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 earthly or ordinary wisdom; (b) Xuất
thế gian trí supra-mundane, or spiritual
(sràvaka and pratyeka-buddha) wisdom; (c) Xuất
thế gian thượng thổ (độ) trí supreme
wisdom of bodhisattvas and Buddhas.
Tam tu. The three
ways of discipline, i.e. three sràvaka thanh văn
and three bodhisattva ways. The three sràvaka ways
are vô thường tu no realization of the eternal,
seeing everywhere as transient; phi lạc tu joyless,
through only contemplating misery and not realizing
the ultimate nirvàna joy; vô ngã tu non ego
discipline, seeing only the perishing self and not
realizing the immortal self. The bodhisattva three
are the opposite of these.
Tam tụ giới.
Xem tam tụ tịnh giới.
Tam tụ. The three
groups, i.e. chính định tụ those decided for the
truth; tà định tụ those who are decided for
heresy; bất định tụ the undecided. Definitions
vary in different schools.
Tam tụ tịnh giới.
The three cumulative commandments: (a) nhiếp luật
nghi giới the formal 5, 8, or 10, and the rest;
(b) nhiếp thiện pháp giới whatever works for
goodness; (c) nhiêu ích hữu tình giới
whatever works for the welfare or salvation of
living, sentient beings.
Tam tuệ. The three
modes of attaining moral wisdom: Văn tuệ from
reading, hearing, instruction; Tư tuệ from
reflection, etc.; Tu tuệ from practice (of abstract
meditation).
Tam tư. All action
and speech have three mental conditions - reflection,
judgement, decision.
Tam tử. The three
sons, one filial, wise, and competent; one unfilial
but clever and competent; one unfilial, stupid and
incompetent; types respectively of bodhisattvas bồ
tát, sràvakas thanh văn and icchantikas nhất
xiển đề.
Tam tự. Three
divisions of the eight-fold noble path, the first to
the third tự điều self-control, the fourth and
fifth tự tịnh self-purification, the last three
tự độ self-development in the religious life
and in wisdom. Also tự thể, tự tướng,
tự dụng, substance, form and function.
Tam tự tính
tướng. Svabhàva-laksana-traya (S). The
three forms of knowledge biến y viên tam tính
the three aspects of the nature of a thing -biến
kế sở chấp tính parikalpita, partial, as when
a rope is mistaken for a snake; y tha khởi tính
paratantra, only partly reliable, i.e. incomplete
inference, as when it is considered as mere hemp;
viên thành thật tính parinispanna, all round,
or perfect when content, form, etc., are all
considered.
Tam tức nhất.
The three vehicles (Hìnayàna, Madhyamayàna,
Mahàyàna) are one, i.e. the three lead to
bodhisattvaship and Buddhahood for all.
Tam tướng. The
three forms or positions: giải thoát tướng
nirvàna; ly tướng no nirvàna; diệt
tướng or phi hữu phi vô chi trung đạo
absence of both, or the "middle way" of
neither.
Tam tướng tục.
The three links, or consequences: (a) the worlds with
their kingdoms, which arise from the karma of
existence; (b) all beings who arise from the five
skandhas; (c) rewards and punishments, which arise
out of moral karma causes.
Tam tưởng. The
three evil thoughts are desire, hate, malevolence;
the three good thoughts are Oán tưởng thoughts
(of love) to enemies, Thân tưởng the same to
family and friends, Trung nhân tưởng the same
to those who are neither enemies nor friends, i.e. to
all.
Tam uẩn. The three
kinds of skandhas, aggregations, or combinations,
into which all life may be expressed according to the
Hóa Địa Bộ or Mahìsàsakàh school: nhất
niệm uẩn combintion for a moment, momentary
existence; nhất kỳ uẩn combination for a
period, e.g. a single human life ; cùng sinh tử
uẩn the total existence of all beings.
Tam vị. The three
flavours, or pleasant savours: the monastic life,
reading the scriptures, meditation
Tam Võ (Vũ). The
three emperors Vũ who persecuted Buddhism Thái
Vũ of Ngụy dynasty A.D. 424-452; Vũ đế of
the Chu A.D. 561-578; Vũ tông of Đường A.D.
841-7.
Tam vô lậu học.
The three studies, or endeavours, after the
passionless life and escape from transmigration: (a)
Giới moral discipline; (b) Định meditation, or
trance; (c) Tuệ the resulting wisdom.
Tam vô sai biệt.
The three that are without (essential) difference,
i.e. are of the same nature: (a) Tâm the nature of
mind is the same in Buddhas and men, and all the
living; (b) Phật the nature and enlightenment of
all Buddhas is the same; (c) Chúng sinh the nature
and enlightenment of all the living is the same.
Tam vô tận trang
nghiêm tạng. The treasury of the three
inexhaustible adornments or glories i.e. the thân,
khẩu, ý deeds, words, and thoughts of a Buddha.
Tam vô tính. The
three things without a nature or separate existence
of their own: (a) Tướng vô tính form,
appearance or seeming, is unreal, i.e. a rope
appearing like a snake; (b) Sinh vô tính life
ditto, for it is like the rope, which is derived from
constituent materials; (c) Thắng nghĩa vô tính
the thắng nghĩa, concept of the chân như or
bhùtatathatà is unreal, e.g. the hem of which the
rope is made; the bhùtatathatà is perfect and
eternal. Every representation of it is abstract and
unreal.The three are also known as tướng vô
tính, vô tự nhiên tính, pháp vô tính.
Tam xa. Triyàna
(S). The three vehicles across samsàra into
nirvàna, i.e. the cart offered by the father in the
Lotus Sùtra to lure his children out of the burning
house: (a) goat carts, representing srràvakas; (b)
deer carts, pratyeka-buddha; (c) bullock carts,
bodhisattvas.
Tam y. Tricìvara
(S). The three regulation garments of a monk, cà sa
kàsàya, i.e.(1) tăng già lê sanghàtì,
cửu điều đại y, ceremonial robe; (2) uất
đa la tăng uttaràsanga, thất điều
thượng y, upper garment worn over the (3) an
đà hội antaravàsaka, ngũ điều nội
y,inner garm
Tán. Viprakrì
(S). Scatter, disperse, dismiss.
Tán dương. To
praise, laud, commend.
Tán địa. The
stage of distraction.
Tán hoa. To
scatter flowers in honour of a Buddha, etc.
Tán loạn.
Scattered, dispersed, unsettled, disturbed, restless.
Tán nghi tam muội.
A samàdhi free from all doubt.
Tán nghiệp. The
good karma acquired in a life of activity.
Tán nghiệp niệm
Phật. To repeat the name of Buddha generally
and habitually.
Tán nhật. The
dispersing day, the last of an assembly.
Tán phục. To
admire. Also thán phục, khâm phục.
Tán sinh trai.
Almsgiving in petition for restoration from illness.
Tán tâm. A
distracted or unsettled mind; inattentive.
Tán thán. To
eulogize, to overpraise.
Tán tụng. Stotra
(S). Songs in praise of the Buddhas. To laud s.o.; to
sing s.o's praises.
Tán pháp giới
tụng. Dharmadhàtustotra (S).
Tạng, tàng.
Treasury, thesaurus, store, to hide; the Canon. An
intp. of pitaka, a basket, box, granary, collection
of writings. Tam tạng Tripitaka consists of the
sùtras, vinana and sàstras.
Tạng điện. A
library of the scriptures.
Tạng giáo. The
Pitaka, i.e. Tripitaka school, one of the four
divisions Tạng, Thông, Biệt, Viên as
classified by Thiên Thai.
Tạng kinh. The
Canon, of which there are catalogues varying in
number of contents, the first by Lương Vũ Đế
of 5,400 quyển; Khai Nguyên 5,048 quyển. The
oldest existing canon is believed to be the Korean
with 6,467 quyển; the Tống canon has 5,714
quyển; the Nguyên 5,397 quyển; the Japanese 665
covers; the Minh 6,771 quyển, reprinted in the
Thanh dynasty with supplement.
Tạng lý. The
Tathàgatagarbha, or universal storehouse whence all
truth comes.
Tạng thức. The
Alayavijnàna, the storehouse of all knowledge, the
eighth consciousness.
Tạp. Mixed,
variegated, heterogenous, hybrid, confused,
disordered.
Tạp A hàm kinh.
The Samyuktàgama-sùtra tr. by Gunabhadra.
Tạp Hoa kinh. Xem
Hoa Nghiêm kinh.
Tạp nhiễm. All
kinds of moral infection; imputity, defilement.
Tạp nghiệp. A
world of varied karma.
Tạp sinh thế
giới. A world of various beings, i.e. that of
five destinies, hells, demons, animals, men and
devas.
Tạp sắc Bảo hoa
nghiêm thân Phật.
Ratnakusumasanpuchpitagàtra-Buddha (S).
Tạp tính giới.
The world of mixed dwellers, i.e. the five species
ngũ thú.
Tát bà đa bộ.
Sarvastivàda, Sarvastivàdin (S). Nhất thiết
hữu bộ.
Tát bà nhã.
Xem Nhất thiết trí.
Tát đỏa. Sattva
(S). Creature, living being.
Tăng. Samgha (S).
An assembly, collection, company, society. The
corporate assembly of at least three (formerly four)
monks under a chairman empowered to hear confession,
grant absolution, and ordain. The church or monastic
order, the third member of the Triratna. The term
tăng used alone has come to mean a monk or monks in
general.
Tăng bảo. The
idealized church, the third member of the Triratna.
Tăng chi bộ kinh.
Angutara-Nikaya (P).
Tăng chúng.
Samgha (S). The body, or assembly of monks; Buddhist
clergy.
Tăng già. Xem
tăng.
Tăng già ba la.
Samghapàla (S). Also Chúng Dường.
Tăng già bà thi
sa. Samghavasesa (S).
Tăng già bạt đà
la. Samghabhadra (S). Also Chúng Hiền.
Tăng già bạt ma.
Samghavarman (S). Also Chúng Khải.
Tăng già bạt
trừng. Samghvarti (S). Also Chúng Hiện
Tăng già da xá.
Samghayathata (S). 18th Indian patriarch. Also
Chúng Xưng.
Tăng già đề bà.
Samghadeva (S). Also Chúng Thiên.
Tăng già lam.
Samghàràma (S). A monastery with its garden or
grove.
Tăng già lê.
Sanghàti (S). The patch-robe, one of the three
garments of a monk.
Tăng già nan đề.
Samghanandi (S). 17th Indian patriarch. Also Chúng
Hà.
Tăng già yết ma.
Samghakarma (S).
Tăng giới. The
ten prohibitions; the complete commands for monks.
Tăng kì. Sanghika
(S). Relating to a sangha; a complete set of land and
buildings or a monastery.
Tăng lạp.
Monastic age.
Tăng lữ.
Monastic companion, or company.
Tăng nghi. The
monastic custom, i.e. shaving head and beard, wearing
the robe, etc..
Tăng nhất A hàm
kinh. Ekottarikàgama (S).
Tăng nhất tập.
Anguttara Nikàya (P)
Tăng ni. Monks and
nuns.
Tăng phường. A
monaster; also a nunnery.
Tăng quan.
Director of monk.
Tăng tàn.
Sanghàvasesa (S). A sin of an ordained person
requiring open confession before the assembly for
absolution, or riddance tàn; failing confession,
dismissal from the order.
Tăng thống.
Samgharàja (S). Chief of the Buddhist clergy in a
country. Supreme Patriarch of the Sangha Council.
Tăng thượng quả.
Adhipatiphala (S). Dominant fruition.
Tăng thượng tâm
kinh. Vitakkasanthàba-suttam (P).
Tăng trưởng
thiên vương. Virùdhaka (S). Southern God
Protector. Also Tì lưu li.
Tăng tục. Monks
and the laity.
Tăng thứ. In
order of monastic age, according to years of
ordination.
Tăng thượng mạn.
Pride, regarding oneself as superior.
Tâm. Hrd, Hrdeya
(S). Heart; mind; intention; will; sense; desire;
centre; middle.
Tâm ấn. Mental
impression, intuitive certainty; the mind is the
Buddha-mind in all, which can seal or assure the
truth.
Tâm ba. Wave of
thoughts; uninterrupted sequence of thoughts.
Tâm bảo.
Precious mind.
Tâm băng. The
heart chaste as ice; the mind congealed as ice.
Tâm bất tại.
Absent minded, inattentive; uneasy mind.
Tâm bình.
Serenity, calmness (of the mind).
Tâm can. Heart and
liver; will and courage.
Tâm cảnh. Mood;
state of mind.
Tâm cấu. The
impurities of the mind.
Tâm chí. Will,
determination.
Tâm cơ.
Cunningness of mind; sagacity, shrewdness;
contrivances.
Tâm cực. The
pole or extreme of the mind; the mental reach; the
Buddha.
Tâm châu. The
gem of mind. The mind stuff of all the living, being
of the pure Buddha-nature is likened a translucent
gem.
Tâm chân. Our
mind is by nature that of the bhùta-tathatà.
True-mind.
Tâm chú.
Mind-spell, true-mantra.
Tâm chứng. The
inner witness, or assurance, mind and Buddha
witnessing together.
Tâm diệt.
Mind-extinction
Tâm dục. Desire.
Tâm duyên.
Mental cognition of the environment; to lay hold of
external things by means of the mind.
Tâm dược.
Mind-medicament.
Tâm đắc. To
have an insight into, to see through, to penetrate
the essence of (things)
Tâm đăng. The
lamp of the mind. Penetration of mind; perspicacity,
insight, acumen.
Tâm địa. The
bottom of the heart; the mental ground or condition;
mind, nature.
Tâm điền. The
field of the mind, or heart.
Tâm đình. The
pavilion of the mind, i.e.the body.
Tâm giải thoát. Ceto-vimutti
(P). Emancipation of Heart (Mind).
Tâm giới. The
world of the mind.
Tâm giới, Đại
thừa giới. The commandments of Mahayàna.
Tâm hải. Mind as
a sea or ocean.
Tâm hạnh (hành).
The activities of the mind; also working on the mind
for its control; mind and actions.
Tâm hoa.
Heart-flower. Good spirits; cheerful disposition.
Tâm hồn. Soul;
spirit; heart, feeling; nature; essence, inspiration,
life.
Tâm hương. The
incense of the mind. Fervour.
Tâm kinh. Heart
sùtra.
Tâm kính. The
mirror of the mind.
Tâm khí. Mind as
receptacle of all phenomina.
Tâm khổ. Mental
anguish, sorrow.
Tâm không. Mind
space, or mind spaciousness; also the emptied mind.
Tâm liên. The
lotus of the mind.
Tâm linh. The mind
spirit or genius; intellect, intelligence; psyche.
Tâm lực. Mental
vigour; strenght of mind; mental power; psychical
energy.
Tâm lượng.
Mind measure; the ordinary man's calculating mind;
also capacity of mind.
Tâm ma. Mind-mara.
Tâm mã. Restless
mind.
Tâm nguyện.
Wish, desire, intention, vow, resolve; will of the
mind.
Tâm nguyệt. Mind
(as the) moon; heart pure and bright as the moon.
Tâm nhãn. The
mind's eye; mental vision; acumen; perspicacity;
clairvoyance.
Tâm nhất cảnh
tính. Città-ekàgrata (S). Concentration,
"One pointedness of mind"
Tâm nbiệm. To
think of; to reflect upon; to mediatate upon; to
ponder over sth.
Tâm niệm bất
không quá. Pondering on (Buddha) and not
passing (the time) in vain.
Tâm niệm thuyết
giới. Aditthàna Uposatha (P). Observance
with determination.
Tâm pháp.
Citta-dharmas (S) Mental-dharmas. Eight
mental-dharmas: (1) nhãn thức caksur-vijnàna,
eye-consciousness; (2) nhĩ thức srotra-
vijnàna, ear-consciousness; (3) tỉ thức
ghràna-vijnàna, nose-consciousness; (4) thiệt
thức jihvà-vijnàna, tongue-consciousness; (5)
thân thức kàya-vijnàna, body-consciousness;
(6) ý thức mano-vijnàna, conscious mind; (7)
mạt na thức manana-vijnàna, subsconcious mind;
(8) a lại da thức àlaya-vijnàna, ideation
store.
Tâm phân biệt
tướng. Città-vikalpa-laksana (S).
Discriminated appearance by the mind.
Tâm Phật. The
Buddha within the heart; from mind is Buddhahood; the
Buddha revealed in or to the mind; Mind is Buddha.
Tâm quán.
Contemplation of the mind and its thoughts.
Tâm quang. The
light from (a Buddha's) mind; merciful heart.
Tâm sinh khởi.
Pravrtti-vijnàna (S). Evolving of mind. Also
Chuyển thức.
Tâm số. Older
term for tâm sở.
Tâm sở.
Caitasika (S). Mental factors. Mental conditions; the
attributes of the mind.
Tâm sở hữu
pháp. Caitasikadharma (S). Mental functions.
Fifty one mental functions are: (A) 5 Tâm sở
biến hành panca sarvatragà, 5 general mental
functions: (1) xúc sparsa, touch; (2) tác ý
manaskàra, volition; (3) thụ vedana, sensation;
(4) tưởng samjnà, idea; (5) tư cetanà,
thought. (B) 5 Tâm sở biệt cảnh panca
viniyatà, 5 special mental functions: (1) dục
chanda, desire; (2) thắng giải adhimoksa,
resolve; (3) niệm smrti, remembrance; (4) định
samàdhi, concentration; (5) tuệ prajnà, wisdom.
(C) 11 Tâm sở thiện ekàdasa kusalà, 11
good mental functions: (1) tín sraddhà, belief;
(2) tàm hrì, shame; (3) quí apatrapà,
bashfulness; (4) vô tham alobha, absence of
covetousness; (5) vô sân advesa, absence of
hatred; (6) vô si amoha, absence of ignorance; (7)
cần vìrye energy; (8) khinh an prasrabhdi, repose
of mind; (9) bất phóng dật apramada, vigilance;
(10) hành xả upeksa, equanimity; (11) bất hại
ahimsà, non-injury. (D) 6 Căn bản phiền não
sad klesà, 6 evil mental functions: (1) tham raga,
greed, covetousness; (2) sân pratigha, hatred; (3)
si moha, ignorance; (4) mạn màna, arrogance; (5)
nghi vicikitsà, doubt; (6) ác kiến
mithyàdrsti, false view. (E) 20 Tùy phiền não
vimsatirùpaklesà, 20 minor evil mental functions:
(1) phẫn krodha, anger; (2) hận upanàha,
enmity; (3) phú mraksa, concealment; (4) não
pradàsa, affliction; (5) tật ìrsyà, envy; (6)
san màtsarya, parsimony; (7) cuống sàthya,
fraudulance; (8) siểm màyà, deception; (9)
hại vihimsà, injury; (10) kiêu mada, pride;
(11) vô tàm àhrìkya, shamelessness; (12) vô
quí anapatràkya, non bashfulness; (13) trạo
cử auddhatya, restlessness; (14) hôn trầm
styàna, low-spiritedness; (15) bất tín
àsraddhya, unbelief; (16) giải đãi kausidya,
sloth; (17) phóng dật pramàda, negligence; (18)
thất niệm musitasmrti, forgetfulness; (19) tán
loạn viksepah, distraction; (20) bất chính tri
asamprajnà, non-discernment. (F) 4 Bất định
tâm sở catvàro aniatà, 4 indeterminate
mental functions: (1) hối kaukrtya, repentance; (2)
miên middha, drowsiness; (3) tầm vitarka,
reflection; (4) từ vicàra, investigation.
Tâm sư. The mind
as master.
Tâm tâm. Every
mind; mind and mental conditions.
Tâm thành. The
citadel of the mind, i.e. as guardian over action.
Tâm thần. The
spirit of the mind; mind, mental intelligence; state
of mind.
Tâm thần túc.
Città-samàdhi (S). Concentration on
consciousness.
Tâm thụ. Mind to
mind impartation or impartment (of truth); intuitive
handing down (of the Buddha's teachings).
Tâm thú. The
bent or direction of mind, or moral nature.
Tâm thủy. The
mind as reflecting surface; the mind as water, clear
or turbid.
Tâm thừa.
Mind-vehicle, i.e. meditation, insight.
Tâm thức.
Mental perception; mental cognition; intuitive
cognition.
Tâm tích.
Footprints or indications of mind, i.e. mind revealed
by deeds.
Tâm tính.
Immutable mind-corpus, mind-nature; the self-existing
fundamental pure mind; the all, the
tathàgata-garbha
Tâm tông. The
intuitive sect. Zen sect.
Tâm trần.
Mind-dust or dirt.
Tâm trí. Mind and
knowledge, or the wisdom of the mind; mind being the
organ, knowing the function.
Tâm truyền. Mind
to mind transmission. Xem Tâm thụ.
Tâm tướng.
Heart shape; manifestation of mind in action.
Tâm viên (ý mã).
The mind as a restless monkey; to be irresolute;
wavering.
Tâm vô sở trú.
The mind without resting place.
Tâm vô tướng.
Cittàniràbhàva (S). Mental state of
non-semblance.
Tâm vương. Citta
(S). The mind; the will, the directive or controlling
mind; the functioning mind as a whole distinct from
its conditions.
Tâm xà.
Imposture, deceit.
Tâm ý thức.
Mind, thougt and perception.
Tâm yếu. The
very core, or essence.
Tân. New, newly,
just, opposite of cựu old.
Tân đầu lư phả
la đọa. Pindola-Bhàradvàja (S). Name of an
arhat.
Tân phát ý.
One who has newly resoved on becoming a Buddhist, or
on any new line of conduct.
Tân tuế. The new
year of the monks, beginning on the day after the
summer retreat.
Tần bà sa la.
Bimbisàra (S). Name of a king.
Tần già, ca lăng
tần già. Karavinka (S). Bird with miraculous
song.
Tận. All used up;
end, finish, complete, nothing left; all, utmost,
entirely.
Tận hư không
giới. To the end of the empty space.
Tận lậu.
Extinction of the cankers.
Tận nghiệp.
Karmaksaya (S). Consumation of the previous actions
and the results therof.
Tận thập phương.
The entire ten directions, the universe, everywhere.
Tận thọ.
Ayuksaya (S). Consumation of life.
Tận tịnh hư dung.
The identity of the absolute and the empirical, a
doctrine of the Prajnapàramità.
Tận vị lai tế.
To the end of all time, eternal.
Tập. Samudaya (S).
Origin. Repetition, practice, habit, skilled.
Tập đế.
Samudaya-àrya-satya (S). Causes of the dukkha.
Tập. Learn
Tập diệt. To
practice (the good) and destroy (the evil).
Tập khí.
Vàsanà (S). Habit, the force of habit; the
uprising or recurrence of thoughts, passions, or
delusions after the passion or delusion has itself
been overcome, the remainder or remaining influence
of delusion. Former impression; recollection of the
past.
Tập nhân tập
qua. The continuity of cause and effect,
as the cause so the effect.
Tát bát la.
(Thụ). Pippala (S).
Tất. To end,
final, complete, all.
Tất cánh.
Atyanta (S). At bottom, finally, at last,
fundamental, final, ultimate
Tất cánh không.
Fundamentally unreal, immaterial, or void.
Tất cánh giác.
The ultimate enlightenment, or bodhi, of a Buddha.
Tất cánh trí.
Ultimate, or final wisdom, or knowledge of the
ultimate.
Tất cánh vô.
Never, fundamentally not, or none.
Tất cánh y. A
final trust, ultimate reliance, i.e. Buddha.
Tất đàm (tất
đàn). Xem tứ tất đàn.
Tất đàn. Siddhi
(S). Success. Also thành tựu.
Tất đạt đa.
Siddharta (S) One who has accomplished his task;
prince Siddharta.
Tất địa.
Siddharta (S)
Tất lăng già bà
sa. Palindavatsa (S). Also Dư Tập.
Tây. Pascima (S).
West.
Tây du kí.
Journey to the West.
Tây hạnh. Going
west; practices of the Amitàbha cult, leading to
salvation in the Western Paradise.
Tây ngưu hóa
châu. Aparagodàna (S). Continent at the west
of the Meru Mount.
Tây phương. The
west, or western regions; but it is also much used
for the western heavens of Amitabha Buddha.
Tây phương Cực
lạc. Sukhàvati (S). Western Pure-Land,
Western Paradise.
Tây phương tiếp
dẫn. Guide and welcomer to the Western
Pure-Land, Amitabha Buddha.
Tây sơn trụ bộ.
Avarasailà (S). The second subdivision of the
Mahàsanghika school.
Tây thiên giáo
chủ. The Lord of the West, Amitabha Buddha.
Tây Tạng. Tibet.
Tây thiên.
India, the western thiên trúc quốc.
Tây vực.
Western countries.
Tây vực cầu
pháp cao tăng truyện. Biographies of famous
pilgrims, fifty six in number, with four added; it is
by Nghĩa Tịnh.
Tây vực ký.
Records of Western countries.
Tế. Even, level,
equal, uniform; complete, perfect; equalize;
tranquilize; alike; all; at the same time,
altogether.
Tế. To cross a
stream; aid; cause; bring about; to save, succour,
relieve.
Tế bần. To
relieve, assist the poor.
Tế cấp. To
afford assistance to s.o. in urgent circumstances; to
minister to s.o.'s wants.
Tế độ. To ferry
the living across the sea of reincarnation to the
shore of nirvàna; to save sinners from the sea of
misery.
Tế khổn. To
relieve s.o. in distress.
Tế thế. To save
the world.
Tế. Fine, small,
minute; in detail; careful.
Tế hoạt dục.
Sexual attraction through softness and smoothness.
Tế tâm.
Carefully, in detail.
Tế ý thức.
The vijnàna of detailed, unintermitting attention.
Tế nghiệp thân.
The final body which brings to an end all former
karma.
Tế nhuyễn ngữ.
Refined and soft speech.
Tế sắc. Refined
appearance.
Tha. Another, other,
the other, his, her, its, etc.
Tha hóa tự tại
thiên. Pranirmita-vasavarti (S). The sixth of
the six heavens of of desire, or passion heavens, the
last of the six devalokas, the abode of Mahesvara
(i.e. Siva) and of Mara.
Tha lực.
Another's strength, especially that of a Buddha, or
bodhisattva, obtained through faith in Màhayàna
salvation.
Tha lực tông.
Those who trust to salvation by faith, contrasted
with tự lực tông those who seek salvation by
works, or by their own strength.
Tha lực niệm
Phật. Trusting to and calling on the
Buddha, especially Amitàbha.
Tha tâm thông.
Paracittàjnàna (S). Intuitive knowledge of the
minds of all other beings.
Tha tâm trí. Xem
tha tâm thông.
Tha thắng tội.
Overcome by specific sin: i.e. any of the four
parajikas, or sins of excommunication.
Tha thụ dụng độ.
That part of the Buddhaksetra, or a reward land of a
Buddha in which all beings receive and obey his
truth.
Thai. Garbha (S).
The womb, uterus.
Thai Đại Nhật.
Vairocana in the Garbhadhàtu.
Thai ngục. The
womb prison, the womb regarded as a prison. Also thai
cung.
Thai noãn thấp
hóa. The four yoni, or modes of birth:
womb-born, egg-born, spawn-born, and born by
transformation (e.g. moths, certain deities etc.)
Thai sinh.
Uterine-birth, womb-born.
Thai tạng giới.
Garbhàdhàtu (S). The womb-treasury, the universal
source from which all things are produced; the
matrix; the embryo.
Tham. Ràga (S).
Abhijjhà (P). Cupidity, greed, covetousness.
Tham ái. Desire,
cupidity.
Tham dục.
Kàmaràga (S). Desire for and love of (the things
of this life).
Tham dục cái.
The cover of desire which overlays the mind and
prevents the good from appearing.
Tham dục tức thị
đạo. Desire is part of the universal law, and
may be used for leading into the truth, a tenet of
Thiên Thai.
Tham độc. The
poison of desire.
Tham kết. The bond
of desire.
Tham kiến. The
illusion, or false views caused by desire.
Tham lang. Greedy
wolf, wolfish desire or cupidity.
Tham nhiễm. The
taint of desire or greed.
Tham nhuế si.
Ràga, dvesa, moha (S). Desire, anger, ignorance.
Tham phiền não.
The klesa, temptation or passion of desire.
Tham phọc. The tie
of desire.
Tham, Sân, Si.
Desire, Anger, Ignorance.
Tham sử. The
messenger, or temptation of desire
Tham tập. The
habit of desire, desire become habitual.
Tham tập nhân.
Habitual cupidity leading to punishment in the cold
hells.
Tham thủy. Desire
is like water carrying things along.
Tham trọc. The
contamination of desire.
Tham trước. The
attachment of desire.
Tham. Reflect on,
counsel, visit, superior. An assembly, a gathering
for the purpose of meditation, preaching, worship.
Tảo tham morning assembly; vãn tham evening
assembly; tiểu tham a special meeting; a discussion
following an address.
Tham thiền. To
inquire, discuss, seek religious instruction.
Tham vấn. To seek
instruction - generally as a class.
Thanh. Nila (S).
Blue, dark color; also green, black, or grey; clear.
Thanh Đề nữ.
The mother of Maudgalyàyana, noted for her
meanness.
Thanh liên. Utpala
(S). Blue lotus.
Thanh tâm. An
unperturbed mind.
Thanh. Amala (S).
Pure, clear.
Thanh bạch. Pure
and white, pure white, as Buddha-truth, or as pure
goodness.
Thanh Biện.
Bhàvaviveka (S). A noted Buddhist philosopher circa
AD 600, a follower of Nàgàrjuna.
Thanh lương. Clear
and cool; clear, pure.
Thanh Lương Quốc
sư. Pure-minded preceptor of the state, tittle
of the fourth patriarch of the Hoa Nghiêm school.
Thanh Lương tự.
A monastery at Ngũ đài sơn.
Thanh Lương sơn.
A name for Ngũ đài sơn in north Shansi Sơn
Tây.
Thanh lương nguyệt.
The pure moon, i.e. the Buddha.
Thanh minh. Clear
and bright.
Thanh Mục. Pingala
(S).
Thanh phạm. Pure
Sanskrit; Buddha's resonant voice, or pure
enunciation.
Thanh tín nam.
Upàsaka (S). Male lay devotee.
Thanh tín nữ.
Upàsikà (S). Female lay devotee.
Thanh tịnh.
Parisuddhi, visuddhi (S). Pure and clean, free from
evil and defilement, perfectly clean.
Thanh tịnh bản
nhiên. Purely and naturally so, spontaneous.
Thanh tịnh chân như.
One of the seven chân như.
Thanh tịnh đạo.
Visuddhi-màrga (S). The path of purity.
Thanh tịnh giải
thoát tam muội. A samàdhi free from all
impurity and in which complete freedom is obtained.
Thanh tịnh giác
hải. The pure ocean of enlightenment.
Thanh tịnh Liên hoa
mục Như lai.
Thanh tịnh nghiệp
xứ. The state which one who has a pure karma
reaches.
Thanh tịnh nhân.
The pure and clean man, especially the Buddha.
Thanh tịnh pháp.
Dharma-viraja (S). Pure truth.
Thanh tịnh pháp
giới. The pure Buddha-truth (realm).
Thanh tịnh pháp
nhẫn. The pure dharma-eye.
Thanh tịnh quang minh
thân. The pure, shining body, or appearance (of
the Buddha)
Thanh tịnh tâm.
Cittàdrisyadhàràvisuddhi (S). A pure mind free
from doubt or defilement. Purity of mind.
Thanh tịnh thế
giới. Pure world; purity of world.
Thanh tịnh thức.
Amalavijnàna (S). Pure, uncontaminated knowledge;
earlier regarded as the ninth, later as the eighth or
àlayavijnàna.
Thanh tịnh trai.
Pure observance of monastic rules for food, i.e.
vegetarian food; fasting.
Thanh tịnh trí.
Undefiled knowledge.
Thanh tịnh viên.
Pure garden, or garden of purity, i.e. a monastery or
convent.
Thanh văn.
Sràvaka (S). Hearer.
Thanh văn thừa
(thặng). Sràvakayàna (S). Vehicle ơođ
Hearer.
Thanh văn thừa
thập địa. Xem thập địa.
Thánh. Arya,
sàdhu (S). A sage; wise and good; upright, or
correct in all his character; sacred, holy, saintly.
The thánh nhân is the opposite of the phàm
nhân common or unlightened man.
Thánh Bảo tạng
Thần. The deva, or devas, of the sacred
treasury of precious things (who bestows them on the
living).
Thánh chủ Sư tử.
The holy lion lord, i.e. Buddha.
Thánh chủ Thiên
trung thiên. The holy lord deva of devas, i.e.
Buddha.
Thánh chúng. The
holy multitude, all the saints.
Thánh chúng lai
nghênh. Amitàbha's saintly host come to
welcome at death those who call upon him.
Thánh chủng. (1)
The holy seed, i.e. the community of monks; (2) that
which produces the discipline of the saints, or
monastic community.
Thánh cúng. Holy
offerings, or those made to the saints, especially to
the Triratna tam bảo.
Thánh diệu mẫu
đà la ni kinh. Arya-grahamatrka-dhàrani (S).
Thánh duyên.
Holy conditions of, or aids to the holy life.
Thánh đạo.
Arya-màrga (S).The holy way, Buddhism; the way of
the saints, or sages; also the noble eightfold path.
Noble path, the path of holiness.
Thánh đạo môn.
The ordianary schools of the way of holiness by the
processes of devotion, in contrast with immediate
salvation by faith in Amitàbha.
Thánh đế. The
sacred principles, or those of the saints, or sages;
especially the Four Noble Truths tứ thánh đế.
Thánh Đề bà.
Aryadeva (S). A native of Sri Lanka and disciple of
Nàgàrjuna, famous for his writings and
discussions. Also Thánh Thiên.
Thánh địa. Holy
Land.
Thánh điển. The
sacred canon, or holy classics, the Tripitaka tam
tạng.
Thánh đức. A
saint's virtue.
Thánh giả. Arya
(S). Holy or saintly one; one who has started on the
path to nirvàna; holiness.
Thánh giáo. The
teaching of the sage, or holy one; holy teaching.
Thánh giáo
lượng. The argument or evidence of authority
in logic, i.e. that of the sacred books.
Thánh hạnh. The
holy bodhisattva life of giới định tuệ the
(monastic) commandments, meditation and wisdom.
Thánh hiền.
Great sage, saints and sages.
Thánh kinh. Bible;
sacred canon; holy scripture.
Thánh minh. Holy
enlightenment; or the enlightenment of saints.
Thánh nghi. The
saintly appearance, i.e. an image of Buddhả.
Thánh ngôn. Holy
words; the words of a saint, or sage; the correct
words of Buddhism.
Thánh ngữ.
Aryabhàsà (S). Sacred speech, language, words or
sayings; Sanscrit.
Thánh nhân.
Arya-pudgala (S). Noble one, saint, sage. Thánh
nhân đãi kẻ khù khờ, the race is not to
the swift, nor the battle to the strong. Also tôn
giả.
Thánh pháp. The
holy law of Buddha; the law or teaching of the
saints, or sages.
Thánh pháp ấn
kinh. Acalà-dharma-mudrà (S).
Thánh phúc. Holy
happiness, that of Buddhism, in contrast with Phạm
phúc that of Brahma and Brahmanism.
Thánh phương.
Aryadesa (S). The holy land, India; the land of the
sage, Buddha.
Thánh quả. The
holy fruit, or fruit of the saintly life, i.e. bodhi,
nirvàna.
Thánh sư.
Gurùdeva (S). Highest teacher.
Thánh tăng. The
holy monk, the image in the monks' assembly room; in
Mahàyàna that of Manjusri; in Hìnayàna that of
Kasyapa, or Subhùti, etc.
Thánh tâm. The
holy mind, that of Buddha.
Thánh tích. Relic
of a saint.
Thánh tiên. The
holy rsi, Buddha.
Thánh tính. The
holy nature, according to the Abhidharma kosa Câu
xá luận, of the passionless life; according to
the Vijnànamàtrasiddhi Duy thức luận, of
enlightenment and wisdom.
Thánh tính li sinh.
The life of holiness apart or distinguished from the
life of common unenlightened people.
Thánh tịnh. The
schools of Buddhism and the Pure Land School.
Thánh tôn. The
holy honored one, Buddha.
Thánh thai. The
womb of holiness which enfolds and develops the
bodhisttva, i.e. the tam hiền vị three excellent
positions attained in the thập trụ, thập
hạnh, and thập hồi hướng.
Thánh thiện.
Divine saintly, godly (person, life)
Thánh trí.
Aryajnàna (S). The wisdom of Buddha, or the saints,
or sages; the wisdom which is above all
particularization, i.e. that of transcendental truth.
Thánh tuệ nhãn.
Aryaprajnàcaksu (S). Noble eye of wisdom.
Thánh tượng.
Icon, ikon; iconic statue. Sự phá hủy thánh
tượng iconoclasm.
Thánh ứng. The
influence of Buddha; the response of Buddha, or
saints.
Thánh vị. The
holy position, the holy life of Buddhism.
Thánh võng. The
holy jàla, or net, of Buddha's teaching which
gathers all into the truth.
Thánh vương.
Holy King.
Thành. Complete,
finish, perfect, become.
Thành đạo. To
attain the Way, or become enlightened, e.g. Buddha
under the bodhi tree.
Thành duy thức
luận. Vidyà-màtra-siddhi-sàstra (S).
Thành đẳng chính
giác. To attain to perfect enlightenment,
become Buddha.
Thành kiếp.
Vivarta-kalpa (S). One of the four kalpas, consisting
of twenty small kalpas during which worlds and the
beings on them are formed. Cosmic period of the
creation of the world.
Thành Phật. To
become Buddha, as a Bodhisattva does on reaching
supreme perfect bodhi.
Thành thật.
Completely true, or reliable, pefect truth. An
abbreviation for thành thật tông, thành
thật luận, thành thật sư.
Thành thật tông.
Satyasiddi (S) Jòjitsu shù (J). Satyasiddi sect,
based upon the Satyasiddi-sàstra Thành thật
luận of Harivarman. In China it was a branch of Tam
Luận tông.
Thành thục giả.
The ripe; those who attain; those in whom the good
nature, immanent in all the living, complete their
salvation.
Thành tự nhiên
giác. To attain to natural enlightenment as all
may do by beholding eternal truth thực tướng
within their own hearts.
Thành tựu.
Siddi (S). Accomplishment, fulfilment, completion, to
bring to perfection.
Thành tựu chúng
sinh. To transform all beings by developing their
Buddha-nature and causing them to obtain
enlightenment.
Tháp. Stùpa (S).
A tumulus, or mound, for the bones, or remains of the
dead, or for other sacred relics, especially of the
Buddha. Tháp Cửu phẩm Liên hoa: Tower of the
Nine Holy Grade of Lotus. Tháp tổ Minh Hải:
Tower of Patriarch Minh Hải. Tháp Xá lợi:
Relics stùpa. Tháp Xá lợi Phật: The
stùpa of Buddha relics.
Tháp miếu.
Pagodas and temples.
Thắng. Jina (S).
Victorious; to overcome, surpass.
Thắng châu. Xem
Đông thắng thần châu.
Thắng công đức.
Surpassing merits.
Thắng giả.
Pradhàna (S). Pre-eminent, predominant
Thắng hạnh.
Surpassing action, virtues.
Thắng hội. A
pleasant gathering; a happy meeting.
Thắng Hữu.
Jinamitra (S). Name of an eloquent monk at
Nàladà, circa AD 630, author of
Sarvastivàda-vinaya-sangraha.
Thắng luận.
Vaisesika-sàstra (S).
Thắng luận tông.
The Vaisesika school of Indian philosophy, whose
foundation is ascribed to Kanàda (Ulùka); he and
his successors are respectfully styled luận sư or
slightinly luận ngoại đạo; the school when
combined with the Nyàya, is also known as
Nyàya-vaisesika.
Thắng Mạn phu
nhân. Màlyasrì, Srimàla (S). Daughter of
Prasenajit, wife of the king of Kosala (Oudh), after
whom the Srimàlà-devi-simhanàda hội and kinh
are named.
Thắng Mạn kinh.
Srimàla-sùtra (S). Sùtra of the queen
Srimàla.
Thắng Mật.
Srgupta (S). Also Đức Hộ.
Thắng nghĩa.
Beyond description, that which surpasses mere earthly
ideas; superlative, inscrutable.
Thắng nghĩa căn.
The surpassing organ, i.e. intellectual perception,
behind the ordinary organs of perception, e.g. eyes,
ears, etc.
Thắng nghĩa đế.
Paramàrtha-satya (S). The superior truth,
enlightened truth as contrasted with wordly truth.
Also chân đế, đệ nhất nghĩa đế.
Thắng nghĩa đế
luận. Paramàrtha-satya-sàstra (S). A
philosophical work by Vasubandhu Thế Thân.
Thắng nghĩa không.
Nirvàna as surpassingly real or transcendental.
Thắng nghĩa pháp.
The superlative dharma, nirvàna.
Thắng nghiệp.
Surpassing karma.
Thắng quả. The
surpassing fruit.
Thắng quân.
Prasenajit (S). Conquering army, or conquerer of an
army; king of Kosala and patron of Sàkyamuni. Also
Ba tư nặc.
Thắng sĩ. Victor,
one who keeps the commandments.
Thắng tâm. The
victorious mind, which carries out the Buddhist
discipline.
Thắng thừa. The
victorious vehicle, i.e. Màhayàna.
Thắng tích.
Famous places of ruins; famous historical vestiges,
or monuments.
Thắng tử thụ.
Jetavana (S). The Jeta grove.
Thân. Kàya,
tanu, deha (S). The body, the self.
Thân bình đẳng.
Kàyasamatà (S). Equal state ơođ body.
Thân căn.
Kàyendriya (S). The organ of touch.
Thân đăng. The
body as a lamp, burnt in offering to a Buddha, e.g.
the Medicine King in the Lotus sùtra.
Thân điền. The
body regarded as a field which produces good or evil
fruit in future existence.
Thân hành niệm.
Kàyagatàsmrti (S) Mindfulness with regard to the
body. Also niệm thân.
Thân khí. The
body as a utensil. i.e. containing all the twelve
parts skin, flesh, blood, hair, etc.
Thân kiến.
Satkàyadrsti (S). The illusion that the body, or
self is real and not simply a compound of the five
skandhas; one of the five wrong views ngũ kiến.
Thân liên. The
lotus in the body, i.e. the heart or eight-leaved
lotus in all beings; it represents also the
Garbhadhatù, which is the matrix of the material
world out of which all beings come.
Thân mệnh. Body
and life.
Thân nghiệp. The
karma operating in the body
Thân nhập. The
sense of touch, one of the six senses lục nhập.
Thân như ý thông.
Rddhividhi-jnàna (S). The power to trasnfer oneself
to various regions at will, also to change the body
at will. Also thần thông, thần túc thông.
Thân niệm xứ.
Mindfulness with regard to the body.
Thân quang. The
body shining from the person of a Buddha, or a
Bodhisattva; a halo, aura.
Thân tâm. Body
and mind, the direct fruit of the previous life.
Thân Thắng.
Badhusrì (S).
Thân thức.
Kàya-vijnàna (S). Cognition of the objects of
touch.
Thân tòa. The
body as the throne oơđ Buddha.
Thân tướng.
Bodily form; the body.
Thân vân. The
numberless bodies of Buddhas, hovering like clouds
over men; the nunberless forms which the Buddhas take
to protect and save men, resembling clouds; the
numberless saints compared to clouds.
Thân. Personally
realated, own, intimate; family, wife, marriage.
Phụ thân father; mẫu thân mother.
Thân giáo sư.
Upàdhyaya (S). One's own teacher.
Thân hữu. An
intimate friend.
Thần. Inscrutable
spiritual powers, or power; a spirit; a deva, god or
divinity; the human spirit; divine, spiritual,
supernatural. Thần chiến tranh god of war.
Thần tài. Goddess
of fortune.
Thần ám. The
darkened mind without faith.
Thần bí.
Mystic(al); mysterious; occult.
Thần biến.
Supernatural influences causing the changes in
natural events; miracles; miraculous transformations,
e.g. the transforming powers of a Buddha, both in
regard to himself and others.
Thần căn. The
vital spirit as the basis of bodily life.
Thần chú.
Rddhi-mantra, dhàrani (S). Divine, or magic
incantations.
Thần chủ.
Ancestral tablet.
Thần cúng.
Offerings placed before the gods or spirits.
Thần diệu.
Wonderful, miraculous, marvellous.
Thần đạo. The
spirit world of devas, asuras and pretas. The
doctrines concerning the soul. Shintò (J), the Way
of the Gods, a Japanese national religion.
Thần điểu.
Garuda (S). Mystical bird. Also kim xí điểu, ca
lâu la.
Thần giao.
Spiritual relations.
Thần giao cách
cảm. Telepathy.
Thần hóa.
Miraculous change; to spiritualize; to divinize,
deify.
Thần học. Theology.
Thần hồn. Soul,
mind, spirit. Liệu cái thần hồn mind
yourself. Thần hồn nát thần tính to take
fright, to be afraid of one's own shadow.
Thần hộ mệnh.
Guardian angel, guardian spirit.
Thần linh. God,
deity, spirit.
Thần lực.
Rddhibala (S). Divine power. Superhuman strength.
Thần minh. The
spirits of heaven and earth, the gods; also the
intelligent or spiritual nature.
Thần nhân. Gods,
or spirits, and men.
Thần ngã.
Purusa, Atman (S). The soul, the spiritual ego, or
permanent person, which by non-Buddhists was said to
migrate on the death of the body. Purusa is also the
Supreme Soul, or Spirit, which produces all forms of
existence.
Thần nữ. A
devi, a goddess, a female spirit.
Thần quang. Deva
light, the light of the gods.
Thần quyền.
Divine right; spiritual power.
Thần thoại.
Myth, legend.
Thần thông. Rddhi
(S). Ubiquitous supernatural power, especially of a
Buddha, his ten powers including power to shake the
earth, to issue light from his pores, extend his
tongue to the Brahma-heavens effulgent with light,
cause divine flowers to rain from the sky, be
omnipresent and other powers. Supernatural powers of
eye, ear, body, mind etc. Thần thông thừa, the
supernatural or magic vehicle, i.e. the esoteric sect
of Chân Ngôn Shingon.
Thần tích. Myth,
legend.
Thần tiên. The
genii, immortals, rsi, of whom the five kinds are
thiên tiên deva immortals, thần tiên spirit
immortals, nhân tiên human immortals, địa
tiên earth (or cave) immortals and quỉ tiên
preta immortals.
Thần tọa. Deva
or spirit thrones.
Thần trí.
Spiritual wisdom, divine wisdom which comprehends all
things, material and immaterial.
Thần Tú. Shin
Shau (C). Name.
Thần túc thông.
Rddhipàda; rddhi-sàksàtkriyà (S).
Supernatural power to appear at will in any place, to
fly or go without hindrance, to have absolute
freedom. Also thần cảnh trí thông, như ý
thông. Thần túc nguyệt, the first, fifth, and
ninth months, when the devas go on circuit
throughout the earth.
Thần thức. The
intelligent spirit, also called linh hồn the soul;
incomprehensible or divine wisdom.
Thập. Dasa (S).
Ten.
Thập ác.
Dasàkusala (S). Ten evil things: (1) sát sinh,
pànatipàto (P) killing; (2) trộm cướp,
àdinnàdànam (P) stealing; (3) tà dâm,
kamesumicchàcàro (P) adultery; (4) vọng ngữ,
musàvàdo (P) lying; (5) ỷ ngữ,
sambhàppalàpo (P) filthy language; (6) lưỡng
thiệt, pisunàvàcà (P) double tongue; (7) ác
khẩu, pharusavàcà (P) coarse language; (8)
tham, abhijjhà (P) covetousness; (9) sân,
byàpàto (P) anger; (10) si, micchàditthi (P),
perverted views. Also thập ác nghiệp, thập
bất thiện nghiệp.
Thập ba la di. The
ten pàràjikas, or sins unpardonable in a monk
involving his exclusion from the community.
Thập ba la mật.
Dasapàramità (S). The ten pàramitàs: (1) Bố
thí ba la mật dànapàramità, charity; (2)
Trì giới silapàramità, purity (or morality);
(3) Nhẫn nhục ksantipàramità, patience; (4)
Tinh tiến viryapàramità, zealous progress; (5)
Thiền định dhyànapàramità, meditation; (6)
Bát nhã prajnàpàramità, wisdom; (7)
Phương tiện thiện xảo upayapàramità
adaptability (or teaching as suited to the occasion
and hearer; (8) Nguyện pranidanapàramità vows;
(9) Lực balapàramità, force of purpose; (10)
Trí jnànapàramità, knowledge.
Thập bát.
Astàdasa (S). Eighteen.
Thập bát bất cụ
pháp. Avenikadharma, buddhadharma (S). The
eighteen different characteristics of a Buddha as
compared with bodhisattvas: (1) his perfection of
body (or person) thân vô thất; (2) mouth (or
speech) khẩu vô thất; (3) memory niệm vô
thất; (4) impartiality to all vô dị tưởng;
(5) serenity vô bất định tâm; (6)
self-sacrifice vô bất tri dĩ xả; (7) unceasing
desire to save dục vô diệt; (8) unflagging zeal
therein tinh tiến vô diệt; (9) unfailing
thought thereto niệm vô diệt; (10) wisdom in it
tuệ vô diệt; (11) powers of deliverance giải
thoát vô diệt; (12) the principles of it giải
thoát tri kiến vô diệt; (13) revealing
perfect wisdom in deed nhất thiết thân nghiệp
tùy trí tuệ hành; (14) in word nhất thiết
khẩu nghiệp tùy trí tuệ hành; (15) in
thought nhất thiết ý nghiệp tùy trí tuệ
hành; (16) perfect knowledge of past trí tuệ tri
quá khứ thế vô ngại; (17) future trí
tuệ tri vị lai thế vô ngại; (18) and present
trí tuệ tri hiện tại thế vô ngại.
Thập bát chủng
địa ngục. The eighteen layers of hells, which
are described by one writer as the conditions in
which the six sense organs, their six objects and
their six perceptions do not harmonize. Another says
the eighteen are the hell of knives, the boiling
sands, the boiling excrement, the fiery carriage, the
boiling cauldron, the iron bed, etc.
Thập bát đạo.
In the two mandala Vajradhàtu and Garbhadhàtu
each has nine central objects of worship. The Shingon
Chân ngôn disciple devotes himself to meditation
on one of these eighteen each day.
Thập bát giới.
The eighteen dhàtu, or realms of sense, i.e. lục
căn the six organs, lục cảnh their objects or
conditions, lục thức and their perceptions.
Thập bát sinh xứ.
The eighteen Brahmalokas, where rebirth is necessary,
i.e. where mortality still exists.
Thập bát thiên.
Bràhmaloka (S). The eighteen heavens of form,
rùpadhatu sắc giới three of the first dhyana:
Phạm chúng, Phạm phụ, Đại Phạm; three of
the second: Thiểu quang, Vô lượng quang,
Quang âm: three of the third: Thiểu tịnh, Vô
lượng tịnh, Biến tịnh; and nine of the
fourth: Vô vân, Phúc sinh, Quảng quả, Vô
tưởng, Vô phiền, Vô , Thiện kiến,
Thiện hiện, Sắc cứu kính.
Thập bất nhị môn.
The school of the ten pairs of unified opposites
founded by Kinh Khê Đại sư on the teaching of
the Lotus sùtra. The unifying principle is that of
the identity of contraries, and the ten apparent
contraries are matter and mind sắc tâm bất nhị
môn, internal and external nội ngoại bnm,
practice and proof (or realization) tu tính bnm,
cause and effect nhân quả bnm, impurity and
purity nhiễm tịnh bnm, objective and subjective y
chính bnm, self and other tự tha bnm, action
speech and thought tam nghiệp bnm, relative and
absolute quyền thật bnm, the fertilized and the
fertilizer (i.e. receiver and giver) thụ nhuận
bất nhị môn.
Thập cảnh. Ten
objects of or stages in meditation quán in the
Thiên Thai school, i.e. cõi ấm, the five
skandhas; cảnh phiền não, life's distresses and
illusion; cảnh bệnh hoạn, sickness, or dukkha,
its cause and cure; cảnh nghiệp tướng,
age-long karmaic influence; cảnh ma sự, màra
affairs, how to overthrow their rule; cảnh thiền
định, the conditions of dhyàna and samàdhi;
cõi các kiến, various views and doubts that
arise; cõi mạn, pride in progress and the
delusion that one has attained nirvàna; cõi nhị
thừa, temptation to be contest with the lower
nirvàna, instead of going to the greater reward;
cõi bồ tát, bodhisattvahood.
Thập chân như.
The ten aspects of bhùtatathatà chân như.
Thập chướng.
Ten hindrances; bodhisattvas in the stage of thập
địa overcome these ten hindrances and realize the
thập chân như. The hindrances are: (1) Dị sinh
tính chướng, the common illusions of the
unenlightened, taking the seeming for real; (2) Tà
hạnh chướng, common unenlightened conduct; (3)
Ám độn chướng, ignorant and dull ideas; (4)
Tế hoặc hiện hành chướng, the illusion
that things are real and have independant existence;
(5) Hạ thừa Niết bàn chướng, the lower
ideas in Hìnayàna of nirvàna; (6) Thô
tướng hiện hành chướng, the ordinary
ideas of the pure and impure; (7) Tế tướng
hiện hành chướng, the idea of reincarnation;
(8) Vô tướng gia hành chướng, the
continuance of activity even in the formless world;
(9) Bất dục hành chướng, no desire to act
for the salvation of others; (10) Pháp vị tự
tại chướng, non attainment of complete mastery
of all things.
Thập công
đức. Ten merits (or powers) commended by
the Buddha to his bhiksus - zealous progress,
contentment with few desires, courage; learning (so
as to teach), fearlessness, perfect observance of the
commands and the fraternity's regulations, perfect
meditation, perfect wisdom, perfect liberation, and
perfect understanding of it.
Thập diệu. The
ten wonders or incomprehensibles; there are two
groups, the tích traceable or manifested and bản
môn the fundamental. The tích môn thập diệu
are the wonder of: (1) cảnh diệu, the universe,
sphere, or whole, embracing mind, Buddha and all
things as a unity; (2) trí diệu, a Buddha's all
embracing knowledge arising from such universe; (3)
hành diệu, his deeds, expressive of his wisdom;
(4) vị diệu, his attainment of all the various
Buddha stages, i.e. thập trụ and thập địa;
(5) tam pháp diệu, his three laws; (6) cảm
ứng diệu, his response to appeal; (7) thần
thông diệu, his supernatural powers; (8) thuyết
pháp diệu, his preaching; (9) quyến thuộc
diệu, his supernatural retenue; (10) lợi ích
diệu, the blessings derived through universal
elevation into Buddhahood. The bản môn thập
diệu are the wonder of: (1) bản nhân diệu,
the initial impulse or causative stage of Buddhahood
; (2) bản quả diệu, its fruit or result; (3)
quốc độ diệu, his (Buddha) realm; (4) cảm
ứng diệu, his response (to human needs); (5)
thần thông diệu, his supernatural powers; (6)
thuyết pháp diệu, his preaching; (7) quyến
thuộc diệu, his supernatural retinue; (8) niết
bàn diệu, his nirvàna; (9) thọ mệnh diệu,
his (eternal) life; (10) lợi ích diệu, his
blessings.
Thập đại đệ
tử. The ten chief disciples of Sakyamuni, each
of whom was master of one power or gift: (1) Xá
lợi phất, trí tuệ đệ nhất, Sariputra of
wisdom; (2) Mục kiền liên, thần thông đệ
nhất, Maudgalyàyana of supernatural powers; (3)
Ma ha Ca diếp, đầu đà đệ nhất,
Mahàkàsyapa of discipline; (4) A na luật,
thiên nhãn đệ nhất, Aniruddha of
deva-vision; (5) Tu bồ đề, giải không đệ
nhất, Subhùti of explaining the void or
immaterial; (6) Phú lâu na, thuyết pháp đệ
nhất; Pùrna of expounding the law; (7) Ca chiên
diên, luận nghị đệ nhất, Kàtyàyana of
its fundamental principles; (8) Ưu na li, trì
luật đệ nhất, Upàli of maintaining the
rules; (9) La hầu la, mật hạnh đệ nhất,
Ràhula of the esoteric; (10) A nan đà, đa văn
đệ nhất, Ananda of hearing and remembering.
Thập địa.
Dasabhùmi (S). Ten grounds, ten stages in the fifty
two sections of the development of a bodhisattva into
a Buddha. After completing the thập tứ hướng
he proceeds to the thập địa. There are several
groups. I-The ten stages common to the three vehicles
are: (1) càn tuệ địa dry wisdom stage, i.e.
unfertilized by Buddha-truth; (2) tính địa the
embryo stage of the nature of Buddha-truth; (3)
nhập nhân (or nhẫn) địa the stage of the
eight patient endurances; (4) kiến địa of freedom
from wrong views; (5) bạc địa of freedom from the
firstsix of the nine delusions in practice; (6) li
dục địa of freedom from the remaining three; (7)
dĩ biện địa complete discrimination in regard to
wrong views and thoughts, the stage of an arhat; (8)
chi Phật địa pratyekabuddhahood, only the dead
ashes of the past left to sift; (9) bồ tát địa
bodhisattvahood; (10) Phật địa Buddhahood.
II-Đại thừa bồ tát thập địa the ten
stages of Mahàyàna bodhisattva development are:
(1) hoan hỉ địa pramudita, joy at having overcome
the former difficulties and now entering on the path
to Buddhahood; (2) li cấu địa vimalà, freedom
from all possible defilement, the stage of purity;
(3) phát quang địa prabhàkari, stage of further
enlightenment; (4) diệm tuệ địa arcismati, of
glowing wisdom; (5) cực nan thắng địa
sudurjayà, mastery of utmost or final difficulties;
(6) hiện tiền địa abhimukhi, the open way of
wisdom above definitions of impurity and purity; (7)
viễn hành địa dùramgamà, proceeding afar,
getting above ideas of self in order to save others;
(8) bất động địa acalà, attainment of calm
unperturbedness; (9) thiện tuệ địa sàdhumati,
of the finest discriminatory wisdom, knowing where
and how to save, and possessed of the thập lực
ten powers; (10) pháp vân địa dharmamega,
attaining to the fertilizing powers of the law-cloud.
Each of the ten stages is connected with each of the
ten pàramitàs. III-Thanh văn thừa thập
địa, ten Sràvaka stages are: (1) thụ tam qui
địa, initiation as a disciple by receiving the
three refuges in the Buddha, Dharma and Sangha; (2)
tín địa, belief, or the faith-root; (3) tín
pháp địa, belief in the four truths; (4) nội
phàm phu địa, ordinary disciples who observe the
ngũ đình tâm quán etc.; (5) học tín
giới địa, those who pursue the tam học three
studies; (6) nhập nhân địa, the stage of kiến
đạo seeing the true Way; (7) Tu đà hoàn
địa, Srota-àpanna, now definitely in the stream
and assured of nirvàna; (8) Tư đà hàm địa,
sakrdàgàmin, only one mere rebirth; (9) A na
hàm địa, anàgàmin, no rebirth; (10) A la
hán địa, arhatship. IV-Duyên giác thừa,
the ten stages of the Pratyekabuddha are: (1) khổ
hạnh cụ túc địa, perfect asceticism; (2)
tự giác thậm thâm thập nhị nhân duyên
địa, mastery of the twelve links of causation; (3)
giác liễu Tứ thánh đế địa, of the four
noble truths; (4) thậm thâm lợi trí địa, of
the deeper knowledge; (5) cửu Thánh đạo
địa, of the eightfold noble path; (6) giác liễu
pháp giới, hư không, chúng sinh giới
địa, of the three realms; (7) chứng tịch diệt
địa, of the nirvàna stage; (8) lục thông
địa, of the six supernatural powers; (9) triệt
hòa-mật địa arrival at the intuitive stage;
(10) tập khí tiệm bạc địa, mastery of the
remaining influence of the former habits. V-Phật
thừa thập địa: (1) thậm thâm nan tri
quảng minh trí tuệ địa; (2)thanh tịnh tự
phân oai nghiêm bất tư nghị minh đức
địa; (3) thiện minh nhật tràng thật
tướng hải tạng địa, ; (4) tinh diệu kim
quang công chư thần thông trí đức địa;
(5) đại luân oai tạng minh đức địa; (6)
hư không nội thanh tịnh vô cấu viêm quang
khai tường địa; (7) quảng thắng pháp
giới tạng minh giới địa; (8) phổ thông
trí tạng năng tịnh vô cấu biên vô
ngại trí thông địa; (9) Vô biên đức
trang nghiêm hồi hướng năng chiếu minh
địa; (10) tì lô xá na trí hải tạng địa.
The ten stages, or characteristics of a Buddha are
those of the sovereign or perfect attainment of
wisdom, exposition, discrimination,
màra-subjugation, suppression of evil, the six
transcendent faculties, manifestation of all
bodhisattva enlightenment, powers of prediction, of
adaptability, of powers to reveal the bodhisattva
Truth.
Thập địa tâm.
Ten stages of mind, or mental development, i.e. (1)
tứ vô lượng tâm, the four kinds of
boundless mind; (2) thập thiện tâm, the mind of
the ten good qualities; (3) minh quang tâm, the
illuminated mind; (4) diệm tuệ tâm, the mind of
glowing wisdom; (5) đại thắng tâm, the mind of
mastery; (6) hiện tiền tâm the mind of the open
way (above normal definitions); (7) vô sinh tâm,
the mind of no rebirth;; (8) bất tư nghị tâm,
the mind of the inexpressible; (9) tuệ quang tâm,
the mind of wisdom-radiance; (10) thụ vị tâm,
the mind of perfect receptivity.
Thập địa Tì bà sa
luận. Dasbhùmivibhàsa-sàstra (S).
Treatise on the Explanation of the ten bhùmi
(grounds, stages)
Thập điện. The
ten palaces of Yama king.
Thập điện Diêm
Vương. The ten Yama courts.
Thập độ. The
ten pàramitàs or virtues. Xem thập ba la mật.
Thập đức. The
ten virtues, powers, or qualities of which there are
several groups.
Thập giới.
Dasa-sila (S). The ten prohibitions: (1) chẳng
giết mệnh sống, not to destroy life; (2)
chẳng trộm cắp, not to steal; (3) chẳng dâm
dục, not to commit adultery; (4) chẳng nói
bậy, not to lie; (5) chẳng uống rượu, not
to take intoxicating liquor; (6) chẳng đeo chuỗi
anh lạc, chẳng thoa dầu thơm vào mình, not
to use garlands or perfumes; (7) chẳng đóng vai
trò múa hát và cố đi xem nghe, not to take
part in singing, dancing, musical or theatral
performances, not to see or listen to such; (8)
chẳng được ngồi trên giường lớn cao
rộng, not to sleep on high or broad beds; (9)
chẳng được ăn trái bữa, not to eat food
out of regulated hours; (10) chẳng được
chứa tiền và vàng bạc châu báu, to
refrain from acquiring uncoined or coined gold,
silver or jewels.
Thập giới. The
ten dharma-worlds, or states of existence: (1)
Phật,Buddhas; (2) Bồ tát, bodhisattvas; (3)
Duyên giác, pratyekabuddhas; (4) Thanh văn,
sravakas; (5) Thiên, devas; (6) Nhân, men; (7) A
tu la, asuras; (8) Súc sinh, animals; (9) Ngạ
quỉ, pretas; (10) Địa ngục, hells.
Thập hạnh. The
ten lines of actions: (1) Hoan hỉ hạnh, joyful
service; (2) Nhiêu ích hạnh, beneficial service:
(3) Vô sân hận hạnh, never resenting; (4)
Vô tận hạnh, without limit; (5) Li si loạn
hạnh, never out of order; (6) Thiện hiện
hạnh, appearing in any form at will; (7) Vô
trước hạnh, unimpeded; (8) Tôn trọng
hạnh, exalting the pàramitàs amongst all
beings; (9) Thiện pháp hạnh, perfecting the
Buddha-law by complete virtue: (10) Chân thật
hạnh, manifesting in all things the pure, final,
true reality.
Thập hiệu. Ten
tittles of a Buddha: (1) Như lai Tathàgata, Thus
come ones; (2) -ng cúng Arhat, worthy of offerings:
(3) Chính biến tri Samyak-sambuddha, of proper and
universal khowledge; (4) Minh hạnh túc
Vidyàcarana, perfect in understanding and conduct;
(5) Thiện thệ Sugata, skillful; Thế gian giải
Lokavidin leaving the world through liberation (6)
Vơ thượng sĩ Anuttara, unsurpassed knights; (7)
Điều ngự trượng phu Purusa-damya-sàrathi,
taming heroes; (8) Thiên nhân sư
Sàstà-deva-manusyànàm, teachers of gods and
people; (9) Phật Buddha, Buddhas; (10) Thế tôn
lokanàtha, Bhagavàn, world honored ones.
Thập kiến. The
ten wrong views.
Thập kiếp. The
ten kalpas that have expired since Amitàbha made
his forty vows,, or thập kiếp chính giác
attained complete bodhi, hence he is styled thập
kiếp Di Đà. These ten kalpas as seen by Phổ
Hiền are thập kiếp tu du but as a moment.
Thập kim cương tâm.
Ten characteristics of the "diamond heart"
as developed by a bodhisattva: (1) Giác liễu
pháp tính, complete insight into all truth; (2)
Hóa độ chúng sinh, saving of all creatures;
(3) Trang nghiêm thế giới, glorifying all
Buddha-worlds; (4) Thiện căn hồi hướng,
supererogation of his good deeds; (5) Phụng sự
Đại sư, service of all Buddhas; (6) Thật
chứng chư pháp, realization of the truth of all
Buddha-laws; (7) Quảng hành nhẫn nhục,
manifestation of all patience and endurance; (8)
Trường thời tu hành, unflagging devotion to
his vocation; (9) Tự hạnh mãn túc,
perfection of his work; (10) Linh tha nguyện mãn,
aiding all to fulfil their vows and accomplish their
spiritual ends.
Thập lục. Sodasa
(S). Sixteen is the esoteric (Shingon) perfect number
Thập lục đại
lực. The sixteen great powers obtainable by a
bodhisattva: chí lực of will; ý lực mind;
hạnh lực action; tàm lực shame (to do
evil); cường lực energy; trì lực firmness;
tuệ lực wisdom; đức lực virtue; biện
lực reasoning; sắc lực personal appearance;
thân lực physical powers; tài lực wealth;
tâm lực spirit; thần túc lực magic;
hoằng pháp lực spreading the truth; hàng ma
lực subduing demons.
Thập lục đại
quốc. The sixteen ancient kingdoms of India
whose kings are addressed in the Nhân Vương Kinh,
i.e. Vaisàli Tì xá li, Kosala Câu tát la,
Sràvasti Xá vệ, Magadha Ma kiệt đề,
Bàrànasi Ba la nại, Kapilavastu Ca tì la vệ,
Kusinagara Câu thi na, Kausàmbi, Pancàla,
Pàtaliputra Hoa thị thành, Mathurà, Usa
(Usira), Punyavardhana, Devàvatara, Kàsi Ca thi,
and Campà Chiêm bà.
Thập lục hạnh.
The sixteen hạnh tướng of the Four Noble Truths
Tứ diệu đế, i.e. four forms of considering
each of the Truths, associated with kiến đạo.
Thập lục quán.
The sixteen meditations of Amitàbha on the setting
sun, water (as ice, crystal, etc.), the earth and so
on.
Thập lục sư.
The sixteen non-Buddhist Indian philosophers.
Thập lục tâm.
The bát nhẫn eight kinds of patience and bát
trí eight kinds of jnàna or gnosis acquired.
Thập lực.
Dasabala (S).The ten powers of a Buddha, giving
complete knowledge of (1) tri thị xứ phi xứ
trí lực what is right and wrong in every
condition; (2) tri tam thế nghiệp báo trí
lực what is the karma of every being, past,
present and future; (3) tri chư thiền giải
thoát tam muội trí lực all stages of dhyàna
liberation, and samàdhi; (4) tri chúng sinh tâm
tính trí lực the powers and faculties of all
beings; (5) tri chủng chủng giải trí lực
the desires, or moral directions of all beings; (6)
tri chủng chủng giới trí lực the actual
condition of every individual; (7) tri nhất thiết
sở đạo trí lực the direction and
consequence of all laws; (8) tri thiên nhãn vô
ngại trí lực all causes of mortality and of
good and evil in their reality; (9) tri túc mệnh
vô lậu trí lực the end of all beings and
nirvàna; (10) tri vĩnh đoạn tập khí trí
lực the destruction of all illusion of every kind.
Thập lực Ca diếp.
Dasabala-Kàsyapa (S). One of the five first
disciples of Buddha.
Thập não loạn.
The ten disturbers of the religious life: (1) hào
thế, a domineering (spirit); (2) tà nhân
pháp, heretical ways; (3) hung hí, dangerous
amusements; (4) chiên đà la, a butcher's or any
low occupation; (5) nhị thừa, asceticism (or
selfish hìnayàna salvation); (6) bất nam, the
condition of an eunuque; (7) dục tưởng, lust;
(8) nguy hại, endangering (the character by
improper intimacy; (9) cơ hiềm, contempt; (10)
súc dưỡng, breeding animals.
Thập môn. The
ten "doors" or connections between sự
and lí; sự is defined as hiện tượng form,
and lí as bản thể substance; the common
illustration of wave and water indicates the idea
thus expressed. The Lí Sự Vô Ngại thập
môn means that in ten ways form and substance are
not separate, unconnected entities: (1) Lí the
substance is always with Sự the phenomena; (2)
Sự is always present with Lí; (3) Sự depends
on Lí for its existence; (4) the Sự can reveal
the Lí; (5) The Sự (mere form, which is unreal)
can disappear in the Lí; (6) The Sự can conceal
the Lí; (7) The true Lí is the Sự; (8) The Sự
is Lí; (9) The true Lí (or reality) is not the
Sự; (10) The Sự is not the (whole) Lí.
Thập nguyện. Ten
vows: (1) Nhất giả lễ kính chư Phật, the
first is to worship and respect all Buddhas; (2) Nhị
giả xưng tán Như lai, the second is to praise
the Thus-Come-Ones; (3) Tam giả quảng tu cúng
dường, the third is to cultivate the giving of
offerings; (4) Tứ giả sám hối nghiệp
chướng, the fourth, to repent and reform all
karmic faults; (5) Ngũ giả tùy hỉ công
đức, the fifth, to compliantly rejoice in merit
and virtue; (6) Lục giả thỉnh chuyển pháo
luân, the sixth, to request the turning of
Dharma-wheel; (7) Thất giả thỉnh Phật trụ
thế, the seventh, to request that Buddhas dwell in
the world; (8) Bát giả thường tùy Phật
học, the eighth is to always follow Buddhas in
study; (9) Cửu giả hằng thuận chúng sinh,
the ninth; (10) Thập giả phổ giai hồi
hướng, the tenth, to universally transfer all
merit and virtue.
Thập nguyện vương.
The King of the ten vows, Phổ Hiền Bồ Tát,
Samantabhadra.
Thập ngưu đồ.
The ten oxherding pictures. I-Mahàyàna: (1) Vị
mục, undisciplined; (2) Sơ điều, discipline
begun; (3) Thụ chế, in harness; (4) Hồi thủ,
faced round; (5) Tuần phục, tamed; (6) Vô
ngại, unimpeded; (7) Nhậm vận, laissez faire;
(8) Tương vong, all forgotten; (9) Độc chiếu,
the soltary moon; (10) Song dẫn, both vanished. II-
Zen: (1) Tầm ngưu, searcing for the ox; (2) Kiến
tích, seeing the traces; (3) Kiến ngưu, seeing
the ox; (4) Đắc ngưu, catching the ox; (5) Mục
ngưu, herding the ox; (6) Kị ngưu qui gia, coming
home on the ox's back; (7) Vong ngưu tồn nhân,
the ox forgotten leaving the man alone; (8) Nhân
ngưu câu vong, the ox and the man both gone out of
sight; (9) Phản bản hoàn nguyên, returning to
the origin, back to the source; (10) Nhập triền
thùy thủ, entering the city with bliss-bestowing
hands.
Thập nhãn. The
ten kinds of eye: (1) Nhục nhãn, eyes of flesh;
(2) thiên nhãn, deva eyes; (3) tuệ nhãn,
wisdom eyes; (4) pháp nhãn, dharma eyes; (5)
Phật nhãn. Buddha eyes; (6) trí nhãn, eyes of
judgement; (7) quang minh nhãn, eyes shining with
Buddha light; (8) xuất sinh tử nhãn, immortal
eyes; (9) vô ngại, unhindered eyes; (10) nhất
thiết trí nhãn, omniscient eyes.
Thập nhẫn.
Thập nhị ác luật nghi. The twelve bad
occupations: sheep-butcher; poulterer (or
hen-breeder); pork-butcher; fowler; fisherman;
hunter; thief; executioner; jailer; juggler;
dog-butcher; beater (i.e. hunt-servant).
Thập nhị bộ kinh.
Twelve divisions of the Mahàyàna canon: (1) khế
kinh sùtra; (2) ứng tụng geya; (3) phúng
tụng gàtha; (4) nhân duyên nidàna; (5)
bản sự itivrttaka; (6) bản sinh jàtaka; (7)
vị tằng hữu adbhuta-dharma, i.e. the
abhidharma; (8) thí dụ avadàna; (9) luận nghị
upadesa; (10) tự thuyết udàna; (11) phương
quảng vaipulya; (12) thụ kí vyàkarana.
Thập nhị chân như.
The twelve aspects of the bhùtatathatà or the
ultimate, which is also styled thập nhị vô vi
"inactive", or nirvàna-like; and the
thập nhị không "void" or immaterial:
(1) chân như itself; (2) pháp giới as the
medium of all things; (3) pháp tính as the nature
of all things; (4) bất hư vọng thuyết its
reality contra the unreality of phenomena; (5) bất
biến dị tính its immutability contra mortality
and phenomenal variation; (6) bình đẳng tính as
universal or undifferentiated; (7) ly sinh tính as
immortal, i.e. apart from birth and death, or
creation and destruction; (8) pháp định as
eternal, its nature ever sure; (9) pháp trụ as
the abode of all things; (10) thật tế as the
bounds of all reality; (11) hư không giới as
the realm of space, the void or immateriality; (12)
bất tư nghì giới as the realm beyond thought
or expression.
Thập nhị du kinh.
Dvàdasaviharana-sùtra (S). The life of
Sàkyamuni to his twelfth year, translated by
Kàlodaka AD 392.
Thập nhị đại
thừa kinh. Xem thập nhị bộ kinh. Thập
nhị địa. To the thập địa add đẳng giác
and diệu giác.
Thập nhị môn
luận. Dvàda-sanikàya-sàstra (S). One of
the Tam luận composed by Nàgarjuna, translated by
Kumàrajiva AD 408.
Thập nhị môn
luận. Dvàdasadvara-sàstra (S). Treatise on
the twelve gates.
Thập nhị nguyện
vương. The twelve vows of the Master of Healing
Dược Sư.
Thập nhị nhân
duyên. Dvàdasànga-pratiyasamùtpàda (S).
The twelve nidànas. They are the twelve links in
the chain of existence: (1) vô minh avidyà,
ignorance; (2) hành samskàra, karma formation;
(3) thức vijnàna, consciousness; (4) danh sắc
nàmarùpa, name and form; (5) lục nhập
sadàyatana, the six sense organs; (6) xúc sparsa,
contact, touch; (7) thụ vedàna, sensation,
feeling; (8) ái trsnà, thirst, desire, craving;
(9) thủ upàdàna, laying hold of, grasping; (10)
hữu bhava, being, existing; (11) sinh jàti,
birth; (12) lão tử jaràmarana, old age death.
Thập nhị pháp
nhân. Those who follow the twelve practices of
the ascetics: (1) live in a hermitage; (2) always beg
for food; (3) take turns at begging food; (4) one
meal a day; (5) reduce amount of food; (6) do not
take a drink made of fruit or honey after midday; (7)
wear dust-heap garments; (8) wear only the three
clerical garments; (9) dwell among graves; (10) stay
under a tree; (11) on the dewy ground (12) sit and
never lie.
Thập nhị thần (Minh
vương). The twelve spirits connected with the
cult of Dược Sư the Master of Healing. Also
thập nhị thần tướng. They are: Cung tì la
Kumbhira; Phạt chiết la Vajra; Mê si la Mihira;
An để la Andira; At nễ la Anila; San để la
Sandila; Nhân đạt la Indra; Ba gi la Pajra; Ma
hổ la Mahoraga; Chân đạt la Kinnara; Chiêu
đỗ la Catura; Tì yết la Vikarala. Also Mười
hai Đại tướng Dược xoa.
Thập nhị thiên.
The twelve devas (especially of the Shingon sect
Chân ngôn tông): Brahmà; the deva of earth;
of the moon; ofthe sun; Indra; of fire; Yama; of the
raksa(or demons); of water; of wind; Vaisramana
(wealth); and Mahesrava (Siva). Thập nhị xứ.
Thập nhị quang
Phật. Amitàbha's twelve tittle of light.
Thập nhất thiết
xứ. Ten universals, or modes of contemplating
the universe from ten aspects, i.e from the viewpoint
of earth, water, fire, wind, blue, yellow, red,
white, space or mind
Thập như thị.
The ten essential qualities, or characteristics, of a
thing, according to the phẩm phương tiện of the
Lotus sùtra: như thị tướng, form; như thị
tính, nature; như thị thể, corpus or embodiment;
như thị lực, powers; như thị tác function;
như thị nhân, primary cause; như thị duyên,
environmental cause; như thị quả, effect; như
thị báo, karmaic reward; như thị bản mạt
cứu kính, the inseparability, or inevitability of
them all.
Thập niệm. The
ten repetitions of an invocation, e.g. Namo
Amitàbha.
Thập niệm vãng
sinh. These ten invocations will carry a dying
man with an evil karma into the Pure-land.
Thập niệm xứ.
A bodhisattva's ten objects of thought or meditation,
i.e. body, the senses, mind, things, environment,
monastery, city, good name, Buddha-learning, riddance
of all passion and delusion.
Thập pháp. The
ten thành tựu perfect or perfecting Mahàyàna
rules; i.e. in (1) right belief; (2) conduct; (3)
spirit; (4) the joy of the bodhi mind; (5) joy in the
dharma; (6) joy in meditation in it; (7) pursuing the
correct dharma; (8) obedience to, or accordance with
it; (9) departing from pride, etc.; (10)
comprehending the inner teaching of Buddha and taking
no pleasure in that of the sravaka and pratyekabuddha
order.
Thập pháp giới.
The ten dharma-worlds, or states of existence, i.e.
địa ngục the hells; ngạ quỉ, pretas; súc
sinh,animals; a tu la, asuras; người, men;
trời, devas; thanh văn, sravakas; duyên
giác, pratyekabuddhas; bồ tát,bodhisattvas;
Phật, Buddhas.
Thập pháp hạnh.
Ten ways of devotion to the Buddhist sùtras: to
copy them; serve the places where they are kept, as
if serving the Buddha's shrine; preach or give them
to others; listen attentively to their exposition;
read; maintain; discourse on them to others; intone
them; ponder over them; observe their lessons.
Thập phát thú
tâm. The ten directional decisions: (1) Xả
tâm, renouncement of the world; (2) giới tâm,
observance of the commandments; (3) nhẫn tâm,
patience or endurance; (4) tiến tâm, zealous
progress; (5) định tâm, meditation; (6) tuệ
tâm, wisdom or understanding; (7) nguyện tâm,
the will for good for oneself and others; (8) hộ
tâm. protection (of Buddha, Dharma and Sangha); (9)
hỉ tâm, joy; (10) đỉnh tâm, highest wisdom.
Thập phổ môn.
The ten universals of a bodhisattva: từ bi phổ
môn, universal pity; hoằng triết pm, vow of
universal salvation; tu hành pm, accordant action;
li hoặc pm, universal cutting off delusions; nhập
pháp môn pm, freedom of entry into all forms of
truth; thần thông pm, universal superhuman
powers; phương tiện pm, universal accordance with
conditions of the receptivity of others; thuyết
pháp pm, powers of universal explication of the
truth; cúng dường chư Phật pm, power of
universal service of all Buddhas; thành tựu
chúng sinh pm, the perfecting of all beings
universally. Thập phương. The ten
directions of space, i.e. the eight points of the
compass tám phương của địa bàn and the
nadir hạ phương the, zenith thượng phương.
There is a Buddha for each direction.
Thập phương Phật
độ. A Buddha-realm. Also đại thiên thế
giới.
Thập phương thế
giới. The worlds in all directions.
Thập phương
thường trụ tăng vật, hiện tiền tăng
vật. Xem tứ chủng tăng vật.
Thập quân. The
ten armies of Màra, which the Buddha attacks and
destroys; the armies are desire, anxiety, hunger and
thirst, longing, torpidity, fear, doubt, poison,
gain, haughtiness (i.e. disdaining monks)
Thập sử.
Dasa-samyojana (S). Ten fetters, deluders,
fundamental passions. They are divided in five sharp
lợi sử and five dull độn sử. The five
dull ones are: tham desire, sân hate, si stupidity,
mạn pride, nghi doubt; the five sharp ones are:
thân kiến personality belief, biên kiến
taking side views, tà kiến wrong views, kiến
thủ kiến to hold heterodox doctrines and be
obsessed with the sense of the self, giới cấm
thủ kiến clinging to mere rules and rituals. Also
thập đại hoặc, thập căn bản phiền
não.
Thập sự công
đức. The bodhisattva merit resulting from the
attainment of ten groups of excellences in the
southern version of the Nirvàna sùtra nam bản
Niết bàn kinh. Thập tam lực.
Thập tâm. The
ten kinds of heart or mind; there are three groups.
I-Thuận lưu thập tâm, the ten minds remaining
in the flow of reincarnation: (1) vô minh hôn
ám, minds ignorant and dark; (2) ngoại gia ác
hữu, affected by evil companions; (3) thiện
bất tùy tùng, not following the good; (4) tam
nghiệp tạo ác tâm, doing evil in thought,
word, deed; (5) ác tâm biến bố, spreading
evil abroad; (6) ác tâm tương tục,
unceasingly wicked; (7) phú quí quá thất
tâm, secret sin; (8) bất úy ác đạo, open
crime; (9) vô tàm vô quí, utterly shameless;
(10) xả vô nhân quả, defying cause and effect
(retribution). II-Nghịch lưu thập tâm, the ten
minds striving against the stream of perpetual
reincarnation: (1) thâm tín nhân quả, it shows
itself in devout faith; (2) sinh trọng tàm quí,
shame for sin; (3) sinh đại bố úy, fear of
wrong doing; (4) phát lộ sám hối, repentance
and confession; (5) đoạn tương tục tâm,
reform; (6) phát bồ đề tâm, bodhi i.e. the
bodhisattva mind; (7) đoán thiện ác tu, doing
good; (8) thủ hộ chính pháp, maintaining the
right law; (9) niệm thập phương Phật,
thinking on all the Buddha; (10) quán tội tính
không, meditating on the void (or the unreality of
sin) III-The third is the Chân Ngôn group: the
"seed" heart (i.e. the original good
desire), the sprout (under Buddhist religious
influence), the bud, leaf, flower, fruit, its
serviceableness; the child-heart, the discriminating
heart, the heart of settled judgement (or resolve).
III-Thập tâm của Bồ tát, the ten minds of a
Bodhisattva: (1) tín tâm trụ (2) niệm tâm
trụ; (3) tinh tiến tâm; (4) tuệ tâm trụ;
(5) định tâm trụ (6) bất thoái tâm, no
retrogression; (7) hộ pháp tâm (8) hồi
hướng tâm (9) giới tâm trụ (10) nguyện
tâm.
Thập tín. The ten
grades of bodhisattva faith: (1) tín tâm faith
(which destroys illusion and results in); (2) niệm
tâm remembrance, or unforgetfulness; (3) tinh
tiến tâm zealous progress; (4) tuệ tâm
wisdom; (5) định tâm settled firmness in
concentration; (6) bất thoái tâm
non-retrogression; (7) hộ pháp tâm protection
of the Truth; (8) hồi hướng tâm reflexive
powers, e.g. for reflecting the Truth; (9) giới
tâm the nirvàna mind in effortlessness; (10)
nguyện tâm action at will in anything and
everywhere.
Thập tông. The
ten shools of Chinese Buddhism: (1) Luật tông,
vinaya-discipline or Nam sơn tông; (2) Câu xá
tông, Kosa, Abhidharma, or Reality
(Sarvàstivàdin) hữu tông; (3) Thành thật
tông, satya-siddhi sect founded on this sàstra by
Harivarman; (4) Tam luận tông, màdhyamika or
không tông; (5) Pháp hoa tông, lotus,
"law-flower" or Thiên thai tông; (6)
Hoa nghiêm tông, Hua yen; (7) Pháp tướng
tông, dharmalaksana; (8) Thiền tông, ch'an or
zen, mind only, or intuitive; (9) Chân ngôn
tông, Japanese Shingon , esoteric mật tông;
(10) Liêntông, Amitabha-lotus, or Pure-Land,
Japanese Jòdo, Tịnh độ.
Thập tứ.
Caturdasa (S). Fourteen.
Thập tứ biến
hóa. The fourteen transformations that are
connected with the four dhyàna heavens.
Thập thân. Ten
aspects of the Buddhakàya.
Thập thiện. The
ten good characteristics, or virtues, defined as the
non-committal of the ten evils. Thân tam khẩu
tứ ý tam. The three commandments dealing with
the body, probihiting taking of life, thief,
unchastity; the four dealing with the mouth against
lying, exaggeration, abuse and ambiguous talk; the
three belonging to the mind, covetousness, malice and
unbelief. Thập thiện giới. The ten
commandments (as observed by the laity).
Thập thiện nghiệp.
The excellent karma resulting from practice of the
ten commandments.
Thập thừa quán.
A Thiên Thai mode of meditation in ten
"vehicles", or stages for the attainment of
bodhi.
Thập trai nhật.
The ten "fast" days of a month are 1, 8,
14, 15, 23, 24, 28, 28, and 30.
Thập trai nhật
Phật. The ten Buddhas or bodhisattvas connected
with these days who in turn are: Ngày 1: Định
Quang Phật; 8: Dược Sư Như Lai; 14: Phổ
Hiền Bồ tát; 15: A di Đà Như lai; 18:
Quán Âm Bồ tát; 23: Thế Chí Bồ tát;
24: Địa Tạng Bồ tát; 28: Tì lô giá na
Phật; 29: Dược Vương Bồ tát; 30: Thích
Ca Như lai.
Thập trí. The ten
forms of understandings: I-Tiểu thừa,
Hìnayàna: (1) thế tục trí, common
understanding; (2) pháp trí, enlightened
understanding, i.e. on the Four Truths in this life;
(3) loại trí, ditto, applied to the two upper
realms; (4) khổ trí; (5) tập trí; (6) diệt
trí; (7) đạo trí, understanding each of the Four
Truths separately both in the upper and lower realms;
(8) tha tâm trí, understanding of the minds of
others; (9) (lậu) tận trí, the understanding
that puts an end to all previous faith in or for
self; (10) vô sinh trí, nirvàna wisdom.
II-Đại thừa, Mahàyàna. A Tathagata's ten
powers of understanding or wisdom: (1) tam thế
trí, perfect understanding of past, present and
future; (2) Phật pháp trí, ditto of Buddha-Law;
(3) pháp giới vô ngại trí, unimpeded
understanding of the whole Buddha-realm; (4) pháp
giới vô biên trí, unlimited or infinite
ditto; (5) sung mãn nhất thiết thế gian trí,
of ubiquity; (6) phổ chiếu nhất thiết thế
gian trí, of universal enlightenment; (7) trụ trì
nhất thiết thế gian trí, of omnipotence, or
universal control; (8) tri nhất thiết chúng
sinh trí, of omniscience re all living beins; (9)
tri nhất thiết pháp trí, of omniscience re the
laws of universal salvation; (10) tri vô biên
chư Phật trí. of omniscience re all Buddha wsdom.
Thập triền. The
ten bounds that bind men to mortality: (1) Vô
tàm, to be shameless; (2) Vô quí, unblushing;
(3) Tật, envious; (4) San, mean; (5) Sân,
regretful; (6) Thụy miên, torpid; (7) Trạo
cử, busy; (8) Hôn trầm, absorbed; (9) Sân
nhuế, anger; (10) Phúc (tráo trở), secretive
(of sin).
Thập trụ. The
ten stages, or periods, in bodhisattva wisdom: (1)
phát tâm trụ the purposive stage, the mind set
upon Buddhahood; (2) trì địa trụ clear
understanding and mental control; (3) tu hành trụ
unhampered liberty in every direction; (4) sinh quí
trụ acquiring the Tathàgata nature or seed; (5)
phương tiện cụ túc trụ perfect adaptability
and resemblance in self development and development
of others; (6)chính tâm trụ the whole mind
becoming Buddha-like; (7) bất thoái trụ no
retrogression, perfect unity and constant progress;
(8) đồng chân trụ as a Buddha-son now
complete; (9) pháp vương tử trụ as prince of
the law; (10) quán đỉnh trụ baptism as such,
e.g. the consecration of king.
Thập trụ tâm.
Ten stages of mental or spiritual development in the
Chân ngôn tông, beginning with the human animal
and ending with perfect enlightenment.
Thập trưởng
dưỡng tâm. The ten kinds of well-nourished
heart, essential to entry into the cult of higher
patience and endurance: (1) Từ tâm, a heart of
kindness; (2) Bi tâm, of pity; (3) Hỉ tâm, of
joy (in progress toward salvation of others); (4)
Xả tâm, renunciation; (5) Thí tâm, almsgiving;
(6) Hảo ngữ tâm, delight in telling the
doctrine; (7) Ích tâm, benefiting or aiding others
to salvation; (8) Đồng tâm, unity, or amity; (9)
Định tâm, concentration in meditation; (10) Tuệ
tâm, wisdom.
Thập vô nhị.
Ten powers only possessed by Buddhas: (1) prediction;
(2) knowing and fulfilling the desires of the living;
(3)-(10) are various forms of omniscience, i.e. (3)
of all Buddha-realms and their inhabitants; (4) their
natures; (5) good roots; (6) laws; (7) wisdom; (8)
every moment; (9) evolving domains, or conditions;
(10) language, words, and discussions.
Thập vương. The
ten kings presiding over the ten departments of
purgatory.
Thất. Sapta (S).
Seven.
Thất bảo. Sapta
ratna (S). The seven treasures, or precious things,
of which there are various descriptions, e.g. kim
suvarna, gold; ngân rùpya, silver; lưu li
vaidùrya, lapis lazuli; pha lê sphatika, crystal;
xa cừ musàragalva, agate, mother pearl; xích
châu rohita mukta, rubies or red pearls; mã não
asmagarbha, cornelian. Also the seven royal
treasures: the golden wheel; elephants; dark swift
horses; the divine pearl; able minister of the
treasury; jewels of women; and loyal generals.
Thất bảo thụ
lâm. The grove of jewel trees, or trees of the
seven precious things - a part of the Pure Land.
Thất bất khả tị.
The seven unavoidables: (1) Sinh chẳng tránh
được, rebirth;(2) Già chẳng tránh
được, old age; (3) Bệnh chẳng tránh
được, sickness; (4) Chết chẳng tránh
được, death; (5) Tội chẳng tránh
được, punishment (for sin); (6) Phúc chẳng
tránh được, happiness (for goodness); (7)
Nhân duyên chẳng tránh được,consequences
(cause and effect).
Thất bồ đề
phần. Saptabodhyanga (S). Seven characteristics
of bodhi. It represents seven grades in bodhi: (1)
Trạch pháp, dharma-pravicaya-sambhodyanga,
discrimination of the true and false; (2) Tinh
tiến, vìrya-sam., zeal or undeflected progress;
(3) Hỉ, prìti-s., joy, delight; (4) Khinh an,
prasrabidhi-s., riddance of all grossness or weight
of body or mind, so that they may be light, free and
at ease; (5) Niệm, smrti-s., power of remembering
the various stages passed through in contemplation;
(6) Định, samàdhi-s., power to keep the mind in a
given realm undiverted; (7) Hành xả, upeksà-s.,
complete abandonment, or indifference to all
disturbances of the subconscious or ecstatic mind.
Thất cấu. The
seven defilements: dục desire, kiến false views,
nghi doubt, mạn pride, kiêu arrogance, hôn
trầm torpor, and san stinginess.
Thất chân như.
The seven aspects of the bhùtatathatà: (1) Lưu
chuyển chân như; (2) Thật tướng chân
như; (3) Duy thức chân như; (4) An lập
chân như; (5) Tà hạnh chân như; (6) Thanh
tịnh chân như; (7) Chính hạnh chân như.
Thất chúng. The
seven classes of disciples: (1) Tỉ khưu, bhiksu,
monk; (2) Tỉ khưu ni, bhiksuni, nun; (3) Thức
xoa ma na, siksamàna, a novice-nun; (4) Sa di,
sràmanera, novice-monk; (5) Sa di ni,
sràmanerika, novice-nun; (6) Ưu bà tắc,
upàsaka, lay-man; (7) Ưu bà di, upàsikà,
lay-woman.
Thất chủng bất
tịnh. The seven kinds of uncleaness: (1) Hột
giống chẳng sạch derived from the parental
seed; (2) Thụ sinh chẳng sạch, parental
intercourse; (3) Nơi đậu chẳng sạch, the
womb; (4) Ăn uống chẳng sạch, the pre-natal
blood of the mother; (5) Lúc mới sinh chẳng
sạch, birth; (6) Tất cả thân thể chẳng
sạch, one's own flesh; (7) Rốt cục chẳng
sạch, one's own putrid corpse.
Thất chủng biện.
The seven rhetorical powers or methods of
bodhisattvas: (1) Tiệp tật biện, direct and
unimpeded; (2) Lợi biện, acute and deep; (3)
Bất tận biện, unlimited in scope: (4) Bất
khả đoạn biện, irrefutable; (5) Tùy ứng
biện, appropriate, or according to receptivity; (6)
Nghĩa biện, purposive or objective (i.e.
nirvàna); (7) Nhất thiết thế gian tối
thượng biện, proving the universal supreme
method of attainment, i.e. Mahàyàna.
Thất chủng bố
thí. The seven kinds of almsgiving: (1) Bố
thí cho người khách, to callers; (2) Bố thí
cho người đi đường, to travellers; (3) Bố
thí cho người bệnh the sick; (4) Bố thí cho
người hầu bệnh, their nurse; (5) Bố thí
vườn tược cho chùa, monasteries; (6) Bố
thí thức ăn hàng ngày, regular food (to
mnks); (7) Tùy lúc bố thí, general alms.
Thất chủng lễ
Phật. Seven degrees of worshipping Buddha
ranging from the merely external to the highest
grade.
Thất chủng ngư.
Buddha's seven modes of discourse: (1) Nhân ngữ,
from presentcause to future effect; (2) Quả ngữ,
from present sffect to past cause; (3) Nhân quả
ngữ, inherent cause and effect; (4) Dụ ngữ,
illustrative or figurative; (5) Bất ứng thuyết
ngữ, spontaneous or parabolic; (6) Thế lưu bố
ngữ, ordinary or popular; (7) Như ý ngữ,
unreserved, or as he really thought, e.g. sa when he
said that all things have the Buddha-nature.
Thất chủng sám
hối tâm. The seven mental attitudes in
penitential meditation or worship: shame, at not
being free from mortality; fear, of the pains of
hell,etc.; turning from the evil world; desire for
enlightenment and complete renunciation; impartiality
in love to all; gratitude to the Buddha; meditation
on the unreality of the sin nature.
Thất chủng vô
thượng. The seven peerless qualities of a
Buddha: thân, his body with its thirty two signs
and eighty four marks; đạo, his way of universal
mercy; kiến, his perfect insight or doctrine; trí,
his wisdom; thần lực, his supernatural power; li
chướng, his ability to overcome hindrances, e.g.
illusion, karma, suffering; trụ, and his abiding
place i.e. nirvàna.
Thất chủng xả.
Seven abandonments or riddances: cherishing none and
nothing; no relation with others; riddance of love
and hate; of anxiety about the salvation of others;
of form; giving to others (e.g. supererogation);
benefiting others without hope of return.
Thất chủng y.
The seven kinds of clothing, i.e. of hair, hemp,
linen, felt, fine linen, wool, or silk.
Thất diệt tránh
pháp. Saptàdhikarana-samatha (S). Seven rules
given in the Vinaya for setting disputes among the
monks. Disputes arise from four causes: from
arguments; from discovery of misconduct; judgement
and punishment; the correctness or otherwise of a
religious observance.
Thất dụ. The
seven parables of the Lotus sùtra.
Thất đại. The
seven elements: earth địa, water thủy, fira
hỏa, wind phong, space không, sight kiến,
perception thức.
Thất điều y.
The outer mantle, or toga, of a monk, composed of
seven pieces.
Thất giác chi.
Xem thất bồ đề phần.
Thất giác ý.
Xem thất bồ đề phần.
Thất giác phần.
Xem thất bồ đề phần.
Thất hiền vị.
Xem thất phương tiện vị.
Thất hữu. The
seven stages of existence in a human world, or in any
dục giới desire world: (1) Địa ngục hữu,
in the hells; (2) Súc sinh hữu, as animals; (3)
Ngạ quỉ hữu, hungry ghosts; (4) Thiên hữu,
gods; (5) Nhân hữu, men; (6) Nghiệp hữu,
karma; and (7) Trung hữu, the intermediate stage.
Thất không. The
seven unrealities, or illusions. There are two lists:
(1) Tướng không, Tính tự tính không,
Hành không, Vô hành không, Nhất thiết
pháp li ngôn thuyết không, Đệ nhất
nghĩa thánh trí đại không, Bỉ bỉ không;
(2) Cái không của tính, Cái không của
tướng mình, Cái không của các pháp,
Chẳng thể được là không, Không có
pháp là không, Cái có pháp là không,
Có pháp không pháp là không.
Thất mạn. The
seven pretensions or arrogances.
Thất nghịch tội.
The seven rebellious acts, or deadly sins: (1) Làm
thân Phật ra máu, shedding a Buddha's blood;
(2) Giết cha, killing father; (3) Giết mẹ,
mother ; (4) Giết Hòa thượng, monk; (5)
Giết A xà lê, teacher; (6) Phá Tăng,
subverting or disrupting the moks; (7) Giết bậc
Thánh, killing an Arhat.
Thất pháp tài.
The seven riches, or seven ways to become rich in the
Law: tín, faith; tiến, zeal; giới, moral
restraint; tàm quí, shame; văn, obedient hearing
(of the law); abnegation; and định tuệ, wisdom
arising from meditation.
Thất Phật. Sapta
Buddha (S). The seven ancient Buddhas: Tì bà thi,
Vipasyin; Thi khí, Sikhin; Tì xá phù,
Visvabhù; Câu lưu tôn, Krakucchanda; Câu na
hàm mâu ni, Kanakamuni; Ca diếp, Kasyapa;
Thích ca mâu ni, Sàkyamuni.
Thất Phật Dược
sư. The seven Healing Buddhas.
Thất phương tiện
vị. (1) The seven "expedient" or
temporary attainments or positions of Hìnayàna,
supersided in Mahàyàna by the thất hiền vị
or thất gia hạnh vị all preparatory to the
thất thánh vị. (2) The seven vehicles i.e. those
of ordinary human beings, of devas, of sravakas, of
pratyeka-buddhas, and of the three bodhisattvas of
the three teachings tạng, thông and biệt.
Thất sử. The
seven messengers, agents, or klesas: dục ái,
desire; sân nhuế, anger or hate; hữu ái,
attachment; mạn, pride, or arrogance; vô minh,
ignorance, or unenlightenment; kiến, false views;
nghi, doubt.
Thất sự tùy
thân. The seven appartenances of a monk: the
three garments, bowl, censer, duster (or dry brush),
stool (nisidana), paper, and material for washing,
Thất tai nạn.
The seven calamities in the Nhân Vương Kinh Thụ
trì phẩm, during which that sùtra should be
recited: (1) Mặt trời mặt trăng lỗi độ,
sun and moon losing their order; (2) Các vì sao
lỗi độ, constellations irregular; (3) Lửa,
fire; (4) Nước, water; (5) Gió dữ, wind
storms; (6) Khí dương quá thịnh, drought; (7)
Giặc dữ, brigands. Another set is: pestilence,
invasion, rebellion, unlucky stars, eclipses, too
early monsoon, too late monsoon.
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Cập nhật: 01-08-2001