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

THẤT BẢO (Bảy món báu): Kim ngân, Lưu ly, Pha lê, Xa cừ, Mã não, San hô, Hổ phách:pao [p] qi1 bao3 (sapta-ratna). "Seven jewels." Various Buddhist scriptures have differing lists of these seven jewels. A common list of seven is: gold, silver, lapis lazuli, crystal, agate, ruby, carnelian. Nakamura gives seven different lists on p. 587.

THẤT TÂM GIỚI (Bảy thức: Nhãn, Nhĩ, Tỷ, Thiệt, Thân, Ý thức và Mạt-na thức): The visual, auditory, olfactory, taste, tactile and conceptual consciousnesses, plus the mental faculty (seventh consciousness). These are selected from the 'eighteen elements'.

THẤT ÁC (Bảy điều ác: 3của thân, 4của khẩu [miệng]): The seven evil karmas: three of the body and four of the mouth.

 THẤT ĐIỀU (Áo của người xuất gia gồm bảy miếng chắp lại): One of the three types of garments Tam y [ba cái áo] that monks and nuns are permitted to own. A jacket that is made out of a patchwork of seven pieces of cloth.(naka p="585b")

THẤT KHIẾU (Bảy khiếu): The seven openings to the outside world (according to Chuang-tzu). Two ears, two eyes, two nostrils and the mouth.

THẤT CHÚNG (Bảy chúng: Tỳ kheo, Tỳ kheo ni, Ưu -bà- tắc, Ưu-bà-di, Sa-di, Sa-di-ni, Cận sự nữ):  "The seven groups (of Buddhist disciples)." (1) bhik.su (monks). (2) bhik.sunii (nuns). (3) upaasaka (male lay practitioners). (4) upaasikaa (female lay practitioners). The first two groups keep the full gamut of the Buddhist precepts, while the latter two are only required to keep the five precepts Ngũ giới (ŒÜ‰ú). In addition to these four groups there are also (5) monks who are not of age (`sraamanera); (6) nuns not yet of age (`sraamaneri); in the case of women, there is a special category of nuns who are in between the older and the younger group, who are called (7) samaanaa.

THẤT GIÁC CHI: Thất giác phần: "The Seven Factors of Enlightenment." Also written as Thất Giác Phần. They are: (1) Trạch Pháp -correctly evaluating the teaching; (2) Tinh Tiến -making effort at practice; (3) Hỷ -rejoicing in the truth; (4) Khinh an -attainment of pliancy; (5) Niệm -keeping proper awareness in meditation; (6) Định -concentration; (7) Hành xả -detachment of all thoughts from external things. This is a representative list of these seven factors: different reference works will list other versions of these.

THẤT THỨC:(1) The seven consciousnesses besides the aalaya consciousness. (2) Đệ thất thức -The seventh consciousness, the locus of egoistic tendencies.

THƯỢNG THỦ:(1) Most excellent; most important (2) The position of highest seat, or the person of that position. Chief, leader, guide.

THƯỢNG GIỚI (Cõi trời):(1) The form realm and the formless realm. (2) An abbreviation of Thiên thượng giới, the heavenly realms above. (3) The realms of the Heavenly gods, such as Indra or `Sakra.

HẠ NGỮ: To give instruction; to state a case.

TAM THẤT NHẬT (21 ngày): A period of twenty-one days. (2) The twenty-first day.

TAM TAM VỊ (Ba loại Chánh Định): "Three samaadhis": (1) The samaadhi of emptiness; (2) The samaadhi of no-marks; (3) the samaadhi of non-contrivance. [From Kim Cương Tam Muội kinh, T. vol. 9, 372a].

TAM SỰ: "Three affairs." (1) Morality (Giới), concentration (Định) , wisdom (Huệ). (2) Greed (Tham), anger (Sân), ignorance (Si). (3) Life energy (Tinh), body heat (Khí), consciousness (Thần).

TAM THẬP LỤC VẬT: Thirty-six parts of the human body, all being unclean. Twelve external aspects, twelve bodily aspects and twelve internal parts.

TAM THẬP THẤT ĐẠO PHẨM: [ 37: 4 (Tứ Niệm Xứ) + 4 (Tứ Chánh Cần) + 4 (Tứ Thần Túc) + 5 (Ngũ Căn) + 5 (Ngũ Lực) + 7 (Thất Giác Chi) + 8 (Bát Chánh Đạo)]: The Thirty-seven Aids to Enlightenment. These are thirty seven kinds of practices for the attainment of enlightenment. They are: The Four Bases of Mindfulness, The Four Right Efforts, the Four Occult Powers, The Five Roots of Goodness, the Five Powers, the Seven Factors of Enlightenment, and the Eightfold Holy Path.

TAM THIÊN ĐẠI THIÊN THẾ GIỚI:. One billion worlds, constituting the domain of the Buddha. A world consists of the world of desire and the first heaven of the world of form. One thousand times one thousand times one thousand makes one billion. Commonly abbreviated as Tam Thiên Thế Giới. It is a way of describing the vastness and interwovenness of the universe in ancient Indian cosmology.

TAM THU Ï: "Three Feelings." Pleasure (Lạc), pain (Khổ) and neither-pleasure-nor-pain (Vô ký).

TAM THIỆN CĂN:(1) The three good roots of 'not coveting' (Vô tham), no anger (Vô sân) and no delusion (Vô si). So called because they are considered to be the basic mental functions of goodness. According to the Fa-hsiang school, all good elements are produced from these three. (2) "giving" -Thí (Bố thí), "compassion" -Từ (Từ bi) and "wisdom" -Huệ (Trí huệ). As opposed to the "three poisons" Tam Độc

TAM QUỐC DI SƯ (Tên sách): The Samguk Yusa written during the Goryeo monk Iryeon (Nhất Nhiên) (1206-1289). A collection of stories related to the transmission and development of Buddhism in Korea, especially focusing on the Three Kingdoms and Silla periods. This text is a fundamental work for the study of the history of Korean Buddhism. Translated into English by Ha Tae-Hung and Grafton K. Mintz.

TAM HỌC: The three practices of Buddhism: `siila (morality [ Giới]), dhyaana (meditation [Định]), and praj~naa (wisdom [Huệ]).

TAM BẢO: The 'Three Treasures' in Buddhism. (1) the Buddha -Phật ; (2) the Dharma -Pháp and (3) the Sangha -Tăng (Tăng-già), or Buddhist priesthood.

TAM ĐỨC: Three aspects of the Buddha's virtue: (1) The merit of his compassion (Từ) ; (2) the merit of severing affliction (Bi) ; (3) the merit of his wisdom (Trí).

TAM TÂM (Ba đức): Ngũ Gia Giải Thuyết Nghi, the "three minds" are the sixth, seventh and eight consciousnesses (Thức thứ 6, 7 và8). HPC 7.14c1-2.

TAM TÍNH: The three natures. I. The division of all dharmas into three natures: (1) That which produces good karma. (2) That which produces bad karma and (3) That which is neutral, producing neither good nor bad karma. II. The three natures of the school of Consciousness-only are: (1) The nature of existence produced from attachment to illusory discrimination. The mind of mistakenly assigning a real essence to those things that are produced from causes and conditions and have no true essence, and the appearance of that mistaken world -Biến Kế Sở Chấp Tính. (2) The nature of existence arising from causes and conditions. All existence is produced according to cause -Y Tha Khởi Tính. (3) The nature of existence being perfectly accomplished; the highest state of existence conforming to ultimate reality -Viên Thành Thật Tính

TAM TÍNH ĐỐI VỌNG: In the Fa-hsiang sect, the use of the three natures -Tam Tính to explain the middle path. According to Consciousness-only theory, all dharmas (all existences) are included in these three natures. The nature based on all-pervading discrimination is the dharma expressing the average man"s deluded attachments. The existence that is based on accepting the fact that there are regular people is the nature of all-pervading discrimination, though it is not something that is real. This point is called "non being" or "emptiness." In Consciousness-only doctrine, emptiness means non-being, which is quite different from emptiness as understood in the Praj~naapaaramitaa suutras, which understand emptiness to mean "that which is ungraspable and unattached." The next, in the nature of existence established according to causal arising, those things which are established according to causal arising are called "dharmas." This is "provisional existence" or "phenomena" Giả Hữu. It is also called "non-empty." The nature of complete becoming is absolute reality. That is, the essence of existence. This is true existence, and therefore the three time divisions of the teaching Tam thời giáo of existence, emptiness and the middle path, are understood as the middle path of going by the three natures, as distinct from a one-sided clinging to existence and a one-sided clinging to emptiness.

TAM HOẶC: 'Three delusions,' three afflictions.' (1) Three kinds of basic defilement: craving -Tham dục, anger -Sân khuể, and ignorance -Ngu si. These are equivalent to the "three poisons" -Tam Độc. (2) In T"ien-t"ai teaching, the three delusions are: delusions arising from incorrect views and thoughts -Kiến tư hoặc; delusions which hinder knowledge and are as numerous as the number of grains of sand in the Ganges river -Trần sa hoặc ; and delusions which hinder knowledge of reality -Vô minh hoặc. The first type of delusion is dealt with by followers of Hiinayaana as well as Mahaayaana. The latter two types are destroyed only by bodhisattvas.

TAM GIỚI (Ba loại giới luật): Three categories of self-restraint. The precepts for householders, precepts for clergy, and the precepts that the two groups have in common.

TAM-MA-ĐỀ: A transliteration of the Sanskrit and Pali samaadhi. Also written Tam Muội and Tam ma địa. Perfect concentration.

TAM-MA-BÁT- ĐỂ: A transliteration of the Sanskrit samaapatti. A term for meditation. A condition of calm abiding. Equanimity attained due to a unification of mental energies.

TAM-MA-BÁT-ĐỀ: A transliteration of the Sanskrit samaapatti. Same as prior.

TAM CHI TÁC PHÁP: The three part a syllogism in the New School of Buddhist logic. These are: pratij~naa -Tông, the proposition; hetu -Nhân, the reason; and udaaharana -Giới the example. The older school had used a five-part syllogism -Ngũ Chi Tác Pháp, but from the time of Dignaaga, the five part syllogism was considered unnecessary and the three part syllogism was used.

TAM GIÁO: "Three Teachings." (1) The three major East Asian traditions of Buddhism, Confucianism and Taoism. (2) According to Tông Mật Tsung-mi in his commentary to Kinh Viên Giác the Suutra of Perfect Enlightenment, the sudden teaching -Đốn Giáo, represented by the Hua-yen ching; the Tiệm Giáo represented by the period from the Deer Park to `Saala Forest, and the Bất Định Giáo, which teaches the eternal perfection of the Buddha-nature (Z 243.9.323b-c).

TAM MINH: "Three awarenesses": Túc Mệnh Thông -The awareness of the causes and conditions remaining from prior lifetimes (which corrects the view of eternalism); Thiên Nhãn Thông -the awareness of future affairs (which corrects the view of nihilism); Lậu Tận Thông - no-outflow awareness (which ends the creation of defiled views).

TAM MUỘI: The term in Sanskrit means "putting together", "composing the mind", "intent contemplation", "perfect absorption." A high level of meditative concentration.

TAM MUỘI CHÁNH THU:(1) Believing without a doubt the teachings of a sage who has gained great concentration. (2) samaadhi, great concentration.

TAM THỜI PHÁN GIÁO: (Phân định ba giai đoạn giáo hóa của Phật): "Three period teaching classification." The doctrinal division of the teachings of `Sakyamuni"s lifetime into three periods. The Fa-hsiang sect"s explanation establishes the three times of the teachings of existence, the teaching of emptiness, and the teaching of the middle way. (1) The teaching of the first period (the period of the teaching of existence), says that all existence is established due to causes, but the elements of this composition are truly existent. This is established in the Kinh A Hàm Aagama suutras and other Kinh Tiểu Thừa Hiinayaana suutras. (2) The teaching of the second period, which says that the original nature of all things is empty. This is also called the "negative" period. This is the beginning of "great vehicle" teaching, as it is changing from "small vehicle" teaching. The Kinh Bát Nhã - praj~naapaaramitaa suutras are examples of this teaching. (3) The teaching of the third period is that of true emptiness: the middle way is explained affirmatively through such suutras as the Kinh Hoa Nghiêm -Avatamsaka and the Kinh Niết Bàn -Sa.mdhinirmocana. This is also called the period of the "true great vehicle."

TAM HỮU (Ba cõi):(1) Three kinds of existence: those things which exist in the realm of desire, the realm of form, and the formless realm. (2) The three realms Tam giới.

TAM CĂN (Ba căn):(1) The three capacities of people: superior (thượng), middling (trung) and inferior (hạ). (2) The three roots of evil: desire(tham), hatred (sân) and ignorance(si).

TAM ĐỘC (Ba độc): The 'three poisons.' The three basic evil afflictions: (1) Desire (tan-yu: Tham dục); (2) anger (chen-hui: Sân khuể); and ignorance (yu-chi: Ngu si).

TAM VÔ TÍNH: The 'three non-natures.' In contrast to the 'three natures' of 'attachment to pervasive imagination', 'dependent arising', and 'perfectly accomplished reality', these three non-natures are established from the point of view of the lack of self nature of elements. Thus, this is an explanation from the standpoint of emptiness. (1) Tướng Vô Tính. Form, appearance, or seeing is unreal, e.g., a rope appearing like a snake. (2) Sinh Vô Tính . Arising, existence, has no self nature. Arising appears dependent upon causes and conditions, and its existence is provisional. (3) Thắng Nghĩa Vô Tính. The non-nature of ultimate reality.

TAM VÔ-LẬU CĂN (Ba căn bản vô lậu): The 'three undefiled faculties': (1) to realize the principle of the Four Noble Truths which one did not know before; (2) to study further the Four Noble Truths in order to destroy defilements; (3) to know that one has comprehended the principle of the Four Noble Truths.

TAM GIỚI (Ba cõi): The three realms of samsaara: (1) The Desire Realm - Dục Giới, where one is preoccupied by desires for physical gratification. (2) The Form Realm -Sắc Giới, where one is free from the desires for physical gratification and experiences subtle form. The is the locus of the Tứ Thiền Thiền Thiên -four meditation heavens. (3) The Formless Realm -Vô Sắc Giới, the highest realm of samsaara, where one is free from material existence. This is the locus of the practice of the Tứ Không Định -Four Formless Concentrations.

TAM NGHI (Ba nghi ngờ): Three doubts which inhibit steadfast practice: doubting oneself, doubting the teacher, doubting the dharma.

TAM KHOA: 'Three categories.' (1) A classification of all dharmas into the three categories of the five skandhas -Ngũ Uẩn, the twelve loci - Thập Nhị Xứ and eighteen realms -Thập Bát Giới. (2) The six organs, the six objects and the six consciousnesses.

TAM KHÔNG: (1) Three emptinesses described in the {text missing}: emptiness of marks, emptiness of emptiness, emptiness of that which is empty. (T. vol. 9, 367B) (2) According to Gihwa in his Ngũ Gia Giải Thuyết Nghị, the emptiness of self, emptiness of dharmas and emptiness of emptiness (HPC 7.12a)

TAM TẾ: 'Three subtleties.' The division, in the Awakening of Faith, of original ignorance into three aspects: (1) the aspect of ignorant action; (2) the aspect of subjective view and (3) the aspect of objective world. This function of these aspects is extremely subtle, thus their name.

TAM TẾ LỤC THÔ: "Three subtle and six coarse aspects." The three aspects of original ignorance and the six aspects of manifest ignorance as explained in the Đại Thừa Khởi Tín Luận -Awakening of Faith

TAM KHỒ (Ba khổ): Three kinds of suffering: (1) Khổ Khổ -the suffering one experiences from contact with unpleasant objects; (2) Hành Khổ -the suffering caused by change; (3) Hoại Khổ -the suffering experienced due to the destruction of conditions pleasing to the subject.

TAM HÀNH (TAM HẠNH):(1) The three karmic activities of deed, word and thought. (2) Good action, evil action and non-action. (3) Three Practices. In the Diamond Sutra -Kim Cương Tam Muội Kinh these are: acting according to situations; acting according to consciousness; acting according to Suchness (T. vol. 9, 372a).

TAM GIẢI THOÁT MÔN (Ba cửa giải thoát):(1) The three gates of liberation. 'Emptiness liberation,' 'no-aspects liberation,' and 'desireless liberation.' These are three kinds of meditative practices. (2) In the Diamond Sutra these are Emptiness Liberation, Adamantine Liberation and Praj~naa Liberation (T. vol. 9, 370a).

TAM THÆNH (Ba lần thưa hỏi): 'Three requests.' To ask (request) three times. In the suutras, the Buddha is often implored to teach three times before he speaks.

TAM LUẬN HUYỀN NGHĨA (Tên sách): The Profound Meaning of the Three Treatises, T 1852.45.1a-15a. by Chi-tsang Cát-Tạng

TAM ĐE Á: 'The triple truth,' or 'threefold truth' The T'ien-t'ai term used to explain reality in three aspects. (1) Không Đế, the "truth of emptiness", i.e., all existences are empty and non-substantial in essence. (2) Giả Đế, truth of temporariness, i.e., all existences are temporary manifestations produced by causes and conditions. (3) Trung Đế," truth of the mean", i.e., the absolute reality of all existences cannot be explained in either negative or affirmative terms.

TAM ĐẾ VIÊN DUNG QUÁN: The observation of the real principle that allows one to be aware of the perfect interfusion of the three truths of voidness, temporariness and the mean simultaneously.

TAM HIỀN:  'Three degrees of worthies' or 'Three Worthies.' (1) In Hiinayaana Abhidharma, these are the three stages of Ngũ Đình Tâm Quán, Biệt Tướng Niệm Trụ and Tổng Tướng Niệm Trụ. (2) In the Fa-hsiang school, the thirty stages of 'ten abidings', 'ten practices', and 'ten dedications of merit.'

TAM THÂN: The 'three bodies' of the Buddha. (1) The dharmakaaya -Pháp Thân is a reference to the transcendence of form and realization of true thusness; (2) the sambhogakaaya -Báo Thân is the buddha-body that is called 'reward body' or 'body of enjoyment of the merits attained as a bodhisattva'; (3) the nirmaanakaaya -Hóa Thân, Ứng Thân is the body manifested in response to the need to teach sentient beings. (II) In the Fa-hsiang school the three bodies are explained in this way: (1) the Buddha body in its self-nature, which is the same as the dharma body; (2) the body which he receives for enjoyment -Thụ Dụng Thân. Within this is the body received for one"s own enjoyment in the transformation into Great Reflecting Wisdom, and the body received for the enjoyment of others in the transformation into the Wisdom of Awareness of Equality. The first one is experienced only in the Buddha realm, while the second is experienced from the first stage of bodhisattva practice and above. (3) The transformation body, by which he can appear in any form. This body is manifested according to the arousal of the wisdom which brings the salvation of sentient beings to fulfillment.

TAM XA (Ba xe): "Three carts." A metaphor of the Lotus Suutra, from the story of the "burning house," which is as follows: Some children are playing in a house, unaware that it is on fire. Their father induces them to come out by telling them that there are three carts outside, Dương Xa (xe dê) a goat-drawn cart, Lộc Xa (xe nai) a deer-drawn cart and Ngưu Xa(xe trâu) an oxcart. When they come out, all there really is, is a great white oxcart. These three carts are metaphors for the `sraavaka vehicle, the pratyekabuddha vehicle, and the bodhisattva vehicle. This story is told in order to explain that although there are "lesser vehicle" and "greater vehicle" in Buddhist teachings, in the final analysis, they are all methods aimed at the same enlightenment. The "burning house" represents the deluded world of human beings. The children are the practitioners of the three vehicles. The goat cart represents the `sraavaka vehicle, the deer cart represents the pratyekabuddha vehicle, and the ox cart represents the bodhisattva vehicle. When the children have been induced to come out of the house, the large identical white ox carts are prepared outside the gate to give to each child. These are metaphors for the great compassion of the Buddha as he discards his expedient means and returns the practitioners to the true single Buddha vehicle. Students of the Lotus Suutra in China were divided into two main groups: one that considered the expedient ox cart and the (fourth) great white ox cart to be the same (therefore positing three vehicles). These were mainly the Fa-hsiang and San-lun schools. The other group, the "four vehicle thinkers" (Hua-yen, T"ien-t"ai) maintained that the expedient ox cart and the great white ox cart are different. That is, the three vehicle thinkers consider the bodhisattva vehicle and the Buddha vehicle to be the same, while the four vehicle thinkers considered them to be different.

TAM CA- DIẾP (Ba anh em ông Ca-Diếp): The three Kaa`syapa brothers: Uruvilvaa-Kaa`syapa, Nadii-Kaa`syapa and Gayaa-Kaa`syapa. Originally they had been priests of the fire-sacrifice, with over a thousand disciples. When they were converted by `Saakyamuni, they brought their followers with them. They were later instrumental in the organization of the Buddhist sangha

TAM A TĂNG KỲ KIẾP: "Three incalculable eons." See also asougi -A tăng kỳ. The fifty-two stage practice of the bodhisattva is divided up into three great eons. The "ten faiths", "ten abidings", "ten practices" and "ten dedications of merit" are in the first eon. From the first bhuumi to the seventh is during the second eon, and from the eighth to the tenth bhuumi is during the third eon.

TAM LOẠI CẢNH: 'Three kinds of Objects.' (1) In Consciousness-only theory, objects of consciousness are divided into three categories according to their properties. These are a) Tính cảnh -things which are truly manifested from (aalaya) seeds; b) Độc ảnh cảnh - things provisionally manifested from a subjective view; and c) Đới chất cảnh -things that exist in relation to the above two.

TRƯỢNG LỤC: An abbreviation of ; '16 feet.' The standard height of the transformation-body Buddha Hóa thân, which is twice the height of an ordinary man.

THE:Á (1) A world; the world. (2) A generation, an age, an epoch. (3) Hereditary. (4) Be in the world; mundane, secular. (5) In Buddhism, the three worlds of past, present and future.

THẾ PHÁP: 'Worldly dharmas,' 'affairs of the world.' Arising and ceasing according to causes and conditions.

THẾ THÂN (Tên người): Vasubandhu; also translated as Thiên Thân. Transliterated as Bà-Ban-Đầu ÏBorn in Gandhaara in the fourth century, he was at first a Hiinayaanist and wrote the Abhidharmako`sa-bhaasya, but was later converted to Mahaayaana and composed many other treatises, including Thirty Verses on Consciousness-only -Duy Thức Tam Thập Tụng and the Discourse on the Pure Land -Tịnh Độ Luận.

THẾ ĐE:Á The worldly truth or relative truth. Reality from the standpoint of the discriminating mind.

THẾ GIAN: "Secular world." The ideograph Thế means "transient," while the ideograph Gian means "within." The transient world of phenomenal appearances (loka-dhaatu, sarva-loka, sarga). (2) The "container world" Khí Thế Gian ; the unconditioned realm (bhaajana-loka). (3) In the world. (4) The people of the world; this world; sentient beings. (5) The customs of the secular world.

TRUNG:(1) Center, middle(chính giữa). (2) In, inside, within, internal (bên trong). (3) Among (trong số). (4) In East Asian philosophy, the "middle way" Trung Đạo," referring to the avoidance of extremes in thought or emotion. Thus, the correct way. (5) To be, or to become "centered," physically, mentally and/or emotionally (tập trung).

TRUNG QUÁN LUẬN (tên sách): See (Trung Luận)

TRUNG LUẬN(tên sách): The Madhyamaka-`saastra; 4 fasc., attributed to (Long Thọ)Naagaarjuna; T. vol 30. Naagaarjuna"s Trung Quán Luận -Madhyamaka-kaarikaas is appended with notes by Thanh Mục -Pingala. Kumaarajiiva translated it in 409, adding his own comments. This is the basic text for the study of Maadhyamika thought. The text opposed rigid categories of existence -Giả and non-existence -Không, and denied the two extremes of arising and non-arising.

TRUNG ĐẠO: -The 'middle way,' a common term for the Buddhist path. In the earlier Pali literature it refers to a path that avoids the extremes of asceticism and self-satisfaction. Later, during the development of Mahaayaana Buddhism, especially as taught by Naagaarjuna and others, it refers to the cultivation of the enlightened mindfulness which is not trapped in the extremes of nihilism or eternalism, or being and non-being.

TRUNG ĐẠO GIÁO (Giai đoạn giáo hóa về Trung Đạo): During the "third period" of the Buddha's teaching (according to the Fa-hsiang sect), the teaching of emptiness of the second period, and the teaching of the first period on existence are stopped in favor of the explanation of "neither emptiness nor existence" (Sandhinirmocana-suutra).

TRUNG BIÊN PHÂN BIỆT LUẬN (tên sách): Also known as Trung Biên Luận and Biện Trung Biên Luận -the Madhyaanta-vibhaaga. A seminal Consciousness-only text that is the joint effort of Vô Trước -Asanga and Thế Thân -Vasubandhu. (1) Three fascicle translation by Huyền Trang -Hsu"an-tsang (T 1600.31.464-477). (2) Two fascicle translation by Paramaartha (T 1599.31.451-463)

TRUNG BIÊN LUẬN: See prior Trung Biên Phân Biệt Luận.

THỪA: (1) Cỡi, lái, đi: To avail oneself of; to ascend; to ride. (2) Nhân lên: to multiply. (3) Cỗ xe tứ mã: A team of four horses. (4) Xe: A counter for vehicles. (5) Cart, vehicle. (6) Một loại giáo lý của Phật giáo: A Buddhist teaching.

THỪA GIỚI: refers to the teaching which awakens one to reality and ‰ú refers to the discipline (`siila) which wards off evil. These two are described as being utilized together in four general ways, called the "four phrases of teachings and discipline Giới thừa tứ cú" (naka p="751")

THA (Kia, khác, chỉ người thứ ba):(1) Other; the other (thing); (para). (2) (An) other person (para-puru a). (3) In Ch'an language, the person besides the one is talking to--the third person: he, she. (4) Used for transliterating the Sanskrit tha sound. (naka p="895")

THA SỰ ( Chuyện khác, chuyện người khác):(1) Other matters; other people's affairs. (2) The activities of other things.

THA HÓA TỰ TẠI THIÊN (Cõi Trời Tha Hóa Tự Tại): The sixth of the six heavens of the desire realm. The subject is able to freely experience and enjoy the pleasurable objects of all the other desire heavens.

THA TÁC (Do cái khác mà có): Created based upon other things (para-krtaa). (naka p="895")

THA THỤ DỤNG THÂN (Thân hiện ra cho người khác nhìn thấu, cảm nhận):(1) The actual manifest body of the Buddha, for the enjoyment of the beings in the world. One of the four bodies of the Buddha. The complement of Tự Thụ Dụng Thân.(2) The reward body of the Buddha that causes other beings to receive and enjoy the dharma. (3) The buddha-body that appears and expounds the dharma for bodhisattvas of the first level (bhuumi) and above. Also called the "response body" -Ứng Thân

THA NGỘ ( Ngộ do người khác): To be awakened by someone else.

TIÊN:(1) A mountain man; hermit, recluse. (2) A Taoist sage, living in the lofty mountains, away from the secular world.

TIÊN GIÁ (Xe tiên đi): The carriage of a recluse sage.

TRỤ ( ở, dừng): 'Abiding'. (1) Stay, stop (viharati); abide (upasthita, tisthati); settle. (2) Live, reside, inhabit. (3) Exist (pravrtti). (4) Live peaceably. (5) To dwell on some object; to attach to. (6) Attachment, delusion. (7) Continuation. (8) To stay in a womb (sthiti). (9) Continued existence (of the universe). (10) One of the three (or four) marks of conditioned existence. The principle of continuance. (11) One of the conditioned elements not concomitant with mind in the theory of Consciousness-only. (12) Eternal abiding. (13) In Ch'an language, it is often combined with a verb to strengthen the verb's meaning.

TRỤ TRÌ (trông coi, ở):(1) To maintain, hold firmly to. Especially "preserve the teachings". (2) Dwelling, abode. Position, standpoint, viewpoint, basis. Buddhahood (adhisthaana). (3) Same as Gia trì. (4) To maintain equanimity unfailingly. (5) One who dwells in a monastery and cleaves to the Buddha-dharma. A superintendent monk. To act as supervisor and teacher of a monastery. (6) In the phrase Như-hà trụ-trì it means "What is the conditions (method).. (7) To depend on; a base, a rule. It is defined as dependence on the Buddha, who confers his strength on all and upholds them.

TRỤ PHIỀN NÃO: The (four) abiding defilements taught in the `Sriimaalaa-suutra: (1) the abiding defilement of arbitrariness - Kiến-nhất-xứ trụ-trì; (2) the abiding defilement of attachment to desire -Dục-ái trụ-trì ;(3) the abiding defilement of attachment to form Sắc-ái trụ trì; (4) the abiding defilement of attachment to existence-Hữu ái trụ trì. These defilements are the basis for the countless "arisen defilements" -Khởi phiền não. See T. vol. 12, p. 220a.

TÝ (TỨ ) (dò xét): To seek, inquire, ask about, question. (2) (vicaara): "analysis". Also written as Quán. One of the four undetermined (nature) elements in the doctrine of the Fa-hsiang school. One of the eight undetermined elements listed in the Abhidharmako`sa-.sbhaasya. The mental function of examining in detail the principle of a thing. The complement of Tầm. See also Tứ tầm.

TỨ SÁT ( soi xét, quan sát): Deep, subtle analysis that penetrates to the core of things. In most vipa`syanaa -Quán meditational systems this is the most subtle form of analytical meditation.

TÁC (làm): (1) To make, to create, to do, to establish. To write literature, compose music, create works of art, etc. To establish, to put forth, to finish. In Sanskrit, iihate, karoti. (2) Function, activity (karman, kriyaa). (3) That which has been made, formed or created, especially form conditions (krtaa-katva, krtaa). (4) Act, deed, conduct (karman). (5) Occupation, vocation. (6) The person who makes (something). (7) Outwardly expressed activity.

TÁC TỨ ĐẾ: The Four Created Noble Truths as opposed to the four uncreated noble truths. See `Sriimaalaa-suutra, T. vol. 12, p. 221b.

TÁC TRÌ (làm lành): To do good actions; positive religious practice, as contrasted to the practice of "stopping evil Chỉ trì (dứt ác) "

TÁC PHẠM (làm xấu, phạm giới): To "create evil." To carry out evil actions, breaking the precepts.

TÁC DỤNG:(1) Function, activity (vyaapaara, kaaritra, pravartate). (2) The essential cause of something. Inducement, incentive, motive, cause. (3) The arising and cessation of existence. (4) Actual religious practice.

TÁC BỆNH (bệnh làm): The sickness of the belief that one can contrive to gain enlightenment. One of the four mistaken views described in the Sutra of Perfect Enlightenment -Viên Giác Kinh.

THA (kia, khác ): That, another, the other.

TÍN (tin): To believe in, to trust. Faith, confidence, sincerity. (`sraddhaa): 'faith', 'conviction'. (1) A name for the mind. (2) One of the 'ten good mental condition' elements listed in the Abhidharmako`sa-bhaasya; one of the 'eleven good elements' in the doctrine of the Fa-hsiang school. Facing the environment with clarity and calmness, thereby calming and quieting the other mental functions. Accepting the world as it is. According to the Fa-hsiang school, it is a 'real element' which functions throughout the three realms.

TÍN PHỤNG (tin theo): Belief, faith, conviction.

TÍN THỤ (tin nhận): To receive (the teachings) with confidence. To gain faith and keep it.

TÍN THỤ PHỤNG HÀNH (tin nhận vâng làm): To receive the Buddha's teaching with conviction and understanding, and then truly practice these teachings. This phrase frequently appears at the end of a suutra or a `saastra.

TÍN TÚC: To stay over for two nights.

TÍN TƯƠNG ƯNG ĐỊA: A term in the Khởi Tín Luận Awakening of Faith for the ten abidings, wherein one achieves a condition of Bất thối chuyển -non-retrogression.

TÍN GIẢI (tin hiểu):(1) Believing and understanding the teachings. Having both faith and understanding in the Buddhist teaching. Correct faith, complete understanding (adhimukti). (2) Belief in oneself and others. (3) Joy, the arousal of the mind determined for enlightenment.

TỤC ( thuộc về đời, thế gian):(1) Habit, custom, practice, usage, convention. (2) Worldly, secular, profane, colloquial. (3) A secular person, as opposed to someone belonging to a religious order. (4) Mean, base, mundane.

TỤC VỌNG CHÂN THỰC TÔNG: (tông phái Thế gian là giả dối, Đạo pháp là chân thực): The teaching that says all secular things are illusory, only Buddhist teachings are true.

TỤC ĐẾ (chân lý về phía thế gian, chân lý tương đối): The secular truth; the worldly truth. Reality as it is perceived by unenlightened people. The Buddhas need to utilize this truth as an expedient method in order to lead sentient beings to the absolute truth, or enlightenment. (samvrti-satya, vyavahaara).

TIỆN (bèn, thuận tiện, rồi, mà):(1) Tidings of the perfect Buddha-realm. (2) Very suitable, ideal, will do, advantageous. (3) A teaching of expedient means. (4) Rely on, have recourse to. (5) Immediately, readily, promptly, easily, comfortably.

TU:(1) To cultivate, to nurture, to develop, to adjust, to correct, to repair, to regulate, to reform. To prune. (2) More specifically, to cultivate morality, virtue or enlightenment. (3) Long. Phật (1) (Religious) practice. To practice. Refers generally to cultivation of goodness, and specifically to meditation practice (bhaavanaa). Contemplation. In relation to the original nature, Tu refers to the bringing of that nature to its completion. To practice repeatedly at mental contemplation, bringing virtue to fruition. Also written Tu hành. The Sarvaastivaadin sect recognized four kinds of practice Tứ tu (2) To carry out individual religious practice (pratinisevana). (3) To endeavor, to make effort. (4) An abbreviation for Tu đạo. (5) The goodness that is coincident with meditation practice (bhaavanaa). Synonymous with Thiền định. (6) To study, complete, cultivate, master; to put into order, repair.

TU THA LA ( kinh điển): A transliteration of the Sanskrit suutra. The transmission of the Buddha's teachings in written works. One of the twelve classifications of Buddhist literature. Translated into Chinese with the ideograph ching -Kinh.

TU HỌC: The study and cultivation of enlightenment.

TU TẬP: (1) Practice, cultivation; religious practice (panicarya, bhaavanaa, abhyaasa, asevana). (2) Yoga practice. The practice of stabilizing and analytical meditation.

TU TẬP VỊ (địa vị tu tập): The "stage of practice". The fourth among the five stages of Consciousness-only practice as explained by Thế Thân -Vasubandhu in his Duy Thức Tam Thập Tụng Luận -Thirty Verses on Consciousness-only. This is explained as practice by repeatedly returning to the principle of Consciousness-only that has been realized through the "path of seeing", deepening the experience of non-discriminating knowledge and cutting off delusion. This stage is correlated to the ranks of bodhisattva practice from the first "ground" to the tenth "ground.

TU HÀNH: (1) To practice; to carry out or perform (pratipatti, prapatti, adhyaacaara, adhigama, prayoga). (2) To endeavor. (3) Penance, austerities. (4) To apply oneself diligently to yoga practice. (5) To keep the precepts.

TU HÀNH TRỤ (một bậc trong Thập trụ): One of the stages of the ten abidings Thập trụ.

TU CHỨNG: (1) The realization resultant of practice. (2) Practice and Realization.

TRỊ ( gặp):(1) To meet. To meet and revere the Buddha. (2) To value.

THÂU (ăn cắp):(1) To steal; a thief. (2) Thin, insipid, weak. Mean, low. (3) Stealthily, clandestine.

THIÊN (nghiêng, lệch): (1) Inclined to one side. Leaning, partial, prejudiced. Determined, in a bad sense. (2) Sometimes, due to graphical similarities, this word is also used for its exact opposite Õ and &UC5FA7;, meaning whole, perfect, universal. (3) To transform, overturn, change.

THIÊN CHẤP (cố chấp một quan niệm lệch lạc): Refusing to change one's viewpoint.

THIÊN ĐẢN HỮU KIÊN (trật vai áo bên phải): To bare the right shoulder and turn it toward (the Buddha). An Indian ritual for showing respect to a sagely teacher.

THƯƠNG ( vết thương, tổn hại): (1) A wound, to receive a wound. (2) Pain, suffering--esp. mental or emotional suffering.

TRUYỀN ( TRUYỆN) (trao lại, dạy, câu chuyện ghi lại ): (1) To transmit, to relay, to send. To propagate, to preach. (2) To hand down, to perpetuate. (3) To summon; to transmit verbally; to interpret. (4) A record, a chronicle.

THIÊM (đều, cùng): Every, all, the whole.

TĂNG (tu sĩ Phật giáo): (1) Originally an abbreviation of the transliteration of sa.mgha Tăng-già, referring to the whole community of monks and nuns. (2) That which belongs to, or is of the sa.mgha. (3) Later, in East Asian usage, comes to refer to individual monks and nuns, but earlier it refers to a group of more than 3-4 monks or nuns.

TĂNG-GIÀ (cộng đồng tăng lữ): (1) A transliteration of the Sanskrit/Pali sa.mgha. The community of Buddhist practitioners who gather together in the common effort of attaining Buddhahood. (2) A reference to the Sa.mkya school of philosophy. (3) Simha--"lion." (naka p="874a")

TĂNG-GIÀ LÊ Y (y [áo} Tăng-già-lê): The gathering place of Buddhist practitioners: the temple or monastery. Commonly written Tăng-già lam or Già-lam.

TĂNG LÃNG (tên người):;;; A 4-5th century translator from the Tam Luận tông -San-lun school..(ui p="665b")

TĂNG CHÁNH (một giáo phẩm): The first grade in the Buddhist hierarchy, comparable to an archbishop in the Roman catholic church.

TĂNG TRIỆU (tên người): (384-414?) A scholar-monk of the latter Ch"in. A student of Kumaarajiiva (Cưu Ma La Thập), he was considered as a genius who died prematurely. Originally a student of Taoism, he was converted to Buddhism upon reading the Vimalakiirti-suutra (Kinh Duy Ma Cật). As a student of Kumaarajiiva, he worked with him on his translation projects, but he also wrote a number of his own treatises on topics such as praj~naa, emptiness and nirvaana (Bát nhã, Tính Không và Niết bàn).

TĂNG- TẮC-CA-LA (Hành Uẩn, 1 trong 5 Uẩn): A transliteration of the Sanskrit 'samskaara'. Usually represented by the Chinese character hsing -Hành. One of the five skandhas. Impulse.

TƯỢNG (hình dung, hình dạng):(1) Form, shape, image. (2) To reflect, to copy.

TIÊN (trước): (1) Before, prior, ahead, first, initial. Foremost, before, former. In front. (2) Previous in time. Before, former(ly), previous(ly). (3) To put first, to regard as first; to take precedence. (3) Deceased, former. Ancestor.

TRIỆU (điềm báo, triệu chứng, triệu):(1) Sign, omen, indication, portent, symptom. (2) Show signs, show symptoms. (3) Trillion, billion.

THỐ (con thỏ): A rabbit, hare.

THỐ GIÁC (sừng thỏ, chuyện không có thực): The horns of a rabbit--something imaginary.

TOÀN (hoàn toàn, hoàn chỉnh):(1) All, whole, entire, complete. (2) Accomplish, fulfill, complete, preserve. (3) Perfect, complete, whole, sound, intact. (4) Entirely, completely, wholly.

TOÀN THỂ: (The) whole body. All. Original.

TÀ KIẾN (quan điểm lệch lạc, sai lầm): Eight kinds of evil (errors). Wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong mindfulness, wrong effort, wrong concentration. The opposite to the Eightfold Noble Path.

TẮC (thì, là):(1) Wherefore, then, and so; immediately; in that case, consequently, namely. (2) In accordance with; based on; accordingly (anantaram). (3) A rule, a law, a pattern, a standard, a list.

TIỀN (ở trước, phía trước, vừa rồi, qua lâu rồi, trước):(1) Front, fore part, head, ahead, the facing. (2) Before, prior; previously, ago, up till now. (3) A while ago, a long time ago. Originally, former, previous.

TIỀN CẢNH (cảnh trước mắt): A manifest object (avabhaasa). An object apparent to the mind.

TIỀN HẬU TẾ ĐOẠN (lằn ranh giữa, trước, sau (thời gian) không còn. Thời gian không còn hiện hữu): The negation of past and future. There is nothing but the eternal present. A view of the Middle Way school, directly related to the fact that in reality there is neither arising nor ceasing.

TIỀN PHI (lỗi lầm trước đây): One's prior mistake(s) or error(s).

TRỢ (giúp): An aid. To aid, help, assist, benefit, bless.

TRỢ PHÁT (giúp phát triển ra):(1) To explain the teachings, aiding and uplifting peoples practice. (2) In general, aiding and uplifting.

THẮNG (hơn, vượt qua):(1) Excellent, exceptional, outstanding, superior, surpassing, superb (vi`sista, vi`sada, parama, agra). (2) To excel, surpass. (3) To overcome; to vanquish. To be equal to, to sustain, to bear. (4) An excellent point; something excellent. (5) Superiority, predominance (praadhaanya). (6) Subject. (7) Someone exceptionally sharp; the tathaagata.

THẮNG NGHĨA (nghĩa lý siêu việt, nghĩa lý chân thật):(1) The highest meaning; the most sublime meaning. The highest reality. True meaning (paaramaarthika, paramaartha). (2) A sublime realm. True thusness. (3) The profound principle of enlightened experience as opposed to unenlightened existence. (4) Great wisdom. The mind of the intention to attain nirvaana. (5) Arousing the intention to attain enlightenment.

THẮNG NGHĨA CĂN (căn chân thật [bên trong]): See.??? (ken) (indriya)

THẮNG NGHĨA VÔ TÍNH (loại vô tính chân thật): One of the "three non-natures" -Tam vô tính of Pháp Tướng tông: the Fa-hsiang sect. The non-nature of ultimate reality.

THẮNG NGHĨA GIAI KHÔNG TÔNG: The superior teaching that all is emptiness.

THẮNG NGHĨA ĐẾ (chân lý, thực tại tối hậu): The first principle, the ultimate reality. The reality understood on the basis of the view of emptiness. Also Chân đế and Đệ nhất nghĩa đế (ti-i-i-ti). One of the two aspects of reality, the other being reality in the worldly sense Thế tục đế.

THẮNG GIẢI (hiểu rõ): 'Verification'. According to the doctrine of the Fa-hsiang school, the mental function of making clear exactly what the object is. One of the five "object dependent" mental function elements.

THẮNG LUẬN (tên sách): The Vai`sesika-`saastra and the Thắng luận tông, the Vai`sesika school of Indian philosophy, whose foundation is ascribed to Kanaada. One of the so-called "six non-Buddhist schools" of Indian philosophy lục ngoại đạo.

THẮNG TIẾN (siêu việt, vượt bực):(1) Excellent, superb, exceptional, impeccable, superior (vai`sesika). (2) To be advancing in an excellent direction; great progress.

THẮNG MAN KINH (tên sách): Skt. `Sriimaalaa-suutra. The full title of this text is Sheng-man shih-tzu hu i-ch"eng ta fang-pien fang-kuang ching - Thắng Man Sư Tử Hống Nhất Thừa Đại Phương Tiện Phương Quảng Kinh (`Sriimaalaadevii-simhanaada-suutra); trans. to Chinese in 436 CE by Gunabhadra (394-468). T 353.12.217a-223b. This suutra is one of the most representative of the Mahaayaana texts which teach the theories of tathaagatagarbha and the Single Vehicle (in this case, through the words of Queen `Sriimaalaa. Because of the nature of its contents, it is often discussed in comparison with such texts as the Jewel Nature Treatise, the Kinh Lăng Già: Lankaavataara-suutra, the Đại Thừa Kinh: Awakening of Mahaayaana Faith, etc. English translation by Alex and Hideko Wayman (The Lions Roar of Queen Srimala). For a more detailed description of the contents of the text, see Butten kaidai jiten, p. 92b.

THẾ: (1) Strength, power, force, vigor. (2) Energy, spirit, vitality. (3) Power, might, authority, influence. (4) Impetus, an impulse. (5) The course of things, a trend or tendency. (6) Aspect, circumstances, conditions.

THẾ TỐC (danh từ riêng biệt của Duy thức): 'Rapidity', 'instantaneousness'. One of the 24 conditioned elements 'not concomitant with mind' in Consciousness-only theory. An element provisionally established on the rapid energy of conditioned elements to arise and cease without an instant of pause.

TÁP (đi vòng, đi quanh một vòng): To go around, to circle, encircle, circumambulate.

THẬP NHẤT TRÍ (mười một loại trí huệ): The 'eleven wisdoms.' (1) conventional knowledge (samvrti-j~naana); (2) knowledge of dharmas (dharma-j~naana); (3) subsequent knowledge (anavaya-j~naana); (4) knowledge of suffering (duhkha-j~naana); (5) knowledge of arising (samudaya-j~naana); (6) knowledge of cessation (nirodha-j~naana) (7) knowledge of the path (maarga-j~naana); (8) knowledge of other's minds (para-mano-j~naana); (9) knowledge of extinction (k.saya-j~naana); (10) knowledge of non-arising (anutpaada-j~naana) and (11) knowledge of reality (yathaabhuuta-j~naana). A T'ien-t'ai analysis of these eleven knowledges can be found in T.46 pp. 683b-4a.

THẬP NHẤT KHÔNG (mười một loại không): 'Eleven kinds of emptiness' I. (1) Internal Emptiness; (2 External Emptiness; (3) Internal/External Emptiness; (4) Conditioned Emptiness; (5) Unconditioned Emptiness; (6) Beginningless Emptiness; (7) Essential Emptiness; (8) The Emptiness of no possession; (9) Ultimate Emptiness; (10) Empty Emptiness; (11) Great Emptiness. II. (1) Dharma-realm nature Emptiness; (2) Emptiness of Dharma-nature; (3) Emptiness of non-difference in nature; (4) Emptiness of unchanging nature; (5) Emptiness of equal nature; (6) Emptiness of the nature as free from arising; (7) Emptiness of the nature of the fixed dharma; (8) Emptiness of the dharma-abiding nature; (9) Emptiness of the nature of true reality; (10) Emptiness of the nature of the realm of the void; (11) Nature of Emptiness of the inconceivable realm.

THẬP NHỊ NHÂN DUYÊN (12 nhân duyên): the 'twelve limbs of dependent origination.' When inquiring into what it is that gives rise to human suffering, the Buddha found it to be a continuum of twelve phases of conditioning in a regular order. These twelve limbs of conditioned existence are. (1) Vô minh -ignorance; (2) Hành -action-intentions; (3) Thức -consciousness; (4) Danh-Sắc -name and form; (5) Lục nhập xứ -the six-fold sphere of sense contact; (6)Xúc - contact; (7) Thụ -sensation; (8) Ái -craving; (9) Thủ - grasping; (10) Hữu -becoming; (11) Sinh -birth; (12) Lão-Tử -old age and death (impermanence). In this order, the prior situation is the condition for the arising of the next situation. Also, in the same order, if the prior condition is extinguished, the next condition is extinguished.

THẬP NHỊ CHI (12 nhánh [của12 nhân duyên]): The twelve limbs of dependent origination

THẬP NHỊ XỨ (12 chỗ: 6 giác quan + 6 đối tượng của chúng): (1) The twelve loci (the six sense organs and their objects). (2) In Consciousness-only theory, the one hundred elements are divided up according to an arrangement that counts each of the sense organs and each one of their objects as one of these 'loci', making ten. To this, the mind locus and 'dharma locus' are added, totalling twelve.

THẬP NHỊ KIẾN PHƯỢC (12 kiến giải dính mắc, 12 cái nhìn vướng mắc): The twelve binding views: (1) Ngã kiến phược -view of self ; (2) Chúng sinh kiến phược-view of sentient beings ; (3) Thọ mệnh kiến phược -view of life; (4) Nhân kiến phược-view of person ; (5) Đoạn kiến phược -nihilistic view ; (6) Thường kiến phược - eternalistic view ; (7) Ngã tác kiến phược -the view of "doing" ; (8) Ngã sở kiến phược -the view of subject and object ; (9) Hữu kiến phược -view of existence ; (10) Vô kiến phược -view of non-existence ; (11) Thử bỉ kiến phược -view of this and that ; (12) Chư pháp kiến phược -the view of all dharmas . (From Thủ Lăng Nghiêm Tam Muội Kinh, T. vol. 15, p. 637B).

THẬP NHỊ MÔN LUẬN (tên sách): The "Treatise of the Twelve Aspects." The Dvaada`sanikaaya-`saastra, 1 fascicle, attributed to Long Thọ Naagaarjuna and translated by La Thập Kumaarajiiva. One of the three main treatises valued by the Tam Luận San-lun and Trung Quán Maadhyamika schools. The doctrine of "all is empty" is explained in twelve aspects. T 1568.30.159c-167c.

THẬP NHỊ Đ ẦU ĐÀ (12 loại khổ hạnh): Twelve disciplines of restraint concerning food, clothing and shelter. See .???.

THẬP NHỊ ĐẦU ĐÀ KINH (tên kinh): The Scripture on the Twelve Disciplines. One fascicle, translated into Chinese by Cầu- na-bạt-đà-la -Gunabhadra. T 783.17.720-722

THẬP PHẬT (10 loại thân Phật): "Ten buddhas." In the Hua-yen k"ung mu chung, there are two kinds of ten Buddhas. The first ten are the ten buddhas of the realm of understanding. The bodhisattva, relying on the true wisdom of awakening, perceives that the dharma realm is all Buddha in ten aspects (bodies). These are Chúng sinh thân -the body of sentient beings, Quốc độ thân -the body of lands, Nghiệp báo thân -the karma reward body, Thanh văn thân -the body of Buddhist disciples (arhats), Độc giác thân -the pratyekabuddha body, Bồ tát thân -the bodhisattva body, Như lai thân -the body of completely enlightened ones (tathaagatas), Trí thân -the body of knowledge, Pháp thân -the reality-body, and Hư không thân -the body of space. The second group of ten are the buddhas of the realm of practice. These are the correct enlightenment Buddha, the desire-to-save-sentient-beings Buddha, the karma-reward Buddha, the holding-fast Buddha, the transformation Buddha, the dharma-realm Buddha, the mind Buddha, the samaadhi Buddha, the original nature Buddha, and the Buddha who becomes what he wishes

THẬP TRỤ (10 trình độ trong 52 trình độ tu chứng của Bồ tát) (11-20): The "ten abidings" among the fifty two stages of the bodhisattva as listed in the Avatamsaka-suutra. So-called because the mind dwells peaceably in the principle of emptiness. They are: 1. Sơ phát tâm -The "abiding of awakening operation." The "ten faiths" stage of provisionally following to enter the view of emptiness is completed, the true wisdom of no outflow arises, and the mind dwells in the principle of absolute reality. 2. Trị địa trụ -The "abiding of nurturing." The stage of always practicing the view of emptiness, and clearing and nurturing the mind-ground. 3. Tu hành trụ -The "abiding of practice." Cultivating all good practices. 4. Sinh quý trụ -The "abiding of producing virtues." The stage of dwelling peaceably in the principle of "no-self" where the seed natures are purified. 5. Cụ túc phương tiện trụ -The "abiding of replete with expedient means." Innumerable good roots are possessed, and expedient means are used to aid in the view of emptiness. 6. Chánh tâm trụ -The "abiding of correct mind." The stage of the completion of the wisdom of emptiness of the praj~naapaaramitaa suutras. 7. Bất thối trụ -The "abiding of no-backsliding." The stage where one does not backslide from the experience of emptiness, no aspects and no desires. 8. Đồng chân trụ -The "abiding of the "true child"." The deluded view does not arise, and awakening does not cease. 9. Pháp vương tử trụ ---The "abiding of the dharma-prince." The stage of producing wisdom in accordance with the Buddha"s teaching, and being assured of becoming a Buddha in the future. 10. Quán đỉnh trụ -the "abiding of sprinkling water on the head." The stage of being able to view the principle of emptiness and no-aspects without producing wisdom.

THẬP SỬ (10 động lực xấu điều động con người): The Ten Fetters (Delusions, Afflictions). Desire -Tham, hate -sân, ignorance -si, pride -mạn, doubt -nghi, view of self -hân kiến, extreme view -biên kiến, evil view -tà kiến, view of attachment to views -kiến thủ, view of morality -giới cấm thủ. The first five affect those of lower spiritual development while the second five affect those of greater spiritual development.

THẬP TÍN (10 trình độ đầu tiên trong 52 trình độ tu chứng của Bồ tát): "Ten Faiths." The first ten stages in the 52 stage progress of the bodhisattva. They are called the ten faiths, since faith is the entry of Buddhist practice. They are: 1. The Stage of Faith -Tín tâm; of the arousal of true aspiration. 2. The Stage of Mindfulness -Niệm tâm ; the stage of the cultivation of six kinds of mindfulness. 3. The Stage of Endeavor -Tinh tiến tâm . 4. The Stage of Mental Stability -Định tâm. 5. The Stage of the Wisdom of Understanding Emptiness -Huệ tâm. 6. The Stage of Pure Self-restraint -Giới tâm. 7. The Stage of the Returning of Merit - Hồi hướng tâm. 8. The Stage of Maintaining the dharma Within Oneself -Hộ pháp tâm. 9. The Stage of Detachment -Xả tâm. 10. The Stage of Aspiration-Nguyện tâm. Different suutras have their own versions of these ten. Among the suutras with alternative versions are: the Nhân Vương Kinh, the Phạm Võng Kinh , the Thủâ Lăng Nghiêm Kinh

(Shou-leng-yen ching) and others.

THẬP BÁT BẤT CỘNG PHÁP (18 pháp riêng của Phật): The Eighteen Distinctive Characteristics of the Buddha. In East Asian Buddhism these are (1-3) Unmistaken thought, word and deed; (4) mind of equality toward all beings; (5) stable mind in meditation; (6) all-embracing mind which rejects nothing; (7-11) the power of not-backsliding in terms of the aspiration, diligence, mindfulness, concentration and wisdom towards the salvation of all beings; (12) the power of not falling back from freedom into bondage; (13-15) the manifestation of wisdom power in thought, word and deed for the purpose of saving all beings; (16-18) immediate total knowledge of all affairs of past, present and future. (da`sa avenika buddha dharmah)." In Indian Buddhism these are the ten powers -Thập lực, the four fearlessnesses -Tứ vô úy, the three bases of mindfulness - Tam niệm xứ, and great compassion -Đại bi.

THẬP BÁT GIỚI (6 căn + 6 trần + 6 thức): (1) The eighteen compositional elements of human existence. The six sense faculties, their six objects and the six consciousnesses. A way of pointing out the six intrinsic corresponding relationships between the six faculties -Lục căn and their objects -Lục trần as separate functions. (2) In Consciousness-only theory, a classification of the one hundred dharmas in 18 elements. The first ten are the five sense organs and their objects. Added to this is the category of "mind elements" (manas and aalaya consciousness), the "dharma realm" (mental function dharmas, dharmas not concomitant with mind, and unconditioned dharmas), plus the six consciousnesses -Lục thức, totalling eighteen.

THẬP BÁT KHÔNG (18 loại không): "18 aspects of emptiness." as taught in the Luận Ma-ha Bát-nhã Ba-la-mật-đa Mahaapraj~naapaaramitaa-`saastra (T. 223). Nội không-Internal emptiness, Ngoại không -external emptiness, Nội/ ngoại không -internal/external emptiness, Không không -empty emptiness, Đại không -great emptiness, Đệ nhất nghĩa không -ultimate emptiness, Hữu vi không - conditioned emptiness, Vôvi không -unconditioned emptiness, Tất cánh không -final emptiness, Vô thủy không -beginningless emptiness, Tán không -dispersed emptiness, Tính không -emptiness of nature, Tự tướng không -emptiness of self-marks, Chư pháp không -emptiness of all dharmas, Bất khả đắc không -emptiness of non-attainability, Vô pháp không -emptiness of non-existence, Hữu pháp không -emptiness of existence, Vô pháp hữu pháp không - emptiness of existence and non-existence

THẬP LỰC (10 khả năng của Phật): 'Ten Powers.' I. Ten kinds of powers of awareness specially possessed by the Buddha, which are perfect knowledge of the following. (1) Xứ phi xứ trí lực -distinguishing right and wrong; (2) Nghiệp dị thục trí lực -knowing the karmas of all sentient beings of the past, present and future; (3) Tịnh lự giải thoát đẳng trì đẳng chí trí lực -knowledge of all forms of meditation; (4) Căn thượng hạ trí lực -knowledge of the relative capacities of sentient beings; (5) Chủng chủng thắng giải trí lực -knowledge of what sentient beings desire and think; (6) Chủng chủng giới trí lực -knowledge of the different levels of their existence; (7) Biến thú hành trí lực -knowledge of the results of various methods of practice; (8) Túc trụ tùy niệm trí lực -knowledge of the transmigratory states of all sentient beings and the courses of karma they will follow; (9) Tử sinh trí lực -knowledge of the past lives of all sentient beings and the Nirvaanic state of non-defilement; (10) Lậu tận trí lực - knowledge of the methods of destroying all evil passions. II. One who possesses the ten powers. III. The ten powers possessed by bodhisattvas. There is another set of ten bodhisattva powers listed in the Thủ Lăng Nghiêm Tam Muội Kinh (Shou-leng-yen san-mei ching) (T. vol. 15, pp. 643a-b).

THẬP THIỆN (10 điều lành): See Thập Thiện Nghiệp.

THẬP THIỆN NGHIỆP (10 hành động lành): The 'ten good acts.' (1) Không sát sinh -not killing; (2) Không trộm cắp -not stealing; (3) Không tà dâm -not committing adultery; (4) Không nói dối -not lying; (5) Không nói lời ác -not speaking harshly; (6) Không nói hai chiều -not speaking divisively; (7) Không nói thêu dệt -not speaking idly; (8) Không tham lam - not being greedy (9) Không nóng giận -not being angry; (10) Không si mê (tà kiến) -not having wrong views.

THẬP THIỆN ĐẠO = THẬP THIỆN NGHIỆP

THẬP ĐỊA (10 trình độ cao nhất của 52 trình độ tu chứng của Bồ tát): The "ten stages." According to the Avatamsaka-suutra, the forty-first through the fiftieth stages in the path of the bodhisattva. The wisdom of the Buddha is formed and kept in order to carry all sentient beings, the way a tree is supported by the great earth. "Ground" serves as a basis for further progress. The ten are: 1. Hoan hỷ địa Ÿcìn guanxidi. The "stage of joy." (pramuditaa) The stage where the wisdom of the middle path is first produced to benefit self and others, and where there is great happiness. 2. Ly cấu địa -"freedom from defilement." (vimalaa) Dwelling in the principle of the middle path, to be able to enter the dust of the world of sentient beings, yet remain detached. 3.Phát quang địa -The "stage of emission of light." (prabhaakarii) The stage of following the buddha-path and emitting the clear light of wisdom. 4. Diễm huệ địa -The "stage of glowing wisdom." (arcismatii) The stage of the light of wisdom burning bright according to its clear cognition of the unborn nature of all existence. 5. Nan thắng địa -The "stage of overcoming the difficult." (sudurjayaa) The stage of overcoming the prior stage by emptying all ignorance. 6.Hiện tiền địa -The "stage of manifestation of reality." (abhimukhii) The stage where the practitioner is facing reality. The stage of manifestation of the aspect that in contemplating the dharma, nirvaana and samsaara are not two. 7. Viễn hành địa -The "stage of far-reaching." (duuramgamaa) The stage of attaining the middle way and advancing to a higher realm with every thought. 8. Bất độïng địa -The "immovable stage." (acalaa) The stage of abiding peacefully in the wisdom of (no aspects) of the middle path without change. 9.Thiện huệ địa -The "stage of wondrous wisdom." (saadhumatii) The stage of using the skill of wisdom contemplation to enter the path of clear cognition regarding the unborn nature of all existence. 10. Pháp vân địa -The "stage of the dharma-cloud." (dharma-megha) The stage of attaining the level of fayendi buddhahood, and covering the dharma-world with wisdom and compassion like a great cloud. In the doctrine of the Fa-hsiang school, the stage of "equal enlightenment" -Đẳng Giác is included here, being considered as within the limits of bodhisattva practice.

THẬP ĐỊA KINH (tên kinh): The Da`sabhuumika-suutra. The full Chinese title is Fo-shuo shih-ti ching. Phật Thuyết Thập Địa Kinh; 9 fasc. T 287.10.535a-573. Trans. `siiladharma and Dharmarak.sa. A chapter of the Hua-yen suutra which became so popular that it was translated into Chinese and circulated as a separate suutra. It gives an in-depth explanation of the ten stages (bhuumi) of the bodhisattva"s progress. See also T 278, 279, 285, 286.

THẬP ĐỊA KINH LUẬN (tên sách): 12 fasc.; T 1522.26.123b-203b. Written by Thế Thân Vasubandhu, translated into Chinese by Bồ-Đề-Lưu-Chi Bodhiruci and others. As an explanation of the "Ten Stages" chapter of the Hua-yen ching, the gist of the ten stages teaching is extensively explained. In addition to this, many other topics, such as the eight consciousnesses, ignorance, the three bodies of the Buddha, the three cumulative rules of discipline, the cause and effect aspects of Buddhahood, etc., are dealt with. The Chinese Ti Lun school -Địa Luận tông was established solely on this treatise, and the Hua-yen school used it to explain many of its teachings.

THẬP KIÊN TÂM = THẬP HỔI HƯỚNG: Same as.???

THẬP TÔNG (10 tông phái của Phật giáo theo quan điểm của tông Hoa Nghiêm): 'Ten schools.' The division of Chinese schools of Buddhism into ten schools of thought. There are variations in the ordering of these ten. The Hua-yen classification (by Fa-tsang) is as follows. (1) Ngã Pháp Câu Hữu tông -the self and elements are both real; (2) Pháp Hữu Ngã Vô tông - elements are real but the self is not; (3) Pháp Vô Khứ Lai tông- elements are not created or destroyed; (4) Hiện Thông Giả Thực tông-the manifest world is both provisional and real; (5) Tục Vọng Chân Thực tông-the worldly view is delusion and fundamental reality is true; (6) Chư Pháp Đản Danh tông- things are merely names; (7) Nhất Thiết Giai Không tông-all things are unreal; (8) Chân Đức Bất Không tông-the bhuuta-tathataa is not unreal; (9) Tướng Tưởng Câu Tuyệt tông-phenomena and their perception are to be gotten rid of, and (10) Viên Minh Cụ Đức tông-the all inclusive teaching of the single vehicle.

THẬP ĐỘ: The "Ten Perfections." See Thập Ba-la-mật.

THẬP HỔI HƯỚNG (10 giai đoạn tu chứng trong 52 trình độ tu chứng của Bồ tát) (31-40): "Ten dedications (of merit)." A group of ten of the fifty-two stages of the path of bodhisattvahood in Mahaayaana Buddhism. Returning the fruits of all of one"s practice to all sentient beings. These ten are: 1. Cứu hộ nhất thiết chúng sinh, ly chúng sinh tướng hồi hướng-"Dedication to saving all beings without any mental image of sentient beings." The stage where one, while using the mind of no-aspects to save sentient beings, is still separated from the aspects of "not-yet-saved beings." 2.Bất hoại hồi hướng- "indestructible dedication." The rank where one sees emptiness easily without analyzing all dharmas. 3. Đẳng nhất thiết Phật hồi hướng-"Dedication equal to all Buddhas." The stage where one continually broadly penetrates the teachings of all the Buddhas of the three worlds. 4.Chí nhất thiết xứ hồi hướng-"dedication reaching all places." The stage where one enters all Buddha-lands and practices cultivation together with all Buddhas. 5. Vô tận công đức tạng hồi hướng- "dedication of inexhaustible treasuries of merit." The stage of teaching people the meritorious dharma of the ever-present buddha-nature without exhaustion. 6. Tùy thuận bình đẳng thiện căn hồi hướng-"Dedication causing all roots of goodness to endure." The stage of practicing the virtues of the middle path of no-outflow, and seeing that good and evil are not two. 7. Tùy thuận đẳng quán nhất thiết chúng sanh hồi hướng --"Dedication equally adapting to all sentient beings." The stage where one sees that the good and evil actions of all sentient beings are not distinguished. 8.Như tướng hồi hướng- "Dedication with the character of true thusness." The stage where the bodhisattva, using the wisdom of the middle path, clarifies existence and non-existence, and sees that everything is the reality-realm. 9. Vô phược, vô trước, giải thoát hồi hướng-"unbound liberated dedication." The stage where one breaks off attachment with the view of all dharmas being the same, which he experiences through the wisdom of praj~naapaaramitaa. 10. Pháp giớùi vô lượng hồi hướng-"Boundless dedication equal to the cosmos." The stage where the bodhisattva witnesses that all existences are the middle path without aspects.

THẬP THÀNH (hoàn toàn): Complete; the full number.

THẬP CHỈ = THẬP HẠNH (ở dưới)

THẬP PHÁP HẠNH (10 pháp hạnh): 10 phương thức thụ trì kinh điển: The 'ten teaching practices.' Ten kinds of practices related to the scriptures (da`sa-dharma-caritam). (1) Thư tả -The copying and preservation of the Great Vehicle teachings. (2) Cúng dường- Performance of memorial services. (3) Thí tha-Bestowal of wisdom upon others. (4) Đế thính-Listening to explanations of the teachings by others. (5) Phi độc--To study and read with enthusiasm oneself. (6) Thụ trì--to comprehend them. (7) Khai diễn--To recite them. (8) Phúng tụng--To explain them for others. (9) Tư duy-To think them through for oneself. (10) Tu tập hạnh-To practice them. There are other sets which vary according to the text. For instance another set of ten can be found in the Thủ Lăng Nghiêm Tam Muội Kinh (Shou-leng-yen san-mei ching) in T. vol. 15, p. 641b.

THẬP VƯƠNG (10 ông vua cõi âm): "Ten Kings" of the dark realms as listed in the Suutra of the Ten Kings. (1) Tần Quảng Vương; (2) Sơ Giang Vương; (3) Tống Đế Vương; (4) Ngũ Quan Vương; (5) Diêm Ma Vương-è; (6) Biến Thành Vương; (7) Thái Sơn Phủ Quan; (8) Bình Đẳng Vương; (9) Đô Thị Vương; (10) Ngũ Đạo Chuyển Luân Vương

THẬP TƯỚNG (10 tướng): The 'ten aspects' of existence listed in the Nirvaana Suutra are. form, sound, smell, taste, touch, arising, abiding, ceasing, male, female (T. vol. 12, p. 755a). The ten found in the Hua-yen ching are. Buddha, bodhisattva, pratyekabuddha, `sraavaka, god, man, demigod, animal, hungry ghost, hell-being.

THẬP HƯ (10 hướng): 4 hướng chính + 4 hướng phụ + hướng trên + hướng dưới: The "ten directions of space."

THẬP HIỆU (10 danh xưng của Phật): The ten epithets of the Buddha: (1) Như Lai-"Thus-Come"; (2) Ưng Cúng- "Worthy of Respect"; (3) Chánh Biến Tri-(samyak-sambuddha) "Correctly Enlightened"; (4) Minh Hạnh Túc-(vidyaa- carana-sampanna) "Perfected in Wisdom and Action"; (5) Thiện Thệ-(sugata) "Well-Gone"; (6) Thế Gian Giải- (lokavid) "Knower of the Secular World"; (7) Vô Thượng Sĩ-(anuttaraa) "Unsurpassed"; (8) Điều Ngự Trượng Phu-(purusadamya-saaratha) The "Tamer"; (9) Thiên Nhân Sư(`saastaadevamanusyaanaam) "Teacher of Gods and Men"; (10) Phật Thế Tôn or Bổ Già Phạm (bhagavaan) "World Honored One".

THẬP HẠNH (10 trong 52 giai đoạn tu chứng của Bồ tát): The ten practices. Ten of the fifty-two stages of the career of a bodhisattva enumerated in the Avatamsaka-suutra. These stages are practices for the benefit of others. They are. 1. Hoan hỷ hạnh-The "practice of giving joy." Selfless giving to sentient beings by the bodhisattva, wherein he has no feeling of desire for reward. 2.Nhiêu ích hạnh -"beneficial practice." Here the bodhisattvas maintain pure self control and their minds have no attachment to color or form, sound, fragrance, flavor or feeling.3. Vô vi nghịch hạnh -The "practice of non-opposition." The practice by bodhisattvas of continuous forbearance and tolerance; being humble and respectful, harming neither self nor others.4. Vô khuất nạo hạnh-The "practice of indomitability." The cultivation by bodhisattvas of great, unsurpassed energy. They become naturally free from the three poisons of greed, hatred and delusion. 5. Vô si loạn hạnh-The "practice of non-confusion." The practice in which bodhisattvas perfect right mindfulness, their minds are free from distraction and disturbance, firm and imperturbable, consummately pure, immeasurably vast, without any delusion or confusion.6. Thiện hiện hạnh-The "practice of skillful manifestation." The bodhisattvas are pure in thought, word and deed; they abide in non-acquisition and demonstrate non-acquisitive thought, word and deed. 7. Vô trước hạnh-The "practice of non-attachment." In this practice, bodhisattvas, with minds free from attachment, can in every successive instant enter into countless worlds and adorn and purify these countless worlds, their minds free from attachment to anything in these worlds.8. Nan đắc hạnh-The "practice of that which is difficult to attain." Here, bodhisattvas perfect inconceivable roots of goodness which are difficult to attain, and supreme understanding of the Buddha"s teaching which is difficult to attain. 9. Thiện pháp hạnh-The "practice of good teachings." Here, bodhisattvas act as pure, cool reservoirs of truth for the sake of beings of all worlds--celestial and human beings, devils and gods, ascetics and priests, etc.10. Chân thực hạnh -The "practice of truth." Bodhisattvas perfect true speech--they can act in accord with what they say, and speak according to what they do.

THẬP GIẢI # THẬP TRỤ: The "Ten Understandings" which are equivalent to the "Ten Abidings", the 11-20th of the 52 stages of the bodhisattva's progress. This is the way the term was translated into Chinese by Paramaartha.

THẬP TỤNG LUẬT (một bộ luật của Phật giáo): The "Ten Recitations Vinaya" of the Sarvaastivaada sect.

THẬP THÂN (10 loại thân của Phật): The ten bodies of the Buddha; two kinds of ten bodies are presented in the Avatamsaka-suutra. I. The ten bodies of the realm of understanding, associated with Vairocana Buddha. (1) Chúng sinh thân-sentient being body; (2) Thổ (Độ) thân ---lands body; (3) Nghiệp báo thân-Karma-reward body; (4) Thanh văn thân -body; (5) Độc giác thân-pratyeka-buddha body; (6) Bồ tát thân-bodhisattva body; (7) Như lai thân - tathaagata-body; (8) Trí thân-wisdom body; (9) Pháp thân-(fa-shen) dharma-body and (10) Hư không thân-body of absolute space. II. The ten bodies of the realm of practice are. (1) Bồ-đề thân- the enlightenment body, the manifestation of a buddha-body attaining enlightenment; (2) Nguyện thân-vow body, aspiring to be born in Tusita Heaven; (3) Hóa thân-(hua-shen) 'transformed body;' (4) Trụ trì thân-"retaining body;"(5) Tướng hảo trang nghiêm thân- body adorned with excellent physical characteristics; (6) Thế lực thân-body of power; (7) Như ý thân-body manifested at will; (8) Phước đức thân -body of merit and virtue; (9) Trí thân-wisdom body; (10) Pháp thân-dharma body, the quintessential buddha-body.

THIÊN SAI (khác nhau hẳn, khác hoàn toàn): Innumerable differences.

THĂNG (lên, tăng, 1 trong 64 quẻ của kinh Dịch):(1) A measurement of volume. 1.8 liters. (2) Increase, augment, gain, grow, rise, go up. (3) Increase, advance. (4) Accomplish, bear fruit, complete, flourish. (5) One of the hexagrams.

THĂNG TRẦM (lên xuống, thịnh suy): Rising and falling; flourishing and decaying, etc.

TỨC (tức là, lập tức):(1) To become one. As it is; just, exactly. Not two, not separate. Two things being different aspects of one thing, thus being inseparable. (2) Immediately, directly, now, then, accordingly. In terms of time -Thời gian tức refers to a lack of any interval, while -Dị thời tức refers to a lack of distinction between two things despite a time difference (anantaram). (3) In T"ien-t"ai teaching there are three types of.???. The first is the non-separateness in the unity of two things; two things being a unity - Nhị vật tương hợp. The second is called Bối diện tương phiên or the "relationship between front and back by turning over". This refers to something like a coin, which has the separate aspects of "heads" and "tails," depending upon each perspective, but the coin is originally one thing. The third expression of singularity is called Đương thể toàn thị, the "essence is identical," which is exemplified by the fact that astringent persimmons and sweet persimmons are in essence, the same fruit; A, as it is, is B. This ideograph can also mean "absolutely the same," a usage which originally began in T"ien-t"ai writings. (4) Supposing, even if.

TỨC THỊ (tức là):(1) Namely. A term indicating the complete identity of two things. (2) Is (copula). (3) Even, what if.

THAM (can dự vào, ra mắt người trên):(1) Three. (2) To mix, to blend, to collate. (3) To come, to reach to. (4) To visit a superior. (5) To convene, to line up.

THAM HỌC (tu học):(1) To be involved in study. (2) To get into the practice of Buddhism.

THAM TRIỆT (học hỏi và chứng ngộ): To awaken under the guidance of a Buddhist master.

THAM SAI (so le):(1) Irregular, uneven. (2) To arrange, to collate. (3) To alternate.

THAM THÌN (còn đọc là Sâm, Thương), 2 vị sao: Orion and Mercury, which never appear in the sky at the same time, hence a metaphor for two things which never meet or appear at the same time.

THAM BẢO (đã tu học đầy đủ): To have gotten one's fill. To fully experience enlightenment and abide in it.

THỦ (lấy, bắt, hiểu, dính mắc):(1) Obtain, take, hold, seize, grasp, gather. (2) Cognition through the faculties of perception (anupalabdhi). (3) To grasp, comprehend, understand. (4) Attachment. The mental function of incessant desiring and grasping (anupaadaana). (5) As 'attachment' or 'grasping,' the ninth of the twelve factors of conditioned arising. (6) An indicator of the accusative case.

THỦ XẢ (nắm bỏ, chọn lựa): Grasping and letting go. Choice, option.

THỤ (nhận, chịu, một trong 5 uẩn):(1) To receive, get. (2) Keep, hold. (3) To endure, to suffer. (4) An indicator of the passive. (5) Sensation. (6) The skandha of sensation.

TRỤ TRÌ (nhận lấy và tuân theo):(1) To receive and remember the teachings. (dhaarayati, dhaarana). (2) To receive and wear one's clothing according to the proper ritual form.

THỤ DỤNG (nhận lấy và thụ dụng):(1) Reception of objects by the faculties To experience. (pratyupabhoga, upabhoga) (2) To receive and put to use. Usage. (3) To enjoy what one has. (4) An abbreviation for Thụ dụng thân, one of the bodies of the Buddha; "enjoyment body." (naka p="639")

THỤ DỤNG THÂN (thân thọ dụng): As the result of enlightenment, enjoyment of the dharma and causing others to receive this enjoyment. One of the bodies of the Buddha, synonymous with Báo thân. This usually refers to the reception of enjoyment of the dharma for oneself. The body that causes others to receive enjoyment is called Tha thụ dụng thân.

(THỌ) THỤ UẨN (một trong 5 uẩn): One of the five aggregates. 'Feeling'. A mental function that receives sensations from external objects. In Consciousness-only elemental theory, it includes the elements of sensory mental function.

TAI (chữ dùng để hỏi):(1) Rhetorical question--isn't it so?. (2) An interrogative. (3) A particle expressing surprise, admiration or grief. (4) To begin.

THIỆN (lành): (1) Good, virtuous, goodness, right, virtue. (2) Apt, familiar with, well-versed, skilled in. (3) To perfect, to make good. (Å) (1) Allowable, justifiable, correct, right, satisfactory (ku`sala, kalyaana). (2) Good action, good deeds; morally good action and its rewards. (3) As an adverb, well, skillfully, thoroughly. (4) In the doctrine of the Fa-hsiang school, 'goodness' constitutes one of the five groups of elements falling under the category of 'mental function' elements, containing eleven 'good' elements in its group. These are: faith, effort, conscience, shame, not coveting, non-anger, no delusion, pliancy, no laxity, equanimity, and non-injury.

THIỆN XẢO (khéo mà lành, khéo và lành): Skt. (upaaya-)kau`salya. 'skillful (means).' Skillfully guiding sentient beings according to their capabilities.

THIỆN CĂN (gốc lành): 'Good roots,' 'virtuous roots.' (1) Good causal actions that bring good rewards. Good actions, with the roots of a tree used as a metaphor for goodness. In A Tỳ Đạt Ma Câu Xá - Abhidharma-ko`sa theory, the basis for the entrance into the "Path of Seeing" by the practitioner where she/he arises undefiled wisdom (ku`sala-muula).

THIỆN PHÁP HẠNH (hạnh pháp lành): "Skillfully teaching the dharma." The ninth of the "ten practices" -Thập hạnh stages in the path of bodhisattvahood.

THIỆN CHÂU (tên người): (727-797). A Japanese Hossou monk who was a disciple of Genbou.He studied Consciousness-only as well as hetu-vidyaa - Nhân minh (một môn học). Afterwards he founded Akishino Temple. He wrote many works on both Hossou and hetu-vidyaa. He was believed by some to have been a reincarnation of K"uei-chi.

THIỆN HIỆN HẠNH (hạnh Thiện Hiện) (hạnh thứ 6 trong 10 hạnh theo kinh Hoa Nghiêm): 'skillful appearance.' The sixth of the ten practices stages of bodhisattvahood, according to the Avatamsaka-suutra.

THIỆN NAM TỬ:(1) "Good sons," or "sons of good families;" one of the Buddha's terms of address to his disciples, similar to "gentlemen". One possessing correct faith (kula-putra). (2) Used in addressing bodhisattvas rather than Buddhist priests. (3) You.

THIỆN TRI THỨC: 'Good knowledge', or 'a good and virtuous friend'; a good friend or teacher who leads one to the Buddhist way.

THIỆN THỆ (khéo thành tựu, thành tựu viên mãn) (khéo vượt qua biển sinh tử): "Well done;" "well gone;" "well-finished." One of the ten epithets of the Buddha. A person who has skillfully finished the job; who has completed the work leaving nothing undone.

THIỆN ĐẠO (tên người): Shan-tao (613-681). The third of the five Pure Land masters and the fifth of the seven patriarchs in the tradition of the True Pure Land sect. He entered the priesthood when young, and practiced meditation on Amitaabha and his Pure Land. When he heard of Tao-ch"o -Đạo Xước, Shan-tao went to see him and received the Pure Land teaching from him. The rest of his life was dedicated to the practice and dissemination of this teaching. He is said to have copied the Amitaabha-suutra more than 100,000 times and made more than 300 paintings of the Pure Land. Besides chanting suutras and reciting the nien-fo -Niệm Phật: constantly, he successfully performed meditation in which he visualized Amitaabha and his land. He wrote five works in nine fascicles, including commentaries on different sections of the Kuan-wu-liang-shou ching -Quán Vô Lượng Thọ kinh ("The Meditation on the Buddha of Infinite Life Suutra"). He was popularly known as The "master of the Kuang ming ssu" -Quang Minh tự Hòa thượng, The "Great Master of Chung-nan" Chung Nam Đại sư, etc.

TỰ (nối dõi):(1) To connect; to inherit. (3) Heirs, posterity, afterwards.

TỰ PHÁP (nối dòng pháp): To succeed, or inherit the dharma from one"s teacher truyền pháp. The transmission of the dharma from teacher or disciple. (naka p="547")

THƯỞNG (thưởng thức, đã từng (đọc là thường), tế lễ mùa Thu):(1) To taste, to prove, to experience. (2) Indication of the past tense; has, have. (3) Autumnal offering of first fruits to ancestors.

THỒ: (1) Earth, ground, land, soil. (2) Country, region. (3) A residence. (4) Countryside, hometown. (5) As "earth" one of the five elements - Ngũ hành in early Chinese cosmology.

TẠI (ở):(1) To be, to exist. At, in, on. (2) To consist in, to rest with. To be present. (3) With reference to; in the case of.

TẠI ÁC ( Trong tay, đang sở hữu): To be in one's hand; be in the hand; be at hand.

TẠI TRIỀN (Đang bị trói buộc, đang bị vướng mắc): Being in a stage of confusion resulting from adhesion to defilements. The ideograph "Zen" (ch'an) means "shackled" by defilement.

TỌA (Ngồi, chỗ ngồi):(1) To sit. (2) A seat. (3) Preserve, protect, hold to.

THÙY (Treo, trao lại):(1) To suspend, hang down, droop, lower, dangle. (2) Sag, drip, trickle. (3) Leave behind, give, confer. (4) Be on the verge of; be close to. (5) To condescend; be favorable to.

THÀNH (Thành phố, toà lâu đài):(1) A (walled) city, castle, citadel. (2) In India, a forest where ascetics carry out medicant practices.

THÁP ( Chỗ để di cốt của các Thánh giả, một chỗ tu):(1) A stuupa, i.e., a mound where the remains of a great sage are buried. (2) A temple.

THÁP MIẾU (Chùa miễu): Pagodas and temples.

TRẦN ( Bụi, thế gian, dơ bẩn):(1) Object. synonymous with.???(ching) (artha, visaya, gocara). (2) Material object(s). This world. (3) Impurity, pollution (rajas, paamsu). (4) Defilement, affliction (upakle`sa). (5) Stain, blot, dirt, flow, shortcoming. (6) Atom; minute particle; dust mote.

TRẦN TRUNG CÁCH NGOẠI (Thế gian và xuất thế gian): Mundane and transmundane.

TRẦN LAO (Lao nhọc, dơ bẩn): Affliction that fatigues the mind. 'Defilement.' The pollution of the mind that causes it to continue transmigrating through life and death. (2) To be defiled by affliction.

TRẦN CẤU (Dơ dáy, lấm lem): Objective filth; defilement (upakle`sa).

TRẦN SA ( Bụi cát # Vô số) (nhiều và nhỏ nhiệm): 'Dust and sand,' i.e., 'numberless as atoms.' In T'ien-t'ai this term can refer to the trial of the bodhisattva as he faces the vast amount of detail in knowledge and operation required for his task of saving sentient beings.

TRẦN SA HOẶC (Những nhầm lẫn nhỏ nhiệm và vô số): The lack of ability to correctly discern the true nature of the numberless phenomena of the world. A term coined by Chih-i. (naka p="799b-c")

TĂNG (Thêm ):(1) Accelerate, increase, enlarge, enhance, augment (vrddhi, abhyudaya, pravardhita, vivardhana). (2) Elevated, exalted. Superb, superior, surpassing, excellent. (3) Above, beyond. Extra, excess, surplus. (4) Attached, annexed, affiliated; dependent, auxiliary. (6) Unimpeding -Tăng thượng. (7) The eight hells that become increasingly more painful.

TĂNG - NHẤT A -HÀM KINH: Skt. Ekottara-aagama-suutra. 'Increased by One Aagama Suutras': one of the four collections of suutras in the Aagama division; 51 fasc., tr. by Gautama-samghadeva in 397. T 125.2.549a-830b. This collection has 52 chapters, containing 451 suutras in all. Subjects expounded are numbered from one to eleven and the suutras are grouped according to their contents.

TĂNG THƯỢNG (Thêm, vượt trội):(1) To accelerate, increase, develop. (2) Superior, dominant, surpassing, extreme. Mainly; unimpededly. Unimpeding.

TĂNG THƯỢNG QUẢ (Kết quả do những yếu tố phụ ): 'dominant effects'. The secondary causes that work with the main cause are called "dominant conditions", and the results of these are called dominant effects.

TĂNG THƯỢNG DUYÊN (Những yếu tố phụ tác động vào ): One of the "four causes" in Consciousness-only theory. It refers to "conditions related to the absence or presence of empowerment". All the causes that aid the main causes of the production of existences - Hữu lực, plus the conditions that, though not directly contributing to the cause, are of the nature of "not impeding" -Vô lực. Therefore, for all occasions, when one thing is produced, there are various influencing and controlling factors. These are called the "causes beyond direct empowerment."

TĂNG ÍCH (Tăng thêm, nẩy nở):(1) To increase, enlarge, enhance. (2) To mistakenly cognize and posit something that is in reality non-existent. to commit oneself to some kind of objective composite. (3) To bring good fortune; to cause things to flourish.

TĂNG TIẾN: To enlarge and develop; grow and advance; to accelerate.

TĂNG TRƯỞNG: (1) To increase, enlarge, broaden (vrddhi). (2) To reinforce, strengthen, develop. (3) To enliven. (4) To become superior or predominant. (5) The condition of completion of karmic reward. (6) To take out, lead out, bring out. (7) Enhancement of one's influence and power, therefore, pride.

THỌ (Sống lâu):(1) A long time. Long life; longevity. (2) Life, life span. (3) Age, years old. (4) The good fortune of long life. Good fortune, happiness. (5) A prayer for long life.

THỌ MỆNH (Một đời):(1) Life; life span (j&imacron;vita, &amacron;yus, &amacron;yus-pram&amacron;na). (2) The single lifetime of Ś&amacron;kyamuni from his descent to earth to his nirv&amacron;na.

THỌ MỆNH TƯỚNG = THỌ GIẢ TƯỚNG ( Một trong bốn hình thức chấp ngã: Ngã tướng, Nhân tướng, Chúng sinh tướng và Thọ giả tướng): "Appearance of life." One of the four appearances taught in the Vajracchedik&amacron;-s&umacron;tra and the Yüan chüeh ching. In the latter text, the.??? (shou-ming hsiang) is one of the four aspects of the deluded notion of selfhood which impedes enlightenment.

THỌ LƯỢNG (Thời gian của một đời người): The length of one's life. The differences in people's length of lifetime depending upon the age, their nature and the conditions in which they live. (&amacron;yus, &amacron;yus-pram&amacron;na).

TIÊN THƯỢNG (cõi trời): The "heavenly realm." The "heavens above," i.e., the six devalokas: Lục Dục Thiên of the region of the desire and the form and formless realms.

THIÊN THAI TÔNG (tông Thiên Thai): One of the thirteen schools of Buddhism in China, and one of the thirteen schools of Buddhism in Japan. Also called the "Lotus Suutra School." A Mahaayaana school established by Chih-i of T"ien-t"ai mountain. Chih-i, taking the Lotus Suutra as his basis, classified the other Buddhist suutras into five periods and eight types of teachings; he discussed the theory of perfect interpenetration of the triple truth-Tam đế and taught the rapid attainment of Buddhahood through the practice of observing the mind. (1) The Chinese line of transmission starts with Hui-wen-Huệ văn of the Northern Chi and follows with Hui-ssu-Huệ tư. Next Chih-i explained the three great scriptures of the school-Pháp Hoa Tam Bộ emphasizing both scriptural study and practice. The sixth patriarch, Ching-ch"I-Kinh Khê also popularized the sect through his commentaries on these three scriptures. (2) Cheontae was not established at an early period in Korea. It was Euicheon-Nghĩa Thiên (1055-1101) who established Cheontae in the Goryeo as an independent sect, and it quickly came to be a major force in the world of Goryeo Buddhism. After he returned from Sung China in 1086, Euicheon sought to ease conflict between the doctrinal schools and Seon schools, believing that the Cheontae doctrine would be effective to this end. Cheontae would eventually die out in Korea, its teachings being absorbed into the Chogye Seon tradition. (3) The T"ien-t"ai teaching was brought to Japan by Chien-shen-Giám Chân in the middle of the 8th century, but it was not widely accepted. In 805, Saichou-Tái Trừng brought back the Tendai teachings from China and made the temple that he had built on Mt. Hiei, the Enryakuji, a center for the study and practice of Tendai. However, what he had transmitted from China was not exclusively Tendai, but also included Zen, Esoteric and Monastic Discipline teachings. This tendency became more marked in the doctrines of his successors, such as Ennin-Viên Nhân and Enchin-Viên Trân. The Tendai sect flourished under the patronage of the imperial family and nobility in Japan.

THIÊN TỬ:(1) In classical literature, the emperor or "son of heaven." (2) In Buddhist suutras, the lowest level of gods (devataa). (3) Children of gods (deva-paatra).

THIÊN CHÂN (thuần chân, nguyên tính, bản thể): Something as it originally is, without artificiality.

THIÊN NHÃN: "Heavenly vision." or "spiritual eyes." Visual power that is unobstructed by physical matter. The second of the five levels of vision-Ngũ nhãn (wu-yu"an) (divya-cak.sus).

THIÊN TRÚC (Aán Độ thời xưa): A translation for sindhu, an ancient name for India.

THIÊN HƯ (vũ trụ):(1) The Great Void; the universe; unlimited (realm). (2) Completely empty and void.

THIÊN CỒ (cái trống trời):(1) A drum in the Hall of Good Dharma of Traayastrim`sa Heaven, which emits sublime sounds by itself without being struck. (2) An epithet of the Buddha.

THIÊN LONG BÁT BỘ (tám hàng Hộ pháp): The eight groups of transmundane beings that are usually present at Mahaayaana suutra convocations: deva-Thiên "V, naaga-Long, yak.sa-Dạ xoa, gandharva-Càn thát bà, asura-A tu la, garuda-Ca lâu la, kimnara-Khẩn na la and mahoraga- Ma hầu la già. All of these are considered to be protectors of the buddhadharma.

THIÊN LONG DẠ XOA: Three of the eight groups of beings than are usually present at Mahaayaana suutra convocations: devas-Thiên, naagas-Long ( long) and yak.sas-Dạ xoa.

THÁI TỬ (thường dùng để chỉ Ngài Văn Thù):(1) "Crown prince"--an epithet of buddhas and Ma~nju`srii. (2) The founder of a school.

THẤT (mất, lầm lẫn):(1) To lose, to miss, to lose sight of. To disappear. To forget, to misinterpret, to err, to make a mistake.

THẤT NIỆM (quên): "forgetting." One of the twenty secondary defilements-Tùy phiền não in the doctrine of the Fa-hsiang school. The mental action of the mind scattering and loss of ability to hold to the object of perception, especially in the case of `samatha meditation. A mistaken or impaired memory. It is considered to be a provisional element rather than a real one.

TÁNG (chôn cất, chết):(1) Funeral rites; a funeral. Proper rituals of respect for the dead. (2) To die, to disappear, to be destroyed; to lose.

THÍ (khác. Bất thí: chẳng khác gì): Only. Usually used behind a negative, to mean "not only.."

TÍNH (họ). Ở Aán: chỉ tầng lớp xã hội: (1) Surname, family name. One's clan, tribe or ethnic group (gotra). (2) In India, one's social caste (jaati).

THỦY (ban sơ, bắt đầu):(1) To begin, to start. (2) The beginning, starting point. (3) For the first time; initial.

THỦY GIÁC (giác ngộ mới bắt đầu) # BỒN GIÁC (giác ngộ có saün): sigag [j] shigaku "Initial enlightenment." The first phenomenal actualization of enlightenment in this lifetime, as contrasted to pen-chiao -Bổn giác -{ỉS "original enlightenment" which is the basic Buddha-nature of sentient beings. The concepts of initial enlightenment and original enlightenment are elucidated at length in the Awakening of Mahaayaana Faith -Đại Thừa Khởi Tín Luận.

TRẠCH (nhà): (1) Home, house, abode. (2) aalayavij~naana. (3) To decide.

THỦ (giữ gìn, bảo vệ):(1) Keep, preserve, maintain. (2) Guard, protect, defend. (3) Cleave to. (4) A keeper. (5) A feudal lord.

TÔNG (nguồn gốc, tông phái):(1) Ancestor, origin. (2) Head, chief. (3) Patriarch. (4) A clan of single ancestry. (5) A certain teaching or tradition which has come from a certain source.

TÔNG NHẤT ĐẠI SƯ (tên người): See.???

TÔNG SƯ (đại sư của một tông phái): An eminent monk who possesses learning and virtue, and serves as an instructor and guide for a practitioner, especially in the Ch'an school. (2) In Ch'an and other sects, a patriarch.

TÔNG CHỈ (ý chỉ căn bản):(1) The basic meaning, aim, motive or gist. (2) In the Ch'an school, the source of the Buddha-dharma. Original idea. The reference point of religious practice. (3) The main principle or teaching of a particular sect.

TUYÊN (giãi bày): (1) To tell, to express one's ideas. To explain, to clarify. To inform people broadly. To proclaim, to display. (2) Wide, broad, comprehensive.

TUYÊN DƯƠNG (nêu rõ): Enhance, exalt, increase, spread, propagate. To make clear to (the world) (upade`sya).

TUYÊN THUYẾT (nói ra, truyền dạy): To explain or transmit the teachings.

TẬT (ganh tî): 'jealousy,' 'envy.' One of the lesser defilement elements as listed in the Abhidharmako`sa-bhaasya, one of the twenty secondary defilements in the doctrine of the Fa-hsiang school. The mental action of displeasure regarding the accomplishments or virtuous actions of others. Also, a sub-function of the primary defilement element of enmity.

TẬT ĐỐ: Jealousy; envy (maatsarya).

TE Å:(1) rule, govern, conduct, manage, direct. (2) Ruler, manager, director. (3) Family head, chieftain. (4) Butcher, cook. (5) The Buddha, as opposed to his audience or followers.

TÚC (ở qua đêm, có saün từ trước):(1) An inn, hotel, hostel. (2) To stay overnight. (3) To keep overnight. (4) since long ago; long-term, long cherished. (5) A night. (6) A constellation.

TÚC THẾ (đời trước): The prior world; one's previous lifetime(s). The causes and conditions related to one's prior existence.

TÚC MỆNH (đời trước):(1) The prior world; one's previous life(s). Prior existence. (2) Knowledge of the causes and conditions related to one's prior existence.

TÚC TRÍ (trí tuệ do tu tập từ những đời trước): The wisdom attained by the efficacy of one's religious practice in prior lifetimes.

TÚC NGHIỆP (nghiệp cũ của các đời trước): Past karma. The karma remaining from prior existences.

TÚC DUYÊN (nguyên nhân từ những đời trước): Remaining karma. Causes and conditions from prior existences.

TÚC NGUYỆN (mong ước có từ lâu, mong ước có từ đời trước): A long-term aim; a long-cherished desire.

TỊCH (vắng lặng, nhập Niết bàn):(1) To become quiet. Peaceful, extinguished (`saanti, sama, samana, viviktataa). (2) Nirvaana. (3) Quiescence.

TỊCH ĐỊNH (nhập định): Meditation, concentration, calm abiding; samaadhi.

TỊCH NIỆM (nhập định): Silenced thought; meditative concentration.

TỊCH DIỆT (vắng lặng tuyệt đối, Niết bàn): To become tranquil. Quiet, peaceful, silent. The perfect stillness of the mind when the flames of affliction are extinguished. Returning to stillness, separated from all manifestations. Nirvaana, Buddhahood, enlightenment, realization of the reality principle (vyupa`sama, nirodha, nirvrta, pra`saanta).

TỊCH DIỆT BÌNH ĐẲNG: The extinction of all differences in the equality of emptiness.

TỊCH TĨNH (lặng yên): Quiet. Calmness of mind. The enlightened world. To become peaceful (sama, `saanti).

THỰC (quả, chín, sự thực, tâm điểm):(1) Fruit, contents, innards. (2) To ripen, to become complete, to be filled. (3) Truth, reality, heart, center. (4) Truly, really, actually.

THỰC TU (tu hành chân thật): 'True practice.'

THỰC ĐỨC (đức chân thật, Phật tánh, pháp thân): (1) a real quality. (2) The buddha-nature, originally possessed by all people. (3) In the Nirvaana-suutra, the dharma-body-Pháp thân.

THỰC NGÃ (cái tối thực): Belief in an eternally abiding aatman or soul.

THỰC PHÁP (sự vật có thực): 'Real elements (dharmas).' According to the doctrine of the Fa-hsiang school, elements which have their own seeds in the aalaya-vij~naana. (2) Belief in the inherent existence of a certain set of causes and conditions, things, called dharmas.

THỰC TƯỚNG (chân lý về phương diện biểu hiện): (1) The true form of all things as they are. True original nature. Reality; real aspect. The unchanging, equal reality-principle. (2) 'It is real.' A true observation (bhuuta-sa.mj~naa, dharmataa).

THỰC HÀNH (tu hành):(1) Action that accord with reality. (2) Actual religious practice.

TỰ (chùa): (1) A Buddhist temple; monastery, nunnery. (2) An office.

TÔN (tôn xưng, một thánh giả):(1) Honorable, to honor, to venerate (puujita). (2) A sage or worthy (muni). (3) One who has perfected his/her practice; a buddha. (4) Excellent, superb.

TẦM (tìm kiếm, tìm tòi):(1) To seek, request, inquire, investigate. (2) Soon, quickly. (3) Get, grasp, accumulate, possess. (4) (vitarka). "Investigation", "discovery", "perception". One of the four undetermined ( nature) elements in the doctrine of the Fa-hsiang school. Seeking. The function of the mind that gives a general view. The action of a coarsely inquiring mind. The action of a rough and inferential mind. The mental action of roughly fathoming the principle of a thing. Also translated as Giác . See also Tầm tý.

TẦM TÝ (TỨ) (Tìm kiếm và phân tích về phương diện tinh thần): Vitarka and vicaara, two conditions of meditation, which are investigation and analysis. These are two kinds of mental functions included among indeterminate (nature) elements. In viewing the object, to search for it roughly, then to scrutinize it in detail.

TẦM TƯ (Tìm tòi và suy nghĩ): To seek, inquire, examine, investigate (taarkika). Rational investigation, which goes deep, but is not as subtle as f (tz'u) analysis.

TIỂU THỪA (cỗ xe nhỏ): (hiinayaana). "Small vehicle." As opposed the term Đại thừa (mahaayaana), hiinayaana refers in general to Buddhist practices which are centered on self-salvation, or which are not based upon the true experience of emptiness. Historically, the term is applied to the early Indian groups typified by Theravaadins, who held to a monastically centered approach to Buddhist practice.

TIỂU THỪA KINH (kinh điển Tiểu thừa): The scriptures of the lesser vehicle, usually the four Aagamas: Trường A-hàm, Trung A-hàm, Tăng Nhất A-hàm and Tạp A-hàm.

TIỂU KIẾP: A minor kalpa. A part of a kalpa.

TIỂU THAM (một buổi nói nói pháp và giảng pháp nhỏ): Literally "small gathering." A smaller, especially impromptu, dharma-lecture.

TIỂU PHÁP (giáo pháp của Tiểu thừa): The "lesser dharma"--Hiinayaana teachings.

THƯỢNG (yêu cầu, vẫn còn, đánh giá cao):(1) Beg, request, entreat, beseech. (2) Still, after all, as expected. Further, furthermore, yet, even. (3) Accumulate, stack up, pile up, increase. (4) To value, prize, esteem, honor, respect, regard. (5) High; to raise up. (6) Besides, in addition to.

Radical 43 Bộ UÔNG

TỰU (đến, đạt thành): (1) Then, thereupon; in consequence, according to. (2) At once; then. (3) To come to or go to; to complete; to follow. (4) At; regarding, concerning. concerning such-and-such.

Radical 44 Bộ THI

THI (xác chết): (1) Corpse, dead body. (2) A medium who receives the spirit of one's ancestors. (3) To group together, to arrange, connect.

THI BA-LA- MẬT (trì giới Ba-la-mật): A transliteration of `siila-paaramitaa--the bodhisattva's unattached practice of moral discipline.

TRIỂN (mở rộng): "(1) Expand, stretch out, open, unroll, extend. (2) To tell, relate, draw out, explain. (3) To link, join, put together.

TRIỂN SỰ ĐẦU CƠ (khai triển sự việc theo căn cơ, tầm hiểu): To reveal the understanding of one's own phenomenal situation to that the true teacher can adapt to one's level and teach them appropriately.

TRIỂN CHUYỂN (do đó mà, luân chuyển,.v.v.): (1) In order, in sequence. Mutually, reciprocally. (2) One after the other, continuously; to follow in sequence. (3) Indirectly. (4) To roll; go round and round. (5) Inheritance; conferring of priestly vows. (6) To roll; rolling. To turn something over in one's mind.

THUỘC: (1) Be attached to; be involved in, be contained by, be affiliated with. To belong to; be subject to. To entrust to. (2) To attach, to follow, to go along with. (3) Pay attention to; concentrate on. (4) Link, join, put together; be linked, be joined. (5) Class, kind, group.

THƯỜNG: (1) Usual, regular, always. (2) Eternal, unchanging, constant (nitya, nityatva, `saa`svata). True. (3) Already, before. (4) Eternal truth (dhruva). (3) Lacking an endpoint (anisthita). (5) Always (sadaa). (6) Absolutely (atyantatas)

THƯỜNG QUANG (hào quang của Phật): The light that the Buddha emits continuously; the Buddha's halo or aura.

THƯỜNG LẠC NGÃ TỊNH: (1) The four mistaken apprehensions of sentient beings about reality: that there is permanence, happiness, a true self and that there is purity. (2) The four virtues of nirvaana as taught in the Nirvaana-suutra. Nirvaana is eternal, blissful, absolute and pure. These are explained in detail by Weonhyo in his Yeolban chong'yo.

THƯỜNG BA-LA-MẬT: One of the "four perfections. "As "eternally abiding" it is one of the virtues of nirvaana. It is called the "perfection of constancy" because the practice of the bodhisattva includes the attainment of it.

THÍCH (lo, họ hàng): (1) An axe, hatchet. (2) Grieve, lament, be distressed, feel sorry. (3) Experience mental suffering. (4) Relatives, friends, family.

THÁC BÁT (khất thực): Religious mendicancy; a begging priest. ??? Transliteration of the Sanskrit dhuuta. Also written.???; and.??? means to "raise up" and.???; .??? means to shake off. To get up and shake the dirt off of oneself the way a dog does--thus to shake off the defilements of the world and practice the buddha-path.

THỪA (nhận, giữ, mang, nghe): (1) To receive, to accept, to inherit. (2) To hold, contain, support. (3) To hear, listen, be informed. (4) To contract for, to undertake. (5) To continue, to carry on (a theme, etc.) (6) To confess, to acknowledge.

THỪA TRÍ (đồng ý, thừa nhận): Consent, assent, acknowledgement.

THÀNH (thành tựu, thành công): (1) To accomplish, to do, to bring about, to perfect, to finish, to complete, to succeed. (2) The whole, perfect. (3) One-tenth; tenths, ten. (1) To consist of; materialize, be concluded, to form, be completed. Fulfillment, consummation (sidhyati, siddha, siddhi, prasiddhi). (2) To be clearly apparent. (3) Realization, fruition; to become a buddha; awakening, enlightenment.

THÀNH TỰU (đạt thành, hoàn thành): (yukta, anvita, samanvaagama, samanvaya, siddhi, siddha). (1) Possessed in the body. (2) Achievement, accomplishment. (3) One type of benefit; acquisition, possession. (4) Completion, perfection. (5) Achievement of a wish or aim.

THÀNH PHẬT (giác ngộ viên mãn): "Becoming a buddha," "accomplishing buddhahood," i.e., the whole point of Buddhism, its teachings and practices. (1) The awakening of `Saakyamuni at Buddhagayaa (bodhir-praapta-bodhimanda-ni`sidana). (2) Entering into enlightenment. The supreme enlightenment of every person--becoming a buddha (abhisa.mbuddha).

THÀNH PHẬT ĐẠO (giác ngộ): To perfect enlightenment (bodha).

THÀNH DUY THỨC LUẬN (tên sách): Ch"eng wei-shih lun-The "Discourse on the Theory of Consciousness-only". (Vij~naptimaatrataasiddhi-`saastra) 10 fasc., T 1585.31.1a-59a. This is mainly a translation by Hsu"an-tsang of Dharmapaala"s commentary on the Thirty Verses on Consciousness-only, by Thế Thân: Vasubandhu, but it also includes edited translations of other master"s works on the same verses. This is the primary text of the Fa-hsiang sect.

THÀNH DUY THỨC LUẬN THUẬT KÝ (tên sách): Ch"eng wei-shih-lun shu-chi -A commentary on the, done by K"uei-chi Khuy Cơ. 20 fasc., T 1830.43.229a-606c. Cf. T 1585, 1832, 1833, 2260, 2266.

THÀNH THỰC TÔNG (tông Thành Thực): Ch'eng-shih tsung-The Satyasiddhi school, a late Hiinayaana school whose doctrines come very close to Mahaayaana at certain points. This school was established primarily on the teachings of the Satyasiddhi-`saastra, among other works by Harivarman.

THÀNH THỰC LUẬN (tên sách): Ch'eng-shih lun-The Satyasiddhi-`saastra; 16 fasc., T 1646.32.239-375; translated into Chinese by Kumaarajiiva. A scholastic text that analyzes all existences into 84 elements. It also introduces conceptions of emptiness that are very Mahaayaanistic. It teaches the attainment of nirvaana through the destruction of attachment to names, elements, and emptiness, yet its understanding of emptiness is still analytical emptiness, rather than the "essential emptiness" of the later Mahaayaana schools. Attributed to Harivarman.

THÀNH SỞ TÁC TRÍ (trí "Thành Sở Tác") (do 5 thức đầu chuyển thành khi giác ngộ):(anusthaanam-nispatti, krtya-anusthaana-j~naana). One of the "four wisdoms" in Consciousness-only theory. The wisdom of achievement of the Buddha vow. This wisdom is attained through the transformation of the first five consciousnesses. Through this wisdom one brings to fulfillment the work of saving sentient beings. The "wisdom of unrestricted activity".

THÀNH THỤC (chín muồi):(1) The full ripening of fruits and vegetables. (2) To become highly proficient in an art or scholarly field. (3) To master, to perfect.

THÀNH CHƯƠNG (hoàn thành): A complete affair.

THÀNH ĐẠO (thành đạo): (sa.mbodhi). Enlightenment, awakening. To enter enlightenment. To become a Buddha. (2) The subjugation of various demons by `Saakyamuni under the bodhi tree and his perfected awakening.

TẮNG (ghét): (1) To hate, detest, loathe (vidvesa, virodha). (2) Hateful, horrible, abominable. (3) Hatred, envy.

TẮNG TẬT (ghét và ganh): To be hateful and envious. Jealous dislike. Hatred and envy.

TẮNG ÁI (ghét và thương): Hate and attachment.

TRÌ (giữ, nhớ, nắm):(1) Verify, validate, confirm; judge, decide. (2) Memorize, remember. (3) Realm, world. (4) Keep, preserve, maintain. (5) To learn and retain exactly. (6) Basis.

TRÌ GIỚI (giữ giới): (`siila). 'observing precepts', 'morality.' One of the 'six perfections'.

TRÌ PHẠM (giữ và phạm [giới]): To keep the precepts and break the precepts.

TRÌ KINH (đọc thường xuyên một quyển kinh hay một bộ kinh):(1) The practice of continuous chanting of suutra text. (2) A suutra book that is used for the purpose of chanting.

THỤ (THỌ) (trao cho, dạy): (prahinoti). Give, grant, confer, invest with, impart, teach.

THỤ KÝ (Phật dự báo quả Phật cho đệ tử): The conferral by the Buddha of the prediction of the attainment of Buddhahood in the future (vyaakarana). The `Suurangama-suutra lists four kinds of predictions. See Tứ Chủng Thụ Ký (4 loại thụ ký; Thụ ký = Thọ ký).

THÔI (đẩy, khước từ):(1) Infer, deduce, gather, conclude. Judge, guess, surmise. Recommend. (2) Push, expel. To shirk, decline, yield. (3) Extend, enlarge, reach out to. (4) To elect, select, promote. Praise, esteem, recommend. (5) Give up, hand over to.

THÔI DĨ CẬP NHÂN (thông cảm): To extend (compassion, enlightenment) to others after achieving a viable degree of enlightenment for oneself.

TIẾP DẪN (hướng dẫn):(1) The Buddha's guidance of people to the Pure Land. (2) A teacher's guidance of her/his students. (naka p="717d")

TRẠO CỬ (không yên, chỉ về trạng thái tâm lý khi ngồi thiền): (auddhatya). "restlessness", "unsettledness." One of the great defilement dharmas listed in the A Tỳ Đạt Ma Câu Xá Luận -Abhidharmako`sa-bhaa