N
Na. Where? How?
What? That.
Na bà ma li.
Nvamàlikà (S). Varie-gated or mixed flowers.
Na da. Naya (S).
Right method, good way. Also chính lí.
Na do tha. Navuta
(S). A numeral, 100,000, or one million, or ten
millions.
Na đề. Nadi (S)
River, torrent.
Na đề Ca diếp.
Nadi-Kasyapa (S). Name.
Na già. Naga (S).
Snake, dragon, elephant.
Na la diên.
Nàràyana (S). Hero of divine power. A title of
Vishnu.
Na lạc ca. Naraka
(S). Hell, the place of torment, the lower regions.
Na lan đà.
Nàlandà (S). A famous monastery 7 miles north of
Ràjagrha.
Na tiên. Nagasena
(S) The instructor of the king in Milindapanha.
Na tiên tỉ khưu
kinh. Milindapanha (S). The questions of King
Milinda.
Na tha. Nada (S). A
river.
Nại hà. The
inevitable river in purgatory to be crossed by all
souls.
Nam. Daksina (S),
South, southern, austral
Nam diêm phù đề.
Jambùdvipa (S). One of the 4 continents, that
situated south of Mt Meru.
Nam mô. Namah (S),
Namo (P). To submit oneself to, from to bend, bow to,
make obeissance; pay homage to; an expression of
submission to commsnd, complete commitment,
reverence, devotion, trust for salvation.
Nam mô A Di Đà
Phật. Namo Amitabhàya buddhàya (S). Homage
to the Amitabha Buddha
Na mô hát la đát
na đa la dạ da. Namo Ratnatrayàya (S).
Homage to the Triple Jewels.
Nam mô Phật.
Namo Buddhàya (S). Homage to the Buddha.
Nam thiệm bộ châu.
Coi Nam diêm phù đề.
Nam tông. The
southern sect of Zen. Nam đốn Bắc tiệm:
southern immediate, northern gradual.
Nam tông Phật
giáo. Hìnayàna (S). Small Vehicle, lesser
vehicle. Also Tiểu thừa.
Nan. Difficult,
hard; distress, adversity. Nan phục: hard to
subdue, or submit; unconquerable. Nan nhập: hard to
enter, or attain. Nan thắng: hard to overcome. Nan
thắng địa. The fith of the ten bodhisattva
stages. Nam hóa: difficult of conversion; difficult
to educate, to reform.Nan độ: hard to cross over,
to save or be saved. Nan độ hải: the ocean hard
to cross, the sea of life and death. Nan tư: hard to
think of, hard to realize, incredible.
Nan đà. Nanda
(S). Name. Rejoicing. Also hoan hỉ.
Nan đà Bạt nan
đà. Nanda-Upananda (S). Name of a
Nàgaràja. Also Nan đà Long vương.
Nạn. Danger,
disaster, calamity; catastrophe; misfortune;
accident.
Não. Trouble,
vexation, annoyance. Mua não chuốc sầu: to come
to grief.
Não chúng. To
annoy everybody.
Não hại. To
annoy and harm.
Não hận. To hate
and detest.
Não loạn. To
annoy and trouble.
Nạp. Priestly
garments.
Nạp chúng.
Priests in an assembly.
Nạp già lê.
Tăng già lê. Samghati (S). 9 to 25
patches-garment.
Nạp y. Patched
garment.
Năng. Sak (S).
Able to, can; capability, power.
Năng duyên. The
conditioning power in contrast with the conditioned
sở duyên, e.g. the power of seeing and hearing
in contrast with that which is seen and heard.
Năng đại sư.
The sixth patriarch.
Năng đoạn Kim
cương Bát nhã Ba la mật đa kinh. Diamond
sùtra.
Năng lập. A
proposition in logic that can be established or
postulated.
Năng nhân. An
able man, i.e. Buddha as the all powerful man able to
transform the world.
Năng nhân.
Mighty in loving-kindness, an incorrect
interpretation of Sàkyamuni Năng nhân tịnh
mặc, but probably indicating his character.
Năng sở. These
two terms indicate active and passive ideas, e.g.
ability to transform or transformable and the object
that is transformed.
Năng thí thái
tử. Prince "Giver", a former
incarnation of Sàkyamuni.
Năng Thiên đế.
Sakra Devànàm Indra (S). King of Gods, Also Đế
thích.
Năng tín. Can
believe, or can be believed, contrasted with sở
tín that which is believed.
Năng trì.
Dhàrani (S). Magical formulas, protective spells.
Also mật chú, tổng trì. Ability to maintain,
e.g. to keep the precepts.
Năng y. Dependent
on, that which relies on something else, e.g.
vegetation on land. Sở y is that on which it
relies.
Nê lí đế.
Nirrta, nirrti (S). King, queen of Ràksasas. Also
Niết lị để.
Ngã. Atman (S). I,
my, mine; self, ego, personality, soul; the master of
the body.
Ngã ái.
Self-love; the love of or attachment to the ego.
Ngã ba la mật.
The Ego pàramità in the four based on the
Nirvàna sùtra in which the transcendental ego is
tự tại, i.e. has a real and permanent nature;
the four are thường permanency, lạc joy, ngã
personality, tịnh purity.
Ngã chấp.
Atma-gràha (S). Holding to the concept ođ the ego.
Also nhân chấp.
Ngã đảo. The
illusion of an ego, one of the four inverted or
upside-down ideas.
Ngã đẳng mạn.
Mànàtimàna (S). The pride of thinking oneself
equal to those who surpass us.
Ngã điên đảo.
The illusion that the ego is real; also the incorrect
view that the Nirvàna-ego is non-ego. One of the
tứ điên đảo.
Ngã đức. Power
or virtue of the ego, the ego being defined as tự
tại sovereign, master, free.
Ngã hữu. The
illusion that the ego has real existence.
Ngã không.
Illusion of the concept of the reality of the ego as
being composed of elements and disintegrated when
they are dissolved.
Ngã kiến.
Satkàyadrsti (S). The erronous doctrine that the
ego, or self composed of the five temporary skandhas
is a reality and permanent. Also thân kiến.
Ngã lạc.
Atmasukha (S). Happiness of oneself.
Ngã mạn.
Abhimàma, àtma-mada (S). Egotism and arrogance;
exalting self and depreciating others; self
intoxication, pride.
Ngã ngu. Ego
ignorance, holding to the illusion of the reality of
the ego.
Ngã ngữ thủ.
The attachment to doctrines or statements about the
ego.
Ngã nhân tứ
tướng. The four ejects of the ego in Diamond
sùtra: (1) ngã tướng the illusion that in the
five skandhas there is a real ego; (2) nhân
tướng that this ego is a man, and different from
beings of the other paths; (3) chúng sinh tướng
that all beings have an ego born oof the five
skandhas; (4) thọ giả tướng that the ego has
age, i.e. a determined or fated period of existence.
Ngã pháp. Self
(or the ego) and things.
Ngã pháp câu
hữu tông. Vàtsìputrìyà (S). The school
that regards the ego and things are real. Also Độc
tử bộ.
Ngã si.
Ego-infatuation, confused by the belief in the
reality of the ego.
Ngã sở. Mine,
personal, subjective; personal conditions,
possessions, or anything related to the self. Also
ngã sở hữu, ngã sở sự.
Ngã sở kiến.
The incorrect view that anything is really mine, for
all things are but temporal combinations.
Ngã sự. My
body; myself; my affair.
Ngã tiêm mạn.
Ùnamàna (S). The pride of thinking myself not
much inferior to those who far surpass me. One of
cửu mạn.
Ngã thắng mạn.
Adhimàna (S). The pride of thinking oneself
superior to equals.
Ngã thất. The
ego as the abode (of all suffering).
Ngã tính. The
nature of the ego.
Ngã tướng.
Egoism, the concept of the ego as real;
representation of self.
Ngã tưởng. The
thought that the ego has reality.
Ngạ. Hungry,
starved. Also ngã.
Ngạ quỉ. Preta
(S). Hungry demons, ghosts.
Ngạ quỉ đạo.
The way of hungry demons.
Ngạ quỉ giới.
The realm, sphere of hungry demons.
Ngạ quỉ sự.
Pretavàstu (S). Stories of the pretas.
Ngạ quỉ thú.
The path of the hungry demons.
Nghi. Vicikitsà
(S). Doubt, suspect; hesitate, be uncertain, fear,
surmise.
Nghi cái. The
overhanging cover of doubt.
Nghi căn. The root
of doubt.
Nghi chấp. The
holding to doubt.
Nghi hoặc. Doubt
and delusion, doubt, uncertainty.
Nghi kết. The
bondage of doubt.
Nghi kiến.
Doubtfully to view, doubtful view, doubt.
Nghi sứ, Nghi sử.
The messenger, tempter, or lictor, of doubt.
Nghi tâm. A
dougting heart.
Nghi thành thai cung.
The palace for doubters outside Amitabha's heaven,
where all doubters of him are confined for 500 years
until fit to enjoy his paradise.
Nghi thích. The
thorn of doubt.
Nghi vấn. Vimati
(S). Doubt, perplexity. Also thắc mắc.
Nghi võng. The
doubful net.
Nghị lực. Virya
(S). Vigour, energy, effort. Also tinh tiến.
Nghĩa. The right;
proper, righteous; loyal; public spirited, public;
meaning, significance.
Nghĩa biện. One
of the seven powers of reasoning, or discourse, of a
Bodhisattva, that on the things that are profitable
to the attainment of nirvàna.
Nghĩa đà la ni.
Truth dhàrani, the power of the Bodhisattva to
retain all truth he hears.
Nghĩa môn. The
gate of righteousness.
Nghĩa tướng.
Truth, meaning; meaning and form, truth and its
aspect.
Nghĩa thú. The
path of truth, the right direction, or objective.
Nghĩa vô ngại.
Unobstructed knowledge of the meaning, or the truth.
Nghịch. Vàma (S).
To go against, contrary, adverse, reverse,
rebellious, oppose, resist.
Nghịch dụ.
Argument by illustration from effect to cause.
Nghịch duyên.
Resisting accessory-cause
Nghịch hóa. To
convert the heterodox or opponents.
Nghịch lưu. To go
against the current.
Nghịch quán. The
inverse method in meditation.
Nghịch tội. Xem
ngũ nghịch tội.
Nghịch thuận. The
adversatives, resisting and complying, opposing and
according with, reverse or direct, backward or
forward.
Nghiêm. Severe,
stern; rigorous; rigid, strict; grave, solemn,
dignified, majestic, awe-inspiring; glorious.
Nghiêm cẩn.
Grave; solemn.
Nghiêm chỉnh.
Decent, decorous; correct.
Nghiêm sức.
Glorious adorned. Also trang nghiêm (làm đẹp).
Nghiêm tịnh.
Glorious and pure, gloriously pure
Nghiệp. Karman,
Karma (S). Action, work, deed; moral duty; product,
result, effect.
Nghiệp ách. The
constraints of karma.
Nghiệp ảnh.
Karma-shadow, karma dogging one's steps like a
shadow.
Nghiệp báo.
Karmavipàka (S). Karma reward; the retribution of
karma, good or evil.
Nghiệp cảm. The
influence of karma; caused by karma.
Nghiệp căn.
Root-action.
Nghiệp cấu.
Karma defilement.
Nghiệp cho quả
liền kiếp sau. Upapajja-vedaniya-kamma (P).
Kamma ripening in the next birth.
Nghiệp cho quả ngay
kiếp hiện tại. Dittha-dhamma-vedaniya-kamma
(P). Kamma ripening in the life time.
Nghiệp cho quả trong
một kiếp sau. Aparàpariya-vedaniya-kamma
(S). Kamma ripening in a later birth.
Nghiệp chủng.
Karmabìja (S). Karma-seed which springs up, in happy
or in suffering rebirth.
Nghiệp chướng.
Karmàvarana (S). The screen, or hindrance, of past
karma, hindering the attainment of bodhi; bale due to
karma.
Nghiệp duyên.
Karma-cause, karma-circumstance, condition resulting
from karma
Nghiệp dư. A
remnant of karma after the six paths of existence.
Nghiệp đạo. The
way of karma.
Nghiệp điền.
The field of karma.
Nghiệp hải. The
vast, deep ocean of karma.
Nghiệp hành.
Deeds, actions; karma-deeds, moral action which
influences future rebirth.
Nghiệp hệ.
Karma-bonds; karma-fetters.
Nghiệp hỏa. The
fire of evil karma.
Nghiệp hữu.
Reality of karma.
Nghiệp kết. The
bond of karma; karma and the bond (of passions)
Nghiệp kính.
Karma-mirror.
Nghiệp khổ.
Karmaic suffering.
Nghiệp lành.
Punyakarma (S). Meritorious action. Also thiện
nghiệp.
Nghiệp luân. The
wheel of karma.
Nghiệp lực. The
reach, range, compass, import ođ karma; the power of
karma.
Nghiệp ma.
Karma-màras. The demon who or the karma which
hinders or harms goodness.
Nghiệp não.
Karma distress; karma and distress.
Nghiệp nặng.
Garuka-kamma (P). Important karma. Also trọng
nghiệp.
Nghiệp nhân. The
deed as cause; the cause of good or bad karma.
Nghiệp phong.
Karma-wind.
Nghiệp phọc,
phược. Karma bonds; the binding powers of
karma.
Nghiệp quả.
Karmaphala (S). Fruit or result of the karma.
Nghiệp quyến.
The noose of karma which entangles in transmigration
Nghiệp tặc.
Robber-karma.
Nghiệp thằng.
Karma-cords, the bonds of karma.
Nghiệp thiên.
The karma of heaven, i.e. the natural inevitable law
of cause and effect.
Nghiệp thọ.
Life, long or short, as determined by previous karma.
Nghiệp thông.
Supernatural powers obtained from former karma.
Nghiệp thụ. That
which is received as the result of former karmic
conduct.
Nghiệp thức, Căn
bản thức. Activity-consciousness.
Nghiệp thực.
Karma as nutritive basis for succeeding existence.
Nghiệp tiền kiếp.
Pùrvakarma (S). A deed done in a former existence.
Nghiệp tính. The
nature of karma.
Nghiệp trần.
Karma-dirt, the defilement or remains of evil karma.
Nghiệp tướng.
Action, activity, the karmaic, the condition of
karmaic action
Nghiệp uẩn.
Karmaskandha (S). Karmical group.
Nghiệp võng. The
net of karma.
Nghiệp xứ.
Karmasthàna (S) A place for working, of business
etc.
Nghiệp xứng.
The scales of karma.
Ngõa sư.
Bhàrgavà (S). Name. Also Bạt già bà.
Ngoại. Bàhya
(S). Outside, external.
Ngoại chấp.
External doctrines, rules or tenets non Buddhist, or
heretical.
Ngoại duyên. Xem
tăng thượng duyên và nhân duyên.
Ngoại đạo.
Tìrthya, tìthakara (S). Outside outsiders, those of
other cults. Heretic, adherent of another religion.
Ngoại điển.
External rules or tenets.
Ngoại giáo.
External, non-Buddhist doctrines.
Ngoại học. Study
of outside, or non-Buddhist doctrines.
Ngoại hộ.
External protection, or aid.
Ngoại ma.
Disturbances coming from outside.
Ngoại nghi. Xem
tứ oai nghi.
Ngoại pháp.
Heretical doctrines.
Ngoại trần. The
external objects of the six internal senses.
Ngoại tướng.
External appearance or conduct; what is manifested
without; externally.
Ngoại vật.
Bahyubhàva (S). Outside objects; external world.
Ngoại vô vi.
Unmoved by externals, none of the senses stirred.
Ngoan cố. Thambha
(P). Obstinate, stubborn, recalcitrant. Also cố
chấp, bướng.
Ngọc như ý.
Cintàmani (S). Sacred gem, Jewel of the thought.
Also như ý châu.
Ngộ. Awaken to,
apprehend, perceive, become aware.
Ngộ đạo. To
awaken to the truth.
Ngộ nhẫn. The
patience of enlightenmant.
Ngộ nhập. To
apprehend or perceive and enter into (the idea of
reality).
Ngộ sát. The
ksetra or land of perception or enlightenment.
Ngộ tính. Ability
to be enlightened.
Ngôn. Words,
speech; to speak.
Ngôn bình đẳng.
Vàksamatà (S). Equality of speech.
Ngôn cú.
Sentences.
Ngôn giáo.
Desanàpàtha (S). Scriptural text. The teaching of
Buddha as embodied in words.
Ngôn hành. Words
and deeds.
Ngôn thuyết.
Verbal expression.
Ngôn y.
Word-dependence, i.e. that which can be expressed in
words, the phenomenal, or describable.
Ngu. Monkey-witted;
silly, stupid, ignorant.
Ngu đồng. Bàla
(S). Ignorant, foolish (like a child). Also trẻ
dại.
Ngu hoặc. Deluded
by ignorance, the delusion of ignorance.
Ngu nhân. Ordinary
people.
Ngu pháp.
Ignorant, immature law or method.
Ngu phu. Bàla (S).
Ignorant, immature, a simpleton, the unenlightened.
Ngu si. Mudha (S).
Ignorant and unenlightened.
Ngu tăng. Ignorant
monk.
Ngu võng. The net
of ignorance.
Ngũ. Panca (S).
Five.
Ngũ ác. The five
sins - killing, stealing, adultery, lying, drinking
intoxicants.
Ngũ ác thú.
Five evil diections.
Ngũ ấm. Coi
ngũ uẩn.
Ngũ ấm xí thịnh
khổ. The mental and physical sufferings arising
from the full-orbed activities of the five skandhas.
Ngũ bách giới.
The five hundred precepts of nuns.
Ngũ bảo. The
five precious things, syn all the precious things.
There are several groups, e.g. - gold, silver,
pearls, cowries, and rubies; or, coral, crystal,
gold, silver, and cowries.
Ngũ biến hành.
The five universal mental activities associated with
every thought: tác ý the idea, xúc mental
contact, thọ reception, tưởng conception, tư
perception.
Ngũ bố úy. The
five fears of beginners in the bodhisattva way: fear
of 1-Bất hoạt úy, giving away all lest they
should have no means of livelihood; 2-Ác danh úy,
sacrifying their reputation; 3-Tử úy, sacrifying
themselves through dread of dying; 4- Ác đạo
úy, falling into evil; 5- Đại chúng oai
đức úy, addressing an assembly, especially of
men of position.
Ngũ bồ đề.
The five bodhi, or stages of enlightenment: 1-Phát
tâm bồ đề, resolve on supreme bodhi; 2-Phục
tâm bồ đề, mind control, i.e. of the passions,
and observance of the paramitas; 3-Minh tâm bồ
đề, mental enlightenment, study, and increase in
knowledge and in prajnàpàramità; 4-Xuất
đáo bồ đề, mental expansion, freedom from the
limitations of reincarnation and attainment of
complete knowledse; 5-Vô thượng bồ đề,
attainment of a passionless condition and of supreme
perfect enlightenment
Ngũ bộ mật kinh.
Pàncatantra (S). The five Tantric Books.
Ngũ cái. The
five covers: tham dục desire, sân nhuế anger,
thụy miên drowsiness, trạo hối excitability,
nghi pháp doubt.
Ngũ cảnh. The
objects of the five senses, corresponding to the
sense of sắc form, thanh sound, hương smell, vị
taste, and xúc touch.
Ngũ căn.
Pancendriyàni (S). The five roots, i.e. the five
organs ofthe senses: nhãn eyes, nhĩ ears, tỷ
nose, thiệt tongue, and thân body as roots of
knowing. The five spiritual organs or positive
agents: tín faith, tinh tiến energy, niệm
memory, định visionary meditation, tuệ wisdom.
Ngũ chính sắc,
Ngũ sắc, Ngũ chính hạnh. The five proper
courses to insure the bliss of the Pure Land: (1)
Intone the three sùtras Vô lượng thọ kinh,
Quán vô lượng thọ kinh and A di đà kinh;
(2) meditate on the Pure Land; 3) worship solely
Amitabha; (4) invoke his name; (5) extol and make
offerings to him.
Ngũ chủng bất nam.
The five kinds of pandakas, i.e. eunuchs, or impotent
males.
Ngũ chủng bất
nữ. The five kinds of sexually incomplete
females.
Ngũ chủng bố thí.
The five kinds of almsgiving, or dànas - to those
from afar, to those going afar, to the sick, the
hungry, and those wise in Buddhist doctrine.
Ngũ chủng cúng
dường. Five objects of offering: nhang xoa
chaling incense, hoa flower, nhang đốt burning
incense, đồ ăn uống food and drink, đồ
đèn sáng lamp or candles.
Ngũ chủng đàn
pháp. The five kinds of mandala ceremonials.
Ngũ chủng định
tâm. Xem ngũ định.
Ngũ chủng ngưu vị.
Five kinds of food from the ox: nhũ milk, lạc
cream, sinh tô butter, thục tô cooked butter,
đề hồ cheese.
Ngũ chủng pháp
sư. The five kinds of masters of the Law, v.
Lotus sùtra, one who receives and keeps; reads;
recites; expounds; and copies the sùtra
Ngũ chủng
pháp giới. The Hoa nghiêm school five
forms of dharmadhàtu: (1) Hữu vi pháp giới
or Sự, the phenomenal realm; (2) Vô vi pháp
giới or Lý, the inactive, quiescent, or noumenal
realm; (3) Diệc hữu vi diệc vô vi pháp
giới or Sự lý vô ngại, both, i.e.
interdependant and interactive; (4) Phi hữu vi phi
vô vi pháp giới, neither active nor inactive,
but it is also Sự lý vô ngại, e.g. water and
wave, wave being water and water wave; (5) Vô
chướng ngại pháp giới or Sự sự vô
ngại, the unimpeded realm the unity of the
phenomenal and noumenal, of the collective and
individual.
Ngũ chủng quán
đỉnh. The five abhisekani baptisms of the
esoteric school - for ordaining àcàryas,
teachers, or preachers of the Law; for admitting
disciples; for putting an end to calamities or
suffering for sins; for advancement, or success; and
for controlling (evil spirits) or getting rid of
difficulties.
Ngũ chủng tán
loạn. The five kinds of mental aberration:
1-Tự nhiên tán loạn, the five senses
themselves not functioning properly; 2-Ngoại tán
loạn, external distraction, or inability to
concentrate the attention; 3-Nội tán loạn,
internal distraction, or mental confusion; 4-Thô
trọng tán loạn distraction caused by ideas of
me and mine, personality, possession etc.; 5-Tư duy
tán loạn, confusion of thought produced by
hinayàna ideas.
Ngũ chủng tạng.
The five stores, or the five differentiations of the
one Buddha-nature: (1) Như Lai tạng, the
Tathàgata-nature, which is the fundamental
universal nature possessed by all the living. (2)
Chính pháp tạng, the source or treasury of all
right laws and virtues; (3) Pháp thân tạng, the
storehouse of the dharmakàya obtained by all
saints; (4) Xuất thế tạng, the eternal
spiritual nature, free from earthly errors; (5) Tự
tính thanh tịnh tạng, the storehouse of the pure
Buddha-nature.
Ngũ chủng tăng
thượng duyên, Ngũ duyên. Five excellent
causes, e.g. of blessedness: keeping the
commandments; sufficent food and clothing; a secluded
abode; cessation of worry; good friendship.
Ngũ chủng thông.
Five kinds of supernatural power: (1) Đạo thông,
of bodhisattvas through their insight into truth; (2)
Thần thông, of arhats through their mental
concentration; (3) Y thông, supernatural or magical
powers depending on drugs, charms, incantations,
etc..(4) Báo thông, Nghiệp thông, reward or
karma powers of transformation possessed by devas,
nagas, etc (5) Yêu thông, magical powers of
goblins, satyrs, etc..
Ngũ chủng tính.
The five germ-natures, or root of bodhisattva
development: (1) Tập chủng tính, the germ-nature
of study of the void which corrects all illusions of
time and space; (2) Tính chủng tính, that of
ability to discriminate all the germ-natures of
phenomina and transform the living; (3) Đạo
chủng tính, (the middle) way germ-nature, which
attains insight into Buddha-laws; (4) Thánh chủng
tính, the saint germ-nature which produces holiness
by destroying ignorance; (5) Đẳng giác chủng
tính the bodhi-rank germ-nature which produces
Buddhahood.
Ngũ chủng tỉ
lượng. The five references in (Indian) logic:
(1) Tướng, from appearance, e.g. fire from smoke;
(2) Thể, from the corporeal, e.g. two or more
things from one; (3) Nghiệp, from action, e.g. the
animal from its footmark; (4) Pháp, from recognized
law, old age from youth; (5) Nhân quả, đrom
cause and effect, that a traveller has a destination.
Ngũ chướng.
The five hindrances, or obstacles, also ngũ ngại.
(I) Of women, i.e. inability to become Phạm thiên
vương Brahma-kings, Đế thích Indras, Ma vương
Mara-kings, Chuyển luân thánh vương
Cakravarti-kings, or Phật Buddhas. II) The
hindrances of: (1) Phiền não chướng, the
passion nature, e.g. original sin; (2) Nghiệp
chướng, of karma caused in previous lives; (3)
Sinh chướng, the affairs of life; (4) Pháp
chướng, no friendly or competent preceptor; (5)
Sở tri chướng, partial knowledge.
Ngũ công đức
môn. The five effective or meritorious gates to
Amitabha's Pure Land,i.e. worship of him, praise of
him, vows to him, meditation on him, willingness to
suffer for universal salvation.
Ngũ cụ túc.
The five complete ustensils for worship - two
flower-vases, two candle sticks, and a censer.
Ngũ cúng dường.
The five kinds of offerings -unguents, chaplets,
incense, foods, and lamps (or candles)
Ngũ diệu. The
five wonders, i.e. of purified or transcendental
sight, sound, taste, smell, and touch in the Pure
Land.
Ngũ dục.
Pancakàmaguna (S). The five desires, arising from
the objects of the five senses, things seen, heard,
smelt, tasted, and touched. Also, the five desires of
wealth, sex, food-and-drink, fame, and sleep.
Fivefold craving.
Ngũ đại.
Pancamahàbhùta (S). The five elements: earth,
water, fire, wind, and space.
Ngũ đại sứ
giả, Ngũ thiên sứ giả. The five
dùta, i.e. great lictors, or deva messengers -
birth, old age, disease, death, earthly laws and
punishments.
Ngũ đao. The five
swords or slayers who were sent in pursuit of a man
who fled from his king; e.g. the five skandhas.
Ngũ đạo. Five
ways of rebirth: thiên devas, nhân humen, ngạ
quỉ hungry demons.
Ngũ đình tâm
quán, Ngũ đình tứ niệm. The five
meditations for setting the mind and ridding it of
the five errors of desire, hate, ignorance, the self
and a wayward or confused mind. The five meditations
are: bất tịnh the vileness of all things, từ bi
pity for all, nhân duyên causality, phân biệt
right discrimination, sổ tức breathing.
Ngũ độn sử.
Panca klesa (S). The five dull, unintelligent, or
stupid vices or temptations: tham desire, sân anger
or resentment, si stupidity or foolishness, mạn
arrogance, nghi doubt.
Ngũ giới.
Pancasìla (S). The five commandments, or precepts,
against: (1) Sát sinh, Prànàtipàta, Killing;
(2) Trộm cắp, Adattàdàna, Stealing; (3) Tà
dâm, Kàmamithyàcàra, Adultery; (4) Vọng
ngữ, Mrsàvàca, Lying; (5) Uống rượu,
Suràmaireya, Use of intoxicants.
Ngũ giáo. The
five divisions of Buddhism according to the Hoa
Nghiêm school. Theo Đỗ Thuận tới Hiền
Thủ: (1) tiểu thừa hìnayàna; (2) đại
thừa thủy giáo the primary stage of
Mahàyàna; (3) đại thừa chung giáo
Mahàyàna in its final stage; (4) đại thừa
đốn giáo the immediate, direct, or intuitive
school; (5) đại thừa viên giáo the
complete, or perfect teaching of Hoa nghiêm,
combining all the rest into one-embracing vehicle.
Ngũ hà. Punjab
(S). Punjab.
Ngũ hạ kết.
Xem ngũ độn sử.
Ngũ hương. The
incense composed of five ingredients: trầm hương,
sandalwood; aloes; đinh hương, cloves; nghệ,
saffron and long não, camphor.
Ngũ kiến. The
five wrong views: (1) Thân kiến, satkàya-drsti,
i.e. ngã kiến, ngã sở kiến, the view that
there is a real self, an ego, and a mine and thine;
(2) Biên kiến, antargràha, extreme views, e.g
đoạn extinction or thường permanence; (3) Tà
kiến, mithyà, perverse view, which, denying cause
and effect, destroy the foundation of morality; (4)
Kiến thủ kiến, drstiparàmarsa, stubborn
perverted views, viewing inferior things as superior,
or counting the worse as the better; (5) Giới
cấm thủ kiến, silà-vrata-paràmarsa, rigid
views in favour of rigorous ascetic prohibitions,
e.g. covering oneself with ashes.
Ngũ loại thiên.
The five kinds of devas: (1) Thượng giới
thiên, in the upper realms of form and non form;
(2) Hư không thiên, in the sky, i.e. four of the
six devas of the desire-realm; (3) Địa cư thiên,
on the earth, i.e. the other two of the six devas;
(4) Du Hư không thiên, wandering devas of the
sky, e.g. sun, moon, stars; (5) Địa hạ thiên,
under-world devas, e.g. nàgas, asuras, màras,
etc..
Ngũ lợi sử.
Five sharp, or keen "runners' or lictors,
Ngũ luân. The
five wheels, or things that turn: (1) The ngũ thể
or five members, i.e. the knees, the elbows, the
head; (2) The five foundations of the world: the
wheel of space, the wheel of wind, the wheel of
water, the wheel of diamond or earth, on these rest
the nine concentric circles and eight seas; (3) The
five elements, earth, water, fire, air and space.
Ngũ lực.
Pancabala (S). Five powers or faculties, five mental
forces: (1) tín lực, sraddhà bala, force of
faith; (2) tinh tiến lực, virya bala f. of
energy; (3) niệm lực, sati bala, f. of
mindfulness; (4) định lực, samàdhi bala, f. of
concentration of mind or meditation; (5) tuệ
lực, prajnà bala, f. of wisdom,wisdom.
Ngũ minh.
Pancavidyà (S). The five sciences or studies in
India: (1) thanh minh sabda, grammar and composition;
(2) công xảo minh silpakarmasthàna, the arts
and mathematis; (3) y phương minh cikitsà,
medicine; (4) nhân minh hetu, logic; (5) nội minh
adhyàtma, philosophy.
Ngũ nghịch.
Pancànantarya (S). Ngũ vô gián nghiệp, the
five rebellious acts of deadly sins: giết cha
parricide, giết mẹ matricide, giết A la hán
killing an arhat, làm thân Phật chảy máu
shedding the blood of a Buddha, phá hòa hợp
tăng destroying the harmony of the sangha, or
fraternity.
Ngũ nghiệp. The
five kinds of karma: of which the groups are numerous
and differ.
Ngũ ngũ bách
niên. The five periods each of 500 years.
Ngũ nhãn. The
five kinds of eyes or vision: (1) Nhục nhãn,
human eye; (2) Thiên nhãn, deva eye; (3) Huệ
nhãn, the eye of wisdom; (4) Pháp nhãn, the eye
of dharma; (5) Phật nhãn, Buddha vision or
omniscience.
Ngũ nhân. The
five causes, i.e. (1) sinh nhân producing cause;
(2) y nhân supporting cause; (3) lập nhân
upholding or establishing cause; (4) trì nhân
maintaining cause; (5) dưỡng nhân nourishing or
strengthening cause
Ngũ (trí) như lai,
Ngũ Phật. The Five Dhyàni-Buddhas of the
Vajradhàtu and Garbhadhàtu. A Shingon term for
the five Buddhas in their five manifestations.
Ngũ pháp.
Pancadharma (S). Five dharmas: (1) Danh, nàma,
name; (2) tướng, nimitta, appearance; (3) phân
biệt, vikalpa, discrimination; (4) chính trí,
samyak-jnàna, right knowledge; (5) như như,
tathatà, suchness.
Ngũ phần pháp
thân. Panca dharmakàya (S). The five
attributes of the spiritual body of the Tathàgata.
i.e. giới that he is above all moral conditions;
định tranquil and apart from all false ideas; tuệ
wise and omniscient; giải thoát free, unlimited,
unconditioned which is the state of nirvana; giải
thoát tri kiến that he has perfect knowledge of
his state.
Ngũ phần pháp
thân hương. The five kinds of incense, or
fragrance corresponding with the Panca dharmakàya.
Ngũ quả. The
five fruits or effects: (1) Dị thục quả, fruit
ripening divergently, e.g. pleasure and goodness are
in different categories; (2) Đẳng lưu quả,
fruit of the same order, e.g. goodness reborn from
previous goodness; (3) Độ dụng quả, present
position and function fruit, the rewards of moral
merit in previous lives; (4) Tăng thượng quả,
superior fruit, or position arising from previous
earnest endeavour and superior capacity; (5) Ly hệ
quả, fruit of freedom from all bonds.
Ngũ quán. The
five meditations refered to in the Lotus 25: (1)
Chân quán, on the true, idem không quán, to
meditate on the reality of the void, or infinite in
order to be rid of illusions in views and thoughts;
(2) Thanh tịnh quán, on purity, to be rid of any
remains of impurity connected with the temporal, idem
giả quán; (3) Quảng đại trí tuệ quán,
on the wider and greater wisdom, idem trung quán,
by study of the middle way; (4) Bi quán, on
pitifulness, or the pitiable condition of the living,
and by the above three to meditate on their
salvation; (5) Từ quán, on mercy and the
extension of the first three meditations to the
carrying of joy to all the living.
Ngũ sắc. The
five primary colours, also called ngũ chính (or
đại) sắc: thanh blue, hoàng yellow, xích red,
bạch white, hắc black. Ngũ gián sắc:
compound colours. The ngũ căn sắc are: tín
faith white; tinh tiến zeal red; niệm memory
yellow; định meditation blue; tuệ wisdom black.
Ngũ sinh. Five
rebirths, i.e. five states, or conditions of a
bodhisattva's rebirth: (1) Tức khổ sinh, to stay
calamities; (2) Tùy loại sinh, in any class that
may need him; (3) Thắng sinh, in superior
condition, handsome, wealthy or noble; (4) Tăng
thượng sinh, in various grades of kingship; (5)
Tối hậu sinh, final rebirth before Buddhahood.
Ngũ suy tướng.
The five signs of decay or approaching death, of
which descriptions vary, e.g. uncontrolled discharge,
flowers on the head wither, unpleasant odour,
sweating armpits, uneasiness (or anxiety).
Ngũ sư. The five
masters or teachers, i.e. respectively of the kinh
sùtras, the luật vinaya, the luận sàstras,
the vi diệu pháp abhidharma, and thiền định
meditation.
Ngũ sứ giả.
The five messengers of Manjusri, Văn thù sư
lợi,
Ngũ sự vọng
ngữ. The five things fallaciously explained by
Mahàdeva, as stated in the Kathàvatthu.
Ngũ tác nghiệp
căn. The five working organs: the mouth, hands,
feet, sex organ, and anus.
Ngũ tà mệnh.
The five improper ways of gain or livelihood for a
monk: (1) Trá hiện dị tướng, changing his
appearance; (2) Tự thuyết công năng,
advertising his own powers and virtue; (3) Chiêm
tướng cát hung, fortune telling by physiognomy,
etc.; (4) Cao thanh hiện oai, hectoring and
bullying; (5) Thuyết sở đắc lợi dĩ
động nhân tâm, praising the generosity of
another to induce the hearer to bestow presents.
Ngũ tân, Ngũ
huân. The five condiments, i.e. garlic, leek,
onion, shallot, and pimento. Tỏi, hành, hẹ,
kiệu, nén.
Ngũ thể. Five
members of the body: head, elbows, knees.
Ngũ thể đầu
địa. Five members of the body touching ground.
Ngũ thời giáo.
The five periods or divisions of Sakyamuni's
teaching. According to Thiên Thai sect, they are:
(1) Hoa nghiêm thời, the Avatamsaka or first
period in three divisions each of seven days after
his enlightenment, when he preached the contents of
this sùtra; (2) Lộc uyển thời, the twelve
years of his preaching the A hàm in the deer park;
(3) Phương đẳng thời, the eight years of
preaching mahàyàna-cum-hinayàna doctrines, the
vaipulya period; (4) Bát nhã thời, the twenty
two years of his preaching the prajnà or wisdom
sùtras; (5) Pháp hoa Niết bàn thời, the
eight years of his preaching the Lotus sùtra and,
in a day and a night, the Nirvàna sùtra.
Ngũ thọ, thụ.
The five sensations.
Ngũ (thần) thông.
Pancàbhijnà (S). The five supernatural powers:
(1) Thiên nhãn thông, divyacaksus, devas
vision, instantaneous view of anything anywhere in
the form-realm; (2) Thiên nhĩ thông,
divyasrotra, deva hearing, ability to hear any sound
anywhere; (3) Tha tâm thông, paracitta-jnàna,
ability to know the thoughts of all other minds; (4) Túc
mạng thông. Pùrvanivàsànusmrti-jnàna,
knowledge of all former existences of self and
others; (5) Thần túc thông,
rddhi-sàksàtkriyà, power to be anywhere;
magical powers.
Ngũ thú. The
five gati, i.e. destinations, destinies: địa ngục
hell, ngạ quỉ hungry ghosts, súc sinh animals,
người human beings, trời devas.
Ngũ thừa (thặng).
Five vehicles conveying to the karma reward : (1)
Nhân thừa, rebirth among men conveyed by
observing the five commandments; (2) Thiên thừa,
among devas by the ten forms of good action; (3)
Thanh văn thừa, among the sràvakas by the four
noble truths; (4) Duyên giác thừa, among
pratyeka-buddhas by the twelve nidànas; (5) Bồ
tát thừa, among the bodhisattvas and Buddhas by
the six pàramitas.
Ngũ thức. The five
parijnànas, perceptions or cognitions: (1) Nghiệp
thức, initial functioning of mind under the
influence of the original vô minh unenlightenment
or state of ignorance; (2) Chuyển thức, the act
of turning towards the apparent object for its
observation; (3) Hiện thức, observation of the
object as it appears; (4) Tri thức, the deductions
derived from its appearance; (5) Tương tục
thức, the consequent feelings of like or dislike.
pleasure or pain, from which arise the delusions and
incarnations.
Ngũ thực. Five
kinds of spiritual food by which roots of goodness
are nourished: (1) Niệm thực, correct thoughts;
(2) Pháp hỉ thực, delight in the Law; (3)
Thiền duyệt thực, pleasure in meditation; (4)
Nguyện thực, firm resolve, or vows of
self-control; (5) Giải thoát thực, deliverance
from the karma of illusion.
Ngũ thượng kết.
Coi Ngũ lợi sử.
Ngũ tịnh. The
five "clean" products of the cow, i.e.
urine, dung, milk, cream, and cheese. The five
pure-dwelling heavens in the fourth dhyana heaven
into which arhats are finally born.
Ngũ tính. The
five different natures as grouped by the pháp
tướng tông dharmalaksana sect: (1) thanh văn
sràvakas; (2) duyên giác pratyeka-buddhas; (3)
bồ tát bodhisattvas; (4) bất định indefinite;
(5) ngoại đạo outsiders.
Ngũ tình. The
feelings or passions which are stirred by the five
senses.
Ngũ tỉ khưu.
Pancavargìya (S). The first five of Buddha converts,
also called ngũ đệ tử five disciples: A nhã
Kiều trần như Ajnàta Kaundinya, Át bệ
Asvajit, Bạt đề Bhadrika, Thập lực Ca
diếp Dasabala Kàsyapa, Ma nam Câu lỵ
Mahànàma Kulika.
Ngũ trần. The
objects of the five senses which being dusty or
earthly things can taint the true nature.
Ngũ trí. The five
kinds of wisdom of the Chân Ngôn tông. Of the
six elements earth, water, fire, air, space, and
consciousness, the first five form the phenominal
world, or Garbhadhàtu, the womb of all things thai
tạng giới, the sixth, is the conscious, or
perceptive, or wisdom world, the Vajradhàtu, kim
cương giới, sometimes called the Diamond realm.
The two realms are not originally apart, but one, and
there is no consciousness without the other five
elements. The sixth element, consciousness,
vijnàna, thức, is further subdivided into five
called ngũ trí, the five wisdoms: (1) Pháp
giới thể tính trí, the wisdom of the embodied
nature of the dharmadhàtu; (2) Đại viên cảnh
trí, the great round mirror wisdom; (3) Bình
đẳng tính trí, wisdom in regard to all things
equally and universally; (4) Diệu quan sát trí,
wisdom of profound insight, or discrimination; (5)
Thành sở tác trí, the wisdom of perfecting
the double work of self-welfare and the welfare of
others.
Ngũ triền cái.
Pancanìvaranàni (S). Fivefold obstacle (on the
progress of mind): (1) Tham dục, Kàma, Sensuous
desires; (2) Sân, Vyàpàda, Ill-will; (3) Thụy
miên, Styàna-middha, Sloth torpor; (4) Trạo
cử, Anuddhatya, restlessness; (5) Nghi,
Vicikitsà, Sceptical doubt.
Ngũ trọc, trược.
Pancakasàya (S) The five periods of turbidity,
impurity, or chaos, i.e. of decay: (1) Kiếp trọc,
kalpa kasàya, the kalpa in decay, when it suffers
deterioration and gives rise to the ensuing form; (2)
Kiến trọc, drsti kàsaya, deterioration of view
egoism, etc.; (3) Phiền não trọc, klesa
kàsaya, the passions and delusion of desire, anger,
stupidity, pride and doubt prevail; (4) Chúng sinh
trọc, sattva kàsaya, human miseries increase and
happiness decrease; (5) Mệnh trọc, àjìva
kàsaya, human life t ime gradually diminishes.
Ngũ uẩn.
Pancaskandha (S). The five skandhas, the five
cumulations, substances, or aggregates, five groups
of clinging i.e. the components of an intelligent
being especially a human being: (1) Sắc uẩn,
rùpa, the corporeal group; (2) Thụ uẩn,
vedanà, the feeling group; (3) Tưởng uẩn,
sanjnà, the perception group; (4) Hành uẩn,
samskàra, the mental formation group; (5) Thức
uẩn, vijnàna, the consciousness group.
Ngũ vị. Five
favours, five tastes, i.e. sweet, sour, bitter, acid,
salt.
Ngũ xứ cúng
dường. The five to be constantly served: cha
father, mẹ mother, ông thầy thân dạy mình
teacher, ông thầy làm khuôn phép cho mình
religious director, người có bệnh the sick.
Ngụy. False,
counterfeit, forged. False or forged sùtras, which
were produced after the Wei, Ngụy, dynasty.
Ngụy biện.
Fallacy, sophism.
Ngụy ngôn.
Mrsàvàca (S). Falshood, fallacy, delusion.
Ngụy quân tử.
Tartuffe, sanctimonious hypocrite.
Nguyên. Origin,
original.
Nguyên. Beginning,
first, original, head.
Nguyên Cát thụ.
The tree of the original felicity, i.e. the
bodhi-tree.
Nguyên diệu. The
original or fundamental marvel or mystery, i.e. the
conception of nirvàna.
Nguyên nhân.
Hetu (S). The original or fundamental cause which
produces phenomena, e.g. karma, reincarnation.
Nguyên phẩm vô
minh. Primal ignorance; the original state of
avidyà, unenlightenment, or ignorance; original
innocence.
Nguyên Tạng. The
Yuan Tripitaka, compiled by order of Thế Tổ
(Kublai), founder of the Yuan dynasty and printed
from blocks.
Nguyên thủy.
Prabhù (S). Beginning in the beginning, primordial.
Prabhù is the title of Vishnu aas a personification
of the sun.
Nguyện. Pranihita,
pranidhàna (S). Vow, resolve, wish; sincere
promise; to vow, to wish, to pledge, to be willing,
to desire.
Nguyện ba la mật.
Pranidhàna pàramità (S). The vow pàramità,
the eighth of the ten pàramitàs, a bodhisattva's
vow to attain bodhi and save all beings to the other
shore.
Nguyện chú. The
original resolve in a previous existence which
incites a man to build a pagoda, copy a sùtra etc,.
Nguyện độ.
Salvation through trust in the vow, e.g. of
Amitàbha.
Nguyện hải. The
Bodhisattva's vow is deep and wide like ocean.
Nguyện hạnh. To
vow and perform the discipline the vow involves.
Nguyện luân. The
vow-wheel, which overcomes all opposition; also the
revolving of the bodhisattva's life around his vow.
Nguyện lực. The
power of the vow.
Nguyện Phật. A
Buddha of the vow, who passes through the eight forms
of an incarnate Buddha bát tướng.
Nguyện tác.
Resolve to be, or become, e.g. nguyện tác Phật,
resolve to become Buddha.
Nguyện thân. The
resolve of a Buddha to be born in the Tusita heaven
Đâu suất thiên for the work of saving all
beings.
Nguyện thuyền.
The Amitàbha's likened a boat which ferries all
beings to his Pure Land.
Nguyện thực.
Vow-food; to nourish the life by the vow, and thus
have strength to fulfil its duties.
Nguyệt. Candra,
soma (S). The moon.
Nguyệt ái tam
muội. A Buddha's "moon-love
samàdhi", in which he rids men of the
distresses of love and hate.
Nguyệt Chi quốc.
Indo-Scythians.
Nguyệt cung. The
moon-palace of the Nguỵệt thiên tử made of
silver and crystal.
Nguyệt diện Phật.
The "moon-face Buddha", whose life is only
a day and a night, in contrast with the sun face
Buddha whose life is 1,800 years.
Nguyệt đàn. An
external altar in temples in the open, i.e. under the
moon.
Nguyệt đăng tam
muội. Candra-dipa-samàdhi (S). The samàdhi
said to have been given to Nguyệt quang đồng
tử by Buddha and taught in the Nguyệt đăng
tam muội kinh.
Nguyệt đăng tam
muội kinh. Samàdhiràja-sùtra (S). Sùtra
of the King of Concentration. Also Tam muội vương
kinh.
Nguyệt luân. The
moon's disk, the moon.
Nguyệt luân quán,
nguyệt luân tam muội. The moon
contemplation (or samàdhi) in regard to its sixteen
nights of waxing to the full, and the application of
this contemplation to the development of bodhi
within, especially of the sixteen kinds of
bodhisattva mind of the lotus and of the human heart.
Nguyệt mi. New
moon eyebrows, i.e. arched like the Buddha's.
Nguyệt quang.
Candraprabha (S). Moon-light. One of the three
honoured ones in the Vajradhàtu, and in Manjusrì
court of the Garbhadhàtu, known as Thanh lương
Kim cương.
Nguyệt thiên.
Candradeva, or Somadeva (S). The ruler of the moon.
Nguyệt thiên tử, the male regent of the moon
named Ti Cát tường, one of the metamorphoses of
Bodhisattva Mahàsthàmapràpta Đại thế Chí.
Nguyệt thứ giảng.
Monthly preaching.
Nguyệt thử. The
moon rat, one of the two rats, black and white, that
gnaw the cord of life, i.e. night and day.
Nguyệt tinh ma ni.
The pearl or jewel in the fortieth hand of the
"one thousand hand" Quán Âm, towards
which worship is paid in case of fevers; the hand is
called Nguyệt tinh thủ.
Nguyệt Xứng.
Candrakìrti (S). Name.
Ngữ. Vac,
bhàsà (S). Words, discourse, conversation,
speech, language; to say, speak with.
Ngữ học.
Linguistics; lexicography; philology.
Ngữ lục.
Quotation book.
Ngữ mật.
Secret, esoteric words.
Ngữ nghiệp. The
karma produced by speech.
Ngữ nguyên học.
Etymology.
Người. Purusa
(S). Man, male.
Người. Pudgala
(S). Individual, person, self, soul. Also bổ đặc
ca la, nhân, bản ngã.
Người đã diệt
hết nguyên nhân của tái sinh.
Jàtikkhayam (P). One who has destroyed all the
chance of being reborn.
Người đã đạt
được phép thần thông. Abhinnàvosita
(P). One who has obtained the abhinna (supernatural
knowledge).
Người đã thành
tựu. Siddhàrtha (S). One who has
accomplished his task.
Người đi hành
hương. Punnatitthagàmi (P). Pilgrim.
Người trần tục.
Grhin (S). Secular, layman. Also cư sĩ, tục
nhân.
Ngưu. Go, gaus (S).
Ox, bull, bullock, etc.
Ngưu bì. Ox-hide -
mortal happiness injures the wisdom-life of gods and
men, just as ox hide shrinks and crushed a man who is
wrapped in it and placed under the hot sun.
Ngưu cẩu ngoại
đạo. Go-vratika, kukkura-vratika (S). Heretics
who live as oxen or dogs.
Ngưu chủ.
Gavàmpati (S). Kiều phạm ba đề, the king of
bull, name of a great disciple of Buddha.
Ngưu dương nhãn.
Only the eyes (i.e. vision or insight) of oxen and
sheep.
Ngưu đầu. The
ox-head lictors in the hells.
Ngưu đầu sơn. A
mountain in Kiang ning in Giang Tô which gave its
name to a school, the followers of Pháp Dung,
called Ngưu đầu sơn pháp or Ngưu đầu
thiền.
Ngưu giới. To
live as a cow, eating grass with bent head, etc., as
certaain Indian heretics are said to have done, in
the belief that a cow's next reincarnation would be
in the heavens.
Ngưu hóa châu.
Godànìya, aparagodàna (S). The western of the
four continents into which every world is divided,
where oxen are the principal product and medium of
exchange.
Ngưu mao trần.
Go-rajas (S). The amount of dust that can rest on the
top of a cow's hair, i.e. seven times that on a
sheep's.
Ngưu phấn. Gomaya
(S). Cow dung, considered in India as clean and
cleansing.
Ngưu tích. Ox
tracks, i.e. the teaching of a Buddha.
Ngưu thi. Xem ngưu
chủ.
Ngưu vương. The
king of bull, i.e. a Buddha, or bodhisattva.
Ngưu xa. Bullock
cart. Bạch ngưu xa, white bullock cart, as the one
universal vehicle of salvation.
Nhạ đề tử.
Xem Ni kiền đà.
Nhạc. Manòjna
(S). Music.
Nhạc âm Càn thát
bà vương. Manòdijnasvara (S) King of
Gandharvas.
Nhạc âm thụ.
Music-tree.
Nhạc thần.
Music-deity.
Nhàn. Leisure;
idleness; unoccupied, easy, quiet, vacant.
Nhàn cư. Aranyaka
(S). To lead a life of idleness. Also nhàn tịch,
ẩn cư, a lan nhã.
Nhàn xứ. Place
of leisure.
Nhãn. Caksu (S).
Eye. Also mắt.
Nhãn căn. Organ
of sight.
Nhãn giới. The
element or realm of sight.
Nhãn nhập. The
eye-entrance, one of the twelve entrances, i.e. the
basis of sight consciousness.
Nhãn thức.
Caksuvijnàna (S). Eye-consciousness.
Sight-perception, the first vijnàna, consciousness.
Nhãn thức giới.
Caksuvijnàna-dhàtu (S). The element or realm of
sight perception
Nhãn trí.
Knowledge obtained from seeing.
Nhạo. To like, to
expect, to desire.
Nhân. Mànusya;
nara; purusa; pudgala (S). Man; the sentient.
Nhân bảo. The
treasure of men, Buddha.
Nhân chấp. The
(false) tenet of a soul, or ego, or permanent
individual.
Nhân đạo. The
principles of human conduct.
Nhân hùng sư tử.
A Lion among men, a Buddha.
Nhân cát giá.
Mànusa krtya (S). Demons shaped like men.
Nhân hữu. Human
existence.
Nhân không. Men
without ego.
Nhân ngã.
Personality, the human soul.
Nhân pháp. Men
and things; also men and the Buddha's teaching.
Nhân phi nhân.
Human and non-human being.
Nhân sư. A
leader, or teacher of men. The Lion of men, Buddha.
Nhân sư tử. A
lion among men, a Buddha.
Nhân tiên. The
immortal among men, the Buddha.
Nhân thiên. Men
and devas.
Nhân thú.
Sphere, realm of men.
Nhân thừa.
Men-vehicle.
Nhân trung tam ác.
The three most wicked among men.
Nhân trung tôn.
The Honoured One among men, the Buddha.
Nhân vô ngã.
Pudgalanairàtmya (S) Doctrine of non-ego.
Nhân. Kindness,
benevolence, virtue.
Nhân giả. Kind
Sir!
Nhân hiền kiếp.
Bhadra-Kalpa (S).
Nhân tôn.
Benevolent and honoured one, i.e. Buddha.
Nhân từ.
Avyàpàda (S). Goodness; absence of the desire to
injure. Also khoan dung.
Nhân vương. The
benevolent king, Buddha.
Nhân. Hetu (S). A
cause; because; a reason.
Nhân duyên.
Hetupratyaya (S). Nhân is a primary cause and
duyên is an environmental or secondary cause.
Nhân đà la.
Indra (S). Vedic god. Also Đế thích.
Nhân đạo. The
way, or principle, of causation.
Nhân địa. The
causal ground, fundamental cause.
Nhân, Hạnh, Quả.
Cause, action, effect.
Nhân minh.
Hetuvidyà (S). The science of cause, logical
reasoning, with its syllogistic method of tôn
proposition, nhân the reason, dụ the exemple.
Nhân minh chính lí
môn luận bản.
Hetuvidyànyàya-dvàra-sàstra-mùla (S).
Nhân nghiệp. The
work, or operation, of cause, or causes.
Nhân nguyên.
Cause; cause and origin.
Nhân quả. Cause
and effect.
Nhân tu. The
practice of Buddhism as the cause of Buddhahood.
Nhân tự tướng.
Svahetulaksana (S). Self cause characters.
Nhân vị. The
causative position, i.e.
Nhân viên quả
mãn. The cause perfect and the effect complete,
i.e. the practice of Buddhism.
Nhẫn. Ksànti
(S). Patience, endurance, forbearance.
Nhẫn ba la mật.
Ksànti-pàramità (S). Cardinal patience. Also
nhẫn độ.
Nhẫn địa. The
stage of patience.
Nhẫn điều.
Patiently to harmonize, i.e. the patient heart
tempers and subdues anger and hatred.
Nhẫn độ.
Ksànti-pramta. The place of patience or endurance,
this world.
Nhẫn gia hạnh.
The discipline of patience.
Nhẫn giới, cõi Ta
bà. Saha (S). The universe of persons subject
to transmigration, the universe of endurance.
Nhẫn nhục Ba la
mật. Kshànti-paramita (S).
Nhẫn nhục địa.
The stage of patience.
Nhẫn nhục y. The
robe of patience, a patient heart which, like a
garment, wards off all outward sin.
Nhẫn nhục khải.
Patience as armour, protecting against evils.
Nhẫn nhục tiên.
Ksàntyrsi (S). The rsi who patiently suffered
insult.
Nhẫn pháp. The
method of patience.
Nhẫn thiện. The
patient and good; patient in doing good.
Nhẫn thủy.
Patience in its depth and expanse compared to water.
Nhẫn trí.
Patience and wisdom.
Nhẫn vị. The
stage of patience.
Nhận thức nội
tại. Pratyàtmàgatijnàna (S). Self
perception, internal perception.
Nhập. Ayana (S).
To enter, entry, entrance; come, bring or take in; at
home; awaken to the truth; begin to understand; to
relate the mind to reality and thus evolve knowledge.
Nhập chúng. To
enter the assembly (of monks).
Nhập diệt. To
die, to enter into nirvana.
Nhập diệu. To
get the mastery of a science or an art.
Nhập đạo. To
enter a religion; to become a monk.
Nhập định. To be
plunged in meditation, to be immersed in deep
thought, to enter into contemplate state.
Nhập hạ.
Varsà, Varsàna (S). Retreat season of monks.
Nhập lưu.
Srota-àpanna (S). Enter into the stream.
Nhập môn. To
enter a school; to adhere to a doctrine; introduction
to...
Nhập pháp giới.
Gandavyùha (S). Entering the Dharma realm.
Nhập sơn. To
enter the Church.
Nhập tâm. To
take, or lay, something at heart; to learn by heart.
Nhập thánh. To
be of the orthodox faith.
Nhập tháp. To
inter the bones or body ođ a monk in a dagoba.
Nhập thất. To
enter the master's study for examination or
instruction; to enter the status of a disciple; to
receive consecration.
Nhập tức xuất
tức niệm. Anàprànasmrti (S),
Anàpànasati (P). Mindfulness on the in and out
breathing. Also quán niệm hơi thở, sổ
tức quán.
Nhất. Eka (S).
One, unity, monad, the same. Nhất tam muội:
Ekàgrya (S). Undeflected concentration, meditation
on one subject nhất hạnh tam muội.
Nhất biến. Once,
one recital of Buddha's name, or of a sùtra, or a
mantra.
Nhất cảnh. One
region, realm, order, or category. Nhất cảnh tam
đế: the three axioms in the one category; the
three are không, giả, trung which exist in every
universe.
Nhất chuyển ngữ.
A turning word; a fateful word.
Nhất cú. A word
or sentence.
Nhất chân (chơn).
The whole of reality, the universe, the all. Nhất
chân địa: the state of meditation on the
absolute. Nhất chân pháp giới. The
dharma realm of one reality. Nhất chân vô vi:
the one reality, or undivided absolute, is static,
not phenominal, effortless, self existing.
Nhất đại sự.
The one great work of the Buddha, universal
enlightenment and release; also a life, or lifetime.
Nhất đại tam
thiên thế giới. A great chiliocosmos or
universe of the three kinds of thousands of worlds.
Nhất đại trạch.
The great house.
Nhất đại xa.
The one great salvation vehicle of the Lotus sùtra.
Nhất đạo. One
way, the one way; the way of deliverance from
mortality.
Nhất đẳng.
Equal, all equal; first class, first quality, first
degree.
Nhất địa. The
one ground; the same ground; the Buddha-nature of all
beings.
Nhất hạ. The
summer retreat of 90 days from the 16th of 4th moon
to the 15th of the 7th moon.
Nhất hạnh. One
act (of body, moutf or mind); holding to one course;
devoted. Nhất hạnh tam muội, chân như tam
muội, nhất tướng tam muội: a samàdhi for
realizing that the nature of all Buddhas is the same;
entire concentration of the mind on Buddha.
Nhất hóa. The
teaching and influence of a Buddha during one Buddha
period; also the teaching of the whole truth at once
Nhất hợp tướng.
An orgamism, a cosmos, or any combined form, e.g. a
man, a world.
Nhất hướng.
One direction, each direction; with single mind, the
mind fixed in one direction, undistracted.
Nhất không. All
is empty, or of the void, non material.
Nhất lai.
Sakrdàgàmin (S). Only one more return to
mortality. Also tư đà hàm.
Nhất lạp. The
end of the monastic year at the summer retreat; a
monastic year; also called pháp lạp, pháp
tuế, hạ.
Nhất môn. The one door
out of mortality into Nirvàna. Nhất môn phổ
môn: the one door is the all door; by entering the
one door all doors of the faith are open.
Nhất niệm. A
ksana, or thought; a concentration of mind; a moment,
the time of a thought.
Nhất niệm bất
sinh. Not a thought arising; beyond the necessity
of thinking.
Nhất niệm nghiệp
thành. At one thought the work completed; karma
complete in one thought.
Nhất niệm tam
thiên. In one thought to survey or embrace the
3,000 worlds.
Nhất niệm vạn
niên. In a moment's thought to obtain a myriad
years.
Nhất nhân. A
cause; the cause from which the Buddha-law arises.
Nhất như. The
Bhùtatathatà (S). Oneness.
Nhất như đốn
chứng. Immediate experiential enlightenment by
the Tathàgata truth; the immediate realization that
all is bhùtatathatà.
Nhất pháp. A
dharma, or law; a thing, a matter. Nhất pháp
ấn: the seal or assurance of the one truth, or law.
Nhất pháp cú: the one law abode. Nhất pháp
giới: the bhùtatathatà considered in term of
mind and as a whole; a law-realm; a spititual real; a
universe.
Nhất phẩm (Kinh).
Varga (S). A chapter, or a division (of the sùtra).
Nhất phần Bồ
tát. A one-tenth Bodhisattva; one who keeps
one-tenth of the precepts. Nhất phần ưu bà
tắc: one-fifth upàsaka who observes only one of
the five precepts.
Nhất Phật thế
giới. A Buddha-cosmos; a world undergoing
transformation by a Buddha. A Buddha domain; or a one
Buddha region.
Nhất Phật thừa.
Mahàyàna (S). The one-Buddha vehicle.
Nhất quang tam tôn.
Three honoured ones in one light or halo.
Nhất sát. Ksetra
(S). Field, plot of land. Also sát độ, sát
hải, ruộng đất.
Nhất sinh. All
one's life, a whole life time. Nhất sinh bổ
xứ: from one enlightenment to attain to
Buddhahood.
Nhất tam muội.
Ekàgra, aikàgrya (S). Undeflected concentration,
meditation on one subưect.
Nhất tâm. With
whole mind or heart; one mind or heart; also the
whole of thing; the universe as one mind, or a
spiritual unity.
Nhất tâm chính
niệm. One-minded right mindfulness.
Nhất tâm đỉnh
lễ. With one mind I bow to....
Nhất tâm hợp
chưởng. With one mind I join my palms.
Nhất tâm kính lễ.
With one mind I respecfully bow to...
Nhất tâm niệm
Phật. With one mind I recite the name of
Buddha.
Nhất tâm qui mệnh
(mạng). With one mind I take refuge in...
Nhất tâm tam hoặc.
One mind with three doubts kiến tư, trần sa,
vô minh.
Nhất tâm tam quán.
One mind with three insights không, giả, trung.
Nhất tâm tam trí.
One mind and three aspects of knowledge.
Nhất tâm xưng danh.
With undivided mind to call on the name (of Buddha).
Nhất thật. The
one reality. Nhất thật cảnh giới: the state
or real of the one reality. Nhất thật quán:
meditation on the one reality. Nhất thật
tướng: the state of bhùtatathatà, above all
differentiation, immutable; it implies the
Buddha-nature or the immateriality and unity of all
things. Nhất thật thừa: the one method of
salvation. Nhất thật viên thừa: the
Tathàgata's perfect vehicle. Nhất thật viên
tông: the one real and perfect school. Nhất
thật vô tướng: the one reality being
indivisible is apart from all sentient (or empty)
form, and is therefore styled the formless.
Nhất thể tính.
Samatà (S). Evenness, sameness. Also bình đẳng
tính.
Nhất thiết.
Sarva (S). All, the whole. Also nhất thế.
Nhất thiết chân
ngôn tâm. The first Sanscrit letter
"a".
Nhất thiết chúng
sinh. Sarvasattva (S). All living beings.
Nhất thiết chúng
sinh do như kỷ thân.
Sarvabhùtàtmabhùta (S). Considering others as
oneself.
Nhất thiết chủng
diệu tam muội. The samàdhi, or trance,
which brings every kind of merit for one's adornment.
Nhất thiết chủng
thức. The 8th of eight consciousness.
Nhất thiết chủng
trí. Buddha-knowledge or perfect knowledge of
all things. Xem tam trí.
Nhất thiết chư
Phật. All Buddhas.
Nhất thiết giai
thành. All beings become Buddha, for all have
the Buddha-nature.
Nhất thiết hữu.
Sarvabhàva (S). All things or beings.
Nhất thiết hữu
bộ. The realistic school, Sarvàstivàdah
(S), asserting the reality of all phenomena.
Nhất thiết hữu
tình. All sentient beings.
Nhất thiết kinh.
The Tripitaka, Đại Tạng Kinh. The whole of the
Buddhist Canon.
Nhất thiết nghĩa
thành. Sarvàrthasiddha (S) or Siddhàrtha
(S). All wishes realized, name given to Sàkyamuni
at his birth.
Nhất thiết nhân
trung tôn. The most honoured among men,
especially Vairocana.
Nhất thiết nhất
tâm thức. That all things are mind, or
mental.
Nhất thiết Như lai.
Sarvatathàgata (S). All Tathàgatas, all Buddhas.
Nhất thiết Như lai
bảo. The talismanic pearl of all Buddhas,
especially one in the Garbadhàtu mandala who holds
a lotus in his left hand and the talismanic pearl in
his right.
Nhất thiết Như lai
chư pháp bản tính thanh tịnh Liên hoa tam
muội. A lotus-samàdhi of Vairocana from which
Amitàbha was born. It is a Tathàgata meditation,
that the fundamental nature of all existence is pure
like the lotus.
Nhất thiết Như lai
kim cương thệ giới. The original oath of
every Tathàgata, when as with the roar of a lion he
declares that all creatures shall become as himself.
Nhất thiết Như lai
nhãn sắc như minh chiếu tam ma địa. A
Vairocana-samàdhi, in which the light of the
Tathàgata-eye streams forth radiance. Vairocana by
reason of this samàdhi is accredited with
delivering the "true word" which sums up
all the principles and practices of the masters.
Nhất thiết Như lai
tất định ấn. The sign of the assurance of
attaining Buddhahood.
Nhất thiết Như lai
trí ấn. A sign of the wisdom of all Buddhas, a
triangle on a lotus in the Garbadhàtu group.
Nhất thiết Như lai
định. The highest of the 108 degrees of
samàdhi practised by Bodhisattvas, also called
Đại không Tam muội Sùnyasamàdhi. A
samàdhi on the ides that all things are of the
(same) Buddha-nature.
Nhất thiết pháp.
Sarvadharma (S). All things; all laws, existences, or
beings.
Nhất thiết pháp
bất sinh. Sarvadharmànàmanutpàda (S). All
things are unborn.
Nhất thiết pháp
không. Sarvadharma-sùnyatà (S). The
emptiness or unreality of all things.
Nhất thiết Phật
tâm ấn. Trikona (S). The sign on a Buddha's
breast.
Nhất thiết phóng.
Sarvadà (S). One who gives his all; all bestowing.
Nhất thiết phổ
môn thân. The one who completely fills all
the "four realms".
Nhất thiết trí.
Sarvajna (S). Buddha-wisdom, perfect knowledge,
omniscience. Nhất thiết trí địa: the state or
place of such wisdom. Nhất thiết trí giả:
Buddha. Nhất thiết trí tuệ giả: the all-wise
one, a title of Vairocana. Nhất thiết trí tâm:
the Buddha's wisdom mind. Nhất thiết trí
tướng: sarvajnatà (S) omniscience, or the state
or condition of such wisdom.
Nhất thiết xứ.
Samanta (S). Everywhere, universal.
Nhất thiết xứ
giai tâm. Cittam hi sarvam (S). All is mind.
Nhất thố mao trần.
An atom of dust on a hare's down (sasorna). A
measure, the 22,588,608,000th part of a yojana.
Nhất thời.
Ekasmin samaye (S), Ekam samayan (P). On one
occasion; thus I have heard, once etc.
Nhất thuyết bộ.
Ekavyavahàrika (S). Name of a Buddhist sect. Also
chấp nhất ngữ ngôn bộ, tì bà ha la.
Nhất thừa
(thặng). Ekayàna (S). One Yàna, the vehicle
of oneness. Nhất Phật thừa: the one
Buddha-Yàna, the one-vehicle. Nhất thừa viên
tông: theThiên Thai, or Lotus School of the
perfect teaching. Nhất thừa gia: the one-vehicle
family or sect. Nhất thừa pháp môn: the
one-vehicle method as revealed in the Lotus sùtra.
Nhất thừa cứu kính giáo: the one-vehicle
in its final teaching. Nhất thừa Bồ đề: the
one vehicle enlightenment.
Nhất tọa thực.
One meal a day taken before noon and without rising
from the seat.
Nhất tứ cú kệ.
A four-character line of a gàthà.
Nhất tức nhất
thiết, nhất thiết tức nhất. One is all
and all is one.
Nhất tướng.
Laksana (S). One aspect, form, or side. Ekatva (S).
Unity as contrasted with diversity; monism; the one
mind in all things. Nhất tướng tam muội: a
state of samàdhi in which are repressed hate and
love, accepting and rejecting etc, and in which the
mind reaches an undivided state, being anchored in
calm and quiet. Nhất tướng trí: the wisdom
that all is bhùtatathatà and a unity. Nhất
tướng vô tướng: oneness means noness; in
ultimate unity, or the unity of the absolute.
Nhất trần. A
grain of dust, an atom, a particle. Nhất trần
pháp giới: the whole in an atom, a universe in a
grain of dust. Nhất vi trần.
Nhất tức nhất