĩ
the extension of this understanding to all its
workings. In the tam quĩ hoằng kinh the three are
traced to the Pháp sư phẩm of the Lotus Sùtra
and are developed as: (a) từ bi thất (vào
nhà từ bi) the abode of mercy, or to dwell in
mercy; (b) nhẫn nhục y (mặc giáp nhẫn
nhục) the garment of endurance, or patience under
opposition; (c) pháp không tòa (ngồi tòa
tánh không) the throne of immateriality (or
spirituality), a state of nirvàna tranquility.
Mercy to all is an extension of tư thành quĩ,
patience of quán chiếu,and nirvàna tranquility
of chân tính quĩ.
Tam quyền nhất
thật. The Thiên Thai division of the Schools
of Buddhism into four, three termed quyền
temporary, i.e. tạng, thông. biệt, the fourth
is the thật or viên real or perfect School of
Salvation by faith to Buddhahood, especially as
reavealed in the Lotus Sùtra.
Tam sắc. The three
kinds of rùpa, or form-realms: the five organs (of
sense), their objects, and invisible perceptions, or
ideas.
Tam sinh. The three
births, or reincarnations, past, present, future.
Thiên Thai has: (a) Chủng planting the seed; (b)
Thục ripening; (c) Giải thoát liberating,
stripping, or harvesting, i.e. beginning, development
and reward of bodhi, a process either gradual or
instantaneous. Hoa nghiêm has: (a) Kiến văn
sinh a past life of seeing and hearing Buddha-truth;
(b) Giải hành sinh liberation in the present
life; (c) Chứng nhập sinh realization of life in
Buddhahood. This is also called Tam sinh thaành
Phật Buddhahood in the course of three lives.
Tam sư thất chứng.
The three superior monks and a minimum of seven
witnesses required for an ordination to full orders;
except in outlandish places, when two witnesses are
valid.
Tam sứ. The three
(divine) messengers - birth, sickness, death. Also
thiên sứ.
Tam sự nạp. A
term for a monk's robe of five, seven, or nine
patches.
Tam sự giới.
The commands relating to body, speech andmind.
Tam tai. The three
calamities; they are of two kinds minor tiểu tai
and major đại tai. The minor appearing during a
decadent world period, are sword đao binh tai,
pestilence tật dịch tai, and famine cơ cẩn tai;
the major, for world destruction, are fire hỏa tai,
water thủy tai and wind phong tai.
Tam tam muội (địa).
The three samàdhi, or the samàdhi on three
subjects; also called tam định, tam đẳng trì,
tam trị; tam giải thoát môn, tam chủng tam
muội; tam chủng đẳng trì. There are two forms
of such meditation, that of hữu lậu
reincarnational, or temporal, called tam tam muội;
and that of vô lậu liberation, or nirvàna
called tam giải thoát. The three subjects and
objects of the meditation are: (1) Không to empty
the mind of the ideas of me and mine and suffering,
which are unreal; (2) Vô tướng to get rid the
idea of form, or externals, i.e. the thập tướng
which are the five senses, male and female, and the
three hữu; (3) Vô nguyện to get rid of all
wish or desire, also termed vô tác, vô khởi.
Tam tạng.
Tripitaka (S). Three Collections of the Buddhist
Canon. Three baskets: Basket of sutra, basket of
discipline, basket of philosophical treatises
Tam tạng pháp sư.
Master of tripitaka.
Tam tâm. The three
minds, or hearts; various groups are given: (1) Three
assured ways of reaching the Pure Land, by a-Chí
thành tâm perfect sincerity; b-Thâm tâm
profound resolve for it; c-Hồi hướng phát
nguyện tâm resolve on demitting one's merits to
others. (2) a-Căn bản tâm the 8th or
àlaya-vijnàna consciousness, the store-house, or
source of all seeds of good or evil; b-Y bản tâm
the 7th or mano-vijnàna consciousness, the
mediating cause of all taint; c-Khởi sự tâm
the sadàyatana-vijnàna consciousness, the
immediate influence of the six senses. (3) a-Nhập
tâm; b-Trụ tâm; c-Xuất tâm. The mind
entering into a condition, staying there, departing.
(4) A pure, a single, and an undistracted mind.
Tam tế. Past,
present, future, idem tam thế.
Tam tế. The three
refined, or subtle conceptions, in contrast with
lục thô cruder or common concepts, in the
Awakening of Faith Khởi tín luận The three are:
(1) vô minh nghiệp tướng ignorance, or the
unenlightened condition, considered as in primal
action, the stirring of the perceptive faculty; (2)
năng kiến tướng ability to perceive
phenomena, perceptive faculty; (3) cảnh giới
tướng the object perceived or the empirical
world. The first is associated with the thể corpus
or substance, the second and third with function, but
both must have coexistence. e.g. water and wave.
Tam thánh. The
three sages, or holy ones, of whom there are several
groups. The Hoa Nghiêm have Vairocana Tỳ lô
xá na in the centre with Manjusri Văn thù sư
lợi on his left and Samantabhadra Phổ Hiền on
his right. TheTịnh Độ Pure land sect have
Amitàbha in the centre, ăith Avalokitesvara
Quán thế Âm on his left and
Mahàsthàmapràpta on his right.
Tam thân.
Trikàya (S). The threefold body or nature of a
Buddha, i.e. the Dharmakàya pháp thân,
Sambhogakàya báo thân, Nirmànakàya ứng
thân.The three are defined as tự tính, thụ
dụng, biến hóa, the Buddha body per se, or in
its essential nature; his body ođ bliss which he
"receives" for his own "use" and
enjoyment; and his body of transformation, by which
he can appear in any form; i.e. spiritual, or
essential; glorified; revealed.
Tam thân nghiệp.
The three physical wrong deeds - killing, robbing,
adultery.
Tam thân tam đức.
The tam thân are pháp, báo, ứng; the tam
đức are pháp, bát, giải,i.e. the virtue or
merit of the (a) pháp thân being absolute,
independence, reality; (b) báo thân being bát
nhã prajnà or wisdom; (c) ứng thân being
giải thoát đức liberation or nirvàna.
Tam thập lục vật.
The thirty-six physical parts and excretions of the
human body, all being unclean, i.e. the vile body.
Tam thập nhị thân.
The thirty-two forms of Quán thế Âm and of
Phổ Hiền, ranging from that of a Buddha to that
of a man, a maid, a raksas; similar to the
thirty-three forms named in the Lotus sùtra.
Tam thập nhị
tướng. Dvàtrimsadvaralaksana (S). The
thirty two laksanas or physical marks of a cakravarti
or wheel-king chuyển luân thánh vương,
especially of the Buddha, i.e. level feet,
thousand-spoke wheel-sign on feet, long slender
fingers, pliant hands and feet, toes and fingers
finely webbed, full-sized heels, arched insteps,
thighs like a royal stag, hands reaching below the
knees, well retracted male organ, height and stretch
or arms equal, every hair-root dark coloured, body
hair graceful and curly, golden-hued body, a 10 ft.
halo around him, soft smooth skin, the thất xứ,
i.e. two soles, two palms, two shoulders, and crown
well rounded, below the armpits well-filled,
lion-shaped body, erect, full shoulders, forty teeth,
teeth white even and close, the four canine teeth
pure white, lion-jawed, saliva improving the taste of
all food, tongue long and broad, voice deep and
resonant, eyes deep blue, eyelashes like a royal
bull, a whit ùrnà or curl between the eyebrows
emitting light, an usnisa or fleshy rotuberance on
the crown.
Tam thập sinh. In
each of the thập địa ten states there are three
conditions, nhập, trụ, xuất, entry, stay, exit,
hence the "thirty lives".
Tam thập tam Quán
âm. The thirty three forms of Quán âm.
Tam thập tam thiên.
Tràiyastrimsas (S). The thirty three heavens, the
realm of thirty three gods.
Tam thập thất đạo
phẩm. Bodhipaksika (S).The thirty seven
conditions leading to Bodhi. Tứ niệm xứ: four
objects of mindfulness; Tứ chính cần: four
proper lines of exertion; Tứ như ý túc: four
steps towards supernatural powers; Ngũ căn: five
spiritual faculties; Ngũ lực: their five powers;
Thất giác chi: seven branches of enlightenment;
Bát chính đạo: eightfold noble path.
Tam thất nhật tư
duy. The twenty one days spent by the Buddha,
after his enlightenment, in walking round the
bodhi-tree and considering how to carry his way of
salvation to the world.
Tam thế. Three
periods: past, present, future.
Tam thế giác mẫu.
A name for Mansjusri Văn thù; as guardian of the
wisdom of Vairocana, he is the bodhi-mother of all
Buddhas, past, present, and future.
Tam thế gian.
There are two definitions: (1) The realms of khí
matter, chúng sinh life, and trí chính giác
mind, especially the Buddha's mind. (2) The ngũ
ấm psychological realm (mind), chúng sinh life,
and quốc độ or khí material realm.
Tam thế bất khả
đắc. Everything past, present, future whether
mental or material is intangible, fleeting, and can
not be held.
Tam thế giả thật.
The reality or otherwise of things or events past,
present and future. Some Hìnayàna schools admit
the reality of the present but dispute the reality of
the past dĩ hữu and the future đương hữu.
Tam thế Phật.
The Buddhas of the past, present and future, i.e.
Kàsyapa, Sàkyamuni, and Maitreya.
Tam thế tam thiên
Phật. The thousand Buddhas of each of the three
kalpas - of the past called trang nghiêm kiếp,
the present hiền kiếp, and the future tinh tú
kiếp.
Tam thế tâm.
Mind, or thought, past, present, or future, is
momentary, always moving, unreal and cannot be laid
hold of.
Tam thế tâm, tam
thế liễu đạt. A Buddha's perfect knowledge
of past, present and future.
Tam thế thật hữu
pháp thể hằng hữu. The
Sarvàstìvàdah school Nhất thiết hữu bộ
maintains that the three states (past, present,
future) are real, so the substance of all things is
permanent, i.e. time is real, matter is eternal.
Tam thế trí. One
of a Tathàgata's Như Lai ten kinds of wisdom, i.e.
knowledge of past, present, and future.
Tam thế vô
chướng ngại trí giới. The wisdom-law or
moral-law that frees from all impediments past,
present and future. Also styled Tam muội da
giới, Tự tính bản nguyên giới, Tam
bình đẳng giới, Thiện đề tâm giới,
Vô vi giới, and Chân pháp giới.
Tam thể. Worship
with thân body, khẩu mouth, ý mind.
Tam thí. The three
forms of giving: (1) (a) Tài thí one's goods; (b)
Pháp thí the Law or Truth; (c) Vô úy thí
courage or confidence. (2) (a) Vật thí goods; (b)
Cúng dường cung kính thí worship; (c) Pháp
thí preaching. (3) (a) Ẩm thực thí food; (b)
Trân bảo thí valuables; (c) Thân mạng thí
life.
Tam thiên.
Trisahasra (S). Three thousand; a term used by the
Thiên Thai school for nhất thiết chư pháp,
i.e. all things, everything in a chiliocosm or
Buddha-world.
Tam thiên đại
thiên thế giới.
Tri-sahasra-mahà-sahasra-loka-dhàtu (S). A great
chiliocosm. Mt Sumeru and its seven surrounding
continents, eight seas and ring of iron mountains
form one small world; 1,000 of these form a small
chiliocosm tiểu thiên thế giới; 1,000 of
these small chiliocosms form a medium chiliocosm
trung thiên thế giới; a thousand of these form
a great chiliocosm đại thiên thế giới,
which thus consists of 1,000,000,000 small worlds.
Tam thiên đại thiên thế giới is the same
as Đại thiên thế giới which is one
Buddha-world.
Tam thiên oai nghi.
A bhiksu's regulations amount to about 250, these are
multiplied by four for the conditions of walking,
standing, sitting, and sleeping and thus make 1,000;
again multiplied by three for past, present, and
future, they become 3,000 regulations.
Tam thiền. The
third dhyàna heaven of form, the highest paradise
of form.
Tam thiện căn.
The three good "roots", the foundation of
all moral development, i.e. vô tham, vô sân,
vô si no lust (or selfish desire), no ire, no
stupidity (or unwillingness to learn). Also thí
giving, từ kindness, tuệ moral wisdom.
Tam thiện đạo.
The three good or upward directions or states of
existence:thiên the highest class of goodness
rewarded with the deva life; nhân the middle class
of goodness with a return to human life; a tu la the
inferior class of goodness with the asùra state.
Also tam thiện thú.
Tam thiện tri thức.
The three types of friends with whom to be intimate,
i.e. a teacher (of the Way), a fellow-endeavourer and
encourager, and a patron who supports by gifts
(dànapati).
Tam thỉnh. A
request thrice repeated - implying earnest desire.
Tam thoái khuất.
The three feelings of oppression that make for a
bodhisattva's recreancy - the vastness of bodhi, the
unlimited call to sacrifice, the uncertainty of final
perseverance.
Tam thời. The
three periods, after his nirvàna, of every Buddha's
teaching. Chính correct or the period of orthodoxy
and vigour; Tượng semblance or the period of
scholasticism; Mạt end, the period of decline and
termination.
Tam thời giáo
phán. The three periods and characteristics of
Buddha's teaching as defined by the Dharmalaksana
school Pháp tướng tông. They are: (1) Hữu
when he taught the thật hữu reality of the
skandhas and elements, but denied the common belief
in thật ngã real personality, or a permenent
soul; this period is represented by the four A hàm
kinh Agamas and other Hìnayàna sùtras; (2)
Không Sùnya, when he negatived the idea of thật
pháp reality of things and advocated that all was
không unreal the period of the Bát nhã kinh
prajnà sùtras; (3) Trung Madhyama, the mean, that
mind or spirit is real, while things are unreal; the
period of this school's specific sùtra Giải
thâm mật scripture unlocking the mysteries also
the Pháp Hoa Lotus sùtra and later sùtras.
Tam thời niên
hạn. The three periods of Buddhism - 1,000
years of Chính pháp pure or orthodox doctrine,
1,000 years of Tượng pháp resemblance to
purity, and 10,000 years of Mạt pháp decay. Other
definitions are Chính and Tượng 500 years each,
or Chính 1,000 and Tượng 500, or Chính 500 and
Tượng 1,000.
Tam thời tọa
thiền. The thrice a day meditation -about 10
am, and 4 and 8 pm.
Tam thú. The three
animals - hare, horse, elephant - crossing a stream.
The sravaka is like the hare who crosses by swimming
on the surface; the pratyeka is like the horse who
crosses deeper than the hare; the bodhisattva is like
the elephant who walks accross on the bottom.
Tam thụ. The three
states of Vedanà, i.e. sensation, are divided into
painful khổ, pleasurable lạc, and freedom from
both xả.
Tam thụ nghiệp.
The karma, or results arising from the pursuit of
courses that produce pain, pleasure, or freedom from
both.
Tam thuật. Three
devices in meditation for getting rid of
Màra-hindrances ma chướng: within, to get rid
of passions and delusion; without, to refuse or to
withdraw from external temptation.
Tam thừa.
Triyàna (S) The three vehicles, or conveyances
which carry living beings across samsàra, or
mortality (birth and death) to the shore of
nirvàna. The three are styled: (1) Tiểu thừa
Hìnayàna, lesser vehicle; (2) Trung thừa
Madhyamayàna, medium vehicle; (3) Đại thừa
Mahayàna, greater vehicle.
Tam thức. The
three states of mind or consciousness: chân thức
the original unsullied consciousness or Mind, the
Tathàgata-garbh, the eighth or àlaya; hiện
thức mind or consciousness diversified in contact
with or producing phenomena, good and evil; phân
biệt thức consciousness discriminating and
evolving the objects of the five senses. Also Ý
thức manas, Tâm thức àlaya, Vô cấu
thức amala.
Tam tiệm. The
three progressive developments of the Buddha's
teaching according to Prajnà school: (a) the Lộc
uyển initial stage in the Deer Park; (b) the
Phương đẳng period of the eight succeeding
years; (c) the Bát nhã Prajnà or wisdom period
which succeeded.
Tam tính.
Trayah-svabhàvah (S). Three forms of knowledge.
Tam tính phân biệt.
The differentiation of the three conditions good,
evil, and neutral.
Tam tịnh nhục.
The three kinds ođ "clean" flesh - when a
monk has not seen the creature killed, has not heard
of its being killed for him, and has no doubt
thereon.
Tam tôn. The three
honoured ones: Buddha, The Law, The Order. Others
are: Amitàbha A di đà, Avalokitesvara Quán
thế Âm, and Mahàsthàmapràpta Đại thế
Chí. Another group is: Bhaisajya Dược sư,
Vairocana Tỳ lô xá na, Candraprabha; and
another: Sàkyamuni Thích ca mâu ni, Manjusrì
Văn thù sư lợi, and Samantabhadra Phổ
Hiền.
Tam tôn Phật.
The three honoured Buddhas of the West: Amitàbha,
Avalokitesvara, Mahàsthàmapràpta. Though
bodhisattvas, the two latter are called Buddhas when
thus associated with Amitàbha.
Tam tông. The
three schools of Pháp tướng tông, Phá
tướng tông, Pháp tính tông, representing
the ideas of không, giả, and bất không giả,
i.e. unreality, temporary reality, and neither; or
absolute, realtive, and neither.
Tam trang nghiêm.
The three adornments, or glories, of a country:
material attractions; religion and learning; men, i.e
religious men and bodhisattvas.
Tam trí. The three
kinds of wisdom: (1) (a) Nhất thiết trí
sràvaka and pratyeka-buddha knowledge that all the
dharmas or laws are void and unreal; (b) Đạo
chủng trí bodhisattva-knowledge of all things in
their proper discrimination; (c) Nhất thiết
chủng trí Buddha-knowledge or perfect knowledge of
all things in their every aspect and relationship
past, present, and future. Thiên Thai associates
the above with Không, Giả, Trung (2) (a) Thế
gian trí