- Từ
Ngữ Phật Học Việt-Anh
- Ấn
bản Internet 2001
N
Na.
Where? How? What? That.
Na bà ma
li. Nvamàlikà (S). Varie-gated or mixed flowers.
Na da.
Naya (S). Right method, good way. Also chính lí.
Na do tha.
Navuta (S). A numeral, 100,000, or one million, or ten millions.
Na đề.
Nadi (S) River, torrent.
Na đề
Ca diếp. Nadi-Kasyapa (S). Name.
Na già.
Naga (S). Snake, dragon, elephant.
Na la
diên. Nàràyana (S). Hero of divine power. A title of Vishnu.
Na lạc
ca. Naraka (S). Hell, the place of torment, the lower regions.
Na lan đà.
Nàlandà (S). A famous monastery 7 miles north of Ràjagrha.
Na tiên.
Nagasena (S) The instructor of the king in Milindapanha.
Na tiên tỉ
khưu kinh. Milindapanha (S). The questions of King Milinda.
Na tha.
Nada (S). A river.
Nại hà.
The inevitable river in purgatory to be crossed by all souls.
Nam.
Daksina (S), South, southern, austral
Nam diêm
phù đề. Jambùdvipa (S). One of the 4 continents, that situated south of Mt Meru.
Nam mô.
Namah (S), Namo (P). To submit oneself to, from to bend, bow to, make obeissance; pay
homage to; an expression of submission to commsnd, complete commitment, reverence,
devotion, trust for salvation.
Nam mô A
Di Đà Phật. Namo Amitabhàya buddhàya (S). Homage to the Amitabha Buddha
Na mô
hát la đát na đa la dạ da. Namo Ratnatrayàya (S). Homage to the Triple Jewels.
Nam mô Phật.
Namo Buddhàya (S). Homage to the Buddha.
Nam thiệm
bộ châu. Coi Nam diêm phù đề.
Nam tông.
The southern sect of Zen. Nam đốn Bắc tiệm: southern immediate, northern gradual.
Nam tông
Phật giáo. Hìnayàna (S). Small Vehicle, lesser vehicle. Also Tiểu thừa.
Nan.
Difficult, hard; distress, adversity. Nan phục: hard to subdue, or submit;
unconquerable. Nan nhập: hard to enter, or attain. Nan thắng: hard to overcome. Nan thắng
địa. The fith of the ten bodhisattva stages. Nam hóa: difficult of conversion;
difficult to educate, to reform.Nan độ: hard to cross over, to save or be saved. Nan độ
hải: the ocean hard to cross, the sea of life and death. Nan tư: hard to think of, hard
to realize, incredible.
Nan đà.
Nanda (S). Name. Rejoicing. Also hoan hỉ.
Nan đà Bạt
nan đà. Nanda-Upananda (S). Name of a Nàgaràja. Also Nan đà Long vương.
Nạn.
Danger, disaster, calamity; catastrophe; misfortune; accident.
Não.
Trouble, vexation, annoyance. Mua não chuốc sầu: to come to grief.
Não
chúng. To annoy everybody.
Não hại.
To annoy and harm.
Não hận.
To hate and detest.
Não loạn.
To annoy and trouble.
Nạp.
Priestly garments.
Nạp
chúng. Priests in an assembly.
Nạp già
lê. Tăng già lê. Samghati (S). 9 to 25 patches-garment.
Nạp y.
Patched garment.
Năng.
Sak (S). Able to, can; capability, power.
Năng duyên.
The conditioning power in contrast with the conditioned sở duyên, e.g. the power of
seeing and hearing in contrast with that which is seen and heard.
Năng đại
sư. The sixth patriarch.
Năng đoạn
Kim cương Bát nhã Ba la mật đa kinh. Diamond sùtra.
Năng lập.
A proposition in logic that can be established or postulated.
Năng nhân.
An able man, i.e. Buddha as the all powerful man able to transform the world.
Năng nhân.
Mighty in loving-kindness, an incorrect interpretation of Sàkyamuni Năng nhân tịnh mặc,
but probably indicating his character.
Năng sở.
These two terms indicate active and passive ideas, e.g. ability to transform or
transformable and the object that is transformed.
Năng thí
thái tử. Prince "Giver", a former incarnation of Sàkyamuni.
Năng Thiên
đế. Sakra Devànàm Indra (S). King of Gods, Also Đế thích.
Năng tín.
Can believe, or can be believed, contrasted with sở tín that which is believed.
Năng trì.
Dhàrani (S). Magical formulas, protective spells. Also mật chú, tổng trì. Ability
to maintain, e.g. to keep the precepts.
Năng y.
Dependent on, that which relies on something else, e.g. vegetation on land. Sở y is that
on which it relies.
Nê lí đế.
Nirrta, nirrti (S). King, queen of Ràksasas. Also Niết lị để.
Ngã.
Atman (S). I, my, mine; self, ego, personality, soul; the master of the body.
Ngã ái.
Self-love; the love of or attachment to the ego.
Ngã ba la
mật. The Ego pàramità in the four based on the Nirvàna sùtra in which the
transcendental ego is tự tại, i.e. has a real and permanent nature; the four are thường
permanency, lạc joy, ngã personality, tịnh purity.
Ngã chấp.
Atma-gràha (S). Holding to the concept ođ the ego. Also nhân chấp.
Ngã đảo.
The illusion of an ego, one of the four inverted or upside-down ideas.
Ngã đẳng
mạn. Mànàtimàna (S). The pride of thinking oneself equal to those who surpass us.
Ngã điên
đảo. The illusion that the ego is real; also the incorrect view that the Nirvàna-ego
is non-ego. One of the tứ điên đảo.
Ngã đức.
Power or virtue of the ego, the ego being defined as tự tại sovereign, master, free.
Ngã hữu.
The illusion that the ego has real existence.
Ngã
không. Illusion of the concept of the reality of the ego as being composed of
elements and disintegrated when they are dissolved.
Ngã kiến.
Satkàyadrsti (S). The erronous doctrine that the ego, or self composed of the five
temporary skandhas is a reality and permanent. Also thân kiến.
Ngã lạc.
Atmasukha (S). Happiness of oneself.
Ngã mạn.
Abhimàma, àtma-mada (S). Egotism and arrogance; exalting self and depreciating others;
self intoxication, pride.
Ngã ngu.
Ego ignorance, holding to the illusion of the reality of the ego.
Ngã ngữ
thủ. The attachment to doctrines or statements about the ego.
Ngã nhân
tứ tướng. The four ejects of the ego in Diamond sùtra: (1) ngã tướng the
illusion that in the five skandhas there is a real ego; (2) nhân tướng that this ego
is a man, and different from beings of the other paths; (3) chúng sinh tướng that all
beings have an ego born oof the five skandhas; (4) thọ giả tướng that the ego has
age, i.e. a determined or fated period of existence.
Ngã
pháp. Self (or the ego) and things.
Ngã pháp
câu hữu tông. Vàtsìputrìyà (S). The school that regards the ego and things are
real. Also Độc tử bộ.
Ngã si.
Ego-infatuation, confused by the belief in the reality of the ego.
Ngã sở.
Mine, personal, subjective; personal conditions, possessions, or anything related to the
self. Also ngã sở hữu, ngã sở sự.
Ngã sở
kiến. The incorrect view that anything is really mine, for all things are but
temporal combinations.
Ngã sự.
My body; myself; my affair.
Ngã tiêm
mạn. Ùnamàna (S). The pride of thinking myself not much inferior to those who far
surpass me. One of cửu mạn.
Ngã thắng
mạn. Adhimàna (S). The pride of thinking oneself superior to equals.
Ngã thất.
The ego as the abode (of all suffering).
Ngã
tính. The nature of the ego.
Ngã tướng.
Egoism, the concept of the ego as real; representation of self.
Ngã tưởng.
The thought that the ego has reality.
Ngạ.
Hungry, starved. Also ngã.
Ngạ quỉ.
Preta (S). Hungry demons, ghosts.
Ngạ quỉ
đạo. The way of hungry demons.
Ngạ quỉ
giới. The realm, sphere of hungry demons.
Ngạ quỉ
sự. Pretavàstu (S). Stories of the pretas.
Ngạ quỉ
thú. The path of the hungry demons.
Nghi.
Vicikitsà (S). Doubt, suspect; hesitate, be uncertain, fear, surmise.
Nghi cái.
The overhanging cover of doubt.
Nghi căn.
The root of doubt.
Nghi chấp.
The holding to doubt.
Nghi hoặc.
Doubt and delusion, doubt, uncertainty.
Nghi kết.
The bondage of doubt.
Nghi kiến.
Doubtfully to view, doubtful view, doubt.
Nghi sứ,
Nghi sử. The messenger, tempter, or lictor, of doubt.
Nghi tâm.
A dougting heart.
Nghi
thành thai cung. The palace for doubters outside Amitabha's heaven, where all
doubters of him are confined for 500 years until fit to enjoy his paradise.
Nghi
thích. The thorn of doubt.
Nghi vấn.
Vimati (S). Doubt, perplexity. Also thắc mắc.
Nghi
võng. The doubful net.
Nghị lực.
Virya (S). Vigour, energy, effort. Also tinh tiến.
Nghĩa.
The right; proper, righteous; loyal; public spirited, public; meaning, significance.
Nghĩa biện.
One of the seven powers of reasoning, or discourse, of a Bodhisattva, that on the things
that are profitable to the attainment of nirvàna.
Nghĩa đà
la ni. Truth dhàrani, the power of the Bodhisattva to retain all truth he hears.
Nghĩa môn.
The gate of righteousness.
Nghĩa tướng.
Truth, meaning; meaning and form, truth and its aspect.
Nghĩa thú.
The path of truth, the right direction, or objective.
Nghĩa vô
ngại. Unobstructed knowledge of the meaning, or the truth.
Nghịch.
Vàma (S). To go against, contrary, adverse, reverse, rebellious, oppose, resist.
Nghịch dụ.
Argument by illustration from effect to cause.
Nghịch
duyên. Resisting accessory-cause
Nghịch
hóa. To convert the heterodox or opponents.
Nghịch lưu.
To go against the current.
Nghịch
quán. The inverse method in meditation.
Nghịch tội.
Xem ngũ nghịch tội.
Nghịch
thuận. The adversatives, resisting and complying, opposing and according with,
reverse or direct, backward or forward.
Nghiêm.
Severe, stern; rigorous; rigid, strict; grave, solemn, dignified, majestic, awe-inspiring;
glorious.
Nghiêm cẩn.
Grave; solemn.
Nghiêm chỉnh.
Decent, decorous; correct.
Nghiêm sức.
Glorious adorned. Also trang nghiêm (làm đẹp).
Nghiêm tịnh.
Glorious and pure, gloriously pure
Nghiệp.
Karman, Karma (S). Action, work, deed; moral duty; product, result, effect.
Nghiệp
ách. The constraints of karma.
Nghiệp
ảnh. Karma-shadow, karma dogging one's steps like a shadow.
Nghiệp
báo. Karmavipàka (S). Karma reward; the retribution of karma, good or evil.
Nghiệp cảm.
The influence of karma; caused by karma.
Nghiệp căn.
Root-action.
Nghiệp cấu.
Karma defilement.
Nghiệp
cho quả liền kiếp sau. Upapajja-vedaniya-kamma (P). Kamma ripening in the next
birth.
Nghiệp
cho quả ngay kiếp hiện tại. Dittha-dhamma-vedaniya-kamma (P). Kamma ripening
in the life time.
Nghiệp
cho quả trong một kiếp sau. Aparàpariya-vedaniya-kamma (S). Kamma ripening in a
later birth.
Nghiệp
chủng. Karmabìja (S). Karma-seed which springs up, in happy or in suffering
rebirth.
Nghiệp
chướng. Karmàvarana (S). The screen, or hindrance, of past karma, hindering the
attainment of bodhi; bale due to karma.
Nghiệp
duyên. Karma-cause, karma-circumstance, condition resulting from karma
Nghiệp dư.
A remnant of karma after the six paths of existence.
Nghiệp
đạo. The way of karma.
Nghiệp
điền. The field of karma.
Nghiệp hải.
The vast, deep ocean of karma.
Nghiệp hành.
Deeds, actions; karma-deeds, moral action which influences future rebirth.
Nghiệp hệ.
Karma-bonds; karma-fetters.
Nghiệp hỏa.
The fire of evil karma.
Nghiệp hữu.
Reality of karma.
Nghiệp kết.
The bond of karma; karma and the bond (of passions)
Nghiệp
kính. Karma-mirror.
Nghiệp
khổ. Karmaic suffering.
Nghiệp
lành. Punyakarma (S). Meritorious action. Also thiện nghiệp.
Nghiệp
luân. The wheel of karma.
Nghiệp lực.
The reach, range, compass, import ođ karma; the power of karma.
Nghiệp
ma. Karma-màras. The demon who or the karma which hinders or harms goodness.
Nghiệp
não. Karma distress; karma and distress.
Nghiệp nặng.
Garuka-kamma (P). Important karma. Also trọng nghiệp.
Nghiệp
nhân. The deed as cause; the cause of good or bad karma.
Nghiệp
phong. Karma-wind.
Nghiệp
phọc, phược. Karma bonds; the binding powers of karma.
Nghiệp
quả. Karmaphala (S). Fruit or result of the karma.
Nghiệp
quyến. The noose of karma which entangles in transmigration
Nghiệp tặc.
Robber-karma.
Nghiệp
thằng. Karma-cords, the bonds of karma.
Nghiệp
thiên. The karma of heaven, i.e. the natural inevitable law of cause and effect.
Nghiệp
thọ. Life, long or short, as determined by previous karma.
Nghiệp
thông. Supernatural powers obtained from former karma.
Nghiệp
thụ. That which is received as the result of former karmic conduct.
Nghiệp
thức, Căn bản thức. Activity-consciousness.
Nghiệp
thực. Karma as nutritive basis for succeeding existence.
Nghiệp
tiền kiếp. Pùrvakarma (S). A deed done in a former existence.
Nghiệp
tính. The nature of karma.
Nghiệp
trần. Karma-dirt, the defilement or remains of evil karma.
Nghiệp tướng.
Action, activity, the karmaic, the condition of karmaic action
Nghiệp uẩn.
Karmaskandha (S). Karmical group.
Nghiệp võng.
The net of karma.
Nghiệp xứ.
Karmasthàna (S) A place for working, of business etc.
Nghiệp xứng.
The scales of karma.
Ngõa sư.
Bhàrgavà (S). Name. Also Bạt già bà.
Ngoại.
Bàhya (S). Outside, external.
Ngoại chấp.
External doctrines, rules or tenets non Buddhist, or heretical.
Ngoại
duyên. Xem tăng thượng duyên và nhân duyên.
Ngoại đạo.
Tìrthya, tìthakara (S). Outside outsiders, those of other cults. Heretic, adherent of
another religion.
Ngoại
điển. External rules or tenets.
Ngoại giáo.
External, non-Buddhist doctrines.
Ngoại học.
Study of outside, or non-Buddhist doctrines.
Ngoại hộ.
External protection, or aid.
Ngoại
ma. Disturbances coming from outside.
Ngoại
nghi. Xem tứ oai nghi.
Ngoại
pháp. Heretical doctrines.
Ngoại trần.
The external objects of the six internal senses.
Ngoại tướng.
External appearance or conduct; what is manifested without; externally.
Ngoại vật.
Bahyubhàva (S). Outside objects; external world.
Ngoại
vô vi. Unmoved by externals, none of the senses stirred.
Ngoan cố.
Thambha (P). Obstinate, stubborn, recalcitrant. Also cố chấp, bướng.
Ngọc
như ý. Cintàmani (S). Sacred gem, Jewel of the thought. Also như ý châu.
Ngộ.
Awaken to, apprehend, perceive, become aware.
Ngộ đạo.
To awaken to the truth.
Ngộ nhẫn.
The patience of enlightenmant.
Ngộ nhập.
To apprehend or perceive and enter into (the idea of reality).
Ngộ sát.
The ksetra or land of perception or enlightenment.
Ngộ
tính. Ability to be enlightened.
Ngôn.
Words, speech; to speak.
Ngôn
bình đẳng. Vàksamatà (S). Equality of speech.
Ngôn cú.
Sentences.
Ngôn
giáo. Desanàpàtha (S). Scriptural text. The teaching of Buddha as embodied in
words.
Ngôn
hành. Words and deeds.
Ngôn thuyết.
Verbal expression.
Ngôn y.
Word-dependence, i.e. that which can be expressed in words, the phenomenal, or
describable.
Ngu.
Monkey-witted; silly, stupid, ignorant.
Ngu đồng.
Bàla (S). Ignorant, foolish (like a child). Also trẻ dại.
Ngu hoặc.
Deluded by ignorance, the delusion of ignorance.
Ngu nhân.
Ordinary people.
Ngu pháp.
Ignorant, immature law or method.
Ngu phu.
Bàla (S). Ignorant, immature, a simpleton, the unenlightened.
Ngu si.
Mudha (S). Ignorant and unenlightened.
Ngu tăng.
Ignorant monk.
Ngu võng.
The net of ignorance.
Ngũ.
Panca (S). Five.
Ngũ ác.
The five sins - killing, stealing, adultery, lying, drinking intoxicants.
Ngũ ác
thú. Five evil diections.
Ngũ ấm.
Coi ngũ uẩn.
Ngũ ấm
xí thịnh khổ. The mental and physical sufferings arising from the full-orbed
activities of the five skandhas.
Ngũ bách
giới. The five hundred precepts of nuns.
Ngũ bảo.
The five precious things, syn all the precious things. There are several groups, e.g. -
gold, silver, pearls, cowries, and rubies; or, coral, crystal, gold, silver, and cowries.
Ngũ biến
hành. The five universal mental activities associated with every thought: tác ý the
idea, xúc mental contact, thọ reception, tưởng conception, tư perception.
Ngũ bố
úy. The five fears of beginners in the bodhisattva way: fear of 1-Bất hoạt úy,
giving away all lest they should have no means of livelihood; 2-Ác danh úy, sacrifying
their reputation; 3-Tử úy, sacrifying themselves through dread of dying; 4- Ác đạo
úy, falling into evil; 5- Đại chúng oai đức úy, addressing an assembly,
especially of men of position.
Ngũ bồ
đề. The five bodhi, or stages of enlightenment: 1-Phát tâm bồ đề, resolve on
supreme bodhi; 2-Phục tâm bồ đề, mind control, i.e. of the passions, and
observance of the paramitas; 3-Minh tâm bồ đề, mental enlightenment, study, and
increase in knowledge and in prajnàpàramità; 4-Xuất đáo bồ đề, mental
expansion, freedom from the limitations of reincarnation and attainment of complete
knowledse; 5-Vô thượng bồ đề, attainment of a passionless condition and of
supreme perfect enlightenment
Ngũ bộ
mật kinh. Pàncatantra (S). The five Tantric Books.
Ngũ cái.
The five covers: tham dục desire, sân nhuế anger, thụy miên drowsiness, trạo hối
excitability, nghi pháp doubt.
Ngũ cảnh.
The objects of the five senses, corresponding to the sense of sắc form, thanh sound,
hương smell, vị taste, and xúc touch.
Ngũ căn.
Pancendriyàni (S). The five roots, i.e. the five organs ofthe senses: nhãn eyes, nhĩ
ears, tỷ nose, thiệt tongue, and thân body as roots of knowing. The five spiritual
organs or positive agents: tín faith, tinh tiến energy, niệm memory, định
visionary meditation, tuệ wisdom.
Ngũ chính
sắc, Ngũ sắc, Ngũ chính hạnh. The five proper courses to insure the bliss of
the Pure Land: (1) Intone the three sùtras Vô lượng thọ kinh, Quán vô lượng thọ
kinh and A di đà kinh; (2) meditate on the Pure Land; 3) worship solely Amitabha; (4)
invoke his name; (5) extol and make offerings to him.
Ngũ chủng
bất nam. The five kinds of pandakas, i.e. eunuchs, or impotent males.
Ngũ chủng
bất nữ. The five kinds of sexually incomplete females.
Ngũ chủng
bố thí. The five kinds of almsgiving, or dànas - to those from afar, to those
going afar, to the sick, the hungry, and those wise in Buddhist doctrine.
Ngũ chủng
cúng dường. Five objects of offering: nhang xoa chaling incense, hoa flower, nhang
đốt burning incense, đồ ăn uống food and drink, đồ đèn sáng lamp or
candles.
Ngũ chủng
đàn pháp. The five kinds of mandala ceremonials.
Ngũ chủng
định tâm. Xem ngũ định.
Ngũ chủng
ngưu vị. Five kinds of food from the ox: nhũ milk, lạc cream, sinh tô butter,
thục tô cooked butter, đề hồ cheese.
Ngũ chủng
pháp sư. The five kinds of masters of the Law, v. Lotus sùtra, one who receives and
keeps; reads; recites; expounds; and copies the sùtra
Ngũ
chủng pháp giới. The Hoa nghiêm school five forms of dharmadhàtu: (1) Hữu
vi pháp giới or Sự, the phenomenal realm; (2) Vô vi pháp giới or Lý, the
inactive, quiescent, or noumenal realm; (3) Diệc hữu vi diệc vô vi pháp giới or
Sự lý vô ngại, both, i.e. interdependant and interactive; (4) Phi hữu vi phi vô
vi pháp giới, neither active nor inactive, but it is also Sự lý vô ngại, e.g.
water and wave, wave being water and water wave; (5) Vô chướng ngại pháp giới or
Sự sự vô ngại, the unimpeded realm the unity of the phenomenal and noumenal, of the
collective and individual.
Ngũ chủng
quán đỉnh. The five abhisekani baptisms of the esoteric school - for ordaining
àcàryas, teachers, or preachers of the Law; for admitting disciples; for putting an end
to calamities or suffering for sins; for advancement, or success; and for controlling
(evil spirits) or getting rid of difficulties.
Ngũ chủng
tán loạn. The five kinds of mental aberration: 1-Tự nhiên tán loạn, the five
senses themselves not functioning properly; 2-Ngoại tán loạn, external distraction,
or inability to concentrate the attention; 3-Nội tán loạn, internal distraction, or
mental confusion; 4-Thô trọng tán loạn distraction caused by ideas of me and mine,
personality, possession etc.; 5-Tư duy tán loạn, confusion of thought produced by
hinayàna ideas.
Ngũ chủng
tạng. The five stores, or the five differentiations of the one Buddha-nature: (1)
Như Lai tạng, the Tathàgata-nature, which is the fundamental universal nature
possessed by all the living. (2) Chính pháp tạng, the source or treasury of all right
laws and virtues; (3) Pháp thân tạng, the storehouse of the dharmakàya obtained by
all saints; (4) Xuất thế tạng, the eternal spiritual nature, free from earthly
errors; (5) Tự tính thanh tịnh tạng, the storehouse of the pure Buddha-nature.
Ngũ chủng
tăng thượng duyên, Ngũ duyên. Five excellent causes, e.g. of blessedness:
keeping the commandments; sufficent food and clothing; a secluded abode; cessation of
worry; good friendship.
Ngũ chủng
thông. Five kinds of supernatural power: (1) Đạo thông, of bodhisattvas through
their insight into truth; (2) Thần thông, of arhats through their mental concentration;
(3) Y thông, supernatural or magical powers depending on drugs, charms, incantations,
etc..(4) Báo thông, Nghiệp thông, reward or karma powers of transformation possessed
by devas, nagas, etc (5) Yêu thông, magical powers of goblins, satyrs, etc..
Ngũ chủng
tính. The five germ-natures, or root of bodhisattva development: (1) Tập chủng
tính, the germ-nature of study of the void which corrects all illusions of time and
space; (2) Tính chủng tính, that of ability to discriminate all the germ-natures of
phenomina and transform the living; (3) Đạo chủng tính, (the middle) way
germ-nature, which attains insight into Buddha-laws; (4) Thánh chủng tính, the saint
germ-nature which produces holiness by destroying ignorance; (5) Đẳng giác chủng
tính the bodhi-rank germ-nature which produces Buddhahood.
Ngũ chủng
tỉ lượng. The five references in (Indian) logic: (1) Tướng, from appearance,
e.g. fire from smoke; (2) Thể, from the corporeal, e.g. two or more things from one; (3)
Nghiệp, from action, e.g. the animal from its footmark; (4) Pháp, from recognized law,
old age from youth; (5) Nhân quả, đrom cause and effect, that a traveller has a
destination.
Ngũ chướng.
The five hindrances, or obstacles, also ngũ ngại. (I) Of women, i.e. inability to
become Phạm thiên vương Brahma-kings, Đế thích Indras, Ma vương Mara-kings,
Chuyển luân thánh vương Cakravarti-kings, or Phật Buddhas. II) The hindrances of:
(1) Phiền não chướng, the passion nature, e.g. original sin; (2) Nghiệp chướng,
of karma caused in previous lives; (3) Sinh chướng, the affairs of life; (4) Pháp chướng,
no friendly or competent preceptor; (5) Sở tri chướng, partial knowledge.
Ngũ công
đức môn. The five effective or meritorious gates to Amitabha's Pure Land,i.e.
worship of him, praise of him, vows to him, meditation on him, willingness to suffer for
universal salvation.
Ngũ cụ
túc. The five complete ustensils for worship - two flower-vases, two candle sticks,
and a censer.
Ngũ cúng
dường. The five kinds of offerings -unguents, chaplets, incense, foods, and lamps
(or candles)
Ngũ diệu.
The five wonders, i.e. of purified or transcendental sight, sound, taste, smell, and touch
in the Pure Land.
Ngũ dục.
Pancakàmaguna (S). The five desires, arising from the objects of the five senses, things
seen, heard, smelt, tasted, and touched. Also, the five desires of wealth, sex,
food-and-drink, fame, and sleep. Fivefold craving.
Ngũ đại.
Pancamahàbhùta (S). The five elements: earth, water, fire, wind, and space.
Ngũ đại
sứ giả, Ngũ thiên sứ giả. The five dùta, i.e. great lictors, or deva
messengers - birth, old age, disease, death, earthly laws and punishments.
Ngũ đao.
The five swords or slayers who were sent in pursuit of a man who fled from his king; e.g.
the five skandhas.
Ngũ đạo.
Five ways of rebirth: thiên devas, nhân humen, ngạ quỉ hungry demons.
Ngũ đình
tâm quán, Ngũ đình tứ niệm. The five meditations for setting the mind and
ridding it of the five errors of desire, hate, ignorance, the self and a wayward or
confused mind. The five meditations are: bất tịnh the vileness of all things, từ bi
pity for all, nhân duyên causality, phân biệt right discrimination, sổ tức
breathing.
Ngũ độn
sử. Panca klesa (S). The five dull, unintelligent, or stupid vices or temptations:
tham desire, sân anger or resentment, si stupidity or foolishness, mạn arrogance, nghi
doubt.
Ngũ giới.
Pancasìla (S). The five commandments, or precepts, against: (1) Sát sinh,
Prànàtipàta, Killing; (2) Trộm cắp, Adattàdàna, Stealing; (3) Tà dâm,
Kàmamithyàcàra, Adultery; (4) Vọng ngữ, Mrsàvàca, Lying; (5) Uống rượu, Suràmaireya,
Use of intoxicants.
Ngũ giáo.
The five divisions of Buddhism according to the Hoa Nghiêm school. Theo Đỗ Thuận tới
Hiền Thủ: (1) tiểu thừa hìnayàna; (2) đại thừa thủy giáo the primary
stage of Mahàyàna; (3) đại thừa chung giáo Mahàyàna in its final stage; (4) đại
thừa đốn giáo the immediate, direct, or intuitive school; (5) đại thừa viên
giáo the complete, or perfect teaching of Hoa nghiêm, combining all the rest into
one-embracing vehicle.
Ngũ hà.
Punjab (S). Punjab.
Ngũ hạ
kết. Xem ngũ độn sử.
Ngũ
hương. The incense composed of five ingredients: trầm hương, sandalwood; aloes;
đinh hương, cloves; nghệ, saffron and long não, camphor.
Ngũ kiến.
The five wrong views: (1) Thân kiến, satkàya-drsti, i.e. ngã kiến, ngã sở kiến,
the view that there is a real self, an ego, and a mine and thine; (2) Biên kiến,
antargràha, extreme views, e.g đoạn extinction or thường permanence; (3) Tà kiến,
mithyà, perverse view, which, denying cause and effect, destroy the foundation of
morality; (4) Kiến thủ kiến, drstiparàmarsa, stubborn perverted views, viewing
inferior things as superior, or counting the worse as the better; (5) Giới cấm thủ
kiến, silà-vrata-paràmarsa, rigid views in favour of rigorous ascetic prohibitions,
e.g. covering oneself with ashes.
Ngũ loại
thiên. The five kinds of devas: (1) Thượng giới thiên, in the upper realms of
form and non form; (2) Hư không thiên, in the sky, i.e. four of the six devas of the
desire-realm; (3) Địa cư thiên, on the earth, i.e. the other two of the six devas;
(4) Du Hư không thiên, wandering devas of the sky, e.g. sun, moon, stars; (5) Địa hạ
thiên, under-world devas, e.g. nàgas, asuras, màras, etc..
Ngũ lợi
sử. Five sharp, or keen "runners' or lictors,
Ngũ luân.
The five wheels, or things that turn: (1) The ngũ thể or five members, i.e. the knees,
the elbows, the head; (2) The five foundations of the world: the wheel of space, the wheel
of wind, the wheel of water, the wheel of diamond or earth, on these rest the nine
concentric circles and eight seas; (3) The five elements, earth, water, fire, air and
space.
Ngũ lực.
Pancabala (S). Five powers or faculties, five mental forces: (1) tín lực, sraddhà
bala, force of faith; (2) tinh tiến lực, virya bala f. of energy; (3) niệm lực,
sati bala, f. of mindfulness; (4) định lực, samàdhi bala, f. of concentration of
mind or meditation; (5) tuệ lực, prajnà bala, f. of wisdom,wisdom.
Ngũ minh.
Pancavidyà (S). The five sciences or studies in India: (1) thanh minh sabda, grammar and
composition; (2) công xảo minh silpakarmasthàna, the arts and mathematis; (3) y phương
minh cikitsà, medicine; (4) nhân minh hetu, logic; (5) nội minh adhyàtma, philosophy.
Ngũ nghịch.
Pancànantarya (S). Ngũ vô gián nghiệp, the five rebellious acts of deadly sins: giết
cha parricide, giết mẹ matricide, giết A la hán killing an arhat, làm thân Phật
chảy máu shedding the blood of a Buddha, phá hòa hợp tăng destroying the harmony
of the sangha, or fraternity.
Ngũ nghiệp.
The five kinds of karma: of which the groups are numerous and differ.
Ngũ ngũ
bách niên. The five periods each of 500 years.
Ngũ nhãn.
The five kinds of eyes or vision: (1) Nhục nhãn, human eye; (2) Thiên nhãn, deva eye;
(3) Huệ nhãn, the eye of wisdom; (4) Pháp nhãn, the eye of dharma; (5) Phật nhãn,
Buddha vision or omniscience.
Ngũ nhân.
The five causes, i.e. (1) sinh nhân producing cause; (2) y nhân supporting cause; (3) lập
nhân upholding or establishing cause; (4) trì nhân maintaining cause; (5) dưỡng nhân
nourishing or strengthening cause
Ngũ (trí)
như lai, Ngũ Phật. The Five Dhyàni-Buddhas of the Vajradhàtu and Garbhadhàtu. A
Shingon term for the five Buddhas in their five manifestations.
Ngũ pháp.
Pancadharma (S). Five dharmas: (1) Danh, nàma, name; (2) tướng, nimitta, appearance;
(3) phân biệt, vikalpa, discrimination; (4) chính trí, samyak-jnàna, right
knowledge; (5) như như, tathatà, suchness.
Ngũ phần
pháp thân. Panca dharmakàya (S). The five attributes of the spiritual body of the
Tathàgata. i.e. giới that he is above all moral conditions; định tranquil and apart
from all false ideas; tuệ wise and omniscient; giải thoát free, unlimited,
unconditioned which is the state of nirvana; giải thoát tri kiến that he has perfect
knowledge of his state.
Ngũ phần
pháp thân hương. The five kinds of incense, or fragrance corresponding with the
Panca dharmakàya.
Ngũ quả.
The five fruits or effects: (1) Dị thục quả, fruit ripening divergently, e.g.
pleasure and goodness are in different categories; (2) Đẳng lưu quả, fruit of the
same order, e.g. goodness reborn from previous goodness; (3) Độ dụng quả, present
position and function fruit, the rewards of moral merit in previous lives; (4) Tăng thượng
quả, superior fruit, or position arising from previous earnest endeavour and superior
capacity; (5) Ly hệ quả, fruit of freedom from all bonds.
Ngũ quán.
The five meditations refered to in the Lotus 25: (1) Chân quán, on the true, idem không
quán, to meditate on the reality of the void, or infinite in order to be rid of illusions
in views and thoughts; (2) Thanh tịnh quán, on purity, to be rid of any remains of
impurity connected with the temporal, idem giả quán; (3) Quảng đại trí tuệ
quán, on the wider and greater wisdom, idem trung quán, by study of the middle way; (4)
Bi quán, on pitifulness, or the pitiable condition of the living, and by the above three
to meditate on their salvation; (5) Từ quán, on mercy and the extension of the first
three meditations to the carrying of joy to all the living.
Ngũ sắc.
The five primary colours, also called ngũ chính (or đại) sắc: thanh blue, hoàng
yellow, xích red, bạch white, hắc black. Ngũ gián sắc: compound colours. The ngũ
căn sắc are: tín faith white; tinh tiến zeal red; niệm memory yellow; định
meditation blue; tuệ wisdom black.
Ngũ sinh.
Five rebirths, i.e. five states, or conditions of a bodhisattva's rebirth: (1) Tức khổ
sinh, to stay calamities; (2) Tùy loại sinh, in any class that may need him; (3) Thắng
sinh, in superior condition, handsome, wealthy or noble; (4) Tăng thượng sinh, in
various grades of kingship; (5) Tối hậu sinh, final rebirth before Buddhahood.
Ngũ suy
tướng. The five signs of decay or approaching death, of which descriptions vary,
e.g. uncontrolled discharge, flowers on the head wither, unpleasant odour, sweating
armpits, uneasiness (or anxiety).
Ngũ sư.
The five masters or teachers, i.e. respectively of the kinh sùtras, the luật vinaya,
the luận sàstras, the vi diệu pháp abhidharma, and thiền định meditation.
Ngũ sứ
giả. The five messengers of Manjusri, Văn thù sư lợi,
Ngũ sự
vọng ngữ. The five things fallaciously explained by Mahàdeva, as stated in the
Kathàvatthu.
Ngũ tác
nghiệp căn. The five working organs: the mouth, hands, feet, sex organ, and anus.
Ngũ tà mệnh.
The five improper ways of gain or livelihood for a monk: (1) Trá hiện dị tướng,
changing his appearance; (2) Tự thuyết công năng, advertising his own powers and
virtue; (3) Chiêm tướng cát hung, fortune telling by physiognomy, etc.; (4) Cao thanh
hiện oai, hectoring and bullying; (5) Thuyết sở đắc lợi dĩ động nhân tâm,
praising the generosity of another to induce the hearer to bestow presents.
Ngũ tân,
Ngũ huân. The five condiments, i.e. garlic, leek, onion, shallot, and pimento. Tỏi,
hành, hẹ, kiệu, nén.
Ngũ thể.
Five members of the body: head, elbows, knees.
Ngũ thể
đầu địa. Five members of the body touching ground.
Ngũ thời
giáo. The five periods or divisions of Sakyamuni's teaching. According to Thiên Thai
sect, they are: (1) Hoa nghiêm thời, the Avatamsaka or first period in three divisions
each of seven days after his enlightenment, when he preached the contents of this sùtra;
(2) Lộc uyển thời, the twelve years of his preaching the A hàm in the deer park;
(3) Phương đẳng thời, the eight years of preaching mahàyàna-cum-hinayàna
doctrines, the vaipulya period; (4) Bát nhã thời, the twenty two years of his
preaching the prajnà or wisdom sùtras; (5) Pháp hoa Niết bàn thời, the eight years
of his preaching the Lotus sùtra and, in a day and a night, the Nirvàna sùtra.
Ngũ thọ,
thụ. The five sensations.
Ngũ (thần)
thông. Pancàbhijnà (S). The five supernatural powers: (1) Thiên nhãn thông,
divyacaksus, devas vision, instantaneous view of anything anywhere in the form-realm; (2)
Thiên nhĩ thông, divyasrotra, deva hearing, ability to hear any sound anywhere; (3) Tha
tâm thông, paracitta-jnàna, ability to know the thoughts of all other minds; (4) Túc
mạng thông. Pùrvanivàsànusmrti-jnàna, knowledge of all former existences of
self and others; (5) Thần túc thông, rddhi-sàksàtkriyà, power to be anywhere;
magical powers.
Ngũ thú.
The five gati, i.e. destinations, destinies: địa ngục hell, ngạ quỉ hungry
ghosts, súc sinh animals, người human beings, trời devas.
Ngũ thừa
(thặng). Five vehicles conveying to the karma reward : (1) Nhân thừa, rebirth
among men conveyed by observing the five commandments; (2) Thiên thừa, among devas by
the ten forms of good action; (3) Thanh văn thừa, among the sràvakas by the four noble
truths; (4) Duyên giác thừa, among pratyeka-buddhas by the twelve nidànas; (5) Bồ
tát thừa, among the bodhisattvas and Buddhas by the six pàramitas.
Ngũ thức.
The five parijnànas, perceptions or cognitions: (1) Nghiệp thức, initial functioning
of mind under the influence of the original vô minh unenlightenment or state of
ignorance; (2) Chuyển thức, the act of turning towards the apparent object for its
observation; (3) Hiện thức, observation of the object as it appears; (4) Tri thức,
the deductions derived from its appearance; (5) Tương tục thức, the consequent
feelings of like or dislike. pleasure or pain, from which arise the delusions and
incarnations.
Ngũ thực.
Five kinds of spiritual food by which roots of goodness are nourished: (1) Niệm thực,
correct thoughts; (2) Pháp hỉ thực, delight in the Law; (3) Thiền duyệt thực,
pleasure in meditation; (4) Nguyện thực, firm resolve, or vows of self-control; (5) Giải
thoát thực, deliverance from the karma of illusion.
Ngũ thượng
kết. Coi Ngũ lợi sử.
Ngũ tịnh.
The five "clean" products of the cow, i.e. urine, dung, milk, cream, and cheese.
The five pure-dwelling heavens in the fourth dhyana heaven into which arhats are finally
born.
Ngũ tính.
The five different natures as grouped by the pháp tướng tông dharmalaksana sect: (1)
thanh văn sràvakas; (2) duyên giác pratyeka-buddhas; (3) bồ tát bodhisattvas; (4) bất
định indefinite; (5) ngoại đạo outsiders.
Ngũ tình.
The feelings or passions which are stirred by the five senses.
Ngũ tỉ
khưu. Pancavargìya (S). The first five of Buddha converts, also called ngũ đệ tử
five disciples: A nhã Kiều trần như Ajnàta Kaundinya, Át bệ Asvajit, Bạt đề
Bhadrika, Thập lực Ca diếp Dasabala Kàsyapa, Ma nam Câu ly Mahànàma Kulika.
Ngũ trần.
The objects of the five senses which being dusty or earthly things can taint the true
nature.
Ngũ trí.
The five kinds of wisdom of the Chân Ngôn tông. Of the six elements earth, water, fire,
air, space, and consciousness, the first five form the phenominal world, or Garbhadhàtu,
the womb of all things thai tạng giới, the sixth, is the conscious, or perceptive, or
wisdom world, the Vajradhàtu, kim cương giới, sometimes called the Diamond realm. The
two realms are not originally apart, but one, and there is no consciousness without the
other five elements. The sixth element, consciousness, vijnàna, thức, is further
subdivided into five called ngũ trí, the five wisdoms: (1) Pháp giới thể tính
trí, the wisdom of the embodied nature of the dharmadhàtu; (2) Đại viên cảnh trí,
the great round mirror wisdom; (3) Bình đẳng tính trí, wisdom in regard to all
things equally and universally; (4) Diệu quan sát trí, wisdom of profound insight, or
discrimination; (5) Thành sở tác trí, the wisdom of perfecting the double work of
self-welfare and the welfare of others.
Ngũ triền
cái. Pancanìvaranàni (S). Fivefold obstacle (on the progress of mind): (1) Tham dục,
Kàma, Sensuous desires; (2) Sân, Vyàpàda, Ill-will; (3) Thụy miên, Styàna-middha,
Sloth torpor; (4) Trạo cử, Anuddhatya, restlessness; (5) Nghi, Vicikitsà, Sceptical
doubt.
Ngũ trọc,
trược. Pancakasàya (S) The five periods of turbidity, impurity, or chaos, i.e. of
decay: (1) Kiếp trọc, kalpa kasàya, the kalpa in decay, when it suffers deterioration
and gives rise to the ensuing form; (2) Kiến trọc, drsti kàsaya, deterioration of
view egoism, etc.; (3) Phiền não trọc, klesa kàsaya, the passions and delusion of
desire, anger, stupidity, pride and doubt prevail; (4) Chúng sinh trọc, sattva kàsaya,
human miseries increase and happiness decrease; (5) Mệnh trọc, àjìva kàsaya, human
life t ime gradually diminishes.
Ngũ uẩn.
Pancaskandha (S). The five skandhas, the five cumulations, substances, or aggregates, five
groups of clinging i.e. the components of an intelligent being especially a human being:
(1) Sắc uẩn, rùpa, the corporeal group; (2) Thụ uẩn, vedanà, the feeling group;
(3) Tưởng uẩn, sanjnà, the perception group; (4) Hành uẩn, samskàra, the mental
formation group; (5) Thức uẩn, vijnàna, the consciousness group.
Ngũ vị.
Five favours, five tastes, i.e. sweet, sour, bitter, acid, salt.
Ngũ xứ
cúng dường. The five to be constantly served: cha father, mẹ mother, ông thầy
thân dạy mình teacher, ông thầy làm khuôn phép cho mình religious director, người
có bệnh the sick.
Ngụy.
False, counterfeit, forged. False or forged sùtras, which were produced after the Wei, Ngụy,
dynasty.
Ngụy biện.
Fallacy, sophism.
Ngụy
ngôn. Mrsàvàca (S). Falshood, fallacy, delusion.
Ngụy
quân tử. Tartuffe, sanctimonious hypocrite.
Nguyên.
Origin, original.
Nguyên.
Beginning, first, original, head.
Nguyên
Cát thụ. The tree of the original felicity, i.e. the bodhi-tree.
Nguyên diệu.
The original or fundamental marvel or mystery, i.e. the conception of nirvàna.
Nguyên
nhân. Hetu (S). The original or fundamental cause which produces phenomena, e.g.
karma, reincarnation.
Nguyên phẩm
vô minh. Primal ignorance; the original state of avidyà, unenlightenment, or
ignorance; original innocence.
Nguyên Tạng.
The Yuan Tripitaka, compiled by order of Thế Tổ (Kublai), founder of the Yuan dynasty
and printed from blocks.
Nguyên thủy.
Prabhù (S). Beginning in the beginning, primordial. Prabhù is the title of Vishnu aas a
personification of the sun.
Nguyện.
Pranihita, pranidhàna (S). Vow, resolve, wish; sincere promise; to vow, to wish, to
pledge, to be willing, to desire.
Nguyện
ba la mật. Pranidhàna pàramità (S). The vow pàramità, the eighth of the ten
pàramitàs, a bodhisattva's vow to attain bodhi and save all beings to the other shore.
Nguyện
chú. The original resolve in a previous existence which incites a man to build a
pagoda, copy a sùtra etc,.
Nguyện
độ. Salvation through trust in the vow, e.g. of Amitàbha.
Nguyện hải.
The Bodhisattva's vow is deep and wide like ocean.
Nguyện hạnh.
To vow and perform the discipline the vow involves.
Nguyện
luân. The vow-wheel, which overcomes all opposition; also the revolving of the
bodhisattva's life around his vow.
Nguyện lực.
The power of the vow.
Nguyện
Phật. A Buddha of the vow, who passes through the eight forms of an incarnate Buddha
bát tướng.
Nguyện tác.
Resolve to be, or become, e.g. nguyện tác Phật, resolve to become Buddha.
Nguyện
thân. The resolve of a Buddha to be born in the Tusita heaven Đâu suất thiên for
the work of saving all beings.
Nguyện
thuyền. The Amitàbha's likened a boat which ferries all beings to his Pure Land.
Nguyện
thực. Vow-food; to nourish the life by the vow, and thus have strength to fulfil its
duties.
Nguyệt.
Candra, soma (S). The moon.
Nguyệt
ái tam muội. A Buddha's "moon-love samàdhi", in which he rids men of the
distresses of love and hate.
Nguyệt
Chi quốc. Indo-Scythians.
Nguyệt
cung. The moon-palace of the Nguy念7879;t thiên
tử made of silver and crystal.
Nguyệt
diện Phật. The "moon-face Buddha", whose life is only a day and a night,
in contrast with the sun face Buddha whose life is 1,800 years.
Nguyệt
đàn. An external altar in temples in the open, i.e. under the moon.
Nguyệt
đăng tam muội. Candra-dipa-samàdhi (S). The samàdhi said to have been given to
Nguyệt quang đồng tử by Buddha and taught in the Nguyệt đăng tam muội kinh.
Nguyệt
đăng tam muội kinh. Samàdhiràja-sùtra (S). Sùtra of the King of Concentration.
Also Tam muội vương kinh.
Nguyệt
luân. The moon's disk, the moon.
Nguyệt
luân quán, nguyệt luân tam muội. The moon contemplation (or samàdhi) in regard
to its sixteen nights of waxing to the full, and the application of this contemplation to
the development of bodhi within, especially of the sixteen kinds of bodhisattva mind of
the lotus and of the human heart.
Nguyệt
mi. New moon eyebrows, i.e. arched like the Buddha's.
Nguyệt
quang. Candraprabha (S). Moon-light. One of the three honoured ones in the
Vajradhàtu, and in Manjusrì court of the Garbhadhàtu, known as Thanh lương Kim
cương.
Nguyệt
thiên. Candradeva, or Somadeva (S). The ruler of the moon. Nguyệt thiên tử, the
male regent of the moon named Ti Cát tường, one of the metamorphoses of Bodhisattva
Mahàsthàmapràpta Đại thế Chí.
Nguyệt
thứ giảng. Monthly preaching.
Nguyệt
thử. The moon rat, one of the two rats, black and white, that gnaw the cord of life,
i.e. night and day.
Nguyệt
tinh ma ni. The pearl or jewel in the fortieth hand of the "one thousand
hand" Quán Âm, towards which worship is paid in case of fevers; the hand is called
Nguyệt tinh thủ.
Nguyệt Xứng.
Candrakìrti (S). Name.
Ngữ.
Vac, bhàsà (S). Words, discourse, conversation, speech, language; to say, speak with.
Ngữ học.
Linguistics; lexicography; philology.
Ngữ lục.
Quotation book.
Ngữ mật.
Secret, esoteric words.
Ngữ nghiệp.
The karma produced by speech.
Ngữ
nguyên học. Etymology.
Người.
Purusa (S). Man, male.
Người.
Pudgala (S). Individual, person, self, soul. Also bổ đặc ca la, nhân, bản ngã.
Người
đã diệt hết nguyên nhân của tái sinh. Jàtikkhayam (P). One who has
destroyed all the chance of being reborn.
Người
đã đạt được phép thần thông. Abhinnàvosita (P). One who has obtained the
abhinna (supernatural knowledge).
Người
đã thành tựu. Siddhàrtha (S). One who has accomplished his task.
Người
đi hành hương. Punnatitthagàmi (P). Pilgrim.
Người
trần tục. Grhin (S). Secular, layman. Also cư sĩ, tục nhân.
Ngưu.
Go, gaus (S). Ox, bull, bullock, etc.
Ngưu bì.
Ox-hide - mortal happiness injures the wisdom-life of gods and men, just as ox hide
shrinks and crushed a man who is wrapped in it and placed under the hot sun.
Ngưu cẩu
ngoại đạo. Go-vratika, kukkura-vratika (S). Heretics who live as oxen or dogs.
Ngưu chủ.
Gavàmpati (S). Kiều phạm ba đề, the king of bull, name of a great disciple of
Buddha.
Ngưu
dương nhãn. Only the eyes (i.e. vision or insight) of oxen and sheep.
Ngưu đầu.
The ox-head lictors in the hells.
Ngưu đầu
sơn. A mountain in Kiang ning in Giang Tô which gave its name to a school, the
followers of Pháp Dung, called Ngưu đầu sơn pháp or Ngưu đầu thiền.
Ngưu giới.
To live as a cow, eating grass with bent head, etc., as certaain Indian heretics are said
to have done, in the belief that a cow's next reincarnation would be in the heavens.
Ngưu hóa
châu. Godànìya, aparagodàna (S). The western of the four continents into which
every world is divided, where oxen are the principal product and medium of exchange.
Ngưu mao
trần. Go-rajas (S). The amount of dust that can rest on the top of a cow's hair,
i.e. seven times that on a sheep's.
Ngưu phấn.
Gomaya (S). Cow dung, considered in India as clean and cleansing.
Ngưu tích.
Ox tracks, i.e. the teaching of a Buddha.
Ngưu thi.
Xem ngưu chủ.
Ngưu
vương. The king of bull, i.e. a Buddha, or bodhisattva.
Ngưu xa.
Bullock cart. Bạch ngưu xa, white bullock cart, as the one universal vehicle of
salvation.
Nhạ đề
tử. Xem Ni kiền đà.
Nhạc.
Manòjna (S). Music.
Nhạc âm
Càn thát bà vương. Manòdijnasvara (S) King of Gandharvas.
Nhạc âm
thụ. Music-tree.
Nhạc thần.
Music-deity.
Nhàn.
Leisure; idleness; unoccupied, easy, quiet, vacant.
Nhàn cư.
Aranyaka (S). To lead a life of idleness. Also nhàn tịch, ẩn cư, a lan nhã.
Nhàn xứ.
Place of leisure.
Nhãn.
Caksu (S). Eye. Also mắt.
Nhãn căn.
Organ of sight.
Nhãn giới.
The element or realm of sight.
Nhãn nhập.
The eye-entrance, one of the twelve entrances, i.e. the basis of sight consciousness.
Nhãn thức.
Caksuvijnàna (S). Eye-consciousness. Sight-perception, the first vijnàna, consciousness.
Nhãn thức
giới. Caksuvijnàna-dhàtu (S). The element or realm of sight perception
Nhãn
trí. Knowledge obtained from seeing.
Nhạo.
To like, to expect, to desire.
Nhân.
Mànusya; nara; purusa; pudgala (S). Man; the sentient.
Nhân bảo.
The treasure of men, Buddha.
Nhân chấp.
The (false) tenet of a soul, or ego, or permanent individual.
Nhân đạo.
The principles of human conduct.
Nhân
hùng sư tử. A Lion among men, a Buddha.
Nhân cát
giá. Mànusa krtya (S). Demons shaped like men.
Nhân hữu.
Human existence.
Nhân
không. Men without ego.
Nhân
ngã. Personality, the human soul.
Nhân
pháp. Men and things; also men and the Buddha's teaching.
Nhân phi
nhân. Human and non-human being.
Nhân sư.
A leader, or teacher of men. The Lion of men, Buddha.
Nhân sư
tử. A lion among men, a Buddha.
Nhân
tiên. The immortal among men, the Buddha.
Nhân
thiên. Men and devas.
Nhân
thú. Sphere, realm of men.
Nhân thừa.
Men-vehicle.
Nhân
trung tam ác. The three most wicked among men.
Nhân
trung tôn. The Honoured One among men, the Buddha.
Nhân vô
ngã. Pudgalanairàtmya (S) Doctrine of non-ego.
Nhân.
Kindness, benevolence, virtue.
Nhân giả.
Kind Sir!
Nhân hiền
kiếp. Bhadra-Kalpa (S).
Nhân
tôn. Benevolent and honoured one, i.e. Buddha.
Nhân từ.
Avyàpàda (S). Goodness; absence of the desire to injure. Also khoan dung.
Nhân vương.
The benevolent king, Buddha.
Nhân.
Hetu (S). A cause; because; a reason.
Nhân
duyên. Hetupratyaya (S). Nhân is a primary cause and duyên is an environmental or
secondary cause.
Nhân đà
la. Indra (S). Vedic god. Also Đế thích.
Nhân đạo.
The way, or principle, of causation.
Nhân địa.
The causal ground, fundamental cause.
Nhân, Hạnh,
Quả. Cause, action, effect.
Nhân
minh. Hetuvidyà (S). The science of cause, logical reasoning, with its syllogistic
method of tôn proposition, nhân the reason, dụ the exemple.
Nhân minh
chính lí môn luận bản. Hetuvidyànyàya-dvàra-sàstra-mùla (S).
Nhân nghiệp.
The work, or operation, of cause, or causes.
Nhân
nguyên. Cause; cause and origin.
Nhân quả.
Cause and effect.
Nhân tu.
The practice of Buddhism as the cause of Buddhahood.
Nhân tự
tướng. Svahetulaksana (S). Self cause characters.
Nhân vị.
The causative position, i.e.
Nhân
viên quả mãn. The cause perfect and the effect complete, i.e. the practice of
Buddhism.
Nhẫn.
Ksànti (S). Patience, endurance, forbearance.
Nhẫn ba
la mật. Ksànti-pàramità (S). Cardinal patience. Also nhẫn độ.
Nhẫn địa.
The stage of patience.
Nhẫn điều.
Patiently to harmonize, i.e. the patient heart tempers and subdues anger and hatred.
Nhẫn độ.
Ksànti-pramta. The place of patience or endurance, this world.
Nhẫn gia
hạnh. The discipline of patience.
Nhẫn giới,
cõi Ta bà. Saha (S). The universe of persons subject to transmigration, the universe
of endurance.
Nhẫn nhục
Ba la mật. Kshànti-paramita (S).
Nhẫn nhục
địa. The stage of patience.
Nhẫn nhục
y. The robe of patience, a patient heart which, like a garment, wards off all outward
sin.
Nhẫn nhục
khải. Patience as armour, protecting against evils.
Nhẫn nhục
tiên. Ksàntyrsi (S). The rsi who patiently suffered insult.
Nhẫn
pháp. The method of patience.
Nhẫn thiện.
The patient and good; patient in doing good.
Nhẫn thủy.
Patience in its depth and expanse compared to water.
Nhẫn
trí. Patience and wisdom.
Nhẫn vị.
The stage of patience.
Nhận thức
nội tại. Pratyàtmàgatijnàna (S). Self perception, internal perception.
Nhập.
Ayana (S). To enter, entry, entrance; come, bring or take in; at home; awaken to the
truth; begin to understand; to relate the mind to reality and thus evolve knowledge.
Nhập
chúng. To enter the assembly (of monks).
Nhập diệt.
To die, to enter into nirvana.
Nhập diệu.
To get the mastery of a science or an art.
Nhập đạo.
To enter a religion; to become a monk.
Nhập định.
To be plunged in meditation, to be immersed in deep thought, to enter into contemplate
state.
Nhập hạ.
Varsà, Varsàna (S). Retreat season of monks.
Nhập lưu.
Srota-àpanna (S). Enter into the stream.
Nhập
môn. To enter a school; to adhere to a doctrine; introduction to...
Nhập
pháp giới. Gandavyùha (S). Entering the Dharma realm.
Nhập sơn.
To enter the Church.
Nhập tâm.
To take, or lay, something at heart; to learn by heart.
Nhập
thánh. To be of the orthodox faith.
Nhập
tháp. To inter the bones or body ođ a monk in a dagoba.
Nhập thất.
To enter the master's study for examination or instruction; to enter the status of a
disciple; to receive consecration.
Nhập tức
xuất tức niệm. Anàprànasmrti (S), Anàpànasati (P). Mindfulness on the in and
out breathing. Also quán niệm hơi thở, sổ tức quán.
Nhất.
Eka (S). One, unity, monad, the same. Nhất tam muội: Ekàgrya (S). Undeflected
concentration, meditation on one subject nhất hạnh tam muội.
Nhất biến.
Once, one recital of Buddha's name, or of a sùtra, or a mantra.
Nhất cảnh.
One region, realm, order, or category. Nhất cảnh tam đế: the three axioms in the
one category; the three are không, giả, trung which exist in every universe.
Nhất
chuyển ngữ. A turning word; a fateful word.
Nhất
cú. A word or sentence.
Nhất
chân (chơn). The whole of reality, the universe, the all. Nhất chân địa: the
state of meditation on the absolute. Nhất chân pháp giới. The dharma realm of
one reality. Nhất chân vô vi: the one reality, or undivided absolute, is static, not
phenominal, effortless, self existing.
Nhất đại
sự. The one great work of the Buddha, universal enlightenment and release; also a
life, or lifetime.
Nhất đại
tam thiên thế giới. A great chiliocosmos or universe of the three kinds of
thousands of worlds.
Nhất đại
trạch. The great house.
Nhất đại
xa. The one great salvation vehicle of the Lotus sùtra.
Nhất đạo.
One way, the one way; the way of deliverance from mortality.
Nhất đẳng.
Equal, all equal; first class, first quality, first degree.
Nhất địa.
The one ground; the same ground; the Buddha-nature of all beings.
Nhất hạ.
The summer retreat of 90 days from the 16th of 4th moon to the 15th of the 7th moon.
Nhất hạnh.
One act (of body, moutf or mind); holding to one course; devoted. Nhất hạnh tam muội,
chân như tam muội, nhất tướng tam muội: a samàdhi for realizing that the
nature of all Buddhas is the same; entire concentration of the mind on Buddha.
Nhất
hóa. The teaching and influence of a Buddha during one Buddha period; also the
teaching of the whole truth at once
Nhất hợp
tướng. An orgamism, a cosmos, or any combined form, e.g. a man, a world.
Nhất hướng.
One direction, each direction; with single mind, the mind fixed in one direction,
undistracted.
Nhất không.
All is empty, or of the void, non material.
Nhất
lai. Sakrdàgàmin (S). Only one more return to mortality. Also tư đà hàm.
Nhất lạp.
The end of the monastic year at the summer retreat; a monastic year; also called pháp lạp,
pháp tuế, hạ.
Nhất môn.
The one door out of mortality into Nirvàna. Nhất môn phổ môn: the one door is the
all door; by entering the one door all doors of the faith are open.
Nhất niệm.
A ksana, or thought; a concentration of mind; a moment, the time of a thought.
Nhất niệm
bất sinh. Not a thought arising; beyond the necessity of thinking.
Nhất niệm
nghiệp thành. At one thought the work completed; karma complete in one thought.
Nhất niệm
tam thiên. In one thought to survey or embrace the 3,000 worlds.
Nhất niệm
vạn niên. In a moment's thought to obtain a myriad years.
Nhất
nhân. A cause; the cause from which the Buddha-law arises.
Nhất như.
The Bhùtatathatà (S). Oneness.
Nhất như
đốn chứng. Immediate experiential enlightenment by the Tathàgata truth; the
immediate realization that all is bhùtatathatà.
Nhất
pháp. A dharma, or law; a thing, a matter. Nhất pháp ấn: the seal or assurance
of the one truth, or law. Nhất pháp cú: the one law abode. Nhất pháp giới: the
bhùtatathatà considered in term of mind and as a whole; a law-realm; a spititual real; a
universe.
Nhất phẩm
(Kinh). Varga (S). A chapter, or a division (of the sùtra).
Nhất phần
Bồ tát. A one-tenth Bodhisattva; one who keeps one-tenth of the precepts. Nhất phần
ưu bà tắc: one-fifth upàsaka who observes only one of the five precepts.
Nhất Phật
thế giới. A Buddha-cosmos; a world undergoing transformation by a Buddha. A Buddha
domain; or a one Buddha region.
Nhất Phật
thừa. Mahàyàna (S). The one-Buddha vehicle.
Nhất
quang tam tôn. Three honoured ones in one light or halo.
Nhất
sát. Ksetra (S). Field, plot of land. Also sát độ, sát hải, ruộng đất.
Nhất
sinh. All one's life, a whole life time. Nhất sinh bổ xứ: from one enlightenment
to attain to Buddhahood.
Nhất tam
muội. Ekàgra, aikàgrya (S). Undeflected concentration, meditation on one subưect.
Nhất tâm.
With whole mind or heart; one mind or heart; also the whole of thing; the universe as one
mind, or a spiritual unity.
Nhất
tâm chính niệm. One-minded right mindfulness.
Nhất
tâm đỉnh lễ. With one mind I bow to....
Nhất tâm
hợp chưởng. With one mind I join my palms.
Nhất tâm
kính lễ. With one mind I respecfully bow to...
Nhất
tâm niệm Phật. With one mind I recite the name of Buddha.
Nhất
tâm qui mệnh (mạng). With one mind I take refuge in...
Nhất
tâm tam hoặc. One mind with three doubts kiến tư, trần sa, vô minh.
Nhất
tâm tam quán. One mind with three insights không, giả, trung.
Nhất
tâm tam trí. One mind and three aspects of knowledge.
Nhất
tâm xưng danh. With undivided mind to call on the name (of Buddha).
Nhất thật.
The one reality. Nhất thật cảnh giới: the state or real of the one reality. Nhất
thật quán: meditation on the one reality. Nhất thật tướng: the state of bhùtatathatà,
above all differentiation, immutable; it implies the Buddha-nature or the immateriality
and unity of all things. Nhất thật thừa: the one method of salvation. Nhất thật
viên thừa: the Tathàgata's perfect vehicle. Nhất thật viên tông: the one real
and perfect school. Nhất thật vô tướng: the one reality being indivisible is apart
from all sentient (or empty) form, and is therefore styled the formless.
Nhất thể
tính. Samatà (S). Evenness, sameness. Also bình đẳng tính.
Nhất thiết.
Sarva (S). All, the whole. Also nhất thế.
Nhất thiết
chân ngôn tâm. The first Sanscrit letter "a".
Nhất thiết
chúng sinh. Sarvasattva (S). All living beings.
Nhất thiết
chúng sinh do như kỷ thân. Sarvabhùtàtmabhùta (S). Considering others as
oneself.
Nhất thiết
chủng diệu tam muội. The samàdhi, or trance, which brings every kind of merit
for one's adornment.
Nhất thiết
chủng thức. The 8th of eight consciousness.
Nhất thiết
chủng trí. Buddha-knowledge or perfect knowledge of all things. Xem tam trí.
Nhất thiết
chư Phật. All Buddhas.
Nhất thiết
giai thành. All beings become Buddha, for all have the Buddha-nature.
Nhất thiết
hữu. Sarvabhàva (S). All things or beings.
Nhất thiết
hữu bộ. The realistic school, Sarvàstivàdah (S), asserting the reality of all
phenomena.
Nhất thiết
hữu tình. All sentient beings.
Nhất thiết
kinh. The Tripitaka, Đại Tạng Kinh. The whole of the Buddhist Canon.
Nhất thiết
nghĩa thành. Sarvàrthasiddha (S) or Siddhàrtha (S). All wishes realized, name
given to Sàkyamuni at his birth.
Nhất thiết
nhân trung tôn. The most honoured among men, especially Vairocana.
Nhất thiết
nhất tâm thức. That all things are mind, or mental.
Nhất thiết
Như lai. Sarvatathàgata (S). All Tathàgatas, all Buddhas.
Nhất thiết
Như lai bảo. The talismanic pearl of all Buddhas, especially one in the Garbadhàtu
mandala who holds a lotus in his left hand and the talismanic pearl in his right.
Nhất thiết
Như lai chư pháp bản tính thanh tịnh Liên hoa tam muội. A lotus-samàdhi of
Vairocana from which Amitàbha was born. It is a Tathàgata meditation, that the
fundamental nature of all existence is pure like the lotus.
Nhất thiết
Như lai kim cương thệ giới. The original oath of every Tathàgata, when as with
the roar of a lion he declares that all creatures shall become as himself.
Nhất thiết
Như lai nhãn sắc như minh chiếu tam ma địa. A Vairocana-samàdhi, in which
the light of the Tathàgata-eye streams forth radiance. Vairocana by reason of this
samàdhi is accredited with delivering the "true word" which sums up all the
principles and practices of the masters.
Nhất thiết
Như lai tất định ấn. The sign of the assurance of attaining Buddhahood.
Nhất thiết
Như lai trí ấn. A sign of the wisdom of all Buddhas, a triangle on a lotus in the
Garbadhàtu group.
Nhất thiết
Như lai định. The highest of the 108 degrees of samàdhi practised by
Bodhisattvas, also called Đại không Tam muội Sùnyasamàdhi. A samàdhi on the ides
that all things are of the (same) Buddha-nature.
Nhất thiết
pháp. Sarvadharma (S). All things; all laws, existences, or beings.
Nhất thiết
pháp bất sinh. Sarvadharmànàmanutpàda (S). All things are unborn.
Nhất thiết
pháp không. Sarvadharma-sùnyatà (S). The emptiness or unreality of all things.
Nhất thiết
Phật tâm ấn. Trikona (S). The sign on a Buddha's breast.
Nhất thiết
phóng. Sarvadà (S). One who gives his all; all bestowing.
Nhất thiết
phổ môn thân. The one who completely fills all the "four realms".
Nhất thiết
trí. Sarvajna (S). Buddha-wisdom, perfect knowledge, omniscience. Nhất thiết trí
địa: the state or place of such wisdom. Nhất thiết trí giả: Buddha. Nhất thiết
trí tuệ giả: the all-wise one, a title of Vairocana. Nhất thiết trí tâm: the
Buddha's wisdom mind. Nhất thiết trí tướng: sarvajnatà (S) omniscience, or the
state or condition of such wisdom.
Nhất thiết
xứ. Samanta (S). Everywhere, universal.
Nhất thiết
xứ giai tâm. Cittam hi sarvam (S). All is mind.
Nhất thố
mao trần. An atom of dust on a hare's down (sasorna). A measure, the
22,588,608,000th part of a yojana.
Nhất thời.
Ekasmin samaye (S), Ekam samayan (P). On one occasion; thus I have heard, once etc.
Nhất
thuyết bộ. Ekavyavahàrika (S). Name of a Buddhist sect. Also chấp nhất ngữ
ngôn bộ, tì bà ha la.
Nhất thừa
(thặng). Ekayàna (S). One Yàna, the vehicle of oneness. Nhất Phật thừa: the
one Buddha-Yàna, the one-vehicle. Nhất thừa viên tông: theThiên Thai, or Lotus
School of the perfect teaching. Nhất thừa gia: the one-vehicle family or sect. Nhất
thừa pháp môn: the one-vehicle method as revealed in the Lotus sùtra. Nhất thừa cứu
kính giáo: the one-vehicle in its final teaching. Nhất thừa Bồ đề: the one
vehicle enlightenment.
Nhất tọa
thực. One meal a day taken before noon and without rising from the seat.
Nhất tứ
cú kệ. A four-character line of a gàthà.
Nhất tức
nhất thiết, nhất thiết tức nhất. One is all and all is one.
Nhất tướng.
Laksana (S). One aspect, form, or side. Ekatva (S). Unity as contrasted with diversity;
monism; the one mind in all things. Nhất tướng tam muội: a state of samàdhi in
which are repressed hate and love, accepting and rejecting etc, and in which the mind
reaches an undivided state, being anchored in calm and quiet. Nhất tướng trí: the
wisdom that all is bhùtatathatà and a unity. Nhất tướng vô tướng: oneness means
noness; in ultimate unity, or the unity of the absolute.
Nhất trần.
A grain of dust, an atom, a particle. Nhất trần pháp giới: the whole in an atom, a
universe in a grain of dust. Nhất vi trần.
Nhất tức
nhất thiết. One is all.
Nhất vị.
One, or the same, flavour, kind or character.
Nhất vũ.
A rain, e.g. a lesson from the Buddha, or his teaching.
Nhất xiển
đề. Icchantika (S). One without desire for Buddha-enlightenment; an unbeliever;
shameless, an enemy of the good; full of desires.
Nhật Liên.
Nichiren (J)
Nhật
Liên tông. Nichiren-shu (J)
Nhật
quang. Sunlight, sunbesm.
Nhật tụng.
Breviary. Daily recitation.
Nhĩ mạn
sa. Mìmàmsà (S). Name of a Buddhist sect.
Nhĩ.
Srotra (S), The ear
Nhĩ căn.
The organ of hearing.
Nhĩ thức.
Ear -consciousness. Ear perception, ear discernment
Nhị.
Dvà, dvau (S). Two.
Nhị ái.
The two kinds of love: (1) dục ái, ordinary human love springing from desire; (2) pháp
ái, religious love.
Nhị
bách ngũ thập giới. The 250 commandments, precepts, which are obligatory on
monks or nuns.
Nhị báo.
The dual reward: (1) y báo, the material environment on which a person depends, resulting
from former karma; (2) chính báo, his direct reward.
Nhị
biên. The two sides, extremes.
Nhị căn.
The two "roots" or natural powers: (1) lợi căn, keen, able (in the religion);
(2) độn căn, dull.
Nhị chấp.
The two (erronous) tenets, or attachements: (1) ngã chấp, nhân chấp, that of the
reality of the ego, permanent personality; (2) pháp chấp, that of the reality of
dharma, things or phenomena.
Nhị chủng.
Two kinds or classes.
Nhị chủng
chủng tử. Two kinds of seed: (1) bản hữu chủng tử, the seed, or latent
undivided (moral) force immanent in the highest of the 8 consciousness (2) tân huân chủng
tử, the newly influenced, or active seed when acted upon by the sven other
consciousness, thus becoming productive.
Nhị chủng
cúng dường. The two forms of service, or offering: (1) tài cúng dường,
offerings of goods; (2) pháp cúng dường, offerings of Buddha-truth.
Nhị chủng
Phật cảnh. The two Buddha-domains: (1) chứng cảnh, his domain or state of
absolute enlightenment; (2) hóa cảnh, the domain that he is transforming.
Nhị chủng
quán đỉnh. Two forms of esoteric baptism.
Nhị chủng
thí. Two kinds of charity: (1) tài thí, goods; (2) pháp thí, the saving truth.
Nhị chủng
xá lợi. Two kinds of relics.
Nhị chướng.
The two hindrances.
Nhị đáp.
Two kinds of reply, one by words, the other by signs.
Nhị đế.
Two forms of statement: (1) tục đế, common or ordinary statement; (2) chân đế,
correct dogma or averment of the enlightened.
Nhị hoặc.
The two aspects of illusion: (1) kiến hoặc, perplexities or illusions and temptations
arise from false views or theories; (2) tư hoặc, ditto from thoughts arising from
contact with the world, or by habit.
Nhị kiến.
Two wrong views.
Nhị khổ.
Two kinds of sufferings: within, e.g. sickness, sorrow; from without, e.g. calamities.
Nhị không.
The two voids, unrealities, or immaterialities.
Nhị
không quán. Two kinds of meditation on the void, or unreality.
Nhị lợi.
The dual benefits, or profits: benefiting or developing oneself and others. Tự lợi và
lợi tha.
Nhị
môn. Two doors, entrances, schools etc.
Nhị ngã
kiến. The two erronous views of individualism: (1) nhân ngã kiến, the erronous
view that there is an independant human personality; (2) pháp ngã kiến, the erronous
view that anything exists with an independant nature.
Nhị nghĩa.
The two meanings or teachings, partial and complete.
Nhị nghiêm.
The dual adornment, that of trí tuệ wisdom and that of phúc đức good deeds.
Nhị nghiệp.
Two classes of karma:(a) (1) dẫn nghiệp, leads to the, i.e. the award as to the
species into which one is to be born, e.g. men, gods etc. (2) mãn nghiệp, the
fulfilment in detail. (b) (1) thiện nghiệp, good karma; (2) ác nghiệp, bad karma.
Nhị ngộ.
The two awakenings: (1) đốn, immediate; (2) tiệm, gradual.
Nhị nguyên.
Dvaya (S). Duality.
Nhị nhẫn.
The two patiences or endurances: (1) chúng sinh nhẫn, patience forwards all under all
circumstances; (2) vô sinh pháp nhẫn, calm rest, as a Bodhisattva, in the assurance of
no rebirth.
Nhị nhập.
The two ways of entering the truth. Lý nhập: by conviction intellectually. Hành nhập:
by practice.
Nhị phiền
não. Klesadvaya (S). Two kinds of affliction.
Nhị quả.
Xem nhất lai, tư đà hàm.
Nhị
tâm. The two minds: (1) chân tâm, the original, simple, pure, natural mind of all
creatures, the Buddha-mind; (2) vọng tâm, the illusion mind. Also định tâm the
meditative mind and tán tâm the scattered, inattentive mind.
Nhị thập
bát tổ. The twenty eight Buddhist patriarchs.
Nhị thập
ngũ hữu. The twenty five forms of existence or birth.
Nhị thập
ngũ điều. The monk's twenty-five-patch garment.
Nhị thập
tụng luận. Vimsatikàkàrikà (S). Treatise of the twenty verses.
Nhị thừa
(thặng). Dviyàna (S). The two vehicles conveying to the final goal.
Nhị
túc. A man's two legs, compared to phúc, goodness and trí, wisdom.
Nhị túc
tôn. The honoured one among men.
Nhị vô
ngã. Dvayanairàtmya (S). Two kinds of emptiness (person and things).
Nhiễm.
To dye, tinge, infect, contaminate, pollute; lust.
Nhiễm
ái. Polluting desire.
Nhiễm
duyên. Nidàna or link of pollution.
Nhiễm giới.
The sphere of pollution.
Nhiễm
ô. Soiled, defiled, polluted.
Nhiễm
pháp. Polluting things.
Nhiễm
tâm. A mind contaminated (with desire, or sexual passion)
Nhiễm tập.
Contaminated by bad customs, or habits.
Nhiễm tịnh.
Impurity and purity.
Nhiên
đăng Phật. Dipankara (S). Dipankara Buddha, the first of the 24 Former Buddhas.
Nhiếp.
To collect, gather together, combine, include; lay hold of; assist, act for or with;
control, direct, attend to.
Nhiếp đại
thừa luận. Mahàyàna-samparigraha-sastra (S).
Nhiếp
tâm. To collect the mind, concentrate the attention.
Nhiếp thụ.
To gather, gather up, receive.
Nhục.
Màmsa (S). Flesh.
Nhục
đăng. To cremate oneself alive as a lamp for Buddha.
Nhục đoàn
tâm. Hrdaya (S). The physical heart.
Nhục kế.
Usnisa (S). A protuberance on the skull of the Buddha.
Nhục
nhãn. Màmsacaksus (S). Eye of flesh, physical eye.
Nhục
thân bồ tát. One who becomes a Bodhisattva in the physical body.
Nhục thực.
Màmsa-bhaksana (S). Meat-eating.
Nhuế.
Anger.
Nhuyễn.
Soft, yielding.
Nhuyễn
ngữ. Soft or gentle words adapted to the feelings of men.
Như.
Tathà (S). So, thus, in such manner, like, as. Như ảo: as an illusion, or illusory.
Như hóa: as if transformed. Như vân: like a cloud. Như điện: like lightning. Như
mộng: like a dream. Như bào: like a bubble. Như huyễn: illusory, magical.
Như ảo.
Màyopama (S). Illusory, magical. Also như huyễn.
Như ảo
tam muội. Màyopamasamàdhi (S). Meditation on the unreality of all things.
Như lai.
Tathàgata (S). A tittle of Buddha.
Như lai
địa. The state or condition of a Tathàgata.
Như lai sứ.
Tathàgata-dùta (S). A Tahàgata apostle sent to do his work.
Như lai tại
triền. The Tathàgata in bonds, i.e. limited and subject to the delusions and
sufferings of life. Như lai xuất triền: unlimited and free from them.
Như lai tạng.
Tathàgata-garbha (S). The Tathàgata womb or store.
Như lai tạng
tâm. Tathàgata-garbha-hrdaya (S). Heart of Tathàgata.
Như lai tạng
tánh. The natures of all the livings are the nature of Tathàgata
Như lai
thân. Tathàgata-kàya (S). Body of Tathàgata.
Như lai
thất, y, tọa. The abode of the Tathàgata.
Như lai
thiền. Tathàgata’s meditation.
Như lai
thừa. Tathৡta-yàna (S). Tathàgata-vehicle, or means of salvation.
Như lai
thường trú. The Tathàgata is eternal, always abiding.
Như lai tính.
Buddhatà (S). The nature of Tathàgata. Buddhahood.
Như như.
Tathatà (S). Absolute. Suchness. The real truth of things. Also thật tính.
Như pháp.
According to the Law, according to rule.
Như thảo
phú địa luật. Tinavatthàraka (S). One of the seven Adhikaranasamathas.
Như thật,
chính thật. Yathàbhùta (S). Real, evident, in reality, in truth. Conformed with
the truth.
Như thật
ấn. Yathàtathya-mudrà (S). The seal of suchness.
Như thật
xứ kiến. Yathàbhùtàvasthàna-darsana (S). The view of all things in their true
nature.
Như thị.
Evam (S). Thus, so; so it is; so let it be; such and such.
Như thị
ngã văn. Thus have I heard, i.e. from the Buddha.
Như ý.
At will, according to desire.
Như ý
châu. Cintàmani (S). Sacred gem. Jewel of the thought, the talisman pearl capable of
responding to every wish.
Như ý
luân Quán âm. Cintàmanicakra-Bodhisattva (S)
Như ý
thông. Rddhisàksàkriyà (S). Supernatural power. Also thần túc thông.
Như ý
túc. Rddipàda (S). Roads to powers, to success. Xem tứ như ý túc.
Ni. To
stop; a nun; near.
Ni chúng.
Assembly of nuns.
Ni cô.
A nun.
Ni di lưu
đà. Nirodha (S). Cessation, extinction. Also diệt, chấm dứt.
Ni đà
na. Nidàna (S). A band, bond, link, primary cause. Xem Thập nhị nhân duyên.
Ni đại
sư. An abbess.
Ni đàn.
The nun's altar; a convent or nunnery.
Ni giới.
The rules for nun, numbering 341, to which seven more were added making 348, commonly
called ngũ bách giới, 500 rules.
Ni kiền
đà. Nirgrantha (S). Freed from all ties, a naked mendicant.
Ni kiền
tử, Nhạ đệ tử. Xem Ni kiền đà.
Ni kiền
độ. Bhiksunì-skandhaka (S). Chapter of the moral rules of nuns.
Ni liên
thiền. Nairanjanà (S). The Nilajan river that flows past Gàya. Also Ni liên hà,
Liên hà.
Ni sư đàn.
Nisidana (S). A thing to sit or lie on, a mat. Also tọa cụ.
Ni tát
kì ba dật đề. Naihsargika-pràyascittika (S). The 30th of 250 rules of bhiksus.
Also Xả đọa.
Ni tự.
A nunnery, or convent.
Niệm.
Smrti (S), Sati (P). Recollection, memory; to think on, reflect; repeat, intone; a
thought; a moment. Mindfulness. Wakefulness of mind.
Niệm
căn. Smrtìndriya (S). The root or organ of memory, one of the five indriya, ngũ
căn.
Niệm châu.
To tell beads.
Niệm định.
Correct memory and correct samàdhi.
Niệm
giác chi. Holding in memory continually, one of the Sapta bodhyanga, thất giác
chi.
Niệm
kinh. To repeat the sùtras, or other books; to intone them. Dvedhàvitakka-sutta (P)
Song tâm kinh, Niệm kinh.
Niệm lậu.
The leakages, or stream of delusive memory.
Niệm lực.
Smrtibala (S). One of the five bala or powers, that of memory. Also one of the seven
bodhyanga thất bồ đề phần. Force of the mindfulness.
Niệm niệm.
Ksana of a ksana (S). A ksana, sát na, is the ninetieth part of the duration of a
thought; an instant; thought after thought. Perpetual and simultaneous transformations of
thought.
Niệm niệm
tương tục. Unbroken continuity; continuing instant in unbroken thought or
meditation on a subject; also unceasing invocation of a Buddha's name.
Niệm niệm
vô thường. Instant after instant, no permanence, i.e. the impermanence of all
phenomena; unceasing change.
Niệm ngôn.
(As) the mind remembers, (so) the mouth speaks; also the words of memory.
Niệm
pháp. Dharmànusmrti (S). Contemplation on the Dharma.
Niệm Phật.
To repeat the name of a Buddha, audibly or unaudibly.
Niệm Phật
giả. One who repeats the name of a Buddha, especially of Amitàbha.
Niệm Phật
môn, tông. The sect which repeats only the name of Amitàbha-Buddha.
Niệm Phật
tam muội. The samàdhi in which the individual whole-heartedly thinks of the
appearance of the Buddha, or of the Dharmakàya, or repeats the Buddha-name.
Niệm Phật
vãng sinh. The one who enters the Niệm Phật Tam muội, or merely repeats the
name of Amitàbha, however how evil his life may have been, will acquire the merits of
Amitàbha and be received in the Pure Land.
Niệm
thân. Kàyagatàsnrti (S). Mindfulness with regard to the body.
Niệm
thân kinh. Kàyagatàsmrti-sùtra (S).
Niệm
thiên. One of the six devalokas, that of recollection and desire.
Niệm
trì. To apprehend and hold in memory.
Niệm trước.
Through perverted memory to cling to illusion.
Niệm tụng.
To recite, repeat, intone, e.g. the name of a Buddha; to recite a dhàranì, or spell.
Niệm xứ.
Smrtyupasthàna (S). The presence in the mind of all memories, or the region which is
contemplated by memory. Tứ niệm xứ, four foundations of mindfulness.
Niết
bàn. Nirvàna (S), Nibbana (P). Blown out, gone out, put out,
extinguished,"liberated from existence", "dead, deceased, defunct".
Liberation, eternal bliss; absolute extinction or annihilation; complete extinction of
individual existence.
Niết
bàn ấn. The seal, or teaching of nivàna, one of the three proofs that a sùtra was
uttered by the Buddha, i.e. its teaching of impermanence, non-ego, nirvàna; also the
witness within to the attainment of nirvàna.
Niết
bàn bát vị. The eight rasa, i.e. flavours, or characteristics of nirvàna: thường
trụ permanence, tịch diệt peace, bất lão no growing old, bất tử no death,
thanh tịnh purity, hư thông transcendence, bất động unperturbedness, khoái lạc
joy.
Niết
bàn châu. Nirvàna-island, i.e. in the stream of mortality, from which stream the
Buddha saves men with his eight-oar boat of truth bát chính đạo.
Niết bàn
cung. The nirvàna palace of the saints.
Niết
bàn đường. The nirvàna-hall, or dying-place of a monk in a monastery.
Niết
bàn giới. Nirvàna-dhàtu (S). The realm of nirvàna, or bliss, where all virtues
are stored and whence all good cones, one of the tam vô vi pháp.
Niết
bàn hội. The Nirvàna assembly, 2nd moon, 15th day on the anniversary of Buddha's
death.
Niết
bàn kinh. Nirvàna-sùtra (S). There are two versions, one the Hìnayàna, the other
the Mahàyàna.
Niết
bàn lạc. Nirvàna-joy, or bliss.
Niết
bàn môn. The gate or door into nirvàna; also the northern gate of a cemetery.
Niết
bàn Phật. The nirvàna-form of Buddha; also Niết bàn tượng, the
"sleeping Buddha", i.e. the Buddha entering nirvàna.
Niết
bàn phong. The nirvàna-wind which wafts the believer into bodhi.
Niết
bàn phọc (phược). The fetter of nirvàna, i.e. the desire for it, which hinders
entry upon the Bodhisattva's life of saving others.
Niết
bàn sắc. Nirvàna-colour, i.e. black, representing the north.
Niết
bàn thành. The nirvàna-city, the abode of the saints.
Niết
bàn tông. The school based on the Đại Bát Niết Bàn Kinh,
Mahàparinirvàna-sùtra. This school became merged in the Thiên Thai sect.
Niết
bàn tướng. The 8th sign of the Buddha, his entry into nirvàna, i.e. his death,
after delivering "in one day and night" the Đại bát Niết bàn kinh,
Mahàparinirvàna-sùtra.
Niết lị
để. Nirrta (S). King of Ràksasas. Also Nê lí để.
Noãn.
Warm.
Noãn
pháp. The first of the tứ gia hạnh vị, the stage in which dialectic processes
are left behind and the mind dwells only on the four noble truths and the sixteen
disciplines.
Noãn
sinh. Andaja (S). Oviparous birth.
Nói dối.
Mrsàvàca (S). To lie; falshood. Also vọng ngữ.
Nói rồ
dại. Samphappalàpa (P). Nonsense speech. Also nói nhảm nhí.
Nói thâm
độc. Pisunavàca (P). Malicious speech. Also nói ác.
Nói thô
lỗ. Parusavàca (S). Rough speech. Also nói cộc cằn.
Nội.
Within, inner.
Nội bí.
The inner mystic mind of the Bodhisattva, though externally he may appear to be a
sràvaka.
Nội
chúng. The inner company, i.e. the monks in contrast with ngoại tục the laity.
Nội chủng.
The seed contained in the eighth consciousness, i.e. àlaya-vijnàna,the basis of all
phenomena.
Nội chử.
Cooked food in a monastic bedroom becoming thereby one of the "unclean" foods.
Nội chứng.
The witness or realization within; one's own assurance of the truth.
Nội chướng.
Internal, or mental hindrances, or obstacles.
Nội diệt.
Extinction of affliction in the mind.
Nội duyên.
The condition of perception arising from the five senses; also immediate, conditional, or
environment causes, in contrast with the more remote.
Nội đạo
trường. A place for Buddhist worship in the palace.
Nội điển.
Buddhist scripture; cf. ngoại điển non-Buddhist scripture. There are also divisions
of internal and external in Buddhist scripture.
Nội giới.
The realm of mind, as contrasted with ngoại giới, that of the body; also the realm of
cognition as contrasted with externals, e.g. the five elements.
Nội giáo.
Buddhism.
Nội
huân. Inner censing; primal ignorance, or unenlightenment; perfuming, censing. or
acting upon original intelligence causes the common uncontrolled mind to resent the
miseries of mortality and to seek nirvàna.
Nội học.
The inner learning, i.e. Buddhism.
Nội khất.
The bhiksu monk who seeks control from within himself, i.e, by mental processes, as
compared with the ngoại khất the one ăho aims at control by physical discipline, e.g.
fasting etc.
Nội không.
Empty within, i.e. no soul or self within.
Nội
minh. Adhyàtma vidyà (S). A treatise on the inner meaning (of Buddhism), one of the
ngũ minh.
Nội ngã.
The antaràtman or ego within, one's own soul or self, in contrast with bahiràtman ngoại
ngã, an external soul, or personal, divine ruler.
Nội ngoại.
Internal and external; subjective and objective.
Nội ngoại
đạo. Within and without the religion; Buddhists and non-Buddhists; also heretics
within the religion.
Nội ngoại
không. Internal organ and external object are both unreal, or not material.
Nội
phàm. The inner or higher ranks of ordinary disciples, as contrasted with the ngoại
phàm lower grades; those who are on the road to liberation;
Nội
pháp. Buddhism, as contrasted with other religions.
Nội
tâm. The mind or heart within.
Nội tâm
đại liên hoa. The red lotus used in the Đại nhật kinh as its emblem.
Nội tâm
mạn đà la. The central heart mandala of the Đại nhật kinh, or the central
throne in the diamond-realm lotus to which it refers.
Nội
thai. The inner garbadhàtu, i.e. the eight objects in the eight leaves in the central
group of the mandala.
Nội thức.
Internal perception, idem tâm thức.
Nội trần.
The inner, or sixth trần guna associated with mind, in contrast with the other five
gunas, qualities or attributes of the visible, audible, etc,
Nội túc
thực. Food that has been kept overnight in a monastic bedroom and is therefore one
of the "unclean" food.
Nội viện.
The inner court - of the Tusita heaven, where Maitreya dwells and preaches; also thiện
pháp đường.
Nội vô
vi. Inner quiescence, of the six diệu môn.
Nội y.
Antaravàsaka (S). One of the three regulation garments of a monk, the inner garment.
Nơi
nương tựa. Sarana (S). Protection, refuge.
Nữ.
Women, female, girl, maid.
Nữ căn.
Yoni (S). The female sex-organ.
Nữ cư
sĩ. Upàsaki (S) Lay woman who devotes herself to Buddhism; lay adherent.
Nữ đức.
A woman of virtue, i.e. a nun or bhiksuni.
Nữ giới.
The fair, female sex; woman's world.
Nữ hạnh.
Feminine virtues; feminine behaviour.
Nữ huấn.
Woman's education.
Nữ nhân.
Woman, described in the Nirvàna sùtra, Niết bàn kinh 9 as "the abode of all
evil".
Nữ nhân
lục dục. The six feminine attractions; eight are given, but the sixth and eighth
are considered to be included in the others: colour, looks, style, carriage, talk, voice,
refinement, and appearance.
Nữ nhân
vãng sinh nguyện. The thirty-fifth vow of Amitàbha that he will refuse to enter
into his final joy until every woman who calls on his name rejoyces in enlightenment and
who, hating her woman's body, has ceased to be reborn as a woman.
Nữ sắc.
Female beauty; venery, lust.
Nữ tăng.
A nun, or tỳ khưu ni bhiksunì, which is abbreviated to ni.
Nữ
tặc. Woman the
robber, as the cause of sexual passion, stealing away the riches of religion.
Nữ
thiên. Devi (S). Female devas in the desire-realm. In and above the Brahmalokas sắc
giới they do not exist.
Nữ tỏa.
Woman as chain, or lock, the binding power of sex.
Nữ tử
xuất định. The story of a woman named Ly Ý who was so deeply in samàdhi before
the Buddha that Manjusri could not arouse her; she could only be aroused by a bodhisattva
who has sloughed off the skandhas and attained enlightenment.
Nữ tướng.
Feminine appearance.
Nước.
Jala (S). Water. Also thủy.
Nước
thơm. Arghya (S). Fragrant liquid. Also át già.