TỪ ÐIỂN PHẬT HỌC VIỆT - ANH
Soạn Giả: Viên Thông - Charles Muller

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NHẤT THỪA: "One vehicle." A term used to indicate the doctrine that there is only one teaching, which is the teaching for the purpose of becoming a Buddha. The other two vehicles are merely set up as expedient means to attract people to the Single Buddha vehicle. Since this one vehicle is the teaching of becoming a Buddha, it is also called the "bodhisattva vehicle", the "Buddha vehicle" and the "Great vehicle". In the Fa-hsiang -Pháp Tướng sect, this bodhisattva vehicle of the three vehicle system is the "one vehicle" or "buddha vehicle", but in Hua-yen -Hoa Nghiêm and T"ien-t"ai -Thiên Thai, there is a distinction between this one Buddha vehicle and the bodhisattva vehicle Bồ tát thừa of the three vehicles.
NHẤT THỪA BỔ-TÁT: A bodhisattva who has awakened to the truth of the Single Vehicle.
NHẤT CỬU: A Shingon
NHẤT ĐẠI (một đời): Literally "one age". This refers to the teacher of this age, `Saakyamuni Buddha.
NHẤT ĐẠI TAM ĐOẠN (Ba giai đoạn của một đời giáo hoá [của Đức Phật]): The three periods of buddha's teaching in his lifetime, known as introductory, main discourse and final application.
NHẤT PHẬT THẾ GIỚI: A Buddha-realm.
NHẤT LAI (quả vị TƯ-ĐÀ-HÀM): One who has only one more return to this life.
NHẤT CÁ BÁN CÁ (Một hoặc một nửa, rất ít): A particle; the very least.
NHẤT THIẾT (Hết thảy, tất cả): All, the whole, everything.
NHẤT THIẾT TRÍ: Omniscience; the knowledge of everything, possessed by the Buddha.
NHẤT THIẾT HỮU (Muôn vật, muôn pháp):(1) All existent things. (2) The belief held by the Sarvaastivaadins, that all things truly exist in themselves.
NHẤT HÓA (Một đời giáo hóa): One lifetime of the Buddha. One life's teachings.
NHẤT HƯỚNG (1. Một lòng, 2. Một mực, 3.Một bề):(1) Earnestly; to be one-pointed, wanting nothing else besides that being attended to. Fervently, intently. (2) Wholly, entirely, completely (eka-a.msa). Thoroughly, as far as possible. (3) One-sidedly, only.
NHẤT HƯỚNG THUYẾT (Đều nói về): The "Buddha always taught the same thing."
NHẤT VỊ (Một mùi vị): 'Single taste'. The equality of principle and phenomena, taken from the metaphor of all of the ocean having the same salty taste. Non-discrimination.
NHẤT VỊ UẨN: (eka-rasa-skandha). The principle that the Sautraantika school hypothesized as being the subject of transmigration. The most subtle consciousness, having one root essence that has continued and operated since beginningless time.
NHẤT NHƯ: 'Oneness', 'non-duality' (1) Nondiscrimination between and the sameness of two or more things. (2) The essential principle of all existences, a synonym of Chân Như, Pháp Tính and Thực Tướng etc. (3)Always.
NHẤT TÂM (Một lòng, hết lòng): (svacitta-maatra; eka-agra; eka-citta; dhyaana). (1) Mind as the most fundamental basis. The true thusness of all existence. "One" means that the ordinary is one with the absolute. "Mind" means "certainty". Also, the one consciousness that is the basis for all sentient beings. The absolute reality that is the basis for all phenomena in the universe. (2) To unify the mind; therefore, "unity of the psyche" or "concentration". The mind concentrated on Amitaabha Buddha when praying to him. (3) To concentrate the mind in the empowering sense of "devotedly" or "whole heartedly", without scattering.
NHẤT NIỆM: A thought; a thought-moment.
NHẤT PHƯƠNG:(1) One side, one hand. (2) The other side, the other party. (3) In the meantime, meanwhile. (4) Greatly.
NHẤT THỜI (1. Một thuở, 2. Cùng lúc): (eka.m-samayam); 'once', 'one time..'. In the opening paragraph of suutras, it refers to the time that the suutra was taught, though it does not necessarily refer to a concrete time. (2) At the same time. (ekatra, tulya-kaala).
NHẤT TRIÊU (Một mai): Overnight; in a day. In a short time.
NHẤT PHÁP TRUNG ĐẠO: In Consciousness (Duy Thức) -only theory, the idea that each one of the three natures Tam Tính by itself contains the meaning of the middle path. That is, the nature according to "all pervasive discrimination" is that "people exist" and "principle does not exist". In this, there is the middle path"s meaning of "neither existent nor empty."
NHẤT NHIÊN (Tên người) (1206-1289): An important Goryeo monk. A prolific writer, who is most famous for his Samguk Yusa (Tam Quốc Di Sự), a collection of facts and anecdotes which is an essential text for the study of the history of Korean Buddhism.
NHẤT DỊ: One and many; sameness and difference.
NHẤT TƯỚNG: 'One aspect;' uniformity. Absolute equality with neither discrimination nor antagonism. The aspect of Suchness (eka-lak.sa.na)
NHẤT XIỂN ĐỀ: (icchantika). A transliteration of the Sanskrit term icchantika. Also translated into Chinese as Đoạn thiện căn (Dứt gốc lành) -"one who has cut off the good roots" and Tín bất cụ túc -"lacking in the necessary faith". A person whose roots of goodness are cut off and therefore cannot be saved. Someone who cannot attain enlightenment no matter how strenuously they practice. According to the original explanation icchan refers to someone in whom craving is continually present. In India the term refers to an Epicurean or a secularist. In Buddhism it refers to someone who lacks the basic causes and conditions for becoming a Buddha. The theory of the existence of such people was taught by the Fa-hsiang school. Buddhist schools such as T"ien-t"ai, Hua-yen etc., disagree with this theory, teaching that all beings can become buddhas. This becomes the source of debate in later East Asian Buddhism, and is discussed at length in the "Buddha-nature Treatise" Phật Tính luận.
NHẤT ÂM GIÁO: Also written Nhất Viên Giáo. The "one-voice teaching". The Buddha"s teaching is unitary. A theory established by Bodhiruci - Bồ Đề Lưu Chi when he came to Ch"ang-an (Trường An) in about 502 A.D. The reasons that there are teachings of small/great vehicle and teachings of emptiness/existence is due to the temperaments and capabilities of people.
NHẤT LÕA MINH CHÂU (Một hạt minh châu): "One Bright Pearl." An essay by Dougen, based on the saying by Hsu"an-sha - Huyền Sa, "all the worlds in the ten directions are one bright pearl." This essay is a chapter in the Shoubougenzou.
NÃI CHÍ QUẢNG THUYẾT (vân vân và vân vân): And so forth..; and etc., etc. Usually marks the end of the quote.
NHỊ (Hai ):(1) Two, second. (2) Duality; "two-ness", "self and other."
NHỊ THỪA (Hai thừa, hai xe): The "two vehicles" of Thanh Văn `sraavaka and Duyên Giác pratyekabuddha, whose natures are fixed on La Hán -arhatship and not Phật quả -Buddhahood.
NHỊ NHẬP (Hai lối vào): The two entrances to enlightenment as found in the teachings of Bodhidharma and in the Vajrasamadhi-sutra. These are the "entry by principle" Lý nhập and "entry by practice Hạnh nhập, which includes four practices. See T. vol. 9, p. 369c.
NHỊ LỢI HẠNH: The practice of the two kinds of improvements, or benefits: "Improving oneself and improving others." Tự lợi, Lợi tha
NHỊ THẬP NGŨ HỮU (25 cõi):(1) 'The Twenty-Five (stages of) Existence(s).' The division of the three realms that sentient beings transmigrate through into 25 sub-realms. In the desire realm there are fourteen existences, in the form realm there are seven existences, and in the formless realm, four existences. The twenty-five are grouped into the Four Evil Destinies, the Four Continents, the Six Heavens of Desire, the Four Meditation Heavens, the Heaven of the Five Pure Abodes, and the Four Spheres of the Formless Realm. (2) The term is also often simply a reference to the "Three Realms" Tam Giới or "all sentient beings."
NHỊ THẬP BÁT THIÊN (28 cõi trời): The twenty-eight heavens. The six heavens of the desire realm, the eighteen heavens of the form realm, and the four formless heavens.
NHỊ THẬP DUY THỨC LUẬN (Tên sách): The Vim`satikaa-`saastra. Written by Vasubandhu, translated by Hsu"an-tsang and Paramaartha. Twenty verses defending Yogaacaara doctrine against critics. Also written Wei-shih-erh-shih-lun -Duy Thức Nhị Thập Luận
NHỊ TÔNG: Two schools of Buddhism. See Lưỡng Tông.
NHỊ TÂM (Hai tâm):(1) "Two minds: Chơn tâm và Vọng tâm: The true (non-discriminating) mind and the false (discriminating) mind. (2) Định tâm và Tán tâm: Concentrated mind and scattered mind. (3) Nghi tâm (tâm nghi ngờ): The mind that is always in doubt.
NHỊ NGÃ KIẾN (Hai thứ ngã kiến: chấp ngã và chấp pháp): "Two views of self." The belief in the inherent existence of a subjective self and objective dharmas.
NHỊ TỬ (Hai loại sinh tử: Phân đoạn sinh tử và Biến dịch sinh tử): "Two kinds of death." Fragmentary (samsaaric) death and miraculous (enlightened) death. (naka p="1043")
NHỊ DIỆT (Hai loại diệt: Quán Không và Bổn Không): "Two kinds of extinction." These are: (1) extinction due to the practice of analytical meditation; (2) extinction according to the originally quiescent nature.
NHỊ CHỦNG SINH TỬ (Hai loại sinh tử): "Two kinds of samsaara:" "Fragmentary samsaara" Phân đoạn sinh tử (experienced by unenlightened people) and "(miraculously) transformed samsaara" Biến dịch sinh tử as experienced by enlightened people.
NHỊ CHỦNG NHẪN NHỤC (Hai loại nhẫn nhục): Two kinds of patience or forbearance: (1) Enduring the extremes of nature, such as heat, cold, snow, rain, etc. (2) enduring the assaults, insults etc., that come from other human beings.
NHỊ KHÔNG (Hai thứ không): "Two kinds of emptiness." (1) Ngã Không và Pháp Không: Elements of existence as well as self are both empty. (2) Năng Không và Sở Không: The knower and the known are both empty. (3) "Only-empty" and "not-only-empty." (4) Emptiness of essence and emptiness of aspects.
NHỊ ĐẾ (Hai loại chân lý: Chân lý Tuyệt đối, Chân lý Tương đối): The "twofold truth." The absolute and conventional truths.
NHỊ CHUYỂN (Hai chuyển đổi, hai loại chuyển hóa): 'Two transformations.' The transformation of the hindrances due to defilement and the hindrances that impede wisdom, into great awakening and great nirvaana.
NHỊ CHƯỚNG (Hai trở ngại):(1) The "two hindrances" of Phân Biệt Chướng and Câu Sinh Chướng, found in the teachings of Consciousness-only. (2) The hindrance of defilement - Phiền Não Chướng which can be eliminated by the gradual practices of the `sraavakas and pratyekabuddhas, and the hindrance of what is known Sở Tri Chướng which is only destroyed by bodhisattvas who have the immediate experience of emptiness. In the Suutra of Perfect Enlightenment -Kinh Viên Giác, these are referred to as the "phenomenal hindrance" -Sự Chướng and "noumenal hindrance" -Lý Chướng, respectively. For a text which discusses the hindrances in detail, see Nhị Chướng Nghĩa (next).
NHỊ CHƯỚNG NGHĨA (Ý nghĩa của hai trở ngại): "The Doctrine of the Two Hindrances." An in-depth investigation concerning the various theories developed on the doctrine of the two hindrances by Weonhyo. See HPC vol. 1, pp. 789-814.
NHỊ PHIỀN NÃO (Hai thứ phiền não): "Two kinds of defilements." In the `Sriimaalaa-suutra, the two defilements are the static -Trụ and arisen -Khởi defilements. There are four static defilements and numberless arisen defilements (T. 353.12.220a).
NGŨ THỪA (5thừa, 5 xe): The five vehicles conveying the karma-reward which differs according to the vehicle.
NGŨ VỊ (5 địa vị, 5 trình độ tu chứng ): Five ranks. Five stages. I. In the Fa-hsiang school, the division of the path of practice into five levels. These five ranks are enumerated in both Hiinayaana and Mahaayaana treatises. They are primarily explained in the A-tỳ-đạt-ma-Câu-xá Luận -Abhidharmako`sa-bhaasya, and the Duy Thức Tam Thập Tụng Luận -Thirty Verses on Consciousness-only, both written by Vasubandhu. In Consciousness-only, these five are: the stage of accumulation -Tư lương vị, the stage of preparation -Gia hạnh vị, the stage of proficiency -Thông đạt vị, the stage of practice -Tu tập vị and the stage of completion -Cứu cánh vị. In the Abhidharmako`sa-bhaasya, they are the stage of accumulation -Tư lương vị, the stage of preparation -Gia hạnh vị, the stage of seeing the Way - Kiến đạo vị, the stage of cultivating the way -Tu đạo vị, and the stage of no more learning -Vô học vị. II. In the Vajrasamaadhi-suutra -Kim Cương Tam Muội Kinh, the Five Stages are: (1) the stage of faith -Tín vị ; (2) stage of deliberation -Tư vị ; (3) stage of cultivation -Tu vị ; (4) stage of practice -Hành vị ; (5) stage of non-attachment -Xả vị. See T. 273.9.371a-b.
NGŨ LUẬT PHẦN (Một loại giới luật): "Vinaya of the Five Categories" of the Mahisaka sect.
NGŨ LỰC (5 năng lực): "Five Powers" obtained by the practice of the "Five Roots of Goodness" -Ngũ Thiện Căn. (1) Tín Lực-the power of faith; (2) Tinh Tiến Lực -the power of effort; (3) Niệm Lực -the power of mindfulness; (4) Định Lực -the power of concentration; (5) Huệ Lực -the power of wisdom.
NGŨ THỤ (5loại cảm giác): The five sensations of sorrow -Ưu thụ, joy -Hỷ thụ, pain -Khổ thụ, pleasure -Lạc thụ and freedom [from them all] -Xả thụ.
NGŨ CẢNH (5 trần cảnh): "Five external objects." In the explanation by the Fa-hsiang school, these are the five elements which the five faculties -Ngũ Căn make contact with as objects. They are the eye-object (ruupa: Sắc), the ear-objects (`sabda: Thanh), the nose-objects (gandha: Hương), the tongue-objects (rasa: Vị ) and the tactile objects (sprastavya: Xúc). The objects of the five organs of perception. This arrangement was developed primarily in the Abhidharmako`sa-bhaasya. In the doctrine of the Fa-hsiang school, they are considered as aspects of the five consciousnesses.
NGŨ ĐÀI SƠN (Núi Ngũ Đài):(1) Near the north-eastern border of Shansi -Sơn Tây, one of the four mountains sacred to Buddhism in China. The principle temple was built 471-500, and there were at one time some 150 monasteries. For details of its history, see Kamata Trung Quốc Tôn Giáo Sử Từ Điển T, p. 112. (2) There was also a mountain monastery in Korea with the same name.
NGŨ NHẪN (5 loại nhẫn nhục): "Five Tolerances" listed in the Jen-wang ching Nhân Vương Kinh: (1) Phục nhẫn ; (2) Tín nhẫn ; (3) Thuận nhẫn ; (4) Vô sinh nhẫn ; (5) Tịch diệt nhẫn.
NGŨ TÍNH BIỆT CÁC (5 loại tính khác nhau): Five natures distinction. A theory put forth by the school of Consciousness-only that claims the discrimination of the innate capacities of temperaments of sentient beings into five types, these being the nature predetermined for bodhisattva, the nature predetermined for pratyekabuddha, the nature predetermined for `sraavaka, the indeterminate nature, and the nature lacking capacity for enlightenment (icchantika).
NGŨ CHI TÁC PHÁP (5 điều kiện để lý luận): The five-part syllogism, consisting of: (1) Tông -pratij~naa, the proposition; (2) Nhân -hetu, the reason; (3) Dụ -udaaharana, the example; (4) Hợp -the application; and (5) Kết, the conclusion. These were used in Phái Nhân Minh the Former School of Logic, prior to Dignaaga.
NGŨ GIÁO (5 loại giáo pháp): 'Five Teachings.' According to the content of meaning, format, or time period, the teachings of the various scriptures are classified into five types. This is usually done according to the shallowness and depth of the teaching. The five classifications of Hua-yen and T'ien-t'ai are the most common, but during the early period of classification (the period of division of China into northern and southern dynasties) there were a number of classifications done. A few of these are as follows:
(A) That propounded by Tzu-kuei -Tư-Quỹ consists of these five:(1) Giáo lý Duyên khởi: the teaching of causal arising (Sarvaastivaadin, etc.); (2) Giáo lý Giả danh: the teaching of provisional names (Ch"eng-shih lun, etc.); (3) Giáo lý Tánh Không: the teaching of the negation of reality (Kinh Bát Nhã-Praj~naapaaramitaa suutras) ; (4) Giáo lý Thực tại: the teaching of reality ( Kinh Niết Bàn-Nirvaana Suutra); (5) Giáo lý Thực tướng: the teaching of the Reality-realm (Kinh Hoa Nghiêm-Avatamsaka Suutra).
(B) The classification done by Hui-k"uan -Huệ Quán and Fa-yen -Pháp Vân of (1) the teaching of the existence of form (Aagamas); (2) the teaching of the non-existence of form (Praj~naapaaramitaa Suutras); (3) Restraining and praising teaching (Kinh Duy Ma-Vimalakiirti Suutra etc.); (4) the Teaching of Same Meaning (Lotus Suutra) and (5) the Eternal Teaching (Nirvaana Suutra). (C) The Hua-yen scheme, as taught by Fa-tsang, consists of the following five:(1) Tiểu Thừa Giáo -Hiinayaana teaching; (2) Đại Thừa Giáo -Elementary doctrine of Mahaayaana, which refers to Fa-hsiang and San-lun teachings; (3) Đại Thừa Chung Giáo -the Final Doctrine of Mahaayaana, which asserts the existence of Buddha-nature in all beings; (4) Đại Thừa Đốn Giáo -the Sudden Enlightenment doctrine of Mahaayaana and (5) Đại Thừa Viên Giáo -the perfect doctrine of Mahaayaana, namely Hua-yen teaching.
NGŨ GIÁO CHƯƠNG (5 chương mục về 5 loại giáo pháp): See Hoa Nghiêm Ngũ Giáo chương
NGŨ THỜI (5 giai đọan thuyết pháp của Đức Phật): "Five teaching periods." A division of the periods of the varying methods used by `Saakyamuni to explain the dharma from the time he attained enlightenment until the time he entered nirvaana. Though there are various theories regarding these five, all are generally derived from the original explanation propounded by Huệ Quán -Hui-k"uan in the fifth century. (A) Hui-k"uan"s explanation divides the teaching into gradual and sudden, further dividing sudden into the following five: (1) the Distinct Teaching of the Three Vehicles (Aagama Suutras, etc.); (2) the Three Vehicle Shared Teaching (Praj~naapaaramitaa Suutras, etc.); (3) the Restraining and Praising Teaching (Vimalakiirti Suutra, etc.); (4) the Teaching of the Shared Intent (Avatamsaka-suutra, etc.) and (5) the Eternal Teaching (Nirvaana-suutra, etc.). This is the classification of the "Nirvaana school." (B) In the Hua-yen teaching of Liu-ch'iu the Avatamsaka-suutra is called the "Sudden teaching" and the "gradual teaching" is divided into the following five: (1) The Teaching of Men and Gods; (2) The Teaching of the Existence of Form (the Aagamas and so forth, that accept the existence of discriminated forms); (3) The Formless Teaching (praj~naapaaramitaa teaching, etc., that denies the real existence of form); (4) The Teaching of Shared Intent (Lotus Suutra, etc.) and (5) The Eternal Teaching (Nirvaana Suutra etc.){n} (C) Chih-i altered the above (B) somewhat. According to T'ien-t'ai teaching, the five periods are: (1) The Hua-yen period. After the Buddha's enlightenment, he expounded the Avatamsaka-suutra for 21 days for bodhisattvas. This was a teaching for those of very sharp faculties, and according to this teaching such bodhisattvas may directly awaken to the reality-principle. (2) The Deer Park period. After delivering the Avatamsaka-suutra, ordinary people of undeveloped faculties are not able to understand, so he discards this teaching in favor of guiding people through expedient teachings. Thus he delivered the lesser vehicle teachings at Deer Park near Benares. This period was twelve years, and the scriptures that developed from this are the aagamas, so it is also called the "aagama period." (3) The Vaipulya period (Elementary Mahaayaana). For the people that had grasped the Hiinayaana teachings, the Buddha now teaches Mahaayaana Suutras such as the Vimalakiirti Suutra, the Suutra of the Golden Light and the Srimala Suutra, broadly explaining the Tripitaka, Shared, Distinct and Perfect Teachings. This is intended to convert people from Hiinayaana to Mahaayaana. This period lasts for eight years. (4) Perfection of Wisdom. For 22 years the Buddha teaches the Praj~naapaaramitaa suutras in order to awaken people to the principle of emptiness. (5) The Lotus and Nirvaana period. The Buddha makes clear that the final goal of Hiinayaana and Mahaayaana is to same. Thus it is also called the Teaching of the Single Vehicle, wherein the presence of Buddha-nature in each person is affirmed.
NGŨ THỜI GIÁO (5 giai đoạn giáo hóa): See above.
NGŨ THỜI BÁT GIÁO (5 giai đoạn giáo hóa và 8 hệ thống giáo lý): The T'ien-t'ai classification system as explained by Chih-I. The order in which `Saakyamuni taught the dharma is broken down into five periods (see wu-chiao). The methods which he used are also broken down into four types, and the contents of the teaching into four categories. (A) The four methods of teaching are: (1) the Sudden Teaching, which is the teaching of the direct awakening to the Buddha-nature; (2) the Gradual Teaching, where one is lead from shallow understanding to deep understanding; (3) the Secret Indeterminate Teaching, where the aspirants secretly receive teaching appropriate to their own abilities without being aware of the presence of others and (4) the Express Indeterminate Teaching, where the listeners, though aware of each other, still receive teaching according to their individual capacities. There is, in addition to this, the method of "neither sudden nor gradual, neither secret nor variable", also known as the "method of the Lotus and Nirvaana Suutras.{n} (B) The four types of content are (1) Hiinayaana or "Tripitaka" teachings; (2) "Pervasive" or "Shared" teachings. This is Mahaayaana teaching that includes the teaching of Vaipulya, Praj~naapaaramitaa, Lotus and Nirvaana, and is for `sraavakas, pratyekabuddhas and bodhisattvas; (3) the Distinct Teaching. This is teaching for bodhisattvas only. The practitioners understanding has its emphasis on the middle truth of understanding emptiness and existence. Hua-yen teaching is typical of this type. (4) The Perfect Teaching. Enlightenment and delusion do not differ in essence. The teaching of the perfect mutual penetration and containment of all things, the explanation of the Buddha's enlightenment exactly as it is. The perfect teaching is actually contained in all the other teachings, but is most excellently put forth in the Lotus Suutra.
NGŨ QUẢ:(1) 5 Phạm trù kết quả: The clarification into five categories of all cause and effect relationships. (2) 5 Thành tựu tu chứng: The terms assigned to the five kinds of fruits in Hiinayaana practice.
NGŨ CĂN: I. 5 Gốc rễ của nhận thức: the "five faculties." The five faculties, or organs of perception. They are the faculty of sight -Nhãn căn, the faculty of hearing -Nhĩ căn, the olfactory faculty -Tỷ căn, the faculty of taste -Vị căn, and the tactile faculty -Xúc căn. In Consciousness-only theory, they are considered as part of the aalaya consciousness. II. 5 Gốc thiện, 5 Rễ lành: The "Five Roots of Goodness:" (1) Tín căn -the root of faith; (2) Tinh căn -the root of endeavor; (3) Niệm căn -the root of mindfulness; (4) Định căn- the root of concentration; (5) Huệ căn -the root of wisdom. The five roots of goodness are listed among the 37 Aids to Enlightenment
NGŨ DỤC (5 thứ ưa muốn):(1) The 'five desires;' the cravings of the five organs. Five kinds of desire that arise from attachment to the objects of eyes, ears, nose, tongue, and body. The desires of regular people. (2) A reference to the five objects themselves in the sense that they are the cause of these desires. (3) The five desires of Tài: wealth, Sắc: sex, Thực: food, Danh: fame and Thùy: sleep.
NGŨ PHÁP (5 Pháp): I. Ngũ uẩn: The five skandhas. II. In Consciousness-only theory, the five categories of essential wisdom (see Ngũ Trí). They are (1) true thusness -Chân Như ; (2) Great Perfect Mirror Wisdom -Đại Viên Cảnh Trí; (3) the Wisdom of the Equality of the Nature of all things -Bình Đẳng Trí; (4) Wondrous Observing Wisdom -Diệu Quan Sát Trí; (5) the Wisdom Perfect in Function -Thành Sở Tác Trí. III. The five categories of form and name as explained in Kinh Lăng Già the Lankaavataara Suutra: (1) appearances or phenomena -Tướng; (2) their names -Danh ; (3) deluded conception -Vọng tưởng ; (4) corrective wisdom -Chánh trí ; and (5) bhuuta-tathataa or absolute wisdom -Như như.
NGŨ TỊNH CƯ THIÊN (Một cõi trời): One of the heavenly realms in Indian Buddhist mythology. Five existences within the fourth meditation. They are: (1) The non-afflicted heaven; (2) the 'not-hot heaven'; (3) the skillful manifestation heaven; (4) the skillful seeing heaven and (5) the heaven of ultimate form. Saints who have achieved the fruit of the non-returner are born here.
NGŨ TRƯỢC (TRỌC) (Năm thứ nhơ uế): The "five defilements" of the world: (1) Kiếp trược: the defilement of the trends of the present age; (2) Kiến trược: the defilement of mistaken views; (3) Phiền não trược: the defilement of afflictions; (4) Chúng sinh trược: the defilement of being a sentient being; (5) Mệnh trược: the defilement of having a lifetime.
NGŨ NHÃN (5loại mắt): The "five eyes": (1) Nhục nhãn (mắt thịt) ---------the earthly, physical eye. (2) Thiên nhãn (mắt trời): the heavenly eye, possessed by devas, as well as humans in the form realm who are in meditation; this eye can see far and near, past and future, inside and outside. (3) Huệ nhãn (mắt hàng nhị thừa) -The wisdom eye, possessed by Hiinayaana sages who can the lack of inherent existence in all things. (4) Pháp nhãn ( mắt hàng Bồ tát) -the Dharma Eye, possessed by bodhisattvas which illuminates all teachings in order to save sentient beings. (5) Phật nhãn (mắt Phật) -the Buddha-eye, which includes all of the prior four.
NGŨ THẦN THÔNG (5 loại thần thông): "five supernatural powers" possessed by the Buddha: Thần túc thông: ability to go anywhere one wishes, Thiên nhãn thông: ability to see all things, Thiên nhĩ thông: ability to hear all things, Tha tâm thông: clairvoyance, and Túc mệnh thông: memory of former lives
NGŨ KHÔNG (5 Không): Five Emptinesses (discussed in the Kim Cương Tam Muội Kinh: the emptiness of the three realms; the emptiness of the six destinies; the emptiness of the marks of the dharma; the emptiness of name and form; the emptiness of consciousness and meaning. (T vol. 9, p. 369b).
NGŨ TẠNG: The five viscera. The Tâm -heart, Phế -lungs, Can -liver, Thận -kidneys and Tỳ vị -stomach. Also called the.???.
NGŨ UẨN (5uẩn):"Five skandhas", "five aggregates", "five clusters." "Skandha" means "accumulation" or "gathering." The collection of the five compositional elements of our existence. The viewpoint that all existence, including our own, lies in the relationship of five clusters. The assembly of mind and matter, or spirit and matter. The five skandhas are the division of matter and mind into five categories, which are form, feeling, perception, impulse and consciousness. "Form" -Sắc (ruupa) is matter in general, the body or materiality. "Feeling" -Thụ (vedanaa) is receptive or sensory function. "Perception" -Tưởng (samj~naa) refers to images that surface in the mind. Symbolic function. "Impulse" -Hành (samskaara) is will, intention, or the mental function that accounts for craving. The power of formation potential. It is also understood as all of the general mental functions not included in the skandhas of feeling or perception. "Consciousness" -Thức (vij~naana) is the cognitive, or discriminating function. Knowing through discrimination.
NGŨ CÁI ( 5 thứ ngăn che): Also written Ngũ Cái. "The Five Coverings (of Wisdom)." Five kinds of defilements which block off the true mind: desire -Tham dục, anger -Sân khuể, dullness - Trầm, agitation -Trạo hối, and doubt -Nghi.
NGŨ THÚ ( 5 đường luân hồi): Also written Ngũ Đạo . The five destinies (gati): Địa ngục: the hells, Ngạ quỷ: hungry ghosts, Súc sinh: animals, Người: human beings, A-tu-la: devas.
NGŨ NGHỊCH: Five heinous crimes: (1) killing one's mother; (2) killing one's father; (3) killing a saint; (4) to wound the body of the Buddha; (5) to destroy the harmony of the sangha.
NGŨ THÔNG: "Five Spiritual Powers": (1) Divine sight; (2) divine hearing; (3) power to extend life; (4) ability to know the minds of others; (5) the power to do exemplary religious practice.
NGŨ ĐẠO (5 nẻo luân hồi): The Five Destinies: Hell-being, hungry ghost, animal, human being and god. Also written.???ï (gati-pa~ncaka).
NGŨ BỘ ĐẠI LUẬN (5 bộ đại luận): The "Five Great Mahaayaana treatises" written by Di Lặc - Maitreya.
NGŨ TRÙNG DUY THỨC (5 tầng lớp tu quán của Duy Thức tông ): 'Five-fold Consciousness-only.' The five levels of the apprehension of the principle of consciousness-only. These are five kinds of distinctions made in level of realization, from shallow to deep. They are: (1) The consciousness of expelling the false and abiding in the real; (2) The consciousness of the expulsion of confusion and holding to true awareness; (3) Holding to the function and returning to the essence; (4) Concealing the mean and manifesting the superior; (5) dispelling manifestations and apprehending the true nature. This theory of five layers appears in K"uei-chi"s Đại Thừa Pháp Viên Nghĩa Lâm Chương. Here, in making the division between subjective consciousness and objective realm, the one hundred elements are shown to be the objective realm, while the five layers are explained as the existential aspect of subjective consciousness.
NGŨ THỂ (5 phần của thân thể): 'Five parts of the body.' Two knees, two elbows, and the head. (2) The whole body.
NGŨ THỂ ĐẦU ĐỊA (5 phần của cơ thể chạm đất): A form of prostration where both knees, both elbows and the head hit the ground. "Throwing five parts of the body to the ground." Throwing the whole body to the ground in prostration, thus showing total respect. (pa~nca-mandala-namaskara).
NHÂN (Người ): A person; human being. Other people. Phật (1) Man, the sentient, thinking being in the desire realm, whose past deeds affect his present condition. One of the six destinies Lục đạo. (2) Self, ego. The individual as inherently existent; soul. Attachment to one's individuality.
NHÂN VÔ NGÃ (Không chấp là có mình): The "person lacks true essence"; anaatman. Human existence is a result of the combination of the five skandhas, and there is no such thing as an eternal subject.
NHÂN (Lòng nhân từ):(1) Goodness, kindness, compassion, benevolence, humaneness, humanity, innate human goodness. (2) The basic way of being a human being. (3) That from which all good human qualities come. (4) A person of great virtue. (5) The essence of the heart/mind -Tâm of man. Phật (6) "You" form of address used to someone of approximately the same or slightly higher status.
NHÂN GIẢ (Tiếng xưng hô với người tôn kính): "You" form of address used to someone of approximately the same or slightly higher status.
NHIỆM ( Đảm nhiệm, gánh vác, chấp nhận):(1) To surrender, give up. (2) To take on a certain job or role. (3) To resign oneself to one's situation. Accept one's place and duty in life. "Acceptance."
NHIỆM BỆNH (Bệnh thây kệ, bệnh bỏ mặc; 1 trong 4 bệnh của người tu trheo kinh Viên Giác): The "naturalism" sickness. One of four wrong views described in the Suutra of Perfect Enlightenment Viên Giác Kinh.
NHIỆM VẬN (Thuận theo, tùy thuận): Be resigned to fate. (2) As it is; natural, naturally. Naturally occurring Pháp nhĩ. Effortlessly.
NGƯỠNG SƠN (Tên người): A reference to the Chinese Chan master Ngưỡng Sơn Huệ Tịch
NGƯỠNG SƠN HUỆ TỊCH: See Huệ Tịch.
NGẪU ( số chaün, phối hợp, tình cờ):(1) Even number, couple. (2) Man and wife; friend. (3) A mate; to mate. (4) An image, an idol. (5) Same kind. (6) Accidental. Occasional, rare.
NGHI (nghi thức):(1) Rule, pattern, model, example. (2) Ceremony, affair, case, matter. (3) Deportment, manners. (4) A present. (5) Instrument, apparatus. (6) A fine (handsome) appearance.
NGHI-QUỸ (luật lệ, mẫu mực): Rule, law, pattern, norm, tradition.
NHO (Nho sĩ, học giả, yếu đuối):(1) A literati, a scholar. (2) Soft, weak. (3) Confucian.
NGỘT NGỘT (vững vàng, không dao động): Steadfast, determined, unmoving. One-pointed effort.
NGUYÊN (đầu tiên,gốc, căn bản, lãnh đạo):(1) First, beginning, origin, foundation, basis, source, cause -Bổn, Nguyên. (2) First year of an era; first day of the year. (3) Great virtue; a saint. (4) Head, chief, leader, principal, eldest. (5) Good, large, great. (6) The Yu"an (Mongol) dynasty.
NGUYÊN HIỂU (tên người): (617-686). One of the leading thinkers, writers and commentators of the Korean Buddhist tradition. His life spanning the end of the Three Kingdoms period and the beginning of the Silla, Weonhyo played a vital role in the reception and assimilation of the broad range of doctrinal Buddhist streams which poured into the Korean peninsula at the time. Weonhyo was most interested in, and affected by Tathagatagarbha, Consciousness-only and Hua-yen (Korean: Hwaeom) thought, but in his extensive scholarly works, addressed in commentaries and essays the whole spectrum of the Buddhist teachings which were received in Korea, including such schools of thought as Pure Land, Nirvana, San-lun, T"ien-t"ai (Lotus Sutra). He wrote commentaries to virtually every major Mahayana scripture, altogether including over eighty works in over two hundred fascicles. His most influential works were the two commentaries he wrote on the Awakening of Faith. These were treated with utmost respect by leading Buddhist scholars in China and Japan, and served to help in placing the Awakening of Faith (Đại Thừa Khởi Tín Luận) as the most influential text in the Korean tradition.
Weonhyo spent the earlier part of his career as a monk, but after experiencing a "consciousness-only" enlightenment, he left the priesthood in favor of spreading the Buddhadharma as a layman. Because of this aspect of his character, Weonhyo ended up becoming a popular folk here in Korea. He was a colleague and friend of the important Silla Hwaeom monk Euisang, and an important result of their combined works was the establishment of Hwaeom as the dominant stream of doctrinal thought on the Korean peninsula.
NGUYÊN THỦ (vị lãnh đạo): The head, leader, chief, ruler, sovereign, best, first, beginning.
NHẬP LĂNG- GIÀ KINH (tên sách): The "Suutra on (the Buddha"s) Entering (the Country of) Lanka." This suutra propounds various Mahaayaana theories, such as "eight consciousnesses" -Bát Thức and tathaagatagarbha -Như Lai Tạng. It is used as a text by the Fa-hsiang and Ch"an sects in presenting their basic teachings. There are three Chinese translations: (1) Lăng-già A-bạt-đa-la-bảo kinh , 4 fasc., tr. by Gunabhadra [T 670.16.479-513]; (2) Nhập Lăng-Già Kinh - Ju-leng-ch"ieh-ching 10 fasc., tr. by Bodhiruci [T 671.16.514-586]; and (3) Đại Thừa Nhập Lăng-Già Kinh, 7 fasc., tr. by `sik.saananda [T 672.16.587-639]
NHẬP LĂNG- GIÀ TÂM HUYỀN NGHĨA (tên sách): Commentary on the Lankaavataara-suutra written by Pháp Tạng Fa-tsang; one fasc., T 1790.39.425-433.
NỘI PHÀM (địa vị tu chứng cao): The inner of higher ranks of ordinary disciples, as contrasted to Ngoại phàm, lower, or "outer" ranks. In Hiinayaana, it is considered to be the stage of the Four Roots of Goodness -Tứ Thiện Căn Vị. In Mahaayaana, the three stages of the worthies -Tam Hiền Vị.
NỘI CĂN (căn bên trong): Internal realm; mental realm.
NGƯNG (ngừng, cô đọng):(1) To freeze, congeal, harden. (2) Be absorbed in, concentrate on.
NGƯNG NHIÊN (tên người):(1) Firmly, steadfastly, quietly, changelessly, motionlessly. (2) (pn) Gyounen (1240-1321) Japanese Kegon monk. His family name was Fujiwara and he was originally from Iyo -Y Dư prefecture in Shikoku. At eighteen he left home to meet a master named Enshou -Viên Chiếu, at Kaidan-in -Giới Đàn Viện (a section of Toudaiji) and received the precepts at age 20. He learned the precepts from the monks Shougen -Chứng Huyền and Jouin -Tịnh Nhân, received the esoteric teachings from Shoushu -Thánh Thủ. Although he was a Kegon monk, he also studied Consciousness-only, San-lun, Pure Land, Zen, Confucianism, Taoism -Duy thức, Tam luận, Tịnh độ, Thiền, Khổng giáo, Lão giáo, and the philosophers of the (Chinese) warring states period. In 1276 he lectured on the Kinh Hoa Nghiêm -Hua-yen ching in the great Buddha hall of Toudaiji. After the death of Enshou, he carried on for him, and based in Kaidan-in, unceasingly lectured on the Kegon suutras and explained the rules of the Vinaya. In 1313 Gyounen moved to Toushoudaiji (also in Nara), staying there for five years before returning to Kaidan-in. Besides lecturing, he wrote extensively on Kegon, Tendai, Shingon, Sanron, Hossou, Kusha, Joujitsu, Ritsu and Joudo doctrine, as well as studies in history, Shintou and music. Altogether he wrote over 1200 volumes. He died at Kaidan-in at the age of 82. Some of his more famous works include An Outline of Eight Schools -Bát Tông Cương Yếu, A Record of the Transmission of the Buddha-dharma through Three Countries -Tam Quốc Phật Pháp Truyền Thông Duyên Khởi, and the Essay on the Origins of Pure Land-Tịnh Độ Nguyên Lưu Chương.
NAM NHẠC NHƯỢNG (tên người), đệ tử của Lục Tổ, thầy của Mã Tổ, đọc đủ là Nam-Nhạc Hoài-Nhượng: (677-744) A Ch"an master of the T"ang dynasty, more commonly referred to as Huai-jang -Hoài Nhượng
(Huai-jang).
NAM THIỆM BỘ CHÂU (1 trong 4 châu theo quan niệm vũ trụ thần thoại Phật giáo): One of the Four Great Continents in Indian Buddhist mythological cosmology. Skt. Jambuu-dvipa.
NGUY (nguy hiểm, đáng sợ): (1) Dangerous, difficult, precarious. (2) Fear, have misgivings about, be apprehensive of. (3) To injure, harm, damage.
NGUYÊN (cội nguồn, chấp nhận: (1) Origin, source, fount, spring. (2) To return to the source; go back to the origin. (3) To seek the source; so search for. (4) Return, again, twice. (5) Moor, field. (6) Allow, grant, approve.
NGUYÊN NHÂN LUẬN (tên sách) Luận về cội nguồn của con người: The "Essay on the Origin of Man", by Tsung-mi Tông Mật. One fasc., T 1886.45.708a-710c. An important essay written in response to attacks on Buddhism made by Han Yu Hàn Dũ (768-824). Tsung-mi shows the relative strengths of Buddhism in comparison with Confucianism and Taoism, while emphasizing the "unity of the three teachings." Translated into English by Peter N. Gregory as Inquiry into the Origin of Humanity: An Annotated Translation of Tsung-Mi`s Yu"an Jen Lun With a Modern Commentary
NGÔ (tên một triều đại thuở xưa, họ):(1) The name of an ancient Chinese kingdom: (a) during the Spring and Autumn period, Wu was a powerful kingdom which was defeated by the Yu"eh kingdom; (b) the most easterly of the Three Kingdoms (A.D. 229-280) approximately comprising Chekiang. (2) Clamorous, noisy; to bawl. (3) A common Korean and Chinese surname. (3) The Japanese pronunciation of a Chinese ideograph which is derived from its original Chinese Wu pronunciation, rather than Han -Hán: (¿) pronunciation. Many Buddhist words use this pronunciation.
NGOẠI (ngoài):(1) Outside, external to, other than. (2) Also, besides, in addition. (3) The external part. External; external world (baahya). (4) Heterodox, schismatic, opposing belief.
NGOẠI PHÀM (hàng tu chứng cấp thấp): A worldling completely out of the realm of enlightenment, as opposed to the higher ranking (nei-fan). The "outside worldling" in Mahaayaana is still on the stage of the "ten faiths."
NGOẠI KINH (kinh điển của ngoại đạo): A work that is classified as non-Buddhist, or as Buddhist but not truly ascribed to the Buddha.
NGOẠI ĐẠO: Heretic; non-Buddhist. To miss, mistake or be off the true way. A follower of mistaken theories. (1) In Indian Buddhism, other religious teachings than Buddhism, or their followers. For example: The "six masters of the outside way" -Lục sư ngoại đạo, and the "95 Kinds of Outside Teaching" -Cửu thập ngũ chủng ngoại đạo, etc. (2) A debater or argumentative person; a dialectician.
NHƯ ( giống, bằng, bản thể):(1) Like, such as, as if. Thus. (2) Be equal to, be like. (3) Seem to be. (4) Suchness; reality as-it-is.
NHƯ LAI TẠNG (kho của Như Lai) (bản thể của tất cả) # PHÁP THÂN # PHÁP TÍNH:(1) The 'womb of the tathaagata,' The 'matrix of the thus come one(s).' As an embryo that should become a Buddha, or as that 'womb' where the Buddha-to-be is carried. In either case, it does not refer simply to "mind", rather it is an expression that refers to sentient beings as the full embodiment of the Buddha's capability for existence. At the same time, compositionally, it is in the condition of being temporarily defiled by non-inherent forces, thus it cannot be called "Buddha." Therefore the term refers to the capability for becoming a tathaagata that is present in the minds of worldlings. The cause of tathaagatahood existing within sentient beings. Thought to be the origin of the manifestation of all aspects of existence. (2) There are three meanings of the term 'matrix of the thus-come-one': (a) the meaning that the absolute body of the tathaagata (dharma-kaaya) is existent within all living creatures; (b) the meaning that the tathaagata as reality-nature (true thusness) is a whole without distinctions; (c) the meaning that the tathaagata exists within every living creature in a seed, or embryonic form. (3) The origin of the manifestation of Buddhahood. (4) The essence of enlightenment that is originally present within the minds of all sentient beings. The tathaagata existent within the minds of people: The "tathaagata has the mind of sentient beings as matrix, the mind of sentient beings has the tathaagata as matrix, the mind of sentient beings has the multifarious virtues of the tathaagata as matrix. In addition to these three kinds of interpretation the tathaagata is called the 'mind of clear and pure reflection,' or The 'reality-body in the condition of confusion" (Ta-ch'eng ch'i-hsin lun, T. 1666.32.576b). (5) The general understanding of thee matrix of the thus-come-one' in Chinese Buddhism is that of the tathaagata in the condition of being obscured by defilement. The Buddha hidden within us. (6) Despite the fact that the matrix of the thus-come-one is obscured in defilement, when the expression of its form is referred to, it is called the 'reality-body'-Pháp thân .
NHƯ LAI BẢN KHỞI (nguồn gốc của Như Lai): The 'tathaagata is originally arisen.' Refers to the fact that the tathaagata, as "fruit aspect", is something that is originally present.
NHƯ NHƯ (bản thể): "Just as it is-ness." The disclosedness of something. Suchness, true thusness (tathataa, tattva).
NHƯ NHƯ TRÍ (trí tương ứng với bản thể): The kind of awareness that accords with reality.
NHƯ THỰC (đúng với chân lý): True, real. To go along with reality; follow; accord with the truth (yathaa-bhuutam)
NHƯ HUYỄN (không thật nhưng không phải là không có): Like an illusion; illusory. Empty, transitory, ephemeral.
NHƯ HUYỄN TAM MUỘI (thể nghiệm được muôn vật đều là như huyễn):(1) A concentration (samaadhi) wherein one observes that all phenomena, like an illusion, lack inherent existence. See the first three chapters of the Yu"an chu"eh ching (T. vol. 17 842).
NHƯ Ý PHẬT (tên một vị Phật): In Hua-yen teaching, one of the ten buddhas of the practice realm. An expression that refers to the spiritual powers possessed by a buddha. The 'as he intends' Buddha.
NHƯ Ý CHÂU (ngọc Như Ý), (nghĩa bóng: đạt đạo): A gem that appears as any rare jewel that one thinks of.
NHƯ THỊ (như vậy, như thế này, như vậy đó): Like this, such, in this way. This kind of.. (2) Thus; such-like (tathaa). (3) According to Shoutoku Taishi, a way of explaining the meaning of faith (hsin). (4) The appearance of something just as it is. (5) A reference to the "ten such-likes" of T"ien-t"ai teaching- Thập như thị.
NGHIÊM:(1) To adorn. (2) Commanding, strict, awe-inspiring, glorious. (3) Strict, severe. (4) To warn, to admonish.
NI (nữ tu sĩ Phật giáo): (Pali: bhikkunii). A nun; a female religious practitioner.
NI KIỀNTỬ (nirgrantha): A saadhu who is free from all ties. A naked mendicant. (2) The Jain sect; a Jaina. (3) The Jain leader, Mahaaviira. Also written Ni Càn Tử.
NI-LẠM-BÀ(tên một vị thần vương trong Mật tông): Niila-vajra, the 'Blue Vajra,' or 'Blue Thunderbolt.'
NIỆM LAI (nêu ra): (1) To hold or twirl in one's fingers, as a lecturing Zen master might do with a stick of incense. (2) Annotation, commentary.
NIỆM HƯƠNG (đốt hương (nhang) làm lễ): To hold a stick of incense between one's fingers and light it in the fire. It is also a ritual wherein a newly installed monastery head ascends to the dharma-seat, prays for the well-being of the emperor and temple supporters and thanks the Buddha and the patriarchs for their compassion.
NIÊM HOA VI TIẾU (Phật đưa cành hoa, Ca Diếp mỉm cười): "Holding a flower and subtly smiling." Once, when the Buddha was with his congregation at Vulture Peak, he held up a bouquet of flowers offered to him by a god. Nobody understood the meaning of this event except Mahakasyapa, who indicated his understanding with a small smile. The Buddha then proclaimed that he would transmit to him the essence of Buddhism. This story is told in the Ch'an school. (ina1-226)
NGÃ (tôi, mình): (1) I, my, we, me, our. Subject (aatman. (2) In Buddhism, the equivalent of the Indian concept of aatman, an eternal, unchanging "self." It is the belief in such a self that `Saakyamuni Buddha refuted in his teachings. (3) Attachment to self; self-consciousness; the thought of "I."
NGÃ CHẤP (cho cái "tôi" có thực mãi mãi): The attachment of ordinary people to self.
NGÃ ĐỨC (một trong 4 đức của Niết bàn): Thường, Lạc, Ngã, Tịnh: One of the "four virtues of Nirvaana" in the Nirvaana-suutra. Weonhyo says: "To be free from the view of self and the view of no-self." (YC: HPC 533D, 19).
NGÃ ÁI (yêu cái "tôi" của mình): 'Self-love'. Attachment to self.
NGÃ MẠN (cho cái "tôi" của mình là hơn cả): 'Self-pride', or simply pride.
NGÃ PHÁP (cái "tôi" và hoàn cảnh mà nó sống): The teaching that self and elements both exist. Originates from `Saakyamuni's original teachings for lay people who could not understand the teaching of emptiness.
NGÃ SI (chấp chặt cái "tôi"): One of the four primary defilements. Delusion regarding the self (aatma-moha). Ignorance which acknowledges the existence of a self.
NGÃ TƯỚNG (những biểu hiện do chấp ngã): The appearance of self, or self-aspect (aatma-sa.mj~naa). In the Yu"an chu"eh ching (T 842, p. 919b) this appearance of self is shown to be the primary hindrance to enlightenment, and is the first of the "four appearances" (l). The appearance manifested by mistaken conceptualization that seems to be a self, which ordinary people attach to as being inherently existent. The term Ngã Tướng (wo-hsiang) also appears in the Diamond Suutra and the `Suurangama-suutra.
NGÃ KIẾN (nhận thức cho cái "tôi" là có thực, vĩnh viễn): 'Self-view'. The view, or belief in, an eternally existent soul or aatman.
NHIẾP (nắm, gồm, thu):(1) Contain, hold, have, include. (2) To be included (within a certain group or set, etc.) (sa.mgraha). (3) To put away, keep, store, gather in. (4) To comprehend, embrace. (5) To relate to, belong to, be part of, fall under, be affiliated with.
NHIẾP NHẬP VÔ NGẠI (dung chứa lẫn nhau) = DUNG THÔNG VÔ NGẠI: To contain and enter each other without obstruction. A Hua-yen concept, wherein each and every single thing can be contained by and can contain every other thing without losing or damaging its characteristics.
NHIẾP ĐẠI THỪA LUẬN (tên sách, do Đại sư Vô Trước viết): She-ta-sheng lun-Mahaayaana sa.mparigraha-`saastra. A collection of Mahaayaana `saastras, ascribed to Asanga, of which three translations were done into Chinese, by Buddhasanta (2 fasc., T 1592.31.97-112.), Paramaartha (3 fasc., T 1593.31.112b-132c.), and Hsu"an-tsang (fasc., T 1594.31.132c-152).
NHIẾP TƯỚNG QUI TÁNH (đem tướng về tánh, đưa hiện tượng về bản thể):(1) In Consciousness-only theory, within the reality that is the basis for all things and situations, all distinctive aspects are included; one of the "four types of issuance of existence." (2) The understanding that the various characteristics of the manifest world are contained in non-discriminated reality.
NHIẾP MẠT QUI BỒN THỨC (thức đưa gốc về ngọn) (từ của tông Duy Thức để chỉ một trạng thái tâm lý thiền định cao cấp): The "consciousness of holding the function and returning to the essence. " The third of the "five layers of penetration to the principle of consciousness-only." In this case the ideogram.??? refers to the subjective view.??? and.??? refers to the witnessing aspect.???. Since this function is the function of the essence-aspect of consciousness, it is seen as essence. Also, since in the transformations of this essential part of consciousness these are the two aspects of subjective and objective view, these two are seen as function. Since these two views are not separate from the consciousness in itself, in the original essence of the mental function of the subject cognizing the object, these two functions are included. This is also called The "relativity of substance and function" - Thể Dụng Tương Đối.
NHIẾP DƯỠNG (điều dưỡng): Care of health, recuperation.
NGHI (nên, thích hợpï): Right, fitting, ought, seemly, fit, suitable. Should. That which is appropriate at a certain time.
NHẪN (chấp nhận, chịu đựng):(1) To bear, endure, stand, put up with. Endurance, forbearance, patience (adhivaasana, k.santi). (2) One of the six or ten paaramitaas, with the same connotation. (3) To accept, admit, allow, especially as a function of wisdom.
NHẪN TUẤN (thông minh đặc biệt): Outstanding intelligence.
NHẪN TUẤN BẤT CẤM (không cưỡng nổi, không nhịn được): Nakamura says kotaerarezu, which means "to be irresistible," "to be to much to bear," "to be unhandleable." By context, we might also offer "to smile without being able to restrain oneself." Further investigation of this phrase would be appropriate.
NHẪN NHỤC (chịu đựng, chấp nhận): (k.santi) 'patience,' 'forbearance.' One of the 'six perfections'
NIỆM (nhớ, ghi nhớ):(1) To recollect, recall, remember. That which is remembered. The function of remembering. The operation of the mind of not forgetting an object. (smrti) (2) Mindfulness, awareness; concentration. (smrti) (3) To think within one's mind (without expressing in speech. (4) To think, to contemplate. (5) Meditational wisdom. (6) To ascertain one's thoughts. (7) In Abhidharma-ko`sa theory, one of the Ten Great Ground dharmas. (8) In the doctrine of the Fa-hsiang school, one of the five "object-dependent" mental action elements (9) Mind, consciousness. (10) A thought; a thought-moment; an instant of thought. (k.sana) (11) Mindfulness of the Buddha, as in Pure Land practice. (12) Patience, forbearance. (naka p="1078")
NIỆM NIỆM (luôn luôn, không gián đoạn): 'Every thought-moment.' (1) Every moment. (2) Every thought; continuous thought (k.sana, citta-k.sana).
NIỆM NIỆM TƯƠNG TỤC (nhớ mãi, không hề gián đọan):(1) The practice of constantly remembering the Buddha, without break for even a single thought-moment. Constantly thinking of something without an instant's gap. (2) Moment-to-moment continuity.
NIỆM XỨ (điều ghi nhớ):(1) A base of mindfulness (smrty-upasthaana). (2) The stopping of thought in a certain place. (3) The retention of all memories in the mind. (4) The focus of the mind on an object.
NHẪM (như thế): In this way; like this.
NHẪM MA (như thế, cứ thế): In this (that) way; especially used in live Ch'an dialogue. The title of the 17th chapter of the Shoubougenzou.
NGỘ (thức tỉnh, giác ngộ):(1) To awaken to, apprehend, perceive, become aware. Apprehension of reality. Synonymous with Giác ( chiao, chu"eh). Enlightenment, realization; Japanese satori. (2) Theoretical understanding.
NGỘ TÍCH (dấu tích của sự giác ngộ): The marks of enlightenment.
NGU:(1) Foolish, stupid. (2) To make someone into a fool. (3) I, myself, mine (humble). (Å) (1) Simple honesty, tactless frankness. (2) Confusion regarding an object. (3) Stupid, foolish (mala, baala, akovida, durmedha, muudha).
NGU SI:(1) Foolish, stupid, dull. (2) Ignorant, esp. in regard to true reality. The condition of a beclouded mind that lacks the wisdom which penetrates to reality, thus becoming the root cause of mistaken actions (aj~naana). (3) Delusion, confusion, illusion, mistaken conceptualization. As an origin of defilement, one of the "three poisons" -Tam độc (san-tu) (moha, mohavat, muudha). (4) Confused, deluded. (5) The confusion caused by afflictions. Inability to understand things. (6) Regular (unenlightened) person. "Worldling." (7) The first of the twelve limbs of conditioned arising.
NỘ (giận):(1) Become angry, be offended, be excited. (2) Anger, indignation, rage, wrath.
NÃO (buồn rầu): (pradaa`sa). 'Vexation.' One of the lesser defilement elements listed in the Abhidharmako`sa-bhaasya. The mental action of self-affliction in coming to know one's bad actions as bad actions and being stuck with this knowledge, yet not benefitting by the remonstrances of others. A facet of the primary dharma of 'enmity.' In the doctrine of the Fa-hsiang school, one of the twenty secondary defilements. The mental action of self-affliction due to recollection of the past or present people, places and things that are "unsuitable."
NGHĨA (đạo nghĩa, ý nghĩa):(1) In Confucianism, justice, righteousness, morality, right conduct. (2) Meaning, purport, interpretation. (1) Affair, object, thing, substance. That which is expressed in words (artha, don). (2) Meaning, especially as expressed in a form of literature. Gist, motive, purpose (artha); words (vacana). (3) Reason, or matter. (4) Truth -Đạo lý. Correct, true teaching.
NGHĨA TỊNH (tên người): I-ching(635-713) A T'ang period monk originally from Shantung. Inspired by the accomplishments of such monks as Hsu"an-tsang and Fa-hsien, he traveled to India to study Buddhism. During his 25 year stay, he traveled through more than thirty states, gathering many Sanskrit texts. Later, after his return to China, he translated some 50 texts in 230 fascicles, concentrating particularly on Sarvaastivaada and Vinaya works.
NGHĨA UYÊN (tên người): Gien -A master of the Hossou sect in Japan. He was abandoned in infancy but found and taken to a palace of Emperor Tenchi, where he was raised. He entered the priesthood by imperial order and studied Hossou under Chihou of the Gangouji in Nara. In 703 he was given the title of Soujou and died in 728. His disciples include Gyouji and Rouben.
NGHĨA TƯƠNG (tên người): Euisang(625-702) One of the most eminent early Silla scholar-monks. He was a close friend of Weonhyo -Nguyên Hiểu. He traveled to China, studying at Mt. Chung-nan as a student of the influential Hua-yen master Chih-yen -Trí Nghiêm and as a senior colleague of Fa-tsang -Pháp Tạng. He became an expert in Hua-yen doctrine and was the founder of the Korean Hwaeom school. He was famous as a temple builder. Most well-known among his writings is the Chart of the Avatamsaka Single Vehicle Dharmadhaatu -Hoa Nghiêm Nhất Thừa Pháp Giới Đồ, but he also wrote several other Hwaeom-related works.
NHI (mà, và, thì):(1) And, and yet; yet, but, however, nevertheless, moreover. (2) Whiskers.
NHI HẬU (sau đó) (từ đó về sau): After that; and only after that..
NHĨ (tai):(1) The ear; that which is at the side. (2) A final particle made from the fusion of § (erh) and ß, which gives the meaning of "only" or "merely." (3) Soft, pliant. (4) An ear-shaped handle.
NHĨ CĂN (căn tai) (tai): (`srotra-indriya). auditory faculty. One of the five (or six) faculties. The basis of the ear-consciousness--that which by connection with sound objects give rise to perception of sound.
NĂNG (có thể, khả năng, chủ thể ¹ đối tượng [Sở]):(1) Able to, may, can. (2) Talent, power, ability. Function, activity. (3) Skillfully, well, proficiently. (1) 'Subject' or 'subjective aspect' as opposed to 'object(ive)'. (2) Efficacy, capability. Talented.
NĂNG TÁC # TÁC NHÂN (người làm một hành động):(1) The subject of an action. (2) An abbreviation of.
NĂNG- SỞ (chủ thể và đối tượng): Subject and object. Seeing the world in a dualistic subject/object way.
NĂNG QUY # CHÚNG SINH: Dependence. The one who is dependent (i.e., sentient being).
NĂNG SINH (có khả năng sinh ra): That which has the nature of production (prasava-dharmin). That which will yield a result. (2) Producer, maker. The subject which produces.
NĂNG DUYÊN (có khả năng nhận ra, phân biệt đối tượng) ¹ SỞ DUYÊN: (aalambana) The subject which cognizes the object. As opposed to Sở Duyên.
NĂNG QUÁN (chủ thể quán sát [quán tưởng]): (pariik.saka). Subject. The subjective viewpoint. The inquirer.
NĂNG QUÁN SỞ QUÁN (chủ thể và đối tượng quán tưởng): The observer and the observed. The subject and object in a conscious function.
NĂNG THUYÊN (lời giải thích) ¹ SỞ THUYÊN (điều được giải thích): That which is expressed in words. Sentences that explain the meaning and content of the suutras and so forth. As contrasted to so-ch'uan . The explanation of the meaning of the suutras and `saastras, as opposed to the suutras and `saastras explaining something.
NĂNG THỨC (khả năng tri nhận): (vijaanaati); the operation of knowing. A definition of the special characteristic of consciousness.
NĂNG- BIẾN-KẾ (khả năng phân biệt, khả năng chấp ngã) ¹ SỞ-BIẾN-KẾ: "Subjective discrimination." The complement of Sở Biến Kế. The action of discriminating thought carried out by the sixth and seventh consciousnesses that regards all objects as being "self" or "existence." This is according to the explanation of Dharmapaala. Therefore it refers to the subjective aspect of the sixth and seventh consciousnesses attaching to self and existence. According to Dharmapaala, it is dependently arisen, and has real existence.
NÃO (não, óc, thông minh):(1) The brain; brains. (2) The head. (3) Intelligence. (4) The mind.
NGỌA (nằm):(1) To lie down, to rest. (2) To lie face down. To lie down due to sickness. (4) A bed, a bedroom.
NGUYỆT TẠNG KINH (tên một bộ kinh): Yu"eh-tsang ching. The Candra-garbha-suutra See.???-Ta-chi yu"eh-tsang ching
NHIỄM (nhuộm, quen theo, ô nhiễm, dính lấm):(1) To dye (clothing, etc.); to be dyed or stained. (2) Dye, ink, color. (3) To be psychologically or physically influenced by something else. (4) To learn, become habituated. (5) To be defiled, polluted, infected with (sa.mkle`sa).
NHIỄM Ô (dính lấm):(1) To stain or taint. To soil clothes, etc. Dirt, filth, contamination. To contaminate the pure mind with defilements. (2) To conceal, hide deceive; to be covered by filth.
NHIỄM TẬP (vướng vào): Defiled habituation.
NGHIỆP:(1) Activity, action, function (karman, karma). (2) Human activity; behavior, conduct, which is included in the three divisions of intention, speech and bodily action (shen). (2) The traces, remainder or results of these three kinds of karmic activity; the latent functional energies--causes and conditions coming from the actions which will eventually bring about some other result. (3) Harmful, evil or deluded activity. (4) Pure experience (anubhaava). (5) To endeavor, to make effort; to strive (vyaayama). (naka p="406b")
NGHIỆP NHÂN (nhân của nghiệp): 'A karma-cause', a good or evil act as the cause of a good or evil effect.
NGHIỆP TRÍ (trí thế gian, trí sinh tử):(1) Karma and praj~naa; action and wisdom. (2) Karmic (defiled) wisdom.
NGHIỆP DỤNG (tác dụng của nghiệp): Function, activity, action. 'Karmic activity.' (kriyaa).
NGHIỆP TƯỚNG (hình thức của nghiệp): (karma-a~njana). (1) The expression of karma. (2) In the Awakening of Faith, one of the 'three marks' (the mark of karmic ignorance in addition to the subjective mark and the objective mark). The fact that the pure mind begins to awaken in dependence upon original ignorance. (3) The characteristic of karma.
NGHIỆP THỨC (sự nhận thức do nghiệp mà có): 'Activity consciousness'; in the sense that through the agency of ignorance an unenlightened mind begins to be disturbed or awakened. Because of the ignorance that does not perceive that the suchness of all dharmas is originally equal and of a single taste, there is the rising of this unenlightened, mistakenly conceptualizing consciousness. Roughly equivalent in meaning to(chuan-shih).
NGHIỆP CHƯỚNG (chướng ngại do nghiệp): (karma-aavarana). The 'hindrance of karma.' The hindrance of evil karma. (2) The hindrances that are produced as a result of evil actions.
NIẾT (âm của Nir [Sankrit]):(1) Black soil. (2) Black, blackness. (3) A transliteration for the Sanskrit nir. See next.
NIẾT BÀN: (nirvaana) An approximate transliteration from the vulgar nibban. (1) The condition where the flames of delusion have been blown out. (2) As a verb, to enter nirvaana. (3) Unconditioned.
NIẾT BÀN TÔNG YẾU (tên sách): The "Essentials of the Nirvaana Suutra" by Weonhyo -Nguyên Hiểu Œ³ú. An explanation of the content of the Nirvaana Suutra from the aspects of Nirvaana and Buddha-nature, as well as a discussion of the main points of the same scripture. T 1769.38.239a-255c.
NIẾT BÀN HỘI (lễ kỷ niệm Đức Phật nhập Niết bàn): A dharma assembly given on the 15th day of the second month, the day of `Saakyamuni's entry into nirvaana. This assembly is unique to East Asian Buddhism.
NIẾT BÀN KINH (kinh Niết Bàn = kinh Đại Bát Niết Bàn): The Nirvaana Suutra; one of the major texts of East Asian Mahaayaana Buddhism, of which there are three translations: (1) The Ta pan-nieh-p'an ching. T 374.12.365c-603c (Mahaaparinirvaana-suutra) 40 fasc, tr. by Dharmak.sema in 416-423. (2) Same title, 36 fasc., trans. by J~naanabhadra and Hui-ning; (3) the.???, 6 fasc., translated by Buddhabhadra and Fa-hsien in 416-418. This suutra emphasizes that all sentient beings possess the buddha-nature, and that all beings, even icchantikas, will become buddhas. The original suutra had probably been expanded gradually by the time Dharmak.sema translated it, since the text that Fa-hsien had first brought home from India was only a small work of six fascicles, while Dharmak.sema's later translation grew to forty fascicles. Still later, Hui-yen and other of the Liu Sung dynasty (420-79) integrated and amended the translations of Fa-hsien and Dharmaksema as a single edition of thirty-six fascicles. That version is called the "southern text" of the Mahaaparinirvaana-suutra, while Dharmaksema's work is called the "northern text."
NHIÊN (trợ từ, xác định) (1) In this way, in that way. Just so. (2) Yes, certainly, really. (3) Adjectival or adverbial formation:--ly, --ness. (3) Still, nevertheless, though, but, on the other hand. (4) The original meaning of this ideograph is to blaze or to burn.
NHIÊN - ĐĂNG PHẬT (Phật Nhiên Đăng): Diipankara Buddha, the 29th predecessor of `Saakyamuni, who always appears when the Buddha preaches the themes of the Lotus Suutra.
NHIỆT (nóng):(1) The heat (fever, mania, passion) of the external world (usna, tapa). (2) Bile, gall. One of the three fluid qualities of the body (pitta).
NHIÊN (đốt): To burn, blaze, glow.
NHIÊN ĐĂNG (đốt đèn):(1) A burning lamp; a light. (2) Diipankara 'light causer,' a buddha of the past. The buddha seen after the second incalculable eon of practices.
NHĨ (vậy, chỉ ngôi thứ 2, gần):(1) He, it, this, that. Here. (2) You, your. (3) So, like that, -like. Merely. (3) That, him. (4) Near.
NGƯU XA (xe trâu) # ĐẠI THỪA (xe lớn):(1) An oxcart. (2) As explained in the Lotus Suutra, a metaphor for one of the three vehicles--the bodhisattva vehicle. See Tam Xa -san-ch'e.
NGHI (nghi): Doubt; to be in doubt, to be perplexed. To be doubtful about; doubtful. To be troubled. (vicikitsaa): 'doubt, 'suspicion'. The mental action of inability to be resolved to the reality of delusion/awakening and cause and effect. In the Abhidharmako`sa-bhaasya it is listed as one of the indeterminate elements, while in the doctrine of the Fa-hsiang school, it is counted as one of the six primary defilements, and one of the ten 'secondary dullnesses.' Also the vascillatory indecisiveness of the mind regarding an object.
NGHI ĐOÀN (khối nghi):(1) The solidification of doubt at the bottom of one's mind. (2) In k'ung-an practice, this condition is used for positive purposes, referring to the increased focus on the k'ung-an "doubt-mass."
NGHI VÕNG (lưới nghi): "Net of doubt," "web of doubt." A net as a metaphor for the way doubt entangles and binds the mind of true awakening.
NHÃN (mắt):(1) Eye, eyeballs. (2) To see; vision. (cak.sus). 'eye', 'sight.' That which, arising independence upon the transparently pure existence of the four gross elements, and serving as the basis for the eye consciousness, functions as the seeing of visible objects. One of the five (six) sense organs; one of the five (six) consciousnesses (cak.sus, netra). (3) The faculty of sight; vision (dar`sana). (4) Vital point, pivotal point.
NHÃN QUANG (khả năng thấy): Glint of the eye, discernment, insight. Vision; the ability to see to the heart of the matter.
NHÃN LỰC (sự thấy): Insight, discernment, perceptiveness.
NHÃN CĂN (gốc của sự thấy): (cak.sur-indriya). One of the five (or six) sense faculties. That which the production of the eye-consciousness depends upon. Accomplished depending upon the four gross elements. Having a pure essential nature which is invisible, is called a "transcendent faculty." The eyeball, which is visible, is called a "world supporting organ" -Phù Trần Căn, which depends upon the "transcendent faculty" -Thắng Nghĩa Căn. Blindness is said to be a case where the physical eye is present, but the faculty of seeing is not, so that there is no ability to arise eye consciousness.
NHÃN MỤC (những tiêu đề chính):(1) Eyeball. (2) Core, point, gist, essence.
NHÃN HOA (hoa mắt): "Flowers in the eyes;" a metaphor for blurred vision.
NHƯỢC (nếu):(1) And, if, as if, supposing. (2) Like, to be like. (3) Conform to, accord with. (4) This, that. This way.
NHƯỢC CAN (biết bao nhiêu): Various, multifarious; different (naanaatva).
NHẠC (âm nhạc) hoặc LẠC (vui) hoặc NHẠO (ưa thích):(1) Music. (2) To take pleasure in. (3) Happy, pleased. To laugh. Joy. (1) Ease, comfort (sukha). The result of a person being born in a desirable circumstance; pleasure, and agreeable sensation. (2) As one of the skandhas, "sensation." (vedanaa). (3) The bliss of liberation. (4) In Pure Land Buddhism, a blissful "heaven" in which devout practitioners are reborn. (5) Addiction to, absorption in.
NHỮ (anh, mày, ngươi):(1) You. A form of address, from superior to inferior, or same level (maarsa). (2) The name of a river in China.
NHỮ ĐẲNG (các ngươi): "(maarsa). You (plural), you guys.
NÊ ĐOÀN (cục bùn): Mud; hardened mud (mrt-pinda).
NÊ-HOÀN (Niết-bàn): A transliteration of the Sanskrit nirvaana. The cessation of all afflictions. More commonly transliterated as.???
NHUẬN (thấm nhuần, ẩm ướt, ban ân, ban phước):(1) To moisten, to fatten, to enrich, to benefit, to adorn. (2) Shining, sleek. (1) Stickiness, adhesiveness (sneha). (2) To wet, moisten. (3) Fluidity, mobility (seka). (4) To give happiness to sentient beings.
NHUẬN SINH (làm cho tươi tốt): The nourishment or "watering" of the defilements. To nurture affliction.
NGUYÊN (dòng nước, nguồn):(1) A spring, a fount. (2) Origin, source, beginning.
NHU (thấm ướt, trở nên quen):(1) Get wet, be drenched. (2) Be moist, get moist. (3) To wet, moisten, dampen, soak, dip. (4) Calm, quiet, peaceful. (5) Urination. (6) To stop, to stay.
NGẠI (trở ngại, ngăn cản):(1) To obstruct, disturb, hamper, impede, hinder, block off. (2) An obstruction, an obstacle, a hindrance.
NGUYỆN (muốn):(1) To ask, seek request, beseech, wish. (2) to vow. (3) To pray; to pray for. (1) To decide what one will seek after and long for its attainment. A long-cherished desire. (2) Desire, wish, request, prayer. (3) The tenth of the Ten Faiths.
NGUYỆN PHẬT: The Buddha manifest as the original desire to save all sentient beings.
NGUYỆN TRÍ: (pranidhi-j~naana). The 'wish-knowledge.' The ability to know all things as one wishes.
NGÔN (nói):(1) Speech, words, language. To talk, to speak.
NGÔN THUYÊN (dạy bằng lời nói):(1) to discuss verbally. To explain the scriptures. (2) One of Hakuin's five categories of kouan.
NGHỆ (đến):(1) To reach to, arrive at. (2) To go, to advance. (3) To reach a deep level in one's field.
NGỮ (lời nói, nói):(1) To say, to speak, to talk, to tell, to explain, to teach. (2) Words, speech, sentence, language.
NGỮ NGÔN:(1) Speech, language (vaac). (2) To tell in writing (abhidaana). (3) A style of Buddhist theoretical treatise (vaakya)
NHỤC:(1) Shame, disgrace, dishonor. [p] (2) To disgrace, to defile.
NGHỊCH (ngược):(1) To disobey, rebel, oppose; disagreeable, contrary, rebellious. (2) Inverse, reverse, opposite, unnatural, wicked, contrary. (3) To meet, to accord with. (4) To anticipate.
NGHỊCH THUẬN (ngược xuôi):(1) Offensive and pleasant. Contrary and comfortable. (2) To be contrary to; to oppose, to offend.
NHƯỢNG (nhường): To yield, resign, cede. To hand over, transfer, bequeath. Be inferior to; to yield to.
NGỘ (gặp):(1) To encounter, meet, interview. (2) Happen, occur. (3) Receive, entertain, deal with. (4) To be appointed to or promoted to.
NHIỄU: To circle. To face (the Buddha) with the right shoulder and circle him.
NHIỄU TAM TÁP (đi quanh ba vòng): "Circle (circumambulate) three circles." A Buddhist ritual; walking around the Buddha three times.
NHĨ (gần): Close, be close, come close, near. Regular, ordinary.
NHĨ NGÔN: Ordinary language; everyday speech.
NA (kia), âm của chữ Na:(1) Many. (2) Peaceful. (3) Beautiful. (4) How, why, which, what. (5) That, there. (6) Transliteration of Sanskrit sound na.
NA-DO-THA (vayu ta) một con số rất lớn không đếm được:A transliteration of the Sanskrit nayuta, which means a vast number of something. Billions, trillions, incalculable.
NA CÁ (cái nào, điều nào, chuyện nào): Which one, who?
NA-LIÊN- ĐỀ-DA-XÁ (tên người): Narendraya`sas, a monk of Uyana, northwest India, 6 c. C.E. Translator of the Candra-garbha -Đại Tập Nguyệt Tạng Kinh, Suurya-garbha -Đại Tập Nhật Tạng Kinh and other suutras.
NHUẬN (dư, làm cho phong phú): (1) Leap, intercalary (as in "leap year"). (2) Extra, remainder, leftover. (3) Moisten, fatten, enrich, benefit, enhance.
NHÀN: (1) Leisure, relaxation. (2) Quiet. (3) To learn.
NHÀN TẬP (học): To learn.
NAN (khó): (1) Hard, difficult, grievous, troublesome. To regard as difficult; to contend with. (3) Difficulty, trouble, suffering, hardship. (4) A kind of bird. (5) To drive away pestilence. An enemy. (6) Denunciation, criticism, censure. (7) Debate, discussion, argumentation. (8) An abbreviation of.???, one of `Saakyamuni's ten primary disciples.
NAN ĐẮC (khó được): 'Difficult attainment.' The eighth of the 'ten practices' stages in the path of bodhisattvahood.
NAN ĐÀ (tên người): Nanda, who lived in the sixth century C.E. in Northern India. Considered to be one of the "Ten Great Masters" of the school of Consciousness-only. He put forth the theory of "newly perfumated seeds" and the theory of the two aspects of subject and object [tướng phần, kiến phần ]. He is said to have written a commentary on the Du Già Sư Địa Luận -Yogaacaarabhuumi-`saastra, but it is not extant. His exact dates of birth and death are uncertain.
NHỊ (mồi):(1) Food, feed, bait (for animals). (2) To feed animals. (3) (Tempting) profit. (4) To entice by promise of profit.
NGẠ (đói): To starve; suffer from severe hunger. Suffer from starvation.
NẠP TỬ (người xuất gia): A Buddhist monk or nun.
NGOA (lầm lẫn, lời nói láo, nói láo): (1) Error, mistake. (2) To err. (3) Lie, deception, to lie, deceive. (4) To speak with a rural accent or local dialect; a local dialect or rural accent. (5) To change, transform.
NHẬN (biết): To witness, sight, discern, authorize recognize; appreciate, approve of; judge, conclude, believe, regard as.
NHẬN THỨC (hiểu biết): Cognition, understanding.
NGỘ (lầm): (1) To err, to make a mistake. (2) Mistake, error, failure.
NGHỊ # NGHĨA: (1) Right, correct. (2) Reason, line of thought, theme, principle. (3) Good, appropriate.
NGHỊ (luận bàn): (1) Speak, converse, discuss, consult, hold a discussion, have a conference. (2) Debate, argue, hypothesize; explain, clarify. (3) A discussion, conference. (4) A thesis.
NGOAN (ngu ngốc, tham, xấu xa): ỉ [w] wan [p] wan2 [k] wan [j] gan (1) A dogged determination; adamant, stubborn. (2) Having a powerful desire. (3) Foolish, stupid, dull-witted. (4) Evil.
NỘT (nói chậm chạp): (1) Stammer, stutter. (2) Clumsy in speech.
NHUỆ (sắc bén): Sharp, alert, strong, able.
NGHIỆM (xem xét): Test, attempt, investigate, inspect, verify, check, examine. (2) Sign, indication, omen.HET=NAM MO BON SU THICH CA MAU NI PHAT.( 3 LAN ).GIAO HOI PHAT GIAO VIETNAM TREN THE GIOI.TINH THAT KIM LIEN.AUSTRALIA,SYDNEY.10/6/2013.THICH NU CHAN TANH.MHDT.