3667
Through Others Transformation, who do not
TH
Tha Bao: Nhng th quy gia cua ngi khac
The valuables of another personOther
valuables.
Tha Duyen ai Tha Tam: Mind of disciples of
the Three VehiclesCho rang ba tha la chan
that, giai oan cua Tam Luan va Phap Tng
tongThe doctrine of the three Vehicles, holding
the three Vehicles as real, the stage of San-Lun
and Dharmalaksana schoolsSee Giac Tam Bat
Sanh Tam.
Tha Duyen Giac Tam: Other conditions cause the
mind to be enlightened.
Tha a: Lam loi, sai sotMistake.
Tha o: The gii khacAnother world.
Tha o ac Sinh: Sinh vao the gii khacTo be
born in another world.
Tha Hau: Ve sau nayIn the future.
Tha Hoa Thien: See Tha Hoa T Tai Thien.
Tha Hoa Tho: Eternal life spent in saving
othersThan Phat trng tho va vnh hang e cu
o chung sanh (chung sanh co the te o th nhieu
vo han, nen c ai bi cua ch Phat cung mai mai
khong dt)Buddhas long or eternal life spent in
saving others, implying Buddhas powers of
unlimited salvation.
Tha Hoa T Tai: Pranimmita-vasavati (skt)
Rejoice the creations of othersCo nhng loai
hu tnh co long duc oi vi s vat do cac loai
khac tao ra. Ho song b chi phoi phu thuoc trong
nhng duc vong oi vi s vat do cac loai khac tao
ra, nh cac loai Tha Hoa T Tai ThienThere
are beings who rejoice the creations of others,
such as the devas Having Power over Others
Creation.
Tha Hoa T Tai Thien: Paramimmitavasavarti
(skt)Paranirmita-vasavartin (skt)Ba Xa Bat
eBa La Ni Mat Ba Xa Bat e ThienBa Na
Hoa eCoi Tri Tha Hoa T Tai, nhng v tri
o co kha nang em nhng vat ma ngi khac tao
nen at di quyen ieu khien cua mnh. Coi tri
th sau trong sau coi tri duc gii (e luc thien),
ni tru ngu cua Ma He Thu La Thien va Ma
vngHeaven of free enjoyment of others'
manifestationsHeaven of Comfort Gained
create objects of sensual enjoyment themselves,
but they control the objects of enjoyment for their
use by their attendants. Heaven where one can
partake of the pleasures created in other heavens.
The sixth of the six heavens of desire, or passion-
heavens, the last of the sixth devalokas, the abode
of Mahesvara (Siva), and of Mara.
Tha Hoa T Tai Thien Ma: The mara-king.
Tha Hoa T Tai Thien T Ma: See Thien Ma.
Tha Hoa T Tai Thien Vng: King of Heavens
of Free Enjoyment of Others EmanationsCh
Thien Vng nay eu sieng tu tap phap mon rong
ln phng tien t tai (Kinh Hoa Nghiem Pham
1)All of them diligently practiced and studied
the vast and great teaching of independent in
means of liberation.
Tha Ky: Ngi va taAnother and oneself
Both he and I.
Tha Lc: External powerOther powerPower
of anotherSc manh cua ngi khac, ac biet la
cua Phat va Bo Tat ma hanh gia at c bang
niem tin cu o trong giao ly ai Tha. Theo
trng phai Tnh o, nhng ai tinh chuyen tr
niem hong danh Phat A Di a, luc lam chung se
c vang sanh ve Tay phng cc lac. Tariki
lien he vi nhng trng phai Tnh o, da tren y
niem trong thi Mat Phap chung sanh khong co
kha nang t mnh giai thoat cho chnh mnh nen
phai nh en an c cua c Phat A Di a.
Tariki hay tha lc thng oi lai vi Jiriki hay t
lc, can ban lien quan en thien nh va nhng tu
tap khac nham t mnh at c giai thoat. Theo
Tnh o Tong th Tariki la Con ng de, v
chung sanh se c c Phat A Di a cu o,
trong khi Jiriki la con ng kho v no tuy thuoc
vao s co gang cua chnh ban than mnhThe
power or strength of another, especially that of a
Buddha or Bodhisattva, obtained through faith in
Mahayana salvation. The Pure Land sect believes
that those who continually recite the name of
Amitabha Buddha, at the time of death, will be
reborn in his Pure Land. Tariki is associated with
Pure Land traditions, which is based on the notion
that in the final dharma age, sentient beings are
no longer capable of bringing about their own
salvations (liberations), and so must rely on the
saving grace of Amitabha Buddha. Tariki is
 3668

commonly opposed to Jiirki or own power, Tha Tam Thong: Paracetah-paryayajnana-

which involves engaging in meditation and other saksatkriya-bhijna (skt)Tashintsu (jap)Divine
practices aimed at the attainment of liberation. mindKnowing the minds of othersKnowing
Tariki is said by the Pure Land traditions to be an others mindTr Tam Sai Biet Tr Tac Chng
easy path, since one is saved by the power of Thong. Vi tam cua v ay, v ay biet tam cua cac
Amitabha Buddha, while Jiriki is a difficult chung sanh, cac loai ngi; tam co tham, biet tam
path because it relies on personal efforts. co tham; tam khong tham, biet tam khong tham;
Tha Lc Giao: Through faith or invocation of tam co san, biet tam co san; tam khong san, biet
anothers salvationCon ng ngan dan ti coi tam khong san; tam co si, biet tam co si; tam
Tnh o nh tha lc, bang cach niem hong danh khong si, biet tam khong si; tam chuyen chu, biet
Phat A Di aShort way of the Pure Land tam chuyen chu; tam tan loan, biet tam tan loan;
through faith in or invocation of another, i.e. tam ai hanh, biet tam ai hanh; tam khong ai
Amitabha. hanh, biet tam khong ai hanh; tam cha vo
Tha Lc Hanh Mon: See Tha Lc Phap Mon. thng, biet tam cha vo thng; tam vo thng,
Tha Lc Niem Phat: Nembutsu of the Other- biet tam vo thng; tam thien nh, biet tam thien
PowerTin tng va niem hong danh Phat e nh; tam khong thien nh, biet tam khong thien
vang sanh, ac biet la Phat A Di a Trusting to nh; tam giai thoat, biet tam giai thoat; tam
and calling on the Buddha, especially Amitabha. khong giai thoat, biet tam khong giai thoat
Tha Lc Phap Mon: Tha Lc Hanh MonCon Supernatural ability to read the minds of others.
ng at c giac ngo nh tha lc Other- One understands the minds of other beings, of
power way, the way of attaining Enlightenement other persons, having encompassed them with
through the other-power. ones own mind. He understands the mind of other
Tha Lc Tn: Faith of other-powerOther-power beings, of other persons, having encompassed
faithKim cang tnStrong belief on other- them with his own mind. He understands a mind
powerTha lc tn nh kim cang bat hoai affected by lust as affected by lust and a mind
Diamond faith which is as indestructible as unaffected by lust; he understands a mind affected
diamond. by hate as affected by hate and a mind unaffected
Tha Lc Tong: Tong ch cua nhng ngi tin vao by hate as unaffected by hate; he understands a
tha lc ma vang sanh, oi lai vi nhng ngi t mind affected by delusion as affected by delusion
cu o bang sc cua chnh mnh (T Lc Tong) and a mind unaffected by delusion as unaffected
Those who trust to salvation by faith, contrasted by delusion; he understands a contracted mind as
with those who seek salvation by works, or by contracted and a distracted mind as distracted
their own strength. mind; he understands an exalted mind as exalted
Tha Nhan Hu Tam, D Thon o Chi: Co the and an unexalted mind as unexalted; he
oan biet tam tr cua ngi khacDivine mind understands a surpased mind as surpassed and an
Knowing the minds of othersKnowing others unsurpassed as unsurpassed; he understands a
mindSupernatural ability to read the minds of concentrated mind as concentrated and an
others. unconcentrated mind as unconcentrated; he
Tha Niem Thong: See Tha Tam Thong. understands a liberated mind as liberated and an
Tha Sinh: Tha Thei khac hay the gii khac, unliberated mind as unliberated.
hoac i trc hoac i sauAnother life or Tha Tam Tr: Paracittaprajna (skt)Ceto-pariya-
another world, either previous or after this. ana (p)Manah-paryaya (skt)Pracitta-jnana
Tha Tam Luan: The wheel of knowing the other's (skt)Paricce-nanam (p)Hue TrKnowing
mindSee Chuyen Niem Th Hien. the other's mindKnowledge of others minds
Tha Tam Than Thong: Adesana-patihariyam Superknowledge that penetrates the mind of
(p)The miracle of telepathySee Tha Tam othersUnderstanding the mind of othersTr
Thong. th tam trong thap tr. Ten u la Tr Tha Tam
Tha Tam Th Hien: See Chuyen Niem Th Hien. Thong hay la tr biet ro tam trang cua ngi khac.

ay cung la than thong th ba trong Luc Thong,
va li nguyen th tam trong bon mi tam li
nguyen cua Phat A Di a; Ngai nguyen khong
thanh Phat cho en khi nao het thay chung sanh
eu co c Tha Tam Tr nayThe eighth of the
ten kinds of wisdom. Intuitive knowledge or
understanding the minds of others (all other
beings). This is also the third of the six
transcendental powers, or the eighth of the
Amitabhas forty-eight vows that men and devas
in his paradise should all have the joy of this
powerSee Luc Thong.
Tha Tam Tr Thong: See Tha Tam Tr.
Tha Thang Toi: Ba La DiToi nang cua Ty
Kheo (thien can b ac phap lt thang)
Overcome by specific sin, any of the four
parajikas, or sins of excommunication.
Tha The: Another lifeSee Tha Sinh.
Tha Th A Thuy: Wu-tsu: Who is that other?Ke
ay la ai, th du th 45 cua Vo Mon Quan. Ngai
Phap Dien ong Sn noi: "Thch Ca, Di Lac con
la toi oi cua ke ay. Th hoi ke ay la ai?" Theo
Vo Mon Hue Khai trong Vo Mon Quan, neu thay
ro ke ay, v nh gia nga t ma gap ngay than Takiya Takushyu Zenji (jap)Ten cua mot Thien
phu mnh, chang can phai hoi ngi khac xem o
co phai khongWho is that other? Example 45 of
the Wu-Men-Kuan. Wu-tsu said, "Sakyamuni and
Maitreya are servants of another. Tell me, who is
that other?" According to Wu Men Hui-Kai in the
Wu-Men-Kuan, if you can see this other and
distinguish him or her clearly, then it is like
encountering your father at the crossroads. You
will no need to ask somebody whether or not
you're right.
Tha Tho Dung o: Land of RewardBao o
cua Phat trong o chung sanh nhan va tuan gi
theo chan ly cua NgaiReward land of a Buddha
or Buddhaksetra, in which all beings receive and
obey his truth.
Tha Tho Dung Than: Body for the sake of
beingsBao than cua Phat th hien v li ch cua
ch Bo Tat va chung sanhReward body of a
Buddha for the sake of Bodhisattvas and sentient
beings.
Tha Thi Hau Nhat: Ngay sauIn the future.
Tha Tn: Faith in othersTin ni ngi la tin c
Phat Thch Ca khong bao gi noi doi, Phat A Di
a chang the nguyen suong. Cho nen neu nh y
3669
theo phap mon Tnh o ma hanh tr, tat cam c
c A Di a The Ton tiep dan sanh ve Cc
LacThis is to have faith that Sakyamuni Buddha
would never speak falsely and Amitabha Buddha
did not make empty vows. Therefore, if cultivators
practice according to Pureland teachings, then
Amitabha Buddha will deliver them to the
Ultimate World.
Tha Ty Li: Trng LaoNgi ln tuoi: Aged
manOld man.
Tha Ty Lng: Pararthanumana (skt)Luan thc
y c vao s ong y cua ngi hoiTo have an
agreement with one who questions.
Tha Hy: So be itGranted.
Tha Tr: Tac Tha TrTc Tha TrTam gac
laiTo leave aside temporarily.
Thac Bat: La TraiGoing for almsfood.
1) Cac Ty Kheo i khat thc (tay bng bat ma
xin an): Monks and nuns go for alms.
2) Bat khat thc: An almsbowl.
Thac Chi: Ten cua mot ieu vu Nh Lien Hoa
Name of a dance with two lotus flowers.
Thac Coc Trien Tong Thien S (1836-1897):
s Nhat Ban vao the ky th XIXName of a
Japanese Zen monk in the ninteenth century.
Thac Lam La: Mot trong mi hai ai tng trong
Kinh Dc SOne of the twelve generals in the
Yao-Shih Sutra (Bhaisajya).
Thac Sanh: A womb or a Lotus in Paradise that to
which birth is entrusted.
Thac S Hien Phap Sinh Giai Mon: Theory of
elucidating the truth by factual illustrationsNoi
ve s thuyet minh chan ly bang nhng ien hnh
that s. Chan ly c bieu lo trong s vat va s vat
la nguon goc cua giac ngo. ay la mot trong mi
nguyen tac can ban cua Hoa Nghiem, nh o ma
triet ly tong the cua Hoa Nghiem c giang giai
va thuyet minh kha tnh cua the gii S S Vo
Ngai Phap GiiThe theory of elucidating the
truth by factual illustrations. Truth is manifested in
fact and fact is the source of enlightening. This
one of the ten basic principles (Ten Mysterious
Gates) of Hua-yen, by means of which the Hua
Yen philosophy of totality is expounded and to
elucidate the possibility of the realm of Fact and
fact world perfectly harmonized.

Thac Thai: Gabbha-vakkanti (p)Garbha-
vakranti (skt)S thu thai trong bung meA
wombConception.
Thac Thap Thien Vng: Mot trong T Thien
Vng, Bac Phng a Van Thien Vng hay Ty
Sa Mon. V Thien Vng nang chua thap tren
long ban tayOne of the four deva-kings
(maharajas), Northern deva-king who learns much
or Vaisravana. He is the deva-king who bears a
pagoda on his palmSee T Thien Vng.
Thac T: Cai mamA tray.
Thac Phap S: Ten cua mot v danh Tang Trung
Hoa vao thi nha ng (618-907)Name of a
Chinese famous monk who lived in the T'ang
Dynasty in China.
Thach: StoneRock.
1) See Hoa Thach.
2) See Nan Thach Thach Liet.
Thach Bat: Bon bat bang a rat nang ma t thien
vng dang len cho c Phat nhan ngay Phat
thanh ao. Phat lay xong ben chong bon cai len
nhau, roi an xuong thanh mot cai (co the v vay
ma t o ve sau ch co c Phat mi co the dung
bat a ch cac e t khong c phep dung)The
four heavy stone begging-bowls handed by the
four devas to the Buddha on his enlightenment,
which he miraculously received one piled on the
other.
Thach Bch Kinh: Kinh khac tren vach a vao
khoang nam 829 sau Tay Lch, i nha ng, tai
Trung Huyen T, To Chau do Bach C D lam
bia. Kinh Thach Bch gom Kinh Phap Hoa 69.550
ch, Kinh Duy Ma 27.092 ch, Kinh Kim Cang
5.287 ch, Kinh Phat anh Ton Thang a La Ni
3.020 ch, Kinh A Di a 1.800 ch, Kinh Pho
Hien Hanh Phap 6.990 ch, Kinh Thc Tng
Phap Mat 3.150 ch, va Kinh Bat Nha Tam Kinh
258 chSutras cut in stone in 829 A.D. during
the Tang dynasty in the Chung Hsuan temple,
Soo-Chow, where Po-Chu-I put up a tablet. They
consist of 69,550 words of the Lotus Sutra, 27,092
of the Vimalakirti Sutra, 5,287 of the Diamond
Sutra, 3,020 of the Unisha-Vijaja-Dharani-Sutra,
1,800 of Amitabha Sutra, 6,990 of the
Samantabhadras practices, 3,150 of the Esoteric
Reality Dharma (???), and 258 of the Prajna Heart
Sutra.
3670
Thach Bnh ao Nhan (1579-1655): Suzuki
Shosan (jap)See Linh Moc Chanh Tam Thien
S.
Thach Cam an: a e trc ca nha, y c theo
truyen thuyet Trung Hoa, no co the uoi ta maA
stone placed in a front door of a house, according
to Chinese ancient tradition, it can drive out
demons.
Thach Cung Hue Tang Thien S: Sakkyo Ezo
(jap)Shih-kung Hui-tsang (Wade-Giles
Chinese)Ten cua mot thien s Trung Hoa vao
the ky th VIII, e t cua Thien s Ma To ao
NhatName of a Chinese Zen master in the
eighth century, a disciple of Zen master Ma-tsu
Tao-i.
Theo Truyen ang Luc, quyen VI, mot hom
Thach Cung Hue Tang ang lam viec trong
nha bep, Thien s Ma To ao Nhat, thay cua
Thach Cung, en hoi ong ang lam cai g vay.
Thach Cung tra li: "Chan trau." Thay hoi:
"Chan nh the nao?" Thach Cung ap: "Moi
khi trau i lech dau ch mot lan, con lien keo
mui trau lai." Ma To noi: "Ong ung la ke
chan trau." Theo Thien s D.T. Suzuki trong
quyen "Thien Hoc Nhap Mon," ay khong
phai la chu ngha t nhien, ma ay la dung
cong tu tap. ay chnh la chan ly Thien
According to the Records of the Transmission
of the Lamp (Chuan-Teng-Lu), Volume VI,
one day Shih-kung was working in the kitchen
when Zen master Ma-tsu Tao-i, his master,
came in and asked what he was doing. "I am
herding the cow," said Shih-kung. The master
asked, "How do you attend her?" Shih-kung
replied, "If she goes out of the path even
once, I pull her back straightway by the nose;
not a moment's delay is allowed." Said the
master, "You truly know how to take care of
her." According to Zen master Daisetz Teitaro
Suzuki in "An Introduction To Zen
Buddhism," this is not naturalism. Here is an
effort to do the right thing. This is the truth of
Zen.
Mot hom, Thien s Thach Cung hoi mot v
Tang a tng lam tru tr hanh hng en t
vien cua ngai: "Huynh bat c h khong hay
khong?" V Tang ap: "Tha thay, c ch."
Thach Cung hoi: "Bat the nao?" V Tang dang

hai tay ra tom lay h khong. Thach Cung noi:
"Bat h khong cach nay sao? Nhng cuoi
cung ong au co c g." V Tang lai hoi:
"Con Thay bat h khong the nao?" Thach
Cung ben keo mui cua v Tang. V Tang au
qua keu len: "au qua! Thay keo mui lam toi
au khung khiep!" Thach Cung noi: "Phai bat
h khong nh vay mi c." That vay, Thien
la cai g rat pho thong va thc tien trong i
song hang ngay. Thien cho rang chan ly
ngay trong o, v the chung ta co the thay rat
ro Thien la viec bnh thng nh the nao.
Khong co bat c b mat nao trong Thien, s
that m tung ra cho moi ngi thay. Thach
Cung keo mui cua v Tang; va v Tang noi
Thay keo mui lam toi au khung khiep, va
ay la tat ca ve ThienOne day, Zen master
Shih-kung asked one of his accomplished
monks, "Can you take hold of empty space?"
The monk replied, "Yes, sir." Shih-kung said,
"Show me how you do it." The monk
stretched out his arms and clutched at empty
space. Shih-kung said, "Is that the way? But
after all you have not got anything." The
monk asked, "What then, is your way?" Shih-
kung straightway took hold of the monk's nose
and gave it a hard pull, which made the latter
exclaim: "Oh, oh, how hard you pull at my
nose! You are hurting me terribly!" Shih-kung
said, "That is the way to have good hold of
empty space." In fact, Zen is the most
commonest and most practical thing in daily
life. Zen declares that the truth is precisely
there, so we can see what a matter-of-fact
thing Zen is. There is no mystery in it, the fact
is open to all. Shih-kung straightway took hold
of the monk's nose and gave it a hard pull; and
the monk exclaimed that he was hurt terribly,
and this is all there is to it.
Thach Cu Thien S: Zen master Shih-Chiu
Thien s Thach Cu, mot trong nhng e t noi Thien s Thanh Nguyen. S cung la thay cua
bac cua Ma To vao thi nha ngZen master Dc Sn Duy Nghiem, Thien Hoang ao Ngo va
Shih-Chiu was one of the most outstanding
disciples of Ma-Tsu during the Tang dynasty.
Mot hom co mot v Tang en hoi Thach Cu: truyen phai truyen thong Thien Trung Hoa eu
Trong tay Bo Tat a Tang co hat minh
chau, la y ngha g? Thach Cu hoi lai: s Thach auZen Master Shih Tou Hsi Hsien,
Trong tay ong co hat minh chau khong? V
3671
Tang ap: Con khong biet. Thach Cu ben
noi ke:
Bat thc t gia bao
Tuy tha nhan ngoai tran
Nhat trung ao anh chat
Canh ly that au nhan.
(Bau nha mnh chang biet
Theo ngi nhan ngoai tran
Gia tra chay tron bong
Ke nhn gng mat au).
One day a monk asked him: There is a jewel
in the palm of Ksitigarbha Bodhisattva. What
does it mean? He asked the monk: Do you
have a jewel in your hand? The monk
replied: I dont know. He then composed
the following verse:
Dont you know you have a treasure at
home?
Why are you running after the externals?
It is just like running away from your own
shadow at noon time.
Or the man is frightened when not seeing
his head in the mirror, after putting the
mirror down.
Thach ao (1630-1708): Ten cua mot v danh
Tang Trung Hoa vao thi nha Minh (1368-1644)
Name of a Chinese famous monk who lived in the
Ming Dynasty in China.
Thach au Hy Thien Thien S (700-790): Sekito
Kisen (jap)Shih-t'ou Hsi ch'ien (Wade-Giles
Chinese)Shitou Xiqian (Pinyin Chinese)Ten
cua mot v Thien s Trung Hoa vao the ky th
tam. Hien nay chung ta khong co nhieu tai lieu chi
tiet ve Thien s Thach au Hy Thien; tuy nhien,
co mot vai chi tiet ly thu ve v Thien s nay trong
Truyen ang Luc, quyen XIV: Thach au i en
Tao Khe, c Luc To Hue Nang thau nhan,
nhng cha tho cu tuc gii. Khi Luc To th tch,
vang li To, S en hoc Thien vi Thanh Nguyen
Hanh T. Ve sau, S tr thanh ngi noi phap cua
n Ha Thien Nhien. S la nhan vat chnh trong
viec phat trien Thien s ky. Ba trong so nam
co nguon goc t nhng ngi noi phap cua Thien
name of a Chinese Zen monk in the eighth

century. We do not have detailed documents on
this Zen Master; however, there is some
interesting information on him in The Records of
the Transmission of the Lamp (Chuan-Teng-Lu),
Volume XIV: Shih Tou went to Caoxi. He
received tonsure but did not undergo full
ordination as a monk. When the Sixth Ancestor
passed away, Shih Tou obeyed his request that he
go to study under Ching-yuan-hsing-szu. Shih-tou
then took Zen master Ching-yuan as his teacher.
Later, he became a dharma successor of Ch'ing-
yuan Hsing-ssu. He was the master of Yueh-shan
Wei-yen, T'ien-huang Tao-wu and Tan hsia T'ien-
jan. He is a key figure of early Zen development.
Three of the five traditional schools of Chinese
Zen traced their origins through Shih Tou and his
heirs.
Ong sanh vao khoang nam 700 sau Tay Lch,
que lang Cao Yeu, quan oan Chau (bay
gi la pha Tay cua Quang Chau). Ong ho
Tran. Ngi ta ke lai khi tho thai ong, me ong
tranh an tht. Khi con rat nho ma s a khong
bao gi lam phien ai. en luc ln khon, luc
nao s cung t an on vui ti, khong khi nao
to ve khong bang long. Ni ong dan chung
kinh s quy than nen giet bo mua ru te le.
S mot mnh i vao rng sau, pha an va tha
bo i. Khi xuat gia, s en Tao Khe tho giao
vi Luc To Hue Nang, nhng cha tho cu tuc
gii. Khi Luc To tch, ong ve tho giao vi s
huynh Hanh T (cung la mot ai e t cua
Luc To). Ong tr thanh ai e t cua Thien S up residence at South Temple on Heng
Hanh T, va t o ong cung tr thanh mot
trong nhng thien s hang au cua Trung
Quoc vao thi ai nha ngShih-Tou-
Hsi-Tien was born in 700 A.D. in Cao-Yao
hamlet, Duan-Chou district (west of present-
day Kuang-Chou). His last name was Chen. It
is said that when Shi-Tous mother became
pregnant she avoided eating meat. When he
was a small child he was untroublesome. As a
young man he was magnanimous. The people
where he grew up feared demons and
performed debased sacrifices of oxen and
wine. He would go alone into the deep woods
and destroy the ceremonial altars, seize the
oxen, and drive them away. Later, Shi-Tou
went to Tao-Xi to become a disciple of the
3672
Sixth Patriarch Hui-Neng, but did not undergo
full ordination as a monk. When the Sixth
Patriarch died, Shi-Tou obeyed Hui-Nengs
request to go to study with Xing-Si (also one
of the great disciples of the Sixth Patriarch).
He later became one of the great disciples of
Xing-Si Zen Master, and since then he also
became one of the leading Chinese Zen
masters during the T'ang dynasty.
Mot hom thien s Thanh Nguyen hoi: "Co
ngi noi Lanh Nam co tin tc." Thach au
tha: "Co ngi khong noi Lanh Nam khong
co tin tc." Thanh Nguyen noi: "Neu the th
ai tang tieu tang t au ma ra?" Thach au
tha: "Thay t trong ay, tron khong thieu viec
g." Thanh Nguyen gat au chap thuan cau tra
li nayOne day, Qingyuan said to Shih-t'ou,
"Someone says there's news from Lingnan."
Shih-t'ou said, "Someone doesn't say there's
news from Lingnan." Qinhyuan then said, "If
that's so, then from where did the sutras and
sastras come forth?" Shih-t'ou said, "They all
came from this." Qingyuan nodded to approve
this answer.
i ng nien hieu Thien Bao, s en
Hoanh Nhac tai Nam T, canh chua ve pha
ong co gop a cao. Ong co ten Thach au
(au hon a) do s kien ong song trong mot
cai am ma ong t xay tren mot tang a ln va
phang oIn the first year of Tian Bao era
(742-755) of the T'ang dynasty, Shih-t'ou took
Mountain. East of the temple there was a
stone outcropping. He acquired the name
Shih-Tou or rock-top from the fact that he
lived in a hut he had built for himself on that
large flat rock.
Mot hom e t ao Ngo hoi: "Y ch Tao Khe
ngi nao c?" Thach au noi: "Ngi hoi
c Phat phap." ao Ngo hoi: "Thay hoi
c khong?" Thach au ap: "Ta khong hoi
Phat phap." ao Ngo hoi: "Tai sao thay hoi
khong c?" Thach au ap: "Tai v ta
khong hieu Phat phap."One day, Tianhuang
Daowu asked, "Who is it who has attained the
essential principle of Caoxi?" Shih-t'ou said,
"The person who has comprehended the
Buddhadharma." Daowu then asked, "Has the
 3673

master attained it?" Shih-t'ou said, "I haven't Shih-t'ou, "Why did the First Ancestor come
attained it." Daowu said, "Why haven't you from the west?" Shih-t'ou said, "Ask the
attained it?" Shih-t'ou said, "Because I can't temple pillar." The monk said, "I don't
comprehend the Buddhadharma." understand." Shih-t'ou said, "I don't know
Co v Tang hoi: "The nao la giai thoat?" (understand) either."
Thach au ap: "Ai troi ong?" V Tang khac ai ien noi: "Ngi xa noi, 'Noi va khong
lai hoi: "The nao la Tnh o?" Thach au noi' eu ang che. Xin thay giai thch." Thach
ap: "Cai g lam d ong?" Lai mot v Tang au ap: "Mot vat cung khong, ong nam cai
khac hoi: "The nao la Niet Ban?" Thach au g ay?" Thach au lai noi: "Neu dep bo co
ap: "Ai em sanh t cho ong?"A monk hong, mieng, moi, ong con noi c khong?"
asked, "What is liberation?" Shih-t'ou said, ai ien tha: "au con g na!" Thach au
"Who has bound you?" Another monk asked, bao: "Nh the la ong a vao c ca roi
"What is the Pure Land?" Shih-t'ou said, o!"Ta-Tien said, "An ancient said,
"Who has polluted you?" Another monk 'Speaking and not speaking are both slander'.
asked, "What is nirvana?" Shih-t'ou said, Please explain this to me." Shih-t'ou said, "If
"Who has given you birth and death?" there's not a thing, what could you grasp?"
S hoi v Tang mi en: "T au en?" V Shih-t'ou also said, "If you take away your
Tang tha: "T Giang Tay en." Thach au throat, your mouth, and your lips, could you
hoi: "Thay Ma ai S chang?" V Tang ap: still speak?" Ta-Tien said, "There's nothing
"Da thay." Thach au ben ch ong cui va left." Shih-t'ou said, "If that's so, then you've
bao: "Ma ai S co giong cai ong nay entered the gate!"
khong?" V Tang khong ap c, tr ve thuat ao Ngo hoi Thach au: "The nao la ai y
lai cho Ma To. Ma To hoi: "Ong thay ong Phat phap?" Thach au ap: "Khong at,
cui ay bao ln?" V Tang noi: "ong cui ln khong biet." ao Ngo lai hoi: "Ben ngoai cho
het ke." Ma To noi: "Ong manh thiet!" V nay, co cai g khac hay khong?" Thach au
Tang hoi: "Sao thay noi vay?" Ma To ap: ap: "H khong khong ngan ngai may trang
"Ong mang mot ong bay ln o t nui Nam bay." ao Ngo lai hoi: "The nao la Thien?"
Nhac ti cho Thach au. Co phai la can Thach au ap: "Mot mieng ngoi." ao Ngo
nhieu sc manh lam khong?"Shih-t'ou lai hoi: "The nao la ao?" Thach au ap:
asked a monk who had just arrived, "Where "Cay go."Daowu asked Shih-t'ou, "What is
have you come from?" The monk said, "From the great meaning of the Buddhadharma?"
Jiangxi." Shih-t'ou said, "Did you see Great Shih-t'ou said, "Not attaining. Not knowing."
Teacher Ma, or not?" The monk said, "I saw Daowu asked, "Is there anything beyond
him." Shih-t'ou pointed to a pile of firewood this?" Shih-t'ou said, "The sky does not
and asked, "Was he like this?" The monk obstruct the white cloud's flight." The monk
didn't answer. He then returned to Ma-tsu's asked, "What is Zen?" Shih-t'ou said, "A piece
place and told him about this encounter with of tile." The monk asked, "What is the Way?"
Shih-t'ou. Ma-tsu said, "Did you see how big Shih-t'ou said, "Wood."
the stack of wood was?" The monk said, "It Mot hom, s thng ng day chung: "Phap
was immeasurably big." Ma-tsu said, "You're mon cua ta do Phat trc truyen trao, khong
really strong!" The monk said, "Why do you luan thien nh tinh tan, ch at tri kien Phat.
say that?" Ma-tsu said, "You carried a pile of 'Tc tam tc Phat'. Tam, Phat, chung sanh, Bo
wood all the way here from Mount Nanyue. e, phien nao ten tuy khac ma the van ong.
Doesn't that take a lot of strength?" Cac ong nen biet, the tam linh cua mnh la
Co v Tang hoi: "The nao la y To S t An o tanh oan va thng, khong phai d sach,
sang?" Thach au ap: "Hoi cay cot cai i." lang le tron ay, pham thanh ngang bang
V Tang noi: "Con khong hoi." Thach au nhau, ng dung khong lng, la tam y thc,
noi: "Ta cung chang hoi."A monk asked ba coi sau ng ch do tam mnh hien, nh
 3674

trang ay nc, nh bong trong gng, au co i lai vi nhau; ai khong gap ho, se b ngu
sanh diet. Cac ong kheo biet no th khong g dot." Ba trong nam nha cua Thien la hau due
ma chang u."One day, Zen master Shih- cua Thach auThree of the five traditional
t'ou entered the hall and addressed the monks, schools of Chinese Zen traced their origins
saying, "My Dharma gate was first taught by through Shi-Tou and his heirs. As in the case
former Buddhas. I don't say you need to of his master Ch'ing-yuan, we know nearly
practice some advanced form of meditation. nothing of the life of Shih-t'ou. From the
Just see what the Buddha saw. 'This mind is source we can learn that he was the leading
Buddha mind'. 'Buddha mind,' 'all beings,' master of a famous center of Zen, which had
'wisdom,' and 'defilement,' the names of these developed in the Heng Mountains in Hunan
things are different, but actually they are one (South of the Lake). Between this and another
body. You should each recognize your great Zen center of that time, which had
miraculous mind. Its essence is apart from formed in Kiangsi Province (West of the
temporary or everlasting. Its nature is without River) around the great Zen master Ma-tsu
pollution or purity. It is clear and perfect. Tao-i, there was lively exchange. The two
Common people and sages are the same. This great masters often had their students travel
mind reaches everywhere without limit. It is back and forth between the two centers so
not constrained by the limits of consciousness. that they could deepen their realization
The three realms and six realms manifest through mondo and hossen with other masters.
from this mind. If this mind is like the moon Ma-tsu warned his students from time to time
reflected on water, where can there be about the 'slipperiness of the clifftop' (Shih-
creation and destruction? If you can t'ou), which was his way of expressing his
comprehend this, then there is nothing that high regard for the 'indomitable' Zen
you lack." realization of Shih-t'ou. Thus it is said in the
Ba trong so nam Thien phai Trung Hoa ngay Buddhist Chronicles of the T'ang period,
nay co nguon goc t Thach au va nhng "West of the river lived Ma-tsu, south of the
ngi ke tuc ong. Giong nh thay Thanh lake, Shih-t'ou. Between these two the people
Nguyen, cuoc i cua Thach au gan nh wandered about, and whoever never met
khong c nhieu ngi biet en. T cac ban these two masters remained ignorant."
van xa ngi ta thay ong a tng lanh ao Ong tch vao nam 790 sau Tay Lch. Ong
mot trung tam Thien noi tieng nam tren nui nhan thuy hieu la "Vo Te ai S."He died
Hanh Ho Nam. a co nhng trao oi quan in 790 A.D. He received the posthumous
trong gia thien vien cua ong vi mot trung name "Great Teacher Without Limit."
tam thien ln khac thi o trong tnh Giang Thach au Lo Hoat: The way of Shih-tou is very
Tay do thien s Ma To ao Nhat lanh ao. slippery!Khi ang An Phong t biet Ma To i
Hai ai s vui long cho e t cua mnh qua lai ni khac. Ma To hoi: "Ong nh i au?" An
gia hai thien vien, e ho co the i sau vao Phong tha: "en cho Thach au." Ma To noi:
the nghiem thien cua mnh qua nhng 'Van "ng en cho Thach au trn trt lam o!" An
ap' (mondo) hay 'Phap Chien' (hossen) vi Phong noi: "Con co cay gay tuy than. Khi nao gap
nhng thay khac. Tuy nhien, Ma To cung a chuyen th no san sang." An Phong va i en cho
canh cao cac e t cua mnh la ng e b Thach au, i nhieu ging thien ba vo ng, roi nen
'mat trn cua nh nui a' (Thach au) loi manh cay tch trng xuong at hoi: "Ay la tong
cuon. ieu nay noi len s kham phuc cua ong ch g?" Thach au noi: "Tri xanh! Tri xanh!"
oi vi s the nghiem thien ma ong 'khong An Phong khong ap c, quay ve tha lai vi
the at ti c' cua thien s Thach au. Ma To. Ma To bao: "Ong nen i lai ben ay, i
trong Bien Nien S Phat Giao i ng, co en khi Thach au tra li, th ong gam 'h' len hai
the oc thay: " pha tay con song co Ma To, tieng." An Phong lai i en cho Thach au va lam
pha nam ho co thay Thach au. Hai ngi nh trc. Thach au ben gam 'h' len hai tieng.
 3675

An Phong khong ap c, lai quay tr ve bao vi unintelligible or unexplainable, but this is not the
Ma To. Ma To bao: "Ta a noi vi on g la 'ng desirability of many Zen practitioners.
Thach au trn trt lam kia ma!'" ay la loai Thach ien Phap Tuan: Shih-Tien Fa Hsun
cong an mc o nao o kho hieu va kho giai (chi)See Phap Tuan Thach ien Thien S.
thch. Nhng Thien Tang mo ta loai cong an nay Thach Hoa: Anh la do a toe ra, v vi s khi
nh la loai "bat kha the nhap," giong nh "nhng diet nhanh chong cua vo thngTinder or
rang nui bac va nhng bc tng sat." Noi ung lighted tinder, i.e. of but momentary existence
ra, loai nay ch co the c hieu bi nhng hanh Cong an noi ve c duyen van ap gia Thien s
gia co trnh o cao ma trc giac sau xa cua ho Bach Trng Hoai Hai va mot v Tang. Theo
tng xng vi trc giac cua nhng ngi e ra Canh c Truyen ang Luc, quyen VI, mot hom,
cong an, nh the ho mi co the nhan thc c co mot v Tang hoi Bach Trng: "The nao la viec
trc tiep va ro rang y ngha cua cong an ma khong ky ac?" Bach Trng ap: "Ngoi mot mnh tren
can phai nh en phong oan hay phan tch. Neu nui ai Hung." V Tang le bai. Bach Trng lien
hanh gia san sang khong s hieu lam th nhng anh. Bac Tong s bnh thng chang thay cho tho
cong an loai nay co the khong phai la tuyet oi dung, va gap luc ng c neu ra, t nhien song
khong the hieu hoac khong the giai thch c, linh ong. Thien s Ngu To Phap Dien thng noi:
nhng ay khong phai la ieu mong muon cua "Giong nh hai con nga a nhau. Lao tang noi
nhieu hanh gia tu ThienWhen Teng-Yin-Feng cho may ong ch n gian lap tc cat t thay
was taking his leave, Master Ma-tsu said to him, nghe thanh sac, la may ong se lam chu c hanh
"Where are you going?" Teng-Yin-Feng said, "To trang cua mnh. Ch khi o may ong mi thay c
Shih-t'ou's." Ma-tsu said, "Shih-t'ou's road is ngai Bach Trng." Nhng lam sao buong ra
slippery." Ying-feng said, "I'll carry a wooden c? Hay nhn xem bai ke cua Tuyet au:
staff with me. When I encounter such places I'll be "To vc giao tr thien ma cau
ready." Then Yin-Feng went off. Upon arriving at Hoa mon th quyen bat ong o
Shih-t'ou's, he circled the meditation bench, loudly ien quang thach hoa ton c bien
struck his staff on the floor, and asked, "What is Kham chieu nhan lai thoat ho tu."
the essential doctrine?" Shih-t'ou said, "Blue (at To nga xe thien ma cau
heavens! Blue heavens!" Yin-feng didn't speak, Cuon bay ca hoa chang ong ng
but returned and reported this to Master Ma-tsu. ien quang a nhang con c bien
Ma-tsu said, "Go there and ask him again. Wait Ci ngat ngi kia nho rau hum).
for his answer, then make two roaring sounds." The koan about the potentiality and conditions of
Yin-feng again went to Shih-t'ou and asked the questions and answers between Zen master Pai
question as before. Shih-t'ou made two roaring Chang Huai Hai and a monk. According to the
sounds. Yin-feng again didn't speak. He returned Records of the Transmission of the Lamp (Chuan-
and reported this to Master Ma. The master said, Teng-Lu), Volume VI, one day, a monk asked Pai
"Like I told you, 'Shih-t'ou's road is very Chang, "What's the extraordinary affair?" Pai
slippery!'" This is a kind of koan which is Chang said, "Sitting alone on Ta Hsiung
somewhat difficult to understand and explain. Zen Mountain." The monk bowed; Pai Chang
monks describe this type of koans as the thereupon hit him. Masters of the Zen school do
"impenetrable type," like "silver mountains and not idly observe how the other takes action. The
iron walls." This can, strictly speaking, only be moment they are in charge of the situation and
understood by advanced practitioners whose bring it into play, they are naturally leaping with
profound intuitions match those of the actors, thus life. Zen master Wu Tsu would often say, "It's like
enabling them to discern directly and clearly the coming to grips in the front lines. I'm always
meaning of the koan without resorting to guesses telling you simply to cut off seeing and hearing,
or analysis. If one is willing to risk missing the form and sound, all at once - then you'll be able to
point, these koans may not be absolutely hold fast and act with mastery. Only then you will
 3676

see Pai Chang." But how about when letting go? co trong the gii nhan qua tng oi nay: "Hay
Look at Hsueh Tou's verse: nhn nhng chiec thuyen bi tren nhng ngon Cu
"In the realm of the patriarchs gallops Ly (Cu ly sn vong thuyen chu)." ieu kien va
the heavenly colt. ke tren la hi hu nh moi oi ai thi khong van
Among expedients rolling up are not nguyen dang oi vi tam thc hu han cua chung
the same path ta. Ch co the hieu chng nao chung ta nhay vao
In a flash of lighning or sparks struck from mot canh gii vt len kinh nghiem oi ai cua
stone mnh. Nhng v cac thien s ghe tm moi th tru
He retains the ability to change with tng va thuyet ly, nen oi khi cac cau noi cua ho
circumstances. qua lon xon va vo ngha; ong thi nhng cau
How laughable - a man comes to grab tra li cua ho luon co cai loi oc ieu cua chu
the tiger's whiskers!" trng sieu nghiemOne day a monk asked Shih-
Thach Khanh Ngo Chau Hoa Thng: Zen men T'ung, "What is the meaning of the patriarch's
Master Wu Chou Shih-fanSee Ngo Chau Thach coming out of the west?" Shih-men T'ung replied
Khanh Hoa Thng. by utilzing cases where things impossible in the
Thach Khe (1612-1692): Ten cua mot v danh relative world of causation are referred to: "See
Tang Trung Hoa vao thi nha Minh (1368-1644) the ships sailing over the mountains of Chiu-li."
Name of a Chinese famous monk who lived in the The above impossible condition so long as space-
Ming Dynasty in China. time relations remain what they are to our final
Thach Kinh Sn: Kinh c khac trong nui a consciousness; they will only be intelligible when
Bach ai Sn, vao i nha Tuy Truy Chau ben we are ushered into a realm beyond our relative
TauThe hill with the stone sutras, which are experience. But as the Zen masters abhor all
said to have been carved in the Sui dynasty in Pai- abstractions and theorizations, so their
Tai-Shan, west of Cho-Chou, China. propositions sound outrageously incoherent and
Thach Liem (1632-1704): Ten cua mot v Thien nonsensical; at the same time, their answers too,
s Trung Hoa vao thi nha Thanh (1644-1912). harp on the same string of transcendentalism.
Vao cuoi the ky th XVII, S du hanh sang X Thach Mon Triet Thien S: Zen master Shih-
ang Trong cua Viet Nam e truye n ba Thien men Ch'e (Ch'e of Shih-men)Thach Mon Triet,
phap Tao ongName of a Chinese Zen master ten cua mot v Thien s Trung Hoa. Hien nay
of the Ts'ao Tung Sect, who lived in the Ch'ing chung ta khong co nhieu tai lieu chi tiet ve Thien
Dynasty in China. In the end of the seventeenth s Thach Mon Triet; tuy nhien, co mot cuoc oi
century, he traveled to the Southern region of thoai gia S va mot ngi e t trong quyen Ngu
Vietnam to spread the Ts'ao Tung's Zen teachings. ang Hoi Nguyen: Mot hom, co mot v Tang hoi
Thach Lu: Mot bieu hien cua nhieu tre nt qua Thach Mon Triet: "Lam the nao chung ta tien
qua lu v no co nhieu hot; ay cung la dau hieu c khi ma khong co y ngh ve bat c th g ca?"
tren tay cua Quy T Mau Than, v c Phat Cau tra li cua Thach Mon Triet la: "Ngi go
chuyen hoaThe pomegranate, symbol of many ngoi ben khung ci va ngi a ban em lieng con
children because of its seeds; a symbol held in the thoi vao o." Hanh gia tu Thien nen luon nh rang
hand of Hariti, the deva-mother of demons, khi hieu c ieu nay, hieu c nhng ieu
converted by the Buddha. nghch ly nh the nay, th Tanh Khong tr thanh
Thach Mat: Phanita (skt)ng ma, mot trong nhng s kien trong i song cua chung taZen
nam th dc thao cho Tang chungThe master Shih-men Ch'e, name of a Chinese Zen
inspissated juice of the sugar can, or raw sugar, master. We do not have detailed documents on
one of the five medicinal herbs for the monks. this Zen Master; however, there is a dialogue
Thach Mon Thong Thien S: Zen master Shih- between him and his disciple in the Wudeng Hui-
men T'ungMot hom v Tang hoi S: "Y ngha yuan: One day, a monk asked Shih-men Ch'e,
cua viec Trng lao en t phng Tay la g?" S "How shall we make an advance when no
tra li bang cach vien dan nhng viec khong the thoughts are cherished of anything?" The master's
 3677

reply was: "The wooden man sits on the loom and today?" Yun said, "I am going to plant
the stone-man at night throws in the shuttle." Zen vegetables." Ch'ing-lin said, "The Buddha-body
practitioners should always remember that when fills the entire universe and where do you find a
something which contrary to the common sense patch of ground to plant your seeds?" Yun said,
like this is understood, Emptiness becomes facts of "No sooner the golden spade moves than the holy
our daily life. plants begin to grow everywhere." The following
Thach Mon Uan Thien S: Zen master Yun of day, Ch'ing-lin came out on the farm and called to
Shih-menThien s Uan Thach Mon, ten cua Yun the gardener. The latter replied, "Yes,
mot v Thien s Trung Hoa vao the ky th chn. master." Ch'ing-lin suggested: "Let us plant a
Hien nay chung ta khong co nhieu tai lieu chi tiet shadowless tree for the sake of posterity." Yun
ve Thien s Thach Mon Uan; tuy nhien, co mot said, "If it is a shadowless one, it will never suffer
cuoc am thoai gia S va Thien s S Kien Hau our plantation." Ch'ing-lin said, "We won't talk
ong hay con goi la Thien s Thanh Lam Hau about whether it suffers our plantation, or not;
ong Sn trong Truyen ang Luc, quyen XVII. have you ever seen its branches, its leaves?" Yun
Mot hom, Thach Mon Uan ang lam vn cho said, "No, never yet!" Ch'ing-lin said, "If you have
Thanh Lam, Thien s Thanh Lam hoi: "Hom nay never seen them, how can you know that it will
ong lam g?" Thien s Uan ap: "Con se trong not suffer our plantation?" Yun said, "Just because
rau." Thien s Thanh Lam noi: "Phat than tran ay I have never seen them, I say that it will not suffer
vu tru, ong tm au ra manh at e gieo hat?" our plantation." Ch'ing-lin said, "Yes, so it is, so it
Thien s Uan noi: "Chiec mai vang va khi ong is."
la cac hat linh thanh bat au moc khap moi ni." Thach N: Vanjha (p)Vandhya (skt)A
Hom sau Thien s Thanh Lam i ra ngoai ong barren womanNgi n a, ch ngi phu n
goi Uan, Thien s Uan tra li: "Va ng, bach thay." khong con kha nang giao hp va sanh con na A
Thien s Thanh Lam e ngh: "Chung ta hay v woman who is incompetent for sexual intercourse.
hau the ma hay trong mot cay khong bong." Thien Thach N Nhi: Bandhyaputra (skt)Ban ai
s Uan noi: "Neu nh la mot cay khong bong, no TCon cua Thach N, danh t dung e ch mot
se khong bao gi chu kho c cho on ien viec khong the xay ra cSon of a barren
cua chung ta." Thien s Thanh Lam noi: "Chung woman, an impossibility.
ta khong noi ve viec no chu kho hay khong chu Thach Oc Thanh Hong Thien S: Shih-Wu
kho cho on ien cua chung ta; ong a tng thay Ching Hung (chi)Name of a Zen monk.
canh la cua no hay cha?" Thien s Uan noi: Thach Quan Dc Lam Thien S (1143-1217):
"Cha, con cha bao gi thay!" Thien s Thanh Yueh-Lin Shih-kuan (Yuelin Shiguan)See Dc
Lam noi: "Neu nh ong cha tng bao gi trong Lam Thach Quan Thien S.
thay no th lam sao ong biet c la no se khong Thach Qui Thu An Thien S: Chu-an Shih-
chu c on ien cua chung ta?" Thien s Uan kueiSee Thu An Thach Qui Thien S.
noi: "Chnh bi cho con cha nhn thay c canh Thach Sng Khanh Ch Thien S): Sekiso
la cua no nen con mi noi la no se khong chu Keisho (jap)Shih-shuang Ch'ing-chuSee
c on ien cua chung ta." Thien s Thanh Lam Khanh Ch Thach Sng Thien S.
noi: "Phai, ung nh the, ung nh the."Zen Thach Sng S Vien (986-1039): Sekiso Soen
master Yun of Shih-men, name of a Chinese Zen (jap)Shih-shuang Ch'u-yuanShishuang
master, a disciple of Zen master Ch'ing-lin (Qing- ChuyuanSee T Minh S Vien Thien S.
Lin). We do not have detailed documents on this Thach Sng Tanh Khong Thien S: Zen master
Zen Master; however, there is a dialogue between Shih-shuang Hsing-k'ungSee Tanh Khong
him and Zen master Ch'ing-lin in The Records of Thach Sng Thien S.
the Transmission of the Lamp (Chuan-Teng-Lu), Thach Sng Thien S: Sekiso Keisho (jap)
Volume XVII. One day, Zen master Yun of Shih- Shih-shuang Ch'ing-chuSee Khanh Ch Thach
men was working as head-gardener at Ch'ing-lin, Sng Thien S.
the master asked, "What are you going to do

Thach Thanh Kim: Ten cua mot v c s Phat
giao noi tieng cua Trung Hoa vao thi nha Thanh
(1644-1912). Ong e lai cho nhieu the he sau nay
quyen "Thien Tong Trc Ch", mot quyen sach vo
gia ve ThienName of a Chinese famous lay
person who lived in the Ch'ing Dynasty in China.
He composed a book on Zen for many later
generations "The Zen Sect: Pointing Directly", a
valuable book on Zen.
Thach That Hanh Gia: Ten cua mot v Thien s
Trung Hoa vao thi nha ng (618-907). S la
mot trong nhng e t va ngi noi phap noi troi
nhat cua Thien s Thach au Hy Thien, thuoc
dong Thien Thanh Nguyen Hanh TName of a
Chinese Zen master who lived in the T'ang
Dynasty in China. He was one of the most
eminent and dharma heirs of Zen master Shih-t'ou
Hsi ch'ien (700-790), the lienage of Zen master
Ch'ing-yuan Hsing-ssu (660-740).
Thach That Thien Cu (1294-1389): Ten cua
mot v Thien s Nhat Ban thuoc tong Lam Te vao
the ky th XIVName of a Japanese Rinzai Zen
master who lived in the fourteenth century.
Thach Thng Tai Hoa: Trong hoa tren a, y noi
ky luat tu thien phai mien mat, khong chut li
longTo grow flowers on stone. The term is used
to indicate discipline for Zen cultivation should
not be lose at any time.
Thach Tru: Stone pillar.
Thach Y Thien S: Stone Robe MonkThach Y
Tang la danh hieu cua mot thien Tang Nhat Ban
vao the ky th 18. Khong ai biet c te n that cua
Thach Y Thien S. Ong song mot mnh gan ao
trang cua thien s Bach An Hue Hac va thng
en tham van vi Bach An. Ong la mot con ngi
co oc, mot v Tang ngheo en noi khong co lay
mot chiec y. Trong nh ng em lanh, ong thng i
bo quanh leu mang a tren hai tay cho en khi
ngi ong am len. V vay ma dan a phng goi
ong la Thach Y Tang. Ve sau nay ong bien mat.
Khong ai biet ni ong th tch, nhng a ma ong
thng mang i quanh khi tri lanh ve em van
con nam trc can leuStone Robe Monk is the
title of a Japanese Zen monk in the eighteenth
century. Nobody knows the real name of the Zen
master they called the Stone Robe Monk. He lived
alone in the neighborhood of Hakuin's temple and
used to call on the great teacher from time to time.
3678
A solitary individual, the master was so poor that
he did not even own a robe. On very cold nights,
he used to walk around his hut carrying a rock
until he warmed up. Thus the local people took to
calling him the Stone Robe Monk. Later he
disappeared. No one knows where he died, but the
rock he used to carrying around still sits in front of
the hut.
Thai: Garbha (skt)FoetusEmbryoThe
wombUterus.
Thai Cung: Palace womb.
1) Thai Nguc: Thai Tang hay t cung c xem
nh la nguc thatThe womb prison, the
womb regarded as a prison.
2) Thai cung ni nhng ngi niem Phat vang
sanh ma con nghi ng ni c Phat A Di a
se c ve tai ay trong 500 nam cho en
khi u cong c sanh ve Tnh oThe
palace womb, where those who call on
Amitabha but are in doubt of him are confined
for 500 years, devoid of the riches of Buddha-
truth, till born into th Pure Land.
Thai ai Nhat: c ai Nhat Nh Lai trong Thai
Tang giiVairocana in the Garbhadhatu.
Thai Hanh: Ngai Tr Khai (538-597), con goi la
Tr Gia hay Thien Thai ai S, e t cua ngai
Hue T (514-577), ton gia Nam Nhac Hue T
nui Hanh Sn, v to th ba cua tong Thien Thai
(neu tnh t ngai Long Tho)Chih-I, also called
Tien-Tai Chih-I, a disciple of Hui-Ssu, the third
patriarch of the Tien-Tai school (if counted from
Nagarjuna), who resided on Mount HsingSee
Thien Thai Tr Khai ai S.
Thai Mat: Taimitsu (jap)Tien-Tais
MysticismThai Mat truyen t tong Thien Thai
The mysticism which is handed down by the
Tien-Tai School.
Thai Ngoai Ngu V: Nam giai oan sau khi ra
khoi bao thai cua mot con ngi: hai nhi, tre th,
thieu nien, trung nien, gia laoThe five periods
of a person after birth: infancy, childhood, youth,
middle age, and old age.
Thai Nguc: Womb prisonTheo Phat giao th
thai cung c xem nh la nguc tu giam nhot
chung sanhAccording to Buddhism, the womb is
regarded as a prison of all beings.

Thai Noan Thap Hoa: Bon loai sanhThe four
yoni or modes of birth (womb-born, egg-born,
spawn-born, and born by transformation)See T
Sanh.
Thai Noi Ngu V: Nam giai oan trong thai me
cua mot con ngiThe five periods of the child
in the uterus.
1) Yet La Lam: Kalala (skt)Yet La LaCa
La LaThai nhi trong giai oan bay ngay
auThe human embryo during the first
seven days.
2) At Bo am: Arbuda (skt)Thai nhi trong giai
oan bay ngay th nhThe human embryo
during the second seven days.
3) Be Thi: Pesi (skt)Te ThiTy La ThiTy
ThiGiai oan th ba trong nam thi ky, cai
thai en ngay th 37, ket lai thanh hon tht
The third stage of the eight stages of the
human fetus, a thirty-seven days fetus, a
lump of flesh.
4) Kien Nam: Ghana (skt)Thi ky th t trong
nam thi ky cua bao thai, tc la 47 ngay sau
khi tho thai (thi ky kien hau)The fourth in
the five periods of a foetus, a foetus of forty-
seven days.
5) Bat La Xa Kh: Prasaka (skt)Prasakha
(skt)Giai oan th nam trong qua trnh hnh
thanh cua thai nhi, trong giai oan nay chan
tay c hnh thanhThe fifth stage of the
fetus, the limbs being formed.
Thai Sanh: Jalabuja (p)Jarayuva (skt)Born
from foetus.
1) Mot trong t sanh, thai sanh la mot hnh thc
sanh ra t trong thai me. Trc khi co s phan
chia trai gai, chung sanh eu trong tnh
trang hoa sanh (ve sau nay do co tnh dam
duc ma chia thanh trai gai va bat au co thai
sanh): Uterine birth or womb-born, one of the
four modes of yoni. Uterine birth is a form of
viviparous birth, as with mammalia. Before
the differentiation of the sexes birth is
supposed to have been transformation.
2) T ng nay cung danh cho nhng ngi vang universal source from which all things are
sanh Cc Lac trong nhng bup sen v khong
co long tin ni Phat A Di a, ma ch tin vao t
lc niem Phat. Ho phai tai ay trong mot
thi gian dai ma khong thay Phat, Bo Tat, hay
Thanh chung; cung khong nghe c giao
3679
thuyet cua Phat (khong thay Tam Bao). Tnh
trang nay con c goi la thai cung v
chung sanh trong bung me khong thay c
anh nhat nguyetThe term is also applied to
beings enclosed in unopened lotuses in
paradise, who have not had faith in the
Amitabha but trusted to their own strength to
attain salvation; there they remain for
proportionate periods, happy, but without the
presence of the Buddha, or Bodhisattvas, or
the sacred host, and do not hear their
teaching. The condition is also known as the
womb-place.
Thai Tang Gii: Garbhadhatu (skt)Gaibhakosa
(skt)Taizokai (jap)The Realm of Matrix
RepositoryTch Phc CauThai tang la nguon
goc cua s san sanh moi th, nh a tre c
nuoi dng trong thai me (ca than tam c cha
ng va nuoi dng). Cac nha triet hoc Chan
Ngon giao mieu ta nh sau: "Thai Tang Gii la
cau truc va s phat trien cua the gii tam linh.
Thai Tang Gii quan niem the gii nh la mot
canh gii tren o c Ty Lo Gia Na an tru trong
cai tam tham sau nhat cua moi chung sanh ma
phat trien nhng kha nang von co cua Ngai. Kim
Cang Gii mieu ta c Phat trong nhng bien hoa
rieng cua Ngai. Trong Kim Cang Gii, nhng hnh
anh minh hoa s o va qua trnh cua nhng phat
trien nay c goi la Man a La. Thai Tang Gii
tieu bieu cho Ly Tnh ve ca hai phng dien
yeu to vat chat va bo e thanh tnh. Thai tang la
ly; kim Cng tang la tr. Thai Tang gii tieu bieu
cho tam chung sanh vi tam mui tht nh hnh sen
tam canh. Thai Tang gii la cai bon giac (von
a giac ngo roi), oi lai vi Kim Cang gii tieu
bieu cho thuy giac (bat au giac ngo). Thai
Tang gii la cai t qua en nhan, trong khi Kim
Cang gii la cai t nhan en qua. Thai Tang gii
tieu bieu cho s li tha, trong khi Kim Cang gii
lai tieu bieu cho t li. Thai Tang gii c bieu
th bi chn o vuong gia va 1461 v Thanh
chung chung quanhThe womb treasury, the
producedThe womb of all thingsThe womb in
which a child is conceived. Its body, mind, etc. It
is container and content; it covers and nourishes;
and is the source of all supply. The Shingon
philosophers describe as follows: "Garbhadhatu is
 3680

the constitution and development of the spiritual vien c xay dng sm nhat tai Trieu Tien, c
world. The Garbhakosa conceives the world as a xay vao khoang t nam 742-755. ay la ni ma
stage on which Vairocana Buddha residing in the Thien s Hue Triet a tru lai e day e t sau khi
inmost heart of every being develops his inherent t Trung Hoa ve ncName of a famous Zen
possibilities. Vajragarbha depicts the Buddha in monastery in Korea. This is one of the oldest Zen
his own manifestations. In Vajragarbha, the monasteries in Korea. After returning from China
pictures illustrating the scheme and process of in 839, Zen master Hui-Chie stayed at this Zen
these developments are called Madala. It monastery to teach Zen for his disicples.
represents the fundamental nature, both material Thai Ba Ca Nh C Phai: Mot nhanh cua trng
elements and pure bodhi, or wisdom in essence or phai Ca Nh C, mot trong bon trng phai chnh
purity. The garbhadhatu as fundamental wisdom; cua Phat giao Tay Tang. Ba trng phai khac la
acquired wisdom or knowledge, the vajradhatu. phai Co Mat (Ninh Ma), Thch Ca (at Xam), va
The Garbhadhatu represents the eight parts of the Hoang Mao GiaoOne branch of the Kagyu, one
human heart as the eight-petal lotus mandala. of the four major schools of Buddhism in Tibet. It
Garbhadhatu is the original intellect, or the static was founded by Marpa and is headed by His
intellectuality, in contrast with intellection, the Holiness Kamapa. The other three are the Sakya,
initial or dynamic intellectuality represented in the Nyinggma, and the Gelukpa schools.
the Vajradhatu. The Garbhadhatu is the cause and Thai Bach Quan Tong Thien S (731-809): T'ai-
Vajradhatu is the effect. Though as both are a Po Kuan-tsungTen cua mot v e t thuoc Ngu
unity, the reverse may be the rule, the effect au Sn phai, Ngu au tong, ngi c tho
being also the cause. The Garbhadhatu is likened giao cua Thien s Ngu au Hue Trung vao gia
to enrich others, as Vajradhatu is to enriching self. the ky th VIII. Ten cua ong c ghi trong van
This realm has nine squares in the center bia cua mnh rang ong la e t cua Thien s Hue
surrouned by 1,461 saintly beings. Trung. Van bia cua ong co mot gia tr nao o trong
Thai Tang Gii Man a La: Garbhadhatu- s nghien cu lch s va giao ly Ngu au tong
mandala (skt)Taizokai-mandara (jap)Nhan Name of a Zen monk of the Mount Niu-t'ou Zen
Man a LaMan a La cua Thai tang gii, ve Sublineage, Niu-t'ou School, who was ordained
pha ong; oi lai vi Kim Cang Tang Man a La, with a Zen master Niu-t'ou Hui-chung in the
ve pha tay trong Man a La. Thai Tang Gii va middle of the eighth century. His name was
ba vien chung quanh c goi la T Trung Man recorded in his own epitaph that he was one of
a La, ni tru ngu cua nhng v Thanh trong bon Niu-t'ou Hui-chung's disciples. His epitaph is of
vien nayThe Garbhadhatu mandala, which is some value in the study of the Niu-t'ou School
east; in contrast with Vajradhatu mandala, which history and doctrine.
is west (qua man a la). The Garbhadhatu Thai Bnh ao: T'ai-Ping-Tao (chi)Way of
mandala of one central and three surrounding Peace.
courts. The occupants are described as the sacred Thai Bnh Hue Can Phat Giam Thien S: Taihei
host of the four courts. Egon (jap)T'ai P'ing Hui-Chin-Fo-Chien
Thai Thap Noan Hoa: Bon loai sanh: thai, thap, (Wade-Giles Chinese)Huiqin Fojian (Pinyin
noan, hoaThe four ways of coming into Chinese)See Hue Can Phat Giam Thien S.
existence: birth from the womb, from the damp, Thai Co Nguy Sanh: That cao ngat lam sao!
from an egg (egg-born), and from transformation. How lofty!See Ma To: Thai Co Nguy Sanh.
Thai A Kiem: Ten cua mot loai gm quy (Trung Thai Co: Very ancientGreat antiquity.
Hoa), y ch s quy bau cua Thien phap Name of Thai Co Nguy Sanh: Cao ngatLoftySee
a precious sword (China), implies the highly Thai Co Nguy Sanh.
valuable teachings of ZenSee Tuyet au Thai Thai Cc: T'aichi (chi)Extreme ultimate
A Kiem. energy.
Thai An T: Ten cua mot ngoi Thien vien noi Thai Cc Quyen Thien: Tai Chi Hsuan Zen
tieng Trieu Tien. ay la mot trong nhng Thien Primordial Movement Zennh la mot trang
 3681

thai tam ma hanh gia co the at c bang nhieu Thai Dng Tinh: Aditya (skt)Mat tri
phng phap ma trong o, a phan la nh vao Gaganadhvaja (skt)Sun.
nhng phng phap "Tnh". Nhng o khong phai Thai au: V Tang lo ve viec cung cap rau cai
la cach oc nhat e at c "nh". Mot vai loi trong chuaThe monk who has charge of
van ong ac biet nao o cung co the a en supplying of vegetables in a temple.
nhap nh, chang han nh Thai Cc Quyen. Thai Thai ien e Tang (1900-1976): Ten cua mot v
Cc Quyen la mon vu ao, c mot ao s v ai hoc gia noi tieng cua Phat giao Nhat Ban vao
cua Trung Hoa, Trng Tam Phong sang che di the ky th XX. Ong ac biet nghien cu ve nhng
thi nha Minh. Thai Cc Quyen la mon luyen tap lien he gia Lao giao, Khong giao va Phat giao
rat on nhu c phat minh mot cach tinh xao e Trung HoaName of a Japanese famous
em cac nguon lc tieu cc va tch cc trong than Buddhist scholar in the twentieth century. He
the en cho hai hoa vien man, do o t ong ieu especially studied on the relationships among
phuc tam ieu phuc, kiem soat hi th, va a Taoism, Confucianism and Buddhism in China.
hanh gia en "nh" mot cach trc tiep. Mon Thai Thai o Bang Quan: Thai o khong can thiep
Cc Quyen nay ngay nay a tr thanh mot trong Attitude of non-interference.
cac mon the duc pho cap nhat, c ngi Hoa va Thai o Bat Tnh: Impure attitude
ngi Viet luyen tap mot cach rong rai trong moi Thai o ch Ky: Selfish attitude
neo ng cua i song. Tuy nhien, hanh gia tu Thai o Khoan Dung: Tolerance.
Thien phai nen luon nh rang c Phat khong bao Thai Hien: Ten cua mot v danh Tang Trieu Tien
gi nhan manh en bat c viec "ong" trong tu thuoc tong Phap Tng vao the ky th VIII. Ong
tap Thien"Samadhi" is a state of mind that can du hanh sang Trung Hoa vao thi nha ng roi
be attained by a number of methods of which, on sau o tr ve Trieu Tien e truyen ba giao thuyet
the majority, the most direct is the "Still" methods. Duy Thc HocName of a Korean famous monk
But these are by no means the only ways of of the Fa-Hsiang Sect who lived during the eighth
reaching "Samadhi", for instance, the Primordial century. He traveled to China during the T'ang
Movement. Primordiality is an art of fighting, dynasty (618-907) and returned to Korea to spread
invented during the Ming dynasty by the great the Mind-Only theories.
Taoist practitioner, Chang San Feng. The Thai Hoa: Pundarika (skt)Bong senLotus
Primordial Movement is a very gentle exercise See Lien Hoa.
ingeniously devised to bring the negative and Thai Hoa Ty Kheo Ni: Khema (p)Ty Kheo Ni
positive forces in the body into perfect harmony, Thai Hoa (co ngha la tnh an, an ninh, an toan.
thus automatically taming the mind, controlling Mot trong nhng ac tnh cua Niet ban, trai han
the breath, and even bringing one directly to the vi s an toan co ieu kien cua the gian). Ten cua
state of "Samadhi". This Primordial Movement mot trong hai v Ni Trng au tien cua Phat giao.
has now become one of the most popular Ty Kheo Ni Thai Hoa la mot trong nhng n e t
gymnastic exercises, widely practiced by Chinese xuat chung ma c Phat xem nh e nhat gia
and Vietnamese people in all walks of life. nhng v co tr tue ln trong hang Ty Kheo Ni
However, Zen practitioners should always Name of one of the two first nuns of Nun Buddhist
remember that the Buddha never emphasizes on Order. The Elder Sister Khema was one of the
any "Movement" in practicing Zen. pre-eminent female disciples that the Buddha
Thai Da: Ban Daai DaTang Biet Da considered as chief among those of great wisdom
Thong DaTuc DaSee ai Da. in the Order of Nuns.
Thai Dien: Taien (jap)Ten cua mot v Tang Thai H ai S: T'ai-Hsu (chi)Nha s Trung
Nhat BanName of a Japanese monk. Quoc noi tieng (1889-1947). Ngai a lam song lai
Thai Dng: Aditya (skt)Mat tri Phat giao Trung quoc bang chu trng khoi phuc
Gaganadhvaja (skt)Sun. Tang gia. Vao nam ong th tch 1947, hoi Phat
Thai Dng Canh Huyen: Taiyo Keigen (jap) giao Trung quoc do ong lap ra a co tren 4 trieu
Name of a monk. mon o. Mot trong nhng thanh cong ln cua ong
 3682

la hoa hp c cac triet hoc cua cac trng phai Thai Nguyen Phu Thien S (868-937): Taigen Fu
Phap Tng, Hoa Nghiem va Thien ThaiA (jap)T'ai-yuan Fu (Wade-Giles Chinese)
famous Chinese monk (1889-1947). He reformed Taiyuan Fu (Pinyin Chinese)Thien s Thai
the Chinese Buddhism by revitalizing the Sangha. Nguyen Phu trc tien la mot nha Phat hoc quang
In 1947, the year he passed away, the Chinese bac. Hien nay chung ta khong co nhieu tai lieu chi
Buddhist Society founded by him had over 4 tiet ve Thien s Thai Nguyen Phu; tuy nhien, co
million followers. One of his most important mot vai chi tiet ly thu ve v Thien s nay trong
achievements was a harmonious blending of Truyen ang Luc, quyen XIX: Trc khi tr thanh
philosophies from Fa-Hsiang, Hua-Yen and Tien- e t cua Thien s Tuyet Phong. Thai Nguyen Phu
Tai schools. a tng thuyet giang Dng Chau. Sau o, Thai
Thai H Khong: Space, where nothing exists. Nguyen Phu hanh cc du phng en nhieu t
Thai Kham Kim Lang Thien S (?-958): Zen vien, va danh tieng cua ong nh la mot ngi tinh
master T'ai-ch'in of Ch'ing-liangSee Thanh thong ve Thien c truyen khap ca x. Trong
Lng Thai Kham Thien S. nhng chuyen hanh cc du phng cua S, S a
Thai Kham Thanh Lng Thien S (?-958): Zen leo len nh nui noi tieng Canh Sn trong tnh
master T'ai-ch'in of Ch'ing-liangSee Thanh Triet Giang ngay nayWe do not have detailed
Lng Thai Kham Thien S. documents on Zen Master T'ai-Yuan-Fu; however,
Thai Khong: Khong gian v aiThe great there is some interesting information on him in
space. The Records of the Transmission of the Lamp
Thai Liem Tiem Sinh: That vi te thay!How (Chuan-Teng-Lu), Volume XIX: Before
diffuse!Theo Bch Nham Luc, tac 3, vi ngi becoming a student of Xuefeng, Tai-Yuan
xa, mot c, mot canh, mot li mot cau van mong lectured at a temple in Yangzhou. Later, he
co cho vao. Tren da tht lanh manh muon khoet traveled to many Zen monasteries and his
thanh thng tch thanh o hang. ai Dung hien reputation as a Zen adept spread throughout the
tien chang con phep tac, lai mong co viec h ng country. In the course of his travels he climbed
thng che tri che at, do tm chang c. The famous Mt. Jing in Zhejiang Province.
ay cung c, chang the ay cung c, that vi te Mot hom, trc Phat ien tren Canh Sn, mot
thay. The ay cung chang c, chang the ay cung v Tang hoi Thai Nguyen: "Thay co tng en
chang c, that cao chot vot thay. Chang ket hai nui Ngu ai bao gi cha?" Thai Nguyen
ben lam sao mi phai ay?According to the Pi- ap: "Tng en." V Tang hoi: "Thay co thay
Yen-Lu, example 3, for the ancients, one device, Bo tat Van Thu khong?" Thai Nguyen noi:
one object, one word, one phrase, the intent is that "Thay." V Tang hoi: "Thay thay tai ni nao
you'll have a place to enter; still this is gouging a vay?" Thai Nguyen ap: "Thay trc ien
wound in healthy flesh; it can become a nest or a Phat cua Knh Sn."One day, in front of the
den. The Great Function appears without abiding Buddha hall on Mount Jing, a monk asked
by fixed principles; the intent is that you'll realize Tai-Yuan, "Have you been to Mt. Wutai or
there is something transcendental; it covers the not?" Tai-Yuan said, "I've been there." The
sky and covers the earth, yet it cannot be grasped. monk asked, "Did you see Manjusri?" Tai-
This way will do, not this way will do too; this is Yuan said, "I saw him." The monk asked,
too diffuse. This way don't do, not this way don't "Where did you see him?" Tai-Yuan said, "I
do either; this is too cut off. Without treading saw him in front of the Buddha hall on Mount
these two paths, what would be right?See Ma Jing."
To: Thai Co Nguy Sanh. Cung v Tang nay sau o hanh cc en Phuc
Thai Nang Thien S (1562-1649): Ten cua mot v Chau. Tai ay v Tang thuat lai cho Tuyet
Thien s Trieu Tien vao the ky th XVIIName Phong nghe, Tuyet Phong noi: "Sao khong
of a Korean Zen master who lived in the bao ong ta en ay?" Khi Thai Nguyen nghe
seventeenth century. c, ong ben thu xep hanh ly va i en
Tuyet Sn. Khi Thai Nguyen en Tuyet Sn,

Tang chung ang co mot ngay ngh ngi ac
biet, va ang thng thc ma cung dng t Lam Te co ba cu phai khong?" Thai Nguyen
th chu. Trng Khanh hoi Thai Nguyen:
"Ong t au en?" Thai Nguyen noi: "T ben nhat cu?" Thai Nguyen ging mat nhn,
kia nui." Trng Khanh noi: "Mot cuoc hanh
trnh vat va. Ong mang theo g vi mnh?"
Thai Nguyen noi: "Ma! Ma!"Later, this
same monk traveled to Snow Peak in Fuzhou.
There he told Xuefeng about his conversation
with Tai-Yuan. Xuefeng said, "Why didn't
you tell him to come here?" When Tai-Yuan
heard of this, he packed his luggage and set
off to Snow Peak. When Tai-Yuan arrived at
Snow Peak, the monks were having a special
leisure day, and enjoying an offering of
sugarcane they had received. Changqing
asked Tai-Yuan, "From where have you
come?" Tai-Yuan said, "From beyond the
mountains." Changqing said, "It's a difficult
journey. What did you carry with you?" Tai-
Yuan said, "Sugarcane! Sugarcane!"
Ngay hom sau tai t vien, khi Tuyet Phong
nghe ve viec nay, ong cho trieu tap Tang
chung vao sanh ng. Khi Thai Nguyen i
vao, ong nhn len Tuyet Phong, roi nhn
xuong chung Tang. Ngay hom sau na, Thai
Nguyen i en gap Tuyet Phong, le bai, va
noi: "Ngay hom qua, con a hanh x bat knh
vi thay." Tuyet Phong noi: "Lao Tang hieu
van e ma, nen quen no i."The next day at
the monastery, when Xuefeng heard about
this, he summoned the monks to the hall.
When Tai-Yuan entered the hall, he looked
up at Xuefeng, then looked down at the
monks. The following day, Tai-Yuan went to
Xuefeng, bowed, and said, "Yesterday, I
acted unfilial toward you." Xuefeng said, "I
understand this matter, so forget about it."
Mot buoi toi, khi Tang chung te tu ni sanh
ng e tham van, Tuyet Phong nam gia the monk named Xuansha Shibei came to
sanh, Thai Nguyen noi: "Trong Ngu Chau, ch
co v lao S nay la noi bat." Tuyet Phong ben
ng len va i ra ngoaiOne evening, as the
monks assembled for an evening meeting,
Xuefeng was lying down in the middle of the
hall. Tai-Yuan said, "In all of Wuzhou, only
this old master is prominent." Xuefeng then
got up and went out.
3683
Tuyet Phong hoi Thai Nguyen: "Nghe noi
noi: "Phai." Tuyet Phong hoi: "The nao la e
Tuyet Phong noi: "o van con la e nh cu,
the nao la e nhat cu?" Thai Nguyen xoa tay
roi lui ra. T o Tuyet Phong rat xem trong
Thai Nguyen. Thai Nguyen nhan s truyen
Phap t Tuyet Phong, va co an giai ac biet
gia thay tro. Thai Nguyen lai vi Tuyet
Phong mot khoang thi gian dai va phu trach
viec cham soc nha tam cho ch Tang
Xuefeng asked Tai-Yuan, "I understand that
Linji has three phrases. Is that so?" Tai-Yuan
said, "Yes." Xuefeng said, "What is the first
one?" Tai-Yuan looked up and stared directly
at Xuefeng. Xuefeng said, "That's the second
phrase. What's the first?" Tai-Yuan clasped
his hands and left. After this incident Xuefeng
held Tai-Yuan in high esteem. Tai-Yuan
received Dharma transmission and had a
special affinity with Xuefeng. He remained
with Xuefeng for a long period and served as
the bath attendant.
Mot hom, Huyen Sa S B len nui tham hoi.
Tuyet Phong noi: "Ni nay co con chuot, nay
ang buong tam!" Huyen Sa noi: "Ch toi
kham pha cho Hoa Thng." Noi xong,
Huyen Sa i en buong tam gap luc Thai
Nguyen ang muc nc. Huyen Sa hoi: "Xin
chao Thng Toa!" Thai Nguyen noi: "a
gap nhau roi ma." Huyen Sa noi: "Tng thay
nhau trong kiep nao au!" Thai Nguyen noi:
"Bo ong ngu guc sao?" Huyen Sa ben i vao
phong phng trng, bach lai vi Tuyet
Phong rang: "a kham pha roi." Tuyet Phong
hoi: "Lam cach nao e kham pha y?" Huyen
Sa thuat lai li le ban nay. Tuyet phong noi:
"Ong a tiet lo mot ten trom ay!"One day,
Elephant Bone Mountain and inquired after
the master Xuefeng. Xuefeng said to him,
"There's a rat here. It's over in the bath
house." Xuansha said, "I'll go check him out."
When Xuansha saw Tai-Yuan at the
bathhouse, he said, "Now I see your
eminence." Tai-Yuan said, "You've seen me
before." Xuansha said, "In what eon did we

see each other?" Tai-Yuan said, "Are you
asleep?" Xuansha then went to the abbot's
room and reported this to Xuefeng, saying, "I
checked him out." Xuefeng said, "What did
you find out?" Xuansha relayed the
conversation he had with Tai-Yuan. Xuefeng
said, "You've revealed a thief!"
Mot hom, Tang Bao Phc Tong Trien ang
cat da hau khi Thai Nguyen i en pha ong.
Bao Phc noi: "Neu ong noi viec ung, ta se
cho ong mot mieng e an." Thai Nguyen noi:
"a cho ta mot mieng." Bao Phc lien a
cho Thai Nguyen mot mieng. Thai Nguyen
cam lay mieng da roi i raOne day, the
monk named Baofu Congzhan was cutting a
melon when Tai-Yuan came up to him. Baofu
said, "If you say the right thing I'll give you a
piece of melon to eat." Tai-Yuan said, "Give
me one." Baofu gave him a piece of melon.
Tai-Yuan took it and went away.
Trong thi gian Dng Chau, nhan luc giang
kinh ai Bat Niet Ban, mot Thien Tang bong
en ngu cung chua va nghe giang. Phu khi
s giang ve Phap Than, bat cht Thien Tang
bat ci ha ha. Sau o, Phu mi thay uong tra
va hoi: "S hoc cua toi khong quang bac lam,
nhng toi biet toi a trnh bay trung thc
ngha kinh phu hp vi van t. Sau khi thay
Thng Nhan ci bai giang cua toi, toi nhan
ra nhat nh co sai lam au o. Xin Thng
Nhan hoan hy ch giao." Thien Tang noi: "Toi
khong the nao nn ci c trong luc o, bi Buddhist scholar. While he was in Yang-chou,
v bai giang cua Toa chu ve Phap Than hoan
toan sai lac." Phu hoi: "Sai lac cho nao?"
Thien Tang bao s lap lai bai giang, tc th
Phu bat au nh the nay: "Phap than nh h
khong khong cung tan, trai rong khap ca mi
phng, ngap tran ca tam hng, bao ham ca
hai thai cc, tri va at, hoat dung tuy theo
cac duyen, ap ng tat ca moi c canh, khong
au la khong hien th..." Thay Tang noi: "Toi
khong noi rang loi trnh bay cua Toa chu hoan
toan sai lac, nhng o khong phai la noi ve
Phap Than. oi vi phap nh la phap, Toa
chu khong hieu g het." Phu hoi: "Neu vay,
xin ch cho biet no la g?" Thien Tang noi:
"Toa chu co tin toi khong?" Phu noi: "Tai sao
khong?" Thien Tang noi: "Neu qua tnh nh
3684
vay. Toa chu hay dep bo viec dien giang i
mot thi gian, rut lui vao that khoang mi
ngay; ngoi thang lng, yen lang tap trung t
tng, vt het tat ca nhng phan bien thien
ac, va nhn vao trong the gii noi tam cua
mnh." Phu theo li khuyen mot cach nhiet
tnh, trai qua suot em am mnh trong t duy
sau tham. Tri va hng sang, Phu bong nghe
tieng sao, ot nhien bng tam to ngo. Phu
chay thang en ni v Thien Tang tru ngu va
go ca. Thien Tang len tieng: "Ai o?" Phu
ap: "Toi." V Thien Tang cat tieng chi rua
the tham: "Hoa Thng o ? Toi muon Hoa
Thng nhn thay Phap e tha truyen. Tai
sao lai nhau nhet say sa roi ngay suot em
ngoai ng?" Phu noi: "Thien s, nghe ay.
Trc kia toi giang bang cai mieng cua cha
me toi cho. Bay gi khong con cai mieng o
na." V Thien Tang noi: "Bay gi hay i i.
Tra han tr lai gap toi." Nhan o Thai
Nguyen Phu lam bai ke nh sau:
"Ta nh ngay nao cha to ngo
Moi lan nghe sao da buon lay
Ao tng qua roi tren goi mong
Mac tnh tai t ieu buong li."
Hanh gia tu Thien phai nen luon nh rang
chan ly cu canh cua giao phap la phai kinh
nghiem, ch khong phai danh cho phan tch
suong cua tr thc. Va cai tinh hoa trong chan
ly Thien la i song ch khong phai la triet
lyZen master T'ai-Yuan-Fu was first a
one day, he was lecturing on the Parinirvana
Sutra, a Zen monk happened to stay in his
temple and attended the lecture. Fu began
discoursing on the Dharmakaya, which
incidentally evoked the Zen monk's laugh.
Afterwards Fu invited the monk to have tea
and asked, "My scholarship does not go very
far, but I know I have faithfully expoundedthe
meaning in accordnace with the literary
sense. Having seen you laugh at my lecture, I
realize that there must have been something
wrong. Be pleased to give me your kind
instruction in this." The Zen monk said, "I
simply could not help laughing at the time,
because your discourse on the Dharmakaya
was not at all to the point." Fu asked, "Where
 3685
am I wrong?" The Zen monk told him to
repeat his lecture, whereupon Fu began thus:
"The Dharmakaya is like vacuity of space, it
reaches the limits of time, it extends to the ten
quarters, it fills up the eight points of the
compass, it embraces the two extremes,
heaven and earth. It functions according to
conditions, responds to all stimulations, and
there is no place where it is not in evidence..."
The Zen monk said, "I would not say that your
exposition is all wrong, but it is no more than
a talk about Dharmakaya. As to the thing
itself, you have no knowledge." Fu asked, "If
this be the case, tell me what it is." The Zen
monk said, "Would you believe me?" Fu said,
"Why not?" The Zen monk said, "If you really
do, quit your lecturing for a while, retire into
your room for about ten days, and, sitting up
straight and quietly, collect all your thoughts,
abandon all your discriminations as regards
good and bad, and see into your inner world."
Fu followed this advice wholeheartedly,
spending all his night absorbed in deep
meditation. In the small hours of the morning
he happened to hear a flute, which suddenly
opened his mind to a state of enlightenment.
He ran to the quarters where the Zen monk
was staying and knocked at the door. The Zen
monk asked, "Who is it?" Fu said, "Myself."
The Zen monk burst out into a terrible
scolding, "I wanted you to have an insight into
the Dharmakaya so that you could be a bearer
and transmitter of it. Why do you get drunk
and snore the night in the street?" Fu said, "O
Zen monk, listen. Hitherto all my lectures
have been carried on with the mouth given by
my parents, but from now on there will be no
more of them." The Zen monk said, "Begone
for now. Come again during the day and I will
see you." Then, Fu composed the following
poem:
"In those days, I remember,
when as yet I had no enlightenment
Each time I heard the flute played
my heart grieved;
Now I have no idle dream over the pillow;
I just let the player play
whatever tune he likes."
Zen practitioners should always remember
that the ultimate truth of Zen teaching is to be
experienced and not to be made a mere
subject of intellectual analysis. And what is
essential in the truth of Zen is life and not
philosophy.
Thai Pham (778-858): Ten cua mot v danh Tang
Nhat Ban thuoc tong Chan Ngon vao the ky th
IXName of a Japanese famous monk of the
Shingon Sect, who lived in the ninth century.
Thai Quoc Phat Giao: Buddhism in Thailand.
Thai Sat: RatVeryVery much.
Thai Sn: T'ai-shanMount T'aiTen cua mot
ngon nui cao Trung Hoa. ay la nui ong Sn
trong tnh Sn ong thuoc Trung Quoc Name of
a high mountain in China. This is the Eastern
Sacred Mountain in Shan-Tung province, China.
Thai Tho Sanh:
1) Rat tho lo: Very roughVery rude.
2) Ngi tho thienA ruffianA rough fellow.
Thai Thuc Th:
1) Ngi hai au: Bean-picker.
2) Ten khac cua Muc Kien Lien: Name of
Maudgalyayana.
Thai Thng: The king, or the highest.
Thai Tien e T Hoan Thien S: Zen Master
Taisen DeshimaruTen cua mot v Thien s Nhat
Ban. Theo Thien s Thai Tien e T Hoan trong
'Nhng Cau Hoi Cho Mot V Thien S': "Nghiep
va so phan co cung y ngha hay khong?" Khong,
hai ieu o hoan toan khac nhau. Nghiep tng
ng vi hanh ong. Hanh ong cua than, cua y
thc, va li noi cua chung ta. Neu toi am ban mot
cai, chang han, ay la nghiep, mot hanh ong tr
thanh nghiep. Trong mot ky nhiep tam, mot trong
nhng e t cua toi khong x s tot: ham me sac
duc, ru che, va vao cai ngay anh ta ra ve, anh ta
la b mot tai nan xe hi vi mot phu n tre. Lan
o, nghiep qua phan hoi qua nhanh. Ngay ca
nhng ieu nho nhat cung phan hoi lai. Nghiep
thanh hnh vi bat c ieu g chung ta lam, vi
than, vi khau va y. Khi ban chao i, ban a
mang mot cai nghiep: nghiep cua to tien, ong ba,
chang han. Nhng nghiep co the thay oi, trong
khi cai goi la so phan th bat bien. Neu ban tu tap
toa thien, nghiep cua ban se thay oi hoan toan,
va se tr thanh thien nghiep." Cung theo Thien s
Thai Tien e T Hoan trong 'Nhng Cau Hoi Cho
 3686

Mot V Thien S': "That khong de g giai thch Truc Phap Ho dch sang Hoa ng khoang t 265
c cai chap trc. Chap trc bieu hien cai en 316 sau Tay LchOne name of the Subahu-
nghiep cha hien hien. Ve mat ly tr ma noi, ngi pariprccha, translated into Chinese by
ta co the hieu rang nen cat t chap trc, nhng Dharmaraksa between 265-316 A.D.
trong tu tap, ieu o cc ky kho lam. Neu ban tiep Thai T Ky a:
tuc toa thien, mot cach vo y thc, t nhien va t 1) Jeta (skt): See The a.
ong, s chap trc cua ban giam dan va cuoi 2) Jita (skt): Ten cua mot trong mot tram v Phat
cung, ngay ca khi ban muon chap thu ieu g, ban oc giac a song mot thi gian dai tren nui
cung khong lam c. o la 'Giac Ngo.'"Name IsigiliName of one of one hundred
of a Japanese Zen master. According to Zen Pratyeka-buddhas who lived a long time on
Master Taisen Deshimaru in 'Questions to a Zen Mount Isigili.
Master': "Do karma and fate mean the same Thai T T Thien Vng ng Than: The body
thing? No, they are not the same. Karma equals of a Prince from the kingdoms of the Four
action. Action of our body, our consciousness, our Heavenly KingsTheo Kinh Thu Lang Nghiem,
speech. If I strike you with my fist, for example, quyen Sau, c Quan The Am Bo Tat a bach
that is karma, an action that becomes karma... At a trc Phat ve ng than (mot trong ba mi hai ng
sesshin once, one of my disciples did not behave than) cua ngai nh sau: Neu co chung sanh muon
well, too much sex, too much drinking, and the sinh ve cung Tri, sai khien quy than, toi se hien
day he left he had an accident in his car with a than Thai T cua T Thien Vng trc nhng
young lady. That time, karma returned to the ngi o noi phap, khien ho c thanh tu
surface very quickly. Even little things reappear. According to The Surangama Sutra, book Six,
Whatever we do with our body, speech or thought, Avalokitesvara Bodhisattva vowed in front of the
every certainly karma is created. When you are Buddha about his appearance before sentient
born you have a karma: that of your forebears, beings (one of the thirty-two response bodies) as
your grandparents, for example. But karma can be follow: If there are living beings who enjoy being
changed, whereas the so-called fate is a constant. born in the Heavenly palaces and to command
If you practice zazen your karma changes ghosts and spirits, I will appear before them in the
completely, it becomes better." Also according to body of a Prince from the kingdoms of the Four
Zen Master Taisen Deshimaru in 'Questions to a Heavenly Kings and speak Dharma for them,
Zen Master': "It is no easy matter to sever enabling them to accomplish their wishSee Tam
attachment. 'Attachment represents karma that has Thap Nh ng Than.
not been manifested.' Intellectually, one can Tham: San (jap)Chung Tang trong thien mon
understand that one must sever attachment, but in tap trung lai ngoi thien hay thuyet phap tung kinh.
practice it is extremely hard to do. If you continue Co ba loai Tham: Tao Tham hay tap hop lai vao
zazen, unconsciously, naturally, automatically, buoi sang sm, Van Tham hay tap hop lai vao
your attachments diminish and in the end, even if buoi chieu, va Tieu Tham hay tap hop tuy thi e
you want to attach yourself to something, you can ban luan ly ngha sau buoi thuyet phapAn
no longer do it. Enlightenment (satori)." assembly, or a gathering for the purpose of
Thai To: Taiso (jap)1) Ngi sang lap ra trieu meditation, preaching, worship. There are three
ai: Founder of a dynasty; 2) V to ln: A big different classes: Morning assembly, Evening
Patriarch. assembly, and a special meeting; a discussion
Thai T: Kumararaja (skt)Crown prince1) following an address.
Danh hieu cua c Phat: An epithet of Buddha; 2) Tham Ai: PassionDesireCupidityTham ai,
Danh hieu cua Van Thu S Li: An epithet of tham duc oi hoi nhng s ham muon ve vat chat
Manjusri. nh them an, them ngu, them an ai, van van, la
Thai T Hoa Hu Kinh: Thai T Loat Ho Kinh nhng khoai lac ve ngu quan. Con ngi con ham
Mot ten cua bo kinh Thai T A Xa The gap Phat muon e c thoa man nhng nhu cau ve tinh
van kinh va c Phat tho ky. Kinh c ngai than nh ham chiem oat, ham pho trng, ham
 3687

quyen lc, ham li loc. Long ham muon am me Tham Cau Tham Khong: Greed for profound
khong bao gi biet ngng, khong bao gi c emptiness.
thoa man ca, nh chiec thung khong ay. e thoa Tham Cau Than Lc: Greed for spiritual powers.
man duc vong ma con ngi sanh ra v ky, oc ac, Tham Cau Thien Xao: Greed for cleverness and
lam hai, lam kho ngi khac e mnh c vui, skill.
c sung sng. V long tham ma chung ta khong Tham Cau Tnh Mat: Greed for peace and quiet.
ngai x dung moi thu oan e at cho c muc Tham Cau Trng Tho: Tham cau song lau
ch, bat ke chuyen g xay en cho ngi khac. Greed for immortality.
Phat t chung ta nen thay ro v khong tu nen coi Tham Cau Tuc Menh: Greed for past lives.
i tr thanh mot au trng ma nc mat o nh Tham Chieu: To refer.
ma rao, be kho dang len nh nc thuy trieu bien Tham Chng: Rago-kincanam (p)Obstacles of
khiGreed and lust are unrestrained desires for Lust.
material possessions such as food, sleeping, Tham Cong An: Practicing Zen through the Koan
sexual intercourse, etc., all related to sensual ExerciseTham cong an thng ngu y la co giai
pleasures. We also have a desire for quyet mot van e Thien nh "Y To at Ma t Tay
appropriations, showing off, authority, and profits. Truc qua la the nao?"; hay "Cay trac ba ngoai
Since they are like bottomless barrel, neither san!"; hay "Tat ca cac phap qui ve mot, cai mot ay
obsessive greed nor desire can be stopped or qui ve au?"; hay ch mot ch "Vo", van van.
satisfied. Through tricks, expedients, and Nhieu cong an, oi tng cua nhng cuoc van ap
manipulations we try to reach our goal gia thay va tro, vach lai nhng s bien cua lan
irrespective of whatever happens to others. We 'oc tham' trong qua kh. Theo truyen thong thien,
Buddhists must see that greedy people are viec dung loi giang rieng cho tng ngi co t
generally selfish, wicked, and prone to cause nhng bai hoc b truyen cua chnh c Phat Thch
sufferings to others. As a result, they transform Ca Mau Ni; cach nay hien van con c gi trong
this world into a battlefield where tears are shed cac phai Thien, cach lam nay a bien mat trong
like streams, and sufferings rise like an ocean tide. phai Tao ong, nhng van con trong phai Lam Te.
Tham Ai Mau: Tham ai la me, vo minh la cha san Trung Hoa mon o Thien t khi dung ch "Tham
sanh ra cai ngaDesire as mother and Cong An"; thay vao o, ho dung ch "Tham Thoai
ignorance as father produce the ego. au", co ngha la theo uoi mot thoai au. Hanh
Tham Bai: Tham vieng le baiTo visit and to gia tu Thien nen luon nh rang cac cong an la
pay one's respect to someoneTo visit and to cach dien at trc tiep s the nghiem cua cac
prostrate. thien s ngay xa, mot s the nghiem khong the
Tham Bang: Tam danh thiep a ra khi en vieng nhan ra, khong the hieu c theo loi duy ly. Ban
v Thien sA name card to be presented when chat cua cong an la da vao nghch ly, ngha la
visiting a Zen master. da vao nhng g vt ra ngoai khai niem (hay
Tham Bao: Triet ngoA complete ben kia cai co the nhan ra c). V vay, cac van
enlightenment. ban cong an thuoc ve nhng van ban kho dch nhat
Tham Bao Nhan: Ngi triet ngoA completely trong toan bo van hoc the gii. Ngay ca nhng ai
enlightened person. a at c mc o thong thao nao o ve Hoa ng
Tham Bat Thien Can: Lobho akusala mulam hay Nhat ng van cha the cung cap mot ban dch
(p)Unwholesome root of greed. thch hp cua cac cong an, ngha la mot ban van
Tham Cau Bien Bach: Tham cau bien bach, co the c dung trong viec tu tap thien neu mnh
phan tachGreed to analyze things. khong co s the nghiem thien sau sac. Trong nha
Tham Cau Du Lch: Greed for adventure. Thien cong an la mot nh thc, bang ngon ng
Tham Cau Khe Hp: Greed for union. anh la, ch thang chan ly toi hau. Cong an
Tham Cau Minh Cam: Greed for spiritual khong the c giai ap bang cach s dung ly luan
responses. hp ly, ma ch bang cach lam tam giac ngo en
Tham Cau Quyen The: Greed for power. mot mc sau hn, cung nh vt qua ly tr bien

biet. Ngi tham cong an hay ngi oc cac van
ban ve cong an ve nhng cong an anh lac hng
ng bao gi quen rang nhng van ban nay, theo
nh ngha cua chung, la kho hieu, khong the dung
tr tue pham tuc e hieu c. Muc ch cua
chung la kch thch hanh gia vt qua nhng gii
han cua ly luan va t duy duy ly. Hanh gia nen
luon nh rang nhng li giai ve cong an ngay ca
nhng giai thch t no chieu sang, ro rang la sai
lam theo quan iem Thien neu chung c tm ra
bang cach lap luan va dien dch ma bat c mot bac
thay chan chanh nao eu de dang nhan ra. Ve mat
tam ly ma noi, tien trnh tham cong an nay rat noi
tieng, va cac thien s t kinh nghiem cua ho
thng a ra cac li khuyen vi muc ch tao ra
cai g o goi la tam thc thien. Thien s Bat Nha
nhan nhu cac mon o cua ong nh sau: "Khi tam
ong a tru vng chac va manh liet khong gian
oan vao cong an, ong se bat au khong chu y ti
s hien hu than xac cua mnh, trong khi cong an
chiem trung tam cua y thc ong. Tuy nhien, mc
o nay ong phai can than , khong c chay theo
vo thc, bi v oi khi ong co xu hng i lac nh
trong m va tao ra mot trang thai ien loan. ng
bao gi buong bo cong an, hay e cong an luon
luon hien dien trong tam thc cua ong. Roi se co
luc tat ca moi th cung vi cong an se bien mat
khoi tam ong ke ca chnh tam ong. Vao khoanh
khac ay, giong nh hat au nay ra t tro lanh, roi
ong se hieu tai sao Trng Tam uong ma Ly T
lai say." Theo Thien S D.T. Suzuki trong quyen
"S Huan Luyen cua Mot Thien Tang", cac phep
tu tap cong an ma ngay nay la phng phap chnh
yeu e hieu Thien oi hoi nhieu nam ng dung
can ke. D nhien la khong co nhieu ngi tr
thanh thien s sau nhieu nam thang tu tap ta i thien
vien, va ay chnh la ban chat cua Thien; bi v
Thien la e danh cho hang ngi loi lac, tc la cho
nhng ngi co thien6 t thong tue, ch khong
phai cho quan chung. ay la quan niem a co t
xa, nhng la ac biet ung cho thi hien ai nay
khi khai niem dan chu la tinh than thong tr trong
tat ca lanh vc cua i song con ngi. S tieu
chuan hoa dien ra khap moi ni co ngha la san
bang hay nang len cho bang cac bat bnh ang va
cac "phan chi giai cap". Neu mot hnh thc qu toc
nao o khong chap nhan va khuyen khch en mot
mc o nhat nh, th cac xung lc nghe thuat b
3688
don nen va khong mot tr tue ton giao nao phat
sinh c ca. Cac nh che nh thien ng ang
tr thanh nghch thi va loi thi; truyen thong cua
no b mai mot, va cai tinh than ieu khien gii luat
cua Tang chung hang may tram nam nay a khong
con chong c vi s cong kch cua tinh than
hien ai na. D nhien, van con cac Tang s va
thien s trong cac thien vien khap Nhat Ban, the
nhng co may ai trong so ho co the ap ng mot
cach hu hieu cho cac nhu yeu tam linh cua tuoi
tre hien ai va thch nghi ban than vi cai khung
canh khong ngt thay oi c tao ra bi khoa hoc
va may moc? Khi cac bnh cha b v, nhng g
ben trong se b o ra. Bang cach nao o chan ly
thien can phai c tr gi trong cai phang lang
tam thng va cam tnh nong can cua i song
hien nay. Hanh gia tu thien nen luon nh rang
nhng ban van ve cong an la nhng th bo tr cho
s ao tao thien va ng bao gi xem chung nh
khuon vang thc ngoc ma hanh gia tu thien phai
tuan theo. Hanh gia tu thien t mot cong an tuyet
nhien khong tm cach e biet xem mot thien s
nao o a song nh the nao trong qua kh, hay co
the noi ra nhng li g; ieu ma hanh gia quan tam
la chnh ban than mnh hieu va thc hien chan ly
song trong cong an ngay ay va bay gi. Hanh
gia tu thien cung nen nh rang nhieu cong an ch
hien len nhng giai thoai nong can va vui ua t
s hai hc sau sac cua cac thien s ngay xa.
Tuy nhien, noi g th noi, chung ta phai ong y
rang nhng cong an nay co cong nang giup cac
thien s ngay xa at c ai giacThe koan
exercise implies working on the solution of a Zen
problem such as "What is the meaning of
Bodhidharma's coming from the West?"; or "The
cypress tree in the courtyard!"; or "All things are
reducible to one; to what is the one reducible?"; or
just a single word "Mu", and so on. Many koans
have as their content, mondo (questions and
answers) between master and student and thus
give us information about dokusans in the past.
The practice of giving indicidual instruction in this
manner began, according to Zen tradition, with the
secret teachings of Sakyamuni Buddha and has
been preserved in this school of the Buddha-mind
ever since. Although it was formerly customary in
all Zen lineages, the practice has nearly died out
today in the Soto school and is basically still only
 3689
cultivated by the Rinzai school. In China, Zen
Buddhists seldom use the term "koan exercise";
instead, they use the term "working on a head
phrase". Zen practitioners should always
remember that koans originated as an immediate
expression of the Zen realization of the ancient
masters, realization that is not conceptually
graspable, not understandable. Its nature is
paradoxical, i.e., beyond concept. Thus, Zen texts
are among the most difficult to translate in world
literature. Even for someone who has achieved
perfect mastery of Chinese or Japanese, it is just
about impossible for one who does not have a
profound realization of Zen to come up with an
appropriate translation, i.e., one usable for Zen
training of a koan. In Zen a koan is a formulation,
in baffling language, pointing to the ultimate truth.
Koans cannot be solved by recourse to logical
reasoning, but only by awakening a deeper level
of the mind beyond the discursive intellect. A
person who works on the koan exercise or the
reader of Zen texts who finds koans strange or
alienating, must always keep in mind that koans
are by definition ununderstandable, inaccessible
to the reasoning mind precisely because they are
challenges to transcend logical-conceptual mind.
Zen practitioners should always remember that
even in cases where illuminating interpretations of
koans present themselves, from the standpoint of
Zen they are false if they are thought out and will
be quickly exposed as such by any Zen masters.
Psychologically speaking, the process of
"Practicing Zen through the Koan Exercise" is
well-known, and the Zen masters out of their own
experience give advices purporting to create what
may be called the Zen state of consciousness. The
master Pan-jo (Hannya) has this for his monks:
"When your mind is steadily and intensely and
without interruptions on the koan, you will begin
to be unconscious of your bodily existence, while
koan occupies the centre of your consciousness.
At this stage, however, you have to be careful not
to give up yourself to consciousness, for you are
sometimes apt to go astray as in a dream and
induce a state of insanity. Do you never let your
hold go off the koan, let the latter be present all
the time in your consciousness. The time will
come when together with the koan everything
vanishes out of your mind including the mind
itself. At this very instant, as when a bean pops out
of the cold ashes, you realize that while Chang is
drinking Li becomes tipsy." According to Zen
master D.T. Suzuki in "The Training of the Zen
Buddhist Monk" (p.114), The koan exercises
which are the prevailing method at present of
mastering Zen involves many years of close
application. Naturally, there are not many
graduates of the Zendo life, and this is indeed in
the very nature of Zen; for Zen is meant for the
elite, for specialty gifted minds, and not for the
masses. This has been the case since olden days,
but especially it is true in this modern age when
democracy is the ruling spirit in all the
departments of human life. Standardization so
called goes on everywhere, which means the
levelling-down or the averaging-up of inequalities
and "class-distinctions." Unless aristocracy in one
form or another is admitted abd to a certain extent
encouraged, the artistic impulses are suppressed
and no religious geniuses will be forthcoming.
Institutions like the Zendo are becoming
anachronistic and obsolete; its tradition is wearing
out, and the spirit that has been controlling the
discipline of the monks for so many hundred years
is no more holding itself against the onslaught of
modernism. Of course, there are still monks and
masters in the monasteries all over Japan, and yet
how many of them are able effectively to respond
to the spiritual needs of modern youth and to
adjust themselves to the ever-changing
environment created by science and machine?
When the vessels are broken, the contents too will
be split out. The truth of Zen must somehow be
preserved in the midst of the prosaic flatness and
shallow sensationalism of present-day life. Zen
practitioners should always remember that texts of
koans are aids in Zen training and they should not
be considered as a model that practitioners must
strictly followed. For Zen practitioners with a
koan, it is absolutely not the point to be informed
about what a certain Zen master experienced or
said in the past; but rather to realize themselves
right here and right now the living truth toward
which the koan points. Zen practitioners should
also remember that many of the koans only appear
superficially as amusing anecdotes, not rarely
 3690

ancient Zen masters have a profound sense of overlays the mind and prevents the good from
humor. However, no matter what we say, we must appearingSee Ngu Trien Cai.
agree that the power of these koans can help Tham Duc Diet: Ragakkhaya (p)Diet tan tham
ancient Zen masters attain enlightenment. ducExtinction of greed and desire.
Tham Cu: Tm toiTo search for something. Tham Duc Hoa: Ragaggi (p)Fire of lustLa
Tham Dao ong: Trouble of lust, one of the three tham ducTheo Kinh Phap Cu 202, c Phat
kinds of troubles. da: Khong la nao bang la tham. Khong ac nao
Tham Duc: Kamaraga (skt)Desire for and love bang san han. Khong kho nao bang kho uan.
of things of lifeGreed and DesireTham muon Khong lac nao hn s an lac ni Niet Ban.
cua cai tran the. Hau het ngi i thng nh According to the Dharmapada Sutra, verse 202,
ngha hanh phuc tran tuc nh la s thoa man cua the Buddha taught: There is no fire like the fire
moi tham duc. Tham duc tran the la vo han, nhng of lust. No crime like hate. There is no ill like the
chung ta lai khong co kha nang nhan ra chung va body. No bliss higher than peace in the Nirvana.
tham duc khong c thoa man thng gay ra kho Tham Duc San Nhue: Ham muon va ac y
au phien nao cho mnh va cho ngi. Khi chung Craving and ill-will.
ta ch phan nao thoa man tham duc, chung ta luon Tham Duc S: Nhng phien nao cua long tham
co khuynh hng tiep tuc theo uoi chung cho en muon xo ay sai khien than tam hu tnh khien
khi c thoa man, chnh v vay ma chung ta cang cho am uoi mai trong vong luan hoi sanh t
gay nen kho au cho mnh va cho ngi. Ngay ca The messenger, or temptation of desire which
khi a thoa man tham duc, chung ta cung kho au. causes clinging to earthly life and things, therefore
Chung ta ch nghiem c chan hanh phuc va an reincarnation.
nhien t tai khi chung ta co t tham duc. ay cung Tham Duc Tc Th ao: Phap mon tnh ac do
la mot trong nhng bc ln en ben b giai thoat tong Thien Thai lap ra. S tham duc tuy xau xa
cua chung taDesire for and love of the things of nhng lai co ly phap tnh. Do vay, ngi quen thoi
this life or craving (greed, affection, desire). Most tham duc co the dung no ma quan phap tnh
people define happiness as the satisfaction of all Desire is part of the universal law, and may be
desires. The desires are boundless, but our ability used for leading into the truth, a tenet of Tien-
to realize them is not, and unfulfilled desires Tai.
always create suffering. When desires are only Tham D Vien: ParticipantNgi tham d
partially fulfilled, we have a tendency to continue Theo Phat giao, canh va tam khong the tach ri.
to pursue until a complete fulfillment is achieved. ngi Phat t khong bao gi quan sat bat c th g
Thus, we create even more suffering for us and mot cach khach quan c. Ngha la tam khong
for others. We can only realize the true happiness the tach ri khoi canh. V the ma Phat t ngay nay
and a peaceful state of mind when our desires are e ngh t Tham d vien thay v ch la quan sat
few. This is one of the vien. V khi la quan sat vien, hanh gia b gii han
great steps towards the shore of liberation. trong s phan biet gia chu the va oi tng,
Tham Duc Bat Hanh X Hanh: Chanda (p) nhng khi a la mot tham d vien th s phan
Mot trong bon loai hanh x sai traiOne goes biet gia chu the va oi tng bien mat, nhng
wrong through desire, one of the four ways of cho cho kinh nghiem trc tiep. Y niem tham d
going wrong according to the Sangiti Sutta in he vien a hanh gia en gan s thc tap thien
Long Discourses of the BuddhaSee T Bat quan. Khi chung ta quan than tren than, theo kinh
Hanh X Hanh. Niem X, hanh gia biet mnh quan niem than tren
Tham Duc Cai: Raga-avarana (skt)Vaga- than. Ngha la hanh gia khong coi than mnh nh
avarana (skt)Mot trong ngu cai, nhng phien mot oi tng biet lap vi tam quan niem cua
nao cua long tham muon che lap tam thc hu tnh mnh. Thien quan khong la s o lng hay suy t
th khong cho phep thien phap nay sinhOne of tren oi tng quan niem ma la mot kinh nghiem
the five hindrances, the cover of desire which trc tiep ve oi tng ay. Cai kinh nghiem trc
tiep nay c goi la nhan thc vo phan biet.
 3691

According to Buddhism, the object of mind and the Tham au: V khi au e dan chung trong cac
mind itself cannot by separated. Buddhists never nghi leOne versed in the ceremonies and
observe anything with complete objectivity. That capable of leading others.
is to say, mind cannot be separated from the Tham o: Cac Thien TangZen monks.
objects. Thus, nowadays Buddhists suggest Tham oc: Mot trong tam oc. Tham oc co
people to utilize the term participant for ngha la chat oc cua tham duc hay la s nhiem ue
observer. For if there is an observer, there must cua tham ducOne of the three poisons. It means
be a strict boundary between subject and object, the poison of desire or the contamination of
but with a participant, the distinction between desireSee Tam oc.
subject and disappears, and direct experience is Tham ong Khe: Sandokai (jap)Ts'an-t'ung-
possible. The notion of a participant is close to ch'iThe Identity of Relative and Absolute
meditation practice. When we meditate on our "Hoa hp gia s khac nhau va s giong nhau."
body, according to the Satipatthana Sutra, we Bai th cua thien s Thach au Hy Thien vao the
meditate on the body in the body emphasis ky th tam, trong o tac gia ca ngi trang thai ai
added. This means that we do not consider our giac vt len tat ca cac tnh nh nguyen. Chu e
body as a separate object, independent of our can ban cua bai th con bieu at s phu hp gia
mind which is observing it. Meditation is not tng oi va tuyet oi. Tham ong Khe luon c
measuring or reflecting on the object of the mind, dung e tung niem trong cac thien vien, nhat la
but directly perceiving it. This is called phai Tao ong. Di ay la toan bo noi dung cua
perception without discrimination. "Tham ong Khe," theo quyen "Ch Quan a
Tham am Danh Li: Chang khac nao ang i Toa" cua Thien s Taizan Maezumi:
vao neo suc sanh hay nga quyTo be sunk "Truc o ai Tien tam
(attached) to fame and fortune is to head for the ong Tay mat tng phu
realms of animals or hungry ghosts. Nhan can hu li on
Tham am Duc Lac: Kamacchanda (p) ao vo Nam Bac To.
GreedSensuous desireSensuous lustTham Linh nguyen minh hao khiet
am cac duc lac ngu tranTham duc hay tham ai Chi phai am lu chu
duyen theo duc gii (chng ngai au tien trong Chap s nguyen th me
nam chng ngaiNhng t duy tham duc nay ro Khe ly diec phi ngo.
rang lam cham lai s phat trien tinh than. No Mon nhan nhat thiet canh
khuay ong tam va can tr s nh tnh. Tham duc Hoi ho bat hoi ho
phat sanh la do khong che ng cac can, ngha la Hoi nhi canh tng thiep
khi hanh gia khong biet, khong phong ho cac can Bat nh y v tru.
cua chnh mnh, e cho nhng t duy tham duc Sac ban thu chat tng
khi len khien cho dong tam thc b ue nhiem. Thanh nguyen d lac kho
Chnh v vay hanh gia rat can phai tnh giac canh Am hiep thng trung ngon
chng tham duc, loai trien cai che lap mat ca ngo Minh minh thanh trc cu.
i vao giai thoat nay)Lust for sense objects. T ai tanh t phuc
Sensual thoughts definitely retard mental Nh t ac ky mau
development. They disturb the mind and hinder Hoa nhiet phong ong dao
concentration. Sensuality is due to non-restraint of Thuy thap a kien co.
the senses, which when unguarded give rise to Nhan sac nh am thanh
thoughts of lust so that the mind-flux is defiled. T hng thiet ham tho
Therefore, there is an urgent need for the Nhien y nhat nhat phap
practitioner to be on his guard against this Y can diep phan bo.
hindrance which closes the door to deliverance. Ban mat tu quy tong
Ton ty dung ky ng
ng minh trung hu am
 3692

Vat d am tng ngo. Nh bc chan trc sau.

ng am trung hu minh Van vat cong rieng,
Vat d minh tng o Ngay li, la cho dung.
Minh am cac tng oi S lu, nh hop ay;
Th nh tien hau bo. Ly nh mui ten ghim.
Van vat t hu cong Nng li thau ro tong,
ng ngon dung cap x Ch t lap quy cu.
S ton ham cai hap Mat cham khong ro ng,
Ly ng tien phong tru. Van bc vao loi ao.
Tha ngon tu hoi tong Tien bc chang gan xa,
Vat t lap quy cu Me th cach nui song.
Xuc muc bat hoi ao Can bach ngi tham hoc le huyen,
Van tuc yen tri lo. Ch e thi gian luong troi qua).
Tien bo phi can vien (Theo Viet dch cua Tue Sy)
Me cach sn ha co S ngu y cua ch "khe" nay khong nhng ch noi
Can bach tham huyen nhan len hai cai thc ra la mot, ma con ch cho chung ta
Quang am mac h o." thay s hoat ong ca hai hp thanh mot. Hp nhat
(Tam ai Tien Tay Truc, thanh mot loai mat khe. Tam cua bac ai Tien
Mat truyen ong va Tay. Tay Truc mat truyen ong va Tay. c Phat a
Can tnh co ben lut; chng ac cai "mat khe" nay va truyen xuong
ao khong To Bac Nam. nhieu i, nhieu To, cho en chung ta. "Mat khe"
Nguon linh sang trong veo, ngay trong sinh menh tran tre sc song nay va
Chi phai tham tuon trao. "mat khe" ngay vi chnh ban. Thien s Thach
Chap s von me muoi, au khang nh cuoc song bnh thng cua chung
Khe ly a ngo au. ta la phan hien tng, phan tng oi. Tuyet oi la
Ca ca va moi canh, tnh can ban ma mat thng khong the thay. Ngai
Giao ho khong giao ho. muon noi khi tng oi ton tai, th cai hop va nap
Giao ho dam len nhau, cua no khp vao nhau. Tuyet oi khp vi tng
Chang the, y cho ng. oi, giong nh hai mui ten gap nhau tren khong
Sac von khac tng, chat; trung. Lam sao hai mui ten co the gap nhau tren
Thanh cung phi kho lac. khong trung? Co le ai trong chung ta cung eu
Ngam hp li thng, trung; ngh rang ieu nay hau nh la khong the, nhng
Sang to cau trong uc. ay la mot th du rat thc tien bi v no cung giong
Hoan nguyen tnh bon ai, nh chuyen chung ta co the tng ngo vi the gii
Nh con tm c me. hien tng ben ngoai thanh nhat the ay va bay
La nong, gio ong lay; gi. Thien s Thach au muon nhan nhu vi tat ca
Nc t, at cng day. hanh gia tu Thien rang moi ngi phai song nh
Mat, sac; tieng vi tai; the nao e co the lam cho sinh menh nay khe hp
Mui hng, li man chua. vi tat ca hien tng ben ngoai thanh i song cua
Nhng y moi mot phap, chnh mnh. Chung ta khong the da vao bat c ai
Y goc, la phan lp. khac, mot khi a biet phng phap roi th hay thc
Goc ngon phai ve tong, hanh. Mat khe khong au khac, o la t mnh the
Ton, ti, dung ng rieng. chng s hoan chnh ma mnh a co; the tnh cua
Ngay cho sang co toi, ban khong au khac, o la chnh ban. Trong i
Ch e toi gap nhau. song cua ban hai mui ten nay a gap nhau tren
Trong toi co anh sang, khong trung t lau roi. Chnh trong suy ngh cua
Ch e sang nhn nhau. ban khong phai la ban thc s ma la sinh menh
Sang va toi oi nhau, Phap, sinh menh Phat mi la ban. Truyen chnh la

the chng s that nay. Truyen cai g va ai truyen
cho? Ky that, khong ai co the truyen cai g cho
ban ca, t tnh chan that cua ban ng nhien ca ng
khong the c truyen t ben ngoai. o chnh la
"mat khe." Hanh gia tu Thien nen luon tin tng
chnh mnh; chnh mnh la Phat ao. Mnh phai
hp nhat vi Phat ao. ng tach ri mnh khoi
nhng y kien, s phan oan, va t tng cua mnh,
va cung ng cho rang mnh khac biet vi i
song cua mnh. Neu mnh lam nh vay th hai mui
ten khong gap nhau. Neu noi co s kho khan, th
o ch la lam the nao mi co the hp thanh mot
vi chnh mnhCoincidence of Difference and
Sameness;" poem of the Chinese Zen master
Shih-t'ou Hsi-ch'ien in the eighth century,
celebrating the enlightenment state of mind that
transcend all duality. The basic theme of the poem
expresses the identity of Relative and Absolute.
The ts'an-t'ung-ch'i is chanted up to the present
day in Zen monasteries, particularly those of the
Soto school. Here is Shih-t'ou Hsi-ch'ien's
complete "The Identity Of Relative And
Absolute," in "Appreciate Your Life: The Essence
of Zen Practice" (p.134-135, Author: Taizan
Maezumi Roshi):
"The mind of the Great Sage of India
Is intimately conveyed west and east.
Among human beings are wise ones
and fools;
In the Way, there is no teacher of north
and south.
The subtle source is clear and bright,
The branching streams flow in the dark.
To be attached to things is
primordial illusion,
To encounter the absolute is not yet
enlightenment.
All spheres, every sense and field,
Intermingle even as they shine alone,
Interacting even as they merge.
Yet keeping their places in expression of
their own.
Forms differ primarily in shape
and character,
And sounds in harsh or shooting tones.
The dark makes all words one;
The brightness distinguishes
good and bad phrases.
3693
The four elements return to their true nature
as a child to its mother.
Fire is hot, water is wet;
wind moves and earth is dense.
Eye and form, ear and sound,
Nose and smell, tongue and taste,
the sweet and sour.
Each independent of the other like leaves
that come from the same root;
And though leaves and root must go back to
the Source,
Both root and leaves have their own uses.
Light is also darkness,
but do not move with it as darkness.
Darkness is light; do not see it as light.
Light and darkness are not one, not two,
Like the foot before and the foot behind in
walking.
Each thing has its own being, which is not
different from its place and function.
The relative fits the absolute as a box
and its lid.
The absolute meets the relative
Like two arrows meeting in midair.
Hearing this, simply perceive the Source!
Make no criterion:
if you do not see the Way,
You do not see It even as you walk on It.
When you walk the Way,
you draw no nearer, progress no farther.
Who fails to see this is mountains
and rivers away.
Listen, those who would pierce this Subtle
Matter,
Do not waste your time by night or day!"
The implication of this "identity" is not just that
two things are one thing, but that there is the
acitivity of being one. The two interact, and yet
they are one. Being one is the activity of intimacy.
The mind of the Great Sage of India is intimately
conveyed west and east. The Buddha realized this
intimacy and handed it down generation after
generation, ancestor to ancestor, to us. Being
intimate is this vivid, vital life and being intimate
with yourself! Zen master Shih-t'ou confirms that
our ordinary life is the phenomenal or relative
part; the fundamental, so-called essential nature,
which is somewhat invisible to our physical eyes,
 3694

is the absolute. He means when the relative exists, being accepted to the monastery, the newly
the box and its lid fit together. When the absolute accepted practitioner follows a master to cultivate.
responds to it, it is like two arrows meeting in Tham Hoc Nhan: Nhan quang tr hue thau ro moi
midair (when the relative exists, the absolute vat ma ch ngi tham thien triet ngo mi co
responds to it like a box and its lid. It is like two Wisdom vision.
arrows meeting in midair). How can two arrows Tham Huyen: Tm toi huyen ngha cua Thien
meet in midair? Perhaps everyone of us will say it phapTo search for the deep and profound
is almost impossible for two arrows meet in meanings of Zen methods.
midair, but this is a very practical analogy because Tham Ket: Tham ket vao thanThe bond of
it is like when we meet all external phenomena as desire (binding in the chain of transmigration)
one, right here, right now. Zen master Shih-t'ou The bodily tie of covetousness.
wants to recommend to all Zen practitioners that Tham Khao: To referTo consult.
we should live our life so that this life and all Tham Khau: Tham van hay xin li hng dan
external phenomena are together intimate as our To seek instruction, generally as a class.
own life. We cannot rely on anyone else, once we Tham Kien: The illusion or false views caused by
know the method, just go ahead to practice it. desire.
Intimacy is nothing but realizing the fact that Tham Kien Thu: Hands of initiating greetings
already you are as you are. Your essential nature Vi tay hoi tham trc, ch Bo Tat gi tay mat e
is nothing but you as you are. See that two arrows nghinh tiep va dan dat chung sanhWith hands of
already meeting is your own life. You are no initiating greetings, Bodhisattvas extend their right
longer whatever you think you are, you yourself palm to welcome and lead sentient beings.
are the life of the dharma, the life of Buddha. Tham La Van Tng: See Sam La Van Tng.
Realizing this fact is the moment of transmission. Tham Lam: Abhijjha (p)Raga (skt)
What can be transmitted and transmission from AffectionGreedMiserlyLustCoveting
whom to whom? There is nothing to be transmitted PassionTham lam oi vi tai san ngi khac co
from anybody else to you, not even your true Self. ngha la tm cach e chiem oat vat khong phai
This is intimacy. Zen practitioners should always cua mnh. Tham lam con c dien dch nh la b
trust yourself as you truly are; you are already the nhiem o va troi buoc vao ngu duc. Khi tham lam
Buddha Way itself. Be intimate with it. Do not nam trong tam y cua chung ta th khong ngi nao
make yourself separate with your opinions, your khac thay c v no vo hnh vo tng. Nhng tam
judgments, your ideas, with whatever you think tham nay lai co the khien chung ta lam nhng viec
your life is. When you do that, the two arrows miss xu nnh, ut lot, la ao hay trom cap e at c
each other. If there is any difficulty, it is simply nhng ieu ma chung ta mong muon. Tham la can
the difficulty of how to be intimate with your self. bat thien au tien che ay long tham t ky, s ao
Tham ng: Bat au nhng nghi thc hay cong c, luyen ai va chap trc. Tanh cua no la bam
viec cua mot v Ty Kheo va mi tho cu tuc vu vao mot s vat nao o hay tham lam am
giiThe initiation to the services of one newly nhiem nhng g no a thch. Nghiep dung cua no
ordained. la s bam chat, nh tht bam chat vao chao. No
Tham Ha: Thien Tang xin phep ra khoi thien vien hien len ap che khi chung ta khong chu buong bo.
trong khoang thi gian 15 ngayA request from a Nguyen nhan gan a en tham la v chung ta ch
Zen monk to leave the monastery in 15 days. thay s hng thu trong s viec. Theo Hoa Thng
Tham Hau: Sau buoi Van ThamAfter the Narada trong c Phat va Phat Phap, co hai ieu
evening assemblySee Tham (1) (b). kien can thiet e thanh lap nghiep tham lam: Th
Tham Hoang Vu: The barrenness of lust. nhat la vat s hu cua ngi khac. Th nh la tam
Tham Hoc: San-Gaku (jap)Tham thien hoc them muon, c mong c lam chu vat ay. Cung
aoSau khi c nhan vao thien vien, v hanh theo Hoa Thng Narada trong c Phat va Phat
gia mi nay nng theo mot v s e tu tapAfter Phap, hau qua tat yeu cua tham lam la khong bao
gi c man nguyenVehement longing or
 3695

desire or coveting others possessions is when we appearances, just as we call a house beautiful,
plan how to procure something belonging to ugly, big, small, etc. These are only appearances
another person. Raga is also interpreted as tainted of things. If we want a big house, we call this one
by and in bondage to the five desires. While small. We creates such concepts because of our
coveting is a mental action no one else can see, it craving. Craving causes us to discriminate, while
can lead us to flatter, bribe, cheat or steal from the truth is merely what is. Look at it this way. Are
others to obtain what we desire. Greed, the first you a person? Yes. This is the appearance of
unwholesome root, covers all degrees of selfish things. But you are really only a combination of
desire, longing, attachment, and clinging. Its elements or a group of changing aggregates. If the
characteristic is grasping an object. Its function is mind is free it does not discriminate. No big and
sticking, as meat sticks to a hot pan. It is small, no you and me, nothing. We say anatta or
manifested as not giving up. Its proximate cause is not self, but really, in the end, there is neither
seeing enjoyment in things that lead to bondage. atta nor anatta.
According to Most Venerable in The Buddha and Tham Lang: Tham duc c v nh long tham cua
His Teachings, there are two conditions that are bay lang soiGreedy wolf, wolfish desire or
necessary to complete the evil of covetousness: cupidity.
First, anothers possession. Second, adverting to it, Tham Muon Cua Cai Vat Chat: Greed for
thinking would this be mine! Also according to material wealth.
Most Venerable Narada in The Buddha and His Tham Nghe: Khi le bai, ngi ta tin rang mnh co
Teaching, the inevitable consequence of the en hoc hoi vi ch Thien hay ch Phat To
covetousness is non-fulfillment of ones wishes approach the gods or Buddhas in worship.
See Ngu on S, and Tam oc (1). Tham Ngh: To participate in a discussion
Tham Lam Va San Han: Greed and anger Tham Nhiem: Defiled greedsThe taint of
Tham lam va san han va co that ma cung va la desire or greed.
ao tng. Nhng phien nao ma chung ta thng Tham Phien Nao: Raga (skt)The klesa,
goi la tham ai, tham duc, tham lam, hay san han, si temptation or passion of desirePhien nao gay ra
me, van van ch la nhng cai ten be ngoai. Giong bi tham ai hay muon co (nhiem trc thanh tnh
nh trng hp chung ta goi cai nha nay ep, cai roi sinh ra kho nghiep)Afflictions caused by
kia xau, to, nho, van van o khong phai la s that. desire or desire to have.
Nhng cai ten c goi mot cach quy c nh vay Tham Phong: Travel-for-study-visitse tm
khi phat t s tham ai cua chung ta. Neu chung ta mot v thay co the giup mnh hu hieu nhat, nhng
muon mot cai nha ln hn chung ta xem cai nha ngi mi bat au thng tham vieng nhieu bac
ma chung ta ang co la nho. Long tham ai khien thay khac nhau va lai hoc vi ho. V the, Thien
chung ta co s phan biet. That ra, chan ly khong sinh Phat giao lap ra mot truyen thong go i la
co ten goi. No the nao th e no the ay. Hay nhn "Tham Phong" e lam cho de dang va thang tien
s vat theo ung thc tng cua chung, ng nh xa hn trong s tien bo cua Thien sinh. Sau khi
danh theo quan niem thien lech cua mnh. Ban la luyen tap can ban t vien, nhng ngi mi bat
ngi an ong hay an ba ch la s bieu hien ben au thng c khuyen khch bat au thi ky
ngoai cua s vat. That ra, ban ch la mot s ket tham phong cua hoIn order for beginners to find
hp cua nhieu yeu to, la mot tong hp cua cac uan the Master who may help them most, they usually
bien oi khong ngng. Khi ban co mot tam hon t visit different teachers and study under them are
do, ci m, ban khong con s phan biet na. necessary for all Zen students. Zen Buddhists,
Chang co ln hay nho, chang co toi va anh. Chang therefore, established a tradition and system
co g ca. Vo nga hay khong co mot linh hon vnh called "Travel-for-study-visits" to facilitate and
cu. Thc ra cuoi cung th chang co nga hay vo further the Zen students' progress. After basic
nga g ca. o ch la nhng danh t quy c The training in the monastery, the beginners are
defilements we call lust or greed, anger and encouraged to begin their travel-for-study period.
delusion, are just outward names and
 3696

Tham Phc: Raga-bandhana (skt)S troi buoc scheming which give rise to a suction. When this
cua long thamThe tie of desire. suction becomes dominant and incessant, it
Tham Sanh: Upadhi (skt)To cling to life produces intense cold and solid ice where freezing
Cling to rebirth. occurs, just as a sensation of cold is experienced
Tham Sanh Uy T: To cling to life and to fear when a person draws in a blast of wind through his
deathThe desire to survive, coupled with fear of mouth. Because these two habits clash together,
death. there come into being chattering, whimpering, and
Tham, San, Man, Nghi, Ta Kien, Sat, ao, shuddering; blue, red, and white lotuses; cold and
Dam, Vong eu Do Si Me Ngu Muoi Ma Ra Ca: ice; and other such expeirences.See Thap
Greed, anger, arrogance, doubt, wrong views, Nhan Thap Qua.
killing, stealing, lust, illusive (erroneous) thoughts Tham Than He Phc: The bodily knot of
all stem from ignorrance or delusion. covetousness.
Tham, San, Si: Greed, anger and ignorrance, Tham Thien: Ts'an Ch'an (chi)Zanzen (jap)
binding in the chain of transmigrationSee To wrap in deep meditationTo enter into
Nhiem Khue Si, and Tam oc. meditationThuat ng "Zanzen" la Thien ng
Tham-San-Si-Man-Nghi-Ta Kien-Sat-ao- Nhat Ban, co ngha la tham nhap vao ao thien,
Dam-Vong-Than Kien-Bien Kien-Gii Kien hay tham van ve thien tap. Thuat ng nay cun g co
Thu-Gii Cam Thu: GreedHatred ngha la tham nhap vao Thien. Ch "Tham" la mot
IgnoranceHaughtinessSuspicionHeretic ong t, co ngha la tham, xuyen hay tham nhap.
viewsKillingLewdLying speechSelf- V the "Tham Thien" ngu y trong khi tu tap Thien
conceptOne-sided standpointConservative hanh gia phai co gang tan lc tham nhap vao coi
standpointUphold forbidden religious practices. tham sau cua tam mnh"Zanzen" is a Japanese
Tham Song S Chet: See Tham sanh uy t. Zen term, which means to seek, inquire or discuss
Tham Tam: Bhavaraga-citta (skt)Tam tham religious instruction in meditation. It also means to
duc hien huThe mind for desire of existence, bore into the work of Zen. "Zan" is a verb,
which is the cause of existence. meaning to bore, to pierce, or to penetrate into.
Tham Tap: Thoi quen cua long tham (tham mai "Zanzen" thus implies that in practicing Zen one
thanh thoi quen)The habit of desire, desire should try to penetrate into the very depths of his
becomes habitual. mind.
Tham Tap Nhan: Habitual cupidity leading to Tham Thien Bien ao: Tham ThnhTo request
punishment in the cold hellsHabit of craving instruction or discussion.
Habits of greedNhan tham lam qua bao la a Tham Thien ao Gia: Tham thien en nha, a
nguc lanh. ay la mot trong mi nhan mi qua. thay c t tanhTo see self-nature.
Theo Kinh Thu Lang Nghiem, quyen Tam, c Tham Thnh: Sansho (jap)Thnh yTo request
Phat a nhac nh ngai A Nan ve Tham Tap Nhan instruction or discussion.
nh sau: Tham tap giao ket, phat ra thu hut mai Tham Thoai au: Working on a head phrase
khong thoi. Nh vay nen co cha cai gia lanh, Tham thoai au co ngha la quan sat thoai au
trong o lanh leo. V du ngi lay mieng ht gio, ngay em sau thi nh dong nc chay, khong
thay co hi lanh. Hai cai tap xo ay nhau, nen co c e gian oan. Tam tr phai luon luon linh
nhng viec ba ba, tra tra, la la, nh bang lanh, hoa minh bat muoi, lieu lieu thng tri. Tat ca nhng
sen trang, o, xanh. V the mi phng cac c tnh cam pham, kien giai thanh, eu chat t.
Phat noi tham cau nh la nc tham. Bo Tat nen Trung Hoa cac mon o Thien t khi dung ch
tranh tham nh tranh bien oc.Habits of greed "Tham cong an"; thay vao o, ho dung ch "Tham
or covetousness results in the cold hells. This is thoai au". Thoai au co ngha g? Thoai au co
one of the ten causes and effects. According to the ngha la cac au cua mot cau van. Th du, "Ai la
Surangama Sutra, book Eight, the Buddha ngi niem Phat?" Thoai au nay tr nen, va van
reminded Ananda about the habit of greed as con la thoai au pho cap nhat. Nhng van co
follows: Habits of greed and intermingled nhieu ngi van cha hieu phai tham thoai au

nh the nao. Vai ngi lai em cau thoai au "Ai
niem Phat" nay ma niem i niem lai. Tu tap thoai
au khong phai la chuyen em cau thoai au ma
lap i lap lai. Tham thoai au la nhn thau vao hay
tap trung vao no. No co ngha la xuyen thau va
quan sat. Hanh gia tu Thien nen luon nh rang
ay la mot cau van ma au th nhat cua no la ch
"Ai". at tam tr vao ch mot ch "ai" nay, va co
tm cach giai cho cau hoi o, la mot th du ien
hnh cua viec "Tham thoai au." Tuy nhien, "cong
an" c dung trong mot y ngha rong hn "Thoai
au", v cong an am ch toan the trang huong hoac
bien co, trong khi thoai au ch co ngha la cac
au cung, hoac chuyen biet hn, cac ch hoac
iem quyet nh cua van e. Th du, mot v Tang
hoi Trieu Chau, "Con cho co Phat tanh hay
khong?" Trieu Chau ap, "Vo". Toan the mau oi
thoai nay c goi la cong an, nhng hanh gia
ang tham cong an khong c ngh en ca cau
hoi lan cau tra li. Thay vao o, ngi ay phai doc
het tam tr vao ch mot ch "Vo". Cai ch "Vo"
oc nhat nay c goi la "Thoai au". Nhng cau
chuyen t o cac cong an c lay ra, c dung vay at se tr nen hon tram va ket qua la mnh se
nh la e muc cua thien tap trong truyen thong
Thien. Ngi ta ngh co the lay ra ngay cai cot loi
cua chan ly va boc no vao trong vo ngay luc li
noi t no cham dt, a en khong con khai niem
va trc chng chan tng. Trong Nhat ng, t e
ch 'thoai au' la 'wato', ngha la 'iem cua cong
an,' tong ket chu y cua cai ngc lai vi cai ma
cong an e ra. Hoa au la t giai cong an c coi
nh la phng tien ren luyen tam linh. Cac cong
an co the co mot hay nhieu thoai au, cung nh
thoai au co the gom mot t duy nhat hay mot cau
dai hn. Thien s Cao Phong Dieu To noi: "Ngi
hoc tu tap Thien, co the v nh em mot mieng
ngoi nem xuong ho sau, no chm mai ti ay mi
thoi" (hoc nhan dung cong hao t tng nhat ngoa
phien phao tham am trc tram ao e vi ch).
Noi cach khac, khi chung ta khan thoai au chung
ta phai khan cho en khi nhn thau thoai au ay
mi thoi. Ngai Cao Phong Dieu To con phat
nguyen: "Neu nh co mot ngi c mot thoai au,
ma khong khi lay mot niem th hai, trong bay
ngay ma khong ngo ao, toi chu oa a nguc cat
li mai mai." Noi tom lai, muc ch cua thoai au
la thiet lap mot s tap trung t tng mot cach
quyet liet vao cau hoi mot ch co kha nang chang
3697
nhng loai bo bat c cau tra li nao ma con khong
cho phep cau tra li nao ca. Nh Thien s Hoang
Ba a day:
"Hoc ao do nh thu cam thanh.
Khan thu thanh au chien nhat trng!
Bat thu nhat phien han triet cot,
Cham ac mai hoa phac t hng?"
(Hoc ao cung nh thu cam thanh.
Gi thanh mot tran anh cho oai!
Neu khong mot ban thau xng lanh,
Sao c trc mui ngat hng mai?)
Theo Thien s H Van, khi ngoi thien ng nen
n ngc ra qua. Khi th khong nen a kh len,
cung khong dan no xuong. Hay e cho hi th cua
mnh len xuong mot cach t nhien. Nhng cac ban
phai thu nhiep luc can, gat bo moi th co the khi
len trong tam. Khong ngh g ca ma ch nen quan
sat cau thoai au. Khong nen qua cng nhat hay
nang ne vi cai tam cua mnh, v lam nh th tam
van lang thang, va chung ta khong bao gi co the
gi cho no tram tnh c; nhng cung khong e
cho tam mnh tr nen tr on va bieng nhac, v nh
ri vao cai "ngoan khong". Neu luc nao ban cung
gan chat vao cau thoai au th t nhien cong phu
thuan thuc de dang. Do o ma cac tap kh se t
nhien c khuat phuc. oi vi nhng ngi s c,
khong de g tham thoai au cho tot c, nhng
ban khong nen s hai hay thoi ch; cung khong
nen bam vu vao bat c y tng at ngo nao, bi
v cac ban ang tu tap thien nh, muc ch cua
thien nh la a en giac ngo. The nen co them
mot y tng at ngo nao na eu khong can thiet
va ngu xuan nh viec mnh muon co them mot cai
au trong khi mnh a co mot cai roi! Cac ban
khong nen lo lang neu nh ngay t au mnh
khong lam tot trong viec tham thoai au, cai ma
cac ban nen lam la luon nh va lien tuc tham cau
thoai au nay. Neu vong tng co khi len, ng
chay theo no, ma ch nhan ra coi no la cai g. Co
mot cau ngan ng:
"Bat pha niem khi,
Ch pha giac tr."
la rat ung vay. Luc ban au moi ngi eu cam
thay vong tng lien tuc khi len va mnh khong
the nao nh noi cau thoai au; nhng t t chung
ta se hoc c cach e khi cau thoai au mot
cach de dang hn. en luc o cac ban co the e
 3698

khi cau thoai au hang gi chang vuot. Roi th should be wiped out! In China, Zen Buddhists
cac ban khong con cam thay kho khan na trong seldom use the term "koan exercise"; instead, they
viec tham thoai au. Chung ta co the tiep tuc noi say "working on a head phrase." So what is the
va noi mai nhng li trong rong nay. Nhng cach meaning of "head phrase"? Head phrase means
hay nhat ngay luc nay la chung ta nen co sc dung the "ends", applicable either in the sense of the
cong thien nh va tham cau thoai au cua mnh. beginning or the ending of a complete or
Hanh gia tu Thien nen luon nh rang muc ch incomplete sentence in talking. For example,
cua tu Thien la phai thanh Phat, la lieu sanh thoat "Who is the one who recites the name of
t, ma theo cach giai thch nay th thoai au la con Buddha?" This "head phrase" (hua-tou) then
ng ma hanh gia tu Thien phai i, muon lieu became, and still remains, the most popular of all.
sanh thoat t phai mn cau thoai au nay lam But there are still many people who do not
vng kiem, ma en chem ma, Phat en cung understand how to practice it. Some try to recite
chem Phat, chang gi lai mot tnh, chang lap mot repeatedly the sentence itself! This "head phrase"
phap. Noi g th noi, tham thoai au khong phai la (hua-tou) practice is not a matter of reciting. It is
cach duy nhat e tu tap Thien. The nhng ngay to look into or to concentrate on it. It is to look
nay, khi noi en tu tap Thien, ngi ta lap tc ngh into penetratingly and to observe. Zen
en viec tham thoai au nh the la khong con loi practitioners should always remember that this is a
tu tap Thien nao khac. That la khong con g sai sentence, the first end of which is the single word
lam bang loi suy ngh nh vay. Hanh gia tu Thien "Who". To put one's mind into this single word
nen nh rang mai en gan cuoi i Tong, tc la "who" and try to find solution of the original
vao the ky th XI th loi tham thoai au mi c question, is a typical example of the "working on a
pho bien. T To Bo e at Ma en Hue Nang, va head phrase." "Koan", however, is used in a much
t Hue Nang en Lam Te va ong Sn, mot thi wider sense than "working on a head phrase", for
gian dai vi tong cong khoang bon tram nam, ma "koan" is referring to the whole situation or event,
chung ta chang truy ra c mot he thong tham while "head phrase" sumply means the ends or,
thien thoai au nao vng chac ca. Nhng thien s more specifically, the critical words or point of the
xuat chung trong thi ky nay phai la nhng nghe s question. For example, a monk asked Chao-chou,
v ai; cac ngai rat linh ong va uyen chuyen "Does a dog have the Buddha-nature?" Chao-chou
trong giao ly cua mnh, va chang bao gi b giam replied, "Mu" (No). The whole dialogue is called
ham trong bat c he thong nao ca. Chung ta pha i a "koan", but the Zen practitioner who is working
noi phan ln la nh vao thien s Tong Cao ai on this koan should not think of both the question
Hue ma phap tu tap tham thoai au mi tr nen and the answer. Instead he should put all his mind
mot phng tien pho bien nhat, neu khong muon into the single word "Mu". This one word "Mu" is
noi la duy nhat, ma nhng mon o Thien a tu tap called the "head phrase". The stories from which
trong suot tam the ky qua. Nhng cai g a xay ra Kung-an (koan) are derived, used as a topic of
trc thi Tong Cao, ngha la trc khi viec tham meditation in the Zen tradition. The stories are
cau thoai au c pho bien va tieu chuan hoa, thought to get to the very essence of truth and to
cac mon o ngay xa a tu tap nh the nao? Chnh encapsulate the moment at which speech exhausts
cac bac thay v ai nh Hue Nang, Ma To, Hoang itself, leading to non-conceptual, direct realization
Ba va Lam Te, a tu tap nh the nao? Chung ta of reality. In Japanese, a term for 'head phrase' is
khong can phai giai thch chi tiet them na, chac 'wato', meaning 'the point of koan, which sums up
chan ho a phai dung loi tu 'mac chieu' thien ma the intent of the paradox that it poses. 'word-head'
ngay nay van con c dung bi tong Tao ong is the word or phrase in which the koan resolves
To work on the head phrase is to look into it itself when one struggles with it as a means of
continuously without a single moment of spiritual training. A koan can have only one, or
interruption. Like a river ever flowing on, the several head-phrase, and the head-phrase can
mind should always be lucid and aware. All consist of a single word or can be a long
Samsaric and Nirvanic ideas and conceptions expression. Zen Master Yuan Miao of Kao Feng
 3699
said, "When one practices Zen he should do so as
though he were throwing a piece of tile into a
deep pond; it sinks until it reaches the bottom." In
other words, in our "looking (working) on the head
phrase" exercise we should look into the very
bottom of the head phrase until we completely
break through it. Zen Master Yuan Miao of Kao
Feng went farther, and made a vow: "If anyone
takes up one head phrase without a second
thought arising in seven days, and does not attain
Enlightenment, I shall fall for ever to the bottom
of the Tongue-cutting Hell!" In short, the purpose
of a head-phrase is establishing an intense
concentration on a question-word which defies
any answer and allows no answer at all. As the
great Zen Master, Huang Po taught:
"Practice the Tao
As you would defend the Royal Palce
Guarding it close and fighting hard for it.
If the freezing cold has not struck to the bone
How can plum blossoms fragrant be!"
According to Zen master Hsu-yun, when you sit in
meditation do not lift your chest too far upward by
artificially swelling it. In breathing, do not pull the
air up, nor press it down. Let your breath rise and
fall in its natural rhythm. But you should collect all
your six senses and put aside everything that may
be in your mind. Thinking of nothing, but observe
your head-phrase (hua-tou). Your mind should
never be rough or forceful, otherwise it will keep
wandering, and can never calm down; but neither
should you allow your mind to become dull and
slothful, for then you will become drowsy, and as
a consequence you will fall into the snare of the
"dead-void". If you can always adhere to your
head-phrase, you will naturally and easily master
the work. Thus, all your habitual thoughts will
automatically be subdued. It is not easy for
beginners to work well on the head-phrase, but
you should never become afraid or discouraged;
neither should you cling to any thought of
attaining Enlightenment, because you are now
practicing meditation, whose very purpose is to
produce Enlightenment. Therefore any additional
thought of attaining Enlightenment is as
unnecessary and as foolish as to think of adding a
head to the one you already have! You should not
worry about it if at first you cannot work well on
the head-phrase, what you should do is just to
keep remembering and observing it continuously.
If any distracting thoughts arise, do not follow
them up, but just recognize them for what they
are. The proverb says well:
"Do not worry about the rising of thoughts,
But beware if you recognition of them
comes too late."
In the beginning everyone feels the distraction of
continuously arising errant thoughts, and cannot
remmeber the head-phrase very well; but
gradually, as time goes on, you will learn to take
up the head-phrase more easily. When that time
comes you can take it up with ease and it will not
escape you once during the entire hour. Then you
will find the work is not difficult at all. We can
talk a lot of nonsense on and on. But the best way
right now is that all of us had better go and work
hard on our meditation and the head-phrase. Zen
practitioners should always remember that the
purpose of Zen practice is to become Buddha, and
to end the cycle of birth and death; and according
to this kind of interpretation, working on the head
phrase is the only way that Zen practitioners must
follow, to be able to end the cycle of birth and
death Zen practitioners must look into the head
phrase which is like a royal sword. With it you kill
the Buddha when Buddha comes, with it you
slaughter the devil when the devil comes. Under
this sword not a single idea is allowed to remain,
not a solitary dharma is permitted to exist. No
matter what people say, "working on the head
phrase" is not the only way in Zen practice.
However, nowadays, when Zen practice is
mentioned, people immediately think of the head
phrase or koan exercise as though there were no
other way of practicing Zen. Nothing could be
more mistaken than this kind of thinking. Zen
practitioners should remember that the head
phrase or koan exercise did not become popular
until the latter part of the Sung Dynasty in the
eleventh century. From Bodhidharma to Hui-neng,
and from Hui-neng all the way through Lin-chi
and Tung-shan, a long period with the total of
approximately four hundred years, but no
established system of head phrase or koan
exercises can be traced. The outstanding Zen
Master of this period were great artists; they were

very flexible and versatile in their teaching, and
never confined themselves to any one system. We
should say that it was mainly through the eloquent
Master Tsung-kao (1089-1163) that the head
phrase or koan exercise became the most popular,
if not the only, means by which Zen students have
practiced during the past eight centuries. But what
happened before? How did those great masters
Hui-neng, Ma-tsu, Huang-po, and lin-chi practice
Zen? We do not need to elaborate any further,
they must have used the 'serene reflection' type of
meditation still practiced by the Tsao-tung sect
(school)See Cong An.
Tham Thuy: Tham duc v nh dong nc chuyen
ch het thay nhng ieu acDesire is like water
carrying things along.
Tham Tch: PassionDesireCupiditySee
Tham Ai.
Tham Tien: Trc buoi Van ThamBefore the
evening assembly.
Tham Trc: Tham trc la ngi ta c bam vao report onto him or herself, which is what
long tham khong biet chanThe attachment of
desire.
Tham Trc Tam: Greedy mind.
Tham T Ta Ha: Li cam n cua v Giam Vien
en v tang quan man nhiemA gratitude note
from a warden monk in a monastery to a retiring
Director of monks.
Tham Van: Xin li hng danTo seek
instruction, generally as a classTrong ky an tu,
hanh gia nen tham van thng xuyen chng nao
tot chng ay, ly tng nhat la moi ngay. Sau khi
hanh gia trnh bay nhng kinh nghiem cua mnh,
v thay co the hoi nhng cau hoi lien quan en
nhng chi tiet trc khi phe phan hay ch giao.
Tien trnh tham van hoan toan n gian. Hanh gia
phai thong at nhng cot loi ve tu tap tap cua
mnh trong vong 10 phut. Phai t bao cao ve
nhng g xay ra cho chnh mnh trong luc thien
tap. Trc het hanh gia phai bao cao trong vong
24 gi qua mnh a toa thien va kinh hanh bao
nhieu gi. Neu hanh gia thc tam ve viec nay, th
viec tham van se bieu lo that s ve viec tu tap cua
mnh. Ke en la dien ta ve toa thien. Khong can
phai dien ta chi tiet ve thien toa. Neu nhng lan
toa thien giong nhau, hanh gia ch can phoi hp
nhng yeu to chnh. Hanh gia phai co gang dung
nhng chi tiet ro rang nhat ghi nhan c trong
3700
cac buoi toa thien. Bat au dien ta e muc thien
tap chnh, s phong xep cua bung, roi them vao
nhng e muc khac cua luc nhap. Sau khi dien ta
thien toa, th i vao kinh hanh. Hanh gia ch nen
dien ta kinh nghiem trc tiep lien he ti nhng
chuyen ong khi i kinh hanh, ch khong nen bao
gom mot doc nhng e muc nh a c bao cao
trong toa thien. Hanh gia phai co gang dien ta
nhng kinh nghiem ma mnh co c trong tng
chuyen ong: d chan len, a chan ti, va at
chan xuong at trong khi i kinh hanhDuring an
intense meditation retreat, personal interviews are
held as often as possible, ideally every day. After
the practitioner presents his or her experiences,
the teacher may ask questions relating to
particular details before giving comments or
instructions. The interview process is quite simple.
Practitioner should be able to communicate the
essence of his or her practice in about ten minutes.
Consider that he or she is reporting on his or her
meditation actually is. First, practitioners should
report how many hours of sitting he or she did and
how many of walking in the most recent twenty-
four hours period. If he or she is quite truthful and
honest about this, it will show the sincerity of his
or her practice. Next, describe sitting practice. It is
not necessary to describe each sitting in detail. If
sittings are similar, he or she may combine their
traits together in a general report. Try using
details from the clearest sitting or sittings. Begin
description with the primary object of meditation,
the rise and fall of the abdomen, then add other
objects that arose at any of the six sense doors.
After describing the sitting, go into the walking
practice. Practitioners should only describe
experiences directly connected with walking
movements, do not include a range of objects as
reported in a sitting. Practitioners should try to
describe experiences they had in each movement:
lifting the foot, moving and placing in walking
meditation.
Tham Van au Tien: First interviewKhi mot v
hanh cc Tang c trnh dien thay lan au tien,
v thay co the hoi v Tang mi en ve ten tuoi,
que quan, trnh o hoc van, van van. Theo Thien
s D.T. Suzuki trong quyen "S Huan Luyen cua
mot Thien Tang Phat Giao," cuoc tham van th
 3701

nhat co the cham dt sau mot cuoc oi thoai nh point discussion with the spiritual master can not
the, bi v v Tang la mot ngi nhap mon ly only trigger insight in the student, but also gives
tng e hoc Thien. Tuy nhien, thi xa, ngay ca the teacher the opportunity to access and validate
lan tham van au tien gia v Tang mi en va v the students experiences in meditation. Having a
thien s cung i thang vao van e va mot mau oi direct and profound personal relationship also
thoai tng t nh sau ay co the xay ra: "Tuyet provides for the mind-to-mind transmission of
Phong hoi mot v Tang:'Ten ong la g?' V Tang Dharma experience from teacher to student.
ap: 'Con ten la Huyen C (khung ci huyen b).' Tham Van Hng: Consultation incense
Tuyet Phong noi: 'Moi ngay ong det c bao Interview incenseKhi mot v hanh cc Tang
nhieu vai?' V Tang noi: 'Chang co manh vai na o c trnh dien thay lan au tien, chuyen nay
tren ngi ca.' Tuyet Phong noi: 'i ve thien thng xay ra mot vai ngay sau khi anh ta en
ng i.' V Tang va bc i vai bc, Tuyet thien vien. Mot buoi sang, anh ta c cho biet
Phong a goi: 'Ao ca sa cua ong ri xuong at hay san sang "hng tham van" e dang len Thay.
ka!' V Tang quay lai, Tuyet Phong ben noi: 'May Hng c dung cho nhieu viec trong thien vien.
ma ong khong co manh vai nao tren ngi!'" Trong trng hp nay, dang hng la mot kieu
When a travelling monk is first presented to the ha rang v hanh cc Tang mi c nhap mon
master, the master is likely to ask the monk nay bang long chap nhan thien s la ngi day
concerning his name, native place, education, etc. thien cho mnh. V Tang mi nay trai to a cu
According to Zen master Daisetz Teitaro Suzuki in ngng ca phong cua thien s roi le ba lay.
"The Training of the Zen Buddhist Monk," the first Trong luc o, th v thay khoanh hai tay ng trc
interview may end with this kind of conversation, anh ta. Le am tra c ca hai tham d, moi ngi
since the monk is a perfect novice in Zen. uong tach tra cua mnh. V thay co the hoi v Tang
Anciently, however, even the initial interview mi en ve ten tuoi, que quan, trnh o hoc van,
between a new arrival and the master went van vanWhen a travelling monk is first
directly into the heart of the matter, and something presented to the master, this usually takes place a
like the following took place: "Hsueh-feng asked few days after his arrival at the monastery. One
a monk, 'What is your name?' The monk said, 'My morning he is told to have his "interview incense"
name is Hsuan-chi (mysterious loom).' Hsueh-feng in readiness which is to be offered to the master
said, 'How much cloth do you weave today?' The (roshi). Incense is used for various purposes in the
monk said, 'Not a piece of cloth I have on me.' monastery. In this case, incense-offering is a kind
Hsueh-feng said, 'Go back to your Zendo.' Before of pledge that this new admitted one takes in good
the monk took a few steps to leave the master's faith the present master for his instructor in Zen.
presence, the latter called out: 'Your kasaya is At the threshold of the master's room, the novice
dropping on the ground!' The monk turned his monk spreads his "seat-cloth" (zagu) and on it
head, whereupon Hsueh-feng said, 'Fine that you bows three times. In the meantime the master
have not a piece of cloth over you!'" folds his hands before him. "Tea-ceremony" is
Tham Van Hang Ngay: Daily Consultation partaken by both, which consists in just drinking
Tham van hang ngay tc la hoi kien moi ngay vi tea each out of his cup. The master is likely to ask
v thien s c tien hanh trong nhng thi thien the monk concerning his name, native place,
quyet liet. Nhng cau trao oi ngan gon va vao education, etc.
trong tam vi v thien s khong nhng ch lam bat Tham Vong: Vedayita (skt)DesireCraving
day tue quan cua thien sinh ma con tao ieu kien forAmbition.
e v thien s gan gui va anh gia nhng kinh Tham Vong Muon Bat T: The craving for
nghiem hanh thien cua e t mnh. Moi lien he immortality.
trc tiep va sau sac nh vay cung nham giup viec Tham Bat: Intention to probe into the attainment
truyen tam an gia thay va troDaily of the masterTrong nha Thien, co loai cau hoi
consultation with the teacher is conducted during c hoi vi y nh tham do s ac cua thay. Loai
periods of intense medtiation. Brief but to-the- cau hoi nay chac chan a thnh hanh khi cac Thien
 3702

vien c dng len khap ni va cac nha s bai Chan Tong nham ch trch nhng tri kien khong
phong t thay nay sang thay khac. Mot nha s hoi chanh truyen cua nhng e t cua Shinran va e
Phong Huyet: Ke ay khong hieu ma cha tng co ngh ho vi nhng hng dan ung anThe
chut nghi, the la lam sao? S ap: Khi con linh work of commentaries of the True Pure Land
qui treo len at bang, no khong the khong e lai which criticized the unorthodox views held by
dau vet ni at bun.In Zen, there is a kind of followers of Shinran's disciples and recommended
question that the questioner asked with the with the correct instructions.
intention to probe into the attainment of the Than Nhien Thien S (?-1158): Ten cua mot v
master. This kind of question must have been in Thien s Trieu Tien vao the ky th XIIName of
vogue when Zen monasteries were every where a Korean Zen master who lived in the twelfth
established and the monks travelled from one century.
master to another. A monk asked Feng-Hsueh, Than Sn Thien S (1819-1892): Ten cua mot v
How is it that one who understand not, never Thien s Nhat Ban thuoc tong Tao ong vao the
cherishes a doubt? Feng-Hsueh replied: When a ky th XIXName of a Japanese Zen master of
tortoise walks on the ground, he can not help the Ts'ao Tung Sect, who lived in the nineteenth
leaving traces in the mud.See Phan Dng century.
Thap Bat Van. Thang Dung ong (1892-1965): Ten cua mot v
Tham Bat Van: Nghiem Chu VanTam Hanh hoc gia noi tieng cua Phat giao Trung Hoa vao the
VanNgi hoc neu cau hoi e do xet mc o ky th XXName of a Chinese famous Buddhist
tham sau cua phng tien cua gia sDisciples scholar in the twentieth century.
raise questions to observe discretely to see how Thang au: V s lo viec nau nc trong chua
deep and profound is the master's method. The monk in charge of the kettles in a monastery.
Tham Can, Anh Thao: Tham ThaoCay truc do Thanh: 1) Am thanh, mot trong ngu can: Sabda
dam, bong co. T nay ch cho bac thay co kinh (skt)Sadda (p)Sound, voice, tone, one of the
nghiem do xet e t bang cach s dung tieng het five physical senses or sensations; 2) Thanh sat: A
e th nghiem trnh o cua ngi hocAn bar of metal; 3) Tieng thanh: Clear voice; 4)
experienced Zen master who utilizes a 'loud sharp Thanh sac, mau xanh nc bien: Nila (skt)Dark
cry' to try his student's levels. blue coloured; also green, black; 5) Thanh tnh:
Tham au: S do xet cua v thien sAn Amala (skt)Pure, clear, tranquil, serene.
observation from a Zen master. Thanh Ai: Craving for sounds.
Tham Sat: To scout. Thanh Bach Phap: PureHonestPhap do c
Tham Thuy: o chieu sau bang am thanh, phan Phat thuyet ra lam sang to moi thien phap vo lau,
di gay e o chieu sauTo sound the depth of lam cho ngi nghe co kha nang ri bo phien nao
water, the lower part of a staff, i.e. for sounding o trcPure and white, as the Buddha-truth, or
depth. as pure as goodness.
Than Ba Na: Tam (loai gao nat)Broken rice. Thanh Ban: Poor but unsulliedPure and poor.
Than Chan: Tan than cong c cua To STo Thanh B: Pure and secret.
praise the virtue of the patriarchs. Thanh Bien: Bhavaviveka (skt)Ba Ty Phe Da,
Than au: V s coi ve cui la trong t vien mot luan s noi tieng vao the ky th nhat (ong
The fire-tender in a monastery. thi vi Bo Tat Ho Phap, nhng bac bo thuyet hu
Than c: Tan than cong c cua ngi khac tong cua Ho Phap), la e t cua ngai Long Tho.
To praise the virtue of others. Ngai la ngi cung thi vi Phat Ho, nhng tre
Than Linh: Tan than cong c cua ngi qua tuoi hn. Ngai cho rang, ch neu ra s sai lam
vangTo praise the spirit of the departed. khong cha u, ma con phai e ra t y luan chng,
Than Phat: Tan than cong c cua PhatTo hoac luan chng oc lap hp ly e khien ke o
praise Buddha. phai im tieng. Ngai a viet bo ai Tha Chng
Than Tc Th: Tannisho (jap)A Record in Tran Luan, Trung Quan Tam Luan, va Trung
Lament of DivergenceLuan tang cua Tnh o Luan Yeu Ch e chu giai Trung Luan cua Ngai

Long ThoA noted Buddhist philosopher, around
60 A.D., a follower of Nagarjuna. Bhavaviveka
was a junior contemporary of Buddhapalita. He
maintained that the opponent should not only be
reduced to absurdity, but svatantra or independent
logical arguments should also be advanced to
silence him. He wrote Mahayana-Karatala-ratna
sastra, Madhyamikahrdaya with an auto
commentary called Tarkajvala, Madhyamartha-
Samgraha and Prajna-pradipa, a commentary on
the Madhyamaka Sastra of Nagarjuna.
Thanh Bien Bo Tat: See Thanh Bien.
Thanh Bien Thien S (?-686): Ten cua mot v
Thien s Viet Nam, the he th t, thuoc dong
Thien Ty Ni a Lu Chi vao the ky th VII. Dong
Thien Ty Ni a Lu Chi, mot dong Thien c
Thien s Ty Ni a Lu Chi sang lap tai Viet Nam
vao the ky th VIName of a Vietnamese Zen
master of the fourth generation of the Vinitaruci
Zen Sect, who lived in the seventh century. The
Vinitaruci Zen Sect was founded by Zen master
Vinitaruci (?-594) in the sixth century in Vietnam.
Thanh Bnh Linh Tuan Thien S (845-919): Zen
master T'sing-ping Ling-tsunTen cua mot v
thien s Trung Hoa vao the ky th XName of a
Chinese Zen master in the tenth century.
Mot hom, Thanh Bnh Linh Tuan en hoi
thien s Thuy Vi Vo Hoc: "Y ch t Tay en
cua To S la g?" Thuy Vi Vo Hoc khong tra
li thang ma thoai thac rang: "i khong co ai
quanh ay, ta se noi cho ong biet." Lat sau,
Thanh Bnh Linh Tuan lai hoi: "Gi khong co
ai het." Thay v tra li, Thuy Vi dan Thanh
Bnh Linh Tuan en mot khom truc. Thay
Thuy Vi van im lang, Thanh Bnh Linh Tuan
nhac thay cau hoi va lu y thay la khong co ai
quanh ay. Thuy Vi ben ch vao khom truc
va thot len: "Tre nay dai qua, tre kia ngan
qua." Nh the ma Thanh Bnh Linh Tuan to
ngo ao ThienOne day, he came and asked
T'sui-wei Wu-hsiao, "What is the meaning of
the Patriarch's coming from the West?" T'sui-
wei did not answer the question directly, but
excused himself by saying, "Wait till there is
nobody about us, I will tell you then." After a
while Ling Tsun asked again, "Nobody is here
now." Once again, instead of answering this,
T'sui-wei took Ling Tsun with him to a
3703
bamboo grove. Seeing the master still in
silence, Ling Tsun reminded the master of the
question and of there being nobody about
them. T'sui-wei then pointed at the bamboos
and announced, "What a long bamboo this!
and what a short one that!" This awakened
Ling Tsun's mind to the realization of Zen
truth.
Ve sau khi S tru tr tai mot Tang vien, S noi
vi ch Tang ve tam long t ai cua tien s
bien mnh v li ch cua ngi khac va cung
ke t o S khong con biet cai g tot va cai g
khong. ay la mot trong nh ng trng hp het
sc ac biet, ma co le chung ta khong tm
thay nh vay bat c au trong lch s ton
giao hay triet hoc. ay la phng phap oc
nhat vo nh c cac thien s i trc chap
nhan khien hanh gia i sau chung ta lay lam
la va t hoi bang cach nao ma thien s lai
chu ng noi, tr phi v khat vong nhiet thanh
muon truyen kien giai ve Thien cho mon e
cua mnh. Dau cho ao Thien b che dau
ay la g i na, ay ha chang phai la mot
trong nhng giai thoai Thien la lung nhat, vi
mot ngi cau ao nhiet thanh ma lai b thay
lam bo dat i long vong, va khong giai thch
g ca. Nhng phai chang co the la Thien c
truyen at mot cach xao dieu ngay trong tnh
chat tam thng nayLater he came to
preside over a monastery, he told his monks
how kind-heartedly his late master exercised
himself for the sake of others, and how since
then he did not know what was good what was
not. This is one of the most particular cases,
the like of which can probably not be found
anywhere in the history of religion or
philosophy. This is the unique method
adopted by Zen masters of past generations
which makes us, Zen students of later
generations, wonder how the masters ever
came to conceive it, except in their earnest
desire to impart the knowledge of Zen to their
disciples. Whatever Zen truth is concealed
here, is it not the most astounding story to find
an earnest truth-seeker sent away from his
master, who evidently pretends to beat around
the bushes, and not to elucidate the point to
 3704

him? But is it possible that Zen is cunningly accomplished when practitioners can do what
conveyed in this triviality itself? is known as 'abandonment' or 'throwing
Mot hom, co mot v Tang en gap S va hoi: oneself over the precipice'. This
"Y ngha cua ai Tha la g?" S ap: "Day 'abandonment' means the moral courage of
thng." V Tang lai hoi: "Y ngha cua Tieu taking risks; it helps practitioners plunging
Tha la g?" S ap: "Xau tien." V Tang tiep into the unknown which lies beyond the
tuc hoi: "Y ngha cua cac phap hu lau la g?" topography of relative knowledge. This
S ap: "Gio tre." V Tang lai hoi: "Y ngha 'abandonment' may seem an easy thing to do,
cua cac phap vo lau la g?" S ap: "Chen but after all it is the last thing any practitioner
go." o la nhng cau tra li vo ngha, nhng can do, for it is done only when we are most
di con mat Thien chung de dang c chap thoroughly convinced that there is no other
nhan, v nh o ma hanh gia thay ra s gian way to meet the situation.
oan cua ly luan c noi ket ma khong nh S th tch vao nam 919Zen master T'sing-
vao ly luan. Ro rang kinh nghiem Thien m ra ping Ling-tsun passed away in 919 A.D.
canh ca khep kn, boc lo tat ca kho tang cat Thanh Canh: Sabda-visaya (skt)Am thanh va
giau sau o. No ot nhien giup hanh gia nhay canh giiSound and object of sense.
vot len kha canh khac cua ly luan va bat au Thanh Canh Quan Am Bo Tat: Nilakantha
mot thu thuat bien chng rieng biet cua mnh. (skt)Mot trong nhng danh hieu cua c Quan
Ve mat tam ly ma noi, ieu va noi tren ch The AmOne of the titles of Avalokitesvara.
thanh tu khi nao hanh gia lam c viec Thanh Ch: S c x thanh caoNoble
'buong bo' hay 'buong mnh tren vc tham'. comportment or noble conduct.
Hanh vi 'buong bo' o ch cho c tnh dung Thanh Chnh: Pure and upright.
cam dam mao hiem; no giup hanh gia nhay Thanh Chn: Thanh Allah cua Hoi giaoAllah,
vao cai xa la nam ngoai cng gii cua nhan the God of Mohammedans.
thc tng oi. ieu nay co ve de dang thc Thanh Chn Giao: MahometismHoi giao
hien, nhng thc tnh o la kha nang hanh Mohammedanism.
ong chung quyet cua mot hanh gia, v no ch Thanh Chung: Tang chungTang oan
c thc hien bao lau chung ta hoan toan Buddhist clergyThe body or assembly of monks.
xac tn rang khong con ng loi nao khac e Thanh Chuyet Chanh Trng Thien S (1274-
giai quyet cuc dienOne day, a monk came 1339): Seisetsu Shocho ZenjiTen cua mot Thien
and asked Zen master T'sing-ping Ling-tsun, s noi tieng cua Trung Hoa thuoc Thien phai
"What is the meaning of the Mahayana?" He Dng Ky cua tong Lam Te vao hau ban the ky
replied, "The bucket-rope." The monk asked, th XIII va tien ban the ky th XIV. Nam 1326, S
"What is the meaning of the Hinayana?" He cung mot ngi e t du hanh sang Nhat Ban theo
replied, "The coin-string." The monk li thnh cau cua Tng Quan Bac ieu Cao Thi.
continued to ask, "What is the meaning of the Tai o S tru tai chua Kien Trng. en nam
moral impurities?" He replied, "The bamboo- 1333, S khai sn Khai Thien T, nhng sau o S
basket." The monk asked again, "What is the lai di chuyen ve Kien Nhan T va th tch tai o
meaning of the moral purities?" He replied, vao nam 1336Name of a famous Chinese Zen
"The wooden dipper." These answers are master of the Yangchi branch in Lin-Chi school in
apparently nonsensical, but from the Zen the late thirteenth century and the early fourteenth
point of view they are easily digested, for the century. In 1326, he and a disciple traveled to
logical discontinuity is thereby bridged over. Japan on Hojo Takatoki's invitation. There, he
The Zen experience evidently opens a closed stayed at Kencho-ji. In 1333, he founded the
door revealing all the treasures behind it. It Kaizen-ji, but later he moved to Kennin-ji and
suddenly leaps over to the other side of logic passed away there.
and starts a dialectics of its own. Thanh Chuyet Thien S: Seisetsu Zenji (jap)
Psychologically speaking, this is Ten cua mot v Thien Tang tong Lam Te Nhat

Ban vao the ky th XIVName of a Japanese
Lin-chi Zen monk in the fourteenth century.
Ngay t thu nho, Thanh Chuyet Chanh
Trng a co can tanh phi pham. S xuat gia
khi con la mot cau be. Co mot lan v lanh
chua trong tnh en tham v thay trong chua
tren ng len kinh o. Sau khi tro chuyen
mot luc, v thay goi Thanh Chuyet Chanh
Trng en xoa bop lng cho v lanh chua bt
met moi tren chuyen hanh trnh. Nhan o v
lanh chua co ha vi chu tieu Thanh Chuyet
rang khi nao ri kinh o tr ve se ghe lai
tham chua lan na va mang tang cho chu tieu
mot chiec y. Tren ng t kinh o tr ve, v
lanh chua cung ghe lai tham thay tru tr. Thay
lai cung bao Seisetsu en xoa bop lng cho v
lanh chua. Sau o chu tieu Thanh Chuyet hoi
v lanh chua ve chiec y ma ong ta a ha luc
trc. V lanh chua noi: "O, ta hoan toan quen
chuyen nay!" "ay la hang qu toc g?" Chu
tieu Thanh Chuyet go au v lanh chua noi:
"a ha tai sao lai nuot li." Tanh kh khac
thng cua chu tieu Seisetsu a e lai trong
long v lanh chua mot an tng sau sac, va
ong a e ngh s tru tr ac biet lu tam
cham soc chu tieu naySeisetsu was most
extraordinary even as a child. He left home
and became a monk when he was just a boy.
Once the baron of the province came to visit
the master of the temple on his way to the
capital city. After they had chatted awhile, the
master called little Seisetsu and had him
pound the baron's back for him, to relieve the
fatigue of the journey. The baron promised
the boy that he would bring a religious robe
for him on the way back from the capital the
next year. When the baron's stay in the capital
city was over, he stopped by to see the Zen
master again on his way back to his home
fortress. The master had Seisetsu pound the
baron's back for him this time as well, and the
boy asked about the robe. "I completely
forgot," said the baron. "What kind of samurai
is this," exclaimed the boy, "who says one
thing and does another?" Then he gave the
baron a clout on the head and walked out. The
baron was deeply impressed by the unusual
3705
capacity of the boy, and he told the Zen
master to take good care of him.
Sau nay, Thanh Chuyet co duyen tham hoc
vi thien s Nguyen Tn va Nga Sn Thieu
Thac, va a tr thanh mot trong nhng v
thien s loi lac nhat cua x Phu Tang thi ay.
Mot lan khi thien s Thanh Chuyet ang trong
coi viec trung tu mot phan cua ngoi chua ni
ong ang giang day giao phap, co mot v
thng gia giau co mang en 100 lng vang,
noi rang ong muon cung dng cho ke hoach
trung tu nay. S Thanh Chuyet nhan so vang
ma khong noi mot li nao. Hom sau v thng
gia ay tr lai tham s. Ong ta nhac lai: "Tuy
so vang cung dng ay khong phai la so lng
ln lam, nhng cung la mot ong gop ton kem
vt bc cua toi. Sao s lai co the tiep nhan
ma khong noi mot li cam n, tai sao vay
ch?" S Thanh Chuyet quat: "Ta ang giup
ong gieo trong ruong phc; c sao ta lai phai
cam n ong?" V thng gia cam thay vo cung
boi roi. Ong m li xin loi va cam n s
Later on Seisetsu studied with Gessen and
Gasan, and went on to become one of the
most redoubtable Zen teachers in the land.
Once when Seisetsu was seeing to the
rebuilding of part of the monastery where he
was teaching, a certain wealthy merchant
came with a hundred ounces of gold, saying
he wanted to donate it for the reconstruction
project. Seisetsu took it without saying a
word. The next day the merchant came back
to visit the Zen master. He remarked,
"Although what I gave you was not so great
an amount, it was an exceedingly costly
donation for me. In spite of that, you didn't
say a word of thanks. Why is that?" Seisetsu
hollered, "I am planting your field of
blessings; why should I thank you?" The
merchant was very embarrassed. He
apologized and thanked the Zen master.
Thanh Cong: Pure and honourable.
Thanh Cuong: Am ch nhng ngi tu kho hanh
mot cach cuong daiPure and crazy.
Thanh C: Seikyo (j)Ten cua mot v sName
of a monk.
Thanh Da: em yen tnhThe silence of the
night.

Thanh Danh: Good nameRenownFame
Reputation.
Thanh Danh Bat Chanh: Illegal reputationSee
Da Xa Trng Lao.
Thanh Dien Kim Cang: V Thien vng mat
xanh, lam ho phap cho Phat giao, vua cua cac loai
Da Xoa, mieng luc nao cung m to, co mong cho,
ba mat, eo so ngi tren au va eo ran tren Dong Oxus: The Oxus.
chanThe blue-faced raja, protector of
Buddhism, king of the yaksas, with open mouth,
dogs fangs, three eyes, four arms, wearing skulls
on his head, serpents on his legs.
Thanh Duc Thien S (1288-1363): Ten cua mot
v Thien s Trung Hoa vao thi nha Nguyen
(1280-1368)Name of a Chinese Zen master who
lived in the Yuan dynasty.
Thanh Duy: Sensation of sound.
Thanh Duyen: See Thanh Van and Duyen Giac.
Thanh Dng: Clear and resonant.
Thanh ai Bach Thach: Reu xanh a trang, y noi
cho cua v an s, thng la vung nui non xa lay person who lived in the Ch'ing Dynasty in
xoiGreen moss and white rocks, i.e., a hermit's
choice of residence, usually in a remote
moutainous region.
Thanh am: Ch la cuoc noi chuyenA mere
talk.
Thanh am Thien S (?-1867): Ten cua mot v
Thien s Viet Nam, phap he th 41, thuoc tong
Tao ong cua x ang Ngoai, song vao the ky thuoc tong Lam Te vao the ky th XX. Hau nh
th XIXName of a Vietnamese Zen master of
the 41st lineage of the Ts'ao Tung Sect in the
Tonkin Region, who lived in the nineteenth
century.
Thanh ao: Con ng thanh caoA noble
wayA pure way.
Thanh au Quan Am: 1) V Quan Am au xanh,
ngoi tren vach a dng ng: The blue-head
Kuan-Yin, seated on a steep cliff; 2) V Quan Am
co xanh, co ba mat: The blue-knech Kuan-Yin,
with three faces.
Thanh e N: Me cua Muc Kien Lien trong mot
tien kiep, noi tieng ve s ban tien cua ba The Chinese Zen master Qingxi Hongjin, a disciple
mother of Maugalyaya na in a former
incarnation, noted for her meanness.
Thanh oc: See Thanh Van and Duyen Giac.
Thanh Giac (1043-1121): Ten cua mot v danh
Tang Trung Hoa vao thi nha Tong (960-1279)
3706
Name of a Chinese famous monk who lived in the
Sung Dynasty in China.
Thanh Gian: Sach the treA bamboo book.
Thanh Giao: Giao phap day bang cach noi thanh
tiengVocal teaching.
Thanh Ha: Vanksu or Vaksu (skt)1) Dong song
co nc trong xanh: The blue or clear river; 2)
Thanh Hanh (1840-1936): To Vnh NghiemTen
cua mot v danh Tang Viet Nam vao the ky th
XXName of a Vietnamese famous monk in the
twentieth century.
Thanh Hien Luan: Abhivyaktivada (skt)1) Ten
cua mot bo luan trong kinh ien Ve a: Name of
a commentary in the Vedic scriptures; 2) Tong
Hien Luan, ten cua mot phai thuoc Ty a giao
(Phe a): Name of a Vedic sect.
Thanh Hoa Co (1890-1980): Ten cua mot v c s
Phat giao noi tieng cua Trung Hoa vao thi nha
Thanh (1644-1912)Name of a Chinese famous
China.
Thanh Hong Hac Bach: Thanh hong tao bach,
xanh o en trang, y noi s phan biet phai trai ro
rangBlue, red, black and white, i.e.,
distinctively right or wrong.
Thanh Ke Hue ang Thien S (1873-1953): Ten
cua mot v Thien s Viet Nam, phap he th 41,
ca i S hoang hoa mien Trung Viet Nam
Name of a Vietnamese Zen master, of the 41st
lineage, Lin Chi Sect, in the twentieth century. He
spread the Zen teachings in Central Vietnam most
of his life.
Thanh Khe Hong Tan Thien S (?-954): Zen
master Qingxi HongjinThien s Trung Hoa
Thanh Khe, e t cua thien s La Han Que Sam
vao the ky th mi. Hien nay chung ta khong co
nhieu tai lieu chi tiet ve Thien s Thanh Khe; tuy
nhien, co mot vai chi tiet nho ve v Thien s nay
trong bo Truyen ang Luc, quyen XXIV
and dharma successor of Zen master Luohan
Guichen in the tenth century. We do not have
detailed documents on this Zen Master; however,
there is some brief information on him in The
Records of the Transmission of the Lamp (Chuan-
Teng-Lu), Volume XXIV.
 3707

Ban s S gap thay mnh khi cung vi ngi go into the kitchen." At these words, Longji
ban la Thien s Phap Nhan tm ni tru bao realized his error.
tuyet tai Vien a Tang. Cau chuyen au tien Hom khac, Thanh Khe hoi sn chu Thieu Tu
cua Thanh Khe c ghi lai trong Ngu ang rang: "Biet ro ban chat cua cuoc song la bat
Hoi Nguyen khong cach tu tap bnh thng sanh, vay tai sao lai co dong sanh t?" Thieu
dien ta nhng hoan canh at ngo cua S. Thay Tu ap: "Muc mang rot lai th thanh tre thoi,
vao o, no ngc lai vi s thau triet gia v th neu ngay bay gi ma ong lay chung lam
Thanh Khe va Phap NhanHe first met his cat tre co c khong?" Thanh Khe noi: "Ong
teacher when, with his friend Fayan, he ve sau se t ngo thoi." Thieu Tu noi: "Thieu
sought shelter from a snowstorm at Dizang Tu toi ch thay nh the, chang hay y ch cua
Temple. The initial story about Qingxi Thng Toa the nao?" Thanh Khe noi: "Cho
Hongjin in the Wudeng Huiyuan does not nay la phong cua giam vien. Cho kia la phong
follow the usual practice of describing the cua ien toa." Thieu Tu ben le taAnother
circumstances of his enlightenment. Instead, it day, Qingxi Hongjin asked Longji, "Clearly
contrasts Qingxi Hongjin's understanding with understanding that the nature of life is unborn,
that of his friend Fayan. why is there a stream of birth and death?"
Thanh Khe Hong Tan lam chu toa tai Vien Longji said, "These bamboo shoots will later
a Tang. Mot hom, nhan khi Thien s Que become bamboo, so if you try to use them
Sam La Han thng ng, co hai v Tang i now for strapping, will they work properly?"
vao ien le bai ngai. Que Sam noi: "Ca hai Qingxi Hongjin said, "In the future you will be
eu nham lan." Hai v Tang khong li oi self-enlightened." Longji said, "I am just what
ap, bc xuong khoi phap ng tha hoi you see. So what do you mean?" Qingxi
sn chu Thieu Tu. Thieu Tu noi: "May ong to Hongjin pointed and said, "This is the
ln nh vay ma lai le bai tham van ngi superintendent's room. That is the head cook's
khac, khong phai la lam lam o sao?" Thanh room." Longji then bowed.
Khe nghe c khong ong y, Thieu Tu lien Sau khi Thanh Khe lam tru tr, co mot v Tang
noi: "Chang hay Thng Toa th the nao?" hoi: "Moi ngi mu quang mo mam sac
Thanh Khe noi: "Ong t me m, lam sao ma tng, moi moi eu co thien kie n sai lam.
day ngi khac c." Thieu Tu noi gian, len Neu thnh lnh gap ngi co nhan quang sang
phap ng hoi ngai Que Sam. Que Sam ch suot th lam sao?" Thanh Khe noi: "Ong i ma
ra hanh lang noi: "ien toa hay vao trong kho hoi viec nay vi mi phng xem sao!"
i." Thieu Tu lien tnh ngo loi lam cua After Qingxi Hongjin took up residence as a
mnhQingxi Hongjin served as head monk teacher, a monk asked, "Everyone blindly
at Dizang Monastery. One day, Kui-Chen gropes for form, each espousing some
entered the hall. Two monks came forward erroneous view. If you suddenly encountered
and bowed. Kui-Chen said, "Both wrong." a clear-eyed person, then what?" Qingxi
The two monks were speechless. After Hongjin said, "You go ask this to the ten
leaving the hall they asked Longji Shaoxiu directions!"
about this matter. Longji said, "You yourself Trong khi Thien s Thanh Khe ang i kinh
are grand and majestic. Is it not a mistake to hanh, chung Tang theo sau, S ben noi vi
bow and inquire of others?" When Qingxi moi ngi: "ngi xa co li le cau cu g, moi
Hongjin heard this he did not agree with it. ngi hay ban xem." Mot v Tang trong chung
Longji then asked him, "What do you think?" hoi ten la Tung Y, bc ra khoi chung, ang
Qingxi Hongjin said, "If you are in the midst nh at cau hoi. Thanh Khe noi: "o la
of darkness, how can you help others?" Longji khong long!" Nhan o Tung Y tnh ngo
angrily went to the abbot's room and sought Once, when Qingxi Hongjin went for a walk,
the opinion of Kui-Chen. Kui-Chen pointed a large group of monks followed him. He said
down the pathway and said, "The cook should to them, "What were the words and phrases of
 3708

the ancients? Everyone discuss it." A monk of Thanh Loc Than: Purging your bodiesTheo
the congregation named Congyi started to ask Hoang Ba Ng Luc, Thien s Hoang Ba e ngh:
a question. Qingxi Hongjin said, "This hairless "Tat ca nhng g cac ban can la nhng nghiem
ass!" Congyi was suddenly enlightened. lenh sau ay: 'Trc nhat, hoc cach hoan toan
Thanh Kh: Pure air. khong thu lanh nhng cam xuc en t sac tng
Thanh Khiet: Pure and clean. ben ngoai, nh vay, ban co the tay sach than khoi
Thanh Khoat Bao Phc Thien S (?-972): Ten nhng lanh tho ngoai lai. Th nh, hoc cach khong
cua mot v Thien s Trung Hoa vao thi nha Tong chu tam phan biet gia cai nay va cai kia da theo
(960-1279)Name of a Chinese Zen master who nhng cam xuc cua ban, nh o ban se tay sach
lived in the Sung Dynasty in China. than mnh khoi nhng phan nh vo ch gia hien
Thanh Kho: Ngheo ma lng thienHonest but tng nay va mot hien tng khac. Th ba, cham
poor. gi lay mnh that ky nham tranh nhng phan biet
Thanh Lang: Sound wave. theo cam xuc thch thu hay kho chu, nh o ma
Thanh Lang ao Nguyen Thien S: Ten cua ban tay sach c than khoi nhng ky th vo ch.
mot v Thien s Viet Nam, phap he th 40, thuoc Th t, tranh chat cha s suy t vao tam ban, nh
tong Tao ong cua x ang Ngoai, vao the ky o ma ban tay sach than khoi nhng tri thc phan
th XIXName of a Vietnamese Zen master of biet.'"According to The Zen Teaching of
the 40th lineage of the Ts'ao Tung Sect in the Huang-Po, Zen Master Huang-Po recommended,
Tonkin Region, who lived in the nineteenth "All you need to remember are the following
century. injunctions: First, learn how to be entirely
Thanh Lanh: CoolnessTrong treo va mat me unreceptive to sensations arising from external
ay la mot trong tam cong c c v vi tam forms, thereby purging your bodies of receptivity
tanh cua nc. Ngi ta noi ay la tanh ac thu to externals. Second, learn not to pay attention to
cua nc trong nhng ao ho ni coi Tnh o cua any distinctions between this and that arising from
c Phat A Di aThis is one of the eight your sensations, thereby purging your bodies of
waters of merit and virtue or eight kinds of water useless discernments between one phenomenon
of virtues, or eight virtues. It is said that these are and another. Third, take great care to avoid
characteristics of water in the lakes and ponds in discriminating in terms of pleasant and unpleasant
the Pure Land of Amitabha BuddhaSee Bat sensations, thereby purging your bodies of vain
Cong c Thuy. discriminations. Fourth, avoid pondering things in
Thanh Lam S Kien Thien S: Seirin Shiken your mind, thereby purging your bodies of
(jap)Ch'ing-lin Shih-ch'ien (Wade-Giles discriminatory cognition."
Chinese)Qinglin Shiqian (Pinyin Chinese)See Thanh Long: Rong xanhBlue or green dragon.
S Kien Hau ong Sn Thien S. Thanh Lng: Trong sach va ti mat, y noi
Thanh Lam Thien S: Zen master Qing-Lin Shi- thanh tnhClear and fresh (cool)Clean and
qianSee S Kien Hau ong Sn Thien S. pure.
Thanh Lien: Utpala (skt)u Bat LaHoa sen Thanh Lng c Hong Thien S (1071-1128):
xanhBlue lotus. Dehong QingliangSee c Hong Thanh
Thanh Lien Hoa Nhan: Blue Lotus Eye. Lng Thien S.
Thanh Lien Hoa Sa Mon: The Blue-lotus Thanh Lng Nguyet: Mat trang thanh tnh, y noi
ascetic. c PhatThe pure moon, i.e., the Buddha.
Thanh Lien Long Vng: Utpalaka (skt)u Ba Thanh Lng Quoc S: V quoc s gii luat
La Long VngBlue lotus Dragon king, name of thanh tnh, danh hieu cua v to th t cua tong Hoa
a deity. Nghiem (huy Trng Quan, t ai Hu, ho Ha
Thanh Lieu Chn Yet Thien S: Shingetsu Hau, ngi at Sn Am, xuat gia nam 11 tuoi, tru
Shoryo (jap)Zen master Chen-hsieh Ch'ing-liao tr tai Ngu ai Sn, c vua ng c Tong
(Zhenxie Qingliao)See Chn Yet Thanh Lieu ton lam Thanh Lng Quoc S. Ngai th tch nam
Thien S.

120 tuoi)Pure-minded preceptor of the State,
title of the fourth patriarch of the Hua-Yen school.
Thanh Lng Sn: Clean and Pure Mountain.
1) Ten cua nui Ngu ai Sn, nam ve pha bac
tnh Sn Tay, ni tru ngu cua cac v Bo Tat
A name for Wu-Tai-Shan in north Shan-Si,
the abode of Bodhisattvas.
2) Ni tru ngu cua Bo Tat Van Thu S Li, ve
pha ong cua vu tru: The abode of Manjusri
Bodhisattva, in the north-east of the universe.
Thanh Lng Thai Kham Thien S (?-958): Zen
master T'ai-ch'in of Ch'ing-liangThien s Thai
Kham Kim Lang la mot trong nhng o e cua
thien s Phap Nhan vao the ky th XZen master
T'ai-ch'in of Ch'ing-liang was a disciple of Zen
master Fa-yan in the tenth century.
Theo Ngu ang Hoi Nguyen, quyen X, mot
hom Phap ang hoi mot v Thien S: au
sao tram trng lam sao tien c? V Thien
s tra li: Cam! Ngai c khan cau o hoai III, moi trng o, chnh yeu c xac nh
trong ba nam. Mot hom ngai ci nga i qua
cay cau van, van muc, nga sup chan te nhao,
quang ngai ri xuong cau. Va ri xuong ngai
lien ngo va lam bai ke:
Nga hu minh chau nhat khoa
Cu b tran lao quang toa
Kim trieu tran tan quang sanh
Chieu pha sn ha van oa.
(Ta co mot vien minh chau
a lau b bui vui sau
Hom nay bui sach phat sang
Soi thau nui song muon vat)
According to the Wudeng Huiyuan, volume
X, one day he asked a famous Zen master:
The top of the pole is a hundred yards tall;
how can you reach it? The Zen master
replied: Just keep silent. He then
meditated on that statement for over three
years. One day, he rode a hose across a
wooden bridge. The bridge was so old that it
collapsed right after the horse trod on. Both
he and the horse were thrown off the bridge.
At that moment he was enlightened and
composed the following verse:
Ive got a precious gem
It was buried deep for a long time
Today, being completely clean,
it regains its brightness,
3709
Illuminates rivers, mountains all over
the world.
Cung theo Ngu ang Hoi Nguyen, quyen X,
khi s ang tru ngu Song Lam, mot hom, co
mot v Tang en hoi: "Phong canh cua t vien
Kim Lang the nao?" S ap: "Khong ve noi."
Trong trng hp nay, v Tang muon biet au
la nhng ac sac cua Tang vien ni thien s
Thai Kham tru ngu. Trong Phat giao no co y
ngha la mot thai o tam linh hay tam than
ac sac ma ngi ta dung e oi tr tat ca
nhng kch thch. Nhng noi mot cach nghiem
khac, hanh gia tu Thien khong coi no ch nh
la mot thai o hay mot xu hng cua tam, ma
la thanh phan cot yeu hn e thiet lap can c
ch thc cho the tanh cua mnh, ngha la mot
moi trng ma trong o ngi ta song va van
ong va co ly do hien hu cua mnh. Theo
thien s D.T. Suzuki trong Thien Luan, Tap
bi chieu sau va o sang cua nhng trc giac
tam linh cua ngi o. "Canh Tang vien cua
ban ra sao?", do o co ngha la "S ngo cua
ban ve chan ly cu canh Phap phap la g?"
Trong khi nhng cau hoi "T au?", " au?"
hay "Ve au" c at ra cho mot v Tang
tam s hoc ao, th nhng cau hoi nhac en
cho tru ngu, cho , kha canh hay phong canh,
c at ra cho mot bac thay khong thay can
van du tm ni an ngh cuoi cung na. Do o,
ca hai loai cau hoi nay, tren thc te eu giong
nhauAlso according to the Wudeng
Huiyuan, volume X, while he was residing at
Shang-lin, one day, a monk came and asked,
"What are the sights of your monastery?" The
master replied, "You cannot paint it however
you try." In this case, the monk wants to know
what are the characteristic sights of the
monastery where Zen master T'ai-ch'in
resides. In Buddhism it is a general
characteristic psychic or spiritual attitude
which a Buddhist assumes towards all stimuli.
But, strickly speaking, Zen Buddhists do not
regard it as a mere attitude or tendency of
mind but as something more fundamental
constituting the very ground of one's being,
that is to say, a field where a person lives and
moves and has his reason of existence.
 3710

According to Zen master D.T. Suzuki in going to the cemetery to cut grasses, clean
Essays in Zen Buddhism, Third Series (p.110), and offer food and fruits on their ancestors
this field is essentially determined by the tombs
depth and clarity of one's spiritual intuitions. 4) Trong Thien Tong, s truyen at tr hue cao
'What are the sights of your monastery?' sieu c thc hien bang tam truyen tam. Tuy
means, therefore, 'What is your understanding nhien, vi a so ai chung vi can c trnh o
of the ultimate truth of Buddhism?' or 'What is khac nhau, th s truyen at bang ngon ng va
the ruling principle of your life, whereby you hnh anh chan that van pho thong va hu hieu
are what you are?' While thus the questions, hn nhieuIn Zen the transmission of high
'Whence?' 'Where?' or 'Whither?' are asked of wisdom is carried out from mind to mind.
a monk who comes to a master to be However, the masses with different levels of
enlightened, the questions as to the residence, faculties, the transmission by way of speech
abode, site, or sights are asked of a master and real pictures is much more popular and
who feels no more need now of going on effective.
pilgrimage for his final place of rest. These Thanh Minh Luan: Sabdavidya-sastra (skt)Bo
two sets of questions are, therefore, luan ve ch va nghaA treatise on the words
practically the same. and meanings.
Thanh Lng Tr: Ho thanh tnh, dung e v vi Thanh Minh Quang Tam: Mind of clear light
canh niet ban, ni khong co song gio va nhiem Tam vi anh sang trong suot Theo Lat Ma
trc phien naoThe pure lake or pool, i.e., Geshe Kelsang Gyatso trong Phat Giao Truyen
nirvana. Thong ai Tha, tng giong nh ao tng la mot
Thanh Lng T: Ten cua mot t vien tren nui trong tam tam phat sinh trong giac ngu. Hien
Ngu ai Sn, c ngai Thanh Lng Quoc S tng mau en bien mat, va khi ay ta thay mot
xay dng vao thi nha ngA monastery at anh sang trong suot nh mau bnh minh. ay goi
Wu-Tai-Shan, built by preceptor of the State Sin- la anh sang trong suot cua giac ngu. Khong co tam
Liang during the Tang Dynasty. nao vi te hn tam cua anh sang trong suot ay. Vao
Thanh Lu: Clear current. giay phut cuoi cung trc khi chet tam ta nhan
Thanh Man: Intelligent and quick. thay anh sang trong suot. Khi mot ngi co thien
Thanh Mau Thien S (1262-1329): Ten cua mot nghiep ac biet e c tai sanh lam ngi, th
v Thien s Trung Hoa vao thi nha Nguyen dong tng tuc cua cai tam vi te ay se nhap vao s
(1280-1368)Name of a Chinese Zen master who giao hp cua tinh cha trng me. T o tr i tam
lived during the Yuan dynasty. tr nen cang ngay cang tho hnAccording to
Thanh Minh: Lama Geshe Kelsang Gyatso in Buddhism in
1) Trong sang: Clear and bright. Mahayana Tradition, this is one of the eight levels
2) Giai thch ro rang: To explain or to state of mind development during the sleep process.
clearly. The dark appearance disappears and we perceive
3) Ngay le Thanh Minh sau Tet, thng vao a clear light like the colour of dawn. This is called
ngay ram thang ba Am lch, ngay le danh cho the clear light of sleep. There is no consciousness
nhng vong linh. Cac dan toc ong A nh more subtle than the mind of clear light. At the
Tau, Nht, ai Han va Viet Nam, thng c last instant before death our mind perceives the
hanh le nay bang cach i en cac ngha trang clear light. If a person has the special good karma
e vay co va lam sach mo to tien, cung nh to be reborn as a human being, the continuum of
dang cung thc pham va hoa quaThe that very subtle mind later enters into the union of
Chinese festival or a festival after Spring, the fathers and mothers sperm and egg. From
usually on 15th of the third lunar month, when that time on the mind becomes grosser and
honour is paid to departed spirits. East Asian grosser.
peoples such as Chinese, Japanese, Korean, Thanh Muc: Pingalanetra (skt)Ten cua mot v
Vietnamese, often celebrate this festival by s ngi An song vao the ky th tName of an
 3711

Indian monk who lived in the fourth century. However, who can tell where and how has Ch'ing-
Thanh Nghiem (1924-1970): Ten cua mot v danh jui drink wine?
Tang Trung Hoa vao the ky th XXName of a Thanh Nhue Thien S: Seizei (jap)Ten cua
Chinese famous monk in the twentieth century. mot trong nhng ai e t cua thien s Tao Sn
Thanh Nguyen Duy Tn: Seigen-Ishin (jap) Bon Tch. Ten cua ong xuat hien trong th du th
Ching-Yuan-Wei-HsinName of a monk. 10 cua Vo Mon Quan trong cuoc phap luan vi
Thanh Nguyen Ha: Phap he cua ngai Thanh thay mnhName of one of the great disciples of
Nguyen Hanh T, e t noi phap cua Luc To Hue Ts'ao-shan Pen-chi. His name appears in example
NangLineage of dharma transmission from Zen 10 of the Wu-Men-Kuan in a hossen with his
master Ch'ing-yuan Hsing-ssu (660-740), a masterSee Tao Sn Bon Tch.
disciple and dharma-heir of the Sixth Patriarch, Thanh Nhng Hng Dng Thien S: Koyo
Hui NengSee Hanh T Thanh Nguyen Thien Seijo (jap)Hsing-yang Ch'ing-jang (Wade-Giles
S. Chinese)Xingyang Qingrang (Pinyin
Thanh Nguyen Hanh T Thien S: Ch'ing-yuan Chinese)See Hng Dng Thanh Nhng Thien
Hsing-ssuSee Hanh T Thanh Nguyen Thien S.
S. Thanh Niem Tung: Tung niem ra tiengVocal
Thanh Nguyen Phap He: See Thanh Nguyen Ha. intonation.
Thanh Nhan Nan Phung: Tnh ban chan that rat Thanh N Ly Hon: Wu-tsu: "Which Is the True
hiem hoiReal friendship is rare. Ch'ing?" Example 35 of the Wu-Men-KuanTh
Thanh Nhue Co Ban: Ch'ing-jui's lonely and du th 35 cua Vo Mon Quan. Ngai Ngu To hoi
miserableay la th du th 10 cua Vo Mon mot ong Tang: "Co Thanh la hon, co nao la that?"
Quan. Th du nay ke lai noi dung cua mot cuoc Theo Vo Mon Hue Khai trong Vo Mon Quan, neu
phap luan gia Tao Sn va mon o cua mnh la cho nay ma hieu cho xac thiet th thay rang thoat
Thanh Nhue: "Mot v Tang en trnh thay Tao xac, nhap xac nh ra vao quan tro. Con nh cha,
Sn: 'Tha thay, Thanh Nhue nay that ngheo kho ch nen chay bay. Mot mai at, nc, la, gio
va co n, xin thay hay giup anh ta c giau co.' phan tan, nh cua inh b tha vao ni soi, chan
Tao Sn noi: 'A Xa Le, lai ay!' Thanh Nhue ap: tay luong cuong. Luc ay ch bao rang ta khong noi
'The nao a?' Tao Sn noi: 'Con a uong ba chen trcWu-tsu asked a monk, "The woman Ch'ing
ru quy tai nha Bach Truyen Chau, the ma con and her spirit separated. Which is the true Ch'ing?"
lai noi rang con khong he nhung moi vao ru!'" According to Wu Men Hui-Kai in the Wu-Men-
Theo Vo Mon Hue Khai trong Vo Mon Quan, Kuan, if you realize the true one, then you'll know
Thanh Nhue trnh c nh vay la y lam sao? Tao that emerging from one husk and entering another
Sn nhanh mat, hieu ro ngay y t. Tuy nhien, xem is like a traveler putting up at an inn. if this is still
vao au ma bao Thanh Nhue a uong ba chen not clear, don't rush about recklessly. When you
ru?This is the tenth example of the Wu-Men- suddenly separate into earth, water, fire, and air,
Kuan. In this example we see Ts'ao-shan in a you'll be like a crab dropped into boiling water,
hossen with his student Ch'ing-jui: "A monk once struggling with your seven hands and eight legs.
came to Master Ts'ao-shan and said, 'Ch'ing-jui Don't say I never told you.
himself is very lonely and miserable. Please be so Thanh Phan: Phan ng la ngon ng cua thanh
kind as to help me to get ahead.' Ts'ao-shan said, tnh: Pure SanskritTieng Phat thanh tnh:
'Acharya Jui!' Ch'ing-jui said, 'Yes?' Ts'ao-shan Buddhas resonant voice, or pure enunciation.
said, 'You have already drunk three cups of superb Thanh Phau Hng Dng Thien S: Koyo Seibo
wine from the house of Pai of Ch'uan chou, and (jap)Hsing-yang Ch'ing-p'ouXingyang
still you are saying that you haven't wet your QingpouSee Hng Dng Thanh Phau Thien
lips!'" According to Wu Men Hui-Kai in the Wu- S.
Men-Kuan, Ch'ing-jui is submissive in manner, but Thanh Phong Thien S: Ch'ing-feng Zen
what is his real intention? Ts'ao Shan has the eye masterMot v Thien s Trung Hoa vao khoang
and thoroughly discerns what Ch'ing-jui means.
 3712

the ky th XA Chinese Zen master in around it is with human beings. At first, we must have
the tenth centurySee Huyen Tac Thien S. a good teacher to guide us and 'light us,' but
Thanh Quan: Honest officialsAn incorruptible after that, by 'burning ourselves' with our own
official. efforts, we emit light and warmth around us.
Thanh Quang: Khoang ang: Spacious Thanh However earnestly someone else urges us to
tnh va sang sua: Pure and bright. burn, unless we burn ourselves, nothing will
Thanh Quy: Luat thanh tnh: Pure rules Quy be accomplished."
luat ro rang trong t vien: Clear rules. Mot hom, Thien S Thanh Sn Tuan ong t
Thanh Quy: Ch ni thanh tnh va t thay c nh hoi: "Tai mot ca hang, hoa n trai mua va
nhng vung sn lam vi suoi a hung vPure cai loai rau qua bay la liet quanh nam. Trong
and rare. the gii hien ai, chung ta khong con cam xuc
Thanh Quy: Loai quy xanh, luon mieng trach sng s c ngam nhng nu hoa au mua
mang toi nhan trong a ngucBlue or green sau mot mua ong dai, hoac vao luc tan thu,
demons who abuse the sufferers in Hades. mot chut buon se sat trc nhng cum hoa
Thanh Sac Bien X: Blue Kasina. cuoi mua. Ngay t khi thuy, chung ta a xa
Thanh Sac Gia Bai c Chi Cu: Am thanh du la moi trng thien nhien, ni nuoi dng
dng va vui thu sac duc la nhng th pha hoai nhng cam xuc o trong tim chung ta, va gi
c oMelodious sounds and sensual pleasures ay, tat ca bat au vi y tng rang chung ta
are destructive to virtue. co the c bat c th g bang tien. Nhng
Thanh Sac Thanh Quang: Green colored of ham muon cua chung ta, muon ngam nhn
green light. khom hoa ma mnh yeu thch hay thng thc
Thanh Sn Tuan ongThien S: Zen Master cac loai rau qua ma mnh a chuong, eu gan
Shundo AoyamaTen cua mot v Thien s Nhat lien vi ham muon khac ma moi ngi eu
Ban trong thi can ai. Hau nh tat ca nhng li co, o la lam ra li nhuan. e thoa man
day cua Thien S Thanh Sn Tuan ong c viet nhng ham muon o, ngi ta s dung cong
trong quyen 'Chung T Thien'Name of a nghe khoa hoc hien ai mot cach ba bai. Rot
Japanese Zen master in modern days. Almost all cuoc, moi th eu co the mua c tren th
his teachings were written in the 'Zen Seeds'. trng, a en he qua la mot the gii mat
Thien S Thanh Sn Tuan ong day: "Nhng het sc song. Chung ta khong c quen rang
buoi sang mua ong, oi khi toi phai kho khan nhng ngi song trong moi trng nh vay
lam mi ot c ngon nen. Toi phai t t cang luc cang tr nen duy vat va vo cam. Trai
nung sap cho chay ra quanh ngon bac. Ngon tim cua ho bien thanh nha deo, va khong con
nen ben la, sang len va bat au chay va tan cho nao cho chan ly nha Phat trong o sinh t
cung cai nong cua chnh anh sang cua mnh. nh chung thc la eu la niet ban."One
Con ngi cung vay. Thoat tien, chung ta can day, Zen Master Shundo Aoyama wondered
mot v thay e hng dan va "thap sang" cho himself: "At the store, flowers bloom out of
chung ta, nhng sau o, bang cach "t ot season and all kinds of fruits and vegetables
chay" c nh nhng no lc ban than, chung are on display throughout the year. In the
ta phat ra anh sang va hi nong quanh mnh. modern world, the thrill of seeing flowers
Dau co ngi nhiet tnh thuc duc chung ta bloom after a long winter, or the feeling of
chay, tr phi nao ban than chung ta muon tenderness toward the last remaining flowers
chay, khong mot ieu g co the hoan thanh of autumn, cannot be experienced... From the
c."Zen Master Shundo Aoyama taught: beginning we are cut off from the natural
"On cold winter mornings, I sometimes find it environment, which cultivates these emotions
hard to light a candle. I must slowly melt the in our hearts, and it all starts with the idea that
wax surrounding the wick. The lit candle will we can get anything we want with money...
then burn brightly and continue to burn, Our desires, always wanting to see the
melting with the heat of its own light. And so flowers we love and to eat our favorite fruits
 3713

and vegetables, became entangled with a little wine left in the bottom of a gourd, it
another common human desire, that is, to sloshes. People are like gourd. Human beings
make profits. To fulfill those desires, who are truly self-aware remain calm and
scientific technology has been utilized without unruffled no matter what happens. When
control. In the end, everything is made people rush around busily, complaining and
available for commercial sale, resulting in an making excuses, they prove their lack of
inherently lifeless world. We must not forget wisdom. Zen Master Shundo Aoyama
that people living in such a situation gradually wondered: "The same thought occured to me
grow more materialistic and unfeeling. Their once when I was traveling down a valley
hearts become, as it were, plasticized, and stream in a small boat. Upstream, where the
have no room for the Buddhist truth that life water is shallow, its surface is choppy and it
and death, as they are, is nirvana. flows noisily. Downstream, where the stream
Hom khac, S c mi en d mot buoi tra is swollen and the water deep, its surface is
ao, sau khi bc vao mot can phong canh smooth and calm and it flows silently. The
ben mot ngoi chua va nhn thay mot bc tranh words on that scroll come to mind whenever I
cuon treo tren vach phong ngu. Bc tranh ve feel inclined to fuss about something."
mot bau ru vi dong th phap cua Thien s Thien S Thanh Sn Tuan ong day: "Khi
Rosen Takashina: "Keu loc boc, ay la bau chung ta lang nghe mot cach l ang tieng
cha ay." Co y ngha nao tham thuy trong nc tuon chay, phai chang tieng roc rach tao
cau noi nay chang? Lac mot cai bau ay ap nen mot nhp ieu eu an? Vay ma khong co
ru ngi ta khong nghe tieng ong nao. mot giot nc nao chay qua hai lan tren mot
Neu ch con mot chut ru ben trong, bau se tang a, va tieng th tham cua nc chay qua
keu loc boc. Con ngi cung giong nh bau tang a thay oi lien tuc. Tnh chat tng
ru. Nhng ngi that s t thc, t giac ong ch la ao giac cua tai, mat va cai tam
luon gi tram tnh va iem nhien trc bat ky cua con ngi. Nc chay qua long song
s viec nao. Khi ngi ta chay lang xang mot khong bao gi co the tm lai dau cu cua no.
cach ban bu, than phien va bao cha, ho Cuoc song cua con ngi cung khong khac.
chng to cho ngi ta thay cai thieu tr hue Ch la mat va tam cua ke pham tran mi thay
cua mnh. Thien s t nhu: "Toi cung co y ngay hom qua giong nh ngay hom nay. oi
tng tng t nh vay trong luc i xuoi theo mat va cai tam cua ngi giac ngo phai nhan
mot dong suoi tren mot chiec thuyen con. ra moi khoanh khac eu co hnh thai khac biet
au nguon, ni nc con can, mat nc xao vi khoanh khac khacZen Master Shundo
ong bap benh, nc tuon chay roc rach. ha Aoyama taught: "When we listen
nguon, ni dong suoi a rong va sau hn, mat subconsciously to the sound of flowing water,
nc phang lang, yen tnh va dong chay em does it not seem to create a rhythm? Yet not a
em. Dong th phap tren bc tranh cuon lai single drop of water passes over the same
hien ve trong tr toi moi lan toi chm mat bnh rock twice, and the murmur of water rushing
tnh ve mot viec g o."Another day, Zen over a rock is constantly changing. Sameness
Master Shundo Aoyama was invited to a tea is but an illusion of the human ears, eyes,
ceremony, after he entered a room in a mind. Water that has once flowed along a
nearby temple, where he notice a hanging riverbed can never retrace its course. Human
scroll in the tokonoma alcove. The scroll, a life is no different. It is only our mundane
painting of a drinking gourd, carrying the eyes and minds that see yesterday as being
following inscription by the modern Zen the same as today. Enlightened eyes and
Master Rosen Takashina: 'If it sloshes, there minds recognize that each moment has a form
isn't enough.' What wit lies behind that different from that of any other moment.
remark. A gourd filled to the brim with wine Thien S Thanh Sn Tuan ong viet: "Hideo
makes no sound when shaken. if there is only Kobayashi, mot nha phe bnh van hoa, noi

rang mot chiec la cung co the che khuat mat
trang. Neu chung ta at mot chiec la len mat,
no qua gan lam cho chung ta khong thay ro
c no. Mot chiec la tren mat chung ta co
the bt kn mat trang va the gii chung quanh
chung ta. Tuy nhien, neu chung ta bo chiec la
ra, chung ta se thay ro chiec la. Va cac vat
khac lai cung nh vay. Nui non, song ngoi,
mat trang, may, tat ca lai hien ra khi chung ta
bo chiec la khoi mat. Trong cuoc song cua
chung ta, khi nhng s viec c nhn qua
gan, chung ta khong the nao co bc mot boi
canh tot. Chung ta se dang b cuon hut theo
cac hoan canh, cuoi cung mat i cai nhn ung
an. Chung ta co the tr nen ngao man ve
mot ieu phu phiem, hay tr thanh con moi
cho noi muon phien. Nhng neu chung ta nhn
thay s vat ung trong boi canh, chung ta co
the cam kch canh quang tuyet vi quanh
mnhZen Master Shundo Aoyama wrote:
"Hideo Kobayashi, a cultural critic, says that a
leaf from a tree can hide the moon. If we
place a leaf over our eyes, it is so close that
we cannot see it as it is. A leaf over our eyes
can shut out the moon and the world around
us, too. If we hold the leaf away from us,
however, we see the leaf as it is. So it is with
other things. Mountains, rivers, the moon,
clouds, all are visible if we remove the leaf
from our eyes. When it comes to things in our
own lives, they can be too close to be seen in
a proper perspective. We easily get caught up
in situations, carried away, eventually losing
our perspective. We can be easily puffed up
with pride over a trifle, or become prey to
melancholy. But if we see things in
perspective, we can appreciate the wonderful
scenery around us."
Thien S Thanh Sn Tuan ong viet trong
quyen Chung T Thien: "Eiichi Enomoto viet
bai th:
'Cai vo nay khong phai do chnh toi tao ra.
Toi ang mn t tri va at, heart with few desires, i.e., to feel pure and light-
e song qua tng ngay va moi ngay.'
Cuoc song cua mot ngi la mot s phoi hp Thanh Tat: Don ngTo clear the way.
gia nhng cua cai ta vay mn va cai c Thanh Thai Quoc: Cc Lac Quoc oThe Land
tang cho. Khong vay mn sc lc cua tri va of Ultimate Bliss.
at, ngi ta khong the song c, dau ch la
3714
mot lat. Thieu sc lc vay mn nay khong
the thot nen li, khong the thay, khong the
nghe, khong the cat nhac tay chan, tim ngng
ap, va bao t khong lam viec. Y thc nhan
c chan ly o, khien ngi ta khong chap
nhan t van."Zen Master Shundo Aoyama
wrote in Zen Seeds, "Eiichi Enomoto wrote
this poem, called 'Hermit Crab':
This shell is not of my own making.
Borrowing it from heaven and earth,
I live out each and every day.'
One's life is a combination of what one
borrows and what one is gifted with. Without
borrowing all the strength of heaven and
earth, one cannot truly live, even for a
moment. Lack of this borrowed strength
makes impossible the utterance of words, the
perception through eyes and ears, the
involuntary movement of arms and legs, and
the involuntary working of the heart and
stomach. One's awareness of this truth impels
one to reject suicide."
Thanh Tang: Kinh Tang c khac in vao thi
nha Thanh theo lenh cua vua Thanh The Tong, bat
au nam 1735 va hoan thanh nam 1738. Tong
cong co 1.662 bo vi 7.168 quyen. Trong o co
528 bo ai Tha kinh, 242 bo Tieu Tha kinh; 25
bo Luat ai Tha, 54 bo Luat Tieu Tha; 97 bo
Luan ai Tha, 36 bo Luan Tieu Tha; 108 quyen
Hien Thanh Ky Luc, va 332 quyen Tuc Nhap
TangThe Ch'ing Tripitaka, compiled by order of
King Shi-Tsung; began in 1735, the work was
finished in 1738. It included 1,662 master work
with 7,168 books. It contained 528 Mahayana and
242 Hinayana sutras; 25 Mahayana and 54
Hinayana vinaya; 97 Mahayana and 36 Hinayana
sastras; 108 biographies; and 332 supplementary
or general works.
Thanh Tam: Tam khong ue nhiemAn
unperturbed mindPure heart.
Thanh Tam Qua Duc: Tam khong ue nhiem th t
co duc vong, y noi tam cua mot v an sPure
hearted like a hermit.

Thanh Thanh Thuy Truc, Tan Th Chan Nh,
Uat Uat Hoang Hoa Vo Phi Bat Nha: Truc biec
xanh xanh, thay eu la that tng chan nh, hoa
vang rc r khong g chang phai la tr hue bat nha.
Y noi chan nh Phat tanh ton tai khap moi ni,
khi hanh gia tr sach moi vong tam phan biet
Greenish bamboo groves display the real nature of
everything; among the gorgeous yellow flowers,
again nothing is not the real nature of everything.
The term indicates that when practitioners get rid
of their deluded and discriminated mind, Buddha-
nature exists everywhere.
Thanh The: PrestigeFame and influence.
Thanh Thien Bach Nhat: Gia ban ngay ban
matBlue sky and bright sun, i.e., on day time or
completely in the open.
Thanh Thien Bach Nhat Nhat Thanh Loi: Tri
quang may tanh sam day vang lngThien s Vo
Mon Hue Khai viet:
"Thanh thien bach nhat nhat thanh loi
ai a quan sanh nhan hoat khai
Van tng sum la te khe thu
Tu Di bot khieu vu tam ai"
(Tri quang may tanh sam day vang lng
Moi vat tren at, mat bong m bng
Muon hong nghn ta cui au lam le
Nui Tu Di cung nhay mua vui mng)
(Theo ban dch cua Truc Thien & Tue S)
In The Gateless Barrier, Zen Master Wu Men
(Mumon, 1183-1260) said:
"A thunderclap under the clear blue sky;
All beings on earth open their eyes;
Everything under heaven bows together;
Mount Sumeru leaps up and dances."
Thanh Thien Bach Nhat Nieu Sang: Ban ngay
ban mat lai ai dam. Trong Thien, du cho hanh vi
vo ly buon ciTo wet the bed on day time. In
Zen, the term indicates a funny nonsense
behavior.
Thanh Thoat: Pure and lightSpontaneously.
Thanh Thoat Co Ban: See Thanh Nhue Co Ban.
Thanh Thuy: Nc trongClear water.
Thanh Thng Tru: Mimansaka (skt)Mot tong
phai ngoai ao vao the ky th VII tai An o A
non-Buddhist (heretics) sect in India in the seventh
centurySee Luc S Ngoai ao.
Thanh Thng: Cao thngNoble.
3715
Thanh Tch (1881-1964): Ten cua mot v danh
Tang Viet Nam vao the ky th XXName of a
Vietnamese famous monk in the twentieth
century.
Thanh Tch Van C Thien S: Zen master
Ch'ing-hsi Yun-chuThien s Thanh Tch Van C
la mot trong nhng o e cua thien s Phap Nhan
vao the ky th X. Mot hom, co mot v Tang hoi:
"Phong canh cua t vien Van C the nao?" S co
ve khong muon tra li thc thu ve phong canh cua
Tang vien mnh, nen S hoi ngc lai: "Ong noi
canh co ngha la g?" V Tang hoi lai: "Ai la ngi
ay?" S chang noi g ro ret, ma ch noi von
ven: "Toi va noi vi ong cai g?" Trong trng
hp nay, v Tang muon biet au la nhng ac sac
cua Tang vien. Trong Phat giao no co y ngha la
mot thai o tam linh hay tam than ac sac ma
ngi ta dung e oi tr tat ca nhng kch thch.
Nhng noi mot cach nghiem khac, hanh gia tu
Thien khong coi no ch nh la mot thai o hay mot
xu hng cua tam, ma la thanh phan cot yeu hn
e thiet lap can c ch thc cho the tanh cua
mnh, ngha la mot moi trng ma trong o ngi
ta song va van ong va co ly do hien h u cua
mnh. Theo thien s D.T. Suzuki trong Thien
Luan, Tap III, moi trng o, chnh yeu c xac
nh bi chieu sau va o sang cua nhng trc giac
tam linh cua ngi o. "Canh Tang vien cua ban
ra sao?", do o co ngha la "S ngo cua ban ve
chan ly cu canh Phat phap la g?" Trong khi
nhng cau hoi "T au?", " au?" hay "Ve au"
c at ra cho mot v Tang tam s hoc ao, th
nhng cau hoi nhac en cho tru ngu, cho , kha
canh hay phong canh, c at ra cho mot bac
thay khong thay can van du tm ni an ngh cuoi
cung na. Do o, ca hai loai cau hoi nay, tren thc
te eu giong nhauZen master Ch'ing-hsi Yun-
chu was one of Zen master Fa-yan's disciples in
the tenth century. One day, a monk came and
asked, "What are the sights of your monastery?"
Ch'ing-hsi was not apparently inclined to give any
positive answer about the sights of his monastery,
so he counter-questioned the monk, "What do you
mean by 'sights'?" When the monk further asked,
"Who is the man living here?" Ch'ing-hsi was not
at all communicative, and simply made this
remark, "What did I say to you just now?" In this
case, the monk wants to know what are the
 3716

characteristic sights of the monastery where 7, a thousand sages have not transmitted the single
Ch'ing-hsi resides. In Buddhism it is a general word before sound. If you have never seen it
characteristic psychic or spiritual attitude which a personally, it's as if it were worlds away. Even if
Buddhist assumes towards all stimuli. But, strickly you discern it before sound and cut off the tongues
speaking, Zen Buddhists do not regard it as a mere of everyone in the world, you're still not a sharp
attitude or tendency of mind but as something fellow. Therefore it is said, "The sky can't cover it;
more fundamental constituting the very ground of the earth can't support it; empty space can't
one's being, that is to say, a field where a person contain it; sun and moon can't illumine it." Where
lives and moves and has his reason of existence. there is no Buddha and you alone are called The
According to Zen master D.T. Suzuki in Essays in Honored One, for the first time you have
Zen Buddhism, Third Series (p.110), this field is amounted to something. Otherwise, if you are not
essentially determined by the depth and clarity of yet this way, penetrate through on the tip of a hair
one's spiritual intuitions. 'What are the sights of and release the great shining illumination; then in
your monastery?' means, therefore, 'What is your all directions you will be independent and free in
understanding of the ultimate truth of Buddhism?' the midst of phenomena, whatever you pick up,
or 'What is the ruling principle of your life, there is nothing that's not it. What is attained that
whereby you are what you are?' While thus the is so extraordinary? Zen practitioners, do you
questions, 'Whence?' 'Where?' or 'Whither?' are understand? No one knows about the sweating
asked of a monk who comes to a master to be pioneers of the past; they only want to strengthen
enlightened, the questions as to the residence, the future generations' achievement.
abode, site, or sights are asked of a master who Thanh Tn Nam: Upasaka (skt)Male lay
feels no more need now of going on pilgrimage devoteesSee u Ba Tac.
for his final place of rest. These two sets of Thanh Tn N: Upasika (p & skt)O Ba Ti Ca
questions are, therefore, practically the same. (N c s)Tn NFemale lay devotees
Thanh Tien Nhat Cu, Thien Thanh Bat Truyen: Female servantLaywoman followerSee u
Mot cau noi trc khi m mieng, du la ngan Ba Di.
Thanh ra i cung khong the nao truyen at c. Thanh Tnh: Subha (p)Visuddhi (p)Parisudhi
Y noi chng ngo Thien khong do ngi khac trao or Visudhi (skt)PurityPurificationPureness
truyen ma phai do chnh t than mnh t ngo. Theo or purity.
Bch Nham Luc, tac 7, mot cau trc tieng ngan 1) Dt bo moi sai pham ta ac va nhiem trc:
Thanh chang truyen, cha tng than can nh cach Free from evil and defilement.
ai Thien. Neu nh nham trc tieng bien c, 2) Hoan toan thanh tnh: PureChaste
cat au li ngi trong thien ha, cung cha phai CalmQuietPurityTo purify (v)To
la ngi ben nhay. Do o noi: "Tri khong the become puritySerenityPure and clean
che, at khong the ch, h khong khong the dung Perfectly clean.
cha, mat tri mat trang khong the chieu." Cho Thanh Tnh Am: Am thanh thanh tnh v ro thau
khong Phat rieng xng ton, mi sanh c oi tat ca ng ngonPurity of voice, comprehending
phan. Neu nh the thau c, th tren au si long all speech.
phong ai quang minh, bay doc tam ngang oi Thanh Tnh Bao: Qua bao thanh tnh v diet tr
phap t tai, nam lai a ra cai nao cung phai. Cai tat ca nhng nghiep chngPurity of rewards,
g ma phi thng nh vay? Hanh gia tu Thien co having removed all obstructions caused by past
hoi c chang? Nao ai co biet nhng got mo hoi actions.
cua tien nhan a o ra trong qua kh ch la muon Thanh Tnh Bi: Pure compassionThanh tnh bi
cung co s thanh tu cua hau the ma thoiA co the tr ien ao, v noi phap nh thiet. Thanh
phrase before opening the mouth, thousand sages tnh bi chang nhiem trc s vui cua mnh, v cho
cannot transmit it. In Zen, realization cannot be khap chung sanh s sung sng. Thanh tnh bi v
transmitted from others, practitioners must realize nhng chung sanh ta nh, ma nhieu kiep chang bo
themselves. According to the Pi-Yen-Lu, example hoang the. Thanh tnh bi chang cau bao an, v tu

tam trong sach. Thanh tnh bi tho sanh x nan,
vi muc ch cu o chung sanh b nan. Thanh tnh Subtle LightMot trong mi Quang Am Thien
bi tho sanh ng lanh v th hien vo thng. VngSee Quang Am Thien Vng.
Thanh tnh bi khong ban be, v rieng mnh phat
tam oPure compassion is able to remove
delusion by explaining the truth. Pure compassion
not clinging to personal pleasure, giving happiness
to all sentient beings. Pure compassion for the
sake of wrongly fixated sentient beings, never
give up their vow of universal liberation. Pure
compassion not seeking reward, purifying their
mind. Pure compassion taking on birth in difficult
situations, for the purpose of liberating sentient
beings. Pure compassion taking on birth on
pleasant conditions, to show impermanence. Pure
compassion without companion, as they make
their determination indepedently.
Thanh Tnh Bien Tai: Purity of intellectual
powersBien tai thanh tnh v kheo noi vo bien
Phat phapPurity of intellectual powers,
skillfully explaining boundless Buddha teachings.
Thanh Tnh Bon Nhien: Purely and naturally
soSpontaneous.
Thanh Tnh Bon Nhien Tam: Citta-pakrti-
parabhasvara (p)Original purification of mind
S thanh tnh t nhien buoi ban au cua tam
Original purity of mindOriginal serenity of
mind.
Thanh Tnh Chan Nh: The pure bhutatathata
Pure thusness.
Thanh Tnh Cong c Nhan Thien Vng: Eye
of Pure VirtuesV Thien Vng c giai thoat
mon biet tat ca phap vo tng, khong sanh diet, vo
cong dung hanh, khong lai khWho found the
door of liberation of effortless action knowing that
all things are not born, do not perish, and do not
come or goSee ai T Tai Thien Vng.
Thanh Tnh Cong Hanh: Cong hanh thanh tnh,
v dung hanh Pho Hien ma xuat lyPurity of
practices, riding the vehicle of Universal Good to
emancipation.
Thanh Tnh Cung Dng: Dakkhina-visuddhiyo
(p)Cung dng thanh tnhPurification of
offering.
Thanh Tnh Danh Xng Thien Vng: Pure
reputationMot trong mi Bien Tnh Thien
VngSee Bien Tnh Thien Vng.
3717
Thanh Tnh Dieu Quang Thien Vng: Pure
Thanh Tnh ai Nguyen: ai nguyen thanh tnh,
v cung ch Bo Tat tanh khong haiPurity of
great vows, being one in essence with all
Enlightening Beings.
Thanh Tnh ao: Visuddhi-magga (p)
Visuddhi-marga (skt)Way of purificationWay
of purityThanh Tnh ao hay con ng tinh
khiet. Tac pham noi tieng chnh sau khi co kinh
ien cua trng phai Theravada, c Phat Am
(Buddhaghosha) soan vao the ky th V sau tay
lchThe Path of Purification or Path of purity,
the most famous and important postcanonical work
of the Theravada. It was composed by
Buddhaghosha in the 5th century.
Thanh Tnh ao Luan: Visuddhi-marga-sastra
(skt)Treatise on the Way of purification or the
Way of puritySee Thanh Tnh ao.
Thanh Tnh Giac Hai: Ban giac thanh tnh rong
sau nh bien ca, khong cha ng nhng phien
trc cua cuoc i (nh bien ca khong cha rac
ri, ma rac ri phai b song tap vao b) The
pure ocean of enlightenment, which underlies the
disturbed life of all.
Thanh Tnh Giai Thoat Tam Muoi: Tam muoi s
khong co o nhiem, thoat ly moi he luy rang buoc,
va hoan toan thanh than t taiA samadhi free
from all impurity and in which complete freedom
is obtained.
Thanh Tnh Gii: Sila-visuddhi (skt)Keeping
the precepts perfectlyPure precepts.
Thanh Tnh Gii c: To Purify MoralityGii
c la mot trong nhng yeu to quan trong nhat
trong thien nh, nen hanh gia tu thien chn thuan
nhat nh phai co gii hanh trang nghiem. Thc
o cua s tien bo trong thien nh la cach c x
cua hanh gia vi nhng ngi chung quanh. Nh
thanh tnh gii c va ao hanh ma hanh gia tu
thien luc nao cung song hoa ai va khoan dung vi
moi ngi, ch khong can thiet phai lui vao rng
sau nui tham, xa lanh moi ngi. That vay, luc
chung song trong cong ong, chung ta mi co c
hoi va ieu kien tu sa gii hanh cua chnh mnh.
Nh vay, ngi s c tu tap thien nh trc het
phai co kha nang song tot ep vi moi ngi trc
khi rut vao ni vang ve e tu tap thien nh tham
 3718

sau hn. Ngha la ben canh tu tap toa thien, chung Thanh Tnh Hoa: Tay ueThanh tnh hoaTo
ta phai luon co gang song tot ep va hoa ai vi become purityTo purify.
moi ngi trong cuoc song hang ngay. Co ngi Thanh Tnh Hue: Visuddhamati (p)Pure
noi tu thien chang can hanh thien tranh ac. wisdomWisdom and purityTr TnhPrimary
Nhng ai dam noi nh vay, qua that ho chang phai condition arises out of the Alaya VijnanaTr hue
la Phat t chan thuan. Ngc lai, co rat nhieu te thanh tnh v oan tr tat ca toi am ngu siPurity
hanh ma chung ta phai chuan b trc cung nh of wisdom, getting rid of the darkness of all
trong khi tu tap thien nh. Cai ma chung ta goi la delusion.
te hanh, nhng ky that nhng th nay anh hng Thanh Tnh Hue Bo Tat: Visuddhamati-
rat ln tren ng tu tap cua chung ta. Khi chng bodhisattva (p)Pure wisdom Bodhisattva.
kien s thanh cong cua ngi khac, chung ta khi Thanh Tnh Hy: Pure joy.
tam tuy hy; khi thay ngi khac kho au, chung ta Thanh Tnh Hy Bao Than: Jewel of Pure Joy
khi tam thng xot va cam thong. Khi thanh Deity (Spirit).
cong, mnh phai luon gi tam khiem cung Thanh Tnh Ly Cau Quang Minh ai Tr Vo
Morality is one of the most important factors in Thng: Pure and undefiled light of unexcelled
meditation, so, a devout zen practitioner must be a great knowledge.
good virtue one. Ones meditation progress is Thanh Tnh Minh Than: Pure Light Deity
valued from his or her behavior toward people (Spirit).
around. Through the purification of morality and Thanh Tnh Nghiep X: Trang thai thanh tnh ma
behavior, zen practitioners always live peacefully nhng ngi co thien nghiep at en (at Phat
and tolerantly with people, not necessarily retreat thanh tnh ky dieu, ni sanh cua nhng ngi co
in deep jungle to be away from people. In fact, nghiep thuan lanh)The state which one who has
while living in the community, we have chances a pure karma reaches.
and conditions to improve our morality. Therefore, Thanh Tnh Nguyen: Nguyen thanh tnhPure
a zen beginner must be able to live together with vows.
everyone before turning into solitude life for deep
Thanh Tnh Ng: Vaci-socceyam (p)Ng thanh
meditation. That is to say, beside practicing
tnhPurity of speech.
meditation, we use the rest of our time to live
Thanh Tnh Nhan: Bac thanh tnh, ac biet am
nicely and kindly to people. Some people say that
ch c PhatThe pure and clean man,
they do not need to do good deeds, nor do they
especially the Buddha.
need to prevent unwholesome deeds. Those who
Thanh Tnh Nhan: Pure tolerance.
dare to say so, they are really not devout
Thanh Tnh Niem: Suy ngh thanh khietPure
Buddhists. In the contrary, there are a lot of small
thoughtPure mindfulness.
virtues need be prepared before and during we
Thanh Tnh Niet Ban: Purity in Nirvana.
practice meditation. The so-called small virtues
Thanh Tnh Oai Am Vng: King of Mahoraga
are, in fact, play a big role on our way of
of Pure Dignified SoundMot trong mi Ma
cultivation. We would be happy with others
Hau La Gia Vng.
success and sympathy with others miseries. We
Thanh Tnh Phap: Dharmaviraja (skt)Chan ly
will keep ourselves modest when achieving
thanh tnhPure truth.
success.
Thanh Tnh Phap Gii: Tnh phap gii.
Thanh Tnh Hanh: Hanh Thanh TnhS thanh
1) Canh gii phap tnh khiet: Pure dharma realm.
tnh trong hanh ongPurity in actions.
2) Phap gii thanh tnh hay chan the ma c
Thanh Tnh Hanh: Hanh thanh tnhPurity in
Phat a chng c: The pure Buddha-truth or
conduct.
realm.
Thanh Tnh Hac Nghiep: Purification of negative
3) Coi thanh tnh: Dag zhing (tib)Pure realm
karma.
Nhng coi c ch Phat tao ra hoan toan
Thanh Tnh Hoa Ke Than: Topknot of Pure
khong co kho auRealms which are created
Flower Deity (Spirit).
 3719

by Buddhas, totally free from suffering. is like the moon. Intelligence and wisdom are
Thanh Tnh Phap Nhan: Phap nhan thanh tnh constantly bright, but if you are attached to
(phap nhan la mot trong nam nhan). bac Thanh external states, the floating clouds of false thought
Van Duyen Giac thay c T Thanh e; con cover the self-nature so that it cannot shine. If you
cac bac Bo Tat ai Tha, co tr lc thay c nga meet a Good Knowing Advisor, if you listen to the
khong va ly khong cua van huThe pure true and right Dharma and destroy your own
dharma-eye (one of the five eyes) with which one confusion and falseness, then inside and out there
discerns the four noble truths and the unreality of will be penetrating brightness, and within the self-
self or things (Hinayans disciple first discerns the nature all the ten thousand dharmas will appear.
four noble truths, and the Mahayana disciple That is how it is with those who see their own
discerns the unreality of self and things). nature. It is called the clear, pure Dharma-body of
Thanh Tnh Phap Than Phat: Trong Kinh Phap the Buddha.
Bao an, Luc To Hue Nang a day ve Thanh Thanh Tnh Phat: Parisuddhi-buddha or
Tnh Phap Than Phat nh sau: Nay thien tri thc! Visuddhi-buddha (skt)Pure-Clean Buddha.
Sao goi la Thanh Tnh Phap Than Phat? Ngi i Thanh Tnh Qua: Qua thanh khietPure effect.
ban tanh la thanh tnh, muon phap t ni tanh ma Thanh Tnh Quan: Quan thanh tnh e oan tr
sanh, suy ngh tat ca viec ac tc sanh hanh ac, suy nhng bat tnh con xot laiMeditations on purity,
ngh tat ca viec lanh tc sanh hanh lanh. Nh the to be rid of any remains of impurity connected
cac phap trong t tanh nh tri thng trong, mat with the temporal things.
tri mat trang thng sang, v may che phu nen Thanh Tnh Quang Minh Than: Than thanh tnh
tren sang, di toi, cht gap gio thoi may tan, chieu sang cua c PhatThe pure, shining body
tren di eu sang, van tng eu hien. Tanh cua or appearance of the Buddha.
ngi i thng phu du nh la may tren tri kia. Thanh Tnh Quang Minh Than: Pure Light Deity
Nay thien tri thc! Tr nh mat tri, hue nh mat (Spirit).
trang, tr hue thng sang, do ben ngoai chap canh Thanh Tnh Quang Nh Lai: Purifiction
nen bi may noi vong niem che phu t tanh khong Brightness of Tathagata (Buddha of Pure Light).
c sang suot. Neu gap thien tri thc, nghe c Thanh Tnh Quyen Thuoc: Purity of company
phap chn chanh, t tr me vong, trong ngoai eu Bo Tat lam cho quyen thuoc thanh tnh v thanh
sang suot, ni t tanh muon phap eu hien. Ngi tu nhng thien can cho cac chung sanh ong
thay tanh cung lai nh the, ay goi la Thanh Tnh hanh thu qua khBodhisattvas cause purity of
Phap Than Phat.According to The Dharma company, having fully developed the roots of
Jewel Platform Sutra, the Sixth Patriarch taught: goodness of sentient beings they worked with the
Good Knowing Advisor! What is the clear, pure past.
Dharma-body Buddha? The worldly persons Thanh Tnh Sac Long Vng: King of Naga of
nature is basically clear and pure, and the ten Pure FormMot trong mi Long VngSee
thousand dharmas are produced from it. The ai Long Vng.
thought of evil produces evil actions and the Thanh Tnh Sac Than: Sac than thanh tnh, v tuy
thought of good produces good actions. Thus all s nghi e th hienPurity of physical
dharmas exist within self-nature. This is like the embodiment, appearing according to need.
sky which is always clear, and the sun and moon Thanh Tnh Tam Muoi: Prasadavati (skt)
which are always bright, so that if they are Prasadavati-samadhi (skt)Concentration on
obscured by floating clouds it is bright above the puritySamadhi on purity.
clouds and dark below them. But if the wind Thanh Tnh Tam Nghiep: Thanh tnh ba nghiep
suddenly blows and scatters the clouds, there is than, khau va yPurification of the three karmas
brightness above and below, and the myriad forms of body, speech and mind.
appear. The worldly pesons nature constantly Thanh Tnh Tam: Purification of mindA
drifts like those clouds in the sky. Good Knowing purified mind.
Advisors, intelligence is like the sun and wisdom 1) Tam a trong sach khong nhuom nao phien:

A pure mind free from doubt or defilement.
2) Lam cho tam a trong sach: To purify the
mind.
3) Lam cho tam a quang
Cittadrisyadharavisuddhi (skt)Visuddha-
citta (skt)Pure MindSee Tnh Tam.
Thanh Tnh Tam Y: Purify ones mind.
Thanh Tnh Thanh: Sobbavati (skt)Pure
Citadel.
Thanh Tnh Tham Tam Hanh ai Tam Muoi:
The Great Concentration of the Action of the Pure
Profound Mind.
Thanh Tnh Than: Kaya-socceyam (p)Than
thanh tnhPurity of body.
Thanh Tnh Than Tam: Ease of body and
mindTo Purify Body and MindTranquility of
body and mindCo le khi vai ngi thay chung ta
ngoi thien, ho se hoi tai sao chung ta lai ph thi
gi nh vay. oi vi ho thien quan khong co ngha
ly g ca; nhng vi chung ta la nhng ngi tu tap
thien quan, th thien quan la cot yeu va rat co y
ngha trong i song cua mnh. Suot ca ngay, roi
moi ngay trong tuan, moi tuan trong thang, moi
thang trong nam... chung ta ban ron lu bu vi cong
viec. Theo Phat giao, tam cua chung ta hanh x
nh con vn chuyen cay, khong chu yen va
luon nhay nhot; v the ma ngi ta goi no la tam
vien. ay la nhng ly do khien tai sao chung ta
phai tham thien. e quan bnh i song, chung ta
can phai co luc ngoi yen lang e tap chap nhan va
th nghiem thay v hng ngoai cau hnh, chung ta
nhn vao ben trong e t hieu mnh hn. Qua thien
quan, chung ta co gang gi cho cai tam vien nay
ng yen, gi cho no tnh lang va thanh tnh. Khi
tam ta ng yen, chung ta se nhan thc rang Phat
ngay trong tam mnh, rang ca vu tru trong ta,
rang t tanh va Phat tanh khong sai khac. Nh vay
ieu quan trong nhat trong thien tap la gi cho tam
mnh c yen tnh, mot viec co le de hieu nhng
khong de lam chut nao ca. The nhng thc hanh la
quan trong hn ca; cai hieu biet t no khong co
gia tr g ca neu chung ta khong chu em cai hieu
biet ra ma thc hanh. Phng phap thien tap la
mot phng phap co khoa hoc, chung ta hoc bang
cach thc hanh va bang kinh nghiem cua chnh
chung ta. Tai sao chung ta phai tu tap thien quan?
Mot ly do khac khien tai sao chung ta nen tu tap
thien quan la v thien quan la nh cao nhat trong
3720
tu tap Phat giao. Nh thien quan ma chung ta
chang nhng co the thanh tnh than tam, ma con
at c tr hue giai thoat na. Hn na, nh thien
minh: quan ma chung ta co kha nang thay c van s
van vat nh that, t o khi long t bi, khiem
cung, nhan nhuc, kien tr, va biet n, van van
Perhaps when some people see us sitting in
meditation, they ask us why we are wasting our
time. To them meditation is meaningless; but to us
who practice meditation, it is an essential and very
meaningful part of our lives. All day long, every
day of the week, every week of the month, and
every month of the year, we are so busy with our
business or occupation. According to Buddhism,
our mind behaves like a monkey, restless and
always jumping; it is therefore called a monkey-
mind. These are reasons why we have to
meditate. To give balance to our lives it is
necessary to sit quietly, to learn to accept and
experience rather than to look outward for forms,
we look within in order to understand ourselves
better. Through meditation we try to keep that
monkey-mind still, to keep it calm, quiet and pure.
When our mind is still, we will realize that the
Buddha is inside us, that the whole universe is
inside us and that our true nature is one with the
Buddha nature. So the most important task is to
keep our minds quiet, a task which may be simple
to understand but is not simple to practice at all.
Yet practice is all important; knowing by itself has
no value at all if we do not put our knowledge into
practice. The method of Zen is the scientific
method, that is to say we learn by doing, by our
own experience. Another reason to cause us to
practice meditation and contemplation is that
meditation is a peak of practice in Buddhism.
Through meditation, we can not only purify our
body and mind, but also attain wisdom of
emancipation. Furthermore, through meditation
we can see things as they really are, and we can
generate inside ourselves compassion, modest,
patient, tolerance, courage, and gratitude, and so
on.
Thanh Tnh The Gii: Purity of worldPure
worldPurifying the worldThanh tnh the gii
la vien lam cua Bo Tat v la cho dng cua Bo
Tat. ay la mot trong mi loai vien lam cua ch
ai Bo Tat. Ch Bo Tat an tru trong phap nay thi
 3721

c ai hanh an lac la u nao vo thng cua Purification of knowledgePurification by

Nh LaiPurifying the world is a grove for
Enlightening Beings because it is where they
themselves sojourn. This is one of the ten kinds of
grove of Great Enlightening Beings. Enlightening
Beings who abide by these can achieve the
Buddhas unexcelled peaceful, happy action, free
from sorrow and afflication.
Thanh Tnh Th: Pure givingPure charity.
Thanh Tnh Th Phat: Pure-Clean-Donate
Buddha.
Thanh Tnh Thien: Thanh tnh thien nhPure
meditation.
Thanh Tnh Thien Can: Thien Can Thanh
TnhS thanh loc cua cac thien can
Purification of wholesome roots.
Thanh Tnh Tho Sanh: Tho sanh thanh tnh v
ay u sc t tai cua Bo TatPurity of taking on
birth, being imbued with the power of freedom of
Enlightening Beings.
Thanh Tnh Thc: Amalavijnana (skt)Purified
consciousnessBuddha consciousnessA Ma La
ThcPhat ThcVo Cau ThcThanh Tnh
ThcChan Nh hay chan tamThc thanh tnh,
trc ay goi la thc th chn, ve sau nay goi la Thanh Tran: Saddarammana (skt)The audible
thc th tam hay A-Lai-Da thcPure and
uncontaminated knowledge, earlier regarded as
the ninth, later as the eighth or alaya-vijnana.
Thanh Tnh Tn Tr
Sraddhayajnanavisuddhi (skt)Nang lc cua tn
va tr thanh tnhThe power of pure faith and
knowledge.
Thanh Tnh Tnh Thien: Meditation on perfect
purityThien ve thanh tnh nham cham dt ao
giac va phien nao e at c ai giac village, Go Cong town, South Vietnam.
Meditation on perfect purity in the termination of
all delusion and distress and the obataining of
perfect enlightenment.
Thanh Tnh Toc Tat Vng: King of Pure Speed,
one of the ten kings of Garuda.
Thanh Tnh Toi Thang: Perfect purity and peace.
Thanh Tnh Trang Nghiem: Purely adorned.
Thanh Tnh Trang Nghiem Hai Thien
Vng: Ocean of Pure AdornmentsMot trong
mi Quang Qua Thien VngSee Quang Qua
Thien Vng.
Thanh Tnh Tri Kien: S thay biet thanh tnh
Knowledge and Vision.
Thanh Tnh Tr: Suddha-jnana (skt)Vo lau tr
hay tr khong nhuom phien naoUndefiled
knowledge.
Thanh Tnh Tuyet oi: Absolutely pure.
Thanh Tnh T: Pure benevolenceSee Mi
Thanh Tnh T Cua Ch ai Bo Tat.
Thanh Tnh Tng: Tng thanh khietPure
mark.
Thanh Tnh Van Am Than: Pure Sound of
Clouds Deity (Spirit).
Thanh Tnh Vien: Vn Thanh Tnh, mot trong
mi ten dung e goi t vienPure garden, or
garden of purity, i.e. monastery or convent, one of
the ten names for a monastery.
Thanh Tnh Xao Phng Tien: T tren coi tri
giang sinh, roi xuat gia hoc ao, thanh vo thng
Bo e, khien chung sanh eu tn lac va thanh
tnhDescending from heaven, leaving home,
attaining, and leading to joy and purity.
Thanh Trai: Gi trai gii thanh tnhPure
observance of monastic rules for food; to eat
purely, i.e. vegetarian food; fasting.
object.
Thanh Triet: S trong suotTransparency.
Thanh Trieu: Trieu ai Man Thanh ben Trung
Lc: Hoa (1644-1912)The Ch'ing Dynasty (1644-
1912).
Thanh Trc T: Ten mot ngoi chua co noi tieng
toa lac tai ap Go Tre, xa Long Thuan, th xa Go
Cong, Nam Viet NamName of a famous ancient
pagoda located in Go Tre hamlet, Long Thuan
Thanh Trc: Thanh tnh va o trcPure and
muddy.
Thanh Trng: Cay gay a c c Phat cho
tho gii, dung e uoi nhng loai con trung oc
The sounding or rattling staff, said to have been
ordained by the Buddha to drive away crawling
poisonous insects.
Thanh Trng Vng: Nilalanda (skt)King of
the sounding or rattling staffSee Thanh Trng.
Thanh Tung: Ten cua mot v danh Tang Trung
Hoa vao thi Ngu ai (907-960)Name of a
 3722

Chinese famous monk in the Wu-tai Dynasty in monk, a nun, a layman or a laywoman, bent on his
China. or her liberation. A Sravaka hears and learns the
Thanh Tuyen: Clear water streamLimpid truth from the Buddha, then follows and practices
spring. the teachings of the Buddha and finally attains
Thanh T: Volition based on sounds. Nirvana. He or she also serves others, but his or
Thanh Tng (1858-?): Ten cua mot v danh her capacity to do so is limited. Sravakas are yet
Tang Viet Nam vao the ky th XIXName of a under the covering of too great a karma-
Vietnamese famous monk who lived in the hindrance; they are unable to cherish such great
nineteenth century. vows are made by the Bodhisattvas for the
Thanh Tng: Perception of sounds. spiritual welfare of all beings; their insight is not
Thanh U: CalmSilentQuiet. clear and penetrating deep enough to see all the
Thanh Tng: Quan xac snh len secrets of life; they have not yet opened the
(vyadhmatakasamjna (skt) hay tng thay va mi wisdom-eye.
chet va bat au snh len, mot trong cu tng quan Thanh Van Bo e: Sravaka-bodhi (skt)Bo e
nham giup hanh gia thoat ly chap trc ve than ma hang Thanh Van at c. Thanh Van Bo e
To contemplate on a bloated corpse, one of the la mot trong ba loai bo e. Hai loai kia la oc giac
nine types of meditation on corpse which helps bo e va Phat Bo eThe enlightenment of
free us from attachment to the human bodySee sravakas is one of the three kinds of bodhi. The
Cu Tng Quan. other two are the enlightenment of Pratyeka-
Thanh Van: Savaka (p)Sravaka (skt)Xa La buddhas and that of BuddhasSee Tam Giac
Ba CaSound hearerVoice hearerMot v e Ngo.
t Phat, ac biet la mot v Thanh e t chnh ban Thanh Van-oc Giac a: Stage of Sravakas and
than mnh nghe li Phat day t kim khau cua c Pratyeka-buddhasNhng giai oan tu tap tieu
Phat va quan sat tu tap con ng i en qua v A tha trong o hanh gia ch tm giai thoat cho rieng
La Han qua. ay la qua v au tien cua Phat giao mnhThe stages of smaller vehicle practice at
Tieu Tha, hai qua v kia la oc giac va A La which one seeks to attain one's own salvation.
Han. Thanh Van quan T e ma tu hanh va mc Thanh Van Giac: Sravaka-bodhi (skt)
o phat trien b han hep. Ch Sravaka co ngha la Enlightenment of a sound hearer.
ke nghe giang, dung e goi nhng e t Phat, co Thanh Van Gii: See Thanh Van Phap Gii.
the la Ty Kheo, Ty Kheo Ni hay can s nam n, Thanh Van N: Sravika (skt)A female sound
van kinh thnh phap va tu tap theo li Phat day ma hearerSee Thanh Van.
at c ao qua Niet Ban. Ngi ay cung co luc Thanh Van Phap Gii: Phap gii cua ch Thanh
o tha, nhng kha nang rat han hep. Hang Thanh VanThe Dharma Realm of Sound
Van con chu khuat phuc di nghiep chng nang Hearers.
ne; ho khong the hoai bao nhng tam nguyen ln Thanh Van Tam Tu: Tividhasikkha (p)Three
lao nh cac v Bo Tat e lam li ch cho het thay ways of discipline of a hearer (Sravaka)Ba mat
chung sanh; s kien cua ho khong u sang va thc hanh cua Phat giao khong the thieu tren
khong u sau nen ho khong nhn thay tat ca nhng ng tu tapTriple (three) Training, the three
b an cua s song, ho cha he khai m con mat tr inseparable aspects for any cultivators. The three
tueA disciple of the Buddha, especially a noble Universal Characteristics (Existence is universally
disciple who hears the Teaching presonally from a characterized by impermanence, suffering and
Buddha and observes the practices on the path to not-self)See Tam Tu (A).
Arahantship. This is the first stage in Hinayana Thanh Van Tang: The SravakaHinayana
Buddhism, the other two are Pratyeka-buddha and Canon.
Arahant. Hearer of the four noble truths and Thanh Van Tanh: Sravakas for ArhatsSee
limited to that degree of development. The word Thanh Van Tnh.
Sravaka literally means hearer. This name was Thanh Van Than: Body of Sravakas.
given to the disciple of the Buddha, may be a
 3723

Thanh Van Thuyet Phap: Thanh Van thuyet Thanh Vien Phat Nhan Thien S : Zen master
phap, mot nam loai ngi thuyet giang Phat phap Ching-Yuan Fo-Yen Lung-Men (1067-1120)
theo Kinh Hoa NghiemSravakas (hearers) who See Long Mon Thanh Vien Thien S.
testify to Buddhism, one of the five kinds of Thanh Vu Kinh: ai Van Luan Thanh Vu Kinh
people who testify to Buddhism according to the Kinh noi ve am thanh cua nhng am may va ma
Flower Adornment SutraSee Ngu Chung lnSutra on the sounds of vast clouds and rains.
Thuyet Nhan. Thanh X: Sound-sense-sphere.
Thanh Van Tha: Savakayana (p)Sravakayana Thanh: Arya (skt)Thanh gia: Saint (Sage)
(skt)Vehicle of HearerThanh van tha, co xe Thieng lieng: HolyThanh than: GodsChng
cua nhng ngi nghe phap tu hanh ma thanh tu. ac Chnh ao: One who is wise and good, and is
ay la co xe au tien trong ba co xe dan ti Niet correct in all his charactersThanh Nhan oi lai
ban. Thanh Van Tha thng ch nhng Phat t vi Pham Nhan: The saint is the opposite of the
khong thuoc ai ThaVehicle or class of the common or unenlightened man.
hearers, the first of the three vehicles that can Thanh Bao: Shobo (jap)S Thanh Bao (832-
lead to the attainment of nirnava. Sravakayana 909), s to phai e Ho cua Phat giao Mat Tong
generally refers to the Buddhists who dont belong Nhat Ban. S la mot trong nhng e t xuat sac
to the Mahayana. nhat cua S Chan NhaName of a the first
Thanh Van Tnh: Sravakas for ArhatsNhng patriarch of the Daigo sect of Japanese Tantric
ngi co chung t vo lau co the sanh qua vo sanh Buddhism. He was one of the outstanding
A La Han, dt oan luan hoi sanh t, nhng khong disciples of master Shinga.
the at c Phat quaWho are able to attain Thanh Bao Tang Than: Mot trong cac v ch
non-return to mortality, but are unable to reach Thien, v co nhieu cua cai quy bau, c goi la
Buddhahood. Tai Than, em cua cai en lam giau cho chung
Thanh Van Tr: Pratyeka-buddha knowledge sanhThe deva, or devas of the sacred treasury
Theo ai Tr o Luan cua ngai Long Tho, hang of precious things, who bestows them on the
Thanh Van nng theo T Dieu e ma chng living.
nghiem Phat ao. Tr cua hang Thanh Van va Thanh Ca: Samhita (p)Doha (skt)Gur (tib)
Duyen Giac, cho rang ch phap la khon g that. Tr Nhng bai hat cua cac bac ai giac trong Kim
tue cua hang Thanh Van can ct, v vay trc het Cang Tha Tay TangSpiritual songs of the great
ho phai hoc theo con ng tiem tien t Tu a enlightened ones in Tibetan Vajranaya Buddhism.
Hoan en A La Han e sau o mi co c ao Thanh Canh: Auspicious scenes.
lcAccording to Nagarjunas commentary on Thanh Canh Gii: Coi cua cac bac giac ngo
the Mahaprajnaparamita (Ta Chih Tu Lun), the Realm of the enlightened ones.
Sravakas follow the four noble truths to realize the Thanh Cau: Ariya-pariyesa (p)Holy seeking
Buddhist Path. Sravaka (thanh van) and Pratyeka- Noble seeking of renunciation for
buddha (Duyen giac) knowledge that all the enlightenmentXuat gia cau ao giac ngo.
dharma or laws are void and unreal. The wisdom Thanh Chu S T: The BuddhaHoly lion lord.
of Sravakas is dull, therefore they must first learn Thanh Chu Thien Trung Thien: The holy lord
this path of advancing gradually from the stage of Deva of devas.
streamwinner to Arhat and latter attain power. Thanh Chung:
Thanh Van ng Than: The body of a Sound- 1) Tat ca cac bac ThanhThe holy multitude
HearerSee Tam Thap Nh ng Than. All the saints, or sacred assembly.
Thanh Van Tinh Ngha Kinh: Saddasaratthajalini 2) Nhng v Bo Tat Thanh a vt thoat phien
(skt)Sutra on pure meaning of various sounds. nao t s a tr lenThe Bodhisattva saints
Thanh Vien Long Mon Thien S: Butsugen who have overcome illusion, from the first
Seion (jap)Fo-yen Ching-yuanFoyan stage upwards.
QingyuanSee Long Mon Thanh Vien Thien S. 3) oi vi Thanh chung hay bac tr, nhng g
thng phai c xem la mot s lam lan, tc

la cai the gii cua cac ac thu nay, van khong
bieu hien la ien ao hay phi ien ao: To all
the saints, or the wise, what is to be ordinarily
regarded as an error, that is, this world of
particulars, appears neither perverted nor
unperverted.
4) oan the do c Phat lap nen goi la Thanh
Chung (Aryan sangha), o la moi trng tu
tap cua nhng ngi cao quy: The special
community established by the Buddha was
called The Assembly of the Noble (Arya-
sangha), intended to be the cradle of noble
persons.
Thanh Chung Lai Nghinh: Nhng ai tinh chuyen
tu hanh niem Phat, luc lam chung se c c
Phat A Di a cung ch Thanh chung coi Tnh
o en on ve coi Tnh o Amitabhas saintly
host come to welcome at death those who call
upon him.
Thanh Chung: Holy seed.
1) Chung t cua bac Thanh Hien: Tang chung
(sau khi c Phat nhap diet, cac e t lan lt
noi phap, nh hat giong cay truyen i mai
mai)The holy seed, i.e. the community of
monks.
2) Mot trong luc chung tnh: One of the six
germ-natures or roots of Bodhisattva
developmentSee Bo Tat Luc Chung Tnh.
Thanh Chung Tanh: Hat giong chng qua Niet
Ban cua bac Thanh tam tha. Ngoi v thap a, bo
tat pha bo vo minh e i t Hien gia en Thanh.
Hanh gia da vao dieu quan trung ao e pha bo
vo minh va chng nhap Thanh vThe seed-
nature of the saints, by which they attain nirvana.
The saint germ-nature which produces holiness by
destroying ignorance (Thap a in which the
bodhisattva leaves the ranks of the sages and
becomes the saints). Practitioners (Bodhisattvas)
leave the ranks of freedom from desire in the ten
stages to become a saint.
Thanh Chung Tnh: See Thanh Chung Tanh.
Thanh Cung: The holy offerings, or those made
to the saints, especially to the Triratna.
Thanh Cu o Phat Mau: Dlkar (tib)White
Taraa La Bach Bo TatV Bo Tat c sanh
ra t mat cua Bo tat Quan The Am Tara
bodhisattva, said to have been produced from the
eye of Kuan Shi Yin.
3724
Thanh Dieu Mau a La Ni: Arya-grahamatrka-
dharani (skt)Ten cua mot loai a la ni trong
trng phai Mat tongGod of wonderful mother
of dharani of Tantrism.
Thanh Dieu Mau a La Ni Kinh: Grahamatrika-
sutra (skt)Ten cua mot bo kinh trong trng
phai Mat tongSutra on God of wonderful mother
of dharani, name of a sutra of Tantrism.
Thanh Dung: Aryasura (skt)Ten cua mot v
Tang An o a viet bo 'Tuc Sanh Truyen' hay 'Co
S Tap' (Ban sanh man luan) vao the ky th IV
Name of an Indian monk who wrote 'Jatakamala'
in the fourth century.
Thanh Duyen: Nhng ieu kien hay tr lc giup
a en cuoc song Thanh ThienHoly conditions
of or aids to the holy life.
Thanh a La Bo Tat: a La Bach Bo Tat
White TaraTara bodhisattvaSee Thanh Cu
o Phat Mau.
Thanh a La Tr Quan Tan: Arya-tara-
sragdhara-strota (skt)Aryavalokitesvara-
sragdhara-strota (skt)Ten cua mot bo luan ve
hanh trang cua c Ta La (Quan Am)Name of
a work of commentary on the performances of
Tara (Kuan-Yin).
Thanh an: Birthday of a saint.
Thanh ao: Arya-marga (skt)Ariya-magga
(p)The Noble Path or the Path of holiness
Sacred supermundane pathPath of sagesCon
ng Thanh Thien: The holy way, path of
holinessCon ng cua bac Hien Thanh: The
way of the saints or sagesao Phat:
BuddhismBat Thanh ao: The Eightfold Noble
Path.
Thanh ao Mon: Con ng cua bac Hien Thanh
at ao qua qua trnh tu tap, oi lai vi tnh o
mon hay s cu o qua niem tin ni c Phat A
Di aThe ordinary schools of the way of
holiness by the process of devotion, in contrast
with immediate salvation by faith in Amitabha.
Thanh ao The Lc: Lc cua nhng con ng
cao quPower of the noble paths.
Thanh e: Holy truthe ly ma cac bac Thanh
thay c; ac biet la T Thanh e The sacred
principles or dogmas, or those of the saints, or
sages; especially the Four Noble TruthsSee T
Dieu e.
 3725

Thanh e e Nhat Ngha: Dondam (tib)The Thch Ton bang cach at chung vao nhng
sacred principlesUltimate truthSee e Nht van t mao pham co nguon goc ngoai lai. Phat
Ngha e. a co lan cam dch nhng li cua Ngai thanh
Thanh e Ba: Aryadeva or Devabodhisattva tieng Sanskrit cua Ve a. The th Ngai se t
(skt)Bo Tat e Ba, ngi goc Tch Lan, e t hai long hn neu viet nhng li cua Ngai
cua Ngai Long Tho. Thanh e Ba la tac gia bo trong mau t cua hoc thuat the gian, von ch
Bach Luan noi tiengA native of Ceylon and c dung cho muc ch thng mai va bnh
disciple of Nagarjuna, famous for his hundred dan?: First, they dare not desecrate the sweet
writings and discussions. voice and kindly words of the Blessed One by
Thanh e T: Ariya-savaka (p)Noble putting them down in the profane letters of a
discipleNoble hearerThanh thanh van. foreign origin. The Buddha had once
Thanh ien: ien tch cua Thanh nhan: The forbidden the translation of his words into the
sacred canon, or holy classicsThanh ien Phat Vedic sanskrit. How much less would it
Giao hay Tam tang Kinh ien: The Tripitaka. please him to write his words in the foreign
Thanh ien A Ham: Agama (skt)Nikaya (p) Accadian alphabet, which was used only for
A HamA Gia MaA traditional doctrine or commercial and popular purposes?
preceptCollection of Buddhas doctrine b) Th hai, ngon ng ma cac ngai chap thuan
Sacred workAnything handed down and fixed trong ai hoi rat co the la mot th tieng hon
by traditionSee A Ham Kinh. chung, gan giong tieng Ba Li, o la tieng Hoa
Thanh ien Hoc: HermeneuticsKhoa hoc giai Th (Pataliputra). That khong thch hp neu
thch Thanh ienThe science of interpretation ngon ng va van hoc linh thieng cua cac Ngai
of sacred scriptures. phai m ra cho quan chung, nhat la khi co mot
Thanh ien Khong Van T: The Unwritten so trng lao co d kien theo khuynh hng t
Sacred Literature. do t tng: Secondly, the language they
1) Theo Giao S Junjiro Takakusu trong Cng adopted in the council was, in all probability,
Yeu Triet Hoc Phat Giao, toan bo ket tap cua a commingled one, something like the Pali
Thanh ien do ai hoi san nh cha c viet language, that is, the language of Pataliputra.
tren giay hay la thot not suot thi gian gan It was not advisable that their sacred language
400 nam. D nhien, ngay cho en hom nay Ba and literature should be open to the public,
La Mon giao cung cha viet ra van hoc Ve especially when there were some dissenting
a, nhat la nhng sach menh danh la khai th elders of a free-thinking tendency.
luc. Chung ta co the tng tng, ao Phat c) Th ba, at nhng Thanh ngon cua Phat vao
a gian d noi gng nen ton giao xa hn, van t co the coi la mao pham cung nh mieu
nhng cung con co nhng ly do khac na ta thanh tng bang hoi hoa hay ieu khac.
According to Prof. Junjiro Takakusu in the Du sao, toan bo van hoc c duy tr trong ky
Essentials of Buddhist Philosophy, the whole c va khong c phep viet trai qua khoang
collection of the sacred literature authorized bon the ky: Thirdly, to put the Buddhas holy
by the Council was not written on paper or words to letters might have seemed to them a
palm leaf during a period of about four sacrilege just as depicting his sacred image in
hundred years. It is well known that painting or sculpture. At any rate, the whole
Brahmanism has never written down its Vedic literature was kept in memory and was not
literature even to this day, especially those committed to writing until about four
revealed texts called Hearing (Sruti). We centuries later.
may imagine that Buddhism simply followed 2) Cong ong Phat t, trai han vi cong ong Ba
the example of the older religion, but there La Mon, la mot tap hp cua ca bon giai cap
were other reasons as well. en t moi phng hng, va a khong thch
a) Trc het cac ngai a khong dam tuc hoa am hp cho viec tung oc can than cac Thanh
thanh du ngot va nhng li em ai cua c ngon. Ket qua la cuoc lu truyen thieu sot. V

s that lac va xuyen tac t nhng giao thuyet
nguyen thuy, nen vua Vattagamani cua Tch
Lan a ban lenh ghi chep toan bo van hoc viet
bang ch Tch Lan, khoang nam 80 trc Tay
Lch: The Buddhist community, quite
different from that of the Brahmans, was an
assortment of all four castes coming from all
quarters, and was not suitable for a serious
recital of the holy words. The result was an
imperfect transmission. Fearing the loss and
distortion of the original teachings, King
Vattagamani of Ceylon gave orders to commit
the whole literature to writing in Sinhalese
characters, about the year 80 B.C.
Thanh ien Ngu Bo: Thanh ien Ngu Bo ai
tha KinhSee Ngu Bo ai Tha Kinh.
Thanh ien Ngu Bo ai tha Kinh: Nam bo
kinh ln trong trng phai Thien ThaiThe five
chief Mahayana sacred Sutras in the Tien-Tai
SectSee Ngu Bo ai Tha Kinh.
Thanh c: Virtue of a saint.
Thanh c Thai T (572-621): Shotokutaishi
(jap)Mot v hoang t Nhat Ban co cong xay
dng ngoi chua Thanh c v ai vao nam 587 xuat gia nam 13 tuoi. Nam 1949, v tnh trang at
A Japanese Prince who built the Great Shotoku
Temple in 587.
Thanh c T: Shotoku-ji (jap)Chua Thanh
cSee Thanh c Thai T.
Thanh Gia: Holy family.
Thanh Gia: Ariya-puggala (p)Arya (skt)The
saintBac Thanh a bc vao con ng i en v Tang khac thng, Hoai Nhng ben hoi Ma
Niet BanThe holy or saintly one, or enlightened
one who has started on the path to nirvana.
Thanh Giao: Sasanakaro (p)Nhng li day cua
Thanh NhanThe teaching of the sages, or holy
one; holy teaching.
Thanh Giao Hoi: Arya-samaj (skt)Arya-
samgha (skt) (sk)Thanh Tang Gia.
Thanh Giao Lng: Chnh Giao LngNhng
ly luan va chng c cu the trong Thanh ien The
argument or evidence of authority in logic, i.e.
that of the sacred books.
Thanh Gii: Aryasila (skt)Noble morality
Noble precepts.
Thanh Hanh: Cuoc song chan chnh cua mot v
Bo Tat la tu hanh gii nh tueThe holy
bodhisttva life of the monastic commandments,
meditation, and wisdom.
3726
Thanh Hien: Saints and sages.
Thanh Hieu: Buddhas nameCau niem Nam
Mo A Di a PhatThe recitation of Namo
Amitabha Buddha.
Thanh Kien: Ten cua mot v danh Tang Tay Vc,
en Trung Hoa vao thi ong Tan (317-420)
Name of an Indian monk who came to China
during the Eastern Chin Dynasty in China.
Thanh Kinh: BibleSacred bible.
Thanh Kinh Hoc: HermeneuticsScience of
interpretation of the bible.
Thanh Linh: Linh hon hay tam thc cua ngi
qua coThe saintly spirit of the dead.
Thanh Mau: Sh'eng-Mu (chi)Holy mother
Khong co danh hieu nay trong Phat giaoThere
is no such title in Buddhism.
Thanh Minh: S giac ngo cua bac ThanhThe
holy enlightenment; the enlightenment of saints.
Thanh Nghi: Oai nghi cua bac Thanh: The saintly
appearanceTng Phat: An image of Buddha.
Thanh Nghiem Thien S (1930-?): Zen Master
Sheng-YenTen cua mot Thien s noi tieng cua
Trung Hoa vao the ky XX. S que tnh Giang To,
nc chien tranh, S nhap ngu ai Loan, mi
nam sau S lai xuat gia vi Thay ong S. Thien
s Thanh Nghiem viet trong quyen 'Thien: Truyen
Thong & S Chuyen Tiep': Thien s Nam Nhac
Hoai Nhng e y thay mot v Tang ten la Ma To
cham ch toa thien suot ngay. Biet rang ay la mot
To: "Tai sao ong c toa thien suot ngay nh vay?"
Ma To ap: "Tha, e thanh Phat." Hoai Nhng
ben nhat mot vien gach, va bat au mai that
manh. c mot lat, Ma To hoi: "Tha, Thay lam
g vay?" Hoai Nhng ap: "Ta mai vien gach e
lam gng." Ma To noi: "Vo ly qua! Thay khong
the nao mai mot vien gach cho thanh tam gng
c." Hoai Nhng noi: "ung vay, lam the nao
co the thanh Phat ch bang cach ngoi toa thien?"
Ma To nhan o hoi: "Vay th con phai lam g?"
Hoai Nhng noi: "Neu ong anh xe ma cai xe
khong chay, ong se quat cai xe hay quat con bo?"
Ma To khong biet phai tra li nh the nao. Luc
bay gi, Hoai Nhng ben noi: "Ong ngoi toa
thien e at en Thien hay e thanh Phat? Neu e
at en Thien, Thien von khong chu yeu cho
ngoi hay nam. Neu e thanh Phat, Phat von vo

tng. Phap von vo tru, khong nen chap thu, cung
khong nen xa. Cai chap tam ngoi toa thien cua
ong ngan ong ngo Phat tanh; hn the, ong giet
Phat ay."Name of a famous Chinese Zen
master in the twentieth century. He came from
Jiang-shu, left home at the age of thirteen. In
1949, because of the war in China, he joined the
army in Taiwan, ten years later he rejoined the
Order under Master T'ung-shu. Zen Master Sheng-
Yen wrote in 'Zen: Tradition & Transition': Huai-
jang (677-744) observed a monk named Ma-tsu
(709-788), who had a habit of doing zazen all day
long. Realizing this was no ordinary monk, Huai-
jang asked Ma-tsu, "Why are you constantly doing
zazen?" Ma-tsu answered, "To
Buddhahood." Huai-jang picked up a brick and
started rubbing it vigorously. After a while, Ma-tsu
asked, "What are you doing?" Huai-jang said, "I'm
making a mirror from a brick." Ma-tsu said,
"That's absurd. You can't make a mirror from a
brick." Huai-jang said, "Indeed. And how is it
possible to become a Buddha by doing zazen?"
Thereupon Ma-tsu asked, "What should I do?"
Huai-jang said, "When the ox won't pull the cart,
do you beat the cart or the ox?" Ma-tsu did not
know how to reply. So Huai-jang said, "Are you
doing zazen to attain Ch'an or to become a
Buddha? If it's Ch'an, Ch'an is neither sitting nor
lying downl if it's Buddhahood, Buddha has no
form. Since the Dharma has no abiding form, there
should be no grasping, no rejection. Your
attachment to sitting prevents you from realizing
Buddhahood, and it kills Buddha besides."See
T Hoang The Nguyen (C).
Thanh Ngon: Holy wordsWords of a saint
Correct words of BuddhismThanh Ngon hay li
noi chnh thc ung an cua bac Hien Thanh.
Trong Phat giao, Thanh ngon con co ngha la
nhng li day cua Phat va cac Thanh e t cua
NgaiHoly words, or the words of a saint or sage.
In Buddhism, holy words also mean the correct
words of the Buddha and his holy disciples.
Thanh Ngon Lng: Guideline to the teachings
of the sagesTm hieu qua li noi cua Phat va Bo
TatThanh ngon lng la mot trong tam lng
c dung e cung co long tin cua hanh gia.
Thanh ngon lng la gia tr li noi cua ch Phat va
ch Bo Tat trong cac kinh ienGuideline of the
3727
Teachings of the Sages is one of the three
guidelines to consolidate ones faith. These are
the words of the Buddhas and Bodhisattvas in
sutras and commentariesSee Tam Lng.
Thanh Ng: Aryabhasa (skt)Phan ng:
SanskritNgon ng cua An o: Indian
languageThanh ngon hay nhng li noi cua cac
bac Thanh: Sacred speech, language, words, or
sayings.
Thanh Nhan: Arya-pudgala (skt)Ayiraka
(skt)SaintGenuine sagesNoble people.
Thanh Nhat Ng Luc: Shoichi goroku (jap)
Sheng-I-Yulu (chi)Shoichi's Records of
LecturesShoichi's Records of teachings.
attain Thanh Nhat Phai: Shoichiha (jap)Ten cua mot
tong phai thien Nhat BanName of a Japanese
Zen sect.
Thanh Nhat Quoc S (1202-1280): Shoichi-
kokushi (jap)Ten cua mot trong nhng thien s
noi tieng cua Nhat Ban vao the ky th 13. Thien
s Thanh Nhat (Vien Nh Bien Vien) la v khai
sang ra Thien phai ong Phc T, mot trong
nhng nhanh thien quan trong nhat trong trng
phai Lam Te Nhat Ban. Hien nay phai nay co
khoang 365 ngoi t vien tren khap Nhat Ban
Name of one of the most famous Japanese Zen
masters in the thirteenth century. Zen master
Shoichi (Enni Benen) was the founder of the
Tofukuji branch, one of the most important
branches from Lin-Chi school in Japan. Up to now,
this branch has about 365 temples throughout
Japan.
S con c biet di ten Vien Nh Bien
Vien, v thien s sm nhat cua dong thien
Lam Te Nhat. Thanh Nhat bat au nghien
cu nhng thuyet giang cua phai Thien Thai,
roi cua Chan Ngon ngay t hoi mi tam tuoi.
Nam 1235, ong sang Trung Hoa va trong thi
gian sau nam lu lai Trung Hoa, ong a nhan
c an xac nhan t thien s Vo Chuan S
Pham. Sau khi nhan c thay Vo Chuan xac
nhan, ong tiep tuc i tm nhng v thay Trung
Hoa khac thi Tong e i sau vao s the
nghiem cua mnh bang cach tiep xuc vi ho.
Sau khi tr lai Nhat Ban vao nam 1241, ong
a gop phan manh me vao viec du nhap
Thien vao nc Nhat. Vao thi o, ong la mot
thien s tch cc hoat ong tai nhieu thien
 3728

vien khac nhau. Ong a em anh hng tu tap que mien Nam nc Nhat. Nam 1243, theo
thien cua mnh vao s tu tap than b cua hai li mi cua quan ai than Fujiwara Michiie,
trng phai Thien Thai va Chan Ngon. Nam s i en Kyoto, kinh o cua nc Nhat thi
1225, ong tr thanh vien trng au tien cua bay gi. S th tch vao nam 1280, tho 78 tuoi.
chua ong Phc co o Kyoto. Ong cung Khi Thanh Nhat dien kien Nhat Hoang lan
lanh ao nhng tu vien khac nh chua Tho au tien vao nam 1245, s trnh len vua mot
Phc Thng Liem hay chua Kien Nhan ban sao chep cua bo "Tong Canh Luc," mot
co o Kyoto. Ba ngoi t vien nay la nhng bo sach ln ve Thien phap c soan bi mot
trung tam quan trong nhat cua Thien Nhat thien s noi tieng Trung Hoa vao the ky th
Ban. Thanh Nhat co tren 30 ngi ke tuc mi (Dien Tho Vnh Minh). Nha t Hoang
phap. Ngoai danh hieu Thanh Nhat, ong con thng oc bo sach nay moi khi ranh roi. Khi
c phong danh hieu Quoc SName of oc xong, ngai viet mat sau dong ch:
one of the most famous Japanese Zen masters "Nhan c bo sach nay t tay thien s Thanh
in the thirteenth century. He was also known Nhat, ta nay a thay c ban tam von la
as Enju Ben'en or Enni Ben'en. He was an Phat." Khi quan ai than Fujiwara Michiie hoi
early Japanese master of the Yogi Lineage of s ve Thien phap, s ap: "o chnh la van e
Rinzai or Yogi School. At the age of eight cua y ch quyet liet, nh o hanh gia co the
Ben'en began to study the teachings of the lam chu lay mnh gia muon ngan sai khac va
T'ien-T'ai school and later of the Shingon phan biet."Shoichi traveled to China in
school of Japanese Buddhism. In 1235 he 1235, where he learned the secrets of Zen
went to China and during a six-year stay in from one of the greatest masters of the time.
China he received the seal of confirmation After returning to Japan in 1241, Shoichi
from the Chinese Zen master Wu-chun Shih- began to teach Zen in the rural south. In 1243
fan. After the latter had confirmed him, he he was invited to Kyoto, the imperial capital,
continued to seek out other Zen masters of the by the distinguished courtier Fujiwara
Sung period in order to deepen his Michiie. He died in 1280 at the age of
experience. After his return to Japan in 1241, seventy-eight. When Shoichi met Emperor
he made a major contribution toward the Gosaga in 1245, he presented him with a copy
establishment of Zen there. During his time, of the "Source Mirror Record," an immense
he was an active Zen master in various Zen compendium of Buddhist teachings compiled
monasteries. He influenced the practices of by a famous Chinese Zen master of the tenth
the mystical schools of T'ien-T'ai and Shingon century. The emperor used to read this book
through his style of Zen training. In 1225 he whenever he had free time. When he
became the first abbot of the Tofuku-ji in finished, he wrote in the back of the text,
Kyoto; he also assumed leadership of "Having received this book from Master
monasteries like the Jufuku-ji in Kamakura Shoichi, we have now seen essential nature."
and the Kennin-ji in Kyoto. All these three When the courtier Fujiwara Michiie asked
monasteries belong to the most important Zen him for Zen instruction, Shoichi said, "It is a
monasteries in Japan. Ben'en had more than matter of having decisive willpower, so that
thirty dharma successors. Posthumously he you can be the master in the middle of all
received the honorific titles of Shoichi kinds of differences and distinctions."
Kokushi and Kosho Kokushi (Imperial Mot hom, S thng ng day chung: "May
Teacher). ong nen ngh rang mnh ang ri xuong mot
Thanh Nhat du hanh en Trung Hoa vao nam cai gieng co rat sau; y ngh duy nhat bay gi
1235, tham cu b yeu Thien phap vi mot la phai len khoi ni ay, va thay mnh chang
trong nhng ai thien s Trung Hoa thi o. mong g tm c loi thoat; t sang en toi vi
Sau khi tr ve Nhat Ban vao nam 1241, thien ch mot y ngh ay canh canh trong long. Bao
s Thanh Nhat bat au day ao tai mot vung lau tam tr mnh hoan toan chuyen vao mot y
 3729

ngh oc nhat nh vay, bay gi s bng tnh taxed to its limit of energy; but when the limit
phat hien mot cach la lung ky dieu trong is transcended a new source of energy in one
mnh. Moi 'truy cau va can kho' eu dng lai, form or another is tapped. In fact, physically
cung luc, mnh co cai cam giac rang cai mnh speaking, a man himself will be extremely
mong c la ay va tat ca eu thch ang vi surpised when such an extraordinary of
the gii va vi chnh mnh, va van e se c strength or endurance is exhibited."
hoa giai tron ven nh long mnh mong moi. Thanh Nhat Quoc S Ng Luc: Shoichi goroku
Cong viec chnh yeu mot ngi phai lam khi (jap)Sheng-I-Yulu (chi)Shoichi's Records of
thay mnh gap phai tnh trang cap bach nay la LecturesShoichi's Records of teachings.
tan lc 'truy cau va can kho', ngha la tap Thanh Nhat Thien S: Shoichi (jap)See Thanh
trung tat ca nang lc cua mnh tren mot iem Nhat Quoc S.
duy nhat va nham vao muc tieu xa nhat ma Thanh Pham Khoa Cu: Khuon mau Thanh
mnh co the nhay ti trong cai loi tan cong pham. Ch cho cai thay cua ngi the tuc thng
chnh dien nay. Thong thng, khi mot ngi hay phan biet Thanh vi pham. Nha Thien cho
tm kiem mot thong lo giai thoat khoi mot rang ay la bieu hien cua vong tam phan biet
canh ngo gan nh vo vong, tam tr cua y, noi Patterns for the sages and ordinary people.
theo kha canh tam ly, b don vao gii han cua Worldly people discriminate the differences
nang lc; nhng mot khi gii han nay b vt between the sages and ordinary ones. In Zen, the
qua, th mot dong suoi nang lc mi trao ra, term indicates a deluded and discriminated mind.
di mot hnh thc nao o. That ra, ve mat Thanh Pham Tan Sat: Giet sach Thanh pham, y
the chat ma noi, chnh ngi ay cung phai noi hanh gia nen tr sach vong tam phan biet
ngac nhien khi the lc hay nhan lc phi Kill all the sages and ordinary people. The term
thng nh vay ay troi day."One day, means that practitioners should get rid of a
Shoichi Kokushi entered the hall and deluded and discriminated mindSee Gap Phat
addressed the monks, "O monks, think of Giet Phat, Gap Ma Giet Ma.
yourselves to be down in an old deep well; Thanh Phap: Nhng li day cua ch Hien
the only thought you then have will be to get ThanhNhng li Phat dayThe holy law of
out of it, and you will be desparately engaged BuddhaThe law or teaching of the saints or
in finding a way of escape; from morning to sages.
evening this one thought will occupy the Thanh Phap An: Acala-dharma-mudra (skt)
entire field of your consciousness. When one's Sacred Dharma sealSeal of the holy law
mind is so occupied with one single thought, Unmoved Dharma seal.
strangely or miraculously, there takes place a Thanh Phap An Kinh: Acala-dharma-mudra-
sudden awakening within oneself. All the sutra (skt)Sutra on sacred Dharma sealSutra
'searching and contriving' ceases, and with it on seal of the holy lawSutra on Unmoved
comes the feeling that what was wanted is Dharma seal.
here, that all is well with the world and with Thanh Phuc: Mot trong hai phc, thanh phc
oneself, and that the problem is now hay phc cua Phat giao e oi lai vi Pham
successfully and satisfactorily solved. The phc hay phc cua Pham ThienOne of the
main thing to do when a man finds himself in two kinds of happiness, holy happiness, that of
this mental extremity is to exhaust all his Buddhism, in contrast with that of Brahma and
powers of 'searching and contriving', which Brahmanism.
means to concentrate all his energy on one Thanh Phc: The bliss of the SaintsSee Thanh
single point and see the farthest reach he can Phuc.
make in this frontal attack. Usually, when a Thanh Phng: Aryadesa (skt)A Ly a Te
person tries to seek a passage of liberation XaTieng goi ton xng cua x An o ni c
from an apparently hopeless situation, his Phat an sanhThe holy land (the land of the
empirical mind, psychologically speaking, is sage), India where the Buddha was born (India).
 3730

Thanh Qua: Ariyaphalam (p)ao qua cua bac considered as a holy monk, his image is placed in
Thanh, at c Bo e hay Niet BanThe holy the center of the monks assembly room. In
truthFruit of the saintly life (bodhi or nirvana) Hinayana Budhism, Kasyapa and Subhuti are
Holy fruitionFruit of ArhatshipThe fruition of considered holy monks, their images are usually
holiness. placed in he centre of the monks assembly room.
Thanh Quan Am: Arya-avalokitesvara (skt) Thanh Tang oan: Ariya-samgha (p)
Holy Kuan-Yin. Community of noble ones.
Thanh Quan: Good king. Thanh Tang Gia: Arya-samgha (skt)Arya-
Thanh S: Guru-deva (skt)Highest teacher samaj (skt)Thanh Giao HoiThanh Tang Gia
Sacred master. hay cong ong cua cac bac ton quy. Cong ong
Thanh S T: Ton hieu cua c Phat. c Phat cua nhng bac Thanh hay nhng bac cao quy,
la v vua trong coi Thanh nh s t la vua trong nhng v a at c con ng sieu viet. ay la
muon thuThe holy lion, Buddha. cong ong Tang gia c noi en trong Tam Bao,
Thanh S: Sacred history. khac biet vi cong ong phat giao rong rai hn
Thanh S T Tanh: Arya-vastu-svabhava (skt) bao gom ca ngi nam va ngi n tai giaArya-
Self-nature of holy matter. samgha (sangha) is a noble community. The
Thanh Tanh Ly Sanh: Theo Duy Thc Luan, community of the aryas or those noble persons
Thanh Tnh Ly Sinh la cuoc song cua s Thanh (arya-pudgala) who have attained the
thien cua cac v Thanh Van, Duyen Giac, A La supermundane path (arya-marga). This is the
Han hay Bo Tat, nhng v a at c vo lau tr Samgha referred to in the formula of the three
va dt bo phien nao do phan biet khi len (a dt refuges (trisarana), and its distinct from the
bo phien nao va s tri chng), oi lai vi cuoc broader Buddhist community including laymen
song cua pham phu hay ngi cha giac ngo and laywomen.
According to the Vijnanamatrasiddhi, the life of Thanh Tam: Tam cua bac Thanh nh tam Phat
holiness apart or distinguished from the life of The holy mind, that of Buddha.
common unenlightened people. Thanh Thai: Sh'eng-t'ai (chi)Holy embryo
Thanh Tanh T Tanh: Nispatti-svabhava (skt) Thai tang cua nhng bac Thanh, boc quan va
Thanh T TanhHoly nature of self-nature. trng dng ch Bo Tat, ch ba hien v Thap tru,
Thanh Tao: Aryavarman (skt)A Le Da Phat Thap Hanh, va Thap Hoi HngThe womb of
MaMot v s noi tieng cua phai ai Chung Bo, holiness which enfolds and develops the
tac gia cua bo A Ty at Ma Luan Giai hay Vi bodhisattvas, i.e. the three excellent positions
Dieu Phap Luan GiaiA famous monk of the attained in the ten grounds, ten kinds of
Sarvastivadin school, author of a work on the dedication, and ten necessary activities of a
Vaibhasika philosophy. bodhisattvaSee Thap Tru, Thap Hanh, and Thap
Thanh Tang: Holy monksHang Tang chung c Hoi Hng.
cao ao trong a dt bo me hoac, a chng ac Thanh Thanh Van: Ariya-savaka (p)Noble
chan ly, oi lai vi pham Tang. Con co ngha la discipleNoble hearerThanh e t.
tng cua v Thanh Tang gia Tang ng. Thanh Than: Saint and gods.
Trong Phat Giao ai Tha th coi Ngai Van Thu Thanh The: Thi c Phat con tai the c goi la
S Li Bo Tat nh la mot Thanh Tang, va tng Thanh ThePeriod of the Buddhas earthly life is
cua ngai c at gia Tang ng. Trong Phat known as the sacred period or the period of the
Giao Tieu Tha th Ngai Ca Diep hay Tu Bo e sage.
c coi nh la nhng Thanh Tang, va tng cua Thanh Thien: Deva-arya (skt)Devabodhisattva
cac ngai cung thng c at gia Tang (skt)Kanadeva (skt)Ca Na e BaThanh e
ngThe holy monk who has achieved higher BaThien ThanT Bac Phan Aryadeva co
merit, in contrasted with the ordinary monk. The ngha la v tri khon ngoan. Ten cua Bo Tat e
term also means the image in the monk assembly Ba, ngi goc Tch Lan, theo bien nien tieu s th
room. In Mahayana Buddhism, Manjusri is ong mu mot mat. Ong la mot trong nhng triet gia
 3731

chnh cua trng phai Trung Quan, la tac gia bo wisdom of the Buddha, or the saints or the sages;
T Bach Luan noi tiengAryadeva is a the wisdom which is above all particularization,
Sanskrit term for Wise god. Name of i.e. the wisdom of transcendental truth.
Devabodhisattva, a native of Ceylon and he is said Thanh Tr Bach Tnh S:
in some biographical sources to have been blind in Aryajnanasvabhavavastu (skt)Tr tue toi thng
one eye. He is one of the major philosophers of nh la tao thanh s kien toi hau cua hien hu
the Madhyamaka school and the author of the Supreme wisdom as constituting the ultimate fact
influential work The Four Hundred of existence.
(Catuhsataka). Thanh Tr Nhan: Aryajnanacakshus (skt)Con
Thanh Thong (1366-1440): Ten cua mot v danh mat cua tr tue toi thng, cung c goi la tue
Tang Nhat Ban thuoc tong Tnh o vao the ky th nhanThe eye of supreme wisdom, also called
XVName of a Japanese famous monk of the the wisdom eye or Prajnanacakshus.
Pure Land Sect, who lived in the fifteenth century. Thanh Tr Phi Ngon Ng: Chan ly toi hau ch
Thanh Thuy: Amrta (skt)Duttsi (tib)To a vao s the chng cai tr tue toi thng trong tam
Holy waterWine of godsSee Cam Lo. thc sau tham nhat, va khong thuoc pham vi cua
Thanh Tnh: SaintivityTanh cua bac Thanh ngon t va cai tr phan biet; s phan biet nh the
Cau Xa Luan goi Thanh Tnh la Chnh Tnh hay khong the phat hien c chan ly toi hau. Tuy
mot i song Thanh thien khong con b duc vong nhien ngon en ngon t la co li ch cho viec soi
loi cuon. Duy Thc Luan goi Thanh Tnh la ca i sang con ng a en chng ngo toi hau The
tnh sanh ra tr vo lau ma oan tr phien nao The ultimate truth points to the realization of supreme
holy nature, according to the Abhidharma-kosa of wisdom in the inmost consciousness, and does not
the passionless life. According to the belong to the realm of words and discriminative
Vijnanamatrasiddhi of enlightenment and wisdom, intellect; thus discrimination fails to reveal the
the holy nature is the nature that produces the ultimate truth. However, the lamp of words is
passionless or pure wisdom. useful to illuminate the passage to final
Thanh Tnh Ly Sinh: See Thanh Tanh Ly Sanh. enlightenment.
Thanh Tnh: Nhng trng phai Phat Giao va Thanh Tr T Giac: Vajramati or
Tnh oThe schools of Buddhism and the Pure Pratyatmaryajnana (skt)Personal apprehension
Land School. of Buddha-truthSee T Giac Thanh Tr.
Thanh Ton: V Thanh c ton knh nh Phat Thanh Tr T Tanh: Arya-jnana-svabhava
The holy honored oneBuddha. (skt)Holy wisdom of self-natureHoly wisdom
Thanh Tr: Arya-jnana (skt)Highest of Buddha nature.
knowledgeSage-like or saint-like knowledge Thanh Tr T Tanh S: Aryajnanasvabhavavastu
Supreme knowledgeHoly wisdomNoble (skt)Thanh Tr Bach Tnh STr tue toi
knowledgeSupreme knowledgeWisdom of thng nh la tao thanh s kien toi hau cua hien
BuddhaSupreme knowledgeSage-like or huSupreme wisdom as constituting the
saint-like knowledgeCai tr tue toi thng hay ultimate fact of existence.
tr hue cua bac Thanh, nh o ngi ta co the nhn Thanh Tru: Ariyo-viharo (p)Ariyan-abiding.
vao nhng cho tham sau nhat cua tam thc e Thanh Trung Ton: See Thanh Trung Vng.
nam lay cai chan ly tham mat b che khuat ma cai Thanh Trung Vng: King of SagesMot danh
tr tam thng khong the thay c. Trong ao hieu cua c PhatAn epithet of the Buddha.
Phat, ay la Phat tr hay tr cua cac bac Thanh, tr Thanh Tue Nhan: Aryaprajnacaksu (skt)Noble
sieu viet va vt ra ngoai moi s phan biet eye of wisdom.
Supreme wisdom, or the wisdom of a saint, Thanh T Tanh: Nispatti-svabhava (skt)Thanh
whereby one is enabled to look into the deepest Tanh T TanhHoly nature of self-nature.
recesses of consciousness in order to grasp the Thanh Tng: Ch tng cua c PhatThe
inmost truth hidden away from the sight of statue of the Buddha.
ordinary understanding. In Buddhism, this is the

Thanh ng: S cam ng linh nghiem cua ch
Phat va ch ThanhThe influence of Buddha
The response of the Buddha or saints.
Thanh V: The holy positionThe holy life of
Buddhism.
Thanh Vong: Li Phat Phap co cum tat ca chan
lyThe holy jala, or net, of Buddhas teaching
which gathers all into the truth.
Thanh Vo Lng Tho Quyet nh Quang Minh
a La Ni: The Resolute Light King Dharani of
Holy Limitless Life.
Thanh Vng: Arya-raja (skt)Holy king.
Thanh Y: Holy garmentsSee Tam Y.
Thanh Bat Nh Luan: Advaya-siddhi (skt)
Treatise on non-dualityName of a work of
commentaryTen cua mot bo luan.
Thanh Bien: Thanh congTo succeed.
Thanh Ca Ty La Ve: See Ca Ty La Ve.
Thanh Chanh Giac: See Thanh Chanh Qua.
Thanh Chanh Giac Phat: The Buddha of
attainment of true enlightenment.
Thanh Chanh Qua: Thanh chanh giacTo attain
to perfect enlightenmentTo become Buddha.
Thanh Chiem Ba: Campa or Campaka (skt)
Chiem Bac CaChiem Ba CaChiem Ba
Chiem BacChiem Bac CaChiem BacKim
Sac Hoa hay Moc Lan, ten cua mot loai bong
thm mau vang, hng thm cua no lan toa rat
xaA yellow fragrant flower. Its fragrance
spreading very far.
Thanh Duy Thc Luan: Vijnaptimatrata-siddhi-
sastra (skt)Phap Tng Tong mac du la Duy
Thc, nhng lai khac vi Nhiep Luan Tong von
ch la Duy Thc tng trng, va sau o c Phap
Tng thay the tai Trung Hoa. Cac nha Duy Thc
cua Phap Tng tong nhn nhan la truyen tha ve
he thong chanh thong cua ngai The Than, nhng
tren thc te qua la kho ca quyet. Tam Thap Tung
Duy Thc, ban luan can ban cua tong Phap Tng,
gom 30 bai luan c ngai The Than Bo Tat bien
soan va ngai Huyen Trang i ng bien tap gop
lai con 10 quyen. Triet ly Duy Tam cua Duy Thc
Tong c ngai Huyen Trang tom lc trong tac
pham ma ngai dch ra t Thanh Duy Thc Luan
nh sau: "Khong co phap nao trong Luan hoi hay
Niet ban ma lai la ngoai thc. Mot so co the qui
vao cac t tng, mot so vao cac tng ng va cac
s bien cua thc, va mot so khac vao cac phan v
3732
va thc tnh cua thc."The Dharmalaksana
school, though idealistic, is different from the
Samparigraha school, which was representative
idealism and was later replaced by the
Dharmalaksana (Fa-Hsiang) School in China. The
Dharmalaksana idealists profess to have
transmitted the orthodox system of Vasubandhu,
but in reality this is rather uncertain.
Vasubandhus Trimsika was annotated by ten
authorities of whom Hsuan-Tsang and his pupil Ki
followed chiefly the opinions of Dharmapala of
Nalanda. The Vijnaptimatrata-siddhi-sastra, which
is the fundamental treatise of the Dharmalaksana
School, was composed by Vasubandhu in 30 books
and Hsuan-Tsang during the Tang dynasty
reduced to 10 books. The Mind-only philosophy of
Yogacara is summarized by Hsuan-Tsang in his
translation of the Vijnaptimatrata-siddhi-sastra as
follows: "No dharmas found in either Samsara or
Nirvana are apart from consciousness. Some of
them can be ascribed to the self-forms of
consciousness; others to the counterparts of the
objects transformed by consciousness; and others
to the divisions, realms, and essence of
consciousness."
Thanh ao:
1) Jodo (jap)Chng ao hay tr thanh toan
giac nh Phat Thch CaTo attain the way,
or to become enlightened, i.e. the Buddha
under the bodhi tree.
2) (1906-1977): Ten cua mot v danh Tang Viet
Nam vao the ky th XX. Hau nh ca i S
hoang hoa mien Nam Viet NamName of
a Vietnamese famous monk who lived in the
twentieth century. He spread the Zen
teachings in South Vietnam most of his life.
Thanh ao Hoi: Ngay ky niem Phat thanh ao la
ngay 8 thang chap hang nam (con goi la ngay Lap
Bat)The annual commemoration of the
Buddhas enlightenment on the 8th day of the 12th
month.
Thanh ang Chanh Giac: Bac Bo Tat tu hanh
ngoi nhan v tron ay bac toan giac hay thanh
PhatTo attain to perfect enlightenmentTo
become Buddha.
Thanh e: Jotai (jap)Chan giao Phat phap
Real TruthThe true teaching of Buddhism.

Thanh Hien: ay u: Adequate (complete,
sufficient)San sang: Ready.
Thanh Hoang Than: V Than bao ve thanhThe
city god, protector of the wall and moat and all
they contain.
Thanh Kien: PrejudiceBiases.
Thanh Kiep: Krta-yuga (p)Satya-yuga (skt)
Vivarta kalpa (skt)Kalpa of formationMot
trong t kiep, gom hai mi tieu kiep, thi gian
thanh lap the giiOne of the four kalpas,
consisting of twenty small kalpas during which
worlds and the beings on them are formed (other
kalpas are Tru: Vivarta-siddha kalpa, kalpa of
abiding or existence; Hoai: Samvarta kalpa, kalpa
of destruction, consisting of sixty four small kalpas
when fire, water and wind destroyed everything
except the fourth dhyana; Khong: Samvarta-
siddha kalpa, kalpa of annihilation).
Thanh Kim Cang Tam: Attainment of the
diamond mind.
Thanh Kim Cang Trang Than: Diamond Banner
Deity (Spirit).
Thanh Nhac An Sn Thien S (?-1776): Ten cua
mot v Thien s Viet Nam, phap he th 34, thuoc
tong Lam Te vao the ky th XVIII. Hau nh ca
i S hoang hoa mien Nam Viet NamName
of a Vietnamese Zen master, of the 34rd lineage,
Lin-chi Sect, in the eighteenth century. He spread
the Zen teachings in South Vietnam most of his
life.
Thanh Nhat ao:Way of right unity.
Thanh Phan Hu Hnh: SacForm
CorporalityMaterial composition.
Thanh Phat: Jobutsu (jap)Buddho-bavati(skt)
Become BuddhaThanh PhatBo Tat ngoi
nhan v, tu hanh van hanh, cuoi cung chng ac A
Nau a La Ta Mieu Tam Bo e (Vo Thng
Chanh ang Chanh Giac) hay Phat giai thoat khoi
vong luan hoi sanh t. Trong thien, thanh Phat co
ngha la hanh gia hieu c ban tnh Phat cua
mnh. Theo quan ien thien, mot ngi co the
thanh Phat v bao gi ngi o cung la the, do ban
tnh that cua ngi o ong nhat vi ban tnh Phat. wisdom derived from the five senses (ngu can),
Tuy nhien, con ngi b y thc thong thng cam
tu nen khong biet ti trang thai nay, do o ngi
ay thay dng nh la mnh thanh Phat khi chng
ngo c Phat tnh lan au tien. Theo Thien s
ao Nguyen Hy Huyen (1200-1253) trong quyen
3733
Anh Trang Trong Giot Sng: "Co mot cach n
gian e tr thanh Phat. Neu ban tranh lam bat c
viec g bat thien, neu ban khong qua chap vao
sanh t, neu ban t bi vi chung sanh moi loai,
cung knh ngi gia, t te vi ngi tre, khong gat
bo cung nh khong ham muon bat c ieu g,
khong sap at suy ngh hay lo au, ngi ta se goi
ban la Phat. ng tm bat c th g khac."To
become Buddha and obtain deliverance from the
round of mortality. To become Buddha, as a
Bodhisattva does on reaching supreme perfect
bodhi. In Zen, "becoming a Buddha" means a
practitioner realizes his own Buddha-nature.
According to the understanding of Zen, a man
cannot become a Buddha because he always
already a Buddha, that is, his true nature is
identical with Buddha-nature. However, a man
caught in "everyman's consciousness" is not aware
of this fact and thus it seems to him as though he
becomes a Buddha when he realizes his Buddha-
nature for the first time. According to Zen Master
Dogen in Moon In A Dewdrop: "There is a simple
way to become a Buddha: When you refrain from
unwholesome action, are not attached to birth and
death, and are compassionate toward all sentient
beings, respectful to seniors and kind to juniors,
not excluding or desiring anything, with no
designing thoughts or worries, you will be called a
Buddha. Do not seek anything else."
Thanh Phat Giai Thoat: To become Buddha and
obtain deliverance from the round of mortality.
Thanh S Tac Tr: Krtyanusthana-jnana (skt)
Tr giup hoan thanh moi viec ma khong tao
nghiepTr toan thien hai cong viec t o va o
tha. Mot trong nam tr c noi en trong kinh
ien cua tong Chan Ngon. Tr chuyen t ngu can
(nhan, nh, ty, thiet va than), tr thanh tu dieu
nghiep t li li tha, tng ng vi Bat Khong
Thanh Tu Nh Lai va Phat Di Lac Bac o
Wisdom of perfecting the double work of self-
welfare and the welfare of others, one of the five
wisdoms mentioned in the Shingon texts. The
the wisdom of perfecting the double work of self-
welfare and the welfare of others; corresponds to
the air and is associated with Amoghasiddhi and
Maitreya in the north.
Thanh S: To accomplishTo succeed.

Thanh Tam: FranknessSincerity.
Thanh Tam Thanh Y: Most sincerely.
Thanh Tam (1011-1081): Ten cua mot v danh
Tang Nhat Ban thuoc tong Thien Thai vao the ky
th XIName of a Japanese famous monk of the
T'ien T'ai Sect who lived in the eleventh century.
Thanh Thanh: To sanctify.
Thanh Than: See Thanh Gia That.
Thanh Than Hoi: Can Ban HoiYet Ma Hoi
Man a La thuoc hoi th nhat trong chn hoi Man
a La Kim Cng GiiThe first group in the
nine Vajradhatu groups.
Thanh Than: To become a spirit (genii).
Thanh That: Satya-siddhi (skt)Candid
FrankSincereHonestFairCompletely
truePerfect truth.
Thanh That Luan: Satya-siddhi-sastra (skt)
Explanation on the perfection of the truth
Treatise on complete truthTreatise on Perfect
truthSee Thanh Thc Luan.
Thanh That Ng: Li noi thanh thc
Truthfulness of speech.
Thanh That Tong: Satya-siddhi School of
HarivarmanSee Thanh Thc Tong.
Thanh Thi (?-1678): Ten cua mot v danh Tang
Trung Hoa vao cuoi thi nha Minh (1368-1644)
Name of a Chinese famous monk who lived in the
end of the Ming Dynasty in China.
Thanh Thuc Bnh Qua: Ripened applesS ri
rung cua mot qua tao chnSee Thuc Bnh Qua.
Thanh Thuc Gia: Bac a thanh thuc; bac a
chng ac; bac ma ban tanh thien noi bac tren
chung sanh moi loaiThe ripe; those who atain;
those in whom the good nature, immanent in all
the living, complete their salvation.
Thanh Thc: HonestyCompletely true
Perfect truthSatyasiddhi (Thanh That Tong).
Thanh Thc Luan: Satya-siddhi-sastra (skt)
Explanation on the perfection of the truthThanh
Thc Luan gom 16 quyen do Ha Le Bat Ma bien
soan. Thanh Thc co ngha la thanh lap ra cai
ngha chan that trong cac kinh. Bo luan c ngai
Cu Ma La Thap dch sang Hoa ngThe
Satyasiddhi sastra of Harivarman in 16 books. The
Satyasiddhi is defined as perfectly establishing the
real meaning of the sutra. The sastra was
translated into Chinese by Kumarajiva.
3734
Thanh Thc Luan S: Thch Ngha Thanh That
LuanCommentary on the Satyasiddhi-sastra.
Thanh Thc Tong: Tch'eng-Cheu-Tsung (chi)
Jojitsu-shu (jap)The Satyasiddhi SchoolPhai
Hoan Thien Chan Ly, da vao hoc thuyet cua
Sautrantika, van ban chnh cua trng phai nay la
satyasiddhi cua Ha Le Bat Ma (Harivarman) vao
the ky th t, c dch sang Hoa ng vao the ky
th nam. Trng phai nay tin rang tam thc ch la
ngi vac ganh luan hoi sinh t. Phai nay cung
cho rang Niet ban ch la mot s kien tam linh tieu
cc va giai thoat ch la huy dietSatyasiddhi sect,
based upon the Sautranikas satyasiddhi sastra of
Harivarman. This school believes that the
consciousness as no more than the bearer of the
cycle of existence. This school also believes that
Nirvana is a purely negative spiritual event; it is
nonbeing. He who has attained liberation is
annihilated.
Thanh Tch: PerformanceResult.
Thanh Tn: Saddha (p)Sraddha (skt)True and
trustworthyTrue and reliableChan that va
ang tin cay.
Thanh Tn Ngon: Li noi chan thatSincere
words.
Thanh Tr: Giup : Help, supportThanh cong:
To succeed.
Thanh, Tru, Hoai, Khong: Jo-Ju-E-Ku (jap)
Formation, stability or development, dissolution or
disintegration, and void.
Thanh T Nhien Giac: at c t nhien giac
ngo bang cach gi lay chan ly ngay ni tam
mnhTo attain to natural enlightenment as all
may do by beholding eternal truth within their own
heart.
Thanh T Tanh: Nishpattisvabhava (skt)
PerfectionS hoan thanh hay s toan hao.
Thanh Tng: Entirety or IntegrationNhng
biet tng, du chung ac biet, van tao thanh tong
tng bang cach ket hp nhau thanh mot. Tat ca
cac can cung tac ong chung e hoan thanh mot
n the toan dienIntegration means that
specialities, though they are special, make up
Universality by uniting themselves. All organs
work together to complete the whole unitary
being.
Thanh Tu: Samanvagama (skt)Siddhi (skt)
Tat anAspireTo accomplishTo fulfillTo
 3735

undertakeAccomplishmentFulfilment with the mind and penetrated well by view.

CompletionTo bring to perfection. 5) V ay song tinh can tinh tan, tr bo cac phap
Thanh Tu Bay Dieu Phap: Theo Kinh Hu Hoc bat thien, thanh tu cac thien phap, no lc,
trong Trung Bo Kinh, c Phat a ch day ve s kien tr, khong t bo ganh nang oi vi cac
thanh tu bay dieu phapAccording to the Sekha thien phap: He is energetic in abandoning
Sutta in the Middle Length Discourses of the unwholesome states and in undertaking
Buddha, the Buddha mentioned about seven good wholesome states; he is steadfast, firm in
qualities: striving, not remiss in developing wholesome
1) V Thanh e t co long tin va at long tin ni states.
s giac ngo cua Nh Lai: Ngai la The Ton, 6) V ay co niem, thanh tu niem tue toi thang,
bac A La Han, Chanh ang Giac, Minh Hanh nh lai, nh lai nhieu lan nhng g a lam t
Tuc, Thien The, The Gian Giai, Vo Thng lau, a noi t lau: He has mindfulness; he
S, ieu Ng Trng Phu, Thien Nhan S, possesses the highest mindfulness and skill;
Phat, The Ton.Here a noble disciple has he recalls and recollects what was done long
faith and he places his faith in the Tathagatas ago and spoken long ago.
enlightenment thus: The Blessed One is 7) V ay co tr tue, thanh tu tr tue ve sanh diet,
accomplished, fully enlightened, perfect in thanh tu Thanh the nhap a en chan chanh
true knowledge and conduct, sublime, knower oan tan kho au: He is wise; he possesses
of words, incomparable leader of persons to wisdom regarding rise and disappearance that
be tamed, teacher of gods and humans, is noble and penetrative and leads to the
enlightened blessed. complete destruction of suffering.
2) V nay co long tam, t xau ho v than ac hanh, Thanh Tu Bat Kha Tan Tn: Perfecting
khau ac hanh, y ac hanh; t xau ho v thanh inexhaustible faith.
tu ac, bat thien phap: He has shame; he is Thanh Tu Bat Thoi Chuyen Tn: Perfecting
ashamed of misconduct in body, speech, and unregressing faith.
mind, ashamed of engaging in evil Thanh Tu Bo Tat ao: Accomplish the Paths of
unwholesome deeds. Enlightening Beings.
3) V nay co long quy, t s hai v than ac hanh, Thanh Tu Chung Sanh: Chuyen hoa chung sanh
khau ac hanh, y ac hanh; t s hai v thanh bang cach phat trien Phat tanh ni ho va khien ho
tu ac, bat thien phap: He has fear of wrong at c giac ngoTo transform all beings by
doing; he is afraid of misconduct in body, developing their Buddha-nature and causing them
speech, and mind, afraid of engaging in evil to obtain enlightenment.
unwholesome deeds. Thanh Tu Chung Sanh Pho: Perfecting of all
4) V nay la v a van, nh ngh nhng ieu a beings universally.
nghe, tch tu nhng ieu a nghe. Nghe nhng Thanh Tu Cong c: Achievement of merit.
phap nao, s thien, trung thien, co ngha, co Thanh Tu Cung Knh Cung Dng Ch Phat
van, noi len pham hanh hoan toan ay u Tn: Perfecting faith respecting and honoring all
thanh tnh, nhng phap nh vay, v ay nghe Buddhas.
nhieu, tho tr, oc tung bang li, c y suy Thanh Tu Cc Thanh Tnh Tn: Perfecting
t, c chanh kien the nhap: He has learned extremely pure faith.
much, remembers what he learned, and Thanh Tu Dieu Hng Than: Developing
consolidates what he has learned. Such Wonderful Fragrance Deity (Spirit).
teachings as are good in the beginning, good Thanh Tu ai Hoan Hy Tn: Perfecting ecstatic
in the middle, and good in the end, with the faith.
right meaning and phrasing, and affirm a holy
Thanh Tu Gia: Siddha (skt)Drup-top (tib)
life that is utterly perfect and puresuch
Ngodrup (tib)Accomplished OneBac thanh
teachings as these he has learned much of,
tu tu hanh, bac a chng ac phan tam linh va
remembered, recited verbally, investigated
than lcOne who accomplishes or brings to

perfection his or her cultivationA practitioner
who has attained spiritual realization and
supernatural powers.
Thanh Tu Giac Hue Bo Tat: Dhimat (skt)
Accomplishment of Wisdom and Enlightenment
BodhisattvaA Bodhisattva who accomplishes
both enlightenment and wisdom.
Thanh Tu Gii Hanh: Theo Kinh Hu Hoc
trong Trung Bo Kinh, c Phat day ve Thanh e
t thanh tu gii hanh nh sauAccording th the
Sekha Sutta in the Middle Length Discourses of
the Buddha, the Buddha confirmed that in order to
possess of virtue, a noble disciple should:
1) Ho tr cac can: To guard the doors of his
sense-facultiesSee Ho Tr Cac Can.
2) Tiet o trong an uong: To be moderate in
eatingSee Tiet o Trong An Uong.
3) Chu tam canh giac: To be devoted to
wakefulnessSee Chu Tam Canh Giac.
4) Possess seven good qualitiesSee Thanh
Tu Bay Dieu Phap.
5) Lac tru bon thien: Pleasant abiding in the four
jhanasSee T Thien.
6) Song che ng vi s che ng cua gii bon are pursuing their methods and experiments with
Patimokkha: To dwell restrained with the
restraint of the Patimokkha.
7) ay u oai nghi chanh hanh: To be perfect in
conduct and resort.
8) Thay nguy hiem trong nhng loi nho nhat: To
see fear in the slightest faults.
9) Tho lanh va tu hoc cac hoc phap: To train by
undertaking the training precepts.
Thanh Tu Hanh Nguyen Pho Hien: To
accomplish or undertake the acts and vows of
Universally Good Enlightened BeingsSee Pho
Hien Thap Nguyen.
Thanh Tu Hu Can Tn: Perfecting well-rooted
faith.
Thanh Tu Hy Hue Thien Vng: Perfect Joy
and IntellectMot trong mi Hoa Lac Thien
VngSee Hoa Lac Thien Vng.
Thanh Tu Khoa Hoc Va Hanh Phuc Con
Ngi: Scientific achievements and human
happinessCon ngi trong thi can ai hnh nh
ang tm kiem hanh phuc t ben ngoai thay v t
ben trong mnh. Tuy nhien, hanh phuc khong tuy
thuoc ni the gii ben ngoai. Khoa hoc va ky thuat
hien ai hnh nh ha hen se bien the gii nay truth within their hearts.
3736
thanh mot thien ng. Chnh v the ma ngi ta
khong ngng lam viec mong bien cho the gian nay
tr thanh mot ni tot ep hn. Cac nha khoa hoc
theo uoi nhng phng thc cung nh th nghiem
vi no lc va quyet tam khong ngng ngh. S co
gang cua con ngi nham ven len bc man b mat
bao trum thien nhien van con tiep tuc khong
khoan nhng vi thien nhien. Nhng kham pha
va nhng phng tien truyen thong hien ai a tao
nen nhng thanh qua ly ky. Tat ca nhng cai thien
tren du co mang lai thanh qua li ch, eu hoan
toan mang tnh vat chat va thuoc ve ngoai canh.
Cho du co nhng thanh qua khoa hoc nh vay, con
ngi van cha kiem soat c tam mnh. Ben
trong dong chay cua than va tam, co nhng ky
dieu ma co le cac nha khoa hoc con phai can en
nhieu nam na e khao sat Modern man seems
to seek happiness outside instead of seeking it
within. However, happiness does not depend on
the external world. Science and technology seem
to promise that they can turn this world into a
paradise. Therefore, there is ceaseless work going
on in all directions to improve the world. Scientists
undiminished vigour and determination. Mans
quest to unravel the hidden secrets of nature
continued unbated. Modern discoveries and
methods of communication have produced
startling results. All these improvements, thought
they have their advantages and rewards, are
entirely material and external. In spite of all this,
man cannot yet control his own mind, he is not
better for all his scientific progress. Within this
conflux of mind and body of man, however, there
are unexplored marvels to keep men of science
occupied for many years.
Thanh Tu Ly Cau Tn: Perfecting undefiled
faith.
Thanh Tu Minh Triet Tn: Perfecting clear
faith, one of the ten kinds of unshakable mind
See Mi Tam Bat ong Cua Ch ai Bo Tat.
Thanh Tu Mong Cau: Fulfill one's longings.
Thanh Tu Nhat Thiet Cong c: Ch Phat thay
eu thanh tu tat ca cong cPerfect (v) all
virtuous qualities.
Thanh Tu Nhien Giac: To attain to natural
enlightenment as all may do by beholding eternal
 3737

Thanh Tu Niem Thien Vng: Perfect faith.

Mindfulness Deva KingMot trong mi ao Li Thanh Tu Vo Uy Luan: See Thanh Vo Uy
Thien VngSee ao Li Thien Vng. Luan.
Thanh Tu Phap: To accomplish dharmaTo Thanh Vo Thng Giac: at c giac ngo toi
bring to perfection of dharmaTo fulfill thngAchieve (v) perfect enlightenment.
dharmaAccomplishment of dharmaFulfilment Thanh Vo Uy Luan: Abhayasiddhi-sastra (skt)
of dharmaCompletion of dharma. Luan ve s khong s haiLuan vo s uy
Thanh Tu Phap Man: Sadhana-samuccaya Treatise on the accomplishment of fearlessness.
(p)Sadhana-mala (skt)Collection of Thanh Y: Frank idea.
accomplishment of dharmasSee Thanh Tu Thanh Phc Quang Minh Than: Light of Virue
Phap Tap. Deity (Spirit).
Thanh Tu Phap Tap: Sadhana-samuccaya (p) Thanh Thien Thuan Tong Thien S: Zen master
Sadhana-mala (skt)Bo su tap nhng phap Ch'eng-t'ian Ch'uan-tsungChengtian Chuan-
thanh tu, c viet vao the ky th XI zongHien nay chung ta khong co nhieu tai lieu
Collection of accomplishment of dharmas, written chi tiet ve Thien s Thanh Thien Thuan Tong; tuy
in the eleventh century. nhien, co mot vai chi tiet ly thu ve v Thien s nay
Thanh Tu Phat Qua Cau Phap: Quest for truth trong Ngu ang Hoi Nguyen: S la e t cua
to fulfill BuddhahoodVi ay u Phat qua ma Thien s Tuyet au Trung Hien. S song va day
cau phap, hanh gia chang thch nhng tha khac Thien tai chua Thanh Thien Tuyen Chau. Ngoi
With quest for truth to fulfill Buddhahood, chua nay c xem la mot trong ba ngoi chua ln
practitioners are not being inclined to lesser aims. Phuc Chau thi xaWe do not have detailed
Thanh Tu Phng Tien Xuat Sanh ao Nhat documents on this Zen Master; however, there is
Thiet Tr: Nht thiet tr thanh tu ao phng tien some interesting information on him in The
xuat sanhPerfecting means of renunciation and Wudeng Huiyuan: Ch'eng-t'ian Ch'uan-tsung was a
supreme wisdom. disciple of Zen master Hsueh-t'ou. He lived and
Thanh Tu Thanh Tnh Cu Tuc Vo Thng Bo taughed Zen at Chengtian Temple in Quanzhou.
e: ay u thanh tu vo thng Bo e, ba mi The temple was regarded as one of the three great
hai tng va tram phc, phap bach tnh tat ca temples of ancient Fuzhou.
thien can thanh tnhPurity of full development Mot v Tang hoi Thien s Thanh Thien: "Khi
of the felicitous characteristics, pure qualities, and ai dung bieu th khong chng ngai hay gii
all fundamental virtues of unexcelled han th sao?" Thanh Thien noi: "Ngay hom
enlightenment. nay c cho Thanh Thien c keo len va
Thanh Tu Thanh Tnh Tn: Perfecting pure keo xuong." V Tang ben het. Thanh Thien
faith. noi: "Con chau cua Lam Te." V Tang het lan
Thanh Tu The Gian: Worldly achievement. na. Thanh Thien ben anh v TangA monk
Thanh Tu Thien Can: Perfect (v) all roots of asked Zen master Ch'eng-t'ian, "When the
goodness. great function is manifested without hindrance
Thanh Tu Tn: Perfect faithSee Bat Cu Tn. or restriction, what then?" Ch'eng-t'ian said,
Thanh Tu Vo Nang Hoai Tn: Perfecting "Today at Ch'eng-t'ian the flag was raised and
indestructible faith. lowered." The monk then shouted. Ch'eng-
Thanh Tu Vo Thng Bo e Thanh Tnh: ay t'ian said, "A descendant of Linji." The monk
u thanh tu vo thng Bo e, ba mi hai tng shouted again. Ch'eng-t'ian hit him.
va tram phc, phap bach tnh tat ca thien can Mot v Tang khac hoi Thanh Thien: "The nao
thanh tnhPurity of full development of the la cot loi cua bat nha?" Thanh Thien noi:
felicitous characteristics, pure qualities, and all "May an anh xanh thanh ro." V Tang noi:
fundamental virtues of unexcelled enlightenment. "The nao la dung cua bat nha?" Thanh Thien
Thanh Tu Vo Trc Tn: Perfecting unpolluted noi: "Trang trong ao trong."Another monk
asked Ch'eng-t'ian, "What is the essence of
 3738

prajna?" Ch'eng-t'ian said, "Clouds basket the biet c ngai la mot trong nhng cao Tang ng
blue peaks." The monk said, "What is the thi. Vua Ly Thanh Tong thnh ngai ve kinh lam
function of prajna?" Ch'eng-t'ian said, "The Quoc S va e ngai tru tai chua Khai Quoc kinh
moon in a clear pool." o Thang Long. Ngai khai sang dong Thien Thao
Thanh Vnh Ton Hng Thien S: Morinaga ng vi rat ong e t. Ngai th tch luc 50
Soko (jap)See Thnh Vnh Ton Hng Thien S. tuoiA Chinese Zen master, a disciple of Zen
Thao Quang Dng Hoi: An mnh, dau tenTo Master Trung Hien Tuyet au. He was the
hide oneselfTo hide one's name. Dharma heir of the third generation of the Yun-
Thao Thao Bat Tuyet: Volubly and interminably Men Zen Sect. He probably went to Champa to
(speaking). expand the Buddha Dharma. In 1069, king Ly
Thao Ly: Hanh vi, pham hanhBehavior Thanh Tong invaded Champa. Thao ng was
Conduct. among hundreds of thousands of prisoners of wars
Thao Am: Ngoi nha tranh dung lam t vien hay seized by king Ly Thanh Tong. Later, they found
cho an c kiet haA thatched hut as a monastery out that he was one of the famous monks at that
or retreatA thatched hut for meditation. time. The king invited him to the royal palace and
Thao Dieu Phap Hanh: Saddhammacara (p) honored him as the National Teacher and let him
Ten cua mot v s ngi Tch LanName of a stay at Khai Quoc Temple in Thang Long Citadel.
Srilankan monk. He founded Thao ng Zen Sect with a lot of
Thao n: So ghi chep gii lap trong thien vien followers. He passed away at the age of fifty.
A record book of all monks' seniority in a Zen Thao ng T: See Thao ng (2).
monastery. Thao Ha: Li chuc mng khi v tru tr thng
Thao ng: ngA statement of congratulation to an abbot
1) Can nha lp bang tranhThe thatched hall when he enters the main hall.
(building). Thao Hai: Giay coGrass shoes.
2) Chanh ien trong ngoi Thao ng T, tai Thao Hoan: Con goi la Mao Hoan, chiec nhan
Trng An ni ngai Cu Ma La Thap dch lam bang co. Mat giao dung trong cac nghi le A
kinh sach: The building in the Thatched Hall grass finger-ring used by the esoteric sect.
monastery at Chang-An where Kumarajiva Thao L: Nha co (cua ngi an dat)Hut
translated sutras. Thatched cottage.
3) (1057-1142): Ten cua mot v Thien s Trung Thao Ly Han: Ngi lac loi v co ramOne who
Hoa, thuoc phai Hoang Long, tong Lam Te gets lost in thick grasses.
vao thi nha Tong (960-1279)Name of a Thao Moc: Cay co eu nhan nc ma nh nhau,
Chinese Zen master of the Huang Lung y noi tat ca chung sanh eu bnh ang tho nhan
branch, Lin-chi Sect, in the Sung dynasty. Phat phap (nhan nhieu hay t con tuy can c cua
Thao ng Thien Phai: Shao-T'ang Zen Sect moi ngi)Herbs and trees, equally recipients
Ten cua dong Thien Thao ng vi rat ong e of rain, as all humanity is of the Buddhas truth.
t, c Thien s Thao ng khai sang vao the Thao Moc Quoc o Tat Giai Thanh Phat: See
ky th XIName of Shao-T'ang Zen Sect with a Thao Moc Thanh Phat.
lot of followers, founded by Zen master Shao- Thao Moc Tam: Somoku-Shin (jap)The mind
T'ang in the eleventh centurySee Thao ng of grass and treesNgi ta tin rang tam la phan
Thien S. ben trong cua than the, la phan trung tam, cot loi,
Thao ng Thien S: Mot nha s Trung Hoa, tinh tuy, phan tot quy va thieng lieng nhat cua
e t cua Thien s Trung Hien Tuyet au. Ngai la chung sanh. Trong mot vai tong phai Phat giao,
Phap t i th ba cua dong Thien Van Mon. Co ngi ta tin rang ngay ca thao moc cung co cai
le ngai sang Chiem Thanh e hoang phap vao tamIt is believed that the heart, soul, or mind is
nam 1069, nen trong cuoc anh chiem Chiem the interior part of the body, the center or core or
Thanh, ngai la mot trong hang tram ngan tu binh essence or best or dearest or most secret part of
b vua Ly Thanh Tong bat c. Ve sau ngi ta

anything. In some Buddhist doctrines, its believed
that even grass or trees have their own mind.
Thao Moc Thanh Phat: Hai tong Thien Thai va
Chan Ngon lap ra ly Ngay ca chung vo tnh nh
co cay thao moc cung co the thanh Phat (tuy
nhien, theo Kinh Hoa Nghiem th chan nh tuy
duyen loai hu tnh goi la Phat tanh, loai vo Thap T Kien Co Thi: Thi ky Thap T Kien
tnh goi la Phap tanh. Phat tanh va phap tanh sai
biet nen khong co cai ly loai vo tnh thanh Phat)
Even herbs and trees (inanimate thingschung vo
tnh) have Buddha-nature and can become
Buddha, a Tien-Tai and Chen-Yen (Shingon)
doctrine.
Thao Sang: Va mi xongNewly or roughly
built, unfinished.
Thao Toa: Soza (jap)Toa cu ngoi thien bang
coMats or cushion to sit on (for meditation).
Thao Y Moc Thc: Ket co lam ao, hai trai rng
lam thc an, ch cho i song am bac cua Thien That Ba: Gandharva (skt)See Can That Ba.
TangTo knit grasses to make shirts, and to pick
wild fruits to make foods. The term is used to
indicate Zen monks' simple life.
Thao Yen Phong Hanh: Gio thoi co rapS viec
tien trien thuan liThings progress favourably.
Thap: Stupa (skt)Thupa (p)Ch ten (tib)To
(jap)Bao thap (phu o)Pagoda adorned with
gemsPrecious stupaTower (a symbol of mind
of Buddha)ai co hnh vom thng la ni cat
gi xa li cua Phat hay cua ch Bo Tat A dome
shaped monument to the Buddha which often
contains relics and remains of the Buddha or great
Bodhisattvas.
Thap Ba: Stupa (skt)See Thap.
Thap Cau Thi Na: Kusinagara stupaSee Cau
Thi Na Thap.
Thap Chu: V Tang phu trach viec gi gn ngoi
thap trong t vienA monk who is responsible to
maintain stupas in a monastery.
Thap Chuong: The bell tower.
Thap au: Stupa (skt)See Thap.
Thap Linh: Bell of the stupaThap linh c at
chnh gia, con tat ca nhng chuong khac c at obstacles.
cac goc cua ban thThe one which is placed
in the centre while other bells are placed at four
corners of the altar.
Thap S: Thupavamsa (skt)Lch s chua thap
Phat giao, c Ty Kheo Vacissara, ngi Tch
Lan, viet vao the ky th 13History of Buddhist
3739
stupas, was written by Vacissara, a Srilankan
monk.
Thap T Kien Co: Phat t ch chuyen tam xay
dng chua thap t vien mot cach kien co
Buddhist practitioners are bent on building
templesSee Ngu Ngu Bach Nien.
Co trong nam tram nam th t. Phat t ch chuyen
tam xay dng chua thapThe period of stupa and
temple building in the fourth five hundred years.
In the fourth period, Buddhist practitioners are
bent on building templesSee Ngu Ngu Bach
Nien.
Thap Tng Phat Giao: Buddhist Shrines and
Images.
Thap Vien: Thuparama (skt)Stupa garden.
Thap Xa Li: Relics stupa.
That: Ca ngachAn inner door.
Thac Sat: RatVery.
Thang Am Thanh: Roruka (skt)Name of a
place in northern IndiaTen cua mot ni trong
vung Bac An.
Thang ng: See Thang Toa.
Thang Giang: To ascend and to descend.
Thang Ha: To die (talk of king).
Thang Thien: Externalists believe that their
founder ascended to heaven (not dying) in the
Ascension Day.
Thang Toa: ang an thuyet phapTo ascend
the platform to expound the sutrasTo ascend the
seat (platform), or to go up to the Dharma Hall to
preach or to expound the sutras.
Thang Bien Chau: Kurava (p)Mot trong hai
trung chau cua Bac Cu Lo chauOne of the two
middle continents of Uttarakuru.
Thang Canh: Fine (beautiful) scenery.
Thang Chau: Uttarakuru (skt)Bac Cu Lo
ChauThe continent north of Mount Meru.
Thang Duyen: Auspicious conditions.
Thang ao: Vinayaka (skt)Remover-of-
Thang nh: Samahita (skt)Collected state of
mindTen cua mot loai nh, ma khi nhap vao th
ca than lan tam eu chuyen chu tao nen s an hoa
bnh ang cua than tamBody and mind both
fixed or concentrated in samadhiSee Samadhi.
 3740

Thang Gia: Jina (skt)Conquering One1) Thang Lac Quoc: Ramsvaranta (skt)Country
Thang Luan S: Pradhana (skt)Pre-eminent, of surpassing joy.
predominant; 2) Ngi phi thng: Pradhana Thang Lam: The Jeta Grove, JetavanaSee Ky
(skt)Predominant man, pre-eminent man; 3) Tho Cap Co oc Vien.
Dch la Thang, ch ngoi Phat ton quy: Victor, he Thang Luan: Vaisesika-sastra (skt)Vaisesika
who overcome, a title of every Buddha SchoolSee Thang Luan Tong.
Thang Gia T: Jinaputra (skt)Toi Thang Chan Thang Luan Kinh: Vaisesika-sutra (skt)See
T hay Phat t (con cua Phat), co ngha la cac v Thang Luan Tong.
Bo TatSons of the Victorious One, meaning Thang Luan Phai: Vaisesika SectToi Thang
Bodhisattvas. Hoc PhaiSee Thang Luan Tong.
Thang Giai: Supreme liberation. Thang Luan Tong: Vaisesika-sastra (skt)Con
1) Adhisthana (skt): Determination dch la Tong cua Ve The S. Thang Luan la mot
ResolutionStrong inclinationQuyet trong sau phai triet hoc An o do Au Lo Ca
nhQuyet tam. Tien (Uluka), con co ten la Ca Na a, sang lap.
2) Adhimukti (skt): Mospa (tib)Adhimutti Ngi ta a ac cho ong va hang e t noi tiep
(p)Atimukti or Abhimukham (skt)A e ong danh hieu luan s hay luan s ngoai ao. Ve
Muc GiaThang GiaiTam giai thoat. sau phai nay hop lai vi phai Nyaya thanh phai
Thang Gii: 1) Canh gii thu thang: Panita-dhatu Nyaya-Vaisesika (trng phai nay la luan phai
(skt)The sublime realm; 2) Yeu to thu thang: duy vat chuyen phan tch vu tru van hu thanh
Patina-dhatu (p)The sublime element. khong gian). Giong nh phai Triet Hoc Tang Ky,
Thang Hanh: Victorious conductsSee Thap ay la phai a nguyen luan duy vat va linh hon
a. khong t oan. Ho phan biet thanh sau thc
Thang Hue Trang Nghiem Ke Vng: King of The Vaisesika-sastra sect of Indian philosophy,
Mahoraga of Adornment of Supreme Wisdom whose foundation is ascribed to Kanada (Uluka);
Mot trong mi Ma Hau La Gia Vng. he and his successors are respectfully styled
Thang Hu: Jinamitra (skt)Visesamitra (skt). sastra-writers (philosophers) or slightingly styled
1) Lam ban vi ngi chien thang, y noi ve quy heretical philosophers; the school when combined
y Phat: Friend of the Jina, or, having the Jina with the Nyaya, is also known as Nyaya-
for friend, or to take refuge in the Triratna. Vaisesika. Like the sankhya philosophy it taught a
2) Ten cua mot v Tang co tai hung bien tai tu dualism and endless number of souls, also by its
vien Na Lan a, vao khoang nam 630 sau doctrine of particularity or individual essence.
Tay Lch, tac gia cua bo ai Chung Bo Luat, They distinguished in six categories of cognition:
c dch sang Hoa ng khoang nam 700 sau 1) ThcDravya (skt): Ban theSubstance.
Tay Lch: The name of an eloquent monk of 2) cGuna (skt): Pham chatQuality.
Nalanda, around 630 A.D., author of 3) NghiepKarma (skt): Tac dungActivity.
Sarvastivadah-vinaya-sangraha, translated 4) ongSamanya (skt): Tnh cong thong hay
into Chinese in 700 A.D. cung loaiSpecies.
Thang Kim: Jambu goldLoai vang co mau 5) DVisesa (skt): S khac bietDistinction.
vang o, ma ngi ta noi la co the lay t Diem 6) HpSamavaya (skt): Tnh co hu gia cac
Phu HaThe red-yellow gold which is said to be s vatCorrelation.
obtained from the Jambu River. Thang Man Hoang Hau: Srimala (skt)See
Thang Kim Chau: Jambudvipa (skt)See Diem Thang Man Phu Nhan.
Phu e. Thang Man Kinh: Srimala Sutra (skt) Srimala-
Thang Kim Sac Quang Minh c N Kinh: devi-sutra (skt)Sutra of the queen Srimala
Manjusri-vikridita-sutra (skt)Name of a sutra. Kinh di dang nhng bai thuyet giang cua nang
Thang Lac: Surpassing Joy. Cong chua Thang Man, con vua Prasenajit cua x
Thang Lac Kim Cang: Surpassing-Joy Vajra Kosala. Kinh thuyet ro ve Phat tanh trong chung
(Diamond). sanh moi loai. Kinh c Ngai Cau Na Bat a La

dch sang Han tThis sutra takes the form of
preaching by Lady Srimala, the daughter of King
Prasenajit of Kosala with the help of Sakyamunis
power. It expounds the One-vehicle doctrine and
makes clear that the Buddha-nature is inhered in
all sentient beings. The sutra was translated into
Chinese by Gunabhadra.
Thang Man Kinh Ngha S: Commentary on the
Srimaladevisimhanada-sutraLuan ve y ngha
cua kinh Thang Man.
Thang Man Phu Nhan: Malyasri (skt)Con gai
cua vua Ba T Nac, nc Xa Ve, me la Mat Li
Phu Nhan. ay la v cong chua cua v vua cuoi
cung cua x Kosala. Ten tieng Phan cua ba la Thi
Li Ma La, nang vng phi cua vua A Du Xa. Ten
tieng Phan cua ba la Thi Li Ma La, nang vng
phi cua vua A Du Xa. Ve sau ngi ta lay ten
nang ma at cho mot chung hoi va Kinh Thang
ManDaughter of the last king of Kosala. She
was one of the daughters of Prasenajit, wife of the
king of Kosala (Oudh), after whom the
Srimaladevi-simhanada assembly and sutra are
namedSee Mat Li Phu Nhan, and Kinh Thang
Man.
Thang Man S T Hong Nhat Tha ai
Phng Tien Quang Kinh:
devisimhanada-sutra (skt)Kinh c cong chua
Thang Man, con vua Ba T Nac nh than lc Phat
ma thuyet raThe sutra spoken by Srimala,
daughter of king Prasenajit.
Thang Man: I am better thanKieu man cho
rang toi tot hn.
Thang Mat: Srgupta (p)Ten cua mot v s An
oName of an Indian monkSee c Ho.
Thang Mieu Ngu Chau: Vara-camara (p)Ten
cua mot trong hai trung chau cua Nam Thiem Bo
ChauName of one of the two middle continents
of JambudvipaSee Nam Thiem Bo Chau.
Thang Ngha: Khong the giai thch bang li hay
oi lai vi li cua the tuc ma goi la thang ngha
(dieu ly sau xa vt hn han ly thi gian the
tuc)Beyond description which surpasses mere
earthly ideas; superlative; inscrutable.
Thang Ngha Bo e Tam: Bodhi-mind which is
beyond description, and which surpasses mere
earthly ideas.
Thang Ngha Can: oi lai vi tran can ma lap ra
thang ngha can. Thc the cua nam can nhan, nh,
3741
van van (nh vao no ma co tac dung phat thc thu
canh, do t ai chung tao thanh)The surpassing
organ, i.e. intellectual perception, behind the
ordinary organs of perception, e.g. eyes, ears,
etcSee Chnh Can.
Thang Ngha e: Paramartha-satya (skt)
Paramattha-saccam (p)Absolute truthThe
Buddha lawCategories of reality in contrast
with ordinary categories (tuc e)Chan e (chan
ly hay s that tuyet oi)Thang eThe correct
dogma or averment of the enlightenedHighest
principle of dharmaSupreme truthUltimate
truthChan e hay chan ly cao tuyet oi lai vi
tuc e hay chan ly cua the tuc. Con c goi la
chan ly toi thng, lam sieu viet nh nguyen va
khien hanh gia thay s vat nh that. Phat phap, e
nhat ngha e. Giao phap giac ngo toi thng cua
Phat hay cai thc khong h vong von co, oi lai
vi the e (tuc e) cua pham phu, hang ch biet
hnh tng ben ngoai ch khong phai la chan ly
The superior truth, enlightened truth, as contrast
with worldly truth. Also called the ultimate truth,
which is transcending duality and causing
practitioners seeing things as they really are. The
asseveration or categories of reality. Truth in
Srimala- reality, opposite of ordinary or worldly truth (The
e) or ordinary categories; they are those of the
sage, or man of insight, in contrast with those of
the common man, who knows only appearance
and not reality.
Thang Ngha e Khong: Emptiness of the
ultimate truthSee Thang Ngha Khong.
Thang Ngha e Luan: Paramartha-sastra (skt)
Tap luan ve Thang Ngha e cua ngai The Than
Bo TatA philosophical work by Vasubandhu.
Thang Ngha Khong: Paramartha-sunyata (skt)
Emptiness of the ultimate truthUltimate
meaning of emptinesse Nhat Ngha Khong
Khong cua chan ly cu canhTnh sieu viet hay
tnh khong cua Niet Ban (cac phap khong co t
tanh). Chan ly cu canh ch co chan the cua van
hu, trang thai ton tai chan thc cua chung, ngoai
tat ca hnh thai cua chu quan tnh. ay la cai
Khong b huy diet, khong b gan cho la the nay
hay the kia, cung khong th g co the gan vao o.
V vay chan ly cu canh hay e nhat ngha la
Khong. Neu la co thc, no la mot trong nhng oi
tng b chi phoi va rang buoc vao nh luat nhan
 3742

qua. Niet Ban ch la mot danh t noi khac. Khi Thang Nien: Prasenajit (skt)Pasenadi (p)
Niet Ban co cho e bam c, no se khong la Niet Thang QuanSee Ba T Nac.
Ban na. Khong dung ay khac vi Khong Thang Phap: Paramartha-dharma (skt)
ln, khi nhng oi tng noi hay ngoai c Paramattha-dhamma (p)The superlative
tuyen bo la KhongNirvana as surpassingly real dharma.
or transcendental. The ultimate truth means the Thang Phap e: The superior truth, enlightened
true being of all things, the state in which they truth, in contrast with worldly truth (Tuc phap).
truly are, apart from all forms of subjectivity. This Thang Phap e luan: Paramartha-satya-sastra
is something not subject to destruction, not to be A philosophical work by Vasubandhu (The Than
held up as this or that, to which nothing can be Bo Tat).
affixed. Therefore, this ultimate truth is empty. If Thang Phap Khong: Nirvana as surpassingly real
real, it is one of those objects that are conditioned or transcendental.
and chained to the law of causation. Nirvana is but Thang Phap Tang: Abhidharma-Pitaka (skt)
another name. When Nirvana has something Sastra-pitaka (skt)Basket of philosophical
attachable to it, it will no more be Nirvana. It will treatisesBaskets (tripitaka) of Buddhist
be seen that emptiness is here used in somewhat TeachingsCollections of philosophical
different sense from the great emptiness, when treatisesHigher DharmaSee Luan Tang.
objects inner or outer are declared empty.See Thang Phap Tap Yeu Luan: Abhidhammattha-
Hai Mi Lam Cach Giai Thch Ve Tanh Khong. samghata (p)Mot bo luan quan trong cua trng
Thang Ngha Phap: Ten khac cua Niet BanThe phai Nguyen Thuy, c ngai A Nau Lau a viet
superlative dharma, or nirvana. vao khoang the ky th tam va 12. A Nau Lau a
Thang Ngha Thang Ngha e: Phe thuyen am la mot hoc gia noi tieng ngi Tch Lan thuoc
chPostulates on the pure inexpressible ultimate trng phai Nguyen ThuyAn important work of
or absolute. commentary of the Theravada between the eighth
Thang Ngha The Tuc e: Gia Danh Phi An Lap and the twelfth centuries, written by Anuruddha,
eTemporal postulates in regard to the spiritual an influential scholar-monk of Sri Lanka, an
in the material. important Singhalese scholar of the Theravada
Thang Ngha Thien: ieu thien khong the giai See Thang Phap Yeu Luan.
thch bang li hay ieu thien sau xa vt hn han Thang Phap Yeu Luan: Compendium of
ly thi gian the tucGoodness that is beyond PhilosophyThang Phap Yeu Luan la mot trong
description, or surpasses mere earthly ideas. nhng bo luan cua Cau Xa Tong, trong o tat ca
Thang Ngha Vo Tnh: Concept of Bhutatathata is cac phap c chia lam hu vi phap va vo vi phap.
unrealS vo ban tanh cua thc tai toi hau. Chan Nhng phap hu vi, tong cong co 72, cung vi 3
nh t no hoan hao va vnh hang. Bat c khai phap vo vi tao thanh 5 bo loai vi 75 phap
niem nao tieu bieu cho no eu tru tng va Compendium of Philosophy is one of the chief
khong thatNon-nature of ultimate reality. The sastras or commentaries of the Abhidharma-kosa
Bhutatathata itself is perfect and eternal. Any School, which is classified into two kinds:
representation of it is abstract and unreal. conditioned and non-conditioned. These are all
Thang Nghiep: Hanh nghiep thang dieu created things, 72 in number and with uncreated
Surpassing karma. things, 3 in number, constitute the five categories
Thang Ngu: Shogu (jap)Ten cua mot v Tang and the seventy-five dharmasSee Hu Vi Phap,
Nhat BanName of a Japanese monk. Vo Vi Phap, and Bay Mi Lam Phap Cau Xa
Thang Nguyen: Nguyen chien thang, hay nguyen Tong.
tinh chuyen hanh tr theo gii luat nha Phat The Thang Phat anh: Jaya (skt)Jayosnisa (skt)
victorious vow, which carries out the Buddhist Usnisajaya (skt)Victorious Buddha Crown
discipline. Ten cua mot v Nh Lai lay thanh bao kiem lam
Thang Nhan: See Nhan Duyen Thu Thang. hnh Tam Muoi Da, tng trng cho tr tue

Name of a Tathagata with sword, symbol of
wisdom or discretion.
Thang Phu: ac Thatc va matGain and
lossWinning and losingc thua.
Thang Phng: Phng bacNorth.
Thang Phng Tien: Extraordinary expedients
See Phng Tien Thien Xao.
Thang Qua: Qua Thang Dieu hay Phat qua, oi
vi Tieu Tha la Thanh Van qua hay Duyen Giac
qua; con oi vi Thap a Bo Tat th goi la Thang
quaThe surpassing fruit, i.e. that of the
attainment of Buddhahood, in contrast with
Hinayana lower aims; two of these fruits are
transcendent nirvana and complete bodhi.
Thang Quang: Jayasina (skt)Prasenajit (skt)
Pasenadi (p)Thang NienThang QuanSee
Ba T Nac.
Thang Quan: Prasenajit (skt)Vua Ba T Nac
cua x Kosala, ngi ho tr Phat phap ac lc
trong thi c Phat con tai theConquering
army, or conqueror of an army; king of Kosala and
patron of sakyamuniSee Ba T Nac.
Thang S: Ke chien thang, y noi ngi tinh
chuyen gi giiVictor, one who keeps the
commandments.
Thang Sinh: Reborn in superior conditions.
Thang Tam The Kim Cang: See Thang Tam
The Minh Vng.
Thang Tam The Minh Vng: Trelokavijaya
(skt)Thang Tam The Kim CangVictorious
Vidhya-raja of the three periodsVictorious
Vajra of the three periodsCac ngai than giao
lenh, nhan giao lenh cua c Ty Lo Gia Na, hien
Phan No than e hang phuc chung maVictorious
Fierce spirits of the three periods, who are the
messengers and manifestation of Vairocanas
wrath against evil spiritsSee Hang Tam The
Minh Vng.
Thang Tat oa: Vajrasattva-mahasattva (skt)
Diamond beingKim Cang ThuSee Kim Cang
Tat oa.
Thang Tam: Tam chien thang, hay tam tinh
chuyen hanh tr theo gii luat nha PhatThe
victorious mind, which carries out the Buddhist
discipline.
Thang Tan ao: Visesa-marga (skt)Victorious
way of zealSee Thang Tien ao.
3743
Thang Thanh Gia: Cac bac thanh cao tuyet
Excellent sages.
Thang Than Chau: Videha or Purvavideha
(skt)ong Thang Than chauThe continent
east of Sumeru Mountain.
Thang Thien Vng Bat Nha:
Suvikrantavikrami-prajna-paramita (skt)Sutra
on Victorious Prajna king of Heaven.
Thang Thien Vng Bat Nha Ba La Mat Kinh:
Suvikrantavikrami-prajna-paramita-sutra (skt)
Sutra on Victorious Prajna-paramita king of
Heaven.
Thang Thien Vng Kinh: Pravara-deva-raja-
pariprccha (skt)Suvikrantavikrami- sutra (skt)
Sutra on Victorious king of Heaven.
Thang Thuyen: Ten cua mot v danh Tang Trieu
Tien, en Trung Hoa vao thi nha ng (618-
907)Name of a Korean famous monk who came
to China during the T'ang Dynasty in China.
Thang Tha: Mahayanac danh cua ai
Tha (theo Kinh Hoa Nghiem, vt qua nh tha
la ai Tha, e Nhat Tha, Toi Thang Tha)
The victorious vehicleSee ai Tha.
Thang Thng Sanh: Born of Excellence.
Thang Tch: Famous historical vestigesFamous
monumentsFamous places of ruins.
Thang Tien ao: Hanh vi ngay cang tang tien e
tang trng nh tue sau khi a thanh tu giai
thoat ao. Giai oan nay lien he ti giai oan
thanh tu cua bac A La HanSurpassing progress
in dhyana-wisdom. This stage associates with the
stage of an Arhat.
Thang Tong: Victorious sectSee Thang Luan
Tong.
Thang Tong Thap Cu Ngha: Vaisesika-dasa-
padartha-prakarana (skt)See Thang Luan Tong.
Thang Tong Thap Cu Ngha Luan: Vaisesika-
nikaya-dasapadartha-sastra (skt)Hue Nguyet la
tac gia cua bo Ngoai ao Luan Thang Tong Thap
Cu Ngha Luan, c Ngai Huyen Trang dch sang
Hoa ngJnanacandra was the author of the non-
Buddhist Vaisesika-nikaya-dasapadartha-sastra,
wich was translated into Chinese by Hsuan-Tsang.
Thang Trang: Ten cua mot v danh Tang Trieu
Tien, en Trung Hoa vao thi nha ng (618-
907)Name of a Korean famous monk who came
to China during the T'ang Dynasty in China.

Thang T Tho: Trc kia goi la Ky a Lam hay
Ky Hoan, Thang T Tho, dch la The a Lam (Ky
Tho Cap Co oc Vien)The Jeta Grove,
Jetavana.
Thang Tng: ac trng noi bacPredominant
characteristics.
Thang ng Than: Than Phat c th hien thanh
than thu dieu c thay ni ch Bo Tat. Con goi la
Ton ac Than, mot trong ba than Phat Phap than,
Bao than, va ng than do tong Thien Thai lap ra.
Bao than lai chia lam hai T Thu Dung va Tha
Thu Dung than. Tha Thu Dung cua bao than oi
vi T thu dung ma goi la Thang ng than (Tha
thu dung than va la bao than ma cung la ng
than)Buddhas surpassing body as seen by
Bodhisattvas. A Tien-Tai term for the the
superior incarnational Buddha-body, i.e. his
compensation-body under the aspect of saving
others.
Thang X: Abhibhavayatana
Abhibhayatana (p)Place of victoryCach kiem
soat tri giac ve nhng oi tng khac nhau trong
thien nhFields (meditation exercises) of
mastery the sphere of the senses of perception in
relation to various objects.
Thang: Si dayStringCord.
Thang Sang: Vong ging dayA string-bed.
Thang Thuc: He PhcTo fasten toTo tie
Troi buoc (phien nao troi buoc than tam lam mat
t do)Tied to, e.g. things, or the passions.
Thang Ng: Li noi a co trong tam nhng cha
noi ra. Vi Thien, t nay co ngha la chap trc
Words in mind, but have not been spoken out yet.
In Zen, this term means "attachments".
Thang Phap: S vat hoac ao phap d tha
Redundant things or surplus teachings.
Tham Ao: See Tham B.
Tham B: Sau sac, trai vi nong canDeep
ProfoundAbstrue, in contrast with shallow.
Tham B A Xa Le: 1) Ten goi c ai Nhat Nh
Lai: Name of the Vairocana; 2) Nhng v s a
c thu phap quan nh c ai Nhat Nh Lai: muon, lai co the i sau vao t tam nen goi la tham
Bhiksus who have already received the initiation
ceremony from Vairocana (esoterics).
Tham Canh: Late into the night.
Tham Can Co e: An sauDeep-rooted.
Tham Dieu: See Tham B.
3744
Tham Hanh: Hanh nghiep tham mat t bac s a
Bo Tat tr lenDeep or deepening progress, that
above the initial bodhisattva stage.
Tham Hanh A Xa Le: A xa le t bac s a Bo
Tat tr lenAcarya who has attained stages
above the initial bodhisattva stage.
Tham Huyen: Mau en am: Deep black
(dark)Sau sac: Deep (abstrue).
Tham Khang: Ho sauA deep or fathomless pit.
Tham Kien: Tradition of profound viewTruyen
thong tham dieu kienMot trong hai truyen thong
ai tha c ngai Long Tho sang lap An o
vao the ky th hai. ay la giao ly trung ao day
ve tanh khong cua tat ca cac hien tng ben trong
va ben ngoaiThis tradition is one of the two
principal Mahayana traditions in India which was
founded by Nagarjuna in the second century. It is
the 'middle way' that teaches emptiness of all
external and internal phenomena.
(skt) Tham Kim Lang Phung Tien Thien S: Zen
Master Fengxian Shen JinlingSee Phung Tien
Tham Kim Lang Thien S.
Tham Kinh: Tham TangGoi chung cac kinh
ien ai Tha, thuyet giang ve s tham tham cua
chanh phapProfound sutras, or texts, those of
Mahayana.
Tham Le: Ten cua mot v danh Tang Nhat Ban
thuoc tong Tnh o Chan Tong vao the ky th
XVIIIName of a Japanese famous monk of the
True Pure Land Sect, who lived in the eighteenth
century.
Tham Ly: Huyen Phap hay phap nhiem mau
Profound dharmaHuyen tong: The profound
propositions, i.e. BuddhismNguyen ly tham
tham: Profound principle, law or truth.
Tham Ma Xa Na: Smasana (skt)Ni vt xac
ngi chetPlace for disposing of the dead.
Tham Mat: See Tham B.
Tham Nhap: Nyanti (skt)Ni Dien eDeep
enteringTo infiltrateTen rieng cua tham (long
tham co kha nang i sau vao cai canh ma no
nhap)To penetrate into, or the deep sense, i.e.
desire, covetousness, cupidity.
Tham Nhap Chan Ly: Deep entering into the
TruthTheo Bac Sn Thien S Ng Luc, hanh
gia tham Thien ma khi c nghi tnh, tng ng
vi Phap Than, nhng trc mat van m ho tng

t nh co vat g. Trong khi bam gi lay cai canh
m m ho ho o va nghi i nghi lai, ngi ay t
noi la mnh a nhap c vao ly Phap Than, thc
chng c tnh cua phap gii. Chang biet cai
mnh thay o la huyen, tng c tao ra bi cai
nhay mat. Ngi ay toan than la benh, ch khong
phai la Thien. Mot ngi that s a tham nhap
chan ly phai cam thay nh vay:
"The gii khoat nhat trng,
Co knh khoat nhat trng.
Hoanh than ng vu tru
Cau ky can tran kh gii
Lieu bat kha ac."
(The gii rong mot trng,
Knh xa rong mot trng.
Than am ng vu tru
Kiem cac can tran, oi tng,
the gii mai khong ra).
Nh vay, trong trang thai nay than, giac quan, vat,
va ngay ca thien a cung trong rong va khong co
th g hien hu, khi o con lay g lam than, lay g
lam vat, va lay g lam cai m m ho ho cua th g
o ang hien hu? Thien s Van Mon cung ch ro
cai bay nay cho chung ta. Neu hanh gia co the ro
rang vi cai loi nay, moi loi khac se t ong tieu
tan. Bac Sn toi thng canh bao vi cac mon e
rang trong Phap Than benh rat nhieu. ay ieu
quan trong la ch can mot lan nhiem cai benh nguy
hiem nhat. Ch nh the hanh gia se biet c goc
cua loai benh nay. Ngay ca tat ca moi ngi trong
ai a nay eu tham Thien, chang mot ai c
mien tr va khong b Phap Than benh nay. D
nhien, ch tr nhng ngi mu va ngu si
According to Zen Master Po-shan's Records of
Teachings, when working at Zen, a practitioner
who is able to to bring forth the "doubt-sensation"
in conformity with the principle of the
Dharmakaya. Nevertheless, at times there seems
to be an appearance of something hazy before him
as though some concreteness still existed there.
While clinging to hazy appearance and doubting
this and that, he tells himself that he has
understood the truth of Dharmakaya and realized
the nature of the Universe. He is unaware that
what he sees is illusory, a vision created by
blinking. he is sick through and through. The man
who has really plunged into the Truth should feel
like this:
3745
"As the world stretches ten feet,
The old mirror widens to match it.
With his fearless body
Against the whole Universe,
He cannot find the six organs,
Sense objects, or the great earth."
Since in this state the organs, senses, all objects,
and even the great heaven and earth become
empty and nothing exists, when can one find any
trace of body, objects, materials, and that hazy
appearance of something existing? Master Yun
Men also pointed this trap out to us. If one can
clear up this error, the other faults will
automatically dissolve. I always warn my students
that many kinds of sickness prevail in the realm of
the Dharmakaya. Here the important thing is to
catch the most deadly disease once. Only then will
one recognize the very root of this illness. Even if
all sentient beings on this great earth practiced
Zen, none of them would be immune from
catching the sickness of Dharmakaya. Of course,
this does not apply to people full of blindness and
stupidity.
Tham Nhap ai Tr Cua Ngai Van Thu S Li
Bo Tat: To penetrate the great wisdom of
Manjusri Bodhisattva.
Tham Nhap Ly Duyen Khi: Deep entering into
the theory of causationTo infiltrate the theory of
causationTheo kinh Duy Ma Cat, chng mot,
cac v Bo Tat luon tham nhap ly duyen khi, dt
bo cac tap kh kien chap sai lam, thoat khoi nh
bien. Cac ngai dien noi cac phap khong s set nh
s t hong, nhng li giang noi nh sam vang. Cac
ngai khong the b han lng han che, v cac ngai
a vt ra ngoai s han lngAccording to the
Vimalakirti Sutra, Chapter One, Bodhisattvas
always enter deep into all (worldly) causes but cut
off all heretical views, for they were already free
from all dualities and had rooted out all (previous)
habits. They were fearless and gave the lions roar
to proclaim the Dharma, their voices being like
thunder. They could not be gauged, for they were
beyond all measures.
Tham Nhap Phap Gii Thanh Tnh: Purity of
profound penetration of the realm of reality.
Tham Nhap Phat Phap: Tong pulgyo (kor)
Thuat ng Tham nhap Phat giao la khai niem
giao phap c thanh hnh bi Wonhyo, theo o
 3746

cac giao thuyet khac nhau cua nhng trng phai Tham Sn Cung Coc: Deep in the mountains
khac nhau trong Phat giao tren can ban eu tng Remote area (place).
hp vi nhau. Tat ca eu chay ra t mot nguon, o Tham Tang: Profound treasureSee Tham Kinh.
la ban chat can ban cua thc tng. ieu nay lien Tham Tam: Ajjhasaya (p)Adhyasaya (skt)
he vi khai niem ma ong a e ra S hoa hp Profound mind.
cua nhng bat hoa, trong o nhng tranh luan cua 1) T ay long: Bottom of ones heart.
giao phap gia nhng truyen thong Pha t giao khac 2) Mot trong tam tam, cai tam cau Phat, cau
nhau eu c xem nh la lac hng, v tat ca eu Phap sau nang: One of the three minds,
can d vao ch mot thc tng hien hien duy nhat profound mind engrossed in Buddha-truth, or
lam nen tang cho tat ca moi hien tng. Ong tong thought, or illusion, etc.
ket t tng nay trong cau sau cung cua quyen 3) Tam cau Phat, cau Phap sau nang. Co mi
S thiet yeu cua Kinh Niet Ban cua ong nh tham tam. Ch ai Bo Tat a thanh tnh ni
sau: Cung nen biet la y ngha cua giao thuyet cua e nh a, va muon vao tam a nen tru ni
c Phat that la tham tham, khong co b me. V mi tham tamprofound mind engrossed in
the, vi nhng ai mong muon chia che y ngha cua Buddha-truth, or thought, or illusion, etc.
kinh ien lam lam bon hay gii han y nh cua There are ten profound minds. The
c Phat vi nam thi ky, viec nay cung giong Bodhisattva Mahasattva who has already
nh viec lay vo so ma tat nc ai dng, hay purified the second ground, and wishes to
viec muon thay cac coi tri qua ong hep vay. enter the third ground, should bring forth ten
The term interpenetrated Buddhism is a kinds of profound mindsSee Mi Tham
doctrinal concept formulated by Wonhyo (617- Tam Cua Ch ai Bo Tat.
686), according to which the various teachings of Tham Tam Cc: The feet of determination
different Buddhist schools are fundamentally Vi chn tham tam, hanh gia cau tu vi tat ca
compatible. All are said to flow from the same phap thu thangWith the feet of determination,
primordial source, the fundamental nature of practitioners seek all higher laws.
reality. This was connected to his notion of Tham Tam Lc: Asayabala (skt)Power of the
harmonization of disputes, in which the doctrinal profound mindCo tam dt khoat tranh xa the
debates between different Buddhist traditions are tuc. Vi lc tham tam, ch Bo Tat chang pha tap
viewed as misguided, since all of them participate (chang lan lon) tat ca the tnhHaving a mind
in the single, unmanifest reality underlying all strongly turned away from worldliness. With
phenomena. He summarized this idea in the final power of the profound mind, Bodhisattvas do not
sentence of his Essentials of the Nirvana-Sutra: get mixed up in worldly feelings.
It should be known that the Buddhas meaning is Tham Tam Thanh Tnh: Purity of
deep and profound, with no limitations. Thus, for determinationVi thanh tnh tham tam, hanh gia
those who wish to divide the meanings of en ni rot rao khong mat hWith purity of
scriptures into four teachings or limit the Buddhas profound determination, practitioners reach the
intent with five periods, this would be like using a ultimate end without corruption.
snails shell to scoop out the ocean or trying to see Tham Tam Tuc: Feet of determinationChn
the heavens through a narrow tube. tham tam, v nguyen cau tat ca phap thu thang
Tham Nhiem: Imbued (a)Impragnated. Seeking all higher laws.
Tham O: To hate deeply. Tham Tn: Tin tng sau xaDeep faith.
Tham Phap: See Tham Phap Mon. Tham Tn Thu: Hands of deep faithVi tay
Tham Phap Mon: Phap mon sau sacProfound tham tn, ni li noi cua Phat, hanh gia eu tin sau
truth or method. va rot rao tho trHands of deep faith,
Tham Phap Nhan: Phap nhan sau sac (ngi practitioners wholeheartedly accept and
nghe c phap nay th tru vng khong thoi ultimately take up the teaching of Buddhas.
chuyen)Patience or perseverance in faith and Tham Tnh:
practice. 1) Thanh tnh sau sacProfound pure.

2) Thien s Trung Hoa, thuoc Van Mon tong vao
thi nha Nam Tong (1127-1279)Chinese
Zen master of the Yun-Men Sect (established
by Zen master Yun-men) in the South Sung
Dynasty in China.
Tham Tr: Tr tham sauProfound knowledge or
wisdom.
Tham Tue Bo Tat: Ghambhiramati (skt)V Bo
Tat co tr tham sauProfound wisdom
Bodhisattva.
Tham Vien Am: Deep voice.
Tham Vien Dieu Am Than: Deep and Far-
Reaching Sublime Sound Deity (Spirit).
Tham: Embodying a real doubtTrong Thien, co
loai cau hoi cha ng hay boc bach mot nghi tnh
thc thu. Mot v s hoi To s: Het thay cac phap Tham Tn: Deep faith.
ban lai eu la hu; nh vay cai g la Vo? To s Tham Xet Ngha Ly: See Tham Sat Ngha Ly.
ap: Cau hoi cua ngi rat phan minh; hoi ta lam
g?In Zen, there is a kind of question which
contains a real doubt. A monk asked his master:
All things are such as they are from he
beginning; what is that which is beyond
existence? The master replied with id solution:
Your statement is quite plain; what is the use of
asking me?See Phan Dng Thap Bat Van.
Tham Tng (?-742): Ten cua mot v danh Tang
Trieu Tien, en Trung Hoa vao thi nha ng
(618-907). S la mot trong nhng e t noi troi cua
ngai Phap Tang, tam to tong Hoa Nghiem Trung
Hoa. Sau khi ve nc, S thanh lap tong Hoa
Nghiem Trieu Tien va c xem nh la S To cua trong nhng sinh hoat hang ngay, nh i, ng,
tong phai nay tai Trieu Tien Name of a Korean
famous monk who came to China during the T'ang
Dynasty in China. He was one of the most
eminent disciples of Master Fa-Tsang (643-712),
the third Hua-Yen patriarch in China. After
returning to Korea, he established the Korean
Hua-Yen Sect and considered to be the First
Patriarch of this sect in Korea.
Tham c (441-513): Ten cua mot v hoc gia noi
tieng cua Phat giao Trung Hoa vao the ky th V
Name of a Chinese famous Buddhist scholar in the
fifth century.
Tham e: Cai g?What?
Tham Kha Bo Uy Bo Tat: Vajradamstra (skt)
Kim Cang Nha Bo TatDiamond Tooth
Bodhisattva.
3747
Tham Kha Bo Uy Vng: Kumbanda king of
Most FearsomeMot trong mi Cu Ban Tra
Vng.
Tham Ma Xa Na: Smasana (skt)See Thi a
Lam.
Tham Nan T: Nan LngKho hieu thau ao
cDifficult to fathom.
Tham Sat Ngha Ly: Attha-dassimant (p)Artha-
darsimant (skt)Truy xet ngha lyHaving
insight into meanings.
Tham Tham: S tham tham cua Phat phap
Profundity of Buddha-truth.
Tham Tham Quang Am Thien Vng: Most
Profound Light SoundMot trong mi Quang
Am Thien VngSee Quang Am Thien Vng.
Than: Kaya or Tanu (skt)Than hnhPhysical
existenceBodyThe selfThe sense or organ
of touchThan la mot oi tng cua Thien: Muc
ch au tien cua thien tap la e nhan thc ban
chat that cua than ma khong chap vao no. a phan
chung ta nhan than la mnh hay mnh la than. Tuy
nhien sau mot giai oan thien tap, chung ta se
khong con chu y ngh rang mnh la mot than,
chung ta se khong con ong hoa mnh vi than.
Luc o chung ta ch nhn than nh mo t tap hp cua
ngu uan, tan hp vo thng, ch khong phai la
nht the bat nh; luc o chung ta se khong con
lam lan cai gia vi cai that na. Tnh thc ve than
nam, ngoi, nhn ai, nhn quang canh, cui xuong,
duoi than, mac quan ao, tam ra, an uong, nhai,
noi chuyen, van van. Muc ch la chu y vao thai
o cua mnh ch khong chay theo nhng bien
chuyen. Hanh gia tu Thien nen luon nh rang than
nay la mot khoi ung sang bat tnh, than nay la
trung tam bao cua kho au phien nao. Than mnh
bat tnh, than ngi cung bat tnh, ch co than Phat
la thanh tnh. Theo Kinh Duy Ma Cat, khi Van
Thu S Li Bo Tat vang menh cua c Phat i
tham benh c s Duy Ma Cat, nen mi co cuoc oi
ap ve than nh sau: "Van Thu hoi c s Duy
Ma Cat: 'Pham Bo Tat an ui Bo Tat co benh nh
the nao?' Duy Ma Cat ap: 'Noi than vo thng,
nhng khong bao gi nham chan than nay. Noi
than co kho, nhng khong bao gi noi ve s vui
Niet Ban. Noi than vo nga ma khuyen day dat du
 3748

chung sanh. Noi than khong tch, ch khong noi la comforting another Bodhisattva who falls ill?'
rot rao tch diet. Noi an nan toi tr c, ch khong Vimalakirti replied: 'He should speak of the
noi vao ni qua kh. Lay benh mnh ma thng impermanence of the body but never of the
benh ngi. Phai biet cai kho vo so kiep trc, abhorrence and relinquishment of the body. He
phai ngh en s li ch cho tat ca chung sanh, nh should speak of the suffering body but never of
en viec lam phc, tng en s song trong sach, the joy in nirvana. He should speak of egolessness
ch nen sanh tam buon rau, phai thng khi long in the body while teaching and guiding all living
tinh tan, nguyen se lam v y vng ieu tr tat ca beings (in spite of the fact that they are
benh cua chung sanh. Bo Tat phai an ui Bo Tat co fundamentally non-existent in the absolute state).
benh nh the e cho c hoan hy.' Ngai Van Thu He should speak of the voidness of the body but
S Li! Bo Tat co benh ay phai quan sat c should never cling to the ultimate nirvana. He
cac phap nh the. Lai na, quan than vo thng, should speak of repentance of past sins but should
kho, khong, vo nga, o la hue. Du than co benh avoid slipping into the past. Because of his own
van trong sanh t lam li ch cho chung sanh illness he should take pity on all those who are
khong nham moi, o la phng tien. Lai na, ngai sick. Knowing that he has suffered during
Van Thu S Li! Quan than, than khong ri benh, countless past aeons he should think of the
benh chang ri than, benh nay, than nay, khong welfare of all living beings. He should think of his
phai mi, khong phai cu, o la hue. Du than co past practice of good virtues to uphold (his
benh ma khong nham chan tron diet o, o la determination for) right livelihood. Instead of
phng tien"The first goal of meditation worrying about troubles (klesa) he should give rise
practices is to realize the true nature of the body to zeal and devotion (in his practice of the
and to be non-attached to it. Most people identify Dharma). He should act like a king physician to
themselves with their bodies. However, after a cure others illnesses. Thus a Bodhisattva should
period of time of meditation practices, we will no comfort another sick Bodhisattva to make him
longer care to think of yourself as a body, we will happy.' Manjusri, a sick Bodhisattva should look
no longer identify with the body. At that time, we into all things in this way. He should further
will begin to see the body as it is. It is only a meditate on his body which is impermanent, is
series of physical and mental process, not a unity; subject to suffering and is non-existent and
and we no longer mistake the superficial for the egoless; this is called wisdom. Although his body
real. Mindfulness of your body in daily life is sick he remains in (the realm of) birth and death
activities, such as mindfulness of your body while for the benefit of all (living beings) without
walking, standing, lying, sitting, looking at complaint; this is called expedient method
someone, looking around the environments, (upaya). Manjusri! He should further meditate on
bending, stretching, dressing, washing, eating, the body which is inseparable from illness and on
drinking, chewing, talking, etc. The purpose of illness which is inherent in the body because
mindfulness is to pay attention to your behavior, sickness and the body are neither new nor old; this
but not to run after any events. Zen practitioners is called wisdom. The body, though ill, is not to be
should always remember that this body is an annihilated; this is the expedient method (for
impure mass of ulcers, this body is the storm remaining in the world to work for salvation)."
center of sufferings and afflictions. Our own Than Ac Hanh: See Than Ac Nghiep.
bodies being impure and disgust, the bodies of Than Ac Hanh: Kaya-duccaritam (p)Wrong
others are likewise, only the Buddha-body is conduct in bodySee Than Ac Nghiep.
forever pure. According to the Vimalakirti Sutra, Than Ac Nghiep: Ac nghiep gay ra bi hanh ong
Manjusri Bodhisattva obeyed the Buddhas ni than: sat sanh, trom cap, ta dam Evil caused
command to call on Upasaka Vimalakirti to by deeds: killing, stealing and misconduct.
enquire after his health, there was a converssation Than Ai: See Than (2).
about the body as follows: "Manjusri asked
Vimalakirti: 'What should a Bodhisattva say when
 3749

Than An Lac Hanh: An lac bang nhng thien Than Can Ac Hu Xa Lanh Lng S: Being
nghiep cua thanTo attain a happy contentment intimate with evil friends, and turning away from
by proper direction of the deeds of the body. good teachersAc hu con goi la ton hu, nh
Than An Tam Lac: Ease of body and joy of bon cp giat hay bang ang bat lng. Ngi nao
heart. ket giao vi ac hu t t roi cung i vao ta ao.
Than An C: Kaya-viveka (p)Than an c, than Xa lanh lng s co ngha la khong lang nghe
an tru. ieu kien au tien giup cho viec hanh nhng li khuyen bao cua thay tot. Nhng ai than
thien tot ep. Thai o khong dnh mac vao luc can vi ac hu va xa lanh lng s cuoi cung eu
tran: sac, thinh, hng, v, xuc va phap. Cung co co kha nang lam nhng chuyen ta vayEvil
ngha la than an c, tc la xa lanh cac ni on ao friends are also called harmful friends, i.e.,
nao nhiet. Hang ngay en ni yen tnh vang lang gangsters, tramps, and so on. People associate
e hanh thienA body that dwells in seclusion or with evil friends and gradually stray into the
in retirement; or a body without any attachments wrong way themselves. Turning away from good
to the external objects. teachers means refusing to listen to the teachers
Than Bao: Retribution bodyReward body exhortations. Those who associate with evil
Than vat chat cua chung ta c goi la than bao, friends and turn away from good teachers will
v chung ta sanh ra trong coi ta ba nay, the gii eventually be able to do all kinds of evil things
cua kham nhan la do ket qua cua nhng nghiep and they act in upside-down ways.
thien ac cua mnhOur physical body is called Than Can Bat Khong: Fruitful companionship
the retribution body because we are on this earth, Vi than can bat khong, ch Bo Tat cho vo
the Saha World or World of Endurance, as a result lng ch Phat dt nghi cho vo lng chung
of good and evil karma. sanhWith fruitful companionship, Bodhisattvas
Than Bat Tnh: Impurity of the bodySee Bat cut off countless beings doubts in the presence of
Tnh Than. the Buddhas of countless worlds.
Than Bat T: Dharmakaya (skt)Immaterial Than Can c Nh Lai: To stay on the site of
bodyImmortal bodySpiritual bodyNgc lai the BuddhaTo stay close to the BuddhaTheo
vi sac than, hay than vat chatAs contrasted Kinh T Thap Nh Chng, Chng 37, c Phat
with the Rupakaya, the material, or physical body. day: e t ta tuy xa ta nghn dam, ma luon ngh
Than Bnh ang: Sameness in bodyBnh ang en va thc hanh gii phap cua ta th chac chan se
ve than ngha la tat ca cac c Nh Lai eu chng c ao qua. Ngc lai, ke gan ben ta,
khong khac biet khi c xet ve Phap Than tuy thng gap ma khong thc hanh theo gii phap
(Dharmakaya), ve ac trng thuoc ve than the hay cua ta, cuoi cung van khong chng c ao.
sac tng (rupalakshana), va cac net cao ep phu According to the Sutra In Forty-Two Sections,
hay hao tng. Tuy vay, ch Nh Lai khac nhau Chapter 37, the Buddha said: My disciples may
khi c nhn bi chung sanh khac nhau ma ch v be several thousands miles away from me but if
ang ieu ng day baoBy sameness in body is they remember and practice my precepts, they
meant that all the Tathagatas show no distinction will certainly obtain the fruits of the Way. On the
as far as their Dharmakaya, their corporal features contrary, those who are by my side but do not
(rupalakshana) and their secondary marks of follow my precepts, they may see me constantly
excellence are concerned. They differ, however, but in the end they will not obtain the Way.
when they are seen by a variety of beings whom Than Chung Sanh Than Phat: Sentient beings
they have the special design to control and bodies-Buddhas body.
disciplineSee T Bnh ang. Than Chng: Kayasakkhin (p)The Body-
Than Bnh: Physical sickness. WitnessBodily witnessTheo Kinh T Hoan
Than Bo e: The body of Bodhi. Hy va Kinh Phung Tung trong Trng Bo Kinh,
Than Can: Kayendriya (skt)Mot trong ngu ay la mot trong bay loai ngi ang knh trong
canThe organ of touch, one of the five organs of According to the Sampasadaniya Sutta and Sangiti
sense. Sutta in the Long Discourses of the Buddha, this is
 3750

one of the seven persons worthy of offerings Than o: Chanh BaoThan ta hom nay chnh la
See Bay Loai Ngi ang Knh Trong. ket qua trc tiep cua tien nghiep; hoan canh xung
Than Cua Anh Sang Cau Vong: Ja-lus (tib) quanh chnh la ket qua gian tiep cua tien nghiep.
Rainbow bodyTrong Phat giao Tay Tang, than Con ngi hien tai, tot hay xau, tuy thuoc vao ket
cua anh sang vong cau la giai oan thanh at cuoi qua cua nghiep i trc, nh phai gi can ban
cung trong mot vai truyen thong, trong o v thay ngu gii neu muon tai sanh tr lai lam ngi
a giac ngo hoa tron than vat chat vi anh sang Body and environment (the body is the direct fruit
nhieu mau sac roi lai hien ra mot than mi ch of the previous life; the environment is the
toan nhng sc manh vi te, ch khong phai la vat indirect fruit of the previous life). Direct
chat tho thien naIn Tibetan Buddhism, retribution of the individuals previous existence,
Rainbow body is the final state of attainment in such as being born as a man is the result of
some traditions, in which a fully awakened master keeping the five basic commandments for being
dissolves the physical body into multicolored light reborn as a man.
and re-emerges in a new body composed of subtle Than oc: Sindhu, Indus, Sindh (skt)Hien
energy, rather than coarse matter. ThuAn o.
Than Danh: Body and fame. Than Giao S: Thay bon sUpadhyaya (skt)
Than Dieu Hanh: Kaya-sucarita (skt)Kem thuc Ones own teacher.
ni than, mot trong ba pham chat cua mot tang s. Than Gii: Kaya-dhatu (skt)Than PhanThe
Hai pham chat kia la khau dieu hanh va tam dieu body elementElement of body-senses.
hanhWonderful conduct of the bodyControl Than Gii Tam Hue: Than mnh gi gn gii han,
his body, one of the three characteristics of a good tam mnh gi cho trong sangControlled in body
monk. The other two wonderful conducts are and wise in mind.
control the mouth and control the mindSee Tam Than Ha: Hiranyavati (skt)Song Ni Lien
Dieu Hanh. ThienNairanjana RiverHu kimThan Ha
Than Duyen: Mot trong ba moi duyen noi ket khi A ly la bat eThi Lai Na Phat eTen cua
chung ta cau niem Phat. c Phat A Di a nghe mot con song vung Bac An (song Ni Lien
nhng ngi tr niem hong danh cua Ngai, th Thien). Kim Ha hay song Vang, ten cua con song
phung Ngai, biet tam ho va tam Ngai la mot trong lanh tho Ne-Pal, bay gi la Gandaki, gan ni
One of the three nidanas or links with the Buddha Phat Thch Ca nhap Niet BanNairanjana
resulting from calling upon him. Amitabha Buddha RiverName of a river in North India. The gold
hears those who call his name, sees their worship, river, a river of Nepal, now called Gandaki, near
knows their hearts and is one with themSee which Sakyamuni is said to have entered nirvana.
Tam Duyen (III). Than Hanh: Kaya-sankhara (p)See Than
Than ang: ot than mnh lam en e cung Nghiep.
dng Phat, nh viec lam cua c Dc Vng Than Hanh Niem: Kaya-gatasati (skt)
Bo Tat noi trong Kinh Phap HoaThe body as a Mindfulness of the bodySee Than Hanh Niem
lamp burnt in offering to a Buddha, i.e. the Tu Tap.
Medicine King in the Lotus Sutra. Than Hanh Niem Tu Tap: Theo Kinh Than Hanh
Than au La: Sindura (skt)Tro ao thuat cua ao Niem trong Trung Bo Kinh, Tu tap than hanh niem
tng hien ra va bien mat trong khong trungThe la khi i biet rang mnh ang i; khi ng biet
trick of the illusionist who disappears in the air rang mnh ang ng; khi nam biet rang mnh
and repappears. ang nam; khi ngoi biet rang mnh ang ngoi.
Than ch: Khe hp vi thien phapTo fit in Than the c x dung the nao th mnh biet than
with Zen methodsSuitable with Zen methods. the nh the ay. Song khong phong dat, nhiet tam ,
Than ien: Tren than chnh la cho gieo trong va tinh can, cac niem va cac t duy ve the tuc c
sanh san thien hay ac nghiep cho kiep lai sinh oan tr. Nh oan tr cac phap ay ma noi tam
The body regarded as a field which produces good c an tru, an toa, chuyen nhat va nh tnh. Nh
and evil fruit in the future existence. vay la tu tap than hanh niemAccording to the
 3751

Kayagatasati-Sutta in the Middle Length kill or prohibiting taking of life, not to steal or
Discourses of the Buddha, cultivation of prohibiting stealing, and not to commit
mindfulness of the body means when walking, a adultery or prohibiting commiting adultery.
person understands that he is walking; when (II) Khau tThe four dealing with the mouth:
standing, he understands that he is standing; when Bon gii veVac-karmasBon nghiep ni
sitting, he understands that he is sitting; when mieng (noi doi, noi li hai chieu, noi li oc
lying, he understands that he is lying. He ac, noi chuyen phong ai thai qua) The four
understands accordingly however his body is evils of the mouth (lying, double tongue, ill
disposed. As he abides thus diligent, ardent, and words and exaggeration).
resolute, his memories and intentions based on the (III) Y tamThe three dealing with the mind: Ba
household life are abandoned. That is how a gii ve yMoras-karmasThe three evils
person develops mindfulness of the body. belong to intellect (lobhadesire, dvesa
Than He Phc: Samyojana (skt)Four knots or dislike, mohadelusion)Ba ac thuoc ve
bonds which hinder free developmentSee T tam (tham duc, san khue, ngu si).
Ket. Than Khau Y Ac Nghiep: Ac nghiep tao tac bi
Than Hnh Quy Bau: Precious body. hanh ong, li noi va y nghEvil causes by
Than Hnh Vo Gian a Nguc: Hells with deeds, words and thoughts.
Endless punishmentSee Hnh Vo Gian. Than Kh: Than the ngi ta cha ng 12 phan
Than Hoa: The Transformation body. nh da, tht, mau, toc, van vanThe body as a
Than Hoa ong Tru: Living concordMot trong utensil, i.e. containing all the twelve parts, skin,
sau iem song chung hoa hp trong t vien ma flesh, blood, hair, etc.
c Phat a day trong Kinh ai Bat Niet Ban va Than Kho: Physical sufferingTrong Phat giao,
Kinh Phung Tung trong Trng Bo KinhLiving co hai loai kho: kho ve the chat va kho ve tinh
concord, one of the six points of reverent harmony than. Kho ve the chat t ben trong nh bnh hoan
or unity in a monastery or convent or sixfold rules sau au. Kho ve the chat gom co sanh, lao, benh,
of conduct for monks and nuns in a monastery t. Vang, that vay, sanh ra i la kho v cai au
which the Buddha taught in the Mahaparinibbana n cua ba me va cua a tre luc mi sanh ra la
Sutta and Sangiti SuttaSee Luc Hoa Knh Phap. khong the tranh c. V sanh ra ma nhng hnh
Than Huan Chung T: Newly influenced or thc khac cua kho nh gia, benh, chet..., theo sau
active seedChung t mi hp cung vi bay thc khong the tranh khoi. S kho au ve the xac co
khac hoat ongThe newly active seed when nhieu hnh thc. Trong i t nhat mot vai lan con
acted upon by the seven other consciousness, thus ngi a nhn thay canh ngi than gia nua cua
becoming productive. mnh au n ve the xac. Phan ln cac khp
Than Hu: Shin-Yu (jap)Good-knowing xng cua ho au n khien ho i lai kho khan.
advisorA friend of vitueSee Thien Tri Thc. Cang ln tuoi, cuoc song cua ngi gia cang them
Than Hu Lau: Temporal (worldly) impure body. kho khan v ho khong con thay ro, khong nghe ro
Than Khau That Chi: The body has seven va an uong kho khan hn. Con noi au n v
commandments (three commandments dealing benh hoan th ca gia lan tre eu khong chu noi.
with the body, and four dealing with the mouth) au n v cai chet va ngay ca luc sanh ra, ca me
See Than Tam Khau T Y Tam (I) (A) (B) and (II) lan con eu au n. S that la noi kho au ve
(A) (B). sanh, lao, benh, t la khong the tra nh c. Co
Than Khau Y: Kaya-Vac-Citta (skt)Kaya- ngi may man co cuoc song hanh phuc, nhng o
karmas-Vac-karmas-Citta-karmasBody, words ch la van e thi gian trc khi ho phai kinh qua
and thoughtsNghiep ni than-khau-yThan au kho ma thoi. ieu te hai nhat la khong ai co
tam-khau t-y tam. the chia xe noi au kho vi ngi ang b kho au.
(I) Ba gii ve than: khong sat sanh, khong trom Ty nh, mot ngi ang lo lang cho tuoi gia cua
cap, va khong ta damThe three me mnh. Tuy nhien, ngi ay khong the nao the
commandments dealing with the body: not to cho va chu ng kho au the cho me mnh c.

Cung nh vay, neu mot a tre lam benh, ba me
khong the nao kinh qua c nhng kho chu cua
benh hoan cua a nho. Cuoi cung la ca me lan
con, khong ai co the giup c ai trong gi phut
lam chung caIn Buddhism, there are two
categories of sufferings: physical and mental
sufferings. Sufferings from within such as
sickness or sorrow. Physical sufferings include the
suffering of birth, old age, sickness and death.
Yes, indeed, birth is inevitablly suffering for both
the mother and the infant, and because it is from
birth, other forms of suffering, such as old age,
sickness and death inevitably follow. Physical
suffering takes many forms. People must have
observed at one time or another, how their aged
relatives suffer. Most of them suffer aches and
pains in their joints and many find it hard to move
about by themselves. With advancing age, the
elderly find life difficult because they cannot see,
hear or eat properly. The pain of disease, which
strikes young and old alike, can be unbearable.
The pain of death brings much suffering. Even the
moment of birth gives pain, both to the mother and
the child who is born. The truth is that the
suffering of birth, old age, sickness and death are
unavoidable. Some fortunate people may now be
enjoying happy and carefree lives, but it is only a
matter of time before they too will experience
suffering. What is worse, nobody else can share
this suffering with the one that suffers. For
example, a man may be very concerned that his
mother is growing old. Yet he cannot take her
place and suffer the pain of aging on her behalf.
Also, if a boy falls very ill, his mother cannot
experience the discomfort of his illness for him.
Finally, neither mother nor son can help each
other when the moment of death comes.
Than Kien: Satkayadrshti (skt)Kien KetS
chap vao than xac hien hu cua ngoai giao. Ao
tng cho rang than mnh la co that, mot trong ngu
kien. Y tng ve mot cai nga, mot trong tam ket.
Co hai cach ma ngi ta co the i en cai quan
niem cho rang co s hien hu thc s cua mot cai 2) Kayaguhya (skt)All things being this mystic
nga, mot la s tng tng chu quan, hai la quan
niem khach quan ve thc tnh. Tng rang cai nga
cua chnh mnh la ln nhat va la tai san qu bau
nhat. Tin rang cai ta la ln nhat va v ai nhat, nen
muc ha vo nhan. Ch co cai ta la quy bau nht ma
3752
thoi, ngi khac khong ang ke. V the bang moi
cach thoa man t nga va cha ap hay mu hai
ngi khacHeresy of individuality. The illusion
of the body or self, one of the five wrong views.
Thought of an ego, one of the three knots. There
are two ways in which one comes to conceive the
real existence of an ego, the one is subjective
imagination and the other the objective conception
of reality. Believe that our self is our greatest and
most precious possession in our eyes. We try by
all means to satisfy to our self, irrespective of
others interest of rights.
Than Kien Kiet S: Sakkaya-ditthi (p)The
fetter of personality belief.
Than Lien: Hoa sen trong than, nh tam hay tam
canh sen trong loai hu tnh. Than lien cung tieu
bieu cho Thai Tang Phap GiiThe lotus in the
body, i.e. the heart, or eight-leaved lotus in all
beings. It also represents the Carbhadhatu, which
is the matrix of the material world out of which all
beings come.
Than Loan (1173-1262): Shinran (jap)To s
phai Chan Tong NhatThe founder of
Jodoshinshu.
Than Loan Thng Nhan: Shinran Shonin
(jap)Superior master Shinran, twelfth century
founder of Jodoshinshu.
Than Lc: Physical powersMot trong thap ai
lc co the at c bi mot v Bo Tat One of the
ten great powers obtainable by a Bodhisattva
See Thap Lc Bo Tat.
Than Ly Giac: Home-sicknessNh nha.
Than Mang: Jivatman (skt)Than mang cua con
ngiVital principle of the body.
Than Mao Thng Mi Tng: Long tren than
Phat xoan ngc len tren, mot trong ba mi hai
tng hao cua PhatThe hairs on Buddhas body
curled upwards, one of the thirty-two marksSee
Tam Thap Nh Hao Tng.
Than Mat:
1) Shinmitsu (jap): Gan guiIntimacy,
closeness, familiarity, or immediacy.
bodySee Tam Mat Gia Tr.
Than Menh:
1) Than va mang: Body and life (bodily life).
2) Jivatman (skt): Vital principle of the body
Than mang (than mang cua con ngi).

Than Muc: To see with ones eyes.
Than Nghiep: Kaya-kamma (p)Kaya-sankhara
(p)Bodily actionKarma caused by body
Nghiep do than gay ra.
(I) Tong Quan ve Than NghiepAn overview of
Karma caused by body: Than nghiep tieu bieu
cho ket qua cua nhng hanh ong cua than
trong tien kiep. Tuy nhien, than nghiep kho
c thanh lap hn y va khau nghiep, v nh
co luc nao o mnh muon dung than lam viec
ac th con co the b luan ly, ao c hay cha
me, anh em, thay ban, luat phap ngan can,
nen khong dam lam, hoac khong lam c. V
the nen cung cha ket thanh than nghiep
c. Hai nghiep khac la khau va y nghiep
The karma operating in the body. The body as
representing the fruit of action in previous
existence. Body karma is difficult to form
than thought and speech karma, for there are
times when we wish to use our bodies to
commit wickedness such as killing, stealing,
and commiting sexual misconduct, but it is
possible for theories, virtues as well as our
parents, siblings, teachers, friends or the law
to impede us. Thus we are not carry out the
bodys wicked karma. The other two karmas
are the karma of the mouth and of the mind.
(II) Phan Tnh Than Nghiep: Trong Kinh Giao
Gii La Hau La Rng Am Ba La trong
Trung Bo Kinh, c Phat a day La Hau La
ve Phan Tnh Than NghiepThe Buddha
taught Venerable Rahula about Action With
the Body in the Ambalatthikarahulovada
Sutta in the Middle Length Dicourses of the
Buddha:
1) Nay La Hau La, khi ong muon lam mot than
nghiep g, hay phan tnh than nghiep ay nh
sau: Than nghiep nay cua ta co the a en
t hai, co the a en hai ngi, co the a qua bao au kho.Rahula, while you are
en hai ca hai; thi than nghiep nay la bat
thien, a en au kho, em en qua bao au
kho.Rahula, when you wish to do an
action with the body, you should reflect upon
that same bodily action thus: Would this
action that I wish to do with the body lead to
my own affliction, or to the affliction of
others, or to the affliction of both? Is it an
3753
unwholesome bodily action with painful
consequences, with painful results?
a) Nay La Hau La, neu trong khi phan tnh ong
biet: Than nghiep nay ta muon lam. Than
nghiep nay cua ta co the a t hai, co the
a en hai ngi, co the a en hai ca hai;
thi than nghiep nay la bat thien, a en au
kho, em en qua bao au kho. Mot than
nghiep nh vay, nay La Hau La, ong nhat
nh ch co lamWhen you reflect, if you
know: This action that I wish to do with the
body would lead to my own affliction, or to
the affliction of others, or to the affliction of
both; it is an unwholesome bodily action with
painful consequences, with painful results,
then you definitely should not do such an
action with the body.
b) Nay La Hau La, khi ong muon lam mot than
nghiep, neu sau khi phan tnh ong biet: Than
nghiep nay ta muon lam. Than nghiep nay
cua ta khong co the a en t hai, khong co
the a en hai ngi, , khong the a en
hai ca hai; thi than nghiep nay la thien, a
en an lac, a en qua bao an lac. Mot than
nghiep nh vay, nay La Hau La, ong nen
lamWhen you reflect, if you know: This
action that I wish to do with the body would
not lead to my own affliction, or to the
affliction of others, or to the affliction of both;
it is a wholesome bodily action with pleasant
consequences, with pleasant results, then
you may do such an action with the body.
2) Nay La Hau La, khi ong ang lam mot than
nghiep, ong can phai phan tnh than nghiep ay
nh sau: Than nghiep nay ta ang lam. Than
nghiep nay cua ta a en t ha i, a en hai
ngi, a en hai ca hai; thi than nghiep
nay la bat thien, a en au kho, em en
doing an action with the body, you should
reflect upon that same bodily action thus:
Does this action that I am doing with the
body lead to my own affliction, or to the
affliction of others, or to the affliction of both?
Is it an unwholesome bodily action with
painful consequences, with painful results?
a) Nay La Hau La, neu trong khi phan tnh, ong
biet: Than nghiep nay ta ang lam. Than
 3754

nghiep nay cua ta a en t hai, a en hai phai to lo, can phai trnh bay trc cac v ao
ngi, a en hai ca hai; thi than nghiep S, hay trc cac v ong pham hanh co tr.
nay la bat thien, a en au kho, em en Sau khi a tha len, to lo, trnh bay, can phai
qua bao au kho. Nay La Hau La, ong ha y t phong ho trong tng lai.When you reflect,
bo mot than nghiep nh vay.Rahula, when if you know: This action that I have done
you reflect, if you know: This action that I with the body leads to my own affliction, or to
am doing with the body leads to my own the affliction of others, or to the affliction of
affliction, or to the affliction of others, or to both; it was an unwholesome bodily action
the affliction of both; it is an unwholesome with painful consequences, with painful
bodily action with painful consequences, with results, then you should confess such a
painful results, then you should suspend such bodily action, reveal it, and lay it open to the
a bodily action. Teacher or to your wise companions in the
b) Nhng neu, nay La Hau La, trong khi phan holy life. Having confessed it, revealed it, and
tnh, ong biet nh sau: Than nghiep nay ta laid it open, you should undertake restraint for
ang lam. Than nghiep nay cua ta khong a the future.
en t hai, khong a en hai ngi, khong b) Nay La Hau La, neu trong khi phan tnh, ong
a en hai ca hai; thi than nghiep nay la biet nh sau: Than nghiep nay ta a lam.
thien, a en an lac, em en qua bao an Than nghiep nay khong a en t hai, khong
lac. Than nghiep nh vay, nay La Hau La, a en hai ngi, khong a en hai ca hai;
ong can phai tiep tuc lam.But when you thi than nghiep nay thien, a en an lac,
reflect, if you know: This action that I am em en qua bao an lac. Do vay, nay La
doing with the body does not lead to my own Hau La, ong phai an tru trong niem hoan hy t
affliction, or to the affliction of others, or to mnh tiep tuc tu hoc ngay em trong cac thien
the affliction of both; it is a wholesome bodily phap.Rahula, but when you reflect, if you
action with pleasant consequences, with know: This action that I have done with the
pleasant results, then you may continue in body does not lead to my own affliction, or to
such a bodily action. the affliction of others, or to the affliction of
3) Nay La Hau La, sau khi lam xong mot than both; it was a wholesome bodily action with
nghiep, ong can phai phan tnh than nghiep ay pleasant consequences, with pleasant results,"
nh sau: Than nghiep nay ta a lam, than youcan abide happy and glad, training day
nghiep nay cua ta a en t hai, a en hai and night in wholesome states.
ngi, a en hai ca hai; thi than nghiep Than Nghiep Vo S Tac: The nondoing of
nay la bat thien, a en au kho, em en physical acts.
qua bao au kho.Rahula, after you have Than Nguyen: The body of Vows.
done an action with the body, you should Than Ngi Kho c: It is difficult to be born
reflect upon that same bodily action thus: (reborn) as a human beingSee Nhan Than Nan
Does this action that I have done with the ac.
body lead to my own affliction, or to the Than Nhan: See Than Muc.
affliction of others, or to the affliction of both? Than Nhan Duyen: Than nay do nhan duyen ma
Was it an unwholesome bodily action with sanh raCausally-produced body.
painful consequences, with painful results? Than Nhan: Nhan nhuc ni thanPatience of the
a) Neu trong khi phan tnh, nay La Hau La, ong bodyPhysical forbearance or endurance
biet nh sau: Than nghiep nay ta a lam. Endurance or forebearing of the body, patience of
Than nghiep nay a en t hai, a en hai the body.
ngi, a en hai ca hai; thi than nghiep Than Nhan Y Nhan: To forebear in both the body
nay la bat thien a en au kho, em en and the mindNeu muon thanh tu qua v Bo
qua bao au kho. Mot than nghiep nh vay, Tat, chung ta phai thc hanh than nhan y nhan If
nay La Hau La, ong can phai tha len, can we want to accomplish the Bodhisattvahood, we

should always be forebearing in both the body and
the mind.
Than Nhap: Mot trong luc nhap. Cung la mot
trong thap nh nhn duyenThe sense of touch,
one of the six senses. Also one of the links in the
chain of causation.
Than Nhat: Candra (skt)Mat Trang: The
moonTen cua mot v trng lao: Name of an
elder.
Than Nh: To hear with ones own ears.
Than Nh Y: The body produced by mind.
Than Nh Y Thong: Rddhividhi-jnana (skt)See
Than Tuc Thong.
Than Niem: Le Bai MonWorship of Amitabha
with the body.
Than Niem X: Kaya-napassana (skt)Kaya-
smrtyupasthana (skt)S quan sat ni than
Mindfulness of bodyMeditation and full
realization on the impurity of the bodyThan
Niem X (Quan Than Bat Tnh)Quan va toan
chng c than nay bat tnh. Ban chat cua than
tam chung ta la bat tnh, ch khong ep ma cung
chang Thanh thien. Theo quan iem tam sinh ly
th than the con ngi la bat tnh. ieu nay khong
co ngha tieu cc hay bi quan. Khach quan ma noi
ve than the con ngi, neu chung ta xem xet cho
ky th se thay rang s ket thanh cua than nay t
toc, mau, mu, phan, nc tieu, ruot, gan, bao t,
van van, la hang o cua vi khuan, la nhng ni ma
benh tat ch phat trien. Hn na, mo hoi chay
khap than the nen khi chung ta o mo hoi, chung
ta se co mui hoi. Nc mat chay ra t oi mat, ct
mui rn ra t hai lo mui, roi ct rai tiet ra t hai lo
tai. Nc mieng va m dai chay ra t trong
mieng. Nc tieu va phan chay ra t ni lo tieu
va hau mon, van van. Chnh v the ma c Phat
day co chn lo bat tnh trong c the chung ta, t
moi lo nay luon r ra moi th can ba nh m ni
co hong, mo hoi t lo long ni da, van van. Khong
co s bai tiet nao co the ngi, r hay nem cho vo.
Tat ca eu bat tnh. That vay, than chung ta bat
tnh va b hoai diet tng phut tng giay. Quan than
cau ue bat tnh, phu nhan y ngh ve tnh. ay
v Ty Kheo quan than tren than, tinh can, tnh
giac, chanh niem e nhiep phuc tham san tren i.
Nh tren ta thay khi quan than th than nay la bat
tnh. No b coi nh la mot cai tui da ng ay
nhng rac ri d ban, va chang bao lau th no
3755
cung b tan ra. V vay chung ta khong nen luyen
chap vao than nayThe nature of our bodies and
minds are impure which is neither holy nor
beautiful. From psychological and physiological
standpoint, human beings are impure. This is not
negative or pessimistic. Objectively speaking, if
we examine the constituents of our bodies from
the hair, blood, pus, excrement, urine, intestines,
liver, and stomach, etc., they are dwelling places
for many bacteria. Many diseases are awaiting for
the opportunity to develop. Furthermore,
perspiration flows from the whole body, and once
we perspire, we smell so bad. Tears flow from the
eyes. Ear wax oozes from the ears and mucus
flows from the nose. Saliva and phlegm flow from
the mouth. Urine and excrement flow out from the
penis and anus, etc. Thus the Buddha teaches us
that there are nine openings in our body and from
each of them exudes all kinds of excretions all the
the time, i.e., phlegm from throat, sweat from the
pores of skin, etc. None of the things excreted are
pleasant to smell or touch or taste. In fact, our
bodies are impure and subject to decay. The body
as an abode of mindfulness. Contemplation of the
impurity of the body, or to contemplate the body
as impure. Midfulness of the body as impure and
utterly filthy (consider the body is impure). This
negates the idea of Purity. Here a monk abides
contemplating body as body, ardent, clearly aware
and mindful, having put aside hankering and
fretting for the world. As we see above, through
contemplation we see that our body is not clean. It
is viewed as a skinned bag containing dirty trash,
that will soon be disintegrated. Therefore, we
must not become attached to it.
Than No Ba Lam: Suppatittha-cetiya (skt)
Yasti-vana (skt)Groves of stavesThien An
Tru ThapThien Kien Lap Chi eSee Trng
Lam.
Than Phap: The Dharma body.
Than Phat Nghiep: Kayadanda (skt) Activities
of body that incur punishment.
Than Phan: Kaya-dhatu (skt)Kayappasada-
rupa (skt)Element of body-sensesThan phan,
hay phan vat chat co kha nang tiep nhan hnh
tng rac roi cua vat chat. Than phan khap chau
than, t trong ra ngoaiBody-sense, the rupa
 3756

which is capable of receiving tangible object. It is equal, one of the thirty-two auspicious marks
all over the body, inside and outside. See Tam Thap Nh Hao Tng.
Than Phat: Busshin (jap)Buddhakaya (skt) Than Quyen: Relatives.
Buddha bodySee Phat Than. Than Sac: Countenance.
Than Phc c: The body of Blessing and Than Sac Tri: See Trng Lam.
Virtue. Than Sac Tri Lam: See Trng Lam.
Than Quang: Bandhu-prabha (skt)Prabha-mitra Than S: Gan va xa: Close and farKhe hp va
(skt)Anh sang phat ra t chnh than Phat hay khong khe hp vi thien phap: To fit and not to fit
than cac v Bo Tat. Mot hom, thien s Lam Te in with Zen methods.
thng ng day chung: "Cac ai c, ba coi bat Than Song Vo Cc: Infinite body or personality.
an, y nh ngoi nha rc la. ay khong phai la ni Than Tai: Bodily facultyNang lc cua than.
dng ngh cua may ong. Con quy vo thng d tn Than Tam Khau T: See Than Tam Khau T Y
en tng khoanh khac, chang la sang hen, gia Tam (I) (A) (B) and (II) (A) (B).
tre. Neu may ong muon cung To va Phat khong Than Tam Khau T Y Tam:
sai khac, ng san uoi ben ngoai. Than quang (I)
hay anh sang thanh tnh tren mot niem tam cua (A) Than tam: Kaya-karmas (skt)Ba gii ve
may ong, chnh la Phap than Phat ngay trong mnh than: 1) Khong sat sanh, 2) Khong trom cap,
o. Anh sang vo phan biet tren mot niem cua may 3) Khong ta damThe three commandments
ong, chnh la Bao than Phat ngay trong chnh mnh dealing with the body: 1) Not to kill or
o. Anh sang thanh tnh tren mot niem tam cua prohibiting taking of life, 2) Not to steal or
may ong, chnh la Hoa than Phat ngay trong mnh prohibiting stealing, 3) Not to commit adultery
o. Ba than nay khong g khac hn la ke ang or prohibiting commiting adultery.
nghe phap cua ta ngay trc mat cua may ong bay (B) Khau t: Vac-karmas (skt)Bon gii ve: 1)
gi o. Ch can ng dong ruoi tm cau ben Khong noi doi, 2) Khong noi li am thoc, 3)
ngoai th co cong dung ay"The glory or halo Khong chi rua, 4) Khong noi li vo tch s
shining from the person of a Buddha or The four dealing with the mouth: 1) Not to lie,
Bodhisattva. One day, Zen master Lin-chi entered 2) Not to exaggerate, 3) Not to abuse, 4) Not
the hall and addressed the monks, saying, to have ambiguous talk.
"Reverend gentlemen, there is no rest in this triple (C) Y tam: Moras-karmas (skt)Ba gii ve y: 1)
world, which is like a house on fire. It is no abode Khong ganh ghet, 2) Khong xau ac, 3) Khong
for any of you long to remain in. The devil of bat tnThe three dealing with the mind: 1)
impermanence may visit any of us at any moment Not to be covetous, 2) Not to be malicious, 3)
regardless of rank and age. If you desire to be like Not to be unbelief.
the old masters, do not look outward. 'Bandhu- (II)
prabha' or the light of purity which shines out of (A) Than tam: Kaya-karmas (skt)Ba gii ve
every thought you conceive is the Dharmakaya than: khong sat sanh, khong trom cap, va
within yourselves. The light of non-discrimination khong ta damThe three commandments
that shines out of every thought you conceive is dealing with the body: not to kill, not to steal,
the Sambhogakaya within yourselves. The light of and not to commit adultery.
non-differentiation that shines out of every (B) Khau t: Vac-karmas (skt)Bon gii ve y:
thought you conceive is the Nirmanakaya within khong noi doi, khong noi li hung d, khong
yourselves. And this triple body is no other than noi li am thoc, va khong noi li hai
the person listening to my discourse this very chieuThe four dealing with the mouth: not
moment right in front of each of you. The reason to lie, not to insult, not to exaggerate, and not
why these mysteries are possible is because one to speak with a double-tongue.
ceases to pursue outward objects." (C) Y tam: Moras-karmas (skt)Ba gii ve y:
Than Quang Trng ang Tng: Than hnh khong tham, khong san, va khong siThe
cao ln va can phanHeight and stretch or arms

three dealing with the mind: not to be greedy,
not to be hatred, and not to be ignorant.
Than Tam Muoi: The embodiment of samaya
The symbol of a Buddha or bodhisattva.
Than Tam: Than tam la chanh bao cua loai hu
tnhBody and mind, the direct fruit of the
previous life.
1) Than: Trong ngu uan, sac uan la thanThe
body is rupa, the first skandha.
2) Tam: bao gom bon uan, tho, tng, hanh,
thcMind embraces other
consciousness, perception, action, and
knowledge.
Than Tam An Lac: Sikha (skt)ComfortEase
of the body and joy at heartPeace and
happinessWell-being.
Than Tam Bat Tng ng: Action non-
interrelated with mind.
Than Tam Giai Thoat: Getting free of body and
mind.
Than Tam Giao Benh: Ca than lan tam eu
benhTo be physically and mentally sick.
Than Tam Nhat Nh: Sac tam bat nh, tanh
tng bat nh. Than tc la than cua tam; va tam
tc la tam cua thanMatter and mind are just
one. Body is matter of the mind; and mind is a
spiritual part of the body.
Than Tam Thoat Lac: Shinjin Datsuraku (jap)
Getting free of body and mindThan tam rong
rang, thoat khoi moi phien nao vong tngAn
empty body and mind that escape from all
afflictions and deluded thoughts.
Than Tam Tran X: Shinjin-Jinsho (jap)Than
tam la nhng giac quanSee Body and mind are
sense organs.
Than Tam Vien Ly: Than tam thoat khoi moi
phien nao vong tngBody and mind that
escape from (abstain from) all afflictions and
deluded thoughts.
Than Tam Vo Thng: Impermanence of the
body and mindCo ngi cho rang luan thuyet
Than Tam Vo Thng cua ao Phat phai chang
vo tnh gieo vao long moi ngi quan niem chan
i, thoi ch. Neu than va tam cung nh s vat eu
vo thng nh vay th chang nen lam g ca, v neu
co lam thanh s nghiep ln lao cung khong i en
au. Mi nghe tng chng nh phan nao co ly, ky
that no khong co ly chut nao. Khi thuyet giang ve
3757
thuyet nay, c Phat khong muon lam nan ch
mot ai, ma Ngai ch muon canh tnh e t cua
Ngai ve mot chan ly. Phat t chn thuan khi hieu
c le vo thng se gi bnh tnh, tam khong loan
ong trc canh oi thay ot ngot. Biet c le vo
thng mi gi c tam an, mi co gang lam
nhng ieu lanh va manh bao gat bo nhng ieu
ac, cng quyet lam, dam hy sinh tai san, dam tan
tuy ong gop vao viec cong ch cho hanh phuc cua
mnh va cua ngiSome people wonder why
four, Buddhism always emphasizes the theory of
impermanence? Does it want to spread in the
human mind the seed of disheartenment, and
discourage? In their view, if things are
changeable, we do not need to do anything,
because if we attain a great achievement, we
cannot keep it. This type of reasoning, a first,
appears partly logical, but in reality, it is not at all.
When the Buddha preached about impermanence,
He did not want to discourage anyone, but
warning his disciples about the truth. A true
Buddhist has to work hard for his own well being
and also for the societys. Although he knows that
he is facing the changing reality, he always keeps
himself calm. He must refrain from harming
others, in contrast, strive to perform good deeds
for the benefit and happiness of others.
1) Than Vo ThngThe human body is
changeable: Van s van vat khong ngng thay
oi, ch khong bao gi chu yen mot cho.
Cuoc i nay con mai mat, bien chuyen
khong ngng ngh. Than con ngi cung vay,
no cung la vo thng, no cung nam trong nh
luat Thanh Tru Hoai Khong. Than ta phut
trc khong phai la than ta phut sau. Khoa
hoc a chng minh rang trong than the chung
ta, cac te bao luon luon thay oi va c moi
thi ky bay nam la cac te bao cu hoan toan
oi mi. S thay oi lam cho chung ta mau
ln, mau gia va mau chet. Cang muon song
bao nhieu chung ta lai cang s chet bay nhieu.
T toc xanh en toc bac, i ngi nh mot
giac m. The nhng co nhieu ngi khong
chu nhan biet ra ieu nay, nen ho c lao au
vao cai thong long tham ai; e roi kho v tham
duc, con kho hn na v tham lam om ap bam
vu mai vao s vat, oi khi en chet ma van
cha chu buong bo. en khi biet sap trut hi

th cuoi cung ma van con luyen tiec tm cach of one of the ten most famous sastra masters in
nam lai mot cach tuyet vongAll things have
changed and will never cease to change. The
human body is changeable, thus governed by
the law of impermanence. Our body is
different from the minute before to that of the
minute after. Biological researches have
proved that the cells in our body are in
constant change, and in every seven years all
the old cells have been totally renewed.
These changes help us quickly grow up, age
and die. The longer we want to live, the more
we fear death. From childhood to aging,
human life is exactly like a dream, but there
are many people who do not realize;
therefore, they continue to launch into the
noose of desire; as a result, they suffer from
greed and will suffer more if they become
attached to their possessions. Sometimes at
time of death they still dont want to let go
anything. There are some who know that they
will die soon, but they still strive desperately
to keep what they cherish most.
2) Tam Vo ThngImpermanence of the
mind: Than ta vo thng, tam ta cung vo
thng. Tam vo thng con mau le hn ca
than. Tam chung ta thay oi tng giay, tng
phut theo vi ngoai canh, vui o roi buon o,
ci o roi khoc o, hanh phuc o roi kho au
oNot only our body is changeable, but also
our mind. It changes more rapidly than the
body, it changes every second, every minute
according to the environment. We are
cheerful a few minutes before and sad a few
minutes later, laughing then crying, happiness
then sorrow.
Than Thanh Tnh: Kaya-socceyam (p)Pure
bodyPurity of bodySee Tam Chung Thanh
Tnh.
Than Thanh Tnh Gii: Pure discipline of the
bodyVi than thanh tnh gii, hanh gia luon gi
gn ba ieu ac ni thanWith pure discipline of
the body, practitioners always guard themselves
from evil deeds.
Than Thanh: Than nh la thanh tr cua tam The
body as the citadel of the mind.
Than Thang: Bandhusri (skt)Ten cua mot trong
mi v luan s noi tieng trong Phat giaoName
3758
Buddhism.
Than The Lc: The body of Awesome strength.
Than The: Kaya (skt)BodySee Than.
Than The Bat Tnh: Than the chang sachOnes
own flesh is not clean.
Than Th: Bo th than hay dung than mnh e
phuc vuThe physical offering. This is to offer
service by ones labor.
Than Thch: Relatives.
Than Thien: Friendly.
Than Thien Hanh: Kaya-succaritam (p)Right
conduct in body.
Than Thiet: IntimateFamiliarKhe hp vi
thien phapTo fit in with Zen methods.
Than Tho: Body's sensationBa s cam tho ni
than: kho, lac, va xaThe three states of Vedana
(sensation) in the body: painful (suffering),
pleasurable (happy or joyful), and freedom from
both suffering and joyfull.
Than Thoat Tuc: Bodily withdrawal into
seclusion.
Than Thong: See Than Tuc Thong.
Than Thuoc Thanh Tu: Gain of relatives
Khong co loai hu tnh nao, v c than thuoc
thanh tu ma c sanh len thien thu hay Thien
giiNo beings arise in a happy, heavenly state
after death because of the gain of relatives.
Than Thc: Kaya-vijnana (skt)Tacticle
sensation consciousnessBody consciousness
Tactile consciousnessThan thc phat trien khi
ieu kien noi bac trong o than tiep xuc vi oi
tng ben ngoai. Than can nam khap cac ni trong
c theBody consciousness develops when the
dominant condition in which the body faculty
meets an object of touch. The location of the body
faculty is throughout the entire body. Cognition of
the objects of touch, one of the five forms of
cognition.
Than Thc Gii: Kayavinnanadhatu (p)The
body-consciousness element.
Than Tch Tnh: T than la bo gia nh e song
i thanh than yen tnhBodily withdrawal into
seclusion.
Than Tien Nhan: The eye that precedes the
bodyThe ability to regulate our physical actions
even before we are conscious of them.
 3759

Than Tien Hu: Antecendent Existence Body divisions of the Dharmakaya, which is the
Tien co ngha la trc, khi thuy hay au tien. embodiment of inherent wisdomSee Ngu Phan
Hu co ngha la ang co, ang mang, hay ang Phap Than.
nhan lay. Than Tien Hu la cai than xac t ai Than Tru Tr: The body of Maintaining with
hien tai, the chat hay phi the chat, do cac nghiep powers.
duyen tien kiep tao thanh ma chung sanh chung ta Than Trung Am: Intermediate Existence Body
ang mang lay hien gi. Than tien hu nay se See Than Trung Hu.
phai lan lt trai qua bon giai oan, sanh, lao, Than Trung Am Hu: S hien hu (chung sanh)
benh, va t. Than tien hu ch song con c trong ni than trung amExistence (Beings) in the
mot thi gian nao o, ch khong c ben vng intermediate stage.
hay trng cu. Bi le he co sanh tat co diet. Than Trung Hu: Antara-bhava (skt)Bardo
Khong co bat c mot loai chung sanh nao trong t (tib)Intermediate Existence BodyGiai oan
sanh co the vt qua nh luat vo thng bat di gia luc chet va luc i au thai. ay la tien trnh
bat dch nay, ke ca cac bac Thien Tien chet va tai sanh trong vong 49 ngay. He co than
Antecedent means before, the origin, or the tien hu, th ng nhien la phai co than trung hu
beginning, etc. Existence means it is inhabited va than hau hu. Trung co ngha la khoang gia,
currently, and used presently, etc. The antecedent gia cua hai khoang i nay va i sau. Hu la
existence body is the present form body, physical hien co, hay ang mang lay. V cai qua bao do
or non-physical, created from various karmasand nghiep toi cua than tien hu a gay tao la co ch
predestined affinities that each sentient being khong phai la Khong. Chnh the nen mi c goi
accumulated in the past. In turn, this antecedent la Hu. Than Trung Hu la than ke sau cua than
existence body will pass through these four stages tien hu. Noi cach khac, tat ca cac loai chung sanh
of impermanence: birth, old age, sickness, and hu tnh sau khi mang chung tc la a bo than tien
death. The antecedent existence body will remain hu roi. Khi o than xac hoan toan b h hoai, ngu
only for a definite period of time, but it will not be am chia la, t ai phan ly, than thc lien thoat
permanent or eternal because there is birth, then ngay ra khoi xac than tien hu, trc khi cha tho
there must be death. There is absolutely no being lay than hau hu tc la than cua i sau, th than
of the four types of sentient beings, with an thc nay vao trong giai oan tho cam lay mot
antecedent existence body, can overcome this canh gii khac. Trong luc nay, than thc vao
inevitable fate of these four unchanging laws of trong mot giai oan chuyen tiep ngan va mang lay
impermanence including the Heavenly Fairies. mot than the khac goi la than trung huThe
Than Tinh Tan: Nh tinh tan sinh hoat mang en intermediate stage between death and rebirth. Its
cua cai, nhng lai dung vao viec bo thFortitude the 49-day-long process death and rebirth. If there
in body, i.e., the vigor or energy use earned is an antecedent existence body, then, naturally,
properties in almsgiving. there has to be an Intermediate Existence Body
Than Tnh: Tnh khi len t than canEmotions and an After Existence Body. Intermediate means
arising from the body. middle, or in between two lives of the present and
Than Tnh Mac: Kaya-moneyyam (p)Qualities future. Existence means present, or currently
of the sage as to the body. inhabitating. Because the karmic retribution are
Than Toa: Than nh Phat ToaThe body as the concrete and not emptiness. Thus, because of the
throne of Buddha. genuineness of karmic consequences, it is called
Than Tr: Prajnakaya (skt)Wisdom bodyTue Existence. The intermediate existence body
ThanTr tue vien minh c coi nh la phap means the body to be inhabited after the
than cua Phat, ay la mot trong mi than Phat. antecedent body. In other words,once a sentient
ay cung la mot trong ngu phan phap than, la than beings destiny ends, he or she must abandon the
a c thanh tu t vo lau tr tue Wisdom- antecedent existence body. Once this happens,
body, the Tathagata, one of the ten bodies of a that body will decay, the five aggregates will
Thus Come One. This is also one of the five separate, and that persons spirit will leave the
 3760

antecedent existence body. And before inhabiting The numberless bodies of Buddhas, hovering like
the after existence body or the body of the future clouds over men. The numberless forms which the
life, the spirit of this individual will exist in a Buddhas take to protect and save men, resembling
period where it will take on a new realm. During clouds.
this time, the spirit will enter a transitional period Than Vat Chat: Than hu hnhMaterial body.
as they immediately exist as another entity or Than Vo Bieu Nghiep: Nghiep khong bieu hien
inhabit a different body called intermediate cua than, oi lai vi nghiep bieu hien The
existence body. unmanifested activities of the body; or invisible
Than Tu: Kaya-bhavana (p)Cultivation of the power conferred at ordination; in contrast with the
body. manifested activities.
Than Tu Tam Chang Tu: Body cultivates but the Than Vo Hai Lc Tam Muoi: Body of Non-
mind does notThan tu tam chang tu ngha la co cruelty concentration.
mot so ngi muon co hnh tng tu hanh bang Than Vo Ngai Dung: Unimpeded function
cach cao toc nhuom ao e tr thanh Tang hay Ni, relating to bodies.
nhng tam khong tm cau giac ngo, ma ch cau Than Vo That: Perfection of bodyThan Vo
danh, cau li, cau tai, van van nh thng tnh the That hay than khong loi, mot trong mi tam ieu
tuc. Tu hanh theo kieu nay la hoan toan trai ngc khong loi theo ai Tr o LuanImpacability of
vi nhng li giao huan cua c Phat, va tot hn action, one of the eighteen distinctive
het la nen tiep tuc song i c s tai giaBody characteristics or unique qualities of Buddhas.
cultivates but mind does not meaning, there are Than Xa: Than nh mot co xe, tren o chuyen
people who have the appearance of true ch tien nghiep i vao con ng luan hoi sanh
cultivators by becoming a monk or nun, but their tThe body as a vehicle, which with previous
minds are not determined to find enlightenment karma carries one into the path of transmigration.
but instead they yearn for fame, notoriety, wealth, Than Xa Li: The Buddhas physical remains or
etc just like everyone in the secular life. Thus, relics.
cultivating in this way is entirely contradictory to Than Xuc: Body-contact.
the Buddhas teachings and one is better off 1) Khi than xuc cham, hoan hy khi len, s xuc
remaining in the secular life and be a genuine lay cham ay c suy tWhen, on touching a
Buddhist. touch-object with the body, one investigates a
Than Tuc Thong: Than nh y thongThe power corresponding object productive of pleasure
to transfer onself to various regions at will, also to See Luc Xuc Than.
change the body at willThe power to transfer 2) Than xuc cham ay v Ty Kheo, than xuc
the body through space at will. cham, khong co hoan hy, khong co u phien,
Than T ai: The physical bodyThe physical an tru xa, chanh niem, tnh giac Here a
body possessed the four elements of air, water, monk, on touching a tangible object with the
dirt, and fire. body, is neither pleased not displeased, but
Than Tng: Bodily form (the body). remains equable, mindful and clearly
Than Tng Hao Trang Nghiem: The body awareSee Luc Hang Tru.
Adorned with Marks and Characteristics. Than Xuc S Sanh Tho: Cam tho da tren s xuc
Than Tng: Tng xuat sanh bi s xuc cham cham cua thanFeeling based on body-contact.
cua than: Perception produced by bodyTng Than Xuc X: Kaya-sparshtavya (skt)Place of
en tnh thng gia toc va bang hu: Thoughts of the body and touches.
love to family and friends. Than X: Kaya-yatana (skt)Ni ma tam nng
Than Van: Ch Thanh chung nhieu vo so nh vao e duy tr s tnh lang trong thien nhA
may. Vo so than Phat l lng nh may tren au place in which the mind relies to maintain
chung sanh. Phat bien hoa vo so hnh thc e cu calmness in meditation.
o chung sanh nh may toa khap tren au chung
sanhThe numberless saints compared to clouds.

Than Y Duyen: Upanissayapaccayo (p)
Decisive support conditionDuyen nng nh
tron ven.
Than Y: Antaravasaka (skt)The inner
garmentNoi y, mot trong ba loai y ma ch Tang
Ni thng mac ben trongOne of the three
regulation garments of a monk.
Than: Bnh MinhDawn, morning.
Than Am: Tam hon am khong co niem tinThe
darkened mind without faith.
Than B: Mysterious.
Than B e Xuat: Christian mysticsTheo C
oc giao, nhng ngi theo chu ngha than b e
xuat tin rang ho thay c ban than Thng e.
Trong khi Thien muon s t do hoan toan, tham
ch thoat khoi s troi buoc cua Thng e. Thien
muon "Vo s tru." Khi noi nh vay khong co ngha
la Thien muon mang than chi thanh (mang Phat
chi To), ma no the hoi c s bat toan cua danh
tAccording to Christianity, Christian mystics
believe that they see God as he is. While Zen
wants absolute freedom, even from God. Zen
wants "No abiding place." When speaking like
this, it does not mean that Zen wants to be
morbidly unholy and godless, but it recognizes the
incompleteness of a mere name.
Than B T Bien: Speculative mysticismThan
b t bien co ngha la phng phap t duy tu tap
than b. Xet tren nhieu phng dien th Thien
Tong that oc ao ve mat lch s. Rieng ve
phng dien ly luan, co the noi hoc thuyet cua
tong phai nay thuoc chu ngha "Than B T Bien",
nhng lai c bieu th va giai thch theo mot
phng cach ma ch co nhng e t Thien tu hanh
trong mot thi gian dai va a that s at c tue consider Zen utterly absurd and ludicrous, or
giac thau ro cho tham thuy cua he thong nay mi
co the am hieu y ch rot rao cua no. Nhng ngi
khong co c tue giac thau suot nay, ngha la
nhng ai khong at c kinh nghiem Thien trong
cuoc song hang ngay, se cam thay Thien phap va
ngon ng cua no hoan toan quai d, tho lo, va
tham ch con la nghch ly kho hieu na la khac.
Nhng ngi nay, t nhieu hieu Thien bang khai
niem, ho cho rang Thien nham nh va buon ci,
hoac gia co y lam cho Thien kho hieu e bao ve
cai be ngoai cao sau kho lng cua no va khien
cho ngi phe bnh ngoai cuoc khong khong biet
loi vao. Tuy nhien, theo cac e t Thien chan
3761
chnh, th nhng li day ro rang la nghch ly khong
phai la co tnh bay ra nghi tran e che dau; ma ch
la v ngon ng cua con ngi khong phai la cong
cu thch hp e bieu hien c chan ly sau tham
cua Thien; nhng chan ly ay khong phai la chu e
e giai thch mot cach ly luan, ma chung ta phai
hieu chung ni sau tham nhat cua tam linh. Theo
Thien s D.T. Suzuki trong quyen "Thien Hoc
Nhap Mon," that ra, trong nhng kinh nghiem
khac cua con ngi, khong co bat c ngon ng nao
bnh d va dt khoat giong "Thien" en nh vay.
"Than th en," cau nay that n gian; nhng
Thien se bac rang "Than th khong en," cau nay
cung that n gian. Neu chung ta xet en cung th
cau sau tham ch con n gian hn so vi cau
khang nh trc, bi v t au ma chung ta co th
goi la "en" neu khong phai do s che at can ct
cua bo oc nay? Thien ch n gian bac bo viec
naySpeculative mysticism means the method of
mystic cultivation of ponderance or meditation.
The Zen school is unique in various ways in the
history of religion. Its doctrines, theoretically
stated, may be said to be those of speculative
mysticism, but they are presented and
demonstrated in such a manner that only those
initiates who, after long training, have actually
gained an insight into the system can understand
their ultimate signification. To those who have not
acquired this penetrating knowledge, that is, to
those who have not experienced Zen in their
everyday life, its teachings, or rather its
utterances, assume quite a peculiar, uncouth, and
even enigmatical (unreasonable) aspect. Such
people, looking at Zen more or less conceptually,
deliberately making itself unintelligible in order to
guard its apparent profundity against outside
criticism. But, according to devoted followers of
Zen, its apparently paradoxical statements are not
artificialities contrived to hide themselves behind
a screen of obscurity; but simply because the
human tongue is not an adequate organ for
expressing the deepest truths of Zen, the latter
cannot be made the subject of logical exposition;
they are to be experienced in the inmost soul
when they become for the first time intelligible.
According to Zen Master D.T. Suzuki in "An
Introduction To Zen Buddhism", as a matter of

fact, no plainer and more straighforward
expressions that those of Zen have ever been
made by any other branch of human experience.
"Coal is black," this is plain enough; but Zen
protests, "Coal is not black." This is also plain
enough, and indeed even plainer that the first
positive statement when we come right down to
the truth of the matter, because from where we
have a so-called "Black" if it is not coming from a
shallow fabrication of human-mind? Zen plainly
denies that.
Than Bien: Iddi (p)Vikurvana (skt)
Supernatural influencesMiraculous
transformationsMiraculous acts.
1) Nhng hien tng than ky lam thay oi nhng
chuyen t nhien (than la ben trong, bien la
ben ngoai): Miracles or supernatural
influences causing the changes in natural
events.
2) S bien hoa ky dieu, nh lc bien hoa cua
Phat, co the t bien hoa mnh va bien hoa ni
ngi khac: Miraculous transformations, e.g.
the transforming powers of a Buddha, both in
regard to himself and others.
3) Do than nghiep cua c Phat hien u loai
than bien, khien chung sanh khi chanh tn.
Nhng tac ong ky dieu cua Phat, nh ran
oc khong hai c, rong la khong ot chay Cau Xa Luan th tam va thc giong nhau, nhng
c, van van: Supernatural transformation
(than: physical). The Buddhas miraculous
acts, e.g. unharmed by poisonous snakes,
unburnt by dragon fire, etc.
Than Bien Gia Tr: Vikrinitadhista (skt)
Miraculous transformation support (from the
Buddha).
Than Bien Luan: Power of self transformation
Than thong, mot trong Tam Luan cua c Phat
Supernatural powers, one of the three wheels of
the BuddhaSee Tam Luan Hoa ao.
Than Bien Lc: Vikurvana-bala (skt)Power of
miraculous transformationsSee Lc Than Bien.
Than Bien Nguyet: See Than Tuc Nguyet.
Than Bien Th ao: Physical change of form
Dung than nghiep dan datPhysically, by
supernatural powers, change of form.
Than Bon: Original spirit.
Than Can: The vital spirit as the basis of body
life.
3762
Than Chau: Pubba-videha (p)Purvavideha
(skt)Eastern continentPhat Ba ePhat Ba
Ty e Haong Thang Than Chau.
Than Ch: Spirit and will.
Than Chu: Rddhi-mantra (skt)Dharania La
Ni hay nhng li chu than bDivine utterance
Dharani, sacred formula, or magic or divine
incantations.
Than Chuy Quy Tac: Cai dui cua than va cai uc
cua quy, y noi kheo leo tai tnhExtremely
skilful.
Than Cot: Spiritual bones.
Than Cung: Nhng pham vat te thanOfferings
placed before the gods or spirits.
Than Cuong Phong: Muruts (skt)Ma Nh
ThuGod of Fierce storms.
Than D: Divinely mysteriousDivinely
wonderful.
Than Diet Bat Diet?: Co s tieu diet cua cai goi
la than hon hay khong?Is there a so-called
destruction of a soul or not?Hon Than la ten
goi khac cua tam thc. Tieu Tha lap ra sau thc,
ai Tha lap ra tam thc nay oi vi nhuc the goi
la hon than, ma ngoai ao goi la linh hon.
Theo Phat giao, tam la ten khac cua a Lai Da
Thc v ca hai eu tch tu cac hat giong cua ch
phap va lam cho chung khi len. Theo Tieu Tha
trong ai Tha th lai khac nhau. Thien s An Coc
Bach Van day: "Tam thc cua ban co the c so
sanh vi mot tam gng phan chieu nhng g xuat
hien pha trc no. T luc ban bat au suy ngh,
cam biet, van dung y ch, bong toi phu len tam
thc cua ban va lam meo mo nhng hnh anh phan
chieu. o la ieu ma chung ta goi la me hoac, can
benh can ban cua con ngi. Hau qua nghiem
trong nhat cua can benh nay la tao nen cam thc
nh nguyen dan en nh e 'Nga' va 'Phi Nga' . S
that la moi vat eu la Mot, tat nhien khong tnh
theo so em. Lam tng thay mnh oi au vi ca
the gii muon loai tach biet la ieu tao nen nhng
oi khang, long tham cung nhng au kho tat yeu.
Muc ch cua toa thien la quet i nhng bong toi
va vet o nhiem ra khoi tam thc e giup chung ta
trai nghiem mot cach sau am tnh lien i vi
toan bo cuoc song. Luc o, mot cach t nhien va
ngau phat, tnh yeu va long t bi se lan toa ni
ni."Another name for Consciousness.
 3763

Hinayana considered the six kinds of 1868 en nam 1945: Shintoism, the way of the
consciousness as Vijnana. Mahayana considered Gods, a Japanese national religion from 1868
the eight kinds of consciousness as Vijnana. till 1945.
Externalists considered vijnana as a soul. Than at: a ThanV Than kiem soat a
According to Buddhism, mind is another name for aiThe Earth Spirit who controls the earth.
Alaya-vijnana, as they both store and give rise to Than au Quy Dien: Hanh vi ngong cuongAn
all seeds of phenomena and knowledge. eccentric behavior.
According to the Kosa Sastra, the two are Than Giao Cach Cam: Telepathy.
considered as identical in the Abhidharma-Kosa, Than Giao: See Than ao.
but different in Mahayana. Zen Master Hakuun- Than Hai Lo: Asvin (skt)A Tu VanSea-route
Yasutani (1885-1973) taught: "Your mind can be spirit.
compared to a mirror, which reflects everything Than Hoan: Ten cua mot v danh Tang Trung
that appears before it. From the time you begin to Hoa vao thi Nam Tong (1127-1279)Name of a
think, to feel, and to exert your will, shadows are Chinese famous monk who lived in the Southern
cast upon your mind which distort its reflections. Sung Dynasty in China.
This condition we call delusion, which is the Than Hoc: Theology.
fundamental sickness of human beings. The most Than Ho Mang: Ngoai ao tin rang co cai goi la
serious effect of this sickness is that it creates a Than Ho Mang cho tng ca nhanExternalists
sense of duality, in consequence of which you believe that each one of them has a so-called
postulate 'I' and 'not-I.' The truth is that everything Guardian Angel to protect them.
is One, and this of course is not a numerical one. Than Hoi: Ten cua mot v danh Tang Trung Hoa
Falsely seeing oneself confronted by a world of vao thi nha ng (618-907)Name of a
separate existence, this is what creates Chinese famous monk who lived in the T'ang
antagonism, greed, and, inevitably, suffering. The Dynasty in China.
purpose of zazen is to wipe away from the mind Than Hoi Ha Trach Thien S (670-762/686-
these shadows or defilements so that we can 760?): Kataku-Jinne (jap)Ho-tse Shen-hui
intimately experience our solidarity with all life. (Wade-Giles Chinese)Heze-Shenhui (Pinyin
Love and compassion then naturally and Chinese)Ten cua mot v Thien s Trung Hoa
spontaneously flow forth." (according to 'The vao the ky th tam. Hien nay chung ta co nhieu tai
Three Pilars of Zen'). lieu chi tiet ve Thien S Than Hoi nh trong
Than Dieu: MysteriousMysticMiraculous Truyen ang Luc, quyen V, va Kinh Phap Bao
OccultMarvellousRecondite. an; tuy nhien, co mot so chi tiet ly thu ve v
Than Dieu Bat Trac: Than dieu vo phng, y noi Thien s nay trong Kinh Phap Bao an. Than Hoi
than dieu khong cungInscrutableBeyond Ha Trach, ho Cao, sanh nam 670 sau Tay Lch,
human comprehension. xuat gia nam 13 tuoi. Ong la mot trong nhng e
Than Dieu Vo Phng: See Than Dieu Bat Trac. t noi bat cua Luc To Hue Nang. Ong manh me
Than Due: Shinei (jap)Ten cua mot v Tang ung ho cho v tr cua Luc To trong lch s Thien
Nhat BanName of a Japanese monk. Tong Trung Hoa. Than Hoi dan au Thien Phai
Than Dc: Marvellous cure. truyen lai bi Luc To Hue Nang phng Nam,
Than Dc Tho: Marvellous cure tree. va manh me tan cong phai Than Tu phng Bac.
Than ao: Shinto (jap)Way of the Gods. Ong a ra hai ly do e tan cong phai Than Tu.
1) Ten goi chung ba ao: Thien ao, A Tu La Ly do th nhat, ong tan cong ve s khong chnh
ao, va Quy aoThe spirit world of devas, thong cua phai Than Tu va manh me cho rang
asuras and pretas. Hue Nang mi la ngi truyen tha y bat chnh
2) Tam Ly Hoc coi Than ao nh la linh hon thong t Ngu To Hoang Nhan. D nhien cuoc tranh
hay than thc cua chung hu tnh: Psychology, luan t noi len rang ong chnh la That To cua
or doctrine concerning the soul. dong Bo e at Ma. Ly do th nh ma ong tan
3) Than ao hay quoc ao cua Nhat Ban t nam cong phai Than Tu, ong cho rang thien phai cua

Than Tu la tiem mon, rat xa la vi thien phai
on ngo ma Luc To Hue Nang a truyen lai the talk of others.
Zen Master Shen-Hui, name of a Chinese Zen
master in the eighth century. We do have a lot of
detailed documents on this Zen Master, i.e, the
Records of the Transmission of the Lamp (Chuan-
Teng-Lu), Volume V, and the Flatform Sutra;
however, there is some interesting information on
him in the Flatform Sutra. Shen-Hui-He-Ze,
surname was Kao. He was born in 670 A.D., and
left home at the age of 13. He was one of the
eminent disciples of the Sixth Patriarch. He
strongly supported and promoted Hui-Nengs
place in Chinese Zen history. Shen-Hui led the
Southern school, and strongly attacked what
became widely known as the Northern school, the
school associated with Shen-Xiu. Shen-Hui put
forward two reasons for his attack on the Northern
school: The first reason, he attacked the
legitimacy as the Dharma heir of Hung-Jen and
proposed that the honour belonged to Hui-Neng.
Of course the argument was self-serving, since
Shen-Hui could claim to be the true Seventh
Patriarch of the Bodhidharma line. The second
reason, for attacking Shen-Hsiu was his Dharma
gate was gradual, which was fundamentally at
odds with what Shen-Hui regarded as the genuine
Zen of his teacher, Hui-Neng.
Theo Kinh Phap Bao an, chng tam, nam
mi ba tuoi, S t chua Ngoc Tuyen en
tham le Luc To Hue NangAccording to the
Flatform Sutra, Chapter Eight, as a young boy
at the age of thirteen years old, Shen-Hui
came from Yu-Chuan to pay homage to the
Sixth Patriarch Hui-Neng.
To hoi: Tri thc t xa nhoc nhan en lai em
c cai goc en chang? Neu co goc th nen
biet c ong chu, th noi xem?The
master said, The Knowing Ones journey
must have been difficult. Did you bring the
original with you? If you have the original,
you should know the owner. Try to explain it
to me."
Than Hoi tha: Lay vo tru lam goc, thay tc
la chu.Shen-Hui said, I take non-dwelling
as the original and seeing as the owner.
To bao: Ong sa di nay au nen noi nh the.
3764
The Master said, This Sramanera imitates
Than Hoi lien hoi: Hoa Thng toa thien lai
thay hay chang thay? Shen-Hui then
asked, When you sit in Chan, High Master,
do you see or not?
To cam gay anh ba gay hoi: Toi anh ong
au hay chang au?The Master hit him
three times with his staff and said, When I hit
you, does it hurt or not?
Than Hoi ap: Cung au cung khong au.
Shen-Hui replied, It both hurts and does not
hurt.
To bao: Toi cung thay cung chang thay.
The Master said, I both see and do not see.
Than Hoi hoi: The nao la cung thay cung
chang thay?Shen-Hui asked, How can
you both see and not see?
To bao: Cho thay cua toi thng thay nhng
loi lam ni tam mnh, khong thay phai quay
tot xau cua ngi khac, ay do cung thay ma
cung chang thay. Ong noi au cung chang au
la the nao? Neu ong chang au th ong nh
cay a, neu ong au th ong vi pham phu,
tc khi san han, ong hng ve trc thay la
hai ben, au chang au la sanh diet, ong t
tanh lai chang thay ma dam ua vi ngi.
The Master said, What I see is the
transgression and error of my own mind. I do
not see the right, wrong, good or bad of other
people. This is my seeing and not seeing.
How can you say it both hurts and does not
hurt? If it does not hurt you are like a piece of
stone but if it does hurt you are just like a
common person and will give rise to hatred.
Your seeing and not seeing are two extreme
and your hurting and not hurting are
production and extinction. You have not even
seen your own nature and yet you dare to
ridicule others.
Trong khi b anh, Than Hoi ngh: V Thay
nay that v ai. That kho ma gap c mot
ngi nh vay du trong nhieu kiep. a gap roi
khong the bo l dp may ngan i. Than Hoi
lien le bai sam hoiAs he was being beaten,
Shen-Hui thought: This Master is such a
great and wise sage. It is difficult to meet
such a person even after many kalpas of time.

Having met him today how can I lament my
life? Shen-Hui bowed, apologized and
thanked the Master.
To lai noi: Tam ong neu me chang thay th
hoi thien tri thc e tm ng, con tam ong
neu ngo tc t thay tanh, y phap tu ha nh, ong
t me khong thay tam mnh, tr lai hoi ta thay
cung chang thay. Ta thay th t biet ha thay
cai me cho ong, neu ong t thay cung chang
thay c cai me cho ta, sao chang t biet t
thay ma hoi ta thay cung chang thay. Than
Hoi lai le hn mot tram lay, xin sam hoi toi
loi roi sieng nang hau ha ben canh khong
riThe Master continued, If your mind is
confused and you do not see, then ask a Good
Knowing Advisor to help you find the way. If
your mind is enlightened, then see your own
nature and cultivate according to the Dharma.
You yourself are confused and do not see
your own mind and, yet, you come to ask me
whether or not I see. If I see, I know it for
myself but is that of any help to you in your
confusion? In the same way your seeing is of
no use to me. Why dont you know and see it
for yourself, instead of asking me whether or
not I see?" Shen-Hui bowed again over one
hundred times, seeking forgiveness for his
error. He served the Master with diligence,
never leaving his side.
Mot hom To bao chung: Toi co mot vat
khong au, khong uoi, khong danh, khong t,
khong lng, khong mat, cac ngi lai biet
chang?One day the Master addressed the
assembly as follows: I have a thing. It has no
head or tail, no name or label, no back or
front. Do you all know what it is?
Than Hoi bc ra noi rang: Ay la bon
nguyen cua ch Phat, la Phat tanh cua Than
Hoi.Shen-Hui stepped forward and said,
It is the root source of all Buddhas, Shen-
Huis Buddha nature!
To bao: Toi a noi vi ong khong danh
khong t, ong lien goi la bon nguyen, la Phat
tanh, ong nham i lay co tranh che au, cung
ch thanh cai hang tong o cua tri giai.The
Master said, I just told you that it has no
name or label, and you immediately call it the
root-source of all Buddhas. Go and build a
3765
thatched hut over your head! Youre nothing
but a follower who pursues knowledge and
interpretation.
oan, To lai bao tiep: "Ngi tre tuoi nay sau
nay neu ng au t vien, em en cho tong
mon nhieu e t chng ngo."Then, the
Sixth Ancestor continued to say, "In the future
if this youngster heads a monastery, it will
certainly bring forth fully realized disciples of
our school."
Sau khi To diet o, ngai Than Hoi vao Kinh
Lac, hoang truyen phap on giao Tao Khe,
viet bo Hien Tong Ky, thanh hanh i goi la
Thien S Ha TrachAfter the Masters
extinction, Shen-Hui went to Ching Lo where
he propagated the Tsao-His Sudden
Teaching. He wrote the Hsien-Tsung Chi
which circulated widely throughout the land.
He is known as Dhyana Master Ho-Che.
To thay cac tong nan van nhau, eu khi tam
ac, phan nhieu nhom di toa cua To, Ngai
thng xot mi bao rang: Ngi hoc ao, tat
ca niem thien, niem ac nen phai dep sach,
khong ten co the goi, ay goi la t tanh, tanh
khong hay ay goi la that tanh, tren that tanh
dng lap tat ca giao mon, ngay li noi lien
phai t thay. Cac ngi nghe noi, thay eu
lam le, xin th Ngai lam ThayThe Master
saw many disciples of other schools, all with
evil intentions, gathered beneath his seat to
ask him difficult questions. Pitying them, he
said, Students of the way, all thoughts of
good or evil should be completely cast away.
What cannot be named by any name is called
the self-nature. This non-dual nature is the
real nature and it is within the real nature that
all teaching doors are established. At these
words you should see it for yourselves.
Hearing this, they all made obeisance and
asked him to be their master.
Theo Kinh Phap Bao an, chng mi, vao
nien hieu Thai Cc nam Nham Ty, Dien Hoa
thang bay (712 sau Tay Lch), To sai e t
en Tan Chau, chua Quoc An dng thap va
khien th khi cong gap, nam ke cuoi mua ha
lac thanh, ngay mong mot thang bay To hop
o chung bao rang: Toi en thang tam muon
la the gian, cac ong co nghi phai hoi nhau

sm, toi v cac ong pha nghi khien cac ong dt
me, neu toi i roi, sau khong co ngi day cac
ong. Ngai Phap Hai, van van, nghe To noi
thay eu ri le ch co Than Hoi than tnh bat
ong, cung khong co khocAccording to the
Flatform Sutra, Chapter Ten, in the seventh
month of the year Jen-Tsu, the first year of
Tai-Chi and Yen-Ho reigns (around 712
A.D.), the Master sent his disciples to Hsin-
Chou to build a pagoda at Kuo-En Temple.
He ordered them to hurry the work and it was
completed by the end of the summer of the
following year. On the first day of the seventh
month, he gathered his disciples together and
said, In the eighth month I wish to leave this
world. Those of you with doubts should ask
about them soon so that I may resolve them
for you and put an end to your confusion,
because when I am gone there will be no one
to teach you. Hearing this, Fa-Hai and others
wept. Only Shen-Hui was unmoved and did
not cry.
To bao: Than Hoi tieu s lai c thien bat attained the equality of good and evil. He is
thien cung la ong, khen che chang ong, vui
buon chang sanh, ngoai ra eu khong c,
trong nui may nam, cu canh tu ao g? Neu
cac ong buon khoc la v lo cho ai? Neu lo ta
chang biet cho i th ta t biet cho i, neu ta
chang biet cho i th tron khong bao trc cho
cac ong, cac ong buon khoc bi v chang biet
cho i cua ta, neu biet cho i cua ta tc khong
nen buon khoc. Phap tanh von khong sanh
diet i lai, cac ong ngoi ay ta se v cac ong
noi mot bai ke goi la Chn Gia ong Tnh
ke. Cac ong tung bai nay cung vi ta y ong,
y ay ma tu hanh th khong mat tong ch.
Chung Tang eu lam le, To noi ke rang:
Tat ca khong co chn,
Chang do thay ni chn
Neu thay c cai chn,
Thay o tron khong chn.
Neu hay t co chn,
La gia tc tam chn.
T tam khong la gia,
Khong chn cho nao chn.
Hu tnh tc biet ong,
Vo tnh tc khong ong.
Neu tu hanh bat ong,
3766
ong vo tnh bat ong.
Neu tm chn bat ong,
Tren ong co bat ong.
Bat ong la bat ong,
Vo tnh khong Phat tanh.
Hay kheo phan biet tng,
e nhat ngha bat ong,
Ch khi cai thay nay,
La dung cua chn nh.
Bao nhng ngi hoc ao,
Gang sc phai dung tam,
Ch oi phap ai tha,
Lai chap tr sanh t.
Neu ban luan tng ng,
Lien cung ban ngha Phat,
Neu that khong tng ng,
Chap tay khien hoan hy.
Tong nay von khong tranh,
Tranh tc mat y ao,
Chap nghch tranh phap mon,
T tanh vao sanh t.
The Master said, "Little Master Shen-Hui has
not moved by blame or praise and does not
feel sadness or joy. None of the rest of you
have attained that. All these years on the
mountain, how have you been cultivating?
Now you cry. Who are you worrying about?
Are you worrying that I dont know where Im
going? I know where Im going. If I did not
know, I wouldnt have been able to tell you
about it in advance. No doubt you are crying
because you dont know where I am going but
if you knew you wouldnt need to cry.
Originally, the Dharma nature is not produced
or extinguished; it does not come or go. All of
you sit down, and I will recite a verse called
'The True-False Motion-Stillness Verse. If
you take it up and recite it, you will be of the
same mind as I am. If you rely on it to
cultivate, you will not stray from the true
principle of our school. The assembly bowed
and begged the Master to recite the verse.
There is nothing true in anything,
So dont view anything as true.
If you view anything as true,
Your view will be completely false.
You can know what is true by yourself.
 3767
Being apart from the false is
The truth of the mind.
When your own mind is
Not apart from the false
And lacks the truth,
Then where is the truth?
Sentient beings understand motion.
Insentient beings do not move.
If you cultivate the work of
Non-movement,
Like insentient beings, you will not move.
If you seek the true non-movement,
In movement, there is non-movement.
Non-movement is non-movement, but
Things without sentience
Lack the Buddha-seed.
Fully able to discriminate among marks,
But unmoving in the primary meaning:
The very act of viewing in this way,
Itself is the function of true suchness.
I tell you, students of the Way,
Apply your minds with effort and take care,
At the gate of the Great Vehicle
Do not grasp the wisdom of
Birth and death.
If there is response of these words,
Then let us discuss
The Buddhas meaning together.
If there is no response,
Join your hands together
And make others glad.
The basis of this school is non-contention.
Contention is not the meaning of the Way.
For in grasping at the Dharma doors
Of contradition and contention,
The self-nature enters birth and death.
Nam 760, S th tch trong luc ang ngoi
thien. Thap cua s c at tai Long Mon.
Sau khi th tch ong c ton vinh la "Chan
Tong ai S"In 760, he passed away while
sitting in meditation. His burial stupa was
located at Dragon Gate. After his death Ho-
tse received the honorific title Chen-tsung ta-
shih (Shinshu Daishi).
Than Hoi Tnh Chung Thien S (720-794):
Thien s Trung Hoa, thuoc tong Tnh Chung vao
thi nha ng (618-907)Chinese Zen master
of the Ching Chung Sect, who lived in the T'ang
Dynasty in China.
Than Hon: SpiritSoul.
Than Huynh (566-630): Ten cua mot v danh
Tang Trung Hoa vao thi nha ng (618-907)
Name of a Chinese famous monk who lived in the
T'ang Dynasty in China.
Than Kim Cang: Vajradhara (skt)Vajra god
See Kim Cang Than.
Than Lam Long Tnh (1876-1963): Ten cua mot
v hoc gia noi tieng cua Phat giao Nhat Ban vao
the ky th XXName of a Japanese famous
Buddhist scholar in the twentieth century.
Than Linh: DeityDivinity.
Than Linh Hoc: Spiritualism.
Than Lc: Iddibala (p)Rddhibala (skt)
Miraculous powersSpiritual power
Superknowledge.
Than Lc Cc: The feet of psychic powers
See Mi Chan Cua Ch ai Bo Tat.
Than Lc Giac: Powerful Awareness.
Than Lc Phat: The Buddhas spiritual powers
Buddhas supernatural powers.
Than Lc Than: The body of spiritual powers
See Mi Than Cua Ch ai Bo Tat.
Than Lc Tuc: Feet of psychic powersSee
Mi Chan Cua Ch ai Bo Tat.
Than Lc T Tai: Riddhivasita (skt)Control of
spiritual powersNang lc thi trien moi loai than
thong. Vi than lc t tai, ch Bo Tat th hien tat
ca ai than thongThe power of exhibiting all
kinds of miraculous works. With control of
spiritual powers, Bodhisattvas show all kinds of
great mystical displays.
Than Lc Vo Ngai Dung: Unimpeded function
relating to miracles.
Than Me Y oat: B me hoac nen khong con la y
cua mnh naInfatuated.
Than Minh: The intelligent or spiritual nature
The spirits of heaven and earth, the godsSee
Tanh a.
Than Moc: Tree ghostTree spiritSee Moc
Than.
Than Nga: Purisa (p)Purusa or Atman (skt)
Supreme souls or spiritPermanent person1)
Cai thc nga ma ngoai ao chap rang khi than
chet th than nga xuat ra: The soul, the spiritual
ego, or permanent person, which by non-Budhists

was said to migrate on the death of the body; 2)
Than Thc cung la cai tam thc toi thng san
sanh moi hnh thc cua s hien hu: Purusa is also
the Supreme Soul or Spirit, which produces all
forms of existence.
Than Nga Chap: Attachment to a permanent
personThoi thng, ngi ta chap la than nga
khap mi phng, yen lang, sang suot, chang
ong. Chang han mot ngi quan sat cai tam dieu
minh, khap cac coi mi phng, tram nhien, cho
la than nga hoan toan, t o chap la than nga khap
mi phng, yen lang, sang suot, chang ong.
Tat ca chung sanh trong than nga, tam t sinh t
chet. Th tnh cach cua nga tam la thng hang.
Con kia sinh diet, that la tnh cach vo thng
Usually, people regard the state of profound
stillness is the ultimate spiritual self. For example,
a person contemplates the wonderfully bright
mind pervading the ten directions, he concludes
that this state of profound stillness is the ultimate
spiritual self. Then he speculates , My spiritual
self, which is settled, bright, and unmoving,
pervades the ten directions. All living beings are
within my mind, and there they are born and die
by themselves. Therefore, my mind is permanent,
while those who undergo birth and death there are
truly impermanent."
Than Nghi Thien S (?-1216): Ten cua mot v
Thien s Viet Nam, the he th 13, thuoc dong
Thien Vo Ngon Thong, song vao the ky th XII.
Thien phai Vo Ngon Thong c Thien s Vo
Ngon Thong (?-826) sang lap tai Viet Nam vao
khoang gia the ky th IXName of a
Vietnamese Zen master of the thirteenth
generation of the Wu Yuen T'ung Zen Sect, who
lived in the twelfth century. Wu Yuen T'ung Zen
Sect, founded by Zen master Vo Ngon Thong in
Vietnam in the middle of the ninth century.
Than Ngon: Atharva-veda (skt)A That Ve
aNhng Tai Ve aSpiritual words
Divine speechThe fourth Veda, dealing with
sorcery or magicGom nhng bai chu thuat dung
e cau nguyen.
Than Nhan: Gods (spirits) and men.
Than N: A devi, a female spirit, a sorceress.
Than Phan Tam Kinh: Luc khuyen thnh than ky
hay tr ta ma khi oc kinhDivinely distributed
3768
Sutra, when publicly recited to get rid of evil
spiritsSee Bat Nha Tam Kinh.
Than Phat: Deity and Buddhas.
Than Phuc: To give inTo yieldTo submit.
Than Phng: Ten cua mot v danh Tang Trung
Hoa vao thi nha ng (618-907)Name of a
Chinese famous monk who lived in the T'ang
Dynasty in China.
Than Quang: Anh sang cua ch thienDeva
lightDivine gloryThe light of the gods.
Than Sai Quy S: Ma xui quy khienPrompted
by devils, urged by ghosts, i.e., driven to do
something as if possessed by the devil.
Than Sac: AppearanceAspect.
Than Sinh Phoc, Thiet Sinh Mao: Moi mieng len
moc, li moc long, y noi tnh trang tnh khau rat
lauNot to open one's mouth or not to talk for a
long time.
Than Sn Mat Thien S: Zen master Shen-shan
Mi (Mi of Shen-shan)Than Sn Mat, ten cua
mot v Thien s Trung Hoa vao the ky th IX.
Hien nay chung ta khong co nhieu tai lieu chi tiet
ve Thien s Than Sn Mat; tuy nhien, co mot cuoc
oi thoai gia S va Thien s ong Sn Lng
Gii trong quyen Truyen ang Luc, quyen XV:
Mot hom, khi Than Sn Mat ang lam viec ngoai
vn tra vi ong Sn. ong Sn at cuoc xuong
at, noi: "Lao Tang met qua, khong con chut sc
lc nao trong ngi ca." Than Sn Mat noi: "Neu
nh khong con chut sc lc nao th tai sao thay
con co the noi c nh the?" ong Sn noi: "Co
phai ong ngh la co ngi khong co sc lc
khong?" Than Sn Mat khong hoi them g na
Zen master Ch'ing-yin K'ai, name of a Chinese
Zen master in the eleventh century. We do not
have detailed documents on this Zen Master;
however, there is a dialogue between him and
Zen master Tung-shan Liang-chieh in The
Records of the Transmission of the Lamp (Chuan-
Teng-Lu), Volume XV: One day, when Zen
master Shen-shan Mi was working with Tung-shan
on the tea-garden, Tung-shan let down his hoe,
saying, "I am all tired out, no energy whatever is
left in me." Mi said, "If there were no energy left,
how could you even say that?" Tung-shan said,
"You thought there was one with enough energy,
did you not?" Mi did not pursue him any further.
Than Sn Tang Mat Thien S: Zen master Shen-
 3769

shan Mi (Mi of Shen-shan)See Than Sn Mat Hom khac, thay bon s ang ngoi xem kinh
Thien S. ben khung ca, v tri lanh nen ong lay giay
Than Song: Sarasvti (skt)Tat La T Phat e dan kn ca lai. Than Tan i ngang thay mot
River god. con ong c bay ap vao t giay e tm loi ra,
Than Tai: Ten cua mot v danh Tang Trung Hoa nhng chui ra khong c. Than Tan ng
vao thi nha ng (618-907)Name of a ngoai ca so ngam mot bai ke:
Chinese famous monk who lived in the T'ang Khong mon bat khang xuat
Dynasty in China. au song da thai si
Than Tan Thien S: Zen master Shen-Tsan Bach nien tang co ch
Than Tan Thien S la mot trong nhng e t noi Ha nhat xuat au th?
bac cua Thien S Bach Trng vao thi nha (Ca khong chang chu ra
ng. Ngai xuat gia luc tuoi con nhoZen Lai me muoi vui au vao song ca
master Shen-Tsan was one of the outstanding of Tram nam vui au vao t giay cu ay
Zen master Bai-Zhang during the T'ang dynasty Cung khong co ngay nao ra c?)
(618-907). He left home to become a monk at the Nghe bai ke nay thay cua ong at kinh xuong,
young age. hoi S: "Ong i hanh cc gap ngi the nao,
Sau khi ngo ao vi To Bach Trng, S ben ma trc sau ta thay ong noi nhng li d
tr ve bon t, ni S th phat vi v "thu thng?" Than Tan ap: "Con may nh c
nghiep s", v thay a day S t hoi nho va Hoa Thng Bach Trng ch cho bnh yen.
khi o a gia lam roi. Tuy nhien, v bon s Nay muon bao ap t c cua Thay." Thay
nay cha thau ao, nhng lai rat kieu ngao va nghe vay, ben bao chung thiet trai, mi S
khong muon nghe li khuyen cua e t, v thuyet phap. S len but giang, c xng Bach
ngh rang e t lam sao hn thay c. V the Trng mon phong, giang rang:
ngai muon tm cach canh tnh bon s. Mot "Linh quang oc dieu
hom, S ky co cho thay khi tam. S ben vo Thoat xa can canh
lng thay noi: "That la mot ien Phat ep, ma The lo chan thng
trong o lai chang linh thanh chut nao." V chang vng ch ngha
Thay quay au lai nhn S. S noi: "Phat tuy Tam tnh khong nhiem
khong linh thanh, nhng co the phong Von t vien thanh
quang!"After attaining enlightenment, he Ch la vong duyen
bid farewell to Master Bai-Zhang and Tc nh nh Phat."
returned to the monastery in which he had Thay cua S nghe xong li o lien hoat nhien
been ordained by his "first teacher", the monk cam ngo. ay Than Tan ch muon dien ta
who had brought him up from childhood and mot hanh ong mu quang va ngu si cua con
who, at that time, was a very old man. ong, tm ng ra ngoai qua ca so ma khong
However, his original teacher had not entirely ngh rang no co the ra bang ca chanh ang
understood the Truth, but he was too proud to m rong mot cach n gian vay thoi. Vi mot
take advice from his student, as he thought con ngi, c tiep tuc chon vui mnh trong
disciples would never surpass their teacher. chong giay cu hang tram nam, th biet ti bao
So Shen-tsan would like to help his teacher to gi mi co the tm c ng ra the gii cua
get awakened. One day, Shen-tsan was tr tue? Hanh gia tu Thien nen nhn thay ro y
helping his old teacher to bathe. While ngha cua hai ch "Khong Mon." Khong mon
washing the old man's back, he said to him, trong nha Thien la phap mon la tng ma tu,
"This is such a fine temple, but the Buddha in hay la che phuc c sau can Nhan, Nh, Ty,
it is not at all holy!" His old teacher then Thiet, Than, y va khong con b sau tran la
turned round and looked at him, whereupon Sac, Thanh, Hng, V, Xuc, Phap sai x na.
Shen-tsan commended, "Though the Buddha Thien tong t ni Khong Mon i vao, khi
is not holy, he can still radiate the light!" phat tam tu lien quet sach tat ca tng, cho
 3770
en tng Phat, tng phap eu b pha tr look at the meaning of the words "The gate of
Another day, his old teacher was reading the
sutra by the window. Because it was too cold
outside, he sealed the window with paper.
This incidentally entrapped a bee inside the
room. When Shen-Tsan passed by the abbots
room and notice the bee banging itself against
the taped window, trying to find its way out,
he composed the following verses:
The gateless gate is there,
Why dont you get out,
how stupid of you!
Even though you poke your nose into
The old paper for hundreds of years,
When can you expect to set free?
Hearing this remark, the old teacher laid
down his book and said to Shen-tsan, "For
quite a few times now, you have made
unusual remarks. From whom did you gain
your knowledge while you were away from
home?" Shen-tsan replied, "I have reached
the state of peaceful rest through the grace of
Master Pai-chang. Now I have come back
home to pay my debt of gratitude to you." His
old teacher then prepared a great festival in
his young disciple's honour, summoned the
monks in the monastery to the assebly hall,
and besought Shen-tsan to preach the Dharma
to all. Whereupon Shen-tsan ascended to the
high seat and, following the tradition of Pai-
chang, preached as follows:
"Singularly radiating is the wondrous Light
Free from bondage of matter and the senses.
Not binding by words and letters,
The essence is nakedly exposed
in its pure eternity.
Never defiled is the Mind-nature;
It exists in pefection from the very beginning.
By merely casting away yor delusions
The Suchness of Buddhahood is realized."
Here, Shen-Tsan just wants to describe the
blind and foolish action of the bee, looking for
a way out through the window without
thinking that it can simply exit through the
open door. With a human being, for hundreds
of years, if one continues to bury oneself in
old paper, when can one find the exit to the
world of wisdom? Zen practitioners should
emptiness." In Zen, this Dharma Door
abandon the attchments to Form in order to
cultivate. It is the ability to tame and master
over the six faculties of Eyes, Ears, Nose,
Tongue, Body, and Mind and is no longer
enslaved and ordered around by the six
elements of Form, Sound, Fragrance, Flavor,
Touch and Dharma. Only Arhats and
Bodhisattvas who have attained the state of
No Learning. In the Zen School, the
practitioner enters the Way throught the
Dharma Door of Emptiness. Right from the
beginning of his cultivation he wipes out all
makrs, even the marks of the Buddhas or the
Dharma are destroyed.
Than Tau (744-817): Ten cua mot v danh Tang
Trung Hoa vao thi nha ng (618-907)Name
of a Chinese famous monk who lived during the
T'ang Dynasty in China.
Than Tham Mo Thnh: Sm tha chieu hoi (theo
luat trong t vien, vao luc sang sm va chang
vang toi, ch Tang phai vao tham bai phng
trng)To visit the abbot in the morning and
evening.
Than Thanh: Ten cua mot v danh Tang Trung
Hoa vao thi nha ng (618-907)Name of a
Chinese famous monk who lived in the T'ang
Dynasty in China.
Than Thanh Kh Sang: Tinh than trong sang
The mind is clear and vigorous.
Than Thanh: SacredDeities and saints.
Than Thanh Sinh Hoat: Ten cua mot quyen sach
c viet bi mot triet gia An o ten Ao La Tan
a Cao S (1872-1950) va c xuat ban vao nam
1949The Life Divine, name of a book written
by an Indian philosopher named Sri Aurobindo
Ghose, and published in 1949.
Than Thien Gii: Dyans (skt)Devas in Heavely
realmGods in Heavely realm.
Than Thiet: Lips and tongue.
Than Thong: Abhijna (skt)Abhinna (p)
Supernatural knowledgeThan thong ma ch
Phat hay ch A La Han at c qua t thien. Co
c nghiep thong la nh cong c tu hanh trong
nhieu i trc (ch Thien Long Ho Phap, ch Bo
Tat, ch Thien eu da vao tuc nghiep tu hanh
cua nhng i trc ma co c sc than thong).
 3771

Than thong la sc manh ky dieu bao gom s hieu psychic power, high powers, supernormal
biet, ky xao, thong minh, tr nh, van van. Than knowledges, or superknowledge. Miraculous
thong la nhng th ma s tng tng cua xa hoi Powers are what the Western religious
van minh tran tuc hien nay cho la phi thng, hay imagination would regard as miraculous or
nhng th ma s tng tng trong cac ton giao supernatural, attainable only through penetrating
phng tay cho la sieu nhien; than lc at c insight. Zen is not lacking in supernatural
bang tr tue sang suot va khong the ngh ban. elements, and that it shares miracle stories and
Thien khong thieu nhng yeu to sieu nhien, va wonder-working claims with other religions. But
Thien cung co nhng chuyen than b va a ra cac Zen never boasts about its achievements, nor does
truyen lam phep la nh cac ton giao khac. Nhng it extol supernatural powers to glorify its
Thien khong bao gi khoa trng nhng thanh tch teachings. On the contrary, the tradition of Zen has
cua mnh, cung chang bao gi tang boc nhng than shown unmistakenly its scornful attitude towards
thong e e cao giao ly cua mnh. Trai lai, truyen miracle working. Zen does not court or care about
thong Thien a bieu lo mot cach hien nhien thai miraculous powers of any sort. What it does care
o khinh th oi vi than thong. Thien khong mong about is the understanding and realization of that
cau ma cung chang quan tam en bat c loai than wonder of all wonders, the indescribable
thong nao. ieu ma Thien that s quan tam en la Dharmakaya which can be found in all places and
s lieu tri va chng ngo cai huyen dieu cua tat ca at all times. This was clearly demonstrated in the
nhng huyen dieu, cai Phap than bat kha t ngh words of Pang-lung Wen when he said, "To fetch
ma chung ta co the tm thay tat ca moi cho va water and carry wood are both miracle." In fact,
vao tat ca moi thi. ieu nay c bieu lo ro ret many koans prove the disdainful attitude towards
trong li noi cua Bang Long Uan khi ong noi: supernatural powers that Zen has adopted. Zen not
"Than thong cung dieu dung, ganh cui va xach only discourages its followers from seeking these
nc." That vay, nhieu cong an chng to thai o powers, but also tries to demolish such powers if it
khinh th oi vi than thong ma Thien chu trng. can, because it considers all these 'powers',
Thien chang nhng khong khuyen khch cac mon 'visions', and 'revelations' to be distractions that
o tm kiem cac than thong nay ma con co pha often lead one astray from the right path. Despite
huy chung neu co the, bi v Thien xem nhng all their mockery and dislike of wonder-working
'than thong', 'khai tng' va 'khai th' la nhng tro acts and supernatural powers, the accomplished
vui du do ngi ta lac ra khoi chanh ao. Mac dau Zen masters were by no means incapable of
Thien che dieu va khong a nhng hanh ong lam performing them. They could do so if they
phep la va than thong, cac thien s a ac phap deemed it necessary for a worthwhile purpose.
tuyet nhien khong phai la khong co kha nang lam These miracle powers are simply the natural by-
nhng th o. Ho co the lam neu ho cho la can products of true Enlightenment. A perfectly
thiet cho mot muc ch xng ang. Nhng than enlightened being must possess them, otherwise
thong nay ch la cai pho san tat nhien cua thc his Enlightenment can at most be considered as
ngo. Mot ngi ngo hoan toan phai co chung neu only partial.
khong cai ngo cua ngi ay nhieu nhat ch co the Than Thong Ba La Mat: Transcendental spiritual
coi la mi c phan nao thoiSupernatural or powersThan thong Ba La Mat co ngha la th
universal powers acquired by a Buddha, also by hien tat ca cong dung t taiTranscendental
an arhat through the fourth degree of dhyana. spiritual powers mean demonstrating all
Supernatural powers that have been acquired as autonomous actions.
karma by demons, spirits, nagas, etc. Supernatural Than Thong Bien Hien: Iddi-pratiharya (p)
powers obtained from former karma, one of the Rddhipratiharya (skt)Nh Y Tuc Th Hien
five supernatural powers. Miracle powers include Manifestation of power of ubiquity
knowing, skillful, clever, understanding, Manifestation of magical psychic power of
conversant with, remembrance, recollection. ubiquity.
Miracles mean ubiquitous supernatural power, Than Thong Bien Hoa: Abhijna (skt)Abhinna
 3772

(p)Supernatural knowledgeThan thong xuat Than Thong Th Hien: Than Thong Bien Hien
hien bat c au, bay hay i theo y mnh khong Manifestation of power of ubiquity
ngan ngaiDeva-foot ubiquitySupernatural Manifestation of magical psychic power of
power to appear at will in any place, to fly or go ubiquity.
without hindrances, to have absolute freedom. Than Thong Tha: Ten goi Chan Ngon giao, tc
Than Thong Cc: The feet of spiritual tha giao da vao sc gia tr than bien cua Nh
knowledgeVi chn than thong, ch Bo Tat tuy LaiThe supernatural or magic vehicle, i.e. the
theo duc lac cua chung sanh lam cho hoan hy esoteric sect or Shingon.
With the feet of spiritual knowledge, Bodhisattvas Than Thong Trang: Torch of Superknowledge.
gladden all sentient beings according to their Than Thong Tuc: Feet of spiritual knowledge
desires. Chn than thong, v tuy theo duc lac cua chung
Than Thong Dieu Dung Van Thuy Ban Sai: ay sanh lam cho hoan hyGladdening all sentient
la cau noi bat hu cua Bang Long Uan khi ong noi: beings according to their desires.
"Than thong cung dieu dung, ganh cui va xach Than Thong Vo Ngai Dung: Unimpeded function
nc."This is Pang-lung Wen's undecayed relating to spiritual capacities.
saying, "To fetch water and carry wood are both Than Thong Vo S Tac: The nondoing of
miracle."See Than Thong. spiritual powers.
Than Thong Dieu Phap: Phng phap ky dieu Than Thuat: Divine artMagic.
vi than thong lcWonderful methods with Than Thc: Jantu (skt)Consciousness
supernatural powers. Intelligent spiritSoulIncomprehensible or
Than Thong Du Hy Kinh: Kinh noi ve than thong divine wisdomVe nhng van e tam ly hoc,
chuyen tam cua ch Phat va ch Bo Tat la cu o Phat giao khong chap nhan s hien hu cua mot
chung sanh thoat khoThe sutra on the resolve linh hon c cho la chan that va bat t. Vo nga
with supernatural power of Buddhas and ap dung cho tat ca van hu (sarva dharma), hu c
Bodhisattvas is to save sentient beingsSee Pho hay vo c. Theo Nhan Sinh, cung khong co linh
Dieu Kinh. hon, khong co cai nga chn that nao la bat t. Con
Than Thong Du Hy Tam Muoi: Rddhi-vikridita trong trng hp ch chung cho van hu, cung
(skt)Than thong chuyen tam cua ch Phat va khong co ban the, khong co ban chat nao ma
ch Bo Tat la cu o chung sanh thoat kho The khong bien dch. Bi v khong co mot cai nga chan
resolve with supernatural power of Buddhas and thc theo khong gian, ngha la khong co thc the,
Bodhisattvas is to save sentient beings. nen khong bao gi co thng hangWith regard
Than Thong ao B Ngan: Than thong vt thoat to the psychological question, Buddhism does not
qua b ben kiaOther shore of spiritual powers. admit the existence of a soul that is real and
Than Thong Kim Cang: See Hoa Tu Phat anh. immortal. Anatma or non-self refers to all things
Than Thong Ky ac: Than lc ky ac hoa o (sarva-dharma), organic and inorganic. In the case
chung sanhIncomparable kinds of power to of human beings, there will accordingly to be no
convert all beings. soul, no real self that is immortal. While in the
Than Thong Lc: Vikurvita (skt) case of things in general, there will be no
Sappatihariyam (p)Nang lc tao ra cac phep noumenon, no essence which is unchangeable.
laThe power of working miraclesThe Because there is no real self spatially, i.e., no
resulting supernatural powers. substance, there will be no permanent, i.e., no
Than Thong Nguyet: See Than Tuc Nguyet duration. Therefore, no bliss, is to be found in the
Than Thong Pho: Universal superhuman powers. world.
Than Thong Quang: Vien Quang, anh hao quang Than Tch: Story of a god.
phong ra chung quanh nh au cua PhatThe Than Tch Tham Khau: Vao luc sang sm va
halo surrounding the head of a Buddha. chang vang toi, ch Tang phai vao go ca e tham
Than Thong Quang ai: Co kha nang sieu bai va cau li giao dan giac ngo ni phng
nhienEndowed with supernatural powers. trngTo knock the door of the abbot in the

morning and evening in order to visit and to seek
instructions for enlightenment.
Than Tien: Deities and immortalsThan va
TienSpirit-rsis who roam the airSpirit genii
Deities and immortalsCo nam loai Than Tien:
Thien Tien, Than Tien, Nhan Tien, a Tien va
Quy TienThere are five kinds of Deities and
immortals: Deva, Spirit, Human immortals, Earth
or cave immortals, and Preta immortals.
Than Tien Ngoai ao: Extenalist deities and
immortals.
Than Tnh: DivinityDeity.
Than Toa: Cho ngoi cua ch ThienDeva or
spirit throne.
Than Tr:
1) Cai tr thong hieu tat ca s viec, t vat chat
en phi vat chatSpirit and intelligence
Spiritual wisdomDivine wisdom which
comprehends all things, material and
immaterial.
2) (819-886): Ten cua mot v danh Tang Trung
Hoa vao thi nha ng (618-907)Name of
a Chinese famous monk who lived during the
T'ang Dynasty in China.
3) (1042-1091): Ten cua mot v danh Tang Trung
Hoa vao thi Bac Tong (960-1127)Name of
a Chinese famous monk who lived in the
Northern Sung Dynasty in China.
Than Tr Hoc: TheosophyThong Thien Hoc.
Than Tr Hue Hoc: Than tr va Hue hoc
Spiritual wisdom and the study of wisdom
(learning of wisdom).
Than Trieu: Purvahna (skt)Pubbanha (p)Mot
trong ba thi trong ngay, buoi sangThe morning
period, the first of the three divisions of the day
See Tam Thi (A).
Than Tu: Jinshu (jap)Shen-Hsiu (606-706)
Mot trong nhng e t noi tieng cua Ngu To
Hoang Nhan, v kia la Luc To Hue Nang. Sau khi
ngu to th tch, hai trng phai c hai v thanh
lap, dong thien phng bac va dong thien phng
nam. Than Tu a truyen ba thien ve phng bac
va c biet en nh Tiem Giao va chu yeu da
vao hoc thuyet cua kinh Lang Gia; du c Hoang
Trieu nc long bao tr van khong ton tai c bao
lau, chang bao lau sau th dong thien phng bac
tan rui, va c thay the bi dong thien cua Luc to
Hue Nang c biet vi ten dong Thien Trung
3773
Hoa. S d thi o Than Tu c biet en nh la
ngi ke v chnh thc cua Ngu To Hoang Nhan
cho en gia the ky th VIII v ong co nhng lien
he tuyet vi vi trieu nh. La mot thien s tuyet
vi va a c hoang hau Vo Tac Thien a len
lam Phap S Trng An va Lac Dng. Tuy
nhien, ve sau nay ch co dong thien cua Luc To
Hue Nang con ton tai va a nay sanh ra cac dong
Lam Te, Thien Thai, van van. Than Tu la tac gia
cua bai ke nay:
Than th Bo e tho,
Tam nh minh canh ai
Thi thi thng phat thc,
Vat x nha tran ai.
(Than la cay Bo e,
Tam nh ai gng sang
Luon luon sieng lau chui
Ch e dnh bui bam).
One of the most famous disciples of the Fifth
Patriarch Hung-Jen, the other being Hui-Neng.
After Hung-Jen passed away, the rival schools
founded by the two men, the North and the South.
Shen-Hsiu spread Zen Buddhism in northern
China. His lineage called the Northern School and
became known as the Gradual Teaching and
relied on the Lankavatara Sutra as its basic
scripture; although patronized by the reigning
Emperor, did not last very long, soon later it died
out and was replaced by the Hui-Neng School
which became known as the Chinese Chan
School. The reason Shen-hsiu was officially
recognized as the spiritual heir of the fifth
patriarch until the middle of the 8th century can be
attributed to his connection to the imperial court of
the time. He was known as an outstanding Zen
master and an advocate of strict 'zazen' when
Empress Wu summoned him to the imperial court
to be the Dharma Master of Ch'ang-an and
Loyang. However, later only the Sudden School of
Hui Neng survived and sprang the present Lin-
Chi, Soto, and Tien-Tai schools of ZenShen-
Hsiu is the author of this Poem:
The body is like the bodhi tree,
The mind is like a mirror bright,
Take heed to keep it always clean,
And let no dust accumulate on it.
Than Tuc: Rddhipada (skt)Jinsoku (jap)
Magic powersMystical footSee Nh Y Tuc.
 3774

Than Tuc Bien Hoa Th Hien: Iddi-pratiharya shi Esion Zenji (jap)Ten cua mot v Thien Tang
(p)Rddhipratiharya (skt)Than Thong Bien tong Lam Te Nhat Ban vao the ky th XIII. S
HienManifestation of power of ubiquity en t vung Truc Hau, thuoc huyen Phuc Quoc.
Manifestation of magical psychic power of S xuat gia nam len 7 tuoi (1202). e n nam 1225,
ubiquity. S thap tung Thanh Nhat Quoc S du hanh sang
Than Tuc Lc: Rddhi-Saksatkriya (skt)Magic Trung Hoa cau Phap vi danh Tang ng thi.
powerPower to be anywhere or do anything at Cuoi cung S tr thanh e t cua Thien s Vo
willSee Than Tuc Thong. Chuan S Pham. S tr ve Nhat vao nam 1228.
Than Tuc Nguyet: Than Bien NguyetThan Vao nam 1240, S xay dng Van Tho T. Gan
Thong NguyetTam trng trai nguyet trong cuoi i S i en e o Kyoto va day Thien tai
thang gieng, thang nam, va thang chn, v trong o cho en khi th tch vao nam 1272Name of a
nhng thang nay ch Thien i khap the gii e Japanese Lin-chi Zen monk in the thirteenth
kiem soatThe first, fifth, and ninth months, century. He came from Chikugo, Fukuoka-ken. He
when the devas go on circuit throughout the earth. left home at the age of seven (1202). In 1225, he
Than Tuc Than Thong: Iddhi-patihariyam (p) accompanied Shoichi-kokushi to travel to China to
The miracle of psychic powerSee Than Tuc seek to learn and practice Dharma with
Thong. contemporary famous masters. Finally he became
Than Tuc Thong: Iddhividha (p)Rddhipada or a disciple of Zen master Mujun shiban (Wu-chun
Rddhi-saksatkriya (skt)Than Canh Tr Thong Shih-fan). He returned to Japan in 1228. In 1240
Nh Y ThongThan Thong Bien HoaBeing he built Manju-ji (Wan-Shou Temple). Near the
anywhere instantlyDeva-foot ubiquityPower end of his life, he went to Kyoto and taught Zen
of psychic travelTuy theo nhng chung sanh there until he passed away in 1272.
ang c hoa o, v ho ma bien hien nhieu th Than T Tai Vng: Lord of the Gods.
cho ho thch men chanh phap. Than thong xuat Than Van: Li noi au miengSpeeches from
hien bat c au, bay hay i theo y mnh khong the mouth.
ngan ngaiWith the power of psychic travel they Than Vat: Sacred animal.
are able to appear variously to beings capable of Than Vat ong The Luan: Van Vat ong The
being enlightened, to induce them to delight in LuanVan vat giai than luanTreatise on all
truth. Supernatural power to appear at will in any things are of the same nature.
place, to fly or go without hindrances, to have Than V: Bai vAncestral tablet.
absolute freedom. Than Vc: Canh gii chng ngo chan that, khong
Than Tuc Tr Thong Nguyen: Li nguyen th the ngh banThe realm of spirit, of reality,
chn trong 48 li nguyen cua c Phat A Di a, surpassing thought, supra-natural.
con goi la Than canh Tr Thong Nguyen (nguyen Than Xao: IngeniousRemarkable.
het thay chung sanh eu c than tuc thong): Than Y Dc: Medicine spirit.
Neu toi c lam Phat, ma tri ngi trong nc Than Yen: Ten cua mot v danh Tang Trung Hoa
chang c than tuc, trong loi mot niem tr vao thi Ngu ai (907-960)Name of a Chinese
xuong chang vt qua c tram ngan c Na-do- famous monk in the Wu-tai Dynasty in China.
tha cac nc Phat o, xin chang gi lay ngoi chanh Than Kh Lau: See Quy Thanh.
giacThe ninth vow in Amitabha Buddha's 48 Than Na Phat at La: Jinaputra (skt)Toi
vows: I shall not attain supreme enlightenment if Thang TV Luan S a viet bo Du Gia S a
any sentient beings in my land, especially the Thch Luan, ngai Huyen Trang a dch sang Hoa
devas and humans, would fail to achieve the ng vao khoang nam 654 sau Tay LchAuthor
perfect mastery of the power to appear anywhere of the Yogacaryabhumi-sastra-karika, translated
at will, so that he would not be able to traverse by Hsuan-Tsang around 654 A.D.
hundreds of thousands of millions of billions of Than Ngon: Careful in speech.
myriads of Buddha-lands in a flash of thought. Thap Ba: Saiva (skt)Thap Ba PhaiTen cua
Than T Vinh Ton Thien S (1195-1272): Shin- mot tong phai Phat giao An oName of a

Buddhist branch in India.
Thap Ba Phai: See Thap Ba.
Thap Ba Sung Bai Tong: Maha-mahesvara-
marga (skt)ShaivismSee ai T Tai Thien
ao.
Thap Ba Thien: 1) V than hanh phuc cua An
giao: Siva (p)God of happiness in Hinduism; 2)
Thap Ba: Siva (p)Mangala Deva (see T Ba).
Thap Sanh: Jalaja (skt)Samsedaja (p)
Sansedaja (p)Samsvedaja (skt)Birth from
moistureMoisture sprungWater-bornHan
nhiet hoa hp sinhLoai sanh t ni am thap, nh
con trung da vao cho am thap ma sanh ra; loai
nay do sc nong lanh hoa hiep ma sanh ra, cho
am thap, nng theo chat t ma tho hnh sanh the
nh cac loai con trung, bm, sau bo, ca, tom, van
vanMoist and Wet Conditions Born or, spawn-
born, or birth from moisture (wetness). Moisture or
water-born, as is the case with worms, fishes,
shrimps, etc.
Thap: Dasa (skt)MiTen.
Thap Ac: Ten dark evil actsTen Evil Actions.
(I) Thap bat hoi gii: Mi ac nghiep The ten
rules which produce regrets:
(A) Than: sat sanh, trom cap, ta dam, uong ru
Body: killing, stealing, fornicate or sexual
misconduct (commit sexual intercourse with
prostitutes), and to drink wine.
(B) Khau: noi doi, noi loi cua ngi Phat t, t cho
mnh hay gioi va che ngi d, hen mon, san
han, va huy bang Tam BaoSpeech: lying, to
tell a fellow-Buddhist sins, to praise onself
and discredit others, be mean, be angry, and
to defame the Triratna (Buddha, Dharma,
Sangha/Fraternity).
(II) Thap Ac Nghiep: Ten evil actionsTat ca
nghiep c kiem soat bi ba th than, khau,
y. Co ba nghiep ni than, bon nghiep ni
mieng, va ba nghiep ni y All karmas are
controlled by the threefold deed (body,
speech, and mind). Three deeds of the body,
four deeds of the mouth, and three deeds of
the mind:
(A) Than Nghiep: sat sanh, trom cap, va ta dam
Action of Body: killing, stealing, and sexual
misconduct.
(B) Khau Nghiep: noi doi, noi li mang chi hay
noi li tho ac, noi chuyen vo ch hay noi li
3775
trau chuot, va noi li hai chieu. Khau nghiep
rat la manh liet. Chung ta nen biet rang li
ac con qua hn la d bi v la d ch ot
thieu tat ca tai san va cua bau the gian, trai
lai la gian ac khau chang nhng ot mat ca
That Thanh Tai (see That Thanh Tai) va tat
ca cong c xuat the, ma con them chieu cam
ac bao ve sau nayAction of Mouth: lying,
insulting or coarsing abusive language,
gossiping and frivolous chattering, and to
slander or Speak with a double-tongue (to
speak ill of one friend to another). The evil
karma of speech is the mightiest. We must
know that evil speech is even more dangerous
than fire because fire can only destroy all
material possessions and treasures of this
world, but the firece fire of evil speech not
only burns all the Seven Treasures of
Enlightened beings and all virtues of
liberation, but it will also reflect on the evil
karma vipaka in the future.
(C) Y Nghiep: tham, san, va siAction of Mind:
greed or covetousness, hatred or loss of
temper profanity, and ignorance.
Thap Ac Nghiep: Mi nghiep ac: sat sanh, trom
cap, ta dam, vong ng, noi li hai chieu, noi li
ph bang, noi li vo ch, tham, san, va ta kien
Ten wrongs: killing, stealing, committing adultery,
telling lies or using obscene and lewd words or
speech, speaking two-faced speech, abusive
slandering, useless gossiping or chattering, greed,
anger, and devoting to wrong views.
Thap Ac Qua Bao: The consequences of the ten
evil actions (ten dark evil acts)See Thap Ac.
Thap An: Mi an Phat: an cu o chung sanh;
an hy sinh trong tien kiep; an v tha en muon
loai; an giang tran cu the; an cu kho va vien ly
sanh t; an ai bi; an soi rang Chan ly cho nhan
loai; an tuy thuan hoa chung, trc tien la giao
phap Tieu Tha roi sau la giao phap ai Tha; an
soi rang Niet ban cho chung e t; an ai bi
thng xot chung sanh ma nhap niet ban tuoi 80
thay v 100 va e lai Tam Tang kinh ien pho cu
cu chung sanhTen kinds of the Buddhas
grace: grace of Initial resolve to universalize
(salvation); grace of self-sacrifice in previous
lives; grace of complete altruism; grace of
descending into all the six states of existence for
 3776

their salvation; grace of relief of the living from Eighteen aspects of emptinessEighteen kinds of
distress and mortality; grace of profound pity; emptinessMi tam kha canh cua cai khong
grace of revelation of himself in human and See Mi Tam Hnh Thc Cua Khong.
glorified form; grace of teaching in accordance Thap Bat Khong Luan: Astadasa-kasa-sastra
with the capacity of his hearers, first Hinayan, (skt)Luan giai ve mi tam tanh khong
then Mahayana doctrine; grace of revealing his Treatise on the eighteen emptinessesSee Mi
nirvana to stimulate his disciples; and pitying Tam Hnh Thc Cua Khong.
thought for all creatures, in that dying at 80 Thap Bat Nguyen: Eighteen vows.
instead of 100 he left twenty years of his own Thap Bat Phap Gii: Thap Bat GiiEighteen
happiness to his disciples; and also the tripitaka brahmalokasThap bat giiMi tam coi tri,
for universal salvation. canh gii cao nhat trong luc ao, gom 18 tang tri
Thap Ba La Di: Mi toi khong the tha th sac gii va bon tang tri vo sac gii. Mot ni
cTen unpardonable crimes. hng phc, nhng khong la ni e tien len qua
Thap Ba La Mat: Dasa-paramita (skt)Ten v Bo TatThe realm of devas includes the
transcendent practicesSee Mi Ba La Mat. eighteen heavens of form and four of
Thap Bat A La Han: Eighteen arhatsMi tam formlessness. A place of enjoyment, where the
v la han. meritorious enjoy the fruits of good karma, but not
Thap Bat Bat Cong Phap: Avenika-buddha- a place of progress toward bodhisattva perfection.
dharma (skt)Eighteen distinctive characteristics Thap Bat Phat Cong c: Eighteen merits of a
of BuddhasEighteen special qualities of BuddhaSee Mi Tam Cong c Cua Phat.
BuddhasSee Mi Tam Phap Bat Cong. Thap Bat Sinh X: See Thap Bat Phap Gii.
Thap Bat Can Phan: Eighteen fields of sense Thap Bat Thien: Mi tam tang t thien sac
Eighteen spheres (six senses, their six objects, and giiEighteen Heavens of form.See Sac
corresponding kinds of consciousnessSee Thap Gii Thap Bat Thien.
Bat Gii. Thap Bat Trong a Nguc: Eighteen layers of
Thap Bat Chung Khong: Eighteen kinds of hellsMi tam loai a nguc c dien ta khi
EmptinessSee Mi Tam Hnh Thc Cua ieu kien cua sau can, sau tran va sau thc khong
Khong. hoa hp vi nhauEighteen kinds of hells
Thap Bat Chung Tam Vo Nhan: Eighteen described as the conditions in which the six sense
Rootless ConsciousnessesSee Mi Tam Loai organs, their six objects and their six perceptions
tam Vo Nhan. do not harmonize.
Thap Bat Cu Phap: Eighteen unique qualities of Thap Bat Trung a Nguc: Eighteen layers of
BuddhasSee Thap Bat Bat Cong. hellsSee Thap Bat Trong a Nguc.
Thap Bat ao: Eighteen pathsMi tam con Thap Bat Tue Quan: Eighteen Principal Insights
ng. of the abandoning by substitution of opposites
Thap Bat Gii: Astadasa dhatavah (skt) See Mi Tam Phep Tue Quan.
Eighteen spheres (six senses, their six objects, and Thap Bat Van: Eighteen Kinds of Question,
corresponding kinds of consciousness). compiled by Shan-Chao of Fen-YangSee Phan
(A) Luc Can: Six sensesSee Luc Can. Dng Thap Bat Van.
(B) Luc Canh: Six objects corresponding to the Thap Bat Vien Man: Mi tam s vien man
six sensesSee Luc Canh. Eighteen perfections.
(C) Luc Thc: Six sense-data or six Thap Bat Cau Hanh: Mi hanh khong cau e
consciousnessSee Luc Thc. pha mi chng ngai ln, cung nh moi tr ngai
Thap Bat Hien Thanh: Eighteen wise sages va can tr khacTen non-seeking practices which
Mi tam v hien thanh. help eliminate the ten major obstacles as well as
Thap Bat Hu Hoc: Eighteen learnersMi all other obstructions and impedimentsSee
tam hang hu hoc (phai hoc mi biet). Mi ieu Tam Niem.
Thap Bat Khong: Astadasa-sunyatah (skt) Thap Bat Cong Than: Mi ac tanh ni than

cua mot v Phat: bnh ang (than ch Phat eu
bnh ang nh nhau), thanh tnh, vo tan, at c overthrow their rule), the condition of meditation
thien tu, ho phap, bat kha giac tri, bat kha t ngh,
tch tnh, h khong ang, va tr hue Ten special
characteristics of the body of a Buddha; equal,
pure, limitless, obtained by good deedsm dharma-
protective, imperceptible, inconceivable, quiet, as
immense as space, and wise.
Thap Bat Hoi Gii: Ten rules which produce
regretsMi gii bat hoi: (khong) sat sanh,
(khong) trom cap, (khong) gian dam, (khong) noi
doi, (khong) noi loi ngi, (khong) uong, cung
khong buon ban ru, (khong) ca ngi mnh va
lam mat uy tn ngi, (khong) hen ha tho lo,
(khong) san han, (khong) huy bang Tam Bao
The ten rules which produce (no) regrets: (not) to
kill, (not) to steal, (not) to fornicate, (not) to lie,
(not) to tell of a fellow-Buddhists sins, (not) to
drink nor deal in wine, (not) to praise oneself and
discredit others, (not) to be mean nor rude, (not)
be angry, (not) to defame the Triratna.
Thap Bat Thien Nghiep: Dasa-akusala-
kammapatha (p)Ten unwholesome courses of
actionSee Mi Bat Thien Nghiep ao.
Thap Bat Tnh: Dasa-asubha (skt)Ten
impuritiesMi ieu khong thanh khiet.
Thap Bat Trung ao: Mi ieu phan bac Trung
ao: Bat Sanh Bat T (khong sanh khong chet),
Bat Tuyet Bat Hang (khong oan khong hang),
Bat ong Bat D (khong giong khong khac), Bat
Kh Bat Lai (khong en khong i), Bat Nhan Bat
Qua (khong nhan khong qua)Ten negations in
five pairs: neither birth nor death, neither end nor
permanence, neither identity nor difference,
neither coming nor going, neither cause nor effect.
Thap Bien X: Dasa-kasinayata-nani (p)Dasa-
krtsnayatanani (skt)Ten objects for the
attainment of absorptionSee Mi Bien X.
Thap Bnh ang Tam: Ten kinds of equanimity
of great enlightening beingsSee Mi Tam
Bnh ang Cua Ch ai Bo Tat.
Thap Bo Tat Hanh: See Mi Hanh Bo Tat and
Thap Hanh Bo Tat.
Thap Canh: Mi canh: phien nao, benh hoan,
nghiep tng, ma quan, thien nh, ch kien, man,
nh tha, nh tha duyen giac, va Bo TatTen
stages or objects in meditation: lifes distress and
delusion, sickness (dhukha, its cause and cure),
3777
age-long karmic influences, mara affairs (how to
and concentration (Dhyana and Samadhi), various
views and doubts that arise, pride in progress and
the delusion that one has attained nirvana,
temptation to be content with the lower nirvana
(Sravakas), Pratyeka-buddhas, and
Bodhisattvahood.
Thap Cam Lo Vng: King of the ten kinds of
nectar.
Thap Canh: Mi oi tngTen objectsSee
Mi e Muc Thien nh.
Thap Cat Tay Minh Phi: Pukkasi (skt)Mot
trong tam minh phi cua Ho Kim Cang, v than ho
phap trong truyen thong Kim Cang tha. V minh
phi nay ng tai ong nam cungOne of the eight
female consorts shown in the mandalas of dharma
guardians (dharma protectors) in the Vajrayana.
This consort stays in the southeast palace.
Thap Can Ban Phien Nao: Ten basic
afflictionsMi phien nao can ban.
Thap Cam: Miscellaneous.
Thap Chan Nh: Ten aspects of thusnessMi
kha canh cua chan nh.
Thap Chi: Mi nhanh acThe ten branches of
evils:
(A) Than Tam: See That Chi (A).
(B) Khau T: See That Chi (B).
(C) Y Tam: tham, san, va siThree sins of the
mind: greed, anger, and ignorance.
Thap Ch: Mi ngh ngiTen reposes.
Thap Chung Ac Kien: Ten kinds of pernicious
viewsMi cai nhn oc hai.
Thap Chung Ac Kien Tru Lam: Khu rng ram
cua mi ac kienDense forest of the ten
pernicious views.
Thap Chung Bat Thien Nghiep: Ten kinds of
unwholesome karmaThan Tam Khau T Y
Tam.
Thap Chung Bat Tnh: Ten kinds of impurity
Mi th nhiem trc.
Thap Chung Bo Th: Ten kinds of givingMi
loai bo th.
Thap Chung ai Nguyen: Mi loai nguyen
lnTen kinds of great vows.
Thap Chung c Hanh: Mi th c hanh
Ten kinds of moral behaviorSee Thap Thien.

Thap Chung Hanh Nguyen: Mi loai nguyen tu
hanhTen kinds of vows of practice.
Thap Chung Phap Hanh: Dasa-dharma-carya
(skt)Mi phng phap tu hanh, ten cua mot bo
luanTen kinds of practice, name of a work of
commentary.
Thap Chung Phat Am: Ten types of Buddhas
voiceMi am thanh cua c Nh Lai.
Thap Chung Phi Luat: Ten kinds of wrong
preceptsMi loai ieu cam sai vi gii luat
Phat giao.
Thap Chung Phien Nao: Ten kinds of affliction
Mi th phien nao.
Thap Chung Phng Tien: Ten kinds of
expedient meansMi th phng tien.
Thap Chung Quan Phap: Ten kinds of
observation of dharmaMi loai quan sat
phapSee Mi Quan Sat Cua Ch ai Bo Tat.
Thap Chung Quan Sat: See Mi Quan Sat Cua
Ch ai Bo Tat.
Thap Chung Quyet nh Giai: Ten kinds of
certain understandingMi th quyet nh
giaiSee Mi Quyet nh Giai Cua Ch ai Bo
Tat.
Thap Chung S Quan Phap: Ten kinds of
dharmas that are the subject of meditationMi
loai phap lam e muc cho thien nh.
Thap Chung Thanh Tnh: Ten kinds of purity
Mi loai thanh tnh cua ch ai Bo TatTen
kinds of pure wisdom of Great Enlightening
BeingsSee Mi Thanh Tnh.
Thap Chung Thien Tri Thc: Mi loai thien tri
thc: ong thien tri thc (do thien can ong thien
tri thc nguyen thanh tu nh ay ch thanh tu
khac), Thien tri thc tam, Thien tri thc hanh,
Thien tri thc can, Thien tri thc bnh ang, Thien
tri thc niem, Thien tri thc thanh tnh, Thien tri
thc s tru, Thien tri thc thanh man, va Thien tri
thc bat hoaiTen kinds of good-knowing
advisors: Those who dedicate their roots of
goodness to be the same as the enlightened guides
in terms of vows; they dedicate their roots of
goodness to develop in this way and none other; in
terms of mind; in terms of action; in terms of
faculties; in terms of impartiality; in terms of
mindfulness; in terms of purity; in terms of state;
in terms of fulfillment; and in terms of
incorruptibility.
3778
Thap Chung Tr Lc: Mi loai tr va lcTen
kinds of wisdom and power.
Thap Chung Tr Minh: Mi loai tr sangTen
kinds of illumination through wisdomSee Thap
Tr.
Thap Chung Vien Man: See Mi Vien Man.
Thap Chng: Mi chng ngai ma bat c Bo
Tat nao cung eu phai vt qua. D sanh tanh
chng, chng ngai v tng rang nhng cai
khong that la that; ta hanh chng; am on
chng; vi te hien hanh phien nao chng; ha tha
Niet ban chng; tho tng hien hanh chng; te
tng hien hanh chng; vo tng gia hanh
chng; li tha bat duc hanh chng; va ch phap
v ac t tai chngTen hindrances that any
Bodhisattva must overcome before achieving
enlightenment: the common illusions of the
unenlightened, taking the seeming for real;
common unenlightened conduct; ignorant and dull
ideas; the illusions that things are real and have
independent existence; the lower ideals in
Hinayana of nirvana; the ordinary idea of pure
and impure; the idea of reincarnation; the
continuation of activity even in the formless
world; no desire to act for the salvation of others;
and non-attainment of complete mastery.
Thap Cong c: Mi cong c: tinh tan, tri tuc,
kien tr (bat thoi), hoc tu va chia xe , vo uy, tr gii,
toan nh, thong hieu hoan toan, toan hue, va toan
giacThe ten merits (powers) commended by the
Buddha to his bhiksus: zealous progress,
contentment with few desires, courage, to learn
and to teach, fearlessness, perfect observance of
the commandments and fratenitys regulations,
perfect meditation, perfect understanding of the
dharma, perfect wisdom, and perfect liberation.
Thap Cu Ngha: Dasa-padarthath (skt)Mi
ngha cua mot cau hay mot menh e Ten
meanings of a sentence, a phrase, or a clause.
Thap Cung Dng: Theo Kinh Phap Hoa, co
mi th le vat cung dng: t 1 en 6 (see Luc
Cung Cu), trang phan bao cai, quan ao, an danh
cho le hoi, va hp chngAccording to The
Lotus Flower Sutra, there are ten kinds of
offerings: from 1 to 6 (see Luc Cung Cu),
pennants and banners, clothes, musical
instruments for ceremonies, and salutation with
joined palms.
 3779

Thap Dien Thuyet Mon: Ten kinds of exposition samadhi. The meditator concentrates one-
of the inumerable facets of the Teaching of the pointedly on a particular external objects as the
BuddhasSee Mi Mon Dien Thuyet Vo Lng preparatory image (parikamma-nimitta) until it
Cua Ch Phat. appears even when the eyes are closed, at which
Thap Dieu: Mi ieu huyen dieu: canh dieu, tr point it is called an acquired image (uggaha-
dieu, hanh dieu, v dieu, tam phap dieu (Gii, nimitta). When one is able to concentrate single-
nh, Hue), cam ng dieu, than thong dieu, thuyet mindedly on the meditative object, one enters into
phap dieu, quyen thuoc dieu, li ch dieuThe the first jhana. There are ten kasinas: earth,
ten wonders or incomprehensibles: the universe, water, fire, wind, blue color, yellow color, red
sphere, or whole, embracing mind, Buddha, and color, white color, space, and consciousness (in
all things as a unity; a Buddhas all embracing the Abhidharma, the light kasina).
knowledge arising such universe; Buddhas deeds, Thap ai e T: Mi e t ln cua Phat: Xa
expressive of his wisdom; his attainment of all the Li Phat, Muc Kien Lien, Ma Ha Ca Diep (kho
various Buddha stages (thap tru va thap a); his hanh au a), A Na Luat, Tu Bo e (giai khong),
three laws (Truth, Wisdom and Vision); his Phu Lau Na (thuyet phap), Ca Chien Dien (luan
response to appeal (his spiritual response or ngha), u Ba Ly (gii luat), La Hau La (mat
relation to humanity. To him, all beings are his hanh), A Nan a (a van)Ten great major
children); his supernatural powers; his preaching; disciples of the BuddhaTen chief disciples of
his supernatural retinue; and the blessing derived Sakyamuni: Sariputra (foremost in wisdom),
through universal elevation into Buddhahood. Maudgalyayana (foremost in spiritual or
Thap Du Quan: Quan ve mi th ao tng supernatural powers), Mahakasyapa (foremost in
Meditation on the ten illusions. samadhi and disciplines and chief of the order),
Thap Duyen Sanh Cu: Mi loai ao tng do Aniruddha (deva vision), Subhuti (foremost among
duyen sanhTen kinds of illusions produced from Arhats in understanding and explaining the void of
conditions. immaterial), Purna (expounding the law),
Thap ai: Ten elementsThap ai ch lanh vc Katyayana (fundamental principles), Upali
toan dien, pham tru cua nhng e muc dung (foremost in observing the precepts and
trong thien Nguyen Thuy nh nhng can ban i maintaining the rules for the order), Rahula
vao nh. Lanh vc c dung lam oi tng (foremost in inconspicuous practice or Esoteric),
hay thoai au trong nha thien nham giup cho s Ananda (foremost in wide-erudition and was
tap trung tinh than. Tinh than luc nao cung ch b famed in his excellent hearing and memory).
mot oi tng xam chiem cho ti ai nh. Hanh Thap ai Hanh Cua Bo Tat Pho Hien: Mi
gia nhat tam tap trung vao mot ngoai vat ac biet hanh ln cua Bo Tat Pho Hien: Nht gia le knh
nao o nh la mot hnh anh chuan b cho ti khi ch Phat. Nh gia xng tan Nh Lai. Tam gia
nao hanh gia nham mat ma e muc van hien len, quang tu cung dng. T gia sam hoi nghiep
chng o hanh gia a at c giai oan au cua chng. Ngu gia tuy hy cong c. Luc gia thnh
thien nh. Co mi lanh vc trong thien nh: at, chuyen Phap Luan. That gia thnh Phat tru the.
nc, la, gio, mau xanh lam, mau vang, mau o, Bat gia thng tuy hoc Phat. Cu gia hang thuan
mau trang, khong gian, va y thc (trong Vi Dieu chung sanh. Thap gia pho giai hoi hngTen
Phap la anh sang)Ten elements or a complete vows of Samantabhadra Bodhisattva: First,
field of objects for meditation, a category of worship and respect all Buddhas. Second, praise
meditative objects used in Theravada meditative the Thus Come Ones. Third, make abundant
tradition as bases for developing the ability to offerings. Fourth, repent misdeeds and hindrances.
enter into meditative absorptions (jhana or Fifth, rejoyce at others merits and virtues. Sixth,
dhyana). Total field served as objects of request the Buddha to turn the Dharma Wheel.
meditation as supports for concentration of the Seventh, request the Buddha to remain in the
mind. The mind is exclusively and with complete world. Eighth, follow the teachings of the Buddha
clarity filled with this object until reaching at all times. Ninth, accommodate and benefit all
 3780

sentient beings. Tenth, transfer merits and virtues siloka-sakkara-micchayasa (p); t phu va khinh
universally. miet (Attukkamsanaparavambhana (p)
Thap ai Hoac: Mi me hoac lnTen great According to the Nipata Sutta, there are ten
delusionsTen major delusions. armies of mara: Sensual desires (see Nhuc Duc),
Thap ai Luan S: Mi v luan s noi tieng: Ho Discouragement (see Bat Nh Y), Hunger and
Phap, c Hue, An Hue, Than Thang, Hoan Hy, thirst, Attachment, Sloth and torpor (see Hon Tram
Tnh Nguyet, Hoa Bien, Thang Hu, Thang T va Thuy Mien), Fear (see S Hai Va Khiep Nhc),
Tr NguyetTen great treatise masters: Doubt (see Hoai Nghi), Detraction and
Dharmapala, Gunamati, Sthiramati, Bandhusri, stubborness (see Kieu Man), Gain, praise, honour,
Nanda, Suddhacandra, Citrabhana, Visesamitra, and ill-gotten fame (see Danh Li); and Self-
Jinaputra, and Jnanacandra. praise and contempt for others (see T Phu Va
Thap ai Lc Bo Tat: Dasa-Bodhisattva-balani Khinh Miet).
(skt)Ten great powers of a BodhisattvaSee Thap ao Chng: Dasabhumia-sutra (skt)
Thap Lc Bo Tat. Sutra on the ten Bodhisattva-stagesTen Stages
Thap ai Nguyen: Ten great vowsMi ai ChapterSee Thap a Kinh.
nguyenTen great vows of Samantabhadra Thap ac: Ten cua mot v Thien s Trung Hoa
BodhisattvaSee Thap Hanh Nguyen Pho Hien. vao thi nha ng (618-907)Name of a
Thap ai Thien a Phap: Ten mental conditions Chinese Zen master who lived in the T'ang
for cultivation of goodness. Dynasty in China.
(A) Mi phap thien hay mi tam s trong Cau Thap a: Dasabhumi (skt)Ten Bodhisattva's
Xa Luan: c tin (tn), sieng nang (can), progressTen Bodhisattva stagesTen
khong vng mac (xa), xau ho oi vi loi lam groundsTen stages of the development of a
cua chnh mnh (tam), xau ho oi vi loi lam bodhisattva into a Buddha.
cua ngi (quy), khong tham, khong san, bat (A) Thap a Bo Tat (Tam Tha): Can Hue a,
ton hai (ngi va vat), khinh an, khong buong Tanh a, Nhap nhn a (Nhan a hay Bat
lung phong tung (t chu)The ten mental Nhan a), Kien a, Bac a, Ly duc a, D
conditions for cultivation of goodness in the bien a, Bch Chi Phat a, Bo Tat a, Phat
Kosa Sastra: faith, zeal, renunciation, shame aThe ten stages of the development of
for ones own sins, shame for anothers sins, a bodhisattva into a Buddha: Dry or
no desire, no dislike, no harm, calmness, and unfertilized stage of wisdom (Unfertilized by
self-control. Buddha-truth or Worldly wisdom), the
(B) Mi thien a phap khac: tho, tng, t, xuc, embryo-stage of the nature of Buddha-truth,
duc, tue, niem, tac y, thang giai, va tam ma the stage of patient endurances, the stage of
aTen other mental conditions for freedom from wrong views, the stage of
cultivation of goodness; feeling, perception, freedom from the first six of nine delusions in
contemplation, touch, desire, wisdom practice, the stage of freedom from the
(insight), mindfulness, to have the thought remaining worldly desires, the stage of
arise, supreme liberation, and samadhi. complete discrimination in regard to wrong
Thap ao: The ten good ways for deliverance views and thoughts or the stage of an arhat,
form mortalitySee Thap Thien. Pratyekabuddhahood, Bodhisattvahood, and
Thap ao Binh Ma: Ten kinds of demonic Buddhahood.
armiesTheo Kinh Nipata, co Mi ao Binh (B) Thap a Bo Tat: Mi a v ai Tha Bo
Ma: nhuc duc (Kama (p), nan ch (Arati (p), oi Tat trong Kinh Hoa Nghiem: Hoan Hy a
khat (Khuppipasa (p), ai duc (Tanha (p), da di (Paramudita-bhumi (skt), Ly Cau a (Vimala-
hon tram (Thinamiddha (p), s set (Bhaya (p), bhumi (skt), Phat Quang a (Prabhakari-
hoai nghi(Vicikiccha (p) , dem pha va co chap bhumi (skt), Diem Hue a (Archishmati-
(Makkha-thambha (p); thau oat bat chanh, tieng bhumi (skt), Cc Nan Thang a (Sudurjaya-
tot, danh vong, li khen tang va li loc (Labha- bhumi (skt), Hien Tien a (Abhimukhi-bhumi
 3781

(skt), Vien Hanh a (Duramgama-bhumi of perfect asceticism. Second, the stage of mastery
(skt), Bat ong a (Acala-bhumi (skt), Thien of the twelve links of causation. Third, the stage of
Hue a (Sadhumati-bhumi (skt), va Phap Van the four noble truths. Fourth, the stage of deeper
a (Dharmamegha-bhumi (skt)The ten knowledge. Fifth, the stage of the eightfold noble
stages of Bodhisattvabhumi: Joyful stage or path. Sixth, the stage of the three realms.
land of joy, or ground of happiness or delight; Seventh, the stage of the nirvana. Eighth, the
Immaculate stage or land of purity, or ground stage of the six supernatural powers. Ninth, the
of leaving filth (land of freedom from stage of arrival at the intuitive state. Tenth, the
defilement), Radiant stage or land of stage of mastery of the remaining influences of
radiance, or ground of emitting light; Blazing former habits.
stage or the blazing land, or the ground of Thap a Kinh: Dasabhumika-sutra (skt)Sutra
blazing wisdom; Hard-to-conquer stage or the on the ten Bodhisattva-stages (Ten grounds, Ten
land extremely difficult to conquer, or the stages of the development of a bodhisattva into a
ground of invincibility, Face-to-face stage or Buddha)The discourse on the ten landsMot
land in view of wisdom, or the ground of trong nhng kinh ien quan trong nhat cua ai
manifestation; Going-far-beyond stage or the Tha, phac hoa mi mc o qua o mot v Bo
far-reaching land, or the ground of traveling Tat tien dan en Phat qua. ay la mot phan cua
far; Immovable stage or the immovable land; bo kinh Lang Nghiem gom nhieu tapOne of the
Good-thought stage or the land of good most important Mahayana texts outlining the ten
thoughts, or the ground of good wisdom; and levels through which a Bodhisattva progresses on
Cloud of dharma stage or land of dharma the path to Buddhahood. It is a section of the
clouds, or the ground of the Dharma cloud. voluminous Avatamsaka Sutra.
Thap a Ba La Mat: Dasa-paramita (skt)Ten Thap a Kinh Luan: Dasabumika-sutra-sastra
transcendent practicesMi Ba La Mat c (skt)Luan giang ve kinh Thap a, c ngai
cac Bo Tat tu hanh giac ngoTen perfections The Than bien soanCommentary on the
See Thap Ba La Mat. discourse on the ten lands, written by Vasubandhu.
Thap a Bo Tat: Dasabhumi-bodhisattva (skt) Thap a Luan: Dasabhumika sastra (skt)
Bodhisattva of ten groundsTen-ground Jujiron (jap)Luan ve Thap a, giang ve con
BodhisattvaSee Thap a. ng cua mot v Bo tat cua Ngai The Than Bo
Thap a Duyen Giac: Mi a v Duyen Giac Tat (Vasubandhu) trong ban dch cua Bodhiruchi
Tha hay mi giai oan tu tap cua mot v Duyen la c s cua hoc thuyet cua trng phai a
Giac. Th nhat la Kho Hanh cu tuc a hay giai LuanCommentary on the Dasambhumika,
oan tu hanh kho hanh. Th nh la T giac tham explaining the course of a Bodhisattva (bhumi) by
tham thap nh nhn duyen a hay giai oan tu tap Vasubanshu, translated by Bodhiruchi, was the
va thong hieu mi hai nhn duyen. Th ba la doctrinal basis of the Ti-Lun school of early
Giac Lieu T Thanh e a hay giai oan tu tap Chinese Buddhism.
T Thanh e. Th t la Tham tham Li tr a hay Thap a Nguyen Hanh: Nguyen at c mi
giai oan tr hue phat trien tham hau. Th nam la canh gii cua Bo TatVow to attain the ten
Bat Thanh ao a hay giai oan tu tap Bat Thanh Bodhisattvas bhumisSee Thap Ba La Mat.
ao. Th sau la Giac Lieu Phap Gii (Tam Phap Thap a Pham: Dasa-bhumi-svara (skt)Ten
Gii) a hay giai oan lieu phap trong tam gii. classes of stage.
Th bay la Chng tch Diet a hay giai oan Niet Thap a Thanh Van: Mi a v hay mi giai
ban. Th tam la Luc Thong a hay giai oan at oan tu tap cua Thanh Van Tha. Th nhat la Tho
c luc thong. Th chn la Triet Hoa Mat a hay Tam Quy a. Trong giai oan nay, hanh gia bat
giai oan i en trc giac. Th mi la Tap Kh au bang cach tho tam quy ngu gii. Th nh la
Tiem Bac a hay giai oan che ng nhng anh Tn a hay giai oan tin tng hay coi re tin
hng con lai cua thoi quen trong qua kh The tng. Th ba la Tn phap a hay giai oan tn tho
ten stages of the pratyekabuddha. First, the stage T Thanh e. Th t la Noi pham phu a hay
 3782

giai oan tu tap ngu nh tam quan. Th nam la Du Gia th bon th Ba La Mat sau cung eu c
Hoc tn giai a hay giai oan Van T Tu. Th sau xem la s nhan manh cua Tr Tue Ba La Mat
la Nhap Nhn a (Nhan a) hay giai oan thay According to the Sanskrit language, paramita
c chan ly (Srota-apanna). Th bay la Tu a means crossing-over. Ten Paramitas mean the six
Hn (D Lu) a hay giai oan D lu hay things that ferry one beyond the sea of mortality to
Nhap lu va chac chan c ao qua Niet ban. nirvana. Ten stages of spiritual perfection
Th tam la T a Ham (Nhat Lai) a hay giai followed by the Bodhisattva in his progress to
oan Nht Lai, ch con tai sanh mot lan na ma Buddhahood. The ten virtues of perfection are not
thoi (Sakrdagamin). Th chn la A Na Ham (Bat only characteristic of Mahayana Buddhism in
Lai) a hay giai oan Bat Lai (khong con tai sanh many ways, they also contain virtues commonly
na). Th mi la A La Han a hay A La Han held up as cardinal by all religious systems. They
quaThe ten stages for a hearer or ten Sravaka consist of the practice and highest possible
stages. First, the stage of initiation as a disciple by development. Thus, practicing the ten paramitas
taking (receiving) the three refuges in the Buddha, will lead the practitioner to cross over from the
Dharma and Sangha and observing the basic five shore of the unenlightened to the dock of
commandments. Second, the stage of belief or enlightenment. The ten paramitas or ten virtues of
faith-root. Third, the stage of belief in the four perfection: dana-paramita (charity), moral
noble truths. Fourth, the stage of an ordinary conduct, ksanti-paramita (patience or
disciple who observe the five basic forebearance), virya- paramita (energy or zealous
contemplations. Fifth, the stage of those who progress), dhyana samadhi-paramita (meditation
pursue the three studies (Listening, Reflecting, or concentration), wisdom, upaya-paramita (skill-
Cultivating). Sixth, the stage of seeing the true in-means or use of expedient or proper means),
way. Seventh, the stage of a definite stream- pranidhana-paramita (vows for bodhi and
winner and assure Nirvana. Eighth, the stage of helpfulness), bala-paramita (force of purpose), and
only one more rebirth. Ninth, the stage of no- prajna paramita (real wisdom). According to the
return (no rebirth). Tenth, Arhatship or the stage Yogacara philosophers all the last four paramitas
of an arhat. are regarded as the amplification of the sixth
Thap a Ty Ba Sa Luan: Vibhasa-sastra (skt) paramita:
Je-trak-ma-wa (tib)Dasbhumivibhasa-sastra Thap c: Ten acts of virtueTen elements of
(skt)Treatise on the Explanation of the ten virtueTen virtuesMi c cua hanh gia: tn,
groundsSee Ty Ba Sa Luan. bi, thng yeu, xa, nhan, hoan toan hieu biet chan
Thap nh: See Thap Tam Muoi. ly, hng dan chung sanh, tam quy, cung dng
Thap o Ba La Mat: Ba La Mat, theo Phan ng, ch Phat, va thuyet hanh nh nhat Ten virtues
co ngha la ao b ngan. Thap o ba la mat la of Buddhist practitioners: faith, compassion, love,
mi ba la mat a chung sanh qua bien sanh t abandonment, perseverance, thorough knowledge
e i en Niet ban. Mi giai oan hoan thien tinh of the principles of truth, guiding sentient beings,
than cua ch Bo tat trong tien trnh thanh Phat. feeling of shame, making offerings to Buddhas,
Chang nhng Thap o Ba La Mat la ac trng cho and firmly abiding by the teachings.
Phat Giao ai Tha trong nhieu phng dien, ma Thap c Hanh: Ten commandmentsTen
chung con gom nhng c ban ao c chung cho PreceptsTen Precepts.
tat ca cac ton giao. Thap o bao gom s thc tap Thap Giai Thoat Mon: Ten doors of liberation
va s phat trien kha d cao nhat. V vay, thc hanh See Mi Ca Giai Thoat Cua Ch ai Bo Tat.
mi Ba La Mat se giup hanh gia vt b me qua Thap Giao: Ten doctrinesMi giao ly.
en ben giac. Mi ba la mat gom co: th ba la Thap Gii: Jujukai (jap)Thap GiiMi Canh
mat, gii ba la mat, nhan ba la mat, tinh tan ba la Gii hay mi bac chung sanh: a nguc, nga quy,
mat, thien nh ba la mat, tr hue ba la mat, suc sanh, a tu la, nhn, thien, thanh van, duyen
phng tien ba la mat, nguyen ba la mat, lc ba la giac, Bo Tat, va PhatThe ten realms, or states of
mat, va bat nha ba la mat. Theo cac nha triet gia existence: the realm of Hell, the realm of Hungry
 3783

ghosts, the realm of Animals. the realm of Asuras, realms exist in the mind of each person in each of
the realm of Human beings, the realm of Gods the ten realms. The seed of the buddha-nature is
(Devas), the realm of Hearers (Sravakas), the also possessed by those who are in the worlds of
realm of those who practice the twelve links hell and demons, though this seed is very difficult
(Pratyeka-buddha), the realm of Bodhisattvas, and to be developed. No matter how difficult it may
the realm of Buddhas. be, the chance of attaining buddhahood can be
Thap Gii Chung Sanh Na ng Thanh Phat: The found anywhere, from hells, hungry ghosts,
teaching of Lotus Sutra of universalism, that all animals, asuras, men, and gods, etc.
become Buddha. Thap Gii Pham Vong Kinh: Kinh Pham Vong
Thap Gii ai Tha: Jujukinkai (jap)Mi gii nh ngha thap gii nh sau: t 1 en 5 (see Ngu
ai tha: khong sat sanh, khong trom cap, khong Gii), khong noi toi cua ch Tang Ni trong giao
dam duc, khong noi doi, khong uong ru, khong oan, khong khen mnh che ngi, khong xan
an trai thi, khong dung nhng chat kch thch nh tham, khong san gian, khong huy bang Tam
hanh toi hoac dau thm (khong nam ging cao BaoThe Sutra of Brahma Net has another
nem rong va khong mang o trang sc, cung nh definition for ten commandments as follow: from 1
khong thoa nc hoa), khong ca hat, n ch, to 5 (see Ngu Gii), not to speak the sins of those
nhay mua, va khong tch tr vang bac ngoc nga in orders, not to vaunt (praise) self and depreciate
Ten precepts of the Mahayana school. The ten others, not to be avaricious, not to be angry, and
commandments (precepts) observed by a novice not to slander the Triratna.
(laity): not to kill living beings (abstinance from Thap Gii u Ba Di: Dasa-sila-upasika (skt)
taking life), not to steal, or not to take what is not Mi gii danh cho n c sTen precepts for lay
been given (abstinance from taking what is not women.
given), abstinance from unchasity, not to lie Thap Hai: Ten oceansSee Mi Th Hai Cua
(abstinance from lying), not to drink liquor, beer or Ch ai Bo Tat.
wine (abstinance from taking fermented liquor), Thap Hanh: See Thap Hanh.
not to eat food out of regulated hours (abstinance Thap Hanh Am Ma: Theo Kinh Thu Lang
from taking food in unprescribed time), not to use Nghiem, c Phat a nhac nh ong A Nan ve
garlands or perfumes (not to sleep on high or mi hanh am maAccording to the Surangama
broad beds and not to wear adornments and Sutra, the Buddha remined Ananda about the ten
perfumes), not to take part in singing, dancing or states of formation skandha.
playing musical instrument, and not to possess or 1) Hai th vo nhan: Two theories on the absence
store gold, silver or ivory. of causeSee Nh Chung Vo Nhan Luan.
Thap Gii Hanh: Ten virtuesTen 2) Bon th bien thngFour theories regarding
commandmentsTen PreceptsSee Thap Gii. pervasive permanenceSee T Chung Bien
Thap Gii Ho Cu: Ten realms of being found in Thng.
one anotherTrong tam moi ngi chung ta eu 3) Bon th ien ao: Four upside-down
co mi canh gii, sau gii thng nhan, bon gii theoriesSee T Chung ien ao.
Thanh nhan. Goi la Thap gii ho cu v mi canh 4) Bon th hu bien: Four theories regarding
gii nay co mat trong nhau. Chung t Phat tanh finitenessSee T Chung Hu Bien.
cung hien hu trong nhng chung sanh trong coi 5) Bon th kieu loan: Four kinds of sophistry
a hay a-tu-la, du hat giong nay rat kho phat Lai cac thien nam, trong tam ma a, chnh
trien. Du kho cach may, c hoi e at thanh Phat tam yen lang kien co. Ma chang tm c cho
qua c tm thay khap ni, t a nguc, nga tien, cung tot can ban cua cac loai sanh. Xem
quy, suc sanh, a-tu-la, en nhn, va thien, van cai trang thai u thanh, thng nhieu ong ban
vanEveryones mind possesses the ten realms, nguyen. Trong tri kien, khi so o chap trc.
the six of the ordinary people, and the four realms Ngi o b oa vao bon th ien ao, bat t
of the saints. They are called Ten realms of kieu loan, bien ke h luan. Mot la ngi o
being found in one another because the ten xem cai ban nguyen bien hoa; thay cai cho
 3784

thay oi goi la bien, thay cai cho noi nhau his application of mind has led to inconsistent
goi la hang, thay cai cho b thay goi la views. If someone comes to seek the Dharma,
sinh; chang thay cho b thay goi la diet; asking about its meaning, he replies, I am
cho tng tuc khong oan goi la tang; cho both alive and dead, both existent and
tng tuc gian oan goi la giam; moi cai co nonexistent, both increasing and decreasing.
cho sinh goi la co; moi cai co cho diet goi la He always speaks in a confusing way, causing
khong. Lay ly xem xet dung tam thay rieng. that person to forget what he was going to
Co ngi en cau phap hoi ngha, ap: Toi say. Second, this person attentively
nay cung sinh, cung diet, cung co, cung contemplates his mind and finds that
khong, cung tang, cung giam. Cac thi eu everything is nonexistent. He has a realization
noi lon xon, khien cho ngi nghe quen mat based on nonexistence. When anyone comes
chng cu. Hai la ngi o xem xet tam ky to ask him questions, he replies with only one
cang, cai cho xoay van kho ng co. Nhan khong word. He only says no, Aside from saying
ma co chng c. Co ngi en hoi, ch ap non, he does not speak. Third, this person
mot ch, khong ngoai ch khong, khong noi attentively contemplates his mind and finds
g ca. Ba la ngi o xem xet ky cang cai tam that everything is existent. He has a
cua mnh, cai g cung co cho, nhan co ma realization based on existence. When anyone
chng c. Co ngi en hoi ch ap mot comes to ask him questions, he replies with
ch phai. Ngoai ch phai ra khong noi g only one word. He only says yes. Aside
ca. Bon la ngi o eu thay hu, vo, v cai from saying yes, he does not speak. Fourth,
canh phan hai, tam cung kieu loan. Co ngi this person perceives both existence and
en hoi lai ap cung co tc la cung nonexistence. Experiencing this branching, his
khong, trong cung khong chang phai cung mind becomes confused. When anyone comes
co. V so o chap trc kieu loan h vo, nen to ask questions, he tells them, Existence is
oa lac ngoai ao va me lam tnh Bo e also nonexistence. But within nonexistence
Further, in his practice of samadhi, the good there is no existence. It is all sophistry and
persons mind is firm, unmoving, and proper does not stand up under scrutiny. Because of
and can no longer be disturbed by demons. He these speculations, which are empty
can thoroughly investigate the origin of all sophistries, he will fall into externalism and
categories of beings and contemplate the become confused about the Bodhi nature.
source of the subtle, fleeting, and constant 6) Mi sau th hu tng: The sixteen ways in
fluctuation. But if he begins to speculate on which forms can exist after deathLai co
what he knows and sees, he could fall into thien nam, trong tam ma a, chnh tam yen
error with four distorted, false theories, which lang kien co. Ma chang tm c cho tien,
are total speculation based on the sophistry of cung tot can ban cua cac loai sanh. Xem cai
immortality. First, this person contemplates trang thai u thanh, thng nhieu ong ban
the source of transformations. Seeing the nguyen. Cho lu vo tan, khi so o chap
movement and flow, he says there is change. trc. Ngi o b oa vao ien ao hu
Seeing the continuity, he says there is tng sau khi chet. Hoac t kien co than, noi
constancy. Where he can perceive something, sac la nga, hoac thay nga vien man, trum
he says there is production. Where he cannot khap quoc o. Noi nga co sac. Hoac kia tien
perceive anything, he says there is canh duyen theo nga ng dung. Noi sac thuoc
destruction. He says that the unbroken nga. Hoac nga nng trong cai hanh tng
continuity of causes is increasing and that the tng tuc, noi nga sac. eu so o chap trc
pause within the continuity are decreasing. rang sau khi chet co tng. Nh vay xoay van
He says that the arising of all things is co mi sau tng. T ay hoac chap rang rot
existence and that the perishing of all things is rao phien nao, rot rao Bo e, hai tnh cach
nonexistence. The light of reason shows that eu i oi, chang co xuc ngai nhau. V so o
 3785

chap trc sau khi chet roi co tng, oa lac subtle, fleeting and constant fluctuation. But if
ngoai ao, me lam tnh Bo eFurther, in he begins to speculate on the skandhas of
his practice of samadhi, the good persons form, feeling, and thinking, which have
mind is firm, unmoving and proper and can no already ended, he could fall into error with
longer be disturbed be demons. He can the confused idea that forms do not exist after
thoroughly investigate the origin of all death. Seeing that his form is gone, his
categories of beings and contemplate the physical shape seems to lack a cause. As he
source of the subtle, fleeting and constant contemplates the absence of thought, there is
fluctuation. But if he begins to speculate the nothing to which his mind can become
endless flow, he could fall into error with the attached. Knowing that his feelings are gone,
confused ideas that forms exist after death. he has no further involvements. Those
He may strongly identify with his body and skandhas have vanished. Although there is
say that form is himself; or he may see still some coming into being, there is no
himself as perfectly encompassing all worlds feeling or thought, and he concludes that he is
and say that he contains form; or he may like grass or wood. Since those qualities do
perceive all external conditions as contingent not exist at present, how can there be any
upon himself and say that form belongs to existence of fors after death? Because of his
him; or he may decide that he relies on the examinations and comparisons, he decides
continuity of the formations skandha and say that after death there is no existence.
that he is within form. In all these Expanding the idea, he comes up with eight
speculations, he says that forms exist after cases of the nonexistence of forms. From that,
death. Expanding the idea, he comes up with he may speculate that Nirvana and cause and
sixteen cases of the existence of forms. effect are all empty, that they are mere names
7) Tam th vo tng: Eight ideas about and ultimately do not exist. Because of those
nonexistence of formsLai cac thien nam, speculations that forms do not exist after
trong tam ma a, chnh tam yen lang kien co. death, he will fall into externalism and
Ma chang tm c cho tien. Cung tot can ban become confused about the Bodhi nature.
cua cac loai sinh. Xem cai trang thai u thanh, 8) Tam phu nh: Eight kinds of negationLai
thng nhieu ong ban nguyen. Trong cho cac thien nam, trong tam ma a, chnh tam
diet tr sac, thu, tng, khi so o chap trc, yen lang kien co. Ma chang tm c cho tien.
sau khi chet oa vao vo tng ien ao. Thay Cung tot can ban cua cac loai sinh. Xem cai
sac diet, hnh khong s nhan. Xem tng diet, trang thai u thanh, thng nhieu ong ban
tam khong cho buoc. Biet cai thu diet, khong nguyen. oi trong hanh am con, va thu tng
con noi lien. Tnh am tieu tan, du co sinh ly, diet, chap ca co va khong, t the pha nhau.
ma khong thu tng, ong nh cay co. Cai Sau khi chet ngi ay oa vao luan Cu-Phi,
chat ay hien tien, con khong the c, huong khi ien ao. Trong sac, thu, tng, thay co
la khi chet ma lai con cac tng? Nhan o so va chang phai co. Trong cai hanh am thien
o, sau khi chet, tng khong co, nh vay lu, xem khong va chang khong. Nh vay
xoay van, co tam vo tng. T o cho rang: xoay van cung tot ngu am, 18 gii. Tam cai
niet ban, nhan qua, tat ca eu khong, ch co tng cu-phi, he theo c mot cai eu noi:
danh t, hoan toan oan diet. V so o chap chet roi co tng khong tng. Lai chap
trc sau khi chet, oa lac ngoai ao, me lam rang cac hanh tnh chat hay di oi, tam phat
tnh Bo eFurther, in his practice of ra thong ngo, co khong eu khong, h that
samadhi, the good persons mind is firm, lam loi. V so o chap trc chet roi eu
unmoving and proper, and can no longer be khong, hau lai mi mt, khong the noi c,
disturbed by demons. He can thoroughly oa lac ngoai ao, me lam tnh Bo e
investigate the origin of all categories of Further, in his practice of samadhi, the good
being and contemplate the source of the persons mind is firm, unmoving and proper

and can no longer be disturbed by demons.
He can thoroughly investigate the origin of all
categories of beings and contemplate the
source of the subtle, fleeting and constant
fluctuation. In this state where the skandha of
formation remains, but the skandhas of
feeling and thinking are gone, if he begins to
speculate that there are both existence and
nonexistence, thus contradicting himself, he
could fall into error with confused theories
that deny both existence and nonexistence
after death. Regarding form, feeling and
thinking, he sees that existence is not really
existence. Within the flow of the formations
skandha, he sees that that nonexistence is not
really nonexistence. Considering back and
forth in this way, he thoroughly investigates
the realms of these skandhas and derives an
eightfold negation of forms. No matter which
skandha is mentioned, he says that after
death, it neither exists nor does not exist.
Further, because he speculates that all
formations are changing in nature, an
insight flashes through his mind, leading
him to deny both existence and nonexistence.
He cannot determine what is unreal and what
is real. Because of these speculations that
deny both existence and nonexistence after
death, the future is murky to him and he
cannot say anything about it. Therefore, he
will fall into externalism and become
confused about the Bodhi nature.
9) Bay cho oan diet: Seven theories on the
cessation of existenceLai cac thien nam,
trong tam ma a, chnh tam yen lang kien co.
Ma chang tm c cho tien. Cung tot can ban
cua cac loai sinh. Xem cai trang thai u thanh,
thng nhieu ong ban nguyen. oi ve sau
khong co, khi so o chap trc. Ngi o b
oa vao luan bay th oan diet. Hoac chap
cai than mat, hoac cai duc diet tan, hoac cai
kho mat, hoac cc lac mat, hoac cc xa mat.
Nh vay xoay van cung tot bay cho hien tien
tieu diet, mat roi khong con na. V so o
chap trc chet roi oan diet, nen oa lac
ngoai ao, me lam tnh Bo eFurther, in
his practice of samadhi, the good persons
mind is firm, unmoving and proper and can
3786
no longer be distrubed by demons. He can
thoroughly investigate the origin of all
categories of beings and contemplate the
source of the subtle, fleeting, and constant
fluctuation. But if he begins to speculate that
there ie no existence after death, he could fall
into error with seven theories of the cessation
of existence. He may speculate that the body
will cease to exist; or that when desire has
ended, there is cessation of existence; or that
after suffering has ended, there is cessation of
existence; or that when bliss reaches an
ultimate point, there is cessation of existence;
or that when renunciation reaches an ultimate
point, there is cessation of existence.
Considering back and forth in this way, he
exhaustively investigates the limits of the
seven states and sees that they have already
ceased to be and will not exist again. Because
of these speculations that existence ceases
after death, he will fall into externalism and
become confused about the Bodhi nature.
10) Nam Niet Ban: Five kinds of immediate
NirvanaSee Ngu Niet Ban.
Thap Hanh: Ten necessary activities or practices
of a BodhisattvaSee Thap Hanh Bo Tat.
Thap Hanh Bo Tat: Ten necessary practices of a
Bodhisattva.
(A) Trong Kinh Thu Lang Nghiem, quyen Tam,
c Phat a nhac nh ngai A Nan ve mi
hanh can thiet cua Bo Tat: hoan hy hanh,
nhieu ch hanh, vo san han hanh, vo tan hanh,
ly si loan hanh, thien hien hanh, vo trc
hanh, ton trong hanh, thien phap hanh, va
chn that hanhIn the Surangama Sutra, the
Buddha reminded Ananda about the ten
necessary activities, or practices of a
Bodhisattva: the conduct of happiness, the
conduct of benefitting, the conduct of non-
opposition, the conduct of endlessness, the
conduct of freedom from deluded confusion,
the conduct of wholesome manifestation, the
conduct of non-attachment, the conduct of
veneration, the conduct of wholesome
Dharma, and the conduct of true actuality.
(B) Theo li Phat day trong Kinh Hoa Nghiem,
pham 38, ch Bo Tat co mi th hanh giup
ho c ai tr hue vo thng cua ch Nh
 3787

Lai. Th nhat la hanh v tat ca chung sanh, v Come Ones. Third, make abundant offerings.
nh o ma lam cho khap ca c thanh thuc. Fourth, repent misdeeds and hindrances. Fifth,
Th nh la hanh cau tat ca cac phap, v nh o rejoice at others merits and virtues. Sixth, request
ma tu hoc tat ca. Th ba la hanh lam tat ca the Buddha to turn the Dharma Wheel. Seventh,
cac thien can va khien cho chung tang trng. request the Buddha to remain in the world. Eighth,
Th t la hanh Tam muoi v nh o ma c follow the teachings of the Buddha at all times.
nht tam bat loan. Th nam la hanh thc hanh Ninth, accommodate and benefit all sentient
tr hue v nh o ma khong co chi la chang ro beings. Tenth, transfer merits and virtues
chang biet. Th sau la hanh tu tap tat ca, do universally.
o ma khong chi la khong tu c. Th bay la Thap Hanh Pho Hien: Samantabhadras Ten
hanh nng ni tat ca Phat sat (Phat o Phat PracticesSee Thap Hanh Nguyen Pho Hien.
quoc), v thay eu trang nghiem. Th tam la Thap He Phc: Ten bondsSee Mi ieu
hanh ton trong va ho tr tat ca thien hu tri Rang Buoc.
thc. Th chn la hanh ton knh va cung dng Thap Hieu: Mi danh hieu cua Phat: Nh Lai,
ch Nh Lai. Th mi la hanh tu tap than ng Cung, Chanh Bien Tri, Minh Hanh Tuc,
thong bien hoa, v nh o ma co the bien hoa Thien The, The Gian Giai, Vo Thng S ieu
t tai e hoa o chung sanhAccording to Ng Trng Phu, Thien Nhn S, Phat, The
the Buddha in The Flower Adornment Sutra, TonTen epithets of a BuddhaThe ten titles of
Chapter 38, Great Enlightening Beings have a Buddha: Tathagata (Thus Come One), One
ten kinds of practice which help them attain Worthy of Offerings, One of Proper and Pervasive
the practice of the unexcelled knowledge and Knowledge (Samyak-Sambuddha), One Complete
wisdom of Buddhas. First, practice dealing in Clarity and Conduct (Vidya-carana-Sampanna),
with all sentient beings, to develop them all to One who is always on the path toward goodness;
maturity. Second, practice seeking all truths, never regressing toward evil (Sugata), Well Gone
to learn them all. Third, practice of all roots of One who understands the World (Lokavit),
goodness, to cause them all to grow. Fourth, Taming and Subduing Hero (Anuttara Purusa-
practice of all concentration, to be single- Damya-Sarathi), Teacher of Gods and Humans,
minded, without distraction. Fifth, practice of Buddha, and World Honored One (Lokanatha).
all knowledge, to know everything. Sixth, Thap Ho Tr Nhan Phap: Natha-karana-dhanna
practice of all cultivations, to be able to (p)See Mi Ho Tr Nhan Phap.
cultivate them all. Seventh, practice dealing Thap Hoi Hng: Ten dedications of meritTen
with all Buddha-lands, to adorn them all. transferences of meritTrong Kinh Thu Lang
Eighth, practice dealing with all good Nghiem, quyen Tam, c Phat a nhac nh ngai
companions, respecting and supporting them. A Nan ve thap hoi hng nh sau: cu ho nhat
Ninth, practice dealing with all Buddhas, thiet chung sanh, ly chung sanh hoi hng; bat
honoring and serving them. Tenth, practice all hoai hoi hng; ang nhat thiet Phat hoi hng; tr
supernatural powers, to be able to transform nhat thiet x hoi hng; vo tan cong c tang hoi
anywhere, anytime to help sentient beings. hng; tuy thuan bnh ang thien can hoi hng;
Thap Hanh Nguyen Pho Hien: Mi ai Hanh tuy thuan ang quan nhat thiet chung sanh hoi
cua Bo Tat Pho Hien. Nht gia le knh ch Phat. hng; chan nh tng hoi hng; vo phc giai
Nh gia xng tan Nh Lai. Tam gia quang tu cung thoat hoi hng; va nhap phap gii vo lng hoi
dng. T gia sam hoi nghiep chng. Ngu gia tuy hngIn the Surangama Sutra, book Eight, the
hy cong c. Luc gia thnh chuyen phap luan. That Buddha reminded Ananda about the ten
gia thnh Phat tru the. Bat gia thng tuy hoc Phat. transferences as follows: transference apart from
Cu gia hang thuan chung sanh. Thap gia pho giai appearances; transference of indestructibility;
hoi hngTen vows of conduct of transference of sameness with all Buddhas;
Samantabhadra Bodhisattva. First, worship and transference of reaching all places; transference
respect all Buddhas. Second, praise the Thus of the treasury of inexhaustible merit and virtue;

transference of the identity of all good roots;
transference of contemplating all living beings
equally; transference of the appearance of True
Suchness; transference of liberation; and
transference of limitlessness of the Dhama Realm.
Thap Huan Lenh Kinh: Dasa-sikkhapada (p)
Sutra on the ten training rules.
Thap Huyen Dieu Ly: See Thap Huyen Mon.
Thap Huyen Duyen Khi: Ten mysterious
aspects of dependent originationTheo tong Hoa
Nghiem, co mi phap mon huyen dieu nng
nhau tao thanh s bieu lo cua the gii ly tng va
duyen khiAccording to The Avatamsaka
School, there are ten theories that independently
cause the manifestation of the ideal world:
(A) Bon phap mon huyen dieu Ly Tac Mot trong
tat ca, tat ca trong mot hay Tng nhap
tng dung. (mot la tat ca, tat ca la mot):
Th nhat la v moi loai cung nh moi vat eu
c hien khi do noi thc, nen can nguyen la
mot. Th nh la v moi loai cung nh moi vat
eu khong co ban tnh quyet nh hay van
hanh t tai, nen vo nga la chan ly toi thng.
Th ba la v ly duyen khi ch cho s tng y
tng quan, nen tat ca eu cong ong lien he.
Th t la v tat ca eu co chung phap tanh hay
Phat tanh, nen tat ca eu co kha nang chng
ac nh nhauFour doors of the principle of
One-in-all and all-in-one. First, because all
beings as well as all things are manifested
from ideation, the source is one. Second,
because all beings as well as all things have
no determinate nature, all move freely,
selflessness being the ultimate truth. Third,
because the causation theory means
interdependence or interrelation, all are co-
related. Fourth, because the Dharma-nature
(dharmata) or the Buddha-nature (Buddha-
svabhava) is possessed in common by all,
they have similar liability.
(B) Sau phap mon huyen dieu linh tinh: Th nam
la v the gii hien tng c cho la mong hu, khong nhng ch quan he khong gian ma ca
huyen, nen the gii nhat chan co the bang bac
khap moi ni khong b c thuc. Th sau la v
the gii hien tng c coi la bong m hay cac thi phan khac. Mac du chung co ve sai biet
ao anh, nen the gii nhat chan bang bac khap
ni. Th bay la v trong s giac ngo cua Phat,
nhng can nhan cua hien khi c coi nh
3788
vo han, nhng cam qua la van trang vo bien,
nhng chung khong chng ngai nhau ma lai
con cong tac e hnh thanh mot toan the nhp
nhang. Th tam la v s giac ngo cua Phat la
toi thng va tuyet oi, nen s chuyen hoa
cua the gii la theo y ch cua Ngai. Th chn
la v tac dung thien nh tham ao cua Phat, s
chuyen hoa cua the gii la tuy theo y cua
Ngai. Th mi la v nang lc sieu nhien khi
len t s giai thoat, s chuyen hoa the gii la
t taiSix miscellaneous mysterious aspects:
Fifth, because the phenomenal world is said
to be as a dream or illusion, the world of One-
Truth can be molded in any way without
restraint. Sixth, because the phenomenal
world is said to be as shadow or image, the
world of One-Truth can be molded in any
way. Seventh, since the Enlightenment of the
Buddha, the causes of production are known
to be boundless, the effects are manifold or
limitless, but they do not hinder each other;
rather they cooperate to form a harmonious
whole. Eighth, because the Buddhas
Enlightenment is ultimate and absolute, the
transformation of the world is at his will.
Ninth, because of the function of the
Buddhas profound meditation the
transformation of the world is at his will.
Tenth, because of the supernatural power
originating from deliverance, the
transformation of the world is free.
Thap Huyen Mon: Ten mysterious gatesTen
profound approachesMi phap mon huyen
dieue thuyet minh kha tnh cua the gii S
S Vo Ngai Phap Gii, tong Hoa Nghiem a e
ra mi Huyen Mon, la mi nguyen tac can ban
cua Hoa Nghiem, nh o ma triet ly tong the cua
Hoa Nghiem c giang giai. Th nhat la ong
Thi Cu Tuc Tng ng Mon. Noi ve s cong
ong lien he, trong o van vat cong ong hien hu
va ong thi hien khi. Tat ca eu cong ong hien
trong quan he thi gian; khong co s phan biet
gia qua kh, hien tai va v lai, moi thi bao ham
trong thi gian, nhng tat ca eu c hp nhat
thanh mot thc the, theo quan iem vien dung.
Th nh la Quang Hiep T Tai Vo Ngai Mon. Noi
 3789

ve t do toan ven, trong o moi loai, thong minh lanh), o nhng hat ngoc phan chieu rc r lan
hay ngu on, eu tng giao vi nhau khong nhau. Cung vay, nhng s kien thc te cua the
chng ngai. Nang lc cua tat ca noi ham cung gii eu chen lan va chieu roi lan nhau. Th tam
nh ngoai trng eu vo han nh nhau. Mot la Thac S Hien Phap Sinh Giai Mon. Noi ve s
nghiep, du nho bao nhieu cung bao ham tat ca moi thuyet minh chan ly bang nhng ien hnh that s.
nghiep. Mot va tat ca eu tng giao mot cach t Chan ly c bieu lo trong s vat va s vat la
do va bat tuyet. Th ba la Nhat a Tng Dung nguon goc cua giac ngo. Th chn la Thap The
Bat ong Mon. Noi ve s ho tng nhiep nhap Cach Phap D Thanh Mon. Noi ve s thanh tu t
cua nhng s the bat ong. Tat ca nhng hien hu a thu cua 10 thi gian tao thanh mot thc the.
bat ong eu co nhng iem tng ong. Nhieu Qua kh, hien tai, va v lai, moi thi eu cha
trong mot, mot trong nhieu va tat ca trong nhat ng ba thi, nh the tao thanh chn thi, chung
the. Th t la Ch Phap Tng Tc T Tai Mon. hp chung lai thanh mot thi duy nhat, chn va
Noi ve t do, ngha la vt ngoai nhng sai biet ky mot la mi thi. Mi thi, tat ca eu khac biet,
cung, trong o tat ca cac phap eu ho tng ong nhng nhiep nhap lan nhau, hoan thanh cai ly tac
nhat. ay la s ong nhat pho bien cua van hu. mot-trong-tat-ca. Tat ca nhng ly thuyet khac,
Thc ra, ho tng ong nhat la t tieu huy. Khi chnh yeu lien he vi s ho tng nhiep nhap nay
ong nhat ta vi ke khac, ta co the hoa hp vi ke trong bnh dien hang ngang, nhng ly thuyet nay
khac. T tieu huy va t ong hoa vi cai khac tao lai lien he vi moi quan he hang doc hay thi
thanh mot ong nhat hoa tong hp. ay la ly gian, ngha la moi loai b phan tach doc theo chn
thuyet hay thc hanh ac biet cua ai Tha, ap thi, moi thi t ay u e cuoi cung tat ca eu
dung cho bat c ly thuyet hay thc hanh nao. Hai tng quan tng lien trong mot thi oc nhat; mot
ly thuyet oi nghch hay nhng s kien kho dung thi oc nhat c hnh thanh bang chn thi kia.
hp thng c ket lai thanh mot. Thong thng Th mi la Duy Tam Hoi Chuyen Thien Thanh
do phng phap nay ma ngi ta i en mot giai Mon. Noi ve s thanh tu cua nhng thien c ma
phap em ep cho mot van e. Do ket qua cua s nh o, chu va t cung hoat ong mot cach nhp
ho tng nhiep nhap va ho tng hoa hp, chung nhang va xan lan. Neu cai nay la chu th tat ca
ta co khai niem Mot trong tat ca, tat ca trong mot. nhng cai khac se hoat ong nh la than t cua no,
Mot ang sau tat ca, tat ca ang sau mot. Ln ngha la theo ly tac nht tc nhat thiet, va nhat
va nho, cao hay thap, cung van chuyen nhp nhang thiet tc nht. Chung tao thanh mot toan the vien
vi nhau. Ngay ca nhng ong gop khiem nhng toan tren thc te, cai nay cai kia xen lan nhauIn
nht vao cong cuoc hoa ieu, cung khong ai co the order to elucidate the possibility of the realm of
tach khoi hay biet lap mot mnh c. Th nam la Fact and fact world perfectly harmonized, the
An Mat Hien Lieu Cau Thanh Mon. Noi ve thuyet Hua-Yen School set forth the Ten Profound
tu thanh, nh o ma cai an mat va cai bieu hien Theories or the "Ten Mysterious Gates," which
cung tao thanh mot toan the bang ho tng chi tr. are the ten basic principles of Hua-yen, by means
Neu cai nay trong th cai kia ngoai hay ngc of which the Hua Yen philosophy of totality is
lai. Ca hai ho tr lan nhau tao thanh mot nhat the. expounded. First, the theory of co-relation, in
Th sau la Vi Te Tng Dung An Lap Mon. Noi which all things have co-existence and
ve s thanh lap bang ho tng nhiep nhap cua simultaneous rise. All are co-existent not only in
nhng vat chat vi tieu va an ao. Noi mot cach tong relation to space, but also in relation to time.
quat, mot s the cang vi tieu va an ao, ngi ta There is no distinction of past, present and future,
cang kho ma nhan ra no. Nhng s the vi te hay each of them being inclusive of the other. Distinct
an ao vt ngoai lanh hoi cua mot ngi cung phai as they are and separated as they seem to be in
the hien ly thuyet ve mot trong nhieu va nhieu time, all beings are united to make over entity
trong mot. Th bay la Nhan a La Vong Canh from the universal point of view. Second, the
Gii Mon. Noi ve s phan chieu noi tai, nh trong theory of perfect freedom in which all beings
lanh vc c bao quanh bang li cua tri e broad and narrow commune with each other
Thch (moi mat li la mot vien ngoc thach lap without any obstacle. The power of all beings as
 3790
to intension and extension is equally limitless.
One action, however small, includes all actions.
One and all are commutable freely and
uninterruptedly. Third, the theory of mutual
penetration of dissimilar things. All dissimilar
existences have something in common. Many in
one, one in many, and all in unity. Fourth, the
theory of freedom, i.e., freedom from ultimate
disctinctions, in which all elements are mutually
identified. It is a universal identification of all
beings. Mutual identification is, in fact, self-
negation. Identifying oneself with another, one
can synthesize with another. Negating oneself and
identifying oneself with another constitute
synthetical identification. This is a peculiar theory
or practice of Mahayana. It is applied to any
theory and practice. Two opposed theories or
incompatible facts are often identified. Often a
happy solution of a question is arrived at by the
use of this method. As the result of mutual
penetration and mutual identification. We have
the concept One in All, All in One. One behind
All, All behind One. The great and small, the
high or low, moving harmoniously together. Even
the humblest partaking of the work in peace, no
one stands separately or independently alone. It is
the world of perfect harmony. Fifth, the theory of
complementarity by which the hidden and the
manifested will make the whole by mutual supply.
If one is inside, the other will be outside, or vice
versa. Both complementing each other will
complete one entity. Sixth, the theory of
construction by mutual penetration of minute and
abstruse matters. Generally speaking, the more
minute or abstruse a thing is, the more difficult it
is to be conceived.. Things minute or abstruse
beyond a mans comprehension must also be
realizing the theory of one-in-many and many-in-
one. Seventh, the theory of inter-reflection, as in
the region surrounded by the Indra net (a net
decorated with a bright stone on each knot of the
mesh), where the jewels reflect brilliance upon
each other, according to which the real facts of the
world are mutually permeating and reflecting.
Eighth, the theory of elucidating the truth by
factual illustrations. Truth is manifested in fact and
fact is the source of enlightening. Ninth, the theory
of variously completing ten time-periods creating
one entity. Each of past, present and future
contains three periods thus making up nine periods
which altogether form one period, nine and one,
ten periods in all. The ten periods, all distinct yet
mutually penetrating, will complete the one-in-all
principle. All other theories are concerned chiefly
with the mutual penetration in horizontal plane,
but this theory is concerned with the vertical
connection, or time, meaning that all beings
separated along the nine periods, each complete
in itself, are, after all, interconnected in one
period, the one period formed by the nine. Tenth,
the theory of completion of virtues by which the
chief and the retinue work together harmoniously
and brightly. If one is the chief, all others will
work as his retinue, i.e., according to the one-in-
all and all-in-one principle, they really form one
complete whole, penetrating one another.
Thap Khoai: The ten inexpressible joys of the
Pure Land.
Thap Kien: Ten firmnessesMi th vng
vang.
Thap Kien Tam: Ten firm states of mindMi
tam vng vang.
Thap Kiep: Ten eonsMi kiep a qua t khi
Phat A Di a the nguyen 48 li nguyen The ten
kalpas that have expired since Amitabha made his
forty-eight vows, or to complete his bodhi.
Thap Kiep Di a: See Thap kiep.
Thap Kiet S: Dasa-samyojana (skt)Mi kiet
s troi buoc chung sanh vao vong luan hoi sanh t.
Mi kiet s nay la nga kien, nghi hoac, gii cam
thu, tham duc, san han, tham sac, tham vo sac,
kieu man, trao c va vo minhTen fetters which
bind sentient beings to the cycle of births and
deaths. They are personality belief, sceptical
doubt, clinging to mere rules and rituals, sensuous
craving, ill-will, craving for fine material
existence, craving for immaterial existence,
conceit, restlessness, and ignoranceSee Ngu Ha
Phan Ket, Ngu Thng Phan Ket.
Thap Kim Cang Tam: Ten diamond-like states of
mindTen indestructible minds.
(A) Mi tam Kim Cang phat trien bi Bo Tat:
giac lieu phap tanh, hoa o chung sanh, trang
nghiem the gii, thien can hoi hng, phung
s ai s, that chng ch phap, quang hanh
nhan nhuc, trng thi tu hanh, t hanh man
 3791

tuc, linh tha nguyen manTen characteristics Buddhas: not giving up the determination for
of the Diamond heart as developed by a enlightenment; leaving behind the stages of
Bodhisattva: complete insight into all truth, individual salvation; observing and benefiting all
saving of all creatures, the glorifying of all sentient beings; inducing all sentient beings to live
Buddha-worlds, transference of his good by the teachings of Buddha; cultivating all the
deeds, services of all Buddhas, realization of sciences of enlightening beings; not being
the truth of all Buddha-laws, manifestation of acquisitive in respect to anything; dedicating all
all patience and endurance, unflagging roots of goodness to enlightenment; not being
devotion to his vocation, perfection of his attached to any of the incarnations of Buddhas;
work, and aiding to all fulfill their vows and reflecting on all things and getting rid of grasping
accomplish their spiritual ends. and clinging; and regulating all their faculties.
(B) Mi tam kim cang lien he vi Thap Hoi Thap Loai Nhan Thu: Ten kinds of animals that
Hng: tn tam, niem tam, hoi hng tam, at will be reborn as a humanSee Mi Loai Nhan
tam (thong triet phap tnh), trc tam, bat thoi Thu.
tam, ai tha tam, vo tng tam, tue tam, va Thap Li: Ten profitable thingsMi ieu li
bat hoai tamTen diamond steps of lac.
firmness associated with ten bestowings ones Thap Luan Kinh: Dasa-cakra-ksitigarbha-sutra
merits to anothers (these are associated with (skt)ai Phng Quang Thap Luan KinhTen
the ten dedications): the mind of faith, cua mot bo kinh trong ai phng quang kinh
remembrance, bestowing ones merits on Name of a sutra in the great Vaipulya
others, understanding, uprightness, no-retreat, (Mahavaipulya), or sutra of Mahayana.
mahayana, formlessness, wisdom, and the Thap Luc: Sodasa (skt)Sixteen16.
mind of indestructibility. Thap Luc A La Han: Mi sau v ai la han
Thap Kim Cang Tam Hng Qua: Ten The sixteen great arhats.
realizations of a diamond-like mindTen Thap Luc ai Lc: Mi sau ai lc cua Bo tat:
realizations of an indestructible mindMi thau ch lc, y lc, hanh lc, tam lc (sc then thua khi
ro cua tam vng vang nh kim cng. lam quay), cng lc, tr lc (s ben ch tu tr), hue
Thap Ky Xao: Ten skillsMi ky nang hay lc, c lc (cong c), bien lc (sc hung bien
mi s kheo leo. chanh phap), sac lc, than lc, tai lc, tam lc,
Thap Lac: Ten joysMi niem vui. than tuc lc, hoang phap lc, va hang ma lc
Thap Loai Chung Sanh: All living things. The sixteen great powers obtainable by a
Thap Loai Gii: Mi loai giiTen kinds of bodhisattva: will, mind, action, shame when doing
preceptsTheo li Phat day trong Kinh Hoa evil, energy, firmness, wisdom, virtue, reasoning,
Nghiem, co mi loai gii danh cho ch ai Bo personal appearance, physical powers, wealth,
Tat nham giup ho at c gii quang ai Ba-La- spiritual powers, magic, power of spreading the
Mat vo thng cua ch Nh Lai: gii chang bo Bo Truth, and power of subduing demons.
e tam; gii xa la bc nh tha; gii quan sat li Thap Luc e: Sodasa-padarthah (skt)Sixteen
ch tat ca chung sanh; gii khien tat ca chung sanh truthsMi sau chan ly.
an tru ni Phat phap; gii tu tat ca s hoc cua Bo Thap Luc e Quan: Sixteen meditations on the
Tat; gii vo s ac ni tat ca phap; gii em tat ca truthsMi sau quan sat chan ly.
thien can hoi hng Bo e; gii chang tham trc Thap Luc Hanh Quan: Mi sau ieu xem xet
tat ca than Nh Lai; gii t duy tat ca cac phap va trong tu tapSixteen observances of practice.
xa la nhiem trc; gii ch can luat nghi (ieu tiet Thap Luc Hanh Tng: Mi sau ac trng cua
luc can)According to the Buddha in The Flower chan lySixteen aspects of the noble truths.
Adornment Sutra (Chapter 38Detachment From Thap Luc Khong: Mi sau trong hai mi lam
The World), great Enlightening Beings have ten ac trng cua tanh khongSixteen of the twenty-
kinds of precepts which help them attain the five characteristics of emptinessSee Hai Mi
unexcelled great transcendent discipline of the Lam Cach Giai Thch Ve Tanh Khong.
 3792

Thap Luc Quan: Sixteen contemplations of the images of the Buddha Amitabha on the
Sixteen meditationsTheo K.K. Tanaka trong throne, Bodhisattvas Avalokitesvara on the left,
Tnh o Nguyen Thuy Trung Hoa, co 16 phep and Bodhisattva Mahasthamaprapta on the right
quan trong Tnh o tong (ay la 16 cach quan side of the throne. Ninth, Visualization of the
tng en coi Cc Lac cua c Phat A Di a hau Reward body of Amitabha Buddha, i.e. the form in
co vang sanh ve o. Theo truyen thuyet, ay la 16 which he appears in the Pure Land. Tenth,
phep ma c Phat Thch Ca a truyen day theo Visualization of Avalokitesvara Bodhisattva.
li cau thnh cua ba Hoang thai hau Vi e Hy). Eleventh, Visualization of Mahasthamaprapta
Th nhat la Quan tng thay mat tri sap lan. Th Bodhisattva. Twelfth, Visualization of the reward
nh la Quan tng Thay nc lang trong. Th ba la bodies of Amitabha Buddha, Avalokitesvara
Quan tng thay at ni coi Cc Lac. Th t la Bodhisattva, and Mahasthamaprapta Bodhisattva
Quan tng thay cay bau. Th nam la Quan tng are every where in the space. Thirteenth, a
thay bat cong c thuy, hay nc tam cong c. mixing or intermingling visualization among
Th sau la Tong quan tng thay cac canh, thay Amitabha Buddha, Avalokitesvara Bodhisattva,
cay bau, thay ao bau ni the gii Cc Lac. Th and Mahasthamaprapta Bodhisattva. Fourteenth,
bay la Quan tng thay toa hoa cua c Phat A Visualization of the rebirth of the three highest
Di a. Th tam la Quan t ng thay hnh Phat A grades in the Pure Land, including the highest, the
Di a va ch Bo Tat Quan Am ngoi ben ta toa, va middle, and the lowest of the three highest
Bo Tat ai The Ch ang ngoi ben hu toa. Th classes. Fifteenth, Visualization of the rebirth of
chn la Quan tng thay to ro chn than ma c the middle grades in the Pure Land, including the
Phat A Di a a th hien ni coi Cc Lac. Th highest, the middle, and the lowest of the three
mi la Quan tng thay ro sac than cua Bo Tat middle classes. Sixteenth, Visualization of the
Quan The Am. Th mi mot la Quan tng thay rebirth of the lowest grades, including the highest,
ro sac than cua Bo Tat ai The Ch. Th mi hai the middle, and the lowest in the three lowest
la Quan tng thay ro ba v A Di a, Quan The classes in the Pure Land.
Am, va ai The Ch ay khap ca h khong. Th Thap Luc Quan Kinh: Sutra on Sixteen
mi ba la Quan tng tap, khi th quan tng c ContemplationsSutra on Sixteen meditations
A Di a, khi th quan tng c Quan The Am, See Thap Luc Quan.
khi th quan tng c ai The Ch. Th mi Thap Luc Tam: The sixteen hearts or minds
bon la Quan tng Thng Boi Sanh, bao gom Mi sau trang thai cua tam: kho phap nhan, kho
thng pham thng sanh, thng pham trung phap tr, kho loai nhan, kho loai tr, tap phap nhan,
sanh, va thng pham ha sanh. Th mi lam la tap phap tr, tap loai nhan, tap loai tr, diet phap
Quan tng Trung Boi Sanh, bao gom trung pham nhan, diet phap tr, diet loai nhan, diet loai tr, ao
thng sanh, trung pham trung sanh, va trung phap nhan, ao phap tr, ao loai nhan, ao loai
pham ha sanh. Th mi sau la Quan tng Ha tr. Mi lam tam au tien danh cho nhng ngi
Boi Sanh, bao gom ha pham thng sanh, ha pham ang trong tien trnh ti qua v th nhat: d lu.
trung sanh, va ha pham ha sanhAccording to Tam th 16 danh cho ngi a chng qua v
K.K. Tanaka in The Dawn of Chinese Pure Land lu.Sixteen mental states: patience with
Doctrine, there are sixteen kinds of contemplation Dharmas of Suffering, wisdom concerning
in the Pure Land. First, Visualization of the setting Dharmas of Suffering, patience with Kinds of
sun. Second, Visualization of pure water. Third, Suffering, wisdom concerning Kinds of Suffering,
Visualization of the ground in the Pure Land. patience with Dharmas of Accumulation, wisdom
Fourth, Visualization of precious trees. Fifth, concerning Dharmas of Accumulation, patience
Visualization of eight waters of merit and virtue with Kinds of Accumulation, wisdom concerning
(see Bat Cong c Thuy). Sixth, Unified kinds of Accumulation, patience with Dharmas of
visualization of the precious trees, lakes, etc., in Extinction, wisdom concerning Dharmas of
the Pure Land. Seventh, Visualization of the lotus Extinction, patience with Kinds of Extinction,
throne of Amitabha Buddha. Eighth, Visualization wisdom concerning Kinds of Extinction, patience

with Dharmas of the Way, wisdom concerning
Dharmas of the Way, patience with Kinds of the
way, wisdom concerning Kinds of the way. The
first fifteen minds are for those who are in the
process towards the first fruit of enter the
stream. The sixteenth mind is for those who are
certified to the first fruit of stream-enter.
Thap Luc Tam Hanh: Sixteen practicesMi
sau phap tu tap.
Thap Luc Thanh Hanh: Sixteen holy functions
Mi sau thanh hanh.
Thap Luc Thien Than: Sixteen good deities
Mi sau v thien than.
Thap Luc Tri Kien: Sixteen views of self and
self-objectsMi sau quan iem ve cai toi va
cac oi tng cua cai toi.
Thap Luc T Cu: Sixteen necessitiesMi sau
mon can dung cua ch tang ni.
Thap Lc: Dasa-balani (skt)Mi nang lc
Ten powersSee Thap Lc Nh Lai.
Thap Lc Bo Tat: Dasa-bodhisattva-balani
(skt)See Mi Lc Cua Ch ai Bo Tat.
Thap Lc Ca Diep:
(A) Ba Sa BaDasa-bala-Kasyapa (skt)Vappa
(skt)MahakasyapaMot trong nhng v
hoc tro au tien cua c Phat. Ngai la v ty tr lc; thay biet tat ca s viec cua chung sanh.
khu e nhat au a, chu toa ky ket tap Tam
Tang lan au tien sau khi c Phat niet ban
ba thangOne of the first diciples of the
Buddha. He was the one who presided the
First Council, three months after the Buddha
passed away.
(B) Thap lc (mi kha nang ni mot v Phat)
Ten powers or ten abilities possessed by a
Buddha: nhan biet bang trc giac ve cai co
the va cai khong co the trong moi hoan canh;
nhan thc s chn muoi cua nhng hanh ong;
nhan thc ve nhng nang lc cao nhat va thap
nhat ni tha nhan; nhan thc ve nhng thien
hng cua ho; nhan thc ve nhng thanh to
cua the gii; nhan thc ve nhieu con ng
dan ti nhng trang huong tai sanh khac nhau;
nhan thc ve s tao ra thanh trc; nhan thc
ve suy tng, ve ai nh, ve tam giai thoat
va thien nh; nhan thc ve s chet va tai
sanh; nhan thc ve s suy mon cua nhiem
trcTen Powers of Kasyapa: knowledge
concerning what is possible and impossible in
3793
any situation; concerning the ripening of
deeds; concerning the superior and inferior
abilities of other beings; concerning their
tendencies; concerning the manifold
constituents of the world; concerning the paths
leading to the various realms of existence;
concerning the engendering of purity and
impurity; concerning the contemplations,
meditative states (samadhi), the three
liberations, and the absorption (dhyana);
concerning deaths and rebirths; and
concerning the exhaustion of all defilements
(asrava).
Thap Lc Nh Lai: Dasa-tathagata-balani (skt)
Mi ai lc cua Phat hay Nh Lai Cu Tuc Thap
Lc: Th nhat la tri th x phi x tr lc; kha nang
biet s ly la ung hay chang ung. Th nh la tri
tam the nghiep bao Tr lc (Tri Thng Ha Tr
Lc). Th ba la tri ch Thien giai thoat Tam muoi.
Th t la tri chung sanh tam tanh Tr lc. Th nam
la tri chung chung giai tr lc; biet c s hieu
biet cua chung sanh. Th sau la tri chung chung
gii tr lc hay biet het cac canh gii. Th bay la
tri nht thiet s ao tr lc; biet het phan hanh hu
lau cua luc ao. Th tam la tri thien nhan vo ngai
Th chn la tri tuc mang vo lau tr lc; biet cac i
trc rat xa cua chung sanh. Th mi la tri vnh
oan tap kh tr lc; biet oan han cac tap kh
The ten great powers of a Buddha or the ten
powers of the Tathagata: First, complete
knowledge of what is right or wrong in every
condition; the power of knowing from awakening
to what is and what is not the case (knowing right
and wrong or the power to distinguish right from
wrong). Second, complete knowledge of what is
the karma of every being past, present and future;
the power of knowing karmic retributions
throughout the three periods of time (knowing
what karmic effects follow from which causes).
Third, complete knowledge of all stages of dhyana
liberation and samadhi; the power of knowing all
dhyanas, liberations and samadhis (knowing the
various balanced states, including four dhyanas,
eight states of liberation, three samadhi, etc).
Fourth, complete knowledge of the powers and
faculties of all beings; the power of knowing all
faculties whether superior or inferior (knowing the
 3794

superior or inferior makings of others). Fifth, demon of afflictions, perpetually confusing and
complete knowledge of the desires or moral defiling. The demon of actions, able to obstruct
direction of every being; the power of knowing and inhibit. The demon of mind, which gives rise
the various realms (knowing the desires of others). to pride. The demon of death, which abandons
Sixth, complete knowledge of actual condition of life. The demon of heaven, being self-indulgent.
every individual; the power of knowing the The demon of roots of goodness, because of
various understanding (knowing the states of perpetual clinging. The demon of concentration,
others). Seventh, complete knowledge of the because of long indulgence in the experience. The
direction and consequence of all laws; the power demon of spiritual teachers, because of giving rise
of knowing where all paths lead (knowing the to feelings of attachment. The demon of
destinations of others, either nirvana or hell). phenomenon of enlightenment, because of not
Eighth, complete knowledge of all causes of wanting to relinquish it.
mortality and of good and evil in their reality; the Thap Ma Nghiep: Ten kinds of demons
power of knowing through the heavenly eye actionsSee Mi Ma Nghiep.
without obstruction (knowing the past). Ninth, Thap Ma Nhan: Shimo-Nin (jap)What
complete knowledge of remote lives of all beings, personNgi nao, trang thai cua mot ngi
the end of all beings and nirvana; the power of khong the dien ta c bang van t A person
knowing previous lives without outflows (Buddha- whose state cannot be explained with words.
power to know life and death, or all previous Thap Ma Vat: Shimo-Butsu (jap)Cai g?
transmigrations). Tenth, complete knowledge of What?
the destruction of all illusion of every kind; the Thap Minh: Ten kinds of insightSee Mi Th
power of knowing from having cut off all habits Minh Cua Ch ai Bo Tat.
forever (knowing how to end excesses). Thap Mon: Mi ca noi ket gia the gii vat
Thap Lc Thap Minh: Mi lc va mi s hieu chat va hien tng: ly luon i vi s, s luon i vi
bietTen powers and ten understandings. ly, s tuy thuoc vao ly ma ton tai, s pho bay ly,
Thap Lc Tr: Biet rong thap lcHave s bien mat trong ly, s co the che dau ly, chan ly
extensive knowledge of the ten powers. chnh la s, s chnh la ly, chan nh khong phai la
Thap Lc Vo ang: Peerless possessor of the ten s, s khong phai la lyThe ten doors or
powersSee Thap Lc Nh Lai. connection between noumena or substance and
Thap Lc Vo Uy: Mi ai lc vo uy cua ch phenomena (theory and practice): substance (ly) is
PhatTen fearless powers of BuddhasSee always present with the phenomena (S); the
Thap Lc Nh Lai. phenomena is always present with substance; the
Thap Ma: Theo Kinh Hoa Nghiem, Pham 38, co phenomena depend on the substance for its
mi th ma cua ch ai Bo Tat. Ch Bo Tat nen existence; the phenomena can reveal the
mau dung phng tien xa ri mi th ma nay. substance; the phenomena (from is unreal) can
Ngu uan ma, v sanh cac chap thu. Phien nao ma, disappear in the substance; the phenomena can
v hang tap nhiem. Nghiep ma, v hay chng conceal the substance; the true substance is the
ngai. Tam ma, v khi nga man cong cao. T ma, phenomena; the phenomena is the substance; true
v bo cho sanh. Thien ma, v t kieu cang phong reality is not the phenomena; the phenomena is
tung. Thien can ma, v hang chap thu. Ma tam not the whole substance.
muoi, v t lau say am. Thien tri thc ma, v khi Thap Mon Chu Bien Ham Dung Quan: Mi
tam chap trc. Bo e phap tr ma, v chang chu Kha Canh Quan SatTen aspects of
xa laAccording to the Flower Adornment Sutra, contemplation on universal inclusionMi kha
Chapter 38, there are ten kinds of demons of great canh quan sat ve s bao gom het tat ca.
enlightening beings. Enlightening beings should Thap Mon Ly S Vo Ngai: Mi kha canh vo
apply appropriate means to quickly escape these ngai gia ly va sTen aspects non-obstruction
demons. The demon of the clusters of mental and between principle and phenomena.
material elements, giving rise to attachments. The

Thap Muc Ngu o: Jugyunozu (jap)Thap
Ngu oTen pictures of cattle-grazingTen
Oxen PicturesTen Ox-herding picturesMot
trong nhng bo tranh ve truyen ba rong rai nhat
trong nha Thien. Gia kien tanh can sau co s
khac biet phi thng va nhng khac biet nay c
mieu ta trong mi bc tranh chan trau. Chung ta
phai thanh that ma noi rang trong cac hnh thc
bieu lo ve cac mc o chng ngo trong nha Thien,
khong mot hnh thc nao c biet en mot cach
rong rai hn cac bc tranh chan trau nay, mot bo
mi bc theo th t vi li bnh bang van xuoi va
ke tung. Co le bi v ban tanh thieng lieng cua con
bo x An o thi co ai, nen con vat thng
c dung tng trng cho ban tanh nguyen thuy
cua con ngi hay Phat tanh. Ngi ta qui cho
Thien s Quach Am S Vien la tac gia cua cac
bc tranh "Chan Trau" (Thap Muc Ngu o) va
li bnh i kem. That ra, Thien s Quach Am
khong phai la ngi au tien minh hoa cac giai
oan phat trien cua s tu chng bang tranh. Trc
thi cua ngai, co nhieu ban xuat hien vi nam
hoac tam bc hoa, trong o con trau dan dan tr
nen trang hn, va bc cuoi cung la mot vong tron.
ieu nay am ch rang s nhan ra cai "Mot", tc la
s xoa sach moi t niem ve ta va ngi, la muc
ch toi hau cua Thien. Nhng Thien s Quach
Am S Vien cam thay nh vay van cha u nen
ong them vao hai bc na sau bc ve vong tron,
lam cho no ro rang hn rang Thien gia co s phat
trien tam linh cao nhat, song hoa ong vi pham
nhan trong the gii tran tuc cua hnh tng va a
dang mot cach het sc vo ngai va t tai. Hn the
na, trong the gii ay, Thien gia con tiep o bat c
ai hu duyen i tren con ng cua Phat vi long
t bi va tr tue cua mnh. Ban cua Thien s Quach
Am la ban c chap nhan rong rai nhat Nhat;
va qua nhieu nam no a to ra la nguon giao huan
va cam hng hu hieu oi vi Thien sinh. Sau ay
la tom lc ve mi bc tranh Chan Trau vi li
bnh, ban tieng Anh da theo quyen Ba Tru Thie n
cua Thien s Philip Kapleau xuat ban nam 1956;
va ban tieng Viet da theo ke do Tue Sy rut ra t
Tuc Tang Kinh bang ch Han va Truc Thien giai
thch bang ch Viet, NXB An Tiem an hanh nam
1972 tai Sai Gon, Viet Nam. Th nhat la tm trau.
That tnh ma noi, Trau co lac mat bao gi au, the
th tai sao phai i tm? Con ngi quay lng lai vi
3795
chan tanh cua mnh nen khong thay c no. V
bi nhng nhiem o nen khong con thay c Trau.
Bong dng thay mnh ng trc nhng nga re
hon on m mt. Long tham c va noi lo s mat
mat noi len nh nhng ngon la bng chay, y
niem th phi phong ra nh nhng mui dao nhon.
"Mang mang bat thao co truy tam
Thuy khoat sn dieu lo canh tham
Lc tan than b vo mch x
an van phong thu van thien ngam."
(Mien man vach co co truy tam
Non xa nc rong loi am am
Da moi chan mon au chang thay
Ch thay ve chieu ngon phong ngam).
Th nh la thay dau. Hanh gia nh kinh giao ma
biet o la dau chan Trau. Cac kh cu tuy a dang
nhng von cung mot th vang, cung nh van vat
eu la hien than cua T Nga. Nhng hanh gia van
cha phan biet c tot vi xau, that vi gia. Hanh
gia cha that s vao c ca, nhng a biet loi i
theo dau chan Trau.
"Thuy bien lam ha tch thien a
Phng thao li phi kien da ma
Tung th tham sn canh tham x
Lieu thien khong t cham tang tha?"
(Ven rng me nc dau chan ay
Co thm vng vt, han au ay
Nui ho mot mau sau tham tham
Cai mui knh thien dau c may?).
Th ba la thay trau. Neu a nghe thay tieng at se
tm c nguon phat ra tieng. Trong moi sinh hoat
hang ngay nguon luon hien hien. Giong nh muoi
trong nc bien hay mau trong sn. Khi hanh gia
tap trung c cai thay ben trong at se nhan ra
rang cai b thay ong nhat vi Chan Nguyen
(nguon). Noi cach khac, hanh gia ch thay canh
gii "ben kia sac gii"; tuy nhien, kien tanh cua
hanh gia de b mat neu hanh gia tr nen li bieng
va khong tien hanh tu tap them na. Hn na, dau
a kien tanh, hanh gia van la hanh gia nh luc
trc, khong them c g, hanh gia khong tr
thanh to ln hn.
"Hoang li chi thng nhat thanh thanh
Nhat noan phong hoa ngan lieu thanh
Ch th canh vo hoi th x
Sam sam au giac hoa nan thanh."
(Vang anh ru rt hot tren canh
Nang am gio em b lieu xanh

Chang tron c au, trau o
au sng sng sng ve sao thanh).
Nhng neu tiep tuc toa Thien, hanh gia se at en
giai oan th t la c trau. Ngay luc nay hanh
gia cha s hu c s kien tanh cu a mnh. Bay
lau nay Trau a song ngoai hoang da, nay mi gap
lai va that s a bat c no. V bay lau nay leu
long, a mat het nhng thoi quen trc, nen muon
khac phuc khong phai la chuyen de. No van tiep
tuc ham thch nhng th co co hng v ngot ngao;
no van cng au va khong kem che c. Neu
hanh gia muon thuan thuc no hoan toan th phai
dung en roi vot.
"Kiet tan than thong hoach ac c
Tam cng lc trang tot nan tr
Hu thi tai ao cao nguyen thng
Hu nhap yen van tham x c."
(Tram phng ngan ke khac phuc mi
Tam lc cng cng, that kho thay
V chang phong len tren go nong
Lai vao nhng chon khoi may bay).
Giai oan th nam, sau gia oan bat c trau la
giai oan chan trau hay thuan hoa no. S day len
cua mot niem keo theo mot niem khac khi sanh.
Giac ngo em lai nhan thc rang cac niem nh the
eu khong that, ngay ca khi chung phat xuat t
Chan Tanh. Ch v s me hoac van con ton tai, ma
chung ta tng rang chung co that. Trang thai
khong that nay khong bat nguon t the gii khach
quan ben ngoai ma t ben trong tam mnh.
"Tien sach thi thi bat ly than
Khung y tung bo nhap ai tran
Tng tng muc ac thuan hoa da
C toa vo c t truc nhan."
(Thng roi ch co luc la than
V ngai chan i nhap bui tran
Cung nhau chan dat thuan hoa net
Cum kep khong mang theo chu nhan).
Th sau la ci trau ve nha, ay la trang thai trc
quan ma trong ay kien tanh va cai nga c xem
la mot va nh nhau. Cuoc chien au a cham dt,
"c" va "mat" khong con tac dung na. Mieng
ngheu ngao khuc ca moc mac cua ngi tieu phu
va nhng bai ong dao cua bon tre trong lang.
Ngoi tren lng Trau, mat thanh than nhn may tri
l lng tren cao. au khong quay lai theo hng
cam do. Dau cho co ngi lam mnh kho chu,
hanh gia van nh nh bat ong.
3796
"K ngu a le duc hoan gia
Khng ch thanh thanh tong van ha
Nhat phach nhat ca vo han y
Tri am ha tat co than nha."
(Ci ngc lng Trau tr lai nha
Vi vu tieng sao tien chieu ta
Moi nhp moi li vo han y
Tri am lo phai he moi ra).
Th bay la quen trau con ngi. Trong Phap
khong co hai. Trau la Nguyen Tanh: bay gi hanh
gia a nhan ra ieu nay. Cai bay khong con can
na khi a bat c tho, li bo i khi ca a bat
roi. Giong nh vang rong mot khi a tach khoi
quang, nh mat trang ra khoi am may, mot tia
chieu sang mai mai.
"K ngu d ac ao gia sn
Ngu da khong he nhan da nhan
Hong nhat tam can do tac mong
Tien thang khong on thao ng gian."
(Lng Trau a en nui que ta
Trau khong con na ngi nhan ha
Mat nhat ba sao con mai mong
Roi thng vt o gia hang ba).
Th tam la ngi trau eu quen. Me tnh tieu mat
ma thanh y cung khong con. Hanh gia khong con
nan na trong trang thai "Mnh la Phat" va bc
mau qua giai oan "thay mnh a got sach vong
tnh rang mnh khong phai la Phat". Da u ngan mat
cua nam tram v Phat va To cung khong bien biet
c ac iem ni hanh gia. Neu co hang tram
chim muong trai hoa trong phong mnh, hanh gia
cung ch t then lay chnh mnh.
"Tien sach nhan ngu tan thuoc khong
Bch thien lieu quach tn nan thong
Ho lo diem thng tranh dung tuyet
ao th phng nang hiep to tong."
(Trau ngi thng gay thay eu khong
Tri xanh bat ngat, tin kho thong
Tuyet khong the con tren lo la
en chon nay ay gap to tong).
Th chn la tr ve nguon coi hay ai ngo, tham
nhap en tan ay va ay khong con phan biet
ngo vi khong ngo. Ngay t au co may bui nao
au e lam m tanh Thanh Tnh von co. Gi ay
hanh gia quan sat the s ay vi ma van an tru
trong tch nhien bat ong. S ay vi nay khong
phai la bong ma hay ao anh, ma ch la s hien
hien cua Coi Nguon. Vay th tai sao mnh phai co

lam bat c chuyen g? Nc biec nui xanh. Mot
mnh hanh gia lang ngam s bien oi khong ngng
cua van hu.
"Phan bon hoan nguyen d ph cong
Tnh nh trc ha nhc manh lung
Am trung bat kien am tien vat
Thuy t mang mang hoa t hong."
(Coi nguon tr lai ro ph cong
T ay nghe thay ta nh khong
Trong am khong thay chi ang trc
Nc van menh mong, hoa van hong).
Giai oan cuoi cung, giai oan th mi la thong
tay vao ch (vao chon tran ai). Ca am khep lai,
dau thanh cung chang thay c hanh gia. Toan
bo tam canh cua hanh gia cuoi cung a bien mat.
Hanh gia i con ng rieng cua mnh, khong co
bc chan theo dau thanh hien xa. Mang bau
ru thong dong i vao ch, nng gay dai lai tr
ve nha. Tien tay dat am chu quan va nhom hang
tht theo con ng cua Phat.
"Lo hung tien tuc nhap trien lai
Phu tho o hoi tieu man tai
Bat dung than tien chan b quyet
Trc giao kho moc phong hoa khai."
(Ngc lo chan tran vao th t
Bun lay bui phu toet mieng ci
Chang dung b quyet than tien day
Ma cay kho thoang n hoa ti).
ay la giai oan ket thuc toan bo s tu chng,
song gia the nhan, san sang giup ho bat c luc
nao co the c, hoan toan t tai, khong con b
ngo rang buoc. Song trong trang thai cuoi cung
nay la cai ch cua cuoc song cua bat c hanh gia
tu Thien nao, va viec hoan thanh no co the mat
nhieu i nhieu kiep. Hanh gia tu Thien nen co
gang at chan len con ng dan ti cai ch nay.
Tom tai, nhng bc tranh nay ve lai nhng mc o
tang tien cua Thien sinh. Trong mot vai truyen
thong, khi au la con trau en, roi t t tr thanh
trang, va roi hoan toan tra ng. Sau o th trau cung
bien mat. S lien tuc cua nhng bc tranh tieu
bieu cho s thanh thao t t cua Thien sinh trong
thien tap, trong o tam c kiem soat hay huan
luyen t t. e roi cuoi cung khong can phai ho c
na ma van thong dong i vao ke chOne of the
most widespread sets of images of the Chan
tradition. There is a tremendous difference
between shallow and deep realization, and these
3797
different levels are depicted in the Ten Ox-
herding Pictures. In fact, we must say that among
the various formulations of the levels of
realization in Zen, none is more widely known
than the Ox-herding Pictures, a sequence of ten
illustrations annotated with comments in prose and
verse. It is probably because of the sacred nature
of the ox in ancient India this animal came to be
used to symbolize man's primal nature of Buddha-
mind. People believe that Zen Master Kuo-An
Shih Yuan was the author of the original drawings
of the "Ox-Herding" and the commentary that
accompanied them are both attributed to him. In
fact, Zen Master Kuo-An was not the first to
illustrate the developing stages of Zen realization
through pictures. Before his time, earlier versions
of five and eight pictures exist in which the Ox
becomes progressively whiter, and the last
painting being a circle. This implied that the
realization of Oneness, that is, the effacement of
every conception of self and other, was the
ultimate goal of Zen. But Zen Master Kuo-An
Shih Yuan, feeling this to be incomplete, added
two more pictures beyond the one with the circle
to make it clear that the Zen practitioner of the
highest spiritual development lives in the
mundane world of form and diversity and mingles
with the utmost freedom among ordinary men.
Moreover, a Zen practitioner must inspire these
ordinary people at any possible time with his
compassion and radiance to walk in the Way of
the Buddha. It is this version that has gained the
widest acceptance in Japan, has proved itself over
the years to be a source of instruction and
effective inspiration to Zen students. These
following Ten Ox-herding Pictures with
commentary were base on the Three Pillars of
Zen, published by Zen Master Philip Kapleau in
1956. The Chinese verses from Tue Sy' s extracts
from the Ordinary Collection of Writings; and the
Vietnamese interpretations from Truc Thien, An
Tiem Publisher published in 1972 in Saigon,
Vietnam. First, looking (searching) for an Ox
(seeking the Ox). As a matter of fact, the Ox has
never gone astray, so why search for it? Having
turned his back on his True nature, the man cannot
see it. Because of his defilements he has lost sight
of the Ox. Suddenly he finds himself confronted
 3798
by a maze of crisscrossing roads. Greed for
worldly gain and dread of loss spring up like
searing flames, ideas of right and wrong dart out
like daggers.
"Desolate through forests and fearful in jungles,
He is seeking an Ox which he does not find.
Up and down dark, nameless, wide-flowing rivers,
In deep mountain thickets he treads many bypaths.
Bone-tired, heart-weary, he carries on his search
For this something which he yet cannot find.
At evening he hears cicadas chirping in the trees."
Second, seeing its tracks (finding the tracks).
Through the sutras and teachings he discerns the
tracks of the Ox. He has been informed that just as
different-shaped golden vessels are all basically
of the same gold, so each and every thing is a
manifestation of the Self. But he is unable to
distinguish good from evil, truth from falsity. He
has not actually entered the gate, but he sees in a
tentative way the tracks of the Ox.
"Innumerable footprints has he seen
In the forest and along the water's edge.
Over yonder does he see the trampled grass?
Even the deepest gorges of the topmost mountains
Can't hide this Ox's nose which reaches right to
heaven."
Third, seeing the Ox (first glympse of the Ox),
namely, that of seeing the Ox. If he will but listen
intently to everyday sounds, he will come to
realization and at that instant see the very Source.
In every activity the Source is manifestly present.
It is analogous to the salt in water or the binder in
paint. When the inner vision is properly focused,
one comes to realize that which is seen is identical
with the true Source. In other words, Zen
practitioners have only caught a glimpse of the
realm "beyond the manifestation of form";
however, seeing into own nature is such that Zen
practitioners easily lose sight if it is they become
lazy and forego further practice. Furthermore,
though Zen practitioners have attained
enlightenment, they still remain the same old,
nothing has been added, and they become no
grander.
"A nightingale warbes on a twig,
The sun shines on undulating willows.
There stands the Ox, where could he hide?
That splendid head, those stately horns,
What artist could portray them?"
But if they continue with sitting meditation, they
will soon reach the fourth stage: the point of
grasping the Ox or catching the Ox. Right now Zen
practitioners do not, so to speak, own their
realization. Today he encountered the Ox, which
had long been cavorting in the wild fields, and
actually grasped it. For so long a time has it
reveled in these surroundings that breaking it of its
old habits is not easy. It continues to yearn for
sweet-scented grasses, it is still stubborn and
unbridled. If he would tame it completely, the man
must use his whip.
"He must tightly grasp the rope and not let it go,
For the Ox still has unhealthy tendencies.
Now he charges up to the highlands,
Now he loiters in a misty ravine."
The fifth stage, beyond the stage of grasping the
Ox is the stage of taming it (feeding the Ox). With
the rising of one thought another and another are
born. Enlightenment brings the realization that
such thoughts are unreal since even they arise
from our True-nature. It is only because delusion
still remains that they are imagined to be unreal.
This state of delusion does not originate in the
objective world but in our own minds.
"He must hold the nose-rope tight
And not allow the Ox to roam,
Lest off to muddy haunts it should stray.
Properly tended, it becomes clean and gentle.
Untethered, it willingly follows its master."
The sixth stage, riding the Ox home, which is s
state of awareness in which enlightenment and
ego are seen as one and the same. The struggle is
over, "gain" and "loss" no longer affect him. He
hums the rustic tune of the woodsman and plays
the simple songs of the village children. Astride
the Ox's back, ha gazes serenely at the clouds
above. His head does not turn in the direction of
temptations. Though one may to upset him, he
remains undisturbed.
"Riding free as air he buoyantly comes home
Through evening mists in wide straw-hat and
cape.
Wherever he may go he creates a fresh breeze,
While in his heart profound tranquility prevails.
This Ox requires not a blade of grass."
 3799
Seventh, forgetting the Ox, self alone (Ox dies,
man lives). In the Dharm there is no two-ness. The
Ox is his Primal-nature: this he has now
recognized. A trap is no longer needed when a
rabbit has been caught, a net becomes useless
when a fish has been snared. Like gold which has
been separated from dross, like the moon which
has broken through the clouds, one ray of
luminous Light shines eternally.
"Only on the Ox was he able to come Home,
But lo, the Ox is now vanished,
and alone and serene sits the man.
The red sun rides high in the sky
As he dreams on placidly.
Yonder beneath the thatched roof
His idle whip and idle rope are lying."
Eighth, forgetting the Ox and self (both Ox and
Man dead). All delusive feelings have perished
and ideas of holiness too have vanished. He
lingers not in the state of "I am a Buddha", and he
passes quickly on through the stage of "And now I
have purged myself of the proud feeling 'I am not
Buddha.'" Even the thousand eyes of five hundred
Buddhas and patriarchs can discern in him no
specific quality. If hundreds of birds were now to
strew flowers about his room, he could not but feel
ashamed of himself.
"Whip, rope, Ox, and man alike belong to
Emptiness.
So vast and infinite the azure sky
That no concept of any sort can reach it.
Over a blazing fire a snowflake cannot survive.
When this state of mind is realized
Comes at last comprehension
Of the spirit of the ancient patriarchs."
Ninth, returning to the source (return whence both
came), the grade of grand enlightenment, which
penetrates to the very bottom and where one no
longer differentiates enlightenment from non-
enlightenment. From the very beginning there has
not been so much as a speck of dust to mar (spoil)
the intrinsic Purity. He observes the waxing and
waning of life in this world while abiding
unassertively in a state of unshakable serenity.
This waxing and waning is no phantom or illusion
but a manifestation of the Source. Why then is
there need to strive for anything? The waters are
blue, the mountains are green. Alone with himself,
he observes things endlessly changing.
"He has returned to the Origin,
Come back to the Source,
But his steps have been taken in vain.
It is as though he were now blind and deaf.
Seated in his hut, he hankers not for things
outside.
Streams meander on of themselves,
Red flowers naturally bloom red."
The last, the tenth stage, entering the market
place with helping hands (enter the dust). The gate
of his cottage is closed and even the wisest cannot
find him. His mental panaroma has finally
disappeared. He goes his own way, making no
attempt to follow the steps of earlier sages.
Carrying a gourd, he strolls into the market;
leaning on his staff, he returns home. He leads
innkeepers and fishmongers in the Way of the
Buddha.
"Barechested, barefooted,
he comes into the marketplace.
Muddied and dust-covered,
how broadly he grins!
Without recourse to mystic powers,
Withered trees he swiftly brings to bloom."
The stage in which Zen practitioners have
completely finished their practice. They can move
among ordinary people, help them wherever
possible; they are free from all attachment to
enlightenment. To live in this stage is the aim of
life of any Zen practitioner and its
accomplishment many cycles of existence. Zen
practitioners should try to set foot on the path
leading to this goal. In short, these pictures depict
the levels of increasing realization of a student of
Chan. In some depictions, the ox is black at the
beginning, becomes gradually whiter, and then
becomes pure white. After this the ox disappears.
The sequence symbolizes the students gradual
mastery of meditation practice, in which the mind
is progressively brought under control and trained.
Eventually the training is left behind, and one is
able to function in the world with a changed
perspective.
Thap Nao Loan: Mi phien nao hay nhieu loan
trong cuoc song tu hanh: hao the (the lc), ta nhn
phap (ngoai ao phap), hung hy (ua gin hung
 3800

ac), chien a la (chuyen nghe lam tht), nh tha, formlessness (nonappearance) and inaction (non
bat nam, duc tng (t tng dam duc), nguy hai pursuit) without abiding in them. Third,
(mot mnh xong vo nha ngi), c hiem (che bai contemplating the reality of noncreation but does
viec lam cua ngi), suc dng (nuoi suc vat) not take noncreation as an object of attainment.
Ten disrupters or the ten disturbers of the religious Fourth, looking into the impermanence without
life: domineering spirit, heretical ways, dangerous discarding the performance of good deeds (a
amusements, a butchers or other low occupations, Bodhisattva meditates on the truth of
asceticism or selfish Hinayana salvation, the Impermanence but does not abandon his work to
condition of an eunuch, lust, endangering the serve and save sentient beings). Fifth, looking into
character by improper intimacy, contempt, and suffering in the world without hating birth and
breeding animals for slaughter. death, i.e. samsara (a Bodhisattva contemplates on
Thap Ngu A Ham Kinh: Fifteen Books of suffering but does not reject the world of births
Khuddaka-NikayaSee Mi Lam Bo Kinh Tieu and deaths). Sixth, looking into the absence of the
A Ham. ego while continuing to teach all living beings
Thap Ngu Quan Niem: Theo Kinh Duy Ma Cat, indefatigably. Seventh, looking into nirvana with
ngai Duy Ma Cat a noi ve mi lam phap quan no intention of dwelling in it permanently (a
niem ve khong tru vo vi. Th nhat la Tu hoc mon Bodhisattva contemplates on extinction but does
Khong; khong lay khong lam cho tu chng. Th not embrace extinction). Eighth, looking into the
nh la Tu hoc mon vo tng, vo tac, khong lay vo relinquishment (of nirvana) while ones body and
tng, vo tac lam cho tu chng. Th ba la Tu hoc mind are set on the practice of all good deeds (a
phap Vo Sanh khong lay Vo Sanh lam cho tu Bodhisattva meditates on detachment but goes on
chng. Th t la Quan Vo Thng ma khong realizing good things in the world). Ninth, looking
nham viec lanh (li hanh). Th nam la Quan The into the non-existing destinations of all things
Gian Kho ma khong ghet sanh t. Th sau la Quan while the mind is set on practicing excellent
Vo Nga ma day do ngi khong nham moi. Th actions as true destinations (a Bodhisattva
bay la Quan Tch Diet ma khong tch diet han. meditates on the homeless nature of all dharmas
Th tam la Quan xa la (buong bo) ma than tam tu but continues to orient himself toward the good).
cac phap lanh. Th chn la Quan Khong Cho Ve Tenth, looking into the unborn, i.e. the uncreate
(khong quy tuc) ma van ve theo phap lanh. Th while abiding in the illusion of life to shoulder
mi la Quan Vo Sanh ma dung phap sanh (nng responsibility to save others (a Bodhisattva
theo hu sanh) e ganh vac tat ca. Th mi mot contemplates on the reality of neither-creation-
la Quan Vo Lau ma khong oan cac lau. Th nor-destruction but still undertakes the
mi hai la Quan khong cho lam (vo hanh) ma responsibility in the world of creations and
dung viec lam (hanh ong) e giao hoa chung destructions). Eleventh, looking into
sanh. Th mi ba la Quan Khong Vo ma khong passionlessness without cutting off the passion-
bo ai bi. Th mi bon la Quan Chanh Phap V stream in order to stay in the world to liberate
(cho chng) ma khong theo Tieu tha. Th mi others. Twelfth, looking into the state of non-
lam la Quan cac phap h vong, khong ben chac, action while carrying out the Dharma to teach and
khong nhan, khong chu, khong tng, bon nguyen convert living beings (a Bodhisattva contemplates
cha man ma khong bo phc c thien nh tr on nonaction but continues always his acts of
tue. Tu cac phap nh the goi la Bo Tat khong tru service and education). Thirteenth, looking into
vo viAccording to the Vimalakirti Sutra, nothingness (emptiness) without forgetting
Honorable lay man Vimalakirti explained about (abandoning) about great compassion. Fourteenth,
fifteen modes of contemplation on staying in the looking into the right position (of nirvana) without
supramundane state or non-active state of a following the Hinayana habit of staying in it (a
Bodhisattva. First, studying and practicing the Bodhisattva meditates on the position of the True
immaterial or emptiness without abiding in Dharma but does not follow a rigid path).
voidness. Second, studying and practicing Fifteenth, looking into the unreality of all

phenomena which are neither firm nor have an
independent nature, impermanence, and are
egoless and formless (markless), but since his own
fundamental vows are not entirely fulfilled, he
should not regard merits, serenity and wisdom as
unreal and so cease practicing them.
Thap Ngu Tam Thien Sac Gii: Fifteen Kinds of
Fine-Material-Sphere
ConsciousnessSee Mi Lam Tam Thien Thuoc
sac Gii.
Thap Ngu Ton: Fifteen honored onesMi lam
v ton gia (mi lam e t au tien cua c Phat). bang nhng li le de hieu nhat e en vi giao ly
Thap Ngu Ton Quan Am: Fifteen images of
avalokitesvaraMi lam anh tng cua c
Quan The Am.
Thap Ngu Tr oan: Fifteen kinds of wisdom and
eliminationMi lam loai tr hieu het chan ly va
oan dietFifteen kinds of mystic wisdom which
attain absolute truth and cuts off misery.
Thap Ngu Y Lac: Fifteen kinds of aspiration
Mi lam nguyen vong hay khat vongFifteen
kinds of manobhirama or asaya.
Thap Nguyen Bo Tat: Theo Nghien Cu Kinh
Lang Gia cua Thien S D.T. Suzuki, theo tr tue
sieu viet cac Bo Tat biet rang chan ly Bo Tat vt
khoi moi s nh tnh va khong he chu bat c hnh
thc mieu ta nao, nhng v tam cac ngai ay t bi
oi vi tat ca chung sanh, la nhng ke khong the
nao bc ra khoi vung nc xoay cua hu va phi
hu, nen cac ngai hng nhng nguyen c manh
liet cua cac ngai en s cu o va giai thoat chung
sanh. Trai tim cua chnh ngai th thoat khoi nhng
chap trc nh nhng ke cha chng ngo thng
ton gi, ma lai cam thay kien nh v tr tue cua
cac ngai a khong pha diet ieu nay, va t o ma
co cac bon nguyen, cac phng tien thien xao va
cac Hoa Than cua cac ngai. Nhng tat ca nhng g
ma cac ngai lam e lam chn muoi tat ca moi
chung sanh e ap ng yeu cau cua ho va cung
giong nh anh trang trong nc, cac ngai hien ra
u moi hnh tng ma thuyet phap. Hoat ong cua
cac ngai thuat ng ai Tha goi la Vo Cong Dung
Hanh, ngha la nhng hanh ong khong dung
cong, khong tac ong, khong muc ch. Khi v Bo
Tat nhap vao a th nhat goi la Hoan Hy a,
trong s nghiep tu tap tam linh, ngai phat ra mi
li nguyen bao trum toan bo vu tru, trai rong ti
cuoi cho khong gian, at en tan cung cua thi
3801
gian, het tat ca cac kiep va van van hanh khong
gian oan khi co c Phat xuat hien. Nguyen th
nhat la ton knh va phung s het thay ch Phat,
mot v va tat ca, khong tr ra v nao. Nguyen th
hai la mai mai ho tr giao phap cua ch Phat.
Nguyen th ba la co mat khi moi c Phat xuat
hien, du bat c au hay bat c luc nao. Nguyen
Wholesome th t la thc hanh Bo Tat hanh la rong ln vo
lng, vo tan, vt khoi moi o nhiem, va m rong
cac ba la mat hay c hanh toan hao en tat ca
chung sanh. Nguyen th nam la a chung sanh
cua ch Phat khien ho co the tm thay cho an tru
toi hau trong tr tue cua cac bac toan tr. Nguyen
th sau la co mot nhan thc t noi ve vu tru rong
rai va vo tan trong tat ca cac moi kha canh phc
tap cua no. Nguyen th bay la the hoi moi tng
quan ho tng xam nhap chat che cua mot va tat
ca, cua tat ca va mot, va lam cho moi quoc o cua
chung sanh thanh khiet nh mot quoc o cua Phat.
Nguyen th tam la ket hp vi het thay ch Bo
Tat trong s nhat the cua y nh, tr nen than thiet
vi pham chat, s hieu biet va ieu kien tam linh
cua ch Nh Lai, khien cho v Bo tat co the nhap
vao moi gii chung sanh ma thanh tu ai Tha,
la giao phap vt khoi moi t ngh. Nguyen th
chn la xoay banh xe bat thoi chuyen ma t o
thc hien cong viec pho o cua mnh bang cach t
lam cho mnh giong nh v ai y s hay nh vien
ngoc Mani. Nguyen th mi la the chng s
chng ngo toi thng trong moi the gii bang cach
vt qua cac Bo Tat a va thanh tu cac nguyen
c cua moi chung sanh bang mot tieng noi, va
trong khi to hien mnh trong Niet Ban, van
khong ngng thc hien cac muc ch cua qua v
Bo TatAccording to The Studies in The
Lankavatara Sutra, written by Zen Master D.T.
Suzuki, according to his transcendental insight into
the truth of things, the Bodhisattva knows that it is
beyond all predicates and not at all subject to any
form of description, but his heart full of
compassion and love for all beings who are unable
to step out of the dualistic whirlpools of
becoming or not becoming, he directs his vows
towards their salvation and emancipation. His own
heart is free from such attachments as are
ordinarily cherished by the unemancipated, but
that which feels persists, for his insight has not
 3802
destroyed this, and hence his Purvapranidhana, his
Upayakausalya, his Nirmanakaya. Yet all that he
does for the maturity of all beings in response to
their needs, is like the moon reflection in water,
showing himself in all forms and appearances he
preaches to them on the Dharma. His activity is
what is in Mahayana phraseology called
Anabhogacarya, deeds that are effortless,
effectless, and purposeless. When the Bodhisattva
enters upon the first stage called Joy or Pramudita,
in the career of his spiritual discipline, he makes
the following solemn vows, ten in number, which,
flowing out of his most earnest determined will,
are as all-inclusive as the whole universe,
extending to the extremity of space itself,
reaching the end of time, exhausting all the
number of kalpas or ages, and functioning
uninterruptedly as long as there is the appearance
of a Buddha. The first vow is to honour and serve
all the Buddhas, one and all without a single
exception. The second vow is to work for the
preservation and perpetuation of the teaching of
all the Buddhas. The third vow is to be present at
the appearance of each Buddha, wherever and
whenever it may be. The fourth vow is to practice
the proper conduct of Bodhisattvahood which is
wide and measureless, imperishable and free from
impurities, and to extend the Virtues of Perfection
(paramitas) towards all beings. The fifth vow is to
induce all beings in the most comprehensive sense
of the term to turn to the teaching of the Buddhas
so that they may find their final abode of peace in
the wisdom of the all-wise ones. The sixth vow is
to have an inner perception of the universe, wide
and inexhaustible, in all its possible
multitudinousness. The seventh vow is to realize
the most closely interpenetrating relationship of
each and all, of all and each, and to make
everyland of beings immaculate as a Buddha-land.
The eighth vow is to be united with all the
Bodhisattvas in oneness of intention, to become
intimately acquainted with the dignity,
understanding, and psychic condition of the
Tathagatas, so that the Bodhisattva can enter any
society of beings and accomplish the Mahayana
which is beyond thought. The ninth vow is to
evolve the never-receding wheel whereby to carry
out his work of universal salvation, by making
himself like unto the great lord of medicine or
wish-fulfilling gem. The tenth vow is to realize the
great supreme enlightenment in all the worlds, by
going through the stages of Buddhahood, and
fulfilling the wishes of all beings with one voice,
and while showing himself to be in Nirvana, not to
cease from practicing the objects of
Bodhisattvahood.
Thap Nguyen Vng: The King of the Ten
VowsSamantabhadraBo Tat Pho Hien.
Thap Ngu o: The ten ox-picturesSee Thap
Muc Ngu o.
Thap Nhan: Ten eyesMi loai mat: nhuc
nhan, thien nhan, hue nhan, phap nhan, Phat nhan,
tr nhan, quang minh nhan, xuat sinh t nhan, vo
ngai nhan, va nht thiet tr nhanTen kinds of
eyes: eyes of flesh (ordinary eyes or worldly
eyes), deva eyes, wisdom eyes, dharma eyes,
Buddha eyes, eyes of judgment, eyes shining with
Buddha-light, immortal eyes, unhindered eyes,
and omniscient eyes.
Thap Nhan: Dasa-hetavah (skt)Ten Causes
Ten kinds of causation for spiritual and material
phenomenaMi loai nhan cho cac hien tng
ve vat chat lan tinh thanSee Thap Nhan Thap
Qua.
Thap Nhan Thap Qua: Theo Kinh Thu Lang
Nghiem, quyen Tam, c Phat a nhac nh ngai
A Nan ve thap nhan thap qua nh sau: Dam Tap
Nhan, Tham Tap Nhan, Man Tap Nhan, San Tap
Nhan, Tra Tap Nhan (gian tra la ao qua bao la
b gong cum roi vot), Cuon Tap Nhan, Oan Tap
Nhan, Kien Tap Nhan, Uong Tap Nhan, Tung Tap
NhanAccording to the Surangama Sutra, book
Eight, the Buddha reminded Ananda about the ten
causes and ten effects as follows: habits of lust,
habits of greed (craving), habits of arrogance,
habits of hatred (anger), habits of deceptions
(deceitfulness) result in yokes and being beaten
with rods, habits of lying, habits of animosity
(resentment), habits of views (wrong views),
habits of injustice (unfairness), and habits of
litigation (disputation).
Thap Nhan: Theo Kinh Hoa Nghiem, Pham 29,
co mi loai nhan. Ch Bo Tat c mi nhan
nay thi c en ni vo ngai nhan a cua tat ca
Bo Tat: am thanh nhan, thuan nhan, vo sanh phap
nhan, nh huyen nhan, nh diem nhan, nh mong

nhan, nh hng nhan, nh huyen nhan, nh hoa
nhan, nh h khong nhanAccording to The
Flower Adornment Sutra, Chapter 29, there are
ten kinds of acceptance. Enlightening Beings who
attain these ten acceptances will manage to arrive
at the stage of unhindered acceptance: acceptance
of the voice of the Teaching, conformative
acceptance, acceptance of the nonorigination of
all things, acceptance of illusoriness, acceptance
of being miragelike, acceptance of being
dreamlike, acceptance of being echolike,
acceptance of being like a reflection, acceptance
of being fanthomlike, and acceptance of being
spacelike.
Thap Nhat Dien Phan Quan Bo Tat: Ekadasa-
mukha (skt)ai Quang Pho Chieu Quan Am
Thap Nhat Dien Quan The AmBo Tat Quan
Am mi mot mat, mot trong sau hnh thc khac
nhau cua Ngai Quan AmEleven-faced
Avalokitesvara, one of the six forms of Kuan Yin.
Thap Nhat Dien Quan The Am: Ekadasa-mukha
(skt)ai Quang Pho Chieu Quan AmSee
Thap Nhat Dien Phan Quan Bo Tat.
Thap Nhat Dien Quan The Am Than Chu Kinh:
Mukhadasaikavidya-mantra-hrdaya (skt)Sutra
on Eleven-faced Avalokitesvara Mantra.
Thap Nhat Sac: Mi mot loai sacEleven kinds
of rupaThe Eleven Form DharmasSee Mi
Mot Sac Phap.
Thap Nh: Dvadasa (skt)TwelveMi hai.
Thap Nh Ac Nghiep: Twelve evil occupations
Mi hai nghe tao ra ac nghiep (theo quan iem
Phat giao).
Thap Nh Bat Thien Tam: Twelve unwholesome
mindsTheo Ty Khu Bo e trong Vi Dieu
Phap, co mi hai tam bat thienAccording to
Bhikkhu Bodhi in Abhidhamma, there are twelve
kinds of unwholesome minds:
1-8) Tam tam Bat Thien bat nguon t can tham.
Th nhat la tam khong b xui duc, ong phat
sanh cung tho hy va lien hp vi ta kien. Th
nh la tam b xui duc, ong phat sanh cung tho
hy va lien hp vi ta kien. Th ba la tam
khong b xui duc, ong phat sanh cung tho hy,
du khong lien he vi ta kien. Th t la tam b kinh, ky da, tho ky, phung tung, t thuyet, nhn
xui duc, ong phat sanh cung tho hy, va
khong lien hp vi ta kien. Th nam la tam
khong b xui duc, ong phat sanh cung tho Xa,
3803
lien hp vi ta kien. Th sau la tam b xui
duc, ong phat sanh vi tho Xa, lien hp vi
ta kien. Th bay la tam khong b xui duc,
ong phat sanh cung tho Xa, va khong lien
hp vi ta kien. Th tam la tam b xui duc,
ong phat sanh cung tho Xa, va khong lien
hp vi ta kienEight types of unwholesome
minds which are accompanied by greed. First,
mind unprompted, accompanied by joy,
associated with wrong view. Second, mind
prompted, accompanied by joy and associated
with wrong view. Third, mind unprompted,
accompanied by joy, dissociated from wrong
view. Fourth, mind prompted, accompanied
by joy, dissociated from wrong view. Fifth,
mind unprompted, accompanied by
equanimity, associated from wrong view.
Sixth, mind prompted, accompanied by
equanimity, associated with wrong view.
Seventh, mind unprompted, accompanied by
equanimity, dissociated from wrong view.
Eighth, mind prompted, accompanied by
equanimity, dissociated from wrong view.
9-10)Co hai loai tam bat thien bat nguon t can
San. Th chn la tam khong b xui duc, ong
phat sanh cung tho u, va co lien hp vi ac
y. Th mi la tam b xui duc, ong phat sanh
cung tho u, co lien hp vi ac y There are
two kinds of unwholesome minds rooted in
hatred. Ninth, mind unprompted, accompanied
by displeasure, associated with aversion.
Tenth, mind prompted, accompanied by
displeasure, associated with aversion.
11-12)Hai loai tam bat thien bat nguon t can Si.
Th mi mot la tam ong phat sanh cung tho
Xa va lien hp vi hoai nghi. Th mi hai la
tam ong phat sanh cung tho Xa va lien hp
vi phong datTwo kinds of unwholesome
minds rooted in Delusion. Eleventh, mind
accompanied with equanimity and associated
with doubt. Twelfth, mind accompanied by
equanimity and associated with restlessness.
Thap Nh Bo Kinh: Dvadasanga-buddha-vacana
(skt)Juni-Bu-Kyo (jap)Mi hai bo kinh: khe
duyen, th du, bon s, bon sanh, phng quang, v
tang hu, va luan nghTwelve sutras (which are
classifications of the Buddhas teachings: sutra
 3804

(large volumes of the Buddha teachings; sutra is 1-8) Tam chi ao dan en trang thai an lac: chanh
also often used in general to refer to all Buddha kien, chanh t duy, chanh ng, chanh nghiep,
Teachings), geya (teachings in which the Buddha chanh mang, chanh tinh tan, chanh niem,
repeats his verbal teaching in poetry), vyakarana chanh nhEight Paths which lead to the
(doctrine containing Buddha giving prophecies of blissful states of existence: right view, right
attaining Buddhahood for his disciples), gatha intention, right speech, right action, right
(doctrine for chanting such as Amitabha Buddha livelihood, right effort, right mindfulness, and
Sutra), vidana (sutras the Buddha taught without right concentration.
anyone asking a question, such as the Amitabha 9-12)Bon chi ao dan en trang thai au kho: ta
Buddha Sutra, etc.), nidana (sutras in which the kien, ta t duy, ta tinh tan, va ta nhat iem
Buddha relied on a condition or circumstance to tamFour Paths lead to the woeful states:
teach, such as the Avatamsaka Sutra), Avadana wrong view, wrong intention wrong effort,
(sutras where the Buddha uses an example to and wrong concentration.
teach the Dharma), Iturtaka (teachings where the Thap Nh Chung Sanh T: Mi hai pham Sanh
Buddha speaks of the actions or the Dharma Past T hay mi hai loai sanh t: Vo D T (Arhat
Buddhas taught), Jataka (teachings giving (skt), o T (Anagamin (skt), Hu D T hay
accounts of the practices of Sakyamuni Buddha T a Ham, Hoc o T hay Tu a Hun (D Lu
while he was still a Bodhisattva cultivating to hay That Lai), Vo So T hay hang ngi vi bat
attain Buddhahood), Vaipulya (various Mahayana nhan tr, Hoan Hy T hay hang ngi chu tu tap
Sutras which are encompassing all Dharmas from Nhat Thien, So So T hay hang ngi ac gii, Hoi
lowest to highest level, such as the Dharma T, Hoanh T hay hang ngi co oc cung kho,
Flower Sutra, Avatamsaka Sutra, Maha-Nirvana Phc Kho T hay suc sanh, Thieu Lan T hay
Sutra, etc.), Adbhutahdharma (sutras which teach sanh t trong a nguc, va C Khat T The
various extremely extraordinary spiritual twelve kinds of life and death: final separation
penetrations beyond the scope of the from mortality of the arhat, with no remains of its
unenlightened sentient beings, Upadesa causing return (see A La Han, A La Han Qua, and
(commentaries and explanations of the Buddhas T Thanh Qua), final death and no rebirth (see A
teachings). Na Ham, and T Thanh Qua), once-return (see T
Thap Nh Chan Nh: Mi hai chan nh: chan Thanh Qua), stream-enterer or seven advancing
nh, phap gii, phap tanh, bat h vong tanh, bat rebirths of the Srta-apanna (see T Thanh Qua),
bien dch tanh, bnh ang tanh, ly sanh tanh, phap rebirths as human beings with eight ksanti or
nh, phap tanh, thc te (cho chan that cua ch powers of patience endurance, rebirths as human
phap), h khong gii, va bat t ngh giiThe beings with mental development powers, rebirths
twelve aspects of the Bhutatathata: void as evil human beings, rebirths as ordinary human
(immaterial), dharma (as the medium of all beings, rebirths as extremely solitary and
things), as the nature of all things, reality contra miserable human beings, rebirths as animals,
the unreality of phenomena, immutability contra rebirths in the hells, and the births-cum-deaths of
mortality and phenomenal variation, universal hungry ghosts.
(undifferentiated), immortal (apart from birth and Thap Nh Du Kinh: Dvadasaviharana sutra (The
death or apart from creation and destruction), life of Sakyamuni to his twelfth year).
eternal (nature ever sure), the abode of all things, Thap Nh Duyen Khi: Thap nh nhan duyen la
the bound of all reality, immortality (the void or mot trong nhng giao phap can ban cua Phat giao;
the realm of space), and the realm beyond thought mi hai moc nhan qua giai thch trang thai luan
of expression. hoi sanh t cua chung sanh. Mi hai nhan duyen
Thap Nh Chi ao: Twelve Path FactorsMi gom co: vo minh, hanh, thc, danh sac, luc nhap,
hai chi aoTheo Ty Kheo Bo e trong Vi Dieu xuc, tho, ai, thu, hu, sanh, va lao t. V vo minh
Phap, co 12 chi aoAccording to Bhikkhu Bodhi ma tam nay vong ong. Vong ong la mac xch
in Abhidhamma, there are twelve path factors: th hai. Neu tam vong ong, moi th vong ong
 3805

t t sinh khi la Hanh. Do Hanh ma co Tam perceptions, we have a tendency to grasp on

Thc, mac xch th ba. Do Thc ma co Canh, la whatever we have. Its very difficult to detach
mac xch th t. Do canh ma khi len mac xch ourselves from them, the ninth link of Grasping
th nam la Danh Sac. Danh sac hp nhau lai e arises. We always grasp our feelings very strongly
thanh lap moi th khac va d nhien trong than and never let go what we grasp in hands, the tenth
chung sanh khi len sau can. Khi sau can nay tiep link of Owning or Possessing arises to bind us
xuc vi noi va ngoai tran th mac xch th sau la tightly with the samsara. Subsequent to Owning,
Xuc khi day. Sau Xuc la mac xch th bay Cam there will arise Birth (the eleventh link), Old Age,
Tho. Khi nhng vui, buon, thng, gian, ganh ghet, Illness and Death (the twelfth link).
van van a c cam tho th mac xch th tam la Thap Nh Duyen Khi Quan: Contemplation on
Ai se khi sinh. Khi luyen ai chung ta co khuynh the twelve links of Cause and Effect or
hng gi hay Thu nhng th mnh co, mac xch Karmic Causality.
th chn ang troi day. Chung ta luon luon nam Thap Nh ai Nguyen: Twelve great vows
gi s hu ch khong chu buong bo, mac xch th Mi hai nguyen ln.
mi ang cot chat chung ta vao luan hoi sanh t. Thap Nh ai Tha Kinh: Anga or Tripitaka
Do Hu ma co Sanh (mac xch th mi mot), (skt)The twelve divisions of Mahayana canon
Lao, Bnh, T (la mac xch th mi hai)The See Thap Nh Bo Kinh.
twelve links of causes and effects are one of the Thap Nh Giao: Twelve kinds of Buddhist
basic teachings of Buddhism; the twelve links of scriptures distinguished according to different
causes and effects which explain the samsaric styles of expositionSee Thap Nh ai Tha
state of sentient beings' birth and death. The Kinh.
twelve links of Cause and Effect or Karmic Thap Nh Hanh au a: Hanh tu au a nham
Causality include: ignorance (unenlightenment), giup hanh gia thanh tnh than tam va giai thoat
action (moving, activity, conception, disposition), khoi tham duc ve an uong, ao quan, ni . Co 12
consciousness, name and form, six organs (mat,tai phep tu au a quan he en quan ao, thc pham,
mui, li, than, y/eye, ear, nose, tongue, body, va ni . Th nhat la mac ao nap y hay phan tao y,
mind, contact (touch), feeling or perception th ao khau lai bang nhng manh vai ma ngi ta
(sensation), thirst (desire or craving or a vt i. Th nh la ch co tam y hay ba loai ao
attachment), grasping (laying hold of), being Tang Gia Le, Uat a La, va An a Hoi. Th ba la
(existing or owning or possessing), birth, old age, ch an o khat thc, ch khong nhan o an cua
illness and death. Because of ignorance, the mind ngi khac mi. Th t la ch an sang va ba ngo
is moved. This Moving is the second link. If the la chnh (khong an sau gi ngo, ngha la sau 1 gi
mind is moved, it will move everything. So chieu). Th nam la nhat toa thc, ngha la ch an
everything else comes into being due to that initial ung buoi ch khong an vat. Th sau la Tiet
Moving. Subsequent to this Moving, the third link Lng Thc. An uong tiet o, ch c an cm va
of Consciousness arises. Owing to the thc an ng trong bat khat thc cua mnh, het th
consciousness wrong views arise, thats the fourth thoi, ch khong lay them. Th bay la A Lan Nha
link. Because of the wrong views, arising the fifth X hay Vien Ly X, tc la ni ong khong
link of Form and Name. Form (visible), Name mong quanh xa han ni dan c. Th tam la Trung
(invisible) combine themselves together to form Gian Toa hay ni mo ma ngha a. Th chn la
everything else and of course there arises the Six Thu Ha Toa hay di goc cay. Th mi la Lo
Roots or Six Senses. When the six senses come a Toa hay ni trong trai khong can co th g
into contact with the internal and external, the che mat. Th mi mot la Tuy toa hay cho nao
sixth link of Contact arises. After the arising of cung co the c. Th mi hai la thng toa
Contact, Perception or Feeling is brought forth. bat ngoa hay thng ngoi ch khong nam
When happiness, unhappiness, anger, love, Ascetic practices help practitioners purify the
jealousy, etc are all perceived, the eighth link of body and mind and free from the desire of food,
attachment arises. When we attached to our clothing and shelter. There are twelve kinds of
 3806

dhuta relating to release from ties to clothing, nhng sai lam cua cac nha Phat giao ai Tha
food, and dwelling. First, garments of cast-off thi bay giThe Dvadasanikaya Sastra or the
rags. Second, to wear only three garments. Third, Twelve Gates was composed by Nagarjuna, which
eat only food begged. Fourth, eat only breakfast is not known in Sanskrit, but is preserved in
and the main noon meal. Fifth, no food between Chinese translation. It has twelve chapters in all,
them (breakfast and the noon meal). Sixth, eat and is devoted chiefly to correcting the errors of
with limited amount, only eat what you have in the Mahayanists themselves at that time.
the begging bowl without asking for more. Thap Nh Nguyen Dc S: See Mi Hai Li
Seventh, dwelling as a hermit. Eighth, dwelling Nguyen cua Dc S Lu Ly Quang Phat.
among tombs. Ninth, dwelling under a tree. Tenth, Thap Nh Nguyet: Mi hai thang trong nam
dwelling under the open sky. Eleventh, dwelling An o. Thang Caitra, gia khoang thang ba va
anywhere. Twelfth, sitting and not lying down. thang t dng lch (t 16 thang gieng en 15
Thap Nh Kho Hanh: See Thap Nh Hanh au thang hai am lch). Thang Vaisakha, gia khoang
a. thang t va thang nam dng lch (t 16 thang hai
Thap Nh Kien Phc: Twelve binding views en 15 thang ba am lch). ay cung la thang th
Mi hai cai nhn con b troi buoc. hai cua mua xuan. Thang Jyaistha, gia khoang
Thap Nh Le Ke: Twelve AdorationsThap Nh thang nam va thang sau dng lch (t 16 thang ba
Le Van, tac pham cua ngai Long Tho, c phai en 15th thang t am lch). Thang Asadha (An Sa
Tnh o Chan Tong tung niem hang ngay A o, At Xa Gia, At Sa Tra), gia khoang thang sau
hymn in praise of Amitabha Buddha, composed by va thang bay dng lch (t 16th thang t en 15th
Nagarjuna, a daily chanting hymn of the True Pure thang 5th am lch). Thang Sravana, gia thang bay
Land Sect. va thang tam dng lch (t 16 thang nam en
Thap Nh Le Van: See Thap Nh Le Ke. 15th thang hai am lch). Thang Prausthapada or
Thap Nh Loai Chung Sanh: Twelve categories Bhadrapada (Bat Nai La Ba Na), gia khoang
of living beingsTrong Kinh Thu Lang Nghiem, thang tam va thang chn dng lch (t 16 th thang
quyen Bay, c Phat a nhac ngai A Nan ve mi sau en 15th thang bay am lch). Thang Asvina or
hai loai chung sanh: noan sanh, thai sanh, thap Asvayuja, gia khoang thang chn va thang mi
sanh, hoa sanh, sac tng sanh, vo sac tng sanh, dng lch (T 16th thang bay en 15 thang tam
tng tng sanh, vo tng sanh, chang phai co am lch). Thang Karttika, gia khoang thang mi
sac tng sinh, chang phai vo sac sinh, chang phai va thang mi mot dng lch (t 16th thang tam
co tng sinh, va chang phai khong tng sinhIn en 15th thang 9th). Thang Margasira or
the Surangama Sutra, book Seven, the Buddha Agrahayana, gia khoang thang mi mot va
reminded Ananda about the twelve categories of thang mi hai dng lch (t 16th thang 9th en
living beings: born through egg, born through 15th thang 10th). Thang Pausa or Taisa, gia
womb, born through moisture, born through khoang thang mi hai va thang gieng dng lch
transformation, born through form, formless (t 16th thang 10th en 15th thang 11th). Thang
beings, beings with thought, beings without Magha, gia khoang thang gieng va thang hai
thought, beings not totally endowed with form, dng lch (t 16th thang 11th en 15th thang 12th).
beings not totally lacking form, beings not totally Thang Phalguna, gia khoang thang hai va thang
endowed with thought, and beings not totally ba dng lch (t 16th thang 12th en 15th thang
lacking thought. 1st)Twelve months of a year. Month of Caitra,
Thap Nh Mon Luan: Dradacanikaya-sastra between the months of March and April (16 of 1st
(skt)Dvadasanikaya sastra (skt) Svasanikaya Chinese moon to 15th of 2nd ). Month of Vaisakha,
sastra (skt)Treatise of the twelve aspects between the months of April and May (16th of 2nd
Thap Nh Mon Luan c Ngai Long Tho bien Chinese moon to 15th of 3rd). The second month of
soan, nguyen ban tieng Phan a b that lac, nhng spring. Month of Jyaistha, between the months of
dch ban Han Van hien van con ton tai. Tac pha m May and June (16th of 3rd Chinese moon to 15th of
nay co tat ca 12 chng, chu ch nham cai sa 4th). Month of Asadha, between the months of

June and July (or 16th of 4th Chinese moon to 15th
of 5th ). Month of Sravana, between the months of
July and August (16th of 5th Chinese moon to 15th
of 6th). Month of Prausthapada or Bhadrapada,
between the months of August and September
(16th of 6th Chinese moon to 15th of 7th). Month of
Asvina or Asvayuja, between the months of
September and October (16th of 7th Chinese moon
to 15th of 8th). Month of Asvina or Asvayuja,
between the months of October and November
(16th of 8th Chinese moon to 15th 9th). Month of
Margasira or Agrahayana, between the months of
November and December (16th of 9th Chinese
moon to 15th of 10th). Month of Pausa or Taisa,
between the months of December and January
(16th of 10th Chinese moon to 15th of 11th). Month
of Magha, between the months of January and
February (16th of 11th Chinese moon to 15th of
12th). Month of Phalguna, between the months of
February and March (16th of 12th Chinese moon to
15th of 1st).
Thap Nh Nhan Duyen: Nidana (skt)Pratitya-
samutpada (skt)Patichcha-samuppada (p)
Twelve ConditionsThe Twelve Conditions of
Cause-and-EffectTwelve limbs of dependent
arisingSee Thap Nh Duyen Khi.
Thap Nh Nhap: Dvadasayatanani (skt)Mi
hai th can thiep vao nhau, nh sau can nhap vi
sau tran (nhan nhap vi sac, goi la nhan nhap, sac
nhap vi nhan keu la sac nhap, hai th nhap lai
goi la thay; nh nhap vi thanh goi la nh nhap,
thanh nhap vi nh goi la thanh nhap, hai th nhap
lai goi la nghe; van van. Sau can nhap vi sau tran
goi la thap nh nhap):
1-6) Luc Can: Mat, tai, mui, li, than, ySix
sense-organs (eye, ear, nose, tongue, body,
and mind).
7-12)Luc Canh: Sac, thinh, hng, v, xuc, phap
Six objects which are corresponding to the six
senses (forms, sounds, scents, tastes, textures,
and mental objects).
Thap Nh Pham Sanh T: The twelve kinds of
rebirthSee Thap Nh Chung Sanh T.
Thap Nh Tam Vo Sac Gii: Twelve kinds of
Immaterial-Sphere ConsciousnessSee Mi Hai
Tam Vo Sac Gii.
Thap Nh Than Minh Vng: Mi hai v than
lien he vi Dc SThe twelve spirits
3807
connected with the Master of Healing (Dc
S)See Thap Nh Dc Xoa ai Tng.
Thap Nh Than Tng Dc S: See Thap Nh
Than Minh Vng.
Thap Nh Thi: Juni-Ji (jap)Mi hai gi trong
tron mot ngay em. ay la cach tnh gi cua
Trung Hoa co ai, ngha la moi gi thi xa co
120 phutThe twelve hours in one day and night.
This is the old method of measuring time in
ancient China, each hour is equivalent to 120
minutes of nowadays hour.
Thap Nh Trc Tac Cua ai S Hue Vien:
Hui-Yuans twelve textsDau ai S Hue Vien
chu trng xien dng Tnh o, nhng Ngai cung
lu tam en cac phap mon khac. Ngai viet nhieu
bai ta ve kinh, luan cung hoan thanh c 12 tac
phamAlthough Great Master Hui-Yuan
concentrated his energy into propagating Pureland
Buddhism, he still devoted some of his time to
other Dharma Doors. He wrote 12 Buddhist texts,
based on sutras and others commentary texts.
Thap Nh Vo Vi: Twelve unconditioned aspects
Mi hai kha canh cua phap vo vi.
Thap Nh X: Ayatana (skt & p)Dvadasa-
ayatana (skt)SphereThap Nh XCac x,
gom noi x va ngoai x. Noi x gom: Mat, tai,
mui, li, than va tam. Ngoai x gom: Hnh sac,
am thanh, mui, v, vat xuc cham va phap hay oi
tng cua tamThe five sense organs and mind
(six internal spheres(eye, ear, nose, tongue,
body, and mind). Six external spheres (visible
form, sound, odour, taste, tangible things and
mind-objects such as ideas, thoughts and
conceptions)See Thap Nh Nhap.
Thap Nh Th: Ten suchnessesTheo Kinh Phap
Hoa, co mi th nh th. Th nhat la nh th
tng. ay la s hien hu cua tat ca s vat nhat
nh co sac tng. Th nh la nh th tanh. He cai
g co sac tng th nhat nh co mot ban tanh. Th
ba la nh th the. He cai g co ban tanh th nhat
nh co mot chat the. Th t la nh th lc. He cai
g co mot chat the th nhat nh co nang lc. Th
nam la nh th tac. He cai g co nang lc, nhat
nh no tao ra nhieu chc nang hng ngoai khac
nhau. Th sau la nh th nhan. Vo so vat the hien
hu trong vu tru. V the cac chc nang hng
ngoai cua chung co lien he ho tng vi tat ca cac
s vat. Khong co cai g trong vu tru la mot hien

hu rieng le, khong co lien he vi cac s vat khac.
Chung phu thuoc lan nhau qua tac ong ho tng
cua chung, chung tao ra nhieu hien tng khac
nhau. Nguyen nhan tao ra nhng hien tng nh
the c goi la nh th nhan. Th bay la nh th outwardly directed functions. The sixth suchness is
duyen hay nguyen nhan phu nh the. Ngay ca khi
co mot nguyen nhan, nguyen nhan ay cung khong
tao ra ket qua neu no khong tiep xuc vi mot c
hoi hay ieu kien nao o. Chang han, luc nao
cung co hi nc trong khong kh nh la nguyen
nhan chu yeu cua sng. Mot c hoi hay ieu kien
nh the c goi la nh th duyen. Th tam la
nh th qua. Khi mot nguyen nhan chu yeu gap
mot duyen hay mot nguyen nhan phu th mot hien
tng, hay ket qua c tao nen. ay goi la nh
th qua. Th chn la nh th bao. Mot ket qua
khong ch tao ra mot hien tng ma con e lai mot
dau vet hay ton d nao o. V du nh ket qua cua
viec thanh hnh sng mu se gay mot cam giac
thch thu cho ngi nao o a thch cach sng mu
tao ra tren cac o knh ca so, trong khi cung ket
qua ay lai gay mot cam giac bc boi cho mot
ngi khac, co nhng vu mua b h hai v sng.
Cai chc nang e lai mot dau vet ton d c goi
la nh th bao. Th mi la nh th bon mat cu secondary cause. The eighth suchness is Such an
canh. Chn nh th va ke tren xay ra lien tuc
trong xa hoi va trong cai tong the la vu tru. Chung
lien he vi nhau mot cach phc tap, khien cho hau
het trng hp, con ngi khong the phan nh
c cai nao la nhan, cai nao la qua. Nhng cac
nh th nay khong bao gi khong van hanh theo
quy luat cua chan ly pho quat va khong ngi nao,
khong s vat nao hay chc nang nao thoat khoi
quy luat nay. Moi s moi vat eu van han h theo
luat Thap Nh Th, t tng cho en bao, tc la
t au cho en cuoi. ay chnh la y ngha cua
nh th bon mat cu canh (hay tong the can ban
rot rao t au en cuoi). V the, moi vat, ke ca con
ngi va nhng lien he gia cac phap vi nhau
eu c thiet lap bi quy luat Ch Phap Thc
Tnh hay Thc Tnh cua Toan Bo Hien Hu.
According to the Lotus Sutra, there are ten
suchnesses. The first suchness is Such a form.
This is the existence of all things invariably has
form. The second suchness is Such a nature.
That which has form invariably has a nature. The
third suchness is Such an embodiment. That
which has a nature invariably has an embodiment.
3808
The fourth suchness is Such a potency. That
which has an embodiment invariably has potency.
The fifth suchness is Such a function. That
which has potency, it invariably produces various
Such a primary cause. Innumerable embodied
substances exist in the universe. For this reason,
their outward-directed functions are interrelated
with all things. Nothing in the universe is an
isolated existence having no relation to other
things. All things have complicated connections
with one another. They are interdependent and
through their interaction cause various
phenomena. A cause that produces such
phenomena is called such a primary cause. The
seventh suchness is Such a secondary cause.
Even when there exists a cause, it does not
produce its effect until it comes into contact with
some occasion or condition. For instance, there is
always vapor in the air as the primary cause of
frost or dew. But if it has no secondary cause that
brings it into contact with the ground or the leaves
of a plant, it does not become frost or dew. Such
an occasion or condition is called Such a
effect. When a primary cause meets with a
secondary cause, a phenomenon or effect is
produced. This is called such an effect. The
ninth suchness is Such a recompense. An effect
not only produces a phenomenon but also
invariably leaves some trace or residue. For
example, the effect of frost forming will give a
pleasant feeling to one person who enjoys the
patterns it makes on the window panes, while the
same effect will give an unpleasant feeling to
someone else whose crops have been damaged by
it. The function of an effect leaving a trace or
residue is called such a recompense. The tenth
suchness is Such a complete fundamental
whole. The nine suchnesses mentioned above
occur incessantly in society and in the universe as
a whole. They are interconnected in a complex
manner, so that in most cases, man cannot discern
what is a cause and what is an effect. But those
suchnesses never fail to operate according to the
law of the universal truth, and no one, no thing,
and no function can depart from this law.
Everything functions according to the Law of the
 3809

Ten Suchnesses, from form to recompense, and delusion): thought of the impure body, thought
namely from beginning to end. This is the of sufferings caused by senses, thought of
meaning of such a complete fundamental whole. impermanent mind, thought of non-self things,
Thus, all things, including man and their relations thought of non-stop changeable environment,
with one another are formed by this law of The thought of cultivating in a monastery (thought of
Reality of All Existence. tranquility), thought of cultivating wherever
Thap Niem: Niem Nam Mo A Di a Phat mi opportunity arises (even in a noisy city or district),
lan: The ten repetitions of an invocation (Namo thought of names of all Buddhas, thought of
Amitabha)Mi luc tnh thc: Ten moments of learning Buddha Dharma, and thought of riddance
mindfulness. of all passion and delusion.
Thap Niem Ky So: Ten Recitation in One Thap O Nhiem: Ten defilementsSee Thap
BreathThap la mi, niem la hi th, ky so la Phien Nao.
em so. ay la phng phap cua ngai T Van, to Thap Phap: Mi phap: chanh tn, thien hanh,
th ba cua Trung Quoc Tnh o Lien Tong. Chnh tnh giac, vui sng phat tam bo e, vui sng
yeu cua phng phap nay la trong mot hi th, hanh tr Phat phap, vui trong thien nh, hanh tr
hanh gia phai xng u mi cau Phat hieu. Trc chanh phap, tuan gi gii luat Phat, dt bo cong
het ht mot hi th vao, ngng lai, niem u so cao nga man, hieu sau Phat phapThe ten
mi cau Phat hieu. Ke en th ra ht vao mot hi perfecting Mahayana rules: right belief, good
khac, roi tiep tuc niem y nh trcThe Ten conduct, alertness,the joy of the bodhi mind, joy in
Recitation in One Breath method was taught by Dharma, joy in meditation, pursuing the correct
the great Venerable Tsu-Yun, the Third Patriarch dharma, obedience precepts, departing from pride,
of the Thirteen Patriarchs of Chinese Pureland and comprehending the inner of Buddha teaching.
Buddhism. Essentially, this method requires the Thap Phap Cu Cua Ch Bo Tat Trong Kinh
practitioner to recite the Buddhas name ten times Hoa Nghiem: Mi phap cu cua ch Bo Tat trong
per breath. First, inhale, hold breath, and begin kinh Hoa Nghiem. Th nhat la dien thuyet phap
reciting Namo Amitabha Buddha ten times. cu th hien ong trong phap gii tat ca Phat sat vi
Next, exhale, then inhale and repeat the process tran, ch Phat th e xuat the, cac coi th e
as done previously. thanh hoai. Th nh la dien thuyet phap cu co the
Thap Niem Thanh Tu: Mi quan tng mang th hien ong trong h khong phap gii tat ca cac
lai s chng acTen invocations bringing about coi Phat, tan v lai kiep, am thanh tan than cong
completion. c cua Nh Lai. Th ba la dien thuyet phap cu co
Thap Niem Tng Tuc: Ten continuous the th hien ong trong h khong gii tat ca coi
thoughtsMi suy ngh tng tuc. Phat, Nh Lai xuat the vo lng vo bien thanh
Thap Niem Vang Sanh: These ten invocations Chanh Giac Mon. Th t la dien thuyet phap cu
will carry a dying man with an evil karma into the co the th hien ong trong h khong gii tat ca coi
Pure Land. Phat, c Nh Lai ngoi ao trang gia chung hoi
Thap Niem X: Ten objects of mindfulness Bo Tat. Th nam la dien thuyet phap cu ni tat ca
Mi cho niem trong thien nh: niem than, niem cac lo long niem niem xuat hien ong tam the
tho, niem tam, niem phap, niem canh gii, niem than bien hoa cua tat ca ch Phat khap phap gii.
ni tu hanh vang ve, niem o ap, niem hong danh Th sau la dien thuyet phap cu co the lam cho mot
ch Phat, niem hoc phap Nh Lai, niem oan ch than ay khap mi phng tat ca sat hai bnh
phien naoThe ten repetition of an invocation ang hien hien. Th bay la dien thuyet phap cu co
(Namo Amitabha)These ten invocations will the lam cho trong tat ca nhng canh gii hien khap
carry a dying man with an evil karma into the Pure tam the ch Phat than bien. Th tam la dien
LandA Bodhisattvas ten objects of thought or thuyet phap cu co the lam cho trong tat ca Phat sat
meditation (body, senses, mind, things, vi tran hien khap tam the tat ca Phat sat vi tran so
environment, monastery, city or district, good Phat, nhng than bien trai qua vo lng kiep. Th
name, Buddha-learning, riddance of all passion chn la dien thuyet phap cu co the lam cho tat ca
 3810

lo long xuat sanh am thanh ai nguyen hai cua tat Conditionally Enlightened Ones, the Dharma
ca tam the ch Phat, tan v lai kiep, khai phat hoa Realm of Sound Hearers, the Dharma Realm of
ao tat ca Bo Tat. Th mi la dien thuyet phap gods, the Dharma Realm of humans, the Dharma
cu co the lam cho toa s t cua Phat lng ong Realm of Asuras, the Dharma realm of animals,
phap gii, chung hoi Bo Tat, ao trang trang the Dharma Realm of hungry ghosts, and the
nghiem, tan v lai kiep chuyen nhng phap luan vi Dharma realm of hell-beings.
dieuTen indications used by Bodhisattvas in the Thap Phap Tho Ky: See Mi Phap Tho Ky.
Flower Adornment Sutra. First, indication of the Thap Phap Tru: Theo Kinh Hoa Nghiem, Pham
succession of all Buddhas and the succession of 33, co mi phap tru, e an tru tat ca ca c phap cua
lands in the atoms of the Buddha-lands throughout ch Phat. Ch Phat tru ni giac ngo tat ca phap
all universes. Second, indication of the seeking gii. Ch Phat tru ni ai bi ng. Ch Phat tru ni
and following of virtues of the Buddhas in all bon ai nguyen. Ch Phat tru ni chang bo ieu
Buddha-lands in space throughout the future. phuc chung sanh. Ch Phat tru ni phap khong t
Third, indication of Buddhas emerging in all tanh. Ch Phat tru ni bnh ang cu o chung
Buddha-lands and showing the ocean of infinitely sanh. Ch Phat tru ni phap khong quen mat. Ch
various doors of enlightenment. Fourth, indication Phat tru ni tam khong chng ngai. Ch Phat tru
of the hosts of enlightening beings in the circles of ni tam hang chanh nh. Ch Phat tru vao khap
the Buddhas in the Buddha-lands throughout space tat ca phap chang trai tng thc te According to
facing the terrace of enlightenment. Fifth, The Flower Adornment Sutra, Chapter 33, there
indication of pervading the cosmos in a moment of are ten kinds of abode, abiding therein in all things
thought with emanations in the forms of the of all Buddhas. All Buddhas abide in awareness of
Buddhas of past, present and future, emitted in all realms of reality. All Buddhas abide in
every pore. Sixth, indication of the light of compassion speech. All Buddhas abide in the
magical pervasion of all multitudes of lands in all fundamental great vow. All Buddhas abide in
the oceans in all directions equally with one body. persistence in civilizing sentient beings. All
Seventh, indication of revelation of the power of Buddhas abide in the principle of absence of
concentration of all pasts, presents and futures of selfhood. All Buddhas abide in impartial salvation.
the transfigurations of the state of Buddhahood in All Buddhas abide in recollection of truth. All
the surface of all objects. Eighth, indication of Buddhas abide in the unobstructed minds. All
manifestation of the oceans of eons of various Buddhas abide in the constantly rightly
successive transfigurations of Buddha in the lands concentrated minds. All Buddhas abide in equal
of past, present and future, equal to the atoms of comprehension of all things without violating the
all the lands. Ninth, indication of the birth of character of ultimate reality.
Enlightening Beings from the endless power Thap Phap Vo Hoc: Asekha (p)Ten qualities of
emanating from every pore by the ocean of vows the non-learnerSee Mi Phap (Thap Phap) Vo
of all Buddhas of past, present, and future. Tenth, Hoc.
indication of endless manifestation of varied Thap Phat Thu Tam: The ten directional
expositions of truth amid equal adornments of decisionsMi phat thu tam: xa tam, gii tam,
sites of enlightenment with circles of Enlightening nhan nhuc tam, tan tam, nh tam, hue tam,
Beings around lion thrones equal in extent to the nguyen tam, ho tam, hy tam, va nh tam Ten
cosmos. decisions of inclination: the mind of renouncement
Thap Phap Gii: Mi phap gii: Phat phap gii, of the world, the mind of observance of the
Bo Tat phap gii, Duyen giac phap gii, Thanh commandments, the mind of patience or
van phap gii, Thien phap gii, Nhan phap gii, A endurance, the mind of zealous progress, the mind
tu la phap gii, Suc sanh phap gii, Quy phap gii, of meditation, the mind of wisdom or perfect
va a nguc phap giiTen Dharma Realms: the understanding, the mind of the will for good for
Dharma Realm of Buddhas, the Dharma Realm of oneself and others, the mind of protection of the
Bodhisattvas, the Dharma Realm of the

Triratna (Buddha, Dharma, Sangha), the mind of
joy, and the highest wisdom.
Thap Phat: Theo Kinh Hoa Nghiem, Pham 38, co
mi v Phat ma ch Bo Tat hay noi en: Thanh
Chanh Giac Phat, Nguyen Phat, Nghiep Bao Phat,
Tru tr Phat, Niet Ban Phat, Phap gii Phat, Tam
Phat, Tam Muoi Phat, Bon Tanh Phat, va Tuy
Nhao PhatAccording to the Flower Adornment
Sutra, there are Ten kinds of Buddha whom Great
Enlightening Beings speak of: the Buddha of
attainment of true enlightenment, the Buddha of
Vows, the Buddha of rewards of action, the
Buddha of preservation of true teaching, the
Buddha of Nirvana, the Buddha of the cosmos, the
Buddha of Mind, the Buddha of concentration, the
Buddha of Fundamental Nature, and the Buddha
adapting to Mentalities.
Thap Phat An: Ten kinds of Buddhas grace.
(A) Mi an hay mi hanh nguyen Phat pho cu
chung sanh cua ch Phat: An Phat t hy sinh
nhieu i trc, an v tha bao la, an i vao coi
luc ao Ta Ba ma cu o chung sanh, an lam
xoa du nhng kho au cua chung sanh trong
vong sanh t, an bi sau rong, an th hien ni
than chung sanh trang nghiem e hoa o ho,
an tuy can c o chung, an soi rang Niet ban
khuyen khch chung e t, an hy sinh hanh
phuc rieng mnh, va an e lai tam tang kinh
ien cho hau the tiep tuc pho o chung
sanhBuddhas initial resolve to universalize
his salvation: Buddhas self-sacrifice in
previous lives, complete altruism, his descent
into all the six states of existence for their
salvation, relief of the living from distress and
mortality, profound pity, revelation of himself
in human and glorified form, teaching in
accordance with the capacity of his hearers
(first hinayana, then mahayana doctrine),
reveal his nirvana to stimulate his disciples,
pitying thought for all creatures (He died at 80
instead of 100. He left 20 years of his own
happiness to his disciples), and grace of
handing down the Tripitaka for universal
salvation.
(B) Mi hanh nguyen Phat pho cu chung sanh
khac: An Cu o chung sanh, an hy sinh trong
tien kiep, an v tha en muon loai, an giang
tran cu the, an cu kho va vien ly sanh t, an
3811
soi rang Chan ly cho nhan loai, an ai bi, an
tuy thuan hoa chung, trc tien la giao phap
Tieu Tha roi sau la giao phap ai Tha, an
An soi rang Niet ban cho chung e t, an An
ai bi thng xot chung sanh ma nhap niet
ban tuoi 80 thay v 100 va e lai Tam Tang
kinh ien pho cu cu chung sanhOther ten
Buddhas initial resolve to universalize his
salvation: grace of Initial resolve to
universalize (salvation), grace of self-
sacrifice in previous lives, grace of complete
altruism, grace of descending into all the six
states of existence for their salvation, grace of
relief of the living from distress and mortality.
grace of profound pity, grace of revelation of
himself in human and glorified form, grace of
teaching in accordance with the capacity of
his hearers, first Hinayan, then Mahayana
doctrine, grace of revealing his nirvana to
stimulate his disciples, and pitying thought for
all creatures, in that dying at 80 instead of 100
he left twenty years of his own happiness to
his disciples; and also the tripitaka for
universal salvation.
Thap Phat Lc: Dasa-balani (skt)Mi nang
lcTen powersSee Thap Lc Nh Lai.
Thap Phat S: Ten kinds of Buddha-work for
sentient beingsSee Mi Phat S V Chung
Sanh Cua Ch Phat.
Thap Phat Tr: Mi tr cua Phat: tam the tr,
Phat phap tr, phap gii vo ngai tr, phap gii vo
bien tr, sung man nht thiet the gii tr, pho chieu
nht thiet the gii tr, tru tr nht thiet the gii tr,
tri nht thiet chung sanh tr, tri nht thiet phap tr,
tri vo bien ch Phat trThe ten Buddhas
powers of understanding or wisdom: perfect
understanding of past, present, and future, perfect
understanding of Dharma, unimpeded
understanding of the whole Buddha realm,
unlimited or infinite understanding of Dharma,
understanding of Ubiquity, understanding of
Universal enlightenment, understanding of
omnipotence or universal control, understanding
of omniscience regarding all living beings,
understanding of omniscience regarding laws of
universal salvation, and understanding of
omniscience regarding all Buddhas wisdom.

Thap Phat Tr Lc: Mi Phat tr lc: tri th phi
x tr lc, tri tam the nghiep bao tr lc, tri ch
Thien giai thoat tam muoi tr lc, tr biet tat ca can
c thng ha cua chung sanh, tri chung chung giai
tr lc, tri chung chung gii tr lc, tri nht thiet s
ao tr lc, tri Thien nhan vo ngai tr lc, tri tuc
mang vo lau tr lc, tri vnh oan tap kh tr lc
The ten powers of a Buddha: the power of
knowing (understanding) from awakening to what
is and what is not the case, the power of knowing
karmic retributions throughout the three periods of
time, the wisdom power of knowing all Dhyanas,
Liberation, and Samadhis, the wisdom power of
knowing all faculties, whether superior or inferior
(superiority or baseness of the roots of all living
beings), the wisdom power of knowing the various
realms, the wisdom power of knowing the various
understandings, the wisdom power of knowing
where all paths lead, the wisdom power of
knowing through the heavenly eye without
obstruction, the wisdom power of knowing
previous lives without outflows, the wisdom
power of knowing from having cut off all habits
forever.
Thap Phien Nao:
(A) Thap S hay mi phien nao: t 1 en 5 (see
Luc ai Phien Nao), than kien, bien kien, ta
kien, thu kien, va gii cam thuTen kinds of
afflictions: from 1 to 5 (see Luc ai Phien
Nao), the illusion of the body or self, the
extreme view, wrong views, clinging to wrong
views, and clinging to heterodox ascetic
views or clinging to ritual and rules.
(B) Theo Thanh Tnh ao, goi la phien nao v t
chung a o nhiem ma con lam o nhiem cac
phap tng ng vi chung: tham, san, si, man,
nghi, ta kien, hon tram, trao c, vo tam, va vo
quyAccording to The Path of Purification,
so called because they are themselves defiled
and because they defile the states associated
with them: greed, hate, delusion, deceit
(pride), doubt (uncertainty), wrong or false
view, stiffness of mind,
consciencelessness, shamelessness.
Thap Pho Mon: Mi ca rong ln: t bi pho,
hoang the pho, tu hanh pho, oan hoac pho, nhap
phap mon pho, than thong pho, phng tien pho,
thuyet phap pho, cung dng ch Phat pho, va
3812
thanh tu chung sanh phoThe ten universals of
a bodhisattva: universal pity and loving-kindness,
vow of universal salvation, accordant action,
universal cutting off of delusions, freedom of
entry into all forms of truth, universal superhuman
powers, universal accordance with conditions of
the receptivity of others, powers of universal
explication of the truth, power of universal service
of all Buddhas, and the perfecting of all beings
universally.
Thap Phng: Dasa-disah (skt)Juppo (jap)
Ten directionsEverywhereAll directions.
(A) Mi phng: ong, nam, tay, bac, ong bac,
tay nam, tay bac, ha phng, thng
phngEvery directions: east, souht, west,
north, northeast, southwest, northhwest,
below, above.
(B) Trong Phat giao, mi phng co ngha la vu
tru vo tan trong mi phng va moi phng
tieu bieu cho mot s kien ac biet. Th nhat
la Phng ong. Ni hoi hop au tien cua ch
Bo Tat t cac ni xa ben ngoai the gii ai
hai. Phng ong con tieu bieu cho s chng
nhap tham sau vao phap gii. Th nh la
Phng Nam, tieu bieu cho tr gi Phap gii.
Th ba la Phng Tay, ni co nui Tu Di va
Van-hoa a, tieu bieu cho s uy nghi ky dieu
cua T c Niet ban: thng, lac, nga, tnh,
lam ti mat chung sanh moi loai. Th t la
Phng Bac. S cung dng cua y ao tieu
bieu cho s nhan nhuc tnh lang va cam giac
ho then. Ngi ta dung nhng y ao nay lam
trang sc cho Phap than. Th nam la Phng
ong Bac, ay la nhng tup leu tieu bieu cho
tinh than Bi Tr trong nha Phat. Th sau la
Phng ong Nam. Anh sang toan hao, co
ngha la s toan hao cua tr tue ma khong
thieu thc hanh. Th bay la Phng Tay Nam.
Anh sang rc len, ch cho tr tue thanh tnh,
bi len va ot chay tat ca nhng bui nhui
phien nao. Th tam la Phng Tay Bac. V li
ch cua chung sanh ma ch Bo Tat th hien,
agitation, phan anh hnh anh cua ch Phat, s xuat hien
nay ch khi len t nhng ieu kien (v chung
sanh), ch khong co tnh cach hien hu that
s. Th chn la Ha Phng. Phng nay tieu
bieu cho Ba la mat ma v Bo tat thc hanh,
than thong va nhng hanh cua ch Phat. Th
 3813

mi la Thng Phng. Ni ay tra li Thap Phng Gii Chan That Nhan The: Vu tru
nhng cau hoi ve tien kiep cua Phat To va mi phng chnh that la than nayThe whole
Thap ba la matIn Buddhism, ten universe in the ten directions is the real human
directions means the endless universe in all body.
directions and each direction symbolizes a Thap Phng Hien Tai Phat Tat Tai Tien Lap
specific fact. The first Bodhisattva assembly nh Kinh: Pratyutpanna-samadhi (skt)See Bat
from the East has come from a world very far Chu Tam Muoi.
away, beyond seas of worlds. This Thap Phng Phat o Trung: Juppo-Butsudo-
symbolizes profound certification into the Chu (jap)Phat o trong mi phng, ch co
Dharma realm. The second Bodhisattva nhat tha Phap hien hu ma thoiThe Buddha-
assembly from the south which symbolizes lands of the ten directions. There only exists the
the upholding and maintaining of the Dharma. one-vehicle Dharma.
Third, the direction of West. Mount Sumeru Thap Phng Phat Nhien: Buddhas in the ten
and the transformation-clouds symbolize the directions are like that.
wonderful loftiness of the four virtues of Thap Phng Tam The Nht Thiet Ch Phat:
Nirvana: permanence, bliss, true self, and All the Buddhas of the Ten directions and the
purity, which cool and refresh living beings. three periods of time.
Fourth, the direction of North. The offering of Thap Phng The Gii: World of the ten
garments is symbolic of still patience and a directionsMi phng the gii.
sense of shame. One adorns the Dharma Body Thap Phng The Gii Th Toan Than: Mi
with such garments. Fifth, the direction of phng the gii trong mot than. Trong nha Thien,
Northeast The different pavilions symbolize t nay co ngha la phap than cua ngi triet ngo
the dual benefits of compassion and wisdom. ay khap mi phng the gii, cung vi mi
Sixth, the direction of Southeast. The phng the gii ket thanh motWorld of the ten
perfection of light signifies the perfection of directions is just in one whole body. In Zen, the
wisdom, but not lacking in practice. Seventh, term means the Dharma-Body of a completely
the direction of Southwest. The blazing enlightened practitioner is overflowing in the
flames refer to pure wisdom which exhumes world of the ten directions. That Dharma-Body
the tinder of delusion. Eighth, the direction of and the world of the ten directions join together to
Northwest. For the sake of all living beings be just one.
these Bodhisattvas manifest reflected images Thap Phng Vo Ngai Quang Nh Lai: Jinjippo-
of all Buddhas, to show that such appearances Mugeko-Nyorai (jap)The Buddha of
arise only from conditions and do not have Unhindered Light throughout the ten directions.
any actual existence. Ninth, the Direction Thap Qua: Ten faultsMi loi lam khong nen
below. This refers to the Paramitas, the an tht, cung giong nh trong "Tam Ly Do Khong
Bodhisattva practices, their spiritual Nen An Tht" ch them vao hai ly do na la an tht
penetrations and the deeds of the Buddhas. la do tap kh ac cua i qua kh va an tht sau khi
Tenth, the Direction Above. This passage mang chung se b oa vao ac aoTen reasons
answers questions concerning events of the for not eating animal food, which are similar to
Buddhas former lives and the ten Paramitas. "Eight reasons for not eating animal food", just
Thap Phng Bien Hong Than: Roaring add two more problems: to eat meat because of
Everywhere Deity (Spirit). evil karmas of past lives, and to eat meat will
Thap Phng Ch Phat: Mi phng ch cause reborn in evil paths after deathSee Tam
PhatBuddhas of the ten directions. Ly Do Khong Nen An Tht.
Thap Phng Cung ien Nh Tu Di Sn Than: Thap Quan Sat Tr: See Mi Tr Quan Sat Cua
Palaces in All Directions Like Polar Mountains Ch ai Bo Tat.
Deity (Spirit). Thap Quang Chieu Tr: See Mi Tr Quang
Chieu.

Thap Quang ai Tr: Theo Kinh Hoa Nghiem,
Pham 36, ch ai Bo Tat co mi tr quang ai.
Khi ch ai Bo Tat tru ni mi phap thanh tnh
thi ay u mi tr quang ai: tr biet tat ca tam advisors.
hanh cua chung sanh, tr biet tat ca nghiep bao cua
chung sanh, tr biet tat ca Phat phap, tr biet ly thu
tham mat cua tat ca Phat phap, tr biet tat ca mon
a La Ni, tr biet tat ca van t bien tai, tr biet tat
ca ngon ng am thanh t bien thien xao cua chung
sanh, tr hien than mnh khap trong tat ca the
gii, tr hien anh tng mnh khap trong tat ca
chung hoi ao trang, tr ni tat ca cho tho sanh
eu ay u nht thiet trAccording to The
Flower Adornment Sutra, Chapter 36, there are
ten kinds of broad knowledge. When great
enlightening beings persist in the ten kinds of
purity, they become imbued with ten kinds of
broad knowledge: knowledge of all sentient
beings mental behavior, knowledge of the
consequences of actions of all sentient beings,
knowledge of all Buddha-teachings, knowledge of
the profound, occult import of all Buddha
teachings, knowledge of all methods of
concentration spells, knowledge of interpretation
of all writings, knowledge of the language and
speech of all sentient beings, knowledge of
manifestation of their bodies in all worlds,
knowledge of manifestation of their reflections in
all assemblies, and nowledge of embodying
omniscience in all realms of beings.
Thap Quyet nh Giai: Ten kinds of definitive
understanding of worldsSee Mi Quyet nh
Giai Cua Ch Bo Tat.
Thap Sat: Jissatsu TemplesSee
Distinguished Temples.
Thap Sac Am Ma: Theo Kinh Lang Nghiem
quyen Chn, co mi sac am ma: than ra khoi
ngai; trong than nhat trung; tinh phach ap oi
hp; h khong hoa thanh sac bau; trong toi thay
vat; than giong nh cay co; nhn thay moi ni eu
thanh nc Phat; nghe c xa; thay thien tri
thcAccording to the Surangama Sutra, book
Nine, there are ten states within the form skandha:
Phat hien ra body can transcend obstructions; the
light pervades internally and he can extract
intestinal worms; his essence and souls alternately
separate and unite, Buddhas appear; space takes
on the color of precious things; he can see things
3814
in the dark; his body becomes like grass or wood;
he sees everywhere turn into Buddha-lands; he
sees and hears distant things; and he sees good
Thap S: Ten preceptorsMi v thay.
Thap S: Ten facilitatorsTen messengers (who
carry messages on impermanence to cultivators)
Mi s gia.
Thap S: Sanyojanas (skt)1) Mi phien nao:
Ten kinds of afflictions (see Thap Phien Nao); 2)
Ten bonds: See Thap Kiet S.
Thap S Phi Phap: Ten immoral practicesMi
phap xauSee Thap Ta.
Thap Ta: Ten Wrongnesses.
1-8) See Bat Ta.
9) Ta Tr: Wrong knowledge.
10) Ta Giai Thoat: Wrong deliverance.
Thap Ta Kien:
(A) Mi ta kien: than kien (nga kien va nga s
kien), bien kien, ta kien, kien thu kien, gii
cam thu kien, tham, san, nga man, ngu si, va
nghi hoacThe ten wrong views: the view
that there is a real self and a mine and thine,
extreme views (extinction or permanence),
perverse views (which denying cause and
effect, destroy the foundation of morality),
stubborn perverted views (viewing inferior
things as superior or counting the worse as the
better), rigid views in favor of rigorous ascetic
prohibitions (covering oneself with ashes),
desire, hate, pride, ignorance, and doubt
(doubtful views).
(B) Mi Ta Kien hay mi loai ta kien theo c
Ten Phat va Phat Phap cua Hoa Thng Narada.
Th nhat la khong tin ni cong c bo th. Th
nh la khong tin ni cong c cung dng. Th
ba la khong tin ni cong c cua hanh ong
bo th cung dng. Th t la khong tin nhan
qua. Th nam la khong tin co the gian nay.
Th sau la khong tin ni the gian ti. Th
bay la tin rang nhng hanh ong bat hieu vi
me eu khong b anh hng g. Th tam la tin
rang nhng hanh ong bat hieu vi cha eu
khong co anh hng g. Th chn la khong tin
ni s tai sanh. Th mi la tin rang khong co
nhng bac tu s xa lanh chon phon hoa, tm
ni vang ve e hanh thien, va nhng bac thien
tr c o cao ca va ao hanh trang nghiem,
 3815

a chng at ao quaTen kinds of wrong Tam Muoi; Tr Quang Minh Tang ai Tam Muoi;
views, according to The Buddha and His Lieu Tri Nht Thiet The Gii Phat Trang Nghiem
Teachings of Most Venerable Narada. First, Tam Muoi; Chung Sanh Sai Biet Than ai Tam
there is no such virtue as generosity (There is Muoi; Phap Gii T Tai ai Tam Muoi; va Vo
no good effect in giving alms). Second, there Ngai Luan ai Tam MuoiAccording to the
is no such virtue as offering. Third, there is no Flower Adornment Sutra, Chapter 27, there are
effect or virtue in charitable actions or ten concentrations of the Buddhas: The Great
offering gifts to guests. Fourth, there is Concentration of Universal Light includes the
neither fruit nor result of good or evil deeds. following concentrations: ten kinds of
Fifth, there is no such belief as this world. Inexhaustible Qualities, ten kinds of boundless
Sixth, there is no such world beyond. Seventh, will, ten kinds of knowledge of differentiation of
there is no effect to anything done to mother. entry into concentration, and ten kinds of
Eighth, there is no effect to anything done to knowledge of skills in entry into great
father. Ninth, there are no beings that die and concentration; the Great Concentration of Subtle
are reborn. Tenth, there are no righteous and Light; the Great Concentration of successive
well disciplined recluses and brahmins who journeying to the Buddha-lands; the Great
having realized by their own super-intellect. Concentration of the Action of the Pure Profound
Thap Tam Bo Tat Lc: Mi ba lc cua ch Bo Mind; the Great Concentration of Knowledge of
Tat: nhan lc, duyen lc, y lc, nguyen lc, the stores of Adornments of the Past; the Great
phng tien lc, thng lc, hy lc, nh lc, hue Concentration of the Treasury of Light of
lc, a van lc; lc tr gii, nhan nhuc, tinh tan va Knowledge; the great Concentration of
thien nh; lc chanh niem, chanh quan ch thong Knowledge of the Adornments of the Buddhas;
minh; lc Nh phap ieu phuc ch chung sanh the Great Concentration of Differentiated Bodies
The thirteen powers (balas) of Bodhisattvas of the of Sentient Beings; the Great Concentration of
Pure Land School: power of the causes, power of Freedom in the Elemental Cosmos; and the Great
dependent conditions, power of the mind, power Concentration of the Unimpeded Wheel.
of the will (for good for onself and others), power Thap Tam: Ten mindsMi tam cua hanh gia:
of expedient means, power of the Impermanence, tam that tha ngay thang; tam co u nang lc hanh
power of joy, power of meditation, power of the ong; tam nhu nhuyen; tam kiem soat cac can;
mind of wisdom or perfect understanding, power tam yen on; dieu tam; tam khong nhiem trc;
of broad study or hearing; power of observing tam vo tham trc; tam khinh an; tam rong ln vi
commandments, endurance, effort and meditation; tha nhanTen minds for any practitioners: sincere
power of right mindfulness and right and straight mind; fitness to act; a soft and tender
contemplation; and power of the True Law which mind; a mind to control sense-organs; tranquility;
can guide and save all sentient beings. a truly wonderful mind; avoiding mixing with
Thap Tam Gii Tang Tan: Sanghadisesa (skt) people; absence of greed; a delightful mind; a
Thirteen offences which entail monks or nuns great mind towards other sentient beings.
temporary expulsion from the OrderSee Cu Tuc Thap Tam An On: Ten kinds of attainment of
Gii Ty Kheo (II). peace of mindSee Mi Tam An On.
Thap Tam Muoi: Thap nh cua ch Phat (Kinh Thap Tam a: Ten stages of mindMi giai
Hoa NghiemPham 27): Pho Quang ai Tam oan phat trien tam: T Vo Lng Tam, Thap
Muoi, gom nhng phap tam muoi sau ay: mi Thien, Tam quang minh (Phat quang a), Diem
phap mon vo tan, mi mon vo bien tam, mi hue tam (Diem Hue a), ai thang tam, Hien tien
mon nhap Tam muoi sai biet tr, va mi mon Tr tam (Hien tien a), Vo sinh tam, Bat kha t ngh
thien xao nhap ai Tam muoi; Dieu Quang ai tam, Tue quang tam, va Tho v tam Ten stages
Tam Muoi; Bien vang ch Phat quoc o ai Tam of mental development: Four kinds of boundless
Muoi; Thanh Tnh Tham Tam Hanh ai Tam mind or four immeasurable minds, Ten good
Muoi; Biet Qua Kh Trang Nghiem Tang ai qualities of the mind (ten good deeds), the
 3816

illuminated mind, the mind of glowing wisdom, to the marks of the Buddhas, while always
the mind of mastery, the mind of the open way, keeping the Buddhas in mind.
the mind of no-rebirth, the mind of inexpressible, Thap Tap Nhan: See Thap Nhan Thap Qua.
the mind of wisdom-radiance, and the mind of Thap Thanh Tnh: Ten kinds of purityMi
perfect receptivity. loai thanh tnh cua ch ai Bo TatTen kinds of
Thap Tam Niem: Ten non-Seeking Practices pure wisdom of Great Enlightening BeingsSee
See Mi ieu Tam Niem. Mi Thanh Tnh.
Thap Tam Thng Xot: Ten kinds of minds of Thap Thanh C: Ariya-vasa (p)Ten Ariyan
sympathy and compassion (pity). dispositionsSee Mi Thanh C.
Thap Tam Tnh o: Ten Minds developed by the Thap Thang Hanh: See Thap a.
Pure Land practitionersTrong Kinh ai Bao Thap Thang S: Ten great benefitsTheo hai
Tch, c The Ton bao Ngai Di Lac Bo Tat: ai S Tr Gia va Thien Nh trong Tnh o Thap
Mi Tam cho hanh gia Tnh o nay khong phai Nghi Hoac Van Luan, ngi nao ch tam tho tr
hang pham ngu, bat thien, hay ke ac nhieu phien danh hieu Phat, hien i se c mi ieu thang
nao co the phat c. Nhng g la mi? oi vi li. Th nhat la ngay em thng c tat ca ch
chung sanh khi long ai t, khong lam ton hai. Thien, ai lc than tng va hang sa quyen thuoc
oi vi chung sanh khi long ai bi, khong lam an hnh ung ho. Th nh la thng c hai mi
bc nao. Vi chanh phap cua Phat, het long ho tr, lam v ai Bo Tat nh c Quan The Am va tat
khong tiec than mang. Vi chanh phap sanh long ca Bo Tat theo thu ho ben mnh. Th ba la hang
thang nhan, khong chap trc. Tam iem tnh an c ch Phat ngay em ho niem; c A Di a
vui, khong tham s li dng, cung knh, ton trong. thng phong anh sang nhiep tho ngi ay. Th t
Tam cau chung tr cua Phat trong tat ca thi khong la tat ca ac quy nh Da Xoa, La Sat eu khong the
quen lang. oi vi chung sanh, khi long ton lam hai. Tat ca rong oc, ran oc va thuoc oc
trong, cung knh, khong cho la ha liet. Khong tham eu khong the xam pham. Th nam la khong b
trc the luan, vi phan Bo e sanh long quyet nhng tai nan nh nc troi, la chay, giac oan,
nh. Tam thanh tnh, khong tap nhiem, sieng ao ten, gong xieng, tu nguc, hoanh t. Th sau la
trong cac can lanh. oi vi ch Phat, xa ly cac nhng nghiep ac ve trc lan lt tieu diet. Nhng
tng, khi long tuy niemIn the Maharatnakuta oan mang b ng nhn giet, nh cong c niem
Sutra, Sakyamuni Buddha told Maitreya Phat, eu c giai thoat, khong con theo bao
Bodhisattva: Ten Minds developed by the Pure phuc. Th bay la em nam ngh yen on, hoac m
Land practitioners cannot be developed by thay iem lanh hay thay sac than thang dieu cua
ordinary people, nor those who lack virtue and are Phat A Di a. Th tam la tam thng an vui,
beset by afflictions. What are these ten? First, to nhan sac sang nhuan, kh lc ay u, viec lam co
develop great loving kindness, not to harm ket qua tot ep. Th chn la thng c moi
sentient beings. Second, to develop great ngi knh trong giup , hoac hoan hy le bai
compassion, not to cause any afflictions to sentient cung nh knh Phat. Th mi la khi lam chung
beings. Third, to protect the true Dharma of the tam khong s hai, chanh niem hien ra, c thay
Buddha without regard for ones life. Fourth, to Phat A Di a va cac Thanh chung tay bng ai
develop Supreme Tolerance of the Correct vang tiep dan vang sanh ve Cc Lac, cung tan
Dharma, without clinging nor grasping. Fifth, to be kiep v lai hng tho s vui nhiem mau
still and peaceful, without seeking gain, support According to the two Great Masters Chih-I and
nor respect. Sixth, to seek the Buddhas wisdom at Tien-Ju in The Pure Land Buddhism, those who
all times. Seventh, to be respectful and reverential invoke the Buddhas name with utmost sincerity
toward all sentient beings at all times. Eighth, to will derive ten great benefits in this very life.
avoid indulging in mundane discussions; to resolve First, day and night they enjoy the invisible
to Bodhi-Mind. Ninth, to keep the Mind pure, to protection of all celestial beings, powerful deities
plant all good roots. Tenth, to give up attachment and their multitudes of retainers. Second, twenty-
five great Bodhisattvas, including Avalokitesvara
 3817

Bodhisattva (Kuan-Yin) and other Bodhisattvas, Thus Come One: the body of Bodhi, the body of
constantly keep them in mind and protect them. Vows, the Transformation body, the body of
Third, they enjoy the continuous aid and Maintaining with powers, the body Adorned with
protection of the Buddhas; Amitabha Buddha Marks and Characteristics, the body of Awesome
emits constant light to gather them in. Fourth, no strength, the body produced by mind, the body of
evil demons, ferocious dragons, poisonous snakes Blessing and Virtue, the Wisdom body, and the
or the like can harm them. Fifth, they do not meet Dharma body.
with such calamities as drowning, burning or other Thap Than Lc: Ten spiritual powers of the
violent death; nor do they encounter such BuddhaSee Thap Than Thong Lc.
punishment as being shackled and imprisoned, or Thap Than Thong: The ten supernatural
sudden death. Sixth, previous karma is gradually powersSee Thap Than Thong Lc.
dissipated; the souls of those whom they have Thap Than Thong Lc: Ten spiritual powers of
murdered in past lives are liberated and no longer the BuddhaTheo Kinh Hoa Nghiem, Phat co
seek revenge. Seventh, they have restful sleep or mi than thong lc, Ngai co the hoa thanh tat ca
dream of auspicious events or view the supremely nhng ieu ky la ay bang cach nhap vao tam
wonderful body of Amitabha Buddha. Eighth, their muoi: gia lc tr (nang lc ban bo cho Bo Tat e
Minds are always joyful and at peace, their thanh tu muc ch cua i song), than thong lc
complexions clear and bright, their bodies filled (nang lc tao ra cac phep la), uy c lc (nang lc
with energy and strength; whatever they che ng), bon nguyen lc, tuc the thien can lc
undertake generally meets with success. Ninth, (nang lc cua nhng thien can trong i trc),
they are always honored and assisted by others, thien tri thc nhiep tho lc (nang lc tiep on het
and are gladly accorded the respect reserved for thay ban tot), thanh tnh tn tr lc (nang lc cua tn
the Buddhas. Tenth, at the time of death, they do va tr thanh tnh), ai minh giai lc (nang lc thanh
not experience fright, as right thoughts manifest tu mot tn giai vo cung sang suot), thu hng Bo
themselves; they witness Amitabha Buddha and e thanh tnh tam lc (nang lc lam thanh tnh
the Sacred Assembly bearing the golden lotus tam tng cua Bo Tat), va cau nhat thiet tr quang
dais, to welcome and escort them to the Pure ai nguyen lc (nang lc khien nhiet thanh hng
Land, where they will enjoy peace of Mind and ti nhat thiet tr va cac ai nguyen)According to
happiness forever. the Avatamsaka Sutra, the Buddha has ten
Thap Tham Tam: Ten profound mindsV ai spiritual powers. He can achieve all these
Bo Tat a thanh tnh xong nh a muon bc vao wonders by merely entering into a certain
tam a phai co mi tham tam sau ay: tam thanh Samadhi: the sustaining and inspiring power which
tnh, tam an tru, tam nham bo, tam la tham, tam is given to the Bodhisattva to achieve the aim of
bat thoi, tam kien co, tam minh thanh, tam dung his life; the power of working miracles; the power
manh, tam rong, tam lnA Bodhisattva of ruling; the power of original vow; the power of
Mahasattva who has already purified the second goodness practiced in his former lives; the power
ground, and who wishes to enter the third ground, of receiving good friends; the power of pure faith
should bring forth ten kinds of profound minds: a and knowledge; the power of attaining a highly
purified mind, a peaceful dwelling mind, a mind of illuminating faith; the power of purifying the
disgust and renunciation, a mind free of greed, an thought of the Bodhisatva; and the power of
unretreating mind, a solid mind, a mind of earnestly walking towards all-knowledge and
floursihing brightness, a courageous mind, a vast original vows.
mind, and a great mind. Thap That Gii Tang Tan: Sanghadisesa (skt)
Thap Thanh: Perfect. Seventeen offences which entail nuns temporary
Thap Than Phat: Mi than Phat: than Bo e, expulsion from the Order.
than Nguyen, than Hoa, than Tru tr, than Tng Thap That Ton Man a La: Loai man a la co
hao Trang nghiem, than The lc, than Nh y, than hnh ve 17 v ton giaMandala of the seventeen
Phc c, than Tr, than PhapTen bodies of a sages.
 3818

Thap The Cach Phap D Thanh Mon: Theory of to steal, not to fornicate, not to lie, not to
variously completing ten time-periods creating polish your words for personal advantages,
one entityNoi ve s thanh tu t a thu cua 10 not to slander nor double-tongued, not to use
thi gian tao thanh mot thc the. Qua kh, hien harsh speech (not be of evil speech), not to
tai, va v lai, moi thi eu cha ng ba thi, nh crave (desire or greed), not to be angry, and
the tao thanh chn thi, chung hp chung lai thanh not to be ignorant (Stupid) or wrong views.
mot thi duy nhat, chn va mot la mi thi. Mi (B) Theo Kinh T Thap Nh Chng, Chng 4,
thi, tat ca eu khac biet, nhng nhiep nhap lan c Phat day: Chung sanh do mi ieu ma
nhau, hoan thanh cai ly tac mot-trong-tat-ca. Tat thanh thien, cung do mi ieu ma thanh ac.
ca nhng ly thuyet khac, chnh yeu lien he vi s Mi ieu ay la g? Than co ba, mieng co
ho tng nhiep nhap nay trong bnh dien hang bon, va y co ba. Than co ba la: Giet hai, trom
ngang, nhng ly thuyet nay lai lien he vi moi cap, dam duc. Li co bon la: Noi li hai
quan he hang doc hay thi gian, ngha la moi chieu, noi li oc ac, noi li doi tra, noi ba
loai b phan tach doc theo chn thi, moi thi t hoa. Y co ba la: Tat o, san han, ngu si. Mi
ay u e cuoi cung tat ca eu tng quan tng ieu ay khong phu hp vi con ng cua bac
lien trong mot thi oc nhat; mot thi oc nhat Thanh, goi la hanh vi ac. Neu mi ieu ac
c hnh thanh bang chn thi kia. ay la mot nay c cham dt th goi la mi ieu
trong mi nguyen tac can ban cua Hoa Nghiem, thien.According to the Sutra In Forty-Two
nh o ma triet ly tong the cua Hoa Nghiem c Sections, Chapter 4, the Buddha said: Living
giang giai va thuyet minh kha tnh cua the gii beings may perform ten good practices or ten
S S Vo Ngai Phap GiiThe theory of evil practices. What are the ten? Three are
variously completing ten time-periods creating three of the Body, four are of the Mouth and
one entity. Each of past, present and future the last three are of the Mind. The three of
contains three periods thus making up nine periods the Body are killing, stealing and lust. The
which altogether form one period, nine and one, four of the mouth are double-tongued speech
ten periods in all. The ten periods, all distinct yet (duplicitous speech), harsh speech, lies, and
mutually penetrating, will complete the one-in-all irresponsible speech. The three of the Mind
principle. All other theories are concerned chiefly are jealousy, hatred, and stupidity. Thus,
with the mutual penetration in horizontal plane, these ten are not in accordance (consistent)
but this theory is concerned with the vertical with the Holy Way and are called ten evil
connection, or time, meaning that all beings practices. To put an end to these evils is to
separated along the nine periods, each complete perform the ten good practices.
in itself, are, after all, interconnected in one (C) Theo Kinh Duy Ma Cat, chng mi, pham
period, the one period formed by the nine. This Phat Hng Tch, c s Duy Ma Cat a noi vi
one of the ten basic principles (Ten Mysterious cac Bo Tat nc Chung Hng rang: Bo Tat
Gates) of Hua-yen, by means of which the Hua coi nay oi vi chung sanh, long ai bi ben
Yen philosophy of totality is expounded and to chac that ung nh li cac ngai a ngi khen.
elucidate the possibility of the realm of Fact and Ma Bo Tat coi nay li ch cho chung sanh
fact world perfectly harmonized. trong mot i con hn tram ngan kiep tu hanh
Thap Thien: Dasa-kusala-karmani (skt)Dasa- coi nc khac. V sao? V coi Ta Ba nay co
kusala (skt)Ten good deedsTen good mi ieu lanh ma cac Tnh o khac khong
practices. co.The nao la mi? Th nhat la dung bo
(A) Mi thien nghiep: khong sat sanh, khong th e nhiep o ke ngheo nan. Th nh la dung
trom cap, khong ta dam, khong noi doi, khong tnh gii e nhiep o ngi pha gii. Th ba
noi li trau chuot, khong noi li am thoc hay la dung nhan nhuc e nhiep o ke gian d.
noi li hai chieu, khong noi li oc ac, khong Th t la dung tinh tan e nhiep o ke giai
tham lam, khong san han, khong me muoi ta ai. Th nam la dung thien nh e nhiep o
kienTen wholesome deeds: not to kill, not ke loan y. Th sau la dung tr tue e nhiep o

ke ngu si. Th bay la noi phap tr nan e o
ke b tam nan. Th tam la dung phap ai tha
e o ke a phap tieu tha. Th chn la dung
cac phap lanh e cu te ngi khong c. Th
mi la thng dung t nhiep e thanh tu (E) See Than Tam-Khau T-Y Tam.
chung sanhAccording to the Vimalakirti
Sutra, chapter ten, the Buddha of the Fragrant
Land, Vimalakirti said to Bodhisattvas of the
Fragrant Land as follows: As you have said,
the Bodhisattvas of this world have strong
compassion, and their lifelong works of
salvation for all living beings surpass those
done in other pure lands during hundreds and
thousands of aeons. Why? Because they
achieved ten excellent deeds which are not
required in other pure lands.What are
these ten excellent deeds? What these ten
good deeds? First, using charity (dana) to
succour the poor. Second, using precept-
keeping (sila) to help those who have broken
the commandments. Third, using patient
endurance (ksanti) to subdue their anger.
Fourth, using zeal and devotion (virya) to cure
their remissness. Fifth, using serenity
(dhyana) to stop their confused thoughts.
Sixth, using wisdom (prajna) to wipe out
ignorance. Seventh, putting an end to the
eight distressful conditions for those suffering
from them. Eighth, teaching Mahayana to
those who cling to Hinayana. Ninth,
cultivation of good roots for those in want of
merits. Tenth, the four Bodhisattva winning
devices for the purpose of leading all living
beings to their goals (in Bodhisattva
development).
(D) Thap Thien Nghiep theo Phat Giao Nguyen
Thuy hay Mi Nghiep Lanh Tao Qua Tro
Sanh Trong Duc Gii c e cap trong c
Phat Va Phat Phap cua Hoa Thng Narada:
bo th, tr gii, thien nh, le bai, phuc vu, hoi
hng, hoan hy, nghe phap hoang phap, va
cung co chanh kien cua mnh (quy y tam bao
va tnh thc)According to Most Venerable
Narada, there are ten kinds of good karma or
meritorious actions which may ripen in the
sense-sphere: generosity or charity, morality,
meditation, reverence, service, transference
of merit, rejoicing in others good actions and
3819
praising others good work, hearing the
doctrine, expounding the doctrine, and
straightening ones own views by two parts
(taking the three refuges and mindfulness).
Thap Thien Can Hoi Hng: See Mi Thien
Can Hoi Hng.
Thap Thien Chanh Phap: Thap ThienTen
good deedsTen good principlesMi nguyen
tac thien lanh.
Thap Thien Chi: Ten universalsMi phap tu
pho bien (cua bac Bo Tat).
Thap Thien ao: The excellent karma resulting
from practice of the ten commandmentsSee
Than Khau Y.
Thap Thien a Phap: Mi ieu kien tinh
than e vun boi thien phapTen mental
conditions for cultivation of goodness.
Thap Thien Gii: Thap ThienTen good
deedsTen good preceptsMi ieu ran thien
lanh.
Thap Thien Gii Lc: The power of the ten
commandmentsTen good powers of precepts
Mi sc manh tot lanh cua gii luat.
Thap Thien Nghiep: Ten elements of virtue
Ten meritorious deedsSee Thap Thien.
Thap Thien Tam: Tam cua mi ieu thien
The mind of the ten good qualities.
Thap Thien Thap Ac: Gi va pha Thap Thien
GiiKeeping or breaking the ten
commandmentsSee Thap Thien and Thap Ac.
Thap Thien V: Ten good stagesMi bac thien
lanh.
Thap Thien Vng: Qua v hay sc manh at
c trong kiep v lai neu hien i tu tr thap
thien, kiep v lai se c sanh vao coi tri hay
quoc vng ni coi ngiThe position or power
attained in the next life by observing the ten
commandments here, to be born in the heavens, or
as rulers of men.
Thap Thien Xao: The ten good crafts.
Thap Thong: Mi than thong: tuc menh thong,
thien nh thong, tha tam thong, thien nhan thong,
hien than lc thong, hien a than thong, than tuc
thong, nang trang nghiem sat o (co the lam cho
quoc o them ti ep), hien hoa than, va lau tan
thongThe ten supernatural, ubiquitous powers:
knowing all previous transmigrations, deva
 3820

hearing, knowing the minds of others, deva vision, refuge, attachment to an attainable craving,
showing deva powers, manifesting many bodies or attachment to truth that is not actually truth, fixed
forms, being anywhere instantly, power of nature Hearers, and fixed nature Pratyekas.
bringing glory to ones domain, manifesting a Thap Tien: Trong Kinh Thu Lang Nghiem, quyen
body of transformation, and power to end evil and Tam, co mi loai tien: a Hanh Tien, Phi Hanh
transmigration. Tien, Du Hanh Tien, Khong Hanh Tien, Thien
Thap Thu Thang: Ten kinds of excellence Hanh Tien, Thong Hanh Tien, ao Hanh Tien,
Mi Th Thu Thang Cua Ch ai Bo Tat. Chieu Hanh Tien, Tinh Hanh Tien, Tuyet Hanh
Thap Thu Thang Ng: Ten excellent terms TienIn the Surangama Sutra, book Eight, there
Mi li noi thu thang. are ten kinds of Immortals: Earth-Traveling
Thap Thu Am Ma: Theo Kinh Thu Lang Nghiem, Immortals, Flying Immortals, Roaming Immortals,
c Phat nhac ong A Nan ve mi thu am ma: ep Space-Traveling Immortals, Heaven-Traveling
mnh sanh ra buon, nang mnh len ngang vi Phat, Immortals, Immortal of penetrating conduct,
trong nh hay nh, tue a cuong, thay gian hiem Immortal with Way-conduct, Illuminating
hay lo, thay an lanh hay mng, thay hn khinh Conduct, Immortal with Essential Conduct, and
ngi, tue an t cho la u, chap khong va phap Immortals of Absolute Conduct.
gii, chap co va buong damAccording to the Thap Tien Cu Thoi: The Buddhas teaching is
Surangama Sutra, the Buddha reminded Ananda so difficult that of ten who enter it nine fall away.
about the ten states of Feeling Skandha: Thap Tieu Phien Nao a Phap:
suppression of the self leads to sadness, praising UpaklesabhumikahTen lesser illusionsTheo
oneself is being equal to the Buddhas, samadhi out Cau Xa Luan, co mi tam s khi day t s vo
of balance brings much reverie, wisdom out of minh cha giac ngo: tc gian (phan), che ay toi
balance brings much arrogance, passing through loi (phu), bun xn (khan), ghen ghet (tat o), phien
danger leads to anxiety, experiencing ease leads toai (nao), ac y (hai), han thu, dam loan, doi tra
to joy, viewing oneself as as supreme and (cuong), va nga man cong cao (man)According
arrogant, with wisdom comes lightness and ease, to the Kosa Sastra, there are ten lesser evils or
which leads to complacency, becoming attached to illusions or temptations. Minor moral defects
emptiness and slandering precepts, becoming arising from unenlightenment: anger, hidden sin,
attached to existence and indulging in lust. stinginess, envy, vexation, ill-will, hate,
Thap Tha Quan: Mi phap hanh thien trong adultation, deceit, and pride.
Phat giaoTen meditationsTen vehicles of Thap Tn: Mi bac cua c tinTen grades of
meditation. faithTen stages of faith.
Thap Thc Am Ma: The ten states of Thap Tn Tam: Trong Kinh Thu Lang Nghiem,
consciousness skandhaTheo Kinh Thu Lang quyen Tam, c Phat a nhac nh ngai A Nan ve
Nghiem, quyen Chn, c Phat a nhac nh ngai mi tn tam cua Bo Tat: tn Tam Tru (tat ca vong
A Nan ve mi thc am ma nh sau: chap nhan va tng vo d eu dt het), niem tam (ngi thien
s nhan, chap nang phi nang, chap thng phi nam o eu co the ghi nh khong sot, tinh tan tam
thng, chap tri vo tri, chap sinh vo sinh, chap quy tru (dieu vien thuan chan, chan tinh phat ra), tue
vo quy, chap tham phi tham, chap chan phi chan, tam tru (tam tinh, hien tien, thuan la tr tue, goi la
nh tnh Thanh Van, nh tnh oc Giac In the tue tam tru), nh tam tru (gi gn tr sang, khap ca
Surangama Sutra, the Buddha reminded Ananda tram tch, tch dieu thng yen lang), bat thoi tam
about the ten states of consciousness: attachment tru (nh quang phat sang, tnh sang tien sau vao,
to causes and what which is caused, attachment to ch co tien ma khong thoai), ho phap tam tru (tam
ability that is not actually ability, atachment to a cang tien ti, cang yen lanh, gi gn khong sai
wrong idea of permanence, attachment to an mat), hoi hng tam tru (giac minh gi gn co the
awareness that is not actually awareness, lay c dieu lc xoay t quang cua Phat), gii
attachment to birth that is not actually birth, tam tru (tam sang suot b mat xoay lai, c
attachment to a refuge that is not actually a thng tru vo thng dieu tnh khong g vt noi

cua Phat), nguyen tam tru (an tru gii t tai, co the
dao chi mi phng, en au eu theo nh
nguyen)In the Surangama Sutra, book Eight, the
Buddha reminded Ananda about the ten grades of
Bodhisattva faith: the mind that resides in faith
and faith which destroys illusions, rememberance
(unforgetfulness or the mind that resides in
mindfulness), zealous progress or the mind that
resides in vigor, wisdom or the mind resides in
wisdom, settled firmness on concentration or the
mind that resides in samadhi, non-retrogression or
the mind that resides in irreversibility, protection
of the Truth or the mind that resides in protecting
the Dharma, reflexive powers or the mind that
resides in Making Transferences, the nirvana mind
in effortlessness or the mind that resides in
precepts, action at will in anything in anywhere or
the mind that resides in vows.
Thap Tn V: Giai oan tu hanh vi mi ieu
tinStage of the ten faiths.
Thap Toan: ExcellentPerfect.
Thap Toi Thng Cu Canh: Ten ultimate
endsMi cu canh toi thng cua ch Bo Tat:
hieu ro ban chat toi thng cua chung sanh; cua
vu tru; cua khong gian; ban chat toi thng cua
ch phap; ban chat toi thng cua niet ban; cua
ch Phat, cua ch Phat tr; cua phap sac x (oi
tng vat chat cua tam); cua Phat canh gii sinh
hoat va tr tue; cua s chuyen hoa cua the gii
chung sanh, cua phap va cua tr tueTen
ultimate ends which Bodhisattvas should seek to
explore by making relevant vows: the ultimate
nature of sentient beings; of universe; of space;
the ultimate dharma-nature; the ultimate nature of
nirvana; of Buddhas; of Buddhas' wisdom; the
ultimate nature of all the objects of mind; of the
Buddhas' spheres of activities and wisdoms; of the
evolution of the sentient world, the Dharma and
wisdom.
Thap Toi Thng Phap: Vimalakirti's ten
excellent deedsDuy Ma Cat day cho hanh gia tu
thien ve "o Chung Thap Phap." Theo kinh Duy
Ma Cat, chng mi, Duy Ma Cat noi: Bo Tat
coi nc Chung Hng oi vi chung sanh, long
ai bi ben chac that ung nh li cac ngai a ngi commandments; 3) patient endurance (ksanti) to
khen. Ma Bo Tat coi nay li ch cho chun g sanh
trong mot i con hn tram ngan kiep tu hanh
coi nc khac. V sao? V coi Ta Ba nay co mi
3821
ieu lanh ma cac Tnh o khac khong co. The nao
la mi? Mot la dung bo th e nhiep o ke ngheo
nan; hai la dung tnh gii e nhiep o ngi pha
gii; ba la dung nhan nhuc e nhiep o ke gian
d; bon la dung tinh tan e nhiep o ke giai ai;
nam la dung thien nh e nhiep o ke loan y; sau
la dung tr tue e nhiep o ke ngu si; bay la noi
phap tr nan e o ke b tam nan; tam la dung
phap ai tha e o ke a phap tieu tha; chn la
dung cac phap lanh e cu te ngi khong c; va
mi la thng dung t nhiep e thanh tu chung
sanh. Cac Bo Tat kia hoi: Bo Tat phai thanh tu
may phap ni coi nay lam khong lam loi, c
sanh ve coi Tnh o? Duy Ma Cat ap: Bo Tat
thanh tu tam phap thi coi nay lam khong lam
loi, c sanh ve coi Tnh o. Tam phap la g?
Mot la li ch chung sanh khong mong bao ap;
hai la thay the tat ca chung sanh chu moi ieu
kho nao; ba la bao nhieu cong c eu ban cho tat
ca chung sanh; bon la long bnh ang oi vi
chung sanh khiem nhng khong ngai, oi vi Bo
Tat xem nh Phat; nam la nhng kinh cha nghe,
nghe khong nghi; sau la khong chong trai vi hang
Thanh Van; bay la thay ngi c cung dng
cung khong tat o, khong khoe nhng li loc cua
mnh, ni o ma ieu phuc tam mnh; tam la
thng xet loi mnh, khong noi en loi ngi, hang
nht tam cau cac cong c. Sau khi ong Duy Ma
Cat va ngai Van Thu S Li noi phap nay roi,
trong ai chung co ca tram ngan v tri, ngi eu
phat tam Vo thng Chanh ang Chanh giac, mi
ngan Bo Tat chng ang Vo sanh Phap nhan
Vimalakirti's ten excellent deeds for Zen
practitioners. According to the Vimalakirti Sutra,
Chapter Ten, Vimalakirti said: As you have said,
the Bodhisattvas of the Fragrant world have strong
compassion and their lifelong works of salvation
for all living beings surpass those done in other
pure lands during hundreds and thousands of
aeons. Why? Because they achieved ten excellent
deeds which are not required in other pure lands.
What are these ten excellent deeds? They are: 1)
charity (dana) to succour the poor; 2) precept-
keeping (sila) to help those who have broken the
subdue their anger; 4) zeal and devotion (virya) to
cure their remissness; 5) serenity (dhyana) to stop
their confused thoughts; 6) wisdom (prajna) to
 3822

wipe out ignorance; 7) putting an end to the eight (Law-Flower or Tien Tai sect), the Flower
distressful conditions for those suffering from Ornament Sect (Hua-yen Sect), Dharmalaksana,
them; 8) teaching Mahayana to those who cling to Zen Sect (based on mind-only or intuitive),
Hinayana; 9) cultivation of good roots for those in Esoteric Sect, and Amitabha-Lotus or Pure Land
want of merits; and 10) the four Bodhisattva Sect.
winning devices for the purpose of leading all Thap Tong Cng Yeu: Theo Giao S Junjiro
living beings to their goals (in Bodhisattva Takakusu trong Cng Yeu Triet Hoc Phat Giao,
development). These are the ten excellent deeds. tong Hoa Nghiem he thong hoa toan bo giao ly
The visiting Bodhisattvas asked: How many Phat giao thanh mi tong cng yeu: see Phap
Dharmas should a Bodhisattva achieve in this Nga Cau Hu Tong, see Phap Hu Nga Vo Tong,
world to stop its morbid growth (defilements) in see Phap Vo Kh Lai Tong, see Hien Thong Gia
order to be reborn in the Buddhas pure land? That Tong, see Tuc Vong Chan Thc Tong, see
Vimalakirti replied: A Bodhisattva should bring Ch Phap an Danh Tong, see Nhat Thiet Giai
to perfection eight Dharmas to stop morbid growth Khong Tong, see Chan c Bat Tong Khong, see
in this world in order to be reborn in the Pure Tng Tng Cau Tuyet Tong, va see Vien Minh
Land. They are: 1) benevolence towards all living Cu c TongAccording to Prof. Junjiro
beings with no expectation of reward; 2) Takakusu in The Essentials of Buddhist
endurance of sufferings for all living beings Philosophy, the Hua-Yen School systematized the
dedicating all merits to them; 3) impartiality whole teaching of the Buddha into ten tenets.
towards them with all humility free from pride and Thap Trai Nht: Mi ngay an chay tnh theo am
arrogance; 4) reverence to all Bodhisattvas with lch la mong 1, 8, 14, 15, 23, 24, 28, 29 va 30.
the same devotion as to all Buddhas (i.e. without Trong nhng ngay nay an tht, san ban, cau ca,
discrimination between Bodhisattvas and hanh hnh eu b camThe ten fast days of a
Buddhas); 5) absence of doubt and suspicion when month based on Lunar calendar are 1, 8, 14, 15,
hearing (the expounding of) sutras which he has 18, 23, 24, 28, 29, 30. Eating flesh, hunting,
not heard before; 6) abstention from opposition to fishing, execution, etc. are forbidden in those
the sravaka Dharma, 7) abstention from days.
discrimination in regard to donations and offerings Thap Trai Nht Phat: Mi ngay cung chay cho
received with no thought of self-profit in order to ch Phat va ch Bo tat. nh Quang Phat, ngay
subdue his mind; and 8) self-examination without mong mot. Dc S Phat, ngay mong tam. Pho
contending with others. Thus, he should achieve Hien Bo Tat, ngay 14. A Di a Nh Lai, ngay 15.
singleness of mind bent on achieving all merits; Quan Am Bo Tat, ngay 18. ai The Ch Bo Tat
these are the eight Dharmas. After Vimalakirti ngay 23. a Tang Bo Tat ngay 24. Ty Lo Gia Na
and Manjusri had thus expounded the Dharma, Phat ngay 28. Dc Vng Bo Tat ngay 29. Thch
hundreds and thousands of devas developed the Ca Mau Ni Phat ngay 30The ten Buddhas or
mind set on supreme enlightenment, and ten Bodhisattvas connected with the ten fast days:
thousand Bodhisattvas realized the patient Samadhi Buddha 1st day. Medicine Master
endurance of the uncreate. Buddha 8th day. Samantabhadra Bodhisattva 14th
Thap Toi: Ten sinsSee Thap Ac. day. Amitabha Buddha 15th day. Avalokitesvara
Thap Tong: Mi Tong phai Phat giao Trung Bodhisattva 18th day. Mahasthama-prpta
rd
Quoc: Luat Tong (Nam Sn Tong), Cau Xa Tong, Bodhisattva 23 day. Ksitigarbha (Earth-Store)
Thanh That Tong, Tam Luan Tong, Phap Hoa Bodhisattva 24th day. Vairocana Buddha 28th day.
Tong, Hoa Nghiem Tong, Phap Tng Tong, Tam Medicine King (Bhaisajya) Buddha 29th day.
Tong, Chan Ngon Tong, Tnh o Tong Lien Sakyamuni Buddha 30th day.
TongThe ten schools of Chinese Buddhism: Thap Tr: Mi trTen forms of understanding:
Vinaya-discipline, Kosa (Abhidharma or (A) Tieu Tha thap tr: the tuc tr, phap tr, loai tr
Sarvastivadin), Satya-siddhi sect (founded by (tr khon quan tng ve t e trong duc gii),
Harivarman), Madhyamika, the Lotus Flower Sect kho tr, tap tr, diet tr, ao tr, tha tam tr, tan

tr va vo sanh tr. Tha tam tr la toi cc tr cua
bac A La Han, a cat t phien nao cua tam
gii; vo sanh tr cua bac Bo Tat chng biet ro
rang la khong con tho sanh ni tam gii na
Ten forms of understanding of the Hinayana:
common understanding, enlightened
understanding, understanding of the four
noble truths in the worldly world,
understanding the nature of all sufferings,
understanding the causes of all sufferings,
understanding of how to eliminate all
sufferings, understanding of the path leading
to nirvana where there are no more
sufferings, understanding the mind of others,
understanding that puts an end to all previous
faith in or for self, and nirvana wisdom.
Nirvana wisdom, or final knowledge attained
by the arhat, his release from the chain of
transmigration; the knowledge of the
bodhisattva of the asurance of immortality, or
no rebirth
(B) ai Tha thap tr: tam the tr, tam the Phat
phap tr, phap gii vo ngai tr, phap gii vo
bien tr, sung man nht thiet tr, pho chieu
nht thiet the gian tr, tru tr nht thiet the gii
tr, tri nht thiet chung sanh tr, tri nht thiet
phap tr, tri vo bien ch Phat trTen forms
of understanding of the Mahayana: perfect
understanding of past, present and future,
perfect understanding of Buddha-Law of past,
present and future, unimpeded understanding
of the whole Buddha-realm, unlimited or
infinite understanding of the whole Buddha-
realm, perfect understanding of ubiquity,
perfect understanding of
enlightenment, perfect understanding of
omnipotence or universal control, perfect
understanding of omniscience regarding all
living beings, perfect understanding of
omniscience regarding the law of universal
salvation. and perfect understanding of
omniscience regarding all Buddha wisdom.
Thap Tr Nghiep: Ten kinds of actions of
knowledgeSee Mi Tr Nghiep.
Thap Trien: Mi th troi buocTen
entanglements or bondsMi ieu Rang Buoc.
1-8) From one to eightSee Bat Trien.
9) Phan: Krohda (skt)Anger.
3823
10) Phu: Che dau, la doiCoveringDeceit.
Thap Trien T Phc: Mi trien bon phc
Ten entanglements and four bonds.
Thap Trong Cam: Ten grave prohibitionsMi
ieu trong camTen major preceptsSee Mi
Gii Trong Cua Ch Bo Tat Trong Kinh Pham
Vong.
Thap Trong Cam Gii: Ten grave prohibitions
Ten major preceptsSee Mi Gii Trong Cua
Ch Bo Tat Trong Kinh Pham Vong.
Thap Trong Chng: Ten heavy obstacles
Mi chng ngai chnh hay thap ac nghiepTen
major obstacles, or ten unwholesome deeds, or
evil actionsSee Thap Ac.
Thap Trong Gii: Ten major preceptsSee
Mi Gii Trong Cua Ch Bo Tat Trong Kinh
Pham Vong.
Thap Trong Toi: Mi toi nangTen grave
crimes.
Thap Tru: Trong Kinh Thu Lang Nghiem, quyen
Tam, c Phat a nhac nh ngai A Nan ve thap
tru Bo Tat nh sau: phat tam tru, tr a tru, tu
hanh tru, sinh qu tru, phng tien cu tuc tru
(phng tien ay u trong cuoc t li li tha),
chanh tam tru, bat thoi tru, ong chn tru (con
Phat vi u ay Tng Phat), phap vng t: (con
tinh than cua bac Phap vng), quan nh truIn
the Surangama Sutra, book Eight, the Buddha
reminded Ananda about the Ten Grounds or the
ten stages (periods) in Bodhisattva-wisdom as
follows: the purposive stage, clear understanding
and mental control or the dwelling of the ground
of regulation, unhampered liberty in every
direction or dwelling of cultivation, acquiring the
universal Tathagata nature or seed or dwelling of noble
birth, perfect adaptability and resemblance in self-
development and development of others or
dwelling with endowment with skill-in-means, the
whole mind becoming Buddha-like or dwelling of
the rectification of the mind, non-retrogression
(perfect unity and constant progress or dwelling of
irreversibility), as a Buddha-son now, or the stage
of youth in Buddhahood or dwelling of pure youth,
as prince of the law or dwelling of a Dharma
Prince, and baptism as the summit of attainment of
the conception of Buddhahood or dwelling
anointing the crown of the head.

Thap Tru Kinh: Sutra on the ten groundsSee
Thap Tru.
Thap Tru Luan: Sastra on the ten groundsSee
Thap a Luan.
Thap Tru Tam: Mi cho tru cua tamTen
mental stagesSee Thap Tam a and Thap Tru.
Thap Tru Ty Ba Sa Luan: Dasa-bhumika-
vibhasa-sastra (skt)Luan Thap tru Ty Ba Sa
Bo Luan ban ve Thap a Pham, mot chng quan
trong nhat trong Kinh Hoa Nghiem, noi ve hai giai
oan au cua qua v Bo Tat, a tao anh hng rat Adornment Sutra, Chapter 38, Great Enlightening
ln vi s phat trien cua cac trng phai Tnh o Beings have ten kinds of conscious knowledge.
Trung Hoa. Cu Ma La Thap dch sang Hoa ng
The sastra was composed by Nagarjuna, discussed
and explained the course of the development (ten
stages) of a bodhisattva, one of the most important
chapter in Avatamsaka Sutra, was the doctrinal
basic of the early Chinese Pure Land schools. It
was translated into Chinese by Kumarajiva.
Thap Trng Dng Tam (Thap Tru Tam): Ten
Dwelling MindsMi trng dng tam: t tam,
bi tam, hy tam, xa tam, th tam, hao ng tam (long
noi s tot), ch tam (long lam li ch), ong tam,
nh tam, va hue tamTen kinds of well-
nourished heart, essential to entry into the cult of
the higher patience and endurance: a heart of
kindness, a heart of pity, a heart of joy in progress
toward salvation of others, a heart of renunciation,
a heart of almsgiving, a heart of delight in telling
the dharma, a heart of benefitting or aiding others
to salvation, a heart of unity or amity, a heart of
concentration in meditation, and a heart of
wisdom.
Thap Tung Luat: Kinh luat ve mi ieu tung.
Nhng luat nay c dch ra t bo luat cua trng Thap T Bat ng ap Van: Fourteen questions
phai Nhat Thiet Hu Bo. Bo Thap Tung Luat c
Ngai Phat Nhc a La i Hau Tan dch ra Hoa
Ng gom 61 quyenVinaya of the ten recitings.
These precepts were translated from the precepts
of the Sarvastivadin School. Sarvastivada-version,
translated into Chinese in 61 books by Punyatara.
Thap Tuy Giac Tr: Theo Kinh Hoa Nghiem,
Pham 38Ly The Gian, ch ai Bo Tat co mi
tr tuy giac. Ch Bo Tat an tru trong phap nay thi
c tat ca phap t tai quang minh, s nguyen eu
vien man, trong khoang mot niem eu hay biet ro
tat ca Phat phap va thanh chanh ang chanh giac:
tr tuy giac tat ca the gii vo lng sai biet; tr tuy
3824
giac tat ca chung sanh bat t ngh; tr tuy giac tat
ca phap, mot vao nhieu phap, nhieu vao mot phap;
tr tuy giac tat ca phap gii rong ln; tr tuy giac
tat ca h khong gii rot rao; tr tuy giac tat ca the
gii nhap qua kh the; tr tuy giac tat ca the gii
nhap v lai the; tr tuy giac tat ca the gii nhap
hien tai the; tr tuy giac tat ca Nh Lai vo lng
hanh nguyen eu ni mot tr ma c vien man;
tr tuy giac tam the ch Phat eu ong mot hanh
ma c xuat lyAccording to the Flower
Enlightening Beings who abide by these can attain
the illumination of mastery of all truth, their vows
will be fulfilled, they will be instantly able to
understand all Buddhas techniques and attain true
enlightenment: conscious knowledge of the
infinite differentiations of all worlds; conscious
knowledge of the inconceivability of all realms of
sentient beings; conscious knowledge of all things,
each individual being immanent in the variegated
manifold, and the variegated manifold being
immanent in each individual unit; conscious
knowledge of the vastness of all spheres of
reality; conscious knowledge of the ultimacy of all
realms of space; conscious knowledge of all
worlds entering the past; conscious knowledge of
all worlds entering the future; conscious
knowledge of all worlds entering the present;
conscious knowledge of the infinite undertakings
and vows of all Buddhas reaching fulfillment in
one knowledge; and conscious knowledge that the
Buddhas of past, present and future all attain
emancipation by own and the same practice.
on eternity and infinityMi bon loai cau hoi
ma ngoai ao at ra cho c Phat, nhng Ngai
thng gi im lang. Nhng cau hoi nay co the
c nhom lam bon nhom: the gii nay vnh hang,
khong vnh hang, ca vnh hang lan khong vnh
hang, hay ca khong vnh hang lan khong khong
vnh hang; the gii nay hu bien, vo bien, ca hu
bien lan vo bien, hay khong hu bien cung khong
vo bien; Nh Lai co ton tai sau khi nhap diet, hay
khong ton tai, hay ca hai, hay khong ca hai; linh
hon co giong hay khac vi thanFourteen
questions which a non-Buddhist follower put to the
Buddha, but He always remained silent. These
 3825

can be grouped into four sets of questions: khong nang oi s oi, co the khien tat ca chung
whether the world is eternal, or not, or both, or sanh hay gian d xa la san han. Mi mot la tieu
neither; whether the world is finite, or infinite, or tran xoay tr lai sang suot, phap gii, than tam
both, or neither; whether Tathagata exists after dng nh ngoc lu ly trong suot, khong ngai, co
death, or does not, or both, or neither; is the soul the khien tat ca chung sanh vo thien tam, ngu
identical with the body or different from it. on, toi tam, tron xa la si am. Mi hai la tieu
Thap T Bat ng Phap: Fourteen things that are dung hnh tr lai van tnh, chang ri ao trang, xen
not associated with mindSee Bat Tng ng vao the gian. Dung phng tien tr, co the khap
Phap. mi phng cung dng cac c Phat nhieu nh
Thap T Chung Cung Dng: Fourteen kinds of vi tran, va ben cac c Phat c lam Phap vng
offeringSee Mi Bon Loai Cung Dng. t. Co the khien cho nhng chung sanh khong con
Thap T Sac: Mi bon loai sacFourteen kinds trai trong phap gii muon cau con trai th sanh con
of rupa. trai phuc c tr tue. Mi ba la sau can vien
Thap T Vo Uy: Fourteen FearlessnessesTheo thong, sang suot mi phng the gii. Dung thc
Kinh Thu Lang Nghiem, quyen Sau, ngai Quan tr tha thuan mi phng Nh Lai nhieu nh vi
The Am Bo Tat a bach Phat ve 14 phep vo uy tran, cac b mat phap mon eu lanh thu khong sot.
nh sau: Bach The Ton! Toi lai do cac phap kim Co the khien cac chung sanh khong con gai trong
cng tam muoi van huan, van tu, vo tac dieu lc phap gii, muon cau con gai th sanh con gai co
ay, vi mi phng ba i luc a o, tat ca chung tng tot, oan chnh, phuc c, nhu thuan, c
sanh, ong mot c bi ngng, khien cac chung moi ngi knh yeu. Mi bon la trong tam thien
sanh ni than tam toi c 14 mon vo uy. Mot la, ai thien the gii co 62 c hang sa so v Phap
bi toi khong t quan theo am thanh, do cai quan vng t, tu phng phap lam mo pham giao hoa
tr ma quan, khien mi phng chung sanh kho chung sanh, tuy thuan chung sanh, phng tien tr
nao, quan ni tieng tam ma c giai thoat. Hai la hue, van chang ong nhau. Do toi tu c vien
xoay tri kien tr lai, khien cac chung sanh, gia s thong ban can, phat dieu nh mon, roi sau than tam
vao trong ong la, la chang thieu c. Ba la do vi dieu, bao khap phap gii, co the khien chung
xoay cai nghe tr lai, khien cac chung sanh du gap sanh tr danh hieu toi, so sanh vi chung sanh tr
nc ln troi, ma khong b chm am. Bon la dt ca 62 c hang ha sa so cac Phap vng t, hai
tr vong tng, tam khong sat hai, khien cac ngi phuc c bang nhau khong khac. Bach The
chung sanh vao cac quy quoc, ma quy khong hai Ton! Mot danh hieu cua toi so vi nhieu danh hieu
c. Nam la huan tu thanh van tnh, sau can eu kia, hai ben khong khac, bi toi tu tap c chan
tieu tan, ong vi am thanh. Co the khien chung vien thongAccording to The Surangama Sutra,
sanh sap b giet hai, ao kiem gay hong. ao binh book Six, Avalokitesvara Bodhisattva reported to
chem mnh nh chat xuong nc, nh thoi anh the Buddha about fourteen fearlessnesses as
sang, khong he lay ong. Sau la cai van huan follows: World Honored One! Using this vajra
c tinh minh, sang khap phap gii, dep tan cac u samadhi of becoming permeated with hearing and
am. Co the khien chung sanh b quy d nh Dc cultivating hearing, and use the miraculous
Xoa, La sat, Cu ban tra, Ty xa gia, Phu an na, strength of effortlessness, because I have a kind
van van gan ben ma mat chang thay. Bay la am regard equally for all living beings in the six paths,
thanh tieu dung, xoay may nghe vao trong, thoat I go throughout the ten directions and the three
ly cac tran vong, co the khien chung sanh khong b periods of time cause all living beings who
rang buoc bi gong cum xieng xch. Tam la diet encounter bodies of mine to receive the
am thanh, thuan mot van tnh, khap sinh t lc, co meritorious virtue of fourteen kinds of
the khien chung sanh i ngang ng hiem, khong fearlessness. First, because I do not contemplate
b giac cp. Chn la Van huan xa la cac tran sounds for my own sake, but rather listen to the
canh, chang b cai sac cp, co the khien tat ca sounds of those whom I contemplate, I can enable
chung sanh a dam xa la tham duc. Mi la thuan living beings throughout the ten directions who are
am thanh, khong co tran, can canh vien dung, suffering and in distress to attain liberation by
 3826
contemplating their sounds. Second, since my
knowledge and views have turned around and
come back, I can make it so that if living beings
are caught in a raging fire, the fire will not burn
them. Third, since contemplation and listening
have turned around and come back, I can make it
so that if living beings are floundering in deep
water, the water cannot drown them. Fourth, since
false thinking is cut off, and my mind is without
thoughts of killing or harming, I can make it so
that if living beings enter the territory of ghosts,
the ghosts cannot harm them. Fifth, since I am
permeated with hearing and have brought hearing
to accomplishment, so that the six sense-organs
have dissolved and returned to become identical
with hearing, I can make it so that if living beings
are about to be wounded, the knives will break
into pieces. I can cause swords of war to have no
more effect than if they were to slice into water,
or if one were to blow upon light. Sixth, when the
hearing permeates and the essence is bright, light
pervades the Dharma realm, so that absolutely no
darkness remains. I am then able to make it so
that, though Yakshas, Rakshasas, Kumbhandas,
Pischachas, and Putanas may draw near to living
beings, the ghosts will not be able to see them.
Seventh, when the nature of sound completely
melts away and contemplation and hearing return
and enter, so that I am separate from false and
defiling sense-objects, I am able to make it so that
if living beings are confined by cangues and
fetters, the locks will not hold them. Eight, when
sound is gone and the hearing is perfected, an all-
pervasive power of compassion arises, and I can
make it so that if living beings are travelling a
dangerous road, thieves will not rob them. Ninth,
when one is permeated with hearing, one
separates from worldly objects, and forms cannot
rob one. Then I can make it so that living beings
with a great deal of desire can leave greed and
desire far behind. Tenth, when sound is so pure
that there is no defiling object, the sense-organ
and the external state are perfectly fused, without
any complement and without anything
complemented. Then I can make it so that living
beings who are full of rage and hate will leave all
hatred. Eleventh, when the dust has gone and has
turned to light, the dharma realm and the body
and mind are like crystal, transparent and
unobstructed. Then I can make it so that all dark
and dull-witted beings whose natures are
obstructed, all Atyantikas, are forever free from
stupidity and darkness. Twelfth, when matter
dissipates and return to the hearing, then
unmoving in the Bodhimanda I can travel through
worlds without destroying the appearance of
those worlds. I can make offerings to as many
Buddhas, Thus Come Ones, as there are fine
motes of dust throughout the ten directions. At the
side of each Buddha I become a dharma prince,
and I can make it so that childless living beings
throughout the dharma realm who wish to have
sons, are blessed with meritorious, virtuous, and
wise sons. Thirteenth, with perfect penetration of
the six sense-organs, the light and what is
illumined are not two. Encompassing the ten
directions, a great perfect mirror stands in the
empty treasury of the Thus Come One. I inherit
the secret dharma doors of as many Thus Come
Ones as there are fine motes of dust throughout
the ten directions. Receiving them without loss, I
am able to make it so that childless living beings
throughout the dharma realm who seek daughters
are blessed with lovely daughters who are upright,
virtuous, and compliant and whom everyone
cherishes and respects. Fourteenth, in this three-
thousand-great-thousand world system with its
billions of suns and moons, as many dharma
princes as there are grains of sand in sixty-two
Ganges rivers appear in the world and cultivate
the dharma. They act as models in order to teach
and transform living beings. They comply with
living beings by means of expedients and wisdom,
in different ways for each. However, because I
have obtained the perfect penetration of the
sense-organ and have discovered the wonder of
the ear-entrance, after which my body and mind
subtly and miraculously included all of the
dharma realm, I am able to make it so that living
beings who uphold my name obtain as much
merit and virtue as would be obtained by a
person who upheld the names of all those Dharma
Princes who are as many as the grains of sand in
sixty-two Ganges rivers. World Honored One!
There is no difference between the merit of my
name and the merit of those other names, because
 3827

from my cultivation I obtained true and perfect Thap Van c Phat o, Tay Phng Cc Lac A
penetration. Di a: Amitabhas Paradise in the West, beyond
Thap T Tai: Ten kinds of control of Great ten thousand million Buddha-realms.
Enlightening BeingsTen kinds of masteryMi Thap Vo Bien Tam: Theo Kinh Hoa nghiem,
th t tai. Pham 27Thap nh, co mi mon vo bien tam
Thap Tng: Ten aspectsMi kha canhSee cua ch ai Bo Tat: phat tam vo bien o thoat tat
Thap Mon. ca chung sanh; phat tam vo bien tha s tat ca ch
Thap Tng Than Nh Lai: Ten characteristics Phat; phat tam vo bien cung dng tat ca ch
of the body of BuddhaSee Mi Tng Xuat Phat; phat tam vo bien thay khap tat ca ch Phat;
Hien Cua c Nh Lai. phat tam vo bien tho tr tat ca Phat phap chang
Thap Tng Am Ma: The ten states of thinking quen mat; phat tam vo bien th hien vo lng than
skandhaTheo Kinh Lang Nghiem, c Phat day bien cua tat ca ch Phat; phat tam vo bien v c
ong A Nan ve mi tng am ma: tham cau thien Phat lc nen chang bo tat ca Bo e hanh; phat
xao, tham cau du lch, tham cau khe hp, tham cau tam vo bien nhap khap canh gii vi te cua nht
bien bach va phan tach, tham cau minh cam, tham thiet tr dien thuyet tat ca Phat phap; phat tam vo
cau tnh mat, tham cau tuc menh, tham cu than bien nhap khap canh gii quang ai bat t ngh
lc, tham cau tham khong, tham cau song lau cua Phat. Tam vo bien th mi la phat tam vo
According to The Surangama Sutra, the Buddha bien ham thch bien tai cua Phat va lanh tho cac
taught Ananda about the ten states of thinking Phat phap. Th hien nhng than t tai vao trong
skandha: greed for cleverness and skill, greed for chung hoi ao trang cua tat ca Nh Lai
adventure, greed for union, greed to analyze According to The Flower Adornment Sutra,
things, greed for spiritual responses, greed for Chapter 27, there are ten kinds of boundless will
peace and quiet, greed for past lives, greed for of Great Enlightening Beings: they awaken the
spiritual powers, greed for profound emptiness, boundless will to liberate all sentient beings; the
and greed for immortality. boundles will to attend all the Buddhas; the
Thap Uy: Ten fearsMi moi lo s: s sa vao boundless will to provide for all Buddhas; the
a nguc; sa vao cam thu ao; sa vao nga quy ao; boundless will to see all Buddhas; the boundless
s ngheo kho; s b lam dung, chi rua hay noi will to receive and hold all Buddha teachings
xau; s b bao trum bi ac duc; s ri vao thanh without forgetting any; the boundless will to
van duyen giac; s b quay nhieu bi thien, nhan, manifest the infinite spiritual metamorphoses of
long than va phi nhan; s b ke thu, oc thu, oc all Buddhas; the boundless will not to abandon any
trung, thc pham, la, s t, cop beo, lang soi va enlightening practices to attain enlightened power;
ngi khac tan cong; va s b roi loan bi ta the boundless will to enter into the subtle realm of
kienTen kinds of fears for any practitioners: all knowledge and explain all Buddha teachings;
fear of falling into hell; into the realm of animals; the boundless will to enter into the inconceivable
into the realm of hungry ghosts; fear of proverty; vast realm of Buddhahood. The tenth boundless
fear of being abused, rebuked or spoken ill of; will is to develop profound aspiration for the
fear of being covered by evil passions; fear of Buddhas powers of elucidation and receive all
falling into the stages of sravakas and pratyeka- Buddha teachings. To manifest all kinds of free
buddhas; fear of harassment by devas, humans, bodies and enter the circles of all Enlightened
dragon gods, and other demi-gods; fear of attack Ones.
by enemy soldiers, poisonous animals or insects, Thap Vo Cau Hanh: Ten Non-Seeking Conducts
foods and fire, lions, tigers, wolves, and other or PracticesSee Mi ieu Tam Niem.
people; fear of being confused by wrong views. Thap Vo Hoc Phap: Asekha (p)Ten qualities of
Thap Van Bat Thien: Mi muon tam ngan the non-learnerSee Mi Phap Vo Hoc.
(108.000)One hundred and eight thousand. Thap Vo Lng S: Ten infinite thingsTen
Thap Van c Phat o: Hundreds of thousands of Infinities of PhenomenaSee Mi Vo Lng
millions of Buddha lands. S.
 3828

Thap Vo Ngai: Mi loai vo ngaiTen kinds of world as the object of thought. Ninth, the world as
masteryTen kinds of non-obstruction. the object of Buddha-knowledge. The world
Thap Vo S Tac: Ten kinds of nondoingSee where this worldly life, the Dharma and the
Mi Vo S Tac. Buddha-knowledge are evolved.
Thap Vo Tan Gii: Ten inexhaustible Thap Vo Tan Tang: Ten boundless storesTen
prohibitionsMi ieu cam mai mai. inexhaustible treasuresTheo Kinh Hoa Nghiem,
Thap Vo Tan Nguyen: Dasanishthapada (skt) Pham 18, co mi vo tan tang thanh at bi ch
Ten inexhaustible vowsMi li nguyen vo tan Bo Tat khi cac Ngai thanh tu ay u mi
cua mot v Bo Tat Hoan Hy a. Cac li nguyen nguyen: vo tan tang thay khap ch Phat, tong tr
c goi la vo tan v oi tng cua chun g thuoc chang quen, quyet ro cac phap, ai bi cu o, cac
ban chat nh the. V ca mi the gii ke di ay mon tam muoi, phc c rong ln lam thoa man
se khong bao gi dt tan, va he chng nao chung long chung sanh, tr hue rat sau co kha nang giai
con tiep tuc hien hu th v Bo Tat van se thc bay tat ca cac phap, bao c than thong, tru vo
hien cac ai nguyen cua mnh vi nang lc va s lng kiep, nhap vo bien the giiAccording to
ca quyet. Th nhat la Vo Sinh Gii hay the gii the Flower Adornment Sutra, Chapter 18, there
cua cac chung sanh (Sattvadhatu (skt). The gii are ten inexhaustible treasuries attained by
th nh la The gii nay (Lokadhatu (skt). The gii enlightening beings once they have fulfilled ten
th ba la H Khong Gii hay khong gian, h vows: perception of all the Buddhas, perfect
khong (Akasadhatu (skt). The gii th t la Pha p memory power, certain understanding of all the
Gii hay the gii trong o Phap la thu thang teachings, compassion salvation, various states of
(Dharmadhatu (skt). Th nam la Niet Ban Gii concentration, extensive blessings and virtues
hay The gii Niet Ban (Nirvanadhatu (skt). Th satisfying the hearts of all beings, profound
sau la Phat Xuat Hien Gii hay the gii ma do knowledge to expound all truths, spiritual powers
c Phat ra i (Buddhotpadhatu (skt). Th bay la gained as a consequences of practice, subsistence
Nh Lai Tr Gii hay the gii cua Nh Lai tr for immeasurable eons, and entry into boundless
(Tathagatajnanadhatu (skt). Th tam la Tam S worlds.
Duyen The Gii hay the gii lam oi tng cua y Thap Vo Uy: Ten kinds of fearlessnessMi Vo
tng (Cittalambanadhatu (skt). Th chn la Phat Uy Cua Ch ai Bo Tat.
Tr S Nhap Canh Gii Gii hay the gii lam oi Thap Vng Phap: Dasa-raja-dhamma (p)
tng cua Phat tr (Buddhavishayajnanadhatu Mi phap toi thang (vua cua cac th phap): bo
(skt). Th mi la The Gian Chuyen Phap Luan th, tr gii, hy sinh v ky, cong bang, thanh lch,
Tr Chuyen Gii hay the gii ma o cuoc i kho hanh, khong san han, khong bao ong, kien
tran tuc nay Phap va Phat tr phat sanh nhan, va khong chong bang ngi khacTen
(Lokavartani-dharmavartani-jnanavartani-dhatu royal dharmas: generosity, moral discipline, self
(skt)Ten Inexhaustible Vows to be made by the sacrifice, justice, gentleness, austerity, non-
Bodhisattva at the Stage of Joy. The vows are enmity, non-violence, patience, non-opposition.
called inexhaustible because their objectives Thap Xao Mat Ng: Ten kinds of unexcelled
are of such nature. Because all the ten worlds will skillful esoteric speech of Great Enlightening
never come to an end, and as long as they BeingsSee Mi Xao Mat Ng Cua Ch ai Bo
continue to exist, the Bodhisattva will never put Tat.
forward his great vows with energy and Thap X nh: Ten bases of meditationMi
determination. The first world is the world of nen tang cua thien nh.
beings. The second world is this world. The third Thap Y Ch: Theo Kinh Hoa Nghiem, Pham 38,
world is the space. Fourth, the world where co mi y ch ma ch ai Bo Tat eu phai nng
Dharma prevails. The fifth world is the Nirvana- theo e thc hanh hanh Bo Tat. Y ch cung dng
world. The sixth world is the world where the tat ca ch Phat thc hanh hanh Bo Tat. Y ch ieu
Buddha is born. The Seventh world is the world of phuc tat ca chung sanh thc hanh hanh Bo Tat. Y
Tathagata-knowledge. The eighth world is the ch gan gui tat ca thien hu thc hanh hanh Bo

Tat. Y ch cha nhom tat ca thien can thc hanh
hanh Bo Tat. Y ch nghiem tnh tat ca coi Phat
thc hanh hanh Bo Tat. Y ch chang la bo tat ca
chung sanh thc hanh hanh Bo Tat. Y ch tham
nhap tat ca Ba La Mat thc hanh hanh Bo Tat. Y
ch ay u tat ca Bo Tat nguyen thc hanh hanh
Bo Tat. Y ch vo lng Bo e tam thc hanh hanh
Bo Tat. Y ch vo lng Phat Bo e thc hanh
hanh Bo TatAccording to the Flower
Adornment Sutra, Chapter 38, there are ten kinds
of basis on which Great Enlightening Beings carry
out their practices. They carry out the practices of
Enlightening Beings based on honoring all
Buddhas. They carry out the practices of taming
all sentient beings. They associate with all good
companions. They accumulate all roots of
goodness. They purify all Buddha-lands. They
don't abandon all sentient beings. They enter
deeply into all transcendent ways. They fulfill
vows of Enlightening Beings. They have infinite
will for enlightenment. They rely on the
enlightenment of all Buddhas.
That Ac: Bay ieu acSeven evils (sins)Three
sins of the body and four of speech:
1-3) Ni than: sat sanh, trom cp, va ta dam
BODY: killing, robbing, and adultery.
4-7) Ni khau: noi doi, noi li chia re, noi li lan
lt oc ac, va noi li vo chSPEECH:
lying, slander, abuse, and double-tongue (vain
conversation).
That Ac Nghiep: Bay ac nghiepSeven evil
karmasSee That Ac.
That Bach Hien Thanh: Bay tram v Thanh Tang
trong lan Kiet Tap Kinh ien lan th hai tai thanh
Xa VeThe 700 disciples who met in the
Second Council (Synod) at Vaisali.
That Bach Kiet Tap: See That Bach Hien Thanh.
That Bai: FailureVi ngi Phat t, that bai
chnh la cot tru cua thanh cong. V vay khi chung
ta co the hoc c t that bai, co ngha la chung ta
ang tren ng i en thanh cong. That bai
khong ch giup chung ta thanh cong, ma con giup
chung ta song t te, biet thong cam, hieu biet va
co nhieu kinh nghiem hnTo Buddhists, failures
are but the pillars of success. So when we are able
to learn from our failures, it means we are on the
way to achieve success. Failures not only help us
3829
to success, but to make us kind, sympathetic,
understanding and rich in experience.
That Bao: Sapta ratna (skt)The seven treasures
or precious thingsBay bau (Gold: vang, silver:
bac, carnelian: sa c, coral: san ho, red pearl: xch
chau, agate: ma nao, diamond: kim cng, crystal:
lu ly).
That Bao Hoa Nh Lai: Sapta-ratna-padma-
tathagata (skt)Ten cua mot c Nh Lai
Name of a Tathagata.
That Bao Thu Lam: Rng cay bay bau (mot phan
cua Tnh o)The grove of jewel treesTrees
of the seven precious things (part of the Pure
Land).
That Bat Hanh: S thc hanh That Bo e phan va
Bat Thanh aoThe practice of the seven
bodhyanga and the eight marga.
That Bat Kha T: Bay ieu khong the tranh c:
tai sanh (tai sanh chang the tranh c), lao (gia
chang tranh c), benh (bnh chang tranh c),
t (chet chang tranh c), hnh phat (toi chang
tranh c), hanh phuc the gian (phc chang
tranh c), va nhan qua (nhn qua chang tranh
c)The seven unavoidables: rebirth, old age,
sickness, death, punishment for sins, worldly
Happiness, and consequences (cause and effect).
That Bat Tnh Quan: Seven Types of Meditation
on ImpuritySee That Phap Bat Tnh Quan.
That Bien: Seven kinds of eloquenceBay loai
bien thuyet.
That Bo Th: Seven kinds of dana or charity.
That Bo e Phan: That giac chiThe seven
BodhyangaSeven characteristics of bodhi
Seven bodhi sharesSeven limbs of
enlightenment.
(A) Bay giac chi: chanh niem (tnh thc), trach
phap, tinh tan, hy lac, thanh tnh than tam,
thien nh, va tnh macSeven factors of
enlightenment: recollection or mindfulness,
investigation of choosing the dharma
(distinguishment or discriminative
investigation of the dharma), effort (vigor or
zeal), delight (joy), tranquility of body and
mind (ease of body and mind), concentration
(contemplation), and equanimity (serenity).
(B) Bay giac chi theo Nguyen Thuy: trach phap
(phan biet ung sai), tinh tan, hy, khinh an
(trut c ganh nang duc vong me m cho

than tam nhe nhang an tnh), niem (kha nang
ghi nh nhng trang thai an tnh qua thien
quan), nh (kha nang gi tam tap trung
chuyen chu), va hanh xa (hoan toan buong bo
va dng dng trc moi phien toai)Seven
factors of enlightenment according to the
Theravada: discrimination of the true and the
false, zeal or understood progress, joy
(delight), calmness (riddance of all passions
and ignorance and grossness or weight of
body or mind, so that they may be light or free
and at ease), power of remembering the
various peaceful and purified states passed
through in contemplation, power to keep the
mind in a given realm undiverted, complete
abandonment (equanimity or indifference to
all disturbances of subconscious or ecstatic
mind).
That Bo Xa: Loai ran can chet ngi trc khi
bc c bay bcA snake of which bite
brings death before seven steps can be taken.
That Cach: Improper.
That Cau Ch Phat Mau Ton: Saptakotibuddha-
matr (skt)The fabulous mother of seven kotis of
Buddhas.
That Cau: Seven contaminantsBay ieu o
nhiem: tham duc, si me, nga man cong cao, thuy
mien hon tram, nghi hoac, ta kien, va bon xen
The seven defilements: desire, ignorance or
stupidity, pride and arrogance, torpor, doubt,
wrong (false) views, and stinginess.
That Chan Nh: Sapta-vidhah-tathatah (skt)
Bay kha canh cua chan nhSeven aspects of
thusness.
That Chi: Bay toi ni than va khauThe seven
spreading branches of sins (three sins of the body
and four sins of speech):
(A) Than tam: sat sanh, trom cap, va ta dam
Three sins of the body: killing, stealing or
robber, and adultery.
(B) Khau t: noi doi, noi li vu khong ph bang,
li dung, va noi li hai chieu noi li vo ch not clean, ones own flesh is not clean, and ones
Four sins of speech: lying, slander, abuse, and
double-tongue or vain conversation.
That Chi Nghiep: Nghiep gay tao bi bay toi ni
than va khauThe karma resulting from the
seven sins of the body and the mouth.
3830
That Chi Niem Tung: Seven-part invocation
Bay phan niem tung.
That Chi Thien: Seven jhana factorsBay chi
ThienTheo Ty Kheo Bo e trong Vi Dieu Phap,
co bay chi Thien: tam, sat, ph, nhat iem tam, hy,
lac, va xaAccording to Bhikkhu Bodhi in
Abhidhamma, there are seven Jhana Factors:
initial application, sustained application, zest, one-
pointedness, joy, displeasure, and equanimity.
That Ch: Unsatisfied.
That Chung: Bay chung e tSeven classes of
disciples:
1-5) Chung xuat gia: ty kheo, ty kheo ni, thc xoa
ma na, sa di, va sa di niThose who have left
home: bhiksu (a monk), bhiksuni (a female
observer of all the commandments), a novice
nun (a novice or observer of the six
commandments), a male observer of the
minor commandments, and a female observer
of the minor commandments.
6-7) Chung tai gia: u ba tac va u ba diThose
who still remain at home: lay man, lay
woman.
That Chung Nhan: Bay loa ngiSeven
classes of peopleSeven groups of people.
That Chung Bat Hoan: Bay loai qua v khong
con quay tr lai naSeven kinds of non-
returning.
That Chung Bat Tnh: Bay loai bat tnh: chung t
bat tnh (hat giong chang sach, nghiep nhan phien
nao la giong ben trong va the xac cha me la giong
ben ngoai eu bat tnh), tho sanh bat tnh (cha me
giao cau, huyet o huyet trang chang sach), tru x
bat tnh (chn thang trong thai chang sach), thc
ham bat tnh (an uong chang sach), s sanh bat
tnh (luc mi sanh chang sach), than the chang
sach, va cu canh bat tnh (cuoi cung th toan than
thoi ra bat tnh)The seven kinds of
imcleanness: unclean parental seed, parental
intercourse is unclean, the womb is unclean, the
pre-natal blood of the mother is not clean, birth is
own putrid corpse is not clean at all.
That Chung Bo Th:
(A) Bay loai bo th: bo th cho khach la hay cho
ngi lan an chon tha hng; bo th cho
ngi i ng; bo th cho ngi om au bnh
hoan; bo th cho ngi hau bnh (trong nom
 3831

ngi benh); bo th cho tnh xa chua chien; bo kien tng tng hay bien ke s chap, va v ngi
th (cung dng) o an thng ngay cho ch ta co the chap vao thuat ng cua pham vi nay nen
Tang Ni; tuy thi tuy luc bo th (nong, lanh, chung ta co cac hoc thuyet ve khong, bat sinh,
gio bao)Seven kinds of dana or almsgiving: bat nh, vo t tnh, vi quan iem giai thoat
almsgiving to visitors or callers; almsgiving chung ta khoi s chap thu. Mot cach van tat co
to travellers; almsgiving to the sick; bay loai khong: tng khong (cai khong ve tng),
almsgiving to the nurses; almsgiving to the t tnh khong (cai khong ve t tnh), vo hanh
monasteries; almsgiving of daily food to the khong (cai khong ve vo hanh), hanh khong (cai
monks and nuns; general almsgiving of khong ve hanh), nhat thiet phap bat kha thuyet
clothing and food according to season. khong (cai Khong vi y ngha la khong the goi ten
(B) Bay loai bo th khac: bo th than hay dung cua Hien Hu), e nhat ngha e khong (cai khong
than mnh e phuc vu; bo th tam hay dung cua cap o toi thng, ngha la thc tnh toi hau
tam t bi ban rai cho ngi khac; bo th mat hay Thanh tr), va b b khong (cai khong ve s ho
hay mot cai nhn nong am co the lam cho tha tng)In The Lankavatara Sutra, the Buddha
nhan cam thay an tnh; bo th hoa tu hay ban reminded Mahamati about Emptiness as thus:
cho mot nu ci hien hoa em du; ngon th Listen, Mahamati, to what I tell you. The idea of
hay dung li ai ng nong am lam cho ngi Sunyata belongs to the domain of imaginative
yen vui; sang toa th hay bo th cho ngoi; contrivance, and as people are apt to cling to the
phong xa th hay cho phep ai ngu qua em terminology of this domain, we have the doctrines
Seven other kinds of dana or almsgiving: the of Sunyata, Anutpada, Advaya, and Nihsvabhava,
physical offering, this is to offer service by i.e., with the view of freeing from the clinging.
ones labor; the spiritual offering, this is to Briefly, there are seven kinds of Emptiness:
offer a compassionate heart to others; offering emptiness of appearance, emptiness of self-
of eyes, this is to offer a warm glance to substance, emptiness of non-action, emptiness of
others which will give them tranquility; the action, emptiness by which is meant the
offering of countenance or to offer a soft Unnamability of Existence, emptiness of the
countenance with smile to others; the oral highest degree by which is meant Ultimate Reality
offering or to offer kind and warm words to or Supreme Wisdom, and emptiness of reciprocity.
relieve others; the seat offering or to offer That Chung Le Phat: Seven kinds of Buddha
ones seat to others; to offer the shelter or to worshipBay hnh thc le bai Phat.
let others spend the night at ones home. That Chung Nh e: Seven kinds of two truths
That Chung Chan Nh: Seven kinds of See Bay Loai Nh e.
suchnessBay loai chan nh. That Chung Sam Hoi Tam: Bay loai tam sam
That Chung Cung Dng Tang Chung: Seven hoiSeven kinds of repentant mental statesThe
kinds of offerings made to the Sangha. seven mental attitudes in penitential meditation or
That Chung Hu: Bay loai hien hu trong the worshipSee That Chung Tam Sam Hoi.
gii loai ngi hay trong bat c duc gii nao: a That Chung Sinh T: Seven kinds of birth and
nguc hu, suc sanh hu, nga quy hu, thien hu, deathBay loai sanh t.
nhn hu, nghiep hu, va than trung am hu The That Chung Tac Y: Seven kinds of
seven stages of existence in a human world or in contemplationBay loai quan tng.
any desire world: in the hells, as animals, in the That Chung Tai Sinh: Seven kinds of
hungry ghosts, in the Devas, in the human beings, reincarnationBay loai tai sanh.
karma, and in the intermediate stage. That Chung Tam Muoi: Sapta-bodhyangani-
That Chung Khong: Seven kinds of Emptiness samadhi (skt)Sambojjhanga-samadhi (p)That
Trong Kinh Lang Gia, c The Ton a nhac ton Giac Chi Tam MuoiPhep tam muoi dung quan
gia Mahamati ve bay loai khong: Nay Mahamati, tng e ac that Bo e phan hp thanh qua Bo
hay lang nghe nhng g ta sap noi cho ong biet. eConcentration of seven factors of
Cai y niem ve khong thuoc pham vi cua s sang enlightenmentSee That Giac Chi.

That Chung Tam Sam Hoi: Bay tam sam hoi:
cam thay xau ho v cha thoat c luan hoi sanh
t; cam thay s hai trc nhng kho au cua a
nguc; tranh xa the gii ac oc; mong cau xuat gia
giac ngo; tnh thng khong phan biet; cam v an
c cua Phat; thien quan e thay ro ban chat
khong that cua toi loi, toi loi khi len t s ta vay
va khong co thc huThe seven mental
attitudes in penitential meditation or worship:
shame for not yet being free from mortality; fear
of the pains of hells; turning from the evil world;
desire for renunciation and enlightenment;
impartiality in love to all; gratitude to the Buddha;
and meditation on the unreality of the sin-nature,
that sin arises from perversion and that it has no
real existence.
That Chung Thanh Tnh: Bay s thanh tnh cho
ch Tang Ni: noi nang, suy ngh, i, ng, nam,
ngoi, va ngu ngh eu thanh tnhSeven kinds of
purification for monks and nuns: purification of
speech, thinking, walking, standing, lying, sitting,
and sleeping and resting.
That Chung Tuy Mien: Anusaya (p)Bay
khuynh hngSeven kinds of latenciesSeven
kinds of latent proclivitiesSee That Tuy Mien.
That Chung T Tanh: Seven kinds of self-
natureTheo Kinh Lang Gia, co bay loai t tanh:
Tap T Tanh (amudayasvabhava (skt), s tap hp
hay tu tap; Tanh T Tanh (bhavasvabhava (skt),
hu the hay s hien hu; Tng T Tanh
(lakshanasvabhava (skt), dau hieu hay cai tng
trng; ai Chung T Tanh (mahabhutasvabhava
(skt) hay cac thanh to; Nhan T Tanh
(hetusvabhava (skt), nguyen nhan hay ly do;
Duyen T Tanh (pratyayasvabhava (skt), ieu
kien hay duyen; Thanh T Tanh
(nishpattisvabhava (skt), s hoan thanh hay s
toan haoAccording to The Lankavatara Sutra,
there are seven types of self-nature (svabhava):
collection or aggregate, being (existence), sign
(symbol), the elements, cause or reason, condition
(causation), and perfection.
That Chung Vo Thng: Bay loai vo thng
Seven kinds of impermanence.
That Chung Vo Thng: That thang sBay
loai vo thngSeven kinds of peerlessness.
That Chung Xa: Seven abandonments or
riddancesBay loai xa bo: tam tanh bnh ang,
3832
xa bo ghet thng; xa bo ke than ngi thu; xa bo
loi lam thng ghet gay ra bi tham, san, si; xa bo
lo au ve li tha; xa bo chap tng; xa bo moi vui
sng cua mnh, em th cho ngi; lam li cho ke
khac ma khong mong en apSeven kinds of
detachment: cherishing non and nothing, no
relations with others, riddance of love and hate,
riddance of anxiety about the salvation of others,
riddance of the clinging of form, giving to others,
and benefitting others without hope of return.
That Chung Y: Seven kinds of clothingBay loai
y (cua ch Tang Ni).
That Chuyen Thc: Seven forthcoming
consciousnessesBay s biet sap enSee
Chuyen Thc.
That Chng: Bay v chng minhSeven
witnessesSee Tam S That Chng.
That C: To miss the opportunity.
That Cu Ngha Luan: Sapta-padarthi (skt)Ten
mot bo luanName of a work of commentary.
That Diep Nghiem: See That Diep Thu.
That Diep Nham: Sapta-parna-guha (skt)Satta-
pani-guha (p)Seven-leaf-tree stone cave
ong That Diep ni dien ra cuoc ket tap kinh ien
lan th nhat (do ngai Ma Ha Ca Diep chu toa)
Where the First Council took place.
That Diep Quat: Sapta-parnaguha (skt)Seven-
leaf-tree caveHang a ni co cay bay la ma
ngi ta cho rang a xay ra cuoc ket tap kinh ien
lan au tien ngay sau khi c Phat nhap diet
The cave where the Seven-leaf-tree grew,
beneath which the first Council (Synod) is said to
have been held after the Buddhas death.
That Diep Thu: Cay Bay La moc di hang a
ni ma ngi ta cho rang a xay ra cuoc ket tap
kinh ien lan au tien ngay sau khi c Phat nhap
diet, e tng nh va quyet nh ghi lai nhng li
day do cua NgaiThe Seven-leaf-tree that
grew in the cave beneath which the first Council
(Synod) is said to have been held after the
Buddhas death, to recall and determine his
teaching.
That Diet Tranh Gii: See That Diet Tranh
Phap.
That Diet Tranh Phap: Adhikarana-samadha
(skt)Saptadhikarana-samatha (skt)Sapta-
dhikarana-samatha (skt)Theo Kinh Phung Tung
trong Trng Bo Kinh, co bay phap dung e hoa
 3833

giai moi khi co s tranh cai gia ch Tang. Th saturn)That dieu bao gom mat tri, mat trang,
nhat la T Thuan hay ng d hien tien ty ni. Cho kim tinh, moc tinh, thuy tinh, hoa tinh va tho tinh.
hai tu s tranh chap oi dien nhau e thanh minh That Dieu Phap: Saddhamma (p)Theo Kinh
va giai quyet van e. Th nh la c Niem hay ng Phung Tung trong Trng Bo Kinh, co bay dieu
d c niem ty ni (co chng c rang mnh khong phap: tn, tam, quy, a van, tinh tan, niem an tru,
biet hay khong nh). Lam cho mot ngi nhn va tr hueAccording to the Sangiti Sutta in the
nhan rang mnh khong con nh g ve van e a Long Discourses of the Buddha, there are seven
tranh chap na. Th ba la Bat Tri hay ng d bat right practices: faith, shame, moral dread, much
tri ty ni (noi quyet rang tam tr khong bnh thng learning, vigour, mindfulness, and wisdom.
khi xay ra tranh chap). Lam cho mot ben nhn That Du: Seven metaphorsBay an du.
nhan rang tam tr mnh khong bnh thng khi xay 1) Hoa Trach Du: A simile of the burning
ra tranh chap. Th t la a Nhn Mch Toi, houseSee Hoa Trach Du.
chuyen len giao hoi phan x bang bieu quyet cua 2) Cung T Du: Daridra-purusa (skt)A simile
a so. Th nam la ng D T Ngon Tr, hay t an of a poor sonSee Phu Gia T Tha Phng
nan xin loi. Th sau la a Mch Toi Tng, quanh Cau Thc.
co thoai thac va Tang chung se hoi i hoi la i ba 3) Dc Thao Du: A simile of medicine (herbs
lan trc khi quyet nh hnh phat. Th bay la Nh or medicine plants).
Thao Phu a hay cung niem Phat khoa lap. Tranh 4) Hoa Thanh Du: A simile of the magic or
e cho nhieu ngi biet ve s tranh chap trong illusion cityeSee Hoa Thanh Du.
Tang oanAccording to the Sangiti Sutta in the 5) Y Chau Du: An du ve ngoc quy trong cheo
Long Discourses of the Buddha, there are seven aoA simile of a precious pearlSee Y
rules given in the Vinaya for settling disputes Chau.
among monks (disputes arise from arguments, 6) Ke Chau Du: A simile of the precious stone
misconduct, judgment and punishment, correctness worn in the coiled hair on top of the kings
of a religious observance)Seven rules for the headSee Ke Bao.
participation and settlement of disputed questions 7) Y T Du: A simile of the poisoned sonsSee
that have been raised: First, sammukha-vinaya or Y T.
face to face evidence, or appeal to the law. To That ai: Bay yeu to ln: a ai, hoa ai, thuy
place the two quarrelling monks face to face in ai, phong ai, khong ai (h khong), kien ai, va
order to clarify and solve the problem. Second, thc aiSeven elements: the element Earth, the
smrti-vinaya or no witness or proof (no element Fire, the element Water, the element
recollection). To make one admit that his memory Wind, the element Space, reasoning to make the
had failed in regard to the point of dispute. Third, seven elements (sometimes it is also named as
amudha-vinaya or irresponsibility (mental tam ai or mind), and perception or the perception
derangement). To make a monk admit that he was of the six organs.
not in his normal mind when the point of dispute That ai Phu: That ThanhCac trng phai
arose. Fourth, pratijnakaraka-vinaya or decision khac goi la That Thanh th trng phai Hoa
by majority vote or verdict. Fifth, Nghiem goi la That ai Phu hay That S Phu
tatsvabhavaisiya-vinaya or voluntary confession While other schools call That Thanh, Hua-Yen
or formality of confession. Sixth, yadbhuyasikiya- School calls That ai Phu or That S PhuSee
vinaya or condemnation of unconfessioned sin, That Thanh.
make a statement and ask thrice for judgment. That ai S: Seven mastersSee That Thanh.
Seventh, trnastaraka-vinaya or covering the mud That ang Giac Chi: See That Giac Chi in
with straw (covering over with grass). The Vietnamese-English Section.
avoidance of publicity to a dispute within the That ien ao: Viparyaya (skt).
Sangha. (A) Bay th ien ao: thng, lac va vo lac, nga,
That Dieu: Graha (skt)The sun, moon, and five tnh va vo tnh, vo thng, vo nga, va ien
graha or planets (venus, jupiter, mercury, mars, ao ve cai khongSeven inversions or

upside-down views: wrong views on
permanence, wrong views on worldly
happiness and unhappiness, wrong views on
ego, wrong views on purity and impurity,
wrong views on impermanence, wrong views
on non-egoism, and wrong views on
emptiness.
(B) Theo Du Gia Luan: tng, kien, tam, thng,
lac, nga (cho rang co cai nga thng hang), va
tnh ien ao (cho bat tnh la tnh)
According to the Yogacara Sastra: evil
thoughts or wrong views on (upside down)
perception or false views or wrong views or
illusory or misleading views (to see things
upside down), deluded or upside down mind
or mind following the external environments,
wrong views on permanence
impermanence, wrong views on worldly
happiness and unhappiness, wrong views on
ego and non-ego, and wrong views on purity
and impurity.
That ien Bat ao: Completely upset.
That ieu Ca Sa (Y): Y bay manhThe Uttara-
sanga (skt)The outer mantle of a monk,
composed of seven pieces.
That ieu Y: See That ieu ca sa.
That nh Cu: Theo Kinh Phung Tung trong
Trng Bo Kinh, co bay nh cu: chanh tri kien,
chanh t duy, chanh ng, chanh nghiep, chanh
mang, chanh tinh tan, va chanh niem According
to the Sangiti Sutta in the Long Discourses of the
Buddha, there are seven requisites of
concentration: right views, right thought, right
speech, right action, right livelihood, right effort
(energy), and right mindfulness.
That c: InhumanLack of virtuesContrary
to virtue.
That Gia Hanh: Bay phap chuan b tu trSeven
preparatory practices.
That Gia Hanh V: Bay bac tu trSeven stages
of application.
That Giac Chi: Sapta-bodhyangani (skt)
Sambojjhanga (p)Satta-sambojjhanga (p)
Seven elements of bodhiSeven factors of
enlightenmentTheo Kinh Phung Tung trong
Trng Bo Kinh, co bay giac chi hay that bo e
phan. Phat t tu hanh that giac chi at c nhng deedsSee Cu Sn Bat Hai.
ket qua sau ay: Tat ca ac phap eu c tieu tr;
3834
tat ca phap lanh cang ngay cang tang trng; v tu
thien bo ac nen luon luon c an lac, khong b
au kho; se chng qua thanh Phat: trach phap, tinh
tan, hy, khinh an, niem, nh, va xa giac chi
According to the Sangiti Sutta in the Long
Discourses of the Buddha, there are seven Limbs
(factors) of Enlightenment, or the seven Bodhi
shares. Practicing the seven awakening states will
result in the following achievements: Elimination
of evil; development of virtue; feeling of
cheerfulness versus suffering; final enlightenment:
selection of the proper dharma (distinguishing the
true teaching from the false), constant effort
(making efforts to practice the true teaching),
cheerfulness or high spirits (rejoicing in the true
teaching), peaceful mind (eliminating indolence
and and attaining comfort and relaxation),
remembrance of the dharma (being mindful so as
to keep the balance between concentration and
insight), concentration ability, and non-attachment
ability (detaching one's thoughts from external
objects, thereby securing serenity of mind).
That Giac Chi Tam Muoi: Sapta-bodhyangani-
samadhi (skt)Sambojjhanga-samadhi (p)Phep
tam muoi dung quan tng e ac that Bo e
phan hp thanh qua Bo eConcentration of
seven factors of enlightenment.
That Giac Phan: See That Bo e Phan, and That
Giac Chi.
That Giac Phan Tam Muoi: Sapta-bodhyangani-
samadhi (skt)Sambojjhanga-samadhi (p)That
Chung Tam MuoiThat Giac Chi Tam Muoi
Phep tam muoi dung quan tng e ac that Bo
e phan hp thanh qua Bo eConcentration of
seven factors of enlightenmentSee That Giac
Chi.
That Gii: Seven mental realmsSee That Tam
Gii.
That Hai: Nine Cakravala (skt)Chn rang nui
hay luc a b phan cach bi tam bien cua vu tru.
Ngoai lp bien ngoai cung nc man, con 7 bien
kia eu cha ay cong c thuy nen goi chung la
That HaiNine concentric mountain ranges or
continents, separated by eight seas, of a universe.
The extremely outside sea with salted water, the
rest 7 seas are full with water of meritorious

That Hien V: Seven stages of goodnessBay
bac thien hienSeven virtuous stagesBay bac
ao hanh.
That Hoa: Bay loai hoa giac ngo: gii thanh tnh,
tam thanh tnh, kien thanh tnh, nghi phan biet
thanh tnh, phan quyet thanh tnh, hanh thanh tnh,
va niet ban thanh tnhSeven flowers of
enlightenment: commandments are pure, heart is
pure, views are pure, purity in doubt
discrimination, purity in judgment, purity in
conduct, and purity in Nirvana.
That Hoa Bat Liet: That ien bat aoTo be
turned upside downAccording to the Pi-Yen-Lu,
example 9, mot hom co mot v Tang hoi Trieu
Chau: "The nao la Trieu Chau?" Trieu Chau ap:
"Ca ong, ca Tay, ca Nam, ca Bac." V Tang
hoi Trieu Chau the ay, Trieu Chau ap the ay,
hay noi lam sao do tm? The ay cung chang c,
ma chang the ay cung chang c. Theo Vien
Ngo trong Bch Nham Luc, pham ke tham thien
hoi ao xet ro chnh mnh, toi k gian trach ngon
cu. au chang thay Trieu Chau a noi: "Ch ao
vo nan, ch hiem gian trach." Lai chang thay Van
Mon noi: "Hien nay thien khach tum ba tum nam
noi chuyen on ao, noi cai nay la cu ng 'thng
tai', cai kia la cu ng 't than x.'" Ho khong nhan
ra rang ay ch la ca phng tien cua co nhan, v
ke s c hau hoc cha ro cho tam a, cha thay
ban tanh, nen bat ac d ma lap ra ng cu phng
tien. Co nhan noi: "Tam la can, phap la tran, hai
th v nh vet tren gng." Khi hanh gia en c
canh gii nay se t nhien sach se va tr troi. Cho
dau tot cung ly luan i na cung cha phai la cho
yen on. Khi en cho nay ngi ta thng lam hieu
cho o la canh vo s, nen Phat cung chang them
lay ma nhang cung chang them ot. That tnh
giong th co giong, nhng dau la nh the ho ang
sai lam hoan toan. Khi b hach hoi en, cau tra li
cua ho giong nh chan ly toi thng, nhng khi ho
b nam lay th ngay lap tc that ien bat ao (that
hoa bat liet), tru cho bung th trong rong con tam
th cao ngao; en em tr tch (30 thang chap) qu
tay am ngc th a muon roi. Hanh gia tu thien
phai thay cho that ro rang s nhan manh chnh
trong nha Thien la khong da vao van t. Theo li
Phat day trong Kinh Lang Gia, nha Thien da vao
thc tap hn la van t sach v. Ngi thc tap of words and letters." According to the Buddhas
thien thng khuyen bat lap van t. ay khong
3835
nhat thiet la e phu nhan kha nang dien at cua
van t ma ch e tranh s nguy hiem cua s mac
ket vao ngon ng ma thoi. Ngi ta khuyen chung
ta nen dung van t mot cach kheo leo v li ch
cua ngi ngheAccording to the Pi Yen Lu,
example 9, one day, a monk asked Chao-chou,
"What is Chao-chou?" Chao-chou replied, "East
gate, west gate, south gate, north gate." This monk
asked this way, Chao Chou answered this way;
how will Zen practitioners look for them? This
way won't do, not this way won't do either.
According to Yuan-Wu in the Pi-Yen-Lu, when
you immerse yourself in meditation and inquire
about the Path, it is in order to clearly understand
yourself; just avoid picking and choosing among
verbal formulations. Why? Haven't you read what
Chao-chou said "The ultimate path has no
difficulties; just avoid picking and choosing." An
haven't you read what Yun-men said "These days
whenever followers of Ch'an gather in threes and
fives their mouths chatter on and on; they say
'these are words of high ability, those are words
uttered in reference to the self.'" They don't
realize that within the gate of expedient means
the Ancients couldn't help but establish expedient
verbal formulae for latecoming students of
elementary capacities who had not yet clarified
their mind ground nor seen their fundamental
nature. An Ancient said, "Mind is the sense
faculty, things are the objects; bothe elements are
like flaws on a mirror." When practitioners get to
this realm will naturally be clean and naked, bare
and untrammelled. Even the ultimate principle of
theory is not yet the place of peace and security.
People often misunderstand this point; they stay
within the realm of unconcern and neither pay
homage to the Buddhas nor burn incense. They do
indeed seem to be right, but in spite of that they're
totally wrong. When questioned, their replies do
resemble the ultimate principle, but as soon as
they are pressed, they're shattered, confused; they
sit there with an empty belly and a proud heart,
but when they get to their last day they'll wring
their hands and beat their breasts, but it'll already
be too late. Zen practitioners should see clearly
that the main emphasis in Zen is "no establishment
teachings in the Lankavatara Sutra, the Zen or
 3836

intuitive school does not set up scriptures. It lays La, Ty Na at Ca, va Ni Dan at LaSeven
stress on meditation and intuition rather than on concentric ranges around Sumeru: Yugamdhara,
books and other external aids. People who Isadhara, Khadiraka, Sudarsana, Asvakarna,
practice Zen often advise not using words. This is Vinataka, and Nemimdhara.
not to discredit words, but to avoid the danger of That La Ba: Sravana (skt)SuA constellation
becoming stuck in them. It is to encourage us to identified with the Ox of the Chinese
use words as skillfully as possible for the sake of constellations, in the Aries and Sagittarius.
those who hear them. That La Ma Na L Ca: Sramanerika (s&p)See
That Hoa: Bat hoaDissension Sa Di Ni.
DisagreementDiscord. That La Mat Ni La: Sramanera (skt)See Sa Di
That Huyet Bat Xuyen: See That Xuat Bat Mot. and Gii Sa Di.
That Hu: Seven existencesBay s hien hu That La Phat: That La Phat Tat eSee Xa Ve
See That Chung Hu. Quoc.
That Hu Y Phuc Nghiep: Seven bases of That La Phat Tat e: Sravasti or saravati (skt)
fortuitous karmaSeven bases of fortunate See Xa Ve Quoc.
karmaBay can ban cua nghiep lanh. Bo th cho That La Phiet Thanh: Savatthi (p)S(h)ravasti
khach va ngi l bc. Giup ngi bnh hay (skt)Xa Ba eThat La PhatSee Xa Ve
bo th cho ngi bnh va giup ngi hau bnh. Quoc.
Trong cay va lam vn cho tnh xa hay bo th That La Phc Na Ma Tay: Sravana-masa
vn tc. Thng xuyen cung cap thc pham cho (skt)Thang nong nhat cua mua he (t 16 thang 5
ch Tang Ni hay bo th o an thng ngay. en 15 thang 6)The hottest month of summer,
Thng xuyen cung cap y ao cho ch Tang Ni. July-August (from 16th of 5th month to 15th of 6th
Thng xuyen cung cap thuoc men cho ch Tang month).
Ni. Cuoi cung la tuy luc bo thThe seven That Li: Sri (skt)Ten tat cua Ngai Van Thu
grounds for a happy karma through benevolence That Li (S Li)An abbreviation for Manjusri.
to the needy: almsgiving to visitors, travellers or That Li Cuc a: Srigupta (skt)Ten cua mot
strangers; help the sick and their nurses; gifts of ngi thu ghet c Phat, a toan hai Phat bang
gardens and groves to monasteries; regular ham la va mot loai thc uong ocName of an
provision of food for the monks and the nuns; enemy of Sakyamuni, whom he tried to destroy
regular provision of clothes for the monks and the with a pitfall of fire and a poisoned drink.
nuns; regular provision of medicines to the monks That Li e Ba: Srideva (skt)Ten cua ao Hy,
and the nuns; and finally, practice almsgiving mot nha s noi tieng cua Trung QuocName of
whenever possible. Tao-Hsi, a noted monk in China.
That Khong: Seven kinds of EmptinessSeven That Li La: Sarira (skt)Xa liRelics.
emptinessesSee That Chung Khong. That Li La a: Srilabdha (skt)Mot bnh luan
That Kien: Seven viewsBay quan iem hay gia Phat Phap noi tieng, ngi a cong hien tap
bay cach nhn. bnh luan ve ai Tha Khi Tn Luan; ngi ta
That Kiet S: Theo Kinh Phung Tung trong goi ong la ngi giac ngo cua vung Bac An A
Trng Bo Kinh, co bay kiet s: ai, san, kien, celebrated commentator, to whom is attributed the
nghi, man, hu tham, va vo minh kiet s chief commentary on the Awakening of Faith; he
According to the Sangiti Sutta in the Long is called the enlighter of northern India.
Discourses of the Buddha, there are seven fetters: That Li Mat a La: Srimitra (skt)Mot v
complaisance, resentment, wrong views, doubt, hoang t An o, xuat gia roi sang Trung Hoa
conceit, fetter of craving for becoming, and fetter khoang nhng nam 317-322. Ngai a dch ba bo
of ignorance. kinh (khong ro ten kinh nao)A prince of India,
That Kim Sn: Bay vong nui vang bao quanh who became a monk and translated three works in
nui Tu Di: Du Kiet a La, Y Sa a La, Kiet a Nan-King around 317-322 A.D.
Lat Gia, To at Le Xa Na, An Thap Phc Yet

That Li Ngat Lat a e: Srikritati (skt)Theo
Eitel trong Trung Anh Phat Hoc T ien, ay la
ten xa cua KashgarAccording to Eitel in The
Dictionary of Chinese-English Buddhist Terms,
Srikritati was an ancient name of Kashgar.
That Li Phat The: Sribhuja (skt)Ten nc
Chau Mat La Du tc nc Thi Li Phat The hay
Ma Lai ngay nay, mien ong cua ao Sumatra
Name of Malaya which is now Sribhuja, east of
Sumatra.
That Li Sai an La: Sriksetra (skt)Theo Eitel
trong Trung Anh Phat Hoc T ien, That Li Sai
an La la ten mot vng quoc An o thi co, kinh
o co le bay gi la SilhetAccording to Eitel in
The Dictionary of Chinese-English Buddhist
terms, Sriksetra was an ancient kingdom near the
mouth of the Brahmaputtra, capital probably is
modern Silhet (Srihatta).
That Li Yet Ba: Srigarbha (skt)1) Kiet Tng
Thai: Fortunes womb; 2) Danh Hieu cua Visnu:
An epithet of Visnu; 3) Thanh kiem: A sword; 4)
Mot loai a quy: A precious stone.
That Lo: Lac ngTo lose ones way.
That Luan: Seven treatisesBay bo luan: Phap
Tu (phan loai cac phap), Phan Biet (nhng tiet
muc), Gii Thuyet (luan giai ve cac nguyen to hay
gii), Nhn Thuyet (ch danh nhng ca tnh),
Thuyet S (nhng iem tranh luan), Song oi (bo
sach ve nhng cap oi), va Phat Thu (bo sach e
cap en nhng van e lien quan)Seven Books
of the Abhidhamma Pitaka: Classification of
Dhamma (dhammasangani), Divisions (vibhanga),
Discourse on Elements (dhatukatha), the Book on
Individuals(puggala-pannatti), Points
Controversy (kathavatthu), the Book of Pairs
(yamaka), and the Book of Causal Relation
(patthana).
That Lc: Theo Kinh Phung Tung trong Trng
Bo Kinh, co bay lc: tn lc, tinh tan lc, tam lc,
quy lc, niem lc, nh lc, va hue lc
According to the Sangiti Sutta in the Long
Discourses of the Buddha, there are seven
powers: power of faith, power of energy, power of
moral shame, power of moral dread, power of
mindfulness, power of concentration, and power of
wisdom.
That L La: Sarira (skt)Xa liRelics.
3837
That Ma at Ly: Saptamatr (skt)The seven
divine mothers, or personified of the principal
deities.
That Man: Theo Cau Xa Luan, co bay loai kieu
man: Th nhat la Man (mana (skt), khi tam kieu
man cho rang mnh hn hay mnh bang ngi. Th
nh la Qua man (ati-mana (skt), khi tam kieu
man cho rang mnh hn nhng ngi bang mnh,
va cho rang mnh bang hay coi thng nhng
ngi hn mnh. Th ba la Man qua man (manati-
mana (skt), khi tam kieu man cho rang mnh hn
nhng ngi hn mnh. Th t la Nga man (atma-
mana (skt), khi tam kieu man chap co ta va co
cai s hu cua ta. Th nam la Tang thng man
(adhi-mana (skt), khi tam kieu man khi cha
chng ac Thanh ao ma cho la chng ac. Th
sau la Ti man hay Ti Ha Man (una-mana (skt),
khi tam kieu man cho rang ngi cc ky tai gioi
ch hn mnh chut t thoi. Th bay la Ta man
(mithya-mana (skt), khi tam kieu man cho rang
mnh co ao c, ky that mnh chang co ao c
gAccording to the Kosa Sastra, there are seven
pretensions or arrogances: First, asserting
superiority over inferiors and equality with equals.
Second, the pride which among equals regards
self as superior and among superiors as equal
(superiority over equals and equality with
superiors). Third, superiority over manifest
superiors. Fourth, egotism or overweening pride.
Fifth, vaunting assertion of possessing the truth.
Sixth, vaunting ones inferiority or flase humility.
The pride of regarding self as little inferior to
those who far surpass one. Seventh, vaunting lack
of of virtue for virtue.
That Mau Thien: Seven divine mothers.
That Mien: Mat nguSleeplessnessInsomnia.
That Minh: Blind.
That Nan: The seven calamities.
(A) Bay nan: nan bi mat tri mat trang loi o,
nan bi cac v sao loi o, nan la chay, nan
lut, nan giong bao, nan han han, va nan giac
cpSeven disasters: sun and moon losing
their order (eclipses or too early monsoon or
too late monsoon), unlucky stars
(constellations irregular), fire, flood, wind-
storms (violent storms), drought, and rebellion
(invasion and robbers or hateful bandits and
thieves).
 3838

(B) Bay nan khac: nan la, nan nc, nan giong That Phap Tai: The seven riches or seven ways
bao, nan gm ao, nan quy d, nan gong of becoming rich in the LawSee That Thanh
cum, va nan giac cpOther seven Tai.
disasters: fire, water, violent or wind storms, That Phap Bat Tnh Quan: Bay phap bat tnh
knives and staves, vengeful ghosts, yokes, quan: Th nhat la chung t bat tnh, than nay do
chains and fetters, and hateful bandits and ni nghiep dam duc, t hat giong tham ai ma sanh.
thieves. Th nh la tho sanh bat tnh. Mam sanh khi cua
That Nghi: Improper. ban than do mot iem tinh huyet cua cha me hoa
That Nghch: Seven heinous crimesThat nghch hp trong khi gan gui. Th ba la tru x bat tnh.
toi: lam than Phat chay mau, th phu (giet cha), th Thai than trong t cung nh nhp, nam di ruot
mau (giet me), giet Tang, th a xa le (giet thay non, tren ruot gia. Th t la thc am bat tnh. Khi
day ao), pha kiet ma, va th a la hanThe seven con trong thai, huyen than lai tho dung huyet
rebellion acts or deadly sins: shedding a Buddhas phan cua ngi me. Th nam la s sanh bat tnh.
blood, killing father. killing mother, killing a Khi a u thang ngay, thai than au hng ve san
monk, killing a master (teacher), subverting or mon, ra khoi mnh ngi me cung mot luc vi mau
disrupting monks, and killing an Araht. mu, s hoi nh day ay. Th sau la c the bat tnh.
That Ngon: To speak in vainTo waste ones Trong lp da ngoai che ay than nay la tat ca s
words. hoi nh cua cac chat, tht, xng, mau, am, ai,
That Nhan Tam: Unpopular. tieu, van van. Th bay la cu canh bat tnh. en
That Nhat: Bay ngay trong mot tuan: Chu Nhat, khi chet roi, than nay la mot ong tht snh thui ra
Th Hai, Th Ba, Th T, Th Nam, Th Sau, va ri, mac cho gioi ta bo lan hoac qua dieu tha mo.
Th BaySeven days in a week: Sunday Theo Hoa Thng Thch Thien Tam trong Tnh
(Ravivara-skt), Monday (Somavara-skt), Tuesday o Thap Nghi Hoac Van Luan, hanh gia tu tnh o
(Mangalavara-skt), Wednesday (Budhavara-skt), muon quyet nh c sanh ve Tay Phng Cc
Thursday (Brhaspativara-skt), Friday (Sukravara- Lac, can nen luon tap tu hanh yem ly bang cach
skt), and Saturday (Sanivara-skt). quan bay phap bat tnh. Than mnh a the, than
That Nh Lai: Bay ang Nh Lai: A Di a, Cam ngi khac lai cung nh vay. Neu thng quan sat
Lo Vng, Quan Am, Dieu Sac Than, Bao Thang, bay ieu bat tnh nay, oi vi cac than nam n ma
Li Bo Uy, va Quang Bac Than (a Bao)The ngi i cho rang xinh ep, cung sanh niem yem
seven Tathagatas: Amitabha, Kanlu Wang, Kuan ly va la ai duc lan lan tieu giam Seven Types
Yin, Surupakaya Tathagata, Ratnasambhava, of Meditation on Impurity: First, the impure seed,
Free-From-Fear Tathagata (Abhayam-kara- this body is born from the karma of lust and
tathagata), and Prabhutaratna. attachment. Second, the impure birth, the fetus is a
That Niem: Amanasikara (skt)Mushitasmriti combination of fathers sperm and mothers egg in
(skt)DistractionInattentionKhong chu sexual intercourse. Third, the fetus in impure,
tamS mat chanh niemDistractionTo lose dirty area of the womb, under the small intestines
the train of thought or meditationLoss of and above the large intestines. Fourth, as a fetus,
memoryLoss of mindfulnessWandering mind. the body drinks the mothers blood. Fifth, once
That Phap: ready to be born, the fetus emerges from the
1) Bay ieu khong tranh khoiThe seven womb with pus and blood gushing forth and foul
unavoidableSee That Bat Kha T. odors in profusion. Sixth, inside a thin layer of
2) Bay phap am ch bay con ng a en giac skin, the body contains nothing but flesh, bones,
ngo: Seven dharmasImply seven branches blood, sputum, urine, and stool, etc. Seventh, after
of enlightenmentSee That Bo e Phan. death, the body swelling up and rotting away, with
That Phap Bat Kha T: Bay ieu khong the tranh flesh and bones disarray, feeding feelers and
cThe seven unavoidablesSee That Bat crows. According to Most Venerable Thch Thien
Kha T. Tam in the Pure Land Buddhism, if a Pure Land
practitioner wishes to be assured of rebirth, he or

she should perfect the practice of disgust of the
five desires by engaging in the seven types of
meditation on impurity. Our own bodies being
impure, the bodies of others are likewise. If we
constantly meditate on these seven impurities, we
will gradually develop disgust toward those male
and female forms which ordinary people judge
handsome and beautiful. Thus the flames of lust
will gradually diminish.
That Phat: Bay v co PhatThe seven ancient
BuddhasThat Phat bao gom Ba v Phat trong
thi qua kh Trang Nghiem Kiep: Ty Ba Thi Phat,
Thi Kh Phat, Ty Xa Phu Phat. Bon v Phat trong
thi Hien Kiep: Ca-la-ca-ton (Cau Lu Ton) Phat,
Cau Na Ham Mau Ni Phat, Ca Diep Phat, va
Thch Ca Mau Ni PhatThree Buddhas in the
past glorious kalpa: Vipasyin Buddha (Universally
Preaching), Sikhin Buddha (Fire), Visyabhu
Buddha (All Benevolent). Four Buddhas in the
present or Bhadra kalpa: Krakucchanda Buddha
(present kalpaGold Wizard), Kanakamuni
Buddha (present kalpaGolden Wizard),
Kasyapa Buddha (Drinking Brightness), and
Sakyamuni Buddha (present kalpaBenevolence
and Serenity).
That Phat Chan That Luan: Tattva-saptati
(skt)Luan ve Bay v co PhatTreatise on the
seven ancient Buddhas.
That Phat Diet Toi Chan Ngon: True Words of
Seven Buddhas for Eradicating Offences.
That Phat Dc S: The seven healing Buddhas.
That Phat Thong Gii: Sakyamuni Buddha and
six legendary Buddhas who preceded himSee
That Phat.
That Phi Dieu Phap: Asaddhamma (p)Theo
Kinh Phung Tung trong Trng Bo Kinh, co bay
phi dieu phap: bat tn, vo tam, vo quy, thieu van,
giai ai, that niem, va liet tueAccording to the
Sangiti Sutta in the Long Discourses of the
Buddha, there are seven wrong practices: lack of
faith, lack of moral shame, lack of moral dread,
little learning, being slack, unmindful, and lack of
wisdom.
That Phng Tien: Bay phng tienSeven
expedients.
That Quan: Bay th quan tng hay tram t
Seven contemplations.
That Sac Thien: Seven heavens in the form
3839
realm.
(A) Bay Tang Tri Sac Gii: Tnh C Thien,
Pham Thien, Tha Hoa Thien, Tha Hoa T Tai
Thien, au Suat Thien, To Da Ma Thien, va
ao Li ThienSeven heavens in the form
realm: the Heavens of Pure Dwelling, the
Brahma Heavens, the Heavens of Others
Transformation, the Heavens of Comfort from
Transformation, the Tushita Heaven, the
Suyama Heaven, and the Heaven of the
Thirty-Three.
(B) Bay Tang Tri Sac Gii khac: Pham Thien,
nam coi tri Tnh C, Vo Tng Thien, Nht
Thien Thien, Nh Thien Thien, Tam Thien
Thien, va T Thien ThienSeven other
heavens in the form realm: the Brahma
Heaven, the five Pure Dwelling Heavens,
Heavens of No-Return, the No Thought
Heaven, the First Dhyana Heaven, the
Second Dhyana Heaven, the Third Dhyana
Heaven, and the Fourth Dhyana Heaven.
That Sinh: Seven lifetimesBay lan sanh t.
That S Gia: Klesas (skt)Bay s gia cua ac
ao: ai duc, san han, vng mac, cong cao nga
man, vo minh, ta kien, va nghi hoac The seven
messengers or agents that cause sentient beings to
go down to the evil paths: desire, anger, clinging
or attachment, pride or arrogance, ignorance or
unenlightenment, wrong views, and doubts.
That S Tuy Than: Bay mon tuy than: tam y,
nhat bat, l hng, ban chai, ghe au, giay ve
sinh, va o e ra rayThe seven appurtenances
of a monk: the three garments, a bowl, a censer, a
duster or fly-brush, a stool, hygienic paper, and
material for washing.
That Tai Nan: See That Nan.
That Tai: Ariya-dhanani (p)Bay tai san
Seven richesSeven Treasures of Enlightened
BeingsSee That Thanh Tai.
That Tang:
(A) Phap hoi t vien gom bay v Tang: tru nguyen
s, ao s, pham am s, chu te s, tan hoa s,
ng at s, va tch trng sAn assembly
of a monastery fraternity, usually composed
of seven monks: invoker, leader, master of
sacred words, intoner or leader of the
chanting, flower-scatterer, distributor of
missals, and shaker of the rings on the metal

staff.
(B) Bay v Tang khac: giang s, oc s, tru
nguyen s, tam le s, chu te s, tan hoa s, va
ng at sOther seven monks:
expounder, reader, invoker, director of the
three ceremonies, intoner or leader of the
chanting, flower scattered, and distributor of
missals.
That Tang Phap Hoi: An assembly of a
monasterial fraternitySee That Tang.
That Tang Te: An endowment for a complete
monastic fraternity of seven monks.
That Tam Gii: Seven mental realmsBay coi
cua tam: tam nhan, tam thiet, tam thnh, tam ty,
tam than, tam tng, va tam y The seven realms
perception: perception produced by eye,
perception produced by tongue, perception
produced by ear, perception produced by nose,
perception produced by body, perception produced
by mind, and perception produced by thought.
That Thanh: Theo ai Tha, that Thanh hay bay
bc i vao kien ao (tr hue khong sai pham).
Theo trng phai Cau Xa cua Tieu Tha, that
Thanh la bay s phat trien e i en Thanh thien:
tn, gii, van, tam, qu, xa, va tue According to
the Mahayana, seven sacred graces or seven
grades or steps in virtue preceding the entry into
faultless wisdom. According to Kosa School of
Hinayana, the seven sacred graces are seven
developments of holiness: faith, observance of the
commandments, hearing instruction, shame for
self, shame for others, renunciation, and wisdom.
That Thanh Giac: See That Bo e Phan.
That Thanh Tai: Ariya-dhanani (p)Bay tai
san.
(A) Bay tai san cua bac Thanh Nhan: tn, tan, tam
quy (ho vi ben ngoai va then vi ben trong),
a van, xa (khong chap gi trong tam), nh
(tam khong dao ong), va hueSeven
Treasures of Enlightened Beings: faithfulness,
vigor, shamefulness, broad knowledge,
forgiveness or abandonment, concentration or
Samadhi, and wisdom.
(B) Theo Kinh Phung Tung trong Trng Bo
Kinh, co that thanh tai: tn tai, gii tai, tam tai
(xau ho khi t mnh lam loi), quy tai (xau ho
khi ngi khac lam loi), van tai, th tai, va tue
taiAccording to the Sangiti Sutta in the
3840
Long Discourses of the Buddha, there are
seven Ariyan treasures: the treasure of faith,
the treasure of morality, the treasure of moral
shame, the treasure of moral dread, the
treasure of learning, the treasure of
renunciation, and wisdom.
That Thanh V: Seven stages of holinessThat
Thanh hay bay bc i vao kien ao (tr hue
khong sai pham)Seven sacred graces or seven
grades or steps in virtue preceding the entry into
faultless wisdom.
That Thang S: Bay loai vo thng: Phat than,
Phat phap, Phat hue, Phat toan, than lc, kha nang
oan kho giai thoat, va Niet BanThe seven
surpassing qualities of a Buddha: Buddhas body
(his body with thirty-two signs and eighty-four
marks), Buddhas dharma or universal law (His
way of universal mercy), Buddhas wisdom,
Buddhas perfection (His perfect insight or
doctrine), His supernatural powers, His ability to
overcome hindrance and attain Deliverance, and
His abiding place (Nirvana).
That Thap Khong Tanh Luan: Sunyata-sastra-
sapati (skt)Seventy treatises on the nature of the
Void or immaterialSeventy treatises on state of
emptiness.
That Thap Khong Tanh Luan Thch: Sunyata-
sapativrtti (skt)Interpretation of the seventy
treatises on the nature of the Void or immaterial
Interpretation of the seventy treatises on state of
emptiness.
That Thap Ngu Gii Chung Hoc (Tang): Sikkka-
karaniya (skt)Sekhiyadhamma (p)Tieng Phan
goi la Thc Xoa Ca La NiTheo Luat Tang,
Thc Xoa Ca La Ni la bay mi lam gii can hoc
trong sinh hoat hang ngayAccording to the
Vinaya Pitaka, Sikkka-karaniya includes seventy-
five rules of conduct which are connected with
daily activities.
That Thap Ngu Phap: Bay Mi Lam Phap cua
Cau Xa tong, c chia lam nam nhom: 11 Sac
phap, 1 Tam phap, 46 Tam s hu phap, 14 Tam
bat tng ng hanh phap, va 3 Vo Vi tng
phapThe seventy-five dharmas of the
Abhidharma Kosa, divided into five groups: 11
Rupati (Material), 1 Cittam (Mind), 46 Citta-
samprayuktasamskarah, 14 Non-mental Citta-
viprayuktasamskarah, and three unconditioned or

non-phenomenal elements (asamskrta-dharma)
See Bay Mi Lam Phap Cau Xa Tong.
That Thap Nh Thien: The seventy-two devas
Bay mi hai v tri.
That Thap Nh Tue: Tuoi 72, tuoi ma c Phat
noi tieng khi a thuyet Kinh Phap HoaThe age
72, at which Buddha is reputed to have preached
the Lotus Sutra.
That Thap Tam Ton: Trong Man a La cua
trng phai Mat Tong, co bay mi ba v Ton
QuyThe Diamond world Mandala of the
esoteric sect, containing seventy-three honoured
ones.
That That K: Ngay le th 49 cho ngi chet
The seventh seven day of the masses for the dead.
That That Nht: Bon mi chn ngayThe
period of forty nine days after death.
That That Nht K: The seventh seventh of the
masses for the dead.
That That Nhat Le: Le That 49 NgayForty-
Nine-Day CeremonyLe ma gia nh ngi chet
c hanh vao ngay cuoi cua thi ky Than Trung
AmA memorial ceremony performed on
behalf of a deceased on what is believed by
Buddhists to be the final day of the Bardo Period
(in the intermediate state between death and
rebirth).
That That Nht Te: Le Tuan cho ngi chet,
c bay ngay mot lan trong bay tuan. Trong thi
gian nay, trang thai cua ngi chet la trang thai
than trung am. Vao cuoi ngay th 49, s xet
oan ve au thai bat au. Neu lam ung le, gia
nh co the ho niem giup ngi chet v t qua
nhng hiem a e at en canh gii sung
sngMasses for the dead on every seventh day
for seven times. During this period, the deceased
is in the antarabhava or intermediate state (than
trung am). At the end of forty nine days, judgment
having been made, the deceased enters upon the
next state. By observing the proper rites, his
family may aid him in overcoming his perils and
attaining to a happy destiny.
That That Trai: Forty-Nine-Day CeremonySee
That That Nhat Le.
That Th: Seven parablesBay th du.
That (Sac) Thien:
(A) Bay Tang Tri Sac Gii: tnh c thien, pham
thien, tha hoa thien, tha hoa t tai thien, au
3841
suat thien, to da ma thien, va ao li thien
Seven Heavens in the Form Realm: the
Heavens of Pure Dwelling, the Brahma
Heavens, the Heavens of Others
Transformation, the Heavens of Comfort from
Transformation, the Tushita Heaven, the
Suyama Heaven, and the Heaven of the
Thirty-Three.
(B) Bay tang tri: pham thien, tnh c thien (ngu
tnh c thien), vo tng thien, nht thien
thien, nh thien thien, tam thien thien, va t
thien thienSeven Heavens in the Form
Realm: the Brahma Heaven, the five Pure
Dwelling Heavens (Heavens of No-Return),
the No Thought Heaven, the First Dhyana
Heaven, the Second Dhyana Heaven, the
Third Dhyana Heaven, and the Fourth
Dhyana Heaven.
That Thien The: Seven celestial bodiesSee
That Dieu.
That Thien Tu: Seven kinds of wrong doing of
monks and nuns.
1-5)See Luc Thien Tu, ngoai tr ot Cat La Toi
From one to 5 see Luc Thien Tu, except ot
Cat La (Duskrta).
6) ot Cat La ve than: Duskrta (skt)Light sins,
errors, or faults in action.
7) ot Cat La ve khau: Light sins, errors, or
faults on speech.
That Thien: Bay ieu thien toi thang trong Phat
phap: hp thi, hp ngha, hp ng, oc phap, cu
tuc, thch nghi thanh tnh, va pham hanhThe
seven excellences claimed for the Buddhas
teaching: right timing or seasonable, right
meaning, right expression, uniqueness,
completeness, pure adaptability, and noble
objective of nirvana.
That Thong Bat at: Mo ta cach ngo triet e ro
rang, khong tr ngaiRelate the method of
enlightenment thoroughly, and without any
obstacles.
That Thu: Seven destiniesBay ng: a nguc,
nga quy, suc sanh, a tu la, nhn, phi nhn, va
thienSeven gati or states of sentient beings:
hells, hungry ghosts, animals, demons of higher
order, humans, non-humans, and gods (a genius or
higher spiritual being).
That Thu Ma La: Sisumara (skt)Con ca sau

A crocodile.
That Thu Ma La Ng: Sisumara (skt)Thuc
Thuc Ma LaCa sauA crocodile.
That Thu Dieu S: Bay s thu dieuMiddasa-
vatthuni (p)Theo Kinh Phung Tung trong trng
Bo Kinh, co bay s thu dieu: tha thiet hanh tr hoc
phap, va khat vong hanh tr hoc phap trong tng
lai; tha thiet quan phap va khat vong quan phap
trong tng lai; tha thiet ieu phuc cac duc vong
va khat vong ieu phuc cac duc vong trong tng
lai; tha thiet song an tnh va khat vong song an
tnh trong tng lai; tha thiet song tinh tan va khat
vong song tinh tan trong tng lai; tha thiet quan
sat t niem va khat vong quan sat t niem va khat Co loai hu tnh vt khoi moi tng ve sac, ieu
vong quan sat t niem trong tng lai; tha thiet vi
kien giai va khat vong hieu biet s kien trong
tng laiAccording to the Sangiti Sutta, there
are seven grounds for commendations: keenly
anxious to undertake the training, and wants to
persist in this; keenly anxious to make a close
study of the Dhamma, and wants to persist in this;
keenly anxious to get rid of desires, and wants to
persist in this; try to find solitude, and wants to
persist in this; arouse energy, and wants to persist
in this; develop mindfulness and discrimination,
and wants to persist in this; and develop
penetrative insight, and wants to persist in this.
That Thc: Bay thc: nhan, nh, ty, thiet, than, va
y. Y thc xay ra khi giac quan tiep xuc vi oi
tng ben ngoaiSeven consciousnesses: sight
consciousness, hearing consciousness,
consciousness, taste consciousness,
consciousness, mind (mano) consciousness, and
klistamano consciousness. Consciousness refers to
the perception or discernment which occurs when
our sense organs make contact with their
respective objects (The first five consciousness
correspond to the five senses. The sixth
consciousness integrates the perceptions of the
five senses into coherent images and make
judgments about the external world. The seventh
consciousness is the active center of reasoning,
calculation, and construction or fabrication of
individual objects. It is the source of clinging and
craving, and thus the origin of self or ego and the
cause of illusion that arises from assuming the
apparent to be real).
That Thc Lang: Thc Ba LangNgon song cua
3842
bay y thcWave of the seven consciousnesses.
That Thc Tru: Sapta-vijnana-sthitayah (skt)
Seven abodes consciousnessBay cho tru cua
thc. Theo Kinh ai Duyen va Kinh Phung Tung
trong Trng Bo Kinh, co bay thc tru. Co loai
hu tnh, than sai biet va tng sai biet, nh loai
ngi, mot so ch Thien va mot so thuoc oa x.
Co loai hu tnh than sai biet nhng tng ong
loai, nh Pham Thien chung va mi sanh lan au
tien (hay do tu s thien). Co loai hu tnh than
ong loai, nhng tng sai biet, nh ch Quang
Am Thien. Co loai hu tnh than ong loai va
tng ong loai, nh ch Thien coi tri Bien Tnh.
phuc moi tng ve san, khong tac y en cac tng
sai biet, chng Khong Vo Bien X. Co loai hu
tnh vt khoi hoan toan Khong Vo Bien X, ngh
rang: Thc la vo bien, va chng Thc Vo Bien
X. Co loai hu tnh vt khoi hoan toan Thc Vo
Bien X, ngh rang: Khong co vat g ca, va
chng Vo S Hu XAccording to the
Mahanidana sutta and the Sangiti Sutta in the
Long Discourses of the Buddha, there are seven
stations of consciousness. There are beings
different in body and different in perception, such
as human beings, some evas and some states of
woe. There are beings different in body and alike
in perception, such as the devas of Brhamas
retinue, born there (on account of having attained)
the first jhana. There are beings alike in body and
scent different in perception, such as the Abhassara
touch Devas. There are beings alike in body and alike in
perception, such as the Subhakinna devas. There
are beings who have completely transcended all
perception of matter, by the vanishing of the
perception of sense-reactions and by non-attention
to the perception of variety; thinking: Space is
infinite, they have attained to the Sphere of
Infinite Space. There are beings who, by
transcending the Sphere of Infinite Space,
thinking: Consciousness is infinite, have
attained to the Sphere of Infinite Consciousness.
There are beings who, having transcended the
Sphere of Infinite Consciousness, thinking: There
is nothing, have attained to the Sphere of No-
Thingness.
That Thng Nhan Phap: Sappurisa-dhamma
(p)Theo Kinh Phung Tung trong Trng Bo

Kinh, co bay thng nhan phap: tri phap, tri ngha,
t tri, tri lng, tri thi, tri chung, va tri nhan
According to the Sangiti Sutta, there are seven
qualities of the true man: knower of the dhamma,
knower of the meaning, knower of self, knower of
moderation, knower of the right time, knower of
groups, and knower of persons.
That Tn: To break ones promise.
That Tinh: The seven brilliant onesMat tri,
mat trang cung vi nam hanh tinh lien he vi la,
nc, moc, kim kh va at: thai dng, mat trang,
hoa tinh, thuy tinh, moc tinh, kim tinh (thai bach),
va tho tinhThe sun and moon together with the
five planets which are connected with fire, water,
wood, metal and earth: Sun, Moon (thai am),
Mars, Mercury, Jupiter, Venus, and Saturn.
That Tnh: Seven sentimentsBay cam xuc: vui,
buon, thng, ghet, tham vong, san han, va s
haiThe seven emotions: joy (happiness,
pleasure), sorrow (grief), love, hate, desire, anger,
and fear.
That Tnh Luc Duc: Seven sentiments and six
desiresSee That Tnh and Luc Duc.
That To: Seven patriarchsSee That To Tnh o
Nhat Ban.
That To Tnh o Nhat Ban: Bay v to trong Tnh
o tong: Long Tho, The Than, am Loan, ao
Xc, Thien ao, Nguyen Tn, va Phap Nhien
Seven patriarchs of the Pureland Sect: Nagarjuna,
Vasubandhu, T'an-Luan, Tao-Ch'o, Shan Tao,
Genshin and Honen
That Toi Thang: Bay toi thang: an tru toi thang, y
ch toi thang, y qua toi thang, s nghiep toi thang,
xao tien toi thang, hoi hng toi thang, va thanh
tnh toi thangThe seven perfections: perfect rest
in the bodhisattva nature, perfect reliance on or
holding fast to the great bodhi (awaken mind),
perfect resultant aim in pity for all, perfect in
constant performance, perfect in able device (for
spiritual presentation), perfect direction towards
the highest bodhi, and perfect purity and peace.
That Toi: See That Nghch in Vietnamese-
English Section.
That Tong: Shichi-shu (jap)Seven schools
See That Tong Nhat Ban.
That Tong Nhat Ban: Shichi-shu (jap)Bay tong
phai Nhat Ban: Luat Tong, Phap Tong, Tam
Luan Tong, Hoa nghiem Tong, Thien Thai Tong,
3843
Chan Ngon Tong, Thien TongThe seven
Japanese Sects: Ritsu (Risshu or Vinaya), Hosso
(Dharmalakshana), Sanron (San-Lun), Kegon
(Hua-Yen), Tendai (Tien-Tai), Shingon, and
Zen.
That Tri: Bay ieu biet: biet phap, biet ngha,
biet thi biet viec, biet ieu tiet, biet mnh, biet
ngi, va biet ngi nh nhng ca nhanSeven
knowledgesThe seven knowings: to know the
Law, to know its meaning, to know the times and
all duties; to know moderation, to know oneself, to
know the different classes of people, and to know
people as individuals.
That Tr: Seven correctivesSeven
correctionsBay th sa oi trong tu tap.
That Tr: Seven forms of punishment for
monksSee That Tu.
That Trung: Unfaithful.
That Trung Hang Tho: Seven rows of trees
The seven avenues of gem trees in Paradise.
That Trung La Vong: Seven tiers of netting.
That Trung Lan Thuan: Seven tiers of railings.
That Truyen: Extinct (v).
That Tu: Bay loai toi loi cua Tang chung: Ba La
Di, Tang Tan, Than Lan Gia, Ba Dat e, e Xa
Ni (Ba La e Xa Ni), ot Cat La (ac tac), va ot
Cat La (ac thuyet hay li noi ac oc)The seven
kinds of wrong-doing: Parajika (see Ngu Tu (1),
Sanghavasesa (see Ngu Tu (2), Sthulatyaya (see
Luc Tu (3), Prayascitta (see Ngu Tu (3),
Pratidesaniya (see ngu Tu (4), Duskrta (see Ngu
Tu (5), and Sins, errors or faults in speech.
That Tu Gii: Seven groups of preceptsSeven
classes of preceptsBay nhom gii cam.
That Tuc: Trt chanTo lose ones footingTo
stumble over.
That Tung: To lose the trail.
That Tung Bat Hoanh: Seven horizontals and
eight verticalsSee That Xuat Bat Mot.
That Tuy Mien: Anusaya (p)Theo tong ngha
cua Hu Bo Tieu Tha, Tuy Mien la mot ten
khac cua phien nao. Theo tong ngha cua phai
Duy Thc ai Tha, ay la ten goi chung cho
chung t cua Phien Nao Chng va S Tri
Chng (tham, san, si, man, nghi, ta kien). Theo
Kinh Phung Tung trong Trng Bo Kinh, co bay
tuy mien. Do chung an sau nen goi la tuy mien,
chung la cai nhan cho tham duc, v.v., sanh i sanh

lai mai: duc ai tuy mien, san tuy mien, kien tuy
mien, nghi tuy mien, man tuy mien, hu tham tuy
mien, va vo minh tuy mienLatent proclivities or
underlying tendencies are used by the
Sarvastivadins as an equivalent for klesa, the
passions and delusions. They are used by the
school of consciousness as the seed of klesa
(greed, hatred, ignorance, pride, doubt, wrong
views). According to the Sangiti Sutta in the Long
Discourses of the Buddha, there are seven latent
proclivities or underlying tendencies, or inherent
tendencies. For it is owing to their inveteracy that
they are called inherent tendencis (anusaya) since
they inhere (anusenti) as cause for the arising of
greed for sense desire, etc., again and again:
sensous greed (the underlying tendency to sensual
lust or the inherent tendency to greed for sense
desire), resentment (the underlying tendency to
aversion or the inherent tendency to resentment),
wrong views (the underlying tendency to views or
the inherent tendency to false view), doubt (the
underlying, inherent tendency to doubt or
uncertainty), conceit (the underlying or inherent
tendency to conceit or pride), craving for
becoming (the underlying tendency to lust for
existence or becoming), ignorance (the underlying
tendency to ignorance).
That T: Trong Kinh Niet Ban, c Phat day:
Cha me thng con cai ong eu the nao th Phat soles, two palms, two shoulders, and crown well-
cung thng chung sanh toi loi the ay. Bay loai
con cai cua Phat ba gom nhan, thien, thanh van,
duyen giac, va tam chung Bo TatThe Buddhas
seven kinds of sons. In the Nirvana Sutra, the
Buddha taught: The parents love their sons
equally, so does the Buddha especially care for
the sinners.: mankind, deva, sravaka, pratyeka-
buddha, and three kinds of Bodhisattvas.
That Tng Lan Man: Seven forms of
kindnessBay loai t tam.
That Tng: Theo Kinh Phung Tung trong
Trng Bo Kinh, co bay thc: vo thng tng, vo
nga tng, bat tnh tng, hoan nan tng, oan
tng, ly tham tng, va diet tngAccording to
the Sangiti Sutta in the Long Discourses of the
Buddha, there are seven perceptions: perception
of impermanence, perception of Not-Self,
perception of foulness, perception of danger,
perception of abandonment, perception of
3844
dispassion, and perception of cessation.
That Ty Ni: Bay qui nh ve nep sinh hoat
Seven rules in vinaya.
That Vi: 1) Vi tran nho nht co the thay c
(thng c ket hp bi bay nguyen t): The
smallest visible particle (usually composed of
seven atoms); 2) Bay nguyen t cc nho: Seven
atoms, seven particles.
That Vong: To lose hopeDisappointed.
That Vo Tan: Saptaksara (skt)Bay th bat
tanSeven Inexhaustibles.
That Vo Thng ao: That Toi ThangBay con
ng vo thngSeven unsurpassed paths.
That Xuat Bat Mot: Mo ta cach ngo triet e ro
rang, khong tr ngaiRelate the method of
enlightenment thoroughly, and without any
obstacles.
That Xuyen Bat Huyet: See That Xuat Bat Mot.
That X: Seven placesBay coi.
That X Bat Tang: Tam chung tai bay ni tu hop
khac nhauEight assemblies in seven different
places.
That X Bnh Man Tng: Bay cho tron ay
tren than PhatSee That X Long Man Tng.
That X Long Man Tng: Bay cho tron ay
tren than Phat: Long ban chan, ban tay, hai vai va
tren nh, bay cho ay eu ay anSeven
prominences on the body of the Buddha: Two
rounded (distinctive and full), one of the thirty-two
auspicious marksSee Tam Thap Nh Hao
Tng.
That Y: DespairSee That Vong.
That Yet Ma: Bay loai trng phat danh cho ch
Tang Ni pham toiSeven punishments (for
monks and nuns).
That: Trong Thien, ay la loai cau hoi bat au
bang mot loi nhan xet trc tiep. Mot nha s hoi
Tam Thanh: Ke hoc nay ch thay Hoa Thng la
Tang, au la Phat? au la Phap? Tam Thanh
ap: ay la Phat, ay la Phap, biet chang?In
Zen, this is a kind of question that starts from an
immediate fact of observation. A monk asked San-
Sheng: I see that you belong to the Brotherhood,
what is the Buddha? What is the Dharma? San-
Sheng replied: This is the Buddha, this is the
Dharma, do you know?See Phan Dng Thap
Bat Van.

That Bao o: Tho Dung o, quoc o cua bao
than Nh LaiThe realm of Sambhogakaya.
That Chng Ch Phap: Realization of the truth
of all Buddha-laws.
That Chng Ch Phap Tam: See Tam That
Chng Ch Phap.
That Cu Ngha: Draya (skt)Chan that ngha cua
mot cau hay mot menh e: Real meaning of a
sentence, a phrase, or a clauseThc Cu Ngha:
Real substance of dharmaThc the cua phap.
That e: TruthTrue statement of a fundamental
principleLy chan thc hay la chan phap.
That Hien (1686-1734): Sua-SenSee Thiet
Hien ai S.
That Hoa: The real transformationNhat Tha
Chan PhapThat hoa la phng phap day rang
tat ca chung sanh eu co Phat tanh va cuoi cung
roi cung at c giac ngoThe real
transformation tries to teach that all beings have
the Buddha-nature and must ultimately become
enlightened.
That Li Luan: Artha-sastra (skt)Vedic treatise
on real benefitsVe a That Li Luan.
That Ng: Sacca-vada (p)Satya-vada (skt)
True words.
That Pham (?-1144): Ten cua mot v danh Tang
Nhat Ban thuoc tong Chan Ngon vao the ky th
XIIName of a Japanese famous monk of the
Shingon Sect, who lived in the twelfth century.
That Sac Than: Sambhogakaya (skt)Real
Buddha-bodyTrikaya and Sambhogakaya.
That Tai Luan: Realism.
That Tanh: RealRealitySuchnessTrue
SuchnessSee Chan Nh.
That Te Ly a: Canh gii t chng hay triet ngo
va ban than thc tai khong hai, no hoan toan thanh
tnh va vo nhiemThe realm of self-realization or
the absolutely complete enlightenment and
Reality itself are not two, it is completely pure and
undeluded.
That Te Ngha: Thiet te ngha, v biet ro rot rao
chn thiet ngha cua phap toi thngPrinciple of
the limit of reality, realizing ultimate truth.
That The: True state.
That Tnh: See Chan Nh.
That Tr: Mulajnana (skt)Fundamental
wisdomOriginal wisdomPrimal wisdomSee
3845
Can Ban Tr.
That Tng: Tng trang xa nay cua s vat
Reality of everythingReal mark of True
SuchnessSee Chan Nh.
That Tng Chan Nh: Laksana-tathata (skt)
That tng do nhan vo nga va phap vo nga cac
phap hien bayReality of TathataReal mark
of True Suchness.
That Tng Luan: PhenomenalismQuan niem
cho rang the gii tiem tang trong mot khoanh khac
cua t tng, la triet hoc noi tai the, th hien tng
va tac ong cua tam la mot. Ta co the goi la Hien
tng luan, nhng theo thuat ng, nen goi la
That tng luan, moi hien tng tam hay vat, t
bieu lo ly tanh hay ban tanh cua chnh noThe
concept that the world is immanent in one moment
of thought is the philosophy of immanence,
phenomena being identical with conscious action.
It may be called phenomenology, each
phenomenon, matter or
mind, expressing its own principle or nature.
That Tng Niem Phat: Real mark Buddha-
recitation.
That Tng Phap Than: Real dharmakaya
Thc than hay than vo tng cua Nh Lai.
That Tng Phong: Gio that tngWind of real
mark.
That Tng Quan: Quan thc tanh cua van phap
hay quan tanh khong hay s tap trung t tng vao
chan lyMeditation on the real or underlying
nature or the concentration of the mind upon
reality.
That Tng Tam Muoi: Tam muoi that tng.
Trong Thien, that tng tam muoi ch cho trang
thai toa thien ch biet co ngoi ma thoi ch khong
th g khacConcentration of real mark. In Zen,
concentration of real mark means the state of
sitting meditation in which practitioners only focus
on sitting and nothing else.
That Tng Than: Dharmakaya (skt)Real
body.
That Tng Vo Tng: Tng trang that va s
khong co hnh tng cua van hu. Trong thien,
ay la chan ly dt tuyet moi chap trc ni tng
trang hay vong tam phan biet e tr ve vi that
tngReal mark of True Suchness and
marklessness of all things. In Zen, this is the
absolute truth of having no differentiated ideas
 3846

and deluded discriminations, and returning to the monk or nunSee ai Toi.

Real mark of True Suchness. Thau Tam: A thief's mindTam cua ke trom cap,
That Xoa Nan a (652-710): Siksananda (skt) ch tam hng ngoai cau hnhIn Zen, this is the
Hoc HySee Thc Xoa Nan a. mind that looks outward for appearances.
Thau Ba: ThapStupa. Thau Than Nhap Diet: Gathered up his vital
Thau Cot: To collect the bones or relics after energy and expired on the spot.
cremation. Thau nh: nh an chAbsorptionSee
Thau ao: Adinnandanam (p)Trom aoTo Samatha.
robTo stealThau ao hay trom cap la mot Thau Hieu: To understand thoroughly.
trong mi trong toi cua ngi Phat t. Theo Thau Ly Vi: Thoat khoi hai phan the va dung
Thien s Philip Kapleau trong quyen Giac Ngo Get rid of both essence and function.
Thien, gii luat th hai cam lay nhng g ma ngi Thau Ly: See Thau Hieu.
ta khong cho ban. Noi cach khac, khong c an Thau Nh: Thau amAuditory clairvoyance
cap ma phai ton trong moi th... Lam dung o vat The ability to hear very distant sounds.
cung i ngc lai tinh than cua gii luat th hai Thau Quan: Vt qua ca ai thien ngoTo cross
hoac loi song ao c. Lay mot quyen sach, chang the gate of enlightenment.
han, m toang ra lam cho ba sach b gay va Thau Quan Nhan: Tam nhn xuyen thau qua ca
quyen sach b hong cung la mot hnh thc trom ai thien ngoVision that penetrates the gate of
cap. Hanh vi nay cho thay s thieu ton trong oi enlightenment.
vi gia tr toi thng cua s vat. Kinh doanh gian Thau Suot: To penetrate.
lan cung la trom cap, chang han nh tra lng thap Thau Tam Quan: Vt qua ba canh gii thien
cho nhan vien. Nhng vi te hn, anh cap thi Crossing three realms in Zen:
gian cua chnh mnh, anh cap thi gian danh cho 1) Qua S Quan: Hanh gia loai bo het thay vong
nhng muc ch ln cua chnh mnh, ph pham tai tngCrossing the first gate where
nguyen cua mnh hay cua the gii, cung la vi practitioners get rid of all deluded thoughts.
pham oi vi gii luat nayTheft, one of the ten 2) Pha Trung Quan: Hanh gia pha tan moi chap
sins of a Buddhist. According to Zen Master Philip trc vao hu va khongCrossing the second
Kapleau in The Awakening to Zen, the second gate where practitioners destroy the gate of
precept is to refrain from taking what is not given. attachment to existence and non-existence
Another way to put it is, not to steal by to respect after seeing the nature.
all things... To misuse things is also contradictory 3) Thau Lao Quan: Hanh gia at en canh gii
to the spirit of this second precept or item of good tch chieu. Trong canh gii nay, hanh gia thay
character. To take a book, for example, and lay it van hu giai khong, nhng cai khong ay
down open so that the spine breaks and the book, khong hoan toan trong rong v no la s quang
in time, is destroyed is also a form of stealing. It minh choi rang trong tch tnh hay tch chieu.
shows a lack of respect for the ultimate value of Tch chieu la s trong sang cho phep moi hien
the article. Fraudulent business dealings would tng hien ra va ay cung la ac tnh cua
certainly come under this precept, as would the 'khong'Crossing the third gate where
underpayment of employees. But, more subtly, practitioners reach the realm of void
stealing time from oneself and from one's own luminosity. In this realm, Zen practitioners
deepest purposes, squandering resources, one's see everything is void, but the voidness is not
own and the world's, would also be a violation of completely empty because it has luminosity.
this preceptSee Ngu Gii. Luminosity or clarity allows all phenomena to
Thau Lan Gia: See Thau Lan Gia Da. appear and is a characteristic of emptiness.
Thau Lan Gia Da: Sthulatyaya (skt)S vi pham Thau Th: Rsi-rsi (skt)Vision-Penetrating
tram trong, mot trong nhng vi pham ln cua Tang OneVisual clairvoyanceAbility to see very
Ni (toi b uoi khoi giao oan)A great distant things.
transgression, one of the major transgressions of a Thau Thoat: Tou-to (chi)To penetrate or break
 3847

through the walls of clinging in order to strip off chung ta khong con qua ban bu vi ngoai vat, va
dualistic conceptionsFree from sufferings khien cho chung ta tan hng s thanh tnh that s
Thau thoat co ngha la giai tr hay ci bo. Chung t ben trong, va t o chung ta co the hieu c
ta co the noi a so cac cong an trong nha Thien luat chi phoi van hu. Trong Phat giao, ch Phap
eu da tren lap trng chan ly cu canh c co ngha la luat, con ng cua van hu, hay s
bieu th qua 'phu nhan tuyet oi' hay la 'minh giai bien chuyen cua moi hien tng. Phap cung co
bang phu nhan', mot phng phap c cac thien ngha la nhng yeu to vat ly va tam ly tao nen con
s a chuong nhat. Cac thien s linh man a dung ngi; moi yeu to trong tam nh y ngh, cai nhn,
nhng t ng va cac loi bieu hien sinh ong e tnh cam, tam thc; va nhng yeu to tao nen vat
giai minh chan ly Bat Nha. Cach duy nhat e at chat, van van. Ngi tu tap thien nh trong Phat
ngo ma cac ngai a dung la phng cach i xuyen giao ch co nhiem vu la tm hieu nhng phap va
qua bc tng chap trc e ci bo cac khai niem noi tren trong than va tam cua mnh, y thc c
nh nguyen. Trong Thien, muc ch cua viec tng yeu to, cung nh hieu c luat bien chuyen
thuyet giang kinh ien ch la e giup hanh gia va s lien he cua chung. Ngi tu tap chan thuan
Thau Thoat va i en giai thoat cuoi cung ma la phai kinh nghiem c the chan that cua nhng
thoiTo penetrate or break through means to th nay tng giay tng phut. Thien khong phai ch
release or to strip off. We may say that the la tram t mac tng. Ngo khong cot tao ra mot
majority of Zen koans were based on approach in ieu kien nao o theo chu tam a nh trc bang
which the ultimate truth is expressed through cach tap trung t tng manh vao o. Trai lai,
absolute negation or illustration through negating, Thien la s nhan chan mot nang lc tam linh mi
which is a favorite method used by Zen masters. co the phan oan s vat tren mot quan iem mi.
The ingenious Zen masters used colorful phrases Phap tu Thien vi muc ch la dt khoat lat o
and expressions to illustrate the Prajna-truth. The ngoi nha gia tao ma mnh ang co e dng len cai
only way that Zen masters used to obtain khac tren mot nen mong hoan toan mi. C cau cu
Enlightenment is to penetrate or break through the goi la vo minh, va ngoi nha mi goi la giac ngo.
walls of clinging in order to strip off dualistic Do o trong Thien khong he co viec tram t ve
conceptions. In Zen, the purpose of preaching its nhng cau noi tng trng hoac sieu hnh nao
theories in the sutras is merely to make thuoc ve san pham cua y thc hay c tr. Thien la
practitioners break through and strip off so they lam cho tat ca duc vong tieu tr, t o tam co the
can attain their final emancipation. quay ve tam ban lai. Tam ban lai la trc khi suy
Thau To S Quan: Vt qua ca ai thien cua To ngh. ang khi sanh suy ngh, lien co oi nghch.
sCrossing the gate of Patriarchal Zen. Trc suy ngh khong co oi nghch. ay mi ch
Thau Triet: Prativedha (skt)Hieu ro tng thc la tuyet oi, khong co ngon ng hay van t.
tanFull comprehensionFull understanding Neu chung ta m mieng ra, lap tc chung ta sai
Thorough knowledgeTo know (ins and outs of) lien. V vay, trc khi suy ngh la tam sang suot.
thoroughly. Tam sang suot khong trong khong ngoai. c Phat
Thay Ban Tanh That Cua Moi Van e La Thay day trong kinh Kim Cang: Tat ca s vat tren i
Tanh Thanh Phat: To see the true nature of these eu h doi khong that. Neu thay tat ca tng
problems is to see into our own true nature to chang phai tng, lien thay Nh Lai. Vay neu
become BuddhaSee Thay Tanh Thanh Phat. chung ta chap vao hnh tng cua bat c th g, tc
Thay Loi Ngi Th De, Thay Loi Mnh Kho: la chung ta khong the nao thau ro chan ly. Nhng
Easy seen are others faults; hard indeed to see tam ban lai la tam g? Theo Phat giao, tam ban lai
ones own faultsThe Buddha taught that we la tam khong, la tam b dnh chat va khong the b
should not evade self-responsibility for our own lay chuyen. No giong nh co gang xuyen thung
actions by blaming them on circumstances or mot bc tng thep hoac co leo len mot ngon nui
unluckiness. bac. Tat ca moi vong tng eu b oan diet. Theo
Thay c Mat Mui Thc Tai: To See the True Kinh ai Bat Niet Ban, tat ca moi s thanh hnh
Face of RealityThien quan giup cho tam cua eu vo thng; la phap sanh diet. Khi sanh diet

khong con, th tch diet la vui. Co ngha la khi
khong co s sanh diet trong tam chung ta, th cai
tam o la vui sng hanh phuc. ay la cai tam
khong suy tng. Luc To Hue Nang noi: Bon lai
vo nhat vat. Khi sanh va diet ca hai eu dt bat
roi, th canh gii tnh lang nay la chan hanh phuc.
Nhng ky that, khong co s tnh lang va khong co
chan hanh phuc. Neu chung ta thay tat ca hnh
tng chang phai hnh tng, tc thay the tanh
moi hien tng s vat. Nhng ky that, khong co
the tanh va hien tng s vat. Sac tc la khong,
khong tc la sac. Nhng ky that, khong sac khong
khong. Chung ta co the thay c mau sac khong?
Chung ta co the nghe am thanh khong? Chung ta
co the xuc cham khong? ay la sac hay ay la
khong? Neu chung ta ch oi mot ch la a sai. Va
neu chung ta khong noi g ca chung ta cung sai
luon. Vay th chung ta phai lam sao? Sanh diet,
buong no xuong! Vo thng, buong no xuong! Sac
khong, buong no xuong! The la u lam cho mot
i hanh thien! Xuan en tuyet tan, sanh diet ch
la nh the. Gio ong thoi, keo may ma hng
tay; vo thng va thng ch la nh the. Khi chung
ta bat en len, ca phong tr nen sang sua. Toan bo
chan ly la nh the. Sac la sac, khong la khong.
Theo Thien s Thch Nhat Hanh trong quyen Trai
Tim Mat Tri, muc ch cua thien quan la e
thay c mat mui cua thc tai, thc tai nay chnh
la tam cua oi tng nhan thc cua tam. Khi
chung ta noi tam va canh, lap tc chung ta b ket
ngay vao vu tru ve khai niem nh nguyen. Neu
chung ta dung ch tam va oi tng cua tam,
chung ta co the tranh c nhng thiet hai gay nen
bi li kiem cua phan biet nh nguyen. Tac dung
cua thien quan cung giong nh la di cai noi
ang nau, hay nhng tia nang mat tri ang chieu
roi tren tuyet, hay hi am cua con ga mai ang ap
trng. Trong ca ba trng hp, khong co no lc
phan tch hay suy dien ma ch co cong phu tap
trung ben b. Chung ta ch co the lam cho thc tai
hien lo, ch chung ta khong the nao dien ta c
thc tai bang toan hoc, bang hnh hoc, triet hoc
hay bat c hnh thc tri thc nao cua chung ta.
Hanh gia tu thien phai nen luon nh li c Phat
day trong kinh Kim Cang: Tat ca moi s vat tren
i la khong that. Neu thay tat ca hnh tng
khong phai hnh tng, la thay c thc tanh cua
van hu. V vay neu chung ta chap vao hnh
3848
tng cua s vat, chung ta khong thau ro c
chan ly. Hay noi cach khac, chung ta khong the
nao thay ro c mat mui cua th c tai. That vay,
moi s vat tren i la khong that va hnh tng
khong phai hnh tng, tat ca eu t tanh thay biet
ma ra. Neu thay c nh vay la chung ta thay
c thc tanh cua van huZen meditation
helps us free our mind from the excessive
occupation with outward things and let us enjoy
the true rest and quiet that comes from within, and
therefore, we can understand the law that governs
everything. In Buddhism, Dharma means the
law, the way things are, or the process of all
phenomena. Dharma also means psychic and
physical elements which comprise all beings; the
elements of minds such as thoughts, visions,
emotions, consciousness; and the elements of
matter, and so on. The responsibilities of a Zen
practitioner is only to explore these dharmas
within us, to be aware of each of them, as well as
understand the law governing their process and
relationship. A devout Zen practitioner should
experience in every moment the truth of out
nature. Meditation is not only a state of self-
suggestion. Enlightenment does not consist in
producing a certain premeditated condition by
intensely thinking of it. Meditation is the growing
conscious of a new power in the mind, which
enabled it to judge things from a new point of
view. The cultivation of Zen consists in upsetting
the existing artificially constructed framework
once for all and in remodelling it on an entirely
new basis. The older frame is call ignorance and
the new one enlightenment. It is eveident that no
products of our relative consciousness or
intelligent faculty can play any part in Zen. Zen is
letting go of all desires, so that the mind can return
to its original status. Original mind is before
thinking. After thinking, there are opposites.
Before thinking, there are no opposites. This is
exactly the absolute, where there are no words or
speech. If we open our mouth, we are
immediately wrong. So before thinking is clear
mind. In clear mind there is no inside and no
outside. The Buddha taught in the Diamond Sutra:
All things that appear in the world are transient.
If we view all appearances as non-apprearance,
then we will see the true nature of everything. So
 3849
if we are attached to the form of anything, we
dont understand the truth. But, what is the original
mind? According to Buddhism, orginal mind is the
No mind, the mind that is stuck and cannot
budge. It is like trying to break through a steel
wall or trying to climb a silver mountain. All
thinking is cut off. According to the
Mahaparinirvana Sutra, all formations are
impermanent; this is the law of appearing and
disappearing. When appearing and disappearing
disappear, then this stillness is bliss. This means
that when there is no appearance or disappearance
in our mind, that mind is bliss. This is a mind
devoid of all thinking. The Sixth Patriarch said:
Orignially there is nothing at all. When
appearing and disappearing disappear, then this
stillness is bliss. But there is no stillness and no
bliss. If we view all appearance as
nonappearance, then we will see true nature of all
things. But there is no true nature and no things.
Form is emptiness, emptiness is form. But there is
no emptiness and no form. Can we see colors?
Can we hear sounds? Can we touch things? Is this
form or is it emptiness? If we say even one word,
we are wrong. And if we say nothing, we are
wrong too. So, what can we do? Appearing and
disappearing, put it down! Impermanence and
permanence, put it down! Form and emptiness, put
it down! That is enough for our whole life of
meditation! Spring comes and the snow melts:
appearing and disappearing are just like this. The
east wind blows the rainclouds west:
impermanence and permanence are just like this.
When we turn on the lamp, the whole room
becomes bright: all truth is just like this. Form is
form, emptiness is emptiness. According to Zen
Master Thich Nhat Hanh in The Sun My Heart,
the aim of this practice is to see the true face of
reality, which is mind and mind-object. When we
speak of mind and of the outside world, we
immediately are caught in a dualistic conception
of the universe. If we use the words mind and
mind-object, we can avoid the damage done by
the sword of conceptualized discrimination. The
effect of meditation is like the fire under the pot,
the suns rays on the snow, and the hens warmth
on her eggs. In these three cases, there is no
attempt at reasoning or analysis, just patient and
continuous concentration. We can allow the truth
to appear, but we cannot describe it using math,
geometry, philosophy, or any other image of our
intellect. Zen practitioners should always
remember the Buddhas teachings in the Diamond
Sutra: All things that appear in the world are
transient. If you view all appearances as non-
apprearance, then you will see the true nature of
everything. So if we are attached to the form of
anything, we dont understand the truth. Or
speaking in another way, we cannot see the true
face of reality. In fact, all things that appear in the
world are transient and all appearances are non-
apprearance; all things come from the seeing. If
we can view all things in this way, then we see the
true nature of everything.
Thay Nh Thc: Yathabhutam (skt)Hieu Nh
ThatThay vat g ro rang nh thcTo know
things as they really areTo perceive things as
they areTo see things as they really are.
Thay Tanh Thanh Phat: To see ones nature is to
achieve BuddhahoodNhng ai noi khong e y
en nhng van e cua the gii nh nan oi, ap
bc, bat cong xa hoi va rang ch can tu hanh la u,
cac v ay khong hieu u mot cach sau sac ve y
ngha cua ai Tha. Le d nhien, chung ta phai
tap em hi th cua mnh, quan tng, hoc kinh
ke, nhng muc ch cua nhng viec lam ay la cai
g? Ay la e co y thc ve nhng g ang dien ra
trong chung ta va tren the gii. Nhng g ang
dien ra tren the gii cung ang dien ra trong chung
ta va ngc lai. Mot khi a hieu ro ieu o, ngi
ta khong ngan ngai xac nh lap trng hoac hanh
ong. La ngi Phat t co tr hue va t tam, ngi
ay se tm cach e tu hanh va ong thi giup
ngi khac. Ngi ta van noi tu theo ao Phat la
e kien tanh thanh Phat. Neu chung ta khong the
thay nhng g ang dien ra quanh mnh, lam sao
chung ta co the hy vong thay c ban tanh cua
mnh? Ban tanh cua cai nga va ban tanh cua au
kho va bat cong von gan chat vi nhau. Thay c
ban tanh cua nhng th ay la thay c ban tanh
chan that cua chnh mnhThose who say not to
pay attention to the problems of the world like
hunger, oppression, social injustice, who say that
we should only practice have not understood
deeply enough the meaning of Mahayana. Of
course, we should practice counting the breath,

meditation, and sutra study, but what is the
purpose of doing these things? It is to be aware of
what is going on in ourselves and in the world.
What is going on in the world is also going on
within ourselves, and vice versa. Once we see this
clearly, we will not refuse to take a position or to
act. To be a Buddhist with wisdom and
compassion, he will find ways to practice
Buddhism while helping other people. To practice
Buddhism, it is said, is to see into one's own nature
and to become a Buddha. if we cannot see what is
going on around us, how can we expect to see our
own nature? There is a relationship between the
nature of the self and the nature of suffering and
injustice. To see the true nature of these problems
is to see into our own true nature."See Kien
Tanh Thanh Phat.
Thay: Acariya (p)Acarya (skt)Guru (skt)
Sensei (jap)Lo pon (tib)TeacherMaster.
Thay (cua) Tri Ngi: Teacher of Gods and
HumansSee Thien Nhan S.
Thay Tam Linh: A spiritual master.
Thay To: Patriarches and Teachers.
Thay Tu: Monk.
Theo Ban Nang: Instinctively.
Theo ung Con ng Giac Ngo: To follow the
right way of Enlightenment.
Theo uoi Duc Vong: Chase after pleasures.
Theo Truyen Thong Thien Tong: To follow the
Zen PracticeTo be a follower of Zen.
The ang: Bac thang, y noi tiem giao, oi lai vi reality (chan e).
on giaoLadder rungs, or steps, used for the
school of gradual revelation in contrast with the
full and immediate revelation.
The Quang: Anh sang cua c Nh Lai ngng
ngh hay Niet Ban cua c Phat (khi Nh Lai diet
o th trng quang cua ngai cung tat theo)To chan ghet. Ca hai eu b tong Thien Thai gat bo,
bring his light to rest, the Buddhas nirvana.
The Than: To take ones restTo retire from the
world.
The Than: To rest the spirit, or mind, be
unperturbed.
The: Yuga (skt)1) Mot the he (30 nam): A
human generation (a period of thirty years); 2)
The gii: world.
The Anh: World hero or BuddhaSee The Ton.
The Bao: Chau bau cua the gianWorldly pearls.
3850
The Ch: See ai The Ch Bo Tat.
The Ch Phat: V Phat co nang lc cu o v
aiThe Buddha of mighty power to heal and
save all sentient beings.
The Ch Quan: Quan tng thay ro sac than cua
Bo Tat ai The Ch, ay la phep quan tng th
ba trong 16 phep quanVisualization of
Mahasthamaprapta Bodhisattva, this is the third of
sixteen contemplations (sixteen meditations)
See Thap Luc Quan.
The Chu: Lokanatha (skt)The Chu Thien
Pham Thienai Ch Tai Thien hay vua cua the
gianThe lord of the worldWorld ruler
Brahma (Pham Thien)MahesvaraThe four
Maharajas (T Thien Vng).
The Chu Am: Voice of a World Leader.
The Chu Thien: See The Chu.
The Cung Lc Kiet: a can het sc lc
Strength and energy exhausted.
The Da Na Tat Nam: Sayana-sana (skt)Ngoa
CuVat dung e nam nh ging, chieu, o
nguA couch, bed, mat, bedding, sleeping
garments.
The ai: The heA generationA lifetime
The world.
The ao: Dao cao rauRazor.
The ao: Worldly pathWorldly wayCon
ng cua the tuc.
The e: S thc cua the gian, ngc lai chan
eOrdinary or worldly truth, opposite of truth in
The e Bat Sinh Diet: Wordly truth of no arising
and ceasingThe e chang sanh chang diet (chan
ly bat sanh bat diet cua the gian). Pham phu cho
rang s tng the e la thng tru nen chap trc,
ngc lai nh tha cho rang the e vo thng ma
tong nay cho rang ch phap thc tng co u ay
ly bat sanh bat dietOrdinary worldly postulates
that things are permanent, as contrasted with the
doctrine of impermanence advocated by
Hinayana; both positions are controverted by
Tien-Tai which holds that the phenomenal
world is neither becoming nor passing, but is an
aspect of eternity.
The e Phap: Phng phap hay nguyen tac cua
the gianOrdinary or worldly principles.
The e Tnh: Prajnapti-satyata (skt)Tuc e
 3851

TnhTrang thai hieu biet tng oiState of Lokavartani-dharmavartani-jnanavartani-dhatu

relative knowledge. (skt)The gii ma o cuoc i tran tuc nay
The e Nhat a: Level of being first in the Phap va Phat tr phat sanhThe world where this
worldMot trong t gia hanh. So lng tieu diet, worldly life, the Dharma and the Buddha-
trung ao gia me va giac, eu khong con ten goi. knowledge are evolved.
ay goi la the e nhat aOne of the four kinds The Gian Danh Li: Danh va li tren tran the
of wonderfully perfect additional practices. When Wordly fame and material profit.
numbers are destroyed, there are no such The Gian Duy Th Tam: Cittamatramlokam
designations as the middle way or as confusion (skt)The gii la duy tamThe world is Mind
and enlightenment; this is called the level of only.
being first in the world. The Gian an: Conditional almsWorldly
The e Nhat Phap: Gia Hanh th t cung la gia giftsCach bo th hu lau cua pham phu
hanh cao nht trong bon gia hanhThe fourth and Worldly dana or giving with thoughts of
the highest disciplinary processSee T Hanh. possession.
The ien: Kinh ien hay sach v cua the gian The Gian ao: Lokiya-magga (p)Con ng
(khong phai Phat phap)Non-Buddhist classical the tucMundane pathWorldly pathA path
works. which is mundane, not leading to nirvana.
The c: Cong c the tucMundane virtues. The Gian nh: Lokiya-samadhi (skt)Nhiem
The Gian: Lokiya (skt)The worldIn the nhTrang thai nh khong thanh khiet
worldThe finite impermanent worldSecular Defiled state of concentration.
worldMundane worldThe gii cua chung The Gian Giai: Lokavid (skt)Lokavit (skt)
sanh, nhng ngui ang nhan lay chanh bao cua Sekenge (jap)Lo Ca BThe Gian Giai
chnh hoThe world of the living beings, who are Knower of the worldCon goi la Lo Gia B, dch
receiving their correct recompense (chanh bao) or la Tri The Gian, hay The Gian Giai, mot trong
karma. mi danh hieu cua c PhatHe who knows, or
The Gian Ba La Mat: Paramitas for people in interprets the world, one of the ten epithets
general relating to this worldWorldly (characteristics) of a BuddhaSee Thap Hieu.
paramitaLoai the gian Ba La Mat c thc The Gian Giao: The ordinary teaching of a moral
hanh bi nhng ngi the gian tam thng, thng life.
chap vao y niem ve nga va nga s; ho khong The Gian Hanh: Nhng viec lam the gian
the vung thoat khoi nhng rang buoc nh bien nh Activities in the world.
hu va phi hu, va tat ca nhng c hanh ma ho The Gian Hoa ieu: Harmony of the world S
thc hanh eu c at can ban tren y niem at hoa ieu cua the gianThe gii tng giao hoa
mot cai g o co tnh cach vat chat nh la mot s ieu gia chnh cac s, cac hien thc. Trong the
en ap lai. Ho co the at c mot so kha nang gii hien thc, s phap gii, chu ngha ca nhan co
tam linh nao o va sau khi chet c sanh vao coi c noi bat; canh tranh, xung ot, tranh luan va
Tri cua Pham ThienThe worldly kind of tranh chap cung se lam roi loan s hoa ieu. Coi
paramitas is practiced by worldly people who xung ot nh chuyen ng nhien, la ng loi
cling to the idea of an ego and what belongs to it; cua cac nen triet hoc xa nay. ao Phat dng len
they are unable to shake themselves off the fetters mot the gii trong o i song hien thc at ti
of dualism such as being and non-being, and all cho hoa ieu ly tngThe world in which
the virtues they would practice are based on the actuality attains harmony in itself. In the actual
idea of gaining something material as a reward. world individualism is apt to predominate, and
They may gain certain psychic powers and after competition, conflict, dispute and struggle too
death be born in the heaven of Brahma. often will disturb the harmony. To regard conflict
The Gian Bat Nha: The gian trTemporal as natural is the way of usual philosophies.
wisdom. Buddhism sets up a world in which actual life
The Gian Chuyen Phap Luan Tr Chuyen Gii: attains an ideal harmony.

The Gian Kinh: Kinh luan ve Kho Tap Diet (ba
e au trong T Dieu e)A sutra discussing
causality in regard to suffering (kho),
Accumulated consequences in karma (tap) and
extinction (diet), the first three of the Four
Dogmas in Agamas (A Ham Kinh).
The Gian Nan Tn Tho Kinh: Kinh noi ve con
ng nhanh va thang en qua v Phat qua la kho
ma tin c tren the gian naySutra contains the
speedy and straight way to Buddhahood which the
world finds it hard to believe.
The Gian Ngon Thuyet: S giai thch cua ngi
iConventional explanation.
The Gian Nghiep Tr: Karmic wisdom of the
conventional world.
The Gian Ng: Ngon ng the gianHuman
languageTrong Phat giao, ng ngon van t bao
gom giao ly, s tung oc va chuyen ke, van van.
Trong Kinh Lang Gia, c Phat day: Chnh do
con ngi khong biet ro cai ban tanh cua cac ngon
t, nen ngi ta xem ngon t la ong nhat vi y The Gian Thang Ngha e: The Dung Hien Hien
ngha. c Phat nhan manh vao s at t noi cai ePostulates on constitution and function of the
chan ly ma het thay cac c Nh Lai trong qua
kh, hien tai va v lai the chng, ch khong phai la
ng ngon van t. Canh gii cua Nh Lai tang von
la A Lai Da Thc th thuoc ve ch Bo Tat Ma Ha
Tat theo uoi chan ly ch khong thuoc cac triet
gia chap vao van t, hoc hanh va suy dien
suongIn Buddhim, human languages include
teaching, recitation, and stories, etc. In the
Lankavatara Sutra, the Buddha taught: It is owing
to his not perfectly understanding the nature of
words that he regards them as identical with the
sense. The Buddha emphasized the inner
attainment of the truth, not the teaching realized
by all the Tathagatas of the past, present, and
future. The realm of the Tathagatagarbha which is
the Alayavijnana belongs to those Bodhisattva-
Mahasattvas who follow the course of truth and
not to those philosophers who cling to the letter,
learning, and mere discourse.
The Gian Nhan: 1) Nhuc nhan: The eye of the
world, worldly or ordinary eyes; 2) c Phat la
mat cua ngi the gian, ch bao dan dat ho i theo
chanh ao. c Phat m mat cho ngi the gian
e ho thay c chanh ao: The Buddha is the
eye of the world, the eye that sees for all men.
The Buddha, who is also one of that opens the
3852
eyes of men: Phat Nhan.
The Gian Phap: Loka-dhamma (p)Mundane
lawThe world lawWorldly dharmasPhap
the gian (cua tat ca cac loai hu tnh va phi tnh),
ac biet ve sanh t va lien he ti Kho Tap Diet
aoLaw of this world, especially of birth-and-
death; in this respect, it is associated with
suffering (kho) and accumulated consequences in
karma (tap).
The Gian Phng Tien: Phng tien thien xao do
ch Bo Tat th hien lam t li va li tha
Conventional expedients (skills in means) which
Bodhisattvas manifest to benefits to self and
others.
The Gian Qua: Qua cua the gianPhan thng
cua the gianWordly reward.
The Gian S: Nhng van e the tucWorldly
affairs.
The Gian Thanh Tu: The gian phu lacS
thanh cong cua the tucWordly success.
five skandhas.
The Gian The Tuc e: Considering the nominal
as realCommon postulates on realityVo That
e.
The Gian Thien: Ch thien cua the gian hay
nhng bac quan vngWorld-devas or Earthly
kings.
The Gian Thien Vien: Vien th ba trong Thai
Tang GiiThe third court in the Garbhadhatu.
The Gian Thien: Lokiya-samadhi (skt)Nhiem
nhTrang thai nh khong thanh khiet
Defiled state of concentration.
The Gian Thu Thang Tr Mon: The highest
knowledge in the world.
The Gian Tha: Mundane vehicleCo xe the
gianGiao phap day ve cach thanh tu thien
nghiep trong kiep nay, ngc lai vi Xuat the gian
thaThe Vehicle or teaching for the attainment
of good fruit in the present life, in contrast with
that for attainment in lives outside this world
(Xuat the gian tha).
The Gian Tnh Tr: Tr tnh khiet nhng van con
hang bac the gianPure cognition at the
mundane level.
The Gian Tr: Jnanam-laukikam (skt)Laukika-
jnana (skt)Earthly or ordinary wisdom

Knowledge of the ordinaryPham tr hay tr cua
ngi pham, cha c giac ngo. Pham tr chap
trc het thay hu vo cua ch phapWorldly
knowledge or knowledge of ordinary men and
those unenlightened by Buddhism. Normal
worldly knowledge which attaches to all things
and ideas.
The Gian Tue: Tr khon cua ngi i
Conventional wisdom.
The Gian T Tai Chua Thien Vng: Lord of
World SovereignMot trong mi Bien Tnh
Thien VngSee Bien Tnh Thien Vng.
The Gian Tng Vi: Lokaviruddha (skt)
Contradictory to common senseMot trong 33 loi
ly luan, lap ra tong phap ma chang biet o la trai
vi kinh nghiem hieu biet cua moi ngiOne of
the thirty-three logical errors, set up a premise
contrary to human experience.
The Gian Tng: Dau hieu cua the gian. Theo
Kinh Phap Hoa, ay la s tng the gianMark
of the world. According to the Lotus Sutra, The
Tng means the condition, appearance,
phenomena or world-state.
The Gian Tng Thng Tru: Hnh tng cua
the gian la thng truMarks of the world are
permanentWorld-forms, systems or states are
eternal as existing in the absolute (chan nh).
The Gian Vo Ty: The gian khong sanh c
Have no peer in the world.
The Gian Xuat The Gian: Seken-Shusseken
(jap)Trong so nhng ngi tai gia lan ngi
xuat giaBoth among lay people and among
monks.
The Gii: Loka-dhatu (skt)Co hai loai the gii:
Chung sanh the gii, nhng ngi ang nhan lay
chanh bao cua chnh ho va Kh the gii hay the
gii vat chatThe finite world. There are two
kinds: The world of the living beings, who are
receiving their correct recompense (chanh bao) or
karma. And the world of the material, or that on
which karma depends for expression.
The Gii Chu: 1) Chu the gii hay chua te the
gii. Pham vng cua coi s thien thien la chu cua
mot coi trong t thien: The lord, or ruler over a
world Dhyana Heaven, one for each of the four
Dhyana-Heavens; 2) Phat: The Buddha.
The Gii Cc Lac: Ultimate Bliss World.
The Gii ay Giong To va Xung ot: The world
3853
full of storms and conflictsThe world of storm
and strife (xung ot).
The Gii ien ao: Upside-down state of the
world.
The Gii Noi Tam: Inner worldWorld within
e co the co c s hieu biet ve the gian ben
trong, co le kien thc khoa hoc se khong giup ch
g c cho chung ta. S that cung tot nay khong
the nao tm thay c trong lanh vc khoa hoc.
oi vi cac nha khoa hoc th tri thc la ieu g o
ngay cang troi chat ho vao kiep sinh ton nay. Do
vay tri thc o khong phai la tri kien giai thoat.
Ngc lai, oi vi ngi nhn cuoc i va tat ca
nhng g lien quan en cuoc i nay ung theo
thc chat cua chung, moi quan tam chnh cua ho
ve cuoc song nay khong phai la suy dien mong
lung hay chu du vao nhng vung hoang ao cua tr
tng tng vo ch, ma lam sao e at en chan
hanh phuc va giai thoat khoi nhng kho au hay
bat toai nguyen. oi vi ho chan tri kien tuy thuoc
vao cau hoi s hoc nay co hp vi thc te hay
khong? No co hu ch cho chung ta trong cuoc
chinh phuc chan an lac va tnh lang noi tam hay
khong? No co at en chan hanh phuc hay
khong? e hieu c the gian ben trong nay
chung ta can phai co s hng dan, s ch dan cua
mot bac toan tri co ay u kha nang va chan that,
mot bac ma tr va minh cua ho a the nhap c
vao nhng phan sau kn nhat cua cuoc i va nhan
ra ban chat that s nam trong moi hien tng. V
ay phai ch thc la mot triet gia, mot khoa hoc
gia chan chnh co the nam bat tron ven y ngha
cua nhng oi thay vo thng va a bien s hieu
biet nay thanh s chng ac nhng s that tham
sau nhat ma con ngi khong the do c, nhng
s that cua tam tng (Tilakkhana): Vo thng,
kho va Vo Nga. Nhng khon kho cua cuoc song
khong con lam cho v ay boi roi hoac nhng ieu
phu du khong con lam cho v ay xuc ong na.
oi vi v ay, mot quan niem m ho ve moi hien
tng la ieu khong the co, v v ay a vt qua
moi kha nang co the gay ra lam loi nh vao s vo
nhiem hoan toan, s vo nhiem ma ch co the phat
sanh t tr tue noi quanFor the understanding of
the world within, science may not be of much help
to us. Ultimate truth can not be found in science.
To the scientist, knowledge is something that ties
him more and more to this sentient existence. That

knowledge, therefore, is not saving knowledge. To
one who views the world and all it holds in its
proper perspective, the primary concern of life is
not mere speculation or vain voyaging into the
imaginary regions of high fantasy, but the gaining
of true happiness and freedom from ill or
unsatisfactoriness. To him, true knowledge
depends on this question: Is this learning
according to actuality? Can it be of use to us in the
conquest of mental peace and tranquility, of real
happiness? To understand the world within we
need the guidance, the instruction of a competent
and genuine seer clarity of vision and depth of
insight penetrate into the deepest recesses of life
and cognize the true nature that underlies all
appearance. He, indeed, is the true philosopher,
true scientist who has grasped the meaning of
change in the fullest sense and has transmuted this
understanding into a realization of the deepest
truths fathomable by man, the truths of the three
signs or characteristics: Impermanence,
Unsatisfactoriness, Non-self. No more can he be
confused by the terrible or swept off his feet by
the glamor of thing ephemeral. No more is it
possible for him to have a clouded view of
phenomena; for he has transcended all capacity
for error through the perfect immunity which
insight alone can give.
The Gii Phi Vat Chat: Immaterial worldTheo
giao ly nha Phat, co hai loai the gii: the gii vat
chat va the gii phi vat chat. The gii phi vat chat
hay la Tam, th khong co hnh chat, khong the
thay c, nhng co tri giac. Mac du khong cu the
nh trong the gii vat chat, nhng trang thai tam
cua chung ta cung xuat hien va ton tai bi mot so
nhan duyen nhat nh, giong nh van hu trong
the gii vat chatAccording to Buddhist theory,
there are two kinds of world: the material world
and immaterial world. Material world or world of
matter is the world of living things or animate and
inanimate. The immaterial world or the world of
mind is shapeless and invisible, but it has its
consciousness. Though not physical, our states of
mind also come about and exist by certain causes
and conditions just in the same way things in the
material world do.
The Gii Ta Ba: Saha WorldUniversal
MonarchThe gii Ta Ba, the gii chu ng e
3854
ch the gii cua chung ta, ni co ay nhng kho
au phien nao; tuy the chung sanh trong o van
han hoan hng thu va chu ngWorld of
endurance refers to our world which is filled with
sufferings and affections, yet gladly enjoyed and
endured by its inhabitants.
The Gii Tat an: The mundane or ordinary
modes of expressionMot trong bon loai tat an,
am ch viec The Ton thuyet phap e gay niem tin
the gian, a chung sanh ve vi chan ly One
of the four siddhantas: The Buddhas line of
reasoning in earthly or common terms to draw
men to the higher truthSee T Tat an.
The Gii Than Tien: Fairy land.
The Gii T Nhien: Kh GiiKh The Gian
Natural world.
The Gii Vat Chat: Material worldTheo giao
ly nha Phat, co hai loai the gii: the gii vat chat
va the gii phi vat chat. The gii vat chat la the
gii cua cac loai hu tnh va vo tnh. Trong the
gii vat chat, moi vat hien hu nh vao s ket hp
cua nhan duyen. Mot cai cay hay cay ln co the
moc len la nh vao hat giong, nc, anh sang mat
tri, at vn va ngi lam vn. Khong co nhng
yeu to nay th cay khong co u nhng ieu kien
can thiet e moc len. Cung nh vay, moi oi
tng eu khong ton tai c neu chung gap
nhng nhan duyen (hoan canh va ieu kien)
khong thuan tien. Neu co ai o bao rang khong co
cai goi la Nhn Duyen th moi vat se mai mai
cung mot trang thai hay la chang co g co the hien
hu c caAccording to Buddhist theory, there
are two kinds of world: the material world and
immaterial world. Material world or world of
matter is the world of living things or animate and
inanimate. In the physical world, things come into
existence by the combined force of causes and
conditions. A plant or tree is able to arise because
of a seed, water, sunshine, garden soil and the
gardener. Without these elements, the plant or
tree would not have the conditions it needs to
arise. Similarily, things cease to exist when they
meet adverse circumstances and conditions. If
anyone says that there is no such rule called
Causes and Conditions, then everything would
exist forever in the same state or nothing would
come into existence at all.
The Gii Vo Lng: Worlds are countlessThe
 3855

gii nhieu vo so ke. en sanh t luan hoi. ay la con ng the tuc,

The Gii Vng Phat: Lokesvararaja-buddha khong dan en niet banAll the phenomena in
(skt)The T Tai Vng PhatWorld-Sovereign the world. Way of the world or ordinary courses of
King BuddhaSee The T Tai Vng. action in the secular world which are the cause of
The Ho: Lokaraksa (skt)Chi Cau La Sam transmigration of Samsara. A path which is
Name of an Indian monk. mundane, not leading to nirvana.
The Hung: World hero or BuddhaSee The Ton. The Luan: Bhava-cakka (p)Bhavacakra (skt)
The Hung Lng Tuc Ton: The World-hero and Hu LuanVong sanh tCycle of birth and
two-legged (or human) honoured oneThe deathWorldly wheelSee Hu Luan.
Buddha, or the honoured among human bipeds. The Luan: Evil discussionam luan hay ban
The Hu: Vasumitra (skt)Ba Tu Mat aPhiet luan theo kieu the gian, kieu cua nhng ngi
To Mat at LaTen cua mot v Bo Tat ra i cha giac ngoWorldly discussion or ordinary
400 nam sau ngay Phat nhap diet. T Phan ng ch unenlightened ways of description or definition.
The Hu (Ngi ban tuyet vi). Ten cua mot The Lc: AuthorityInfluencePower.
nha s An o theo truyen thong c vua Ca N The Lc Quy: Loai quy cc manhA powerful
Sac Ca mi chu toa hoi ngh ket tap kinh ien lan demon.
th t. Ong cung la v to th bay cua Thien Tong The Lc Than: Phat TamLay cai tam t bi cua
An o. Theo Eitel trong Trung Anh Phat Hoc T Phat e nhiep phuc tat caPower-body,
ien, Phiet To Mat at La c mo ta nh la mot embracing all with his heart of mercy.
Tang s thuoc phai ai Chung Bo, ngi bac The Lc T Tai Vng: Mighty Lord.
Thien Truc. Trc kia theo ngoai ao Micchaka The Mat Luan: Trong Phat giao khong co van e
song i phong ang, nhng ve sau quy-y Phat va The Mat Luan thong thng, bi v tat ca chung
tr thanh v Thng Thu trong lan ket tap kinh sanh eu chm am trong dong sinh hoa vo cung
ien lan th t di trieu vua Kaniska, la to th tan. Tuy nhien, nen nh rang, cai song m ng
bay tai An oName of a Bodhisattva, born 400 cho cai chet, va roi cai chet lai m ng cho cai
years after the Buddhas death. A Sanskrit term song. Song va chet la hai hien tng tat nhien cua
for Excellent Friend. Name of an Indian monk chu ky s song, no khong ngt tai dien. Cung ch
who according to tradition presided over the cua chuoi t tao o ch gian d la the hien cuoc
Fourth Buddhist Council sponsored by Kaniska I song ly tng, ngha la khong gay ra moi ieu
and held in Gandhara around 100 A.C. He was kien tho sinh; noi cach khac, la thanh tu t do
also the seventh patriarch of Indian Zen Sect. toan ven, khong con b le thuoc vao nhan duyen
According to Eitel in the Dictionary of Chinese- trong thi-khong na. Niet Ban la trang thai t do
English Buddhist Terms, Vasumitra is described as toan ven oIn Buddhism, there are no ordinary
a native of northern India, converted from riotous eschatological questions because all beings are in
living by Micchaka, was a follower of the the eternal flux of becoming. One should note,
Sarvastivadah school, became president of the last however, that birth incurs death, and death again
synod for the revision of the Canon under incurs birth. Birth and death are two inevitable
Kaniska, was seventh patriarch, and wrote the phenomena of the cycle of life which ever repeats
Abhidharma-prakarana-pada sastra. its course. The end of self-creation is simply the
The Hy: The pleasures of the world. realization of the Life-Ideal, that is, the undoing of
The La: Saila (skt)1) Ngon nui: A mountain; 2) all life-conditions, in other words, the attainment
Nui non trung iep: Mountainous. of perfect freedom, never more to be conditioned
The Lac: Niem vui tren the gianWordly by causation in space-time. Nirvana is the state of
pleasure. perfect freedom.
The Lo: Lokiya-magga (p)ng i The Nang: Potential energy.
Mundane pathPath of lifeWay of the world The Nghiep: Nghe nghiep: CareerTai san the
Wordly pathMoi hien tng the gian. ng i gian: Worldly property.
hay nhng hanh ong the tuc la nguyen nhan dan The Nhan: The Gian NhanMat cua the tuc
 3856

Wordly eye. ve ep ben trong ma thoi. That la de nhan ra ch

The Nhan Can Tanh Thanh Thuc: Wait until the Tang Ni vi cai au cao nhan cua ho. Th gi e
time is ripe to develop peoples immature trau tria cho mai toc th ho dung vao nhng sinh
facultiesi en khi the nhn can tanh c hoat quan trong khac nh ngoi thien hay tung kinh.
thanh thucThng th ch Bo Tat v muon ch Cao rau toc, theo chan c Phat Thch Ca Mau Ni
en khi the nhn can tanh c thanh thuc, ma th khi Ngai dung li gm ben cat bo bui toc vi y
hien kho hanh. ay la mot trong mi ly do khien ngha cat t nhng he luy cua tran the. V the ly
ch ai Bo Tat th hien kho hanh. Ch Bo Tat do tai sao ch Tang Ni phai cao toc la e t bo
dung phng tien kho hanh nay e ieu phuc va nhng duc vong tran tuc va nhng ham muon khac
lam cho chung sanh an lacBodhisattvas usually nham at c s thanh tnh, thoat khoi ao vong,
wait until the time is ripe to develop peoples loa tr chng ngai va bc vao con ng tu ta p.
immature faculties. This is one of the ten reasons Mot khi a cao toc, ho c de dang phan biet vi
Great Enlightening Beings practice austerities. nhng ngi cha gia nhap giao oan To shave
Enlightening Beings use these expendient means the hair, following Sakyamuni, who cut off his
of austerities to pacify all sentient beingsSee locks with a sharp sword or knife to signify his
Mi Ly Do Khien Ch ai Bo Tat Th Hien Kho cutting himself off from the world. While most
Hanh. people want to have beautiful hair and spend lots
The Nhieu Vng: Lau Di Cang La PhatV of time and money on hairstyles, Buddhist monks
Phat tr v the gii hay The T Tai Vng Phat and nuns shave their heads. They are no longer
hay Phat Nhieu The la v co Phat tiep noi nh concerned with outward beauty, but with
Quang Phat. V Phat ma Phat A Di a trong tien developing their inner beauty. Monks and Nuns
kiep a xuat gia tong tu va the nguyen 48 li are easy to recognize with their shaven heads. The
nguyenAn ancient Buddha, The lord or ruler of time they would have spent on caring for their hair
the world; successor to Ting-Kuang Buddha. is spent on more important activities like
Buddha under whom Amitabha, in a previous meditating or chanting sutras. To shave the hair,
existence, entered into the ascetic life and made following Sakyamuni, who cut off his locks with a
his forty-eight vowsSee Nhieu Vng Phat. sharp sword or knife to signify his cutting himself
The Nhieu Vng Phat: See Nhieu Vng Phat. off from the world. So the reason why Monks and
The Phap: 1) Hien tng the gian: Mundane Nuns shave their heads because monastics need to
phenomena; 2) Phap the e hay phap the gian: renounce all the mundane desires and other
Common or ordinary dharmas (truth, laws, things, longings in order to achieve purity, to be free from
etc); 3) Phap cua tat ca cac loai hu tnh va phi delusions, to remove hindrances, and to enter the
tnh, ac biet ve sanh t va lien he ti Kho Tap way of practice. Once they shave their heads, they
Diet ao: Law of this world, especially of birth- can easily be distinguished from those who have
and-death; in this respect, it is associated with not joined the sangha.
suffering (kho) and accumulated consequences in The Phuc: The blesing of this worldMundane
karma (tap). blessingWorldly happinessNhng ieu thien
The Phap Thng Tru: See Tuc e Thng Tru. lanh hay phc bao the gianEarthly happiness,
The Phat: Teihatsu (jap)Mundaka (skt) arising from the ordinary good living of those
Mundana (skt)Shave (v) ones hairTo shave unenlightened by Buddhism.
ones headShavingCao rau toc, theo chan The Tai: Cua cai the gianWordly possession.
c Phat Thch Ca Mau Ni khi Ngai dung li The Tai Tham Hy: Them muon cua cai the
gm ben cat bo bui toc vi y ngha cat t nhng gianCraving for worldly possessions
he luy cua tran the. Trong khi hau het moi ngi Enjoyment for worldly possessions.
eu muon co mai toc ep va dung that nhieu th The Tang: Mot v Tang tre dan dat v hoang t
gi cung nh tien bac lo trau tria cho mai toc, th mi sanhA youth who becomes a monk as
ch Tang Ni cao bo i mai toc ay. Ho khong con deputy for a new-born prince.
ban bu g en ve ep be ngoai, nhng ch lo cho The Tang Thng: Lokadhipateyyam (p)The

predominant influence on the world.
The Thanh (1270-1342): Ten cua mot v Thien s
Trung Hoa, thuoc tong Lam Te vao thi nha
Nguyen (1280-1368)Name of a Chinese Zen
master of the Lin-chi Sect in the Yuan dynasty.
The Than: Vansubandhu (skt)Yik nyen (tib)
See Thien Than.
The Than: To be influential.
The The: Het i nay en i khacAge after
ageFrom generation to generation.
The The Sinh Sinh: Het i nay qua i khac
trong luc ao; het sinh lai t, het t lai sinh
Transmigration after transmigration in the six
states of mortal existence.
The Thien: Vasudeva (skt).
1) Ba Tau Thien: Theo truyen thong An giao,
ngi ta tin rang The Thien chnh la con cua
than Vi Nu va la cha cua ngai The Than
According to Hinduism, it is believed he is
the son of Visnu and father of Vasubandhu.
2) The Ton: Bhagava (skt)Lokajyestha (skt)
The ThienTon hieu cua c Phat, v co u
muon c c the gian ton trong. Mot trong
mi danh hieu cua PhatWorld Most
Venerable or LokanathaLord of worlds
Worlds Honored OneOne of the ten
epithets of a Buddha.
The Thien: Wordly goodnessNhng ieu thien
lanh hay phc bao the gianThe pleasures of
the world.
The Tho: Tuoi tho tren the gianWorldly age.
The To: ForefatherAncestorFounder.
The Toc: Java (skt)Impulsive process
SpeedTien trnh thuc ay mau chong.
The Ton: Bhagava (skt)Lokajyestha (skt)
Lokanatha (skt)Sugata (skt)Blessed One
Exalted OnePerfected OneWorld Most
Venerable or LokanathaLord of worlds
Worlds Honored Oneang The Ton ca trong
lan ngoai the gii nay. Ngai co sau ac tnh: t tai,
x thanh, oan nghiem, danh xng vang doi, cat
tng, va ton qu. Ton hieu cua c Phat, v co u
muon c c the gian ton trong. Mot trong mi
danh hieu cua Phat. T Bac Phan cho "The Ton"
la "Bhagavan", c dung trong ton giao thi co
cua An o e goi cac bac Hien Thanh. T nay
cung c dung e noi ve danh hieu cua c
Phat, thng dc dch la ang ton knh. No co
3857
nguon goc t ch Bhaj co ngha la ton knh.
ay la hnh thc e goi Phat thong dung nhat
trong cac kinh ien Phat giaoThe honored
within and outside of this world which has six
meanings: at ease and comfortable, radiant,
upright and adorned, renowned, auspicious,
honored and noble. One of the ten epithets of a
Buddha. Bhagavan is a Sanskrit term in ancient
Indian religion used to name sages. The term is
also used for an epithet of the Buddha, often
translated as Lord or Blessed One. It is
derived from the Sanskrit root Bhaj, meaning
fortunate, illustrious, or venerable. This is
the most common form of address for Sakyamuni
Buddha in Buddhist sutras.
The Ton an Sanh: Vesakha (p)Vesak (skt)
See Phat an.
The Ton ang Toa: The World Honored One
Ascends the Throne, example 92 of the Pi-Yen-
LuSee Cong An The Ton ang Toa.
The Ton Niem Hoa: The World-Honored One
Twirls a FlowerSee Cong An The Ton Niem
Hoa.
The Ton S Sinh: Vesakha (p)Vesak (skt)
See Phat an.
The Ton Thang Toa: The World Honored One
Ascends the ThroneSee Cong An The Ton
ang Toa.
The Ton V Thuyet Nhat T: The Ton cha noi
mot liThe World Honored One has not yet
spoken a word.
The Tr: Mundane wisdomTr tue pham phu
Tr tue pham phu hien nhien hien hu trong moi
ngi. ay la kha nang suy ngh ro rang va kha
nang hieu biet tng tan. Co hai loai pham tue:
van tue va t tue. Van tue la s tch luy cac s
kien con nguyen s qua s hoc hoi, trong khi t
tue la s noi ket cac s kien tren lai vi nhau lam
thanh kien thc miMundane wisdom is quite
naturally present in anyone. It is the ability to
think clearly and to understand comprehensively.
There are two categories of mundane wisdom:
hearing wisdom and thinking wisdom. Hearing
wisdom is the accumulation of raw facts through
learning while thinking wisdom is the connection
of these facts together to form new knowledge.
The Tr Bien Thong: Tai sanh lam ngi thong
minh va co giao duc cao trong coi pham tran, ay

la mot trong tam ieu kho gap Phat, Bo Tat hay
nghe c Phat phapRebirth as an intelligent,
educated person in the mundane sense, one of the
eight conditions under which it is difficult to meet
Buddhas and Bodhisattvas or hear the Dharma
See Bat Nan.
The Tr Tu Phat: Teihatsu (jap)Mundaka
(skt)Mundana (skt)ShavingSee The Phat.
The Tuc: Laukika (skt)Samisa (skt)Sammuti
(p)Samvrti (skt)1) Pham tuc (the tuc):
Mundane, worldly; 2) Tuc e hoac phap the gian:
World, common or ordinary things, common or
worldly ways or views.
The Tuc Duyen: Duyen cua the tuc (nhng vng
luy cua the gian)Mundane entanglements
Worldly conditions.
The Tuc e: Sammuti-saccam (p)Samvrti-satya
(skt)Superficial truth, or ordinary ideas of
thingsConventional TruthChan ly tng oi
hay s that tng oi hay s tng the gian hay
cai thay van con b phien nao chi phoi Relative
or conventional truth of the mundane world
subject to delusion. Common or ordinary
statement, as if phenomena were real.
The Tuc Gii: Gii cam cua the tuc (gii luat cua
tran the)Mundane precepts.
The Tuc Hu: Thc tai cua the tucMundane
reality.
The Tuc Kho: Cai kho cua tran theOrdinary
suffering.
The Tuc Kho Nhan: Nhan gay ra au kho cua the
tucMundane causes of suffering.
The Tuc Tap Quan: Phong tuc va tap quan cua
the gianWorldly custom and convention.
The Tuc Tr: Samrti-jnana (skt)Sammuti-
nanam (p)Tr tue cua the tucCommon
understandingConventional knowledge
Ordinary or worldly knowledge or wisdom
Wordly wisdom.
The T Tai Vng: Lokesvararaja (skt)World-
Sovereign KingThe Nhieu VngV Phat ma
Phat A Di a trong tien kiep a xuat gia tong tu
va the nguyen 48 li nguyenBuddha under
whom Amitabha, in a previous existence, entered
into the ascetic life and made his forty-eight vows.
The T Tai Vng Phat: Lokesvararaja-buddha
(skt)World-Sovereign King BuddhaSee The
T Tai Vng.
3858
The Tng: Worldly stateTheo Kinh Phap Hoa,
ay la s tng, hnh tng, hay hien tng the
gianAccording to the Lotus Sutra, The Tng
means the condition, appearance, phenomena or
world-state.
The Vinh: S vinh hoa phu quy cua the tuc
Worldly honour and wealth.
The Vo Bat Tai: Omni-present1) Chieu dieu
khap moi ni: Universally shining; 2) ay khap
moi ni trong h khong, ten tieng Phan cua Phap
than Phat Ty Lo Gia Na: Pervaiding everywhere,
an epithet or Sanskrit name for Vairocana.
The Xuat The: The tuc va sieu thoat the tuc
Mundane and supramundane worlds.
The Y: T ton xng c Phat v Ngai la cho
nng ta trong cay cua tat ca the gianHe on
whom the world reliesBuddha.
The Nguyen: Swear (v)The NguyenTo
vowPhat t chan thuan the nguyen t Phat giao
ma sanh, ho tr chanh phap, chang e dt Phat
chung, e sanh vao nha nh Lai cau nht thiet
trDevoted Buddhists should be issued from the
realm of the Buddha-teaching, always accomplish
the preservation of the Buddha-teaching, vow to
sustain the lineage of Buddhas, be oriented toward
rebirth in the family of Buddhas, and seek
omniscient knowledge.
The: The essence of mindSee The Tam.
The Cach: Taikaku (jap)Physical constitution.
The Chan Ch: Cessation as insight into the true
essence of realitySee Ch Quan Tam Chung (1).
The Chan Nh: See Phap Xuat Ly Knh.
The Chng Nhat The: Actualization of the
onenessKhi chung ta tu tap Thien, chung ta tu
tap quen chnh mnh, chung ta c giai thoat va
thay ro van vat. ay goi la "the chng tanh nhat
the cua cuoc song." Chung ta phai m rong s the
chng nay vao cuoc song hang ngay cua mnh va
lam cho cuoc song nay tr thanh i song a c
the chng. V the ch ngoi thien khong thoi cha
u. Chung ta phai hien hien tr hue nay trong cach
mnh song. Lam sao song c cuoc song the
nghiem nay? Ch song trong cach the chng thoi
van cha u, ma chung ta phai cung nhau chia se,
chia se vi ngi khac. Lam the nao mi co the
chia se tot nhat vi ngi khac, e cho moi ngi
chung ta eu co the song i song giac ngo, ay
chnh la mot trong nhng muc ch cao ca cua

ngi con Phat chan chanhWhen we practice
Zen, we practice to forget ourselves, we are
liberated and confirmed by all things. This is the
realization of the oneness of life. We then must
extend this realization into our daily life and make
our life the realized life. So mere sitting is not
enough. We must reveal this wisdom in the way
you live. How can we live this realization? Just
living in a realized way is still not enough, we
must share it together, with each other. How can
we share it best with everybody, so that all of us
can live the enlightened life is the real purpose of
a true Buddhist.
The Cu: See Tanh Cu.
The Cua Ch Phap (hien tng) la Khong: All
phenomena dharma are by nature empty.
The Dung: The va dungEssence-function
Thc tng (the) va s hoat ong tren luat nhan Phong.
qua (dung)Substance, or body, and function; the
fundamental and phenomenal; the function of any
body.
The Dung Hien Hien e: The gian thang ngha
ePostulates on constitution and function of the
five skandhas.
The ai: SubstanceTam tnh cua het thay
chung sanh la duy nhat tuyet oi, chang sinh,
chang diet, chan thc nh thng la the, ay ray trong the nghiem ca nhan. Neu co th g co the
trong phap gii la aiThe greatness of the
bhutatathata in its essence or substance, the
greatness of quintessence, or fundamental
immutable substance of all thingsSee The
Tng Dung.
The at: Nguyen tac pho quat toa khap van
huThe universal fundamental principle all
pervasive.
The Hien: To represent.
The Hoi: To comprehend.
The Khong: EmptinessEssential emptiness
Immateriality of substanceUnrealityTanh
khong cot yeu cua van huKhong tanh, khong
vo, rong khong, h khongTheo Duy Thc Hoc
hay giao thuyet ai Tha, van hu vi khong,
ngha la tat ca cac phap hu vi t no la khong ch ca nhan. Theo Thien s D.T. Suzuki trong quyen
khong can phai ly luan phan tach mi lam cho
chung thanh khong. Moi phap eu do nhan duyen
sanh diet, ch khong co thc the (trc tiep can c nao. ieu nay xa roi. Tre s sinh khong co y
vao the cua phap ma quan nh huyen nh mong la
khong; ngc lai, Tieu Tha giao phan tach con
3859
ngi ra lam ngu uan, 12 x, 18 gii, v.v., phan
tach sac ra nhng phan cc ky nho, tam ra thanh
mot niem, roi t ket qua cua s phan tach o mi
thay van hu vi khong th goi la tnh khong)
The emptiness, unreality, or immateriality of
substance, the mind-only theory, that all is mind
or mental, a Mahayana doctrine. Corporeal
entities are unreal, for they disintegrate.
The Khong Quan: Quan tanh khong cot yeu cua
van huContemplation on Emptiness
(immateriality of substance).
The Lo: Complex exposure or manifestations.
The Lo Chan Thng: Hien bay chan tng cua
van huManifestations of the real mark of
things.
The Lo Kim Phong: Yun Men's the body exposed
in the golden windSee Cong An The Lo Kim
The Lo Kim Thu: Yun Men's the body exposed in
the golden windSee Cong An The Lo Kim
Phong.
The Lc: Tairyoku (jap)Physical strength.
The Nghiem: Taiken (jap)Real experience.
The Nghiem Ca Nhan: Personal experience
Cu canh toi hau cua Thien la giai thoat khoi moi
kho au phien nao cua tran the. Thien rat chu
goi la da tren kinh nghiem cc oan th th o la
Thien. Bat ke xem bao nhieu so lng kinh ien,
thuyet bao nhieu giao, hay tnh toa quan tng
bao nhieu eu khong lam cho hanh gia tr thanh
Thien s. Sinh menh phai c nam bat ngay gia
dong i; can tr no e xem xet hay phan tch,
chang khac nao giet chet sinh menh cua chnh
mnh, e roi kh kh om lay cai thay ma lanh
tanh. V the, hanh gia tu Thien phai luon can than
vi moi th trong tu tap va moi chi tiet cua thi
khoa tu hanh eu phai c sap xep nham the
hien cho c quan iem nay. Noi tom lai, trong
Thien th the nghiem ca nhan la quan trong hn
ca, v neu muon hieu s vat mot cach ro rang va
co hieu qua nhat th khong g bang s the nghiem
"Thien Hoc Nhap Mon," ngi khong co nen tang
the nghiem th khong the hieu c bat c y tng
tng, v tam tr cua no van cha phat trien en o
co the dung phng thc y tng e kinh nghiem
 3860

bat c s viec g. Neu co i na th cung rat toi short, personal experience, therefore, is
tam, khong ro rang va khong tng ng vi the everything in Zen, for to get the clearest and most
gii thc tai. Do o, e hieu ro va co hieu qua efficient understanding of a thing, there is no
nhat ve mot s viec th phai c the nghiem ca better way than that of personal experience.
nhan. ac biet la s viec lien quan en chnh sinh According to Zen master Daisetz Teitaro Suzuki in
menh, th s the nghiem ca nhan la tuyet oi can "An Introduction to Zen Buddhism (p.3)," no ideas
thiet. Khong co s the nghiem nay th khong co are intelligible to those who have no backing of
cai g tng oi vi cai dung tham sau cua sinh experience. This is a platitude. A baby has no
menh se c nam bat mot cach chnh xac va co ideas, for its mentality is not yet so developed as
hieu qua. Nen tang cua tat ca khai niem eu ch la to experience anything in the way of ideas. If it
kinh nghiem n gian va that tha. Thien ac s has them at all, they must be something extremely
nhan manh cao tot tren nen tang kinh nghiem nay, obscure and blurred and not in correspondence
va kinh nghiem c mac len gia bang ngon with realities. To get the clearest and most
ng va khai niem kieu nay bang bac khap ni efficient understanding of a thing, therefore, it
trong van chng Thien c biet nh la "Ng must be experienced personally. Especially when
Luc" Thien tong. Mac dau gia nay la cong cu the thing is concerned with life itself, personal
hu hieu nhat e i en the gii thc tai sau tham, experience is an absolute necessity. Without this
rot cuoc no van la mot s trau chuoc va gia tao. experience nothing relative to its profound
Neu chung ta xem no la thc tng rot rao th working will ever be accurately and therefore
chung ta se anh mat i toan bo y ngha cua no. efficiently grasped. The foundation of all concepts
Ban chat s hieu biet cua nhan loai buoc chung ta is simple, unsophisticated experience. Zen places
khong nen t tin vao ket cau thng tang. S than the utmost emphasis upon this foundation
b hoa con lau lam mi la muc ch cua Thien, experience, and it is around this that Zen
nhng vi nhng ai cha tng cham vao s kien constructs all the verbal and conceptual scaffold
trung tam cua sinh menh Thien th no ro rang which is found in its literature known as "Sayings"
tham ao. Khi xuyen thau qua ket cau thng tang (yu-lu). Though the scaffold affords a most useful
cua khai niem va cai c tn g tng th s than means to reach the inmost reality, it is still an
b hoa lap tc bien mat va ong thi se co s giac elaboration and artificiality. We lose its whole
ngo. V the, Thien luon gi vng kinh nghiem tinh significance when it is taken for a final reality.
than noi tai, hoan toan khong xem trong kinh ien, The nature of the human understanding compels
tham ch nhng chu thch cua cac v luan s. Thien us not to put too much confidence in the
s dung s the nghiem ca nhan e m ra s can superstructure. Mystification is far from being the
bang gia quyen uy va khach quan. Ngi tu tap object of Zen itself, but to those who have not
Thien cung chu trng lay Thien Na lam phap touched the central fact of life Zen inevitably
mon thc chng cua s khai ngoThe ultimate appears as mystifying. Penetrate through the
goal of Zen is a liberation from the worldly conceptual superstructure and what is imagined to
sufferings and afflictions. Zen is emphatically a be mystification will be at once disappeared, and
matter of personal experience; if anything can be at the same time there will be an enlightenment.
called radically empirical, it is Zen. No amount of Zen, therefore, most strongly and persistently
reading, no amount of teaching, no amount of insists on an inner spiritual experience. It does not
contemplation will ever make one a Zen master. attach to any intrinsic importance to the sacred
Life itself must be grasped in the midst of its flow; sutras or to their exegeses by the wise and
to stop it for examination and analysis is to kill it, learned. Personal experience is strongly set
leaving its cold corpse to be embraced. Therefore, against authority and objective revelation, and as
Zen practitioners should be very careful with the most practical method of attaining spiritual
everything in practice and every detail of its enlightenment the followers of Zen propose the
disciplinary curriculum is so arranged as to bring practice of Dhyana.
this idea into the most efficient prominence. In The Nghiem Thien: Zen experienceChung ta
 3861

khong the nao hieu c Thien neu chung ta ch hoi: "Con co the t mnh en thang o hay
thao luan no theo quan iem tr tue. That ra, khong?" Nam Tuyen noi: "Ngh en la a i
khong cong bang chut nao e i x vi Thien ngc lai vi s tu tap cua chnh mnh." Trieu
mot cach triet ly nh vay. Thien trc sau van la Chau tiep: "Neu khong ngh en th lam sao biet
phap tu hanh the nghiem, va khong theo bat c loi o la ao?" Nam Tuyen noi: "ao khong thuoc
giai thch nao; bi v giai thch ch ph mat thi chuyen biet hay khong biet. Biet la ao vong,
gian va sc lc va chang bao gi i c vao trong khong biet la s trong khong. Neu qua that ong
tam cua no. The nghiem Thien co the thc hien en c ao, bay gi cung nh thai h, trong
c nh vao mot tien trnh tu tap nao o nh mac khong bao la. Lam sao co the ban luan phai trai
chieu cong phu hay tham cong an. Thien khong c?" Vi nhng li nay, Trieu Chau lien ngo.
giong nhng hnh thc khac cua chu ngha than b Thien s Nam Tuyen muon noi g vi ngi tre
hoan toan pho thac cho ban chat tuy hng va c Trieu Chau trong cuoc oi thoai nay? Ngai that s
hoi may rui. Thien luon co gang nam bat cuoc muon noi cai ton tai tnh lang, t tin, va chan
song trong sinh hoat cua chnh cuoc song; cat t thanh cua chnh ban la chan ly cua Thien. Thien
dong chay cua cuoc song e quan sat khong phai hoan toan thc tien bi v no hien bay cuoc song
la chuyen cua Thien. Hanh gia tu Thien nen luon mot cach trc tiep, ma khong can ban luan en
nh rang trong Thien, s khai ngo at c ngay linh hon hay bat c th g can d vao quay ray
trong nhng sinh hoat cua i song, ch khong cuoc song bnh thng. Y tng ve Thien la nam
phai e nen chung nh nhieu ngi van tng. bat cuoc song trong dong chay cua no. Trong
Hanh gia tu Thien nen luon nh rang nhng g ma Thien hoan toan chang co ieu g phi thng hay
cac ban thay eu la quan iem sai lam hay b bop than b ca. Bat c chuyen g ban lam trong i
meo. Khi ma Thien muon ban nem th v ngot cua song nh oc mot quyen sach, nhn nhng tre chi
ng thiet, Thien se at mieng ng ngay vao ua, hay ngam may bay i khuat trong khu rng
mieng cua ban va khong can li noi nao ca. Kinh lan can, van van, ngay trong tat ca s viec nay ban
Lang Gia day ve ngon tay ch trang, hay tay ch eu ang tu tap Thien, eu ang trai nghiem cuoc
tho tren trang; ngon tay tieu bieu cho kinh ien, va song Thien. Khong can thao luan bang li, cung
trang tieu bieu cho chan ly. Nhng e t nha khong can phai giai thch chi ca. Ban co the chang
Thien se noi giong nh ngi lay ngon tay ch mat biet tai sao, va khong can thiet phai giai thch tai
trang, neu lam ngon tay la mat trang th that mot sao, nhng ban thay ka khi mat tri va nho len la
tai hoa. ieu nay co le khong xay ra, nhng bao toan the the gii nay nhay mua vi s hoan hy va
nhieu lan chung ta a pham phai sai lam ma luc ay moi ngi eu tran ay niem hanh phuc
chung ta khong t biet. Ch mot mnh s vo minh trong tim mnh. Neu Thien co the nhan thc c,
thng cu chung ta khoi s quay ray cua s t th chung ta phai nam bat no ngay tai cho nay It
man. Tuy nhien, cong viec duy nhat ma mot ngi is impossible to comprehend Zen through the
viet ve Thien khong the nao vt ra ngoai cai channel of intellectual point of view. In fact, it is
chuyen ngon tay ch trang, v ay la phng tien not fair to Zen to treat it thus philosophically. Zen
duy nhat cho phep anh ta trong nhng tnh huong; is primarily and ultimately a discipline and an
va moi chuyen trong kha nang cua anh ta se phai experience, which is independent on no
c lam ro rang cung nh hoan toan hieu c. explanation; for an explanation wastes time and
Khi Thien c coi nh sieu hnh hoc th ngi energy and is never to the point. Zen experience
oc bang cach nao o co the chan nan v s kho is something realizable by going through a certain
hieu cua no, bi v hau het moi ngi thng me process of training such as efforts of eerene-
nghien cai loi nghien ngam hay noi quan. Trong reflection meditation or practicing Zen through the
Vo Mon Quan 19, noi ve tnh tiet a en giac koan exercise. Zen is not like other forms of
ngo cua ngi tuoi tre Trieu Chau luc 18 tuoi mysticism, entirely left to the sporadic nature or
trong cuoc van ap vi ong. Mot hom, Trieu Chau capriciousness of luck for its experience. Zen
hoi Nam Tuyen: "The nao la ao?" Nam Tuyen always attempts to take hold of life in its act of
ap: "Bnh thng tam th ao." Trieu Chau lai living; to stop the flow of life and to look into it is
 3862
not the business of Zen. Zen practitioners should
always remember that in Zen, Enlightenment is
attained in the midst of activities of life and not by
suppressing them, as some may imagine. Zen
practitioners should always remember that all that
you see is a misunderstanding and a twisted view
of of the thing. When Zen wants you to taste the
sweetness of real sugar, it will put the required
article right into your mouth and no further words
are said. The Lankavatara Sutra taught about
pointing a finger at the moon, or to indicate the
hare in the moon; the finger represents the sutras,
the moon represents their truth. The followers of
Zen would say "A finger is needed to point at the
moon." But what a calamity it would be if one
took the finger for the moon! This seems
improbable, but how many times we are
committing this form of error we do not know.
Ignorance alone often saves us from being
disturbed in our self-complacency. The business of
a writer on Zen, however, cannot go beyond the
pointing at the moon, as this is the only means
permitted to him in the circumstances; and
everything that is within his power will be done to
make the subject in hand as thoroughly
comprehensible as it is capable of being so made.
When Zen is metaphysically treated, the reader
may get somewhat discouraged about its being at
all intelligible, since most people are not
generally addicted to speculation or introspection.
In the example 19 of the Wu-Men-Kuan,
regarding the incident that led to the
enlightenment of the eighteen-year-old Chao-
chou in a mondo (questions and answers) with him
(master Nan-Ch'uan). One day, Chao-chou (778-
897) asked Nan Chuan, "What is the Way?" Nan
Ch'uan replied, "The ordinary mind is the Way."
Chao-chou asked, "Should I try to direct myself
toward it?" Nan-ch'uan said, "If you try to direct
yourself you betray your own practice." Chao-
chou asked, "How can I know the Tao if I don't
direct myself?" Nan-ch'uan said, "The Tao is not
subject to knowing or not knowing. Knowing is
delusion; not knowing is blankness. If you truly
reach the genuine Tao, you will find it as vast
boundless as outer space. How can this be
discussed at the level of affirmation and
negation?" With these words, Chao-chou had
sudden realization. What does Zen master Nan-
ch'uan want to tell the young man Chao-chou in
this dialogue? He really wants to say a quiet, self-
confident, and trustful existence of your own is the
truth of Zen. Zen is pre-eminently practical
because it appeals directly to life, not even
making reference to a soul or to anything that
interferes with or disturbs the ordinary course of
living. The idea of Zen is to catch life as it flows.
There is nothing extraordinary or mysterious about
Zen. Anything you do in life such as reading a
book, seeing the children playing, or seeing the
clouds blown away beyond the neighboring
woods, etc., in all these you are practicing Zen,
you are living Zen. No wordy discussion is
necessary, nor any explanation. You may not
know why, and there is no need of explaning, but
when the sun rises the whole world dances with
joy and everybody's heart is filled with bliss. If
Zen is at all conceivable, it must be taken hold
right here.
The Nghiem Va Tri Thc: S khac biet gia Tri
Thc va The NghiemThe Difference between
Experiential and Intellectual KnowledgeS nhn
thay ban tnh cua mnh khong phai la mot cai thay
tr thc, ng ngoai, ma la cai thay the nghiem, co
the noi la t ben trong. S khac biet gia cai biet
tr thc va the nghiem nay that la quan trong cot
yeu oi vi thien va ong thi la mot trong nhng
kho khan can ban ma cac thien sinh Tay phng
co gang hieu ve thien. Tay phng, suot hai ngan
nam van tin rang cau giai ap sau cung cho van e
hien sinh co the tra li bang t tng; cau tra li
ung trong ton giao va trong triet hoc co tam quan
trong toi thng. Nhan manh nh vay ngi ta
chuan b con ng cho s nay n cua khoa hoc
thien nhien. ay cai t tng ung, trong khi
khong a ra c cau tra li toi hau cho van e
hien sinh, lai co hu trong phng phap va can
thiet cho viec ap dung t tng vao thc hanh,
ngha la, cho ky thuat. Trai lai, thien da vao tien
e rang khong the tra li cau ap toi hau cho i
song bang t tng c. Cai phng thc co nh
tr thc cua co va khong th that la thch hp
khi s vat dien ra bnh thng; nhng ngay khi cau
hoi toi hau cua i song khi day, tr nang khong
tra li thoa man cThis insight into ones own
nature is not an intellectual one, standing outside,
 3863

but an experiential one, being inside, as it were. nghiem thien nh nay la dau hieu cua s tien bo,
This difference between intellectual and ch khong phai thut lui, hanh gia co the the
experiential knowledge is of central important for nghiem nhieu t tng en va i trong vong mot
Zen and, at the same time, constitutes one of the thap phan cua mot giay. S kien nay a c
basic difficulties the Western student has in trying chnh c Phat xac nhan trong Kinh Giai Tham
to understand Zen. The West, for two thousand Mat:
years has believed that a final answer to the "A lai da thc rat tham te;
problem of existence can be given in thought; the Het thay chung t nh thac lu.
right answer in religion and in philosophy is of Ta chang khai dien cho pham ngu,
paramount importance. By this insistence the way S ho phan biet chap nga."
was prepared for the flourishing of the natural Theo triet ly cua Duy Thc, cai dong t tng
sciences. Here is the right thought, while not khong ngt sinh khi ma hanh gia the nghiem
giving a final answer to the problem of existence, trong khi tu tap thien nh ch la s hien hanh cua
is inherent in the method and necessary for the cac "Chung T Huan Tap" trong Tang thc cho
application of the thought to practice, that is, for en nay van khong c biet en. Nhng "Chung
technique. Zen on the other hand, is based on the T" nay, nhieu vo so, bao la vo han, va c duy
premise that the ultimate answer to life cannot be tr trong kho cha A Lai Da Thc, la chat lieu cot
given in thought. The intellectual groove of yes yeu cau tao khuon kho can ban tam thc cua con
and no is quite accommodating when things run ngi. Toan the pham vi cua Luan Hoi c duy
their course; but as soon as the ultimate question tr bi A Lai Da Thc nay. Dung cong tu tap thien
of life comes up, the intellect fails to answer nh, trc tien, la nhan ra tac ong cua nhng
satisfactorily. "Chung T" t the hien nh la dong t tng; th
The Nghiem Vong Niem: To experience ever- en la ngng s hien hanh cua "Chung T" va
arising distracting thoughtsTrong Thien, viec cuoi cung la, chuyen hoa hay thang hoa chung
au tien ma hanh gia phai kinh qua la the nghiem thanh kha nang vo han cua Phat qua. Do o, hanh
nhng vong niem khong ngt khi sinh. Hanh gia gia khong nen chan nan v kham pha ra dong t
kham pha ra rang tam mnh bat tr en noi mnh tng bat tr nay, ma phai tiep tuc tu tap thien nh
kho long ma che phuc c no dau ch trong mot cho en khi nao nhap c vao trang thai
thi gian rat ngan. Vong niem troi chay lien tuc "nh"In meditation, the first thing that the
nh mot thac nc, khong ngng dau ch mot meditator experiences is the experience of his
khoanh khac. Ngi mi bat au tu tap cam thay ever-arising, distracting thoughts. He discovers
mnh co nhieu vong niem hn bat c luc nao trc that his mind is so ungovernable that he can hardly
ay; thien nh dng nh a lam tang vong niem control it even for a very short period of time.
ch khong lam chung giam i. Nhieu ngi mi Errant thoughts flow on and on like a waterfall,
bat au tu tap b can tr mot cach nghiem trong va without halting for a single moment. The beginner
nan ch v cai kinh nghiem s khi nay. Trong s feels that he has many more distracting thoughts
bc boi ho bat au hoai nghi ve hieu qua cua thien than ever before; meditation seems to have
tap, va tr nen nghi ng ngay ca kha nang nhap increased rather than lessened, them. Many
nh. Roi co mot so ngi thay oi ky thuat thien beginners are seriously baffled and disheartened
nh cua ho t phap mon nay qua phap mon khac, by this initial experience. In their frustration they
va i en cho la tuyet vong hoan toan, e roi cuoi begin to doubt the effectiveness of their
cung bo luon viec tu tap. S that th nhng vong meditation practice, and become sceptical about
niem khong bao gi gia tang do bi tu tap thien, the very possibility of attaining "Samadhi". Some
thien nh ch lam cho hanh gia y thc nhieu hn then change their meditation techniques from one
ve nhng vong niem nay. Ch mot cai Tam Tnh type to another, and end up in utter despair, finally
mi co the y thc c cai dong t tng cho en giving up their practice altogether. The truth is
nay van luon luon troi chay ma tren thc te khong that distracting thoughts are never increased by
c e y en luc cha tu nh. Do o, kinh meditation; meditation only makes one more

aware of them. Only a quiet mind can become
aware of this thought-flux, which up to now has
always been flowing on practically unnoticed.
Therefore, this meditation experience is a sign of
progress, not of regression. It is said that if the
meditator has really gained some progress in his
meditation, he may experience many thoughts
which come and go within a fraction of a second.
This fact has been testified to by Buddha himself,
in the Sutra of the Elucidation of the Hidden
Profundity:
"Most subtle and profound is
the Store Consciousness (Alaya),
In it all Seeds of thought in torrent flow.
I do not teach this Consciousness to fools
Lest to it they should cling as the True Self."
According to the philosophy of Yogacara, the
ever-arising thought-flux experienced
meditation is the bringing-into-play (hsien hsing)
of the "Impression-Seeds" that have so far been
unnoticed in the Store Consciousness (Alaya).
These "Seeds", infinite in number, unlimited in
range, and well-preserved in the depository of the
Alaya Consciousness, are the essential material
constituting the basic framework of the human
mind. The entire realm of Samsara is upheld by
this Alaya Consciousness and is set in motion by
these "Seeds". The work of meditation is, first, to
recognize the action of the "Seeds" which
manifests itself as thought-flux; second, to halt the
propulsive workings of the Seeds; and finally, to
transform or sublimate them into infinite capacity
of Buddhahood. Therefore, one should not be
discouraged by the discovery of this ungovernable
thought-flow, but continue one's meditation
practice until one reaches the state of "Samadhi".
The Nhan Tnh Khong: Pativijjhati (p)To grasp
the truth of EmptinessSee The Nhap Tnh
Khong.
The Nhap: Pativijjhati (p)Pativijjhanam (p)
Anubhodhate (skt)To penetrate.
The Nhap Tnh Khong: To penetrate the truth of
EmptinessMuc ch chnh cua tu Thien la the
nhan va the nhap tnh khong trong moi giai oan
cua i song thc te vi vo so th thach, kho khan phenomena, the view of the interrelated or
va phc tap. Khi o long t bi bao la c thc intermediate teaching as contrasted with that of
tnh mot cach bnh ang, giong nh ma ri tren
ke ac cung nh ngi thien; hay nh chiec cau a The Quang Giap: Visvamitra (skt)Ty Xa Mat
3864
cua Trieu Chau, tren o tat ca chung sanh nh
nga, la, cop, rua, tho, va ngi, van van, eu
bc qua. ay la s thanh tu ln nhat ma ngi
ta co the thc hien c tren i, va khong phai ai
trong chung ta eu co kha nang lam c; nhng
khong hai g khi chung ta co het sc mnh e tien
en gan ly tng Bo Tat, neu khong i nay th
nhng i sau qua vo lng kiep. Khi cai g o
cua ly tng nay c nam vng th hanh gia tu
Thien co the bat au cuoc song thc cua ho trong
xa hoi, hay trong mot cong ong ln hn: the
giiThe main purpose of cultivation of Zen is to
grasp and to penetrate the truth of Emptiness in
every phase of practical life with multitudinous
challenges, difficulties and complications. At that
time, a great heart of compassion is awakened
impartially, in the way rain falls on the unjust as
in well as on the just, or in the way Chao-chou's
stone bridge, which is trodden on by all sorts of
beings, by horses, donkeys, tigers, jackals,
tortoises, hares, human beings, and so on. This is
the greatest accomplishment man can achieve on
earth, and everyone of us cannot be expected to
be capable of this; but there is no harm in our
doing the utmost to approach the ideal of
Bodhisattvahood, if not in one life, then in lives to
come through kotis of kalpas. When something of
this ideal is firmly grasped, Zen practitioners can
begin their real life in society, or in a larger
community: the world.
The Noi Phng Tien The Ngoai Phng Tien:
Theo tong Thien Thai, c Phat phng tien
giang trong Kinh Lien Hoa, pham Phng Tien la
thu thang trong vong chan ly tuyet oi nen goi la
the noi phng tien, trong khi cac tong phai khac
khong dung phng tien nen goi la the ngoai
phng tienThe Tien-Tai school indicating
that the expedients in the Tactiful Chapter in the
Lotus Sutra are within the ultimate reality of that
sutra, while those of other schools are without it.
The Phap: Tnh pho quat hay s khong that cua
ch phap theo quan iem cua Thong Giao, oi lai
vi quan iem cua Tang GiaoThe universality
of substance and the unreality of dharmas or
the tripitaka teaching.

a LaTen cua mot v thay day c Phat Thch
Ca luc con nhoName of Sakyamunis school
teacher.
The Tai: Method.
The Tanh: See The Tnh.
The Tanh H Khong Quang Hoa nh:
Essence-Nature Empty Space Floral Brilliance
Samadhi.
The Tam: Ti-Hsin (chi)The essence of the
mind"The Tam" hay cai tam iem noi tai nhat
cua tam. Trong Thien, the cua Tam la cai khong
nh chieu dieu. Mot Thien gia a ngo khong
nhng ch biet cai phng dien chieu dieu cua y
thc, ma quan trong hn het con biet ca cai
phng dien khong cua tam. Chieu dieu ma con
chap trc b Thien khinh th la "t thuy", con
chieu dieu ma khong chap trc, hoac cai Tnh
Khong Chieu Dieu th c Thien ca ngi la "ai
sinh menh". Bai ke ma Than Tu viet e bay to
kien thc ve Thien cua mnh len cho Ngu To
chng to Than Tu ch biet cai phng dien chieu
dieu, ch khong biet cai khong cua tam. Khi cai
"tam nh ai gng sang" cua ong ng oi lai vi
cai "xa nay khong mot vat" cua Hue Nang, no tr
nen vo v mot cach tham thng en noi no lam
ong thua trong cuoc tranh chc "Luc To Thien."
Cau "xa nay khong mot vat" cua Hue Nang bieu
th hien nhien cai "The cua Tam" cung nh cai cot
tuy tham sau nhat cua Thien. Chnh nh cai kien
thc sau xa nay ma Hue Nang a tr thanh Luc To
Thien Tong. Hanh gia tu Thien nen luon nh rang
cai y thc chieu dieu la mot manh moi cua tat ca
nhng thc hien noi tam, ban chat va ac tanh cua
no van la chap trc. Ngo cua Phat giao khong at
c bang cach bam lay hay banh trng t thc
cua chnh mnh. Trai lai, ngo at c nh giet
chet hay tieu diet bat c s chap trc nao vao cai
y thc chieu dieu nay; ch bang cach vt qua no
ma may ra chung ta mi at en c cai tam
iem tan cung cua Tam, cai "Khong" hoan toan t
do, hoan toan vo tng sang to. Cai tnh Khong
chieu dieu nay, trong rong nhng nang ong, la
"The" cua Tam. Thong thng, khi chung ta e
cap en "The", chung ta lien tng en cai g cu
the co the chat; va khi e cap en ch "Khong",
th chung ta lai t ong lien tng en hnh anh ve
mot th "h khong" chet cng va tnh toa. Ca hai
khai niem nay eu khong ung vi y ngha cua
3865
"The" va "Khong" theo quan iem nha Thien
The "Essence" or the innermost core of the mind.
In Zen, the Essence of mind is the Illuminating-
Void Suchness. An enlightened Zen Buddhist not
only knows the illuminating aspect of the
consciousness but, most important of all, he also
knows the void aspect of the mind. Illumination
with attachment is decried by Zen as "dead
water", but illumination without attachment, or the
Illuminating-Voidness, is praised as "the great
life." The stanza which Shen-hsiu wrote to
demonstrate his understanding of Zen to the Fifth
Patriarch showed that he knew only the
illuminating, not the void, aspect of the mind.
When his mirror-like bright consciousness came
up against Hui-neng's "From the beginning not a
thing exists!" it became so pitifully insignificant
that it made him lose the race for the title of the
"Sixth Patriarch of Zen". Hui-neng's "From the
beginning not a thing exists!" expresses
unmistakably the Essence of Mind as well as the
innermost core of Zen. It was because of this deep
understanding that Hui-neng became the Sixth
Patriarch of Zen. Zen practitioners should always
remember that the illuminating consciousness
which is a key to all inner realization, basically
and qualitatively it is still "clinging-bound".
Buddhist enlightenment is not gained through
holding on to or inflating one's self-awareness.
One the contrary, it is gained through killing or
crushing any attachment to this illuminating
consciousness; only by transcending it may one
come to the innermost core of Mind, the perfect
free and thoroughly nonsubstantial illuminating-
Voidness. This illuminating-Void character, empty
yet dynamic, is the Essence of the mind. Usually,
when the word "Essence" is mentioned, people
immediately think of something quintessentially
envision a dead and static "nothingness". Both of
these conceptions miss the meaning of the word
"Essence" in the point of view of Zen.
The Thanh: Nirdesa (skt)Chu cach noi chung
ve vat the.
The Tnh: Atmakatva or Dharmata (skt)S
khong thay oi cua thc chat cua van hu The
essential or substantial nature of all thingsSelf-
substance.
The Tr:

1) Tr c ban tham suot moi thc tai. Tr hue the
hoi chan khongFundamental wisdom which
penetrates all reality.
2) Con goi la Chan Tr, Chanh Tr, Nh Ly Tr,
Vo Phan Biet Tr, ngha la hieu biet ro chan
ly ma khong co s phan biet nang duyen hay
s duyen, ay la tr sanh ra nhat thiet chan ly
va cong c, oi lai vi hau ac tr: conception, 'appearance', is absorbed in that of
Fundamental, original, or primal wisdom,
source of all truth and virtue; knowledge of
fundamental principles; intuitive knowledge
or wisdom, in contrast with acquired wisdom.
3) Con goi la Phan Biet Tr, tc la cai tr chan
chanh, sau knh, ngam hp chan nh, tr s
ac theo sau can ban tr: Detailed or specific
knowledge or wisdom succeeding upon or
arising from fundamental knowledge (Can
ban tr).
The Tng: Thc chat la ban the, da vao thc The Vo Bat Tai: Omnipresent (a).
chat ma hien thanh cac chi phan sai biet ben ngoai
la tng, nh sc nong trong la Substance and
phenomena, or characteristics; substance being
unity and phenomena diversity. Qualitative forms
or qualitatives as heat is in fireSee The Tng
Dung.
The Tng Dung: Ba th ln trong Khi Tn
Luan. Theo Bon The Hoc Phat giao, cach gian d
va minh bach nhat e phac hoa c cau cua tam la
mo ta tam nh la co ba phng dien hay giai tang.
The nen theo nhieu hoc gia Phat giao, tam c
phan biet thanh ba khai niem: the hay bon the,
tng hay hnh dang, va dung hay tac ong. The
tng ng vi khai niem ve the chat cua hien The a: Jeta or Jetr (skt)Ke Chien Thang
hu, tng ch ve hnh tng, va dung ch ve nang Con trai vua Ba T Nac cua x Cau Tat La, la chu
lc hoat ong. Cac triet gia Phat giao cho rang
moi thc tai co the phan tach thanh ba khai niem
nh tren. Nhng oi khi khai niem tng b hut
mat trong khai niem the. Khong co dung th khong
co vat nao het, nhng dung khong the ong dung
c neu khong co g chuyen dung. Nen theo cac
triet gia Phat giao, the va dung la hai khai niem
khong the tach ri nhau trong viec nhan thc vu
truSubstance, characteristics, function, the three
great fundamentals in the Awakening of Faith. In
Buddhist ontology, the simplest and most explicit
way to delineate the structure of mind is to
describe it as having three aspects or layers. So
according to many Buddhist scholars, three
3866
conceptions are distinguished: substance of body,
appearance, and function or activity. Body
corresponds to the idea of mass or being,
appearance to that of form, and function to that of
force. Every reality is regarded by Buddhist
philosophers as analysable into these three
notions. Sometimes, however, the second
'being' or 'body'. Without functioning no objects
exist, but functioning cannot take place without
something functions. The two ideas, according to
Buddhist philosophers, are thus inseparable for our
understanding of the universe.
The Ty Ly: Sthavira (skt)Tha Ty LyTha Ty
LaThng ToaTrng LaoElder
President.
The Ty Lng: Inference from the corporealT
bo phan ma suy ra cai ly cua toan the.
The: Ky hp ong: To sign a contract1) The
nguyen: To swear (to take an oath); 2) The the
(chet): To pass away (to depart, to die).
The Bat Thanh Chanh Giac: The chang gi lay
ngoi chanh giac (48 li nguyen cua c Phat A Di
a)Shall not attain enlightenment (Amitabha
Buddha's 48 vows).
The Cung:
1) Ten goi cung ien cua Pham Vng va cua
con ngi: The transcient mansions of
Brahma and of men.
2) Thien cung: Cung ien cua mat tri, mat
trang, va cac v saoAstronomical mansions.
trc ay cua The a Lam (ngay thai t chao i
cung la ngay ma vua Ba T Nac va chien thang
ch quan, nen thai t mang ten Ke Chien
Thang.)VictorSon of king Prasenajit of
Kosala, previous owner of the Jetavana.
The a Lam: Jetavana (skt)See Ky Tho Cap
Co oc Vien.
The Hai Minh Sn: To call the seas and
mountains to witnessTo swear by the seas and
by the mountains.
The Ngon: VowOathSwear.
The Nguyen: Prani (skt)Usitavrata (skt)To
vowTo swear.
1) Phat t chan thuan the nguyen t Phat giao

ma sanh, ho tr chanh phap, chang e dt Phat
chung, e sanh vao nha nh Lai cau nht thiet
trDevoted Buddhists should be issued from
the realm of the Buddha-teaching, always
accomplish the preservation of the Buddha-
teaching, vow to sustain the lineage of
Buddhas, be oriented toward rebirth in the
family of Buddhas, and seek omniscient
knowledge.
2) Bon mi tam li the nguyen cu o chung
sanh cua c Phat A Di a: The forty-eight
vows of Amitabha to save all beingsSee T
Thap Bat Nguyen.
The Nguyen An Lac Hanh: An lac bang cach
giang day kinh phapTo attain a happy
contentment by the will to preach all sutras.
The Nguyen Giac Ngo: Pranidhana-bodhicitto-
pada (skt)Aspirational mind of enlightenment.
The Nguyen Gi Gii Hanh: Prani-pratimoksa
(skt)Vow to keep precepts.
The Nguyen Tap Kh: Tap kh cua the nguyen
The habit energy of vows.
The Sat Tra: Ten thang t 15 thang 3 en 15
thang 4 am lch (vao khoang thang nam va thang
sau)The month Jyaistha (May-June), when the
full moon is in the constellation Jyestha.
The Tam: The nguyen trong longMental
attitude of vowing.
The The: To pass awayTo die.
The Thuy: See Kim Cang Thuy.
Thi: Bo th (cho): To give (to offer, to donate)
i thi: To go in (sit) for an examinationT thi:
Dead body (corpse of a dead person)Th:
Poetry.
Thi An: To grant (do) a favour.
Thi An Bat Cau Bao: Lam n ma khong cau
c bao apWish not be repaid for good
deedsSee Thi An Cau Bao.
Thi An Cau Bao: Wish be repaid for good
deedsThng th ngu ta ao c c en ap Sujata, son of an elder of Rajagrha.
khi thi an cho ng khac. Tuy nhien, trong ao
Phat, khi bo th, khong nen ap u y tng ay la
ngi cho kia la ke c cho, cho cai g va cho
bao nhieu, c nh vay th kieu man va t phu se
khong sanh khi trong ta. ay la cach bo th vo
ieu kien hay bi tam da tren can ban bnh ang.
c Phat day: Thi an bat cau bao, con cau bao la
thi an co mu o va s thi an nh vay se a ti sects.
3867
ham muon danh li. Neu ban lam viec thien, ban
nen hanh ong v li ch cua tha nhan. Hanh phuc
khi len trong tam mnh ngay luc ban lam viec
thien lanh ay, t no la mot phan thng tinh than
het sc ln laoUsually people wish be repaid
when granting or doing someone a favour.
However, in Buddhism, when giving charity, one
does not cherish the thought that he is the giver,
and sentient beings are the receivers, what is
given and how much is given, thus, in ones mind
no arrogance and self-conceit would arise. This is
an unconditioned alms-giving or compassion on
equality basis. The Buddha taught: One should
not wish to be repaid for good deeds. Doing good
deeds with an intention of getting repayment will
lead to greed for fame and fortune. If you do
good, then do it for the sake of doing service to
some other beings. The happiness which arises in
your mind together with the performance of the
good deed is itself an extremely big reward.
Thi Ba an Ni: Sitapani (skt)Ten cua mot trong
nhng luan s va phap s noi tieng cua phai Hu
BoName of one of the great dharma and sastra
masters of the Sarvastivada.
Thi Ban Thi: Giet ngi bang phng phap Ty a
La, ngha la lay ma lc bang cach luyen chu tren
mot thay ma. Neu la thay khong au hay tng
phan cua thay th goi la Ban Thi. Neu la toan
thay th goi la Thi.To kill a person by the
Vetala Method of obtaining magic power by
incantations on a dead body; when a headless
corpse, or some part of the body is use, it is called
Half-Corpse Vetala. When the corpse is used, it
is called Whole-Corpse Vetala.
Thi Ca La: Sagala (skt)Xa Kiet QuocTen
cua mot vng quoc co nam ve pha bac An o
Name of an ancient kingdom in northern India.
Thi Ca La Viet: Sigalavada (skt)Tu Xa a, con
trai cua mot v trng gia trong thanh Vng Xa
Thi Ca La Viet Bo Tat: Sigalavada-bodhisattva
(skt)Ten v Bo Tat Tu Xa a, con trai cua mot
v trng gia trong thanh Vng XaName of
Bodhisattva Sujata, son of an elder of Rajagrha.
Thi Ca La Viet Kinh: Sigalavada Sutta (p)
Thien Sinh Kinh.
Thi Ca Thien Tong: Poetry and songs in Zen

Thi a Ba Na: Sitavana (skt)Ten vung Thi a
Lam Bac An oA place named Sitavana in
Northern India.
Thi a Lam: Sitavana (skt)Con goi la Thi a
Ba, Thi a Ba Na, An a Lam, Tru Am Lam,
Khung Ty Lam, Khung Uy Lam, Han Lam Rng
lanh, ni bo xac ngi chet hay la ngha a (chnh
am la Thi a Ba Na, co ngha la Han Lam hay
rng lanh. Rng nay nam sau trong rng tham
lanh leo. Luc Phat con tai the th khu rng nay
nam canh thanh Vng Xa, xac ngi chet c
em bo vao o cho ken ken ra tht)Cold grove,
a place for exposing corpses, a cemetery. In the
north of Rajagrha, there was a big sitavan at the
time of the Buddha.
Thi Hanh: To carry outTo executeTo
perform or fulfil (a promise)To give effect to
(decree)To enforce (the law)To achieve
(work).
Thi Hien Cung ien Than: Displaying Palaces
Deity (Spirit).
Thi Hoa La Sat N: Puspadanti (skt)Hoa X La
Sat NSee Hoa X.
Thi Ho: Danapala (skt)See Th Ho.
Thi Ke: Poem and verse.
Thi Ke Thien: Zen Poems and versesZen
poetryThuat ng "Thi ke Thien" c dien giai
la cac tac pham thi ca c sang tac bi cac v
Tang, Ni va c s Thien tong hoac cac tac pham
thi ca the hien tinh than va ly Thien. Trong i
song Thien vien co nhieu dp thi c viet len, ch
nh chung c dung trong nhieu c hoi xa giao
bi nhng tng lp co giao duc noi chung. Cac bac
hoc gia va quan chc Trung Hoa thng trao oi
thi ke khi t biet ban hu trong mot chuyen hanh
trnh i xa, tap quan nay cung pho bien gia cac
Thien Tang chau A. Di ay la bai th "Tien
th gia i en Hoshu" cua Thien s Nam Pho
Thieu Minh, c biet nhieu hn vi thuy hieu
ai ng Quoc S. Bai th thuoc the loai that ngon
t tuyet, c Quoc S ai ng sang tac cho
ngi th gia cua mnh la Soshin Sokuan, khi v
nay len ng i en chua Manju tai vung Hoshu:
"Ta gia chang kham goi ba lan
anh e thu phong giup xoay van
Ngi ve ben suoi Bungo ay
Hoi la vang ri bi v ai?"
3868
Tuy nhien, ngay t au cac Thien s hoang phap
tai Nhat Ban va cac v thien s Nhat Ban ke tha
ho, a lien tuc canh bao ve tnh trang chu tam cho
cac no lc va thanh tu van chng trong Tang
oan. Thien s S Thach Mong Sn (1275-1316)
a tng len tieng dien ta mot cach miet th cac v
Tang danh th gi cua ho cho cac no lc van
chng nh vay la nhng "c s au troc," nhng
ngi ma S xep di cung trong hang mon e
cua mnh. Nhng theo Kenneth Kraft trong quyen
"Thien: Truyen Thong va S Chuyen Tiep," khi
long nhiet thanh ton giao sut giam, cac t vien
ngay cang thu hut nhieu ngi tm en khong ch
v ly do tam linh, qua trnh tu tap khat khe tr nen
ngay cang ci m hn, dung hp cac moi quan tam
ve muc tieu nghe thuat va hoc thuat. Thc te,
c khuyen khch bi nhng li tuyen bo bao
am vi ho rang Thien va Thi Ke la tng hp ve
mat ban chat, ch Tang i en cho xem s theo
uoi mang tnh hoc thuat nh the ma mot trong
nhng bieu hien chnh cua i song Thien. Ky
nang sang tac thi ke bang ch Han a tr thanh
mot phng tien e tao at c thanh the trong
cac cong ong Tang oan, va co le thu hut ngay
ca s e y cua the gian. en khoang the ky th
XV, ngay ca ch Tang trong cac Thien vien noi
bat e o Kyoto a danh tron thi gian cong phu
hanh Thien vao ban em e tap lam th hay cau
oi bang ch Han. Trong khi cac loai hnh thi ke
Han t, ac biet la dang thi ke t tuyet, van c
duy tr va pho bien cho en ngay nay, nhieu Thien
gia Nhat Ban con hng en viec dien at kinh
nghiem noi kien cua mnh thong qua cac hnh thc
thi ca ban xThe term "Zen poetry" means
works written by Monks, Nuns, and lay believers
of the Zen sect, or works that in some way
embody the spirit of Zen teachings. Poems were
written on many occasions in the life of the Zen
monastery, just as they were used on numerous
social occasions by members of the educated class
in general. Chinese scholar-officials customarily
exchanged poems of parting when one of their
number set off on a journey, and the same practice
prevailed among the Zen monks in Asia. The
following is such a poem of farewell by the
Japanese monk Nampo Jomyo (1235-1308), better
known by his title Daio Kokushi. It is entitled
"Sending My Attendant Shin off to Hoshu" and is

seven-character quatrain form. The attendant,
Soshin Sokuan (?-1351), was going to a temple
called Manju-ji in Bungo (Hoshu). In the poem
Daio Kokushi offers his disciple some advice on
how to proceed in the search for enlightenment:
"I'm old,
no strength to keep calling three times.
I leave it to autumn winds
to help get things moving.
When you've left here,
look as you stand by Bungo Castle stream:
Yellow leaves tumbling in the air,
for whose sake do they fly?"
However, both early Chinese masters in Japan and
their successors repeatedly warned against
inordinate attention to literary accomplishments in
Japan in the fourteenth century. Zen master Muso
Soseki scornfully described monks who devoted
their time to such endeavors as mere "shaven-
headed laymen" who ranked below the lowest of
his disciples. But according to Kenneth Kraft in
"Zen: Tradition and Transition," as religious fervor
ebbed and more persons were drawn to the
monasteries for other than spiritual reasons,
rigorous religious training increasingly gave way
to interest in artistic or scholarly pursuits. Indeed,
encouraged by critical pronouncements assuring
them that Zen and poetry were essentially
compatible, monks came to regard such pursuits as
one of the prime expressions of Zen life. Skill in
the composing of poetry in Chinese became a
means of gaining renown within monastic circles,
and even perhaps of attracting the notice of the
secular world. By the fifteenth century at least
some of the monks in a prominent Kyoto
monastery were spending their time during the
evening meditation session thinking up clever
couplets in Chinese. While Chinese verse forms,
particularly the quatrain, have remained popular
till the present, many Japanese Zen writers also
turned to native forms of poetic expression.
Thi Khai Phe: See Th Khai Phe.
Thi Kh: Sikhin (skt)Thc KhThc Cat ngo v can c thap kemA spoon cannot be used
Crested or flame, explained by fire.
1) Trong Cau Xa Luan ban cu goi la Lat Na Thi something. In Zen, the term indicates that a person
Kh: Called Ratnasikhin in Abhidharma, Kosa
sastra old version.
2) Trong Ban Hanh Kinh goi la Loa Ket: Called
3869
A Shell-like tuft of hair in the Orginal
Practice Sutra.
3) V Phat th 999 cua kiep cuoi cung ma c
Thch Ca Mau Ni a tng gap, cung la v Phat
th nh trong bay v co Phat: The 999th
Buddha of the last (preceeding) kalpa, whom
Sakyamuni is said to have met, the second of
the Sapta Buddha.
4) V Phat th hai trong bay v Phat qua kh,
sanh tai Quang Tng ThanhThe second of
the seven Buddhas of antiquity, born in
Prabhadvaja as a Ksatriya.
Thi Kh ai Pham: Sikhi-brahman (skt)Thi Kh
con la ten goi cua ai Pham Thien Vng, ngha
la nh Ket hay Hoa Tai nh (ai hoa tai
thi kiep mat). V nhap Hoa Quang nh ma oan
la duc hoac ma tr ve theo gii c A
Mahabrahma, whose name Sikhin is defined as
having a flame tuft on his head; connected with
the world-destruction by fire. Sikhin is also
described as a flame or a flaming head and as the
god of fire, styled also Suddha Pure. He
observed the Fire Dhyana, broke the lures of the
ralm of desire, and followed virtue.
Thi Kh Phat: Sikhi-buddha (skt)Sikhin-buddha
(skt)Ke Na Thi Kh PhatThch Ca Thi Kh
PhatV Phat th 999 cua kiep cuoi cung ma c
Thch Ca Mau Ni a tng gap, cung la v Phat th
nh trong bay v co PhatThe 999th Buddha of the
last (preceeding) kalpa, whom Sakyamuni is said
to have met, the second of the Sapta Buddha.
Thi Kh Thien: Sikhi-deva (skt)See ai Pham
Thien.
Thi Kh Thien Vng: ShikhinMot trong mi
ai Pham Thien VngSee ai Pham Thien
Vng.
Thi Kh Ty: ten mot v tri phu trach ve am nhac
Thien ng ong oA deva of music
located in the Eastern Paradise.
Thi Khieu Bat Thng, Tang Chng Bat Thuc:
Muong mut chang c, noi hap chang chn.
Trong thien, t nay ch du mot ngi kho kho at
to scoop up things; a pot cannot be used to steam
who is difficult to to be enlightened due to his low
capacity.
Thi La: Sila (skt)Thi at La.
 3870

1) Thanh lng: Pure and cool. Thi La Bat e: Savatthi (p)S(h)ravasti (skt)
2) Gii: CommandmentsRestraint or keeping Xa Ve ThanhThat La PhatThat La Phat Tat
the commandments. eXa La Ba Tat e DaXa Ba eSee Xa
3) Ba La Mat th nh trong Luc Ba La Mat, Ve Quoc.
thanh tnh ba nghiep than, khau, y: It is the Thi La Bat Thanh Tnh: Impure
second of the six paramitas, moral purity of commandmentsNeu gii bat tnh, khong ai vao
thought, word, and deed. c tam muoiIf the sila, or moral state, is not
4) Bon ngha hay bon ieu kien cua gii: thanh pure, none can enter samadhi.
lng, yen on, yen tnh, va tch dietFour Thi La at Ma: Siladharma (skt)Gii Phap, ten
meanings or four conditions of sila: Chaste mot v sa mon nc Vu ienName of a sramana
(pure and cool), calm, quiet, and extinguished of KhotanSee Gii Phap.
(Nirvana). Thi La Tang: Man lam bang a quy thanh
5) Nam gii au trong thap gii la danh cho tat lngA curtain made of chaste precious stones.
ca Phat t: The first five or panca-sila, of the Thi La Thanh Tnh: Thanh Tnh Gii, cap thiet
ten sila or commandments are for all cho viec nhap nhMoral purity, essential to
Buddhists. enter into samadhi.
Thi La A iet a: Siladitya (skt)Gii Nhat Thi Lai Na Phat e: Hiranyavati (skt)Kim Ha
Vua Thi La A iet a, len ngoi tai Kanyakubja hay song Vang, ten cua con song trong lanh tho
vao nam 606 sau Tay Lch va sau o xam chiem Ne-Pal, bay gi la Gandaki, gan ni Phat Thch Ca
Punjab. Ong la mot th chu rat phong khoang oi nhap Niet BanThe gold river, a river of Nepal,
vi Phat Giao. Ong la ngi a xay nhieu thap t, now called Gandaki, near which Sakyamuni is
to ra thch thu ac biet vi cac v S Gii Hien va said to have entered nirvana.
Huyen Trang, va a vien soan bo Bat ai Linh Thi Li: Cung con c goi la (also called) S
Thap Pham Tan. Ong tr v khoang 40 nam Son Li, That Li, That Ly, That Ly, Tu Li, Tat Li.
of Pratapaditya and brother of Rajyavardhana. 1) Danh t Phan ng co bon ngha: Thu (au),
Under the spiritual auspices of Avalokitesvara, he thang (troi hn, tot ep hn), cat tng (tot
became king of Kanyakubja, 606 A.D. and lanh), va cA Sanskrit term with four
conquered India and the Punjab. He was merciful meanings: High rank, success, good (good
to all creatures, strained drinking water for horses fortune or prosperity), and virtues.
and elephants, he was most liberal patron of 2) Ten van tat cua Ngai Van Thu S Li: An
Buddhism, re-established the great quinquennial abbreviation for the name of Manjusri.
assembly, built many stupas, showed special 3) Mot tiep au ng hay tiep v ng co ngha la
favour to Silabhadra and Hsuan-Tsang, and danh d hay c ton vinh trc ten cac v
composed the Astama-hasri-Caitya-Samskrta- Than, cac bac v nhan, hay nhng quyen sach
Strota. He reigned about 40 years. quy: An honorific prefix or affix to names of
Thi La Ba La Mat: Silaparamita (skt)Hanh tr gods, great men, and books.
mot trong sau hay mi gii Ba La Mat 4) Ten cua v cua Than Visnu: Name of the
MoralityThe second of the six or ten wife of Visnu.
paramitasSee Luc o Ba La Mat. Thi Li Ca Na: Sriguna (skt)Hau c, mot
Thi La Bat Pha: Silaprabha (skt)Gii Quang la danh hieu cua PhatAbundantly virtuous, a title
ten Phan cua Phap S ao Lam Thien Truc of a Buddha.
The Sanskrit name of a learned monk (Tao-Lin) Thi Li Cuc a: Srigupta (skt)Thi Li Quat
in India. aThat Li Cuc aTen mot v trng gia
Thi La Bat a e: Silabhadra (skt)Ten cua thanh Vng Xa, ngi a dung ham la va cm
mot vng t trong Kinh Hien Ngu quyen 6 tron thuoc oc nh hai Phat, nhng khong thanh.
Name of a prince. Ong ben quy y theo PhatAn elder in Rajagrha,
Thi La Bat a La: Silabhadra (skt)See Gii who tried to kill the Buddha with fire and poison,
Hien. but he failed. He then took refuge in the Triratna.
 3871

Thi Li Da: Sriyasas (skt)V Than mang en s path of poetry and songs and the path of Zen are
kiet tngA god who bestows good luck. related and convergent at one point.
Thi Li Mat a La: Srimitra (skt)Kiet Hu Thi Thiet: Lap bayDesignations.
Mot hoang thai t An o, ngi a thoai v Thi Thiet Luan: Prajnapti-sastra (skt)Mot trong
nhng ngoi cho em mnh, roi xuat gia i tu, sang cac bo sach cua Bo Luan Tang cua Bo phai
Tau, dch bo Quan anh va cac kinh khacAn Thuyet Nht Thiet Hu Bo, c viet bi Ngai
Indian prince who resigned his throne to his Muc Kien Lien, thao luan ve cac cach goi ten,
younger brother, became a monk, came to China, trnh bay s phat sinh cac s kien tam thc va vu
translated the Summit of Contemplation and other tru luanThe treatise on designations, one of the
books. books of the Sarvastivadin Abhidharma Pitaka,
Thi Li Phat The: Sribhuja (skt)Ten nc Chau written by Maudgalyayana, the arising of mental
Mat La Du tc nc Thi Li Phat The ngay nay events, and cosmology.
Name of Malaya which is now Sribhuja. Thi Thiet Luan Bo: Prajnapti-sastra sectSee
Thi Li Sa: Acacia Sirissa (skt)Also called Thi THuyet Gia Bo.
Li Sac, Sa Li Sa, Da Hp Thu, Hp Hon Thu Thi Thiet Tuc Luan: Prajnapti-pada-sastra
Sa La ThuCay Hp Hon, co hai loai: Th nhat (skt)World-system, written by
la Thi Li Sa, loai co la va qua to. Ngi ta noi MaudgalyayanaBo luan c viet bi ngai Muc
di goc cay nay c Phat Cau Lu Ton a thanh Kien Lien.
ao. Th nh la Thi Li S, loai co la va qua Thi Thu Ma La Sn Thon: Sisumara-ragira (p)
nhoThe marriage tree. There are two kinds: Thuc Thuc Ma La Sn Thon, ni co rat nhieu ca
First, described as with large leaves and fruit. It is sauSisumara mountain village, where there are
said that under this tree Krakucchanda Buddha lots of crocodiles.
became enlightened. Second, described as with Thi Ty Ca: Sivi (p)Sibi (skt)Thi Ty Gia
small leaves and fruit. Theo ai Tr o Luan, Thi Ty Ca la mot trong
Thi Li Sa Ca: Sirisaka (skt)Ten cua mot v nhng tien than cua c Phat, ngi a tng cat
sName of a monk. tht mnh bo th cho chim bo cauAccording to
Thi Li Sa Thu: Acacia Sirissa (skt)See Thi Li the sastra on Prajna-Paramita Sutra, Sivi was one
Sa. of Sakyamunis former incarnations, when to save
Thi Ma Xa Na: Smasana (skt) or Asmasayana a life of a dove he cut off and gave his own flesh
(skt)Mot ngha a trong vung Thi a Lam A to an eagle which pursued it, which eagle was
cemetery in Sitavana. Siva transformed in order to test him.
Thi Phe a Ba Nga Phc e: Svetabhagavati Thi Ty Vng: Sivi (p)See Thi Ty Ca.
(skt)White-bodied Avalokitesvara Th: Dana (skt)Bo thTo give almsTo
BodhisattvaWhite-robed Avalokitesvara bestowTo giveCharitySee Bo Th.
BodhisattvaBach Than Quan T Tai Bo Tat. Th An: See Thi an.
Thi Quy: Quy t thi, c dng day va sai i giet Th Ba La Mat: Transcendental givingTh Ba
hai ke thu (ay la mot th chu thuat cua ngoai La Mat co ngha la xa bo tat ca s hu
ao)A corpse-ghost, called up to kill an enemy. Transcendental giving means relinquishing all we
Thi Thanh: Kusinagara or Kusigramaka (skt) have.
Ten tat cua thanh Cau Thi Na, thuoc Vng Quoc Th Chan: See Th.
co An o, gan thanh Kasiah, ni c Phat nhap Th Chu: Danapati (skt)Cong c Chuan
diet, va cung la ni sanh cua chn hoc gia noi tieng Viet Bat e1) an chu (th chu): Benefactor,
An oBelonged to an ancient Indian lord of charity, noble giver; 2) Ngi chu lam viec
Kingdom, near Kasiah, the place where bo th, ngi t mnh bo ra cua cai e cung dng:
Sakyamuni died, also the birth place of nine An almsgiver; 3) Ngi ho tr Phat phap:
famous scholarsSee Cau Thi Na. Danapati (skt)A patron of Buddhism.
Thi Thien Nhat Thiet Thuyet: Thi ao va Thien Th Du: Avadana (skt)A Ba a NaA Va a
ao tng quan va ong qui ve mot moiThe NaMetaphorSimileDung th du e noi len

ngha ly cua giao phap, chng minh rang nhng
hanh ong thien lanh dan en ket qua thien lanh,
nhng hanh ong xau ac dan ti nhng he qua xau indicate the three periods of Buddhas teaching.
ac. Avadanas gom nhng truyen thuyet ve cac v
Thanh trong Phat giaoMetaphor on a great or
glorious act or achievement. Avadanas show that
good deeds bring about good results, and bad
deeds bad results. The Avadanas consist of
legends about previous lives of Buddhist saints.
Th Du Bo: Samkantikah (skt)Samkrantivadah
(skt)See Kinh Lng Bo.
Th Du Kinh: Asivisopama-suttana (p)Avadana
(skt)An exposition of the dharma through
allegoriesSutra on stories of the Buddha and his
former lives.
Th Du Luan S: Distantika (skt)Nhat Xuat
Luan GiaTh Du SV to au tien cua Kinh
Lng Bo (trong so 18 bo Tieu Tha)Reputed
founder of the Sautrankita school.
Th Du Lng: Nhng th du trong kinh ien theo
ly luan giup ngi hieu c giao lyThe who receive this alms. This is one of the five kinds
example in logic.
Th Du S: See Th Du Luan S.
Th Du Tap Kinh: Avadana-kalpalata (skt)
Sutra on collections of metaphors and similes
See Th Du.
Th ao Khan: Shi-Do-Kan (jap)Hay noi cai g
o e ta xemSee if you can express yourself
To say something, and I will examine you.
Th Hanh: Hanh phap bo th (tai th, phap th, va
vo uy th)The practice of charitySee Tam Bo
Th, T Bo Th, Ngu Bo Th, That Bo Th, and Bat
Bo Th.
Th Hanh Phc Nghiep S: Danamayam punna
kiriya vatthu (p)The merit of giving.
Th Hoa: Bo th chan ly giao hoa chung sanh, hay
bo th va giao hoaTo bestow the transforming
truth.
Th Ho: Danapala (skt)V Tang x Udyana,
ngi a dch 111 bo kinh sang Hoa ng. Nam 982
sau Tay Lch, ngai c ban tc hieu Minh Tn
ai SA native of Udyana who translated into
Chinese some 111 works. In 982 A.D. he received
the title of Great Master and brilliant expositor of
the faith.
Th Hue: To bestow kindness, or charity.
Th Khai Phe: Theo Kinh Phap Hoa, ay la t ma
tong Thien Thai dung e ch ba thi giao thuyet
3872
cua c PhatAccording to the Lotus Sutra, this
is a term which the Tien-Tai sect used to
1) Th Thi: Trc thi ky Phap Hoa, c Phat
a noi ve Tam tha giao, ay Ngai ch dung
phng tien thien xao e giup ngi i vao
Chanh ao Nhat Tha Giao, nen goi la v
thc th quyenBestowing the truth in
Hinayana and other partial forms.
2) Khai Thi: Th ky c Phat khai quyen hien
thc e giup chung sanh hieu ro Tam Tha
ch la phng tien cua Nhat ThaOpening
of the perfect truth like the Lotus, as in the
Lotus Sutra.
3) Phe Thi: c Phat ch day nen phe quyen
lap thc mot khi a biet ro Tam Tha ch la
phng tien cho Nhat ThaAbrogating the
earlier imperfect forms.
Th Khan: Mot mnh ta nhan cua bo th nay. ay
la mot trong nam loai bun xnI am the only one
of stinginess.
Th Khat Xoa Nan a (652-710): Siksananda
(skt)Hoc HySee Thc Xoa Nan a.
Th Lam: Mot trong bon cach tong tang, lam tang,
hay tong tang bang cach em xac ngi chet bo
vao trong rngOne of the four kinds of burial, to
give to the forest, i.e. burial by casting the corpse
into the forestSee T Tang.
Th Li: Cua cai do ngi i quyen tang cho tang
sWealth donated to monks from ordinary
people.
Th Nguyen An: Varada-Mudra (skt)Mau a
La Phap AnBan tay phai hng xuong di,
long ban tay hng ra pha trc. ay la c ch
cua Phat Thch Ca to y lay tri lam chng cho tnh
Phat cua mnhThe right hand palm facing out,
directed downward. This is the gesture of
Sakyamuni Buddha when he summoned Heaven
as witness to his Buddhahood.
Th Nhat Thiet Vo Uy Bo Tat: Abhayam-dana
(skt)Fearlessness-Giving BodhisattvaSee Th
Vo Uy Bo Tat.
Th Phat: Teihatsu (jap)Cao toc theo nh c
Phat Thch Ca, ngi a dung li gm ben cat
bo toc ham y cat t moi he luy vi tran the To
shave the hair, following Sakyamuni, who cut off
his locks with a sharp sword or knife to signify his
 3873

cutting himself off from the worldSee The Phat. lo s kho nan. Ngay va c Th Vo Uy Bo Tat la
Th Tai: Tyagadhana (skt)Caga (p)Xa Tai ngay hai mi hai trong thangOne of the titles
Lay viec bo th lam cua bau (lay hanh bo th lam of Avalokitesvara because he gives 14
cua bau)Consider the giving of money to the fearlessnesses to those who pray to him so that
poor as treasures (the treasure of renunciation). they will have no fear in suffering. Day dedicated
Th Tam Thon: Phat bieu y kien hay giang giai to His manifestation (to a Buddha's vital spirit) is
To express one's opinions. the twenty-second day of the month.
Th Tang: Cung dng mot v TangTo give Th Vo Uy Gia: Abhayadana (skt)Abhayandada
alms to a monk. (skt)Bestower of fearlessnessFearlessness
Th Tam: A heart of almsgiving. givingOne who give charity of fearlessness
Th Than: To sacrifice ones life. Con goi la Th Vo Uy hay Th Vo Uy Tat oa
Th Thiet: Thiet lap hay bat auTo start, to Ngi bo th s vo uy. Lam cho ngi khac khong
establish, or to set up. con lo au s hai. Khi mot ngi gap tai hoa lam
Th Thiet Luan Bo: Karmikah (skt)Trng phai khung hoang, chnh giay phut ay, Bo Tat bang
chu trng tr gii vt tren kien thcThe school phng tien li noi hay cac phng phap khac e
of Karma, which taugh the superiority of ngi o dep bo c s lo lang. Dep bo c s
morality over knowledge. s hai cho ai la mon qua vo uy th. Vo uy th la
Th Thuoc Phap Vat: Cac vat pham cung dng cach tot nhat mang lai hoa bnh va an lac cho moi
Tam Bao nh nh ruong vn va cay trai, c ngi, bi v trang thai khong s hai ong ngha
chia lam hai phan: mot phan cung dng cho kinh vi t do, an lac khong co chien tranh, han thu,
sach va phan kia cung dng cho nhng v oc anh nhau hay chem giet nhau, van vanWhen
tung kinh ienOfferings to the Triratna, i.e., rice someone encounters disasters or calamities which
fields and trees, which are divided into two parts: terrify him, at that moment the Bodhisattva
one part is offered to obtain sutras; the other part removes his anxieties and sufferings through ones
is offered to the sutra-reciters. own efforts. Dispelling fear means to give the gift
Th Thc: Sejiki (jap)1) Cung dng thc an of fearlessness. The giving of fearlessness is the
cho ch Tang: To bestow food on monks; 2) Bo th best way that can give a genuine peaceful and
thc an cho quy oi: To bestow food on hungry happy environment for everyone, because a real
ghostsSee Thien Va Le Th Thc. state of fearlessness is considered as synonymous
Th Thc Hoi: Bo th thc an cho quy oiTo with the freedom and bliss without war, dislike,
bestow food on hungry ghostsSee Thien Va Le fighting, killing, etc...
Th Thc. Th Vo Yem T: See Na Lan a T.
Th Vo Uy: Abhayandada or Abhayadana (skt) Th: Mui ten: An arrowPhan: Excrement.
Ngi bo th s vo uy, lam cho ngi khac khong Th Chung: Beginning and end.
con lo au s haiThe bestower of fearlessness. Th am T: Ganh phan, y noi than ngui trong
Th Vo Uy An: Abhaya-mudra (skt)Th Vo Uy cha ay phan ma con ngi phai luon ganh no i
AnC ch cua Phat Sakyamuni ngay sau khi khap niA load of night-soil, i.e. the human
Ngai at ai giac (ban tay phai a ngang vai, cac body that has to be carried about.
ngon tay duoi thang, long ban tay hng ve pha Th Giac: Initial enlightenment or beginning of
trc)The gesture of Sakyamuni Buddha right illuminationSee Thuy Giac.
after he attained enlightenment (the right hand is Th Giao: See Thuy Giao.
raised to shoulder level with fingers extended and Th Hanh Nhan: Ngi mi bat auA
palm turned outward)See Mau a La Phap An. beginner.
Th Vo Uy Bo Tat: Abhayam-dana (skt) Th Phan a Nguc: a nguc cha ay phan hoi
Abhayandada BodhisattvaFearlessness-Giving thuiThe excrement hell.
BodhisattvaMot trong nhng danh hieu cua Bo Th S: See Thuy S.
Tat Quan The Am v ngai ban cho nhng ai cau Th Thach: Mui ten va a la hai th chong choi
nguyen en ngai 14 phep vo uy e ho khong con lai vi nhau v ten khong xuyen qua a c
 3874

Arrow and rock are two incompatibles, for an Th Diet: ChetTo pass away.
arrow cannot pierce a rock. Th Duc: To desire.
Th Xuy Khanh Huy (1879-1939): Ten cua mot v Th o: Ch dayTo guide, to teach.
hoc gia noi tieng cua Phat giao Nhan Ban vao the Th Gia: Antevasin (skt)Companion
ky th XXName of a Japanese famous Buddhist AttendantPersonal attendantServantNgi
scholar in the twentieth century. lam phan s cua mot e t (hau ha thay), hay
Th: La: To be (the verb to be, i.e. is, are, was, ngi lam viec phung s Tam Bao. Ngi giup
were, etc.)ung: RightCh hay ni hoi hop nh ong A Nan lam th gia cho c PhatOne
cong cong: A market (a fair or an open place for who performs the duties of a disciple, or one who
public assembly)Me: To be fond of (given up attends on and serves the Triratna. Helper, e.g. as
to)Nhn thay: To look (to see, to behold) Ananda was to the Buddha.
Thong bao: To indicate (to notify, to proclaim) Th Gia Tam Chung: Ba loai th gia: Thieu
Trong coi: To attend (to wait on, attendant). Hng, Thnh Khach va Th TrangThree kinds
Th Ca Han: Mot bac trng phu chan chanhA of attendantSee Thieu Hng Th Gia, Thnh
true noble-minded man. Khach Th Gia and Th Trang Th Gia.
Th Cam: Visual sensation. Th Gia Tuan Pho: Th gia: Ngoi nha nghThe
Th Chan: V th gia phuc dch dui chan anh cua attendant's rest houseSee Cong An Th Gia
to sAn attendant monk who serves under the Tuan Pho.
true images of patriarchs. Th Giac: VisionInitial enlightenment.
Th Chan Hanh Gia: Ngi c s phu ta cho v th Th Giao: Ch dayTo point out and instruct.
gia phuc dch dui chan anh cua to s. Trach Th Hien: Pakasati (p)Pariyutthana (skt)
nhiem chnh cua v c s nay la lam nhng viec lat Pratiharya (skt)Vidarsana (skt)Vyaktaya
vat trong ien th toA layperson who assists an (skt)Bay to ra ngoaiTo manifestTo make
attendant monk who serves under the true images manifest.
of patriarchs. This layperson's main responsibility Th Hien Ban Cho Chung Sanh Sc Dung
is to do sundry works around the patriarchal hall. Manh: Manifest the desire to give sentient beings
Th Chan Thc Tng: Lo ra chan tngShow courageous strengthV hien muon ban cho
the true characteristics. chung sanh sc dung manh ma th hien i bay
Th Chung: Thuy ngTuyen boTo make an bc, mot trong mi ly do khien ch ai Bo Tat
announcement. th hien i bay bc ma c Phat a day trong
Th Chuyen: Indicative turn of the law-wheel Kinh Hoa Nghiem. Ch ai Bo Tat v muon ieu
Postulation and definition of the Four Noble phuc cho chung sanh c an lac nen th hien i
Truthsc Phat giang ve nh e va nh ngha bay bc nh vayTo manifest the desire to give
cua T Dieu e trong vn Loc Uyen, mot trong sentient beings courageous strength, one of the ten
ba loai chuyen Phap Luan cua c PhatThe reasons Great Enlightening Beings show the act of
Buddha preached in the Deer park on postulation walking seven steps. For these ten reasons they
and definition of the four noble truths, one of the show the act of walking seven steps after birth;
three turns of the law-wheel of the Buddha in the they manifest this to pacify sentient beingsSee
Deer park. Mi Ly Do Khien Ch ai Bo Tat Th Hien i
Th Ch Phap Khong Tng, Bat Sanh Bat Bay Bc.
Diet: Ze-Shoho-Kuso, Fusho-Fumetsu (jap) Th Hien Nht Thiet Nh Lai Than Bien Ma Ni
There is no appearance and disappearance of real Vng Trang Vong Thuy Phuc Ke: Crest
dharmasReal dharmas are bare manifestations. Covered with a Net of the Finest Jewels
They neither appear nor disappear. Representing the Lights Magically Produced by
Th Dien ac Ca: Jetaka (skt)Sa a Ba Han All Buddhas.
NaSadvahana (skt)Quoc vng cua x Nam Th Hien Than Thong: Perform a psychic
KosalaA king of southern Kosala, patron of powerTh hien phep than thong.
Nagarjuna. Th Hien Vo Lng The Gii: Manifest countless
 3875

of pure beings in infinite worldsTat ca ch Phat, when going against and with, vertically and
trong mot niem, eu th hien vo lng the gii, vo horizontally, even the Buddhas cannot know. One
lng vo so chung sanh thanh tnhAll Buddhas who is a man detached from the world, who
can, in a single instant, manifest countless of pure transcends convention, reveals the abilities of a
beings in infinite worlds. great man who stands out from crowd. He walks
Th Lc: Power of eyesight (vision--seeing). on thin ice, runs on a sword's edge. He is like the
Th Mot: Cai g?What? unicorn's horn, like a lotus flower in fire. Master
Th Na Da Xa: Jinayasas (skt)Mot v Tang noi Yung Kuang of central Chekiang said, "If you
tieng ngi AnA noted monk from India. miss at the point of their words, then you're a
Th Phat Tri Kien: Demonstrating the knowledge thousand miles from home. In fact you must let go
and vision of the Buddha. your hands while hanging from a cliff, trust
Th Phi: Gossips of right and wrong. yourself and accept the experience. Afterwards
Th Phi Chi Tam: Tam phan biet th phiThe you return to life again. I can't deceive you; how
mind of discriminations of right and wrong. could anyone hide this extraordinary truth?" The
Th Phi ien ao: Viparyaya (skt)Perversion. meaning of Chao Chou's question is like this. T'ou
Th Phi Giao Ket X: Phien nao la cho khi len Tzu is an adept, and he didn't turn his back on
cua th phi. Trong th du th 41 cua Bch Nham what Chao Chou asked: it's just that he cut off his
Luc, mot hom Trieu Chau hoi au T: "Ngi ai feelings and left no traces, so unavoidably he's
t khi song lai th the nao?" au T ap: "Chang hard to understand. He just showed the little bit
cho i em, i sang se en." Hanh gia tu Thien before the eyes. Thus an Ancient said, "If you
nen luon nh rang khi cho phai quay lan lon (th want to attain Intimacy, don't ask with questions.
phi ket giao x), ngay ca cac bac Thanh cung The question is in the answer, and the answer is in
khong the biet. Khi nghch thuan doc ngang, Phat the question." It would have been very difficult for
cung khong the biet. Ngi sieu luan tuyet the someone other than T'ou Tzu to reply when
c the gian kham pha ra, hien hien kha nang questioned by Chao Chou. But since T'ou Tzu is
sieu quan bat chung. Ngi ay co the i tren ba ng, an expert, as soon as it's raised he knows where it
chay tren kiem ben lien o giong nh sng lan hay comes down.
lien hoa trong la. Hoa Thng Vnh Quang Th Quan: MatOrgan of sight.
Chiet Trung noi: "Ngon phong neu sai th cong Th Tam Th Phat: Tam tc PhatThis mind is
lang que cach xa muon dam, phai la b cao vot BuddhaThe mind is Buddha.
buong tay, t nhan tha ng, sau khi chet song Th Tam Tac Phat: Zeshin-Sa-Butsu (jap)This
lai chang dam khi anh, y ch phi thng, ngi nao mind becomes Buddha.
thng ?" Y Trieu Chau hoi nh the, au T la Th Tac: Tuy vayNevertheless.
hang tac gia cung khong co phu cau hoi kia. Ch la Th Tat: Nhuom benh nang sap chetTo be
tuyet tnh bat dau, qua that kho hieu, ch hien bay going to pass away for catching a serious disease.
trc mat oi chut. V the co nhan noi: "Muon Th The: To rely upon ones influence.
c than thiet ch em hoi en hoi, hoi tai cho Th Thi Phi Thi: Timely or untimelyung
ap, ap tai cho hoi." Neu chang phai au T, b thi hay phi thiSee Nam Loai Ngon Ng.
Trieu Chau mot cau hoi cung kho ap c. Ch v Th Thc: To attestTo certify.
kia la ke tac gia, nhac en lien biet cho ri Th Tch: Th hien niet banTo indicate the way
Afflictions are places that arised from gossips of of nirvana.
right and wrong. In example 41 of the Pi Yen Lu, Th Tu: Can phaiBe necessary.
one day Chao Chou asked T'ou Tzu, "How is it Th Tng Chuyen: Indicative turn of the law-
when a man who has died the great death returns wheelSee Th Chuyen.
to life?" T'ou Tzu said, "He must not go by night: Th Tng ap: Dung cac loai hnh tng ma tra
he must get there in daylight." Zen practitioners li, mot trong hai cach oi apReply by signs,
should always remember that when right and one of the two kinds of replySee Nh ap.
wrong are mixed, even the sages cannot know; Th Vat: Cai g?What?
 3876

Th Vo Bo Tat: Mujaku (jap)Vo Trc Bo suzerainty of Kosala, an adjoining kingdom. Later

TatAsanga Bodhisattva. Buddhists, in order to surpass Brahmans, invented
Th X Phi X Lc: Kha nang biet s ly ung hay a fabulous line of five kings. A fabulous line of
khong ung, mot trong Thap LcThe power to five kings of the Vivartaklapa headed by
distinguish right from wrong, one of the ten Mahasammata. Followed by five Cakravarti, the
Buddha-powersSee Thap Lc (1). first being Murdhaja. Then came nineteen kings,
Thch: Sakya (skt)See Thch Ca. the first being Catiya, the last Mahadeva. These
Thch Ca: Sakya (skt)Theo Eitel trong Trung were succeeded by dynasties of 5,000 kings, 7,000
Anh Phat Hoc T ien, bo toc hay gia nh Thch kings, 8,000 kings, 9,000 kings, 10,000 kings, and
Ca, ngi ta noi t Thch Ca lay t danh t Saka 15,000 kings. After which king Gautama opens a
co ngha la thc vat, nhng theo Hoa ng co ngha line of 1,100 kings, the last, Iksvaku, reigning at
la manh, co sc lc, va c giai thch bang ch Potala. With Iksvaku, the sakyas are said to have
Nang. Dong ho Thch Ca a ray ay mai o begun. His four sons reigned at Kapilavastu.
(dan du muc) doc theo thung lung ong bang An Sakyamuni was one of his descendants in the
Ha,sau o chiem c mot khu vc vai ngan dam seven generations. Later, after the destruction of
vuong nam theo trien oi x Nepal va nhng vung Kapilavastu by Virudhaka, four survivors of the
thao nguyen ve pha nam. Kinh o la thanh Ca Ty family founded the kingdoms of Udyana,
La Ve. Vao thi c Phat con tai the, bo toc c Bamyam, Himatala, and Sambi.
at di s quyen cai tr cua Kosala, mot vng Thch Ca Ba: Sakra (skt)Thien vng.
quoc lan can. Ve sau nay, muon cho vt troi hn Thch Ca Bo Tat: Sakya-bodhisattva (skt)Mot
Ba La Mon, nhng Phat t a dng nen mot dong trong nhng tien kiep cua Phat Thch CaOne of
ho huyen thoai. Mot dong ho huyen thoai the previous incarnation of the Buddha.
Vivartakalpa khi au bi Thien Tam Muoi a. Thch Ca a Bao Nh Lai: Sakyamuni Buddha
Theo sau o la nam v Luan Vng, va v vua au and Prabhutaratna Buddha (Abundant-treasures
tien la anh Sanh Vng Theo sau o la mi Buddha)See Thch Ca and a Bao Nh Lai.
chn (19) vua khac, bat au vi vua Xa e va cuoi Thch Ca e Ba: Sakra-deva (skt)Thch e
cung la vua ai Thien. Sau o c ke v bi cac (Indra).
trieu ai cua 5.000 v vua, 7.000 v vua, 8.000 v Thch Ca e Ba Nhn a La: Sakra-devendra or
vua, 9.000 v vua, 10.000 v vua, 15.000 v vua. Sakro-devanamindra (skt)Thch e Hoan
Sau o vua Co am m au 1.100 v vua, cuoi NhnThch e (Indra).
cung bi vua Iksvaku, ng tr vung Potala. Vi Thch Ca e Hoan Nhn: Sakra-devendra or
dong vua cuoi cung Iksvaku, ngi ta noi dong Sakro-devanamindra (skt)IndraSee Thch e.
Thch Ca khi au. Bon ngi con cua Iksvaku Thch Ca Mau Ni: Sakyamuni (skt)See Thch
ng tr vung Ca Ty La Ve. Thch Ca Mau Ni la Ca.
dong doi bay i cua Iksvaku. Ve sau thanh Ca Ty Thch Ca Mau Ni Nh Lai: Shakamuni-Nyorai
La Ve b Tr Quoc tieu diet, bon ngi song so t (jap)Sakyamuni Thus Come OneSakyamuni
cua dong ho lap nen nhng vng quoc Udyana, TathagataV Phat th bay trong bay v co
Bamyam, Himatala, va SambiAccording to Eitel PhatThe seventh of the seven ancient
in The Dictionary of Chinese-English Buddhist BuddhasSee Thch Ca Mau Ni Phat.
Terms, the clan or family of the Buddha, said to be Thch Ca Mau Ni Phat: Sakyamuni Buddha
derived from Saka, vegetables, but interpreted in The Sage of the SakyasA title applied to the
Chinese as powerful, strong, and explained by Buddha.
Neng. The clan, which is said to have wandered 1) c Phat lch s, ngi a sanh ra trong dong
hither from the delta of the Indus, occupied a ho Thch Ca. Nha Thong Thai cua dong ho
district of a few thousand square miles lying on Thch Ca. Phat Thch Ca Mau Ni, v Phat lch
the slopes of the Nepalese hills and on the plains s a sang lap ra Phat giao. Ngai ten la Co
to the south. Its capital was Kapilavastu. At the am S at a, an sanh nam 581-501 trc
time of the Buddha, the clan was under the Tay lch, la con au long cua vua Tnh Phan,

tr v mot vng quoc nho ma bay gi la
Nepal va kinh o la Ca Ty La Ve. Vao tuoi
29 Ngai la bo cung ien va v con, ra i tm
ng giai thoat chung sanh. Vao mot buoi
sang luc Ngai 35 tuoi, Ngai a thc chng
giac ngo trong khi ang thien nh di coi Bo
e. T o ve sau, Ngai a i khap cac mien Tnh Phan, dong doi Sat e Li, cai tr thanh
An o giang phap giup ngi giai thoat. Ngai
nhap diet vao nam 80 tuoi. Sau ay la bai ke
pho phap cua c Thch Ca truyen lai chanh
phap cho ton gia Ca Diep:
"Phap von la phap chang phap
Chang phap phap cung la phap
Nay ta trao cai chang phap
Phap co bao gi la phap?
The historical Buddha, who was born into the
Sakya clan. Historical founder of Buddhism,
Gautama Siddhartha, the Buddha Sakyamuni,
who was born in 581-501 BC as the first son
of King Suddhdana, whose small kingdom
with the capital city of Kapilavastu was
located in what is now Nepal. At the age of
twenty nine, he left his fathers palace and his
wife and child in search of the meaning of
existence and way to liberate. One morning at
the age of thirty five, he realized
enlightenment while practicing meditation,
seated beneath the Bodhi tree. Thereafter, he
spent the rest 45 years to move slowly across
India until his death at the age of 80,
expounding his teachings to help others to
realize the same enlightenment that he had.
The following is the gatha from Sakyamuni
Buddha:
"The Dharma is ultimately a dharma
Which is no-dharma;
A dharma which is no-dharma
Is also a dharma;
As I now hand this no-dharma over to you;
What we call the Dharma, the Dharma,
Where after all is the Dharma?"
2) Theo Eitel trong Trung Anh Phat Hoc T
ien, Thch Ca Mau Ni la v Thanh cua dong
ho Thch Ca. Ch Thch Ca co ngha la nhan
t hay tnh mac, la mot v song oc c, hay
bac tch tnh trong dong ho Thch Ca. Sau 500
hay 550 kiep, cuoi cung c Thch Ca Mau
Ni at c qua v Bo tat, sanh vao cung tri him a son, Rahula; that in search of truth he
3877
au Suat, va vao ngay 8 thang t giang tran
bang bach tng, vao hong phai cua Hoang
Hau Ma Da v vua Tnh Phan. Nam sau vao
ngay 8 thang hai Hoang Hau ha sanh ngai
trong vn Lam Ty Ni, pha ong thanh Ca
Ty La Ve, nay thuoc Nepal. Ngai la con vua
Ca Ty La Ve. Ha sanh ngai c bay ngay th
Hoang Hau Ma Da qua i, ngai c ba d
ten Ba Xa Ba e nuoi nang day do. Ngai
vang lenh vua cha ket hon cung cong chua Da
Du a La, c mot con trai ten La Hau La.
Sau o Ngai la bo gia nh ra i tm chan ly,
tr thanh mot nha tu kho hanh, cuoi cung vao
nam 35 tuoi Ngai chng ngo va nhan thc
rang giai thoat khoi vong sanh t khong phai
do kho hanh, ma do ni gii c thanh tnh;
nhng ieu nay ngai giai thch trong T Dieu
e va Bat Chanh ao. Cong ong Tang S
cua ngai da tren c hanh va tr tue, c
biet en nh la ao Phat, va Ngai cung c
biet en nh la v Phat. Ngai nhap diet
khoang nam 487 trc Tay Lch, khoang 8
nam trc Khong T. Ten toc (gia nh) cua
ngai la Co am, ngi ta noi Co am la ten
cua toan bo tocAccording to Eitel in The
Dictionary of Chinese-English Buddhist
Terms composed by Professor Soothill,
Sakyamuni, the saint of the sakya tribe. Muni
is saint, holy man, sage, ascetic, monk; it is
interpreted as benevolent, charitable, kind,
also as one who dwells in seclusion. After 500
or 550 previous incarnations, Sakyamuni
finally attained to the state of Bodhisattva,
was born in the Tusita heaven, and descended
as a white elephant, through her right side,
into the womb of the immaculate Maya, the
purest woman on earth; this was on the 8th day
of the 4th month; the following year on the 8th
day of the 2nd month he was born from her
right side painlessly as she stood under a tree
in the Lumbini garden. He was born the son of
King Suddhodana, of the Ksatriya caste, ruler
of Kapilavastu, and Maya his wife; that Maya
died seven days later, leaving him to be
brought up by her sister Prajapati; that in due
course he was married to Yasodhara who bore
 3878

left home, became an ascetic, severely xay dng vao nam 1073. Ho tan tuy tu hanh vi
disciplined himself, and finally at 35 years of giao ly Kim Cang Tha, c biet vi ten giao ly
age, under a tree, realized that the way of Lamdre va ho c cong nhan la hoa than cua Bo
release from the chain of rebirth and death Tat Van ThuName of a monastery in southern
lay not in asceticism but in moral purity; this Tibet. It was built in 1073, and its abbots,
he explained first in his four dogmas, and members of the Khon family. They devoted
eightfold noble way. He founded his themselves in teaching Vajrayana known as
community on the basis of poverty, chastity, Lamdre and were recognized as the incarnations
and insight or meditation, and it became of Majusri.
known as Buddhism, as he became known as Thch Ca Ty Lang Gia Ma Ni Bao: Shakra-
Buddha, The Enlightened. His death was bhilagma-mani-ratna (skt)o trang sc tren co
probably in or near 487 B.C., a few years cua vua tri e ThchAdorned jewels on
before that of Confucius in 479. The Sakra's neck.
sacerdotal name of his family is Gautama, Thch Ca Van: Sakyamuni, the saint of the Sakya
said to be the original name of the whole clan, tribeSee Thch Ca Mau Ni.
Sakya being that of his branch; his personal Thch Ca Van Ni: See Thch Ca Mau Ni.
name was Siddhartha, or Sarvarthasiddha. Thch Ca Vng: See Tr Quoc Thien Vng.
Thch Ca Nhap Diet Nhat: Sakyamuni Thch Ca Xuat Gia Nhat: Sakyamuni's
Tathagata's Passing Away Day. Renunciation Day.
Thch Ca Nhn a La Thien Vng: Shakra- Thch Ch: SatisfiedContentPleased.
IndraMot trong mi ao Li Thien Vng Thch Chung: Tang Ni chungAn assembly of
See ao Li Thien Vng. monks and nuns.
Thch Ca Nh Lai: Sakyamuni Tathagata (skt) Thch Chung: The Sakya-seedThe Sakya
Sakyamuni BuddhaSakyamuni Thus Come clanChung t Thch CaBo toc Thch Ca hay
OneV Phat th bay trong bay v co Phat . Ngay nhng e t cua Thch Ca, ac biet la ch Tang
va c Phat Thch Ca Mau Ni la ngay ba mi NiThe disciples of Sakyamuni, especially
trong thangThe seventh of the seven ancient monks and nuns.
Buddhas. Day dedicated to His manifestation (to a Thch Cung: Cung ien Thch Ca, chnh t ni o
Buddha's vital spirit) is the thirtieth of the month Thai T S at a a ra i tm ao va a thanh
See Thch Ca Mau Ni Phat. PhatThe Sakya palace, from which prince
Thch Ca Phat ai: Thch Ca Phat ai la mot Siddhartha went forth to become Buddha.
tng ai ep noi tieng cua thanh pho Vung Tau, Thch Cc: Bc chan iTo step.
toa lac pha tay bac sn nui Ln Vung Tau Thch Danh T Tam Muoi: Adhivacana-pravesa-
Name of a famous statue of Sakyamuni Buddha, samadhi (skt)Samadhi on name and/or
or Sakyamuni Buddha Monument, a famous description.
beautiful scenery of Vung Tau City, located on Thch Dung: PracticalApplicable.
the northwest slope of Mount Ln in Vung Tau Thch Duyet Kim Cang N: Kelikila (skt)Ke
City. Li Cat LaKe Li Tch LaKe Ly Ke La
Thch Ca S T: Sakyasimha (skt)The lion of Ten cua mot v Kim Cang Thu Bo Tat The
the Sakyas, i.e. the Buddha. attendant of a deva, one of the Vajrapanis.
Thch Ca Thi Kh Phat: Sikhi-buddha (skt) Thch ao Thai: Tao-T'aiTen cua mot v tang
Sikhin-buddha (skt)See Thi Kh Phat. Trung Hoa noi tieng vao the ky th VName of a
Thch Ca Ton: Bac Ch Ton cua dong ho Thch famous Chinese monk in the fifth century.
Ca, y noi Phat Thch CaThe honoured one of Thch ao: a lon nhaoTo kick over.
the Sakyas, i.e. Sakyamuni. Thch au: Chui au vaoTo glide headlong
Thch Ca T: Sakya MonasteryTat Ca T into.
Ten cua mot t vien mien Nam Tay Tang. Tu Thch au Nhap Giao Bon: Chui au vao bon
vien c nhng thanh vien trong dong ho Khon

keo. Trong thien, t nay co ngha la s chap trc
vao ngon ng van tTo glide headlong into a
basin of glue. In Zen, the term indicates an
attachment to words and speeches.
Thch e: Sakra or Indra (skt)e vng cua ba
mi ba tang triLord of the thrity three
Heavens.
Thch e Hoan Nhn: Sakra-devanamindra or
Indra (skt)Tri e Thch, cai tr coi tri ba mi
ba tang, c Phat t coi nh thap hn Phat, nhng
lai la mot v thien long ho phap. Nguyen thuy la
than sam set hay ma, bieu hieu cua Kim Cang
Thu, tr thanh Thien chu cua ong o, ch sau co
Pham ThienSakra the Indra of the devas, the
sky-god. The god of the nature-gods, ruler of the
thirty-three heavens, considered by Buddhists as
inferior to the Buddhist saint, but as a deva-
protector of Buddhism. A god of the atmosphere,
i.e. of thunder and rain; his symbol is the vajra or
thunderbolt; he became lord of the gods of the
sky, region of the east quarter, popularly chief
after Brahma, Visnu, and Siva.
Thch e Hoan Nhn Van Kinh: Sakka-samyutta
(p)Sakra-devanamindra-sutra (skt)
Kinh e Thch S VanTng ng Bo 11
Sutra of the questions of Sakka Deva King,
Samyutta Nikaya 11.
Thch ien: Kinh ien Thch GiaoThe
scriptures of Buddhism.
Thch Gia: Ngi thuoc gia nh Thch Ca: The
Sakya familyNgi giang kinh noi phap: The
expounders of Buddhist sutras or scriptures.
Thch Giao: Phat GiaoBuddhismThe
teaching of the Buddha (Sakyamuni).
Thch Hoa: Thch ng s giao hoa vao hoan canh
thatTo adapt teaching to circumstances
Thch Hp: RationalSuitableAppropriate
FittingTo be consonant (agreeable) with.
Thch Hung: Buddha, the hero of the Sakyas.
Thch Khau: Pleasant to the taste.
Thch Khen Ghet Che: Fond of praise, but
loathing of criticism.
Thch Kh Phat: Sikkin (skt)See Thi Kh (3)
and (4).
Thch Lai: Ban nay, va roiA little while ago.
Thch Luan: Mot bieu hien cua at hay a
luanSakras wheel, the discuss of Indra, symbol
of the earth.
3879
Thch Luan: The Prajna-paramita-sutra;
explanatory discussions, or notes on foundation
treatiesSee Bat Nha Ba La Mat a Tam Kinh
and ai Tr o Luan.
Thch Lng Luan: Pramana-varttika (skt)
PhenomenalismHien Tng LuanTen cua
mot bo luan c ngai Pha p Xng bien soan
Name of a commentary written by Dharmakirti
See That Tng Luan.
Thch L: Tn o Phat giaoTang lFollower
or disciple of the BuddhaBuddhist comrade
Buddhists.
Thch Ma Ha Dien Luan: Prajna-paramita-sutra;
explanatory discussions, or notes on foundation
treatiesSee Bat Nha Ba La Mat a Tam Kinh
and ai Tr o Luan.
Thch Ma Nam: Sakya-Mahanama Kulika (skt)
Thai t Kulika, mot trong nam v e t au tien
cua PhatOne of the first five of the Buddhas
disciples, prince KulikaSee Nam e T au
Tien Cua c Phat.
Thch Mac:
1) Benh vc va chong oiPro and con: a)
Thch: ProThch y, vui thch, hay benh vc.
b) Mac: ConKhong thch y, khong vui
thch, hay chong oi.
2) Thch la Thuan va Mac la Nghch: Pro means
According and Con means Contrary (to
wishes).
Thch Menh: The sovereign commands of the
Buddha.
Thch Mon: Phat GiaoCa dan vao Thch
giaoThe School of SakyamuniBuddhism.
Thch Na: Ratna (skt)Bao (vat qu)Precious
thingJewel.
Thch Na Gia La: Ratnakara (skt)Kho bau vat:
A jewel mine (the jewel heap)Ten cua mot c
dan cung thi vi c Phat trong thanh Ty Xa Le:
Name of a native of Vaisali, contemporary of
SakyamuniTen cua v Phat hay Bo Tat: Name
of a Buddha or BodhisattvaTen cua v Phat th
112 trong hien kiep: Name of the 112th Buddha of
the present kalpa.
Thch Na Thi Kh: Ratnasikhin (skt)See Thi
Kh (3) and (4).
Thch Nghi: Giai thch nhng nghi nan:
Explanation of doubtfull points or solution of
doubtsThch hp: Appropriate (suitable).
 3880

Thch Nghi Thanh Tnh: Pure adaptabilitySee Thiem: 1) Anh sang lap loe: Flash2) Tranh hay
That Thien. lach sang mot ben: To get out of the waySee
Thch Nghi Tnh: AdaptabilityConformability Thiem Ma Ca.
See Tanh Thch Nghi. Thiem Di: Sami (skt)Xa DiMot loai cay
Thch Ngha: Arthavada (skt)Giai thch ve cong thuoc ho au van co v angA leguminous tree
c cua nghi leExplanation of the meaning of associated.
merits of rituals. Thiem a: QuyA demon, one of Yamas
Thch Nhien: UnexpectedlyNaturally names.
Suddenly. Thiem ien Quang: Anh chp loe len, v vi s
Thch N: Nhng ngi n trong dong ho Thch mau le manh liet cua s viecLightening-
Ca: The women of the Sakya clanNhng v n flashing, therefore awe-inspiring.
tu trong ao Phat: Nuns in Buddhism. Thiem Ma: See Thiem Ma Ca.
Thch Pham: e Thch va Pham Thien, ca hai Thiem Ma Ca: Syamaca (skt)Thng Mac
eu la ch thien ho phapIndra and Brahma CaTen cua c Phat khi ngai con la v Bo Tat
(both protectors of Buddhism). Name of the Buddha when he was still a
Thch Phong: Phong tuc Phat GiaoThe custom Bodhisattva.
of Buddhism. Thiem: Tr capTo supplySupplied.
Thch S: ao S Thch CaPhatThe Sakya Thiem Ba: Sona (skt)Ten cua mot chi nhanh
TeacherBuddha. vung ha lu song HangName of a branch of the
Thch S T: S t Thch Ca, y noi c Phat lower Ganges.
The lion of the Sakyas, Buddha. Thiem Bo: Jambu (skt)Mot loai cay an trai
Thch Tan Bao: To be fond of cruelty. An o (hong tao)A fruit tree in India (a rose
Thch Tang: The tripitakaThe Buddhist apple).
scripturesThe Sakya thesaurus. Thiem Bo Chau: See Thiem Bo e.
Thch Thang Phan Minh: That la ro rang Thiem Bo e: See Nam Thiem Bo Chau.
Really clearTruly obvious. Thiem Bo Kim: Jambunada (skt)Dong song
Thch Th: Ho cua bo toc Thch CaThe Sakya Jambunadi san sanh ra vangThe produce of gold
clan or family name. from the River Jambunadi.
Thch Th Giao: Phat giaoBuddhism. Thiem Bo Nai a Kim: Jambunada-suvarna
Thch Thch Bat Hu: Noi khong dtNon-stop (skt)Diem Phu Na ThaDiem Phu Tan Kim
talking. Vang ni song Thiem Bo Nai aThe gold from
Thch T: Sakyaputta (p)Sakyaputriya (skt) the Jambunadi river.
Buddhas sonBuddhist disciples in general Thiem Bo Nai Ha Kim: Vang t song Diem
MonkSons of Sakyamuni Buddha Sons of the PhuProduce of gold from the Jambu River
SakyanCon Phat, ch mot v Tang, hoc va thc (River Jambunadi).
hanh giao ly nha PhatA person who understands Thiem Bo Quang Tng: Ton tng rc r, ac
and practices deeply the philosophy (teaching) of biet la ton tng cua Phat Thch Ca c Ngai
Buddhism. Cap Co oc cho ucAn image of gold glory,
Thch ng Vi Moi Ngi: To get along with especially the image of Sakyamuni attributed to
people. Anathapindaka.
Thch Y Hoa: Man a La HoaMadarava Thien: Deva (skt)God.
flowers. Thien Ai: Devanampriya (skt)Nhng th ma
Thiem: Them vaoTo addTo increase ch thien a thchBeloved of the gods
Additional. Preferred by devas (natural fools, simpletons, or
Thiem Pham: Pham c them vaoAdditional the ignorants).
chapter or chapters. Thien Ai e Tu Vng (247-207 B.C.):
Thiem Thiep: To be asleep. Devanampriya-tissa (skt)Devanampiya Tissa
 3881

(p)Ten cua mot v vua Sri Lanka, ngi a cai thousand myriad Transformation bodies of the
ao do ket qua cua oan truyen giao Mahinda BuddhaTheo Kinh Phap Bao an, Luc To Hue
(con cua vua A Duc). Ong a thnh Mahinda va Nang day ve Thien Bach c Hoa Than Phat nh
oan thap tung en thu o Anuradhapura, tai ay sau: Nay thien tri thc! Sao goi la Thien Bach c
mot t vien Phat giao au tien a c thanh lap Hoa Than? Neu chang ngh muon phap th tanh
tren quoc ao, o la t vien ai Tnh Xa. Sau von nh khong, mot niem suy ngh goi la bien hoa.
o th mot nhanh Bo e t Bo e ao Trang c Suy ngh viec ac la hoa lam a nguc, suy ngh
chiet va mang sang trong trong ngoi ai T Vien viec thien th hoa lam thien ng, oc hai th hoa
tai Sri Lanka, roi nhng giao oan Tang va Ni lam rong ran, t bi th hoa lam Bo Tat, tr hue th
c thanh lap. Trong thi tc v ( tai ngoi v) hoa lam thng gii, ngu si th hoa lam ha gii. T
Phat giao a at c nen mong vng chac tai Sri tanh bien hoa rat la nhieu, ngi me khong hay
Lanka va sau o truyen i khap vung ong Nam tnh giac, moi niem khi ac thng i trong con
A ChauName of a king of Sri Lanka who ng ac, xoay ve mot niem thien, tr hue lien
converted to Buddhism as a result of the mission sanh, ay goi la T Tanh Hoa Than Phat.
of Mahinda (son of king Asoka). He invited According to the Dharma Jewel Platform Sutra,
Mahinda and his companions to the capital, the Sixth Patriarch taught: Good Knowing
Anuradhapura, where they established the first Advisors! What are the hundred thousand myriad
Buddhist monastery on the island, the Transformation bodies of the Buddha? If you are
Mahavihara. After this a cutting of the Bodhi Tree free of any thought of the ten thousand dharmas,
was brought to Sri Lanka and planted on the then your nature is basically like emptiness, but in
monastic compound, and orders for monks and one thought of calculation, transformation occurs.
nuns were instituted. During his reign Buddhism Evil thoughts are being tranformed into hell-
became established in Sri Lanka, and from this beings and good thoughts into heavenly beings.
base it later spread throughout Southeast Asia. Viciousness is transformed into dragons and
Thien An: An ien nha triHeavenly or royal snakes, and compassion into Bodhisattvas.
favour. Wisdom is transformed into the upper realms, and
Thien An Thien S: Hoa Thng Thch Thien delusion into the lower realms. The
An, mot trong nhng danh Tang Viet Nam tai Hoa transformations of the self-nature are extremely
Ky trong thi can ai. Ong thuoc dong Thien Lam many, and yet the confused person, unawakened
Te. Vao nam 1966, ong sang Hoa Ky thuyet giang to that truth, continually gives rise to evil and
tai ai Hoc UCLA. Nam 1967, ong bat au giang walks evil paths. Turn a single thought back to
day tai Trung Tam Thien Phat Giao The Gii tai goodness, and wisdom is produced. That is the
Hollywood. Nam 1973, trng nay tr thanh Transformation-body of the Buddha within your
trng ai Hoc ong Phng. Sau cuoc thay oi self-nature.
chnh tr tai Viet Nam vao nam 1975, ong hoat Thien Bam: EndowmentInbornInnate
ong rat tch cc giup nhng ngi t nan tren Springing from natureCongenital.
at MyMost Venerable Thch Thien An, one of Thien Bien Van Hoa: Thay oi khon lng
the most outstanding Vietnamese monks in the EverchangingMany changes.
United States in the modern era. He was trained in Thien Bnh: Celestial vase.
the Lin-Chi Lineage. He came to the USA in 1966 Thien Bnh Hanh Cc: T'ien P'ing's Travel on
to lecture at UCLA. In 1967, he began to teach at FootSee Cong An Thien Bnh Hanh Cc.
Hollywood Founded International Buddhist Thien Bnh Tung Y Thien S: Tempyo Jui
Meditation Center, later in 1973 it became a (jap)T'ien-p'ing Ts'ung-i (Wade-Giles
college and University of Oriental Studies in Los Chinese)Tianping Congyi (Pinyin Chinese)
Angeles. After the political change over in Ten cua mot v e t va truyen nhan noi phap cua
Vietnam in 1975, he was active in helping thien s Hong Tan Thanh Khe; co sach noi ong la
Vietnamese refugees in the USA. e t cua Thien s Tuyet Phong Ngha Ton. Hien
Thien Bach c Hoa Than Phat: The hundred nay chung ta khong co nhieu tai lieu chi tiet ve

Thien s Thien Bnh Tung Y; tuy nhien, co mot
vai chi tiet ly thu ve v Thien s nay trong tac th
98 cua Bch Nham Luc va bo Truyen ang Luc,
quyen XXVI: Thien s la mon o va truyen nhan
noi phap cua Phap Nhan Van ch. Ong song va
day Thien tai Tuyen ChauZen master T'ien-
P'ing Gongyi was a disciple of Zen master Qinxi
Hongjin; some records say he was a disciple of
Zen master Xue-Feng Yi-Cun. We do not have
detailed documents on Zen master T'ien-P'ing
Gongyi; however, there is some interesting
information on him in The Pi-Yen-Lu, example
98, and the Records of the Transmission of the
Lamp (Chuan-Teng-Lu), Volume XXVI: He was
a student and dharma successor of Zen master
Fayan Wenyi. He lived and taught Zen in
Quanzhou.
Mot hom, co mot v Tang hoi: "Lam the nao
e ra khoi c tam gii?" Thien Bnh noi:
"Khi nao tam gii lai, th lao Tang se ra khoi
chung."One day, a monk asked Zen master
T'ien-P'ing Gongyi, "How does someone
leave the three world?" T'ien-P'ing said,
"When the three worlds arrive, then you will
leave them."
Mot v Tang hoi: "The nao la gia phong cua
Hoa Thng?" Thien Bnh noi: "Hien lo ai
a."A monk asked, "What is the style of
the master;s house?" T'ien-P'ing said,
"Revealing earth.
Mot v Tang hoi: "The nao la Phat?" Thien
Bnh noi: "Khong ch tri hay at." V Tang
hoi: "Tai lam sao ma khong ch tri, ch at."
Thien Bnh noi: "Ch co ta la oc ton."A
monk asked, "What is Buddha?" T'ien-P'ing
said, "Not pointing at heaven or earth." The
monk asked, "Why no point at heaven or
earth?" T'ien-P'ing said, "I am alone the
honored one."
Mot v Tang hoi: "The nao la Thien Bnh?"
Thien Bnh noi: "Chn loi tam lom."A monk
asked, "What is T'ien-P'ing?" T'ien-P'ing said,
"Eight dips and nine bumps."
Mot v Tang noi: "Lam the nao cho ngi
uong nc ong sau chang bay len hay rt
xuong?" Thien Bnh noi: "Ke tiep la nam
mong thay cai g?"A monk asked, "How do
those who drink the deep clear waters of
3882
Qinxi (literally 'clear creek') not rise or fall?"
T'ien-P'ing said, "What will you dream of
next?"
Mot v Tang hoi: "ai chung tu tap ong u.
Thay noi vi ho cai g?" Thien Bnh noi: "Cho
khoi hng hien len, thay c tri at."A
monk asked, "The great congregation has
assembled. What do you say to them?" T'ien-
P'ing said, "Where the incense smoke rises,
heaven and earth may be seen."
Thien Bo e Tam: Imperfected way of
developing the Bodhi MindBo e tam c
phat khi mot cach sai lechMot trong tam cach
phat tam Bo e. Phat tam Bo e mot cach sai
lech la mot trong bon loi phat tam sai trai trong tu
hanh cua ngi Phat t. Thay chung sanh va Phat
ao ngoai t tanh, roi nguyen o nguyen thanh,
ng cong hanh chang quen, s thay hieu khong
dt. Phat tam nh the goi la THIEN. ay la cach
phat tam sai lam cua nhng v tu hanh ma qua v
chng ac van con nam trong ba coi sanh t, ch
cha giai thoat c, ho ch tu hanh e at c
canh gii cao hn nh len coi sac gii hay vo sac
gii, v cac v ay cha thong at ly ngoai tam
khong phap, ngoai phap khong tam.One of the
eight ways of developing the Bodhi Mind. The
imperfected way of developing the Bodhi Mind is
one of the four improper ways of cultivation for
Buddhists. Viewing sentient beings and
Buddhahood as outside the Self-Nature while
vowing to save sentient beings and achieve
Buddhahood; engaging in cultivation while the
mind is always discriminating. Such development
of the Bodhi Mind is called imperfected or
biased. The above way of developing the mind
is false, belonging to those who cultivated
achievements still leave them trapped in the three
worlds of the cycle of rebirths, and they will not
find true liberation and enlightenment. These
people only cultivate to ascend to higher Heavens
of Form and Formlessness because they have not
penetrated fully the theory of outside the mind
there is no dharma, outside the dharma there is no
mind.See Tam Cach Phat Tam Bo e.
Thien Bo: The classes of devasThe host of
devasThe host of heaven.
Thien Bo Luan S: Ngai Long Tho Bo Tat viet
1000 (thien) bo luan. The Than hay Thien Than
 3883

Bo Tat can c vao Tieu Tha ma viet 500 bo luan 2) Ngha ly ve cai khong cua Tieu Tha ch
Tieu Tha, roi sau o lai viet them 500 bo luan thien lech ve mot ben ch khong sieu viet nh
ai ThaMaster of a thousand sastras, a title for cai khong cua ai Tha: The Hinayana
Nagarjuna (Long Tho) and Vasubandhu (The doctrine of unreality, a one-sided dogma in
Than Bo Tat). contrast with transcendental reality of
Thien Bo Thien Than: Thien bo thien than Mahayana.
gom Pham thien, Tri e Thch, T thien vng Thien Chan oc Lang: Chan nh la s chieu
va cac v long than ho phap khacBrahma, Indra, sang duy nht. ay la li tuyen bo qua quyet cua
the four devaloka-rajas, and the other spirit ao Thuy thi nha ng vi nha s Nhat Ban
guardians of Buddhism. Truyen Giao. Hieu c c ban cua chan nh se
Thien Bc Luan Tng: Thousand-spoke wheel lam sang to moi th, ke ca Phat qua The
sign. fundamental reality, or the bhutatathata, is the
Thien Cai: A Buddhas canopy, or umbrellaA only illumination. It is a dictum of Tao-Sui of the
nimbus of rays of lightA halo. Tang to the famous Japanese monk Dengyo. The
Thien Cat Tng: Ten cua mot v danh Tang x apprehension of this fundamental reality makes all
Ma Kiet a cua An o vao the ky th XI. Nam things clear, including the universality of
1052, S en Trung Hoa e phien dch va sap at Buddhahood.
ban kinh Thu Lang Nghiem. en nam 1053, S Thien Chan Phat: Chan Nh: The Bhutatathata
phoi hp ban Han va Bac Phan trc khi xuat ban (the real or ultimate Buddha)Ten khac cua Phap
bo kinh nay tai Hang Chau, Trung HoaName of than Phat: Another name for the Dharmakaya, the
an Indian famous monk, of the Magadha, who source of all life.
lived during the eleventh century. In 1052, he Thien Chap: Chap ve mot phaBiasTo hold
came to China to translate and edit the Surangama firmly to a one-sided interpretation.
Sutra. In 1053, he combined both the Chinese text Thien Chnh Ngu V: See ong Sn Ngu V.
and Sanskrit text before publishing the Surangama Thien Chu: Devapati (skt)Thien chu cua ch
Sutra in Hang-chou, China. Thien, danh hieu cua tri e Thch, thien chu cua
Thien Can: Tng Dng Vat cua Than Siva, ma coi tri duc thien th sauThe lord of devas, a
Huyen Trang a tm thay trong cac nh mieu title of IndraLord of the sixth heaven of desire.
An o; ong noi rang nhng ngi An Giao a He is also opposing the Buddha-truth.
sung bai tng nay khong biet ngngThe Thien Chu Giao Phap: Devendra-samaya (skt)
phallic emblem of Siva, which Hsuan-Tsang found Giao phap cua Thien Chu Doctrinal method of
in the temples of India; he says the Hindus the lord of devasA work on royalty in the
worship it without being ashamed. possession of a son of Rajabalendraketu.
Thien Cau: Ulka (skt)The heavenly dogA Thien Chua Giao: Catholic or Christianity.
meteorA star in Argo. Thien Chung: The host of heaven, includes
Thien Chanh Ngu V: Nam cap bac chng ngo do Brahma, Indra, and all their host.
ong Sn Lng Gii thiet lapFive degrees of Thien Chung ao S: Thay cua chung sanh tren
Tung-Shan-Liang-ChiehSee ong Sn Ngu V. coi triTeacher of the celestials.
Thien Chan: Bhutatathata (skt). Thien Chung Ngu Suy: Five signs of decaySee
1) Chan ly t nhien, khong phai do con ngi tao Ngu Suy.
ra; chan nh hay ban tanh that thng hang Thien Chung Ngu Tng: Nam dau hieu tien gan
ni van hu, thanh tnh va khong thay oi, nh ve s chet cua ch thienThe five signs of
bien oi nghch lai vi song (ban chat co hu approaching demise (death) among the devas
cua nc la phang lang va thanh tnh ch See Ngu Suy.
khong dap don nh song)Permanent reality Thien Chung Than: Than tri v giao hoa chung
underlying all phenomena, pure and sanh coi duc gii, sac gii va vo sac gii
unchanged, such as the sea in contrast with Celestial bodies to teach the beings of the realms
the waves. of desire, form and formless.

Thien Chung Tng ng Kinh: Devata-samyutta
(p)Sutra on devata.
Thien C: Natural capacityProvidenceThe
nature bestowed by Heaven.
Thien Co:
1) Co xa lau i: Antiquity.
2) Trong tri: Theo Pham 15 Kinh Hoa Nghiem,
Thien Phap ng ni coi Tri ao Li co Thien Cong: Eternalists believe that there exists a
mot cai trong chang anh ma t nhien phat
dieu am, canh bao chung thien tren coi Tri
nay rang i vo thng va luon b nghiep bao
chi phoi. Khi nao nhng v tri b am nhiem
ngu duc th trong lien troi day e canh cao ho
rang moi viec chong phai, vui sng luon
mang lai nhng hat giong kho au. Ch Thien
tren tang tri nay nghe tieng trong ben keo
nhau nghe Tri e Thch noi phap vi dieu
khien ho eu phat tam lam lanh lanh d. Do
vay ch Phat con co danh hieu la Thien Co
hay Trong Tri. Luc trong tri vang len th
chung ma eu s hai bo chayAccording to
the Flower Adornment Sutra, Chapter 15, in
the Good Law Hall of Trayas-trimsas
heavens, there is a deva-drum which sounds
of itseft, warning the inhabitants of the thirty-
three heavens that even their life is
impermanent and subject to karma. Whenever
the gods become deluded and caught in the
quagmire of the five desires, a celestial drum
suddenly sounds to warn them that all things
are evanescent; pleasure brings with it the
seeds of suffering. At the sound of the drum
Indra preaches against excess. Hence it is a
title of Buddhas as the geat law-drum, who
warns, exhorts, and encourages the good and
freightens the evil and demons.
Thien Co Am: Van T Tai ang Vng
Dundubhisvara-raja (skt)Lord of the sound of
celestial drums, such as thunder. Name of each of
2,000 kotis of Buddhas who attained Buddhahood.
Thien Co Loi Am Phat: Divyadundubhi-
meghanirghosa (skt)Co Am Nh LaiMot
trong nam v Phat trong Thai Tang Gii Man a
La, pha bac cua nhom trung tam. Ngi ta noi
ay la phap than hay ang Lu than cua Phat
Thch Ca. V Phat nay cung c biet en nh la
Bat ong Ton tng ng vi A Suc Be PhatOne
of the five Buddhas in the Garbhadhatu mandala,
3884
on the north of the central group; said to be one of
the dharmakaya of Sakyamuni or his universal
emanation body; it is known as Immutably-
Honoured One corresponding with Aksobhya.
Thien Co Van Co: Senko-Banko (jap)Ngan
nam van namThousand-ages old, ten thousand-
ages old.
so-called Creator who created all creatures.
Thien Cung: Devapura (skt)Cung cua coi
triThe deva bowA hall for devas.
Thien Cung Bao Tang: Th vien cha kinh
tangTang kinh cacTang kinh cac ni cung tri
au Suat trong cung cua c Di LacA library
of the sutrasThe treasury of all the sutras in the
Tusita Heaven in Maitreyas palace.
Thien Cung S: See Thien Cung S Kinh.
Thien Cung S Kinh: Vimana-vatthu (p)Kinh
ghi lai cac truyen thuyetDiscourses on
legendsStories of the Mansion.
Thien C: Ni cua cac v tri: The abode of the
godsDi cho : To change ones residence.
Thien Dan: Ch Thien c ngu tren cac coi tri
Heavenly beings or beings who live in the various
HeavensSee Thien.
Thien D: See e Ba at a.
Thien ai Tong: Tendai-shu (jap)Tendai
schoolSee Thien Thai Tong.
Thien an: Ekamsika (p)H mot ben vai, nh
mac ao ca sa choang qua vai phai va e h vai
trai. ay la dau hieu cua s ton knhBare on
one side, i.e. to wear the toga, or robe, over the
right shoulder, baring the other as a mark of
respect.
Thien an Hu Kien: Ekamsika (p)See Thien
an.
Thien an Phai: Ekamsika-nikaya (p)Ten cua
mot trng phai Mien ien vao the ky th
XVIIIName of a school in Burma in the
eighteenth centurySee Thien an.
Thien ang: HeavenTriTheo t ien,
heaven co ngha la tru x cua ch Thien. Tuy
nhien, vi ngi Phat t, thien ang hay a nguc
eu ay, ngay trong the gii nay. ieu nay co
ngha la ban co the tao ra thien ang hay a nguc
ngay ni the gian nay. That la ky quac khi tao tac
bao nhieu ac nghiep roi ch n thuan tin tng
hay cau nguyen ma co c thien ang. Niem tin
 3885

theo Phat giao that n gian, neu ban song va kiem vao vo va chap tay knh can chao Bach An
hanh x hoa hp vi nhng nguyen ly ao c th Hue Hac. Thien s iem tnh noi vi anh ta: "Va
ban co the tao c thien ang tai ay, ngay ni ay la thien ng." Qua nhng cau chuyen nay,
the gian nay. V bang ngc lai th ban se tao a mac dau Phat t thuan thanh chang bao gi trong
nguc cung ngay tren the gian nayAccording to ngong mot thien ang ni nao khac e ban
dictionary, heaven means the dwelling place of thng cho cuoc song c hanh, hay mot a nguc
the deity. However, for a Buddhist, both heaven e trng phat ke xau ac, nhng ho tin rang c
and hell are right here, right in this world. That is hanh hay xau ac t chung co nhng hau qua khong
to say you can create your own heaven or hell the tranh c ngay trong kiep nay. Nhng hau
right here in this world. Its ridiculous to create all qua o chnh la thien ang hay a nguc ngay
kinds of unwholesome deeds, then simply with trong nhng giay phut nayZen Master Shundo
faith or praying you can create a heaven. Buddhist Aoyama wrote in Zen Seeds: "I once heard a story
belief in heaven is simple, if you live and act about a visit to heaven and hell. In both places the
according to moral principles, you can create your visitors saw many people seated at a table on
own heaven right here in this world. If not, you which many delicious foods were laid out.
can also create the hell on this earth itself. Chopsticks over a meter long and were tied to
Thien ang a Nguc: Heaven and HellThe their right hands, while their left hands were tied
heavens and the hells, places of reward or to their chairs. In hell, however much they
punishment for moral conductThien S Thanh stretched out their arms, the chopsticks were too
Sn Tuan ong viet trong quyen Chung T Thien: long for them to get food into their mouths. They
"Toi a co lan nghe cau chuyen ve mot chuyen grew impatient and got their hands and chopsticks
vieng tham thien ang va a nguc. ca hai ni tangled with one another's. The delicacies were
ngi khach thay rat nhieu ngi ngoi quanh mot scattered here and there. In heaven, on the other
ban tiec linh nh, u cac mon sn hao hai v. hand, people happily used the long chopsticks to
Nhng oi ua dai hn mot thc c buoc vao pick out someone else's favorite food and feed it
ban tay phai cua moi thc khach, trong khi ban tay to him, and in turn they were being fed by others.
trai cua ho c buoc chat vao ghe ngoi. a They all enjoyed their meal in harmony." There is
nguc, cac thc khach co vn tay ra, nhng nhng still another story, once a samurai came before
oi ua qua dai khong giup ho a thc an vao Zen master Hakuin: "You're supposed to be a
mieng c. Ho cang mat kien nhan va c nh great Zen master," he said. "So I want you to tell
vay ma tay va ua c ung vao nhau. Nhng thc me the truth about heaven and hell. Do they really
an ngon ri rt khap o ay. thien ng th trai exist?" Without a moment of hesitation Hakuin
lai, cac thc khach vui ve dung ua gap mon a responded, "What, even such an ugly and
thch cua ngi ben canh va ut cho anh ta an. C untalented man as you can become a samurai?
the ho giup nhau, cung nhau thng thc ba Amazing!" Immediately the proud samurai
tiec." Lai co mot cau chuyen khac na, mot hom became angry and drew his sword. "I'll kill you!"
co mot tay kiem s en gap Thien s Bach An Hue he roared. Fearlessly Hakuin said, "This is hell."
Hac va noi: "Ngai noi tieng la mot v ai thien s. The samurai paused and grew thoughtful. His face
Xin ngai noi cho toi biet s that ve thien ng va softened from its angry scowl. Sheating his sword
a nguc. Hai th nay co hien hu khong?" Khong he put his hands together palm to palm and bow
do d, Bach An Hue Hac tra li ngay: "Sao? Ngay before Hakuin. "And this, said Hakuin, just as
mot ke xau x va bat tai nh ong ma cung tr calmly, is heaven." Through these story, although
thanh kiem s c sao? Ky la that!" Ngay lap tc, sincere Buddhists never expect a heaven
tay kiem s kieu hanh tr nen gian d, rut kiem ra elsewhere to reward a virtue, or a hell to punish
va noi: "Ta se giet ong!" Mot cach rat iem tnh, vice, but they beilieve that virtue and evil have
Bach An Hue Hac noi vi han ta: "ay la a inevitable consequences in this world itself. These
nguc!" Tay kiem s dng tay, suy ngh. Khuon mat consequences can be considered as heaven or hell
anh ta du xuong va cn gian tan bien. Han tra at the very moment.
 3886

Thien ang: Cach nhn cc oan (bien chap) Thien e Sinh L Thai: Thien e thac sanh vao
View of attachment to extremes. thai laTheo Kinh Phap Cu ke lai, th co mot
Thien ao Li: See Tri ao Li. truyen tch ke lai vu tri e Thch biet mnh sap
Thien ao: Deva-gatiDevasopana (skt) thac sanh vao thai la nen long buon ba khong
ng Tri. nguoi. Ngi khac bao rang muon thoat khoi canh
1) Coi tri, canh gii cao nhat trong luc ao, nay ch co cach la tin Phat. Trc khi ong ti c
gom 18 tang tri sac gii va bon tang tri vo Phat th a thac va thay mnh tai sanh vao bung
sac gii, ni tai sanh cua nhng chung sanh la. Tuy nhien, li nguyen cua ong a co hieu qua
nao gi tron nam gii, thc hanh thap thien v chu la anh la me qua manh en say thai va
nghiep, va tranh thap ac. Mot ni hng Thien e c tr ve kiep cu va len gap Phat
phc, nhng khong la ni e tien len qua v According to the Dharmapada Sutra, Lord of
Bo TatThe highest of the six paths, the devas, born in the womb of an ass, a Buddhist
realm of devas includes the eighteen heavens fable, that Indra knowing he was to be reborn from
of form and four of formlessness; the realm is the womb of an ass, in sorrow sought to escape his
reserved to those who observe the five basic fate, and was told that trust in Buddha was the
commandments and have practiced the Ten only way. Before he reached Buddha his life came
Meritorious Action and abstained to do the to an end and he found himself in the ass. His
Ten Evil Deeds. A place of enjoyment, where resolve, however, had proved effective, for the
the meritorious enjoy the fruits of good master of the ass beat her so hard that she dropped
karma, but not a place of progress toward her foal dead. Thus Indra returned to his former
bodhisattva perfection. existence and began his ascent to Buddha.
2) ao Tri: ao t nhien, ly t nhien, hay qui Thien e Thch: Indra (skt)Brgua-byin (tib)
luat t nhienThe Tao of Heaven Tentai-Shaku (jap)Indra heavense Thch
According to the Taoists, natural law or ThienTri e Thch, v chua te cua cung tri
cosmic energy is the origin and law of all ao Li cung ho vi Phat Thch Ca. Tai sanh
things. trong coi tri e Thch; ay la mot trong tam ieu
Thien ao Gii: See Thien ao. kien tai sanh hanh phuc khi chung ta tr gi ngu
Thien au Van T: Muon ngan au moi, y noi gii va thap thien cung nh bo thSakra, king of
roi nh t voExtremely complicated the devaloka. Reborn in the Indra heavens. This is
Inextricable. one of the eight happy conditions in which one
Thien e: may be reborn so that one can keep the five
1) Vua cua coi Tri: King or emperor of commandments and the ten good ways and
HeavenHeaven. bestows almsSee Bat Phuc Sinh X.
2) Nhan a La: Thch CaThch Ca BaIndra. Thien e Thch Thanh: Indrapriti (skt)Con goi
3) Vua Tri e Thch, vua cua cung tri ao la Hy Kien Thanh hay Thien Kien Thanh, thanh
Li, mot trong nhng v tri cua An o thi cua Thien e, vua cua ch thien. Thu phu cua ba
co. Vua coi tri chien au chong lai ma quy mi ba tang Tri e Thch. Cung goi la Thien
bang kim cang chuy. Phat giao xem v nay Kien Thanh hay Hy Kien ThanhThe city of
nh la v tri ho phap, thap hn Phat va cac v beautiful, or the city of Sakra, the Lord of devas.
a chng ngo Bo e: Sakra, king of the The chief city or capital of the thirty-three Indra-
devaloka. One of the ancient gods of India, heavens. Also called the Sudarsana city good to
the god of the sky who fights the demons with behold, or city a joy to behold.
his vajra or thunderbolt. He is inferior to the Thien a Huyen Cach: Hay con cach xa chanh
trimurti, Brahma, Visnu, and Siva, having aoStill be far away from the correct path.
taken the place of Varuna or sky. Buddhism Thien a Huyen Thu: See Thien a Huyen
adopted him as its defender, though, like all Cach.
the gods, he is considered inferior to a Thien a Knh: The mirror of heaven and earth
Buddha or any who have attained bodhi. (The Prajna-paramita sutra).

Thien ieu: Celestial birds.
Thien nh: DeterminismPhan quyetQuyet
nh luanThien nhNhng ngi theo thuyet Eihei Dogen.
nh Menh tin rang ch phap co nh, khong the
thay oi c, s dien tien cua ch phap la tat yeu
hien nhien. Ngoai ao tin co cai goi la thien
nh: moi viec eu c nh trc bi Thng qua bong at e choi ngi!" oan S thet
eThose who follow the determinism believe
that all things are unalterably fixed, they happen
by inevitable necessity. Externalists believe in a
so-called Determinism: everything
predetermined by God.
Thien o: To move the capital.
Thien oc: Mot hnh thc viet sai cua ngi
Trung Hoa ve ch An oTien-Tu, an
erroneous form of Yin-Tu or India.
Thien ong:
1) Tendo (jap)Thien ong ho phap, nhng
thien ong s gia cua ch Phat va ch Bo
TatDivine youths, such as deva guardians
of the Buddha-law who appear as Mercuries,
or youthful messengers of the Buddhas and
Bodhisattvas.
2) Wanshi Shogaku (jap)Hung-chih Cheng-
chuehHongzhi ZhengjueSee Hoang Tr
Chanh Giac Thien S.
Thien ong Chanh Giac Thien S (1091-1157):
Wanshi Shogaku (jap)T'ien-t'ung Cheng-
chuehSee Hoang Tr Chanh Giac Thien S.
Thien ong Nh Tnh Thien S (1163-1228):
Tendo Nyojo (jap)T'ien-t'ung Ju-ching (Wade-
Giles Chinese)Tiantong Rujing
Chinese)Theo Nh Tnh Ng Luc, S en t Vi
Giang thuoc tnh Triet Giang ngay nay. Ong la e
t va ngi noi phap cua Thanh Lieu Chn Yet,
va la thay cua ao Nguyen (ngi sang lap ra
tong Tao ong Nhat). S a tru tai nhieu t vien
noi tieng bao gom Thanh Lng T va Thien
ong T, tai ay S a truyen day Phat phap cho
mot nha s noi tieng Nhat Ban la Vnh Bnh ao
NguyenAccording to The Record of Rujing, Ju-
ching came from Wei-jiang, in Zhejiang Province.
He was a disciple and dharma successor of Zen
master Ch'ing-liao Chen-hsieh, and the master of
Dogen Zen master (the founder the Japanese
lineage of the Soto school). During his life he
lived at a succession of famous temples including
Qingliang Temple in Nanjing and Tiantong
3887
Temple, where he taught and transmitted the
Buddhadharma to the famous Japanese monk
Mot lan, khi ang ngoi trong phong phng
trng, Thien s Thien ong noi: "Moc ra
trong mat cua at Ma va dung no nh mot
len: "Nhn ka! Bien can, ay bien nt ran!
Nhng cn song ln anh tan en nhng tang
tri!"Once, when sitting in his abbot's
is quarters, Zen master T'ien-t'ung said, "Gouge
out Bodhidharma's eyeball and use it like a
mud ball to hit people!" Then he yell, "Look!
The ocean has dried up and the ocean floor is
cracked! The billowing waves are striking the
heavens!"
Mot hom, Thien s Thien ong Nh Tnh
thng ng day chung, noi rang: "Sang nay
la ngay au xuan. Bai th hoa lu n i vao
nh. Lam sao nhng van t nh vay co the
dien ta c?" Thien ong nang cay phat t
len va noi: "Chng kien mot hat hong tran cua
vo so dong chay cua nghiep! Sac mau mua
xuan a chung ta i khong can phai
nhieu."One day, Zen master T'ien-t'ung
entered the hall and addressed the monks,
saying, "This morning is the first day of
spring. The poetry of the pomegranate
blossoms enters its samadhi. How can such
words be expressed?" T'ien-t'ung lifted his
whisk and said, "Witness a single red speck of
(Pinyin the myriad karmic streams!The spring colors
that move us need not be many."
Hom khac, Thien s Thien ong Nh Tnh
thng ng day chung, noi rang: "Lieu
iem trang vay ao an ba, nhng chum hoa
m ri trong tay ao may ong. May ong thoang
nhn nhng con vang anh. Nhay mua nh ai
phong!" oan Thien ong noi: "Nay la canh
gii cua ai? Di chan cong chua Canh T,
au mam day khoai xuat hien."Another
day, Zen master T'ien-t'ung entered the hall
and addressed the monks, saying, "The
willows are adorned with waistbands, and
plum blossoms fall onto your sleeves. You
catch a glimpse of the orioles. Dance like the
great wind!" Then day, T'ien-t'ung said,
"Whose realm is this? At the foot of the Jingzi
 3888

Temple gate, the head of tuber plants Thien s Thien ong Nh Tnh thng ng
appear." day chung, noi rang: "T tng trong tam lon
Ch Thien c t khap ni hoi tu ve Thanh xon va tan mat. Lam sao kiem soat chung
Lng T. Thien ong ben thng ng th c ay? Trong mot cau chuyen Trieu Chau
chung: "ai ao vo mon! No nhay qua khoi va con cho co Phat tanh hay khong, co mot
au cua ch Thien c may ong, nhng ngi cay choi sat ten 'Vo.' Neu may ong s dung
en t muon neo. H khong vo ao. No vo ra no e quet t tng, th t tng cang nhieu
mui cua ong chu Thanh Lng T. Nhng c vo so. The th that tnh may ong phai quet kho
toa ay ngay hom nay la hang con chau hn, phai co gang t bo nhieu t tng hn.
trom cap cua Nh Lai, con chau tai hai cua Suot ngay em het sc het lc ma quet, manh
dong Lam Te! Ai da! Moi ngi eu ien liet ay chung i. Bat thnh lnh, cay choi b
cuong nhay mua trong gio xuan. Nhng chum be tan vao h khong bao la, va ngay tc khac
hoa m ri rung ay nhng canh o la ta trong may ong xuyen thau vo so khac va ngan van
gio nhe."Zen worthies from all directions sai biet trong vu tru."Zen master T'ien-t'ung
assembled at Qingliang Temple (a temple in entered the hall and addressed the monks,
Nanjing City where T'ien-t'ung then resided saying, "Thoughts in the mind are confused
as abbot). T'ien-t'ung addressed them, saying, and scattered. How can they be controlled? In
"The great way has no gate! It jumps off the the story about Zhaozhou and whether or not
heads of you Zen worthies who have a dog has Buddha nature, there is an iron
assembled from every direction. Emptiness is broom named 'Wu.' If you use it to sweep
without a path. It goes in and out of the thoughts, they just become more numerous.
nostrils of the host of Qingliang Temple. Then you frantically sweep harder, trying to
Attendees here today are the thieving get rid of even more thoughts. Day and night
descendants of the Tathagata, the calamitous you sweep with all your might, furiously
offspring of Linji! Aiyee! Everyone is dancing working away. All of a sudden, the broom
crazily in the spring wind. The apricot breaks into vast emptiness, and you instantly
blossoms have fallen and the red petals are penetrate the myriad differences and
scattered on the breeze." thousand variations of the universe."
Thien s Thien ong Nh Tnh thng ng. Khi ao Nguyen con hoc Thien ben Trung
Lay gay nen xuong at va noi: "ay la canh Hoa, thng c Nh Tnh nhac nh rang:
gii cua vach nui dng ng." S lai nen "Than tam tan ra; tan ra than tam. Het thay
xuong sang lan na va noi: "Sau, tham, va xa may ong phai mot lan kinh nghiem qua tnh
xam. Khong ai ti c." S lai nen lan na trang nay; no nh don trai cay vao mot cai gio
va noi: "Nhng gia du nh may ong co the ti lung ay, hay rot nc vao mot cai bat lung
cho nay, th no giong cai g nao? Ai da! Lao lo; dau may ong co don hay rot bao nhieu
Tang mm ci va ch vao mot ni kh keu. cung khong bao gi lam ay c. Khi nhan
Con mot canh gii khac ni co the tm thay vo ra nh vay, chung ta co the noi, cai ay thung
so dau tch."Zen master T'ien-t'ung entered b be roi. Bao lau con mot dau vet tam thc
the hall. Striking the ground with his staff he khien may ong noi rang 'Toi lanh ho i nh the
said, "This is the realm of vertical precipice." nay hay toi nhan thc nh the kia' th may ong
Striking the floor again he said, "Deep, van con ang ua gin vi nhng th khong
profound, remote, and distant. No one can thc." Ve sau nay, khi a khai sang Tao ong
reach it." He struck again and said, "But Tong Nhat Ban, ao Nguyen van tiep tuc
supposing you could reach this place, what lap lai y tng nay trong mot trong nhng bai
would it be like? Aiyee! I smile and point to thuyet phap cua mnhJu-Ching was born in
the place where apes call. There is yet 1163, a Chinese Zen master under whom
another realm where the numerous traces Dogen was enlightened in China at Tien-
may be found." Tung monastery. When Dogen was studying
 3889

Zen with Ju-Ching in China, the latter used to tra li cua mot v Thien s Trung Hoa ten Thien
remind the monks, "Mind and body dropped ong Nh Tnh cho mot v s ngi Nhat ma ve
off; dropped off mind and body! This state sau nay c biet vi ten ao Nguyen, ngi sang
must once be experienced by you all; it is like lap ra tong Tao ong. Tac pham nay c viet lai
piling fruit into a basket without a bottom, it is bi s Hoai Trang, e t cua s ao Nguyen, nh
like pouring water into a bowl with a pierced to tong Tao ong Nhat BanA collection of
hole; however much you may pile or pour you answers made by the Chinese Zen master T'ien
cannot fill it up. When this is realized, we say T'ung Ju-Ching (Jap., Tendo Nyojo) to a Japanese
that the pail bottom is broken through. As long monk who was later known as Dogen Zen master,
as there is a trace of consciousness which the founder of the Japanese lineage of the Soto
makes you say, 'I have this understanding, or school. The work was written down by Ejo (a
that realization,' you are still playing with student of Dogen), the second patriarch of the
unrealities." Later on, after founding the Soto Soto Sect in Japan.
School of Zen in Japan, Dogen still repeated Thien ong Sn: Tendo-zan (jap)Mot nhom t
this idea in one of his sermons. vien noi tieng gan nui Thien ong, cung c goi
Thien s Thien ong Nh Tnh thng ng la nui Thai Bach; ay la mot trong nam nui noi
day chung, noi rang: "May vo tam troi dat qua tieng cua Trung QuocA famous group of
oi nui. Bon nam trc, hay ch mi hom qua, monasteries in the mountain near Ningpo, also
la hom nay. Trong phng hng chn chan, called Venus planet mountain; this is one of the
nc chay ve nguon. Bon nam tr lai ay, hay five famous mountains of China.
ch ngay hom nay, la hom qua." Thien ong Thien ong Tong Giac Thien S: Tendo Sokaku
ben a cay phat tran len va di chuyen no (jap)T'ien-t'ung Tsung-chueh (Wade-Giles
theo hnh vong tron, roi noi: "Neu lao Tang Chinese)Tiangtong Zongjue (Pinyin Chinese)
phai trnh bay cai nay cho may ong tai ay, Hien nay chung ta khong co nhieu tai lieu chi tiet
th lao Tang noi rang moi nam eu la nam tot. ve Thien s Thien ong To ng Giac; tuy nhien, co
Moi ngay eu la ngay tot. Vay th hay noi cho mot vai chi tiet ngan ve v Thien s nay trong
lao Tang xem, lam sao co the xac nhan c? Truyen ang Luc: Thien s Thien ong Tong
Ni may va nc gap nhau la chung ci 'Ha!' Giac la e t va la Phap t cua Thien s Chan Yet
'Ha!' Tieng ci cua chung t ong lam ay Thanh Lieu. S en t Ha Chau, xuat gia nam 16
ca gio va anh mat tri."Zen master T'ien- tuoi va hai nam sau th tho cu tuc gii. Trc tien
t'ung entered the hall and addressed the S hoc ao vi S To Chieu, mot v thay cua dong
monks, saying, "The clouds mindlessly drift truyen tha Van Mon. Sau khi To Chieu cao lui
past the mountain cliffs. Four years ago, or khong day Thien na, Tong Giac en hoc Thien
just yesterday, is today. In due course, water vi Thien s Thanh Lieu, mot v tha y cua tong
returns to its source. Four years hence, or just Tao ong, va tr thanh Phap t va truyen nhan
today, is yesterday." T'ien-t'ung then raised cua dong Tao ongWe do not have detailed
his whisk and moved it in a great circle, documents on this Zen Master; however, there is
saying, "If I must present this to you here, some brief information on him in The Records of
then I say that every year is a good year. the Transmission of the Lamp (Chuan-Teng-Lu):
Every day is a good day. So tell me, how can Zen master T'ien-t'ung Tsung-chueh was a disciple
this be verified? Where clouds and water and Dharma heir of Zen master Chen-hsieh
meet they laugh 'Ha!' 'Ha!' Their laughter Ch'ing-liao. He came from Hezhou. Tsung-chueh
spontaneously fills the wind and sunlight." left home at the age of sixteen and gained
Thien s Thien ong Nh Tnh th tch vao ordination two years later. He first studied Zen
nam 1228Zen master T'ien-t'ung passed under Zuzhao Daohe, a master of Yunmen
away in 1228. lineage. After Zuzhao retired from teaching,
Thien ong Nh Tnh Ng Luc: Hokyo-ki Tsung-chueh proceeded to study under the Ts'ao-
(jap)Ten cua mot bo su tap ghi lai nhng cau tung teacher Ch'ing-liao, becoming his Dharma

heir and a transmitter of the Ts'ao-tung lineage.
Co mot v Tang hoi Tong Giac: "The nao la
ao?" Tong Giac noi: "Ngng lam dau ch
ng tai cac nga re."A monk asked Tsung-
chueh, "What is the Way?" Tsung-chueh said,
"Stop making signposts at the crossroads."
Mot hom, Thien s Tong Giac thng ng
th chung: "Xuyen qua khong kiep, ch mot
than trai rong khap the gii. Hp nhat vi cai
toi thng khong the at c bang y ngha, Thien c ai Long Vng: Great dragon king
dau an chan ly cung khong the c truyen
thu bang ngon ng. Ngi ta tm thay no trong
s tnh lang trong khong va khong he b khuay
ong; may trang xuyen qua nui lanh; anh sang
thanh khiet xuyen thau bong toi; anh trang rc
r khi em ve. Khi no la nh vay, lam sao
ngi ta i tren ng? Th phi cha tng tach
khoi quan iem c ban. Xuyen qua tung
hoanh cua vu tru, tai sao can ai noi en nhan
duyen?"One day, Zen master Tsung-chueh
entered the hall and addressed the monks,
saying, "Across the empty eon, the single
body extends beyond the world. Uniting with
the ultimate is not attained through meaning,
nor can its genuine seal be transmitted
through words. It is found in unperturbed
empty stillness; the white clouds breaking
across cold mountains; the ethereal light
penetrating the darkness; the lustrous moon
that follows the arrival of night. When it is
thus, how does one walk the path? Right and
wrong have never departed from the
fundamental standpoint. Through the length
and breadth of the universe, why need one
speak of causation?"
Nam 1132, Thien s Tong Giac tr thanh tru
tr Dc Lam T. S lu lai Dc Lam hai
mi ba nam trc khi tr thanh tru tr tren
nui Tuyet au. Bon nam sau o (nam 1159),
S di chuyen en T vien Thien ong, ni S
nhan c ten nui cua mnh va giang Phap
mot cach manh me trong ba nam cho en khi
th tch vao nam 1162In 1132, Tsung-chueh
became abbot of Yuelin Temple. He
remained at Yuelin for twenty-three years
before becoming abbot at Mt. Hsueh-tou.
Four years later (in 1159), he moved to T'ian-
t'ung Monastery, where he obtained his
3890
mountain name and forcefully expounded the
Dharma for three years until his death in
1162.
Thien ong ng Am am Hoa Thien S: T'ien-
t'ung Ying-an T'an-huaSee ng Am am Hoa
Thien S.
Thien c Bnh: Bnh cha cong c cua ch
thienThe vase of deva (divine) virtue, i.e. the
bodhi heart, all that one desires comes from it.
heavenly virtue.
Thien ng: Svarga (skt)The mansions of the
devas, located between the earth and the
BrahmalokasThe heaven hallsHeaven.
Thien ng a Nguc: The heavens and the
hells, places of reward or punishment for moral
conductSee Thien ang a Nguc.
Thien Giao: Quyen giaoPartial or relative
teachingTong Thien Thai cho rang giao thuyet
Thien Thai la Vien Giao, bao gom het tat ca
nhng li Phat day, trong khi Phap Tng va Tam
Luan ch la Quyen giao. Tong nay cung xem ba
giao Tang, Thong, Biet la quyen giaoPartial or
relative teaching; Tien-Tai regarded its own
teaching as the complete, or final and all-
embracing teaching of the Buddha, while that of
Madhyamika school of Nagarjuna and
Dharmalaksana schools were partial and
imperfect; in like manner, the three schools of
Pitaka, Intermediate, and Separate were also
partial and imperfect.
Thien Gii: HeavenHeavely realmSee Thien
ao.
Thien Gii Lc S: See Thien ao.
Thien Ha: Day thien ha (trong giong nh mot
dong song tren bau tri)The Milky Way.
Thien Ha Hoanh Hanh: S t tai cua bac giac
ngoThe freedom of an enlightened one.
Thien Hai Thien S (1536-1643): Tenkei (jap)
S Thien Hai, Phat giao Nhat Ban.
Luc sinh thi, thien s Thien Hai c xem
nh la mot trong tam v thien s loi lac va lao
thong Phat phap nhat nc Nhat. Thien s
Thien Hai thau suot tong ch cua moi phap
mon va ong a gop phan khong nho trong
viec chan hng Thien tong Nhat Ban vao au
the ky th 18 vi s nghiep hoang phap v ai
cua mnh. Ong a giao hoa va ao tao ra
 3891

nhieu bac cao Tang xuat chung cung nh e s vien chu cho mot thien vien. S t choi,
lai cho i sau nhieu trc tac luan giai ve noi: "Trong thi mat phap nay, ao c suy vi,
giao ly thien tong t trc en nay. Co mot nen tang giao phap a b t oan. Lam sao
lan S trch dan bai ke noi tieng cua Quoc s tm c tren the gian nay mot ngi xng
ai ang va ng tac mot bai hoa theo: ang lam thay ke khac? Thoi xin ng nhieu
"Khi hanh gia nhap nh li na!" V phai vien cua thien vien co gang
Thay kiep ngi phu sinh thnh cau: "Tang chung tai thien vien ch
Cht en roi cht i muon chon ai s lam ngi day chanh phap
Qua chiec cau the thai cho ho. Ai co the noi c la khong chnh
Nh ban than ho vay!" thong? Xin ai s lay viec giao hoa lam
Zen Master Tenkai was considered one of the trong!" Va ong ta tiep tuc nai n ngai Thien
eight greatest Buddhist adepts of his time. Hai cho en khi s ong y nhan li. Tuy
Master of all schools, Tenkai helped revive nhien, nam sau s lai ri bo thien vien va e
Zen in the early 1700s through his many lai bai ke:
enlightened disciples and his many written "en th tot, i cung tot
works in classical and contemporary modes. Nc van chay, may van benh bong
Once Tenkai quoted the famous poem of C sao vng luy nao phien
National Teacher Daito and offered of his Nh ke hanh khat lang bat
own: Ch can hanh s tuy duyen
"When one sits in meditation, Ta lai vui thu tieu dao."
One sees the people Once Zen master Tenkei was formally invited
Coming and going to become the teaching abbot of a certain
Just as they are." monastery. He refused, saying, "Decadence
Tai Nhat Ban thi o co mot v lanh chua has been increasing for a long time; since the
thng en tham van vi thien s Thien Hai basis of the teaching has been lost, how can
ve cot tuy Phat giao. Khi thien s lam trong anyone appear in the world as a teacher? Say
benh giai oan cuoi, v lanh chua a gi no more about it!" The emissary bringing the
mot s gia en hoi tham s. Thien s Thien invitation responded, "The congregation at the
Hai a gi v s gia tr ve vi li nhan ghi monastery only wants to borrow you for the
rang: "Te gia tr quoc cung la phap tu tap sake of Great Teaching. Who would say that
trong ton giao. Hay can trong vi ng loi is heterodox?" And he kept begging the Zen
cai tr cua mnh, ch nen thi hanh nhng chanh master so insistently that Tenkei finally
sach nhan ao hp vi long ngi, e t o co assented. The following year, however,
c long tin va s hoa hp gia ngi cai tr Tankei withdrew from the monastery on
va ngi b tr. ay la li khuyen cuoi cung account of a certain incident. He said in a
ma ta danh cho ngai."In Japan at that time, verse:
there was a certain lord used to call on Zen "Coming was fine, going's fine too;
master Tenkei to ask about the essence of Flowing water, a floating cloud;
Buddhism. When the master was in his last an individual mendicant.
illness, the lord sent a messenger to ask after Why be led by the nose by other people?
him. Tenkei sent the messenger back to the Going along with circumstances,
lord with this note: "To manage a household today I am leaping again."
and to govern a state are also religious Thien s Thien Hai thng day chung: "Cac
practices. Be careful to implement humane ong phai thanh tam oi mat vi moi th.
policies, so that there is trust and harmony Khong co th g hien hien trong the gii nay
between the ruler and the ruled. This is my khong bieu lo Phat tanh; khong co th g
last advice." ngoai Phat tanh lai hien hien trong the gii
Co lan thien s Thien Hai c mi lam giang nay." Ngai lai noi: "Hay nhn bang mat, hay

nghe bang tai. Khong con g dau diem tren
the gian nay ca. Cac ong muon ta noi cai g
ay?"Zen master Tenkei used to admonish
his followers, "You should be genuine in all
things. Nothing that is genuine in the world is
not genuine in Buddhism, and nothing that is
not genuine in Buddhism is genuine in the
world." He would also say, "See with your
eyes, hear with your ears. Nothing in the
world is hidden; what would you have me
say?"
Khi thien s Thien Hai sap th tch, chung e
t vay quanh ong than khoc. S m mat nhn
quanh ho va noi: "Khi c Phat sap nhap Niet
Ban, bao quanh ngi la t chung (Tang Ni
va thien nam tn n), tat ca eu khoc than
tham thiet. c Phat a qu trach ho rang:
'Neu cac ong a thong ngo ly T Dieu e,
sao lai con than khoc trc canh t biet nay?'
Rieng ta, gi ay ta khong the ngan can cac
ong than khoc, bi v cac ong cha dt c
tnh chap. Cac ong co biet tai sao ta lai noi
nh vay khong? Ca i ta tham cu va hoang
dng Thien phap, het long het da cong hien
sc mnh e giao hoa chung sanh, nhng vao
thi mat phap long ngi me muoi, can c
mong bac, khong u tn tam. Tng tng mot
ngay khong con ai xien dng chan ly, ta
khong sao cam c nc mat. Van phap von
vo thng va vo nga. ieu nay noi th de
nhng hieu c rat kho. Ta lo rang cac ong
cha thc s nhan thc ro rang chan ly ay,
nhng neu mot ngay cac ong chng ngo c
no, cac ong se la ngi thc s ke tha chanh Nirvana Sutra (Kinh Niet Ban).
phap lam nhng ieu li ch cho chung sanh,
bao ap cong n cua ch Phat va ch To. Vi
nhng ai khong co mat ay cung nh hang
hau the, hay cho ho biet rang ta a ri le khi
noi nhng li nh vay trong giay phut t gia
coi i nay"When Tenkei was on his
deathbed, he was surrounded by his
congregation of disciples, who were weeping
and wailing. The Zen master looked around at
them and said, "When the Buddha was about
to enter extinction, he was surrounded by
monks, nuns, laymen, and laywomen, all
crying in distress. The Buddha scolded them,
saying, 'If you really understood the four holy
3892
truths, why would you weep?' I do not sensure
your weeping and wailing today, because you
are not rid of attachment to the Teaching. Do
you wonder why I say this? All my life I have
been upholding Zen Buddhism and working
wholeheartedly for people, but human
feelings are arrogant, the influence of
education is weak, and very few people have
faith. Imagining how there will be no guides
to bring out the true teaching in the future,
unawares I weep. Everything is conditional
and ultimately empty of inherent selfhood.
This is easy to state but hard to understand
clearly. I'm afraid you may misunderstand it;
but when you do really understand it, you are
heirs of Buddha's teaching, repaying the boon
of the Buddha and Zen founders. Upholding
this principle, work for the benefit of others,
on and on. If people who are not present here
should come seeking me in the future, then
tell them I said this on my deathbed, weeping
as I spoke."
Thien Hanh Tien: Heaven-Traveling
ImmortalsCo ngi luyen nuot nc mieng,
luyen mai cho en khi thanh hoan hao, goi la
Thien Hanh TienSome beings with unflagging
resolution make themselves strong by using the
flow of saliva. When they have perfected the
virtues of this moisture, they are known as
Heaven-Traveling Immortals.
Thien Hanh: A Bodhisattvas natural or
spontaneous correspondence with fundamental
law. One of the five natures of Bodhisattvas in the
Thien Hi (1307-1382): Ten cua mot v danh Tang
Trieu Tien. Nam 1364, S en Trung Hoa va tr
thanh mot trong nhng e t noi troi cua ngai Van
Phong Thi UyName of a Korean famous
monk. In 1364, he came to China and became one
of the most eminent disciples of Master Wan-
Feng.
Thien Hnh Van Trang: MultiformA myriad of
shapes.
Thien Hoa: Deva-puppha (p)Divya-puspa
(skt)Thien hoa c ke trong Kinh Phap Hoa co
bon loai: Man a La (mau trang), Ma Ha Man a
La (mau trang), Man Thu Sa (mau o), va Ma Ha
Man Thu Sa (mau o)Deva or divine flowers,

stated in the Lotus Sutra as of four kinds:
Mandaras (white in color), Mahamandaras (white
in color), Manjusakas (red in color), and
Mahamanjusakas (red in color).
Thien Hoa Lac, Thach iem au: Hoa tri rung
xuong ma ngay ca a cung phai gat auY noi
dieu phap lam ong long ngay ca nhng ngi sat
aEven a stone nods its head in agreement
when divine flowers fall from the sky. The term
indicates wonderful dharmas move even the most
stubborn people.
Thien Hoa Loan Truy: Hoa ri ti tapFlowers
fall fast and thick.
Thien Hoa: ChetTo pass awayTo be taken
awayTo die.
Thien Hoa: Cosmic fireTheo truyen thong Phat
giao, thien hoa huy diet toan bo the gii en tan
tri Pham thienAccording to Buddhist tradition,
the cosmic fire destroys all the world up to the
Brahma heaven.
Thien Hoa: Deva lines or pictures.
Thien Hoang: Deva-king.
Thien Hoang ao Ngo Thien S (748-807):
Tenno Dogo (jap)Tien-huang Tao-wu (Wade-
Giles Chinese)Tianhuang Daowu (Pinyin
Chinese)Thien S ao Ngo di thi nha
ng, e t cua Thien s Thach au Hy Thien,
va la thay cua Long am Sung Tn. Theo Truyen
ang Luc, Thien Hoang co mot dang ve thanh cao
la thng. Ong xuat gia nam mi bon tuoi sau khi
an chay e to y nguyen cua mnh cho cha me
thay. Trc tien, ong tu hoc vi mot v thay
Minh Chau, trong khu vc ma bay gi thuoc thanh
pho Ninh Ba. Sau o, s du hanh en chua Truc
Lam Hoang Chau e tho cu tuc gii. Sau na,
Thien Hoang en tham van va tu hoc vi thien s
Quoc Nhat tai nui Canh Sn. Nam 766, Thien
Hoang en tham van va tu tap vi ai s Ma To
trong hai nam, va c to xac nhan an chng. Sau
khi tu tap vi Ma To hai nam, Thien Hoang tiep
tuc du hanh en tham van Thach auZen
master Tao-Wu during the Tang dynasty, a
disciple of Zen master Shih Tou Hsi Hsien, and
the master of Lung-tan Ch'ung-hsin. According to
the Lamp Records, Tien-Huang possessed an
unusually noble appearance. He left home at the
age of fourteen after fasting to show his resolve to
his parents. He first studied under a teacher in
3893
Ming-chou, the area of of modern Ning-po City.
Thereafter, he traveled to Hang-chou, where he
underwent ordination at Bamboo Forest Temple.
Tien-Huang then visited and studied with Zen
master Kuo-I on Mount Ching. In 766, he visited
and studied with the great teacher Ma-tsu for two
years. After remaining with Ma-tsu for two years,
Tien-Huang traveled on to meet Shih-t'ou.
Khi gap g Thach au, Thien Hoang hoi:
"La nh hue lay phap g day ngi?" Thach
au ap: "Ta trong ay khong co no ty th la
cai g ay?" Thien Hoang noi: "Lam sao hieu
ro c?" Thach au noi: "Vay ong van con
co gang nam c h khong?" Thien Hoang
noi: "Ke t hom nay tr i con khong lam vay
na." Thach au noi: "Ta muon biet ong t
ben o en ay khi nao?" Thien Hoang noi:
"Con chang phai ngi ben o." Thach au
noi: "Ta a biet trc cho ong en." Thien
Hoang noi: "Thay i, sao thay lai vu khong
ngi nh vay?" Thach au noi: "Than ong
hien tai." Thien Hoang noi: "Dau the nao i
na, xin thay cho biet lam sao dien at giao
phap cua thay cho ngi i sau?" Thach au
noi: "Ong lam n noi cho ta biet ai la ngi
i sau?" Thien Hoang nhan ay ai ngo, oi
vi trc tam s ac ve li day cua hai v thay
trc ay cung sach het dau vetUpon
meeting Shih-t'ou, Tien-Huang asked, "By
what method do you reveal liberating wisdom
to people?" Shih-t'ou said, "There are no
slaves here. From what do you seek
liberation?" Tien-Huang said, "How can it be
understood?" Shih-t'ou said, "So you're still
trying to grasp emptiness?" Tien-Huang said,
"From today I won't do so again." Shih-t'ou
then said, "I'd like to know when you came
forth from 'that place.'" Tien-Huang said, "I
haven't come from 'that place.'" Shih-t'ou said,
"I already know where you've come from."
Tien-Huang said, "Master, how can you
slander people in this way?" Shih-t'ou said,
"Your body is revealed here now." Tien-
Huang then said, "Although it is thus, how will
your teaching be demonstrated to those who
come later?" Shih-t'ou said, "Please tell me,
who are those who come later?" Upon hearing
these words Tien-Huang instantly

experienced great enlightenment, dissolving
the mind he had attained from the words of
his previous two teachers.
Ve sau nay, Thien Hoang tru ngu tren nui Ch
Linh, thanh pho an Dng. Ngi tu tap en
hoc vi ong rat ong, danh tieng cua ong lan
en ca kinh o ni moi ngi eu biet ten
ong. Vao thi o, trong o thanh co chua ten
la Thien Hoang la ni danh lam, b hoa hoan
lam h sap. Thay tru tr la Linh Giam d tnh
trung tu lai. Sau o Linh Giam noi: "Neu c
thien s ao Ngo ve ay lam hoa chu, o la
phc ln cua tat ca chung ta ay." V vay
ma gia khuya, Linh Giam tm en gap ao
Ngo e thnh cau ong ve lam tru tr chua. T
khi ao Ngo ve ay danh tieng cua ong lan
rong va giao phap cua Thach au c hng
thnhLater, Tien-Huang lived on Mount Zi-
ling at Tan-yang City. The practitioners who
came to study under him were pressed
shoulder to shoulder, his reputation even
reaching to the capital city where he was
known among men and women. At that time,
at the edge of Dang-yang City was a temple
also named Tien-Huang. It was quite famous,
but because of a bad fire it had been
destroyed. The chief monk there, named
Ling-jian, planned to rebuild it. He said, "If
honored master Tao-wu were to become
abbot it would certainly benefit all of us
here." So late at night, Ling-jian went to see
Tao-wu, and beseeching him to take the
position of abbot. From that time one, Tao-
wu's reputation spread and the Dharma of
Shih-t'ou flourished.
Co v Tang hoi: "The nao la noi ve cai huyen
dieu ln?" Thien Hoang ap: "Ch bao mnh
hieu Phat phap." V Tang noi: "Thay n e
cho hoc nhn ket mai nh vay sao?" Thien
Hoang noi: "Sao ong khong hoi ta?" V Tang
noi: "Con mi va hoi roi o." Thien Hoang
noi: "Ong i i! Ni nay khong phai la cho
cho ong."A monk asked, "How does one
speak of the great mystery?" Tien-Huang
said, "Don't say 'I have realized the
Buddhadharma!'" The monk asked, "How do
you deal with students who are stuck?" Tien-
Huang said, "Why don't you ask me?" The
3894
monk said, "I just asked you." Tien-Huang
said, "Go! This isn't the place where you'll
find relief."
Thang t nam 807, Thien Hoang co benh nen
bao e t bao trc la ong sap th tch. en
ngay cuoi ha, Tang chung hop nhau en tham
benh s. Bong nhien, s goi ien toa en ngoi
trc mat ong. S hoi: "Hieu khong?" ien
toa tha: "Con khong hieu." Thien Hoang ben
lay toa cu nem xuong at roi th tch. S tho
sau mi tuoi vi 35 tuoi ha. Vao ngay mong
nam thang tam nam o, thap cua ong c
dng len ve pha ong cua thanh pho In the
fourth month of the year 807, Tien-Huang
became ill. He instructed his disciples to
announce that he would soon pass away. At
the end of summer, the general public was
inquiring about his illness. Suddenly, Tien-
Huang called for the head cook, who came
and sat down before him. Tien-Huang said,
"Do you understand?" The head cook said, "I
don't understand." Tien-Huang picked up a
cushion and threw it down on the ground. He
then passed away. The master was sixty years
of age and had been ordained for thirty-five
years. On the fifth day of the eighth month of
that year, the master's stupa was constructed
east of the city.
Thien Hoang T: Chua Thien Hoang ni tru tr
cua S ao Ngo di thi nha ngTien-
Huang monastery where Tao-Wu master resided
during the Tang dynasty.
Thien Hue That Triet Thien S (?-1745): Ten
cua mot v Thien s Trung Hoa, thuoc tong Lam
Te vao thi nha Thanh (1644-1912)Name of a
Chinese Zen master of the Lin-chi Sect in the
Ch'ing dynasty.
Thien Hng: Deva incenseCelestial
perfumeDivine or excellent incense.
Thien Hng: TendencyInclination.
Thien Hu:
1) Chung sanh ni coi tri: Beings in the Devas.
2) Thc hu coi tri: Heaven existence
Existence and joy as a deva, derived from
previous devotion, the fourth of the seven
forms of existenceThc hu va hy lac cua
ch thien, co c t nhng viec thien lanh
i trc.

3) Ba Tu Mat: Name of an Indian monk.
Thien Hu Chap: Kien giai thien ve mot ben cho
van hu la co va chap chat vao oStrong
attachment to the idea of a real existence of all
things.
Thien Khai Kinh: Srauta-sutra (skt)Name of a
Brahmanic sutraTen cua mot bo kinh Ba La
Mon.
Thien Khau: Mieng TriPhep cua Ba La Mon
coi la la mieng tri, hoa thieu vat cung th ch
Thien c an. ay la nguon goc cua Ho Ma
CungThe mouth of Brahma, or the gods, a
synonym for fire, as that element devours the
offerings; to this the homa, or fire altar cult is
attributed, fire becoming the object of worship for
good fortune. Fire is also said to speak for or tell
the will of the gods.
Thien Khoan a Trach: Hay con cach xa chanh
aoStill be far away from the correct path.
Thien Khong: Cai khong nghieng lech
Imbalanced emptinessOne-side emptiness.
Thien Kien: Partial idea.
Thien Kien Luan Chu: Samantapasadika (skt)
Giai thch ve quy luat cua tat ca nhng cai nhn
thien lanhInterpretation on rules of all
wholesome views.
Thien Kien Luat Chu: See Thien Kien Luan
Chu.
Thien Ky: Kha nang t nhienNatural ability.
Thien Ky Nh Huyen Thien S (?-1958): Zen
master Nyogen SenzakiTen cua mot Thien s
Nhat Ban vao the ky th XXName of A
Japanese Zen monk in the twentieth century.
Thien s Thien Ky Nh Huyen thng day:
"Trong nhieu cong an, ch Tang en tm thay
hoc ao. ao la g? Toi co nen i tm ao
hay khong? Toi co nen kho cong tu tap e at
c ao hay khong? Roi toi co at c ao
hay khong? Neu chung ta co gang i tm ao,
chung ta se mat ao. Neu chung ta co gang
noi ra ao la g, ao se khong con. Nhu cau
cua chung ta i tm s an toan e bao boc
mnh lai, va ieu nay khien chung ta i tm
mot nh ngha cho Thien. Nhng cai ieu
huyen b, khong noi c, khong nh ngha
c nay cho th ma chung ta ang trai
nghiem, khong the c at vao khuon
c."Zen master Nyogen Senzaki always
3895
taught: "In so many koans, monks come to the
teachers and ask about the Way. What is the
Way? Shall I search after it? Shall I work hard
to get it? Then will I grasp it? If we try to
grasp it, we lose it. If we try to say what it is,
it is gone. Our need for security binds us, and
causes us to seek some definition for what
Zen is. But this mysterious, unspeakable,
indefinable for what we are all experiencing
together here cannot be put into a mold."
Mot hom, co mot v giao s en tham Thien
s Thien Ky Nh Huyen, v Thien s Nhat
Ban sm en Hoa Ky va th tch nam 1958, tai
mot "Thien ng noi", iem tap hop tam thi
cua Thien s. V giao s chuan b ghi chep
nhng g ong ta co the kham pha c ve
Thien. Thien s Thien Ky Nh Huyen a v
giao s en Thien phong va v giao s, vi
giay but cam tay, bat au noi chuyen ve
Thien. Thien Ky at ngon tay len moi va noi:
"Sut! ay chung toi quan tng trong im
lang." Sau o ca hai xuong nha tru (bep). V
giao s ngh rang: "A tot roi! Bay gi ay
toi c phep noi roi ay! Hay xem ay cac
v an nhng nhng g nao?" Va v giao s bat
au hoi ve viec nhng viec o. Thien Ky lai
noi: "Sut! ay chung toi nau nng va an
trong im lang." Ke tiep, ho i vao th vien, va
v giao s ngh: "A, tat ca nhng sach v nay
eu tuyet vi. Chac chan bay gi la luc chung
ta co the noi ay." Nhng Thien Ky noi:
"Sut! ay chung toi oc sach trong im
lang." Trong luc Thien s Thien Ky tien v
giao s ra ca, v giao s van con ha hoc mom
noi: "Nhng Thien la cai g vay?"One day,
a professor came to see Nyogen Senzaki, an
early Rinzai teacher in the United States (?-
1958), at one of his "floating zendos"
(temporary meeting places), ready to write
down everything he could about Zen. Nyogen
Senzaki took him to the zendo, and the man,
with his pen and paper ready, started to talk
about Zen. Nyogen Senzaki put his fingers to
his lips and said, "Shhh, we meditate in
silence here." Then he took him into the
kitchen, and the professor thought, "Oh, good,
now I can talk. Now let's see what they eat in
this place." And he began to ask about that.
 3896

Senzaki said, "Shhh, we prepare food and eat sup o het ca cong trnh tu tap cua ca c ong. Mot
in silence here." Next, they went to the khi cac ong chang c cong an trc tam, chang
library, and the professor thought, "Oh, all co c duyen nao e chng ngo het. Muon chng
these wonderful books! Surely we can talk ngo ma khong co cong an, chang khac nao nau cat
now." But Senzaki said, "We read in silence ma mong thanh cm vay. Cai cot yeu bac nhat
here." As he showed him to the door, the man ay la khi day cai ai nghi va co gang thay rang
was still gasping, "But what is Zen?" roi cai 'Mot' quy ve au. Luc nghi tnh c gi
Thien s Thien Ky Nh Huyen thng hay linh hoat lien tuc khien cho nhng giai ai, hon
hoi: "Khi nghe cho sua, ban co ngh en con tram, tan loan khong con c hoi mong khi; khong
cho cua ban khong?" o la mot cau hoi rat can phai tm kiem rao riet, roi th i c cung se en,
thu v v neu ban ngh rang o la cho cua ban, ay la luc tam hoan toan nhap nh. The la du i
ngay tc th, ban se chay ra ngoai ong, theo hay ng, du nam hay ngoi ma khong phai e y
tieng cho sua, en mot khong gian va thi han vao nhng viec mnh ang lam ay, cung
gian hoan toan khac. Ban chay theo tieng cho khong hay biet mnh ang au, ong hay tay,
sua va nhng phat sinh lien tuc sau o. Tam nam hay bac; quen luon ca luc tnh; ngay em nh
thc cua ban xao ong. Ban b a i lung nhau ca. Nhng ay ch mi la na ng cua s
tung bi am thanh va sac tng. Ban b tieng chng ngo, nhat nh cha phai la toan ngo. Cac
cho sua khuat phuc. Trai lai, neu ban iem ong can phai no lc en ky cung va quyet liet e
nhien, tnh lang, tieng cho sua se b ban xuyen qua ay, mot trang thai sieu thoat ni o h
khong che, no la tieng sua cua chnh ban." khong se b ap v thanh tng manh va van hu
Zen master Senzaki used to ask. 'When you eu c quy ve cai bnh ang toan dien. ay
hear a dog bark, do you think of your own cung giong nh mat tri lo dang khoi may mu, th
dog?' That is a very interesting question. For cac phap the gian hay xuat the gian eu hien ra ro
if you do, then very soon, immediately, in ret"Zen master Tien-Chi-Shui used to teach his
fact, you are running through the fields in a disciples: "Have your minds thoroughly washed
totally different place and time. You are off all cunning and crookedness, sever yourselves
following up on the sound and its associations, from greed and anger which rise from egotism,
on and on. Your mind is unsettled, and so you and let no dualistic thoughts disturb you any
are led around by sounds and forms. You are longer so that your consciousness is wiped
at the mercy of the bark. When you are at rest perfectly clean. When this purgation is effected,
in silence, however, that bark is at your hold up your koan before the mind 'All things are
mercy, your own bark." resolvable into the One, and when is this One
Thien Ky Thuy Thien S: Tien-Chi-Shui Zen resolved? Where is it really ultimately resolved?'
masterThien s Thien Ky Thuy thng th Inquire into this problem from beginning to end,
chung: "Hay got sach khoi tam tat ca khon ngoan severally as so many queries, or undividedly as
la loc, dt mnh ra khoi tham san do chap nga, va one piece of thought, or simply inquire into the
ng e nhng moi ngh san han quay pha, e cho whereabouts of the One. In any event, let the
tam thc c lau chui sach se. Khi a thanh loc whole string of questions be distinctly impressed
c nh vay roi, hay e khi cong an trc tam upon your consciousness so as to make it the
'Van phap quy nhat, nhat quy ha x?' Hay nghien exclusive object of attention. if you allow any idle
ngam van e nay t thuy ch chung, hoac bang thought to enter into the one solid uninterruptible
nhieu nghi van, hoac n oc mot suy ngh, hoac chain of inquiries, the outcome will ruin the whole
ch nghien ngam cai 'Mot' ni au. Bat c bang exercise. When you have no koan to be held
bang cach nao c e cho het thay au moi cua cac before your minds, there will be no occasion for
cau hoi ghi am tren y thc cua cac ong khien cho you to realize a state of enlightenment (satori). To
no tr thanh cai oc nhat la cai ch chu tam. Neu seek enlightenment without a koan is like boiling
cac ong e ly luan phan biet xen vao chuoi day sands which will never yield nourishing rice. The
lien tuc ben b cua nhng nghi tnh, ket qua se lam first essential thing is to awaken a great spirit of

inquiry and strive to see where the One finally
resolves itself. When this spirit is kept constantly
alive so that no chance is given to languor or
heaviness or otioseness to assert itself, the time
will come to you without your specially seeking it
when the mind attains a state of perfect
concentration. That is to say, when you are sitting,
you are not conscious of the fact; so with your
walking or lying or standing, you are not at all
conscious of what you are doing; nor are you
aware of your whereabouts, east or west, south or
north; you forget that you are in possession of the
six senses; the day is like the night, and vice
versa. But this is still midway to enlightenment,
and surely not a complete enlightenment itself.
You will have yet to make another final and
decided effort to break through this, a state of
ecstasy, when the vacuity of space will be
smashed to pieces and all things reduced to
perfect evenness. It is again like the sun revealing
itself from behind the clouds, when things worldly
and super-worldly present themselves in perfect
objectivity."
Thien La Quoc: Devala (skt)The kingdom of
the king with kalmasapada (with spotted or striped
feet).
Thien Lai: Sao triDivine flute.
Thien Lam: Devavana (p)Forest of devas
Rng cua ch thien.
Thien Lieu Bach ang: Tram ngan on ang, viec Thien Ly Lo: A long highway.
ln a lam xongGreat work has been
completed.
Thien Long: T'ien lung (chi)Tenryu (jap)
Thien Long bao gom: Ch Long Thien, Pham
Thien, va e ThchDevas and nagas includes:
Nagas together with the Devas, Brahma, and
Indra.
Thien Long Bat Bo: Tam bo chung: thien chung, or knowledge.
long chung, da xoa chung, can that ba chung, a tu Thien Ly Van Ly: Ngan dam muon dam, nghn
la chung, ca lau la chung, khan na la chung, va ma
hau la gia chungThe eight groups of demon:
gods (deva), dragons (naga), yaksas, musician
angels (gandharva), war gods (asura), heavenly
birds (garuda), heavenly beings (kinnara), and
serpents (mahoraga).
Thien Long Bat Kha T Ngh: Inconceivable
nagasDragons or Nagas are beyond human
conception.
3897
Thien Long Da Xoa: Devas, nagas, yaksas.
Thien Long nh: See Na Gia nh.
Thien Long Hang Chau: Koshu-Tenryu (jap)
Hang-chou-T'ien-lungHang-zhou Tian-long
See Hang Chau Thien Long Thien S.
Thien Long T: Tenryu-ji (jap)Thien Long T
thuoc phai Lam Te, Phat giao Nhat Ban, c
Thien s Mong Song S Thach (1275-1351) khai
sang. Chua Thien Long (Nhat Ban), mot trong
nhng thien vien ln Kyoto, nam trong vung
'Ngu Sn'. No c Tng quan Ashikaga Takauji
cho xay dng vao nam 1339 va co vien trng au
tien chnh la Mong Song S Thach, ngi a ve
kieu cho thien vien vi nhng vn canh noi
tieng. Thien Long T la mot trong nhng t vien
Nhat Ban hien van con ao tao cac thien s theo
truyen thong chnh thong cua ThienName of a
monastery of the Japanese Rinzai school, founded
by Zen master Muso Soseki. Tenryu-ji is one of
the great Zen monasteries in the area of "Five
Mountains" of Kyoto, built by Shogun Ashikaga
Takauji in 1339. Its first abbot was Muso Soseki,
who also designed the famous landscape garden
of the monastery. The Tenryu-ji is one of the few
Japanese monasteries in which monks are still
trained today in the authentic Zen tradition.
Thien Long T Phai: Tenryuji-ha (jap)See
Phai Thien Long T.
Thien Lc S: See Thien ao.
Thien Ly Ma: Nga co kha nang chay ngan dam
mot ngay, ch sc manh vo songA horse capable
of running one thousand miles a day, i.e., an
extraordinary strength.
Thien Ly Nhan: Mat co the nhn thay xa ca ngan
dam, ch sc thay biet vo songEyes that see one
thousand miles away, i.e., an extraordinary vision
trung xa cachTo be thousands of thousands
miles far away.
Thien Ly Chi Hanh Thuy Tuc Ha : ng i
ngan dam, bat au di got chanA thousand-
mile journey begins with a small step.
Thien Ma: Deva Mara (skt)Tenma (jap)
Celestial demonsThe demon of heavenDeva-
king mara.
1) Mot trong t ma tren coi tri th sau, thng

che lap hay can tr chn ly Phat giao. Vi
thien ma, hanh gia co the t mnh kieu cang
phong tungCelestial demonsDemons in
heavensOne of the four maras who dwells
in the sixth heaven (Paranirmita-vasavartin),
at the top of the Kamadhatu, with his
innumerable host, whence he constantly
obstructs the Buddha-truth and followers.
With the demon of heaven, practitioners can
be being self-indulgent.
2) Thien ma la loai ma coi tri Tha Hoa T
Tai, thuoc tang th sau cua tri Luc Duc. Loai
ma nay co phc bao, hng s vui mau
nhiem cao tot cua ngu tran, cho o la canh
khoai lac tuyet oi, nam quyen han ve duc
nhiem, khong muon ai thoat khoi pham vi
ayCelestial demons refers to the type of
demon that resides in the Sixth Heaven, also
called the Heaven of Free Enjoyment of
Others Emanations. This type of demon
possesses merits and blessings and enjoys the
highest heavenly bliss in the Realm of desire,
of which our world is but a small part. They
then mistake such happiness and bliss as
ultimate, and do not wish anyone to escape
their influence.
3) Danh t nay tieu bieu cho nhng ngi ly
tng luon tm cach quay pha ao PhatThis
symbolizes idealistic people who disturb
Buddhism.
4) Sat Gia: Thng lam nhng chuyen phong dat
hai thanThe slayer.
5) Ba Tuan: Con goi la Ac Ai (la loai ma vng
xuat hien trong thi Phat con tai the) The
mara who is sinful of love or desire, as he
sends his daughters to seduce the saints.
6) Ba Ty Da: Papiyan (skt)Mot loai ma vng
ac biet hoi Phat con tai theThe evil one.
He is the special Mara of the Sakyamuni
period.
Thien Ma Ba Tuan: Papiyan or Papiman (skt)
Sreshtha (skt)Tenma-Hajun-To (jap)Trong
Phat giao, thien ma ba tuan dung e ch nhng ke
co tnh pham toi, chung luon tm cach th thach
ngi tu aoIn Buddhism, this is a deva mara
who intentionally commit wrong doings, a sreshtha
or papiyan deva mara always tries to challenge
Buddhist practitioners.
3898
Thien Ma Ngoai ao: Thien ma va ngoai ao
eu la ke thu cua chan lyMaras and heretics are
both enemies of Buddha-truth.
Thien Menh: Ngoai ao tin rang co cai goi la
Thien menhExternalists believe that there
exists so called Decree of God and destiny
(fate).
Thien Mon: Ca hong, ca ma toi nhan b tong
kh (noi ve ca hong cua a nguc)A side door,
one through which offenders are expelled.
Thien Muc: e mucA subject or text exposed
on a slip.
Thien Muc Man Thien S: Zen master T'ien Mu
ManMot hom, co mot v Tang en va hoi thien
s Thien Muc Man ve y ch Tay lai cua To S, S
tra li: "Ba nam mot lan nhuan." V Tang hoi lai:
"Thay noi cai g the?" S bao: "Tiet Trung dng
vao ngay mong 9 thang 9." Cau tra li th nhat
cua thien s la le thng cua am lch, ai cung biet,
nhng co can he g vi viec To S sang Trung
Hoa? Va cau tra li th nh cua thien s chac han
la ung v ca ngi Hoa lan ngi Nhat eu c
hanh ngay le trung dng ngay tren con so may
man gap oi mong chn thang chn, nhng viec
nay co can he g vi viec To S sang Trung Hoa
vao au the ky th VI? ieu nay cho thay cac
thien s khong phai la triet gia ma la nhng bac
thc tu, nen ho vien dan kinh nghiem thay v vien
dan bang li; mot kinh nghiem von la can ban hoa
giai nhng nghi hoac thanh mot nhat the hoa ieu.
Tat ca cac le ng nhien cung nh le bat kha ni
nhng phat bieu cua cac thien s phai c coi la
xuat phat trc tiep t kinh nghiem bat nh sau
tham cua ho. Va chung ta ch co the hieu chng
nao chung ta nhay vao mot canh gii vt len kinh
nghiem oi ai cua mnh. Nhng v cac thien s
ghe tm moi th tru tng va thuyet ly, nen oi
khi cac cau noi cua ho qua lon xon va vo ngha;
ong thi nhng cau tra li cua ho luon co cai loi
oc ieu cua chu trng sieu nghiemOne day, a
monk came and asked T'ien Mu Man concerning
the patriarchal visit to which the master's reply
was, "Once in three years there is a leap year."
The inquiring monk said, "What are you talking
about?" The master said, "The chrysanthemum
festival takes place on the ninth day of the ninth
month." T'ien Mu Man's first answer is a truism
when the lunar calendar is in vogue. Everybody

knows it, but what connection has it to the
patriarchal visit? And the master's second
response is a surely correct one because both
Chinese and Japanese people celebrate the
chrysanthemum festival on the doubly lucky
number of the ninth day in the ninth month, but
does this explain the meaning of Bodhidharma's
coming over to China early in the sixth century?
This proves that Zen masters are not philosophers
but pragmatists, they appeal to an experience and
not to verbalism; an experience which is so
fundamental as to dissolve all doubts into
harmonious unfication. All the matter-of-fact-ness
as well as the impossibility of the master's
statements must thus be regarded as issuing
directly from their inmost unified experience. And
the above impossible condition so long as space-
time relations remain what they are to our final
consciousness; they will only be intelligible when
we are ushered into a realm beyond our relative
experience. But as the Zen masters abhor all
abstractions and theorizations, so
propositions sound outrageously incoherent and
nonsensical; at the same time, their answers too,
harp on the same string of transcendentalism.
Thien Nga: Hamsa (skt)Mythical swanLoai
ngang trong than thoai, cung ho vi loai vt.
Thien Nghiep Th Du: Divyavadana (skt)Tac
pham noi ve phc bao cua coi tri hay hanh ong beings. Divine eyes, the first abhijna. Divine sight
thien lanh cua bac tri, c bien soan vao the ky is unlimited vision which all things are open to it,
th IIIA work on heavenly exploits or heavenly
good deeds, composed in the third century.
Thien Nguc: The heavens and hellsDevalokas
and purgatories.
Thien Ng: Tieng Tri ch tieng Phan, Ba La
Mon t cho tieng Phan la tieng TriThe deva
language (the language of Brahma or Sanskrit).
Thien Nhac: Nhac tri hay nhac cua ch Thien.
ay cung la mot trong ba th hy lac cua ch
ThienHeavenly (Celestial) musicThe music
of the inhabitants of the heavens. This is also one
of the three joys of that of those in the heavens
See Tam Lac.
Thien Nhan: Divyacaksus (skt)Deva-Cakkhu
(p)Dibba-cakkhu (p)Tengen (jap)Celestial
(god or deva) eyeDivine eyeHeavenly eye
Unlimited eyeAttainable by men in dhyana
The eye of celestial beingsMat cua ch Thien
3899
coi tri sac gii, nhng ngi pham tu thien nh
van at c loai mat nay (vi thien nhan th
chang luan xa gan, trong ngoai, sang toi, eu thay
c het). Ngha la vi thien nhan, hanh gia co
the thay c tat ca tam niem cua tat ca chung
sanh. Thien nhan la mat tri hay la mat cua thien
thu, than thong th nht. Thien nhan la mat khong
b gii han, thay tat ca moi th ln nho, xa gan,
thay tat ca chung sanh trong tam o luc ao. Thien
nhan co the at c bang tu ac qua thien nh
hay bao ac do tu phc ma c. Thien nhan
con co ngha la quan iem t o chung ta nghien
cu cac van e mot cach ly thuyet va nhan ro cac
tnh chat thiet yeu cua chung. ay la loi nhn s
vat di lang knh cua khoa hoc. Khi chung ta
theo loi nhn nay, chung ta hieu rang nc c
thanh hnh bang mot tap hp cua dng kh (oxy)
va khinh kh (hydro). T quan iem nh the chung
ta co the biet trc khi nao co mot s giao hoi anh
sang gia hai v sao tnh c ti nam, thang,
ngay, gi, phut va giay. ong thi chung ta co the
their nh lng chnh xac co bao nhieu trieu tan dau
ngam di at. Mot ngi nh the, ngi co kha
nang thay s vat ma mot ngi bnh thng khong
the thay c, c goi la mot nha tien tri
Heavenly eye or unlimited eye which is attainable
by men in dhyana. It is to say, with the celestial
eye, practitioners can see the minds of all sentient
large and small, near and distant, the destiny of all
beings in future rebirths. It may be obtained
among men by their human eyes through the
practice of meditation, and as a reward or natural
possession by those born in the deva heavens.
This also means the viewpoint from which we
investigate matters theoretically and discern their
essential qualities. This is the scientific way of
looking at things. When we take this view, we
realize that water is formed by the combination of
oxygen and hydrogen. From such a point of view,
we can foretell when there will be a conjunction
of light between two stars down to the year,
month, day, hour, minute, and second. At the same
time, we can estimate exactly how many millions
of tons of petroleum are buried underground. Such
a person, who has the ability of seeing things that
 3900

an ordinary man cannot see, was called a Thien Nhan Tr Thong Nguyen: Vow for the
clairvoyant in ancient times. attainment of the wisdom of the divine eyeLi
Thien Nhan A Na Luat: Divine sight of nguyen th sau trong 48 li nguyen cua Phat A Di
Aniruddha. a, ngai se chang thanh Phat cho en khi nao
Thien Nhan Lc: Power of the divine eyeLc phap gii chung sanh eu at c thien nhan
cua thien nhan, mot trong mi lc cua PhatThe The sixth of Amitabhas forty-eight vows, that he
power of the celestial or deva eye, one of the ten would not enter the final stage until all beings had
powers of a Buddha. obtained this divine visionSee Bon Mi Tam
Thien Nhan Minh: Divyacaksur-jnana- Li Nguyen Cua c Phat A Di a.
saksatkriyavidya (skt)Thien nhan cua mot v Thien Nhan: Devas and menSuperior persons.
Thanh, khien v nay co the thay c nhng kiep Thien Nhan Bat ong Chung: ai chung Tnh
tai sanh cua chnh mnh va chung sanh, ay la mot o Cc LacGreat assembly in the Pure Land
trong tam minh. Lc cua thien nhan, mot trong Paradise.
mi lc cua PhatClear vision of the saint, or Thien Nhan ao S: See Thien Nhan S.
supernatural insight which enables him to know Thien Nhan Ngu Suy: Five signs of decaySee
the future rebirths of himself and all beings (future Ngu Suy.
mortal conditions), one of the three Thien Nhan S: Sasta Deva-manusyanam (skt)
enlightenmentsSee Tam Minh. Tenninshi (jap)Most Honoured One among
Thien Nhan Thien: Deva who has thousand eyes human and heavenly beingsTeacher of devas
Thien Nhan Thong: Dibbacakkhu (p) and menXa a e Ba Ma Tho Xa NamXa
Divyacaksu (skt)Tengenzu (jap). a e Ba Ma Mau NamThien Nhan S (bac
1) Co kha nang thay c nhng dien bien t xa, thay cua coi tri va ngi). Bac co kha nang day
cung nh thay c luan hoi sanh t cua do nhng luan ly thien lanh, mot trong mi danh
chung sanhCelestial (Divine) EyeCan hieu cua PhatAn Unequalled teacher of
see death and rebirthPower to see Humans and Heavenly beings. He reveals
anywhere any timeThe eye with which we goodness and morality, and he is able to save
can see very distant thingsAbility to see (teacher of gods and men), one of the ten titles of
things and events at great distanceAbility to a Buddha.
see the births and deaths of sentient beings Thien Nhan Tan Hoa Than Thng: Cau chuyen
everywhere. cua mot ngi an ong thay mot con ma hon ang
2) Mat cua nhng ngi thc tap thoi mien: The la khoi than xac ang anh mot cai thay ma ma
vision of those who practice hypnotism. ong ta noi o la chnh than the a dan dat mnh
Thien Nhan Tr: Thien Nhan Tr Chng Thong en tat ca toi loi, va tiep theo la mot thien than
Wisdom of divine eyeTr tue cua thien nhan. ang rai hoa tren thay ma e en ap an c than
Theo Cau Xa Luan, luc thong eu lay tr lam the, cu, ma ong ta noi la ong ta va mi ri bo The
lam lc dung chng tri s phan biet va thong at story of a man who saw a disembodied ghost
vo ngai. Thien nhan tr chng thong la da vao tr beating a corpse which he said was his body that
tue c khi len bi thien nhanThe wisdom had led him into all sins, and further on an angel
obtained by the deva eye. According to the Kosa stroking and scattering flowers on a corpse to
sastra, the wisdom or knowledge that can see compensate his past meritorious deeds, which he
things as they really are is the complete universal said was the body he had just left.
knowledge and assurance of the deva eye. Thien Nhan The Gii: Coi tri va coi ngi
Thien Nhan Tr Chng Thong: Knowledge of Celestial and human realmsThe realms of devas
the divine eyeCai tr cua con mat thau suot and men.
c ch phapKnowledge of the divine eye Thien Nhan a Nguc: a Nguc Thien Nhan, ni
See Thien Nhan Tr. co ngan van li dao sac benHell of Thousand
Thien Nhan Tr Lc: See Ch Hu Tnh Sinh T Blades.
Tr Lc.
 3901

Thien Nh Thong: Dibbasota (p)Divyasrotra Thien nhien chi chan nh, phi nhan tao tac gia
(skt)Mot trong luc thong, nghe va hieu moi NatureNatural reality, not of human creation.
ngon ngDeva hearingThe Divine Thien Nhien n Ha (739-824): Tanka Tenen
(CelestialDeva) EarSupernatural or (jap)Tan-hsia-T'ien-janDanxia TianranSee
transcendental hearingPower to hear and n Ha Thien Nhien Thien S.
understand all languagesMot trong luc thong, Thien Nhiet: See e Ba at a.
nghe va hieu moi ngon ng cua nhan va phi nhan, Thien Nhn S: See Thien Nhan S.
du xa hay du ganOne of the six miraculous Thien Nhn Vien: Rsipatana (skt)Isipatana
powers. Ability to hear the sounds of human and (p)Site of the famous Deer ParkKhu vn cua
nonhumans, distant and near sounds. Power to ch thien oa xSee Loc Da Vien.
hear and understand all languages, one of the six Thien Nh Duy Tac: T'ien-Ju-Wei-Tse (chi)
miraculous powers, ability to hear the sounds of Name of a monk.
human and nonhumans, distant and near sounds Thien Ninh T: T'ien Ning (chi)Ten cua mot t
See Luc Thong. vien Trung HoaName of a temple in China.
Thien Nh Tr: See Thien Nh Tr Thong. Thien N: Devakanya or Apsaras (skt)
Thien Nh Tr Chng Thong: See Thien Nh Tr GoddessFemale deityAttendants on the
Thong. regents of the sun and the moonWives of
Thien Nh Tr Thong: Knowledge of the divine Gandharvas.
earWisdom obtained by the divine earTr cua Thien N Bien Tai: Sarasvati (skt)Thien n co
cai tai thau suot c ch phap, than thong th nh tai ai bien va am nhacGoddess of speech
trong luc thong. Mot so cac bac A La Han va cac (eloquence), learning, and music.
bac khac a at c t thien co the nghe c Thien N Vo Nang Thang: Aparajita (skt)
moi th am thanh va hieu c tat ca nhng ngon Unconquerable, invincible, unsurpassable
ng trong sac gii do at c Thien nhan tr goddessMinh vng trong Vien Thch Ca Thai
thongThe second of the six abhijnas by which Tang Man o La.
devas in the form-world. Certain arhats through Thien Phat: Sahasra-buddhas (skt)One
the fourth dhyana, and others can hear all sounds thousand BuddhasMot ngan v Phat.
and understand all languages in the realms of Thien Phu: InbornInnateConnate.
form, with resulting wisdomSee Luc Thong. Thien Phc: The bliss of the gods.
Thien Nh Tr Thong Nguyen: Li nguyen th Thien Quan: Bao QuanCelestial CrownA
bay trong bon mi tam li nguyen cua c Phat deva crown, surpassing human thought.
A Di a, nguyen chang thanh Phat cho en khi Thien Quan Quan T Tai: Sahasrabhujary-
nao tat ca chung sanh eu co c Thien Nh Avalokitesvara (skt)One-thousand Arms and
ThongThe seventh of the forty-eight vows of Eyes World Listener.
Amitabha, not to become Buddha until all obtain Thien Quan T: Makutabandhanacetiya (skt)
the divine earSee Bon Mi Tam Li Nguyen Ten cua mot ngoi chua thuoc bo toc Malla, ni
Cua c Phat A Di a. lam le tra ty kim than Phat Name of a temple
Thien Nh Bach Nh Cong c: Twelve hundred that belonged to the tribe of Malla where the body
merits of the earMot ngan hai tram cong c of the Buddha was cremated.
cua tai. Thien Quang: Anh sang mat tri: Sun lightAnh
Thien Nh Bach Thiet Cong c: Twelve sang t coi tri: Celestial Light (Heavenly
hundred merits of the toungeMot ngan hai tram illumination).
cong c cua li. Thien Quang Thien S: Eisai-myo-an (jap)
Thien Nh Bach Y Cong c: Twelve hundred Name of a monastery in JapanSee Vinh Tay
merits of mindMot ngan hai tram cong c cua Minh Thien S.
tam. Thien Quy: 1) Ch Thien va ma quy: Devas and
Thien Nhien Chan Nh-Phi Nhan Tao Tac: demons; 2) Tai sanh vao coi ch Thien va quy:

Reincarnation among devas and demons.
Thien Sai: Nhieu s khac bietMuch
differences.
Thien Sam: Loai ao cua ch Tang mac phu qua
mot vai, co ngi noi phu vai phai, lai co ngi
noi phai phu vai trai (tat ca ch la hnh tng ben
ngoai, noi tam mi la phan quan trong)The
monks toga, or robe, thrown over one shoulder,
some say the right, others the left.
Thien Sn Van Thuy: Ngan nui muon song, y noi
hay con cach thien phap ung an rat xaStill be
very far away from the correct Zen methods.
Thien S: 1) Thay day cua vua: Preceptor of the
emperor2) Danh hieu cua giao chu Lao Giao: A
title of Taoist Pope3) Danh hieu cua S Nhat
Hanh: A title of the monk I-Hsing.
Thien S: Deva-duta (skt)Duta (skt)Deva-
messegersDivine (heaven) messengers,
especially those of YamaHeavenly
messengersTrong ao Phat, ngi ta goi tuoi
gia, bnh tat va cai chet la nhng s gia than
thanh. Nhng th thach nay nham muc ch lam
cho con ngi hieu c tnh chat au n va tam 4) Thap Hanh: Ten practicesTen kinds of
b cua moi ton tai, t o ma co gang tu hanh
Divine messenger. In Buddhism, old age, sickness
and death are called divine messengers. Their
role is to make people aware of the suffering and
impermanence of existence, and therefore, urge
them to step onto the path to liberation.
Thien Tai: CalamityDisasterNatural
disastersThien tai nh ong at, lut loi hay oi
khat co the gay nen kho au phien nao cho con
ngi. Khi gap nhng kho khan va bat cong trong
xa hoi ngi ta cung cam thay kho au. Khong ai
muon nhng tai hoa nay. Ngi ta tm moi cach e
tranh chung nhng khong the cNatural
disasters, such as earthquakes, floods or famine,
can cause a lot of suffering to people. People who
have to face hardship caused by war and social
injustice. These problems are unwanted. People
try their best to avoid them and to be free from
them, but they are unavoidable.
Thien Tai: One thousand years.
Thien Tai Nhat Thi: Ngan nam mot thu, y noi
c hoi hiem co trong iOnce in a millennium,
i.e., a rare chance of a lifetime.
Thien Tao: The court of Heaven.
Thien Tac: Natural principle.
3902
Thien Tam: Imperfect mindPartial mind
(heart)Partiality.
Thien Tan Van Kho: Ngan chua van ang hay
tram cay ngan angInnumerable trials and
tribulations, i.e., untold hardships.
Thien Thai: The Tien Tai or Heavenly terrace
mountain.
Thien Thai Bat Giao: See Thien Thai Ngu Thi
Bat Giao.
Thien Thai Bat V: Eight grades of disciples
Tam th hang cua e t theo Thien Thai Vien
GiaoThe eight classifications or grades of
disciples according to the Tien-Tai Perfect
Teaching.
1) Quan Hanh Tc: Ngu pham v e t tai gia
Grade of the five classes or stages of lay
disciples.
2) Tng T Tc: Thap tn v e t hay pham
Tang pham NiGrade of the ten classes of
ordinary monks and nuns.
3) Ten States of Bodhisattvas: Ten grounds
See Thap Tru.
practice of Great Enlightening BeingsSee
Thap Hanh Bo Tat.
5) Thap Hoi Hng: Ten dedications or ten kinds
of dedicationSee Thap Hoi Hng.
6) Thap a: Ten Stages or ten groundsSee
Thap a.
7) ang Giac: The fifty-first stage in the 52
stages or Bodhisattvas stageSee ang
Giac.
8) Cu Canh Tc: The perfect or Buddha
stageSee Cu Canh Giac.
Thien Thai Cu To: Chn v To lien tiep cua
Tong Thien ThaiThe sucession of the nine
founders of the Tien-Tai SectThe nine
patriarchs of the Tien-Tai Sect:
1) Long Tho: Long Tho c xem la Cao To cua
tong Thien ThaiNagarjuna was considered
as the founder of the Tien-Tai SchoolSee
Nagarjuna.
2) Hue Van (505-577): Nh ToHui-WenSee
Hue Van.
3) Hue T: Tam To Hue THui-SuSee Hue
T.
4) Tr Gia: T To Tr KhaiChih-Che (Chih-
I)See Tr Khai.

5) Quan anh: Ngu To Quan anhKuan-
TingSee Quan anh (3).
6) Phap Hoa: Luc To Phap HoaFa-Hua.
7) Thien Cung: That To Thien CungTien-
Kung.
8) Ta Khe: Bat To Ta KheTso-Chi.
9) Tram Nhien: Cu To Tram NhienChan-
JanSee Tram Nhien.
Thien Thai ai S: Tien-Tai Great Master
Chih-I (Tr Khai)See Thien Thai Tr Khai ai
S.
Thien Thai c Thieu Thien S (891-972):
Tendai Tokusho (jap)T'ien-t'ai Te-shao (Wade-
Giles Chinese)Tiantai Deshao
Chinese)Hien nay chung ta khong co nhieu tai
lieu chi tiet ve Thien s c Thieu; tuy nhien, co
mot vai chi tiet ly thu ve v Thien s nay trong
Truyen ang Luc, quyen XXV: Thien s c
Thieu sanh nam 881, la e t va phap t cua
Thien s Van ch Phap Nhan, va la thay cua Vnh
Minh Dien Tho. Ong la dan vung Long Tuyen,
bay gi thuoc tnh Triet Giang. Nam 17 tuoi ong
bat au cuoc i Tang s tai chua Long Qui ni
que ong. Vao tuoi mi tam, ong hanh cc du
phng en chua Khai Nguyen Tn Chau, ni
ong c tho cu tuc gii. Vao khoang tuoi 30, c ch cau Thien nen S ch nhp bc cam
Thieu hanh cc du phng e tham van vi nhieu
bac thay gioi ng ai. Trong so o, c Thieu thng ng, co v Tang hoi: The nao la
a tham van vi v e t ln tuoi cua Thien s mot giot nc nguon Tao? Phap Nhan ap:
ong Sn Lng Gii, o la Thien s Long Nha
C onWe do not have detailed documents on
Zen Master T'ien-t'ai Te-shao; however, there is
some interesting information on him in The
Records of the Transmission of the Lamp (Chuan-
Teng-Lu), Volume XXV: Zen master Te-Shao
was born in 881, was a disciplie and Dharma heir
of Fa-Yan-Wen-Yi, and the master of Yung-ming
Yen-shou. He was a native of Longchuan, now the
area of modern Zhejiang Province. At the age of
seventeen, he began his monastic life at Longgui
Temple in his home province. At the age of
eighteen he traveled to Kaiyuan Temple in
Xinzhou, where he received ordination. At around
the age of thirty, Te-shao went traveling to visit
various eminent Buddhist masters of the era.
Among them, he visited the aged student of
Dongshan Liangjie, Zen master Longya Judun.
S tham van Hoa Thng Tuan Long Nha.
3903
S hoi: Bac ton hung v sao gan chang
c? Long Nha ap: Nh la vi la. S
hoi: Cht gap nc en th sao? Long Nha
bao: Ngi chang biet. S lai hoi: Tri
chang che at chang ch, ly nay the nao?
Long Nha ap: Nen nh the. S khong lanh
hoi c, lien cau xin ch day. Long Nha bao:
ao gia! Ngi ve sau t biet.Upon
meeting Long-Ya, Te-Shao asked: Why
cant the people of today reach the level of
the ancient worthies? Long-Ya said: Its
like fire and fire. Te-Shao said: If suddenly
theres water, then what? Long-Ya said:
(Pinyin Go! You dont understand what Im saying.
Te-Shao also asked Long-Ya: What is the
meaning of the sky cant cover it, the earth
cant contain it? Long-Ya said: Its just like
that. Te-Shao asked the same question
repeatedly, but each time Long-Ya gave the
same answer. Finally, when he asked again,
Long-Ya said: Ive already spoken, now you
go find out on your own.
Sau khi kho cong cau Thien vi nam mi
bon v thay, Thien Thai c Thieu rot cung
en go ca thien s Phap Nhan; nhng thoi
chng theo o chung. Mot hom, Phap Nhan
La giot nc nguon Tao. V Tang ay m
mt thoi lui. S ngoi ben canh hoat nhien khai
ngo, bnh sanh nhng moi nghi ng dng nh
bang tieu, cam ong en ri nc mat t ao.
S trnh cho s ngo cho Phap Nhan. Phap
Nhan bao: Ngi ve sau se lam thay Quoc
Vng, khien anh ao vang cua To S cang
rong ln, ta khong sanh bang. Tren ay cho
chung ta thay, Thien khong the cau c
trong ngon ng van t, dau Thien van dung
ngon ng van t e truyen at. Ngi tu
Thien nam lay dieu ly Thien qua y ngha, ch
khong phai trong ngon ngAfter trying to
understand the ultimate truth of Zen under
fifty-four masters, Te-shao finally came to Fa-
Yen; but tired of making special efforts to
master Zen, he simply fell in with the rest of
the monks there. One day, as Fa-Yan resided
in the hall, a monk asked him: What is a
 3904

single drop of the Cao source? Fa-Yan said: Prajna unseen Prajna; how could one apply
A single drop of Cao source. The monk the predicate, seen or unseen, to Prajna?
dejectedly retreated. Later, as Te-Shao Therefore, it is said of old that When one
reflected on this exchange while meditating, thing is missing, the Dharmakaya is not
he suddenly experienced enlightenment, with complete; when one thing is superfluous, the
the obstructions of everyday life flowing Dharmakaya is not complete; and again when
away like melting ice. Te-Shao went to Fa- there is one thing to be asserted the
Yan with news of this event. Fa-Yan is Dharmakaya is not complete; when there is
reported to have said: Later you will be the nothing to be asserted, the Dharmakaya is not
teacher of kings. I wont compare with the complete. This indeed the essence of
brilliance of your attainment on the ancestral Prajna.
way. This shows that Zen is not to be sought Mot hom khac, s thng ng bao: Toi
in ideas or words, but at the same time it also nay khong ai c hoi, ai hoi se lanh ba mi
shows that without ideas or words Zen cannot heo. Bay gi co mot nha s va bc ra lam
convey itself to others. To grasp the exquisite le, ngai ben anh. Nha s noi: Cha hoi cau
meaning of Zen as expressing itself in words nao, sao Hoa Thng lai anh? S hoi: Ong
and yet not in them. ngi x nao? Nha s ap: Tan La (Cao
Mot hom s thng ng thuyet phap. Co Li). S noi: ang lanh ba chuc heo trc
mot v Tang hoi: Ngi xa noi thay Bat khi len thuyen.Another day he entered the
Nha tc b Bat Nha rang buoc, chang thay Bat hall and declared: I shall not allow any
Nha cung b Bat Nha rang buoc. Sao a thay questioning tonight; questioners will get thirty
Bat Nha ma con b Bat Nha rang buoc la g? blows. A monk came forward, and when he
S hoi: Ong noi Bat Nha thay cai g? V was about to make bows, Te-Shan gave him a
Tang hoi: Chang thay Bat Nha th b rang blow. The monk said: When I am not even
buoc nh the nao? S ap: Ong noi Bat Nha proposing a question, why should you strike
chang thay cai g? Roi s tiep: Neu thay me so? He asked: Where is your native
Bat Nha, o chang phai la Bat Nha; chang place? The monk said: I come from Hsin-Lo
thay Bat Nha, o cung chang phai la Bat Nha. (Korea). Te-Shan said: You deserve thirty
Bat Nha la cai g ma noi la thay, va chang blows even before you got into the boat.
thay? S lai tiep: Nen ngi xa noi: Neu S dao nui Thien Thai xem nhng di tch cua
thieu mot phap, chang thanh phap than; neu Hoa Thng Thien S Tr Khai, dng nh
tha mot phap, chang thanh phap than; neu co cho mnh cu. S lai ong ho vi Tr Khai.
mot phap e thanh chang thanh phap than; Ngi ng thi goi s la Hau Than Tr
neu khong mot phap nao e thanh, cung Khai. Ban au s tru tai Bach Sa. Luc o,
chang thanh phap than. Ch Thng Toa, o Thai T Trung Hien Vng tran Thai Chau,
la chan tong Bat Nha.One day he entered nghe danh s thnh en hoi ao. S bao:
the hall to preach. A monk asked: I Ngay sau lam chu thien ha nen nh n Phat
understand this was an ancient wise mans phap.Te-Shao traveled to reside at the
saying When a man sees Prajna he is tied to home of Tien-Tai Buddhism, a temple
it; when he sees it not he is also tied to it. named Bai-Sa (White Sands) on Mount Tien-
Now I wish to know how it is that man seeing Tai. There he found that the records of the
Prajna could be tied to it. The master said: Tien-Tai school were largely lost or in a
You tell me what it is that is seen by Prajna. state of disrepair because of the social
The monk asked: When a man sees not upheaval accompanying the end of the Tang
Prajna, how could he be tied to it? The dynasty. Te-Shao assisted with the retrieval of
master said: You tell me if there is anything lost Tien-Tai doctrinal text from Korea, thus
that is not seen by Prajna. The master then restoring that school in China. The king of the
went on: Prajna seen is no Prajna, nor is kingdom of Wu-Yue invited Te-Shao to

reside and teach at the famous lake city of
Hang-Chou and honoured him with the title
National Teacher.
S th tch nam 972he passed away in 972.
Thien Thai Hoa Nghi T Giao: Bon giao phap
c nh ngha bi tong Thien Thai: on Giao, A) Nam Thi Ky, trong o thi Hoa Nghiem keo
Tiem Giao, Mat Giao va Bat nh GiaoThe
four modes of teaching, defined by the Tien-Tai:
Direct Teaching, Gradual Teaching, Esoteric
Teaching, and Indefinite Teaching.
Thien Thai Hoa Phap T Giao: The four periods
of teaching.
1) Tang Giao: Tang Giao Tieu ThaThe
Tripitaka Teaching, or the Pitaka School was
that of Hinayana.
2) Thong Giao: Thong Giao la giai oan phat
trien au tien cua Phat Giao ai Tha vi
ay u Tam Tha (Thanh Van, Duyen Giac,
va Bo Tat). Giao thuyet trien khai cua Thong
giao noi lien Thong Giao vi Biet Giao va
Vien GiaoInterrelated Teaching, or
intermediate school, was the first stage of
Mahayana, having in it elements of all the
three vehicles (sravaka, pratyekabuddha, and
bodhisattva). Its developing doctrine linked it
with Hinayana on the one hand and on the
other hand with the two further developments
of the separate or differentiated
Mahayana teaching, and perfect teaching.
1) Biet Giao: Differentiated Teaching.
2) Vien Giao: Ten khac cua B Mat giao
Complete, Perfect, or Final Teaching; a name
for the esoteric sect.
Thien Thai Luat: Luat cua tong Thien Thai hay
con goi la ai Tha Vien on GiiThe laws the T'ien-T'aiS minh hoa cua tong Thien Thai
(which are ascribed as the Mahayana perfect and
immediate moral precepts) of the Tien-Tai sect
as given in:
1) Luat a c Phat noi ti trong Kinh Phap stages, of the Buddhas teaching is similar to the
Hoa: The commandments which the Buddha
mentioned in the Lotus Sutra.
2) Mi Gii trong: The ten primary
commandments in the Brahmas Net Sutra
See Mi Gii Trong Cua Ch Bo Tat Trong
Kinh Pham Vong.
3) Bon Mi Tam Gii Khinh (Kinh Pham
Vong): Forty-eight secondary commandments
3905
of the Brahmas net Sutra (Brahmajala)See
Bon Mi Tam Gii Khinh.
Thien Thai Ngu Thi Bat Giao: Nam thi va tam
giao thuyet theo tong Thien Thai(Five Periods
and Eight Teachings of the Tien Tai school):
dai 21 ngay, thi A Ham keo dai 12 nam, thi
Phng Quang keo dai 8 nam, thi Bat Nha
keo dai 22 nam, va thi Niet Ban keo dai 8
namFive Periods in which the Avatamsaka
period lasted for twenty-one days, the Agama
period for twelve years, the Vaipulya period
for eight years, the Prajna period for twenty-
two years, and the Nirvana period for eight
years.
B) Bat giaoEight methods: Tam giao con goi
la Bat Giao, tc la tam khoa hay tam phng
thc giao hoa cua Phat day cho chung sanh tu
hanh. Bat Giao chia ra lam bon ve phng
phap va bon ve noi dungEight Doctrines
are eight methods or means used by the
Buddha to teach sentient beings to cultivate.
Eight teachings, four of which are methods,
and the rest four are contents:
B1) Bon phng phap: on giao, Tiem giao, Mat
giao, va Bat nh giaoFour methods:
Instantaneous Doctrine, Gradual or Deliberate
Doctrine, Esoteric Doctrine, and Indefinite or
Indeterminate Doctrine.
B2) Bon noi dung: Tieu Tha hay Tang Giao,
Thong Giao, Biet Giao, va Vien giao Four
contents: Pitaka Doctrine, Common Doctrine,
Specific Doctrine, and Perfect Doctrine.
Thien Thai Ngu V: Go-i (jap)Five stages of
ve ngu thi thuyet phap cua Phat cung tng t
nh nam thi ky che bien t sa ra tinh pho mat
Tien-Tai illustration of the five periods, or five
five flavours or stages of making ghee or clarified
butter.
1) Nhu V: Sa ti mi vat ra v nh thi ky au
tien khi Phat thuyet Kinh Hoa Nghiem cho
hang nh tha Thanh Van Duyen GiacFresh
milk is compared to that of the Avatansaka
Sutra for Sravakas and Pratyeka-buddhas.
2) Lac V: Sa co ac che ra t sa ti v nh
thi ky Phat thuyet Kinh A Ham cho hang

Tieu ThaCoagulated milk as cream is
compared to that of Agama Sutra for
Hinayana in general.
3) Sinh To V: Pho san sa ac c v vi thi
ky Phat thuyet Kinh Phng ang cho hang
ai ThaCurdled milk is compared to that
the Vaipulyas for the Mahayana.
4) Thuc To V: Pho san b c v vi thi ky
Phat thuyet Kinh Bat Nha cho hang ai
ThaButter is compared to that of the
Prajna Sutra for the Mahayana.
5) e Ho V: Sa c tinh che thanh pho mat
c v vi thi ky Phat thuyet Kinh Niet ban (B) Quyen Mon Tam Giao: Tiem Giao, on
cho hang ai ThaClarified buter is
compared to that of the Nirvana Sutra for the
Mahayana.
Thien Thai Nh ng Than: Tong Thien Thai lap
ra hai loai than: Thang ng Than va Liet ng
ThanTien-Tai sect has the distinction of two
kinds of nirmanakaya: Superior or supernatural
Nirmanakaya and Inferior or
Nirmanakaya.
Thien Thai Phap Hoa Tong: Tendai-Hokkeshu
(jap)See Thien Thai Tong Nhat Ban.
Thien Thai Sn: Enryakuji (jap)Mount T'ien-
T'aiNui Thien Thai, ni xuat phat cua tong phai
Thien Thai. Ten Thien Thai dung e ch chan nui
Tien Ha Lnh, Thai Chau, mien Nam Trung Hoa,
ni co Tam ai Luc Tinh, ni ma Chih-I (Tr
Khai) hay ai S Thien Thai a xay dng nhng
t vien va sang lap ra tong phai nay The Tien-
Tai or Heavenly Terrace mountain, Tai-Chou,
South China, the location of the Tien-Tai sect; its
name is attributed to the Three Stairs Six Stars
at the foot of Ursa Major, under which it is
supposed to be, but more likely because of its
height and appearance. It gives its name to a hsien
in the Chekiang Taichow prefecture, southwest of
Ningpo. The monastery, or group of monasteries
was founded there by Chih-I, who is known as the
Tien-Tai Great Master.
Thien Thai Tam e: Threefold truth of the Tien-
TaiTam ang Thien ThaiSee Tam e Thien
Thai.
Thien Thai Tam Giao: Ba giao cua Thien Thai
tong. Theo tong Thien Thai th giao thuyet cua
Phat Thch Ca c chia lam ba loaiThree
3906
modes of Sakyamunis teaching, according to the
Tien Tai:
(A) ai Cng Tam Giao: on giao hay tc th
khai ngo, Tiem giao hay t t khai ngo, va
Bat nh giaoBrief teachings of the Three
modes of Sakyamunis teaching: The sudden
or immediate teaching, by which the learner
is taught the whole truth at once; the gradual
teaching, by which the learner is taught the
truth little by little; and the undetermined or
variable method whereby he is taught what he
is capable of receiving.
Giao, va Vien GiaoThree teachings of
temporary methods: Gradual Teaching,
Immediate Teaching, and Perfect teaching
(the last being found in the final or complete
doctrine of the Lotus Sutra).
(C) Ba loai giao phap khac: Tam Tang Giao,
Thong Giao, va Biet GiaoThree other
natural teachings: The Tripitaka doctrine or orthodox
Hinayana, the Intermediate or interrelated
doctrine (such as Hinayana-cum-Mahayana),
and the Differentiated or separated doctrine
(such as the early Mahayana as a cult or
development, as distinct from Hinayana).
Thien Thai Tam Quan: See Khong Gia Trung.
Thien Thai Tam Thi Giao: Theo tong Thien
Thai, giao thuyet cua c Phat co the chia lam ba
thi ky, th, khai, va pheAccording to the Tien-
Tai sect, Buddhas teaching can be divided into
three periods of bestowing, opening, and
abrogatingSee Th Khai Phe.
Thien Thai Thap nh: The Tien-Tais ten
fields of meditation or concentrationSee Ch
Quan Thap nh.
Thien Thai Thap To: Mi v To cua tong phai
Thien ThaiThe ten patriarchs of the Tien-Tai
sect:
1) T to th nhat en to th 9 a noi trong Thien
Thai Cu ToFrom 1 to 9 already mentioned
in the nine patriarchs of the Tien-Tai sect
See Thien-Thai Cu To.
10) To th mi cua tong phai Thien Thai la ngai
ao Thuy. Ngai c xem la to th mi tai
Nhat Bon, v ngai la ngi a mang giao phap
Thien Thai truyen qua Nhat vao the ky th
chn va la thay cua Tuyen Giao ai S (s to

tong Thien Thai tai Nhat)The ten patriarch
was Tao-Sui. He was considered a patriarch
in Japan, because he was the teacher of
Dengyo Daishi who brought the Tendai
system to that country in the ninth century.
Thien Thai Thieu Quoc S: Thien Thai Thieu
Quoc S la mot Tang s a phuc hng tong phai
Thien Thai bang cach du hanh sang Cao Ly e ghi
chep lai Thien Thai Tam Bo con gi c nguyen
ban cua Ngai Tr Gia, roi tr ve xay dng chua
chien va chan hng tong phai. Ngai c Tien
Chu (960-997 sau Tay Lch), luc bay gi la vua
cua nc Ngo Viet ma kinh o Hang Chau
phong cho ngai lam Quoc STien-Tai Shao
Kuo Shih, a Chekiang priest who revived the
Tien-Tai sect by journeying to Korea, where the
only copy of Chih-Is works existed, copied them,
and returned to revive the Tien-Tai school.
Chen-Shu (960-997 AD), ruler of Wu-Yueh,
whose capital was at Hangchow, entitled him
Imperial Teacher.
Thien Thai Tong: Tien-Tai SchoolTong
Thien Thai la tong phai Phat giao duy nhat con
ton tai ngay nay tai Trung Quoc. Thien Thai la ten
cua mot hon nui Thai Chau, mien nam Trung
Hoa. Tong Thien Thai c ai S Tr Gia i
Tuy sang lap, lay ten nui at ten cho tong phai. Tr
Gia ai S a tru ngu tai nui Thien Thai va giang
day o chung suot thi nha Tran va Tuy. Tong
phai do ong thanh lap thng c goi la Thien
Thai theo ten nui, nhng ung ten cua no la Phap
Hoa v tong nay lay Kinh Phap Hoa lam ban kinh.
Tong phai chu trng khai m chan ly van phap
bang thien quan. Tong cc thnh vao i nha
ng. Di thi nha Tong khi tong phai nay suy
vi, th S T Minh khi len trung hng tong nay va
hien dng chnh tong cua Sn Gia, trong khi Sn
Ngoai th co S Ngo An, nhng ve sau nay phai
Sn Ngoai b mai mot, con phai Sn Gia vi giao
thuyet tham sau va s trung hng cua S T Minh,
nen a lan truyen qua en Nhat BanTien-Tai
is the only living Buddhist school in China today.
Tien-Tai is the name of a mountain in Tai-
Chou, South China. This school was founded by
Great Master Chih-Che (or Chih-I). The Tien-
Tai or Tendai Sect was named after the name of
the mountain. Chih-I lived on the mountain and
taught his disciples during the Chen and Sui
3907
Dynasties. The school founded by him was
generally called the Tien-Tai (after the name of
the mountain), but was properly named the Fa-
Hua after the title of the text Saddharma-
pundarika from which the doctrine of the school is
derived. It maintains the identity of the Absolute
and the world of phenomena, and attempts to
unlock the secrets of all phenomena by means of
meditation. It flourished during the Tang dynasty.
Under the Sung, when the school was decadent,
arose Ssu-Ming, under whom there came the
division of Hill or Tien-Tai School and the
School outside, the later following Wu-en and in
time dying out; the former, a more profound
school, adhered to Ssu-Ming; it was from this
school that the Tien-Tai doctrine spread to
Japan. Thien Thai Tam Bo (gom Kinh Phap Hoa
vi Luan Tr o, Kinh Niet ban va ai Pham
Kinh).
Thien Thai Tong Nhat Ban: Tendai (jap)Tong
Thien Thai Nhat Ban c ai s Toi Trng
(Saicho) sang lap tai Nhat vao nam 804. Ong
thng c biet nhieu qua ten Dengyo-Daishi.
Ong gia nhap Tang oan khi con tre va i en
Trung Hoa e nghien cu them ve ao Phat. Tai
ay ong c cac luan s cua trng phai Thien
Thai noi tieng truyen day Chanh Phap. Tuy nhien,
khi tr ve Nhat, ong sang lap ra tong phai ma giao
ly cua no c tuyen chon hn la nhng v i trc
Trung Hoa, v ong phoi hp nhng yeu to khac
cua Mat giao va Thien tong, trong khi van gi
nguyen s nhan manh vao Kinh Phap Hoa cua
tong Thien Thai Trung Hoa. Theo Giao S Junjiro
Takakusu trong Cng Yeu Triet Hoc Phat Giao,
th Toi Trng c ao Toai truyen cho hoc
thuyet Thien Thai va Bo Tat gii, c Thuan
Giao truyen cho hoc thuyet Chan Ngon tong, va
Tu Nhien truyen cho Thien tong. Sau mot nam lu
tru Trung Hoa, ong tr ve Nhat Ban e truyen
ba giao ly mi nay tai chua Enryakuji tren nui Ty
Due (Hiei). Ngoi chua nay chang bao lau a phat
trien thanh mot trung tam quan trong cho tat ca
moi cong cuoc nghien cu va tu tap Phat giao tai
Nhat. Ngay nay nui Ty Due van la c s cua tong
Thien Thai Nhat Ban. Tong phai nay da vao giao
ly cua Lien Hoa Kinh la giao ly cuoi cung cua
c Phat. T s khi au cua no, phai Tendai la
ngi chon loc, hap thu nhng phng phap thien
 3908

cua Thien tong va giao ly ay than b hn t Mat Master Tien-Tai Chih-ITr Khai , con goi la
tong. No cung at a v cua mnh v tr chu chot Tr Gia hay Thien Thai ai S. Ten that cua ong
cua Phat giao Nhat Ban, thanh lap tru s chnh tai la Tran c An, sanh nam 538 va th tch nam 597
nui Hiei, gan ong Kinh, la trung tam tu tap va sau Tay Lch. Que ong Dnh Xuyen thuoc An
hoc vien cua thi o. Nhieu the he ch Tang co uy Hoi, lam tieu nam 7 tuoi, va tho cu tuc gii nam
the at c t s tu tap cua ho tai chua Enryaku- 20 tuoi. Thoat tien ong lam e t ngai Hue T, va
Ji tren nui Hiei. Tendai ngay nay van con chiem c day rieng ve phap tu quan cua Kinh Phap
hn mot phan ba so Phat t tren toan nc Nhat Hoa. en nam 575, tc vao khoang tuoi 38, ong
The Tien-Tai (Tendai) sect in Japan was cung e t en nui Thien Thai va sang lap ra tong
founded in 804 A.D. by Saicho, who was better phai Thien Thai noi tieng, giao thuyet cua tong
known as Dengyo-Daishi. He entered the Order phai nay da tren Kinh Phap Hoa. Tai ay ong
young and went for further study to China, where gap mot ky tuc, nh Quang, a en ay khoang
he received instruction in the Dharma from 40 nam ve trc. V nay tiep nhan Tr Khai va day
teachers at the famous Tien-Tai school. cho ong tat ca nhng nganh hoc thuat cua Phat
However, after returning to Japan, he founded a giao. Tr Khai c ngu tren nui nay suot chn nam
school in which he incorporated other elements of va thiet lap ay mot ai Tang vien goi la Quoc
esoteric Buddhism and Zen, while maintaining Thanh T. Ong thng c ton hieu la Thien
Tien-Tais emphasis on the Lotus Sutra as its Thai ai S. Tuy Dang e, bay gi lam Tong
was in China. According to Prof. Junjiro Takakusu Quan at Dng Chau, phong cho ai s tc hieu
in The Essentials of Buddhist Philosophy, he la Tr Gia. Bi s noi bat ve nhan cach va s tham
received the Tien-Tai doctrine and the tram ve s hoc cua mnh, ong at a v cao nhat
Bodhisattva ordination from Tao-Sui, the mystic trong tat ca nhng hoc gia Phat giao Trung Hoa
doctrines (mantra) from Shun-Chiao, and the Zen ng thi. Ve kha nang to chc hoc thuyet Phat
meditation from Hsiu-Jan. On his return to Japan, giao va day do nhng ngi hoc Phat, cha ai sanh
he propagated the new doctrine in the temple ngang bang ong noi. S kien toan cua tong Thien
called Enryakuji on Mount Hiei. This temple soon Thai la do ong, va v vay ong c xng tung
grew to be an important center of all Buddhist nh la to th nhat cua tong nay, du thc s ong ch
studies and practices in Japan. Today, Mount Hiei la v To th t trong the he giao hoc cua hoc
remains the seat of the order in Japan. This sect thuyet Thien Thai. Ve sau, Truyen ang Luc gan
focused on the teaching of the Lotus Sutra as the cho ngai Tr Khai di danh muc Thien mon at
final and complete teaching of the Buddha. From gia tuy bat xuat the, hu danh thi gia ngha la
its inception, Tendai has been eclectic. Absorbing nhng ngi a at ngo ca Thien tuy chang
both meditative practices of Chan and more xuat the nhng co danh tieng ng thi. Cac mon
esoteric teachings derived from Tantra. It also o phai Thien Thai phan oi viec nay, nhng theo
positioned itself as the hub of Japanese Buddhism, Thien s D.T. Suzuki trong Thien Luan, Tap I, th
establishing Mount Hiei, near Kyoto, as the quan niem cua Truyen ang Luc la hp ly, v le
monastic and academic center of its time. neu bo phan huyen am luan dieu th tong Thien
Generations of influential monks have obtained Thai la mot dong khac cua ao Thien, mot dong
their training at the Enryaku-Ji temple at Mount phat trien oc lap vi Thien cua To S at Ma,
Hiei. Tendai still accounts for one-third of nhng neu kheo phat huy mot cach thc tien hn
Japanese Buddhists today. chac chan se qui thuc Thien nh di hnh thc
Thien Thai Tong Trung Quoc: Tien-Tai School hien co. Rat tiec, kha canh huyen hoc c khai
in ChinaChinese Tien-TaiTong Thien Thai thac mot cach qua ang, lan qua phan thc tien
la tong phai Phat giao duy nhat con ton tai ngay nen cac ao s Thien Thai luon luon gay chien
nay tai Trung QuocTien-Tai is the only living vi Thien, nhat la vi canh Thien cc ta thng
Buddhist school in China todaySee Thien Thai cng quyet to cao co tat cua cac ngai thch hy
Tong. luan bien giai theo t chng, hay khao kinh ien.
Thien Thai Tr Khai ai S (538-597): Great Tuy nhien, dau sao Thien Thai cung la mot bien
 3909

the cua Thien, va ch To khai sang ra tong ay co their Father Chi-I mentioned in the Transmissions
the xng ang xep vao hang Thien s, mac dau of the Lamp as Adepts in Zen but not appearing
cac ngai khong cung phap he vi Thach au, in the world, though well-known at the time. But
Dc Sn, Ma To, va Lam Te, van van. Mot trong according to Zen master D.T. Suzuki in the Essays
nhng li nhac nh ang ghi nh cua Thien s Tr in Zen Buddhism, Book I, the point of view from
Khai la: "Nhng pham nhan trong tu ham cua vo the Transmissions of the Lamp is justifiable for the
minh eu khong co y thc va tri thc. Ho giong reason that the Tien-Tai except its metaphysics,
nh nhng a tre mu con nha giau ngoi trong kho is another current of Zen started independently of
bau. Chung chang thay c cac bau vat, va trong the line of Bodhidharma, and if this were allowed
luc mo mam i lai, chung vap ngay vao va b to take a more practical course of development it
thng tch gay ra bi nhng bau vat."Chih-I, should surely have resulted in Zen as we have it
founder of the Tien-Tai school. His real name now. But its metaphysical side came to be
was Chen-Te-An. He was born around 538 A.D. emphasized at the expense of the practical, and
and died around 597 A.D. at sixty years of age. He for this reason the Tien-Tai philosophers were
was a native of Ying-Chuan in An-Hui, became a ever at war with the Zen, especially with the ultra-
neophyte at seven, was fully ordained at 20. At left wing, which was inflexible in denouncing an
first, he was a follower of Hui-Su,and received appeal to ratiocination and literary discoursing and
special instruction in the meditation of the Lotus. sutra-learning. Tien-Tai is a variation of Zen and
In 575, at the age of 38, he and his pupils went to its first promulgators may justly be classed as Zen
the Tien-Tai mountain in Chekiang, where he masters, though not of the pedigree to which
founded his famous school on the Lotus Sutra as belong Shih-Tou, Yueh-Shan, Ma-Tsu, and Lin-
containing the complete gospel of the Buddha. Chi, etc. One of Zen Master Chih-I's reminders
Here he found an old scholar, Ting-Kuang who which is worth to keep in mind: "Ordinary people
had come there some forty years ago. He caught in bondage are unaware and do not know,
welcomed Chi-I and gave instructions in all like blind children of rich family sitting in a
branches of Buddhist learning. Chih-I lived on the storehouse of treasures without seeing any of
mountain for nine years and built the great them, just bumping into them when they move and
monastery called Kuo-Ching. He was greatly thus being wounded by the treasures."
honored by the name Great Master of Tien- Thien Thai T Giao: The four types each of
Tai. The Emperor Sui Yang-Ti, who was then method and doctrine, as defined by Tien-Tai
the Governor-General of Yang-Chou, gave him schoolSee Thien Thai Hoa Nghi T Giao.
the title of Chih-Che, a Man of Great Wisdom. Thien Thai T Giao Chan Ngon Tam Mat: T
As regard the superiority of his personal character Giao Chan Ngon Tam MatThe Tien-Tais four
and the depth of his learning, he stands high above open schools and the Shingon three esoteric
all the rest of the Buddhist scholars of China. In teachingsSee T Giao Tam Mat.
his power of orgainzation of Buddhist doctrine of Thien Thai T Giao Nghi: See Thien Thai Hoa
training of Buddhist students, no one will ever Nghi T Giao.
measure up to him. The final completion of the Thien Thai T Giao Ngu Thi: See T Giao Ngu
Tien-Tai School is due to him, and, therefore, he Thi.
is honored as the first patriarch of the school, Thien Thai T: Ten cua mot ngoi t vien toa lac
though he was actually the fourth patriarch in the tren ng len nui Chau Tien, canh nh Ba Co,
lineage of learning of the Tien-Tai doctrine. trong xa Tam An, huyen Long at, Vung Tau Ba
Later, the Transmissions of the Lamp mentioned Ra, Nam Viet Nam. Chua c Hoa Thng
him as Adepts in Zen but not appearing in the Thanh Ke Hue ang xay nam 1909. ien th Phat
world, though well-known at the time. This c xay nh mot tru a bon mat. Mot mat la
applies to some monk who does not occupy any chanh ien co ton tr xa li c Phat. Hai mat hai
recognized position in an officially registered ben la ien th Bo Tat Chuan e va Bo Tat Quan
monastery. The Tien-Tai followers object to see The Am. Nam 1931, Hoa Thng Hue ang thanh

lap Thien Thai Thien Giao tong, Lien Hu hoi va
cho xuat ban tap ch Bat Nha Am, mot c quan
ngon luan cua Phat giao thi bay gi Name of a
pagoda located on the way to Mount Chau Tien by
Ba Co Palace, in Tam An village, Long at
district, Ba Ra Vung Tau, South Vietnam. It was
built in 1909. The Buddha Shrine was built with
four sides of square stone pillar. The Main Hall is
on the front side. The Shrine of Cundi and
Avalokitesvara Bodhisattvas are placed on both
sides of the Buddha shrine. The former patriarchs
are worshipped at the rear part. In 1931, Most
Venerable Hue ang established Tien-Tai
Dhyana Sect, Lien Hu Association and had Bat
Nha Am Reviews, the Buddhism Press of that
time, published. In the back yard, there stands
Thien Bao Stupa of Patriarch Hue ang.
Thien Thanh Quang ang Luc: T'ien-sheng
Kuang-teng LuT'ien-sheng Record of the
Widely Extending LampSee T'ien-sheng
Kuang-teng Lu and Ngu ang Hoi Nguyen.
Thien Thanh:
1) Devapura (skt)Thien CungAbode of the
godsPalace of devasCung tri th sau
nam tren nui Tu Di, gia the gii va Pham
Thien giiA celestial cityThe six
celestial world situated above the Meru,
between the earth and the Brahmalokas.
2) The chng san coRealization is already
here: Trong Thien, tu hanh chang phai e at
en tri thc nao o; thay vao o, tu hanh am
ch s thc tap i thc tap lai khong ngng. from Hinayana to Mahayana by his brother,
Toa Thien la nh vay o. D nhien la toa
Thien khong phai la ch hoc i hoc lai mot cai
g o; the nen, Thien s ao Nguyen noi:
"Toa Thien t no la mot s the chng". Noi
cach khac, ng tach ri tu hanh ra khoi the
chng. Chung ta khong v the chng ma tu
hanh; the chng la thien thanh, tc la a san
co trong chnh mnh. Moi ngi chung ta eu
the chng mc o nao o, co ngi nhieu, Thien Than: Deva (skt)e BaCelestial
co ngi t. Moi ngay, moi luc, moi khoanh
khac khi ban toa Thien chnh la ban ang bieu
hien s the chng. Ban phai the hoi chnh
mnh, dung nhap cai mnh biet hay ieu mnh
hoc c vao i song, va phai lap i lap lai
mai nh vayIn Zen, our practice is much
more than acquiring some kind of knowledge;
3910
instead, the implication of practice is doing
over and over and over and over. In a way
that is what we do in sitting meditation. Of
course, our sitting meditation is not just
learning something over and over; rather, as
Zen master Dogen says, it is realization itself.
In other words, do not separate practice and
relization. We do not practice for the sake of
realization; realization is already here. Each
of us has some realization, one person more,
one person less. When you do sitting
meditation day after day, time after time,
moment after moment, you are manifesting
yourself as that realization. Repeate what you
know by merging your life into what you
know, or what you have studied, and do this
over and over again.
Thien Than: Vasubandhu (skt)Ten Ba Tau Ban
au, ngi Peshawar, sanh 900 nam sau ngay
Phat nhap Niet ban. Sang tac noi tieng cua Ngai la
Abhidharmakosa. Ong a c ngi anh la Vo
Trc (Asanga) giup chuyen tu t Tieu Tha sang
ai Tha. Vao ngay le oi tong phai ay, ong
muon cat bo cai li a ph bang ai Tha, nhng
ngai Vo Trc a can ngan va khuyen ong nen
dung chnh cai li ay chuoc loi. Ong a viet bo
Duy Thc Hoc va nhng tac pham ai Tha khac.
Ong la to th 21 cua dong Thien An o
Vasubandhu (a native of Peshawar, born 900
years after the Buddhas nirvana). Vasubandhus
great work, Abhidharmakosa. He was converted
Asanga. On his conversion he would have cut out
his tongue for its past heresy, but he was
dissuaded by his brother, who bade him use the
same tongue to correct his errors, whereupon he
wrote The Teaching of the Nature of the Eight
Consciousnesses (Duy Thc Hoc) and other
Mahayanist works. He is called the twenty-first
patriarch.
(Heaven) spiritGod of heaven.
1) To th 15 dong Thien An o, goc ngi Tch
Lan, la e t cua Ngai Long Tho Bo Tat. Ong
cung c goi la e Ba Bo Tat, Thanh Thien
va Thanh Muc. Ong la tac gia cua chn tac
pham va la mot ngi noi tieng ve chong lai
Ba La MonThe fifteen patriarch, a native

of South India, or ceylon, and disciple of
Nagarjuna; he is also styled
Devabodhisattva, Aryadeva, and Nilanetra.
He was the author of the nine works and a
famous antagonist of Brahmanism.
2) Ch thien, ke ca ch thien c ngu tren cung
tri duc gii: Deva and gods in general,
including the inhabitants of the the devalokas,
all subject to metempsychosis.
3) Chet: To pass away.
Thien Than a Ky: Thien Than va a Ky
Devas and Earth spirits (nagas, demons, ghosts,
etc.).
Thien That Bach Tac, Tran Lan Cat ang:
Ngay ca mot ngan bay tram cong an trong Canh
c Truyen ang Luc cung eu vo ch. Y noi
khong co s bat chc trong thien; ngc lai, hanh
gia phai t tu t chngEven one thousand and
seven hundred koans in Ching-Te-Chuan-Teng-
Lu (Keitoku-Dento-Roku) are useless. The term
means, there is no immitation in Zen; on the
contrary, practitioners must cultivate and achieve
a self-realization.
Thien The Sn: Nui Thang Len Tri: The ladder-
to-heaven hill or monasteryNui Thien Thai
Triet Giang: Tien-Tai mountain in Chekiang.
Thien The: Celestial body.
Thien Tho: Heaven-bestowedA name of
Devadatta.
Thien Tho Vng: The parijata tree which grown
in front of Indras palaceThe king among the
heavenly trees.
Thien Thu: See Thien ao.
Thien Thu Thanh Quan T Tai: Sahasrabhujary-
Avalokitesvara (skt)Thien Thu Thien Nhan
Quan The Am Bo TatOne-thousand Arms and
Eyes World Listener.
Thien Thu Thien Nhan ai Bi Quan The Am
Bo Tat: Avalokitesvara-sahasrabhuja-locana
(skt)Thousand-Hand Thousand-Eye
Mercy Avalokitesvara Bodhisattva.
Thien Thu Thien Nhan Quan The Am Bo Tat:
Sahasrabhujary-Avalokitesvara (skt)One-
thousand Arms and Eyes World ListenerMot
hom, Thien s Lam Te c th chu mi thuyet
giang. Khi S thang ng va nh thuyet phap th
Ma Coc Bao Triet bc ra hoi: "Quan The Am Bo
Tat co ngan tay ngan mat. Mat nao la mat chnh?"
3911
Lam Te ap lai: "Quan The Am Bo Tat co ngan
as tay ngan mat. Mat nao la mat chnh? Noi mau!
Noi mau!" oan Ma Coc dung sc co keo Lam Te
khoi cho ngoi va t mnh bc len ngoi. Lam Te
bc ve pha Ma Coc va noi rat khiem nhng:
"Tha ngai, toi khong hieu." Ma Coc va nh tra
li th b Lam Te keo xuong khoi cho ngoi va lai
bc len ngoi na. Sau khi Ma Coc i ra khoi
giang ng. Lam Te cung bc xuong khoi cho
ngoi, va chang co bai thuyet phap nao ca. ay la
mot trong nhng cong an thuoc loai giai minh chan
ly Thien bang nhng lap trng phu nhan, h hoa
hay phe bo. Vi loai cong an nay, chung ta thng
cao buoc cac Thien s la phu nhan. Nhng ky that
ho chang phu nhan g ca, nhng g ho a lam ch
nham e vach ro ra cac ao tng cua chung ta cho
vo hu la hu, hu la vo hu, van van. Ky that,
cuoi cung roi khong co mot phap nao e thuyet
caOne day, Zen master Lin-chi was invited by
his patron to give a sermon. When he ascended to
his seat and was about to preach, Ma-ku-Pao-ch'e
came forward and asked him: "The All-merciful
One (Avalokitesvara) has a thousand arms and a
thousand eyes. Which is the main eye?" Lin-chi
answered, "The All-merciful One has a thousand
arms and a thousand eyes. Which is the main eye?
Say it! Say it!" Ma-ku then dragged Lin-chi down
forcibly from the seat and sat upon it himself. Lin-
chi walked up to Ma-ku and said very humbly, "I
do not understand, Sir." Ma-ku was about to reply,
when Lin-chi dragged him down from the seat and
sat on it again himself. Ma-ku then walked out of
the hall. After Ma-ku had walked out, Lin-chi also
descended from the seat, and no sermon was
given. This is one of the koans that illustrates Zen-
truth through a negating approach with nullifying
or abrogating expressions. With this type of koan,
we usually accuse the Zen masters of being
negatory. But in fact, they did not negate anything.
Great What they have done is to point out our delusions
in thinking of the non-existent as existent, and the
existent as non-existent, and so on. In fact,
eventually, there is nothing to be preached.
Thien Th: Book of the Heaven.
Thien Tha: Devayana (skt)Divine Vehicle
Mot trong ngu tha, co cong nang a nhng
ngi tu tap thien nghiep en mot trong sau coi
tri duc gii, cung nh a nhng ngi tu tap
 3912

thien nh en nhng canh tri sac gii hay vo sac countless other Buddhas in countless realms and
gii cao hnThe deva vehicle, one of the five periods.
vehicles. It transports observers of the ten good Thien T Quan The Am: Sahasrabhujasa-
qualities (thap thien) to one of the six deva realms harenetra (skt)Thien Thu Thien Nhan Quan The
of desire, and those who observe dhyana Am Bo TatOne-thousand Arms and Eyes World
meditation to the higher heavens of form and non- Listener.
form. Thien Tch: Trong Thien, ay la loai cau hoi ma
Thien Thc: Chan NhNatural perception or ngi hoi nong long muon thay ra thai o cua
wisdomThe primal endowment in menThe thay. Mot nha s hoi Trieu Chau: Van phap quy
Bhutatathata (chan nh). nhat; nhat quy ve au? Trieu Chau noi: Khi
Thien Thc: Sudha (skt)Deva-foodThc Thanh Chau, toi co may c mot chiec ao nang
pham cua ch Thien gom nc cam lo, nc ho bay can.In Zen, this is the question whereby
ao va trng sanh bat t. Thc pham cho ch the questioner is anxious to find out the masters
Thien cao cap mau trang. Thc pham cho ch attitude. A monk asked Chao-Chou, All things
Thien cap thap hn th co nhieu mau (xanh, vang, are reducible to the One; but where is the One
o)Food of the gods include sweet dew, nectar reducible? Chao-Chou replied, When I was in
and ambrosia. White-coloured Food for gods of the district of Ching I had a robe made that
higher ranks. Coloured Food for gods of lower weighed seven pounds.See Phan Dng Thap
ranks (blueyellowred). Bat Van.
Thien Thng: Nhng tang tri ben tren, nh luc Thien Tch: Devaksema or Devasarman (skt)
duc Thien, luc sac Thien va luc vo sac Thien Ten theo ch Han con oc la Hien TchSee e
The heavens above, such as the six devalokas, six Ba Thiet Ma.
rupalokas and six arupalokas. Thien Tien: Deva-Rsis (skt)Deva and rsis
Thien Thng Thien: The god of gods. Heavenly fairiesHeavenly sagesImmortals
Thien Thng Thien Ha Duy Nga oc Ton: Deva geniiThien Tien co ngha la nhng ngi
Tren tri di tri, rieng ta cao nhat. Tren tri tu tien ac ao c len coi triHeavenly
di tri rieng ta ton quy nhat. o la li c Fairies are people who cultivate and attain the
Phat luc Ngai mi giang sanh t ben sn phai Taoist path so that they are reborn in Heavens.
Hoang Hau Ma Da va bc bay bc au tien. Thien Tieu: Nghieng ve cai nho, ch s thuyet
ay khong phai la mot cau noi cao ngao ma la phap cua c Phat trong 12 nam sau khi thanh
cau noi e chng to roi ay Ngai se hieu c s ao (ngi ta cho rang ngha ly ma c Phat
ong nht cua ban tanh that cua toan vu tru, ch thuyet giang trong thi ky nay ch mi la bc au
khong phai la ban nga theo the tuc. Li tuyen bo han hep)The partial and minor teaching of the
nay cung la thng phap cua ch Phat ba i. oi Buddha during the first twelve years of his
vi ai Tha, Ngai la tieu bieu cho vo lng ch ministry.
Phat trong vo lng kiepThe first words Thien Tieu Giao: Giao thuyet thien tieuPartial
attributed to Sakyamuni after his first seven steps and minor teachingSee Thien Tieu.
when born from his mothers right side: In the Thien Tieu Tnh: T tng thien lech nho hep,
heavens above and earth beneath I alone am the cho rang du nga gia, nhng ch phap la that The
honoured one. This is not an arrogant speaking, it partial or narrower idea that thought the ego is
bears witness to an awareness of the identity of I, unreal, things are real.
the ones own true nature or Buddha-nature with Thien Tnh: Nature.
the true nature of the universe, not the earthly Thien Tnh Bat Khang Kh: Tri tanh chang
ego. This announcement is ascribed to every chu i, y noi hanh gia khong chu nam lay thi c
Buddha, as are also the same special e lap tc ngo nhapThe rain has already
characteristics attributed to every Buddha, hence stopped, but people still want to stay in the shelter.
he is the Tathagata come in the manner of all In Zen, the term means practitioners who don't try
Buddhas. In Mahayanism he is the type of to take advantage of opportunities to achieve
 3913

immediate enlightenment. Thien Truc Tam Thi (3).

Thien Ton: 1) Bac ton quy nht cua ch Thien: 6) Thnh Han Thi: Sisira (skt)Mua cc lanh
The most honoured among devas, the highest of t 16 thang mi mot en 15 thang gieng
divine beings2) Thien vng ho phap va nhng Very-cold season, from the eleventh month,
bac ton quy khac cua ch Thien: The Maharaja the sixteenth day, to the first month, fifteenth.
protectors of Buddhism and others in the sense of Thien Truc Ngu Sn: Nam nui An o, nhng
honoured devas3) Nhng bac Than Thanh cua ni ma Phat hoi hop chung e t cua Ngai: Be Ba
nhng ngi theo Lao Giao: Title applied by the La Bat Th, Tat a Bat Na Cau Ha (Nam Sn
Taosits to their divinities4) Danh hieu cua c Thach That), Nhan a La The La Cau Ha, Tat
Phat: A title of the Buddha. Pha Th Hon trc Ca Bat Ba La va Ky Xa Quat
Thien Tr: Devaprajna (skt)e Van Bat Nha The five mountains of India on which the
Thien Tr Ty Kheo hay e Van Bat Nha Sa Mon, Buddha assembled his disciples: Vaibhara,
ngi a dch sau tac pham Phat Giao sang Hoa Saptaparnaguha, Indrasailaguha, Sarpiskundika-
ng khoang nhng nam 689-691 sau Tay Lch vao pragbhara, and Grdhrakuta.
i nha ngA sramana of Kustana (Khotan) Thien Truc Quoc: Tenjiku (jap).
who translated six works around 689-691 A.D. 1) An o: IndiaHien au: HinduThan oc:
during the Tang dynasty. Sindhu.
Thien Tru: Dibbo-viharo (p)Deva-abiding. 2) An Tr Gia La hay An a La Ba Tha Na:
Thien Tru Sung Hue Thien S: Zen master Indravadana or Indrabhavana (skt)Ni c
T'ien-Chu-Chung-HuiSee Sung Hue Thien Tru ngu cua Tri e ThchThe region where
Thien S. Indra dwells.
Thien Truc: Tenjiku (jap)Sindhu (skt)Hien Thien Truc Tam Te: Thien Truc Tam Thi.
auAn oIndiaHindu. Thien Truc Tam Thi: Ba mua trong mot nam
Thien Truc Cu Nghi: The nine forms of An oThree seasons of an Indian year:
etiquette of IndiaSee Cu Nghi. 1) Nhiet Th: Grisma (skt)Mua nong t 16
Thien Truc Luc Thi: Sau mua trong nam An thang gieng en 15 thang namThe hot
oSix seasons of a year in India: season, from first month sixteenth day, to fifth
1) Tiem Nhiet Thi: Vasanta (skt)Mua nong month, fifteenth.
dan t 16 thang gieng en 15 thang ba 2) Vu Th: Varsakala (skt)Mua ma t 16
Entering hot season, from the first month, thang nam en 15 thang chnThe rainy
sixteenth day, to the third month, fifteenth. season, from fifth month, sixteenth, to ninth
2) Nhiet Thi: Grisma (skt)Mua nong t 16 month, fifteenth.
thang 3 en 15 thang 5From the third 3) Han Th: Hemanta (skt)Mua lanh t 16
month, sixteenth day, to the fifth month, thang chn en 15 thang giengThe cold
fifteenthSee Thien Truc Tam Thi (1). season, from ninth month sixteenth, to first
3) Vu Thi: Varsakala (skt)Mua ma t 16 month fifteenth.
thang 5 en 15 thang 7From the fifth Thien Truc Thap Nh Nguyet: Mi hai thang
month, the sixteenth day, to the seventh trong nam An o (theo th t, t thang 1 en
month, fifteenthSee Thien Truc Tam Thi thang 12)The twelve months of a year in India:
(2). (Caitra, Vaisakha, Jyaistha, Asadha, Sravana,
4) Mau Thi: Sarada (skt)Mua ti tot t 16 Bhadrapada, Asvayuja, Karttika, Margasirsa,
thang bay en 15 thang chnVerdant Pausa, Magha, and Phalguna).
season, from the seventh month, the sixteenth Thien Trung Chanh: Hen-Chu-Sho (jap)ay la
day, to the ninth month, fifteenth. giai oan th nh, la hnh thai vo phan biet en vi
5) Tiem Han Thi: Hemanta (skt)Mua lanh giai oan trc mot cach manh liet va s phan biet
dan t 16 thang chn en 15 thang mi b ay lui vao pha sauThis is the second level
motFrom the ninth month, the sixteenth of the five different levels or degrees of Zen
day, to the eleventh month, fifteenthSee realization formulated by Zen master Tung-Shan-
 3914

Liang-Chieh. This is the second stage the

undifferentiated aspect comes strongly to the fore Wrong doing.
and diversity recedes into background. (II) Phan loai Thien TuCategories of Wrong-
Thien Trung Ch: Hen-Chu-Shi (jap)Giai oan doing
th t, vi ngoi v nay, tnh duy nhat cua moi s 1) Ngu Thien Tu: Nam loai lam saiFive kinds
vat c nhan thc mc o oc nhat. Bay gi of wrong doingSee Ngu Thien Tu.
nui la nui, song la song; ch khong con nui ep 2) Luc Thien Tu: Six kinds of wrong doingSee
song buon na. ay la nam cap bac chng ngo do Luc Thien Tu.
ong Sn Lng Gii thiet lap. Giong nh 10 bai 3) That Thien Tu: Seven kinds of wrong doing
ke chan trau, ay la cac mc o khac nhau ve s See That Thien Tu.
thanh tu trong nha ThienThe fourth grade is Thien Tuy Niem: S quan tng en cac v tri
the singularity of each object is perceived at its Recollection of the deities.
highest degree of uniqueness. Now mountain is Thien T: Innate gift.
mountain, river is river; ther is no such a beautiful Thien T:
or loving mountain or a boring river. Like the Ten 1) Devalaya (skt): Devatagara (skt)
Oxherding Verses, these are five different levels Devatagrha (skt)nh mieu Ba La Mon
or degrees of Zen realization formulated by Zen Brahminical temples.
master Tung-Shan-Liang-Chieh. 2) Deva-kula (skt): Temple for godsThien
Thien Trung Hu: Hen-Chu-U (jap)S hien Ten th tri.
hu that trong trung ao gia nhng cc oan Thien T: Son of heaven kingA son of
Real existence in the middle way between heavenVua hay Thai t, nhng ngi a tng tu
extremes. tap thap thien trong i trc va ket qua la i
Thien Trung Thien: Devatideva (skt)Deva of nay sanh ra lam vua hay thai tEmperor or
devas. Princes, those who in previous incarnations have
1) Ten cua c Phat trc khi Ngai xuat gia: kept the middle and lower grades of the ten good
Name of the Buddha before he left home. qualities (thap thien), and in consequence, are
2) Deva of devas: Ton hieu cua c Phat (Thien born here as princes or kings.
la ang c ngi ton knh, Phat la ang Thien T Cu Ba Gia: Gopaka (skt)Thien t Cu
c Thien ton knh, nen goi la Thien Trung Ba GiaName of a deva-son.
Thien). Phat c danh hieu nay khi Ngai Thien T Ma: Deva Mara (skt)See Thien Ma.
thuyet phap tren cung Thien Vng. Ngay Thien T Nghiep Ma: Ten cua mot loai ma
nay chung ta con thay hnh tng ch Thien vng cua coi tri duc gii th sau, chuyen chong
quy mop trc mat NgaiThe name given to lai chan ly nha PhatThe title of one of the four
Siddhartha (Sakyamuni) when, on his maras, who is the lord of the sixth heaven of
presentation in the temple of Mahesvara desire, who also opposes the Buddha-truth.
(Siva), the statues of all the gods prostrated Thien Tc Tai (?-1000): Ten cua mot v danh
themselves before him. Tang An o vao the ky th XName of an
Thien Trc: Tenjiku (jap)Sindhu (skt)Hien Indian famous monk who lived in the tenth
auAn oIndiaHindu. century.
Thien Tu Bo e: Deva-Subhuti (skt)Mot trong Thien Tu: See Cam Lo.
ba v e t Phat co ten la Thien Tu Bo e, v nay Thien Ty Thanh: Devadarsita or Devadista
th thch an mac ao quan tm tat va song i tnh (skt)Ni c ngu cua ngai Thien Giac Trng
hanhOne of the three Subhutis, disciples of the Gia, la cha cua Hoang hau Ma Da (me cua c
Buddha; said to have been so called because of Phat)Deva-arm city, the residence of
his love of fine clothing and purity of life. Suprabhuddha, father of Maya (who is the mother
Thien Tu: of the Buddha).
(I) Ngha cua Thien TuThe meanings of Thien ng Than: The body of Heavenly beings
Thien Tu: Thien tu co ngha la lam sai Theo Kinh Thu Lang Nghiem, quyen Sau, c

Quan The Am Bo Tat a bach trc Phat ve ng or Deva king in the South. Virupaksa or Deva king
than (mot trong ba mi hai ng than) cua ngai
nh sau: Neu co v Tri nao thch ra khoi canh
Tri, toi se hien than Tri, v nhng v o noi Thien Vng Bo Tat: Devapati (skt)Deva king
phap, khien ho c thanh tuAccording to The
Surangama Sutra, book Six, Avalokitesvara
Bodhisattva vowed in front of the Buddha about
his appearance before sentient beings (one of the
thirty-two response bodies) as follow: If there are
Heavenly beings who wish to escape their
Heavenly destiny, I will appear before them in the
body of a god and speak Dharma for them,
enabling them to accomplish their wishSee Tam
Thap Nh ng Than.
Thien ng: See Tai ng.
Thien Van c: Nhieu vo so keCountless
myriads.
Thien Van: Course of nature.
Thien V: Partial.
Thien Vien:
1) Tng oi con nghieng lech va vien man:
Relative and complete.
2) Cai tng oi thien lech cua Tieu Tha va cai
vien man cua ai Tha: Partial and all-
embracing, i.e. Hinayana and Mahayana.
3) Thong giao va Vien giao cua tong Thien
Thai: The intermediate schools and perfect
schools (between Hinayana and Mahayana)
of Tien-Tai sect.
Thien Vong: Heavens net.
Thien Vng: Mahasvara (skt)Tenno (jap)
Deva-raja (skt)Deva kingGuardian of the
worldsKing of HeavenMaharaja-devasBon
nhan vat co hnh dang nh quy. Theo truyen
thuyet th ho song ben tren nui Tu Di, ho la nhng
than ho phap, ho chien au chong lai cai ac va bao
ve cai thien, moi thien vng canh gi mot
phng. Tr Quoc Thien Vng phng ong.
Tang Trng Thien Vng phng Nam. Quang
Muc Thien Vng phng Tay. a Van Thien
Vng phng BacThere are four demonic-
looking-figures deva kings in the first lowest
devaloka (T Thien Vng). According to the
myth, they dwell on the world mountain Meru and
are guardians of the four quarters of the world and
the Buddha teaching. They fight against evil and
protect places where goodness is taught:
Dhartarastra or Deva king in the East. Virudhaka
3915
in the West. Dhanada or Vaisravana, Deva king in
the North.
BodhisattvaGuardian of the worlds
BodhisattvaKing of Heaven Bodhisattva (the
Bodhisattva King of Heavens)See Thien Chu.
Thien Vng ng: The hall of the deva kings.
Thien Vng Nh Lai: Devaraja-Tathagata
(skt)Ten cua v Phat ma tien than la e Ba at
a, ke a nhieu lan ham hai Phat The name on
which Devadatta, the enemy of Sakyamuni
Buddha, will be known on his future appearance
as a Buddha in the universe called Devasopana
(Devadattas present residence in hell being
temporary for his karmaic expurgation).
Thien Vng Phat: See Thien Vng Nh Lai.
Thien X Ha: Mandakini (skt)Ten cua mot con
song tren coi triName of a celestial river.
Thien Y: Deva garment, of extreme lightness.
Thien Y Hue Thong Thien S: Zen master T'ien-
I-Hui-TsungMot hom, thien s Thie n Y Hue
Thong thng ng day chung. Co mot v Tang
bc ra va hoi ve y ch Tay lai cua To S, S tra
li: "Thanh tong ao anh thuy u knh (thong xanh
nga bong soi ng vang)." Thay v Tang khong
hieu nen S noi them: "Luc truc han thanh loan
giap lu (truc biec th tham gn suoi rng)." V
Tang bai ta, noi: "Nh li ch giao cua Hoa
Thng, ke hoc nay khong con chut ng vc nao
hn." S lai khuyen v Tang: "C thong tha, ng
voi!" Thien s Thien Y Hue Thong cung la mot thi
s, ngai a mo ta con ng nui am u uon mnh
theo dong suoi roc rach; cung nh nhieu thien vien
khac, co le thien vien cua ngai cung nam trong
mot vung nui xa c dan pho th. ay la trng hp
cac thien s mieu ta mot cach th mong cac hoan
canh hien tien. Thong thng cac thien s cung la
thi s. Hn ai het, loi nhn cua ho ve the gian va s
song co tnh cach bao dung va giau tng tng.
Ho khong phe bnh, ma la tran trong; ho khong
tach mnh ra khoi thien nhien, ma tram mnh vao
trong o. V vay khi ho ca hat, cai 'nga' cua ho
khong ngao nghe troi len; ky that, no xuat hien
gia cai nga khac xem nh la mot trong so o,
theo thoi thng no cung bnh ang vi chung va
cung hp tac vi chung e hanh s. Noi nh vay
tc la cai 'nga' vi ho a tr thanh mot cong co khi
 3916

ho i dao trong canh ong; no troi len nh mot roars in the ocean; it sways with the bamboo-
trong nhng nh nui ngut may tri khi thien s grove; it jumps into an old well and croaks as a
ang gia rang nui cao; no th tham nh mot frog under the moonlight. When the Zen masters
dong suoi; no gao thet trong mot ai dng; no take to the natural course of events in the world,
dong a theo khom truc; no nhay vao gieng co va their poetic spirit seems to roam among them
keu op oap nh mot con ech di anh trang. Khi freely, serenely, and worshippingly. In short,
cac thien s noi ve dong bien tng thien nhien whatever Zen truth is concealed here, is it not the
trong the gii, hon th cua ho ta ho nh ang most astounding story, but is it possible that Zen is
lang thang gia o mot cach t do, bnh than va cunningly conveyed in this triviality itself?
thanh knh. Noi tom lai, dau cho ao Thien b che Thien Y Ngha Hoai Thien S (993-1064): Tenne
dau ay la g i na, ay ha chang phai la mot Gikai (jap)T'ien-i I-huai (Wade-Giles
trong nhng giai thoai Thien la lung nhat, nhng Chinese)Tianyi Yihuai (Pinyin Chinese)
phai chang co the la Thien c truyen at mot Thien s Thien Y Ngha Hoai sanh nam 993, que
cach xao dieu ngay trong tnh chat tam thng Lac Thanh, tnh Triet Giang, con nha chai li.
nayOne day, Zen master T'ien-I-Hui-Tsung Luc nho S xuat gia lam chu tieu chua Thien
entered the hall and addressed the congregation. ong. Vao khoang nam 1027 sau khi S au ky
A monk stepped out and asked a question thi Kinh ien, S i van du en tu tap tai nhieu
concerning the patriarchal visit to which the chua khac nhau. Luc o co mot v S ln tuoi
master's reply was: "Hanging over a lone khuyen S nen i en cho Van Mon va Lam Te.
unfrequented path; the pine-trees, ever green, cast V vay, S lai hanh cc en chua Thuy Phong,
their shadows. The monk did not understand and ni S gap ai thien s Tuyet au Trung Hien va
the master added this: "Through a green bamboo tr thanh e t cua ngaiZen master T'ien-i I-
grove, in refreshing rustle, there flows the huai was born in 993 in Luo-Qing, Zhe-Jiang
mountain stream, murmuring and dancing." The Province. He was the son of a fisherman. As a
monk bowed him and said, "Following this youngster he entered Tiandong Monastery as a
instruction of yours, we shall all be freed from novice monk. Around 1027, after passing
doubt." The master cautioned the monk, "Take scriptural examinations, T'ien-i set off to live and
your time, don't be too premature." Zen master practice at various temples. At that time, an old
T'ien-I-Hui-Tsung was also a Zen poet who monk admonished him "Go to Yun-men and Lin-
describes a lonely mountain path which meanders chi." Thus, T'ien-i traveled on to Cui-feng Temple,
along a purling stream; like so many others his where he met and became a disciple of the great
monastery too must have been situated in a Zen master Xue-T'ou.
mountainous district far away from towns of Trong lan gap g au tien, Tuyet au hoi:
habitation. This is the case where the immediate Ngi ten g? S tha: Ten Ngha Hoai.
surroundings are poetically depicted. The masters Tuyet au hoi: Sao chang at Hoai Ngha?
are generally poets. More than anything else, their S tha: ng thi en c. Tuyet au
way of viewing the world and life is synthetical lai hoi: Ai v ngi at ten? S tha: Tho
and imaginative. The do not criticize, they gii en gi a mi nam. Tuyet au hoi:
appreciate; they do not keep themselves away Ngi i hanh khat a rach bao nhieu oi
from nature, they are merged in it. Therefore, giay? S tha: Hoa Thng ch la ngi
when they sing, their 'ego' does not stand out tot. Tuyet au noi: Ta khong xet toi loi,
prominently, it is rather seen among others as one ngi cung khong xet toi loi, ay la sao? S
of them, as naturally belonging to their order and khong ap c. Tuyet au anh, bao: Ke
doing their work in their co-partnership. That is to rong noi suong, i i! S vao that, Tuyet au
say, the 'ego' turns into a blade of grass when the bao: The ay chang c, chang the ay cung
poet walks in the field; it stands as one of the chang c. S suy ngh. Tuyet au lai anh
cloud-kissing peaks when he is among high uoi ra. Nh the en bon lanAt their first
mountains; it murmurs in a mountain stream; it encounter, Xue-Tou said: What is your

name? T'ien-i said: Yi-Huai. Chong-Xian
said: Why isnt it Huai-Yi? (Reversing the
order of the two characters of this name
creates the Chinese word doubt). T'ien-i
said: The name was given to me. Chong-
Xian asked: Who gave you this name?
T'ien-i said: I received it at my ordination
nearly ten years ago. Chong-Xian asked:
How many pairs of sandals have you worn
out since you set out traveling? T'ien-i said:
The master shouldn deceive people!
Chong-Xian said: I haven said anything
improper. What do you mean? T'ien-i
remained silent. Chong-Xian then hit him and
said: Strip off the silence and theres a fraud!
Get out! Later when T'ien-i was in Chong-
Xians room for an interview, Chong-Xian
said: Practicing like this you wont attain it.
Not practicing like this you wont attain it.
This way or not this way, neither way will
attain it. T'ien-i began to speak out Chong-
Xian drove him out of the room with blows.
Hom sau khi s nhn ganh nc, on ganh
gay lam ri cap thung. S ai ngo, lam bai ke:
Nhat nh tam t ngu luc that
Van nhan phong au oc tuc lap
Ly long ham ha oat minh chau
Nhat ngon kham pha Duy Ma Cat.
(Mot hai ba bon nam sau bay
Chot nui muon nhan mot chn ng
Di ham Ly Long oat minh chau
Mot li u pha Duy Ma Cat).
The next day, while T'ien-i fetched water
from the well and carried it with a shoulder
pole back to the temple, the pole suddenly
broke. As the bucket crashed to the ground
T'ien-i was suddenly enlightened. He then
composed the following verse that Xue-Tou
greatly praise:
One, two, three, four, five, six, seven,
Alone atop the 80,000-foot peak,
Anatching the pearl from the jaws of the
black dragon,
A single word exposes Vimalakirti."
Thien s Thien Y thng ng th chung.
Khi moi ngi a on nh th S noi: "Neu lao noble as mean. If you drive the ox away, then
Tang ch len ay va noi 'Chao moi ngi,' nao
co khac chi viec tieu xai ca ngan lng vang.
3917
Neu lao Tang ch xuong toa va noi 'Can
trong,' nao co khac chi viec thu hng s ho
tr cua ca the gii. Nhng neu lao Tang noi
ve Phat phap, th ngay ca mot giot nc cung
khong c s dung. Va neu nh lao Tang
ban bac bong long, th nao co khac chi viec
rai tro trong mat may ong. Vay th lao Tang
phai lam sao ay?" Sau mot luc lau im lang,
S noi: "May ong co lanh hoi hay khong? Can
trong!"Zen master T'ien-i entered the hall
and addressed the monks. When everyone
was settled he said, "If I just get up here and
say, 'Hello everyone,' it's like spending a
thousand taels of gold. If I just get down from
here and say, 'Take care,' it's like enjoying the
support of all the world. But if I talk about the
Buddhadharma, then even a single drop of
water can't be consumed. And if I have some
idle pointless discussion, then it's like putting
cinders in your eyes. So what shall I do?"
After a long pause he said, "Do you
understand? Take care!"
S thng ng day chung: Pham la Tong
S (Thay trong Thien tong) phai oa t trau cua
ke i cay, cp thc an cua ngi oi, gap
ngheo th sang, gap sang th ngheo, uoi trau
cua ngi i cay khien cho lua ma tot ti.
Cp thc an cua ngi oi khien ho hang dt
oi khat. Gap ngheo th sang nam at thanh
vang, gap sang th ngheo bien vang thanh at.
Lao Tang cung chang uoi trau cua ngi
cay, cung chang cp thc an cua ngi oi.
Sao goi la trau cua ngi cay, ta nao can
dung. Thc an cua ngi oi, ta nao muon an.
Ta cung chang bien vang thanh at. Sao vay?
V vang la vang, at la at, ngoc la ngoc, a
la a. Tang la Tang, tuc la tuc. Tri at xa
nay, nhat nguyet xa nay, nui song xa nay,
con ngi xa nay. Tuy nhien nh the, ap nat
cai cong me se gap c at MaT'ien-i
entered the hall and addressed the monks,
saying: A distinguished teacher of our sect
said: You must drive away the ox from the
plowman, grab away the starving mans food,
regard the mean as noble, and regard the
the plowman crop will be abundant. If you
snatch away the food, then you will forever
 3918

end the starving mans hunger and thirst. rise up at South Mountain; the rain falls on
Taking the mean as noble, a handful of dirt North Mountain'? If you understand this, it's a
becomes gold. Taking the noble as mean, you sweet melon that is sweet to the bottom. If
change gold into dirt. But as for me, I dont you don't understand, it's a bitter gourd that is
drive away the plowmans food. Why is that? bitter to the root."
Moreover, I dont turn a handful of dirt into Co mot lan, S hoi mot v Tang: "Ngi
gold, or gold into dirt. And why is this? khong tay co the dung nam tay, ngi khong
Because gold is gold; dirt is dirt; jade is jade; li co the noi. Bat thnh lnh ngi khong tay
stone is stone; a monk is a monk; and a anh ngi khong li th ngi khong li
layperson is layperson. Since antiquity there noi cai g?"Once Zen master T'ien-i said to
have existed heaven and earth, sun and moon, a monk, "A handless man can use his fist. A
mountains and rivers, people and their tongueless man can speak. If suddenly a
relationships. This being so, how many of the handless man strikes a tongueless man, what
deluded can break through the San Mountain does the tongueless man say?"
Pass and meet Bodhidharma? Thien Y Phai: Digambara (skt)A naked
Mot v Tang noi: "Con mi en ay, xin Hoa asceticMot nhanh cua Ky Na giao trong o tn
Thng t bi giang Phap." Thien Y noi: o luon loa theA branch of Jaina (Jina) religion
"Chim hot tren rng. Ca loi nc sau."A in which its followers are always naked.
monk said, "I have just arrived here. I ask the Thien Y Phat Thien Tue: Ao tri ngan namTh
master to expound the Dharma." T'ien-i said, du lay mot tang a mot dam, hai dam, van en
"The birds call in the forests. The fish swim in mi dam vuong, roi lay ao tri ch nang ba thu,
the deep water." c ba nam th lay ao quet a mot lan, quet mai
Thien s Thien Y day chung: "Nhng nap y cho en khi mon het a. So thi gian ao tri quet
Tang nao noi bi bo ve chuyen nay khong thc mon het tang a goi la mot tieu kiepAn
chng Phap mon tue nhan cao hn au." Mot illustration of the length of a small kalpa: if a great
v Tang bc ti va hoi: "The nao la Phap rock, let it be one, two, or even 40 li-square, be
mon tue nhan cao hn?" Thien Y noi: "Ao dusted with a deva garment once in a hundred
rach lo da xng. Nha sap ngu thay sao." years till the rock be worn away, the kalpa would
Zen master T'ien-i addressed the monks, still be unfinished.
saying, "Patch-robed monks who prattle on Thien Y Thien S: Tenne Gikai (jap)T'ien-i I-
about this don't realize the higher wisdom-eye huai (Wade-Giles Chinese)Tianyi Yihuai
Dharma gate." A monk once asked, "What is (Pinyin Chinese)See Thien Y Ngha Hoai Thien
the highest wisdom-eye Dharma gate?" T'ien- S.
i said, "When the clothes are tattered, skin Thien Y Vo Phung: Ao tri khong can mayA
and bones show through. When the house deva garment which is no need to sew.
collapses, then sleep looking at the stars." Thien Y Thu: Moi coi tri duc gii eu co mot
Thien Y day chung, noi rang: "Day bm xanh cay Thien Y, sanh ra tat ca nhng g ma ch thien
leo en tan nh cay tung. Nhng am may mong muonThe deva tree, the tree in each
trang xuat hien gia h khong. Noi nh the devaloka which produces whatever the devas
lam sao so vi cai noi: 'May len Nam Sn. desire.
Ma xuong Bac Sn'? Neu may ong lanh hoi Thien: Jhana (p)Dhyana (skt)Tnh l hay
ieu nay, th da ngot ngot tan vo. Neu khong nh ch cac t tng khac, ch chuyen chu suy
lanh hoi, th mp ang ang tan re."T'ien-i ngh vao mot canh)To meditateTo enter into
addressed the monks, saying, "The green meditation.
creeper spreads and reaches up to the top of (I) Tong quan ve ThienAn overview of
the pine tree. The white clouds appear in the Dhyana: Thien tong c truy nguyen t
midst of empty space. How does speaking in thi c Phat lang le a len mot canh sen
this manner compare to saying, 'The clouds vang. Luc ay hoi chung cam thay boi roi, duy

ch co Ngai ai Ca Diep hieu c va mm
ci. Cau chuyen nay ngam noi len rang yeu
ch cua Chanh Phap vt ngoai ngon ng van
t. Trong nha Thien, yeu ch nay c ngi
thay truyen cho e t trong giay phut xuat
than, xuyen pha bc tng tri kien han hep
thong thng cua con ngi. Yeu ch ma Ngai
ai Ca Diep nhan hieu a c truyen tha
qua 28 v to An o cho en to Bo e at Ma.
To Bo e at Ma la mot thien s An o co
ch hng phung hanh theo kinh Lang Gia,
mot ban kinh cua tong Du Gia. Ngai du hoa
sang Trung Quoc vao nam 470 va bat au
truyen day Thien tai ay. Sau o Thien tong
lan toa sang Trieu Tien va Viet Nam. en the
ky th 12 Thien tong pho bien manh me va
rong rai Nhat Ban. Co nhieu dong Thien
khac nhau tai Trung Hoa, Nhat Ban va Viet
Nam, moi truyen thong eu co lch s va
phng thc tu tap cua rieng mnh, nhng tat
ca eu cho rang mnh thuoc dong thien bat
au t c Phat Thch Ca Mau Ni. Thien s
cho rang c Phat a truyen lai tinh tuy cua
tam giac ngo cua Ngai cho e t la Ca Diep,
roi ti phien Ca Diep lai truyen tha cho
ngi ke tha. Tien trnh nay tiep tuc qua 28
v to An o cho en to Bo e a t Ma, ngi The implication of this is that the essence of
a mang Thien truyen tha vao Trung Hoa.
Tat ca nhng v ao s An o va Trung Hoa
thi trc eu la nhng v Thien s. Thien la
mot trong nhng phap mon ma c Phat
truyen giang song song vi gii luat, bo th,
nhan nhuc va tr tue. Mot so hanh gia muon
lap phap mon Thien lam cot loi cho viec tu
tap nen Thien tong dan dan c thanh hnh.
Nguyen ly can ban cua Thien tong la tat ca
chung sanh eu co Phat tanh, tc la hat giong
Phat ma moi ngi t co san. Nguyen ly nay
c mot so Thien s trnh bay qua cau Tat
ca chung sanh eu a la Phat, nhng ch v
nhng tam thai nhieu loan va nhng chng
ngai phap ang con che m tam thc ma thoi.
Nh vay cong viec cua thien gia ch la nhan
ra tanh Phat va e cho tanh Phat ay phat hao
quang xuyen vt qua nhng chng ngai
phap. V tien e c ban e chng at qua v
Phat, tc la chung t Phat a nam sang trong
moi ngi roi nen Thien tong nhan manh en
3919
viec thanh Phat ngay trong kiep nay. Cac v
Thien s tuy khong phu nhan giao ly tai sanh
hay giao ly nghiep bao, nhng khong giang
giai nhieu ve nhng giao ly nay. Theo Thien
tong, ngi ta khong can phai xa lanh the gian
nay e tm kiem Niet Ban mot ni nao
khac, v tat ca chung sanh eu co san Phat
tanh. Hn na, khi ngi ta chng ngo c
tanh khong th ngi ta thay rang sinh t va
Niet Ban khong khac nhau. Thien tong nhan
thc sau sac nhng gii han cua ngon ng va
tin chac rang cong phu tu tap co chieu hng
vt qua pham vi dien at cua ngon ng. V
vay Thien tong ac biet nhan manh en viec
thc nghiem va khong at trong tam vao viec
hieu biet suong. Do o nen vi ngi tu Thien
th ieu quan trong trc tien la phai gan bo
vi mot v Thien s co nhieu kinh nghiem.
Bon phan cua v Thien s la a thien sinh i
ngc tr lai cai thc tai hien tien bat c khi
nao tam t cua thien sinh con dong ruoi vi
nhng khai niem co sanZen is traced to a
teaching the Buddha gave by silently holding
a golden lotus. The general audience was
perflexed, but the disicple Mahakasyapa
understood the significance and smiled subtly.
the Dharma is beyond words. In Zen, that
essence is transmitted from teacher to disciple
in sudden moments, breakthroughs of
understanding. The meaning Mahakasyapa
understood was passed down in a lineage of
28 Indian Patriarchs to Bodhidharma.
Bodhidharma, an Indian meditation master,
strongly adhered to the Lankavatara Sutra, a
Yogacara text. He went to China around 470
A.D., and began the Zen tradition there. It
spread to Korea and Vietnam, and in the 12th
century became popular in Japan. There are a
number of different Zen lineages in China,
Japan and Vietnam, each of it has its own
practices and histories, but all see themselves
as belonging to a tradition that began with
Sakyamuni Buddha. Zen histories claim that
the lineage began when the Buddha passed on
the essence of his awakened mind to his
disciple Kasyapa, who in turn transmitted to
his successor. The process continued through
 3920

a series of twenty-eight Indian patriarchs to equivalent word to the Sanskrit word

Bodhidharma, who transmitted it to China. All Dhyana, which means meditation.
the early Indian missionaries and Chinese 2) Tnh l hay nh ch cac t tng khac, ch
monks were meditation masters. Meditation chuyen chu suy ngh vao mot canh). Thien la
was one of many practices the Buddha gave mot trng phai phat trien tai ong A, nhan
instruction in, ethics, generosity, patience, and manh en vo niem, hieu thang thc chat cua
wisdom were others, and the Chan tradition van hu. Ch Thien c dch t Phan ng
arose form some practitioners wish to make Dhyana. Dhyana dung e ch mot trang thai
meditation their focal point. An underlying tnh l at c bi buong bo. Thien dung e
principle in Zen is that all being have Buddha lam lang du va loai bo luyen ai, han thu,
nature, the seed of intrinsic Buddhahood. ganh ghet va si me trong tam chung ta hau
Some Zen masters express this by saying all at c tr tue sieu viet co the dan ti ai
beings are already Buddhas, but their minds giac. Thc tap thien co the dan en nh.
are clouded over by disturbing attitudes and Theo dau tch ngc ve thi mot v s An o
obscurations. Their job, then, is to perceive ten la Bo e at Ma, ngi a du hanh sang
this Buddha nature and let it shine forth Trung quoc vao au the ky th sau. Ngi ta
without hindrance. Because the fundamental tin rang ong la v to th 28 cua dong Thien
requirement for Buddhahood, Buddha nature, An o va la v to au tien cua dong Thien
is already within everyone, Zen stresses Trung Quoc. Trng phai nay nhan manh en
attaining enlightenment in this very lifetime. thien, va mot vai trng phai con dung
Zen masters do not teach about rebirth and nhng li noi b an (cong an) nham anh bai
karma in depth, although they accept them. loi suy ngh bang nhan thc hay quan niem,
According to Zen, there is no need to avoid va ho tr thc chng chan ly: To enter into
the world by seeking nirvana elsewhere. This meditation. A school that developed in East
is because first, all beings have Buddha- Asia, which emphasized meditation aimed at
nature already, and second, when they realize a non-conceptual, direct understanding of
emptiness, they will see that cyclic existence reality. Its name is believed to derive from
and nirvana are not different. Zen is the Sanskrit term Dhyana. Dhyana is a
accurately aware of the limitations of general term for meditation or a state of
language, and gears its practice to transcend quietude or equanimity gained through
it. Experience is stressed, not mere relaxation. To meditate, to calm down, and to
intellectual learning. Thus, associating with eliminate attachments, the aversions, anger,
an experienced teacher is important. The Zen jealousy and the ignorance that are in our
teachers duty is to bring the students back to heart so that we can achieve a transcendental
the reality existing in the present moment wisdom which leads to enlightenmentIt traces
whenever their fanciful minds get involved in itself back to the Indian monk named
conceptual wanderingsZen la loi phat am Bodhidharma, who according to tradition
cua Nhat Ban cua danh t Chan cua Trung traveled to China in the early sixth century.
Hoa, ma t nay lai la loi phat am theo t he is considered to be the twenty-eighth
Dhyana cua Phan ng co ngha la thien. Indian and the first Chinese patriarch of the
(II) Ngha cua ThienThe meanings of Zen tradition. The schools primary emphasis
Dhyana: on meditation, and some schools make use of
1) Zen la loi phat am cua ngi Nhat Ban cua enigmatic riddles called kung-an, which are
danh t Chan cua Trung Hoa, ma t nay lai designed to defeat conceptual thinking and
la loi phat am theo t Dhyana cua Phan ng aid in direct realization of truth.
co ngha la thien.: Zen is the way Japanese 3) Thoat tien th thien gia la nhng ngi song
people pronounce the word "Ch'an" in co lap vi y muon song hoa hp vi van s
Chinese; while "Chan" is a Chinese most van vat trong thien nhien, va thc tap thien
 3921

nh hau at ti tnh l hay khai m tue giac. leaving its extremely cold corpse to be
Co ngi hoi Trieu Chau "Thien la g?", S embraced. Therefore, in order to maintain the
ap: "Hom nay tri xau, khong ap c." most efficient prominence, everyday
Cung cau hoi ay, Van Mon ap: "Chnh vay!" activities of Zen practitioners must flow along
Lan khac, S ap: "Khong noi g c." Vi with the flow of their own lives.
nhng li oi ap nh vay th con biet cac v 4) Thien phai Trung Hoa c sang lap bi v To
quan niem the nao ve s lien he gia Thien th hai mi tam cua An o, To Bo e at
va ao Giac Ngo cua kinh ien? Cac ngai Ma. Muc ch cua tong phai nay la on ngo
quan niem theo kinh Lang Gia hay kinh Bat va trc ch nhan tam, kien tanh thanh Phat: A
Nha? Khong, Thien co chu nh rien g. That sect of Chinese Buddhism founded by the
vay, Thien, trc het va tren het, la than twenty-eighth Patriarch Bodhidharma. The
chng ca nhan; neu trong i nay co cai g aim of this sect is instantaneous
c goi la triet e duy nghiem, cai ay la Enlightenment and the direct pointing at the
Thien. Khong t von lieng oc tung, hoc hoi, mind for the perception of Self-Nature and
hay tram t mac tng nao co the lam ra mot the attainment of Buddhahood.
thien s. Trong thien, cuoc song can c (III) Nhng giai thch khac ve ThienOther
nam bat trong dong luan lu cua no; chan interpretations on Dhyana:
ng no lai e quan sat va phan tach la giet 1) Theo Thien S Linh Moc ai Chuyet Trinh
chet no e ch om lay mot cai thay ma lanh Thai Lang trong bo Thien Phat Giao, neu co
ngat ma thoi. V the moi sinh hoa t hang ngay ai hoi toi Thien giong cai g, toi se noi rang
cua hanh gia eu phai troi chay bnh thng Thien giong hoc cach i an trom. Con trai mot
nh dong i cua ho th ho mi co the co c ten an trom, thay cha a gia, t nhu: "Ta phai
tuyet o hieu nang trong ThienAt first, Zen hoc nghe nay." Mot em no, ten trom cha dat
practitioners were isolated men whose idea con mnh ot nhap vao mot can nha ln, pha
was to lead a life in harmony with everything rao, chui vao nha, m mot trong nhng chiec
in Nature, and to meditate for the attainment rng ln nhat ra, roi bao ngi con chui vao
of peace or tranquility and the opening up of o lay o. Ngay khi ngi con va chui vao
intuition. When Chao-chou was asked what th ngi cha ong sam nap rng lai, va gai
Zen was, he answered, "It is cloudy today and chot can than. Luc bay gi ngi cha chay ra
I won't answer." To the same question, Yun- san ap ca that ln e anh thc moi ngi
men's reply was, "That's it." On another trong nha day, roi lang le thao lui bang cai lo
occasion, Yun-men was not at all affirmative, ni hang rao ma ong ta a vach san ban nay.
for he said, "Not a word to be predicated." a con b nhot kn trong rng... gia giong
With these definitions given of Zen by the keu rch rch nh tieng chuot keu. Chu nha goi
masters, in what relationship did they ngi ay t gai, ot en xem th cai g trong
conceive of Zen as standing to the doctrine of o. Khi nap rng va c m bung ra, ten
Enlightenment taught in the Sutras? Did they trom con b nhot nhay thot ra, thoi tat ngon
conceive it after the manner of the en, xo nga ngi t gai va tau thoat. Cht
Lankavatara or after that of the Prajna- thay mot cai gieng ben ng, han ben nhat
paramita? No, Zen had to have its own way. mot cuc a ln, nem xuong gieng. Nhng ke
In fact, Zen is emphatically a matter of uoi trom xum quanh cai gieng, co tm ten
personal experience; if anything can be called trom b chet uoi trong gieng nc toi en...
radically emperical, it is Zen. No amount of Khi ngi con thuat lai cau chuye n, ten trom
reading, no amount of teaching, and no cha khen ngi: "ay, con a hoc c nghe
amount of contemplation will ever make one thuat an trom roi ay."According to Zen
a Zen master, In Zen, life itself must be Master D. T. Suzuki in Zen Buddhism, if
grasped in the midst of its flow; to stop it for people ask me what Zen is like I will say that
examination and analysis is to kill it, only it is like learning the art of burglary. The son
 3922

of a burglar saw his father growing older and gian tranh luan ve van e nay vi chung ta;
thought: "I must learn the trade." One night nhng no ch e ngh hay ch ra, khong phai v
the father took the son to a big house, broke Thien muon bat nh, ma la bi v o la ieu
trough the fence, entered the house, and duy nhat ma no co the lam cho chung ta
opening one of the large chests, told the son Also according to Zen Master D. T. Suzuki in
to go in and pick out the clothing. As soon as Zen Buddhism, as to the opening of
he got into the lid was dropped and the lock enlightenment (satori) all that Zen can do is to
securely applied. The father now came out to indicate the way and leave the rest all to one's
the courtyard, and loudly knocking at the door own experience; that is to say, following up
woke up the whole family, whereas he the indication and arriving at the goal, this is
himself quietly slipped away by the former to be done by oneself and without another's
hole in the fence. The son who remained all help. With all that the master can do, he is
the time in the chest securely confined... helpless to make the disciple take hold of the
made a noise which sounded like the gnawing thing unless the latter is inwardly fully
of a rat. The family told the maid to take a prepared for it. Just as we cannot make a
candle and examine the chest. When the lid horse drink against his will, the taking hold of
was unlocked, out came the prisoner, who the ultimate reality is to be done by oneself.
blew out the light, pushed away the maid, and Just as the flower blooms out of its inner
fled. Noticing a well by the road, he picked up necessity, the looking into one's own nature
a large stone and threw it into the water. The must be the outcome of one's own inner
pursuers all gathered around the well trying to overflowing. This is where Zen is so personal
find the burglar drowning himself in the dark and subjective, in the sense of being inner and
hole... When the son told him all about his creative. Zen does not give us any intellectual
adventures the father remarked, "There you assistance, nor does it waste time in arguing
are, you have learned the art!" the point with us; but it merely suggests or
2) Cung theo Thien S Linh Moc ai Chuyet indicates, not because it wants to be
Trinh Thai Lang trong bo Thien Phat Giao, tat indefinite, but because that is really the only
ca nhng g ma Thien co the lam c e gop thing it can do for us.
phan m rong canh ca giac ngo la ch ng 3) Timothy Freke viet trong quyen 'Tr Hue Cu a
va e phan con lai cho kinh nghiem rieng cua Thien S': "Thien la kinh nghiem trc tiep ve
moi ngi; ngha la theo ch dan va i en ban the cua s vat. Thien la mot chuyen du
ch, ieu nay ch co the t mnh lam c va hanh cua tng ngi i en giac ngo ma
khong co s giup sc cua bat ky ai. Thay co chang cuoi cung, ngi l hanh thay ra rang
the lam c vi tat ca nhng g thay co the chang he co ma cung chang co chuyen du
lam, nhng v thay cung khong giup c g hanh. Thien la at en cai tam ma khong
tr phi ngi hoc tro hoan toan chuan b noi dung en t tng. Thien la song cuoc song
tam. Cung giong nh chung ta khong the nao cua mnh bang cach e cho cuoc song cua
ep buoc mot con nga uong nc neu no mnh t no song. Thien la la chon thai o
khong muon uong, viec chng ngo thc tai toi khong thien ve ben nao. Thien la tr nen phi
hau phai c thc hien bi chnh moi ngi. thng ma khong co g ac biet. Hieu Thien
Cung giong nh oa hoa he n theo s can la t nguyen chap nhan nghch ly, tm c
thiet t ben trong cua no, kien tanh pha la ket cai nhat tng ham cha nhng oi nghch.
qua cua s boc phat ni chnh noi tam cua Chung ta au cai benh ao tng phan ly.
hanh gia. Chnh iem nay ma Thien co tnh Chung ta tng rang the gii ay nhng vat
rieng t va chu quan cho tng ca nhan, trong tach ri, trong khi no la mot tong the lien ket
mot y ngha co tnh noi tam va sang tao. toan bo. Chung ta trai nghiem cuoc song cua
Thien khong mang lai cho chung ta mot tr mnh bang nhng b tht co y thc song tam b
giup tr nang nao ca, no cung khong ph thi trong vong sanh t, trong khi that ra chung ta

la cai tam vnh hang cua vu tru. Y niem phan
ly la benh va Thien la thuoc cha."Timothy
Freke wrote in The Wisdom of the Zen
Masters: "Zen is a direct experience of the
way things are. Zen is a personal journey to
enlightenment, at the end of which the seeker
finds he is not a person and there was no
journey. Zen is knowing the mind, without
using thought. Zen is living one's life by
letting it live itself. Zen is choosing to have no
preferences. Zen is becoming extraordinary
by being nothing special. To understand Zen
is to embrace paradox, to find the oneness
that contains all opposites... We suffer from
the illness of the illusion separateness. We
believe that the world is full of discrete
things, when in fact it is all one
interconnected whole. We experience
ourselves as conscious skin-bags living a
transitory moral life, when in fact we are the
eternal mind of the universe. Separateness is
the sickness and Zen is the cure."
4) Theo Thien s Sung Sn Hanh Nguyen, cach
ay a lau, Descartes noi: "Toi t duy, vay toi
hien hu." Triet hoc bat nguon t cho o.
Nhng neu ban khong t duy, th sao? Viec tu
tap Thien bat nguon t cho o According to
Zen Master Seung Shan in the Compass of
Zen, a long time ago, Descartes said, "I think,
therefore I am." This is where philosophy
begins. But if you are not thinking, what? This
is where Zen practice begins.
5) Theo Thomas Cleary trong quyen 'Cot Loi
Thien', ieu nghch ly cua s t do trong 4) Ai nhap vao thien nh, an tru cho ly tran, s
Thien la no van co o, san sang cho chung ta
dung en, nhng no lan tranh khi chung ta co
cong tm kiem no. ieu nay tng ng vi
ieu ma Bunan (the ky th 17) a noi: "tm
kiem ma khong tm kiem." Yang-an, mot
thien s Nhat Ban, mat nam 866, trnh bay
van e nh the nay: "Thien khong co g cho
chung ta bam vu. Khi ngi tu Thien khong
hieu ro ieu o, ay la v ho tiep can Thien simple thatched cottage for cultivation of
mot cach qua hao hc."According to
Thomas Cleary in Zen Essence, the paradox
of Zen freedom is that it is present and
available, yet somehow elusive when
deliberately sought. It responds to what
3923
Buman (17th century) called "seeking without
seeking." Ying-an (a Rinzai disciple 866
A.D.) put this way: "Zen has nothing to grab
on to. When people who study Zen don't see
it, that is because they approach too eagerly."
(IV) Nhng li Phat day ve Thien trong Kinh
Phap CuThe Buddhas teachings on
Dhyana in the Dharmapada Sutra:
1) Tu Du-gia th tr phat, bo Du-gia th tue tieu.
Biet ro hay le nay the nao la ac that, roi no
lc thc hanh, se tang trng them tr tue
From meditation arises wisdom. Lack of
meditation wisdom is gone. One who knows
this twofold road of gain and loss, will conduct
himself to increase his wisdom (Dharmapada
282).
2) Gn gi tay chan va ngon ng, gn gi cai au
cao, tam men thch thien nh, rieng mot
mnh, thanh tnh va t biet ay u, ay la bac
Ty kheoHe who controls his hands and
legs; he who controls his speech; and in the
highest, he who delights in meditation; he
who is alone, serene and contented with
himself. He is truly called a Bhikhshu
(Dharmapada 362).
3) Nay cac Ty Kheo, hay mau tu thien nh! Ch
buong lung, ch me hoac theo duc ai. ng
i en khi nuot hn sat nong, mi an na n
than thMeditate monk! Meditate! Be not
heedless. Do not let your mind whirl on
sensual pleasures. Dont wait until you
swallow a red-hot iron ball, then cry, This is
sorrow! (Dharmapada 371).
tu hanh vien man, phien nao lau dt sach,
chng canh gii toi cao, Ta goi ho la Ba -la-
monHe who is meditative, stainless and
secluded; he who has done his duty and is
free from afflictions; he who has attained the
highest goal, I call him a Brahmana
(Dharmapada 386).
Thien Am: Nha co n s e tu tap thien nhA
meditation.
Thien An: Dhyani-mudra (skt)Dhyana seal.
Thien Ba: Nhng ln song hay t tng khuay
ong trong luc hanh thienDisturbing waves, or
thoughts during meditation.
 3924

Thien Ba La Mat: Dhyana-paramita (skt)Thien thay s chu y cua ho b dong ruoi, ong ta ben
nh la hanh phap giup chung sanh at hoan toan vo nhe mot cai len vai, sau o ma thien sinh
tnh l, vt thoat sanh t, ao b ngan. ay la Ba ay van con nga ra pha trc na th v giam
La Mat th nam trong Luc o Ba La MatThe thien se anh ba cai that nhanh len lng. No
attainment of perfection in the mystic trance, tng trng cho li kiem tr nang cua Bo Tat
crossing the shore of birth and death. This is the Van Thu S Li, ngi a cat t nhng goc
fifth of the six paramitasSee Thien nh Ba La re cua s mu quang, do o ma c sung
Mat. knh. No giup vt qua met moi, tr bo nhng
Thien Ba: Li ton xng cac v thien s co ao cao cang thang, tang them s tap trung, anh thc
c trongAn honorable appellation that is used nhng sc manh tiem an va thien ch e co
to call experienced and virtuous Zen masters. the at ti s the nghiem ve giac ngo neu
Thien Ban: Zenpan (jap). c dung ung lucA special term in Zen
1) Kyosaku (jap): Awakening stickThien ban for a wake-up stick, or a flat stick about one
la mot chiec gay dai ma mot v thien s dung meter in length, used in Zen monasteries to
e theo doi ong thai cua thien sinh trong help students maintain alertness during
buoi hanh thienA long stick that a Zen periods of sitting meditation (Zazen).
master usually uses to monitor his disciples Although the stick is commonly applied
performance during a meditation session. vigorously to the backs of students who drift
2) Zemban (jap): Meditation plankTam van off, it is not conceived as punishment as is
thien c cac thien s dung thi xa. trong often wrongly supposed by many people; but
thi ky luyen tap cang thang, khi cac nha s rather as an aid to concentration. A monitor
thc hanh thien toa khong ngng, tham ch who patrols the meditation room looks for
cung khong nam xuong e ngu na, tam van students who lean slightly forward, indicating
nay c dung khi qua moi met. Cac nha s that their attention is wandering, and he taps
at hai ban tay nam lay nhau va ta cam len (vo nhe) them on the shoulder, after which
o e tranh cho au khoi guc xuong trong they bend forward and are given three sharp
trng hp qua buon nguZen board, a raps (anh le) on the back. "Kyosaku"
wooden board used by Zen monks in ancient symbolizes the sword of wisdom of the
times. During long periods of intensive Bodhisattva Manjusri, which cuts through all
training in which the monks practiced sitting delusion; thus it is always respectfully
meditation uninterruptedly without lying handled. It helps to overcome fatigue,
down to sleep, they set the Zen board on their awakens potential, and can, used just at the
hands, resting on top of the other, and right moment, bring a person to an experience
supported the chin on it in order not to fall of awakening or enlightenment (satori).
forward when, in spite of all efforts, they Thien Va Bat Thanh ao: Zen and The Eightfold
nodded off. Noble PathBat Thanh ao chnh la dieu e th
3) Cay gay anh thc: Kyosaku (jap) t trong t dieu e co the giup cho chung ta ngan
Awakening stickT ng ac biet trong nha nga nhng tr ngai trong cuoc song hang ngay.
thien dung e ch cay gay anh thc, hay la ay la con ng a en cham dt kho au
mot cay gay thang dai khoang mot thc, phien nao. Neu chung ta i theo Bat Thanh ao
c dung trong cac Thien vien nham giup th cuoc song cua chung ta se t kho au va nhieu
cac thien sinh duy tr tnh thc trong cac buoi hanh phuc hn. Tam con ng ung dan ti s
toa thien. Mac dau gay thng c anh cham dt au kho, muc ch cua dieu e th ba
manh tren lng cua thien sinh ngu guc va nga trong t dieu e (ao e). Bat Chanh ao la tam
qua nga lai, nhng khong c coi nh la hnh neo trong 37 neo bo e. Tam chi cua Bat Thanh
phat nh nhieu ngi a ngh sai. Mot v giam ao co the c chia lam ba nhom: gii, nh va
thien i vong quanh kiem soat phong thien tue. ay la con ng duy nhat; khong co con
nhn thay cac thien sinh hi nga ti trc, cho ng nao khac dan en giac ngo va giai thoat
 3925

tam. ay la tat ca nhng g c T Phu a ch day to the continuing practice of charitable work;
va dan dat e diet tr nhng xung ot tinh than do improvement of living conditions. If everyone
hoan canh bat toai nguyen cua i song tao nen practiced this noble path, the world we are living
eu nam tron trong Bat Thanh ao, t chanh kien, now would be devoid of all miseries and
chanh t duy, chanh ng, chanh nghiep, chanh sufferings caused by hatred, struggle, and war
mang, chanh tinh tan, chanh niem va chanh nh. between men and men, countries and countries, or
Tu tap Bat Chanh ao se a en nhng li ch peoples and peoples. Peace would reign forever
thc s nh t cai tao t than, v tu bat chanh ao on earth. Besides, to cultivate the Eightfold Noble
la sa oi moi bat chnh, sa oi moi to i loi trong Path also means to practice meditation to attain of
i song hien tai, ong thi con tao cho than mnh enlightenment or Bodhi Awareness. The Noble
co mot i song chan chanh, li ch va thien my; Eight-fold Path is the first basic condition for
cai tao hoan canh v neu ai cung tu bat chanh ao attaining Bodhi Consciousness that is untarnished
th canh the gian se an lanh tnh lac, khong con while Alaya Consciousness is still defiled.
canh kho au bat hanh gay nen bi han thu, tranh Thien Bac Tong: Mahayana Meditation
chap hay chien tranh gia ngi vi ngi, gia Northern Zen SchoolHoang Nhan la mot ai
nc nay vi nc kia, hay chung toc nay vi Thien s va ngai co nhieu e t u tu, nhng Hue
chung toc khac, ngc lai luc o thanh bnh se Nang va Than Tu vt han tat ca nhng e t
vnh vien ng tr tren qua at nay. Ngoai ra, tu tap khac. ay chnh la thi iem ma Thien chia thanh
bat chanh ao con la tu tap thien nh can ban au hai tong Nam va Bac. Hieu c Than Tu va giao
tien cho s giac ngo, la nen tang chanh giac, la phap cua ong khien chung ta nhan nh ro rang
can ban giai thoat, ngay nay tu bat chanh ao la hn ve giao phap cua Hue Nang. Nhng khong
gieo trong cho mnh nhng hat giong Bo e e may, chung ta co rat t tai lieu va giao phap cua
ngay sau gat hai qua Niet Ban Vo ThngThe Than Tu, v s suy tan cua tong phai nay keo theo
Noble Eightfold Path is the fourth Noble Truth in s that tan van hoc cua ngai. Ngay nay ch con lu
the Four Noble Truths that can help us prevent lai thu ban Bac Tong Ngu ao, khong hoan
problems or deal with any problems we may come chnh, cung khong phai do chnh Than Tu viet, cot
across in our daily life. This is the path that leads yeu viet lai nhng yeu ch do mon e cua Than Tu
to the end of sufferings and afflictions. If we nam c vi s tham khao y kien cua thay ho.
follow it, we are on the way to less suffering and ay ch ao hay ng hay Phng tien
more happiness. The eight right (correct) ways. trong tieng Phan, khong c dung theo mot ngha
The path leading to release from suffering, the ac biet nao, nam ng la nam cach quy ket giao
goal of the third in the four noble truths. These are phap cua Bac Tong vi kinh ien ai Tha. Bac
eight in the 37 bodhi ways to enlightenment. The Tong day rang tat ca chung sanh eu co tnh Bo
Noble Eightfold Path can be divided into three e, giong nh ban tanh cua cai gng phan chieu
groups: virtue, concentration and wisdom. This is anh sang. Khi phien nao day len, gng khong
the only path; there are no short cuts to thay c, giong nh b bui phu. Theo li day cua
enlightenment and deliverance of the mind. All Than Tu la phai che ng va diet c vong niem
the practical guidance and instructions given by th chung se ngng tac ong. Khi ay tam nhan
the Buddha to remove mental conflicts due to the c s chieu sang cua t tanh khong con b che
unsatisfactoriness of life are to be found in the m na. ay giong nh ngi ta lau cai gung.
Noble Eightfold Path, from right understanding, Khi khong con bui, gng chieu sang va khong
right thoughts, right speech, right action, right con g ngoai anh sang cua no. Than Tu a viet ro
livelihood, right effort, right mindfulness, right trong bai ke trnh To nh sau:
concentration. Practicing the Noble Eight-fold Than th Bo e tho
Path can bring about real advantages such as Tam nh minh canh ai
improvement of personal conditions. It is due to Thi thi thng phat thc
the elimination of all evil thoughts, words, and Vat s nha tran ai.
actions that we may commit in our daily life, and (Than la cay Bo e,

Tam nh ai gng sang
Luon luon sieng lau chui
Ch e bui tran bam).
Thien Bac Tong coi viec nghien cu va i sau ve
mat tr tue vao cac kinh ien thieng lieng, nhat la
kinh Lang Gia co tam quan trong rat ln; no day
rang ch co the at ti ai giac 'mot cach tuan t'
hay tiem ngo, sau nhng bc tien cham chap tren
con ng thc hanh thien nh. Trai vi quan
niem nay, thien Nam tong khang nh tnh 'bat
than' (on ngo) cua the nghiem ai giac va tnh
hn han cua viec hieu ban tnh that mot cach tc
th so vi moi tranh bien tr tue bang nhng luan
c duy ly. Thai o cua Than Tu va cac mon e
cua ngai tat nhien dan en phng phap tnh toa.
Ho day cach nhap nh qua s tap trung va lam
sach tam bang cach tru no tren mot y niem duy
nhat. Ho con tuyen bo rang neu khi s niem quan
chieu ngoai canh th s diet niem se cho phep
nhan thc noi giiHung-Jen was a great Zen
Master, and had many capable followers, but Hui-
Neng and Shen-Hsiu stood far above the rest.
During that time Zen came to be divided into two
schools, the Northern and Southern. When we
understand Shen-Hsiu and what was taught by
him, it will be easier to understand Hui-Neng.
Unfortunately, however, we are not in possession
of much of the teaching of Shen-Hsiu, for the fact
that this School failed to prosper against its
competitor led to the disappearance of its
literature. The Teaching of the Five Means by the
Northern School, one of the preserved writings of
the Northern School, which is incomplete and
imperfect in meaning, and not written by Shen-
Hsiu. They were notes taken by his disciples of
the Masters lectures. Here the word Means or
method, upaya in Sanskrit, is not apparently used
in any special sense, and the five means are five
heads of reference to the Mahayana Sutras as to
the teaching in the Northern School. The Northern
School teaches that all beings are originally
endowed with Enlightenment, just as it is the
nature of a mirror to iluminate. When the passions
veil the mirror it is invisible, as thought obscured
with dust. If, according to the instructions of Shen-
Hsiu, erroneous thoughts are subdued and
annihilated, they cease to rise. The the mind is
enlightened as to its own nature, leaving nothing
3926
unknown. It is like brushing the mirror. When
there is no more dust the mirror shines out,
leaving nothing unillumined. Therefore, Shen-
Hsiu, the great Master of the Northern School,
writes, in his gatha presented to the Fifth
Patriarch:
This body is the Bodhi tree
The mind is like a mirror bright;
Take heed to keep it always clean
And let not dust collect upon it.
The Northern school placed great value on the
study and intellectual penetration of the scriptures
of Buddhism, especially the Lankavatara Sutra,
and held the view that enlightenment is reached
'gradually' through slow progress on the path of
meditative training; the Southern stresses the
'suddeness' of the enlightenment experience and
the primacy of direct insight into the true nature of
existence over occupation with conceptual
affirmations about this. This dust-wiping attitude
of Shen-Hsiu and his followers inevitably leads to
the quietistic method of meditation, and it was
indeed the method which they recommended.
They taught the entering into a samadhi by means
of concentration, and the purifying of the mind by
making it dwell on one thought. They further
taught that by awakening of thoughts an objective
world was illumined, and that when they were
folded up an inner world was perceived.
Thien Benh: Ch'an ping (chi)Zen illnessCac
loai benh gay ra bi ngi tham thien ma khong
hieu ro ve thien nh vong tng hay vong kien.
Thien benh phat sinh trong khi tu Thien, am ch
cai tr ngai va tai hoa ma hanh gia co the gap
phai trong khi tu Thien. ay la nhng cam giac
la phnh hay nhng hien tng ao giac co the
bieu hien trong khi tu tap thien toa. Moi s rang
buoc vi the nghiem ai giac cua mnh; tham ch
ngay ca s rang buoc vi tnh h khong cung c
xem la thien benh. S nhiem benh that s nghiem
trong khi hanh gia cong khai ca ngi the nghiem
cua mnh ve con ng thien va do o t coi mnh
la mot con ngi ac biet. Ky that, ch moi mot
viec e lo ra trang thai ai giac cua mnh cung a
b coi la thien benh. Trong mot bc th gi cho
mot e t xuat gia cua mnh la Chan Nh ao
Nhan, thien s ai Hue a noi: "Ngay nay co hai
can benh ln lao ang noi bat gia nhng ngi

hoc Thien, ke ca Tang lan tuc. Hang th nhat ngh
rang co nhng ieu ky ac an giau trong cac ngon
cu, nen ho co hoc nhieu ngon cu. Hang th hai i
ti cc oan khac, ho quen rang ngon ng la ngon
tay ch cho thay trang au. Theo uoi loi giang
day trong cac kinh ien mot cach mu quang; kinh
noi rang ngon ng lam tr ngai chanh kien ve
Thien ao va Phat phap, nen ho phe bo het tat ca
ngon giao, ch ngoi ma nham mat, ru long may
xuong nh a chet han roi. Ho bao o la tnh toa,
quan tam va mac chieu, vi nhng hanh tr n
oc; ho con co dan du ngi khac tin theo va thc
hanh cai th Thien sai lac nay. Vi ngi vo thc
ha tr se bao: 'Mot ngay tnh toa la mot ngay cong
phu tang tien.' Thng thay! Ho chang may may
canh giac rang mnh ang chon loi cho chnh mnh
loi song cua loai quy. Theo Bac Sn Thien S
Ng Luc, co nhieu loai Thien Benh. Th nhat,
hanh gia tham thien ma khi c nghi tnh, tng
ng vi Phap than. i, ng, nam, ngoi, nh
trong anh mat tri, nh trong bong en. Nhng
oi khi toan bo kinh nghiem co ve lat leo chang co
mui v. The la anh ta gat bo het thay moi th e
ngoi Thien cho en khi at en canh gii trong
treo nh nc, rc r nh ngoc, nhe nhang nh
gio, va sang sua nh anh trang. Ngay luc o, anh
ta cam thay than tam mnh, at va tri eu bien
thanh mot phien canh thanh tnh va tnh giac. Cai
nay c anh ta ngh nh la Giac ngo toi hau. S
kien la anh ta cha the chuyen cai than t ai ht
th nay, va cha co the thong tay vao ch c;
anh ta cung chang chu tham van vi nhng v
thay e tham nh va khuyen ln. Anh ta lai sinh
khi nhng y niem ky la ve "Tnh Bach Gii" (gii
hanh thanh tnh) va goi o la Ngo. Toan than anh
ta la benh ch chang phai la Thien. Th nh la khi
hanh gia tham thien ma khi c nghi tnh, tng
ng vi ly Phap Than, ngi ay lai xem Phap
Than nh cai g o sieu nhien. Vi y tng nay
trong tam, ngi ay bat au thay anh sang, hao
quang, va tat ca cac loai tng khac. Hanh gia ben
coi o la kien giai cua bac thanh vi s kieu hanh
v ai, bat au em nhng s ky d ay ra khoe vi dung c nhng hieu biet nay. Dau ho co "hoat
thien ha, t cho rang mnh a ai ngo. Ky that,
toan than ngi ay b benh, ch chang phai Thien.
Hanh gia nen biet rang tat ca nhng tng nay,
hoac la do vong tng cua chnh mnh ngng ket
ma thanh, hoac la ma canh tha c s h ma xam
3927
nhap, hoac la tri e Thch bien hoa e th thach.
Vong tng ngng ket, v du nh ngi tu Tnh
o, quan tng chang ri niem, en khi bong thay
tng Phat, tng Bo Tat, nh trong kinh Thap
Luc Quan noi. Tat ca nhng kinh nghiem nay hp
vi ly Tnh o, khong phai la yeu mon cua s
tham Thien. Ke en la ma canh tha c s h ma
xam nhap, nh trong Kinh Thu Lang Nghie m noi:
"Khi thay ngu uan la khong, ma tam hanh gia van
con cho chap trc, ma tc tuy y hien." Cuoi cung
la tri e Thch bien hoa e th thach, nh khi Bo
Tat tu hanh, tri e Thch hoa than hien lam qu
vo au, qu khong co ngu tang. Bo Tat chang he
co tam s hai. La hien ra than my n, Bo Tat
chang he co tam ai nhiem. Tri e Thch anh le
va noi, "Thai Sn co the l, nc bien co the can.
Bac thng nhan kia kho ong c tam ngi."
V the, neu la ngi tham Thien that s, dau co d
dao vao co, cung khong co mot niem th nh ch
ng noi la co cho cho ao tng. Neu kinh nghiem
cua hanh gia a tng ng vi chan ly, ngi ay
thc chng ngoai tam khong co canh. The th
ngi ay con tm thay tng g do cai tam chieu ra
na ay? Th ba la tham Thien ma khi c nghi
tnh, tng ng vi Phap Than, thay c than
khinh an, cam giac hoan toan t tai trong moi hoat
ong va hoan canh, chang co g tr ngai c.
ieu nay, tuy nhien, ch la dau hieu cua giai oan
hanh gia tng hoi vi ao. Ch la hanh ong cua
t ai hoa hp vi than vat ly, tam thi va bat ng,
ch khong phai la trang thai tuyet oi hay thng
hang. Khi nhng ai cha biet ma at c trang
thai nay, th ho cho rang no la ai giac, ben gat bo
nghi tnh, khong chu tham cu sau sac hn na.
Cho dau mc o nao o co the ho nhap c
phan nao chan ly, nhng ho khong thc chng
rang menh can cha oan. V vay, th ma ho at
c hay con nam trong khuon kho cua cai dung
cua ly luan thc tam (lay thc tam ra ma so o).
Toan than ho la benh, khong phai la Thien. Ho
khong nhap ly sau va chuyen than qua sm. Dau
ho co the hieu biet sau sac, nhng khong the ap
cu" cung van c phai nuoi dng om ap no ni
b nc, hay trong rng ram. Nhat la khong c
voi muon lam bac Thien s, hoac me m t ton t
ai. Th t la nen biet rang khi mi dung tam,
phat khi c nghi tnh, cai nghi tnh ket tai mot

khoi. C e cai nghi tnh t khai m, mi c thu
dung. Khong vay, ch mi kien giai phan nao ve
ly, ben buong bo nghi tnh. Luc ay qua la chet
cung khong c, qua la muon thau triet nghi tnh
cung khong c. Nh the ch co danh la tham
Thien ch co cai thc cua s tham Thien, rot cuoc
mot i luong qua. Ch muon thong tay vao ch
trien, co hai g ma khong tham van cac bac thien
tri thc! Cac bac thien tri thc ay la cac y vng v
ai co the cha c cac benh nang. Ho cung la
cac bac ai th chu, co the bo th theo y nguyen
cua tha nhan. Nhat la khong c sanh y tng t
man khong chu i tham van cac bac thien tri thc.
Nen biet rang khong chu tham van la v chap ky
kien. Cac benh nang trong Thien chang benh nao
nang hn benh nay. Th nam la hanh gia tham
Thien ma khi c nghi tnh, tng ng vi Phap
Than, thay c toan the coi at anh sang rc r,
khong mot t hao chng ngai, ben muon om gi
trang thai ay, khong chu buong tay, ke ay ch ngoi
mot ben cua Phap Than, do vay khong cat t
c menh can (nguyen nhan cua luan hoi sanh
t). Ke ay thay dng nh ni Phap Than con co
cai g tho dung c, ch nao biet au ay ch toan
la t tng cua tre con. Ke ay cha cat t c
menh can, nen toan la than benh, ch chang phai
la Thien. a en trang thai ay roi ch can biet biet
mnh dan than vao ao am ng viec ln ay,
ma van chang biet la co ke am ng. V vay ma
cac bac co c noi:
"Huyen nhai tat thu,
T khang tha ng.
Tuyet hau tai to,
Khi quan bat ac!"
(Vc huyen buong tay,
T cam ganh vac.
Chet roi song lai,
Nao doi c ai!).
Th sau la hanh gia tham Thien ma khi c
nghi tnh, tng ng vi ly cua Phap Than, quay
uc the gii mot mach c tho dung nh song
dang len cuon cuon, hanh gia tan hng cho tho
dung nay. Tuy nhien, khi hanh gia en giai oan
nay, anh ta tr nen vng mac va hoan toan chm
am vao kinh nghien ky dieu nay. Do vay, anh ta
se khong tien xa c, dau co ay cung khong tien
ti, co keo lai cung chang thoi lui. Ket qua la anh
ta khong the nao e het than tam mnh vao cong
3928
phu Thien tap nay c. Anh ta giong nh mot ten
du thu du thc kham pha c nui vang. Trong khi
biet ro o la vang, tuy nhien, anh ta khong the nao
lay no i va tho dung theo y mnh c. Viec nay
co nhan goi la "Thu bao han". Ngi ay toan than
la benh, ch chang phai la Thien. Hanh gia en
c trang thai nay phai chang mang nguy hiem
va chet choc; ch co vay mi tng ng c vi
ao. Nh Thien s Thien ong noi: "Pho chu
phap gii hon thanh phan, t khong luy thuy tn
bao tham." (Khap ca phap gii thanh cm ca, tha
ho chui mui vao va an cho no). Nh vay, neu
giai oan nay ma hanh gia khong the lam c
ieu nay (khong chui mui vao va an cho no), th
cung nh ke ngoi canh gio cm ma chet oi, troi
gia bien nc ngot ma chet khat! Co lam c
viec g au? Cho nen co cau ngan ng noi: "Ngo
roi can phai nen tham van cac Thien s". Cac bac
Thanh thi trc a bay to tr hue nay bang cach
sau khi Ngo roi ben i tham van cac bac Thien s
e t cai thien mnh nhieu hn. Hanh gia nao bam
vu vao s thc chng cua mnh va khong chu i
tham van cac bac Thien s, nhng ngi co the
nho inh g chot cho mnh, la ngi t la doi
chnh mnh. Th bay la hanh gia tham Thien ma
khi c nghi tnh, tng ng vi Phap Than,
ngi ay nhn nui khong con la nui, thay song
chang con la song. Toan the coi at bong ay u
chang con thieu th g. Nhng va cht nay sinh
mot cai tam phan bien, trc mat lien nh co
chng ngai, ngan che than tam. Khi ngi ay
muon thc hien Phap Than cua mnh cung khong
c, pha cung khong thau qua c. Co khi e
khi th no nh co, ma khi phong ha no lai nh
khong. Toi goi o la ngi m mieng ra th chang
c, ma ong than cat bc cung chang xong.
Chnh vao luc anh ta chang lam g c cho mnh.
Khi anh ta at en trang thai o, toan than la
benh, ch khong phai la Thien. Cai iem ma
ngi xa dung tam thuan nhat, khi phat khi c
nghi tnh, nhn nui khong la nui, thay song chang
la song, chang sanh tam phan bien, chang mong
khi niem nao khac. Khang khang kien nh san
ti, va roi bat thnh lnh pha v c khoi nghi,
toan than eu la mat; nhn nui la nui nh cu, thay
song la song nh trc. Sn ha ai a t ni nao
ti? Thc tnh, khong co th g tng hien hu.
Hanh gia at en canh gii nay roi, phai i en

tham van vi cac bac Thien s. Neu khong chu
tham van vi cac bac Thien s at lai lac ng
na v trong con ng che di "vac a cay kho",
trc mat lai co ng che na. Neu hanh gia en
c canh gii nay ma van tiep tuc chuyen can
cong phu e tien bc va khong b vng nga v
nhng goc cay kho, Bac Sn toi xin cung ngi ay
ket ban cung tham Thien. Th tam la hanh gia
tham Thien ma khi c nghi tnh, tng ng vi
Phap Than, nhng trc mat van m ho tng t
nh co vat g. Trong khi bam gi lay cai canh m
m ho ho o va nghi i nghi lai, ngi ay t noi la
mnh a nhap c vao ly Phap Than, thc chng
c tnh cua phap gii. Chang biet cai mnh thay
o la huyen, tng c tao ra bi cai nhay mat. Kien giai cua hanh gia dau co tng ng vi chan
Ngi ay toan than la benh, ch khong phai la
Thien. Mot ngi that s a tham nhap chan ly
phai cam thay nh vay:
"The gii khoat nhat trng,
Co knh khoat nhat trng.
Hoanh than ng vu tru
Cau ky can tran kh gii
Lieu bat kha ac."
(The gii rong mot trng,
Knh xa rong mot trng.
Than am ng vu tru
Kiem cac can tran, oi tng,
the gii mai khong ra).
Nh vay, trong trang thai nay than, giac quan, vat,
va ngay ca thien a cung trong rong va khong co
th g hien hu, khi o con lay g lam than, lay g
lam vat, va lay g lam cai m m ho ho cua th g
o ang hien hu? Thien s Van Mon cung ch ro
cai bay nay cho chung ta. Neu hanh gia co the ro
rang vi cai loi nay, moi loi khac se t ong tieu
tan. Bac Sn toi thng canh bao vi cac mon e
rang trong Phap Than benh rat nhieu. ay ieu
quan trong la ch can mot lan nhiem cai benh nguy
hiem nhat. Ch nh the hanh gia se biet c goc
cua loai benh nay. Ngay ca tat ca moi ngi trong
a a nay eu tham Thien, chang mot ai c
mien tr va khong b Phap Than benh nay. D
nhien, ch tr nhng ngi mu va ngu si. Th chn
la hanh gia tham Thien ma khi c nghi tnh,
tng ng vi Phap Than, Tren o hanh gia suy t
ve nhng li no cua cac Thien s xa a noi:
"Het ca ai a,
Ch la mot con mat cua sa mon nay.
3929
Het ca ai a,
Ch la mot iem linh quang cua chnh ta.
Het ca ai a
Ch trong mot iem linh quang cua chnh ta."
Ben trch li trong kinh giao noi: "Nhat tran trung
ham vo bien phap gii chan ly" (trong mot hat bui
ham cha chan ly cua vo bien phap gii). Vi
nhng li day nh vay, hanh gia co khai niem hoa
chan ly, va khong chu no lc hn na e tien bo.
Ky that, ngi ay b mac bay trong mot trng hp
muon song cung khong c ma muon chet cung
khong xong. Dau ngi ay em s hieu biet theo
ly luan cua mnh ma cho la mnh giac ngo, thc ra
toan than ngi ay benh, ch nao phai la Thien.
ly, nhng neu thoat khoi c cai kien giai ay, th
no ch c goi la "chng ngai chan ly" (ly
chng). Ke ay a ri vao mot me b cua Phap
Than. Hn na, v ngi ay b cai tam kien giai loi
keo, nen khong bao gi co the nhap c cho
tham ao cua chan ly. Khong the bop chet c vo
dung c nay, th lam sao ma chet i song lai
c ay? Hanh gia tu Thien nen biet rang ngay
khi mi phat khi nghi tnh, can khien no tng
ng vi ly. Mot khi a tng ng vi ly, can phai
co gang tham nhap. Mot khi a tham nhap roi,
phai len nh vach a cao tam ngan bo ma nhao
lon, nhay xuong, roi buong thong tay ma nhay vot
khoi song Chng. o mi la cach dung tam cua
bac ai nhan nen lam trong tu tap Thien. Hanh gia
tu Thien nen luon nh rang bao gi kh bo c
het nhng can benh nay mi co c hoi tang tch
thc thu hng ve cho chng Thien. Bi v chung
ta doc thay trong kinh rang khong dnh mac vao
nhng s hu vi h vong ma het thay chung sanh
dien ta bang ngon thuyet; cung khong chu trng
khc t het thay ngon thuyet phan biet ma quen
rang chan ly c cha ng trong o mot khi
chung ta c thau hieu ung an; va hn na,
kinh noi ng va ngha khong phai d biet cung
khong phai khong d biet, ma chung ho tng lien
he khien cho neu khong co cai nay th khong the
hieu c cai kia." That vay, neu Thien b bo
ng rieng le mot mnh, chac chan no se suy thoai
thanh nhng loi hanh tr tnh toa va mac tng,
hoac thanh nhng ky s cua Thien ng va Thien
thoai. Theo thien s D.T. Suzuki trong Thien
Luan, Tap I, e cu vt tnh trang va e vach cho
 3930
hau the mot dong phat trien trong sach hn cua conforms with the principle of the Dharmakaya.
Thien, cac thien s khong the lam g khac hn la While walking, standing, lying down, or sitting, he
m ra mot loi canh tan bang nhng thc tap cong always feels as if enveloped in sun light or living
anThe illnesses of meditation, i.e. wandering
thoughts, illusions, or the illusions and nervous
troubles of the mystic. The sickness that has arisen
through Zen practice, which refers to the
hindrances and mishaps that one may encounter in
the practice of Zen. These are expressions for
deceptive sensations and appearances that can
come up during the practice of sitting meditation.
Any attachment to one's own enlightenment
experiences, including the attachment to
emptiness is also considered Zen sickness. It is an
especially pronounced form of Zen sickness when
someone develops great pretensions about his
experience on the Zen path and thus considers
himself someone special. Also when it is all too
obvious that someone has experienced
enlightenment, this condition also is referred to as
Zen sickness (illness). Ta-hui says in a letter to
Chen-ju Tao-jen, who was one of his monk
disciples: "There are two forms of error now
prevailing among followers of Zen, laymen as
well as monks. The one thinks that there are
wonderful things hidden in words and phrases, and
those who hold this view try to learn many words
and phrases. The second goes to the other
extreme, forgetting that words are the pointing
finger, showing one where to locate the moon.
Blindly following the instruction given in the
sutras, where words are said to hinder the right
understanding of the truth of Zen and Buddhism,
they reject all verbal teachings and simply sit with
eyes closed, letting down the eyebrows as if they
were completely dead. They call this quiet-sitting,
inner contemplation, and silent reflection. Not
content with their own solitary practice, they try to
induce others also to adopt and practice this wrong
view of Zen. To such ignorant and simple-minded
followers they would say, 'One day of quiet-sitting
means one day of progressive striving.' What a
pity! They are not at all aware of the fact that they
are planning for their own a ghostly life.
According to Zen Master Po-shan's Records of
Teachings, there are many kinds of Zen illnesses.
First, when working at Zen, a practitioner who
can bring forth the "doubt-sensation" then
in the glow of a lamp. But sometimes the whole
experience seems flat and tasteless. Then he
drops everything completely and meditates until
he reaches a state as limpid as water, as lucent as
a pearl, as clear as the wind, and as bright as the
moon. At this time he feels his body and mind, the
earth and the heavens, fuse into one pellucid
whole, pure and wide-awake. This, he begins to
think, is the ultimate Enlightenment. The fact is
that he really cannot turn his body about and
exhale, or walk through the market with his hands
at his sides; nor is he willing to visit Zen teachers
for appraisal or advice. He may also form some
strange ideas about the Illuminating Purity and
call his experience true Enlightenment. As a
matter of fact, his body reeks with sickness. He
has not yet gained Zen. Second, when working at
Zen, a practitioner who brings forth the "doubt-
sensation" conforms with the principle of the
Dharmakaya. He may then consider the
Dharmakaya as something supernatural. With this
notion in mind, he begins to see lights, auras, and
all sorts of different visions. He believes these to
be holy revelations and, with great pride, begins to
tell people about them, claiming that he has
attained the great Enlightenment. In fact,
however, sickness infests his body. This is not
Zen. He should have known that all these visions
could only have been produced by focalizing his
own delusory thoughts; or that they were the
conjurations of demons taking advantage of the
opportunity; or, possibly, that they were sent by
heavenly beings or gods, such as Indra, to test
him. The meditation practices of the Pure Land
School, that is, the creation of visions through
focalizing delusory thoughts. The practitioners of
the Pure Land School meditate on images of the
Buddhas, concentrating on visualizing them until
they see visions of Buddhas and Bodhisattvas, as
stated in the sutras of the Sixteen Observations.
All these experiences, which accord with the
teaching of the Pure Land School, are good, but
they are not Zen. Next, the opportunity taken by
demons to invade the mind of the meditator to
confuse him with delusory visions. is clearly
 3931
described in the Surangama Sutra: "If, while
realizing the emptiness of the five aggregates, the
mind of the practitioner is still attached to
anything, demons will conjure up various forms
before his eyes." Last, the case that of the god
Indra, who conjured up dreadful figures to frighten
Gautama Buddha before his Enlightenment. When
the Buddha was not frightened, Indra called up
forms of beautiful women to allure him, but
Buddha had no desire towards them. Whereupon
Indra appeared before Buddha in his original
form, made obeisance, and said: "The great
mountain can be moved, the great ocean can be
drained, but nothing can shake your mind." So, a
man who is truly working on Zen has no time for
illusory visions or even for a second thought, not
though a sharp knife be pressed against his throat.
If his experience really conforms to the Truth, he
realizes that there is no object outside of his own
mind. Can he find a vision apart from the mind
which mirrors it? Third, when working at Zen, a
practitioner who brings forth the "doubt-sensation"
conforms with the principle of the Dharmakaya.
He is then apt at all times to feel a lightness and
ease of body and mind, feeling thoroughly free in
all activities and circumstances, and that nothing
can hinder him. This, however, is merely the sign
of the initial stage of one's meeting with the Way.
It is just the action of four elements harmonizing
within the physical body. temporary and
contingent, it is a state by no means absolute or
permanent. When uninformed persons reach it,
they take it for the great Enlightenment, shrug off
their doubt-sensation, and make no further efforts
to advance in Zen Work. Although to some extent
able to enter into the Truth, they do not realize
that their roots-of-life are not yet cut out.
Therefore, all they have gained still lies within the
framework and functioning of the inferential
consciousness. They are sick through and through.
They have not yet gained Zen. They have failed
to reach a deep state of "truth" at the outset, and
have turned about too soon. Even though they may
possess a deep understanding, they cannot apply
it; even though they have acquired the "live
remark", they should still continue to cultivate and
preserve it in quiet retreats near a river or in a
forest. They should never be anxious to become
Zen Masters at once, or allow conceit and pride to
rule them. The fourth kind of Zen illness is that in
the very beginning, when the "doubt-sensation"
arises, it congeals into a thick, ball-like mass. At
this crucial time the important thing is to let this
doubt-mass break up by itself. This is the only way
to make a profitable gain. Otherwise, if he who
understands only a little of the Truth (principle)
casts the doubt-mass away immediately, he will
certainly not be able thoroughly to kill and really
break through the doubt-sensation. This is not
practicing Zen. Such a one may label himself a
Zen Buddhist, but he will only fritter his life away.
The course he should take is to visit the great Zen
Masters, because they are the great physicians of
Zen, capable of curing the serious illnesses of
students. They also serve as generous and wise
patrons who may fulfil all his wishes. At this stage
one should never let contentment or conceit keep
him back from seeing the Zen Teachers. he should
recognize that unwillingness to see those who
know more than he does is the disease of egotism.
Among all the sicknesses of Zen, none is worse
that this. Fifth, when working at Zen, a practitioner
who brings forth the "doubt-sensation" conforms
with the principle of the Dharmakaya. He sees the
whole earth briefly illuminated, without the
slightest obstacle. But if he assumes that this is the
Way, and is unwilling to release it, he sits only on
one side of the Dharmakaya and is unable to cut
off the root of life. It seems to him that there is
still something in the Dharmakaya to understand,
something that can be taken hold of and enjoyed.
He does not realize that such thoughts are childish.
Because such a person has not cut off the life-root
or the cause of Samsara, he is sick through and
through. This is not Zen. A practitioner who
reaches this state should put all of his body and
mind into the work and take up this great matter,
still knowing that no one is there to take it up.
Thus, ancient virtues said:
"Bravely let go
On the edge of the cliff.
Throw yourself into the Abyss
With decision and courage.
You only revive after death,
Verify, this is the Truth!"
Sixth, when working at Zen, a practitioner who
 3932
can bring forth the "doubt-sensation" then
conforms with the principle of the Dharmakaya,
and the whole world turns into a vortex. Immersed
in the tossing waves and surging billows, he will
enjoy himself greatly. However, when the Zen
practitioner reaches this state, he is apt to become
attached to this wonderful experience which so
fully absorbs him. Thus he will not progress
farther, even if pushed; nor will he turn back, even
if he is pulled down. Consequently, he cannot put
all his body and mind into the Work. He is like a
tramp (beggar) who has discovered a hill of gold.
While knowing it clearly to be gold, he
nevertheless cannot take it away with him and
enjoy it at will. This is what the old Masters called
"the treasure guard". Such a man is sick through
and through. This is not Zen. He who reaches this
state should disregard danger and death; only then
will he conform with the Dharma. As Zen Master
T'ien Tung said: "The whole universe then
becomes like cooked rice. One can dip his nose in
the bowl and eat as much as he likes." Therefore,
if at this stage he cannot do this, it is as though he
were sitting beside a rice basket, or floating in the
ocean of fresh water, he cannot eat the rice or
drink the water. He is hungry and thirsty unto
death! Of what use is this? Therefore the proverb
says: "After Enlightenment one should visit Zen
Masters." The sages of the past demonstrated the
wisdom of this when, after their Enlightenment,
they visited the Zen Masters and improved
themselves greatly. One who clings to his
realization and is unwilling to visit the Masters,
who can pull out his nails and spikes, is a man who
cheats himself. Seventh, when working at Zen, a
practitioner who is able to to bring forth the
"doubt-sensation" in conformity with the principle
of the Dharmakaya will then see that mountains
are not mountains and that water is not water. The
whole earth becomes suddenly complete, lacking
nothing. But just as quickly, when a discriminatory
thought arises in his mind, a curtain seems to have
been drawn before him, veiling his body and
mind. When he wants to take up his realization of
the Dharmakaya, it refuses to return to him. He
attempts to break through it, but it cannot be
broken up. Sometimes, when he takes it up, it
seems to be there; but when he puts it down, it
becomes nothing. I call such a man "one who
cannot open his mouth and exhale, who cannot
shift his body and change his pace." At that
moment he can do nothing for himself. When one
reaches this state, his entire body becomes full of
sickness. This is not Zen. The point is that people
in ancient times practiced Zen in a single-minded
manner. Their minds were sincerely focused.
When they brought forth the "doubt-sensation",
they saw that the mountain was not a mountain
and that the water was not water, but they did not
bring up any discriminatory reflections or arouse
any second thought. Stubbornly and steadfastly
they pushed forward; and then, suddenly, the
"doubt-sensation" was broken up and their entire
body became full of eyes. Then they saw that the
mountain was still a mountain and that the water
was still water. There was not the slightest trace of
voidness to be found. From whence, then did all
these mountains, rivers, and the great earth itself
come? Actually, not a thing has ever existed. He
who reaches this state must go to the Zen Masters;
otherwise, he is apt to go astray again. Because
the wrong path, below "the cliff of decaying
trees", has still one more track running from it. If
one reaches this state but still continues to work
hard for advancement and does not stumble over
the decaying trees, I, Po-Shan, will gladly work
with him as my companion and friend in Zen.
Eighth, when working at Zen, a practitioner who is
able to to bring forth the "doubt-sensation" in
conformity with the principle of the Dharmakaya.
Nevertheless, at times there seems to be an
appearance of something hazy before him as
though some concreteness still existed there.
While clinging to hazy appearance and doubting
this and that, he tells himself that he has
understood the truth of Dharmakaya and realized
the nature of the Universe. He is unaware that
what he sees is illusory, a vision created by
blinking. he is sick through and through. The man
who has really plunged into the Truth should feel
like this:
"As the world stretches ten feet,
The old mirror widens to match it.
With his fearless body
Against the whole Universe,
He cannot find the six organs,
 3933
sense objects, or the great earth."
Since in this state the organs, senses, all objects,
and even the great heaven and earth become
empty and nothing exists, when can one find any
trace of body, objects, materials, and that hazy
appearance of something existing? Master Yun
Men also pointed this trap out to us. If one can
clear up this error, the other faults will
automatically dissolve. I always warn my students
that many kinds of sickness prevail in the realm of
the Dharmakaya. Here the important thing is to
catch the most deadly disease once. Only then will
one recognize the very root of this illness. Even if
all sentient beings on this great earth practiced
Zen, none of them would be immune from
catching the sickness of Dharmakaya. Of course,
this does not apply to people full of blindness and
stupidity. Ninth, when working at Zen, a
practitioner who can bring forth the "doubt-
sensation" then conforms with the principle of the
Dharmakaya. Thereupon he ponders what the old
Masters have said:
"The whole earth is but one of my eyes,
But a spark of my illuminating light;
The whole earth is in this tiny spark within me."
He then begins to intellectualize, and quotes
sayings from the sutras, such as, "All the truths in
the infinite universes are found within a tiny mote
of dust." With such sayings he tries to
conceptualize the truth, and is unwilling to make
further efforts to progress. In fact, he becomes
trapped in a situation wherein he can neither die
nor stay alive. Although, with this rationalized
understanding, he considers himself an
enlightened being, actually, his body is full of
sickness. He has not yet gained Zen. His
experience may accord with the Principle, but if
he cannot pulverize this experience and reduce it
to nought, all his acquired understanding is only fit
to be called a "a hindrance to Truth". He has
fallen on the very edge of the Dharmakaya.
Furthermore, since he has been dragged along by
his conceptualizing mind, he can never penetrate
to the depth of Truth. Unable to strangle this
unwieldy monkey, how can he revive from death?
A Zen practitioner should know that from the very
beginning, when the "doubt-sensation" arises, he
should try to bring it into conformity with Truth.
This achieved, he should try to plumb its very
depths. Reaching the depths, he should then turn a
complete somersault from the top of an eight-
thousand-foot cliff, plunging down to the plain,
then springing up out og the Jang River waving his
hands. This is the way a great man should work at
Zen. Zen practitioners should always remember
that only when these erroneous views are done
away with is there a chance for real advancement
in the mastery of Zen. For we read in the sutra
that while one should not get attached to the
artificialities and unrealities which are expressed
by all beings through their words and language,
neither should one adopt the other view which
rejects all words indiscriminately, forgetting that
the truth is conveyed in them when they are
properly understood, and further, that words and
their meanings are neither different nor not
different, but are mutually related so that the one
without the other is unintelligible." As a matter of
fact, if Zen were left to its own course, it would
surely have degenerated either into the practice of
quiet-sitting and silent contemplation, or into the
mere memorizing of the many Zen sayings and
diologues. According to Zen master D.T. Suzuki
in Essays in Zen Buddhism, First Series (p.93), to
save the situation and to plan for a further healthy
development of Zen, the Zen masters could do
nothing better than introduce the innovation of the
koan exercises.
Thien B Chung Cach: Phap mon nha thien bao
gom nhieu phng thc suc tch khac nhauZen
door includes a variety of concise methods.
Thien Bo Tat a: Bodhisattvahood samadhi
Thien Pho Tnh.
Thien Buong Xa: Relaxing meditationKhi ngoi
thien mot luc lau hanh gia co the cam thay tay
chan moi met hay au nhc, va thay can c
thoai mai oi chut. Chng o hanh gia co the bat
au ng day e i kinh hanh. Hanh gia i that
cham va khong can e y en hi th na, ma phai
e y en tng bc chan. Neu tam chung ta rong
ruoi th keo no tr ve vi oai nghi i ma khong can
dnh mac vao nhng y ngh nao khac. Neu hanh
gia ngng lai va nhn chung quanh, tam luc nao
cung phai tnh thc va nhan biet ro rang la mnh
ang lam g. Khi chan cham at ta biet chan ta
ang cham at. i bo cung la mot cach thc tap

chanh niem. Khi chung ta ang theo mot thi khoa
thien chung ta phai co gang luon tnh giac moi
ni. Khi ngoi, khi i, khi lam viec, khi an, uong,
noi, ci, mac quan ao, hay ngay ca khi chung ta
khong noi, van van, chung ta phai luon tnh thc.
Neu chan tay chung ta b te trong luc ngoi thien,
t nhien cha xat va co duoi chung cho thoai mai.
Chung ta cung co the nam xuong e th gian; tuy
nhien, viec nay chung ta co the lam sau thi thien.
Khi nam xuong, nen tranh ng nam tren goi, gi
cho chan thang, hi dang ra mot chut, hai tay
buong thong doc hai ben than mnh, mat nham lai,
nhng khong nen suy t sau xa, hay e cho tam
th gian, nhng khong phong tam i au ca. Hay
e cho cac c bap trong than the ngh ngi, hoan
toan ngh ngi trong vai phut. Co luc chung ta ngu
quen i mot vai phut, sau khi tnh giac chung ta se
cam thay thoai mai de chu. Chung ta co the ngh
ngi nh vay, khong nhng ch trong nhng gi
hanh thien, ma trong bat c luc nao chung ta cam
thay met moi hay cam thay can phai ngh ngiIf
we do our sitting meditation for a considerable
time, we may feel fatigued, we may need to ease
our aching limbs a little bit. Then we can start our
walking meditation. Walk slowly mindful of the
movements, now we need not think of the breath
but become aware of the walk. If our mind
wanders give attention to our walking without
getting involved in other thoughts. If we stop, turn
or look around, be mindful and apply clear
comprehension. When our foot touches the earth
we get the sensation, become aware of it. Walking
is also an exercise in mindfulness. When we are
following a meditation course let us try to be
mindful always everywhere. When sitting,
standing, walking, working, eating, drinking,
talking, laughing, wearing clothes, or even when
we are silent, etc., let us be always mindful. If our
limbs get numbed while in meditation, rub and
stretch them. We can also relax in a lying down
position; however, this we may do at the end of a
sitting meditation. Lie on our back on a flat
surface, and try to avoid using a pillow or cushion
under our head. Keep our legs stretched out
slightly apart and arms loosely by our sides, keep
our eyes shut, do not go to deep thinking, but
allow your mind to relax, and not wander. Relax
each muscle, be completely relaxed for a few
3934
minutes. At times, we may slightly fall asleep for
a couple of minutes, at the end of the relaxation,
get up feeling fit. We could do this type of
relaxation, not only during the meditation hours,
but also at any time we feel fatigued or when we
have the inclination to relax.
Thien Va Cam Giac Sieu Thoat: Zen and the
feeling of exaltationCam giac sieu thoat la mot
trong tam ac tanh cua giac ngo trong Thien. Theo
Thien S D.T. Suzuki trong Thien Luan Tap II,
cam giac sieu thoat kem theo s chng ngo, la v
no be gay gii han phan biet ca the; va ay khong
phai ch la mot bien co tieu cc ma hoan toan tch
cc, cha ay y ngha, bi v no chnh la mot s
trien khai ca the en vo cung. Mac du chung ta
khong luon luon e y, nhng cam giac thong
thng noi len tat ca nhng nhiem vu y thc cua
chung ta la cam giac hu han va le thuoc, bi v
chnh y thc la hau qua cua hai the lc tng
duyen hay gii han lan nhau. Trai lai, chng ngo
chnh la xoa bo s oi lap cua hai au moi, trong
bat c chieu hng nao, va s oi lap nay la
nguyen ly cua y thc, trong khi o, chng ngo la
the hien cai vo thc vt ngoai oi ai. V vay, e
giai phong khoi tnh trang oi lap ay, ngi ta phai
tao ra mot cam giac vt len tren tat ca. Mot tay
lang bat, song ngoai vong phap luat, en au cung
b bac ai, khong phai ch bi nhng ke khac ma
con bi chnh mnh, no thay rang mnh la s hu
chu cua tat ca tai san, va uy quyen ma mot sinh
vat co the at c trong coi i nay, sao lai co
the the, neu khong cam giac c ky cung ve t
ton t ai cua mnh? Mot Thien s noi: Luc
chng ngo la luc thay ra mot lau ai trang le xay
bang pha le tren mot t hao oc nhat; nhng khi
khong chng ngo, lau ai trang le ay khuat lap sau
mot t hao ma thoi. Mot Thien s khac a dan du
Kinh Hoa Nghiem: Nay cac thay hay xem ka!
Anh sang rc r ang toa khap ca ai thien the
gii, cung luc hien hien tat ca nhng nui Tu Di,
nhng mat tri, nhng mat trang, nhng bau tri
va coi at, nhieu en hang tram nghn c so. Nay
cac Thay, cac Thay co thay anh sang ay chang?
The nhng, cam giac sieu thoat cua Thien ung ra
la mot cam giac tram lang cua coi long tri tuc; no
chang co chut g lo lo, khi giay phut sang lan au
tien a i qua. Cai vo thc ay khong boc lo on ao
Thien. Hanh gia nen luon nh rang cam giac

sieu thoat khong phai la s am trc ni Hng
V cua Thien. Nhieu ngi lam tng nh vay nen
ho luon ch i cai hng v thien ay en, nhng
ho khong biet rang mot khi ch i th ho lai quen
mat s dung cong tu tap. Khi toa thien, ng nen
tham ac v thien, tc la ng mong i cam giac
sung sng cua thien. D nhien khi ngoi thien lau
ban se co cam giac t tai, thoai mai va sung
sng. C e cho cam giac ay en va i ch ng opposition. To be released of this, must make one
tham trc. Neu ban tham chap vao canh gii t
tai va sung sng nay, ban se kho long tien bo
c trong thien. Tai sao? Tai v mnh c loay
hoay khi y tm lai cai v thien o, ban se quen
mat i s co gang dung cong cua chnh mnh. Phat
t chan thuan nen luon nh rang canh gii vo
nhan, vo nga, vo chung sanh, vo tho gia, vo phien,
vo nao, va het sc t tai o en roi cung se qua i. When you have enlightenment you are able to
Ngi toa thien can phai co cai tam vo quai ngai,
vo tham, vo cau, vo hy, vo u, vo khung, vo bo,
nen v than mnh nh Phap Gii H Khong vay,
khong nen chap trc tham cau. Lam c nh
vay mi mong co c s tien bo that s trong
thien. Chnh v vay ma co c co day: Ngi
tham thien th gap Phat chem Phat, gap ma chem
ma, khong chap trc canh gii nao ca. Khi tham
thien ti cho Tren khong biet co tri, di khong
biet co at, gia chang biet co ngi; ngoai chang
biet co vat, trong chang biet co tam, th ba y gi
chung ta se hoa chung mot the vi Phap gii.
Thien gia phai luon nh ng e b lay chuyen bi
thanh tran, ng nhn ngo ong tay, e cho tam
khong chuyen nhat. Coi vay ma chung ta khong
con nhieu th gi na au quy v i! ng phung
ph thi gi quy bau, ng ngh ngi van v, mot
chut thi gian la mot chut mang song Mot tac
thi gian mot tac vang. Thi gian va sinh mang
eu quy bau nh nhau.The feeling of
exaltation is one of the eight chief characteristics
of satori. In Zen. The feeling of exaltation
inevitably accompanies enlightenment is due to
the fact that it is the breaking-up of the restriction
imposed on one as an individual being, and this
breaking-up is not a mere negative incident but
quite a positive one fraught with signification
because it means an infinite expansion of the
individual. The general feeling, though we are not
always conscious of it, which charaterizes all our
functions of consciousness, is that of restriction
3935
and dependence, because consciousness itself is
the outcome of two forces conditioning or
restricting each other. Enlightenment, on the
contrary, essentially consists in doing away with
the opposition of two terms in whatsoever sense,
and this opposition is the principle of
consciousness, while enlightenment is to realize
the Unconscious which goes beyond the
feel above all things intensely exalted. A
wandering outcast maltreated everywhere not
only by others but by himself finds that he is the
possessor of all the wealth and power that is ever
attainable in this world by a mortal being, if it
does not give him a high feeling of self-
glorification, what could? Says a Zen Master,
reveal a palatial mansion made of precious stones
on a single blade of grass; but when you have no
enlightenment, a palatial mansion itself is
concealed behind a simple blade of
grass."Another Zen master alluding to the
Avatamsaka, declares: O monks, look and
behold! A most auspicious light is shining with the
utmost brilliancy all over the great chiliocosm,
simultaneously revealing all the countries, all the
oceans, all the Sumerus, all the suns and moons,
all the heavens, all the lands, each of which
number as many as hundreds of thousands of kotis.
O monks, do you not see the light? But the Zen
feeling of exaltation is rather a quiet feeling of
self-contentment; it is not at all demonstrative,
when the first glow of it passes away. The
Unconscious does not proclaim itself so
boisterously in the Zen consciousness. Buddhist
cultivators should always remember that the
feeling of exaltation is not the Attachment for the
Flavor of Zen. Many practitioners have this kind
of misconception, so they keep waiting for that
flavorful experience to reoccur, but they forget
while waiting, they forget all about applying
efforts. When you sit in Meditation, do not expect
any flavorful Zen. That is to say, do not expect to
experience the bliss of Zen. Of course, when you
have been sitting meditation for a long time, you
start experiencing a feeling of comfort, ease and
happiness. Let this kind of experience come and
go, and not be attached to it. If you become
 3936

attached to this state of comfort and ease, it is trong ong co than linh." Ong vo tay, ca ong
extremely for you to make any progress. Why? ang khep kn bong m ra. Hoa s noi tiep: "Ben
Because when you become attached to the trong nguy nga long lay khong sao ta xiet, be ha
flavorful Zen, you will linger there, always trying cho phep than ch ng." Noi xong, ong bc
to get back to the state of flavorful experience and vao, va canh ca t t khep lai sau lng ong. Nha
forget about applying effort. Sincere Buddhists vua ngac nhien cha kp noi nang c ong g th
should always remember that in that experiecing tat ca phai m het va bc tng trang lai nh xa,
state there was no self, no others, no living beings, khong con mot net but nao cua hoa s. Ngo ao
no life span, no afflictions, no hassle. It was very T biet dang luon t ay. Hoa s a biet dang, va
blissful and very comfortable. Zen practitioners hoa pham cung bien theo may khoi, tat ca ch con
need be free of any obstructions and hang-ups. la khong; nhng t cai khong ay nho len mot the
You cannot be attached to anything. You cannot gii tam linh mi, va o la the gii ky dieu cua
get excessively happy, or depressed, and you cac Thien s trong ay cac ngai doc ngang t tai,
should not have any fear nor terror. You should tuy thch lam phai lam trai, noi ngc noi xuoi.
see your body as being the same as empty space Nhng khong man ngon long ng nao la chang
and the Dharma Realm. There is no need to cling hp tnh hp ly, tnh va ly cua mot the gii tc bo
to anything or crave anything. To be able to do all het cai gia doi, cai le loi, cai hoc oi, va moi thu
these, you will surely make progress in your oan tri xao. Tr phi chung ta chng vao the gii
meditation practices. Therefore, ancient virtues cua nhng thc tai ay, bang khong, dieu ly Thien
taught: Zen practitioners should have the attitude van mai mai la mot 'thien c bat kha lau'Wu
like this: When the Buddhas come, slay them! Tao-tzu was one of the greatest painters of China,
When the demons come, slay them! Do not cling and lived in the reign of the emperor Hsuan-tsung,
to any states at all. We want to pursue our of the T'ang dynasty. His last painting, according
investigation until we are no longer aware of to legend, was a landscape commissioned by the
heaven above, earth below, or people in between; Emperor for one of the walls of his palace. The
we are unaware of things outside or the mind artist concealed the complete work with a curtain
inside. That is when we merge and become one till the Emperor's arrival, then drawing it aside
with the Dharma Realm. We, Zen practitioners, exposed his vast picture. The Emperor gazed with
should not let ourselves be disturbed by random admiration on a marvellous scene: forests, and
noises or gaze around east and west in distraction. great mountains, and clouds in immense distances
Look! We do not have much time left in our life. of sky, and men upon the hills, and birds in flight.
Do not let this valuable time pass by in vain. An "Look," said the painter, "in the cave at the foot of
instance of time is an instance of life. Time and this mountain dwells a spirit." He clapped his
life are equally valuable. hands; the door at the cave's entrance flew open.
Thien Canh: The world of ZenSee Thien Canh "The interior is beautiful beyond words," he
Gii. continued; "permit me to show the way." So
Thien Canh Gii: The world of ZenNgo ao saying, he passed within; the gate closed after
T la mot hoa s Trung Hoa co ngon but than di him; and before the astonished Emperor could
trieu vua ng Huyen Tong. Tng truyen hoa speak or move, all had faded to white wall before
pham cuoi cung cua ong la mot bc tranh sn thuy his eyes, with not a trace of the artist's brush
do nha vua at ve e trang tr mot bc tng remaining. Wu Tao-tzu was seen no more. The
hoang cung. Hoa s dau tac pham cua mnh sau artist has disappeared, and the whole scene had
mot bc manh, ch nha vua en ong mi ven len, been wiped out; but from this nothingness there
va pho bay bc hoa v ai. Nha vua tram tro khen arises a new spiritual world, abiding in which the
ngi mai, nao rng tham nui cao, nao may bay tha Zen masters perform all kinds of antics, assert all
tht tren vom tri xanh bat ngat, co oi, co ngi, kinds of absurdities, and yet they are in perfect
co chim bay man mac. Hoa s Ngo ao T noi: accord with the nature of things in which a world
"Tau be ha, ay nay, di chan nui la sn ong, moves on stripped of all its falsehoods,
 3937

conventions, simulations, and intellectual pointed mind. Samatha is one of the two main
obliquities. Unless one gets into this world of methods of meditation, which is defined as
realities, the truth of Zen will be eternally a silencing, or putting to rest the active mind, or
sealed book. let the mind fixed on one place, or in one
Thien Can: Bo Tat Canau Tuau Can position. It differs from contemplation
See Mao T. which observes, examines, etc. Samatha deals
Thien Cau: Qua cau long dung e nem anh thc with getting rid of distractions or delusions,
ngi tu thien ngu gat (trong Luat Thap Tung, c rather than contemplation. When our physical
Phat day: Co thay tu ngu gat trong luc toa thien, body is at rest, it is called samatha; when
hay lay nc goi au. Neu c ngu gat na th lay the mind is seeing clearly, it is called
qua cau long ma nem. Neu van c con ngu gat th contemplation. One of the seven names for
lay Thien trng ma anh)A ball of hair or meditation. Samatha also means quieting,
feather used to throw at and awaken those who ceasing, tranquility or serenity comes from
fell asleep during meditation. the literature of Yogachara school and were
Thien Ch: Samatha (skt & p)Serenity put into practice in Tibet as a unified system
meditationTranquility of mindSa Ma Tha. of meditation. One-pointedness of mind, one
(I) Tong Quan ve Thien ChAn Overview of of the mental factors in wholesome
Samatha: Tieng Phan Tam Ma a co ngha consciousness; however, samatha (tranquility
la trang thai tam vang lang, la mot phng of mind) rather in the negative sense of
phap huan luyen tam tap trung t tng. withdrawal. Vipassana is a more positive
Thien Tam Ma a lien quan ti viec gom achievement (the quietude achieved) through
tam vao mot iem (see Nhat iem Tru). the practice of dhyana, to cause subjugation
Thien Ch la mot trong hai phng phap chnh or cessation of troubles. The various obstacles
cua Thien, no c nh ngha bang lang du that encounter the development of shamatha
hay lam cho cai tam sinh ong ngh ngi, hay are overcome through nine stages of mind, six
lam cho tam gan vao mot cho, mot v tr nao powers and four mental activities.
o. Thien ch lo viec dep bo vong niem, hn (II) Ngha cua ChMeanings of Samatha:
la quan chieu. Khi than the chung ta ngh ngi 1) Khi cac c quan trong ngi ngh ngi la ch,
th chung ta goi o la ch; khi tam chung ta oi lai vi quan la tam tr nhn thau suot ro
quan chieu e thay ro van e th chung ta goi rang: Physical organism is at rest, in contrast
o la quan. Mot trong bay ten goi cua thien with contemplation is when the mind is seeing
nh (thu nhiep tam vao mot duyen, xa la moi clearly.
tan loan; trong cac canh nhiem tnh ma tam 2) Yen lang hay yen tnhQuiet: Tranquility
khong vong duyen). Tam Ma a con la s CalmAbsence of passionCessationMot
yen tnh lau dai cua tinh than c thc tap trong bay nh ngha cua Thien nh, c
trong trng phai Yogachara va bay gi c dien ta nh la Xa-Ma-Tha hay Tam Ma a,
cac s Tay Tang thc tap nh mot he thong co ngha la dep yen tam loan ong, hay la e
thien nh tong the. S nhat tam, mot trong cho tam yen nh, dng mot cho. Tam nh
yeu to tinh than trong thien thc. Tuy nhien, ch nht x, khac vi quan la xac nghiem
Samatha ham ngha rut lui thu ong trong khi bang chng c. Ch la dep bo cac vong niem,
Vipassana (minh sat) ham ngha thc hien tch con quan dung e chng nghiem chan ly
cc qua thien tap, lam ngng bat nhng tr One of the seven definitions of dhyana
ngai. Nhng tr ngai trong khi phat trien described as samatha or samadhi; it is defined
Samatha c vt qua trong 9 giai oan tinh as silencing, or putting to rest the active mind,
than, sau sc manh va bon hoat ong tam or auto-hypnosis. The mind is centered or the
thanSamatha is a method of training the mind steadily fixed on one place, or in one
mind to develop concentration. Samatha position. It differs from contemplation
meditation is concerned with producing a one- which observes, examines, sifts evidence.
 3938

Samadhi or samatha has to do with getting rid Tam Ma a, co ngha la dep yen tam loan ong,
of distraction for moral ends; it is abstraction, hay la e cho tam yen nh, dng mot cho. Tam
rather than contemplation. nh ch nht x, khac vi quan la xac nghiem
(III) Bon hoat ong tam than: at lien he gia tinh bang chng c. Ch la dep bo cac vong niem, con
than va oi tng, phuc hoi s chu tam, chu quan dung e chng nghiem chan ly. Ve mat ly
tam lien tuc, va thanh than khong co gang thuyet ma noi, bat c vat the nao cung co the c
Four mental activities: Connecting the mind to dung lam iem tap trung, du vay nhng vat the
the object, re-establishment of attention, nh than Phat van c ngi ta a thch dung lam
uninterrupted attention, and dwelling iem tap trung hn. Ch c thanh at khi tam co
effortlessly. kha nang tru yen mot cho tren vat the mot cach t
(IV) Sau sc manh: Nghe hoc thuyet, suy ngh, sc nhien khong can phai no lc, va co kha nang tru
chu tam, hieu ro, tap trung nang lng, va t tai o trong thi gian ngi o muon ma khong b
tin t nhienSix powers: Hearing the phong dat hay tan loan quay ray. Ngi ta noi co
teaching, reflection, power of attention, clear sau ieu tien quyet trc khi thanh at c
comprehension, concentrated energy, and Ch, tru ni thch hp, thieu duc, tri tuc, khong
natural confidence. co nhieu sinh hoat, tnh gii va phai hoan toan ru
(V) Chn giai oan tinh thanNine stages of bo moi vong niem. Ch la ieu can co trc khi
mindNhng khai niem cua chn giai oan at c tr hue Bat Nha. Phap hanh thien an tru
tinh than nay en t cac van ban cua trng trong Phat giao a en tot nh la ac thien va
phai Du Gia va c thc hanh tai Tay Tang phap thien tue dan en tang Thanh hay giai thoat.
nh mot he thong thien nh hp nhat. Chn V hanh gia lien tuc kien tr no lc thc hanh thien
giai oan nayThe concepts of these nine tue dan en viec thao g nhng thang thuc hay
stages come from the literature of the day troi buoc chung sanh vao vong luan hoi sanh
Yogacara school and were put into practice in t, va tien at en tang Thanh cuoi cung la A La
Tibet as a unified system of meditation. These Han. c Phat khong thoa man vi cac tang thien
nine stages are: va cac kinh nghiem huyen b. Muc tieu duy nhat
1) Hng tinh than vao mot oi tng thien nh: cua Ngai la chng ac Toan Giac va Niet Ban.
Directedness of mind toward the object of Sau khi a gom tam hoan toan an tru va vang lang
meditation. bang thien nh, Ngai co the phat trien thien tue,
2) Cung co tinh than: Stabilization of the mind. tc la phap hanh kha d giup cho hanh gia nhn
3) Luon luon thay oi s chu tam: Continuous thay s vat ung nh s vat la nh vay, tc la thay
renewal of attention. c thc tng cua s vat, ch khong phai ch
4) Gii han s chu tam vao oi tng thien nh: thay be ngoai, hnh nh s vat la nh vay. Noi
Confinement to the object of meditation. cach khac, o la thau at ban chat that s cua
5) Lam cho tinh than thuan thuc: Taming of the chnh mnh, ro rang va tng tan nh that s ban
mind. chat cua mnh la nh vaySamatha Meditation is
6) Lam cho tinh than yen tnh: Calming the a meditative state characterized by a one-
mind. pointedness of mind (cittaikagrata) on an internal
7) Hoan thien s yen tnh: Refined calm. meditative object, also called meditation of
8) Tap trung tinh than vao mot iem: The mind calming the mind. One of the seven definitions of
collected into oneness. dhyana described as samatha or samadhi; it is
9) Tam Ma a: Samadhi. defined as silencing, or putting to rest the active
Thien Ch Va Nhat iem Tam: Samatha mind, or auto-hypnosis. The mind is centered or
Meditation and One-pointedness of mindCh la the mind steadily fixed on one place, or in one
mot trang thai thien nh bieu trng s nhat tam position. It differs from contemplation which
(hay tam tu vao nhat iem) tren mot vat the, con observes, examines, analyzes evidence. Samadhi
goi la thien an tru. Mot trong bay nh ngha cua or samatha has to do with getting rid of distraction
Thien nh, c dien ta nh la Xa-Ma-Tha hay for moral ends; it is abstraction, rather than
 3939

contemplation. Theoretically, any object may vao s tng niem en Phat. Muc ch cu a thien
serve as the focus of concentration, though tue giac la nhan thc c tue giac (prajna). ieu
virtuous objects such as the body of a Buddha are nay ngi ta se co the dan dan at c qua cac
said to be preferable. It is attained when the mind trang thai an nh cua thien ch. Hanh gia tap
is able to remain upon its object one-pointedly, trung s hieu biet sau sac vao 3 ac tnh cua the
spontaneously and without effort, and for as long a tuc: vo thng, kho va vo nga. T Vipassana co
period of time as one wihes, without being ngha la thay mot cach ac biet, t goc ch
disturbed by laxity or excitement. There are said Passati la thay va tiep au ng Vi la ac biet.
to be six prerequisites for achieving calming. They V the Vipassana la thay mot cach ac biet hay
are staying in an agreeable place, having few khac thng, cai thay vt ra ngoai cai thay thong
desires, knowing satisfaction, not having many thng, hay tue nhan. Khong phai cai nhn tren be
activities, pure ethics, and thoroughly abandoning mat, hay nhn pht qua. Khong phai ch thay
thoughts. It is generally considered to be a thoang qua cai dang ma nhn s vat ung theo boi
prerequisite for attainment of higher insight or canh cua s vat, tc la nhn di anh sang cua ba
Prajna. Samatha taught in Buddhism culminates ac tng, hay ba dau hieu ac thu cua cac phap
in Jhana and Vipassana which leads to the four hu vi, cac hien tng sinh ton. o la vo thng
stages of sanctity or emancipation. The meditator hay bien oi, kho au hay bat toai nguyen, va vo
continuing zestfully his insight meditation nga hay khong co mot cai t nga trng ton vnh
removes, by gradual process, the fetters that bind cu. o la phap thien tue, lay thien nh lam nen
him to the Wheel of Existence (samsara) and tang, phap thien ma theo o hanh gia got ra en
reach the last and the fourth stage of sanctity mc tan cung cac bn nh trong tam, lot bo ao
(Arahatta). The Buddha was not satisfied with kien ve cai ta, nhn thay thc tng cua van
mere Jhana and mystical experiences, his one phap va chng ngo Niet Ban. Nh vay thien tue
and only aim was to attain full enlightenment and la giao phap ac thu cua chnh c Phat, trc kia
Nirvana. Having gained perfect concentrative cha tng c nghe thay, mot chng nghiem duy
calm through samatha meditation, he was able to nhat ma ch co c Bon S mi co, hoan toan
develop insight (vipassana) meditation that rieng biet cho Phat giao va cha ai biet trc thi
enables a person to see things as they really are, c Phat S at a Co am. Theo Phat, thien chu
and not as they appear to be. That is, on other yeu la lam cho tam c nh tnh, roi dung cai
words, to understand ourselves as we really are. tam nh tnh nay e tien xa hn tren ng tu.
Thien Ch Va Thien Tue Giac: Calm Meditation Nhng chung ta nen than trong va ng b dnh
and Insight MeditationThien cua Phat giao da mac vao s yen tnh, v thien Phat giao khong
tren 2 phng phap: vang lang hoac tnh tam, va ngng lai ay. Muc ch cua hanh thien la lam
tue giac, ca hai eu la nhng phng tien thiet cho cai tam c yen nh, roi dung cai tam yen
yeu tren con ng tien ti cham dt kho au. nh nay e quan sat ban chat that cua than va
Thien tnh tam nham vao viec at c s vang tam. Nh vay, hanh gia tu thien ng e mnh b
lang va tap trung nh lc va nang cao nhan thc lac vao trong an tnh, ma phai dung s an tnh cua
ve e muc thien en mot iem tru tng. Tat ca mnh e quan sat sau xa hn ban chat cua than va
nhng chng ngai tinh than a c loai tr, khoi tam. ay mi chnh la phng cach giup chung ta
tam hoa nhap vao mot y tng tru tng cua giai thoat that s. Chung ta phai quan sat than tam
e muc: s an nh nay c goi la dhyana mot cach trc tiep ch khong dung s suy ngh hay
(thien nh gom tam lai), tieng Pali la Jhana, tieng tng tng e nhn than tam mnh. Phng cach
Trung Hoa la Chan, tieng Nhat la Zen va tieng quan sat phai la phng cach an tnh, nh tam va
Viet la Thien. Nhng cong cu ho tr thien mang lang nghe t ben trong. Ch khi nao co tam nh
lai nhng trang thai an nh khac nhau. Nhng tnh va an tnh th luc o tr tue mi khi sanh mot
ngi mi bat au hanh thien co the tap trung vao cach t nhien c. Tuy nhien, hanh gia khong
mot cai a co mau sac lam e muc tham thien, nen suy ngh qua nhieu bat c th g, ngay ca cai
trong khi nhng ngi tien bo hn co the tap trung chuyen at c tr tue. Hn the na, thien la thc
 3940

hanh cho bang c cai nhiep tam va gi y vi Gautama, the Buddha. According to the Buddha,
long t bi bao la. Chang han nh khi ra tay, ta meditation basically creates a quiet and
biet th nht ta ang ra sach nhng bui bam cua concentrated mind; then Zen practitioners can
the gian; th nh ta nguyen tam ta cung c tay utilize this quiet and concentrated mind to
sach; va th ba ta mong cho ai nay eu co c advance in their path of cultivation. But we have
oi tay sach nh ta, ay la ta ang hanh thien mot to be careful not to be stuck in tranquility, for
cach rot raoBuddhist meditation is based on two Buddhist meditation does not stop here. The
methods, calm (samatha) and insight (vipasyana), purpose of meditation is to let our mind become
both of which are necessary vehicles on the path still and concentrated, and then to use that
to the Cessation of Duhkha. Calm meditation aims concentration to examine the true nature of the
at achieving calmness and concentration, and at body and mind. Therefore, Zen practitioners must
raising the perception of the meditational subject utilize the concentration, not to get lost in the joy
to the point of abstraction. After mental obstacles of tranquility, but to utilize this quiet and
have been eliminated, the mind absorbs itself concentrated mind to deeply examine the nature
into an abstract idea of the subject: this absorption of the body and mind. This is what actually
is called dhyana (in Pali, jhana); in Chinese liberates us. We must examine our body and mind
Chan, in Japanese Zen, and in Vietnamese directly and do not involve the use of thought and
Thien. Different meditational aids give rise to reasoning. The method of examination must be a
different mental absorptions. A beginner might silent, concentrated and inner listening one. Only
concentrate on a colored disc, while a more when the mind is concentrated and still, then real
advanced practitioner could focus on reflecting the wisdom can naturally arise. However, Zen
Buddha. The goal of insight meditation is to practitioners should not think too much about
realize wisdom. This is also acquired gradually anything, even the attainment of wisdom.
and ultimately achieved through the mental Furthermore, meditation is practicing for the
absorptions of samatha meditation. The concentration in mind and keeping in us an
practitioner aims to directly comprehend the three immense compassion. For example, when washing
characteristics of the phenomenal world: hands, first of all, we know we are cleaning the
impermanence, duhkha and no-self. The word dust of the world; secondly, we wish that our mind
vipassana means, by derivation, seeing in an is also clean; and thirdly, we wish that everyone
extraordinary way, from the word passati to see also has clean hands as we are.
the prefix vi denoting, special, particular. Thien Chung: Tang chung tham thienAn
Vipassana, therefore means, seeing beyond what assembly of monks who practice meditation.
is ordinary, clear vision. It is not surface seeing or Thien Chng: Samapatti (skt & p)Chng ac
skimming, not seeing mere appearances, but Tam Ma aAttainment of an enjoying stage of
seeing things in their proper perspective, that is in meditationSee ang Ch.
terms of the three characteristics or signs of Thien Va Chng Nghiem Tam Linh: Zen and
phenomenal existence: impermanence or change; Spiritual ExperienceSee Chng Nghiem Tam
suffering or unsatisfactoriness and non-self or Linh
egolessness (anicca, dukkha and anatta). It is this Thien Va Cong An: Koans and ZenSee Cong
insight meditation, with calm concentration of An Va Thien.
mind as its basis, that enables the practitioner to Thien C: Zen opportunity and mannerC hoi
purge his mind of all defilements, to remove the va phong thai nha thien.
ego-illusion and to see reality and experience Thien Cuong: Mad ZenSee Cuong Thien.
Nirvana. Vipassana or insight meditation, Thien C: 1) Mot ni e tu tap thien nh: A
therefore, is a typical doctrine of the Buddha meditation abode (see Thien ng); 2) Vao
himself, not heard by him before, a unique Thien: To dwell in meditation; 3) Thien Tang: A
experience of the Master, exclusively Buddhist, hermit monk.
which was not in existence prior to Siddhartha Thien Du (?-1561): Ten cua mot v Thien s Nhat
 3941

Ban, thuoc tong Lam Te vao the ky th XVI thc ngha la lay s tham thien lam thc pham.
Name of a Japanese Zen master of the Lin-chi Ngi tham thien ti cho rot rao th tren khong
Sect, who lived in the sixteenth century. biet co tri, di khong biet co at, chang gia
Thien Du Gia: Yoga (skt & p)Hiep phoiDu khong thay co ngi, hoa vi h khong lam mot,
giaTng ngSee Du Gia Thien. song trong mot canh gii vo nhan, vo nga, vo
Thien Duyen He: Jhanapaccayo (p)Jhana chung sanh, vo tho giaSincere Buddhists should
condition. always remember that in cultivation we must
Thien Duyet: Joy of the mystic tranceDelight realize the state of taking the bliss of Zen as our
of MeditationTam than khoan khoai vui thch food, that means we should let our sustenance
cua ngi nhap vao thien nh. Neu thc tap thien, come from Zen meditation. A person who is
ban phai co an lac ngay luc ban ngoi. Neu khong genuinely doing the work of meditation is no
nh vay, chac chan la loi tu tap thien cua ban a longer aware of heaven above, earth below, or
co truc trac. Neu ban khong tm c an lac ngay people in between. He has merged completely
trong luc nay th ban nen nh rang qua kh a with empty space. He no longer has any sense of
qua, khong cach chi ban co the nu keo no lai; vi self, others, living beings, or a life span.
a nay tng lai roi cung se troi qua nh dong Thien ai Tha: Mahayana MeditationThien
nc troi qua, khong cach chi ban song c vi ai Tha hay la thien c chuyen ch bang co
tng lai mot khi no thanh hien tai. Neu ban xe ln. ay chnh la mot loai thien Phat giao v
khong tm c an lac ngay trong luc nay, ban se muc ch cua no la kien tanh ngo ao trong cuoc
khong tm c an lac bat c luc nao khac. ng song hang ngay cua mnh. Trong thc han h thien
uoi theo t tng cua ban nh bong vi hnh, ai tha, khi au la y thc ve chan tanh, nhng
ng chay theo t tng na ban i! Hay quay ve khi a ngo th chung ta mi nhan ra rang toa thien
song vi an lac ngay trong gi phut hien tai nay con hn la mot phng tien e ngo, v toa thien la
The bliss of meditation. If you practice meditation s thc hien that s cua chan tanh. Trong Thien
in a right way, you should be able to find joy and ai Tha th oi tng la giac ngo, nen ngi ta
peace in the very moment of sitting. If not, then de nhan lam toa thien ch la mot phng tien ma
there is something wrong with your meditation. If thoi. Ky that tat ca nhng v Thay a ngo ao eu
you cannot find joy and peace in the very cho rang toa thien chnh la s thc hien cua Phat
moments of sitting, then the past had gone, in no tanh von co ch khong phai ch la mot ky thuat e
way you can pull it back; the future itself will only at c s ngo ao. Neu toa thien khong khac
flow by as a river flows by, you will not be able to hn mot ky thuat nh the, ngi ta se thay rang
hold it back, you will be incapable of living the sau khi ngo ao th toa thien se khong con can
future when it has become the present. Joy and thiet na. Nhng chnh ao Nguyen a ch ro rang
peace are the joy and peace possible in this very ngc lai mi ung, CANG CHNG NGO SAU
moment of sitting. If you cannot find it here, you CANG THAY CAN THC HANH. ay la
wont find it anywhere else. Dont chase after phng phap tu thien nh da tren kinh ien ai
your thoughts as a shadow follows its object. Dont Tha. Thien ai Tha la loai thien on ngo hay
run after your thoughts. Find joy and peace in this thng tha thien. Thien ai Tha nhan manh:
very moment. Ai cung co the thien nh, i en ai ngo va at
Thien Duyet Thc: Sc manh nuoi dng tam thanh Phat Qua.Great Vehicle Zen, this is a
thc cua Thien, khi nhap vao thien nh th than truly Buddhist Zen, for it has its central purpose,
tam nhe nhang khoan khoai giup trng dng seeing into your essential nature and realizing the
than the va hue mangThe nourishing powers way in your daily life. In the practice of
and the joy of the mystic trance of Zen. Mahayana Zen your aim in the beginning is to
Thien Duyet Vi Thc: Food of Bliss of awaken to your true-nature, but upon
MeditationLay s tham thien lam thc pham enlightenment you realize that meditation is more
Ngi Phat t chn thuan nen luon nh rang than a means to enlightenment. It is the
chung ta phai can at ti trnh o Thien duyet vi actualization of your true-nature. The object of the
 3942

Mahayana Zen is Awakening, it is easy to which runs along the longer sides of the Hall. The
mistakenly regard meditation as but a means. size of the "meditation tan" varies in different
However, any enlightened masters point out from meditation centers; however, the "meditation
the beginning that meditation is in fact the platform" is about eight feet wide and about one
actualization of the innate Buddha-nature and not foot high. At one end of the empty floor oblong in
merely a technique for achieving enlightenment. shape, which occupies the centre of the building
If meditation were no more than such a technique, between the "meditation tan," three stands the
it would follow that after awakening meditation shrine for Manjusri the Bodhisattva, which opens
would be unnecessary. But Tao-Yuan himself towards the front entrance. This centre-floor is
pointed out, precisely the reverse is true; THE used for a walking exercise called "Ching-hsing"
MORE DEEPLY YOU EXPERIENCE (kinhin), which consists in circulating in Indian file
AWAKENING, THE MORE YOU PERCEIVE along the "meditation tan." This is practiced at
THE NEED FOR PRACTICE. This is the method definite intervals during the meditation hours. This
of practicing meditation which is based on the walking helps to keep the monks' minds from
Mahayana Sutras. Mahayana Meditation is falling into a state of torpidity. The "meditation
considered as Instant Awakening Meditation, or tan" has a "tatami" floor, and a space of one
Supreme Meditation. Mahayana Meditation "tatami", about three by six feet, is allowed to
emphasizes: Everyone is able to meditate, is able each monk. This little space is for each monk his
to be awakened instantly and attain the "heaven and earth," for here he sleeps, sits,
Buddhahood. meditates, and does all other things permitted in
Thien an: Meditation platformMeditation the Hall. Whatever little belongs he has are kept
tanBen trong thien ng co nhng be goi la at the window-end of the "meditation tan," where
"thien an" chay doc theo thien ng. Kch c a low closet-like arrangement is provided along
cua "thien an" thay oi tuy theo thien ng; tuy the whole length of the "meditation tan." The
nhien, thng thng "thien an" rong khoang tam bedding is put away on the spacious shelf
bo va cao khoang mot bo. mot au cua san constructed overhead and concealed with a
trong trai va chiem phan gia cua toa kien truc. curtain.
mot au cua san trong trai va chiem phan gia cua Thien ao: ao phap Thien tongCon ng
toa kien truc. Gia cac "thien an" la ban th cua hay phng phap cua Thien tong. Theo thien s
Bo Tat Van Thu S Li, hng ra pha trc ca. D.T. Suzuki trong Thien Luan, Tap I, v sao Thien
San chnh c dung e tu tap kinh hanh, bao gom ao t nhan la trao truyen cot tuy cua Pha t giao la
viec i hang mot chung quanh "thien an." Kinh 'Tam an' thay v nhng tn vat hnh tng nh a
hanh c tu tap vao khoang trong nhat nh trong c chep gi lai bang van t, can tc bo nhng
nhng gi thiep tap. Cach i bo nay giup cho tam cai rm ra ap them vao va boc kn chan tinh
thc cua cac Thien Tang khong b ri vao hon than Phat giao lam cho cai sinh lc nguyen thuy
tram. "Thien an" co san trai chieu, va moi v cua no b che mat, va khien chung ta de lam nhan
Tang c mot khoang c mot tam chieu dai sau cai phu lam cai chanh. Thien co cai g quai an va
bo, ngang ba bo. Khoang khong gian cho moi v vo ly la khac, co the lam hoang s ngi mo ao
Tang chnh la khoang "tri at' cua rieng v ay, chap theo kinh sach cua th Phat giao nhan la
bi v ay v Tang ngu, thien nh, va lam nhng nguyen thuy, khien ho phai tuyen bo "Thien Tong
viec c cho phep trong Thien ng. Bat c vat phi Phat giao", o ch la mot bien trang bat thng
s hu nho nao v Tang co eu c gi pha cua Phat giao. Chang han, ho con biet ngh phai
cuoi "thien an," gan ca so, ni co mot cai ngan lam sao ve nhng cau noi nh the nay oc c
giong nh tu ng quan ao doc theo suot chieu dai trong bo Nam Tuyen Luc. Quan Thai Thu Ky
cua "thien an." Men goi chan chieu eu c cat Chau hoi Ngu To Hoang Nhan tai sao trong so o
vao ngan rong xay pha tren au va co man che chung nam tram ngi. Ngai lai chon Hue Nang
The interior of the Meditation Hall is furnished truyen y bat lam to th sau. Hoang Nhan ap:
with raised platforms called "meditation tan" "Bon tram chn mi chn ngi kia eu hieu Phat
 3943

phap, ch co Hue Nang la khong hieu. Nang khong as the Buddha appears on earth, words come into
phai la ngi co the o c bang khuon thc existence, hence our clinging to signs... And thus
thng cua the nhan, nen ao phap c trao cho as we now so firmly take hold of words, we limits
Nang." Va ay la li bnh cua Nam Tuyen: " ourselves in various ways, while in the Great Way
thi ai 'kiep khong' tuyet khong co danh t. Phat there are absolutely no such things as ignorance or
va xuat the lien co danh t, nen ngi i bam holiness. Everything that has a name thereby
vu vao tng. a ao tuyet khong pham Thanh. limits itself. Therefore, the old master of Chiang-
Pham co danh t at ket gia gii han. Do o, Lao hsi declared that 'it is neither mind, nor Buddha,
Tuc Giang Tay noi 'Chang phai tam, chang phai nor a thing.' It was in this way that he wished to
Phat, chang phai vat,' nham ch ng ngi i guide his followers, while those days they vainly
sau hanh s. Ngi hoc ao i nay khoac len lp endeavor to experience the Great Way by
ao, da vao ngi, chap vao tam, th co can d hypostatizing such an entity as mind. If the Way
vao au? Neu c chap theo vay ma lam th phong could be mastered in this manner, it would be well
gap Phat Di Lac ra i van b ot chay tan tanh, for them to wait until the appearance of Maitreya
lam sao at c t do? o chung cua Ngu To Buddha, which is said to be at the end of the
Hoang Nhan co nam tram ngi, tr Hue Nang ra, world, and then to awaken the enlightenment-
ai cung thong hieu Phat phap. Nang qua la mot c thought, How could such ones ever hope for
s ky ac ch co mot ch khong co hai, v Nang spiritual freedom? Under the fifth patriarch, all of
chang hieu Phat phap. Nang ch hieu ao, ngoai his five hundred disciples, except one Hui-neng,
ra khong hieu g khac."The way or method the understood Buddhism well. The lay-disciple,
Zen sect. According to Zen master D.T. Suzuki in Neng, was quite unique in this respect, for he did
Essays in Zen Buddhism, First Series (p.39), Zen not at all understand Buddhism. He understood the
that it transmits the essence of Buddhism and not Way only and no other thing."
its formulated articles of faith as are recorded in Thien au: Jantu (skt)Thien auThien
letters, it is necessary to strip the spirit of auChung sanhAll living beingsHuman
Buddhism of all its outer casings and appendages, beingsChung sanhSee Than Thc.
which, hindering the working of its original life- Thien au: See Thien au.
force, are apt to make us take the unessetial for Thien nh: Dhyana and Samadhi (skt)
the essential. There is something in Zen so bizarre AbsorptionThe mind of DhyanaThien na dch
and even irrational as to frighten the pious literary la t duy. T duy trong coi sac gii th goi la
followers of the so-called primitive Buddhism and thien. Thien theo tieng Phan la Dhyana. nh theo
to make them declare that Zen is not Buddhism tieng Phan la Samadhi. nh bao trum toan bo boi
but a Chinese anomaly (strangeness) of it. What, canh cua Thien, e tam chuyen chu vao mot oi
for instance, would they really make out of such tng ma at ti trang thai tch tnh khong tan
statements as follows: In the sayings of Nan- loan. Thien la mot yeu to cua nh; tuy nhien, ca
ch'uan we read that, when T'sui, governor of Ch'i hai t c dung gan nh lan lon vi nhau. Thien
District, asked the Fifth Patriarch of the Zen sect, la thuat ng Trung Hoa, do t tieng Phan
that is, Hung-jen, how it was that while he had Dhyana ma ra. Thien Na ch s tap trung tinh
five hundred followers, Hui-neng, in preference to than va s tnh tam, trong o moi s phan biet nh
all others, was singled out to be given the nguyen eu bien mat. Tnh l la lam vang lang
orthodox robe of transmission as the sixth dong suy tng. Thien Na la Ba La Mat th nam
patriarch, the fifth patriarch replied: "Four trong luc o Ba La Mat (thc tap thien na e c
hundred and ninety-nine out of my disciples tr hue Bat Nha), trong o tat ca moi bien biet
understand well what Buddhism is, except of Hui- gia chu the va oi tng, gia that va gia, eu b
neng. He is a man not be measured by an ordinary xoa bo. Chan la ch tng ng gan nhat cua
standard. Hence the robe of faith was handed over Hoa ng cho ch Dhyana trong Phan ng, co
to him." On this comments Nan-ch'uan: "In the ngha la tnh l. Tnh l hay nh ch cac t tng
Age of Void there are no words whatever; as soon khac, ch chuyen chu suy ngh vao mot canh.

Thien la mot trng phai phat trien tai ong A,
nhan manh en vo niem, hieu thang thc chat cua
van hu. Ch Thien c dch t Phan ng
Dhyana. Dhyana dung e ch mot trang thai tnh
l at c bi buong bo. Thien dung e lam lang
du va loai bo luyen ai, han thu , ganh ghet va si
me trong tam chung ta hau at c tr tue sieu
viet co the dan ti ai giac. Thc tap thien co the
dan en nh. Theo dau tch ngc ve thi mot v
s An o ten la Bo e at Ma, ngi a du hanh
sang Trung quoc vao au the ky th sau. Ngi ta
tin rang ong la v to th 28 cua dong Thien An
o va la v to au tien cua dong Thien Trung
Quoc. Trng phai nay nhan manh en thien, va
mot vai trng phai con dung nhng li noi b an
(cong an) nham anh bai loi suy ngh bang nhan
thc hay quan niem, va ho tr thc chng chan ly.
Khi nhn lai nguon goc cua Thien, chung ta thay
rang ngi sang lap that s cua Thien khong ai
khac hn la c Phat. Qua quan tng noi tai ma
c Phat at c chanh ang chanh giac va do
o tr thanh bac Giac Gia, v Chua cua Tr Tue va
T Bi. Trong ao Phat co nhieu phng phap tu
tap va thien nh la mot trong phng phap chnh
va quan trong nhat cua Phat giao. Theo lch s
Phat giao th c Thch Ton T Phu cua chung ta
a at c qua v Vo Thng Chanh ang Chanh
Giac sau nhieu ngay thang toa thien di coi Bo
e. Hn 25 the ky ve trc chnh c Phat a day
rang thc tap thien la quay tr lai vi chnh mnh
hau tm ra chan tanh cua mnh. Chung ta khong
nhn len, khong nhn xuong, khong nhn sang ong
hay sang tay, hay bac hay nam; chung ta nhn lai
chnh chung ta, v chnh trong chung ta va ch
trong o thoi la trung tam xoay chuyen cua ca vu
tru. Mai en ngay nay, chung ta van con knh th
Ngai qua hnh anh toa thien lang sau trong chanh
nh cua Ngai. Thien tong c truy nguyen t
thi c Phat lang le a len mot canh sen vang.
Luc ay hoi chung cam thay boi roi, duy ch co
Ngai ai Ca Diep hieu c va mm ci. Cau
chuyen nay ngam noi len rang yeu ch cua Chanh
Phap vt ngoai ngon ng van t. Trong nha
Thien, yeu ch nay c ngi thay truyen cho e
t trong giay phut xuat than, xuyen pha bc tng
tri kien han hep thong thng cua con ngi. Yeu
ch ma Ngai ai Ca Diep nhan hieu a c
truyen tha qua 28 v to An o cho en to Bo e
3944
at Ma. To Bo e at Ma la mot thien s An o
co ch hng phung hanh theo kinh Lang Gia, mot
ban kinh cua tong Du Gia. Ngai du hoa sang
Trung Quoc vao nam 470 va bat au truyen day
Thien tai ay. Sau o Thien tong lan toa sang
Trieu Tien va Viet Nam. en the ky th 12 Thien
tong pho bien manh me va rong rai Nhat Ban.
Thien theo tieng Nhat la Zen, tieng Trung Hoa la
Chan, tieng Viet la Thien, va tieng Sanskrit la
Dhyana co ngha la nhat tam tnh l. Co nhieu
dong Thien khac nhau tai Trung Hoa, Nhat Ban va
Viet Nam, moi truyen thong eu co lch s va
phng thc tu tap cua rieng mnh, nhng tat ca
eu cho rang mnh thuoc dong thien bat au t
c Phat Thch Ca Mau Ni. Thien s cho rang
c Phat a truyen lai tinh tuy cua tam giac ngo
cua Ngai cho e t la Ca Diep, roi ti phien Ca
Diep lai truyen tha cho ngi ke tha. Tien trnh
nay tiep tuc qua 28 v to An o cho en to Bo e
at Ma, ngi a mang Thien truyen tha vao
Trung Hoa. Tat ca nhng v ao s An o va
Trung Hoa thi trc eu la nhng v Thien s.
Thien la mot trong nhng phap mon ma c Phat
truyen giang song song vi gii luat, bo th, nhan
nhuc va tr tue. Mot so hanh gia muon lap phap
mon Thien lam cot loi cho viec tu tap nen Thien
tong dan dan c thanh hnh. Nguyen ly can ban
cua Thien tong la tat ca chung sanh eu co Phat
tanh, tc la hat giong Phat ma moi ngi t co san.
Nguyen ly nay c mot so Thien s trnh bay qua
cau Tat ca chung sanh eu a la Phat, nhng ch
v nhng tam thai nhieu loan va nhng chng
ngai phap ang con che m tam thc ma thoi. Nh
vay cong viec cua thien gia ch la nhan ra tanh
Phat va e cho tanh Phat ay phat hao quang xuyen
vt qua nhng chng ngai phap. V tien e c
ban e chng at qua v Phat, tc la chung t Phat
a nam san trong moi ngi roi nen Thien tong
nhan manh en viec thanh Phat ngay trong kiep
nay. Cac v Thien s tuy khong phu nhan giao ly
tai sanh hay giao ly nghiep bao, nhng khong
giang giai nhieu ve nhng giao ly nay. Theo
Thien tong, ngi ta khong can phai xa lanh the
gian nay e tm kiem Niet Ban mot ni nao
khac, v tat ca chung sanh eu co san Pha t tanh.
Hn na, khi ngi ta chng ngo c tanh khong
th ngi ta thay rang sinh t va Niet Ban khong
khac nhau. Thien tong nhan thc sau sac nhng

gii han cua ngon ng va tin chac rang cong phu
tu tap co chieu hng vt qua pham vi dien at
cua ngon ng. Hanh thien la quay tr lai trong
mnh hau tm ra chan tnh cua chnh mnh. Chung
ta khong nhn len, khong nhn xuong, khong nhn
sang ong hay sang tay, sang bac hay sang nam;
ma la nhn lai chnh chung ta, v chnh trong
chung ta va ch trong o thoi mi la trung tam
xoay chuyen cua ca vu tru. V vay Thien tong ac
biet nhan manh en viec thc nghiem va khong
at trong tam vao viec hieu biet suong. Do o nen
vi ngi tu Thien th ieu quan trong trc tien la
phai gan bo vi mot v Thien s co nhieu kinh
nghiem. Bon phan cua v Thien s la a thien
sinh i ngc tr lai cai thc tai hien tien bat c
khi nao tam t cua thien sinh con dong ruoi vi
nhng khai niem co san. Hieu theo ngha nay,
Thien la mot ton giao mang hoc thuyet va cac
phng phap nham muc ch a ti cho nhn thay
c ban tnh rieng cua chung ta, va ti giac ngo
hoan toan, nh c Phat Thch Ca Mau Ni a trai
qua di coi Bo e sau mot thi ky thien nh
manh liet. Hn bat c mot phai Phat giao nao,
Thien at len hang au s the nghiem ai giac va
nhan manh ti tnh vo ch cua cac nghi le ton giao.
Con ng ngan hn nhng gay go trong tu hanh
la toa thien. Nhng ac trng cua Thien co the
tom tat bang bon nguyen ly sau ay: Giao ngoai
biet truyen; bat lap van t; trc ch nhan tam; kien
tanh thanh Phat. Theo quan iem b truyen: Thien
khong phai la mot ton giao, ma la mot nguon goc
khong the xac nh c va khong the truyen thu
c. Ngi ta ch co the t mnh the nghiem.
Thien khong mang mot cai ten nao, khong co mot
t nao, khong co mot khai niem nao, no la nguon
cua tat ca cac ton giao, va cac ton giao ch la
nhng hnh thc bieu hien cua cung mot s the
nghiem giong nhau. Theo ngha nay, Thien khong
lien he vi mot truyen thong ton giao rieng biet
nao, ke ca Phat giao. Thien la s hoan thien
nguyen lai cua moi s vat va moi thc the, giong
vi s the nghiem cua tat ca cac ai Thanh, cac
nha hien triet va cac nha tien tri thuoc tat ca moi
ton giao, du co dung nhng ten goi khac nhau en
may e ch s the nghiem ay. Trong Phat giao,
ngi ta goi no la s ong nhat cua Sanh t va
Niet ban. Thien khong phai la mot phng phap
cho phep i en s giai thoat oi vi mot ngi
3945
song trong vo minh, ma la bieu hien trc tiep, la
s cap nhat hoa s hoan thien von co trong tng
ngi bat c luc nao. Theo quan iem cong
truyen: Thien la mot phai cua Phat giao ai Tha,
phat trien cac the ky th sau va th bay, nh s
hoa tron Phat giao Thien do to Bo e at Ma du
nhap vao Trung Quoc va ao giao. Tuy nhien,
theo cac truyen thong Phat giao, co nam loa i
Thien khac nhau: Ngoai ao Thien, Pham phu
Thien, Tieu Tha Thien, ai Tha Thien, va Toi
thng tha Thien. Thien ngoai ao gom nhieu
loai khac nhau. Chang han nh Thien C oc
giao, thien thieng lieng va thieu sieu viet, van
van. Pham phu thien la s tap trung tinh than en
cho sau xa, van ong the duc the thao, tra ao
thien, va nhng nghi thc khac. Tieu tha thien la
quan tam vo thng, quan than bat tnh va quan
phap vo nga. Thien ai tha la a) quan phap sanh
diet la t tanh cua ch phap; b) quan s that ve cai
g thuoc ve hnh tng ben ngoai eu h doi
khong that; c) quan s hien hu, khong va trung
ao; d) quan that tng cua cua moi hien tng; e)
quan s tham nhap ho tng qua lai cua moi hien
tng; f) quan moi hien tng t chung la tuyet
oi. Tat ca sau phap quan nay tng ng vi li
Phat day trong Kinh Hoa Nghiem: Neu ban muon
biet ro tat ca ch Phat ba i qua kh, hien tai va
v lai, th ban nen quan tanh cua phap gii la tat ca
ch do tam tao ma thoi. Toi thng tha Thien
c chia ra lam ba loai: Ngha Ly Thien, Nh Lai
Thien va To S Thien. Trong Kinh Phap Cu, c
Phat day: Tu Du-gia th tr phat, bo Du-gia th tue
tieu. Biet ro hay le nay the nao la ac that, roi no
lc thc hanh, se tang trng them tr tue (282).
Gn gi tay chan va ngon ng, gn gi cai au cao,
tam men thch thien nh, rieng mot mnh, thanh
tnh va t biet ay u, ay la bac Ty kheo (362).
Nay cac Ty Kheo, hay mau tu thien nh! Ch
buong lung, ch me hoac theo duc ai. ng i
en khi nuot hn sat nong, mi an nan than th
(371). Ai nhap vao thien nh, an tru cho ly tran,
s tu hanh vien man, phien nao lau dt sach,
chng canh gii toi cao, Ta goi ho la Ba -la-mon
(386).Dhyana is considered meditating.
Meditation in the visible or known is called
Dhyana. Dhyana is Meditation (Zen), probably a
transliteration. Meditation is an element of
Concentration; however, the two words (dhyana
 3946
and samadhi) are loosely used. Chan-na is a
Chinese version from the Sanskrit word Dhyana,
which refers to collectedness of mind or
meditative absorption in which all dualistic
distinctions disappear. The fifth paramita (to
practice dhyana to obtain real wisdom or prajna).
In dhyana all dualistic distinctions like subject,
object, true, false are eliminated. Chan is a
Chinese most equivalent word to the Sanskrit
word Dhyana, which means meditation. To
enter into meditation. A school that developed in
East Asia, which emphasized meditation aimed at
a non-conceptual, direct understanding of reality.
Its name is believed to derive from the Sanskrit
term Dhyana. Dhyana is a general term for
meditation or a state of quietude or equanimity
gained through relaxation. To meditate, to calm
down, and to eliminate attachments, the aversions,
anger, jealousy and the ignorance that are in our
heart so that we can achieve a transcendental
wisdom which leads to enlightenment. It traces
itself back to the Indian monk named
Bodhidharma, who according to tradition travelled
to China in the early sixth century. He is
considered to be the twenty-eighth Indian and the
first Chinese patriarch of the Zen tradition. The
schools primary emphasis on meditation, and
some schools make use of enigmatic riddles called
kung-an, which are designed to defeat
conceptual thinking and aid in direct realization of
truth. When looking into the origins of Zen, we
find that the real founder of Zen is none other than
the Buddha himself. Through the practice of
inward meditation the Buddha attained Supreme
Enlightenment and thereby became the
Awakened One, the Lord of Wisdom and
Compassion. In Buddhism, there are many
methods of cultivation, and meditation is one of
the major and most important methods in
Buddhism. According to the Buddhist History, our
Honorable Gautama Buddha reached the Ultimate
Spiritual Perfection after many days of meditation
under the Bodhi Tree. The Buddha taught more
than 25 centuries ago that by practicing Zen we
seek to turn within and discover our true nature.
We do not look above, we do not look below, we
do not look to the east or west or north or south;
we look into ourselves, for within ourselves and
there alone is the center upon which the whole
universe turns. To this day, we, Buddhist followers
still worship Him in a position of deep meditation.
Zen is traced to a teaching the Buddha gave by
silently holding a golden lotus. The general
audience was perflexed, but the disicple
Mahakasyapa understood the significance and
smiled subtly. The implication of this is that the
essence of the Dharma is beyond words. In Zen,
that essence is transmitted from teacher to disciple
in sudden moments, breakthroughs of
understanding. The meaning Mahakasyapa
understood was passed down in a lineage of 28
Indian Patriarchs to Bodhidharma. Bodhidharma,
an Indian meditation master, strongly adhered to
the Lankavatara Sutra, a Yogacara text. He went
to China around 470 A.D., and began the Zen
tradition there. It spread to Korea and Vietnam,
and in the 12th century became popular in Japan.
Zen is a Japanese word, in Chinese is Chan, in
Vietnamese is Thien, in Sanskrit is Dhyana
which means meditative concentration. There are
a number of different Zen lineages in China,
Japan and Vietnam, each of it has its own
practices and histories, but all see themselves as
belonging to a tradition that began with
Sakyamuni Buddha. Zen histories claim that the
lineage began when the Buddha passed on the
essence of his awakened mind to his disciple
Kasyapa, who in turn transmitted to his successor.
The process continued through a series of twenty-
eight Indian patriarchs to Bodhidharma, who
transmitted it to China. All the early Indian
missionaries and Chinese monks were meditation
masters. Meditation was one of many practices the
Buddha gave instruction in, ethics, generosity,
patience, and wisdom were others, and the Chan
tradition arose form some practitioners wish to
make meditation their focal point. An underlying
principle in Zen is that all being have Buddha
nature, the seed of intrinsic Buddhahood. Some
Zen masters express this by saying all beings are
already Buddhas, but their minds are clouded over
by disturbing attitudes and obscurations. Their job,
then, is to perceive this Buddha nature and let it
shine forth without hindrance. Because the
fundamental requirement for Buddhahood,
Buddha nature, is already within everyone, Zen
 3947
stresses attaining enlightenment in this very
lifetime. Zen masters do not teach about rebirth
and karma in depth, although they accept them.
According to Zen, there is no need to avoid the
world by seeking nirvana elsewhere. This is
because first, all beings have Buddha-nature
already, and second, when they realize emptiness,
they will see that cyclic existence and nirvana are
not different. Zen is accurately aware of the
limitations of language, and gears its practice to
transcend it. When we practice meditation we
seek to turn to within and to discover our true
nature. We do not look above, we do not look
below, we do not look to the east or to the west, or
to the north, or to the south; we look into
ourselves, for within ourselves and there alone is
the center upon which the whole universe turns.
Experience is stressed, not mere intellectual
learning. Thus, associating with an experienced
teacher is important. The Zen teachers duty is to
bring the students back to the reality existing in
the present moment whenever their fanciful minds
get involved in conceptual wanderings. In this
sense, Chan is a religion, the teachings, and
practices of which are directed toward self-
realization and lead finally to complete
awakening or enlightenment as experienced by
Sakyamuni Buddha after intensive meditative
self-discipline under the Bodhi-tree. More than
any other school, Chan stresses the prime
importance of the enlightenment experience and
the useless of ritual religious practices and
intellectual analysis of doctrine for the attainment
of liberation. Chan teaches the practice of sitting
in meditative absorption as the shortest, but also
steepest, way to awakening. The essential nature
of Chan can be summarized in four short
statements: Special transmission outside the
orthodox teaching; nondependence on sacred
writings; direct pointing to the human heart;
leading to realization of ones own nature and
becoming a Buddha. Esoterically regarded, Chan
is not a religion, but rather an indefinable,
incommunicable root, free from all names,
descriptions, and concepts, that can only be
experienced by each individual for him or herself.
From expressed forms of this, all religions have
sprung. In this sense, Chan is not bound to any
religion, including Buddhism. It is the primor-dial
perfection of everything existing, designated by
the most various names, experienced by all great
sages, and founders of religions of all cultures and
times. Buddhism has referred to it as the identity
of Samsara and Nirvana. From this point of view,
Chan is not a method that brings people living in
ignorance to the goal of liberation; rather it is the
immediate expression and actualization of the
perfection present in every person at every
moment. Exoterically regarded, Zen, or Chan as
it is called when referring to its history in China, is
a school of Mahayana Buddhism, which
developed in China in the 6th and 7th centuries
from the meeting of Dhyana Buddhism, which was
brought to China by Bodhidharma, and Taoism.
However, according to Buddhist traditions, there
are five different kinds of Zen: Outer Path Zen,
Common Peoples Zen, Hinayana Zen, Mahayana
Zen, and Utmost Vehicle Zen. Outer Path Zen:
Outer Path Zen includes many different types of
meditation. For example, Christian meditation,
Divine Light, Transcendental Meditation, and so
on. Common Peoples Zen: Common Peoples
Zen is concentration meditation, Dharma Play
meditation, sports, the tea ceremony, ritual
ceremonies, etc. Hinayana Zen: Hinayana Zen is
insight into impermanence, impurity, and non-self.
Mahayana Zen: Mahayana Zen a) insight into the
existence and nonexistence of the nature of the
dharmas; b) insight into the fact that there are no
external, tangible characteristics, and that all is
empty; c) insight into existence, emptiness, and
the Middle Way; d) insight into the true aspect of
all phenomena; e) insight into the mutual
interpenetration of all phenomena; f) insight that
sees that phenomena themselves are the Absolute.
These six are equal to the following statement
from the Avatamsaka Sutra: If you wish
thoroughly understand all the Buddhas of the past,
present, and future, then you should view the
nature of the whole universe as being created by
the mind alone. Utmost Vehicle Zen: Utmost
Vehicle Zen, which is divided into three types:
Theoretical Zen, Tathagata Zen, and Patriarchal
Zen. In the Dharmapada Sutra, the Buddha taught:
From meditation arises wisdom. Lack of
meditation wisdom is gone. One who knows this
 3948

twofold road of gain and loss, will conduct himself ay la mot trong nam th bat kha t nghThe
to increase his wisdom (Dharmapada 282). He concentration power of a zen practitioner is
who controls his hands and legs; he who controls inconceivable. According to the Sastra on the
his speech; and in the highest, he who delights in Prajna-Paramita Sutra, there are five
meditation; he who is alone, serene and contented inconceivable or thought-surpassing or beyond
with himself. He is truly called a Bhikhshu mentation thingsSee Ngu Bat Kha T Ngh.
(Dharmapada 362). Meditate monk! Meditate! Be Thien nh Cc Tnh: Thien nh thanh tnh cc
not heedless. Do not let your mind whirl on oUtmost quiescence, or mental repose,
sensual pleasures. Dont wait until you swallow a meditation, trence.
red-hot iron ball, then cry, This is sorrow! Thien nh ao: Bhavana-marga (skt)Path of
(Dharmapada 371). He who is meditative, meditationCon ng th t trong nam con
stainless and secluded; he who has done his duty ng i en Phat qua, trong giai oan nay hanh
and is free from afflictions; he who has attained gia giai tr hoan toan nhng dau hieu vi te cua
the highest goal, I call him a Brahmana phien nao, cho chung khong con tai xuat hien na.
(Dharmapada 386). Giai oan nay chuan b cho giai oan ke tiep, tc
Thien nh Ba La Mat: Samadhindriya (skt) la vo hoc ao, trong o hanh gia hoan tat tu tap
Dhyana-paramita (skt)Dhyana-perfection va tr thanh PhatFourth of the five paths to
Transcendental meditationThien Ba La Mat co Buddhahood, in which the meditator is said to
ngha la ch tap trung vao mot canh. Trong Phat remove the subtlest traces of afflictions so
giao, thien chiem mot v tr toi quan trong, v thoroughly that they will never reappear. This
chnh nh thc hanh thien ma chung ta at c s prepares one of the next phase, the path of no
an on va giac ngo. Nhng mo ta ve thien c ghi more learning (Asaiksa-marga), in which one
chep trong cac kinh Phat co xa khong nhieu th t completes the training and becomes a Buddha.
eu y c vao nhng phng phap ma c Phat a The meditator also depends his or her familiarity
x dung e chng at s giac ngo va Niet Ban cua with meditation on emptiness (sunyata), which
Ngai, cung nh da vao kinh nghiem rieng cua was directly perceived on the previous level, the
Ngai ve s phat trien tinh than. Thien nh Ba La path of seeing (Darsana-marga).
Mat la ca ngo i vao hao quang ch phap, v nh Thien nh o: Dhyana paramita (skt)
o ma chung ta at en nh tnh cung nh nhng Perfection of the meditationSee Thien nh Ba
noi lc tham dieu, va cung nh o ma chung ta co La Mat.
the day do va hng dan nhng chung sanh co tam Thien nh Kien Co: Thi ky th nh trong "Ngu
tr tan loanTranscendental meditation means Ngu Bach Nien" sau thi c Phat. Trong nam
focusing our minds on one point. In Buddhism, tram nam th nh Phat t tu thien nh mot cach
meditation occupies the most important role, for it kien coThe second period of the five five-
is in and through meditation one can attain hundred-year periods, after the Buddhas death,
enlightenment and supreme security from Buddhist practitioners steadfastly practice
bondage. Expositions of meditation as it is handed meditationSee Ngu Ngu Bach Nien.
down in the early Buddhist writings are more or Thien nh Kien Co Thi: Thi ky Thien nh
less based on the methods used by the Buddha for Kien CoThe period of strong meditationSee
his own attainment of enlightenment and Nirvana Ngu Ngu Bach Nien.
and his personal experience of mental Thien nh Lc: Power of meditation.
development. Dhyana paramita is a gate of Thien nh Thien Tue Giac: Calm meditation
Dharma-illumination; for with it, we accomplish and insight meditationThien cua Phat giao da
all balanced states of dhyana and wonderfully tren 2 phng phap: vang lang hoac tnh tam, va
profound powers, and we teach and guide tue giac, ca hai eu la nhng phng tien thiet
distracted living beings. yeu tren con ng tien ti cham dt kho au.
Thien nh Bat Kha T Ngh: nh lc cua Thien tnh tam nham vao viec at c s vang
Thien gia la bat kha t ngh. Theo Tr o Luan, lang va tap trung nh lc va nang cao nhan thc
 3949

ve e muc thien en mot iem tru tng. Tat ca tr tan loan. Theo Kinh Phap Bao an, Luc To
nhng chng ngai tinh than a c loai tr, khoi day: "Hi cac thien hu, thien quan va tr hue
tam hoa nhap vao mot y tng tru tng cua giong nhau cho nao? Giong ngon en va anh sang
e muc: s an nh nay c goi la dhyana toa ra. Co en la co anh sang, khong co en la
(thien nh gom tam lai), tieng Pali la Jhana, tieng khong co anh sang. en la ban the cua anh sang,
Trung Hoa la Chan, tieng Nhat la Zen va tieng anh sang la chc nang cua en. Nh the, tuy co
Viet la Thien. Nhng cong cu ho tr thien mang hai danh xng, thc chat, chung khong phai la hai.
lai nhng trang thai an nh khac nhau. Nhng Thien quan va tr hue la nh the."Dhyana and
ngi mi bat au hanh thien co the tap trung vao Prajna are gates of Dharma-illumination; for with
mot cai a co mau sac lam e muc tham thien, them, we accomplish all balanced states of dhyana
trong khi nhng ngi tien bo hn co the tap trung and wonderfully profound powers, and we teach
vao s tng niem en Phat. Muc ch cua thien and guide distracted living beings. According to
tue giac la nhan thc c tue giac (prajna). ieu the 'Flatform Sutra of the Sixth Patriarch', the
nay ngi ta se co the dan dan at c qua cac Sixth Ancestor Hui-neng taught: "Good friends,
trang thai an nh cua thien ch. Hanh gia tap how then are meditation and wisdom alike? The
trung s hieu biet sau sac vao 3 ac tnh cua the are like the lamp and the light it gives forth. If
tuc: vo thng, kho va vo ngaBuddhist there is a lamp there is light; if there is no lamp
meditation is based on two methods, calm there is no light. The lamp is the substance of
(samatha) and insight (vipasyana), both of which light; the light is the function of the lamp. Thus,
are necessary vehicles on the path to the although they have two names, in substance they
Cessation of Duhkha. Calm meditation aims at are not two. meditation and wisdom are also like
achieving calmness and concentration, and at this."
raising the perception of the meditational subject Thien nh Vang Sanh Niem: Quan Sat Mon
to the point of abstraction. After mental obstacles Meditation on the glories of the Pure Land.
have been eliminated, the mind absorbs itself Thien o: Thien sinhZen students.
into an abstract idea of the subject: this absorption Thien o: See Thien nh Ba La Mat.
is called dhyana (in Pali, jhana); in Chinese Thien on Ngo: Sudden-enlightened ZenPhap
Chan, in Japanese Zen, and in Vietnamese mon giup hanh gia tc th giac ngo. Phap mon nay
Thien. Different meditational aids give rise to thng lien he en tong Hoa Nghiem hay Thien
different mental absorptions. A beginner might tong (on giao khong dung ngon ng van t). Ly
concentrate on a colored disc, while a more thuyet giac ngo bat than do Thien Nam Tong chu
advanced practitioner could focus on reflecting the trng, ngc lai vi Thien Bac Tong hay phai ai
Buddha. The goal of insight meditation is to giac tuan t cua Tieu Tha. Trng phai nay do
realize wisdom. This is also acquired gradually Luc to Hue Nang, to th sau cua dong Thien trung
and ultimately achieved through the mental Hoa chu xng. on ngo danh cho nhng bac
absorptions of samatha meditation. The thng can thng tr. Khi cuoi cung hanh gia pha
practitioner aims to directly comprehend the three v c bc tng nhan thc va hot nhien tham
characteristics of the phenomenal world: nhap c vao y ngha cua thc tai. Trang thai
impermanence, duhkha and no-self. bung v ot ngot nay c goi la Ngo. Ngo la
Thien nh Tinh Tan: Dhyana and Virya (skt) mot kinh nghiem trc giac tham sau ch khong
Meditation balance and diligenceHai trong sau phai la cu canh cua t than, nhng no ch nham
Ba la matTwo of the six paramitas. giup hanh gia tiep tuc cong phu tu tap. Sau khi
Thien nh Tr Tue: Dhyana and Prajna (skt) ngo, hanh gia van can phai tiep tuc lam hien lo
Meditation and wisdomThien nh va tr tue la Phat tanh cua ban than. Mac du Thien tong noi ve
nhng ca ngo i vao hao quang ch phap, v nh on ngo nhng hnh nh hanh gia cung phai
o ma chung ta at en nh tnh cung nh nhng thanh tu nhng ao qua mot cach t t. Hot nhien
noi lc tham dieu, va cung nh o ma chung ta co ay la s sup o cua bc tng can tr cuoi cung
the day do va hng dan nhng chung sanh co tam e hanh gia kinh qua mot tue giac mi nguyen.
 3950

Thien phai c truyen t To Bo e at Ma. other proves that his Zen was in perfect accord
Theo Thien s D.T. Suzuki trong Thien Luan, Tap with Chinese psychology and modes of thinking.
I, s phan hoa di thi Ngu To Hoang Nhan Sudden-enlightened Zen is distinguished by four
thanh hai tong phai cua Hue Nang va Than Tu characteristics: It is not established by words; it is
giup c duyen cho Thien phat trien thuan tuy hn a special transmission outside the teachings; it
bang cach tc bo nhng yeu to khong can thiet, directly points to the human mind; and through it
hoac noi ung hn, nhng yeu to khong tieu hoa one sees ones own nature and becomes a
c. Rot cung phai Thien on ngo cua Hue Buddha.
Nang ton tai vt qua Than Tu, chng to Thien Thien on Ngo Theo Quan iem Cua Luc To
on Ngo ng hp mot cach tuyet hao nhat vi nep Hue Nang: on Giao theo quan iem cua Luc
tam ly va cam ngh cua ngi Trung Hoa. Thien To Hue Nang trong Kinh Phap Bao an, Pham
on ngo co bon ac tnh ac thu: Bat lap van t; th T, Luc To day: Nay thien tri thc, ngi tieu
giao ngoai biet truyen; trc ch nhan tam; kien can nghe phap mon on giao nay v nh la co cay,
tanh thanh PhatA teaching which enables one to coi goc cua no von nho, neu b ma to th eu nga
attain Enlightenment immediately. It is usually nghieng khong the nao tang trng c, ngi
associated with the Avatamsaka and Zen schools. tieu can lai cung nh vay, von khong co tr hue
Sudden teaching expounds the abrupt realization Bat Nha cung vi ngi ai tr khong sai biet,
of the ultimate truth without relying upon verbal nhn sao nghe phap ho khong the khai ngo? V do
explanations or progression through various stages ta kien chng nang, coi goc phien nao sau, v nh
of practice. The doctrine of Sudden am may ln che kn mat tri, neu khong co gio
Enlighenment (instantly to apprehend, or attain to thoi manh th anh sang mat tri khong hien. Tr
Buddha-enlightenment) associated with the Bat Nha cung khong co ln nho, v tat ca chung
Southern school of Zen in China, in contrast with sanh t tam me ngo khong ong, tam the ben
the Northern school of Gradual Enlightenment, ngoai thay co tu hanh tm Phat, cha ngo c t
or Hinayana or other methods of gradual tanh tc la tieu can. Neu khai ngo on giao khong
attainment. This school was founded by the sixth the tu ben ngoai, ch ni tam mnh thng khi
patriarch Hui-Neng. Immediate awakening or chanh kien, phien nao tran lao thng khong b
Immediate teaching or practice for awakening for nhiem tc la thay tanh. Nay thien tri thc, i sau
the advanced. When one finally breaks down a ngi c phap cua ta, em phap mon on giao
mental barrier and suddenly penetrates into the nay, oi vi hang ngi ong kien ong hanh phat
meaning of reality, the resulting experience is nguyen tho tr nh la th Phat, co gang tu than
called Sudden enlightenment. A deep intuitive khong dam lui sut th quyet nh vao qua v
experience such as sudden enlightenment is not Thanh, nhng phai truyen trao, t trc en gi,
a goal in itself, but rather is called to further tham truyen trao pho ch khong c dau kn
practice. After a sudden enlightenment, one still chanh phap. Neu khong phai la hang ong kien
needs to reveal ones Buddha nature even more. ong hanh, trong phap mon khac th khong c
Although Zen talks about sudden enlightenment, truyen trao, e lam ton hai ngi kia, cu canh vo
it seems like realizations are gained in a gradual ch, s ngi ngu khong hieu, che bai phap mon
manner. What is sudden is the collapsing of the nay roi tram kiep ngan i oan chung tanh
last barrier in a series and the experience of new Phat.SuddenTeachings according to the
insight. Zen sect transmitted from Bodhidharma. Sixth Patriarchs point of view. In the Dharma
According to Zen master D.T. Suzuki in the Jewel Platform Sutra, Chapter Four, the Sixth
Essays in Zen Buddhism, Book I, the Patriarch taught: Good Knowing Advisors, when
differentiation of two schools under the fifth people of limited faculties hear this Sudden
patriarch, by Hui-Neng and Shen-Hsiu, helped the Teaching, they are like the plants and trees with
further progress of pure Zen by eliminating shallow roots which, washed away by the great
unessential or rather undigested elements. rain, are unable to grow. But at the same time, the
Eventually the school of Hui-Neng survived the Prajna wisdom which people of limited faculties
 3951

possess is fundamentally no different from the Mac dau thien ng c xay dng theo phong
Prajna that men of great wisdom possess. Hearing cach truyen thong chac chan thuan li cho viec tu
this Dharma, why do they not become tap toa thien, nhng cac thien s khong ngt nhac
enlightened? It is because the obstacle of their i nhac lai rang khong can phai co mot khong gian
deviant views is a formidable one and the root of rieng biet va yen tnh e tu tap thien, dau nhng
their afflictions is deep. It is like when thick hoan canh nay la rat co ch va khong the thieu
clouds cover the sun. If the wind does not blow, c oi vi ngi mi tu tap thien. Trong Thien
the sunlight will not be visible. Prajna wisdom is ng, cac Thien Tang ngoi oi dien nhau doc
itself neither great nor small. Living beings differ theo an. Tuy nhien, phep tu tap cua phai Tao
because their own minds are either confused or ong th ngc lai: thay v ngoi oi dien nhau, cac
enlightened. Those of confused minds look Thien Tang ngoi theo hai day an song song, mat
outwardly to cultivate in search of the Buddha. nhn vao vach va hng lng vao nhau. Khi ho
Not having awakened to their self-nature yet, they khong lam viec ngoai tri, hay khi ho c phep
have small roots. When you become enlightened cham nom viec rieng cua mnh, chung ta luon thay
to the Sudden Teaching, you do not grasp onto the ho ngoi trong Thien ng. Hanh gia tu Thien
cultivation of external things. When your own nen luon nh rang Thien ng khong phai la ni
mind constantly gives rise to right views, cc lac hay la ni th gian ma la lo nung chay cac
afflictions and defilement can never stain you. me hoac ai ky cua chung ta. Chung ta can dung
That is what is meant by seeing your own nature. en cong cu nao? Ch mot thoi: chung ta thng
Good Knowing Advisors, those of future nghe noi en no nhng hiem khi dung en no; no
generations who obtain my Dharma, should take co ten goi la "Chu Tam." Thien s ao Nguyen
up this Sudden Teaching. The Dharma door a day: "Trai tim cua ban chnh la phong tap thien
including those of like views and like practice cua ban." Theo Thien s H Van trong H Van
should vow to receive and uphold it as if serving Phap Ng, Thien cua Thien tong la Vo Thng
the Buddhas. To the end of their lives they should Thien. Thien ng ma trong o hanh gia tu Thien
not retreat, and they will certainly enter the holy cua tong mon tu tap c goi la Bat Nha ng
position. In this way, it should be transmitted from hay cung goi la Tuyen Phat Trng. Cai phap ma
generation to generation. It is silently transmitted. hanh gia hoc trong o thay eu la vo vi phap, hay
Do not hide away the orthodox Dharma and do not la khong co tac vi, bi v khong co mot phap nao
transmit it to those of different views and different e ac, va cung khong mot phap nao e lam
practice, who believe in other teachings, since it Buddhist temple or Zen hall (room) or meditation
may harm them and ultimately be of no benefit. I hall of the Chan sect. In large temples, meditation
fear that deluded people may misunderstand and hall is a separate structure, where only meditation
slander this Dharma-door and, therefore will cut is practiced without any other ceremonies. The
off their own nature, which possesses the seed of size of the Zendo changes to accommodate the
Buddhahood for hundreds of ages and thousands Zen monks in the monastery. However, as this
of lifetimes. number does not usually exceed one hundred, so
Thien c: Li ton xng cac v Thien TangZen the size of the Zendo is to that extent limited.
virtues. Even though a meditation hall built in the tradition
Thien ng: Buddhist meditation hall (center) style is very conducive to the practice of sitting
Thien ng la mot can phong can nha ln trong meditation, Zen masters stress repeatedly that the
t vien hay thien vien. Tai cac chua ln, thng practice of Zen fundamentally does not require a
Thien ng la mot kien truc biet lap ch e thc special room in a private and quiet environment,
hanh toa thien, ch khong co cac nghi le khac. though such circumstances are naturally helpful
Kch c cua thien ng thay oi nham ap ng so and even indispensible for beginners in sitting
lng Tang s trong thien vien. Tuy nhien, thng meditation. In the Zendo all the monks sit facing
th so Tang s trong cac thien vien t hn mot tram one another along the "tan". The practice of the
v nen kch thc cua thien ng cung gii han. Soto School, however, is just the opposite: instead
 3952

of facing one another the monks of one "tan" sit con nh me. Neu no lc en ky cung va kiet lc
with their backs turned against those of the nh the, chac chan thi c se en khi y ngha cua
opposite "tan". When they are not actually cong an soi to tren mnh. Tr phi hanh gia suy
engaged in outdoor work, or when they are niem ben trong va no lc e the nhan chan ly
permitted to look after their personal affairs, they trong ay ch hoc nhieu kinh ien khong thoi se
are inevitably found sitting in meditation in their chang co li ch g cho s an lac tam linh ca. Cung
Zendo. Zen practitioners should always remember nh chim lu lo trong mua xuan va nhng con
that a zendo is not a place for bliss and relaxation, trung ca hat nhng em thu, chang co ngha ly g
but a furnace room for the combustion of our ngoai viec lam on ca. Khong the oc kinh nh vay
egoistic delusions. What tools do we need to use? c. Khi viec hoc cua hanh gia cha hoan toan
Only one. We've all heard of it, yet we use it very hp ieu vi chan ly, no co the ong gop cho tieng
seldom. It's called "attention." Zen master Dogen tam cua hanh gia nh mot hoc gia uyen bac hay
once said: "Your own heart, that is the practice mot thuyet gia hung bien. Bat chap la hanh gia
hall." According to Zen Master Hsu-Yun in the xuat sac cach may tren mat nay, no cung giong
Discourses of Zen Master Hsu-Yun, the Ch'an of nh ve xe ay cua mnh bang son ma thoi." That
the Ch'an School is the highest, the supreme vay, hanh gia tu Thien nen luon nh phai tu tap
Ch'an, different from all the others. The ch khong nen ch ham me hoc hoi van hoc the
Meditation Hall in which Zen practitioners are tuc hay bac hoc ma thoi. V neu lam nh vay th
practicing is called the Hall of Prajna, or the Area cung giong nh viec cat mot cuc at set bang mot
of Enlightenment. In this hall only the teaching of thanh gm bau: at set chang c bat c th g
Nothingness or the Dharma of Not-doing is goi la hu dung, trong khi o th thanh gm bau
studied. Because in reality there is nothing to be lai b h hong nang ne. Ngoai ra, trong quyen sach
done and nothing to be gained. nay con co mi li khuyen cua ngai Thoi An ve
Thien ng Noi: Ni hoi hop tam thi cua cac tu tap cong anThe Mirror for Zen Students was
Thien TangFloating zendosTemporary compiled in 1579 by Zen master t'ui-yin, a Korean
meeting places for Zen Monks. master during the Ming era. The book describes
Thien Gia: Thien TongThien Mon. fully the psychology of the koan exercise and was
1) Ngi tu thien: Meditator. summarized as follows: "What is required of Zen
2) Thien t hay thien vien: A Zen temple or devotees is to see into the phrase that lives and
monastery. not into the one which is dead. Try to search for
3) Gia nh cac mon o thien, thien tang, ni, va the sense of the koan you have, putting your
nhng tn o the tuc thuoc trng phai ln cua whole mental strength into the task like the
truyen thong thien chnh tong: The family of mother-hen sitting on her eggs, like a cat trying to
followers of Zen, the monks, nuns, and catch a rat, like a hungry one eagerly looking
laypersons belong to the great school of everywhere for food, like a thirsty one seeking for
authentic tradition of Zen. water, like a child thinking of its mother. If you
4) Thien Tong: The Chan Sect. exert yourself as seriously and as desperately as
Thien Gia Quy Giam: The Mirror for Zen that, the time will surely come when the sense of
StudentsThien Gia Quy Giam do thien s Thoi the koan will dawn upon you. Unless Zen
An, mot thien s ngi Trieu Tien thi nha Minh, practitioners reflect within and strive hard to
bien soan vao nam 1579. Quyen sach mo ta ay realize the truth of it, the mere learning of so
u ve tam ly cua viec thc tap cong an va c many sutras will be of no real avail to your
tom tat lai nh sau: "Ngi tu Thien can phai nhn spiritual welfare. It is like the birds chirruping in
vao cho song ong ch ng nhn vao cho chet. the springtime and the insects singing in the
Hay co tm hieu y ngha cong an cua mnh, ong autumn nights, they all have no meaning beyond
thi at het sc manh tinh than vao phan s nh mere making noise. The sutra-reading ought not
ga mai ap trng, nh chuot rnh meo, nh ngi be like this. When your study is not yet in
oi tm thc an, nh ke khat tm thc uong, nh complete tune with the truth, it may add to your
 3953

reputation as a learned scholar or an eloquent 1) Phap thien i bo: Thng la i bo ti lui doc
speaker. However much you, Zen practitioner, theo mot con ng nao oWalking
may excel in this, it is like painting your dirt- meditation, usually in the form of walking
carrier in vermillion." In fact, Zen practitioners back and forth along a certain path.
should always remember to practice and ought not 2) Hanh phap toa thien hay hanh nghi cua thien
be induced to study worldly or mere scholarly giaThe methods employed in meditation;
literature. Because if you only do the latter, it is the practices, or disciplines, of the Chan
like cutting a lump of clay with a precious sword: school.
the clay itself does not gain anything in the way of 3) Thien hanh (i ti i lui trong chanh niem):
its usefulness, while the sword is damaged beyond Cankrama (skt)Kinhin (jap)Zen walking
repairs. Besides, there are also ten advices between sitting periodsPratice of
regarding the Zen koan from Tui-YinSee Mi meditation while walking (pacing up and
Li Khuyen Ve Cong An Thien Cua Thoi An. down in mindfulness)Walking meditation
Thien Giao: Ngoai thi khoa thien toa chnh thc, hanh gia
1) Giao phap nha Thien: Giao thuyet xien dng co the thc hien thien hanh. Bc tng bc
tong ch nha Thien (trc ch nhan tam, kien that cham, hanh gia tap trung tam y vao tng
tanh thanh Phat)The teaching of the Chan c ong va cam tho trong cac ong tac nhac
(Zen) sect. chan len, i ti va at chan xuong. Thc ra,
2) Thien va Giao: Gufu-Shogyo-Zen (jap) trong tat ca cac ong tac hang ngay nh ngoi,
Thien Tong (bat lap van t, giao ngoai biet ng, nam, noi chuyen, an uong hay bat c
truyen) va Giao Tong (lay hoc va hieu lam th g, hanh gia phai co gang tnh thc tng
chnh yeu). T ng thien ch nhng bai tap hanh ong va bien co nho nhat. Bang cach tap
thien nham suy ngh ve nhng y tng trch ra trung tam y vao cac cam giac cua hi th
t cac hoc thuyet Phat giao chnh thong nh trong khi toa thien va vao tng c ong trong
tnh chat phu du cua van vat, h khong, hay khi hanh thien, hanh gia se nhan thc ro hn
vo nga (khong luyen chap vao cai Toi). T s phong phu cua tng giay tng phut trong
hnh thc thien nh truyen thong, thien rut ra hien tai. Hn na, s tap trung cua hanh gia
s tap luyen thien nh, loai bo moi s t bien giup hanh gia thoat khoi canh mong tng
tr tue ve cac quan niem ton giao, du thieng hao huyen va nhng niem tng a en tam
lieng va cao ca the may i na, nham giai thai nhieu loan. Tam thc trang thai tnh
thoat tinh than phu thuoc vao cac khuon uc lang, va hanh gia hoan toan chng nghie m
tinh thanThe esoteric tradition and the tng giay tng phut cua i songApart from
teaching of the scriptures. Zen expression for formal sitting meditation, one can perform
the style of meditation in which one thinks walking meditation. Walking very slowly, one
about orthodox doctrinal ideas, for example, concentrate on each movement and sensation
impermanence, emptiness, and egolessness. involved in lifting, moving, and placing the
Zen distinguishes true Zen practice from feet. In fact, in all daily actions sitting,
conventional style of meditation, ruling out standing, lying down, talking, eating or
preoccupation with religious notions, whatever, one tries to be aware of each
however, holy they may be, in order to free minute action and event. By focusing the
the mind from dependence on thinking. mind on the sensation of the breath in sitting
Thien Ha: 1) Thien nh c v nh dong song meditation and on each movement in walking
Thien dap tat la tam: The dhyana river, i.e. the meditation, one becomes more aware of the
mystic trance like a river extinguishes the fires of richness of the present moment. In addition,
the mind; 2) Song Ni Lien Thien chay ngang qua ones concentration is removed from the
Bo e ao Trang: The river Nairanjana daydreams and barrage of thoughts that feed
(Niladyan), which flows past Gaya. the disturbing attitudes. The mind remains
Thien Hanh: Cankamana (p)Cankramana (skt). tranquil, and one fully experiences every

event in life.
Thien Hoa: Tanh chat chuyen hoa cua Thien
The transforming character of Chan.
Thien Hoa: Thien Hoa GiaThien Hoa TBan
ong tu thien (li xng ho than tnh ao v)
Meditation-associates, or fellow monks.
Thien Hoa Gia: See Thien Hoa.
Thien Hoa T: See Thien Hoa.
Thien Hoa Nhat V: Hoi hoa va Thien co cung
mot tnh chat tot epPainting and Zen have the
same good nature.
Thien Hoc: Hoc ve ThienStudies of Zen.
Thien Ho Ly: Yako Zen (jap)Wild-fox Zen
See Ho Ly Thien.
Thien Hoi: Hoi HaPhap HoiPhap Tch Hoi
TrungThien TchSee Hoi Thng.
Thien Hue: Dhyana-prajna (skt)Dhyana-
wisdomThien nh va tr hue (y vao hai mon
nay th co the nhiep het thay cac hanh chng)
The mystic trance and wisdomSee Thien Tue.
Thien Ke: Dhyana-gatha (skt)Metrical hymn or
chant of ZenZen PoemZen StanzaZen
Verse.
Thien Khach: Zen guest.
Thien Va Kho Hanh: Zen And Ascetic
PracticesSee Kho Hanh Va Thien.
Thien Khong Phai La No Lc Phan Tch Va
Suy Dien: Not an Exercise in Analysis or
ReasoningThien tap khong phai la nhng no lc
phan tch va suy dien. Li gm phan tch va suy
dien ay khong co cho ng. Khi chung ta nau
nng chung ta can phai theo doi lo la ben di
cai noi. Khi nhng tia nang cua mat tri chieu roi
xuong tuyet, tuyet se tan chay. Khi mot con ga
mai ap trng, nhng con ga con se t t thanh hnh
cho en khi chung san sang mo be cai vo ben
ngoai e chui ra. o la nhng hnh anh co the
c em ra lam th du cho tac dung cua thien tap.
Thien tong cho rang s giai thoat khong the tm
thay trong viec nghien cu kinh sach. Tuy nhien,
ieu nay khong co ngha la Thien tong khong hoc
tap kinh sach Phat. Trai lai, nhng giao thuyet cua
ho dung en rat nhieu trch dan t kinh ien nh
Kinh Kim Cang va Kinh Lang Gia. Thien la mot
trong nhng phng cach ieu hoa than va tam tot
nhat. ieu than tc la lam cho than khong loan
ong. ieu tam la lam cho tam khong khi len
vong tng, ma thng thng thanh tnh. He tam
3954
thanh tnh th tan h khong va khap ca phap gii,
moi th eu nam trong t ta nh. T tanh bao ham
moi th, dung nap moi th, va chnh no la Phat
tanh xa nay cua mnh. V vay mon o cua Thien
tong tin chac rang viec nghien cu kinh sach ch
ong mot vai tro th yeu so vi s oi hoi ni
cong phu thien nh va chng ngo. That vay, tham
quyen cua Thien la kinh nghiem chnh thc, ch
khong phai la the quyen phi ly. Thai o cua thien
s oi vi e t lam lung tung oc gia Tay
phng, ngi ay b vng mac trong s la chon
gia mot the quyen phi ly han che t do va boc lot
oi tng mnh, va mot s bo mac khong co the
quyen nao ca. Thien tieu bieu mot hnh thc the
quyen khac, mot hnh thc the quyen hp ly. V
thay khong goi e t; ong khong muon g ni
ngi e t, du la muon ngi ay giac ngo; ngi
e t t y en, va t y i. Nhng v ngi e t
muon hoc hoi ni v thay, nen ngi ay phai nhan
s kien rang v thay la mot v thay, ngha la, v
thay biet ngi e t muon biet g, ma hien ngi
ay cha biet. oi vi v thay, khong co th g e
giai thch bang ngon ng, chang co g la mot giao
ly thieng lieng e giang day. Du nhan hay du choi
v thay, ngi e t van lanh 30 heo. ng c im
lang, ma cung ng ranh re. ong thi ac tnh
cua Thien s cung la s hoan toan thieu vang the
quyen phi ly cung nh s xac nhan manh me cai
quyen khong oi hoi kia, ma can nguon cua no la
kinh nghiem chnh thc The practice of
meditation is not an exercise in analysis or
reasoning. The sword of logic has no place in the
practice of awareness, concentration, and
understanding, and those of stopping and looking.
When we cook we must monitor the fire under the
pot. When the suns rays beat down on the snow,
the snow slowly melts. When a hen sits on her
eggs, the chicks inside gradually take form until
they are ready to peck their way out. These are
images which illustrate the effect of practicing
meditation. The Zen sect insists that salvation
could not be found by study of books. However,
this does not mean that Zen followers do not study
Buddhist books at all. On the contrary, their own
teachings are saturated with references to such
works as the Vajra-Sutra and the Lankavatara
Sutra, the two favorites of the Zen sect.
Meditation is one of the best methods to tame our

bodies and to regulate our minds. Taming the
body keeps it from acting in random, impulsive
ways. Regulating the mind means not allowing it
to indulge in idle thoughts, so it is always pure and
clear. Then wherever we go, to the ends of space
or the limits of the Dharma Realm, we are still
right within our self-nature. Our inherent nature
contains absolutely everything. Nothing falls
outside of it. It is just our fundamental Buddha-
nature. Thus, Zen followers strongly believe that
the study of sutras should play only a subordinate
role compared with the demands of dhyana and
spiritual realization. Indeed, the authority of Zen
is the genuine experience, not an irrational
authority. The attitude of the Zen master to his
student is bewildering to the modern Western
reader who is caught in the alternative between an
irrational authority which limits freedom and
exploits its object, and a laissez-faire absence of
any authority. Zen represents another form of
authority, that of rational authority. The master
does not call the student; he wants nothing from
him, not even that he becomes enlightened; the
student comes of his own free will, and he goes of
his own free will. But inasmuch as (because) he
wants to learn from the master, the fact has to be
recognized that the master is a master, that is, that
the master knows what the student wants to know,
and does not yet know. For the master there is
nothing to explain by means of words, there is
nothing to be given out as a holy doctrine. Thirty
blows whether you affirm or negate. Do not
remain silent, nor be discursive. The Zen master is
characterized at the same time by the complete
lack of irrational authority, the source of which is
genuine experience.
Thien Khong Phai La Triet Hoc Ly Thuyet
Khong Thc Tien: Zen Is Not So Much An
Unpractical Theoretical PhilosophyThien
khong phai la mot triet hoc ly thuyet e ban cai va
tranh luan suong, ma la mot ng loi hanh ong,
mot triet ly phai ng dung va thc hanh tng giay
phut trong i song hang ngay cua chung ta. e
at c kinh nghiem giac ngo, muc ch toi
thng cua nha Thien, can phai ngoi thien, nhng
toa thien khong thoi cha u. Thien quan c
dung e phat trien tr tue, nhng chung ta phai kha
d a ra mot bieu hien cu the ve cai tr tue nay,
3955
va e lam c viec nay, chung ta phai trau doi
chanh nghiep. Nhieu ngi ngh rang hanh gia tu
thien quay lng lai vi the gii e t chm mnh
trong thien nh tru tng. ay la mot quan niem
sai lam. Tu tap thien quan la bien cong phu toa
thien tr nen thanh phan cua cuoc song hang
ngay, nhng ong thi cung la lam viec, la hanh
ong vi long t bi va knh trong ngi khac, la
ong gop vao the gii ma chung ta ang song hau
bien oi the gii nay thanh mot the gii tot ep
hn. Thien ao khong xa la cuoc i e rut vao
mot moi trng biet lap, ma la hoa nhap vao cuoc
i hau bien oi no t ben trong bang hanh ong.
Muon lam nhng sinh hoat thng nhat trong tinh
than nha thien, chung ta thc hanh cach quan
tng tren moi vat. Khong ch thien quan luc ang
ngoi ma thoi, ma con phai ap dung thien quan
trong i song hang ngay. Khi ang ra chen,
chung ta cung phai thien quan. Khi lam vn,
chung ta cung quan tng. Khi lam cong viec tai
s, chung ta cung phai quan tng. Noi cach khac,
chung ta phai thien quan bat c luc nao trong cuoc
song hang ngay cua mnh. oi vi ngi biet tu th
cuoc song la Thien, nhng co nhieu ngi cho
rang cuoc song la au kho. Ky that, neu chung ta
tao nen cuoc song cua chung ta la Thien, th cuoc
song chung ta tr thanh Thien. Ngc lai, neu
chung ta tao ra cuoc song kho au th cuoc song
phai tr thanh kho au. Chung ta phai gi tam
mnh ngay sat na nay trong Thien, v tam hien
tien nay noi tiep va tr thanh s song Thien cua
chnh mnh, nh mot iem lien tuc e noi ket
thanh ng thang. That vay, thien khong phai
bang cac trau doi ly luan ma bang tu tap tam thc.
Phu hp vi thai o cua thien oi vi cai thay tr
thc, muc tieu cua giao ly Thien khong giong nh
muc tieu cua Tay phng, mot s khong ngt gia
tang cai tinh vi cua t tng luan ly, phng phap
cot yeu cua thien cho at ngi ta vao cho tien
thoi lng nan, ma ngi ta phai co thoat ra khong
phai bang ly luan, ma bang tam thc trnh o
cao hn. Theo mot v thay khong phai la mot v
thay hieu theo ngha Tay phng. Ong la mot v
thay v ong lam chu c tam mnh, do o ong co
the truyen at cho ngi e t ieu duy nhat co
the truyen at c: cuoc song cua mnh vi tat
ca nhng g v thay co the lam c, ong khong
the lam cho ngi e t nam c s vat, tr phi
 3956

ngi e t a chuan b ay u e nam bat. Nam contrary, if we make a life of suffering, then our
gi c thc tai cu canh la viec mnh phai t life must become suffering. We should keep our
lam lay. That la vo dung khi ch ly luan suong mind in Zen just now, at this very moment, for this
rang danh va tng th khac nhau, nhng ban the just-now mind in Zen continues and becomes our
th giong, hoac danh va tng c tao thanh bi life, as one point continues and becomes a straight
s suy ngh cua chung ta. Chung ta phai thc line. Indeed, meditation is not done by polishing
chng qua thien quan, ch khong phai bang suy the logical thinking, but by cultivating the mind. In
ngh, e khong co s chap trc vao danh tng, accordance with Zens attitude towards
th chng o chung ta se t nhien thay rang tat ca intellectual insight, its aim of teaching is not as in
ban the eu la mot bang chnh kinh nghiem cua the West an ever-increasing subtlety of logical
mnh. Chng o chung ta se thay tat ca moi vat thinking, but its method consists in putting one in
trong vu tru, t mat tri, mat trang, cac v sao, nui, a dilemma, out of which one must contrive to
song, con ngi, van van, eu co cung ban the escape not through logic indeed but through a
giong nhauZen is not so much a theoretical mind of higher order. Accordingly the teacher is
philosophy to be discussed and debated at leisure not a teacher in Western sense. He is a master,
as it is a way of action, a philosophy to be inasmuch as he has mastered his own mind, and
practiced and realized every moment of our daily hence is capable of conveying to the student the
life. To attain the experience of enlightenment, only thing that can be conveyed: his existence.
the ultimate goal of Zen, sitting meditation is With all that the master can do, he is helpless to
necessary, but only sitting meditation is not make the disciple take hold of the thing, unless the
enough. Meditation serves to develop wisdom, but latter is fully prepared for it. The taking hold of
we must be able to give concrete expression to the ultimate reality is to be done by oneself. It is
this wisdom, and to do so, we have to cultivate no use if we only reason that names and their
right action. Many people think that a Zen forms are different, but their substance is the
practitioner turns his back upon the world to same, or names and forms are made by our
submerge himself in abstract meditation. This is a thinking. We have to realize through meditation
misconception. To practice meditaion is to make and contemplation, not by thinking, so that we will
the practice of sitting meditation an integral part not have attachment to name and form, then we
of our daily life, but it is at the same time to work, will automatically see that all substance is one
to act with loving-kindness and respect for others, with our real experience. Then we will see all
to contribute our part to the world in which we live things in the universe, the sun, the moon, the stars,
in order to change this world into a better world. mountains, rivers, people, and so forth, have the
The Zen way is not to withdraw from life into an same substance.
isolate environment, but to get into life and Thien Khong The c Giai Thch Bang Li:
change it from the inside action. To perform our Zen cannot be explained by wordsThien s
daily activities in the spirit of meditation, we Philip Kapleau viet trong quyen 'Giac Ngo Thien':
should perform everything as a form of "Tay chi dng cam v ai Vladimir Horowitz a
meditation. We should not meditate only when we ke cho chung toi nghe cau chuyen nay. Trong mot
sit in quiet, but should apply the method of buoi da tiec tai t gia, ong a hoa mot khuc nhac
meditation to our daily life. When we wash dishes, ng ai nghe hi nghch tai. Khi ong cham dt
we must meditate. When we work in the garden, ban nhac, co ngi en hoi ong: 'Tha ngai
meditate. When we drive, meditate. When we Vladimir Horowitz, toi khong hieu het y ngha cua
work in an office, meditate. In other words, we khuc nhac nay. Ngai co the giai thch c
must meditate at every moment, in every activity khong?' Khong noi mot li, Horowitz ngoi xuong
of our daily life. To those who have a life of trc cay an, chi lai khuc nhac o va quay nhn
cultivation, life is Zen, but some people say that ngi hoi, noi: 'ay la y ngha cua khuc nhac!'"
life is suffering. As a matter of fact, if we make a Zen Master Philip Kapleau wrote in The
life of Zen, then our life becomes Zen. In the Awakening to Zen: "Concert pianist Vladimir

Horowitz tells about the time he played a
dissonant contemporary composition at a private
gathering. When he had finished, someone asked,
'I just don't understand what that composition
means, Mr, Horowitz. Could you please explain?'
Without a word, Horowitz played the composition
again, turned to his questioner, and announced,
'That's what it means!'"
Thien Kinh: Dharmatara-dhyana-sutra (skt)
Kinh Bat Tnh QuanSutra on contemplation of
impurity.
Thien Kinh Tu Hanh Phng Tien: Dharmatara-
dhyana-sutra (skt)at Ma a La Thien Kinh
Kinh Bat Tnh QuanSutra on contemplation of
impurity.
Thien Va Ky Luat Tam Linh: Zen and Spiritual
disciplineng loi qui cu cua tam linhSee
Ky Luat Tam Linh Va Thien.
Thien Lac: S hy lac trong thien nhThe joy of
abstract meditation.
Thien Lao Thien S: Zen Master Thien Lao
Ten cua mot nha s Viet Nam, co le que mien
Bac Viet Nam; tuy nhien, que quan cua ngai
khong ai biet au. S en chua Kien S gap va
tr thanh mot trong nhng e t xuat sac nhat cua
Thien s a Bao. Thien s Thien Lao la phap t
i th sau cua dong Thien Vo Ngon Thong. Sau
khi Thien s a Bao th tch, ngai di ve nui
Thien Phuc tai quan Tien Du va tru tai chua Trung
Minh. Luc ay tieng tam cua ngai trai khap t
phng. Vua Ly Thai Tong chieu sac ch trieu
ngai ve kinh o lam co van, nhng khi sac ch va
en th ngai a th tch. e ton vinh ngai vua a
cho trung tu lai ngoi chua s , xay thap th s tai
pha trc chuaName of a Vietnamese monk,
probably from North Vietnam; however, his origin
was unknown. He went to Kien S Temple to
meet and become one of the most outstanding
disciples of Zen Master a Bao. He was the
dharma heir of the sixth lineage of the Wu-Yun-
Tung Zen Sect. After Zen master a Bao passed
away he moved to Mount Thien Phuc in Tien Du
district to stay at Trung Minh Temple. His
reputation spread all over the place. Later King
Ly Thai To sent an Imperial Order to recall him to
the capital to be the kings advisor, but when the
Imperial Order arrived he had already passed
away. To honour him, the king ordered his local
3957
mandarin to build a stupa right at the foot of the
mountain and to rebuild the temple where he used
to stay.
Thien Lam: Zenrin (jap)Zen forest.
1) Cong ong cac v s tu thien bao gom ca ch
tang, ni va hanh gia tai gia: The community of
Zen monks, nuns, or lay-practitioners.
2) Rng Thien: Meditation forest or grove for
meditation.
3) T vien hay Thien vien: Pagoda or a
monastery.
4) T vien hay Thien vien nhieu nh cay tren
rng: Monasteries as numerous as trees in a
forest.
Thien Lam Bao Huan: Chan Lin Bao ZhuanBo
su tap tom lc tieu s va ng luc cua 81 v
Thien s song trong khoang thi gian t 907 en
1117A collection of short biographies and
recorded teachings of eighty-one Zen masters who
lived during the period 907-1117.
Thien Lam Cu Tap: Kuzoshi (jap)Zenrin
Kushu (jap)Book of Passages Related to Zen
Dau cac thien sinh khong c mang kinh ien
hay bat c sach v nao vao trong thien ng
ngoai tr trng hp tuyet oi can thiet, chang han
nh khi cac thien Tang phai tm mot oan van
bieu lo ve s lanh hoi cua ho ve mot cong an.
ieu nay la do v thien s oi hoi khi ho a giai
ap mot cach thanh cong mot cong an. Mot quyen
sach c goi la "Thien Lam Cu Tap" ghi lai
nhng oan lien he en thien. o la mot trong
nhng cam nang ma ngi hoc thien, thien s va
c s tai Nhat Ban luon luon em theo ben mnh.
Loi tu tap nay la thng xuyen do tm nhng trch
oan t van ien xa giup cac thien sinh rat nhieu
trong viec tr nen quen thuoc vi giai oan van
chng va van hoa cua i song thien Even
though in the Zendo no scriptural texts or books
are allowed except when they are absolutely
needed, for instance, when the monks have to look
up a passage expressive of their understanding of
a koan. This is required of them by the master
when they successfully solve a koan. A book
called "Passages Related to Zen" (Kuzoshi or
Zenrin Kushu) contains various kinds of passages
relating to Zen. In Japan, it is one of the vade-
mecums to be carried along by all Zen students,
monks and lay-disciples. This practice of regularly
 3958

looking up the passages culled from ancient source of primary expression of a koan, part
literature helps the monks very much to become of koan practice in Rinzai Zen.
acquainted with the literary and cultural phase of Thien Lam Tang Bao Truyen: Chan Lin Seng
the Zen life. Bao ZhuanThe Treasured Biographies of the
Thien Lam Loai Tu: Ten cua mot tap sach su Monks of the Zen MonasteriesTheo Ngu ang
tap nhng pham tru trong Thien Lam Zen Hoi Nguyen, Thien s c Hong Thanh Lng
Materials Classified, name of an Accumulated (1071-1128) la mot trong nhng thien s noi tieng
Categories in the Zen Forest. cua phai Hoang Long, mot trong nhng nhanh
Thien Lam Ng Luc: thien quan trong trong trng phai Lam Te vao
1) Su tap nhng cau cham ngon cua cong ong thi nha Tong. Ngai a trc tac va bien soan mot
cac v s tu thien bao gom ca ch tang, ni va so ln tac pham phe bnh Thien co ien va t
hanh gia tai gia: Collection of saying from the truyen, bao gom bo Thien Lam Tang Bao Truyen
Zen masters or the community of Zen monks, (30 quyen)According to Wudeng Huiyuan, Zen
nuns, or lay-practitioners. master Dehong Qingliang, one of the famous Zen
2) Hp tuyen van th Thien do mon o the tuc masters of Huang-lung branch, one of the most
cua thien la Ijushi xuat ban nam 1688, gom important branches from Lin-Chi school in China
tap hp nhng trch dan t cac kinh ien, during the Sung dynasty. He authored and
nhng trc tac cua cac ai thien s, nhng compiled a large number of classic Zen
van ban Khong va ao giao, cung nh nhng commentaries and biographies, including the
cau lay t cac bai th cua cac ai thi hao Treasured Biographies of the Monks of the Zen
Trung Hoa. Tac pham nay da vao mot su Monasteries (Chan Lin Seng Bao Zhuan), 30
tap cham ngon khac, ngan hn, c thien s volumes.
Toyo Eicho, ngi ke v Phap i th bay cua Thien Lam Vnh Gia Tap: Records of Zen Forest
thien s Han Sn Hue Huyen, thu thap vao of Yung-Chiac viet bi Thien s Vnh Gia
cuoi the ky th XV. Thien Lam Ng Luc co Huyen Giac vao i nha ng, ong sanh nam
khoang 6.000 oan trch t cac van ban xep 665. Ong la mot trong nhng e t xuat sac cua
theo o dai cua chung. Chnh Thien s Bach Luc To Hue Nang. Bai Chng ao Ca la mot bai
An Hue Hac, ngi a phat hien ra bo su tap viet ve thien rat c pho bien. Ong tch nam 713
nay luc con tre. Thien Lam Ng Luc c sau Tay LchRecords of Zen Forest was written
thien phai Lam Te Nhat anh gia nh la by Yung-Chia-Hsuan-Chueh, a famous Zen master
nguon goc cua trc ng nhng cong an trong during the Tang dynasty. He was born in 665
tu tapA "Collection of Saying of the Zen A.D. He was one of the famous disciples of the
Forest"; an anthology, published in 1688 by Sixth Patriarch Hui-Neng. His Song of
the Zen layman Ijushi, of sayings from the Realization is a popular Zen writing. He died in
sutras, from the writings of the great Chinese 713 A.D.
Zen masters, from Confucian and Taoist texts, Thien Va Le Th Thc: Zen and the festival of
as well as from lines from poems of great feeding with foodsTh thc co ngha la bo th
Chinese poets. It is based on a shorter thc an cho quy oi. That ra, viec th thc cho cac
collection of sayings compiled at the end of nga quy va cac vong linh khac c thc hanh moi
the fifteenth century by the Japanese Zen ngay trong ba cm. Trc khi ch Thien Tang
master Toyo Eicho, a seventh-generation cam bat cm cua mnh len, ho nhat ra khoang bay
dharma successor of Kanzan Egen. hat cm goi la "sinh phan" va cung cho cac oi
"Collection of Saying of the Zen Forest" tng phi nhan kia. Y ngha co le mot phan la e
consists of about 6,000 entries, which are ta n, mot phan la chia se nhng g tot vi cac
organized according to the number of written chung sanh khac. Nhng vong linh a khuat nay
characters in the sayings. Since the time of co that s en va bay ln ben tren chung ta hay
Hakuin Zenji, who became acquainted with khong? Khi ao Ngo chuan b tng niem v thay
this work in his youth, it has been a favorite qua co cua S la Dc Sn, mot v Tang hoi: "Tai
 3959

sao thay lai lam le nh vay cho v thay qua vang their place in the scheme of the Zen conception of
cua mnh? Ong ta co thc s en hng khong?" the world is a subject of special research in the
ao Ngo noi: "The tai sao may ong lai chuan b le institutional history of Zen in China, Japan, Korea,
nay?" Khi am Nguyen lap mot buoi le gio cho and Vietnam.
Trung Quoc S tng niem ngay quoc s th tch, Thien Luat: Thien Tong va Luat TongThe
mot v Tang hoi: "Quoc S co en khong?" am Chan and Vinaya sects, i.e. the Meditative and
Nguyen noi: "Lao Tang cha at c tha tam Disciplinary schools.
thong." V Tang noi: "Vay th thiet le e lam g?" Thien Luc: Ky luc cua Thien TongThe records
am Nguyen noi: "Lao Tang khong muon cham of the Chan sect.
dt nhng g the gian lam." Khi co ngi hoi Bach Thien L:
Thuy Nhan cung cau hoi ay, S noi: "Chuan b 1) Ban ong tu Thien: Fellow-meditators.
them mot le na." Phai chang thien s xem ngi 2) Tang l ong tu: Fellow-monks.
hoi nh mot trong cac nga quy? Nhng li phat Thien Mat Giao: Esoteric meditation.
bieu nay cua cac Thien s dng nh khong co ve Thien Minh Sat: Vipassana (p)Vipasyana
sang to cho lam t quan iem the gian bnh thng (skt)Meditation on insightMinh sat tue co
cua chung ta. Va van e lam the nao cac nga quy nguyen ngha la 'thay bang nhieu cach' hay nang
lai co mot cho trong khuon kho cua quan niem ve lc quan sat oi tng than tam qua anh sang cua
the gii cua Thien van con la mot chu e nghien vo thng, kho nao va vo nga cua moi hien tng
cu ac biet trong he thong Thien Trung Hoa, ve ca vat chat lan tinh than. Cong phu tu tap biet
Nhat Ban, ai Han va Viet NamTo bestow food quan hay thien Minh Sat giup phat trien mot
on hungry ghosts. In fact, the feeding of the trang thai tam thc tnh giac va kha nang bien biet
hungry ghosts and other spiritual beings is sac ben co the trc nhan c thc tai toi hau, vo
practiced daily at the meal time. Before the Zen nga va khong co t the kien co. Trong truyen
monks begin to take up their bowls of rice, they thong Nguyen Thuy th biet quan c tu tap vi
pick out about seven grains of it called "living T Niem X: chanh niem ve than, ve nhng
food" (saba) and offer them to those non-human cam tho, ve tam thc va ve cac phap. Khi quan sat
beings. The idea is perhaps partly thanksgiving tng tan 4 phap nay, hanh gia nhan thc c 3
and partly sharing good things with others. Do ac iem: vo thng, kho, va khong co t the kien
those departed ones really come and hover about co. Bang cach quan sat hi th, quan sat nhng
us? When Tao-wu had a feast prepared in cam giac cua than the, quan sat nhng dang tam
commemoration of his late master Yueh-shan, a tng khac nhau va nhng tam s trong tng giay
monk asked, "Why do you have this feast for your tng phut mot, ngay o hanh gia nhan ra khong he
late master? Does he really come to take it?" Tao- co ke nao trong tam thc cua mnh e ieu ong.
wu said, "How is it that you monks have the feast Ban chat cua chung ta la vo nga, khong co mot t
prepared?" When Tan-yuan set up a feast for Nan- the kien co nao e lam va long hay e bao ve.
Yang Hui-Chung, the National Teacher on his Biet quan cung c phat trien ngoai cong phu
death-day, a monk asked, "Will the Teacher thien toa. Bang cach tnh thc mot cach ben nhay
come, or not?" Tan-yuan said, "I have not yet vao moi hanh ong, cam tho va t tng, hanh gia
attained the art of mind-reading." The monk quan sat c ai ang thc hien va ai ang kinh
asked, "What is then the use of setting up the nghiem nhng viec nay, ch tm thay mot dong
feast?" Tan-yuan said, "I don't wish to discontinue chay lien tuc cua nhng hanh ong tam thc va
the doings of the world." When a similar question nhng bien ong vat ly ma khong co mot chu the
asked of Jen of Pai-shui, he said, "Have another kien co hay mot cai nga nao lam chu nhan ong ca,
offering ready." Did the master take the ngay o hanh gia nhan biet c tanh vo nga. Ket
questioner for one of the hungry ghosts? These hp phap mon biet quan vi phap mon tnh tru ,
statements by the masters do not seem to be very hanh gia co the tay sach dong chay cua tam thc
illuminating from our worldly relative poit of e thoat khoi nhng tam thai nhieu loan va nhng
view. And how the hungry ghosts came to find nghiep lc gay nen kho au phien nao na
 3960

Insight meditation or tranquility of mind or phu thuoc vao the gii hien tng khac, va v le
positive achievement originally means the o khong co s hien hu that cua chnh no. e
intuitive cognition of the three marks of existence, loai bo cac phien nao, theo Lat Ma Khenchen
namely, the impermanence, suffering, and no-self Thrangu trong quyen S Thc Hanh ve Thien Ch
of all physical and mental phenomena. The va Thien Quan, cac hanh gia ai Tha thien tren
practice of special insight or Vipassana helps ban tnh t nhien cua the gii hien tng ben trong
develop an acutely perceptive and discerning state va ben ngoai bang chi tiet e kham pha ra rang
of mind that can directly perceive the ultimate chung hoan toan khong co thc chat, giong nh
reality, selflessness or lack of a solid self-identity. cac bong bong trong nc. Bang s nhan thc nay,
In the Theravada practice, this is done by means cac phien nao t nhien bien mat. Niem tin ve the
of the four mindfulnesses (satipathana): gii hien tng ben ngoai lam me muoi s hieu
mindfulness of the body, feelings, mind, and biet, va sau khi s hieu biet me muoi nay c
phenomena. Closely examining these four, one loai bo, chung ta c giai thoat khoi luan hoi In
becomes aware of three characteristics: their the Vipassana of the Bodhisattvas in Mahayana
transience, their problematic or suffering nature, tradition is the meditation on the selflessness of
and their lack of a solid self-identity. By observing phenomena. A Bodhisattva practices meditation
and examining the breath, the feelings in the based on the Six Paramitas. The Vipassana of the
body, the various consciousnesses, and the mental Bodhisattvas in Mahayana tradition is the
factors in each moment, one realizes there is no realization that inner consciousness and external
little person somewhere inside ones head running phenomena are naturally peaceful and empty. So
the show. We are selfless, without a solid self- the Mahayana meditator believes that the root of
identity that needs to be pleased and protected. samsara is the klesas and that the root of the
Special insight is also developed outside of formal klesas is ego-clinging. Eliminating clinging to a
sitting meditation. By being acutely aware of each self is the way to be liberated from samsara. The
action, feeling and thought, one examines who is Vipassana meditation of the Mahayana tradition is
doing and experiencing these things. Finding only also called the realization of the dependent
a continuous stream of mental and physical origination. This means that all phenomena that
events, without a concrete personality or self who arise have a dependence upon other phenomena
is the boss, one understands selflessness. and therefore no true existence of their own.
Combining special insight with the concentration According to Lama Khenchen Thrangu in The
of calm abiding, one is able to cleanse the Practice of Tranquility and Insight, to eliminate
mindstream of all disturbing attitudes and the klesas, the Mahayana meditators meditate on the
karma that cause sufferings and afflictions. nature of external and internal phenomena in
Thien Minh Sat Theo Truyen Thong Bo Tat detail to discover that they are completely
ai Tha: Vipassana of the Bodhisattvas in insubstantial, like bubbles in water. With this
Mahayana traditionThien Quan cua Bo Tat ai realization the klesas naturally disappear. The
Tha la thien tren s Vo Nga cua the gii hien belief in the reality of external phenomena is
tng. Mot v Bo Tat thc hanh thien nh at can called the obscuration of knowledge, and when
ban tren Luc o Ba La Mat. Nhan biet s vo nga this obscuration is eliminated there is liberation
cua the gii hien tng la nhan biet rang noi thc from samsara.
va the gii hien tng ben ngoai la trong khong Thien Minh Sat Theo Truyen Thong Kim Cang
mot cach t nhien. V vay, hanh gia ai Tha tin Tha: Vipassana of the MantrayanaThien Minh
rang nguon coi cua luan hoi la cac phien nao, va Sat theo Truyen Thong Kim Cang Tha la loai
goc cua phien nao la chap vao ban nga. Loai bo thien nham thau hieu ban tnh t nhien ve tanh
s bam vu vao mot ban nga la con ng giai khong ngang qua thien phan tch. Hanh gia bay
thoat khoi luan hoi sanh t. Thien Quan tren tanh gi xem xet e thay ai ang nhan biet, ai co s
khong cung c goi la Quan Duyen Khi, ngha hieu biet nay, va hanh gia nhan thay rang ngi
la tat ca the gii hien tng khi len co mot s nhan biet khong hien hu (ch co mot tap hp ngu

uan trong mot ca the goi la hanh gia). Nh the,
hanh gia nhan biet ve s trong rong cua van hu.
ieu nay c hieu nh tr tue phan biet hoac Bat
nha phan biet. Theo Lat Ma Khenchen Thrangu
trong quyen S Thc Hanh ve Thien Ch va
Thien Quan, Siddhas la nhng bac thay cua Kim
Cang Tha noi rang khi chung ta nhn trc tiep
vao san han, san han khong xuat hien. S san han
co ban chat trong rong cua chnh no. No i en t
trang thai trong rong t nhien cua chnh no. ay la
phng phap ac biet cua Thien Quan Kim Cang
Tha ve oi tr san han: nhn trc tiep vao ban
tnh t nhien cua san hanIn the Vipassana of the
Vajrayana tradition is the meditation on the real
nature of the emptiness of all phenomena. A
Mantrayanist practices meditation based on the
understading of the nature of emptiness through
analytical meditation. The practitioner is now
looking to see who is knowing, who has this
understanding, and he finds the real knower does
not exist (there exists only the combination of the
five aggregates in an entity called practitioner).
So we recognize this invisibility of knowing and
emptiness. This is known as discriminating
wisdom or discriminating prajna. According to
Lama Khenchen Thrangu in The Practice of
Tranquility and Insight, there are siddhas who
accomplished vajrayana master, who have said
that when one looks directly at anger, the anger
disappears. Anger has its own natural empty state.
This is a special method of Vajrayana meditation
for overcoming anger: looking directly into the
nature of anger.
Thien Minh Sat Theo Truyen Thong Ngoai
ao: Vipassana for the ExternalistsTram t cac
kha canh cua ch phap. Th du nh chung ta tram
t ve mot phien nao tho thien, giong nh san han
trong thien. Chung ta co the nhan thc rang san
han co hai en vi chnh mnh va nhng ngi
khac va rang tam khong san han se yen tnh va
bnh yen. V vay, that de dang e thay cac li ch
ve s vang mat cua phien nao tho la san han, o
la s bnh yen. V vay, vi loai thien nay, chung ta
co the khac phuc s san han. Ky that, khong co g
sai trai oi vi loai hanh thien nay, nhng ay ch
la loai thien dung e che ng cac tam oc hn la
e hieu biet ve tanh khong hay s vang mat cua
ban ngaIn the Vipassana for the Externalists,
3961
one contemplates the peaceful and the coarse
aspects. For example, one might contemplate a
coarse klesa such as anger in ones meditation.
One can realize that anger is harmful to oneself
and others and that without anger, the mind would
be peaceful and happy. So with this meditation
one can overcome anger. Actually, there is
nothing wrong with this kind of meditation, but this
practice is performed to calm the mind and
subjugate the mind poisons rather than to
understand emptiness or the absence of self.
Thien Minh Sat Theo Truyen Thong Thanh
Van va Duyen Giac: Vipassana of the Sravakas
and pratyeka-buddhasThien Quan cua cac hang
Thanh Van va Duyen Giac c at can ban tren
T Dieu e. Vi loai Quan nay, s bnh yen c
can c tren T Dieu e nh s mo ta ve Luan Hoi
va Niet Ban. Chan ly th nhat la mo ta ve luan hoi
c goi la s that ve kho. Chan ly th hai la
nguon goc hay nguyen nhan cua kho, no bat
nguon t nghiep va cac phien nao. Chan ly th ba
la s dap tat xay ra neu nghiep va cac phien nao
b loai bo, va ket qua nay la trong Niet Ban.
Chan ly th t la thc hanh theo con ng s that
dan en s dap tat kho. Theo Quan cua Thanh van
va Duyen Giac, nguyen nhan ve cac phien nao
c nhan biet nh s chap thu en cac y tng ve
nga hoac ve Toi hoac cua toi. S tin tng ve
mot ban nga la mot ao giac, bi v thc s khong
co nga hoac vat phu thuoc ve cai nga o. Khi
chung ta co kha nang nhan biet ve s vang mat
cua Nga trong Thien Quan, bay gi s chap thu
oi vi ban nga t nhien b triet tieu ngay. V vay,
thien quan chnh yeu cua Thanh Van la thien tren
s vang mat cua ban ngaThe Vipassana for the
Sravakas and Pratyeka-buddhas is based on the
Four Noble Truths. With this type of Vipassana,
peace is based on the Four Noble Truths as a
description of Samsara and Nirvana. The first
noble truth is a description of samsara, which is
called the truth of suffering. The second truth of
origination looks at the cause of samsara, which
originates from karma and klesas. The third truth
of cessation occurs if karma and the klesas are
eliminated and this results in Nirvana. The fourth
truth is following and practicing the truth of the
path. In the Vipassana of the Sravakas, the cause
of the klesas is identified as the clinging to the

idea of self or of I or Mine. A belief in a self
is a delusion because actually there is no self or
things that belong to a self. When one is able to
realize the absence of self in Vipassana
meditation, then the natural clinging to self just
vanishes. So, the main meditation of the Sravakas
is the meditation on the absence of self.
Thien Mon: 1) Phap Mon Thien nh noi chung:
The meditative method in general; 2) Thien Ba La
Mat: Dhyana paramita; 3) Thien Tong c To Bo
e at Ma truyen sang Trung Quoc, tam tam
tng truyen nh mot trng phai mat giao: The
intuitional school established in China according
to tradition by Bodhidharma, personally
propagated from mind to mind as an esoteric
school.
Thien Mon Ngu Tong: Nam tong phai Thien (T
S To Bo e at Ma en Luc To Hue Nang,
Thien Tong Trung Quoc van la mot tong duy nhat,
nhng sau o c chia lam nam tong)The five
Chan schools.
1) Lam Te Tong: Tong Lam Te van con ton tai
en hom nay va rat thanh cong. Di thi nha
Tong, tong nay chia lam hai nhanh la Dng
Ky va Hoang LongLin-Ji Sect, which
remains and is very successful until this day.
During the Sung dynasty, it divided into two
sects of Yang-Qi and Hung-Lung.
2) Quy Ngng Tong (a b mai mot): Kui-Yang
Sect, disappeared.
3) Van Mon Tong (van con ton tai en nay):
Yun-Men Sect, remains until this day.
4) Phap Nhan Tong (a du nhap Cao Ly): Fa-
Yan Sect, which was removed to Korea.
5) Tao ong Tong (van con ton tai en nay):
Tsao-Tung Sect, remains until this day.
** The second already disappeared; the fourth
was removed to Korea; the other three
remained, the first being the most successful.
Thien Na: Jhana (p)Dhyana (skt)Zenjo
(jap)Zenna (jap)ContemplationMeditation.
(I) Tong quan ve Thien NaAn overview of
Dhyana: Thien Na la thuat ng Trung Hoa,
do t tieng Phan Dhyana ma ra, co ngha la
mot trang thai tnh l at c bi buong bo meditation or a state of quietude or
tat ca moi phan biet nh nguyen. Thien dung
e lam lang du va loai bo luye n ai, han thu,
ganh ghet va si me trong tam chung ta hau
3962
at c tr tue sieu viet co the dan ti ai
giac. Thc tap thien co the dan en nh. Co
bon giai oan tnh tam trong Thien, va cung
dan ti tai sanh vao mc o tng ng vi cac
coi trong sac gii. Trong Phat giao ai Tha,
Thien nh la a th 5 trong Thap a Bo
Tat. No lien he ti kha nang tap trung trong
mot khoang thi gian dai trong viec quan sat
mot vat the ma tam khong b loi cuon theo
ngoai canhChan-na is a Chinese version
from the Sanskrit word Dhyana, which
means meditative absorption in which all
dualistic distinctions disappear. This is a
general term for meditation or a state of
quietude or equanimity gained through
relaxation. To meditate or to calm down and
to eliminate attachments, the aversions,
anger, jealousy and the ignorance that are in
our heart so that we can achieve a
transcendental wisdom which leads to
enlightenment. In Theravada meditative
literature, this refers to four meditative states
that lead to elimination of defilements
(asrava) and that also lead to rebirth in
corresponding levels of the Form Realm
(rupa-dhatu). In Mahayana, it also refers to
the fifth of the perfections (paramita) that a
Bodhisattva cultivates on the path to
Buddhahood. It involves developing the
ability to concentrate for extended periods of
time on ones meditative object of
observation (alambana) without becoming
distracted.
(II) Tnh lConcentration of mind: Giai oan
lang du au tien. T ng Phan dung e ch
mot trang thai tnh l at c bi buong bo.
Thien dung e lam lang du va loai bo luyen
ai, han thu, ganh ghet va si me trong tam
chung ta hau at c tr tue sieu viet co the
dan ti ai giac. Thc tap thien co the dan
en nh. Co bon giai oan tnh tam trong
ThienA state of mind achieved through
higher meditationTrang thai tam at c
do thien tap cao oA general term for
equanimity gained through relaxation. To
meditate to calm down and to eliminate
attachments, the aversions, anger, jealousy
 3963

and the ignorance that are in our heart so that The Southern sect, or Bodhidharma school,
we can achieve a transcendental wisdom divided into northern and southern, the northern
which leads to enlightenment. The practice of under Shen-Hsiu, the southern under Hui-Neng,
Dhyana leads to samadhi. There are four around 700 A.D. The school of Zen derives from
basic stages in Dhyana: Hui-Neng, the sixth patriarch of Chinese Zen. The
1) Xoa bo duc vong va nhng yeu to nh ban name Nam Tong was used to distinguish with
bang cach t duy va suy xet. Trong giai oan the Northern school founded by Shen-Hsiu. While
nay tam than tran ngap bi niem vui va an the Northern school was still strongly influenced
lac: The relinquishing of desires and by traditional Indian Meditation of gradual
unwholesome factors achieved by enlightenment (enlightenment is reached
conceptualization and contemplation. In this gradually through slow progress) and placed great
stage, the mind is full of joy and peace. value on study and intellectual penetration of the
2) Giai oan suy t lang du, e noi tam thanh scriptures of Buddhism, the Southern uprooted the
than va tien lan en nhat tam bat loan (tru Northern schools beliefs, down played the value
tam vao mot oi tng duy nht trong thien of study, and stressed the Sudden
nh): In this phase the mind is resting of enlightenment. The Southern school flourished,
conceptualization, the attaining of inner calm, survived until today, while the Northern school
and approaching the one-pointedness of mind declined just right after Shen-Hsiu and died out
(concentration on an object of meditation). together within a few generations. The Southern
3) Giai oan buon vui eu xoa trang va thay vao School is often referred to as Patriarch Chan
bang mot trang thai khong co cam xuc; con because it claims descent from Hui NengSee
ngi cam thay tnh thc, co y thc va cam Hue Nang ai S.
thay an lac: In this stage, both joy and sorrow Thien Va Nghe Thuat ao Chch: Zen and the
disappear and replaced by equanimity; one is art of burglaryTrong mot bai phap, thien s
alert, aware, and feels well-being. Phap Dien a noi rang: Neu ai hoi to i hoc ao
4) Giai oan cua s than nhien va tnh thc: In Thien giong nh g, toi xin ap giong nh hoc ao
this stage, only equanimity and wakefulness Chch vay." Ngay xa co mot ngi con trai cua
are present. mot ten ao chch thay cha mnh ngay cang gia
Thien Na Phat: Dhyana-buddha (skt)Jina- yeu i nen ngh trong bung: "Neu cha mnh khong
buddha (skt)Meditation Buddha. hanh nghe c th ngoai mnh ra ai la ngi nuoi
Thien Nam Tong: Nam Tong (cua Ngai Hue nang gia nh nay? Nh vay th mnh phai hoc
Nang): Nanshu-zen (jap)Nan-Tsung Ch'an nghe nay mi c." Ngh xong anh ta ben em y
Southern schoolNam Tong, hay trng phai at ngh nay ban luan vi cha mnh, va ngi cha
Ma chia lam hai phai bac nam, bac Than Tu, nam ong y ngay. Mot em, e bat au bai hoc ao
Hue Nang, vao khoang nam 700 sau Tay Lch. chch, ngi cha dan con mnh i en mot ngoi
Thien Nam Tong, phai Thien co nguon goc t Luc nha nguy nga o so, be rao va khoet vach e vao
to Hue Nang ben Trung quoc. Co ten Nam Tong nha, m khoa mot cai rng ln, bao thang con
e oi lai vi phai thien Bac Tong cua Than Tu chun vao rng co quan ao nao c hot het. Ngi
lap ra mien bac Trung Quoc. Trong khi Thien con va chun au vao th ngi cha ben ong ap
Bac Tong cua Than Tu chu anh hng sau sac nap rng lai, roi khoa ky may vong. Xong xuoi,
cua Phat giao An o vi tiem giao, th Thien Nam ngi cha bc ra san, ap ca am y anh thc ca
Tong anh bat goc re tiem giao, ha thap gia tr nha day, roi lang le chun lo rao ra ve. Ngi trong
cua viec hoc kinh bang s giac ngo bat than. nha nao ong len, ot en i tm khap ni, nhng
Thien Nam Tong phat trien manh qua cac trieu khong thay g, ngh rang nhng ten trom a i mat.
ai va ton tai cho en hom nay, trong khi Thien Kho cho ngi con bay gi ang nam trong rng
Bac Tong b tan lui va mat han sau vai the he. khoa chat, trong long oan trach ngi cha nhan
Thien Nam Tong con goi la To S Thien v ngi tam hai mnh. Anh ta chet ieng ca ngi, bong
ta cho rang no c lu truyen t To Hue Nang dng ngh ra mot y ngh hay loe len trong au.
 3964

Anh ta ben cao nhe ben hong rng lam nh tieng unable to carry out his profession, who will be the
chuot gam cay. Ngi nha bao ch ot en coi bread-winner of this family, except myself? So I
lai cai rng. Ch va a cha khoa m rng ra must learn the trade." He intimated this idea to his
la ngi tu t trong ay phong ra, thoi tat en, xo father, who approved of it. To begin to train the
nga ch ngi , va chay thoat ra ngoai. Sau o son on the art of burglary, one night the father
ngi nha ram ro uoi theo. Thay ben ng co took the son to a big house, broke through the
mot cai gieng nc, ngi con ben rinh mot cuc a fence, entered the house, and opening one of the
ln lieng xuong. Moi ngi lai un un xum quanh large chests, told the son to go in and pick out the
b gieng co tm cho c ten trom ang chet uoi clothings. As soon as he got into it the lid was
di vc toi o. Trong khi ay ngi con bnh than dropped and the lock securely applied. The father
tr ve nha. Anh ta het li trach moc ngi cha a now came out to the courtyard, and loudly
nhan tam hai anh suyt lam nan. Ngi cha noi: knocking at the door woke up the whole family,
"Khoan gian cha a, con i, trc het hay thuat lai whereas he himself quietly slipped away by the
cho cha nghe con thoat than bang cach nao?" former hole in the fence. The residents got excited
Ngi con va ke xong nhng bc phieu lu cua and lighted candles, but found that the burglars
mnh th ngi cha pha len ci va noi: "Tot qua! had already gone. The son, who remained all the
Tot qua! Con toi a tr thanh nha nghe roi!" Qua time in the chest securely confined, thought of his
ay, chung ta thay trong Thien, hanh gia phai co cruel father. He was greatly mortified, when a
mot cai nhn mi phong vao s vat, mot cai nhn fine idea flashed upon him. He made a noise
hoan toan vt ngoai pham vi cua tnh thc. ung which sounded like the gnawing of a rat. The
ra, cai nhn mi nay m ra trong khi Kha Chan i family told the maid to take a candle and examine
en cho cung ly tuyet tnh. S a vt ra khoi gii the chest. When the lid was unlocked, out came
han ma bay lau nay S luon co cam tng nh b the prisoner, who blew out the light, pushed away
troi buoc c ho khong sao thoat ra c. That vay, the maid, and fled. The people ra after him.
a so hanh gia tu Thien chung ta eu dng lai Noticing a well by the road, he picked up a large
gii han ay, chung ta a qua de dai e ca quyet stone and threw it into the water. The pursuers all
rang chung ta khong the i xa hn. Nhng vi s gathered around the well trying to find the burglar
tr giup cua mot ai o co c mot cai thay noi drowning himself in the dark hole. In the
tam chieu dieu hn phong qua bc man ien ao meantime he was safely back in his father's house.
va mau thuan nay, se giup chung ta bat than thay He blamed him very much for his narrow escape.
c. Trong trng hp nay, chnh ngi cha a Said the father: "Be not offended, my son. Just tell
giup cho ngi con ap vao bc tng trong tuyet me how you got off." When the son told his father
vong, va cuoi cung bc tng o xuong luc nao all about his adventures the father remarked,
khong hay, va chnh s giup nay cua ngi cha "There you are, you have learned the art!"
a giup m ra cho ngi con mot the gii mi la Through this, we see that in Zen, Zen practitioners
lam sao! Nhng g t trc ngi con coi la tam must have a new point of view of looking at
thng, gi ay nh ket hp lai nhp nhang lam things, which is altogether beyond our ordinary
sao trong mot trat t mi la khong ng! The gii sphere of consciousness. Rather, this new
giac quan cu cua ngi con m nhat, va c the viewpoint is gained when Ka-shin reaches the
vao o mot cai g rat mc mi me. Dng nh ro ultimate limits of our understanding, within which
rang la ngi con van trong khung canh khach he thinks he is always bound and unable to break
quan ay, nhng ben trong ngi con cam thay mot through. As a matter of fact, most Zen
cach chu quan nh mnh ti tre lai, nh mnh va practitioners stop at these limits and are easily
mi tai sanhIn a sermon, Zen master Fa-yen persuaded that they cannot go any further. But
Wu-tsu mentioned, "If people ask me what Zen is with the help of someone whose mental vision is
like I will say that it is like learning the art of able to penetrate this veil of contrasts and
burglary." Once upon a time, the son of a burglar contradictions will help us gain it abruptly. In this
saw his father growing older and thought: "If he is case, the father himself helps the son to beat the
 3965

wall in utter despair, and this help unexpectedly cua S: Xet ve mat ly hanh, nguon goc cua no la
gives way and opens an entirely new world for the Thien ly. Khi hanh gia quen tnh e khe hp vi
son. Things hitherto the son regarded as ordinary, cai nguyen ly nay, th o la Thien hanh, cai ma co
are now arranged in quite a new order scheme. c goi la 'ly hanh.' D nhien, ngay nay tac gia cua
The son's old world of the senses has vanished, nhieu tong phai Thien viet nhieu ve Thien ly,
and something entirely new has come to take its nhng rat t ve Thien hanh. V ly do nay ma nay
place. It seems to be that the son is clearly still in lao Tang at cho quyen sach nay ta e la "Nguon
the same objective surrounds, but subjectively he Thien." Ngay nay co ngi ch thay chan tanh la
is rejuvenated, he is born again. Thien, nhng ho khong at c y ch ve ly hanh,
Thien Ngoai ao: Gedo-zen (jap)Non-Buddhist va hn the na, ho khong lanh hoi c y ngha
ZenZen without Buddhist teachingsOutsider cua nhng am cua tieng Hoa va An o nay. Hanh
ZenThien ngoai ao hay thien theo con ng gia tu Thien nen luon nh rang luon co mot Thien
ben ngoai Phat giao, th du nh phep Yoga cua An the khong ri chan tanh. Tuy vay, chung sanh me
o, phep tnh toa cua Khong giao, hay phep tnh m ve cai that va v the ma b ket trong the gii
tam thc hanh cua Ki To giao, van van. Mot kha hien tng. Cai nay c goi la "tan loan." Khi
canh cua thien ngoai ao la no thng c thc hanh gia quay lng lai vi the gii tran ao va tr
hanh e luyen cac nang lc hoac ky nang sieu lai vi chan tanh, cai nay goi la "Thien nh." Neu
nhien khac nao o ngoai tam vi cua ngi noi thang ve ban tanh tc la khong phai chan,
thng, chang han nh i chan tran tren nhng cung khong phai vong, khong co quay lng cung
li kiem ben, hoac nhn nhng con chim se khien khong co chay theo, khong nh, khong loan. Vay
chung tr nen te liet. Mot kha canh khac cua th cai g ma chung ta goi la "Thien"? Hn na, cai
thien ngoai ao la thc hanh e c tai sanh vao chan tanh nay khong nhng ch la nguon goc cua
cac coi tri. Tat ca nhng kha canh nay eu Thien Mon, ma con la nguon goc cua van phap
khong phai la muc tieu cua thien Phat giao; muc na. V vay ma no con c goi la Phap tanh. No
tieu toi thng cua ngi tu thien Phat giao la con la nguon goc cua s me ngo cua chung sanh,
thanh PhatAn outside way of meditation, i.e. va v vay c goi la Nh Lai Tang (trong kinh
Indian (Hindu) Yoga, the quiet sitting of Thu Lang Nghiem). o cung la nguon goc cua
Confucianism, contemplation practices in van c cua ch Phat, v vay cung goi la Phat tanh
Christianity, etc. One aspect of the outsider Zen is (trong kinh Niet Ban). No cung la nguon goc van
that it is often practiced in order to cultivate hanh cua ch Bo Tat, va v vay no c biet nh
various supranormal powers or skills, or to master la "Tam a." Kinh Pham Vong noi: "o la nguon
certain arts beyond the reach of ordinary man, i.e goc cua ch Phat, la can ban cua viec thc hanh
walking barefooted on sharp sword blades or Bo Tat ao, va cung la nguon goc cua nhat thiet
staring at sparrows so that they become paralized. chung sanh va ch Phat." Van hanh nay khong
Another aspect of the outsider Zen is that it is vt ra ngoai luc o Ba La Mat. Thien ch la mot
practiced to obtain rebirth in various heavens. trong sau phap o. Thien la phap th nam. Tuy
These aspects of the outsider Zen are not the vay, ngi ta co the noi rang hanh gia nao nhn
objects of Zen Buddhism; the ultimate goal of thang vao chan tanh tc la tu tap Thien. Hn the
Buddhist meditators is to become a Buddha. na, tu tap Thien nh la mot hanh vi te va than
Thien Ngo: Perfectly enlightened ZenSee Ngo dieu nhat, va no co kha nang nuoi dng tr hue
Thien. bat ong (tr hue vo lau) ni ban tanh cua hanh
Thien Nguyen Ch Thuyen: The Complete gia. Ni tat ca s dieu dung, van han h va van c
Compilation of the Source of ZenA book dan en than thong sang r eu t Thien nh ma
written by Zen master Kuei-feng in the tenth ra ca. V ly do nay ma ngi trong tam tha muon
centuryThien Nguyen Ch Thuyen co ngha la i theo con ng thieng lieng nay (cau thanh
Nguon Thien c soan bi Thien s Khue Phong ao) eu phai tu Thien. Ngoai Thien ra th khong
Tong Mat vao the ky th mi. Mot hom, Khue co loi vao nao khac. Ngoai Thien ra th khong co
Phong noi vi chung Tang ve quyen Nguon Thien con ng nao khac, ke ca niem Phat cau vang

sanh Tay Phng Tnh o, cung phai tu mi sau
phap quan, cung vi niem Phat Tam Muoi, va Bat
Chu Tam Muoi, van van. Hn the na, chan tanh
khong d khong sach, pham Thanh eu khong sai
khac. Nhng Thien phai con bam gi lay nhng y
tng "nong" va "sau," nhieu "giai oan" sai biet,
hay nhng ke tu tap ma thch thu vi cai goi la
phap mon cao, va xem thng cai goi la phap mon
thap, o la tu tap theo ngoai ao Thien. Neu ai o
tin nghiep bao va tu tap vi y tng tot xau, th o
pham phu Thien. Tu tap e ngo c mot phan
chan ly ve ban nga th o goi la Tieu Tha Thien.
Ngo c chan ly ban nga va ch phap eu khong,
o goi la ai Tha Thien. Trong bon loai Thien
nay, moi th eu co s phan biet s khac nhau
gia sac va khong. Neu tc th ngo c ban tam Sutra, it says, "It is the fundamental source of all
thanh tnh, t nguyen thuy von khong co phien
nao, va tr tanh vo lau von t ay u, th tam o Bodhisattvas; and it is the source of all beings and
tc la tam Phat, khong may may sai khac. Tu tap
bang cach nay th goi la Toi Thng Tha Thien,
cung goi la Nh Lai Thien, hay nhat hanh tam
muoi, hay chan nh tam muoiThe Complete
Compilation of the Source of Zen means the
Source of Zen, written by Zen master Kuei-feng in
the tenth century. One day, Kuei-feng said to the
monks about his book titled "The Source of Zen":
This nature is the fundamental source of Zen or
Zen's source or the practice of principle. This
fundamental source is the Zen principle. When
one forgets the passions and meets this principle,
then that is Zen practice, which is what the
ancients called the "practice of principle." Of
course, now authors from the various Zen schools
all write much about the Zen principle, but very
little about Zen practice. For this reason I have
entitled this book "The Source of Zen." In these
times there are people who have seen that true
nature is Zen, but they have not attained the
practice of principle, and moreover they don't
understand the meaning of these Chinese and
Indian sounds. Zen practitioners should always
remember that there always is a Zen body that is
not separate from true nature. Yet living beings
are confused about the truth and are caught up in
the world. This is known as "distraction." When
the world is left behind and one unites with truth,
this is "Zen meditation." If we speak directly
about "fundamental nature," then there is no
3966
"truth' and no "delusion," no "leaving behind" and
no "uniting with," no "meditation" and no
"dissipation." So what is it that we call "Zen"?
Moreover, this true nature is not only the source of
the Zen gate. it is also the source of the ten
thousand things of the world. Thus, it is also called
Dharma nature. It is also the source of the
delusion and enlightenment of living beings, and
is thus called the "Tathagatas Storehouse
Consciousness" (in the Surangama Sutra). It is also
the source of the ten thousand virtues of the
Buddhas, and thus it is called "Buddha-nature." (in
the Nirvana Sutra). It is also the source of the ten
thousand practice of Bodhisattvas, and thus is
known as the "mind-ground." In the Brahma-Net
Buddhas; it is the foundation of practicing
all Buddhas." These ten thousand practices do not
go beyond the six paramitas. Zen meditation is
only one of the six paramitas. it is the fifth one.
Yet, it can be said that anyone who witnesses true
nature is practicing Zen. Moreover, the practice of
Zen meditation is most sublime and mysterious,
and it fosters an imperturbable wisdom upon its
practitioner's nature. All of the sublime function,
the ten thousand practices, and the ten thousand
virtues that lead to the pervasive spiritual light
come forth from Zen meditation. For this reason,
persons of the three vehicles who wish to follow
the sacred path must all practice Zen. Aside from
this there is no other entrance gate. Aside from
this there is no other path, including the paths of
calling out the Buddha's name to gain birth in the
Western Paradise, practicing the sixteen
contemplations, attaining samadhi by chanting
Buddha's name, practicing the pratyupanna
samadhi, and so on. Moreover, true nature has no
pollution or purity, nor is there a difference
between sacred and mundane. Zen schools that
hold to ideas of "shallow" and "deep," various
"stages" of practice, and so on, or who claim to
have some mystical "strategy," or who practice
while taking pleasure in what is above and
despising what is down below, are practicing
heretical Zen. If someone believes in karma and
practices with the idea of good and bad, then that
is Zen of ordinary people. Practicing for the sake
 3967

of the partial truth of self-enlightenment is the va uyen bac, nhng cac ngai thay rang chnh th
way of Hinayana Zen. Practicing for the van noi bnh dan mi la li kh tuyet dieu e trnh
enlightenment of the self and all beings is the way bay s noi chng cua mnh. Chnh v vay ma cac
of Mahayana Zen. Within these four types of Zen, ngai thch dien at bang nhng phng tien than
each has its own different type of form and thiet hn va thch ang vi cam ngh cung nh phu
emptiness. If you instantly realize that your mind hp nhat vi cai thay ac trng cua ho. oi vi
is fundamentally pure, that from the beginning cac ngai, kinh nghiem song phai c dien ta bang
there are no defilements, and that you are fully ch ngha song, ch khong phai bang nhng hnh
endowed with an imperturbable wisdom, then you anh va khai niem cu rach. Sau ay la mot cau
know that this mind is Buddha mind, without any chuyen khac ve ngon ng nha Thien. Ngay kia,
difference. Practicing in this manner is the Zen of Van Mon thng ng noi: "Trong tong mon toi
the highest vehicle, and it is known as the pure khong co ngon ng, vay, ai y cua phap Thien la
Zen of the Tathagata, the Zen of one practice and g?" T neu len mot cau hoi, S dang oi tay,
three samadhis, or the samadhi of true suchness. khong noi mot li, roi quay qua ha ng. o
Thien Ng: Zen languagesKhong co ngon ng chnh la mot loai ngon ng ac biet cua cac thien
nao tren coi i nay co the hien th c chan ly s, ho giai thch giao ly giac ngo bang cach ay;
'Nh Th'. Tuy nhien, e chia se kinh nghiem cua bang cach ay ho trnh bay 'canh gii thanh tr t
mnh, thng thng cac thien s dung th ngon giac' cua kinh Lang Gia. Va o la con ng duy
ng trong i song thng ngay. Trong kinh Lang nhat m ra cho hanh gia e chng minh, neu
Gia, c Phat day: "Nay ai Hue, kinh noi ra la chng minh c, s t giac cua ch Phat, khong
tuy can c cua chung sanh nen khong hien th phai bang phng tien lay ngon ng bien luan,
c chan ly 'Nh Th', li noi khong hien th c cung khong phai bang nhng phng tien sieu
cai nh thc. o giong nh nhng dng diem nhien, ma chnh la trc tiep bang vao cuoc song
phnh gat lu thu khat nc vong hng tm nc thng ngay. V cuoc song t no rat cu the, khong
uong cho khong he co nc; cung vay, li day lien quan g en khai niem c dien ta bang
cua kinh la nham thoa man tr tng tng cua ngon ng hay hnh tng. Muon hieu cuoc song ay
pham phu nen khong hien th c thc tai, tc hanh gia chung ta t mnh phai the nhap trong no.
cu canh cua thanh tr t giac. Nay ai Hue, nen Neu chung ta cat no ra tng phan, hay cat vun no
nng theo ngha, ch chap vao ngon t va giao ra e quan sat o la chung ta giet chet no. Khi
thuyet." Theo Truyen ang Luc, mot hom, mot v chung ta tng rang chung ta nam c tinh hoa
Tang en gap thien s Dc Sn, S hoi: "Ong cua i song th i song khong con la i song
au en?" V Tang ap: "Con Ho Nam." S noi: na, no a chet mat roi, ch con lai cac xac kho tr
"Nc ho co tran khong?" V Tang tha: "Bach, troi. Tom lai, Thien, trc het va tren het, la than
khong." S noi: "La nh, sao ma nh the ma nc chng ca nhan; neu trong i nay co cai g c
khong tran?" V Tang khong biet tra li lam sao goi la triet e duy nghiem, cai ay la Thien. Khong
cho thoa ang, va luc ay Van Nham, mot trong t von lieng oc tung, hoc hoi thong qua ngon ng,
nhng e t cua Dc Sn, ap: "Co nhien la hay tram t mac tng nao co the lam ra mot thien
tran!" Trong khi mot e t khac la ong Sn lai s. Trong thien, cuoc song can c nam bat trong
noi: "T i kiep nao co bao gi chang tran ay?" dong luan lu cua no; chan ng no lai e quan
Trong cuoc oi thoai tren co dau vet nao cua Phat sat va phan tach la giet chet no e ch om lay mot
giao khong? Tuyet nhien la khong. Dng nh cac cai thay ma lanh ngat ma thoi. V the moi sinh
v thien s noi toan chuyen bnh thng, khong an hoat hang ngay cua hanh gia eu phai troi chay
nham vao au het. Nhng theo cac ngai, nhng bnh thng nh dong i cua ho th ho mi co the
cau noi ay tham nhuan ca mui Thien, va trong van co c tuyet o hieu nang trong Thien. Hn the
hoc Thien ay day nhng cau v van nh vay. Tuy na, oi vi kien thc sieu viet trong nha Thien,
nhien, hanh gia tu Thien nen luon nh rang cac ngon ng ch lam tr ngai cho t tng; tat ca tang
thien s cung biet thng thc th van chng tao Kinh Phat ch la nhng li phe bnh chu giai ve
nha nh ngi ng thi, cac ngai cung hoc cao van e suy cu ca nhan. Hanh gia tu Thien nen
 3968

luon nham vao viec trc tiep giao cam vi tnh intimate to their feelings and best suited for their
chat ben trong cua s vat, coi nhng o phu thuoc original way of viewing things. To them, living
ben ngoai cua s vat la nhng moi tr ngai cho experiences ought to be told in a living language
viec nhan thc sang suot chan lyNo languages and not in worn-out images and concepts. The
in this world can be used to reinstate the truth as it
is. However, in order to share experiences with
disciples, Zen masters usually make free use of
the living words and phrases of the day. In the
Lankavatara Sutra, the Buddha taught: "O
Mahamati, it is because the Sutras are preached to
all beings in accordnace with their modes of
thinking, and do not hit the mark as far as the true
sense is concerned; words cannot reinstate the
truth as it is. It is like mirage, deceived by which
the animals make an erroneous judgment as to
presence of water where there is really none;
even so, all the doctrines in the Sutras are
intended to satisfy the imagination of the masses
they do not reveal the truth which is the object of
the noble understanding. Therefore, O Mahamati,
conform yourself to the sense, and do not be
engrossed in words and doctrines." According to
the Transmission of the Lamp, one day, a monk
came to see Yueh-shan, Yueh-shan asked,
"Where do you come from?" The monk answered,
"I come from south of the Lake." Yueh-shan
asked, "Is the Lake overflowing with water?" The
monk said, "No, master, it is not yet overflowing."
Yueh-shan said, "Strange, after so much rain why
does it not overflow?" The monk did not know
how to give a satisfactory answer, whereupon
Yun-yen, one of Yueh-shan's disciples, said,
"Overflowing, indeed!" While Tung-shan, another
of his disciples, exclaimed, "In what kalpa did it
ever fail to overflow?" In these dialogues do we
detect any trace of Buddhism? Of course, not at
all. Zen masters look as if they were talking about
an affair of most ordinary occurrence. But,
according to the masters, their talks are brim-full
of Zen, and Zen literature is indeed abounding in
such apparent trivialities. However, Zen
practitioners should always remember that Zen
masters took to fine literature as much as their
contemporaries, they were well educated and
learned too, but they found colloquialism a better
and more powerful medium for the utterance of
their inner experience. Therefore, they want to
express themselves through the medium most
following is another story on Zen languages. One
day, Yun-men entered the hall and said, "In this
school of Zen no words are needed; what, then, is
the ultimate essence of Zen teaching?" Thus
himself proposing the question, he extended both
his arms, and without further remarks came down
from the pulpit. This is a special Zen masters'
language; this is the way Zen masters interpret the
doctrine of enlightenment; and this is the way they
expound the Personal apprehension of Buddha-
truth (Pratyatmajnanagocara) of the Lankavatara
Sutra. And this is the only way which is opened up
for Zen practitioners, if the inner experience of
the Buddha were to be demonstrated, not
intellectually or analytically, nor in the
supernatural manners, but directly in our practical
life. For life, as far as it is lived in concrete, is
above concepts as well as images. To understand
it we have to dive into it and to come in touch with
it personally. If we pick it up or cut it out a piece
of it for inspection, we murder it. When we think
we have got into the essence of it, it is no more,
for it has ceased to live but lies immoble and all
dried up. In short, Zen is emphatically a matter of
personal experience; if anything can be called
radically emperical, it is Zen. No amount of
reading, no amount of teaching through languages,
and no amount of contemplation will ever make
one a Zen master, In Zen, life itself must be
grasped in the midst of its flow; to stop it for
examination and analysis is to kill it, only leaving
its extremely cold corpse to be embraced.
Therefore, in order to maintain the most efficient
prominence, everyday activities of Zen
practitioners must flow along with the flow of their
own lives. Furthermore, to the transcendental
insight of the Zen, words were but an incumbrance
to thought, the whole sway of Buddhist scriptures
only commentaries on personal speculation. Zen
practitioners should always aim at direct
communion with the inner nature of things,
regarding their outward accessories only as
impediments to a clear perception of Truth.
Thien Nham Thien S (1093-1163): Zen Master
 3969

Thien NhamThien s Viet Nam, que Bac liberations: Asta-vimoksa (skt)Tam Giai
Viet. Sau khi thi o Giap Khoa cua trieu nh, ThoatSee Bat Giai Thoat Tam Muoi.
ngai en chua Thanh ao e tham van vi Thien (V)Tam giai oan chien thang trong thien nh:
s Phap Y. Ch sau mot cau cua thay, ngai lien Eight victorious stagesSee Bat Thang X.
lanh hoi, nen xin lam e t. Ngai la Phap t i (VI)Sau ca ngo ky dieu cho ngi tu Phat: Six
th 13 dong Thien Ty Ni a Lu Chi. Mot ngay Wonderful DoorsSee Luc Dieu Mon.
nam 1163, ngai ot nen, t biet e t, roi th tch, (VII)Tam niem giup hanh gia chong lai ma quan
luc ay ngai 71 tuoiA Vietnamese Zen master va nhng cam do xau ac trong luc hanh thien:
from North Vietnam. After passing the National Eight lines of thoughtSee Bat Niem.
First Laureate, he came to Thanh ao Temple to (VIII)Chn th e diet: Samadhi of the nine
discuss with Zen master Phap Y. Only after one degreesSee Cu Th e nh.
sentence from the master, he awakened and (IX) Ba mi bay pham dan ti giac ngo va qua v
insisted to be his disciple. He was the Dharma heir PhatThirty-seven Limbs of Enlightenment:
of the thirteenth generation of the Vinitaruci Zen See Ba Mi Bay Pham Tr ao.
Sect. One day in 1163, he lit an incense, said Thien Ni: Ni CoA nun.
good-bye to his disciples, then passed away, at the Thien Noi Quan: Vipassanabhavana (skt)Ihak
age of 71. tong (tib)Insight meditationTu quan chieu
Thien Nhan: Mot thanh vien cua Thien phaiA Practice of contemplation.
member of the Chan (Zen) (Meditative or Thien Ong ao Gia (902-979): Thien S Thien
Intuitive) sect. Ong que lang Co Phap, t thu con rat nho s a
Thien Nh Tha: The Hinayana ZenThien Nh khong thch cuoc i tran tuc. S xuat gia va tr
Tha nham ch day chung ta cach a t trang thai thanh mot trong nhng e t xuat sac nhat cua
tam nay en trang thai tam khac, th du nh t me inh Trng Lao. S la Phap t i th mi mot
m en giac ngo. Tuy nhien, Thien Tieu Tha ch dong Ty Ni a Lu Chi. S th tch nam 979, tho
chu trong en s an tam cua mot mnh mnh ma 78 tuoiZen Master Thien Ong (902-979)A
thoi. Muc ch cua Thien Tieu Tha la at c Vietnamese monk from Co Phap. He did not like
mot trong t Thanh qua cua Tieu Tha. Thien Nh secular life since he was very young. He left
Tha bao gom nhng tu tap sau ayZen of home and became one of the most outstanding
Small Vehicle. This is the vehicle or teaching that disciples of inh Trng Lao. He was the Dharma
is to take you from one state of mind to another heir of the eleventh lineage of the Vinitaruci Zen
state of mind, i.e. from delusion to enlightenment. Sect. He passed away in 979, at the age of 78.
However, Zen of the Smal Vehicle looks only into Thien Phai Nhat Ban: Japanese Zen sectsSee
ones own peace of mind. The purpose of Zen of Thien Tong Nhat Ban.
Small Vehicle is to attain one of the four degrees Thien Phai Phat Nhan: Butsugen-ha (jap)Fo-
of saintliness of Hinayana. The Hinayana Zen Yen SectFounded by Zen master Lung-Men-
includes the following practices: Ching-Yuan.
(I) Nam loai quan ve Tam: Nam phep quan e Thien Pham Thien: Ba coi tri Pham Thien trong
lang tam va diet tr ngu ducThe five coi S Thien sac giiThe three Brahmaloka
meditations for settling the mind and ridding it heavens of the first dhyana.
of the five errors of desires, hate, ignorance, Thien Phap: Meditation-methodsThe discipline
the self, and a wayward or confused mind of ZenHanh phap toa thien hay hanh nghi cua
The five-fold procedures for quieting the thien gia. Phap mon hay tong ch nha Thien c
mindSee Ngu nh Tam Quan. tm thay trong Nh Lai Thien trong cac kinh ien,
(II) Chn loai quan tng: Nine kinds of va To S Thien hay at Ma Thien c To Bo e
ContemplationSee Cu Tng Quan. at Ma truyen sang Trung Quoc (phep thien mau
(III) Bon th tam vo lng: Four Immeasurable nhiem c truyen cho nhau bang tam y gia cac
MindsSee T Vo Lng Tam. v to s). Thng ngi ta tng rang phap Thien
(IV) Bat Boi Xa QuanEight Liberations: Eight cot gay nen mot trang thai t ky am th bang cach
 3970

mac tng. ieu nay khong hoan toan ung. Ky nh vay. Truyen thong t duy cua Phat giao khac
that, ngo thien khong phai la tao ra mot ieu kien vi truyen thong t duy cua cac ton giao khac v
nao o theo chu tam a nh trc bang cach tap Phat giao coi thien nh khong thoi t no cha u.
trung t tng vao o. Ngo thien la s nhan chan Chung ta co the noi, vi Phat giao, thien nh ta
mot nang lc tam linh mi e co the phan oan s nh mnh mai mot con dao. Chung ta mai dao vi
vat tren mot quan iem mi. T thu gi s phat muc ch e cat vat g o mot cach de dang. Cung
trien tam thc luon khien chung ta thu ong ap nh vay, qua thien nh chung ta mai dua tam
lai nhng kch thch ben trong va ben ngoai bang mnh cho mot muc ch nhat nh, trong trng
khai niem va t bien. Phap Thien cot dt khoat lat hp tu theo Phat, muc ch nay la tr tue. Tr tue
o ngoi nha gia tao ay e dng len cai khac tren co the xoa tan vo minh va cat t kho au phien
mot nen tang hoan toan mi. C cau cu goi la vo nao. Trong Phat giao, thien lam cong viec cua mot
minh, va c cau mi goi la giac ngo. Do o, khong ngon uoc em lai anh sang cho mot cai tam u toi.
bao gi co chuyen tram t mac tng ve nhng Gia nh chung ta ang trong mot can phong toi
cau noi tng trng hoac sieu hnh nao ca, v tam vi mot ngon uoc trong tay. Neu ngon uoc
chung toan la san pham gia tao cua y thc, cua c qua m, hay neu ngon uoc b gio lay, hay neu tay
tr, nen khong can d g en ThienThe methods chung ta khong nam vng ngon uoc, chung ta se
employed in meditation the practices, or khong thay c cai g ro rang ca. Tng t nh
disciplines, of the Chan school. Methods of vay, neu chung ta khong thien ung cach, chung ta
mysticism as found in the dhyanas records in the se khong bao gi co the at c tr tue co the
sutras (Tathagata-dhyanas) and traditional dhyana, xuyen thung c s tam toi cua vo minh e nhn
or the intuitional method brought to China by thay ban chat that s cua cuoc song va cuoi cung
Bodhidharma. People often imagine that the i en cho oan tan c kho au va phien nao.
discipline of Zen is to induce a state of self- V vay, Phat t chn thuan nen luon nh rang
suggestion through meditation. This is not quite thien ch la mot phng tien, mot trong nhng
righ. As a matter of fact, enlightenment does not phung tien hay nhat e at c tr hue trong ao
consist in producing a certain premeditated Phat. Hn na, nh at c tr tue ma ngi ta
condition by intensely thinking of it. It is the co the thay c ung sai va co the tranh c
growing conscious of a new power in the mind, ham me cc o nhng duc lac giac quan hoac
which enabled it to judge things from a new point hanh ha than xac en o thai qua Many people
of view. Ever since the unfoldment of believe that they meditate to become a Buddha.
consciousness we have been led to respond to the Yes, theyre right. The final goal of any Buddhist
inner and outer conditions in a certain conceptual is becoming a Buddha; however, meditation itself
and analytical manner. The discipline of Zen will not turn any beings to a Buddha. The
consists in upsetting this artificially constructed contemplative traditions of Buddhism are not
framework once for all and in remodelling it on an simple like that. What distinguishes Buddhism
entirely new basis. The older frame is called from the contemplative traditions of other
'Ignorance' and a new one 'Enlightenment'. It is religions is the fact that, for Buddhism, meditation
evident therefore that meditating on a by itself is not enough. We might say that, for
metaphysical or symbolical statement which is a Buddhism, meditation is like sharpening a knife.
product of our relative consciousness plays no part We sharpen a knife for a purpose, lets say, in
in Zen. order to cut something easily. Similarly, by means
Thien Phat Giao: Meditation in Buddhism of meditation, we sharpen the mind for a definite
Thien Quan trong Phat giaoNhieu ngi tin purpose, in the case of cultivation in Buddhism,
rang rang ho thien quan e thanh Phat. Vang, ho the purpose is wisdom. The wisdom thats able us
ung. Muc tieu cuoi cung cua bat c ngi con to eliminate ignorance and to cut off sufferings
Phat nao cung la thanh Phat; tuy nhien thien t no and afflictions. In Buddhism, meditation functions
khong lam cho bat c chung sanh nao thanh Phat. the job of a torch which gives light to a dark mind.
Truyen thong t duy cua Phat giao khong n gian Suppose we are in a dark room with a torch in
 3971

hand. If the light of the torch is too dim, or if the the mind.
flame of the torch is disturbed by drafts of air, or if Thien Quan A Di a: Amitabha meditation
the hand holding the torch is unsteady, its Quan Phat A Di aThien quan c Phat A Di
impossible to see anything clearly. Similarly, if we a qua o hanh gia mng tng hnh anh cua
dont meditate correctly, we cant never obtain the Phat A Di aMeditation on Amitabha Buddha
wisdom that can penetrate the darkness of through which one visualizes the image of
ignorance and see into the real nature of Amitabha Buddha.
existence, and eventually cut off all sufferings and Thien Quan Ve Chan Khong: Meditation on
afflictions. Therefore, sincere Buddhists should True EmptinessTu tap Thien Quan Ve Chan
always remember that meditation is only a means, Khong bao gom nhng phap tu sau ay: Th nhat
one of the best means to obtain wisdom in la buong bo nhng tap quan suy ngh. Trong thien
Buddhism. Furthermore, owing to obtaining the quan chan khong, hanh gia buong bo nhng tap
wisdom, one can see right from wrong and be able quan suy ngh cua mnh ve co va khong bang
to avoid the extremes of indulgence in pleasures cach chng nghiem rang nhng khai niem c
of senses and tormenting the body. thanh hnh sai lam ve tanh oc lap va thng con
Thien Phong: Ngon gio thien, phong o thien cua vat the. Th nh la thay c ca van hu trong
Zen mannerZen styleSee Tong Phong. lien he nhan duyen chang cht. Khi chung ta nhn
Thien Phong: Ni hanh thienMeditation abode, vao mot cai ghe chung ta ch thay s co mat cua
a room for meditation, a cell, a hermitageSee go, ma khong thay c s co mat cua rng, cua
Thien ng. cay, cua la, cua ban tay ngi th moc, cua tam
Thien Pho Tnh: Bodhisattvahood samadhi ta... Hanh gia khi nhn vao cai ghe phai thay c
Thien Bo Tat a. Thien nh ma Bo Tat cu a ca van hu trong lien he nhan duyen chang cht:
i vao trc khi ac phapMeditation of vast and s co mat cua go keo theo s co mat cua cay, s
universal tranquility. The samadhi which co mat cua la keo theo s co mat cua mat tri, van
Bodhisattvas of the ninth stage enter before van. Hanh gia thay c mot trong tat ca va du
preaching the Dharma. khong nhn vao chiec ghe trc mat, cung thay
Thien Phng Thien S (1879-1949): Ten cua c s co mat cua no trong long van hu. Cai
mot v Thien s Viet Nam, dong Chuc Thanh, ghe khong co t tanh rieng biet, ma no co trong
phap he th 41, thuoc tong Lam Te vao the ky th lien he duyen khi vi cac hien tng khac trong
XX. Hau nh ca i S hoang hoa mien Trung vu tru; no co v tat ca cac cai khac co, no khong
Viet NamName of a Vietnamese Zen master, th cac cai khac eu khong. Moi lan m mieng noi
Chuc Thanh branch, of the 41st lineage of the Lin- ghe, hoac moi lan khai niem ghe c thanh
chi Sect, in the twentieth century. He spread the hnh trong nhan thc chung ta la moi lan li
Zen teachings in Central Vietnam most of his life. gm khai niem vung len va chem xuong, phan
Thien Phng: Thien vienZen monastery thc tai ra lam hai manh: mot manh la ghe, mot
Zen temple. manh la tat ca nhng g khong phai la ghe. oi vi
Thien Quan: Ngng ca ThienThe Zen door. thc tai th s chia cat ay tan bao vo cung. Chung
Thien Quan Sach Tan: Ch'an Kuan Tse Chin ta khong thay c rang t than cai ghe la tat ca
(chi)Exhortation on the Advance Through Ch'an nhng g khong phai la ghe phoi hp ma thanh.
GateBo luan c viet bi thien s Chau Tat ca nhng g khong phai la ghe nam ngay trong
Hoang, trong o trnh bay s giai thch chi tiet va cai ghe. Lam sao chia cat cho c? Ngi tr nhn
chnh xac ve quan iem sach tan tu tap vao ca cai ghe th thay s co mat cua tat ca nhng g
Thien vao the ky th XVIA Commentary khong phai la ghe, v vay thay c tnh cach bat
written by Zen master Chou-Hung (1535-1616) sinh bat diet cua ghe. Th ba la phu nhan s hien
that lays out an exhortation on the Advance hu cua s vat la phu nhan s hien hu cu a toan
Through Ch'an Gate in the sixteenth century. the vu tru. Phu nhan s co mat cua cai ghe tc la
Thien Quan: Dhyana-contemplation phu nhan s co mat cua toan the vu tru. Cai ghe
VisualizationCalling to attentionImagining in kia ma khong co th van hu cung khong. S hien
 3972

hu cua cai ghe khong ai co the lam cho no tr sees the non-chair elements when looking at the
nen khong hien hu, ngay ca viec chat che no ra, chair, and realizes that the chair has no
hay ot no i. Neu chung ta thanh cong trong viec boundaries, no beginning, and no end. Third, to
huy hoai cai ghe, la chung ta co the huy hoai toan deny existence of anything is to deny the presence
the vu tru. Khai niem bat au va cham dt (sanh of the whole universe. To deny the existence of a
diet) gan lien vi khai niem co va khong. Mot chair is to deny the presence of the whole
chiec xe ap chang han, bat au co t luc nao? universe. A chair which exists cannot become
Neu noi rang cai xe ap bat au co t luc bo phan non-existent, even if we chop it up into small
cuoi cung c rap vao, tai sao trc o mnh lai pieces or burn it. If we could succeed in
noi chiec xe ap nay con thieu mot bo pha n? Khi destroying one chair, we could destroy the entire
chiec xe ap h hoai, khong dung c na, tai universe. The concept of beginning and end is
sao mnh lai goi la chiec xe ap h? Hay th quan closely linked with the concept of being and non-
niem ve gi sinh va gi t cua cai xe ap e co being. For example, from what moment in time
the thay c cai xe ap khong the nao c at can we say that a particular bicycle has come into
ra ngoai nhng pham tru co, khong, sinh, diet. existence and from what moment is it no longer
The cultivation of Meditation on True Emptiness existent? If we say that it begins to exist the
includes the following methods: First, let go moment the last part is assembled, does that mean
habitual ways of thinking. In meditation on true we cannot say, This bicycle needs just one more
emptiness, practitioners let go habitual ways of part, the prior moment? And when it is broken
thinking about being and non-being by realizing and cannot be ridden, why do we call it a broken
that these concepts were formed by incorrectly bicycle? If we meditate on the moment the
perceiving things as independent and permanent. bicycle is and the moment it is no longer, we will
Second, see the entire universe in interwoven and notice that the bicycle cannot be placed in the
interdependent relations in all things. When we categories being and non-being or beginning
look at a chair, we see the wood, but we fail to and end.
observe the tree, the forest, the carpenter, or our Thien Quan Va Cuoc Song Hang Ngay:
own mind. When we meditate on it, we can see Meditation and Daily activities.
the entire universe in all its inter-woven and (I) S hoi nhap thien quan vao i song hang
interdependent relations in the chair. The ngayFusion of Zen with everyday life:
presence of the wood reveals the presence of the Thng th ngi ta tin rang thien quan la cai
tree. The presence of the leaf reveals the g rat xa ri vi nhng thc tai tam thng cua
presence of the sun. Meditator can see the one in cuoc song. Ho ngh rang muon tu tap thien
the many, and the many in the one. Even before quan ho phai t bo cuoc i, rut lui khoi
they see the chair, they can see its presence in the nhng sinh hoat thng nhat va t song an dat
heart of living reality. The chair is not separate. It trong nhng vung rng nui xa xam. Y ngh
exists only in its interdependent relations with nay khong hoan toan sai, v tam cua chung ta
everything else in the universe. It is because all nh mot bay kh hoang. Muon cho cai tam kh
other things are. If it is not, then all other things hoang nay c thuan thuc, chung ta can phai
are not either. Every time we use the word chair co mot ni yen tnh e cong phu tu tap ma
or the concept chair forms in our mind, reality khong b quay nhieu. Tuy nhien, thien quan
severed in half. There is chair and there is khong ch nhan manh vao viec toa thien, ma
everything which is not chair. This kind of thien nhan manh vao moi sinh hoat tren i
separation is both violent and absurd. The sword nay. Neu chung ta khong the hoa nhap thien
of conceptualization functions this way because vao nhng trang huong cua cuoc song hang
we do not realize that the chair is made entirely ngay th thien quan la vo dung. Theo Tong
from non-chair elements. Since all non-chair Tao ong, s hoi nhap cua Thien vi i song
elements are present in the chair, how can we hang ngay phai la no lc chnh yeu cua moi
separate them? An awakened individual vividly hanh gia. Tu tap thien quan khong ch han che

trong nhng luc toa thien. Neu chung ta tinh
tan tu ao th chung ta se thay rang ngay nao
cung la ngay tot. Phat t thuan thanh nen luon
li dung nhng sinh hoat hang ngay cho viec
tu ao v c Phat luon nhan manh rang giac
ngo khong phai ch at c trong khi ngoi
thien, ma la trong bat c hoat ong nao t i, (II) Thien quan thc s i vao cuoc song hang
ng, nam, ngoi. Hn na, khong ai co the
ngoi thien hai mi bon tieng ong ho trong
mot ngay ca. oi khi chung ta phai lam viec,
ngoi, hay ngh ngi. Phat t thuan thanh nen
thc tap thien quan trong moi sinh hoat, luon
ieu phuc tam mnh, luon chu y vao viec mnh
ang lam ma thoi. Nen nh rang bat c luc
nao cung co the la luc cua giac ngo
Sometimes people believe that meditation is
something very remote from the ordinary
concerns of life. They think that in order to
practice meditation they must renounce their
ordinary life or give up their daily routines,
withdraw from life and seclude themselves in
remote forests. This idea is not completely
wrong because our minds are like wild
monkeys. To discipline a wild-monkey mind,
it is helpful to have a quiet place, where one
can practice undisturbed. However,
meditation is not emphasizing only in the
moment of sitting meditation, but it
emphasizes in all activities of life. If we can
not fuse our meditation with the
circumstances of everyday life, meditation is
useless. According to the Soto Sect, the fusion
of Zen with everyday life is the central effort
of any practitioner. The practice of Zen
should not be confined only to the periods of
sitting in meditation, but should be applied to
all the activities of daily life. If we are
diligent in cultivating the way, we will find
that every day is a good day. Sincere
Buddhists must always try to take advantage
of daily activities to practice the Way because
the Buddha always emphasized that
enlightenment can be attained not only when
sitting in meditation, but when engaged in any
kind of activity: walking, standing, reclining,
or sitting. Besides, no one can sit in
meditation for twenty-four hours a day.
Sometimes we must work, sit, or rest. Sincere
3973
Buddhists should always practice meditation
in all activities, should try to keep the mind
under control, concentrate and be mindful
only on what we are doing and nothing else.
Remember that any moment can be a moment
of enlightenment.
ngayZen really enters daily life activities:
Cang i chung ta cang kham pha ra rang triet
ly Thien quan trong cuoc song hang ngay
quan trong hn tat ca nhng th khac. Trong
trng hp ma khoa hoc khong cung ng mot
giai ap thoa ang, th chung ta phai trong
cay vao phng phap t duy cua Thien e soi
to vao bat c van e nao c neu ra. Trc
tien, hanh gia phai tm thay con ng roi bat
au i tren o. Moi bc tien nh vao t duy
se a ngi vt qua lp song cua nhan sinh,
tien lan en coi h khong cua thien gii va
cuoi cung at en giac ngo vien man nh c
Phat. Quan la con mat trc th va ong thi la
bc chan tren con ng chan thc. Thien
nh va quan la thau knh trong o nhng oi
tng ben ngoai b hoi tu e roi phan tan va
khac an tng len mat cua nhng am ban ben
trong. S tap trung vao thau knh nay chnh la
nh (samadhi) va nh cang sau th giac ngo
cang mau chong. Nhng g khac am hn vao
lp phim am ban la hue (prajna) va la can ban
cua nhng hoat ong tr thc. Qua anh sang tr
hue roi ra ben ngoai, hanh gia nhn va thay lai
cai ngoai gii sai biet lan na roi theo o ma
hanh s thch nghi vao cuoc song thc te .
Charlotte Joko Beck viet trong quyen 'Thien
Trong i Song Hang Ngay': Khi tu tap,
chung ta hau nh oan tuyet vi cuoc song
bnh thng, va dien tien cua qua trnh nay
oi thay tuy theo tng ngi. oi vi mot so
ngi, tuy theo c duyen va hoan canh rieng,
qua trnh nay dien ra mot cach em a va s
giai thoat se en cham. oi vi mot so ngi
khac, qua trnh nay dien ra mot cach don dap,
theo tng t song cam xuc. Nh mot con ap
b v. Chung ta s b tran ngap. C nh the
chung ta a dng len mot bc tng ngan
cach chung ta vi ai dng, va khi ap v,
nc lai nhap vi nc, giai thoat nhe nhom,
v nc co the cung cuon cuon troi i vi moi
 3974
dong chay trong bao la cua ai dngAs we Theo Giao S Junjiro Takakusu trong Cng
go on, we discover that philosophy of Daily
Zen is much more important than anything
else. In case science and philosophy do not
give a satisfactory result, we must resort to
the meditative method of Zen in order to get
insight into any given problem. First, find out
your way and begin to walk on it. The foot
acquired by meditation can carry you across
the wave-flux of human life, and over and
above the air region of the heavenly world
and finally make you perfect and enlightened
like the Buddha. Contemplation is the eye
which gives insight, and, at the same time, the
foot which procures a proper walk. Zen
(meditation and concentration) is the lens on
which diverse objects outside will be
concentrated and again dispersed and
impressed on the surface of the negative
plates inside. The concentration on the lens
itself is concentration (samadhi) and the
deeper the concentration is, the quicker the
awakening of intuitive intellect. The further
impression on the negative film is wisdom
(prajna) and this is the basis of intellectual
activity. Through the light of reflection
(prajna) outwardly, i.e., insight, we see and
review the outer world of diversity once again
so as to function or act appropriately toward
actual life. Charlotte Joko Beck wrote in
Everyday Zen: "When we practice we're
cutting deep into our life as we've known it,
and the way this process unfolds varies from
person to person. For some people, depending
on their personal conditioning and history, this
process may go smoothly, and the release is
slow. For others it comes in waves, enormous
emotional waves. It's like a dam that bursts.
We fear being flooded and overwhelmed. it's
as though we've walled off aprt of the ocean,
and when the dam breaks the water just
rejoins that which it truly is; and it's relieved
because now it can flow with the current and
vastness of the ocean."
(III) Tam luon nh vao s t duy tnh macTo while meditating, dining or bathing, no word
concentrate ones mind in silent meditation:
1) Khi nh tam vao t duy tnh mac, nhng sinh made. Sometimes a public dialogue called
hoat hang ngay eu c gi co chng mc. question and answer takes place (also called
Yeu Triet Hoc Phat Giao, co mot qua trnh
rieng biet ni Thien tong. Khi nh tam vao t
duy tnh mac, mot cong an c at ra cho
hanh gia e trac nghiem kha nang tien bo en
to ngo. Khi nhan mot cong an, hanh gia bat
au tnh toa ni thien ng. Ngoi thoai mai,
chan kiet gia, than ngay ngan va thang lng,
tay kiet thien an, mat m na chng. ay goi
la toa thien, co the keo dai trong nhieu ngay
em. Nhng sinh hoat hang ngay nh , an,
ngu, tam, van van eu c gi co chng
mc. Im lang c tuyet oi tuan gi; tc la
khi toa thien, tho thc hay tay tran, khong ai
c noi li nao cung nh khong gay ra tieng
ong nao. Thnh thoang co xay ra cuoc oi
thoai goi la van ap gia hanh gia va thien
s c menh danh la tu hoc thien hay van
thuy, hanh gia neu nhng thac mac va v
thien s tra li hoac bang an du hay quat
mang. Khi hanh gia a san sang e giai quyet
van e, ong ta en vieng s phu ni phng
trng, trnh bay nhng g a thau hieu va xin
c giai quyet cong an. Neu thien s ac y,
ngai se nhan cho la ac ao; neu khong, hanh
gia lai tiep tuc thien quan them na To
concentrate ones mind in silent meditation,
all daily activities should be regulated
properly. According to Prof. Junjiro Takakusu
in The Essentials of Buddhist Philosophy,
there is a peculiar process in Zen. To
concentrate ones mind in silent meditation, a
koan (public theme) is given to an aspirant to
test his qualification for progress towards
enlightenment. On receiving a theme, one sits
in silence in the Zen hall. One must sit at
ease, cross-legged and well-posed with
upright body, with his hands in the meditating
sign, and with his eyes neither open nor quite
closed. This is called sitting and meditating,
which may go on for several days and nights.
So the daily life, lodging, eating, sleeping,
and bathing should be regulated properly.
Silence is strictly required and kept; that is,
should be uttered and no noise should be
 3975

the cloud and water, the name used for Subtle Sound: "People have said to me, 'It's
traveling student). The aspirant will ask all very well to come to the zendo and sit in
questions of the teacher who gives answers, peace and quiet, but what do we do when we
hints or scoldings. When a student or any go home?' That's the big test, the big koan, for
aspirant thinks that he is prepared on the all of us. How do we deal with this everyday
problem, he pays a private visit to the life? We think, 'I have so many passions, so
teachers retreat, explains what he many things that upset me, so much going on
understands and proposes to resolve the in my life; how do I find peace of mind?'
question. When the teacher is satisfied, he Dogen said that when the clay is plentiful, the
will give sanction; if not, the candidate must Buddha is big. he meant by clay, raw passion,
continue meditation. lots of it. Where does the lotus grow? In the
2) Khi nh tam vao t duy tnh mac, ban se nem mud. if someone tells me, 'I never get angry, I
c cai "Vo". Ban chng c cai chan tam don't have any jealousy in mys nature,' I think,
bnh an, von hang hu va luon cung ban ong 'Oh, really?' We are constantly dealing with
hanh. Maurine Stuart viet trong quyen 'Am such emotions, and they fertilize our practice.
Thanh Vi Te': Nhieu ngi noi vi toi: "en So please do not feel that you have to be in
Thien ng, ngoi trong bnh an, tnh lang, some absolutely tranquil, serene, permanently
that tuyet, nhng khi ve en nha, chung toi detached condition. This is not possible. It is
phai lam g?" ay la mot bai trac nghiem not human. But because of this practice, when
quan trong, mot cong an ln cho moi ngi some deep emotion like anger takes hold,
chung ta. Chung ta phai x s the nao vi when your whole body is blazing with it, then
cuoc song hang ngay? Chung ta thng ngh: in the very midst of it you taste Mu; you
"Toi co bao nhieu am me, bao nhieu lo au, realize the true peace of mind that has been
bao nhieu ieu xay ra trong cuoc song, lam there all along. You have never been without
sao toi gi tam thc c bnh an?" Thien s it."
ao Nguyen Hy Huyen noi rang au co (IV) Moi khoanh khac eu phai c tu tap
nhieu at set, Phat cang to hn. ai s muon Every moment must be moment of practice in
v at set vi nhng am me tran tuc. Hoa sen life: Vi moi khoanh khac eu c tu tap
moc len au? T trong bun. Neu ai o noi trong i song, chung ta se co nhieu c hoi
vi toi: "Toi khong bao gi noi cau, toi khong hn e thay s vat nh chung la. Theo
bao gi ganh t," toi se ngh: "Co that Charlotte Joko Beck trong quyen 'Thien
khong?" Chung ta luon vng nhng cam xuc Trong i Song Hang Ngay', viec tu tap
nh the va chnh nhng cam xuc o nuoi thong minh ch da vao mot ieu duy nhat:
dng cong phu tu tap cua chung ta. V vay, cai s t trong can ban cua s hien hu cua
toi xin cac ban ng ngh rang mnh phai gi con ngi, noi lo s ve viec "Toi khong ton
tuyet oi thanh than, bnh tam, luon luon tai". Va tat nhien la toi khong ton tai, nhng
khong vng mac bat c th g. ieu nay la o la ieu sau cung ma toi muon biet. Toi vo
khong the. No khong phai la kha nang con thng trong hnh hai cua con ngi, be ngoai
ngi cua chung ta. Nhng nh tu tap, khi co ve ben vng nhng that ra ang thay oi
cam xuc manh nh cn gian no ra, khi ngi mot cach nhanh chong. Toi s phai thay cai
ban bng len cn thnh no, chnh la vao luc toi ch thc: mot trng nang lng ang
o, ban nem c cai "Vo". Ban chng c thay oi mot cach lien tuc. Toi khong muon
cai chan tam bnh an, von hang hu va luon nh vay. V vay, tu tap chan chnh la tap trung
cung ban ong hanhTo concentrate ones vao noi s hai nay. Cai s co nhieu dang khac
mind in silent meditation, then in the very nhau nh suy ngh, t bien, phan tch, va
midst of every activity you taste Mu; you tng tng mong m. Vi tat ca nhng ong
realize the true peace of mind that has been thai o chung ta tao ra mot lp may phu nham
there all along. Maurine Stuart wrote in gi cho chung ta an toan trong cai tu tap v
 3976

vnh. Tu tap chan chnh khong la s an toan, oi mat ra e thay ro hn. Maurine Stuart viet
no la tat ca moi th tr s an toan. Nhng trong quyen Am Thanh Vi Te: "Khong co th
chung ta khong thch ieu o, v the chung ta g thieng lieng; ma cung khong co th g
b am anh vi nhng no lc nong sot nham at khong phai la s tu tap tam linh. Bach An
c phien ban cua giac m rieng cua chung Hue Hac, v ai Thien s vao the ky th
ta. Viec tu tap me muoi nh vay t no ch la XVIII Nhat Ban, ngi a phuc hoi sc song
mot am may mu khac ngan cach gia chung cho Thien Tong Nhat Ban, a len tieng canh
ta va thc tai. ieu quan trong duy nhat la bao chong lai viec tin rang Thien tong oi hoi
phai thay s vat khong bang quan iem chu phai quyet liet t bo moi lo toan cua the gian.
quan: thay s vat nh chung la. Khi rao can ca Viec tu tap Thien chan chnh van c thc
nhan c g bo, tai sao chung ta can phai at hien trong sinh hoat hang ngay cua chung ta.
cho no cai ten g na? Ch can chung ta song Khi nau an, chung ta nhap sau vao tam muoi
cuoc song cua mnh. Va khi chet i, ch can nau an. Khi don dep sach se, chung nhap sau
chet. Khong co van e g naWith every vao tam muoi don dep sach se. Tnh trang tam
moment is moment of practice in life, we will muoi nay khong phai la mot s trong rong,
have more opportunities to see things as they mot trang thai sng s, mot trang thai tam
are. According to Charlotte Joko Beck in hng h. No la trang thai hien tai song ong
Everyday Zen, intelligent practice always va tnh thc tham sau, va le d nhien la no co
deals with just one thing: the fear at the base the mang lai hong phuc. Chung ta co the co
of human existence, the fear that I am not. c trang thai tnh thc tham sau en o co
And of course I am not, but the last thing I the nghe c tieng tro tan cua cay nhang
want to know is that. I am impermanence ang ri. Moi mot sinh hoat cua chung ta, khi
itself in a rapidly changing human form that c toan tam toan y hoan thanh, khong dan
appears solid. I fear to see what I am: an vat hay so o, eu la c hoi e cho chung ta
ever-changing energy field. I don't want to be trai nghiem cai g o, e cho chung ta m oi
that. So good practice is about fear. Fear takes mat ra e thay ro hn. Khi chung ta buong bo
the form of constantly thinking, speculating, s chap nga vi van vat, chung ta se tm thay
analyzing, fantasizing. With all that activity co ieu g o tuyet vi, ieu g o luon hien
we create a cloud cover to keep ourselves dien, ma chung ta cha bao gi khong co
safe in make-believe practice. True practice no."When True Zen practice is carried on
is not safe; it's anything but safe. But we don't in the midst of activities, each moment is an
like that, so we obsess with our feverish opportunity to experience something, to open
efforts to achieve our version of the personal our eyes more clearly. Maurine Stuart wrote
dream. Such obsessive practice is itself just in Subtle Sound: "There is nothing that is
another cloud between ourselves and reality. sacred; nothing that is not spiritual practice.
The only thing that matters is seeing with an Hakuin, that wonderful eighteenth-century
impersonal searchlight: seeing things as they Zen master who restored the vitality of Zen in
are. When the personal barrier drops away, Japan, warned against the belief that Zen
why do we have to call it anything? We just requires the forceful rejection of all worldly
live our lives. And when we die, we just die. concerns. True Zen practice is carried on in
No problem anywhere. the midst of activity. When we are cooking,
(V) Moi khoanh khac eu la c hoi e cho chung we are in deep cooking samadhi. When we
ta trai nghiem cai g oEach moment is an are cleaning, we are in deep cleaning
opportunity to experience something: Khi samadhi. This condition, samadhi, is not a
viec tu tap Thien chan chnh van c thc vacancy, a stupor, a space-out state of mind. It
hien trong sinh hoat hang ngay cua chung ta, is a deeply awake, alert, vividly present
moi khoanh khac eu la c hoi e cho chung condition, and of course, it may be blissful.
ta trai nghiem cai g o, e cho chung ta m We may be so vividly awake we can hear the
 3977

ash from the incense fall. Each of the attempt to do that, time and separation (our
activities we are engaged in, when given our phenomenal world) have been created. When
full attention, without any feeling of I observe my arm lifting, it's not me. When I
resentment or comparison, is an opportunity to observe my thoughts, they're not me. When I
experience something, to open our eyes more think, 'This is me,' I try to protect the 'me.' In
clearly. When we let go of our egocentric fact, however, whatever I observe about
hold on things, we find that something myself, even though it's an interesting
wonderful is there, something that has always phenomenon with which I am closely
been there; we have never been without it." associated, is not me. That's my behavior, the
(VI) Thien quan trong i song se giup chung ta phenomenal world. Who I am is simply
kinh nghiem c t thanZen practices in experiencing itself, forever unknown. The
daily life can help us experiencing ourselves: moment I name it, it is gone."
Chung ta co the quan sat dien tien cua s (VII)Chung ta that s song tng moi giay phut,
viec, nhng khong the quan sat kinh nghiem; moi khoanh khac cua chung taWe truly live
ch co Thien quan trong i song se giup in each minute, each moment of our life: Khi
chung ta kinh nghiem c t than. Charlotte co Thien tap trong sinh hoat hang ngay cua
Joko Beck viet trong quyen 'Thien Trong i chung ta, la chung ta khong lang ph ngay gi,
Song Hang Ngay': Chung ta co the quan sat ma ngc lai chung ta that s song tng moi
dien tien cua s viec, nhng khong the quan giay phut, moi khoanh khac cua chung ta.
sat kinh nghiem. Vao luc chung ta quan sat Theo Thien s Thch Nhat Hanh, trong phong
mot s kien, no a la qua kh, nhng kinh tien sanh mot Thien vien, tren mot tam ban
nghiem khong bao gi la qua kh. V vay kinh go, ngi ta ghi bon dong ch va dong cuoi
sach noi rang chung ta khong the cham vao cung la "ng lang ph cuoc i cua ban."
no, trong thay no, nghe thay no, suy ngh ve Cuoc i cua chung ta c tao thanh t ngay
no, v vao giay phut chung ta d nh lam nh va gi va moi gi eu qu gia. Chung ta co
the, a hnh thanh mot khoang thi gian va tng ph pham nhng ngay va gi cua chung
khoang cach (s phap gii, the gii hien ta khong? Chung ta co ang ph pham cuoc
tng). Khi toi quan sat canh tay cua toi a song cua chung ta khong? ay la nhng cau
len, no khong phai la toi. Khi toi quan sat cac hoi he trong. Tu tap theo Phat la song tng
y niem cua toi, chung cung khong phai la moi giay phut. Khi tu tap ngoi hay i, chung
toi.Khi toi ngh: "Ay la toi", toi muon ngoai ta co nhng phng tien e lam chuyen nay
xuat "cai toi". Tuy nhien, that s, khi toi quan mot cach toan hao. Thi gian con lai trong
sat bat ky th g cua toi, ke ca mot cai g o ngay, chung ta cung tu tap. ieu o kho hn,
thu v lien quan mat thiet vi toi, o cung nhng co the lam c. Thien toa hay thien
khong phai la toi. o la ng x cua toi, s hanh phai c trai dai suot ngay en nhng
phap gii. Con ngi cua toi ang la cung ch luc khong i va khong ngoi. o la nguyen tac
la kinh nghiem t than, vnh vien xa la. Khi can ban cua Thien quanWhen Zen practice
toi goi ten, no a i xa roi We can observe is carried on in the midst of activities, we
behavior, but we cannot observe experience; don't waste your life, but on the contrary, we
only Zen practices in daily life can help us truly live in each minute, each moment of our
experiencing ourselves. Charlotte Joko Beck life. According to Zen Master Thich Nhat
wrote in Everyday Zen: "Behavior is what we Hanh in 'Being Peace': "On the wooden board
observe. We cannot observe experience. By outside of the meditation hall in Zen
the time that we have an observation about an monasteries, there is a four-line inscription.
event, it's past, and experience is never in the The last line is, 'Don't waste your life.' Our
past. That's why the sutras say that we can't lives are made of days and hours, and each
touch it, we can't see it, we can't hear it, we hours is precious. Have we wasted our hours
can't think about it, because the minute we and our days? Are we wasting our lives?
 3978

These are important questions. Practicing excuses are all due to impotence of faith and
Buddhism is to be alive in each moment. superficiality of the thought of enlightenment.
When we practice sitting or walking, we have If you observe that the matter of life and
the means to do it perfectly. During the rest of death is serious, and that the world is really
the day, we also practice. It is more difficult, impermanent, the will for enlightenment will
but it is possible. The sitting and the walking grow, the thieving heart of egoism,
must be extended to the non-walking, non- selfishness, pride, and covetousness will
sitting moments of our days. That is the basic gradually die out, and you will come to work
principle of meditation." on the Way by sitting meditation in which
(VIII)ng o tha cho bat c th g can tr principle and fact are one. Suppose you were
khong cho chung ta tu tap thien quanDo not to lose your only child in a crowd or drop and
blame on anything that stops us from invaluable gem: do you think you would let
meditation practice: Co lan Thien s Van An the child or the jewel go at that, just because
a noi: "ng noi rang nhng ke the tuc, v of the bustle and the mob? Would you not
song trong mot the gii ay nhuc cam va duc look for them even if you had a lot of work to
vong, kho ma ngoi xuong va quan tn g, cung do or were poor or sickly? Even if you had to
ng noi rang v ban nhieu viec qua nen kho plunge into an immense crowd of people and
nh tam, hoac v cong tac hay cong viec lam had to continue searching into the night, you
an nen khong the tu tap Thien c, va cung would not be easy in mind until you had found
ng noi rang ngi ngheo hoac ngi benh and retrieved your child or your jewel."
khong hoc ao c. Tat ca nhng bao cha (IX) Chung ta co the dung cong viec e tu tap
o eu xuat phat t long tin yeu t va t y thien quan, ieu nay giup chung ta an tru
niem rat nong can ve giac ngo. Neu ban thay trong hien tai va tap trung t tngWe can
s sanh t la mot van e nghiem tuc va hieu use our work as a meditation practice that
rang the gii thc s la vo thng, y ch giac helps us stay in the present and aids our
ngo cua ban se manh len va cai tam v ky, t concentration: Bernard Glassman and Rick
nga, t kieu va tham lam se dan dan bien mat Fields viet trong quyen 'Tru Phong Giao Ch':
va ban se en hoc ao, bang toa Thien, trong "That s co chanh mang gia long cua Thien,
o, nguyen ly va s kien la mot. Hay tng bi v co mot thanh phan b mat ma Thien
tng gia am ong, ban va lac mat a Phat giao goi la 'Lao ong tu tap'. Trong
con mot cua ban, hay ban va anh ri mot Thien, toa thien la mot cach tu tap, nhng no
vien ngoc quy vo gia. Ban co cam chu e a khong phai la cach duy nhat. Chung ta cung
con cua ban hoac vien ngoc mat i, ch v b co the thien quan trong luc lam viec. trong tu
am ong xo ay hay khong? Hoac ngay ca v tap toa thien, chung ta tap trung vao viec ht
ban ngap au, v qua ngheo, hoac benh hoan, th hay vao mot cong an. Trong 'Samu' hoac
ban se khong i tm a con cua ban hay sao? tu tap trong lao tac, chung ta chu tam vao
Cho dau phai chui vao gia am ong day cong viec cua mnh. Neu chu ng ta ang cat
ac, nhon nhao, va tiep tuc i tm kiem suot co, chung ta ch cat co. Neu chung ta ra
ca em, tam tr ban co yen on cho en khi tm chen, chung ta ch ra chen. Va neu chung ta
lai c a con hoac vien ngoc quy ang nhap d lieu vao may vi tnh, chung ta
khong?Zen Master Man-an once said, "Do ch nhap d lieu vao may vi tnh. Khi toan
not say that it is harder for lay people living in tam toan y vao cong viec theo cac h nay,
the world of senses and desires to sit and khong co muc tieu nao. Chung ta khong t
meditate, or that it is hard to concentrate with noi: 'O, khi nao th cong viec cham dt ay?'
so many worldly duties, or that one with an hoac 'Toi ang lam viec e kiem tien.' Chung
official or professional career cannot practice ta ang lam viec mot cach n gian va ay u
Zen, or that the poor and the sickly do not trong khoanh khac hien tai. Khi chung ta lam
have the power to work on the Way. These viec theo cach nay, chung ta khong lang ph
 3979

nang lng vao nhng lo au ve nhng viec le tam ho van ban bu u th. Tuy nhien, neu ho co
ra chung ta a lam trong qua kh hoac nhng gang niem Phat th ho co the de dang at en nhat
g o se lam trong tng lai. ung hn, chung tam bat loan. Hn na, Kinh ien Tnh o n
ta dung cong viec e tu tap thien quan, ieu gian, de hieu va de thc hanh. Neu co ay u tn,
nay giup chung ta tru trong hien tai va tap hanh nguyen va dung cong niem Phat, th Phat A
trung t tng. Khi chung ta lam viec bang Di a va Thanh chung se gia ho tiep dan ve Tay
cach nay, thay v lam cho chung ta met nhoc, Phng Cc Lac. La Phat t, ban co the ap dung
cong viec se thc s mang lai cho chung ta bat c phng phap nao ma c Phat a e ngh.
nang lng va s yen on trong tam thc." Tuy nhien, ban phai vo cung can trong khi chon
Bernard Glassman and Rick Fields wrote in phap mon trc khi thc hanh. Mot khi a chon
Instructions to the Cook: "Right livelihood is phap mon thch hp nhat cho mnh, ban phai tinh
really at the heart of Zen, because of a 'secret chuyen tu hanh phap mon ay cho en rot rao. Co
ingredient' that Zen Buddhism call 'work- nhieu ngi luon lang thang trong vong tng.
practice.' In Zen, sitting meditation, or zazen, Hom nay ho tu tap thien quan, nhng ngay mai
is one way to practice, but it's not the only nghe ai o noi niem Phat de vang sanh lu xa li
way. We can also meditate while we work. In vi nhieu cong c nen ho bo thien theo niem
sitting meditation practice, we concentrate on Phat. t lau sau o, nghe noi cong c niem chu la
our breath or a koan. In 'samu' or work- toi tuyet, ho ben ngng niem Phat va bat au niem
practice, we concentrate on our work. If we chu. C the ma hom nay ho theo phap mon nay,
are cutting grass, we just cut the grass. If we ngay mai ho theo phap mon khac, e roi cuoi cung
are washing the dishes, we just wash the ho chang c g ngoai than tam ra ri. Phat t
dishes. And if we are entering data into a thuan thanh nen luon can trong, chon minh s va
computer, we just enter data into the phap mon trc khi bat au cuoc hanh trnh tr ve
computer. When we concentrate fully on our at PhatMeditation is a difficult way to practise.
work in this way, there is no goal. We're not The Buddha taught: Zen practitioners who want
saying, 'Oh, when is this work going to end?' to cultivate must, first of all, practice the Four
or 'I'm working to gain some money.' We're Foundations of Mindfulness, to contemplate the
simply working, fully present in the moment. body is impure, all feelings as suffering, the
When we work in this way, we don't waste ordinary mind as impermanent and all phenomena
energy by worrying about all the things we as lacking self-nature. When we realize that body,
should have done in the past or all the things feelings, mind and phenomena are impure, the
we might do in the future. Rather, we use our source of suffering, impermanent, without self-
work as a meditation practice that helps us nature, false, dream-like and illusory, the True
stay in the present and aids our concentration. Thusness Nature will manifest itself. Some
When we work in this way, instead of making people have tried very hard to concentrate and
us tired, our work actually give us energy and abandon all distractions, their mind is still
peace of mind." preoccupied with all delusions. However, if they
Thien Quan Va Khao Sat: Quan sat va minh try to focus on recitation the Buddhas name, they
satMeditation on and inquiry into. can reach single-mindedness. Furthermore, the
Thien Quan Va Niem Phat: Thien quan la Pure Land Sutras are simple and easy to
phng cach kho thc tap. Phat day ngi tu Thien understand and practice. If you are utterly sincere
trc tien phai tu phep T Niem X, quan than in your faith, conducts and vows with all efforts,
bat tnh, quan tho th kho, quan tam vo thng, you will be welcome by Amitabha Buddha and
quan phap vo nga. Khi a biet than, tho, tam, phap other Saints in the Western Pure Land. As a
eu khong sach, kho, vo thng va vo nga, eu Buddhist cultivator, you can apply any methods
gia doi nh mong huyen, th chn tanh se t hien recommended by the Buddha; however, you must
bay. Vai ngi co gang that nhieu e tap trung t be very careful to choose the method that is most
tng va loai bo nhng loi cuon ben ngoai, nhng appropriate for you before you practice. Once you
 3980

have chosen the most suitable method for you, Thien Quan Ve Tam Xa: Meditation on
you should stick to that method to the end. There a equanimityChung ta nen thc tap thien quan ve
a lot of people with wandering thinking. Today tam xa e giam thieu s phat trien cua san gian
they practice meditation, but tomorrow they hear ngi nay va luyen ai ngi kiaWe should try to
that Buddha Recitation has a lot more merit and achieve equanimity through meditation to reduce
virtue, can leave relics and easily be reborn in the developing of anger toward one person and
Pure Land... So they give up meditation and start attachment toward another person.
reciting the Buddhas name. Later, they hear the Thien Quan Va Tr Hue: Meditation and
merit and virtue of reciting mantras is supreme, so wisdomSee Thien nh Tr Tue.
they stop reciting the Buddhas name and begin to Thien Quan Trong Phat Giao: Zen or
recite the mantras. They keep changing the Contemplative Meditation in BuddhismZen la
dharma-door, today this dharma door, and loi phat am cua Nhat Ban cua danh t Chan cua
tomorrow the other dharma door. They end up Trung Hoa, ma t nay lai la loi phat am theo t
achieving nothing but an exhausted body and Dhyana cua Phan ng co ngha la thien. iem
mind. Sincere Buddhists should always be very ac biet cua cong phu tu tap at en giac ngo cua
careful in choosing a good teacher and dharma- c Phat la quan chieu noi tam. V ly do nay ma
door before starting the journey of going back to nhieu ngi tin rang rang ho thien qua n e thanh
the Buddha-land. Phat. Vang, ho ung. Muc tieu cuoi cung cua bat
Thien Quan Ve Tam: Meditation on the mind c ngi con Phat nao cung la thanh Phat; tuy
Qua thien tap lien tuc chung ta co the thay c nhien, thien t no khong lam cho bat c chung
tam thanh tnh. Ch co thien tap lien tuc, chung ta sanh nao thanh Phat. Thien la phng phap tham
co the vt qua trang thai tam dong ruoi va xa bo cu va quan tng, hay la phng phap gi cho
nhng loan ong. Cung luc chnh nh thien tap ma tam yen tnh, phng phap t tnh thc e thay
chung ta co the tap trung t tng e quan sat rang chan tanh chnh la Phat tanh ch khong la g
nhng g khi len trong t tng, trong than, trong khac hn. Tuy nhien, truyen thong t duy cua Phat
cam tho, nghe, nem, ngi va tng tng, van van. giao khong n gian nh vay. Truyen thong t duy
Qua thien tap lien tuc, chung ta co the quan sat cua Phat giao khac vi truyen thong t duy cua
rang tat ca la vo thng, t o chung ta co kha cac ton giao khac v Phat giao coi thien nh
nang buong bo, va Niet ban hien hien ngay luc khong thoi t no cha u. Chung ta co the noi, vi
chung ta buong bo tat ca. Chi tiet ve Thien Quan Phat giao, thien nh ta nh mnh mai mot con
Ve Tam bao gom tu tap Nhat iem Tam va Nhat dao. Chung ta mai dao vi muc ch e cat vat g
iem TruThrough continuous meditation we o mot cach de dang. Cung nh vay, qua thien
can perceive our mind clearly and purely. Only nh chung ta mai dua tam mnh cho mot muc ch
through continuous meditation we can gradually nhat nh, trong trng hp tu theo Phat, muc ch
overcome mental wandering and abandon nay la tr tue. Tr tue co the xoa tan vo minh va
conceptual distractions. At the same time we can cat t kho au phien nao. Trong nhng gi phut
focus our mind within and observe whatever arises trc khi at c ai ngo, chnh c Phat a thc
(thoughts, sensations of body, hearing, smelling, hanh cach quan chieu noi tai trong suot bon mi
tasting and images). Through continuous chn ngay, cho en luc Ngai ot nhien at c s
meditation we are able to contemplate that they giac ngo va tr thanh Phat. Khi Ngai quay lai vi
all are impermanent, we then develop the ability chnh Ngai, Ngai tm thay chan tanh cua mnh,
to let go of everything. Nirvana appears right at hay Phat tanh. Noi cach khac, Ngai thay c
the moment we let go of everything. Details of chan ly va a thanh Phat. o la muc tieu toi
Meditation on the mind include the cultivation thng cua Thien. Thien theo Phat giao khac
which focuses on concentration on one pointed han thien cua nhng ton giao khac. a so cac ton
state and the one-pointednessSee Nhat iem giao khac at mot thng e toi cao tren con
Tam and Nhat iem Tru. ngi, t o con ngi phai lang long cau nguyen
va th lay ang thng e, vi quan niem cho

rang s that phai en t ben ngoai. Trong khi o,
thien Phat giao quan niem s that khong phai en
t ben ngoai, ma t ben trong. S that nam ngay
trong t tanh cua chung ta ch khong phai ni nao
khac. Thien tap la co song lam sao cho tam c
bat ong trong the gii lien tuc bien ong nay.
Thien tap la co song nh nc, ch khong nh
song trao hay bot noi. Nc th bat ong, vo tac va
vo vi; trong khi cac t song sinh roi diet, bot noi
roi tan. Hanh gia nen luon nh tam mnh nh mot
dong suoi bat tan cua cac niem, thien tap la tap
nhn vao tam mot cach lien tuc, va c song nh
nc, bnh ang cuon troi het tat ca nhng g vao
dong suoi ang chay nay. Theo Phat giao, moi
chung sanh eu co Phat tanh, va tr thanh Phat ch
la quay vao chnh mnh e tm lai cai Phat tanh
nay ma thoi. Phat tanh nay luon san co trong va
luon chieu sang. Giong nh mat tri va mat trang,
luon luon chieu sang, nhng khi b may che phu,
chung ta khong thay c anh nang hay anh trang.
Muc ch cua ngi tu thien la loai tr nhng am
may, v khi may tan th chung ta lai thay nang
thay trang. Tng t, chung ta luon co san Phat
tanh ben trong, nhng khi tham duc, chap trc va
phien nao che phu, Phat tanh khong hien hien
c. Trong Phat giao, thien lam cong viec cua
mot ngon uoc em lai anh sang cho mot cai tam
u toi. Gia nh chung ta ang trong mot can
phong toi tam vi mot ngon uoc trong tay. Neu
ngon uoc qua m, hay neu ngon uoc b gio lay,
hay neu tay chung ta khong nam vng ngon uoc,
chung ta se khong thay c cai g ro rang ca.
Tng t nh vay, neu chung ta khong thien ung
cach, chung ta se khong bao gi co the at c tr
tue co the xuyen thung c s tam toi cua vo
minh e nhn thay ban chat that s cua cuoc song
va cuoi cung i en cho oan tan c kho au va This is the ultimate aim of Zen. Zen in Buddhism
phien nao. Ro rang cot loi cua ao Phat hay cot loi
cua Thien la tu tap bang tr tue, ch khong bang
cach ui tu mu luyen. Neu muc ch tu thien cua
chung ta nham at c than thog hay xuat hon,
van van, la chung ta khong phai tu theo Phat. Tu
thien trong Phat giao chung ta phai thay c cai
that tanh va phai song vi no. V vay, Phat t chn
thuan nen luon nh rang thien ch la mot phng
tien, mot trong nhng phung tien hay nhat e at
c tr hue trong ao Phat. Hn na, nh at
c tr tue ma ngi ta co the thay c ung sai water is unmoved, uncreated and unconditioned
3981
va co the tranh c ham me cc o nhng duc
lac giac quan hoac hanh ha than xac en o thai
quaZen is the Japanese pronunciation of the
Chinese word Chan which in turn is the
Chinese pronunciation of the Sanskrit technical
term Dhyana, meaning meditation. The distinctive
chracteristic of the Buddhas practice at the time
of his enlightenment was his inner search. For this
reason, many people believe that they meditate to
become a Buddha. Yes, theyre right. The final
goal of any Buddhist is becoming a Buddha;
however, meditation itself will not turn any beings
to a Buddha. Zen is the method of meditation and
contemplation, the method of keeping the mind
calm and quiet, the method of self-realization to
discover that the Buddha-nature is nothing other
than the true nature. However, the contemplative
traditions of Buddhism are not simple like that.
What distinguishes Buddhism from the
contemplative traditions of other religions is the
fact that, for Buddhism, meditation by itself is not
enough. We might say that, for Buddhism,
meditation is like sharpening a knife. We sharpen
a knife for a purpose, lets say, in order to cut
something easily. Similarly, by means of
meditation, we sharpen the mind for a definite
purpose, in the case of cultivation in Buddhism,
the purpose is wisdom. The wisdom thats able us
to eliminate ignorance and to cut off sufferings
and afflictions. Before the moment of
Enlightenment, the Buddha practiced the inward
way for forty-nine days until suddenly He
experienced enlightenment and became the
Buddha. By turning inward upon Himself, he
discovered His true nature. In other words, He saw
the truth or Buddha-nature and became a Buddha.
differs from meditation in other religions. Most
other religions place a supreme God above man
and then ask that man should pray to God and
worship Him, implying that reality is to be sought
externally. While Zen in Buddhism holds that
reality is to be gotten hold of, not externally, but
inwardly. Zen practice means trying to have a
mind unmoved while living in this continuously
moving world. Zen practice means trying to be
like the water, not like waves or bubbles. The
 3982
while the waves rise and fall, and the bubbles
form and pop endlessly. Zen practitioners should
always remember that our mind is like an endless
stream of thoughts, Zen practice means to try to
watch the mind continously, and be like water,
which equally flows all things thrown into that
stream. According to Buddhism, every living
being has within himself the Buddha-nature, and
to become a Buddha is simply to turn inward to
discover this Buddha-nature. This Buddha-nature
is always present within, and eternally shining. It
is like the sun and the moon. The sun and the
moon continually shine and give forth light, but
when the clouds cover them, we cannot see the
sunlight or the moonlight. The goal of any Zen
practitioner is to eliminate the clouds, for when
the clouds fly away, we can see the light again. In
the same way, human beings always have within
ourselves the Buddha-nature, but when our
desires, attachments and afflictions cover it up, it
does not appear. In Buddhism, meditation
functions the job of a torch which gives light to a
dark mind. Suppose we are in a dark room with a
torch in hand. If the light of the torch is too dim, or
if the flame of the torch is disturbed by drafts of
air, or if the hand holding the torch is unsteady, its
impossible to see anything clearly. Similarly, if we
dont meditate correctly, we cant never obtain the
wisdom that can penetrate the darkness of
ignorance and see into the real nature of
existence, and eventually cut off all sufferings and
afflictions. It is obvious that the essentials of
Buddhism or Zen focus on the practice with
wisdom, not on ignorance. If our purpose to
practice Zen is to gain supernatural powers, i.e., to
release our soul from our body, and so forth, we
are not practicing Zen Buddhism. To cultivate Zen
in Buddhism, we have to realize our true nature
and live in it. Therefore, sincere Buddhists should
always remember that meditation is only a means,
one of the best means to obtain wisdom in
Buddhism. Furthermore, owing to obtaining the
wisdom, one can see right from wrong and be able
to avoid the extremes of indulgence in pleasures
of senses and tormenting the body.
Thien Quan T Hanh Tng: Nihsarana (skt) mnh. Trong ngon ng i thng, 'shisho' (tutor)
See T Hanh Tng. ch cho tat ca cac thay day mot th nghe thuat hay
Thien Quat: Hang ong e hanh thien hay an
cA cell, or cave, for meditation, or retirement
from the world.
Thien Quyen: Musti (skt)Dau hieu cua thien
nh c tng trng bi nam tay trai, tay phai
tng trng cho tr tue (Tng c Phat Thch Ca
co hai v ho phap, ben trai la Bo Tat Pho Hien
tng trng cho thien nh, ben phai la Bo Tat
Van Thu tng trng cho tr hue)The meditation
fist, the sign of meditation shown by the left fist,
the right indicating wisdom.
Thien Sac Gii: Rupa-dhyana (skt)Rupa-jhana
(p)Thien trong coi sac giiMeditation in the
realm of form.
Thien Sinh: Meditator or Zen student.
Thien Sn: Dhyana (skt)MeditationSee
Thien.
Thien S: Kammatthanacariya (p)Butto
Kokushi (jap)Jakuhitsu Genko (jap)Zenji
(jap)Dhyana masterA Zen MasterA
meditation teacher.
1) Mot v Thay day Thien noi chung: A master,
or teacher, of meditation, or of the Chan
school in general.
2) Mot v Thay a chng ngo va day thienA
Zen master who has already attained self-
realization or enlightenment.
3) Bac Thay Thien v ai hay danh tieng. Danh
hieu nay thng c phong tang sau khi v
thay a vien tch, mac du mot vai bac thay a
at c danh hieu nay ngay trong luc con
song: A great or renowned Zen master. The
title is usually conferred posthumously,
though some masters have achieved this
distinction during their life time.
Thien S Hng Dan: Shisho (jap)Teacher
TutorMot v Thay a chng ngo va day thien.
Viec ao tao mot v s thien thng bat au t luc
tuoi con rat tre, mot ngoi chua a phng nho,
at di s hng dan cua mot v Tang. Trong
lanh vc thien, ngi ta goi ngi hng dan au
tien cho mot nha s theo con ng ai giac la
'shisho' (tutor); ngi nay khong nhat thiet phai co
pham chat cua mot thien s; nha s xem ngi nay
nh mot hng dan vien tam linh trong ca i
mot nghe. Khi c 'shisho' xet la u trng thanh
 3983

e theo uoi s tiep tuc hoc ao, th ngi hng in the same way as you do?" Ta-chou said, "No."
dan se cho phep nha s i hanh cc tm en cac Yuan-li said, "Why not?" Ta-chou said, "Because
thien vien e tiep tuc hoc thienA Zen master when they eat they do not eat, but are thinking of
who has already attained self-realization or various other things, thereby allowing themselves
enlightenment. He was allowed to teach Zen to his to be disturbed; when they sleep they do not sleep,
disciples. The training of Zen monks often begins but dream of thousands of things. This is why they
in the early years in a small local temple under are not like myself." According to Zen master
the supervision of the temple monk. This first D.T. Suzuki in "An Introduction To Zen
guide on the path to enlightenment, who does not Buddhism," if Zen is to be called a form of
have to be a Zen master, and who is regarded by naturalism, then it is so with a rigorous discipline
the monk his whole life long as a kind of spiritual at the back of it. It is in that sense, and not as it is
mentor, is known in Zen as 'teacher, tutor' understood by libertines, that Zen may be
(shisho). In the colloquial language every teacher designated naturalism. The libertines have no
of an art or handcraft can be called 'shisho'. When freedom of will, they are bound hands and feet by
the 'shisho' thought the young monk was ripe for external agencies before which they are utterly
further training, then he sent him on pilgrimage. helpless. Zen, on the contrary, enjoys perfect
Thien S Nguyen Lc: Yuan-li Zen masterTen freedom; that is, it is master of itself.
cua mot v thien s Trung Hoa vao thi nha ng Thien S Tr: See Tr Thien S.
Thi. Mot hom S hoi Thien s ai Chau Hue Hai: Thien S Van Hanh: Van Hanh Thien S.
"Hoa Thng tu ao co dung cong hay khong?" Thien S Quan: Vipassana-bhavana (skt)S
ai Chau ap: "Co dung cong." Nguyen Lc hoi: quan chieuPractice of contemplationSee S
"Dung cong ra sao?" ai Chau ap: "oi th an, Quan.
met th ngu." Nguyen Lc hoi: "Ai cung eu nh Thien Tam Muoi: Sam ten (tib)Dhyana-
vay, nh the co giong vi dung cong cua Hoa samadhi (skt)Thien na va tam muoiDhyana
Thng khong?" ai Chau ap: "Khong giong." meditationThien na dch la t duy. T duy
Nguyen Lc hoi: "V sao khong giong?" ai Chau trong coi sac gii th goi la thien. Tam muoi dch
ap: "Khi ngi ta an cm th khong chu an, la nh. T duy trong coi vo sac gii th goi la
mong tm u th; khi ngu ho khong chu ngu, ma Tam MuoiDhyana is considered meditating.
suy ngh u ieu, cho nen cong phu cua ho khong Meditation in the visible or known is called
giong vi ta." Theo Thien s D.T. Suzuki trong tac Dhyana. Samadhi is considered as abstraction.
pham "Thien Hoc Nhap Mon," neu Thien co the Concentration on the invisible, or supermundane
c goi la mot hnh thc cua chu ngha t nhien, is called Samadhi.
th Thien van duy tr s tu hanh nghiem khac. Chu Thien Tao ong: Soto-shu (jap)Tsao-Tung
ngha t nhien ma Thien noi o chnh la noi theo See Tao ong Tong.
ngha nay, ch khong phai c hieu bang nhng Thien Tam: Zen mindEmpty mind is Zen
hanh vi phong tung. Nhng ngi buo ng lung mindVo tam la thien tam.
phong tung la nhng ngi khong co s t do cua Thien Tam Dung Tng The: The Tng Dung
y ch, ho vo dung va b ngoai canh rang buoc. la ba th ln trong Khi Tn Luan. Theo Bon The
Ngc lai, Thien co t do hoan toan, co ngha la Hoc Phat giao, ngi ta phan biet ba khai niem:
Thien la chu nhan cua chnh mnhName of a the hay bon the, tng hay hnh dang, va dung hay
Chinese Zen master during the T'ang dynasty. One tac ong. The tng ng vi khai niem ve the
day Yuan-li asked Zen master Ta-chou Hui-hai, chat cua hien hu, tng ch ve hnh tng, va
"Do you ever make any effort to get disciplined in dung ch ve nang lc hoat ong. Cac triet gia Phat
the truth?" Ta-chou replied, "Yes, I do." Yuan-li giao cho rang moi thc tai co the phan tach thanh
asked: "How do you exercise yourself?" Ta-chou ba khai niem nh tren. Nhng oi khi khai niem
said, "When I am hungry I eat; when tired I tng b hut mat trong khai niem the. Khong co
sleep." Yuani-li said, "That is what everybody dung th khong co vat nao het, nhng dung khong
does; can they be said to be exercising themselves the ong dung c neu khong co g chuyen dung.
 3984

Nen theo cac triet gia Phat giao, the va dung la tat ca hanh ong cua mnh mot cach t nhien.
hai khai niem khong the tach ri nhau trong viec Ngi ay i trong y thc sang sua va vi tam linh
nhan thc vu tru. Phat giao va tam ly hoc hien ai chieu dieu. Noi cach khac, ngi a thc hien t
eu cho chung ta biet rang "Tam" cua chung ta co thc, cam thay mnh khong con la ten ay t
nhieu giai tang, mot so c lu y ac biet trong ngoan ngoan cua xung lc mu quang, ma la chu
pham vi tam ly hoc, va mot so th c lu y ac cua chnh mnh. Luc ay, ngi o cam thay rang
biet trong cac pham vi cua triet hoc va ton giao. nhng ngi bnh thng, me m khong biet g
Tuy nhien, Thien khong lu tam en nhng pham en cai y thc chieu dieu, bam sinh cua ho, bc
vi d biet nay, ma Thien ch lu y en viec tham tren ng nh nhng thay ma biet i khong hn
nhap vao The, hoac cai tam iem tan cung cua khong kem! Cuoi cung, "The Tam" hay cai tam
Tam, v Thien chu trng rang mot khi nam c iem noi tai nhat cua tam. Trong Thien, the cua
cai tam iem nay, tat ca nhng th khac tr nen Tam la cai khong nh chieu dieu. Mot Thien gia
khong quan trong. Trong Thien, dung cua Tam la a ngo khong nhng ch biet cai phng dien
cai be mat the hien va hoat ong. Dung Tam bao chieu dieu cua y thc, ma quan trong hn het con
ham nhng tac nang tinh than hoat ong cua ca biet ca cai phng dien khong cua tam. Chieu
tam thc, ca nhng chc vu tr nang lan tnh cam, dieu ma con chap trc b Thien khinh th la "t
tru tng va tng trng nh la yeu, ghet, duc thuy", con chieu dieu ma khong chap trc, hoac
vong, ly tr, tng tng, ky c, van van. Dung cai Tnh Khong Chieu Dieu th c Thien ca ngi
Tam la cai phng dien hien nhien ma ai trong la "ai nhan sinh". Bai ke ma Than Tu viet e bay
chung ta cung a tng trc tiep the nghiem. Tng to kien thc ve Thien cua mnh len cho Ngu To
Tam hay ban chat cua Tam la phng dien ben chng to Than Tu ch biet cai phng dien chieu
trong cua Tam, hay tang trong cua Tam. Ban chat dieu, ch khong biet cai khong cua tam. Khi cai
cua Tam nay la g? Trong Thien, ban chat cua "tam nh ai gng sang" cua ong ng oi lai vi
Tam la "T Thc". T thc co ngha la y thc cai "xa nay khong mot vat" cua Hue Nang, no tr
c nhng s bien hien cua y thc, hoac y thc nen vo v mot cach tham thng en noi no lam
c nhng an tng nhan c hay nhng hnh ong thua trong cuoc tranh chc "Luc To Thien."
anh do y thc nam bat c. Y thc c s bien Cau "xa nay khong mot vat" cua Hue Nang bieu
hien nay la mot kinh nghiem tuyet oi, thuan tuy th hien nhien cai "The cua Tam" cung nh cai cot
trong o khong co chu the "nang tri" hoac khach tuy tham sau nhat cua Thien. Chnh nh cai kien
the "s tri", nang tri va s tri a hp nhat vao mot thc sau xa nay ma Hue Nang a tr thanh Luc To
thc the cua cam thc thuan tuy. Trong cai "cam Thien TongSubstance, characteristics, function,
thc thuan tuy" nay khong co cho cho s lng the three great fundamentals in the Awakening of
phan cua nh nguyen luan. T thc thuan tuy th Faith. In Buddhist ontology three conceptions are
that s va thc nghiem co tnh chat bat nh, nh distinguished: substance of body, appearance, and
cac hien triet Phat giao a chng thc cach ay function or activity. Body corresponds to the idea
nhieu the ky. T thc hay ban chat cua Tam of mass or being, appearance to that of form, and
khong phai la tac nang cua tri thc, ma la chnh tri function to that of force. Every reality is regarded
thc trong hnh thc chan that nhat cua no. Khi by Buddhist philosophers as analysable into these
mot ngi kham pha ra cai t thc nay, ngi ay three notions. Sometimes, however, the second
thay ca con ngi cua mnh thay oi. Trong khi conception, 'appearance', is absorbed in that of
dan than vao mot hanh ong nao o, ngi ay cam 'being' or 'body'. Without functioning no objects
thay nh the mnh ang vt qua chnh hanh ong exist, but functioning cannot take place without
o, ngi ay van noi chuyen va i lai, nhng cam something functions. The two ideas, according to
thay cai noi va cai i lai cua mnh khong giong Buddhist philosophers, are thus inseparable for our
nh trc, bay gi ngi ay i vi mot tam thc understanding of the universe. Buddhism and
m rong. Ngi ay thc s biet rang chnh la mnh modern psychology both tell us that the mind has
ang lam cai cong viec i; ngi dan ao cai i many aspects, of which some are of special
chnh la mnh, mnh ang ngoi gia tam kiem soat interest to the field of psychology, and some to the
 3985
fields of philosophy and religion. Zen, however, is
interested not in these different fields, but only in
penetrating to the Essence, or the innermost core
of the mind, for it holds that once this core is
grasped, all else will become relatively
insignificant, and crystal clear. In Zen, the
function of the mind is the outer layer, is the
manifesting and active facet. The function of the
mind includes the active mental functions of all
the eight consciousnesses, both notice and
emotional, abstract and symbolic, such as love,
hate, desire, reason, fantasy, memory, and so
forth. The function of the mind is the obvious
aspect, of which every human being has had direct
experience. The inner layer (aspect) of the mind
means the "form" or "nature". What is the nature
of the mind? In Zen, the nature of the mind is self-
awareness. To be self-awareness means to be
aware of the results of the play of consciousness,
or to be conscious of the impression received or
the images captured by the consciousnesses. To
be conscious of this play is an absolute, pure
experience, in which there is no subject "knower"
or object "known", the knower and the known
having coalesced into one entity of "pure feeling".
In this "pure feeling" there is no room for the
dichotomy of dualism. Pure self-awareness is
intrinsically and experientially nondualistic, as the
Buddhist sages have testified over many
centuries. Self-awareness or the nature of the
mind is not the function of knowing, but the
knowing itself in its most intrinsic form. He who
discovers this self-awareness, finds his whole
being changed. While engaged in any activity, he
feels as though he were transcending the activity;
he talks and walks, but he feels that his talking
and walking is not the same as before; he now
walks with an opened mind. He actually knows
that it is he who is doing the walking; the director,
himself, is sitting right in the centre of his mind,
controlling all his actions with spontaneity. He
walks in bright awareness and with illumined
spirit. In other words, the man who realizes self-
awareness feels that he is no more the obedient
servant of blind impulse, but is his own master. He
then senses that ordinary people, blind to their
innate, bright awareness, tread the streets like
walking corpses! Finally, the "Essence" or the
innermost core of the mind. In Zen, the Essence of
mind is the Illuminating-Void Suchness. An
enlightened Zen Buddhist not only knows the
illuminating aspect of the consciousness but, most
important of all, he also knows the void aspect of
the mind. Illumination with attachment is decried
by Zen as "dead water", but illumination without
attachment, or the Illuminating-Voidness, is
praised as "the great life." The stanza which Shen-
hsiu wrote to demonstrate his understanding of
Zen to the Fifth Patriarch showed that he knew
only the illuminating, not the void, aspect of the
mind. When his mirror-like bright consciousness
came up against Hui-neng's "From the beginning
not a thing exists!" it became so pitifully
insignificant that it made him lose the race for the
title of the "Sixth Patriarch of Zen". Hui-neng's
"From the beginning not a thing exists!" expresses
unmistakably the Essence of Mind as well as the
innermost core of Zen. It was because of this deep
understanding that Hui-neng became the Sixth
Patriarch of Zen.
Thien Tap: Tu Tap ThienZen practice.
(I) Tong quan ve tu tap ThienAn overview of
Zen practice: Tap Thien la tu hanh bang cach
thc tap thien hay s thc hanh thien nh. Tu
tap Thien khong phai la mot van e ma cac
hoc gia khong c truyen thu co the ng
au ch bang tr thc hoac bac hoc thuan tuy.
Ch co nhng ngi a co kinh nghiem t than
mi co the ban luan ve chu e nay mot cach
mat thiet va ang tin cay c. V the, neu
khong nghe theo li ch dan cua cac Thien s
a at ao, khong suy nghiem ve nhng kinh
nghiem ve cuoc i tu hanh cua ho vi ay
nhng tng thuat ve kinh nghiem thc s at
c trong suot nhng cuoc tranh au trong
Thien cua ho, qua that la khong the nao tu tap
Thien ung cach c. Cac phap ng va t
truyen cua nhng thien s a chng to, trong
suot nhng the ky a qua, la nhng tai lieu vo
gia cho ngi hoc Thien, va nhng tai lieu o
a c chap nhan va qu trong bi tat ca
nhng ngi tm kiem Thien khap ni tren the
gii nh la cac hng ao va ban l vo song
tren cuoc hanh trnh tien en giac ngo The
practice of religion through the mystic trance.
Zen practice is not a subject that uninitiated

scholars can deal with competently through
intellection or formal pedantry. Only those
who have had the self-experience can discuss
this topic with authoritative intimacy.
Therefore, it would be impossible to practice
correct methods of Zen if one would not
follow the advice of the accomplished Zen
Masters, not to reflect on their life-stories;
stories that abound with accounts of the actual
experience gained during their struggles in
Zen. The discourses and autobiographies of
these Masters have proved, in past centuries,
to be invaluable documents for Zen students,
and they are accepted and cherished by all
Zen seekers from all over the world as
infallible guides and companions on the
journey towards Enlightenment.
(II) Muc ch cua viec hanh ThienThe purposes
of Meditation Practices:
1) Thien khong phai la tram t mac tng. Ngo
khong cot tao ra mot ieu kien nao o theo
chu tam a nh trc bang cach tap trung t
tng manh vao o. Trai lai, Thien la s nhan 5)
chan mot nang lc tam linh mi co the phan
oan s vat tren mot quan iem mi. Phap tu
Thien vi muc ch la dt khoat lat o ngoi 6)
nha gia tao ma mnh ang co e dng len cai
khac tren mot nen mong hoan toan mi. C
cau cu goi la vo minh, va ngoi nha mi goi la
giac ngo. Do o trong Thien khong he co viec
tram t ve nhng cau noi tng trng hoac
sieu hnh nao thuoc ve san pham cua y thc
hay c tr: Meditation is not a state of self-
suggestion. Enlightenment does not consist in
producing a certain premeditated condition by
intensely thinking of it. Meditation is the
growing conscious of a new power in the
mind, which enabled it to judge things from a
new point of view. The cultivation of Zen
consists in upsetting the existing artificially
constructed framework once for all and in
remodelling it on an entirely new basis. The
older frame is call ignorance and the new
one enlightenment. It is eveident that no
products of our relative consciousness or
intelligent faculty can play any part in Zen.
2) Phat t tu tap Thien nh e huan luyen tam
3986
va ky luat t giac bang cach nhn vao chnh
mnh: Buddhists practise meditation for mind-
training and self-discipline by looking within
ourselves.
3) Tu tap thien nh la tm cach hieu ro ban chat
cua tam va s dung no mot cach hu hieu
trong cuoc song hang ngay, v tam la cha
khoa cua hanh phuc, ma cung la cha khoa
cua kho au phien nao: To meditate is to try
to understand the nature of the mind and to
use it effectively in daily life. The mind is the
key to happiness, and also the key to
sufferings.
4) Tu tap thien nh trong cuoc song hang ngay
la giai thoat tinh than ra khoi nhng troi buoc
cua t tng cung nh nhng nhiem o loan
ong e thay c chan ly: To practice
meditation daily will help free the mind from
bondage to any thought-fetters, defilements,
as well as distractions in daily life, in order to
see the truthSee T Dieu e, and Bat
Chanh ao.
Tu tap thien nh la con ng trc tiep nhat
e at ti ai giac: Practicing meditation is
the most direct way to reach enlightenment.
Theo Charlotte Joko Beck trong quyen
'Khong Co G ac Biet Ca', oi khi tu tap
Thien c goi la mot phng cach bien oi.
Tuy nhien, nhieu ngi bat au tu Thien vi
muc ch at c nhieu th hn. "Toi muon
c hanh phuc hn", "Toi muon bt lo au."
Chung ta hy vong Thien co the mang lai cho
chung ta nhng cam giac o. Nhng neu
chung ta bien oi, cuoc song cua chung ta se
c nang len tren mot nen tang hoan toan
mi. Luc o chung ta co cam tn g rang moi
th eu co the xay ra, mot bui hoa hong co
the tr thanh mot cay hoa hue, mot ngi tho
lo tan bao va nong nay co the tr thanh mot
ngi du dang. Khoa giai phau tham my cung
khong lam c ieu o. Mot s bien oi that
s am ch rang ngay ca muc tieu cua cai "toi"
khao khat hanh phuc ay cung bien oi. Chang
han, gia th toi t xem mnh nh la mot con
ngi tram uat hay luon lo s bat c th g. S
bien oi khong ch nham vao viec ieu tr cai
ma toi noi la tram uat thoi; no co ngha la cai
"toi", toan bo ca nhan toi, toan bo hoi chng

ma toi goi la "toi" cung phai c bien oi.
Quan iem nay rat khac vi cach ngh cua a
so ngi hoc Thien. Chung ta khong thch tiep
can tu tap theo cach nay bi v no co ngha
rang e cho chung ta that s sung sng,
chung ta phai san sang la bat c th g. Chung
ta phai m long ra e bien oi theo hn g ma
cuoc song muon chung ta hng theo. Chung
ta ngh rang chung ta sap tr nen nhng phien
ban mi cua hien trang chung ta ang la luc
nay. Tuy nhien, s bien oi that s co ngha la
rat co the trong giai oan ke tiep chung ta tr
thanh mot ke cung kho According to
Charlotte Joko Beck in 'Nothing Special', Zen
practice is sometimes called the way of
transformation. Many who enter Zen practice,
however, are merely seeking incremental
change: "I want to be happier." "I want to be
less anxious." We hope that Zen practice will
bring us these feelings. But if we are
transformed, our life shifts to an entirely new
basis. It's as if anything can happen, a
rosebush transformed into a lily, or a person
with a rough, abrasive nature and bad temper
transformed into a gentle person. Cosmetic
surgery won't do it. True transformation
implies that even the aim of the "I" that wants 8) Charlotte Joko Beck viet trong quyen 'Khong
to be happy is transformed. For example,
suppose I see myself as a person who is
basically depressed or fearful or whatever.
Transformation isn't merely that I deal with
what I call my depression; it means that the
"I," the whole individual, the whole syndrome
that I call "I," is transformed. This is a very
different view of practice than is held by most
Zen students. We don't like to approach
practice in this way because it means that if
we want to genuinely joyful, we have to be
willing to be anything. We have to be open to
the transformation that life wants us to go
through... We think we're going to be
wonderful new versions of who we are now.
Yet true transformation means that maybe the
next step is to be a bag lady.
7) Theo Thien S Sung Sn Hanh Nguyen trong
quyen Thien nh Ch Nam, Thien khong giai
thch. Thien khong phan tch. n gian, Thien
ch cho chung ta thay cai tam cua mnh e
3987
mnh co the thc tnh va tr thanh Phat. Cach
ay a lau, co ngi a hoi mot v ai thien
s: "e at en t nga, co kho lam khong?"
"Co, kho lam o," v thien s ap. Sau o,
mot v Tang khac lai hoi cung v thien s ay:
"e at en t nga, co de khong?" "Co, rat
de," v thien s ap. Va ve sau nay khi co
ngi hoi: "Viec tu Thien la the nao? Kho hay
de?" V thien s tra li: "Khi ban uong nc,
chnh ban la ngi biet nc nong hay
lanh."According to Zen Master in The
Compass of Zen, Zen does not explain
anything. Zen does not analyze anything. It
merely points back directly to our mind so that
we can wake up and become Buddha. A long
time ago, someone once asked a great Zen
master, "Is attaining our true self very
difficult?" The Zen master replied, "Yah, very
difficult!" Later someone else asked the same
Zen master, "Is attaining our true self very
easy?" The Zen master replied, "Yah, very
easy!" Someone later asked him, "How is Zen
practice? Very difficult or easy?" The Zen
master replied, "When you drink water, you
understand by yourself whether it is hot or
cold."
Co G ac Biet': "Tap trung vao cai c goi
la 'Thien Tap' la khong can thiet. Neu t sang
en toi chung ta ch toan tam toan y lo het
viec nay en viec khac, ma khong co nhng
suy t nh la 'Toi cung gioi lam viec nay o
ch' hay 'Rang toi co the chu toan het moi
viec khong phai la tuyet vi lam sao?' nh the
la u roi."Charlotte Joko Beck wrote in
Nothing Special: "Focusing on something
called 'Zen practice' is not necessary. If from
morning to night we just took care of one
thing after another, thoroughly and
completely and without accompanying
thoughts, such as 'I'm a good person for doing
this' or 'Isn't it wonderful, that I can take care
of everything?,' then that would be sufficient."
(III) T the va s san sang trong Thien TapThe
postures and readiness in Meditation
Practices: Khi mot ngi muon tu tap thien,
ngi ay phai rut lui vao mot can phong yen
tnh trong o co chuan b san mot chiec em
 3988

day e ngoi, quan ao va day nt cung phai wadded cushion for his seat, with his dress
c ni long ra sao cho thoai mai tren than and belt loosely adjusted about his body. He
the. Roi ngi ay ngoi xuong trong t the then assumes his relatively proper posture.
tng oi ung vi chuan mc (cua mot hanh That is to say, he sits with his legs fully
gia tu thien). Co ngha la ngoi kiet gia bang crossed by placing the right foot over the the
cach ngoi xep bang vi chan phai at len ui left thigh and the left foot over the right thigh.
trai va chan trai at len ui phai. oi khi t Sometimes the half-cross-legged posture is
the ban gia cung c chap nhan, trong trng permitted, in which case simply let the left leg
hp nay th ch can ngoi xep bang va e chan rest over the right thigh. Next, he places the
trai len ui phai. Ke tiep la at ban tay phai right hand over the left leg with its palm up
len chan trai vi long ban tay nga len roi at over this rest left hand, while the thumbs
ban tay trai len tay phai, trong khi hai ngon press against each other over the palm. He
tay cai cham nhau tren long ban tay. Luc nay now raised the whole body slowly and
hanh gia nang toan than len mot cach nhe quietly, turns the upper body repeatedly to the
nhang va im lang, xoay phan tren cua than left and to the right, then moves the upper
mot cach lien tuc sang ben trai roi sang ben body backward and forward, until the proper
phai, roi di chuyen phan tren than ve pha sau seat and straight posture is assured. He will
roi ve pha trc, cho en khi co mot t the take care not to lean too much on one side,
ngoi thang. Hanh gia khong nen qua nghieng either left or right, forward or backward; his
qua trai hay phai, chui ve pha trc hay nga spinal column stands erect with his head,
ve pha sau nhieu qua; xng song phai thang shoulders, bach, and loins each properly
ng vi au, vai, lng va hong ben nay phai supporting the others like a stupa (or a
chong hong ben kia mot cach chnh xac chaitya). But he is advised to be cautious not
nh mot ngoi thap. Nhng hanh gia phai nen to sit too upright or rigidly, for he will then
can than, khong nen ngoi qua thang hay qua begin to feel uneasy before long. The main
cng nhat, bi v nh vay ngi ay se cam point for the sitter is to have his ears and
thay kho chu rat mau. iem chnh yeu cho shoulders, nose and navel stand to each other
ngi ngoi thien la phai gi sao cho tai va vai, in one vertical plane, while his tongue rests
lo mui va lo run cung nam tren mot mat against his upper palate and his lips and teeth
phang doc, li cong len, au li ta len oc are firmly closed. Let his eyes be slightly
giong (khau cai), moi va rang khep kn. Hai opened in order to avoid falling asleep. When
mat m he e tranh buon ngu. Khi thien tien meditation advances the wisdom of this
bo va tr hue cua s tu tap nay cung se phat practice will grow apparent. Great masters of
trien ro ret. Cac bac thien s ngay trc luon meditation from old days have their eyes kept
luon gi mat he m. Khi t the vng chac va open. When this position is steadied and the
hi th ieu hoa, hanh gia mi co the bat au breathing regular the sitter may now assume a
co thai o khoan thai. Hanh gia khong nen somewhat relaxed attitude. Let him not be
quan tam en nhng niem thien ac. Ngi ay concerned with ideas good or bad. Let him
phai tap trung vao cong an, tc la ngh ve cai concentrate himself on the koan, which is to
bat kha t ngh bang cach vt qua pham vi think the unthinkable by going beyond the
cua t tng. Khi viec tu tap a c gi mot realm of thought. When the exercise is kept
cach kien tr trong mot khoang thi gian u up persistenly for a sufficient space of time,
lau, cac vong niem se khong con quay nhieu disturbing thoughts will naturally cease to
va hanh gia se at c trang thai nhat tnh, assert themselves and there will prevail a
tuy nhien chung ta khong the hieu c trang state of oneness, which is however not to be
thai nay bang khai niem cWhen a man understood conceptually.
wishes to practice meditation, let him retire (IV)Cap o va phng cach tu tap Thien thi c
into a quiet room where he prepares a thickly PhatGrades and ways of Zen practice

during the time of the Buddha: Trong thi c
Phat tu tap Thien gom co ba cap va moi cap
co bon cachDuring the time of the Buddha,
to practice meditation consists of three grades
and each grade has four kinds, to make the
total of twelve ways.
1-4)T Thien Sac Gii: Rupadhatu (skt)Sac
Gii Thien lay Sac Gii Thien lam oi
tngThe four form-realm-meditations
have the form-heaven as their objective.
5-8)T Thien Vo Sac Gii: Arupadhatu (skt)Vo
Sac Gii Thien lay Vo sac Gii Thien lam oi
tng. Theo truyen thuyet, c Phat tu tap
Vo sac thien vi Arada Kalama, mot nha tu
kho hanh a at c trang thai Thc Vo
Bien; va vi Udraka Ramaputra, mot nha tu
kho hanh khac a at c trang thai cao nhat
la Phi tng phi phi tng x nh. Cuoi cung
c Phat a vt qua cac thay mnh, va,
khong con g e hoc hoi na, Ngai t dan
bc tren con ng cua mnh, mac cho
nhng li yeu cau nong hau cua hai nha tu
kho hanh kia, mi Ngai lai e day cho cac
o e cua hoFour formless-realm-
meditations have the formless heaven as their
objective. It is a well-known fact that in the
Buddhas career he practiced the formless
dhyana with Arada Kalama, and ascetic who
attained the mental state of boundless
consciousness, and Udraka Ramaputra,
another ascetic who reached the highest stage
of being neither conscious nor unconscious.
Finally, the would-be Buddha surpassed his
teachers and, having found no more to learn
from them, went his own way in spite of their
eager requests to stay and train their
respective pupils.
9-12)T Vo Lng Thien: Apramana-dhyana
(skt)Vo lng thien hoan toan giong nh
thien cua he thong Du Gia. Van e ben nao
vay mn ben nao, chung ta khong the noi
c. Ca hai eu mang chat Phat giaoThe
measureless-meditations are exactly identical
with those of the Yoga system. Which one is
indebted to the other we cannot say. Both
look quite Buddhistic.
i) T: Matri (skt)BenevolenceBan vui cho
ngiTo give joy to others.
3989
ii) Bi: Karuna (skt)MercyCu khoTo
remove the suffering of others.
iii) Hy: Mudita (skt)CheerfulnessVui sng
hanh phucTo keep oneself happy.
iv) Xa: Upeksa (skt)Indifference.
(V) Thien Tap Theo Kinh Duy Ma Cat:
Meditation Practices in the Vimalakirti
SutraTu tap thien nh trong cuoc song
hang ngay la thanh tnh than tam ngay trong
nhng giay phut hien tai nh c Phat day:
Tam Thanh Tnh-Phat o Thanh Tnh. Tu
tap thien nh trong cuoc song hang ngay la
ieu phuc vong tam ngay trong nhng giay
phut hien tai. Theo dong thien Phat giao, e
ieu phuc vong tam, chung ta phai khong bo
g vao trong o (vo tam). Theo Kinh Duy Ma
Cat, c Phat nhac Bo Tat Bao Tch ve Tnh
Tam Tnh o nh sau: Bao Tch! Bo Tat tuy
cho trc tam ma hay phat hanh; tuy cho phat
hanh ma c tham tam; tuy cho tham tam
ma y c ieu phuc; tuy cho y c ieu
phuc ma lam c nh li noi; tuy cho lam
c nh li noi ma hay hoi hng; tuy cho
hoi hng ma co phng tien; tuy cho co
phng tien ma thanh tu chung sanh, tuy cho
thanh tu chung sanh ma coi Phat c thanh
tnh; tuy cho coi Phat thanh tnh ma noi Phap
thanh tnh; tuy cho noi Phap thanh tnh ma tr
hue c thanh tnh; tuy cho tr hue thanh tnh
ma tam thanh tnh; tuy cho tam thanh tnh ma
tat ca cong c eu thanh tnh. Cho nen, nay
Bao Bao Tch! Bo Tat muon c coi Phat
thanh tnh, nen lam cho tam thanh tnh; tuy
cho Tam thanh tnh ma coi Phat c thanh
tnh. Luc c s Duy Ma Cat lam benh; vang
menh Phat, Van Thu S Li Bo Tat en tham
c s. Van Thu hoi: C s! Bo Tat co benh
phai ieu phuc tam mnh nh the nao? Duy
Ma Cat ap: Bo Tat co benh phai ngh the
nay: Ta nay benh ay eu t cac mon phien
nao, ien ao, vong tng i trc sanh ra,
la phap khong that co, lay ai chu benh o. V
sao? V t ai hoa hp gia goi la than, ma t
ai khong chu, than cung khong nga. Lai na,
benh nay khi ra eu do chap nga, v the
ni nga khong nen sanh long chap am. Duy
Ma Cat lai noi tiep: Bay gi a biet goc
benh, tr ngay nga tng va chung sanh

tng, phai khi phap tng. Nen ngh rang:
Than nay ch do cac phap hiep thanh, khi
ch la phap khi, diet ch la phap diet. Lai cac
phap ay eu khong biet nhau, khi khi khong
noi no khi, khi diet khong noi no diet? Bo
Tat co benh muon diet tr phap tng phai
ngh rang: Phap tng nay cung la ien ao,
ien ao tc la benh ln, ta nen xa la no.
The nao la xa la? La nga va nga s. The nao
la la nga va nga s? La la hai phap. The nao
la la hai phap? La khong ngh cac phap trong
, ngoai, ma thc hanh theo bnh ang. Sao goi
la bnh ang? La nga bnh ang, Niet Ban
bnh ang. V sao? Nga va Niet Ban hai phap
nay eu khong. Do au ma khong? V do van
t nen khong. Nh the, hai phap khong co
tanh quyet nh. Neu ang ngha bnh ang
o, th khong co benh chi khac, ch con co
benh KHONG, ma benh KHONG cung khong
na. V Bo Tat co benh dung tam khong tho
ma tho cac mon tho, neu cha ay u Phat
phap cung khong diet tho ma thu chng. Du
than co kho, nen ngh en chung sanh trong ac
thu ma khi tam ai bi. Ta a ieu phuc c
tam ta, cung nen ieu phuc cho tat ca chung
sanh. Ch tr benh chap ma khong tr phap,
day cho dt tr goc benh. Sao goi la goc
benh? Ngha la co phan duyen, do co phan
duyen ma thanh goc benh. Phan duyen ni
au? trong ba coi. Lam the nao oan phan
duyen? Dung vo s ac; neu vo s ac th
khong co phan duyen. Sao goi la vo s ac?
Ngha la ly hai mon chap. Sao goi la hai mo n
chap? Ngha la chap trong va chap ngoai; ly
ca hai o la vo s ac. Duy Ma Cat lai noi
tiep: Ngai Van Thu S Li! o la Bo Tat co
benh, ieu phuc tam mnh e oan cac kho
nh gia, benh, chet la Bo e cua Bo Tat. Neu
khong nh the th cho tu hanh cua mnh khong
c tr tue thien li. V nh ngi chien
thang ke oan tac mi la dong, con v nao tr
ca gia, benh, chet nh the mi goi la Bo Tat.
Bo Tat co benh nen ngh them the nay: Nh
benh cua ta ay, khong phai la that, khong
phai co; benh cua chung sanh cung khong
phai that, khong phai co. Khi quan sat nh
the, oi vi chung sanh neu co khi long ai
bi ai kien th phai bo ngay. V sao? Bo Tat
3990
phai dt tr khach tran phien nao ma khi ai
bi, ch ai bi ai kien oi vi sanh t co tam
nham chan, neu la c ai kien th khong co
tam nham chan, sanh ra ni nao khong b ai
kien che ay, khong con b s rang buoc, lai
noi phap ci m s rang buoc cho chung sanh
na. Nh Phat noi: Neu mnh b troi ma lai i
m troi cho ngi khac, khong the c; neu
mnh khong b troi mi m troi cho ngi khac
c. Duy Ma Cat ket luan: Ngai Van Thu
S Li! Bo Tat co benh nen ieu phuc tam
mnh nh the, ma khong tru trong o, cung
khong tru ni tam khong ieu phuc. V sao?
Neu tru ni tam khong ieu phuc la phap cua
pham phu, neu tru ni tam ieu phuc la phap
cua Thanh Van, cho nen Bo Tat khong tru ni
tam ieu phuc hay khong ieu phuc, la hai
phap ay la hanh Bo Tat. trong sanh t ma
khong b nhiem o, ni Niet Ban ma khong
diet o han la hanh Bo Tat. Khong phai hanh
pham phu, khong phai hanh Hien Thanh la
hanh Bo Tat. Khong phai hanh nh, khong
phai hanh sach la hanh Bo Tat. Tuy vt khoi
hanh ma ma hien cac viec hang phuc ma la
hanh Bo Tat. Cau nht thiet tr, khong cau sai
thi la hanh Bo Tat. Du quan sat cac phap
khong sanh ma khong vao chanh v (chn
nh) la hanh Bo Tat. Quan mi hai duyen
khi ma vao cac ta kien la hanh Bo Tat.
Nhiep o tat ca chung sanh ma khong me
am chap trc la hanh Bo Tat. a xa la ma
khong nng theo s dt oan than tam la
hanh Bo Tat. Tuy trong ba coi ma khong
hoai phap tanh la hanh Bo Tat. Tuy quan
Khong ma gieo trong cac coi cong c la
hanh Bo Tat. Du thc hanh vo tng ma cu
o chung sanh la hanh Bo Tat. Du thc hanh
vo tac ma quyen hien tho than la hanh Bo
Tat. Du thc hanh vo khi ma khi tat ca cac
hanh la hanh Bo Tat. Du thc hanh sau phap
Ba la mat ma biet khap cac tam, tam s cua
chung sanh la hanh Bo Tat. Du thc hanh sau
phep than thong ma khong dt het lau hoac
phien nao la hanh Bo Tat. Du thc hanh t vo
lng tam ma khong tham am sanh ve co i
Pham the (Pham Thien) la hanh Bo Tat. Du
thc hanh thien nh, giai thoat tam muoi, ma
khong theo thien nh tho sanh la hanh Bo

Tat. Du thc hanh t niem x ma khong hoan
toan la han than, tho, tam, phap la hanh Bo
Tat. Du thc hanh t chanh can ma khong ri
than tam tinh tan la hanh Bo Tat. Du thc
hanh t nh y tuc ma ang than thong t tai la
hanh Bo Tat. Du thc hanh ngu can ma phan
biet ranh re cac can li on cua chung sanh la
hanh Bo Tat. Du thc hanh ngu lc ma a cau
thap lc cua Phat la hanh Bo Tat. Du thc
hanh bay phap giac chi ma phan biet ro tr tue
cua Phat la hanh Bo Tat. Du thc hanh bat
chanh ao ma a tu vo lng Phat ao la hanh
Bo Tat. Du thc hanh cac phap ch quan tr
ao ma tron khong thien han ni tch diet
(Niet Ban) la hanh Bo Tat. Du thc hanh cac
phap bat sanh bat diet, ma dung tng hao
trang nghiem than mnh la hanh Bo Tat. Du
hien oai nghi theo Thanh Van, Duyen Giac
ma khong ri Phat phap la hanh Bo Tat. Du
tuy theo tng hoan toan thanh tnh cua cac
phap ma tuy theo cho s ng hien than la
hanh Bo Tat. Du quan sat coi nc cua ch
Phat tron vang lang nh h khong ma hien ra
rat nhieu coi Phat thanh tnh la hanh Bo Tat.
Du chng ang qua Phat, chuyen Phap Luan,
nhap Niet Ban ma khong bo ao Bo Tat la
hanh Bo Tat vay.To practice meditation
daily will help purify both the body and the
mind at this very moment of life as the
Buddha taught: Pure Minds-Pure Lands. To
practice meditation daily will help tame the
deluded mind at this very moment of life.
According to the Buddhist Zen, to tame the
deluded mind we must not have any thing in it
(take the mind of non-existence or the empty
mind). According to the Vimalakirti Sutra, the
Buddha reminded Ratna-rasi Bodhisattva:
Ratna-rasi! Because of his straightforward
mind, a Bodhisattva can act straightforwardly;
because of his straightforward deeds he
realizes the profound mind; because of his
profound mind his thoughts are kept under
control; because of his controlled thoughts his
acts accord with the Dharma (he has heard);
because of his deeds in accord with the
Dharma he can dedicate his merits to the
benefit of others; because of this dedication
he can make use of expedient methods
3991
(upaya); because of his expedient methods he
can bring living beings to perfection; because
he can bring them to perfection his Buddha
land is pure; because of his pure Buddha land
his preaching of the Dharma is pure; because
of his pure preaching his wisdom is pure;
because of his pure wisdom his mind is pure,
and because of his pure mind all his merits
are pure. Therefore, Ratna-rasi, if a
Bodhisattva wants to win the pure land he
should purify his mind, and because of his
pure mind the Buddha land is pure. When
Upasaka Vimalakirti was sick; obeying the
Buddhas command, Manjusri Bodhisattva
called on Vimalakirti to enquire after his
health. Manjusri asked: How does a sick
Bodhisattva control his mind? Vimalakirti
replied: A sick Bodhisattva should think thus:
My illness comes from inverted thoughts and
troubles (klesa) during my previous lives but
it has no real nature of its own. Therefore,
who is suffering from it? Why is it so?
Because when the four elements unite to form
a body, the former are ownerless and the
latter is egoless. Moreover, my illness comes
from my clinging to an ego; hence I should
wipe out this clinging. Vimalakirti added:
Now that he knows the source of his illness,
he should forsake the concept of an ego and a
living being. He should think of things
(dharma) thus: A body is created by the
union of all sorts of dharmas (elements) which
alone rise and all, without knowing one
another and without announcing their rise and
fall. In order to wipe out the concept of
things (dharmas) a sick Bodhisattva should
think thus: This notion of dharma is also an
inversion which is my great calamity. So I
should keep from it. What is to be kept from?
From both subject and object. What does this
keeping from subject and object mean? It
means keeping from dualities. What does this
keeping from dualities mean? It means not
thinking of inner and outer dharmas (i.e.
contraries) by the practice of impartiality.
What is impartiality? It means equality (of all
contraries e.g.) ego and nirvana. Why is it so?
Because both ego and nirvana are void. Why
 3992
are both void? Because they exist only by
names which have no independent nature of
their own. When you achieve this equality
you are free from all illnesses but there
remains the conception of voidness which also
is an illusion and should be wiped out as
well. A sick Bodhisattva should free himself
from the conception of sensation (vedana)
when experiencing any one of its three states
(which are painful, pleasurable and neither
painful nor pleasurable feeling). Before his
full development into Buddhahood (that is
before delivering all living beings in his own
mind) he should not wipe out vedana for his
own benefit with a view to attaining nirvana
for himself only. Knowing that the body is
subject to suffering he should think of living
beings in the lower realms of existence and
give rise to compassion (for them). Since he
has succeeded in controlling his false views,
he should guide all living beings to bring
theirs under control as well. He should uproot
theirs (inherent) illnesses without (trying to)
wipe out non-existence dharmas (externals
for sense data). For he should teach them how
to cut off the origin of illness. What is the
origin of illness? It is their clinging which
causes their illness. What are the objects of
their clinging? They are the three realms (of
desire, form and beyond form). By what
means should they cut off their clinging? By
means (of the doctrine that) nothing
whatsoever can be found, and (that) if nothing
can be found there will be no clinging. What
is meant by nothing can be found? It means
(that) apart from dual views (There is nothing
else that can be had). What are dual views?
They are inner and outer views beyond which
there is nothing. Vimalakirti added:
Manjusri, this is how a sick Bodhissattva
should control his mind. Top wipe out
suffering from old age, illness and death is the
Bodhisattvas bodhi (enlightened practice). If
he fails to do so his practice lacks wisdom and
is unprofitable. For instance, a Bodhisattva is
(called) courageous if he overcomes hatred; if
in addition he wipes out (the concept of) old
age, illness and death he is a true Bodhisattva.
A sick Bodhisattva should again reflcect:
Since my illness is neither real nor existing,
the illnesses of all living beings are also
unreal and non-existent. But while so thinking
if he develops a great compassion derived
from his love for living beings and from his
attachment to this false view, he should
(immediately) keep from these feelings. Why
is it so? Because a Bodhisattva should wipe
out all external causes of troubles (klesa)
while develping great compassion. For (this)
love and (these) wrong views result from hate
of birth and death. If he can keep from this
love and these wrong views he will be free
from hatred, and wherever he may be reborn
he will not be hindered by love and wrong
views. His next life will be free from
obstructions and he will be able to expound
the Dharma to all living beings and free them
from bondage. As the Buddha has said, there
is no such thing as untying others when one is
still held in bondage for it is possible to untie
others only after one is free from bonds.
Vimalakirti concluded: Manjusri, a sick
Bodhisattva should thus control his mind
while dwelling in neither the (state of)
controlled mind nor its opposite, that of
uncontrolled mind. For if he dwells in (the
state of) uncontrolled mind, this is stupidity
and if he dwells in (that of) controlled mind,
this is the sravaka stage. Hence a Bodhisattva
should not dwell in either and so keep from
both; this is the practice of the Bodhisattva
stage. When staying in the realm of birth and
death he keeps from its impurity, and when
dwelling in nirvana he keeps from (its
condition of) extinction of reincarnation and
escape from suffering; this is the practice of
the Bodhisattva stage. That which is neither
worldly nor saintly is Bodhisattva
development (into Buddhahood). That which
is neither impure nor pure is Bodhisattva
practice. Although he is beyond the demonic
state he appears (in the world) to overcome
demons; this is Bodhisattva conduct. In his
quest of all knowledge (sarvajna) he does not
seek it at an inappropriate moment; this is
Bodhisattva conduct. Although he looks into
 3993
the uncreated he does not achieve
Buddhahood; this is Bodhisattva conduct.
Although he looks into nidana (or the twelve
links in the chain of existence) he enters all
states of perverse views (to save living
beings); this is Bodhisattva conduct. Although
he helps all living beings he does not give rise is Bodhisattva conduct. Although he practices
to clinging; this is Bodhisattva conduct.
Although he keeps from the phenomenal he
does not lean on the voidness of body and
mind; this is Bodhisattva conduct. Although
he passes through the three worlds (of desire,
form and beyond form) he does not injure the
Dharmata; this is the Bodhisattva conduct.
Although he realizes the voidness (of thing)
he sows the seeds of all merits; this is
Bodhisattva conduct. Although he dwells in
formlessness he continues delivering living
beings; this is Bodhisattva conduct. Although
he refrains from (creative) activities he
appears in his physical body; this is
Bodhisattva conduct. Although he keeps (all
thoughts) from rising he performs all good
deeds; this is Bodhisattva conduct. Although
he practices the six perfections (paramitas) he is Bodhisattva conduct. Although he has
knows all the mental states of living beings;
this is Bodhisattva conduct. Although he
poesses the six supernatural powers he
refrains from putting an end to all worldy
streams; this is Bodhisattva conduct. Although
he practices the four infinite states of mind,
he does not wish to be reborn in the Brahma
heavens, this Bodhisattva conduct. Although
he practices meditation, serenity (dhyana),
liberation and samadhi, he does not avail
himself of these to be reborn in dhyana
heavens; this is Bodhisattva conduct. (VI) Phap mon cong truyen va b truyen cua Thien
Although he practice the four states of
mindfulness he does not keep for ever from
the karma of body and mind; this is
Bodhisattva conduct. Although he practices
the four right efforts he persists in physical
and mental zeal and devotion; this is
Bodhisattva conduct. Although he practices
the four Hinayana steps to supernatural
powers he will continue doing so until he
achieves all Mahayana supernatural powers;
this is Bodhisattva conduct. Although he
practices the five spiritual faculties of the
sravaka stage he discerns the sharp and dull
potentialities of living beings; this is
Bodhisattva conduct. Although he practices
the five powers of the sravaka stage he strives
to achieve the ten powers of the Buddha; this
the seven Hinayana degrees of enlightenment
he discerns the Buddhas all-wisdom
(sarvajna); this is Bodhisattva conduct.
Although he practices the eightfold noble
truth (of Hinayana) he delights in treading the
Buddhas boundless path; this is Bodhisattva
conduct. Although he practices
samathavipasyana which contributes to the
realization of bodhi (enlightenment) he keeps
from slipping into nirvana; this is Bodhisattva
conduct. Although he practices the doctrine of
not creating and not annihilating things
(dharma) he still embellishes his body with
the excellent physical marks of the Buddha;
this is Bodhisattva conduct. Although he
appears as a sravaka or a pratyeka-buddha, he
does not stray from the Buddha Dharma; this
realized ultimate purity he appears in bodily
form to do his work of salvation; this is
Bodhisattva conduct. Although he sees into all
Buddha lands which are permanently still like
space, he causes them to appear in their purity
and cleanness; this is Bodhisattva conduct.
Although he has reached the Buddha stage
which enables him to turn the wheel of the
Law (to preach the Dharma) and to enter the
state of nirvana, he does not forsake the
Bodhisattva path; this is bodhisattva conduct.
tong sau To Bo e at MaThe exoteric
and esoteric methods of Zen after
Bodhidharma: T thi To Bo e at Ma en
thi thien s Tong Cao ai Hue, Thien truyen
day cho mon o bang cach quan tam mnh
trong tnh lang. Thien s Tong Cao la ngi i
tien phong trong viec s dung thoai au.
Ngha la t the ky th mi mot tr ve sau
nay, phap mon cua tong Lam Te bat tam cua
cac mon o phai tm cach giai quyet mot van
e khong the giai quyet c ma chung ta goi
 3994

la tham cong an hay thoai au. Chung ta co Zen bed, a platform for practicing meditation
the xem phap mon cua Thien t the ky th which is shorter and smaller than a regular bed.
mi mot tr ve trc la hien nhien hay cong Thien Tham Sau: Profound meditationKhi
truyen, trong khi phap mon cua Thien t the chung ta vao sau trong thien, tam cua chung ta tr
ky th mi mot tr ve sau la an mat hay b thanh chu cua moi vat. Chng nao chung ta con
truyen. So vi phap mon cong truyen th phap phan biet gia cai nong va cai lanh th khi la en
mon b truyen rac roi hn nhieu, v loi tham gan chung ta cam thay nong va bo chay. Tng t,
thoai au hay cong an hoan toan vt ra khi mot cn gio lanh thoi qua chun g ta cam thay
ngoai tam cua ke s hoc. Ngi ay b xo ay lanh. Nhng nh thien quan sau, chung ta vt
mot cach cot y vao bong toi tuyet oi cho en khoi nhng s phan biet o, th chang con s nong
khi anh sang bat ng en c vi yFrom s lanh na. Nh the ma ben An o co nhieu v s
the time of Bodhidharma till the time of Zen Du Gia co the ngoi thien di anh nang gay gat
master Tsung-kao Ta-hui, approach to Zen ma khong cam thay nong, va Tay Tang, Trung
practice is to teach the student how to observe Hoa, ai Han va Nhat Ban... co nhieu thien s co
his mind in tranquility. Zen master Tsung-kao the ngoi thien suot em trong bao tuyet cua mua
Ta-hui was the pioneer in the koan exercise. ong ma khong cam thay lanh. Viet Nam vao
That is to say from the eleventh century, the nam 1963, Hoa Thng Thch Quang c co the
Lin-chi approach is to put the student's mind ngoi thien di ngon la. La ot chay y ao va
to work on the solution of an unsolvable toan than ngai ma ngai van ngoi yen va bat ong
problem known as koan or head phrase nh mot tang a. Mot nha s Trung Hoa a noi:
exercise. We can consider the approach of Vui toa thien nui song chang mang; tam lang roi
Zen before the eleventh century as overt or la cung lanh tanh.When we enter into
exoteric, while the approach of Zen after the profound meditation, our mind becomes master of
eleventh century as covert or esoteric one. everything. As long as we make a distinction
The approach of covert or esoteric one is between heat and cool, then whenever fire comes
much more complicated compared to that of close to us, we feel the heat and run away.
the overt or exoteric one, for the covert or Similarly, when a cold wind comes, we feel the
esoteric approach or head phrase exercise is cold. But when, through deep meditation, we pass
completely out of the beginner's reach. He is beyond such discriminations, then there is no fear
put purposely into absolute darkness until the of the heat or the cold at all. Thus, in India there
light unexpectedly dawns upon him. are many yogis who can sit in meditation under
(VII)Thien trc thi Cong An: Zen before the the blazing sun without feeling hot, and in Tibet,
system of koanSee Tien Cong An Thien. China, Korea, and Japan there are many Zen
Thien Tap Luc Dieu Mon: Tu Thien Luc Dieu masters who can sit in meditation all night during
MonSau ca huyen dieu trong tu tap thien nh, winters snowfall without feeling cold. In Vietnam
a phan la thc tap thPractice (v) meditation in in 1963, Most Venerable Thich Quang Duc could
accordance with the six mysterious gates. The six sit in meditation surrounded by flames. The fire
mysterious gates or ways of practicing meditation, consumed his robes and his entire body, yet he
consisting mostly of breathing exercisesSee Luc was able to sit as calm and motionless as a rock. A
Dieu Mon. Chinese Zen master said: For the tranquility of
Thien Tang: Mot v s cua Thien Tong hay mot v sitting meditation, mountains and streams are not
s tu ThienA monk of the Zen (Chan) sect, a necessary; when the mind is extinguished, fire
monk in meditation. feels cool of itself.
Thien Tang Chan Chnh: Bon Sac ao Nhan Thien That:
True Zen monk. 1) Thien CThien ngThien Phong
Thien Thap: Thien sang, cai buc e tu tap thien, Thien VienMeditation hall or room.
ngan hn va nho hn chiec ging bnh thng 2) Bay ngay Thien tap: Seven days of
Meditatione tranh nhng s phan tam va
 3995

gian oan ngo hau co the tu tap Thien mot chung ta dung cho thien quan khong phai la hoang
cach nghiem chnh trong nhng ieu kien ph; ma ve lau ve dai no lam cho ban chat cua
thuan tien hn, hanh gia tu Thien oi khi an chung ta manh me. Qua la li lac neu chung ta co
c mot thi ky, hoac trong nhng thi ky lien the tm thi gi e t rut mnh ra khoi nhng viec
tiep, tng bay ngay mot mot ni thanh tnh lam hang ngay va bo ra mot hai ngay e hanh
mot mnh hay vi nhng ban ao cua mnh thien. ay khong phai la s tron chay, cung khong
In order to avoid distractions and interruptions phai la chuyen i tm s nhan roi, ma la phng
so that they may seriously practice meditation cach tot nhat e lam manh me tam tr cua chung
under more favorable conditions, Zen ta. ay la phng cach rat co li lac khi nhn vao
practitioners sometimes go into retreat for a ben trong chnh mnh, v chnh nh quan sat t
period, or successive periods, of seven days in tng va cam tho cua mnh ma chung ta co the
a quiet place, alone, or with their fellow quan chieu sau hn vao y ngha cua s vat va
brothers in the Dharma. kham pha ra sc manh ben trong. Chnh v the ma
Thien Th Dieu Dc: Thien la mot trong nhng Thien c at ten la mot trong nhng dieu dc
phng thuoc ky dieuMeditation is One of the giup hanh gia kham pha ra chan ly The
MedicinesThien nh tren cac phap hien nhien meditation on dharmas by itself alone can
t no khong the nho het goc re tat ca cac ac phap obviously not uproot all the evil in our hearts. It is
trong long chung ta. No khong phai la mot linh not a panacea, a cure-all, but just one of the
dc, tr tat ca moi benh, nhng ch la mot trong medicines in the chest of the Great Physician. It is,
nhng phng thuoc trong tu thuoc cua ai Y S. however, bound to contribute to our mental health
No c dung e tr lc cho sc manh tinh than to the extent that, when it is repeated often
en o khi c nhac lai kha ay u, co the gay ra enough, it may set up the habit of viewing all
thoi quen coi tat ca moi s mot cach vo nga. Cai things impersonally. The burden of the world
ganh nang cua the gii se c giam tr mot cach should be correspondingly diminished. Sri
tng xng. Sri Aurobindo, trong tac pham Can Aurobindo, in his Bases of Yoga has well set out
Ban Du Gia a mo ta rat ung hieu qua ma s the effect which meditation on dharmas may have
thien nh tren cac phap co the xay ra cho hanh vi on our perspective: In the calm mind, it is the
cua chung ta. Trong tam tr bnh lang, chnh thc substance of the mental being that is still, so still
the cua tam the vang lang, va vang lang en noi that nothing disturbs it. If thoughts or activities
khong co g xao tron no. Neu nhng t tng hoac come, they do not arise at all out of the mind, but
ong tnh en, chung khong phat khi t tam thc, they come from outside and cross the mind as a
nhng chung du nhap t ben ngoai va i qua tam flight of birds crosses the sky in a windless air. It
thc nh nhng canh chim bay qua bau tri lang passes, disturbs nothing, leaving no trace. Even if
gio. Chung i qua, khong xao tron, khong e lai a thousand images, or the most violent events pass
dau vet nao. Dau cho muon ngan anh tng hay across it, the calm stillness remains as if the very
nhng bien co tan khoc nhat co i qua, s vang texture of the mind were a substance of eternal
lang thanh bnh van con o, nh the s cau tao cua and indestructible peace. A mind that has
tam la mot thc the thanh bnh vnh cu va bat achieved this calmness can begin to act, even
diet. Mot tam thc a thanh tu c s bnh lang intensely and powerfully, but it will keep its
nay co the bat au hanh ong, du hanh ong mot fundamental stillness, originating nothing from
cach d doi va manh liet, van gi c s bnh itself, but receiving from Above and giving it a
lang can ban, t mnh khong tao ra mot cai g, mental form without adding anything of its own,
nhng on nhan t tren cao va cho no mot hnh calmly, dispassionately, though with the joy of the
thc tam linh khong cong them bat c cai g cua Truth and the happy power and light of its
rieng mnh, mot cach lang le, tram tnh, du vi passage. Zen practitioners should always
niem han hoan cua chan ly va quyen lc hanh remember that time spent in secluded
phuc va anh sang cua con ng no i qua. Hanh contemplation is not wasted; it goes a long way to
gia tu thien phai nen luon nh rang thi gian ma strengthen our character. It is an asset to our daily

work and progress if we can find the time to cut
ourselves off from routine and spend a day or two
in quiet contemplation. This is certainly not
escapism or living in idleness, but the best way to
strengthen our mind. This is beneficial
introspection; for it is by examining our thoughts
and feeling that we can probe into the inner
meaning of things and discover the power within.
Therefore, Zen is named one of the Wonderful
Medicines that help Zen practitioners discover the
truth.
Thien Th Kiep Nhan Sinh: Zen is life itself
See Kiep Nhan Sinh ch Th Thien.
Thien Thien: Co bon Thien Thien, ni ma cac
bac tu thien co the tai sanh ve (coi sac gii co bon
tang tri ma ngi tu thien se c sanh ve ay) the tranh c khi ma khoa hoc va may moc, chu
Dhyana heavens, four in number, where those
who practice meditation may be rebornSee T
Thien Thien.
Thien Va Thien Nhien: Zen and NatureNgay
trc, hau het cac thien vien eu toa lac trong cac
vung rng nui, va d nhien la hau het cac thien s
eu e cap en nhng quang canh xung quanh khi
ho c hoi ve Thien. Ngoai s kien nay ra, oi
vi tam thc ong phng, thien nhien la mot cai
g than thiet va hap dan. Thien nhien noi len
nhng hoai mong tham sau nhat cua no mot cach
trc tiep en tam hon cua chung ta. Trong cai gn
lan tan cua ngon co, con mat thong thai kham pha
ra mot sc manh vt qua nhng thang tram cua
i song nhan loai. Mat trang khong ch n thuan
la mot thien the, mot oi tng e quan sat bang
kien vien vong hay phan tch bang quang pho; ma
trong ay no toa ra mot th anh sang khien cho
chung ta thay c s vnh cu cua van hu. Phai natural for most Zen masters to make references
chang ay la s tng tng cua thi s, hay khong
hn g s huyen tng cua mot tam thc m
mong? Dau cho co la nh vay i na, co nhieu
tam hon cam nhan c trong giac m nay nhng
s viec thuoc mot gia tr cao hn han cai goi la
kien thc khoa hoc. Hau het chung ta, nhng hanh
gia tu Thien hom nay khong he muon thay cai
kieu tam thc nay b cuon i mat trc nhng lan
song cua duy ly hien ai ang tran en. Theo
Thien s D.T. Suzuki trong quyen "S Huan
Luyen cua mot Thien Tang Phat Giao," hnh nh
Thien thieu cam thc ton giao hay phng dien
tnh cam cua i song ton giao. t nhat la theo cac
3996
bieu hien van hoc cua no, thien cha ay nhng
am ch en nhng oi tng cua thien nhien va
nhng phat bieu thng mang y ngha triet ly xa
cach i song. "Chim bay tren tri cao, ca loi di
nc." "May bnh than troi qua nui, suoi chay xiet
di khe." "Truc moc ram rap, tung cao vun vut,
va nui xanh ti lam sao ay!" "Nhn nhng am
may bong benh sap ri nh nui, va lang nghe
dong suoi th tham chay roc rach qua khe a."
"Trang sang trong treo chieu tren nhng nh nui;
gio thoi xac xao qua nhng nhanh cay gia ngan
tuoi." Tuy nhien, i song hien ai dng nh
ngay cang ri xa thien nhien va s kien lien he
gan nhat la hnh nh chung ta cung b mat i y
thc ton trong thien nhien. ieu o co le khong
ngha t ban va chu ngha vat chat cho en nay a
song hanh mot cach thanh cong ang ke nhat.
Huyen hoc von la sinh menh cua ton giao trong
bat c y ngha nao ma chung ta hieu no, a hoan
toan b ay ve pha sau. Khong thau at mot mc
o nao o cua huyen hoc, th khong co s tran
trong cai cam giac ton knh, va cung vi no, y
ngha tam linh cua s khiem cung. Khoa hoc va ky
thuat a ong gop rat nhieu cho nhan loai, nhng
oi vi s an lac tam linh cua chung ta, chung ta
cha at c mot tien bo nao hn cha anh cua
mnh. Ky that, chung ta ang chu ng mot s bat
an te hai nhat ang xay ra tren toan the gii. Van
e la lam sao chung ta biet tr lai cam kch cai bat
kha t ngh. ay hien nhien la van e nghiem
trong va can ban nhat ang lam kho con ngi
hien aiIn old days, most Zen monasteries were
located in the mountaineous areas, and it was
to the surrounding views when they were asked
about Zen. Besides this fact, nature is to the
Oriental mind something most intimate and
appealing. She speaks her inmost yearnings
directly to our hearts. In the waving of a blade of
grass the intelligent eye detects a power
transcending the vicissitudes of human life. The
moon is not a mere heavenly body, an object of
telescopic investigation or spectrum analysis; but
in it there shines a light which makes us see into
the eternity of things. Is this the imagination of the
poet, or no more than the fantasy of a dreaming
mind? Even so, there are many souls who
 3997
perceive in this dream things of a very much
higher value than so-called scientific knowledge.
Most of us, nowadays Zen practitioners loath to
see this type of mind wiped away before the on-
going tide of modern rationalism. According to
Zen master Daisetz Teitaro Suzuki in "The
Training of the Zen Buddhist Monk (p.115)," Zen
may seem to be lacking in religious feeling or in
the emotional aspect of the religious life. At least
as far as its literary expressions go, Zen abounds
in allusions to objects of nature and statements
indicative of philosophical aloofness. "The birds
fly high in the air, the fish swim and dance in the
water." "The clouds are peacefully floating over
the mountains, the stream is hurriedly running
below the porch." "The bamboos are growing
thick, the pines are towering high, and how
refreshingly green the mountains are!" "Look at
the steaming clouds about to leave the mountain-
peaks, and listen to the murmuring stream which
flows dancing over the rocks." "The moon, bright
and serene, shines over the peaks after peaks; the
wind blows rustling through branchesof trees ten
thousand years old." However, modern life seems
to recede further and further away from nature,
and closely connected with this fact we seem to be
losing the feeling of reverence towards nature. It
is probably inevitable when science and
machinery, capitalism and materialism go hand in
hand, so far in a most remarkably successful
manner. Mysticism, which is the life of religion in
whatever sense we understand it, has come to be
relegated altogether to the background. Without a
certain amount of mystisim there is no
appreciation for the feeling of reverence, and,
along with it, for the spiritual significance of
humility. Science and scientific technique have
done a great deal for humanity; but as far as our
really spiritual welfare is concerned we have not
made any advance over that attained by our
forefathers. In fact we are suffering at present the
worst kind of unrest all over the world. The
question is thus how to get us back to the
appreciation of the Incomprehensible. This is no
doubt the gravest and most fundamental of all the
problems that are harassing people of modern
times.
Thien Thuy Ngan: Yakkogin-No-Zen (jap) tng. Phat t chan thuan nen luon nh rang mot
Quicksilver ZenSee Thuy Ngan Thien.
Thien Thc: See Thien Duyet Thc.
Thien Tch: Tnh tam: To keep one's mind at
peace Chet: To pass away.
Thien Tinh: Zensho (jap)Ten cua mot v e t
Phat. Ong a oan tr duc vong coi duc gii va
ac t thien sac gii. Tuy nhien, v b anh hng
cua ac hu ma ong a lam dung c Phat. Ket qua
la ong b oa vao vo gian nguc ngay luc con
songName of a disciple of the Buddha. He
destroyed the passions belonging to the world of
desire, and attained the fourth meditation in the
world of form. However, by the influence of a
wicked friend, he held a wrong view and abused
the Buddha. As a result of that, he felt into Avici
hell while alive.
Thien Tnh L: Zen and Stilling the thought
See Thien Va Tnh L.
Thien Va Tnh L: Zen and Stilling the thought
Ch thien ngha la Tnh l, cung dch la T duy
tu. T duy chnh la tham, tnh l ngha la thi
thi can phat thc, vat s nha tran ai. Tu tap t
duy tu chung ta luon tam niem, khong giay phut
nao ri: Sang nh the ay, chieu nh the ay. Phai
bang vao t tanh ma dung cong ch khong cau
hnh tng ben ngoai. Neu gap canh ma chay theo
canh, at se i lam ng. Canh gii t t tanh sanh
mi la canh gii chan that. Phap mon tnh l oi
hoi s dung cong lien tuc, trien mien, khong luc
nao gian oan. Dung cong nh kieu ga ap trng.
Tham thien phai co kien tam, thanh tam va hang
tam. Khong the co tam kieu ngao, thay mnh cao
hn hoac hay hn ngi khac. Nh co nhng t
tng o, th loai ma cuong thien se nhap vao
khien cho cong phu khong co hieu qua. Khi tham
thien khong nen sanh vong tng. Co vong tng
th chang co li ch g, ch ph thi gi ma thoi.
Tham thien phai co tam nhan nai, tam ngh ve lau
dai. B quyet tham thien la ch Nhan, cai g
nhan khong c cung phai nhan, nhan en cc
iem, th bong nhien trc ngo. Neu khong kham
nhan, khong chu ng au n, kho nhoc, khi gap
tr ngai se bo cuoc. Ky that, tham thien la thc tap
thien quan en cho mot niem chang sanh. Tuy
nhien, that la kho khan lam e at en cho Vo
niem. V vay ma hanh gia tu thien thng dung
thoai au hay la dung vong tng e che ng vong

khi a quyet tam tu th chung ta phai tu moi ni 1) Thien Tong va Tnh o Tong: The Zen and
moi luc. i cung thien, ng cung thien, nam cung
thien, ngoi cung thienZen translates as stilling
the thought. It also means thought cultivation.
Thought refers to investigating the meditation
topic. Stilling the thought means at all times,
wipe it clean, and let no dust alight. Thought
cultivation is done by means of raising the
meditation topic in thought after thought and never
forgetting it. We must think it this way: We do it
in the morning, and we also do it in the evening.
We should apply effort within our own nature and
not seek outside. If we follow after any external
state, it is easy to go astray. Only states that arise
from our own nature are true states. The Dharma
door of stilling the thought requires that we
apply continuous, unrelenting effort, without any
interruption. In our meditation, we should as
concentrated as a mother-hen sitting on her eggs.
Zen meditation requires determination, sincerity,
and perseverance. We can not be arrogant and
assume that we are higher and better than anyone
else. If we have thoughts like these, that means a
demon of insanity has possessed us, and our skill
will never advance. When we practice meditation,
we should not indulge in idle thoughts. When we
have idle thoughts, we do not gain any benefit, but
we waste a tremendous amount of time. Practicing
meditation requires patience and perseverance.
The secret of success in Zen meditation is
patience, whatever we can not endure, we must
still endure. If we can endure to the ultimate point,
then suddenly we can penetrate through and
experience the clarity of enlightenment. If we lack
patience and can not endure bitterness and
fatigue, then we will surrender to the states that
we encounter. In fact, investigating Zen means
working to the point that thoughts no longer
arise. However, it is extremely difficult to
achieve No thoughts. So meditation
practitioners usually utilize the meditation topic
or using one idle thought to control other idle
thought. Sincere Buddhists should always
remember that once we make up our mind to
cultivate we should cultivate at all times and in all
places. Walking is Zen, standing is Zen, lying is
Zen, and sitting is also Zen.
Thien Tnh:
3998
the Pure Land sectsSee Thien va Tnh o.
2) Thien tnh dch sang Hoa ng co ngha la
thien tnh l hay yen lang, kiem soat t tng:
Dhyana in Chinese means quiet or silent
meditation, or quieting of thoughts
(controlling of thoughts).
Thien Va Tnh o: Zen and Pure LandThien
va Tnh o khong hai. Neu lieu ngo th lieu ngo ca
hai; v bang me m th me m ca hai, v du thien
hay tnh o cung eu quy tam, ngoai tam khong
phap. Hanh gia tu Thien nen luon nh rang dau tu
Thien hay Tnh o, ngi tu khong nen an hng
tren phc bao nhan thien, ma phai quyet ch giac
ngo e thanh PhatZen and Pure Land have
always been non-dual. If we thoroughly
understand one, we thoroughly understand both. If
we fail to understand one, we will fail on both,
Zen or Pure Land focus on Mind. There are no
dharmas outside the mind. Zen practitioners
should always remember that no matter what
Dharma-door you are practicing, Zen or the Pure
Land, you should not enjoy the human or deva
bless, but try hard to enter enlightenment and to
become a Buddha.
Thien Toa: Zazen (jap)See Toa Thien.
Thien Toa Th ao: Zazen is the WayThien
Toa co ngha la ngoi tu thien. Thien la ch tat cua
Thien Na co ngha la t duy tnh l. Nh vay,
toa Thien co ngha la ngoi t duy tnh l. ay la
mot trong nhng nghe thuat dap tat dong suy
tng cua tam, e lam sang to tam tnh. Trong
quyen Chanh Phap Nhan Tang, Thien s noi:
"Thien toa la s hien thc hoa cua ao. Toa
Thien khong n gian la mot ky thuat e hoc
nham tr nen giac ngo hoac hoc e an tam hay
lam tang sc manh cho than the. Toa Thien la
ao." That vay, hnh thc n gian nhat cua Thien
Toa la ngoi Thien. Nhng no vc xa khoi ieu
o. Nh c Phat Thch Ca Mau Ni a day: "Moi
th nh no ang la, chnh la ao!" Do vay Thien
Toa la tieng sam, la anh chp, la cn ma, hay la
bat bat c hien tng nao ang ton tai tren trai at
nay. Thien Toa la loai bo khoang cach gia chu
the va oi tng. Va v vay, Thien Toa se dan dan
pha v s phan chia gia ta va ngi. Thien Toa
la nguon goc cua mot nang lng manh me, di
chuyen t nhien va m rong khong gii han ra
 3999

toan bo vu tru. Va ket luan la Thien Toa ong thuan tuy nhat cua no, thien toa tnh tam cho phep
ngha vi toan bo cuoc song nayTo sit in dhyana hanh gia trong trang thai khong tap trung vao
(abstract meditation, fixed abstraction, mot oi tng nao va khong b rang buoc vao mot
contemplation). Thus, Sitting meditation means noi dung nao. Neu c thc hanh trong mot thi
sitting in fixed abstraction or contemplation. In the gian dai mot cach kien nhan va tinh can, Thien toa
Shobo-genzo (the right Dharma eye treasury), Zen tnh tam chuyen tam cua hanh gia vao mot trang
master Dogen taught: "Zazen is actualization of thai hoan toan tnh tao, ma vi s boc phat ot
the Enlightened Way. Zazen is not simply a ngot, no co the cho phep hanh gia at ti giac ngo
technique to learn to become enlightened or to ve chan tanh hay Phat tnh, ong nhat vi thc
learn to calm the mind or to strengthen the body. chat cua toan the vu tru. Ro rang, t "Thien toa
Zazen is the Enlightened Way." As a matter of tnh tam" hay ngoi tnh tam, om tron ca iem khi
fact, the simplest form of zazen is sitting au va iem ket thuc cua thien, ieu nay co ngha
meditation. But it goes far beyond that. As la neu khong toa thien la khong co thien g ca. Noi
Sakyamuni Buddha said, "Everything as it is, is cach khac, toa thien la em chnh ban than mnh
the Enlightened Way!" Thus zazen is the thunder, ra e the nghiem trc tiep theo ngha sau nhat.
the lightning, the rain, or any existing phenomena Nh vay khong con nghi ng g na ve viec tu tap
on this earth. Zazen is is the elimination of ngoi tnh tam cho phep hanh gia at ti chnh s
distance between subject and object. And the nghiem sau cung c goi la giac ngo. Mot th
therefore, Zazen progressively breaks down the du ien hnh trong lch s nha thien, s to Bo e
distinction between self and others. It is the source at Ma a chng minh bang viec ngoi thien nh
of a powerful energy that naturally flows out and hoan toan trong chn nam chua Thieu Lam. Noi
boundlessly extends to the whole universe. And in tom lai, thien toa tnh tam (zazen) la mot trong
conclusion, Zazen is a synonym for all of this life. nhng phng phap trong yeu cua thien. No la
Thien Toa Tnh Tam: Zazen (jap)Toa thien phng phap chnh trong tu tap thien va tat ca cac
(kiet gia)To sit (cross-legged) in meditation thien s eu ca ngi phng phap nay nh la ca
Sitting in absorptionSitting in meditation ngo i vao s giac ngo hoan toanA Japanese
Thien toa la phng phap thien nh c nha term for sitting meditation practice is "Zazen."
thien day nh la con ng trc tiep nhat e at Sitting meditation or sitting and Zen, a meditative
ti giac ngo. Nhng Thien toa tnh tam (Zazen) practice taught in Zen as the most direct way to
khong hoan toan la thien nh theo ngha thong enlightenment. But "zazen" is not meditation in
thng cua thuat ng nay, v cach thien nh thong the usual sense, since meditation includes, at least
thng oi hoi, t nhat trong thi gian au, phai tap initially, the focusing of the mind on a meditation
trung tinh than cua mnh vao mot oi tng thien object, for example, a mandala or a graphic
nh, chang han nh mot man a la hay mot tng representation of a Buddha or a Bodhisattva; or
th mot v Phat hay Bo Tat nao o, hoac tap trung contemplating abstract properties, for instance,
t tng vao mot pham chat tru tng nh tnh impermanence or compassion, and so on. "Zazen",
chat phu du cua cac s vat hay long bi man, va n however, is intended to free the mind from
van. Muc ch cua "Thien toa tnh tam" la giai bondage to any thought-form, vision, thing, or
thoat tinh than ra khoi xieng xch cua nhng y representation, however sublime or holy it might
tng, nhng hnh anh, nhng cach nhn va nhng be. Even such aids to "zazen" practice as koans
oi tng, du thieng lieng hay cao ca the may i are not meditation objects in the usual sense; for
na. Ngay nhng th ho tr giup cho viec tap the essential nature of a koan is paradox, that
luyen "Thien toa tnh tam", chang han nh cac which is beyond conception. Zen practitioners
cong an, khong phai la nhng oi tng that s should always remember that in its purest form
cua thien nh, v ve thc chat chung da vao zazen is dwelling in a state of thought-free, alertly
nghch ly, tc la vao nhng g ben kia cua t duy wakeful attention, which, however, is not directed
hay ben kia cai co the quan niem c. Hanh toward any object and clings to no content. If
gia tu thien phai nen luon nh rang di hnh thc practiced over a long period of time with
 4000

persistence and devotion, zazen being the mind of Hue Nang. Th nh, chac chan nhng li day nay
the sitter to a state of totally contentless la nhng giao ly thc tien va co the ap dung c,
wakefulness, from which, in a sudden va co tnh chat khac han vi cac loai tu tap cong
breakthrough of enlightenment, he can realize his an khong the hieu c, ac trng vi cac thi sau
own true nature or Buddha-nature, which is nay. Th ba, viec tu tap Thien trong thi ky nay
identical with the nature of the entire universe. chu yeu la theo truyen thong An o, phan ln
Obviously, the word "zazen" means sitting in giong nh giao ly cua ai Thu An, c truyen t
absorption. It embraces both the starting point and An o va Tay Tang sang va c tu tap rong rai
the ending point of Zen, which means without Trung Hoa ke t the ky th IX. Hien nay, co le
zazen, there is no zen at all. In other words, sitting tong Tao ong la tong phai oc nhat con duy tr
in absorption means a practitioner experiences his mot so yeu to An o trong giao ly cua ho, va co le
own Buddha-nature (truth) in its deepest sense la tong phai oc nhat ma chung ta co the tm ra
directly and immediately himself. Therefore, it is mot vai tai lieu ve viec tu tap Thien cua thi ky
no doubt that the practice of sitting in absorption au nay. en sau i Luc To Hue Nang (638-
(zazen) allows practitioners to attain a final 713), khoang au the ky th VIII, Thien a lan
realization of enlightenment. A typical example in rong hau nh khap ca x Trung Hoa va dan dan
Zen history, the first patriarch Bodhidharma tr nen tong phai Phat giao pho thong nhat x nay.
already demonstrated himself through his nine Vao the ky th IX, Thien c chap nhan va tu
years of sitting in absorption facing the wall at the tap rong rai bi ca tu s lan c s thuoc moi tang
Shao-Lin monastery. In short, zazen or sitting in lp. Qua no lc cua Hue Nang va cac e t cua
absorption is one of the most important and ngai, cac phong cach va truyen thong oc ao cua
essential methods in Zen. It is the central practice Thien dan dan xuat hien. Mot so e t xuat chung
of Zen and is prized by all masters as the cua Hue Nang, trong so o, Nam Nhac Hoai
'Gateway to complete liberation.' Nhng (?-740), va Thanh Nguyen Hanh T (?-
Thien Tong: Zenshu (jap)The Zen SectHai 775), co anh hng rat manh me. Moi v lai co
tram nam au cua Thien san sanh ke tiep sau v mot so e t xuat sac, la Ma To ao Nhat (?-788)
To Trung Hoa. Thoat tien Thien c truyen va Thach au Hy Thien (700-790); va en lt
en Trung Hoa bi v Tang An o ten Bo e at cac v nay, lai co mot so e t phi thng ma hoac
Ma (470-543), vao khoang au the ky th VI, va trc tiep, hoac gian tiep, a sang lap ra nam phai
c truyen cho Hue Kha, Tang Xan, ao Tn, Thien chanh cua thi o, tc la Lam Te, Tao
Hoang Nhan, va Hue Nang. Suot thi gian nay ong, Qui Ngng, Van Mon, va Phap Nhan.
Thien van gi phong thai An o uyen nguyen va Theo thi gian tat ca nam phai chnh nay c
gian d, khong co cac yeu to triet e va ky quac cung co thanh hoac la phai Tao ong hoac la phai
nh chung ta thay trong cac thi gian sau nay cua Lam Te. V the Tao ong va Lam Te la cac phai
lch s Thien. Trong thi ky s khi nay Thien co Thien oc nhat ngay nay con ton tai. Tong phai
tnh chat gian d, co the hieu c, boc trc va Thien co triet ly chnh la nhn vao noi tam, ch
thc tien. Bi v thieu mot s khao chng ang tin khong phai nhn ra ben ngoai, la cach duy nhat e
cay ve viec tu tap Thien trong thi ky s khi nay, at en s giac ngo ma trong tam tr con ngi th
chung ta khong hieu ro lam cach thc ch xac ma cung giong nh la Phat qua vay. He t tng nay
Thien a c thc s tu tap. Chung ta co the noi chu trong vao trc cam, vi mot ac iem la
mot cach qua quyet rang trong thi ky nay khong khong co ngon t nao e t dien at, khong co
co tu tap cong an, khong co cac viec het, a, khoc, mot phng thc nao e t giai thch, khong co s
hoac anh nh chung ta thay vao thi ky sau nay. chng minh dai dong nao ve chan ly rieng cua
Theo Giao s Chang Chen-Chi trong tac pham mnh mot cach thuyet phuc. Neu co s dien at th
"Thien ao Tu Tap", co mot vai viec xay ra thi ch dien at bang ky hieu va hnh anh. Qua mot
ky nay. Th nhat, chac chan la phai co mot so li thi gian, he t tng nay a phat trien triet ly trc
day bang khau truyen nao o c truyen qua s cam cua no en mot mc o khien no van con la
ke tuc t S To Bo e at Ma en thi Luc To mot triet ly oc ao cho en ngay nayThe first
 4001
two hundred years of Zen produced in succession
six Patriarchs in China. Ch'an was first introduced
into China by the Indian monk, Bodhidharma, in
the early part of the sixth century; then it was
transmitted it to Hui-k'o, Seng-Tsan (?-606), Tao-
Hsin (580-651), Hung-Jen (601-674), Hui-neng
(638-713). During this time Zen kept its plain and
original Indian style without the introduction of
any radical or bizzare elements such as are found
later in its history. In this early period, Zen was
unembellished, understandable, outspoken, and
practical. But because of a lack of reliable
documentation, we do not know very clearly the
exact manner in which Zen was practiced. We can
only say with assurance that there were no koan
exercises, and no shouting, kicking, crying, or
beating performances such as those found at later
times. According to Professor Chen-Chi in "The
Practice of Zen", several things, however,
happened during this epoch. First, certain verbal
instructions concerning Zen practice must have
been handed down through the succession from
Bodhidharma to Hui Neng. Second, these
intructions must have been practical and
applicable teachings which were qualitatively
different from the ungraspable koan-type
exercises characteristics of later times. Third, Zen
practice must have followed mainly the Indian
tradition, largely identical with the the teaching of
Mahamudra, which was introduced from India into
Tibet and has been widely practiced in that
country since the ninth century. At present, the
Tsao-Tung sect is perhaps the only Zen sect that
still retains some Indian elements in its teaching,
and is probably the only school which we may
deduce some information about the original
practice of Zen. After Hui-neng, around the
beginning of the eighth century, Zen spread to
almost every corner of China and gradually
became the most popular school of Buddhism in
that country. It was widely accepted and practiced
by both monks and laymen from all walks of life.
Through the efforts of Hui-neng and his disciples,
the unique styles and traditions of Zen gradually
emerged. There were several prominent disciples
of Hui-neng, two of whom, Huai-jang and Hsing-
Ssu, were extremely influential. Each of them had
one outstanding disciple, namly Ma-tsu and Shih-
tou, respectively; and they, in turn, had several
remarkable disciples who founded, either directly
or indirectly, the five major Zen sects, i.e. Lin-chi,
Tsao-tung, I-yang, Yun-men, and Fa-yen. As time
went on all of these major sects were consolidated
into either the Tsao-tung and Lin-chih sect. The
Tsao-tung and Lin-chih are thus the only sects of
Zen Buddhism extant today. The key theory of
Zen is to look inwards and not to look outwards, is
the only way to achieve enlightenment, which to
the human mind is ultimately the same as
Buddhahood. In this system, the emphasis is upon
intuition, its peculiarity being that it has no
words in which to express itself, no method to
reason itself out, no extended demonstration of its
own truth in a logically convincing manner. If it
expresses itself at all, it does so in symbols and
images. In the course of time this system
developed its philosophy of intuition to such a
degree that it remains unique to this day.
Thien Tong Ban Hanh: Thien Tong Ban Hanh
(Goc cua hanh ong trong nha Thien), mot quyen
sach ve Thien, c Thien s Chan Nguyen soan
vao the ky th XVIIIRoot of action in the Zen
Sect, a Zen work written by Zen master Chan
Nguyen in the eighteenth century.
Thien Tong Lien ang Luc: Mot trong nhng tac
pham Thien cua thi s ky c Thien s Hoi Ong
Ngo Minh bien soan vao nam 1183, 30 quyen. Noi
dung bo sach gom that Phat i qua kh va Ngu
Gia Thien Tong cung nh dong Thien cua ngai
Thien ong Chanh GiacThe Connection of the
Lamp of the Zen Sect, one of the Zen works in the
early period, composed by Zen master Hui-Ung
Wu-Ming in 1183, 30 volumes. The content of the
book includes the seven ancient Buddhas, the five
houses of Ch'an, and T'ien-t'ung Cheng-chueh's
Zen lineageSee That Phat and Thien Tong Ngu
Mon.
Thien Tong Nghe Thuat: Nghe thuat cua Thien
tongArt of Zen.
Thien Tong Ngu Mon: Five houses of Ch'an
Nam tong phai Thien cua Phat giao Trung Hoa
bat nguon t Nguon Thien Trc ch nhan tam,
kien tanh thanh Phat cua Luc To Hue Nang.
Nam tong nay gom Van Mon, Phap Nhan, Tao
ong, Quy Ngng, va Lam TeFive sects or
schools of Chinese Zen Buddhism. The five

traditions arise from one origin which is Directly
Point to Mind to see ones True Nature and to
realize the Buddhahood taught by the Sixth Zen
Patriarch Hui-Neng. These five sects include Yun-
Men, Fa-Ran, Tao-Tung, Kui-Yang, and Lin-Chi.
Thien Tong Ng Luc: Tch'an-tsung-Yulu (chi)
Chinese Zen Records of lecturesChinese Zen
Records of teachings.
Thien Tong Nhat Ban: Thien Phai Nhat Ban
Japanese Zen Sects.
(I) Tong quan ve Thien phai Nhat Ban: An
overview of the Japanese Zen SectTrong
nhieu hnh thc tu tap khac nhau cua Phat
giao Nhat Ban, dng nh Thien quen thuoc
vi hau het dan chung phng Tay, du tnh ra
no ch chiem t hn mot phan mi Phat t
Nhat Ban ng thi. Co le chnh phng
dien nghe thuat cua Thien a thu hut nhng
cam xuc cua ngi Tay phng, hoac co le
tnh trc tiep ro rang va hai hc ma Thien a
lam say me mot nen van hoa met moi va s
phc tap cua tn ngng. Mot phan s thu hut
ngi Tay phng cua Thien nam trong the
cach ma trong o Thien c bieu lo nh mot
phng tien de hieu va de truyen at noi ve
s giac ngo toi thng, mot phng tien co y
ngha cua ve ep va vo ngha, cung luc cam
thay va kho chu lan thch thu, nh Alan
Watts, mot luan gia noi tieng Tay phng a
giai thch. Khong con nghi ng g na, chnh
Thien a co mot anh hng ln lao trong nen
van hoa Nhat Ban: nen ao c va ky thuat
cua no a c cac vo s ao va nhng ngi t giao thuyet cua cac v s co dong truyen
luyen tap vo thuat chap nhan, s gian d cu a
no a truyen cam hng cho nen thi ca Haiku,
s quyen ru cua no vi thien nhien va cai ep
gay ra cam hng cho kien truc hoi hoa, s
thanh than tram lang cua no c bieu lo
trong nghi le tra ao va cai tinh than cua no
cung c ton tai trong nghe thuat ca mua
Noh. Mac du s kien nay khong co g hn oi
vi tinh than cua Thien, va oi vi Phat giao
Nhat Ban nhieu hn Thien. Phat giao c
ngi Trieu Tien truyen ba vao Nhat Ban vao
the ky th 6 sau Tay lch va c giai cap
thong tr Nhat Ban hoan nghenh on chao nh
mot phng tien lam on nh va khai hoa x
s a b xau xe bi s xung ot va han thu
4002
truyen kiep. Trong 5 the ky tiep theo sau o,
no c tang lp quy toc nang cao va c
hoang gia bao tr, ang ke nhat la trong suot
thi ai Nai Lng (710-784) khi hoang e
Shomu xay dng cac quoc t khap x. Cac
tong phai vt troi thi bay gi, trong o co
tong Thien Thai, tat ca eu mang hnh thc
ai Tha Trung Hoa, da tren cac truyen
thong An o. Ngc lai, Thien tong t Trung
Hoa du nhap vao Nhat Ban t the ky th 12
c phat trien theo phong cach ac biet cua
Nhat Ban, khong giong nh nhng tong phai
Nhat Ban noi bac khac, Thien la mot truyen
thong tu vien, no khong e cao kinh ien cung
nh long mo ao, nhng at nang s tu tap
Thien nh va ren luyen ao c. Danh t
Thien xuat phat t thuat ng Trung quoc
Chan, t nay lai xuat phat t tieng Bac
Phan Dhyana hay tieng Nam Phan Jhana,
eu co ngha la an nh. Thien tong co
nguon goc t To Bo e at Ma, ngi a
mang Thien vao Trung Quoc. Nhat Ban vao
dp au nam mi ngi ta ban nhng con bup
be Bo e at Ma mau o choi rc r,
nhng khong co chan v theo truyen thuyet th
To ngoi dien bch trong mot thi gian dai en
noi oi chan cua ngai b thoai hoa. Ngi ta
cung noi rang Bo e at Ma cat het long mi
nh la mot hnh phat cho s buon ngu trong
luc hanh thien, va sau o nhng cay tra moc
len t nhng phan cat nay. Co hai tong phai
Thien ac biet Nhat, ca hai eu bat nguon
tha t To Bo e at Ma va toi hau la c
Phat. Thien Lam Te c ngai Eisai sang lap
vao the ky th 12, noi tieng cho viec dung
cong an. Tong phai Thien th 2 la tong Tao
ong, c ao Nguyen, mot v thay v ai,
sang lap, chu trng mot cuoc song gian d
cho ngi xuat gia lan tai gia. Ngai ao
Nguyen giang day mot phng phap thien goi
la Toa Thien, qua phng phap nay, ngi
ta co the dan dan i en s giac ngo, thay v
giac ngo tc th nh s giang day cua tong
Lam Te. ao Nguyen la mot trong nhng
nhan vat ton giao noi bac trong lch s Nhat
Ban. Nhng tac pham triet hoc cua ong la nen
tang cho t tng Thien, va tu vien do ong
 4003

sang lap, Eihei-ji, la trung tam Thien quan Chinese Mahayana, based on Indian
trong cho en ngay nay. Tong Tao ong to ra traditions. On the other hand, Zen which
knh trong kinh ien va cuoc i gng mau entered Japan from China in the 12th century,
cua c Phat lch s, Thch ca Mau Ni. Nhan is characteristically Japanese in its evolved
manh en hnh thc tr gii, t che va cac form. Unlike other prominent schools of
phng phap tu tap thien nh. Trong hai tong Japanese Buddhism, Zen is a monastic
Lam Te va Tao ong, co le tong Tao ong la tradition: it extols neither sutras nor devotion
tong phai Thien mang tnh triet hoc va nghe but emphasizes meditational and ethical
thuat hnOf the many different forms of discipline. The name Zen is derived from the
Buddhism practiced in Japan, Zen seems to be Chinese word Chan, which in turn is
the most familiar to a Western people, even derived from the Sanskrit Dhyana (in Pali,
though it accounts for fewer than ten percent Jhana), meaning meditational absorption . Zen
of contemporary Japanese Buddhists. Perhaps traces its origins to the monk Bodhidharma (in
it is the artistic side of Zen that has Japanese, Daruma), who later carried the
appealed to Western sensibilities, or perhaps tradition to China. Bright red Bodhidharma
it is its apparent directness and humor that dolls are sold in Japan every new year, but
have enchanted a culture weary of religious having no legs because, according to legend,
complexity. Part of the Wests fascination Bodhidharma sat so long in meditation that his
with Zen lies in the manner in which it was leg fell off. It is also said that Bodhidharma
presented as an intelligible and cut off his own eyelashes as a penalty for
communicable way to talk about supreme falling asleep while meditating, and that tea
enlightenment, a way that has a sense of plants later grew from these clippings. There
beauty and nonsense, at once exasperating are two distinct schools of Zen in Japan, both
and delightful, as Alan Watts (1915-1973), an of which originated from the teaching of
important Western commentator, has monks whose lineages have been traced to
explained. There is no doubt that Zen has had Bodhidharma and, ultimately, to the Buddha
a great influence on Japanese culture: its himself. Rinzai Zen, founded by Eisai (1141-
ethics and technique were adopted by 1215) at the end of the 12th century, is best
Samurai warriors and by practitioners of the known for its use of the koan (see Koan). The
martial arts, its simplicity inspired Haiku second form of Zen, Soto Zen, was founded
poetry, its appeal to nature and beauty by the great master Dogen (1200-1253).
inspired architecture and drawing, its serenity Advocating a simple life for both monks and
found expression in the tea ceremony and its laity. Dogen taught a form of meditation
spirit is preserved also in the Noh theater. called Zazen (sitting meditation), through
However, there is more to Zen than this, and which enlightenment could be attained
more to Buddhism in Japan than Zen. gradually, instead of in an instant, as taught
Introduced to Japan in the 6th century A.D. by by the Rinzai school. Dogen is one of the
the Koreans, Buddhism was welcomed by the most prominent religious figures in Japanese
Japanese ruling class as a means of stabilizing history. His philosophical writings are
and civilizing the country that was torn by fundamental to Zen thought, and the
strife and feud. For the next five centuries, it monastery he founded, Eihei-ji, is an
was predominantly the preserve of the important Zen center to this day. Soto Zen
aristocracy and enjoyed increasing royal shows reverence for sutras and for the
patronage, notably during the Nara period exemplary life of the historical Buddha,
(710-840), when the emperor Shomu built Siddhartha Gautama. Stressing discipline,
national temples throughout the country. The self-control and meditative practices. Soto
dominant Buddhist sects during this time, Zen is perhaps the more philosophical and
which included Tendai, were all forms of artistic of the two Zen schools.
 4004

(II) Lch s phat trien Thien phai Nhat Ban: The record of the propagation of Zen in Japan.
history of the development of Japanese Zen (III) Triet ly Thien tong Nhat BanJapanese Zen
sectsTheo Giao s Junjiro Takakusu trong philosophy: Cot loi cua Thien tong c tom
Cng Yeu Triet Hoc Phat Giao, Thien du lc nh sau: C nhn vao trong tam th se
nhap vao Nhat Ban bang nhieu t thay c Phat qua. Tong phai nay nhan
According to Prof. Junjiro Takakusu in The manh vao s thien nh hay thien quan ma ch
Essentials of Buddhist Philosophy, Zen was rieng mot ieu nay a co the dan en giac
introduced to Japan several times: ngo. Thien s Dogen, mot trong nhng hnh
1) e t cua Huyen Trang la ao Chieu (Dosho anh tieu bieu cua Thien tong Nhat Ban. Ong
629-700), en Trung Quoc vao nam 654, lan a bat au cuoc song tu s vi s tm li gia i
au tien mang Thien ve truyen ba tai Thien ap cho cau hoi: V sao co nhieu v Phat phai
ng Gangoji Nara: Hsuan-Tsangs pupil, hanh tr con ng giac ngo cho mnh nh the,
Dosho, who went to China in 654 A.D., trong khi tat ca chung sanh eu a san co Phat
introduced and taught Zen for the first time in qua ni ho? Khong tm c ngi nao
the Zen Hall of Gangoji, Nara. Nhat Ban co the giai ap thoa ang cho mnh,
2) Ke en la ao Tuan (Dosen), mot v luat s ong a i en Trung Quoc e tm s soi sang.
Trung Hoa, en Nara nam 710 va truyen Bac Tai ay, ong a c giac ngo bi mot tu s
Tong. Ngai truyen phap cho Hanh Bieu Phat giao Thien tong. Khi tr ve Nhat Ban,
(Giohyo) nam 733 va Hanh Bieu truyen cho ong truyen ba chu thuyet: Tat ca moi ngi
Toi Trng: Next, Tao-Hsuan, a Chinese eu a c giac ngo. Ve ban chat, ho la
Vinaya (discipline) master, came to Nara in nhng v Phat. Hanh Thien chnh la mot hanh
710 A.D. and taught the Zen of the Northern ong cua Phat.The essence of Zen
School. He transmitted it to Giohyo in 733 Buddhism is summed up as follows: Look
A.D., who in turn taught it to Saicho (Dengyo into the mind and you will find Buddhahood,
Daishi). this sect lays great stress on meditation or
3) Mot v Thien s Nam tong la Ngha Khong contemplation which alone can lead one to
(Giku), la e t cua Diem Quan Te An enlightenment. Zen master Dogen, one of the
(Enkwan Saian) en Kyoto va giang Thien t most important and representative features of
nam 851 en 858 tai chua an Lam T Zen Buddhism. Dogen started his monastic
(Danrinji) do hoang hau cua Ta Nga Thien life as a monk seeking an answer to the
Hoang (Danrin) lap nen. Ong thanh cong my question: Why did so many Buddhas practise
man trong cong cuoc truyen ba giao phap cua the way of self-enlightenment, although all
ong: A special Zen instructor of the Southern living beings, by their very nature, already
School, Giku, a pupil of Chi-An, came to had Buddhahood in them." As nobody in
Kyoto and taught Zen from 851 to 858 A.D. in Japan could satisfy him with a convincing
Danrinji Temple built by the Empress Danrin. answer, he went to China to seek light. There
He was successful in his teaching. he attained enlightenment under the
4) Trong nhng trng hp ke tren, s truyen ba instruction of a Zen Buddhist monk. On his
eu c trieu nh ung ho nhng khong ben return to Japan he propagated the following
lau. V thien s sau cung phai that vong bo ve doctrine: All human beings have already
Trung Quoc nam 858, e lai mot thanh tch la been enlightened. They are Buddhas by
La Sanh Mon (Rashomon), Kyoto, ghi chng nature. The practice of meditation is nothing
mot ky luc ve s truyen ba Thien tai Nhat but the Buddhas act itself.
Ban: In all the above cases the propagation (IV) Cac Thien phai Nhat BanJapanese Zen
was assisted by the Court but did not continue sects:
long. The last-mentioned teacher went home 1) Phai Chan Ngon: Shingon SectCac giao ly
disappointed in 858 A.D., leaving a va phng phap tu tap cua phai nay c a
monument at Rashomon, Kyoto, inscribed: A vao Nhat Ban t Trung Quoc bi Kukai (hay

Hoang Phap ai S v ong c biet qua danh
hieu nay nhieu hn) vao the ky th IX. Phap
mon tu hanh cua phai Chan Ngon xoay quanh
ba phng thc quan tng: man a la, mat Thien Tong Trung Hoa: The Chinese Zen Sect
chu, va thu anThe doctrines and practices
of this sect were brought from China to Japan
in the ninth century by Kukai (or Kobo-daishi,
as he is more popularly known). Shingon
discipline and practice revolve around three
meditational devices: the mandala, the
mantra, and the mudra.
2) Phai Lam Te: Lin-Chi sectGiao ly phai
Lam Te c Vinh Tay Minh Am (1141-1215)
thiet lap vng chac Nhat. Phai Lam Te ac
biet manh Kyoto, ni co nhieu chua va t
vien hang au cua phai nayThe teachings
of Lin-Chi sect were firmly established in
Japan by Fisai Myoan (1141-1215). The Lin-
Chi sect is particularly strong in Kyoto, where
many of its head temples and monasteries are
located.
3) Phai Hoang Ba: Huang-Po SectThien phai
nay c An Nguyen ai s a vao Nhat
Ban nam 1654. To nh phai nay xay theo
kieu Trung Quoc la chua Mampuku gan
Kyoto. Phai Hoang Ba la thien phai t co anh
hng nhat ngay nay tai Nhat BanThis Zen
sect was introduced into Japan from China in
1654 by Zen master Yin-Yuan. Its head
temple built in the Chinese style, is
Mampukuji, near Kyoto. Huang-Po sect is the
least influential of the Zen sects in present-
day Japan.
4) Phai Tao ong: Tsao-Tung sectMot trong
hai thien phai co the lc hn ca Nhat Ban,
phai kia la Lam Te. Co nhieu thuyet noi ve
nguon goc cua cai ten Tao ong. Mot cho
rang ay la ch au cua ten cua hai v thien
s ong Sn Lng Gii va Tao Sn Bon
Tch. Thuyet khac cho rang ch Tao ch Luc
To, v ngai cung c biet qua ten Tao Khe (II) Triet ly Thien tong Trung HoaChinese
Hue NangOne of the two dominant Zen
sects in Japan, the other being the Lin-Chi.
There are several theories as to the origin of
the names of Tsao-Tung. One is that it stems
from the first character in the names of two
masters in China, Tung-Shan-Liang-Chih and
Tsao-Shan-Pen-Chi. Another theory is that
4005
the Tsao refers to the Sixth Patriarch, who
was also known in Japan as Tsao-Tzi-Hui-
Neng.
Zen schools in ChinaThe Zen Sect in China.
(I) Tong quan ve cac tong phai Thien Trung
HoaAn overview of the Chinese Zen sects:
Thien tong, Phat Tam tong, hay Vo Mon tong,
c To Bo e at Ma, To th 28 An o,
mang vao Trung Quoc. Thien c coi nh la
mot trng phai quan trong cua Phat giao. To
Bo e at Ma en Trung Hoa vao khoang
nam 470 va tr thanh ngi sang lap ra phai
Mat Tong va Thien Tong ay. Ngi ta noi
ngai a hanh thien trc mot bc tng cua
Thieu Lam t trong chn nam. Nhng e t
cua Bo e at Ma hoat ong manh me moi
ni va a hoan toan chien thang cac ton giao
ban a e roi cuoi cung Thien tong c
anh gia rat cao Trung Quoc. Sau v To noi
tieng au tien cua Thien Tong Trung Hoa bao
gom S To Bo e at Ma, Nh To Hue Kha,
Tam To Tang Xan, T To ao Tn, Ngu To
Hoang Nhan, va Luc To Hue NangThe
Chan (Zen), meditative or intuitional, sect
usually said to have been established in China
by Bodhidharma, the twenty-eighth patriarch,
who brought the tradition of the Buddha-mind
from India. Chan is considered as an
important school of Buddhism. Bodhidharma
came to China about 470 A.D. and became
the founder of esoteric and Zen schools there.
It is said that he had practised meditation
against the wall of the Shao-Lin-Tzu
monastery for nine years. The followers of
Bodhidharma were active everywhere, and
were completely victorious over the native
religions with the result that the teachings of
Zen have come to be highly respected
everywhere in China.
Philosophical Zen: Theo triet ly chnh cua
Thien tong, nhn vao noi tam, ch khong phai
nhn ra ben ngoai, la cach duy nhat e at en
s giac ngo ma trong tam tr con ngi th
cung giong nh la Phat qua vay. He t tng
nay chu trong vao trc cam, vi mot ac
iem la khong co ngon t nao e t dien at,

khong co mot phng thc nao e t giai
thch, khong co s chng minh dai dong nao
ve chan ly rieng cua mnh mot cach thuyet
phuc. Neu co s dien at th ch dien at bang
ky hieu va hnh anh. Qua mot thi gian, he t
tng nay a phat trien triet ly trc cam cua
no en mot mc o khien no van con la mot
triet ly oc ao cho en ngay nay. Theo Giao
s Junjiro Takakusu trong Cng Yeu Triet
Hoc Phat Giao, Thien tong nang ve triet ly
nhng khong phai la mot nen triet hoc theo
ngha han hep cua no. ay la mot hoc phai co
chat ton giao hn tat ca moi hoc phai Phat
giao, nhng lai khong phai la mot ton giao
theo ngha thong thng cua danh t nay.
Thien tong khong co kinh ien Phat nao, cung
khong tr gi mot luat nghi nao do Phat ac
che ra. Neu nh khong kinh, khong luat, th
khong mot hoc phai nao co the ra ve Phat
giao. Tuy nhien, theo y ngha cua Thien, ai
ma con chap trc vao danh ngon hay luat le
th khong bao gi co the thau ao hoan toan
y ngha chan that cua ngi noi. Ly tng hay
chan ly ma c Phat chng ngo chac chan
khac han vi nhng g ma Ngai a giang day,
bi v giao thuyet nhat thiet b c nh bi
ngon t ma Ngai dung, bi thnh chung ma
Ngai giao hoa, va bi hoan canh xay ra cho
ngi noi va ngi nghe. Cai ma Thien nham
en la ly tng cua Phat, minh nhien va
khong b c nh. Hoc phai nay con c goi (III) Sau v to au tien cua Thien tong Trung
la Phat Tam Tong. Phat tam von cung ch
la tam ngi thng. Ch can nhn thang vao
tam a o la co the a hanh gia en giac
ngo vien man. Nhng bang cach nao? Chu y
chung cua Phat phap la e hanh gia t thay
ung va t i ungAccording to the Zen
sect, the key theory of Zen, to look inwards
and not to look outwards, is the only way to
achieve enlightenment, which to the human
mind is ultimately the same as Buddhahood.
In this system, the emphasis is upon
intuition, its peculiarity being that it has no
words in which to express itself, no method to
reason itself out, no extended demonstration
of its own truth in a logically convincing
manner. If it expresses itself at all, it does so
in symbols and images. In the course of time
4006
this system developed its philosophy of
intuition to such a degree that it remains
unique to this day. According to Prof. Junjiro
Takakusu in The Essentials of Buddhist
Philosophy, Zen has much philosophy, but is
not a philosophy in the strict sense of the
term. It is the most religious school of all and
yet not a religion in the ordinary sense of the
word. It has no scripture of the Buddha, nor
does it hold any dicipline of the Buddha.
Without a sutra (discourse) or a vinaya
(Discipline) text, no school or sect would
seem to be Buddhistic. However, according to
the ideas of Zen, those who cling to words,
letters or rules can never fully comprehend
the speakers true idea. The ideal or truth
conceived by the Buddha should be different
from those taught by him because the
teaching was necessarily conditioned by the
language he used, by the hearers whom he
was addressing, and by the environment in
which the speaker and hearers were placed.
What Zen aims at is the Buddhas ideal, pure
and unconditioned. The school is otherwise
called the School of the Buddhas Mind.
The Buddhas mind is after all a human mind.
An introspection of the human mind alone
can bring aspirant to a perfect enlightenment.
But how? The general purport of Buddhism is
to let one see rightly and walk rightly.
HoaFirst Six Zen Patriarchs in Chinese Zen
schools: Sau v To noi tieng au tien cua
Thien Tong Trung Hoa bao gom S To Bo e
at Ma, Nh To Hue Kha, Tam To Tang Xan,
T To ao Tn, Ngu To Hoang Nhan, va Luc
To Hue NangThe first six famous patriarchs
of Chinese Zen Sect include the first
patriarch Bodhidharma, the successor of
Bodhidharma or the second patriarch Hui-Ko,
the third patriarch Seng-Tsan, the fourth
patriarch Tao-Hsin, the fifth patriarch Hung-
Jen, and the sixth patriarch Hui-Neng.
Thien Tong Tr Thuat: Tch'an-tsung-Tchou-chou
(chi)The Chinese Compilations of Zen writings.
Thien Tong Viet Nam: Phat giao co le a c
a vao Viet Nam bang ng bien hoi au the ky
th nhatBuddhism may have been introduced
 4007

to Vietnam by sea as early as the first century. developed at the time of Zen master
(I) Tong quan ve cac tong phai Thien tai Viet Vinitaruci in the sixth century.
NamAn overview of the Vietnamese Zen (II) Cac dong Thien Viet NamVietnamese
sects: Ngi ta tin rang trong ba trung tam Zen Sects:
Phat giao co ai ong A la Lac Dng, 1) Dong Thien Ty Ni a Lu Chi: Vinitaruci
Banh Thanh va Luy Lau th trung tam Luy Zen SectVao khoang the ky th hai th tai
Lau Giao Ch la trung tam Phat giao au Giao Ch a co nhng v Tang noi tieng, ien
tien c thanh lap di trieu Han vao hnh la ngai Khng Tang Hoi. Tuy nhien,
khoang the ky th nhat sau Tay lch. Thi o Phat giao Viet Nam cha c phat trien
Luy Lau la thu phu cua Giao Ch, luc bay gi manh cho mai en nam 580 khi Thien s Ty
la thuoc a cua Trung Hoa. V Luy Lau nam Ni a Lu Chi, mot v s An o, la e t cua
gia con ng giao thng An Hoa, nen thi Tam To Tang Xan, trc khi dong Thien
o cac nha s tien phong An o trc khi en Trung Hoa b chia lam hai, Bac va Nam tong,
Trung Hoa ho eu ghe lai Luy Lau. V the ma a en Viet Nam va sang lap dong Thien Ty
Luy Lau a tr thanh mot iem thuan tien va Ni a Lu Chi. To truyen cua dong Thien au
hng thnh cho cac oan truyen giao tien tien nay cham dt sau khi to th 28 cua no th
phong t An o en lu tru, truyen ba giao ly tch vao nam 1216. Tuy nhien, anh hng cua
nha Phat trc khi cac v tiep tuc cuoc hanh no con rat manh pha BacBy the second
trnh i ve phng Bac. Cung chnh v the ma century, Tongkin already had several famous
Tang oan Luy Lau c thanh lap trc ca monks, especially Sanghapala. However,
Lac Dng va Banh Thanh. Vao thi o trung Vietnamese Buddhism had not developed
tam Luy Lau co tren 20 ngoi chua va 500 until 580 when Vinitaruci, an Indian monk, a
Tang s. Chnh ra Khng Tang Hoi la v disciple of the Third Patriarch Seng-Tsan,
Thien s Viet Nam au tien; tuy nhien, thien long before its split into northern and southern
phai Viet Nam ch bat au c thanh lap t schools. The first lineage of Vietnamese Zen
thi Thien s Ty Ni a Lu Chi vao the ky Masters ended with the death of its twenty-
th VI ma thoiIt is believed that among the eighth patriarch in 1216, however, its
three ancient Buddhist centers in East Asia, influence continued to be prominent in the
Lo-Yang, Peng-Cheng, and Luy-Lau, Luy north (see Ty Ni a Lu Chi).
Lau center in Giao Chi (Tongkin) was then 2) Dong Thien Vo Ngon Thong: Wu-Yun-Tung
the first to be founded under the Han Dynasty, Zen SectDong Thien th hai tai Viet Nam
around the early first century A.D. Luy Lau at c phat khi bi mot nha s Trung Hoa ten
that time was the capital of Giao Chi, which la Vo Ngon Thong, mot e t cua Thien s
was then a Chinese colony, was on the main Bach Trng Hoai Hai. To truyen cua dong
trade route between India and China, so Thien nay cham dt vao the ky th 13, du
before landing in China, most pioneer Indian dong Thien nay van ton tai. Mac du hai dong
monks landed in Tongkin. Therefore, Luy Lau Thien nay khong con ton tai nh nhng dong
became a favorable and prosperous resort for truyen tha, nhng chnh hai dong Thien nay
Indian pioneer missionaries to stay and preach a at nen mong vng chac cho Phat giao
the Buddhas Teachings before continuing Viet NamThe second Zen lineage in
their journey to the North. And therefore, the Vietnam was initiated by the Chinese monk
Order Buddhism of Luy Lau was founded named Wu-Yun-Tung, a disciple of Pai-
even before the ones in Lo-Yang and Peng- Zhang. This lineage of Zen Masters also died
Cheng. At that time, Luy Lau had more than out in the thirteenth century, though the
20 temples and 500 monks. Hjiang-Jing-Hui school itself survives. Although the first two
was the first Vietnamese Zen master; lineages of Zen did not survive as lineages,
however, Vietnamese Zen sects only they did lay the solid foundations for future
Vietnamese Buddhism.
 4008

3) Dong Thien Thao ng: Tsao-Tang Zen against Champa reached its farthest extent,
SectDong Thien th ba la dong Thao the seventeenth parallel. In the course of this
ng, c khai sang bi Thien s Thao campaign, a very significant prisoner of war
ng, e t cua c Sn Tuyen Giam. Dong was brought to Thang Long Capital from
Thien Truc Lam do s To Tran Nhan Tran captured Champa territory. This prisoner was
Nhan Tong khai sang. Phai Lam Te c the Chinese monk Tsao-Tang. With the
truyen thang t Trung Hoa t to Lam Te. Phai strong support of king Ly Thanh Ton (1054-
Tao ong c truyen thang t Thien phai 1072), Tsao-Tang established the Tsao-Tang
cua Luc To Tao Khe, Trung Quoc. Di Zen lineage (see Thao ng). Besides,
thi nha inh (969-981), vua inh Tien most of Chinese Buddhist sects were
Hoang a at ra Tang Gia Viet Nam c nha propagated and survived in Vietnam.
vua bao tr va bo nhiem nhng v s noi tieng 4) Thien Phai Truc Lam Yen T: Truc Lam Zen
vao cac chc vu trong trieu, nhng chc vu SectSee Truc Lam Thien Phai.
ma trc kia eu do cac hoc gia Khong Nho (III) Vai tro cua cac Thien s Viet Nam di hai
am nhiem. Di thi nha Tien Le (981- trieu ai Ly TranRoles of Vietnamese Zen
1009), bo ai Tang bang Han van au tien a Masters under two dynasties of Ly-Tran: So
c thnh ve t Trung Quoc, lam can ban sanh vi cac vua nha inh va nha Le th cac
giao ien cho Phat giao Viet Nam. Thi nha vua hai trieu Ly Tran tien xa hn rat nhieu ve
Ly la thi hoang kim cua nen t chu Viet phng dien hoc thc. S sung bai ao Phat
Nam. Nam 1069, vua Ly Thanh Ton phat cua cac vua i Ly Tran cung co tnh cach
ong chien dch Nam tien chong lai Chiem tam linh va tr thc hn. Ho eu co hoc Phat
Thanh, trong chien dch nay trong so hang va thng mi cac Thien s en e am luan
tram ngan tu binh bat c, co mot tu binh rat ve giao ly. Trong trieu a xuat hien nhieu hoc
ac biet c a ve kinh o Thang Long, gia, trong so nay co nhieu ngi do cac Thien
mot nha s Trung Hoa ten Thao ng. Vi s ao tao. Luc au cac Thien s a m
s ho tr manh me cua vua Ly Thanh Ton, nhng cuoc van ong gay y thc quoc gia, cac
dong Thien Thao ng a c khai sang. ngai a s dung nhng mon hoc nh phong
Ngoai ra, hau het nhng tong phai Phat giao thuy va sam truyen trong cuoc van ong ay,
Trung Hoa eu c truyen ba va ton tai tai a trc tiep thiet lap ke hoach, thao van th,
Viet NamThe third branch was founded by tiep ngoai giao oan, va ngay ca ban luan ve
Tsao-Tang, a disciple of Te-Shan. Truc Lam nhng van e quan s. Nhng ve sau nay, sau
Zen sect was founded by the first patriarch. khi trieu nh a co u ngi lam nhng viec
Lin Chi Zen sect was transmitted directly nay, cac Thien s ch ong gop ve mat dan
from China from Lin Chi Patriarch. Tao- dat tinh than va co van quoc s ch khong
Tung Zen sect was transmitted directly from trc tiep lam quoc s. Ho cung khong lam
Tao-Tsi, China. In the inh dynasty (969- quan va khong thao chieu du hay van th cua
981), king inh Tien Hoang established a trieu nh. Tuy the, trong khi lam viec tat ca
State-sponsored Vietnamese Sangha and cac Thien s van luon gi phong cach xuat
initiated the pactice of appointing eminent the cua mnh va ngay sau khi xong viec th ho
monks to advisory positions at court, offices lien rut tr ve chua. Triet ly hanh ong cua
formerly filled exclusively by Confucian Thien s Van Hanh tieu bieu cho thai o
scholars. In the Early Le dynasty (981-1009), chung cua cac Thien s: "Lam th lam v at
the first complete Chinese Tripitaka was nc, nhng khong mac ket vao cong viec,
imported from China, establishing the khong nng ta vao danh the, a v, ma cuoi
scriptural basis of Vietnamese Buddhism. The cung ho tr ve tu hanh e at c s giai
Ly dynasty spanned the golden age of thoat trong Phat ao." Di thi nha Tran,
Vietnamese independence. In 1069, the Ly Phat giao a at en nh cao nhat va i sau
dynastys campaign of southward expansion vao chnh s qua nhng v vua va trieu than

cua ho. Cac v vua luc a tr thanh nhng
Tang s hay luc ang tr v cung a uyen tham
Phat hoc. Cac vua luon c s co van cua
cac Tang s Quoc s trong moi viec trieu
chanh. Theo ai Viet S Ky Toan Th, Phat
giao i Tran, tc Phat giao Truc Lam, mot
Thien phai ac biet phat trien do vua Tran
Nhan Tong sang lap a tr thanh mot he
thong t tng triet ly Phat giao gan chat vi
dan toc. Mac dau cac Thien s i Tran
khong trc tiep ong gop vao s nghiep chnh
tr, nhng Phat giao a la mot yeu to lien ket
nhan tam quan trong. Tinh than Phat giao
khien cho cac nha chnh tr i Tran ap dung
nhng chnh sach bnh d, than dan va dan
chu. That vay, chnh vua Tran Nhan Tong a
s dung c tiem nang cua Phat giao e
phuc vu chnh tr. S kien xuat gia cua nha
vua, cung nh nhng nam hanh ao trong dan
gian cua ngai a khien cho Thien phai truc
Lam tr thanh manh me trong viec yem tr
cho trieu nh. ieu ang ghi nhan ay la
nhng v vua i Tran muon s dung tiem lc
Phat giao e lien ket nhan tam, nhng khong
phai v vay ma ho gia danh Tang s. Ky that,
ho la nhng Phat t chan chanh va co y
nguyen phung s ao Phat cung vi s phung
s quoc gia va trieu ai cua hoCompared
with the kings of Dinh and Le dynasties, kings
of Ly and Tran dynasties were more
advanced in studying. Their devotion to
Buddhism was more spiritual and more
intellectual. They all studied Buddhist
doctrines and usually discussed the doctrines
with the Zen masters. In the imperial court
there appeared scholars, among them many
were trained by Zen masters. In the beginning
of the dynasty, the Zen masters organized
campaigns to awaken people's national
consciousness by employing geomancy and
the sibylline utterance of prophets. They
directly made plans, compiled imperial
documents, received diplomatic delegations,
and even discussed military strategy. But later
once the imperial court had been established,
the Sangha only held moral leading positions
and held positions of advisors in the nation's
affairs such as economic and political
4009
strategies. They did not take on diplomatic
posts or compiled royal documents.
Nevertheless, while helping with nation's
affairs, all Zen masters still kept their monk
character. After working at the Palace, they
went back to the pagoda. The philosophy of
their conduct was similar to that of Zen master
Van Hanh: "To work for the sake of the
nation, but never became attached to their
work nor strove to become famous. Finally,
they turned back to cultivating to attain
emancipation in the the Buddhist Way." In the
Tran Dynasty, Buddhism reached the pinnacle
and entered into the details of nations; affairs
through the kings and their staff. The kings,
who became monks or were reigning were all
profound students of Buddhist doctrines. The
kings were always given advice on ruling
over the nation by National Teachers or Zen
masters. According to "A Complete History of
the Great Viet", the Tran's Buddhism, the
Truc Lam (Bamboo Forest) Buddhism, which
was a special Zen Sect founded by King Tran
Nhan Tong, became a Buddhist ideology
being attached to the people. Zen masters in
the Tran Dynasty did not directly take part in
politics, but Buddhism was an important factor
that linked people's minds. The Buddhist spirit
made kings employed a golden means to
govern the nation. As a matter of fact, it was
King Tran Nhan Tong that employed the
potential of Buddhism to serve politics. His
entering monkhood and his years of
proselytizing all over the country made the
Truc Lam Zen Sect strong and it became a
religious force to support the imperial court. It
should be noted that although the kings in the
Tran Dynasty employed Buddhist potential to
link up people's minds they were never in
disguise. In fact, they were genuine monks
and Buddhists. They only wished to devote
their abilities to Buddhism as well as to the
nation and their reign.
Thien Trai: Thien CThien ngThien
PhongThien VienMeditation hall or room.
Thien Tran: Mot mieng go dung e go au v s
ngu guc trong luc hanh thienThe meditation-
warden, a piece of wood so hung as to strike the

monks head when he nodded in sleep.
Thien Tr: Thien nh va tr hueMeditation and
wisdom.
Thien Trong i Song: Fusion of Zen with
everyday lifeZen in lifeS hoi nhap thien
quan vao i song hang ngaySee Thien Quan
Va Cuoc Song Hang Ngay.
Thien Trng: Kyosaku (jap)Zen staffGay
anh thc Thien sinhCay gay dung anh thc
ngi hon tram khi ngoi toa thien (c lam bang
truc hoac say). Kyosaku la t ng Nhat Ban
dung e ch cay gay anh thc, hay la mot cay
gay thang dai khoang mot thc, c dung trong
cac Thien vien nham giup cac thien sinh duy tr
tnh thc trong cac buoi toa thien. Mac dau gay
thng c anh manh tren lng cua thien sinh
ngu guc va nga qua nga lai, nhng khong c coi
nh la hnh phat. Mot v giam thien i vong quanh
kiem soat phong thien nhn thay cac thien sinh hi
nga ti trc, cho thay s chu y cua ho b dong
ruoi, ong ta ben vo nhe mot cai len vai, sau o ma
thien sinh ay van con nga ra pha trc na th v
giam thien se anh ba cai that nhanh len lng.
Theo thien s Hue Lang Trng Khanh, he hieu
cay thien trng tc la khong con g phai hoc thien
na. Trong khi theo thien s D. T. Suzuki trong
Thien Luan I, cau noi cua Hue Lang khien ong
lien tng en hoa Tennyson trong ke tng. V
khi lanh hoi cay gay ay la g at hanh gia hieu
Chua la g, loai ngi la g, ngha la hanh gia kien
chieu ngay vao the tanh cua mnh, va sc kien
chieu ay dt khoat cham dt het tat ca ng vc, tat
ca them khat xao tron s thanh tnh cua tam mnh.
Y ngha cua cay thien trng co the hieu nh vay.
Trong lch s nha Thien, ngoai y bat ra, thien
trng ong mot vai tro rat quan trong trong viec
giao hoa cac thien sinh cua nhng v thien s noi
tieng, va hay con rat nhieu giai thoai ve cai goi la
thien trng. Thien s Ba Tieu Hue Thanh, co le
vao the ky th X, co lan a tuyen bo: "Ong co mot
cay trng, toi cho ong mot cay. Ong khong co
cay trng nao, toi oat mat cua ong." Theo thien
s D.T. Suzuki trong Thien Luan, Tap I, ay qua
la mot cau noi ky ac trong nha Thien, nhng sau
o Muc Khe a dam thach thc Ba Tieu Hue
Thanh bang cach noi tng phan lai: "Ong co mot
cay trng, toi oat mat cua ong. Ong khong co
cay trng nao, toi cho ong mot cay. Toi noi nh
4010
vay o. Ong co s dung c? Hay khong s dung
c? Neu c, ong co c Sn lam tien ve va
Lam Te lam hau quan. Bang khong, hay hoan lai
chu cu." Mot v Tang en tham van thien s Muc
Chau: "Cau noi sieu khoi Phat, vt khoi To la
cau g?" Muc Chau ben gi cao cay trng trc
Tang chung va noi: "Toi goi cai nay la cay trng,
con ong, ong goi la g?" V Tang khong ap. Muc
Chau lai gi trng len noi: "Cau noi sieu Phat
viet To cua ong chang phai la cau hoi hay sao?"
Nhng ngi l ang pht qua nhng Thien ng
thuoc loai nh cua Muc Chau va ke tren co the
cho o la hoan toan vo ngha. Du cho cay trng
goi la cay trng, hay chang phai la cay trng,
van khong quan he g oi vi cai chu yeu la tr
hue toi thng sieu viet ngoai gii han cua kien
thc. Nhng co le cau noi cua Van Mon, mot thien
s noi tieng khac, de c at ti hn. Mot lan s
thng ng gi cao cay trng noi: "Pham phu
goi o la co, nh tha cho no la khong, oc giac lai
coi o nh ao tng, Bo Tat th lai noi 'ng the
tc khong.' Cac ong Tang he thay tch trng th
c goi la tch trng. Khi i th c i, ngoi th c
ngoi, ch khong c tru tr." Roi cung v cay gay
vo ngha nay ma Van Mon a dung li b hiem
hn. Ngay no, s bao vi Tang chung: "Cay trng
hoa rong roi, nuot het can khong: ai a nui song
au ch?" Mot dp khac, Van Mon dan tch mot
co c trc kia co lan vung gay anh vao h
khong va noi co tieng ong, roi lai ap cay trng
vao tru cay noi khong nghe tieng g ca. Van Mon
cung vung gay len ap vao h khong va la: "Oi,
no b au roi"; roi s lai ap vao tam ban, s quay
sang hoi mot v Tang: "Co nghe tieng g khong?"
V Tang ap: "Tha co nghe tieng!" S than: "Oi,
o ngu!" Theo thien s D.T. Suzuki trong Thien
Luan, Tap I, neu c tiep tuc ke th khong bao gi
het. Co ngi se hoi: "Nhng cau noi nh vay co
dnh dap g en s kien chieu trong the tanh au?
Gia nhng cau chuyen phi ly tren ve cay tru
trng. va van e khan yeu cua nhan sinh, co the
lien he g vi nhau hay sao?" e tra li cho van
e nay, thien s D.T. Suzuki a a ra cho chung
ta hai oan trch dan quan trong. Mot t Hoa
thng T Minh, va mot cua Hoa thng Vien
Ngo. Trong mot thi phap, T Minh noi: "Mot
may bui day len, ai a hien toan than. Trong
mot s t hien lo trieu trieu s t hien lo, va trong

trieu trieu s t hien lo mot s t. Co vo so s t, Zen staff. Zen master Hui-Qing-Ba-Jiao (Pa-chiao
nhng ong co biet mot con khong, mot con thoi?"
Noi xong, s gi trng len tiep: "ay la cay
trng, con au la mot con s t?" Roi s lai quat
len mot tieng roi quang trng, bo vao phng
trng. Cung mot y nay, trong Bch Nham Luc,
Hoa thng Vien Ngo co li nhan xet nh sau
nhan bnh giang cau chuyen 'Mot ngon tay Thien
cua Cau Chi': "Mot may bui day len la ai a tron
thau. Mot oa hoa n la ca the gii lng day. The
nhng khi bui cha len, hoa cha n, th ma t dnh
vao au? Bi vay nen noi: 'nh chem mot cuon t,
chem mot moi la chem het; nh nhuom mot cuon
t, nhuom mot cheo la nhuom tron.' Vay nay ch
nen cat t het moi nhan duyen lang nhang, khai
quat lay kho bau cua nha ong, th cao thap ng
nhau khap, sau trc chang khac sai, moi moi eu
hien thanh."A staff or pole for touching those
who fall asleep while assembled in the meditation.
Kyosaku is a Japanese term for a wake-up
stick, or a flat stick about one meter in length,
used in Zen monasteries to help students maintain
alertness during periods of sitting meditation
(Zazen). Although the stick is commonly applied
vigorously to the backs of students who drift off, it
is not conceived as punishment, but rather as an
aid to concentration. A monitor who patrols the
meditation room looks for students who lean
slightly forward, indicating that their attention is
wandering, and he taps (vo nhe) them on the
shoulder, after which they bend forward and are
given three sharp raps (anh le) on the back.
According to Zen master Hui-Leng-Chang-Shing,
when one knows that staff is, one's life study of
Zen comes to an end. While according to Zen
master D. T. Suzuki in Essays in Zen Buddhism,
First Serries, Hui-Leng's statement reminds him of
tennyson's flower in the crannied wall. For when
we understand the reason of the staff, we know
'what God and man is'; that is to say, we get an
insight into the nature of our own being, and this
insight finally puts a stop to all the doubts and
hankerings that have upset our mental tranquility.
The significance of the staff in Zen can thus
readily be comprehended. In Zen history, beside
robes and bowls, zen staffs played an important
role in famous Zen masters' ways of teaching, and
there were still many anecdotes on a so-called
4011
Hui-ch'ing), probably of the tenth century, once
made the following declaration: "When you have
a staff, I will give you one; when you have none, I
will take it away from you." According to Zen
master D.T. Suzuki in Essays in Zen Buddhism,
First Series, this is one of the most characteristic
statements of Zen, but later Mu-Chi (Bokitsu) of
Daiyi (Ta-wei), was bold enough to challenge this
by saying what directly contradicts it: "As to
myself, I differ from Hui-Qing-Ba-Jiao. When you
have a staff, I will take it away from you; and
when you have none, I will give you one. This is
my statement. Can you make use of the staff? Or
can you not? If you can, Te-shan (Tokusan) will
be your vanguard and Lin-chi (Rinzai) your
rearguard, But if you cannot, let it be restored to
its original master." A monk approached Mu-chou
(Bokuju) and said, "What is the statement
surpassing the wisdom of all Buddhas and
Patriarchs?" Mu-chou instantly held forth his staff
before the congregation, and said, "I call this a
staff, and what do you call it?" The monk who
asked the question uttered not a word. Mu-chou
holding it out again said, "A statement surpassing
the wisdom of all Buddhas and Patriarchs, was that
not your question, O monk?" Those who carelessly
go over such remarks as Mu-chou's may regard
them as quite nonsensical. Whether the stick is
called a staff or not it does not seem to matter
very much, as far as the divine wisdom surpassing
the limits of our knowledge is concerned. But the
one made by Yun-Men-Wen-Yen (Ummon),
another great master of Zen, is perhaps more
accessible. He also once lifted his staff before a
congregation and remarked: "In the scriptures we
read that the ignorant take this for real thing, the
Hinayanists resolve it into a nonenity, the
Pratyekabuddhas regard it as a hallucination,
while the Bodhisattvas admit its apparent reality,
which is, however, essentially empty. But monks,
you simply call it a staff when you see one. Walk
or sit as you will, but do not stand irresolute." The
same old insignificant staff and yet more mystical
statements from Yun-Men. One day, his
announcement was, "My staff has turned into a
dragon, and it has swallowed up the whole
universe; where would the great earth with its
 4012
mountains and rivers be?" On another occasion,
Yun-Men, quoting an ancient Buddhist
philosopher who said, "Knock at the emptiness of
space and you hear a voice; strike a piece of wood
and there is no sound," took out his staff and,
striking space, cried, "Oh, how it hurts!" Then
tapping at the board, he asked, "Any noise?" A
monk responded, "Yes, there is a noise."
Thereupon Yun-Men exclaimed, "Oh you
ignoramus!" According to Zen master D.T. Suzuki
in Essays in Zen Buddhism, First Series, if we go
on like this, there will be no end. Someone may
ask: "Have these utterances anything to do with
one's seeing into the nature of one's being? Is
there any relationship possible between those
apparently nonsensical talks about the staff and
the all-important problem of the reality of life?" In
responding to this matter, Zen master D.T. Suzuki
gave us two important quotes, one from T'zu-ming
(Jimyo) and the other from Yuan-wu (Yengo). In
one of his sermons, T'zu-ming said, "As soon as
one particle of dust is raised, the great earth
manifests itself there in its entirety. In one lion are
revealed millions of lions, and in millions of lions
is revealed one lion. Thousands and thousands of
them are indeed, but know you just one, only
one." So saying he lifted his staff, and continued,
"Here is my own staff, and where is that one
lion?" Bursting out into a 'Kwatz', he set the satff
down, and left the pulpit. In the Pi-Yen-Lu
(Hekigan), Yuan-wu expresses the same idea in
his introductory remark to the 'one-finger Zen' of
Chuk-chih (Gutei), "One particle of dust is raised
and the great earth lies therein; one flower blooms
and the universe rises with it. But where should
our eye be fixed when the dust is not yet stirred
and the flower has not not yet bloomed?
Therefore, it is said that, like cutting a bundle of
thread, one cut cuts all asunder; again like dyeing
a bundle of thread, one dyeing dyes all in the
same color. Now yourself get out of all the
entangling relations and rip them up to pieces, but
do not lose track of your inner treasure; for it is
through this that the high and the low universally
responding and the advanced and the backward
making no distinction, each manifests itself in full
perfection."
Thien Tue: Vipassana (p)T Vipassana co
ngha la thay mot cach ac biet, t goc ch
Passati la thay va tiep au ng Vi la ac biet.
V the Vipassana la thay mot cach ac biet hay
khac thng, cai thay vt ra ngoai cai thay thong
thng, hay tue nhan. Khong phai cai nhn tren be
mat, hay nhn pht qua. Khong phai ch thay
thoang qua cai dang ma nhn s vat ung theo boi
canh cua s vat, tc la nhn di anh sang cua ba
ac tng, hay ba dau hieu ac thu cua cac phap
hu vi, cac hien tng sinh ton. o la vo thng
hay bien oi, kho au hay bat toai nguyen, va vo
nga hay khong co mot cai t nga trng ton vnh
cu. o la phap thien tue, lay thien nh lam nen
tang, phap thien ma theo o hanh gia got ra en
mc tan cung cac bn nh trong tam, lot bo ao
kien ve cai ta, nhn thay chan ly hay thc tng
cua van phap va chng ngo Niet Ban. Nh vay
thien tue la giao phap ac thu cua chnh c
Phat, trc kia cha tng c nghe thay, mot
chng nghiem duy nhat ma ch co c Bon S
mi co, hoan toan rieng biet cho Phat giao va
cha ai biet trc thi c Phat S at a Co
amThe word vipassana means, by
derivation, seeing in an extraordinary way, from
the word passati to see the prefix vi denoting,
special, particular. Vipassana, therefore means,
seeing beyond what is ordinary, clear vision. It is
not surface seeing or skimming, not seeing mere
appearances, but seeing things in their proper
perspective, that is in terms of the three
characteristics or signs of phenomenal existence:
impermanence or change; suffering or
unsatisfactoriness and non-self or egolessness
(anicca, dukkha and anatta). It is this insight
meditation, with calm concentration of mind as its
basis, that enables the practitioner to purge his
mind of all defilements, to remove the ego-
illusion and to see the truth or the reality and
experience Nirvana. Vipassana or insight
meditation, therefore, is a typical doctrine of the
Buddha himself, not heard by him before, a
unique experience of the Master, exclusively
Buddhist, which was not in existence prior to
Siddhartha Gautama, the Buddha.
Thien Tuy: Kinh Lang Gia dung t nay vi ngha
la tinh tuy hay cot tuy cua ao Thien, (sau 9 nam
dien bch, To Bo e at Ma muon tr ve An o;
 4013

trc luc ra i ngai keu chung e t lai hoi: Ve Thien Vien Van Hanh: Van Hanh Zen Buddhist
sau nay neu co ai hoi ve s ac cua mnh, cac CenterSee Van Hanh Thien Vien.
ngi co the noi c chang? Pho ao tha: Thien Vo Nga Tng: Zen Without Mark of the
Theo con la khong chap van t, ma ch van dung SelfVo nga la mot trong tam ac tanh cua giac
theo ao. To noi: Ngi a nam c phan da ngo trong Thien. Co le kha canh ang chu y nhat
cua ta. Ni Tong Tr tha: Theo con hieu nh cua kinh nghiem Thien la cho no khong co dau
ngai Khanh Hy ch thay Phat A Suc mot lan roi vet nhan nga. Trong s chng ngo cua Phat giao,
khong thay na. To noi: Ngi a nam c khong he co chut dnh dang vi nhng quan he va
phan tht cua ta. ao Duc tha: T ai at nc xuc cam ca nhan bang nhng t ng thong dien
la gio von khong, ngu am chang co, nen con thay da tren mot he thong hu han cua t tng; thc
khong co mot phap nao kha ac. To noi: Ngi tnh, chang lien quan g vi chnh kinh nghiem. Du
a c phan xng cua ta. Hue Kha t ngoai au i na, th s chng ngo hoan toan mang
bc vao lam le, roi ng o ch khong noi nang tnh cach vo nga, hay ung hn, tr nang toi
g ca. To noi: Ngi a nam c phan tuy cua ta thng. Khong nhng s chng ngo ch la mot
roi vay.)The Lankavara Sutra uses the term bien co bnh thng, nhat nheo, ma cai c duyen
with the meaning of the marrow of meditation. kch phat nh cung vo v va thieu han cam giac
Thien T: Nhng t tng ky b ve thien sieu nhien. S chng ngo c kinh nghiem ngay
Meditation thoughts; the mystic trance. trong moi bien co bnh sinh. No khong xuat hien
Thien T: Thien VienZen monastery. nh mot hien tng phi thng ma ngi ta thay
Thien T Vo Lng: Apramana-dhyana (skt) ghi chep trong cac tac pham than b cua Thien
See T Vo Lng Thien. Chua giao. Khi s bung v cua tam tr ban a en
Thien T: Zensu (jap)Zen childCon cua nha luc chn mui, ngi ta nam tay ban, vo vai ban,
thien hay mon o thien, c mot thay hng dan mang cho mot chen tra, gay mot chu y tam thng
tu tap theo con ng ThienA child of Zen or a nhat, hay oc mot oan kinh, mot bai th, ban
student of Zen who is being guided on the Zen chng ngo tc khac. ay chang co tieng goi cua
way by a Zen master. Thanh linh, chang co s sung man cua Thanh
Thien T: Thien VienZen monastery. sung, chang co anh sang vinh danh nao het. Va
Thien Uyen: Zen-en (jap)Vn thienZen ay chang chut sac mau long lay; tat ca eu xam
garden. xt, khong mot chut an tng, khong mot chut
Thien Uyen Tap Anh: An Anthology of the Most quyen ru. Trong thien tap, trc tien ban hay ru bo
Talented Figures in Zen ParkTap sach su tap nga tng. Neu co nga tng th se sinh ra u th
nhng Thien s tai gioi trong vn thien Viet chng ngai, va ban khong the at c mot loai
Nam, mot trong nhng nhat ang van Phat giao co tr hue nao ca. Mot khi co nga tng th t mnh
nhat cua Viet NamZen garden of Vietnamese sanh ra tam ch ky, roi sau o sanh ra tam t li,
ancient most talented figures, one of the most tam tm cau, tam tham lam. Khi cau khong c,
ancient Vietnamese Buddhist literary collection. ma tham cung khong xong, th lai sanh ra tam
Thien Uyen Thanh Quy: Thanh quy trong nha tranh au, quyet tranh hn tranh thua cung ngi
ThienPure Criteria for Zen MonasterySee khac e quyet nh manh yeu. Tham thien tc la
Zen'en Shingi. quet sach het nhng bui vong tng. Khi mnh
Thien V: Cho ngoi thien, mui v cua Thien khi khong con vong tng, ay chnh la ngha cua cau
nhap vao thien nh, than tam co cam giac mui v thi thi thng phat thc, v hanh gia tu thien
tuyet vi, nhe nhang khoan khoai, tch tnh khong muon cho tam mnh bam ay bui. ay
Seatting, meditation-flavour, the mysterious taste chnh la Phap mon Quet sach tat ca moi phap, xa
or sensation experienced by one who enter ri tat ca tng hay Thien Vo Nga Tng
abstract meditation. Impersonal Tone is one of the eight chief
Thien Vien: Zen-en (jap)Zen-ke (jap)Zen characteristics of satori. In Zen. Perhaps the
monasteryZen temple. most remarkable aspect of the Zen experience is
that it has no personal note in it as is observable in

Christian mystic experiences. There is no
reference whatever in Buddhist satori to such
personal feelings. We may say that all the terms
are interpretations based on a definite system of
thought and really have nothing to do with the
experience itself. In anywhere satori has remained
thoroughly impersonal, or rather highly
intellectual. Not only satori itself is such a prosaic
and non-glorious event, but the occasion that
inspires it also seems to be unromantic and
altogether lacking in super-sensuality. Satori is
experienced in connection with any ordinary
occurrence in ones daily life. It does not appear
to be an extraordinary phenomenon as is recorded
in Christian books of mysticism. Sometimes takes
hold of you, or slaps you, or brings you a cup of
tea, or makes some most commonplace remark, or
recites some passage from a sutra or from a book
of poetry, and when your mind is ripe for its
outburst, you come at once to satori. There is no
voice of the Holy Ghost, no plentitude of Divine
Grace, no glorification of any sort. Here is nothing
painted in high colors, all is grey and extremely
unobstrusive and unattractive. In practices of
meditation, first of all, you cannot have the mark
of self. If you have the mark of self, all kinds of
obstacles will arise, and you will obtain no
wisdom at all. Once there is a mark of self, selfish
thoughts arise, followed by thoughts of seeking
and greed. if you do not obtain what you seek and
crave, contentious thoughts arise, and you will
struggle with others to see who is stronger. The
practice meditation means to diligently wipe the
mirror of the mind or to clean it. Only when we
are free of all random thoughts are we diligently
wiping it clean at all times. We want to wipe it
clean so it will not get dusty. This is the Dharma-
door of Sweeping away all dharmas, and
separating from all marks.
Thien Vo Sanh: Fusho Zen (jap)Unborn Zen
Thien Vo SanhSee Vo Sanh and Ban Khue
Vnh Trac Thien S.
Thien Vo Sac: Arupajhana (p)Immaterial
absorption.
Thien Vo Sac Gii: Immaterial absorption
Meditation in the realm of no-form.
Thien Vo S Tru: No-abiding ZenKhi mot vat
con cho tru th no a b troi buoc roi, cung khong neither in tranquility nor in non-tranquility. Zen
4014
con la tuyet oi na. Trong Thien vo s tru, tam
chang chap vao khong gian hay thi gian. Cai tam
qua kh t no se dt, tc goi la vo qua kh s, vi
hien tai va v lai lai cung nh vay (tam hien tai roi
se t dt, tc goi la vo hien tai s; tam v lai roi
cung se t dt, tc goi la vo v lai s), nhan biet
ch phap khong that nen khong chap trc. Tam
o goi la tam vo s tru hay tam giai thoat, tam
Phat, tam Bo e; tam khong vng mac vao y
tng sanh diet (vo sinh tam), au uoi. That vay,
tam tru cho nao goi la tru? Theo Bat Nha Tam
Kinh th tam tru cho khong tru goi la tru. Ma the
nao la cho khong tru? Cung theo Bat Nha Tam
Kinh th khong tru bat c cho nao tc la tru cho
khong. Nhng the nao la khong tru bat c cho
nao? Lan na, theo Bat Nha Tam Kinh th khong
tru bat c cho nao co ngha la khong tru thien
ac, hu vo, trong ngoai, khoang gia, khong tru
khong cung khong tru bat khong, khong tru
nh cung khong tru bat nh, tc la khong tru
bat c cho nao. Hanh gia tu Thien nen luon nh
rang khong tru bat c cho nao ch thc la cho tam
tru cho chnh tam mnh v o la tam PhatWhen
a thing has its fixed abode, it is fettered, it is no
more absolute. In "No-abiding" Zen, the mind is
without a resting place, detached from time and
space, the past being past may be considered as a
non-past or non-existent, so with present and
future, thus realizing their unreality. The result is
detachment, or the liberated mind, which is the
Buddha-mind, the bodhi-mind, the mind free from
ideas or creation and extinction, of beginning and
end, recognizing that all forms and natures are of
the Void, or Absolute. In fact, where is the abiding
place for the mind? According to the
Prajnaparamita Sutra, the mind abides where
there is no abiding. But what is meant by "there is
no abiding place?" Also according to the
Prajnaparamita Sutra, when the mind is not
abiding in any particular object, we say that it
abides where there is no abiding. But again, what
is meant by not abiding in any particular object?
And again, according to the Prajnaparamita Sutra,
"not abiding in any particular object" means not to
be abiding in the dualism of good and evil, being
anf non-being, thought and matter; it means not to
be abiding in emptiness or in non-emptiness,
 4015

practitioners should always remember that where actionKusala and akusala karma.
there is no abiding place, this is truly the abiding Thien Ac Nghiep Bao: S ap tra lai cho cac
place for the mind, for that mind is Buddha's mind. nghiep ac va thienRetribution of good and evil
Thien Y: Y ao cua Thien TangZen monks' karma.
robes. Thien An Ky S: On nh Vng VangWell
Thien Yeu: Ngha ly hay muc tieu quan trong va settled.
thiet yeu cua ThienThe important meaning or Thien An Tru Thap: Suppatittha-cetiya (skt)
aim of Zen. Yasti-vana (skt)Groves of stavesThien Kien
Thien Hoc: Cai hoc nong canShallow (slight) Lap Chi eThan No Ba LamSee Trng
knowledge. Lam.
Thien Kien: Y kien nong canShallow opinion. Thien Bam: Thien tanh bam sinhEndowment
Thien Lap: Kem tuoi ao, ch cac v Ty Kheo tuoi Innate prospensity.
ha con tOf few years, i.e. youthful in monastic Thien Bat Thien Nghiep: Wholesome and
years. unwholesome karmaSee Thien Nghiep Bat
Thien Lc: Nhng van e tho thien va gian lc Thien Nghiep.
(y noi nhng van e ma Mat giao am ch Hien Thien Bien Hoa oan Nghiem Thien Vng:
giao)SuperficialSimpleNot profound. Skilled in Miraculous DisplaysMot trong mi
Thien Ngh: Theo y kien tho thien cua toiIn my Da Ma Thien VngSee Da Ma Thien Vng.
humble opinion. Thien Bien Hoa Thien Vng: Skillful
Thien Tai: Tai monSlight (shallow) talent. Transformation and EmanationMot trong mi
Thien Tham: Can va sauShallow and deep. Hoa Lac Thien VngSee Hoa Lac Thien
Thien Tr: Tr monShallow (superficial) mind. Vng.
Thien Van: See Thien hoc. Thien Bien Nhat X Bo Tat: Vajrakarman-
Thien Y: Shallow opinionIn my humble bodhisattva (skt)Kim Cang Nghiep Bo Tat
opinion. Diamond-Karma Bodhisattva.
Thien: Kusala, Su, Sadhu, or Bhadra (skt) Thien Bnh: Bhadra-kumbha (skt)See Hien
GoodProperRightWholesomeThien la Bnh.
trai vi ac: Nhng hanh phap hu lau va vo lau Thien Bon: Good stock, or roots.
thuan ch cho i nay va i khac (tren thong vi Thien Cam Sau Xa: Profound sympathy.
Bo Tat va Phat, di thau tri va ngi)Good or Thien Cat: Subhuti (skt)See Tu Bo e.
wholesome is in contrast with evil or Thien Can: Kusala-mula (skt)Zenkon (jap)
unwholesome.. Virtuous rootsWholesome rootGoc re tot
Thien Ac: Kusala and akusala (skt)Good and lanhCai thien cua ba nghiep than, khau, y co
evilThien la thuan ly. Ac la nghch ly Good is the sinh ra dieu qua ve sau nayGood roots
defined as to accord with the right. Bad is defined Good qualities (of body, speech and mind), good
as to disobey the right. seed sown by a good life to be reaped laterSee
Thien Ac Bat Nh: Good and evil are not dualism. Thap Thien Nghiep.
Thien Ac ao au Chung Hu Bao, Ch Tranh Thien Can Cong c: Cong c cua thien can
Lai Tao D Lai Tr: Cuoi cung roi moi th eu Merit of virtuous rootsMerit of good or
co bao ng, ch la sm hay muon ma thoiIn the wholesome roots.
end, everything, good and bad deeds are always Thien Can Hoi Hng: Transference of ones
reciprocated although the recompense or good deeds.
punishment might be slow to come. Thien Can Hoi Hng Tam: Mind of
Thien Ac Nghiep: Nghiep tot va xauHanh ong supererogation of ones good deedsA mind
tot va xauGood and evil KarmaWholesome which does more than duty requires of ones good
and unwholesome karmaGood and bad karma deedsay la mot trong mi tam kim cang c
Good and bad deedsSkillful and unskillful mot v Bo Tat phat trien qua tu tapThis is one of
 4016

the ten characteristics of the diamond heart as Thien Chuyen: Tien trien tot epWholesome
developed by a BodhisattvaSee Thap Kim Cang development.
Tam. Thien C: Charitable work.
Thien Can Ma: The demon of roots of Thien Duc Nhan Tri, Bat Th Chan Thien: Lam
goodnessVi thien can ma, hanh gia luon hang ieu thien ma con muon cho ngi biet th cha la
chap thuWith the demon of roots of goodness, chan thienGood deeds done for mere show are
practitioners possess a perpetual clinging. not really good deeds.
Thien Can Nhan Duyen: Nhan duyen cua cac Thien Dung Manh Lien Hoa Ke: Brave Lotus
thien canCauses and conditions of wholesome Topknot.
roots. Thien ao: Con ng hay phng phap tot lanh:
Thien Can Quang Chieu Than: Radiance of Good way (Right method) Con ng
Goodness Deity (Spirit). thien lanh: Fortunate realm (White path).
Thien Can Sinh Khi: Production of wholesome Thien ao ai S: Great Master Shan-TaoS
rootsS sinh ra cua thien can. Thien ao, ngi a giang giai cac bo luan cua
Thien Can Tap Kh: Tap kh cua thien canThe Tnh o Tong, ngai cung giang ve phep tu luc
habit energy of roots of goodness. thi vang sanh. Ngai la mot trong nhng cao
Thien Can Thanh Tnh: S thanh loc cua cac Tang vao thi nha ng. Mot hom Thien ao
thien canPurification of wholesome roots. cung vi thay la Thach au i dao nui. Thach au
Thien Can Toi Thang: Supreme excellence of thay nhng canh cay chan loi lien sai Thien ao
roots of goodness. don sach i. Thien ao noi: "e t khong mang
Thien Chau Phan Dng Thien S: Shan-Chou- dao theo." Thach au rut con dao cua mnh a
Fen-YangSee Phan Dng Thien Chieu Thien cho Thien ao ang li. Thien ao noi: "Xin
S. thay a au kia." Thach au hoi: "Chu lay au
Thien Chi: Mahapurna (skt)ai ManKing of kia e lam g?" Nhan o Thien ao tnh ngo chan
monsters birds or garudas who are enemies of the ly cua Thien. ieu nay cho thay Thach au khong
nagas or serpentsGreat completeFull dung thu oan hay phng phap rieng biet nao
complete. giup cho tam tr cua e t co the c chn muoi
Thien Ch: Avyapada-samkappa (p)Good will. cho chng nghiem. Ngai a v Thien ao, tuy c
Thien Chieu Phan Dng Thien S (947-1024): duyen ma bay to Thien bang nhng ng loi thc
Fun'yo-Zensho (jap)Fen-yang Shan-chao tien nhat. That vay, Thien khong phai la tro hy
(Wade-Giles Chinese)Fenyang Shanzhao luan ma la mot s thc song ong, s thc lien he
(Pinyin Chinese)See Phan Dng Thien Chieu mat thiet vi chnh s song. Cac thien s thng
Thien S. hay li dung moi c hoi trong i song hang ngay.
Thien Chieu (1898-1974): Ten cua mot v danh Trong trng hp nay, Thach au a dung "ang
Tang Viet Nam vao the ky th XX. Hau nh ca li cua con dao" e anh thc y thc cua o e
i S hoang hoa mien Nam Viet NamName mnh trc chan ly cua ThienA monk named
of a Vietnamese famous monk in the twentieth Shan-Tao, during the Tang Dynasty, a writer of
century. He spread the Zen teachings in South commentaries on the sastras of the Pure Land sect,
Vietnam most of his life. and one of its literary men. One day Shan-tao was
Thien Chnh: Good policy. walking with his master in the mountains. The
Thien Chung: Natural deathDeath of old age. master, Shih-t'ou, saw the branches of a tree
Thien Chung Hue Cong c Quang Minh obstructing the pathway and requested Shan-tao to
clear them away. Shan-tao said, "I did not bring a
Thien Vng: Light of Intellect Sown with
knife with me." Shih-t'ou took out his own knife
VirtueMot trong mi Quang Qua Thien
and held it out with the naked blade towards Shan-
VngSee Quang Qua Thien Vng.
tao. Shan-tao said, "Please give me the other
Thien Chung T: Chung t tot lanhWholesome
end." Shih-t'ou asked, "What do you want to do
seeds.
with the other end?" This made Shan-tao wake to
 4017

the truth of Zen. This shows us that Shih-t'ou used thien giac tr tam muoi, v ra lam Phat s khap
no special contrivance or method by which the mi phngObservation in concentration with
mind of the disciple could be matured for the hyperconscious knowledge, practicing charity
experience. As a matter of fact, Zen is not a everywhere as Buddhist service.
conceptual plaything with them but a vital fact Thien Giac Vng: Suprabuddha (skt)Suppa-
which intimately concerned life itself. Zen masters buddha (p)Vua cua bo toc Cau Ly, kinh o la
usually make use of every opportunity in their thanh Devadaha, nay la mot phan cua x Nepal.
daily life. In this case, Shih-t'ou used "the naked Ong la cha cua cong chua Da Du a La (v cua
blade of his knife" to demonstrate Zen in most thai t S at a trc khi ngai xuat gia)The
practical ways for the sake of Shan-tao's King of the Koliya tribe whose capital was
enlightenment. Devadaha which is now part of Nepal. He was the
Thien ao Lu: Shan-Tao schoolSee Thien father of Yasodhara (wife of Siddhartha before he
ao Tong. left home).
Thien ao Niem Phat Giao Ch: Shan-Taos Thien Giai The Gian: Hieu c the gian
teachingsTheo Ngai Thien ao, hanh gia tu Understand the world.
theo Phap mon Tnh o nen biet nhng ieu quan Thien Giai Thoat: Excellent liberation
trong sau ay: khi tam ngh en s vo thng; Excellent emancipation.
mot long niem Phat ch lam chung; ng nen ban Thien Gii: Good realm.
noi cac chuyen tap nhap cua the gian; khi co ngi Thien Hai Tch Ho: Shantirakshita (skt)
than sap lam chung, ch niem Phat ch khong nen Santarakshita (skt) Shantarakshita (skt)Mot
than khocAccording to the Great Master San- trong nhng ai bieu quan trong cua trng phai
Tao, Pureland cultivators should always Trung ao vao the ky th tam. Ong la vien trng
remember the followings: reflect upon the matter cua trng ai hoc Na Lan a, ngi a c vua
of impermanence; recite the Buddhas name with Trisong Detsen thnh sang Tay Tang. Ong a thiet
one mind to wait to die; do not indulge in futile lap Tu vien Samye va giup gii thieu Phat giao tai
discussions of the world, i.e., gossips, politics, etc.; Tay Tang. Ong cung ong vai tro quan trong va co
if a relatives illness becomes terminal, try not to anh hng rat ln trong viec truyen ba trng phai
cry. In the contrary, everyone should recite the Trung ao vao Tay TangOne of the most
Buddhas name wholeheartedly. important representatives of the Madhyamika
Thien ao Quan Kinh nh Thien S: Shan- school in the 8th century. An abbot of Nalanda
Taos sastra on the meanings of meditative good University who was invited by King Trisong
actsSee Thien ao Niem Phat Giao Ch. Detsen to come to Tibet. He established Samye
Thien ao Tong: Shan-Tao schoolTen cua mot Monastery and thus helped introduced Buddhism
trong ba trng phai Tnh o Trung Hoa; hai phai in Tibet. He also played an important role and had
kia la Lo Sn tong cua s Hue Vien va tong T great influence on the development of
Minh cua s Hue TchName of one of the three Madhyamika school in Tibet.
Chinese Pure Land schools; the other two are Lu- Thien Hanh: Practice of good deeds.
Shan Tsung of Hui Yuan (334-416) and Tzu-Ming Thien Hien: Subhadra (skt).
tsung of Hui-Jih (680-748)See Thien ao Niem 1) Thien hien hay Bien tnh Thien: The third
Phat Giao Ch. heaven of the third dhyanaCoi tri th ba
Thien o: Jantu (skt)Thien auThien au trong Tam Thien.
Thien auChung sanhAll living beings. 2) e T Cuoi Cung: Last disciple of Buddha
Thien Gia Hanh: Kheo hanh trSkillfully Tu Bat a La, v e t cuoi cung cua c
applied practice. Phat tai thanh Cau Thi Na (luc ay Tu Bat La
Thien Giac: See Suprabuddha. a tren 100 tuoi)The Buddhas last disciple
Thien Giac Tr Tam Muoi: Concentration of in Kusinagara (Subhadra was over 100 years
precisely aware knowledge. old when he became the Buddhas disciple).
Thien Giac Tr Tam Muoi Quan Sat: Quan sat Thien Hien: Sudrsa (skt).
 4018

1) Hien ro tot ep: Well-appearing. Vietnam most of his life.

2) Ve ep e manh khoe hien ra ben ngoai: Thien Hoa Thien Vng: Sunirmita-deva-raja
Beautiful appearingWell being (skt)Ten cua v vua tri cai quan Hoa Lac
WelfareWell ManifestGood ThienName of a heaven king who rules the Joy-
manifestationHealthy in appearance. born Heaven.
3) Ai Than Thien: V Tri coi duc gii co than Thien Hoa (1907-1978): Ten cua mot v danh
hnh tuyet dieuThe heaven of lovely form Tang Viet Nam vao the ky th XX. S sanh trng
in the desire-realm, but said to be above the tai tnh Ch Ln, Nam Viet. Hau nh ca i S
devalokas. hoang hoa mien Nam Viet NamName of a
4) Sudrsa (skt)Coi tri th bay trong Pham Vietnamese Zen master, who lived during the
gii ThienThe seventh Brahmaloka, eighth twentieth century. He was born in Cholon
of the Dhyana heavens. Province, South Vietnam. He spread the Zen
5) Phng tien hien ra tng mao tot ep: teachings in South Vietnam most of his life.
Skillful appearance. Thien Hoi Giap Sn Thien S: Zen Master Shan-
6) See Tu Bo e. hui Jia-shanSee Giap Sn Thien Hoi Thien S.
Thien Hien Hanh: Practice of good Thien Hoi Thien S (Viet Nam): Shen-Hui (?-
manifestationHanh th hien la ngi tot giao 900)Thien Hoi (?-900), i th hai dong Vo
hoa chung sanh, mot trong mi hanh cua ch ai Ngon Thong. Ong la mot thien s noi tieng cua
Bo TatThe practice of good manifestation, one Phat giao Viet Nam vao the ky th 10. Ong que
of the ten Bodhisattva practicesSee Thap Hanh tai ien Lanh. Thu nho ong theo s Tiem
Bo Tat. Nguyen vi Phap hieu la To Phong. Ln len, s
Thien Hien Sac: Sudrsa (skt)See Thien Hien van du khap ni e tm minh s tham hoc. Khi en
Thien. chua Kien S, s gap Thien s Cam Thanh va tr
Thien Hien Thien: Sudrsa (skt)Good thanh mot trong nhng e t noi tieng cua s Cam
Manifestation HeavenCoi Tri th ba trong Ngu Thanh. S lai chua Kien S phuc vu Thay tren
Tnh C ThienHeaven of Beautiful mi nam. Mot hom s hoi Thay: c Phat Thch
Presentation, the third heaven in the five pure- Ca Mau Ni a tng tu hanh trai qua vo lng kiep
dwelling heavens. mi thanh Phat. Nay thay day tc tam tc Phat.
Thien Hieu Thien S (?-1860): Ten cua mot v Con khong hieu le o. Xin thay khai ngo cho con.
Thien s Viet Nam, con goi la To a, phap he S Cam Thanh hoi: Trong kinh ngi nao noi?
th 38, thuoc tong Lam Te vao the ky th XIX. Thien Hoi tha: Neu con khong lam th tat ca
Hau nh ca i S hoang hoa mien Nam Viet kinh ien eu do Phat day. S Cam Thanh noi:
NamName of a Vietnamese Zen master, of the Neu vay sao ngai Van Thu S Li lai noi rang
38th lineage of the Lin-chi Sect, in the nineteenth c Phat trong suot 49 nam hoang hoa cha noi
century. He spread the Zen teachings in South mot li? Con phai luon nh rang neu con chap vao
Vietnam most of his life. van t, con se phai i vong vong mai ch khong
Thien Hoa (1918-1973): Ten cua mot v danh bao gi thay Phat. Qua o Thien Hoi ngo va sup
Tang Viet Nam vao the ky th XX. S sanh trng lay Thay. Sau khi Thay Cam Thanh th tch, s
tai tnh Vnh Long, Nam Viet. S la tac gia cua tiep tuc hoang hoa en khi vien tch vao nam 900
nhng bo sach Phat giao xuat sac nhat nh Tam sau Tay LchShen-Hui, second lineage of the
Quyen Sach Quy va Phat Hoc Pho Thong, van Wu-Yun-Tung Sect. He was a famous Zen
van. Hau nh ca i S hoang hoa mien Nam Master of the Vietnamese Buddhism in the tenth
Viet NamName of a Vietnamese Zen master, century. He was from ien Lanh. When he was
who lived during the twentieth century. He was young, he studied with Master Tiem Nguyen at
born in Vinhlong Province, South Vietnam. He ong Lam Temple with his Dharma name To
was the author of several outstanding Buddhist Phong. When he grew up, he wandered all over
books: Eight Precious Books, Popular Buddhist the country to seek the right master. When he
Studies, etc. He spread the Zen teachings in South arrived at Kien S Temple, he met Zen Master

Cam Thanh and became one of the latters most
outstanding disciples. He stayed to serve his
master for over ten years. One day he asked his
master: Sakyamuni Buddha had cultivated
innumerable aeons to become a Buddha. Now you
say that Mind is Buddha. I really dont
understand. Please awaken me so that I can be
clear. Zen Master Cam Thanh said: Who said so
in the sutra? Shen-Hui replied: The Buddha
teach in all the sutras, am I right? Zen Master
Cam Thanh said: But why Manjusri declared that
the Buddha never teachs a word during 49 years.
You should always remember that if you attach to
words, you will have to go around and around
forever, you will never find the Buddha. Shen
Hui awakened right after this instruction. He
bowed down to prostrate his Master. Zen Master
Cam Thanh gave his name Shen-Hui since that
time. After his Master passed away, Zen Master
Shen-Hui continued to expand the Buddha dharma
until he died in 900.
Thien Hue:
1) Sujnana (skt)Tr hue tuyet vi, xuat
chungExcellent wisdom.
2) (1881-1945): Ten cua mot v danh Tang ai
Loan vao the ky th XXName of a
Taiwanese famous monk in the twentieth
century.
Thien Hue Bo Tat: Sujnana-bodhisattva (skt)
Bo Tat co tr hue tuyet vi, xuat chungExcellent
wisdom Bodhisattva.
Thien Hue ai S (497-569): Jenye (jap)Shan-
hui Ta-shihThien Hue ai S la mot trong
nhng Thien Tang noi tieng cua Trung Hoa vao
the ky th sau. Hien nay chung ta khong co nhieu
tai lieu chi tiet ve Thien Hue ai S; tuy nhien,
chung ta bat gap ngai trong th du th 67 cua Bch
Nham Luc. Ngoai ra, ngai cung co nhieu bai ke
noi tieng. Sau ay la mot trong nhng bai danh
tieng cua ong:
"Tay khong, cam can mai;
i bo, lng trau ngoi;
Ngi i qua tren cau.
Cau troi nc chang troi!"
(Khong thu ba x au;
Bo hanh k thuy ngu;
Nhan tung kieu thng qua.
Kieu lu thuy bat lu).
4019
Cau troi nc khong troi. Thien tong dung t nay
e am ch canh gii thien khong the ngh ban,
chuyen t nhan thc thong thng sang s hieu
biet vt khoi y thc, s thong minh va tr tue cua
pham phu. ay la mot trong nhng bai ke rat noi
tieng cua Pho ai S, no phac thao kien giai cua
e t Thien mon. Mac dau no co the ai dien cho
tat ca giao phap Thien, nhng van mo ta c
tong ch quan trong cua Thien. Nhng ai muon at
c, neu co the, cai tr tue e hieu chan ly Thien,
trc tien phai lanh hoi y ngha that s cua bai ke
nay. Khong con th g trai ngc vi ly luan va
mau thuan vi cam giac thong thng hn bon
dong ke nay. Mac dau nhieu ngi a quen vi loi
goi Thien la nham nh, lon xon, va vt ra ngoai
nhng pham vi luan chng thong thng. Nhng
Thien luon uyen chuyen va se chong lai viec lay
cach nhn s vat bang cam giac thong thng lam
cu canh. Hanh gia tu Thien phai nen luo n nh
rang ly do ma chung ta khong the thau hieu chan
ly la do s chap trc vo ly vao cach giai thch s
vat bang ly luan. Neu chung ta that s muon
nghien cu en tan ay cua cuoc song, chung ta
phai t bo cai kieu "tam oan luan" ma chung ta
hang om ap bay lau nay, chung ta phai co phng
cach quan sat mi, ni o chung ta thoat ra ach
thong tr oc tai cua ly luan va tnh phien dien
(mot ben) cua nhng dung ng hang ngay. Tuy co
ve nghch ly, nhng Thien van kien tr vi "tay
khong cam cuoc, va cau troi nc chang troi."
Shan-hui Ta-shih was one of the most outstanding
Chinese Zen Monks in the sixth century. We do
not have detailed documents on this Zen Master;
however, we encounter Shan-hui Ta-shih in
example 67 of the Pi-Yen-Lu. Besides, Shan-hui
Ta-shih also had some famous verses on Zen. The
following stanza is one of his famous verses:
"Empty-handed I go, but a spade is in my hand;
I walk on my feet,
Yet I am riding on the back of an ox;
When I pass over the bridge,
The bridge, but not the water, flows!"
A bridge is drifting along the current, not the
water (the water is not drifting along the current).
Zen uses this term to indicates an unimaginable
realm of Zen which is beyond the comprehensive
level of human knowledge, intelligence and
wisdom. This is the very famous gatha of Shan-hui
 4020

Ta-shih and it summarily gives the point of view bai thuyet giang cua Thien s H Van trong mot
as entertained by the followers of Zen. Though it buoi tu Thien That, phap mon Thien That la phap
by no means exhausts all that Zen teaches, it mon hay nhat e chng ngo trong mot han ky co
indicates graphically the way toward which Zen nh trc. Ngi xa can kh man li nen khong
tends. Those who desire to gain an intellectual chu trong en phap mon nay lam. en thi nha
insight, if possible, into the truth of Zen, must first Tong, phap mon nay mi bat au m rong. Cho
understand what this stanza really means. Nothing en trieu nha Thanh, i vua Ung Chnh, phap
can be more illogical and contrary to common mon nay lai con hng thnh na. Trong trieu nh,
sense than these four lines. Even though many Ung Chnh Hoang e van thng tu tap Thien
people are inclined to call Zen absurd, confusing, That. Vua rat ton trong oi vi Thien tong, ong
and beyond the ken of ordinary reasoning. But thi cong phu Thien nh cua nha vua cung rat phi
Zen is always flexible and would protest that the thng. Di s ch dan cua vua Ung Chnh, co
so-called common-sense way of looking at things en hn mi ngi ngo ao, trong so nay co
ias final. Zen practitioners should always Thien s Thien HueName of a Zen Master of
remember that the reason why we cannot attain to the High Heaven Monastery at Yang-chou, in the
a thoroughgoing comprehension of the truth is due Ching Dynasty. According to one of Hsu Yun's
to our unreasonable adherence to a "logical" lectures in one of the Seven-days Meditation
interpretation of things. If we really want to get to sessions, the method of Seven-days Meditation
the bottom of life, we must abandon our cherished sessions is the best way to attain Enlightenment
syllogisms, we must acquire a new way of within a definite and predetermined period. In the
observation whereby we can escape the tyranny old days, when people were better endowed,
of logic and the one-sidedness of our everyday many Zen Buddhists did not pay special attention
phraseology. However, paradoxical it may seem, to this method. But during the Sung Dynasty it
Zen insists that the spade must be held in your began to gain popularity. Due especially to its
empty hands, and that it is not the water but the promotion by Emperor Yung-Cheng during the
bridge that is flowing under your feet. Ching Dynasty, the method became widespread
Thien Hue ai S Ng Luc: Ng luc cua Thien throughout China. This emperor was a very
Hue ai SShan-hui Ta-shih's Records of advanced Zen Buddhist, and greatly respected and
TeachingsSee Thien Hue ai S. admired the teaching of Zen. In his royal palace
Thien Hue a: Sadhumati (skt)Good thought the Seven-days Meditation sessions were carried
stageGround of excellent wisdomThe stage on frequently. Under his instruction some ten
of the finest discriminatory wisdom, knowing persons attained Enlightenment. For example,
where and how to saveGiai oan hanh gia at Tien Hui Zen Master of the High Heaven
c tr hue tuyet vi hay giai oan hanh gia at Monastery at Yang-chou became enlightenment
c tr hue thong suot trong o hanh gia co the under his teachings.
thuyet giang chan ly khong ngan ngaiThe land Thien Hue Vng: King of Mahoraga of
of good thoughts, or the ground of good wisdom or Beneficent WisdomMot trong mi Ma Hau La
the stage of all penetrating wisdom in which one Gia Vng.
preaches the Law freely and without restriction Thien Hu: Kalyanamitra (skt)Ban ang tin
See Thap a. cayA friend of virtueThe good companion
Thien Hue Quang Minh Thien Vng: Radiance A friend in good life or one who stimulates to
of Beneficent WisdomMot trong mi ai goodnessReliable friendA religious
Pham Thien VngHeaven of Light of Refined counselor.
Intellect (king of Kinnara)See ai Pham Thien Thien Hu Tri Thc: Kalyana-mitra (skt)Good
Vng. Knowledgeable (knowing) Friend or advisorSee
Thien Hue Thien S: Zen Master Tien-huiTen Thien Tri Thc.
cua mot v Thien s chua Cao Man Dng Thien Hu Ty Kheo: V Ty Kheo la thien hu,
Chau, di thi nha Thanh. Theo mot trong nhng thien ban l, thien ban angMonk who is a

friend, associate and intimate of good people.
Thien Ke: Ten cua mot v danh Tang Trung Hoa
vao thi nha Nguyen (1280-1368)Name of a
Chinese famous monk who lived in the Yuan
Dynasty in China.
Thien Khoai: Hoan lacVui mngGlad
HappyJoyful.
Thien Kien Thien S (?-1493): Ten cua mot v
Thien s Trung Hoa thuoc tong Lam Te vao thi
nha Minh (1368-1644). S la e t va truyen nhan
noi phap cua Thien s Vo Te Minh Ngo. Hau nh
ca i S hoang hoa trong tnh T Xuyen cua
Trung HoaName of a Chinese Lin Chi Zen
master who lived in the Ming dynasty in China.
He was a student and dharma successor of Zen
master Wu-tsi Ming-wu. He spread the Zen
teachings in Si Chuan Province most of his life.
Thien Kien: Sudassana (p)Sudarsana (skt)
Thien Kien ThienThien Quan ThienTu a
Ly Sa NaTu i ThienTu Tre ThienCai
nhn thu dieu va thien lanhBeautiful to see
Excellent visionGood lookingGood to see.
Thien Kien Lap Chi e: Suppatittha-cetiya
(skt)Yasti-vana (skt)Groves of stavesThien
An Tru ThapThan No Ba LamSee Trng
Lam.
Thien Kien Thanh: Sudarsana (skt)Indrapriti
(skt)A Good-To-Behold CityA Joy-To-
Behold CitySee Thien e Thch Thanh.
Thien Kien Thien: Sudassana (p)Sudassi (p)
Sudassideva (p)Sudrsa (skt)Tang tri ni ch
thien co ngoai hnh ep eHeaven of good
appearance.
Thien Kien Ty Ba Sa Luat: Samantapasadika-
Vinaya (skt)Theravada Vinaya-PitakaBo
Luat noi ve nhng gii luat cho cac Tang s thuoc
phai Thng Toa Bo, c Ngai Tang Gia Bat a Thien Nam T Thien N Nhan: Good men and
La dch ra Han tThe Vinaya-Pitaka stressed on
moral codes for the monks and nuns in the
Theravada. It was translated into Chinese by
Samghabhadra.
Thien Kien Vng: Piyadasi (p)Danh hieu cua
vua A DucA title of King AsokaGood-
Appearance KingSee A Duc Vng.
Thien Kiep: Bhadrakalpa (skt)Kiep tot lanh
Ten khac cua Hien KiepA good kalpa,
especially that in which we liveSee Hien Kiep.
Thien Lac An Tru: To abide contentedly in.
4021
Thien Lai: Sagata (skt)Svagata, or Suvagata
(skt)Susyagata (skt)Susvagata or Svagata
(skt)Zenrai (jap)A title of the Buddha.
1) a en rat tot: Welcome!Well come.
2) T ma cac v Ty Kheo An o dung e hoan
nghenh nhng ngi en chua. Trong kinh
ien Pali co ghi lai, xa khi muon nhan ai
vao Tang oan, Phat ch noi Thien lai, Ty
kheo!: The term which Indian Bhiksus used
to welcome those who come to the monastery.
The Pali scriptures say that the Buddha once
accepted his followers into the monkhood,
simply by saying Welcome, monk!
Thien Lai Long Chn: Tenrai Ryushin (jap)
Ten cua mot v Tang Nhat BanName of a
Japanese monk.
Thien Lap nh Vng Tam Muoi: Samadhi-
raja-supratisthita-samadhi (skt)Tam Muoi
Vng An Lap Tam MuoiKing of Firm-standing
concentration.
Thien Luat Nghi: Good rules and customsSee
Gii.
Thien Lc Tr: Support by the power of good.
Thien Ma Mat Lat Nam: Janma-marana (skt)
Sanh tBirth and death.
Thien My: Beautiful.
Thien Nam: See Thien Nam T.
Thien Nam Tn N: Good men and believing
(good) womenGood son and good daughter
Believers in Buddhism.
Thien Nam T: Kula-putra (skt)Zen-Nanshi
(jap)Good sonsNhng a con cua nhng gia
nh tot; t c Phat dung e goi nhng ngi tai
gia hay xuat gia ma tn tam nghe va hanh tr Phat
phapSons of good familiesOne of the
Buddhas terms to address to his disciples.
believing womenThien Nam Tn N.
Thien Nang Van ap Thuyet Phap Vo Uy:
Powers of ratiocination without fearCh Bo Tat
kheo biet hoi ap thuyet phap chang s
Bodhisattva-fearlessness arises from powers of
ratiocination.
Thien Nghe: To have experience in ones
professionTo be skilled in ones trade.
Thien Nghiep: Kusala-kamma (p)Kusala-
karma (skt)Nghiep lanhHanh ong co cong
cMeritorious actionWholesome activity
 4022

Wholesome karmaGood karmaGood deeds xem ai o nh la mot con ngi tach biet vi mnh
Skillful actionKusala karmaNghiep tao ra bi va v li ch cua chnh ban than mnh ngi ta mi
thien ao nh ngu gii thap thien, se a chung xem ngi ay la ngi can phai b giet . T hat
sanh en cho an lac hanh phuc. Thien nghiep la giong phan tach nay, t t tng trong tam thc
nhng nghiep a en vang sanh Tnh o. Theo nay, hanh ong co the xay en. Sat sanh la s
Kinh Phap Cu, cau 183, c Phat day: Ch lam bieu lo ra ngoai mot cai tam b thong tr bi s
cac ieu ac, gang lam cac viec lanh, gi tam y phan tach va ac biet, bi long san han va thu
trong sach. Ay li ch Phat day. Thien nghiep se ghet. Hanh ong la do t tng lam hien lo. T
giup con ngi che ng c nhng phien nao nhng t tng bat thien, xuat phat nhng hanh
khi len trong tam. Ngc lai, neu con ngi lam ong bat thien va gay kho au cho ngi khac.
ac nghiep se phai nhan chu cac hau qua kho au Hau nh tat ca moi hanh ong eu xuat phat t t
trong i nay hay i ke tiepGood karma tng."Zen Master Philip Kapleau wrote in the
created by wholesome path such as practicing of Awakening to Zen: "In classical Buddhism,
the five precepts and the ten wholesome deeds, actions are not termed 'good' or 'bad,' but rather
which will result in happiness. Good karmas are 'skillful' or 'unskillful.' Skillful actions are those
deeds that lead to birth in the Pure Land. that arise from an awareness of Unity, or
According to the Dharmapada Sutra, verse 183, nonseparation. Such actions, not overly bound by
the Buddha taught: Not to do evil, to do good, to attachment to thoughts of self and other, are
purify ones mind, this is the teaching of the spontaneous, wise, and compassionate. Unskillful
Buddhas. Kusala karmas or good deeds will help actions, on the other hand, grow out of the
a person control a lot of troubles arising from his unwholesome roots of greed, hatred or anger, and
mind. Inversely, if a person does evil deeds he delusion. As the primary delusion is that of self
will receive bad results in this life and the next and other, thoughts and actions that arise from
existence which are suffering. such condition of separation, of separateness we
Thien Nghiep Bat Thien Nghiep: Kusala-akusala might say, tend to be reactive and self-protective.
kamma (p)Kusala-akusala karma (skt) They can hardly form the basis of skillful life, that
Wholesome and unwholesome activity is, creative and fullfilling. For example, think of
Wholesome and unwholesome karmaThien s the first item of good character: not to kill but to
Philip Kapleau viet trong quyen 'Giac Ngo Thien': cherish all life. It is not possible to commit murder
"Trong Phat giao co ien, nghiep khong c unless the thought to take a life has arisen. One
anh gia la tot hay xau, nhng ung hn la 'thien must have already seen a person as separate from
nghiep' hay 'bat thien nghiep.' Thien nghiep la oneself and one's own self-interest to conceive of
hanh ong xuat phat t y thc ve tnh nhat the, him or her as someone to be killed. Out of this
khong phan ly. Nhng hanh ong nh the khong b seed of separation, this thought in the mind, the
troi buoc vi cai chap y tng ve ta va ngi, deed can happen. Killing is the outward
nhng hanh ong nay co tnh t phat, khon ngoan expression of a mind dominated by separation,
va bi man. Trai lai, bat thien nghiep la nhng hanh specifically by anger or hatred. Deeds are
ong bat nguon t coi re bat thien cua tham, san, thoughts made manifest. From unskillful thoughts,
si, va ao tng. Nh cai ao tng au tien ve ta va unskillful or pain-producing acts arise. Almost all
ngi, nhng t tng va hanh ong khi len t action proceeds from thought."
ieu kien phan ly hay chia cach nay co khuynh Thien Nghiep Duc Gii: Sense-sphere
hng phan ng va t ve. Nhng t tng va hanh wholesome kamma.
ong ay kho long tao nen nen tang cua cuoc song Thien Nghiep Sac Gii: Fine-material-sphere
thien xao, von d sang tao va chu toan. Chang han kamma.
nh khi ngh en ban tanh tot au tien: khong sat Thien Nghiep Vo Sac Gii: Immaterial-sphere
sanh ma ngc lai tran qu tat ca i song. Ngi wholesome kamma.
ta khong the nao pham toi giet ngi tr phi t Thien Ngon: Good words.
tng lay i mang song khi len. ngi ta phai Thien Ngon Ty Kheo: V Ty Kheo la thien ngon,
 4023

ay u s nhu hoa va khiem nhng, nhan nai va Good causes, good results.
nhan s ch trch mot cach cung knhA monk is Thien Nhiem: Tot va nhiem trcGood and
affable, endowed with gentleness and patience, defiled.
quick to grasp instruction. Thien N: See Thien N Nhan.
Thien Nguyet: Thien N Nhan: Kuladhita (skt)Kuladuhitra
1) Ba thang tot e an trng chay nh thang (skt)Good and believing women.
gieng, thang nam va thang chn; v trong ba Thien Phap: Kusala-dhamma (p)Kusala-
thang nay quy than se i rao e bao cao ve dharma (skt)Saddhamma (p)Sudhamma (p)
hanh vi cua the nhanGood months, i.e. the Zenho (jap)Phap lanhGood methodGood
first, fifth and ninth; because they are the lawGood ways.
most important in which to do good works and Thien Phap Chan Nh: The bhutathatata as
thus obtain a good report in the spirit realm. good.
2) (1149-1241): Ten cua mot v danh Tang Trung Thien Phap Chung T: Hat giong cua cac yeu to
Hoa, thuoc tong Thien Thai, song vao thi thien lanhSeeds of wholesome factors.
Nam Tong (1127-1279)Name of a Chinese Thien Phap Duc: Kusalo-dharma-cchanda (skt)
famous monk of the T'ien T'ai Sect, who lived Tham duc khi len do duyen theo thien phap
in the Southern Sung Dynasty in China. Desire arises from the wholesome dharmas.
Thien Nha: Thien Phap ng: Phap ng pha Tay Nam
1) Sudanta (skt): Good teeth. trong Thien Kien Thanh, tren nh nui Tu Di
2) Sudana (skt): Tu atTien than cua c The Dharma Hall in the southwest of the
Thch Ca Mau Ni, khi ngai bo ca quyen hanh Sudarsana City (A Joy-To-Behold City) on Mount
ngoi bau e tu hanh bo thSakyamuni as a SumeruSee Thien e Thch Thanh.
prince in a former life (previous incarnation), Thien Phap Gii: Phap gii cua ch ThienThe
when he forfeited the throne by his generosity Dharma Realm of gods.
(almsgiving). Thien Phap Hanh: Practice of good teaching
Thien Nhan: Good Eye. Hanh tu hanh thien phap, mot trong mi phap tu
Thien Nhan: Sobhana hetu (skt)Beautiful cua ch Bo TatThe practice of good teaching,
rootsWholesome rootThien CanNhan do one of the ten Bodhisattva practicesSee Thap
thien can ma tao ra thien qua: A wholesome Hanh Bo Tat.
(good) cause will produce a wholesome result Thien Phap Hu Lau: Good deeds done in a
(good fruit)Mot ngi tot, tin theo thuyet nhan mortal body is rewarded accordingly in the
qua cua Phat Giao va song mot i thien lanh: A character of another mortal body.
good man: An honest man, especially one who Thien Phap Phai: Saddhammaikaya (p)Phai
believes in Buddhist ideas of causality and lives a Phap LanhMot phai Phat giao c thanh lap
good life. Mien ien vao the ky th 18Good Method Sect,
Thien Nhan Sanh Phc Qua: Good begets a Buddhist sect founded in Burma in the
goodGood actions produce goos resultsThien eighteenth century.
nhan sanh qua phc. Thien Pho Chuc: Tot ep s giao phoSkillful
Thien Nhan Than Can: Sappurisa-samseva (p) at entrusting.
i lai vi thien hu tri thcAssociation with Thien Phuc (?-660): Ten cua mot v Thien s
good people. Trung Hoa vao thi nha ng (618-907). S xuat
Thien Nhan Thien: Thien Nhan Thien la thien gia tu tap luc mi co 5 tuoi vi mot v S Tnh o,
nh ve nhng ieu thien. ay la mot trong chn nhng ve sau nay S gap va lam e t cua T To
loai thien ai tha cho ch Bo tatMeditation on ao TnName of a Chinese Zen master who
the good, one of the nine kinds of Mahayana lived in the T'ang Dynasty in China. He left home
dhyana for BodhisattvasSee Cu Chung ai to become a monk at the age of 5 with a Pure
Thien. Land master, but later in life, he met the Fourth
Thien Nhan Thien Qua: Nhan lanh qua tot Patriarch Tao-Hsin and became his disciple.

Thien Qua: Good resultQua tot lanhKet qua
thien dieu nh nng vao thien nghiep Good
fruit from good cause; good fortune in life
resulting from previous goodness.
Thien Qua Nguyet Am Thien S (1079-1152):
Gettan Zenka (jap)Shan-kuo Yueh-an (Wade-
Giles Chinese)Shanguo Yue'an
Chinese)Thien Qua Nguyet Am en t vung ma
bay gi thuoc tnh Giang Tay. Thien s nay thuoc
dong Dng Ky phai Lam Te, la mon o va ngi gom tram gong. Nam hai au, bo truc i, the
ke v Phap vi ao Ninh Thien S. Ten cua
Nguyet Am c biet en qua th du th tam biet t thuat cua Thien s Nguyet Am khong
trong Vo Mon Quan. Thien Qua Nguyet Am la
thay cua Thien s Lao Na. Nguyet Am song va
day Thien Nguyet Am tren ngon nui noi tieng
Qui SnYueh-An-Shan-Kuo came from an area
in what is now Jiangxi Province. He was a Zen
master of the Yogi lineage of Linn-Chih Zen, a
student and Dharma successor of Tao-Ning.
Master Yueh-An was known in example 8 of the
Wu-Men-Kuan. Name of a Chinese Zen master,
master of Lao-na Tsu-teng. Yueh-An lived and
taught Zen at Moon Hermitage on famous Mt.
Kuei.
Thien s Thien Qua Nguyet Am thng day
chung: "Khi cac ong co cai mieng hay noi, cac
ong khong co oi tai biet lang nghe. Khi cac
ong co oi tai biet lang nghe, th lai khong co
cai mieng hay noi. Hay suy ngh cho ky ve
ieu nay!"Gettan used to say to his
companions, "When you have a talking
mouth, you have no listening ears. When you
have listening ears, you have no talking
mouth. Think about this carefully."
Thien Qua Nguyet Am thng noi: "Co ba
hang khat s. Th nhat la hang truyen day
giao phap cho ngi. Th nh la hang hanh tr
gii luat. Th ba la hang cam tam lam nhng
bch gao va nhng cai moc mang ao quan.
Phap t nha Thien nen t canh tnh mnh trong
viec nghiem tr gii luat va giao hoa khai m
tri kien Phat cho chung sanh hu duyen. Con
hang cam tam lam nhng bch gao cung nh
nhng cai moc mang ao quan la nhng ten toi
o trong ao Phat"Gettan used to say,
"There are three kinds of mendicants. First
are those who teach others. Second are those
who maintain the sanctuaries. Third are the
4024
rice bags and clothes hangers. Descendants of
the Zen founder should take complete
awareness for their sanctuary and teach others
to perpetuate the life of wisdom of the
Buddhas. As for those who are no more than
rice bags and clothes hangers, they are
(Pinyin criminals in Buddhism."
Thien s Thien Qua Nguyet Am noi vi mot
v Tang: "Neu ong lam banh xe cua He Trong
ngha la sao? " Ngu ang Hoi Nguyen cho
dng la cau hoi nay, ma tiep nh sau: Khi
noi nh vay, Nguyet Am dung gay ve mot
vong tron tren khong. Roi S noi: "ng bao
gi that bai trong viec tha nhan s can bang
cua cay can!" oan S ng day, bc xuong
sang thien, cam n c toa, roi i ra ngoai
Zen master Yueh-An asked a monk, "If you
disconnected each end of the hundred spokes
on Xi-zhong's cart, and removed the axle,
what principle would be clearly revealed?"
The Wudeng Huiyuan indicates that Master
Yueh-An's narrative did not stop with this
question, but continued as follows: Upon
speaking thus, Yueh-An used his staff to draw
a circle in the air. He then said, "Never fail to
recognize the scale's balance!" He then stood
up, got down from the meditation platform,
thanked the hall attendant, and went out.
Mot hom, Thien s Thien Qua Nguyet Am
thng ng th chung rang: "Mot con ho
hoang sut chuong co mot cai chuong tren co.
No keu len lam moi ngi s hai, chay tron
trong hoang loan. Chup lay mot vien ngoc
sang r t trong hang rong xanh! Thap sang
cung tri va chieu sang cuoi at! Lao Tang
nay noi trc may ong hom nay, nhng no
vt ra ngoai nhng li tan tung cua lao Tang.
Het thay may ong! May ong ang lam cai g
ay?" Thien Qua Nguyet Am a cay phat t
len va noi: "Long may cua lao Tang! Chung
rung het lan na!" Noi xong S nem cay phat
t xuong va ri sanh ngOne day, Zen
master Yueh-An entered the hall and
addressed the monks, saying, "An escaped
wild tiger has a bell around its neck. It strikes
fear in everyone, and they flee in terror.
 4025

Grabbing the lustrous pearl from the blue said, "A thief is exposed by his booty."
dragon's lair! Lighting up heaven and Thien Quan Sat Giac: Thc quan sat tuyet vi
illuminating earth! This old monk speaks Excellent observing awareness.
before you today, but it's beyond my words of Thien Quan Thien: Sudassana (p)Sudarsana
praise. All of you! What are you doing here?" (skt)Thien Kien ThienTu i Thien
Yueh-An then raised his whisk and said, "My Excellent observing deva.
eyebrows! They're falling out again!" He then Thien Quy: Thien ThanThien Long Bat Bo.
threw down his whisk and left the hall. Thien Quyet nh Nguyen: Nguyen quyet tam
Hom khac, Thien s Thien Qua Nguyet Am Vows for skillful determination.
thng ng th chung rang: "Khi tam sanh, Thien Quyet Tam: S quyet tam tot ep
ch phap cung sanh. Khi tam diet, ch phap Skillful determination.
cung diet. Khi tam va phap eu quen, mot con Thien Sanh: Sujata (skt)Sanh ra trong dong
rua c keu la ai Qui, gi ca ai a. Ch hoang tocWell-born, of high birth.
Thien c! May ong co the noi hay khong? Thien Sanh Bo Tat: Singalaka (skt)Ten cua
Neu co the noi, th lao Tang se a gay tru tr con cua mot v trng gia trong thi c Phat con
cho may ong! Neu khong the noi c, th ch tai theName of a son of a wealthy and noble
nen tr ve Tang ng uong chut tra!" person during the time of the BuddhaSee Thi
Another day, Zen master Yueh-An entered Ca La Viet Bo Tat.
the hall and addressed the monks, saying, Thien Sanh Kinh: Sujata-sutra (skt)Good Birth
"When mind is born, dharmas are also born. SutraGood Life Sutra.
When mind passes away, all dharmas pass Thien S: Punya (skt)Good actGood deed
away. When mind and dharmas are forgotten, Virtuous act Wholesome actionsWholesome
a turtle is called the Great Tortoise, that deedsThien nghiepHanh vi tot (viec lam
upholds the earth. Zen worthies! Can you thien lanh)Phuc hanh (thien nghiep hay hao s),
speak or not? If you can speak, then I'll give mot trong ba ng hanh ong. Phat t chan thuan
you the abbot's staff! If you can't speak, then khong bao gi i ch van may tm en. Con
just go back to the monk's hall and drink some ngi ay tm van may trong nhng ieu thien
tea!" lanhCharitable work, one of the three lines of
Mot v Tang hoi: "Tai sao Bo e at Ma dien action that affect karma. A real Buddhist never
bch chn nam?" Thien Qua Nguyet Am noi: waits for a good luck. He makes good lucks by
"Ca loi trong nc bun."A monk asked, doing good deeds.
"Why did Bodhidharma sit facing a wall for Thien S Bat Nh Vo S: No act is better than
nine years?" Yueh-An said, "The fish swims good actTheo quan iem Thien tong, viec tot
in muddy water." khong bang khong viec. Luc th gia Vien ang le
Mot v Tang hoi: "Nh To le ba lay. Tai sao bai ien Phat, Trieu Chau va thay lien anh
ngai ch nhan tuy thoi?" Thien Qua Nguyet cho mot gay va hoi: "Ong lam g vay?" Th gia
Am noi: "Khi at c bon phan th co nhng Vien ap: "Le Phat." Trieu Chau hoi: "Le e lam
trai ca ln."A monk asked, "The Second g?" Th gia Vien ap: "Le Phat cung la viec tot."
Ancestor bowed three times. Why did he Trieu Chau noi: "Viec tot khong bang khong
receive the marrow?" Yueh-An said, "When viec." Theo Thien s D.T. Suzuki trong tac pham
the ground is fertile the eggplants are big." "Thien Hoc Nhap Mon," co phai hanh vi nay
Mot v Tang hoi: "Neu mot cai hoa n nam mang y ngha pha huy hnh tng va chu ngha h
canh, hoan toan t nhien. Ly g lam ro chuyen vo nao o khong? Nhn be ngoai th ung nh vay;
nay?" Thien Qua Nguyet Am noi: "Ke trom nhng neu chung ta lanh hoi c tham y cua
cap c phi bay bi chien li pham cua Trieu Chau th se thay ben trong an cha mot s
han."A monk asked, "If a flower blooms khang nh tuyet oi sieu viet moi s giai thch
with five petals, it is naturally complete. What ban luanIn the point of view of Zen, no deed is
principle does this make clear?" Yueh-An much better than wholesome deed (wholesome
 4026

action). When Yuan, Chao-chou's attendant, was just one lifetime. It should be noted that both his
bowing reverently before Buddha, Chao-chou first and last advisor taught him the Pure Land
slapped him. Yuan asked, "Is it not a laudable Path.
thing to par respect to Buddha?" Chao-chou Thien Tanh: Good by natureBan tanh thien,
replied, "Yes, but it is better to go without even a mot trong tam tanh. Thien tanh san co ch khong
laudable thing." According to Zen master D.T. do no lc tu tap, oi lai vi tanh ac san co Good
Suzuki in "An Introduction To Zen Buddhism," natureGood in nature, or in fundamental
does this attitude savour of anything nihilistic and quality, one of the three types of characters.
iconoclastic? Superficially, yes; but let us dive Naturally good, or good essence, or rightness.
deep into the spirit of Chao-chou out of the depths Good by nature (rather than by effort), in contrast
of which this utterance comes, and we will find with evil by nature.
ourselves confronting an absolute affirmation Thien Tam: Kusala-citta (p)Suhada (skt)
quite beyond the ken of our discursive Good-heartedWholesome mindTam thien
understanding. lanh vi nhng t tng thien lanh. Tam thien lanh
Thien Tai: Sadhu (skt)Lanh Thay! Quy hoa bao gom nhng viec lam thien lanh oi vi tha
thay! (t dung e tan than hay khen ngi) nhan, t bi, bo th, nhan nhuc, ai ng, yeu thng,
GoodExcellent!See Thien Lai. tn tam, luon nguyen cu o tha nhan. Thien tam
Thien Tai: Skillful. giup ay lui nhng tam tieu ccWholesome
Thien Tai ong T: Sudhana (skt)Sudhana- mind (good heartGood mind) withgood
sresthi-daraka (skt)Good Wealth Bodhisattva thoughts. Benevolence or good mind includes
Thien Tai ong T (trong cac chua, ben trai tng beneficial intentions towards others, compassion,
Quan Am Bo Tat co at tng Thien Tai ong loving-kindness, generosity, patience, good
T), mot Phat t c noi en trong Kinh Hoa speech, tolerance, love, faith, wishing to help
Nghiem. Ten ong la Sudhana co ngha la Thien others, etc. Wholesome mind can be used to dispel
Tai va ly do ong co ten nay la v luc ong va mi negative minds.
sanh ra th ot nhien chau bau xuat hien trong nha Thien Tam Quan: Contemplation on good
cha ong. Ong la nhan vat chnh trong chng cuoi heartThien Tam Quan hay quan yeu thng co
cung va cung la chng dai nhat trong Kinh Hoa the tay tr san han. Ganh t co the vt qua bang
Nghiem. Trong khi tm cau giac ngo, ong a vieng cach quan sat long biet n va s hoan hy cua tha
tham va tong hoc vi 53 v thien hu tri thc va a nhanContemplation on love can be used to
tr thanh ngang hang hay bnh ang vi Phat trong dispel anger. Jealousy can be overcome by
mot i (Trong Kinh Hoa Nghiem, pham Nhap contemplating on appreciation and rejoicing in the
Phap Gii: Ngai Van Thu trong khu rng trang good qualities of others.
nghiem co 500 v ong t, ma Thien Tai la mot Thien Tam Th Phat Tam: Tam thien la tam
ngi phat tam trong so 500 v ay. Thien Tai sau PhatC s Sasaki Doppo tu hoc Thien phap vi
o i ve phng nam tham hoc cung 53 v tri thc thien s Ganseki. Sau nay ong ke lai ong a tng
va chng nhap phap gii). ieu ang chu y la ca hoi thay "Phat la g?" S Ganseki ap: "Tam thien
v thien tri thc au tien va cuoi cung eu day la Phat." C s Sasaki Doppo lien tha: "Thien von
Thien Tai ve con ng Tnh oA disciple la chn tanh cua con ngi. Bi the co c day
mentioned in the Avatamsaka Sutra (Kinh Hoa rang tam bnh thng la ao." Ve sau c s Sasaki
Nghiem). His name means Good Wealth and Doppo con the hien kien giai nay trong mot bai
the reason for him to obtain such name was that th noi ve Than ao:
when he was born, myriad treasures suddenly "Bao o ue cam k
appeared in his fathers home. The main eu do tam tao tac
protagonist in the last and longest chapter of the Ke ngo c than tam
Avatamsaka Sutra. In seeking enlightenment, he Cung than chang sai khac."
tried to visit and study with fifty-three spiritual C s Sasaki Doppo con viet them mot bai ke na:
advisors and became equal with the Buddha in "Mat tri la mat

Bau tri la mat
Hi th la gio
Nui cao song rong
Thay eu la ta."
The layman Sasaki Doppo studied Zen with
Ganseki. He later recounted how he had asked his
teacher, "What is Buddha?" Ganseki replied, "The
good heart is Buddha." The layman added, "What
is most basic in the human world is a good heart.
Therefore the normal mind is called the Way." He
also expressed these ideas in a verse on Shinto,
the Spirit Religion:
"The defilement known as taboo
is made up by the human mind;
people who know the divine mind
are themselves divine."
He also wrote another verse,
"The sun my eyes,
the sky my face,
my breath the wind,
mountains and rivers
turn out to be me."
Thien Thanh Tnh: Het sc thanh tnhWell
purified.
Thien Thanh Tnh Bo Tat: V Bo Tat het sc
thanh tnhWell purified Bodhisattva.
Thien Thay! Thien Thay!: Lanh thay! Lanh
thay!Sadhu (skt)Good! Excellent!
Thien Than: Good deeds of the bodySee Than
Tam Khau T Y Tam.
Thien Than: Cac v than hien c: Benevolent
godsCac v than ho tr Chanh Phap: Fortune
saints, the good devas or spirits who protect
Buddhism.
Thien The Thien S: Chc vu cua mot v Tang 2) Shan-hsing (chi): Zensho (jap)Ten cua mot
quan ly c quan trong coi cac viec cua Phat giao
c lap ra vao thi nha Minh (1368-1644)A
position of a monk who heads a governmental
agency that is responsible for all Buddhist affairs,
established during the Ming dynasty in China.
Thien The Vien: C quan quan ly cac viec cua
Phat giao c lap ra vao thi nha Minh (1368- Phat tho ky se thanh Phat i v lai vi hieu la
1644)A governmental agency that is responsible
for all Buddhist affairs, established during the
Ming dynasty in China.
Thien The: Sugata (skt)Zenzei (jap)ang
Thien The, mot danh hieu cua PhatThe Blessed
4027
OneWell departedWell goneA title of a
BuddhaSee Thap Hieu.
Thien The Tang: Sugata-garbha (skt)Der-sheg-
nyingpo (tib)Treasury of the Blessed One
Phat tanh hay tanh giac ngo co san ni tat ca
chung sanh cho phep ho co c kha nang giac
ngo Bo eThe Buddha nature or the
enlightenment essence present in all beings that
allows them to have the capacity to achieve
enlightenment.
Thien Th: S bo th thien lanh va kheo leo
Skillful giving.
Thien Th Hanh: Act of skillful giving.
Thien Thch: Thien GiaiS giai thch thien xao
lam li cho chung sanhSkillful interpretation.
Thien Thien N Chu: Good Goddess Mantra.
Thien Thien Quoc: Shan Shan KuoSee Nap
Phc Ba.
Thien Tho: Kheo hieu biet (kheo tho nhan)
Skillfully apprehend.
Thien Thi Phan Thien Vng: Timely
PortionMot trong mi Da Ma Thien Vng
See Da Ma Thien Vng.
Thien Thu: Svarga-gati (skt)Canh gii ma
chung sanh co nghiep thien se c sanh vao
The wholesome realm where beings with good
karmas will be reborn.
Thien Thu: To be skilful with ones hands.
Thien Thu Bo Tat: See Hien Ho.
Thien Tch: Accumulation of wholesome deeds.
Thien Tn: Good faithBelievers in Buddhism.
Thien Tinh: Zensho (jap).
1) Suna-kkhatta (p): Suna-ksatra (skt)Good
star.
v sName of a monk.
Thien Tnh: Zensho (jap)Good essenceGood
nature.
Thien Tnh Coi: See Thien Tnh The Gii.
Thien Tnh The Gii: Suvisudda (skt)Skillfully
pure realmCoi nc ma ngai Phu Lau Na c
Phap Minh Nh LaiThe realm that the Buddha
predicted that Purna would become a Buddha
titled Dharmaprabhasa.
Thien Tnh Y: Chu y thanh tnh va thien lanh
Skillfully pure intention.
 4028

Thien Trang Nghiem Trang Vng: Kumbanda Thien Tru: Supratisthita (skt)Good abode.
king of Banner of Adornments of GoodnessMot Thien Tu (1543-1615): Ten cua mot v danh Tang
trong mi Cu Ban Tra Vng. Trieu Tien vao the ky th XVIName of a
Thien Tri: Vibhavana (skt)Nhan biet ro rang: Korean famous monk who lived in the sixteenth
Clear perceptionS hieu biet tot: Effective century.
knowledge. Thien Tu S Nghiep: S hoan thanh cac nghiep
Thien Tri The Gian: Hieu rat ro ve the gian thienAccomplishment of good works.
Well understand the mundane world. Thien Tu Tap: Correct practiceTu tap tot (tu
Thien Tri Thu Bao: Hieu rat ro ve hau qua cua hanh ung)Skillful practice.
hanh ong co ieu kienWell understand the Thien Tu Tr: S tu hanh tot epSkillful
effect of conditioned activity. cultivationSkillful correction.
Thien Tri Thc: Zen-chishiki (jap) Thien Tu: See Thien Tinh.
Kalyanamitta (p)Kalyanamitra (skt) Thien Tuc: Upavasatha, or Posadha (skt)
Maitrayani (skt)Thien Hu Tri ThcGood- Upavasath-posadha (skt)u Ba Ba Ba
knowing advisorA friend of vitueA well Abiding in goodnessCh tru ngu ni ieu
wishing friendA learned masterA good friend thienMot v Phat t (tai gia) gi c tam gii
or intimate, one well known and intimateA (bat quan trai gii)Abiding in goodness. A
good knowing friendThien co ngha la hien va disciple who keeps eight commandments.
ao c, Tri la s hieu biet chn chanh, con Thc Thien Tuc Bo Tat: Madrajyotis (skt)Name of
la thc tnh, khong me muoi va tham am ni cac a Bodhisattva, one who is always abiding in
duyen i na. The nen, thien tri thc la ngi goodness.
hien, hieu ao, va co kha nang lam li lac cho Thien Tue a: Sadhumati (skt)Ground of good
mnh va cho ngi. T nay dung e ch bat c ai wisdomLand of good thoughtsStage
giup ngi khac tren ng tu tap, mot cach ac wondrous wisdom.
biet, dung e ch v giao ao, va cung co the bao Thien T Duy Am Thien Vng: Sound of
gom nhng v thay ton giao khac, nhng no cung Skillful MeditationMot trong mi Quang Am
co the c dung e ch bat c ai cung cap s giup Thien VngSee Quang Am Thien Vng.
hay li khuyen hu ch tren ng tu tap Thien T Duy Quang Minh Thien Vng: Light
Good is kind and virtuous, Friend is a person who of Skillful MeditationV Thien Vng c giai
is worthy of giving others advice, Knowledgeable thoat mon cong hanh t duy kheo vao vo bien
means having a broad and proper understanding of canh gii chang khi tat ca coi hu lauWho
the truths, Awakened means no longer found the door of liberation through entering
mesmerized by destinies of life. Thus, Good infinite realms without producing any activity of
Knowledgeable (knowing) Friend or Advisor is a thought about existentsSee ai T Tai Thien
good person who has certain degree of knowledge Vng.
of Buddhism and has the ability to benefit himself Thien T Ho Tr: Zen-Ji-Goji (jap)T mnh
and others. This term refers to any people who phai ho tr giao phap c trao lai cho tot. Theo
help one on the path, specifically, this generally Truyen ang Luc, To Bo e at Ma bao Hue
refers to ones preceptor, and may include other Kha: "o la cot loi cua tam c truyen t ch
religious teachers, but it can also refer to anyone Phat va ch To trong qua kh. Bay gi ong a co
who provides useful help and advice on the path. c no, t ong phai kheo ho tr."Oneself must
Thien Tri Thc Ma: The mara of good-knowing guard well some teachings. According to the
advisorVi thien tri thc ma, hanh gia khi tam Ch'uan-Teng-Lu, Master Bodhidharma told Taiso
chap trcWith the demon of spiritual teachers, Eka, "That is the core of mind transmitted by
practitioners give rise to feelings of attachment. Buddhas and Patriarchs of the past. Now you have
Thien Tri Thc Nhiep Tho Lc: Kalyanamitra- got it, you yourself must guard it well."
parigraha (skt)Nang lc tiep on het thay ban Thien Tng: Avyapada-samjna (p)Bat Nhue
totThe power of receiving good friends. TngGood perception.
 4029

Thien Thang Ngha: Thien xao tot ep lien the Great Sun text (Mahavairocana) and others.
quan en chan lySkillful in regard to the He wanted to return to India, but was not allowed
ultimate truth. to depart and died in 735.
Thien Vi: Bao trong!Take good care! Thien Vo Uy Sa Mon: Monk Subhakara.
Thien Vo Lau Phap: Kusalanasrava (skt)Cac Thien Vo Uy Tnh S T: Subhakara-simha (p)
c tnh tot thoat khoi cac lau hoac ma hanh gia Dharma Master Subhakara (637-735)See Tam
co tr tue hng c khi ho am mnh sau trong Tang Thien Vo Uy.
hanh phuc cua Thien nh va an tru trong s hien Thien Xao: Zengyo (jap)Xao Dieu: Clever
hu nh thGood virtues free from evil flowings (skillful)Phng Tien Thien Xao: Skillful
by the wise cultivators when they are deeply means.
drunk in the the bliss of the samadhi and abiding Thien Xao Ngh Luan Thu: Hands of skillful use
in the bliss of existence as it is. of philosophiesVi tay kheo dung nhng luan
Thien Vo Uy (637-735): Subhakarasimha (skt) ngh, ch Bo Tat dung thuoc tr hue tr bnh ni
Ong tng la mot v vua cua x Orissa. Ong xuat than tam cua chung sanhWith hands of skillful
gia lam Tang va en ai hoc Na Lan a ni Phap use of philosophies, Bodhisattvas quell sentient
Mat tru tr. Ong tham hieu Du Gia, chan ngon, va beings' diseases of body and mind with
an quyet, ong khi hanh i Kasmir va Tay Tang, the medicine of knowledge and wisdom.
va cuoi cung en Trng An vao nam 716, ni o Thien Xao Nghiep Tr: Tr xao tot lanhSkillful
ong c vua Huyen Ton (685-762) tiep on nong karmic wisdom.
hau. Ong la ngi sang lap ra Mat Tong vao Thien Xao Nhat Tam: S tap trung t tng vao
khoang nam 720Subhakararimha (637-735) had mot oi tng tot lanh cua tamSkillful single-
been a king of Orissa. He joined the Sangha and mindedness of mind.
went to the Nalanda University over which Thien Xao Phap Bat Khong: Fruitful skillful
Dharmagupta presided. Well versed in Buddhist methodsThien xao phap bat khong la mot trong
concentration (yoga), mystical verses (dharani) mi th thanh tu cua ch ai Bo Tat. Vi thien
and fingers at last came to Chang-An in 716, xao phap bat khong, ch Bo Tat lam cho tat ca co
where he was well received by the Emperor the tru ni tr thanh tnh giai thoat vo ngai
Hsuan-Tsung (685-762). He was the founder of Fruitful skillful methods, one of the ten kinds of
the Tantra School (the secret teaching of Yoga) fruitfulnesses of Great Enlightening Beings. With
around 720 A.D. fruitful skillful methods, Bodhisattvas cause all to
Thien Vo Uy (Chinese): Ten that la Vo Hanh, be able to abide in pure knowledge of
mot hoc gia Trung Hoa, du hanh sang An o, gap unobstructed liberationSee Mi Bat Khong Ma
Ngha Tnh tai Na Lan a va thau thap nhieu ban Ch ai Bo Tat at c Khi Chng Quang Minh
kinh Phan van. Ong mat tren ng hoi hng, Tang Tr.
nhng nhng tai lieu thau thap cua ong van c Thien Xao Phng Tien: Upaya-kausalya (skt)
a en chua Hoa Nghiem Trng An. Khi hay Zengyo-Hoben (jap)Expedient method implies
tin o, Thien Vo Uy ben cung Ngha Tnh chon strategically correctSkilful meansSee Phng
la vai ban kinh quan trong, va vao nam 725, khi Tien Thien Xao.
dch kinh ai Nhat va cac kinh khac. Thien Vo Uy Thien Xao Quan Sat: Quan sat gioiSkillfully
muon tr ve An o nhng khong uc phep khi contemplateSkillful observation.
hanh, va mat tai Trung Quoc vao nam 735His Thien Xao Trien Phuc Than: Whirlpool of Skills
real name is Wu-Hsing, a learned Chinese, who Deity (Spirit).
traveled in India, met I-Ching at Nalanda and Thien Y: 1) Chu y tot lanh: Good intention, good
collected various Sanskrit texts. He died on his will, good faith; 2) Tu Ma e, Thien Y, con goi la
way home, but his collection reached Hua-Yen Tu Ma au, Tau dch la Dieu Y, Hao Y, biet danh
Monastery in Chang-An. On hearing this cua coi Tay Phng Cc Lac cua c Phat A Di
Subhakarasimha together with I-Ching selected a: Sumati (skt)Of wonderful meaning, or
some of the important texts and in 725 translated wisdom, the abode of Amitabha, his Pure Land.

Thien Y Bo Tat: Dantamati (skt)Sumati-
bodhisattva (skt)Good intention Bodhisattva
Good will Bodhisattva.
Thien Y Thien: Meditation by absorbing one's
mind in good will or devotional thoughtsSee T
Vo Lng Thien.
Thien Y Thc: Y thc suy ngh tot lanh
Wholesome thinking consciousness.
Thiep: Phu them vaoTo addTo attach to.
Thiep n: Danh sach Tang Ni chung c bo
nhiem trong chuaList of monks and nuns who
are appointed to a temple.
Thiep Kho: V Tang phu trach cong kho pham vat
trong Thien vienA monk who is responsible for
the treasury of supplies in a Zen monastery.
Thiep San: Daksina (skt)Bo th cung dng
OfferingsDonations.
Thiep Canh Tam: Tam phan biet
Discriminating mindSee Phan Biet Tam.
Thiep ao Ly: Nhng g co lien quan en tri
thcWhatever related to knowledge.
Thiep Ly Vi: Nhng g co lien quan en hai phan
the va dungWhatever related to two parts of
essence and function.
Thiep Ne Thuy: Dnh bun dnh nc, y noi nhng nen khen: "ung la con dong s t." Thoi thng
vng mac lien quan en ngon t va ngha ly lam han la chung ta khong the tin noi li noi choi bo
chng viec chng ngo thien nhTo be
smeared with mud and water. The term indicates
attachments to words, speeches and meanings can
prevent practitioners from Zen realization.
Thiep Tat: Yaksa (skt)Yakkha (p)Demons
DevilsSee Da Xoa.
Thiep Than Van: Lien quan en li noi thuyet
giang. ieu nay khong thch hp vi tong ch nha
Thien v li day trong thien khong da vao van
tWhatever related to speeches, this is not
suitable in Zen for Zen teachings have no
establishment of words and letters (not set up
scriptures, teaching that does not establish words
and letters).
Thiet: Cat : To cut (to carve)Gia thiet: Suppose
(assume)Sat: IronThiet lap: To set up (to
establish, to institute, to arrage).
Thiet Bat: Bat bang satIron patra, or almsbowl.
Thiet Bch Hue C Thien S (1603-1668): Ten
cua mot v Thien s Trung Hoa thuoc tong Lam
Te, song vao thi nha Minh (1368-1644)Name
4030
of a Chinese Zen master of the Lin-chi Sect, who
lived in the Ming dynasty in China.
Thiet Bch Ngan Sn: Tanh linh cao tuyet san co
cua chung sanh giong nh nui bac vach sat kho co
the nam bat cThe spiritual nature of sentient
beings is extremely lofty like silver
mountains and iron walls that is difficult to grasp.
Thiet Chuy Giac Thien S: Tesshikaku (jap)
Zen master Tieh-Tsui-ChiaoThien s Thiet
Chuy Giac, e t cua ai thien s Trieu Chau.
Mot hom, Thiet Chuy Giac en vieng Hoa Thng
Phap Nhan, mot v cao Tang ng thi. Phap
Nhan hoi: "Gan ay ong au nay en ay?"
Thiet Chuy Giac ap: "T Trieu Chau en." Phap
Nhan hoi: "Toi nghe Trieu Chau co cau noi 'Cay
bach trc san' co phai vay khong?" Thiet Chuy
Giac ap: "Khong." Phap Nhan gan hoi: "Moi
ngi en ay eu thuat lai ra ng co mot chu tieu
hoi Trieu Chau 'To at Ma qua Trung Hoa co y
ngha g', Chau ap 'Cay bach trc san' sao ong
lai noi khong co?" Thiet Chuy Giac rong to: "Tien
s toi that khong co noi cau ay. Xin Hoa Thng
ch ph bang tien s toi." Phap Nhan rat tan thanh
thai o ay ngi hoc tro cua lao tuc Trieu Chau,
cua cac thien s, nhng cac ngai ngh rang Thien
ly can phai co nhng mau thuan va nh chanh
nh vay, v nhng cau noi mau thuan, nghch ly
hay phu nhan nh vay la ket qua khong tranh c
cua nhan quang Thien phong vao cuoc song. Va
Thien co ng loi phe phan rieng; ng loi ay
choi bo tat ca nhng g thoi thng chung ta co ly
do nhan la ung, la d nhien, la that. Dau be ngoai
ien ao la vay, ben trong van mot nguyen ly nh
nhau quan xuyen toan the ao Thien; he nam
c au moi ay la moi s ao lon can khon tr
thanh cai thc n gian nhatZen master Tieh-
Tsui-Chiao, a disciple of the great Zen master
Chao-chou. One day, he visited Zen master Fa-
yen, another great Zen master, the latter asked
him,what was the last place he came from. Tieh-
Tsui-Chiao replied that he came from Chao-chou.
Fa-yen said, "I understand that a cypress tree once
became the subject of Chao-chou's talk, was that
really so?" Tieh-Tsui-Chiao was positive in his
denial, saying, "He had no such talk." Fa-yen
protested, "All the monks coming from Chao-chou
 4031

lately speak of his reference to a cypress tree in Thiet Li La: Sarira (skt)See Xa Li.
answer to a monk's question, 'What was the real Thiet Li Phat at La: Sariputra (skt)See Xa
object of the coming East of Bodhidharma?' How Li Phat.
do you say that Chao-chou made no such Thiet Luan: Cakravala (skt)Banh xe bang sat:
reference to a cypress tree?" Whereupon Tieh- The iron wheelThiet Luan cho Thap Tn V
Tsui-Chiao roared, "My late master never made The iron-wheel king to the ten faiths of a
such a talk; no slighting allusion to him, if you BodhisattvaSee Thiet Vi Sn.
please!" Fa-yen greatly admired this attitude on Thiet Luan Sn: Iron-Wheel mountainNui
the part of the disciple of the famous Chao-chou, Thiet Luan bao boc cac nui va ke trenAn Iron-
and said, "Truly, you are a lion's child!" From Wheel mountain encompassing all these above
ordinary point of view a saying from Zen masters mentioned mountains.
is altogether unreliable, yet they seem to think Thiet Luan Vng: Ngi tr v coi Nam Diem
that the truth of Zen requires such contradictions Phu e, mot trong t Luan Vng. Con la Thiet
and denials; for these contradictions, negations, or Luan cho Thap Tn V, mot trong sau v luan
paradoxical statements are the inevitable result of vng, moi v tr v mot phngIron-Wheel
the Zen way of looking at life. And Zen has a King, ruler of the South and of Jambudvipa, one of
standard of its own, which, to our common-sense the four Cakravala kings. Also the iron-wheel king
minds, consists just in negating everything we to the ten faiths of a Bodhisattva, one of the six
properly hold true and real. In spite of these kinds of cakravarti, or wheel kings, each allotted
apparent confusions, the philosophy of Zen is to one of the six positions.
guided by a thorough-going principle which, when Thiet L La: Sarira (skt)See Xa Li.
once grasped, its topsy-turviness becomes the Thiet Ma Lao T Ngu: Lu Thiet Ma, Trau Cai
plainest truth. GiaIron Grindstone Liu, an Old CowSee Lu
Thiet Cc: V hanh cc Tang khong bao gi Thiet Ma Lao Ngu.
moi met (Thien Tang Ngo Duyen i Tong, hanh Thiet Ma Ni Thien S: Ryu Tetsuma (jap)Liu
cc tham hoc chang ne xa gan, ngi ng thi T'ieh-moLiu TiemoSee Lu Thiet Ma Ni
goi ngai la Thiet Cc)A tireless wandering Thien S.
monk. Thiet Ngu: Trau satAn iron oxSee Thiet
Thiet a o L: Satadru (skt)Theo Eitel trong Ngu Chi C.
Trung Anh Phat Hoc T ien, Thiet a o L la Thiet Ngu Chi C: Tam an vo tng cua Phat
mot vng quoc co ve pha bac An o, noi tieng ToFormless mind seal of the Buddha.
giau khoang san. V tr chnh xac cua vng quoc Thiet Ngu ao C Thien S (1628-1700): Ten
nay cho ti hien nay van cha ai bietThe River cua mot v Thien s Nhat Ban, thuoc phai Thien
Sutlej in northern India. According to Eitel in The Hoang Ba vao the ky th XVII. Ban au S hoc
Dictionary of Chinese-English Buddhist Terms, Thien vi Thien s Long Ky An Nguyen; nhng
Satadru is an ancient kingdom in northern India, ve sau nay S du hanh en hoc Thien v i Thien s
noted for its mineral wealth. Exact position is Moc Anh Tnh Thao va nhan an kha t v Thien s
unknown. nayName of a Japanese Zen master of the
Thiet o Lo: Satru (skt)Oan GiaThc o Huang-Po Sect (Obaku), who lived in the
LName of a demon, enemyTen cua mot loai seventeenth century. First, he studied Zen unders
quy (ke thu)An enemyA destroyer. Zen master Yin-Yuan-Lung-Chi; but later, he
Thiet o Lo: Satru (skt)See Thiet o Lo. traveled to study Zen under Zen master Mu-an
Thiet Han: Tekkan (jap)Iron manThuat ng Hsing-t'ao (1611-1684) and received the approval
Thien co ngha la hanh gia a thoat ly nhng lo au seal from this master.
thuoc ve tnh camThe term means a practitioner Thiet Nhan ao Quang Thien S (1630-1682):
who has got free of all emtional worrying. Tesugen-zenji (jap)Ten cua mot v Thien s
Thiet Li: Sarira (skt)Xa liRemains or Nhat Ban, thuoc phai Thien Hoang Ba vao the ky
relicsSee Xa Li. th XVII. Nam 26 tuoi S hoc Thien vi Thien s

Long Ky An Nguyen; nhng ve sau nay S du
hanh en hoc Thien vi Thien s Moc Anh Tnh
Thao va nhan an kha t v Thien s nayName
of a Japanese Zen master of the Huang-Po Sect
(Obaku), who lived in the seventeenth century. At
the age of 26, he studied Zen unders Zen master
Yin-Yuan-Lung-Chi; but later, he traveled to
study Zen under Zen master Mu-an Hsing-t'ao
(1611-1684) and received the approval seal from
this master.
Thiet Phc Ly Minh Phi: Sobari (skt)Mot
trong tam minh phi tam hng quanh ngai Ho
Kim Cang, minh phi nay ng cung ong bac
One of the eight wives around Hevajra in eight
directions in the north eastern heaven.
Thiet Phng Tien: Lap ra phap mon phng tien
e dan dat ngi tu hanhTo establish the door
of skilful means to guide beings to cultivate.
Thiet Quyet T: Cay coc sat, y noi trang thai
trong o hanh gia khong dnh mac vao bat c th
gAn iron stick, the term indicates a state in
which practitioners attach to nothing.
Thiet Sn Quynh Thien S: Thien s Trung Hoa
vao the ky th 12, que Ho Nam, e t cua thien
s Mong Sn c D. Ong thuoc i th chn cua
dong Thien Ngu To Phap Dien. Nam len 13 tuoi
s a biet t nhieu ve Phat phap; nam 18 tuoi s
xuat gia va nam 20 tuoi tho gii lam Tang. Trc
tien s en Thach Sng, ay s c biet c to ngo, v ieu nay a xay ra cho ta bon
Tng Am chu thng quan chot mui, va nh the
gi c tam mnh trong suot. Sau nay, mot v
Tang t Tuyet Nham en co em theo bo 'Toa
Thien Cham Khan' cua ngai. Nh o s thay rang
loi thc hanh cua mnh la sai lacT'ie-shan
Ch'iung Zen master of Hu-nan, who was a disciple
of Zen master Mung-Shan-Te-I. He belonged to
the ninth descendant of Fa-Yen of Wu-Tsu. When
he was thirteen years old, he came to know
something about Buddhism; at eighteen he left
home and at twenty-two was ordained a monk. He
first went to Shih-shuang where he learned that
the monk Hsiang used to look at the top of his
nose all the time and that this kept his mind
transparent. Later, a monk brought from Hsueh-
yen his 'Advice Regarding the Practice of
Meditation'. By this he found that his practice was
on a wrong track.
Thiet Sn a ke lai nhng kinh nghiem Thien
4032
cua mnh nh sau: "Roi toi en Tuyet Nham,
va theo nhng li ch day cua ngai ma t mnh
tu tap ve ch 'Vo'. en em th t, mo hoi
thao cung mnh, nhng tam sang lan g linh
man. Trong khi Tang ng toi khong he
noi chuyen vi ai, ch chuyen tam toa thien.
Sau o toi en tm ngai Cao Phong Dieu To,
ngai noi vi toi rang: 'ng e cong phu gian
oan suot ca ngay em sau thi. Hay thc day
luc canh t va tham cu cong an ngay e cho
no luon luon hien tien. Luc nao met va buon
ngu, hay ng day i kinh hanh nhng long
van khong ri cong an. Dau an uong hay lam
cac cong viec trong chua, ng bao gi xao
lang cong an. Cong phu ngay em nh vay,
cho en luc nhoi thanh mot khoi va chac chan
tam tr se phat hue.' Toi lien y theo li
khuyen nay ma tu tap, qua nhien cuoi cung
en cho nhoi thanh mot khoi. Ngay 20 tha ng
3, Tuyet Nham giang cho nghe mot bai phap
nh vay: 'Ch huynh e! Neu cam thay ngu
gat qua nhieu v ngoi lau tren bo oan, hay
bc xuong at i mot vong quanh thien
ng, lay nc lanh xuc mieng va ra mat;
sau o ve ngoi lai tren bo oan. Gi xng
song thang ng nh doc tham cao chot vot,
don het cong lc vao cong an. Neu c tiep tuc
nh the trong bay ngay, ta oan chac rang se
mi nam ve trc.' Toi y theo li khuyen nay
va thay cong phu sang lang va manh me khac
thng. Ngay th hai dau muon khep mat
cung khong con khep mat c na; ngay th
ba, nghe nh mnh i gia h khong; ngay th
t, khong con ban ti het thay cong viec the
gian na. em ay, toi ng ta lan can mot
luc, va khi kiem iem th thay rang coi long
hoan toan trong rong, duy ch co cong an la
hien tien. Toi tr vao ngoi lai tren bo oa n,
cht nghe toan than t au en chan v l nh
mot cai so ngi; y nh c keo ra khoi ho
sau muon trng a len en h khong. Niem
vui vo han biet bao! Toi trnh bay kinh
nghiem nay vi Tuyet Nham, nhng chang
c ngai an kha tron ven. Ngai day toi tiep
tuc cong phu nh trc. Khi toi xin ngai ch
day them, mot trong nhng ieu ngai bao toi
la: 'Thieu long Phat to hng thng s; nao

hau y tien khiem nhat chuy (neu that tnh
muon at en ao ly cao sieu cua Phat to,
trong oc nao van con thieu mot cai, cai o la
cai chay quyet liet). Ong hay t nhu nh vay,
do bi au toi van thieu mot chay?' Toi khong
the tin nhng li cua ngai c, dau vay, van
co mot cai bong nghi ng lan quan trong tam.
Roi toi than nhien tiep tuc toa thien moi ngay
nh trc, trong khoang chng sau thang na.
Mot hom, nhc au va ang chng thuoc th
mot thay Tang ten la Giac Mui o hoi toi lam
sao hieu c chuyen Thai t Na Tra loc tht?
Nghe hoi the, toi nh lai la a tng c thay
tri khach ten la Ngo hoi chuyen ay ma khong
the tra li noi. Nh lai nh vay, tc th pha v
cho ng. Ve sau nay, sau khi Tuyet Nham th
tch, toi en cho Mong Sn, ngai hoi: 'Cong
phu tham thien en cho nao th thay la cung
tot?' Toi chang biet tra li lam sao; Mong Sn
ben day toi hay t tu tap nh lc e cho bui
bam coi i hoan toan khong day len c.
Nhng moi khi toi bc vao that cua ngai va
co noi mot li th ngai nhac ngay: 'Thieu mot
cai.' Mot hom, toi bat au toa thien t gia
chieu va tiep tuc en gia sang, nh nang lc
tran ay cua nh, toi at en trang thai u
huyen mau nhiem, luc bc ra, toi gap ngai
va ke lai cho ngai nghe. Ngai lien hoi: 'Ban
lai dien muc cua ong la g?' Toi va muon noi
th ngai ong ca lai ngay trc mat toi. T
o toi gang sc toa thien, mot ngay mot tien
bo, va co the chng nghiem nhieu trang thai
mau nhiem cua tam. Dau toi phai chng kien
ngai Tuyet Nham mat i qua sm, trc khi
tham nhap nhng vi te cua Thien, nhng may
thay, nh s hng dan cua thay bon s hien
thi ma toi c bc sau vao cho chng ac consciousness seemed to be all empty, except
se en rat thng va moi bc se la mot lan
lot vo T'ie-shan told the following stories of
his experience in Zen: "So I went to Hsueh-
yen, and following his instructions exercised
myself exclusively on 'Mu'. On the fourth
night I found myself perspiring. but my mind
was clear and lucid. While in the hall I never
conversed with others, wholly devoting
myself to sitting meditation. Later on I went
to the master Miao of Kao-feng, who said this
to me: 'Let there be no intermission in your
4033
exercise during the twelve periods of the day.
Get up in the small hours of the morning and
seek your koan at once so that it will be held
all the time before you. When you feel tired
and sleepy, rise from your seat and walk the
floor, but even while walking do not let your
koan slip away from your mind, Whether you
are eating, or working, or engaging in
monastery affairs, never fail to keep your
koan before you. When this is done by day
and night, a state of oneness will prevail, and
later your mind will surely open to
enlightenment.' I then kept up my exercise
according to this advice, and surely enough I
finally achieved a state of oneness. On the
twentieth of March Yen gave me a sermon to
this effect: 'Brethren, when you feel too
drowsy after a long sitting on the cushion,
come down on the floor, have a run around
the hall, rinse your mouth, and wash your face
and eyes with cold water; after that resume
your sitting on the cushions. Keeping your
spinal column straight up like an outstanding
precipice, throw all your mental energy on the
koan. If you go on like this for seven days, I
can assure you of your coming to
enlightenment, for this is what happened to
me forty years ago.' I followed this advice and
found my exercise gaining more light and
strength than usual. On the second day I could
not close my eyelids even if I wanted to; on
the third day I felt as if I were walking in the
air; and on the fourth day all worldly affairs
ceased to bother me. That night I was leaning
against the railing for a while, and when I
examined myself I found that the field of
for the presence of the koan itself. I turned
around and sat on the cushion again, when all
of a sudden I felt as if my whole body from
head to foot were split like a skull; I felt as if I
were taken out of an abysmal depth and
thrown up into the air. My joy knew no
bounds! My experience was presented to
Yen, but it did not meet his full approval. He
advised me to go on with my exercise as
before. When I asked for further instruction,
among other things he gave me this: 'If you

really wish to attain the higher truth of
Buddhism, there is still something lacking in
your understanding, there ought to be a really
final stroke. Say to yourself, where do I lack
this finality?' I could not believe his words,
and yet there was a shadow of doubt lurking
in my mind. So I went on stolidly
(unemotionally) with my sitting meditation
every day as before for about six more
months. One day I had a headache and was
preparing a medicine when a monk known as
Chiao the Red-nosed asked me how I
understood the story of Prince Nata? Thus
asked, I remembered that I was once asked by
the senior monk Wu about the same story, but
failed to give him a reply. This remembrance
at once led to the solution. Later on, after Yen
had passed away. I went to Mung-shan, and
Shan asked, 'Where in the study of Zen do
you consider yourself to have reached its
consummation?' I did not know what to say.
Shan then told me exercise myself in
tranquillization so that all the dust of
worldliness might be thoroughly removed. But
whenever I entered his room and tried to say
a word he at once remarked, 'Something
lacking.' One day I began my sitting
meditation at four in the afternoon until four
in the morning, and through sheer power of
concentration I reached an exquisite state of
ecstasy. Coming out of it I saw the master and
told him about it, He then asked, 'What is your
original self?' I was about to speak when he
shut the door in my face. After this I exerted
myself more and more in sitting meditation
and was able to experience many exquisite
states of mind. Though I had to see my former
master pass away before I had penetrated into
the details of Zen, yet fortunately trought the
guidance of the present master I have been
led into deeper realizations. In truth, when
one is earnest and resolute enough,
realizations will come to one frequently and
there will be a stripping-off at each step
forward.
Mot hom, nhan luc nhn vao bai 'Tn Tam
Minh' cua Tam to ao Tn, toi oc thay cau
'Qui can ac ch, tuy chieu that tong.' Tr ve
4034
coi th c y ch, ch theo ben ngoai th mat
ban tong; the la them mot lan lot vo na. Ngai
Mong Sn bao: 'Tham thien cung nh mai dua
mot hat chau; cang dua cang sang, cang sang
th cang dua va cang lot nhng lp vo ben
ngoai; i nay ang gia hn mot hat chau .'
Nhng he toi muon thot len mot cau th ngai
lai noi ngay: 'Con thieu.' Mot hom ang tram
sau trong thien nh, cht ung en ch 'con
thieu' nay. Tat ca nhng phien trc xa kia
troi buoc than tam toi , tc th tieu tan het suot
tng khuc xng va tuy; giong nh thay mat
tri choi loi xuyen qua nhng am may tuyet
ong va bng sang, Toi khong kem che c,
nen nhay ngay xuong thien sang va chay en
gap ngai Mong Sn, nam lay tay ngai keu len:
'Nao, toi thieu cai g nao?' Ngai tat toi ba cai,
toi cung knh lay ngai. Ngai bao: 'Nay Thiet
Sn, bao nhieu nam gang sc ch v cai o,
en nay mi hieu c.'"One day when I
was looking at the 'Inscription' by the Third
Patriarch, in which I read, 'When one returns
to the root, the meaning is realized, but when
one follows only the appearance, the
substance is lost', then there was another
stripping-off. The master Shan said, 'The
study of Zen is like the polishing of a gem;
the more polished the brighter the gem, and
when it becomes thus brighter, let it still be
polished up. When there is the more stripping-
off of its outer coatings, this life of yours will
grow worth more than a gem.' But whenever I
attempted to utter a word, the master would at
once declare, 'Something lacking.' One day
when deeply absorbed in meditation, I came
across this 'something lacking'. All the bonds
that had until this time bound my mind and
body were dissolved at once, together with
every piece of my bones and their marrow. It
was like seeing the sun suddenly bursting
through the snow-laden clouds and brightly
shining. As I could not contain myself, I
jumped down at once from the seat, and
running to the master took hold of him,
exclaiming, 'Now, what am I lacking?' He
gave me three slaps and I bowed to him
profoundly. The master said, 'O T'ie-shan, for
many years you have exerted yourself for this

very thing. Today, at last, you have it.'"
Thiet Tac La: Ten cua mot v danh Ni x S T
vao the ky th V. Nam 433, Ni S hng dan 10 v
Ty Kheo Ni en Kien Khang, nay la vung Nam
Kinh, Trung Hoa e khai gii an tai chua Nam
Lam. Ni s thnh ai S Chung Khai (Tang Gia
Bat Ma, mot nha s An o en Nam Kinh khoang
nam 423 sau Tay Lch, en nam 433 th dch c
nam bo kinh; ve sau i hoang hoa ve pha Tay cua
Trung Quoc) en chu tr ai gii an truyen gii Hoa." Cho ap cua Nam Tuyen la dung lo mui cua
cho hn 300 ni chung Trung Hoa tho cu tuc gii
Name of a Simha famous nun who lived during
the fifth century. In 433, she came to Jian-k'ang,
present Nan-Ching, China to open the altar of the
law for Chinese nuns. She invited Great Master
Sanghavarman (Sanghavarman was an Indian
monk who arrived in Nanking in around 433 A.D.,
translated five works in 434 A.D., went westward
in 442) to come to chair a great altar of the law for
more than 300 Chinese nuns to receive complete
precepts.
Thiet Tac Th Niem: Secretly working concrete
mind is real wisdom. This is not only thought but
the practitioners real state of mind.
Thiet Tat Le: An iron thorny thrash or clubSee
Cong An Thiet Tat Le.
Thiet Te: Bien te cua cac v Thiet Luan Vng
The boundary of the Cakravalas.
Thiet Thanh: Thanh bang sat hay a ngucThe
iron city or the hell.
Thiet Thap: Thap bang satIron-stupa.
Thiet Thang: Mot danh hieu cua Ngai Ma Minh
Bo TatA title of Asvaghosa Bodhisattva.
Thiet Tho Khai Hoa: Cay sat tro hoaIron tree
opens into flowers (blossoms).
Thiet Thu: Iron treeCay satSee Thiet Thu
Khai Hoa.
Thiet Thu Khai Hoa: Iron tree blooms flowers
Cay sat khong hy vong n hoa ket trai c. Trong
Thien, thuat ng "Thiet Thu Khai Hoa" ch rang
khi thi en th cay sat cung tro hoa, hoac gia luc
co thi th cai g cung co the xay ra c. Theo th quite marvelous." Nan Ch'uan pointed to a flower
du th 40 cua Bch Nham Luc, mot hom, Luc
Hoan ai Phu cung noi chuyen vi Nam Tuyen.
Luc Hoan hoi: "Trieu Phap S noi 'Tri at cung
ta ong goc, van vat cung ta mot the' that la ky
quai?" Nam Tuyen ch hoa trc san keu ai phu,
noi: "Thi nhn thay goc hoa nay giong het nh
4035
mong." Qua cuoc van ap nay, chung ta thay Luc
Hoan kiem ang song trong hang quy v ro rang
hnh anh mot cai banh khong lam thoa man cn
oi. V vay, Nam Tuyen ch hoa trong vn e
mang Luc Hoan tr ve vi thc tai va biet rang
kinh ien th a co kinh s, luan ien th a co
luan s; khong phai viec cua nap Tan g. Neu hanh
gia tu Thien ngng ngay moi suy ngh va tr ve
vi chiec goi Thien cua mnh th "Thiet Thu Khai
Thien Tang, v kia a ra cho au, e pha hang o
kia. Ben ch cay hoa trc san, keu ai Phu noi:
"Thi nhn thay mot goc hoa nay giong het nh
mong." Nh dan ngi len en b cao muon
trng roi xo mot cai khien ho te chet. Neu ong xo
te tren at bang, cho en c Phat Di Lac ra i
cung chang lam cho ngi chet. Giong het nh
ngi ang mong muon tnh ma tnh khong c,
b ngi goi lien tnh. Neu Nam Tuyen con mat
chang chanh, quyet nh b ong ay boi ve roi. Xem
S noi thoai the ay thc la kho hieu. Neu la ngi
con mat nh ong linh hoat nghe c nh thng
v e ho. Neu la ke chet nghe c tr thanh thuoc
oc. Co nhan noi: "Neu tren s thay th ri tai
tam thng; neu nham di y can suy tnh do tm
th chang c." Nham au noi: "ay la ke song
cua ngi hng thng, ch hien bay trc mat
choc lat nh ien chp." ai y Nam Tuyen nh
the, co thu oan bat con te con cop, nh rong ran.
en trong ay phai t hoi mi c. au chang
nghe noi: "Mot con ng hng thng ngan
thanh chang truyen, hoc gia nhoc hnh nh kh bat
bong."An iron tree can never bloom flowers. In
Zen, the term "Iron tree blooms flowers" indicates
that when its time comes, even the iron tree
blossoms, or when its time comes, everything is
possible. According to example 40 of the Pi-Yen-
Lu, when the officer Lu Hsuan was talking with
Nan Ch'uan, he said, "Master of the Teachings
Chao sai, 'Heaven, earth, and I have the same
root; myriad things and I are one body.' This is
in the garden. He called to the officer and said,
"People these days see this flower as a dream."
Through this conversation, we see that Lu Hsuan
is making a living in a ghost cave for a picture of a
cake clearly cannot satisfy hunger. Therefore,
Nan Ch'uan points to a flower in the garden to

bring Lu Hsuan back to the reality and to know
that the scriptures have teachers of scriptures, the
treatises have teachers of treatises; it is no
business of a patch-robed monk. If Zen
practitioners can stop thinking and return to their
meditation cushion then an iron tree blooms with
flowers. Nan Ch'uan's way of answering used the
grip of a patchrobed monk to pull out the painful
spot for the other, and broke up his nest; he
pointed at a flower in the garden and called to the
officer, saying, "People these days see this flower
as though it were a dream." This is like leading
the man to the edge of a ten thousand fathom cliff
and giving him a push, causing his life to be cut
off. If you were pushed over on level ground,
even till Maitreya Buddha was born in the world,
you still would simply be unable to accomplish the
cutting off of life. It is also like a man in a dream;
though he wants to awaken, he cannot wake up;
called by another, he awakens. If Nan Ch'uan's
eyes were not true, he would certainly have been
befuddled by Lu Hsuan. See how he talks; yet
undeniably he is difficult to understand. If the
action of your eyes is alive, you will experience it
like the superb flavor of ghee; if you are dead,
you will hear it and turn it into poison. An Ancient
said, "If you see it in phenomena, you'll fall into
ordinary feelings; if you go to your intellect to
figure it out, after all you will seek without
finding." Yen T'ou said, "This is the livelihood of a
transcendent man; he just reveals the bit before
the eyes, just like a flash of lightning." Nan
Ch'uan's great meaning was like this; he has the
capability to capture rhinos and tigers, to judge
dragons and snakes. When you get here, you must
understand on your own: have you not heard it
said, "The single transcending road has not been
transmitted by a thousand sages; students toil over
forms like moneys grasping at reflections."
Thiet Thng Ca: Sasanka (skt)Theo Eitel
trong Trung Anh Phat Hoc T ien, Thiet Thng dumpling with an iron stuffing, the term indicates
Ca, quoc vng cua x Karnasuvarna, ngi a co Zen methods surpass words and meanings, so they
tnh huy hoai Bo e Tho thieng lieng. Ve sau ong are extremely difficult to examine and understand
b Siladitya sat haiAccording to Eitel in The
Dictionary of Chinese-English Buddhist Terms,
Sasanka, a king of Karnasuvarna, who tried to
destroy the sacred Bodhidruma. Later he was
destroyed by Siladitya.
4036
Thiet Tch Lng: Song lng bang sat, y noi s
quyet tam co gang trong viec tu hanhAn iron
back bone, the term indicates a determined
struggle in cultivation.
Thiet Toa: Iron lockChng ngai cua the gian
tr gay ra bi nhng phap hu lauThe
intellectual hindrance caused by conditioned
dharmas (dharmas with outflows)See Hu Lau
S Tri Chng.
Thiet Trat: So sach bang sat di am phu, dung
e ghi toi va cong cua moi ngiIron tablets in
hades, on which are recorded each persons
crimes and merits.
Thiet Tru: Tru satThe iron-pilar.
Thiet Tuan ao: See Thiet Tuan Ham.
Thiet Tuan Ham: A dumpling with an iron
stuffingBanh bao co nhan bang sat, y noi phap
nha Thien sieu viet ngon cu ngha ly, rat kho tham
cu va thong hieu. Theo Phap Dien Thien S Ng
Luc, Phap Dien Ngu To xuat gia nam 35 tuoi, ong
bat au hoc cac kinh ien Du Gia, nhng nhng
nghien cu nay khong lam cho ong hai long, ong
quay sang thien va gap nhng thay thien khac
nhau, nhng ong van khong hai long. Cuoi cung
ong gap c thien s Bach Van Thu oan va at
c giac ngo vao cai ngay ong nghe thay mnh
giai thch ve cong an "Vo" cho mot e t khac.
Ngay luc o, Phap Dien noi: "Luc o lao Tang
cung giong nh ngi can v mot cai banh bao co
nhn bang sat, vi ay u tram v." Ch bang vi
mot ch "Mu" th ca the gii tham dieu ay m ra,
va o chnh la cuoc song hang ngay cua hanh gia,
ca en nhng tnh tiet tam thng nhat, van m
nhuan Thien v. That vay, mot mat giac ngo la cai
g tam thng, vo ngha ly nhat i; nhng mat
khac, nhat la khi chung ta cha hieu, no ky b
khong g hn. Va noi cho cung, ngay ca cuoc song
thng ngay cua chung ta, ha chang phai ay
nhng ky quan, b mat va huyen b, ngoai tam
hieu biet cua tr oc con ngi hay sao?A
thoroughly. According to Records of the Words of
Zen Master Fa-Yan, Wu-tsu-Fa-yen (1024-1104)
became a monk at the age of thirty-five. he first
studied the sutras and writings of the Yogachara
school of Buddhism, but he was not satisfied;
 4037

however, by philosophical study, and turning to gi y, no la mot trai tim hay mot cai tam song
Zen, he sought out various masters. Finally he ben trong mot ca the. Theo cach tng trng,
stayed with Master Pai-Yun. He experienced ngi ta co the goi no la lc thiet yeu.Vital
enlightenment one day as he listened to Master force is another name for nature; it stands in most
Pai-Yun giving instruction to another student on cases for the ultimate constituent, or something
the koan of "Mu". Fa-Yan said, "At that very ultimate in the being of a thing or a person, or that
moment, this old monk is like a person who bites which is left after all that accidentally belongs to a
and breaks dumpling with an iron stuffing with thing is taken away from it. It may be questioned
hundred tastes." With just one word "Mu", the what is accidental and what is essential in the
whole wide and deeper world opens, and that is constitution of an individual object. Though it must
really Zen practitoiners' everyday life, even the not be conceived as an individual entity, like a
most trivial thing of it, grow loaded with the truths kernel or nucleus which is left when all the outer
of Zen. On the one hand, therefore, enlightenment casings are removed, or like a soul which escapes
is a most prosaic and matter-of-fact thing, but on from the body after death. Nature means
the other hand, when it is not understood it is something without which no existence is possible,
something of a mystery. But after all, is not life or thinkable as such. As its morphological
itself filled with wonders, mysteries, and construction suggests, it is a heart or mind which
unfathomabilities, far beyond our discursive lives within an individual. Figuratively, it may be
understanding? called vital force.
Thiet Vi: See Thiet Vi Sn. Thiet Yeu Cua Thien Quan: S Can Thiet Cua
Thiet Vi Sn: Cakravala (skt)Cakravada (skt) Thien QuanThe Necessity of MeditationTheo
Vimalasvabhava (skt)Adamantine Mountain ao Phat, ngoai muc tieu toi thng la giai thoat,
Iron Ring MountainMount SumeruSumeru ao nay con giup cho hanh gia co c cuoc song
MountainNui Thiet Vi hay nui sat bao quanh an lac va hanh phuc. e at c nhng muc tieu
the gii. Nui Tu Di la trung tam, ben ngoai co t nay, con ng duy nhat co the at c phai do
chau, bay nui va tam bienThe Iron Ring tr tue. Dau rang trau doi c hanh va tuan gi
Mountain, supposed to encircle the earth, forming gii luat cung rat can thiet, nhng muon at c
the periphery of a world. Mount Meru is the tr tue, hanh gia khong co con ng nao khac hn
centre and between it and the Iron Mountains are la phai thanh loc tam y qua thien nh. That vay,
four continents, seven metal-mountains and the thien nh mot mat giup ta gi gii, mat khac no
eight seas. giup chuan b cho tam tr cua chung ta nhn ung
Thiet Yeu Lc: NatureBan chatBan The s vat va at en tr hue dan en giai thoat. Trong
Tnh theBan tnhTnh tnhThiet yeu lc la thi c Phat con tai the, Ngai a thng nhac
ten khac cua ban tanh, no thng c dung e nh chung e t rang tam thc la nguon goc cua
ch cai nguyen ly toi hau cua s hien hu cua mot tat ca c hanh, tat ca nhng c tnh. Nh vay,
vat hay mot ngi hay cai ma no van con ton tai muon at c nhng c hanh nay, chung ta ch
cua mot vat khi ngi ta lay het tat ca nhng g can ren luyen tam y, v tam y la cha khoa thay
thuoc ve vat ay hay ngi ay i ma tanh ay van oi ban chat kinh nghiem cua chung ta. Chnh v
thuoc ve ngi ay hay vat ay mot cach bat ng vay ma ao Phat luon tap trung vao tam thc nh
ngi ta co the hoi ve cai ma no co tnh cach bat cha khoa e at en s chuyen bien ve cach con
ng va cai co tanh tat yeu trong s tao thanh mot ngi kinh nghiem cuoc song va cach con ngi
ca the rieng biet. Du khong nen hieu tanh nh la lien he vi ngi khac. c Phat a vach ra: a
mot thc the rieng le, nh mot hat nhan con lai t lau, tam cua con ngi b tham, san, si lam o
sau khi boc het cac lp vo ben ngoai, hay nh mot nhiem. Nhng bn nh tinh than lam cho chung
linh hon thoat khoi than xac sau khi chet. Tanh co sanh bat tnh; goi ra th tam c thanh sach.
ngha la cai ma neu khong co no th khong the co Loi song cua ngi Phat t la mot tien trnh tch
s hien hu nao ca, cung nh khong the nao tng cc thanh loc than, khau, y. o la t trau doi, t
tng ra no c. Nh cach cau tao t dang cua no phat trien va t thanh loc, e i en ket qua la t

mnh chng ngo. ieu nhan manh ay la ket qua
thc tien ch khong phai la s tranh luan triet hoc
hay ly luan tru tng. Do o nhu cau thc hanh
moi ngay mot t thien nh la can thiet. No cung
giong nh con ga mai ap trng, ch khong nh con
soc chay loanh quanh lan quan trong cai long. Nh
tren a noi, thien quan la mot tien trnh tron i.
Ca bi loi trong nc, nhng chung khong biet
chung ang bi trong nc. Tng phut, tng luc
chung ta ht th khong kh, nhng chung ta khong
y thc ieu nay. Chung ta ch y thc c khong
kh khi chung ta khong co no. Tng t nh vay,
chung ta luon nghe am thanh cua tieng thac nc,
gio thoi, ma ri, chim hot. Tat ca nhng th nay
la nhng bai thuyet phap tuyet vi va song ong.
Chung chnh la am thanh cua c Nh Lai ang
giang phap cho chung ta. Chung ta nghe nhieu bai
thuyet giang moi luc, nhng chung ta lam ng nh
iec. Neu chung ta that s ang song trong tnh
thc, bat c luc nao chung ta nghe, thay, ngi,
nem, xuc cham, chung ta se nhan biet va noi vi
chnh chung ta A, ay la mot bai giang tuyet
vi! Vao luc o, chung ta se thay rang khong co
kinh sach nao day chung ta hay hn cai kinh
nghiem vi thien nhien ma chung ta ang song
trong o. Cung nh chung ta phai th va phai an
moi ngay. Ca hai th th va an eu quan trong cho
i song, th thien quan cung the, v thien quan
khien cho i song cua chung ta c thang bang,
cung nh giup chung ta hieu c chnh mnh va
ban chat cuoc i. No cung cap mot nen mong
vng chac cho s dung hoa gia mnh va ngi,
cung nh gia mnh va vu tru. Nh vay thien quan
khong phai la van e tng ngay, tng tuan, tng
thang hay tng nam, ma la tron i. Neu chung ta
quyet tam tu tap mot cach manh me, th chac chac
chung ta se at c muc ch toi thng cua mnh
la thanh Phat, thanh tu tr tue vien man va vo
lng t bi. Co ba th can thiet toi thieu. Th
nhat la S Can Thiet cua Kinh ien. Co ngi
noi rang li noi khong can thiet, nhng tren thc te
li noi lai rat can thiet, v neu khong co li noi th
khong ai co the truyen at phng phap tu tap cho
ngi khac. Neu chung ta b troi buoc b i li noi
th chung ta khong the nao quay ve vi t tanh
c. Neu chung ta khong b li noi troi buoc,
khong sm th muon chung ta se c to ngo.
Trong nha Thien, khong co luat le nao cam can
4038
hanh gia oc sach hay kinh ien; tuy nhien, ban
nen oc vi mot cai tam buong bo moi suy ngh.
Neu ban oc vi cai tam buong bo moi suy ngh
th cac sach ve thien, kinh Phat va ngay ca kinh
Thanh eu la chan ly ca. Tuy nhien, hanh gia tu
thien nen luon nh rang kinh ien ch day li Phat
day, ch khong phai la tam Phat. Du chung ta co
quan triet bao nhieu kinh ien, chung ta van
khong at c s hieu biet ung an. Muc ch
cua tham thien la e lam tan chay khoi vong tng
nay. Cuoi cung con lai chan nga. Chung ta the
nhap vao canh gii cua vo nga. Va neu chung ta
khong dng lai o, neu chung ta khong ngh
tng hay chap trc ve canh gii nay, chung ta se
tiep tuc trong s tu tap cua mnh en khi chung ta
the nhap thanh mot vi Tuyet oi. Th nh la S
Can Thiet cua mot v Thay Gioi. Moi khi chung
ta hoc bat c th g, ieu quan trong la chung ta
phai tm mot ong thay gioi khi chung ta muon tu
tap thien quan. Nh nhng li khuyen bao cua v
thay ma chung ta co the at c ket qua nhanh
va i ung ng. Chung ta can mot v thay co u
t cach e ch dan cho mnh, v v thay se giup
mnh ieu chnh sai lam va hng dan mnh moi
khi gap tr ngai trong luc hanh thien. Ch co v
thay mi co the biet c mc o tien bo cua
mnh e ieu chnh va hng dan trong nhng luc
can thiet. Neu chung ta khong tm ra c mot v
thay, chung ta co the nh vao sach v, nhng
khong cuon sach nao co the hoan toan thay the v
tr cua ong thay c. Chung ta co the at c
mot so tien bo khi oc ky li ch dan va thc hanh
ung theo nhng ieu ay, nhng chung ta can phai
thng xuyen trao oi y kien va thao luan vi thay
mi co the at c ket qua tot c. Th ba la
S Can Thiet cua Cac Khoa Thien Tap. Khoa
thien tap cho chung ta c hoi thc tap thien quan
sau hn nh s ho tr cua hoan canh chung quanh.
Moi viec mnh lam trong khoa thien eu la e
muc hanh thien ca. Ngay tu tap thien quan trong
khoa thien se la thc tap lien tuc gia toa thien va
i kinh hanh; en em th co cac buoi thuyet giang
hay cac buoi tham van vi mot v thay. Moi hoat
ong trong khoa thien se khien s thc tap lien tuc
tien trien tot ep. S im lang tuyet oi c tuan
gi trong suot khoa thien. Khoa thien co the keo
dai mot ngay, mot cuoi tuan, mot tuan, hay lau
hn. S thc tap lien tuc trong khoa thien giup cho

tam an tru va tnh lang. V s tru tam rat can thiet hear many sermons, all the time, but we are deaf
cho viec phat sanh tr hue, nen khoa thien la c
hoi tot co the giup chung ta thay c thc tng whenever we heard, saw, smelled, tasted,
cua ch phapAccording to Buddhism, besides
the goal of emancipation, this religion also helps
practitioners achieve the goal of peace and
happiness. To obtain these goals, the only way
that can be achieved is through wisdom. Even
though the practice for good conduct and
observance of moral rules are also necessary, but
in order to achieve wisdom, practictioners have no
other choices but developing the mind through
meditation. In fact, on the one hang, meditation
serves as a safeguard of our practice of morality,
and on the other hand, it helps prepare the mind to
see things as they really are and to obtain wisdom
which will open the door to freedom. During the
time of the Buddha, He always reminded His
disciples that the mind is the source of all virtues
and qualities. Thus, in order to attain these virtues,
the only thing we need to do is to discipline our
minds, for mind is the key to changing the nature
of our experience. Thats why Buddhism always
focuses upon the mind as the key to achieving a
change in the way human beings experience life,
and in the way human beings relate to other
people. The Buddha pointed out: For a long time
has mans mind been defiledby greed, hatred and
delusion. Mental defilements make beings
impure; mental cleansing purifies them. The
Buddhist way of life is an intense process of
cleansing ones action, speech, and thought. It is
self-development and self-purification resulting in
self-realization. The emphasis is on practical
results and not on philosophical speculation or
logical abstraction. Hence the need to practice
daily a little meditation. To behave like the hen on
her eggs, and not behaving like the squirrel in the
revolving cage. As mentioned above, meditation
is a lifetime process. Fish swim in the water, but
they dont know they are in water. Every minute,
every moment we breathe in air, but we do it
unconsciously. We would only be conscious of air
only if we were without it. In the same way, we
are always hearing the sounds of water falls, wind,
rain, bird-singing, and so forth. All these sounds
are wonderful and lively sermons. They are the
voice of the Buddha himself preaching to us. We
4039
to them. If we were really alive in mindfulness,
touched, we would say to ourselves Ah, this is a
fine sermon! At that time, we would see that
there is no scripture that teaches so well as this
experience with nature. Just as we breathe and eat
every day. Both breathing and eating are
important for life, and so is meditation, for
meditation keeps our life in balance and helps us
understand ourselves and the nature of life. It
provides a secure foundation for harmony
between ourselves and others, and between
ourselves and the universe. So meditation is not a
matter of days, weeks, months, or years, but of a
whole lifetime. When we have a strong
determination in practice, there is no doubt that
we will reach our final goal, the state of
Buddhahood, the realization of perfect wisdom
and infinite compassion. There are three minimum
requirements. The first requirement is the
Necessities of Buddhist Sutras. Some one says
words are not necessary, but in reality, they are
very necessary because without words no one can
transfer methods of cultivation to anyone else. If
we are attached to words, we cannot return to our
true self. If we are not attached to words, sooner
or later we will attain enlightenment. In Zen, there
is no rule to prohibit Zen practitioners to read
books and sutras; however, you should read with a
mind that has cut off all thinking. If you read with
a mind that has cut off all thinking, then Zen
books, sutras, and even Bibles are all the truth.
However, Zen practitioners should always
remember that sutras are only the Buddhas
words. They are not Buddhas mind. No matter
how many sutras we have mastered, we still have
not attained true understanding. The purpose of
Zen meditation is to dissolve this thought-mass.
What is finally left is the real self. We enter into
the world of the selfless, And if we do not stop
there, if we do not think about this realm or cling
to it, we will continue in our practice until we
become one with the Absolute. The second
requirement is the Necessity of a Good Zen
Master. Whenever you learn a new skill, we need
to have a good teacher. It is important that we
need a good master when we want to practice
 4040

meditation. With the advice of a teacher, we learn phan biet, y noi phap nha Thien dau sieu viet
quicker and we cannot go wrong. We need a ngon cu ngha ly, rat kho tham cu va thong hieu;
teacher who is competent to give instructions, tuy nhien, hanh gia trc het phai thong qua ngon
correct our mistakes, and give guidance when we ng ma tham cu roi mi tu tapThe term
have trouble in the course of meditation. Only the indicates Zen methods surpass words and
teacher can tell, and so at such a time he or she is meanings, so they are extremely difficult to
indispensable. If we cannot find a teacher, we examine and understand thoroughly; however,
may rely on books, although no book can entirely practitioners must first utilize words to examine
take the place of a teacher. We may be able to do them before cultivating.
fairly well by reading the instructions and Thiet Gii: Jihvadhatu (skt)Tongue element.
following them carefully. But even then, we may Thiet Hien ai S (1686-1734): Sua-SenThiet
have need for discussion with a teacher Hien ai S t la T Te, hieu la Tnh Am, con
occasionally. The third requirement is the nha ho Thi at Thng Thuc. Ngai song vao
Necessity of Meditation Retreats. A meditation i nha ThanhGreat Master Sua-Sen, the
retreat provides an opportunity to deepen Eleventh Patriarch of Chinese Pureland
meditation practice in a supportive environment Buddhism. His self-given name was T-Te and he
with the guidance of a experienced teacher. was also known as Hsing-An. He was a son of the
Everything we do at a retreat becomes the object Thi Family of the Thng-Thuc region. He lived
of meditation. A retreat day consists of alternate during the Ching Dynasty.
periods of sitting and walking meditation, a nightly Thiet Kien Lieu Triet Thien S (1702-1764):
lecture and personal interviews with the teacher. Ten cua mot v Thien s Viet Nam, phap he th
Continuity of practice is developed by bringing 35, thuoc tong Lam Te vao the ky th XVIII. Hau
mindfulness to all other activities throughout the nh ca i S hoang hoa Bnh nh, mien Trung
day as well. Noble silence is observed during the Viet NamName of a Vietnamese Zen master, of
retreat. Retreats can last for one day, a weekend, the 35th lineage of the Lin-chi Sect, in the
a week or longer. The intensive practice of a eighteenth century. He spread the Zen teachings
retreat is very beneficial for developing good in Binhdinh Province, Central Vietnam, most of
concentration and quieting the mind. Since his life.
concentration is essential for penetrative wisdom Thiet Nhap: Tongue entrance.
to arise, a meditation retreat gives us the best Thiet Te Ngha: Thiet te ngha, v biet ro rot rao
possible opportunity to be able to experience for chn thiet ngha cua phap toi thng. ay la mot
ourselves the true nature of reality. trong mi ngha cua ch ai Bo Tat (theo Kinh
Thiet Bat Lan: Tongue unconsumedSee Bat Hoa Nghiem, Pham 38), ch Bo tat an tru trong
Lan Thiet. phap nay thi c nht thiet tr vo thng
Thiet Can: Jihvendriya (skt)The organ of nghaPrinciple of the limit of reality, realizing
tasteay la mot trong sau giac quan hay sau ultimate truth. This one of the ten kinds of
cho e nhan bietThis is one of the six senses on principle of Great Enlightening Beings.
which one relies or from which knowledge is Enlightening Beings who abide by these can attain
received. the supreme principle of omniscienceSee Mi
Thiet Dinh Chanh Hien Thien S (1712-1796): Ngha Cua Ch ai Bo Tat.
Ten cua mot v Thien s Viet Nam, phap he th Thiet Thanh Lieu at Thien S (1759-1823):
35, thuoc tong Lam Te vao the ky th XVIII. Hau Ten cua mot v Thien s Viet Nam, phap he th
nh ca i S hoang hoa mien Trung Viet 35, thuoc tong Lam Te vao the ky th XVIII. Hau
NamName of a Vietnamese Zen master, of the nh ca i S hoang hoa mien Nam Viet Nam
35th lineage of the Lin-chi Sect, in the eighteenth Name of a Vietnamese Zen master, of the 35th
century. He spread the Zen teachings in Central lineage of the Lin-chi Sect, in the eighteenth
Vietnam most of his life. century. He spread the Zen teachings in South
Thiet au Thng Thu Bien: Tren au li ma Vietnam most of his lifeSee Lieu at Thiet

Thanh Thien S.
Thiet Thoai Tanh Tng Thien S (1741-1817):
Ten cua mot v Thien s Viet Nam, phap he th
35, thuoc tong Lam Te vao the ky th XVIII. Hau
nh ca i S hoang hoa mien Nam Viet Nam
Name of a Vietnamese Zen master, of the 35th
lineage of the Lin-chi Sect, in the eighteenth
century. He spread the Zen teachings in South
Vietnam most of his life.
Thiet Thc: Jihva-vijnana (skt)Thiet thc phat
sinh lien khi thiet can tiep xuc vi mot v nao o,
luc ay chung ta mi kinh qua phan biet gia v nay
vi v khac, cung t o duc vong khi sinhTaste
consciousnessTongue consciousness
perceptionGustatory consciousnessThe
tongue consciousness develops immediately
through the dominant condition of the tongue
when the tongue faculty focuses on a certain taste.
At that very moment, we experience and
distinguish between tastes and desire arisesSee
Luc Thc and Bat Thc.
Thiet Thc Gii: Jivhavinnanadhatu (p)The
tongue-consciousness element.
Thiet Tnh: Tnh khi len t thiet can hay li
Emotions arising from the tongue.
Thiet Tng: Pahuta-jihva (p)Prabhutatanu-
jihvata (skt)Tng li rong dai cua c Phat,
mot trong ba mi hai hao tng cua Ngai (y noi
khong noi doi)The broad, long tongue of a
Buddha, one of the thirty-two physical signs.
Thiet Tng: Tng xuat sanh t s nem v cua
liPerception produced by tongue.
Thiet Uan: Jivha-skandha (skt)Tasting skandha.
Thiet V X: Jihva-rasa (skt)Place of the
tongue and taste.
Thiet Xuc: Tongue-contactSee Luc Xuc Than.
Thiet Xuc S Sanh Tho: Cam tho da tren s
nem cua liFeeling based on tongue-contact.
Thieu: 1) Hoa Thieu: To cremate; 2) Thieu ot:
To burn.
Thieu Chch a Nguc: See Thieu Cu a Nguc.
Thieu Cu a Nguc: Tapana (skt)Tarana
(skt)a nguc ot nong, mot trong bat ai nhiet
a ngucThe burning, blistering hell, one of the
eight great hot hellsSee Viem Nhiet a Nguc.
Thieu Huy: To destroy completely by fireTo
burn down.
Thieu Hng: ot hng cung Phat, mot trong
4041
nam loai cung dngTo burn incense, one of the
five kinds of offering.
Thieu Hng Th Gia: V th gia trong coi viec
ot hng cung Phat trong cac buoi thng ng,
tieu tham, pho thuyet, hay tung niem va kiem luon
viec ghi chep phap ng cua v tru trAn
attendant who is responsible to burn incense in
some events, i.e., informal short dharma talks,
general day-to-day lectures, sutra-recitations; he
is also recording the abbot's lectures.
Thieu Lan T: Rebirth in hellsTai sanh ni a
nguc, chung sanh phai luon chu kho au. ay la
mot trong tam ieu kien hay hoan canh kho gap
or Phat phap, hay tam cho chng nan, mot khi sanh
vao th chang co the tu hoc cho thanh ao c
Rebirth in hells where beings undergo sufferings
at all times. This is one of the eight conditions or
circumstances in which it is difficult to see a
Buddha or hear his dharma; or eight special types
of adversities that prevent the practice of the
Dharma.
Thieu Tong: Hoa TangNgi chet em thieu,
con lai tro cot em chonCremation, the relics
being buried.
Thieu Tng: Quan tro con lai (vidagdhakas (skt).
Tng xng tieu muc theo thi gian, nay ch con
tr lai mot nhum tro, mot trong cu tng quan
nham giup hanh gia thoat ly chap trc ve than
To contemplate on the bones reduced to ashes,
one of the nine types of meditation on corpse
which helps free us from attachment to the human
bodySee Cu Tng Quan.
Thieu: To wantTo lackTo be short of
somethingDeficiencyLackTo owe.
Thieu Khang ai S (?-805): Shao-KangThieu
Khang ai S la Lien Tong Ngu To. Ngai ho
Chau, ngi i nha ng, que vung Tien o
thuoc x Tan Van. T buoi s sinh, ngai lang im
khong noi. Nam len bay tuoi, nhan le trai hoi, ngai
theo me vao chua le Phat. Ba ch Phat hoi ua
cung ngai rang, Con co biet o la ai chang?
Ngai bong nhien ng tieng ap rang: o la c
Bon S Thch Ca Mau Ni The Ton. Biet con co
duyen lanh oi vi Phat phap, song than ngai lien
cho phep ngai xuat gia. Ngai can c va tr hue rat
linh man, sau khi xuat gia en nam 15 tuoi, ngai
a thong suot nam bo kinh ien. Nien hieu Trinh
Nguyen nguyen nien (nam au), ai s en vieng

chua Bach Ma tai Lac Dng. Thay cho e kinh
sach trong ai ien phong anh quang minh, ngai
lai tm xem th thay quang minh ay phat xuat t
ni tap van Tay Phng Hoa ao cua Hoa Thng
Thien ao, ngai lien quy xuong khan rang: Neu
toi co nhan duyen vi Tnh o, xin nguyen cho
tap van nay phong quang minh them mot lan na.
Ngai va dt li nguyen th anh sang lai cang
chieu ra rc r, trong ay co an hien hnh dang cac
hoa Bo Tat. Ngai chap tay noi: Kiep a co the
mon, nguyen nay the khong di oi. Nhan o ai
s en Trng An, chiem le di tng cua Hoa
Thng Thien ao. ang khi le, tng cua Nh To
bong bay len cao, bao vi ngai rang: Ong nen y
theo li day cua ta ma pho o chung sanh, ngay
kia cong qua ac thanh, se c sanh ve Cc
Lac. Sau o ngai i ngang qua mien Giang Lang,
bong gap mot s cu bao rang: Ong muon hoang
hoa, nen sang qua x Tan nh, c duyen tai ni
o. Noi xong s cu bien mat. Sau thi gian ay,
ai s en Tan nh. Thay ngi x nay cha biet
niem Phat la g ca, ngai mi dung phng tien.
Ban s ngai quyen tien dan du tre con niem Phat.
Neu a nao niem c mot cau th ngai thng
cho mot ong tien. Nh the hn mot nam sau,
khong can thng tien na ma chung cung t
niem. Ve sau quen lan, luc gap ai s, du trong
nha hay ngoai ng, chung cung van c niem
Phat. T o nam, n, gia, tre, bat c ai he gap ngai
eu niem: A Di a Phat. Nh o dan chung
trong vung lan lt phat tam th cung va niem
Phat rat nhieu. Thay c duyen a co phan thanh
thuc, ai s mi thanh lap Tnh o ao Trang O
Long, xay an tam cap. C en ngay trai, vai ba
ngan thien nam tn n eu hop lai o e niem
Phat, nghe phap. Moi khi thang toa, ngai chap tay
niem Phat to tieng th ai chung di eu xng
niem hoa theo. Co luc ai s xng mot cau Phat
hieu, hoi chung thay co mot c Phat t trong
mieng ngai bay ra. Niem en mi cau, tram cau,
ngan cau eu co mi, tram, ngan v Phat bay ra,
lien tiep nh xau chuoi. ai s bao: Qu v a
c thay Phat, chac chan eu se c vang
sanh. Moi ngi nghe ngai noi nh vay eu co
cam niem vui mng, an ui. Nam Trinh Nguyen th
21, vao thang mi, ai s hop chung e t Tang
Tuc en dan bao rang: Cac v nen phat tam chan
la coi Ta Ba ac trc, khi long a thch mien
4042
Tnh o an vui ma co gang tu hanh tinh tan. Gi
phut nay ai thay c quang minh cua ta th ke ay
mi that la hang e t cua ta. Noi xong, ngai
phong ra vai tia sang la, ep, dai, roi ngoi yen
lang ma thoat hoa. ai chung xay thap th ngai
ai Nham, ton hieu cua ngai la ai Nham Phap
SShao-Kang was the Fifth Patriarch of
Pureland Buddhism. His familys name was Chau.
He was from Tien-Do Mountain of the Tan-Van
region, lived during the Tang Dynasty. He
remained mute from birth until he turned seven.
Then during the celebation of Buddhist Memorial
Day, he followed his mother to the temple to
prostrate to Buddha. His mother pointed at the
Buddha's statue and playfully asked him: "Do you
know who that is?" He unexpectedly spoke for the
first time: That is the statue of Sakyamuni
Buddha. Knowing their son had a great destined
connection with the Buddha-Dharma, his parents
immediately allowed him to leave home to join
the order. His intelligence and wisdom were
extraordinary. After becoming a Bhiksu at the age
of fifteen, he had completely understood and
deeply penetrated the hidden meanings of the five
collections of sutras. In the first year of the Trinh
Nguyen reign period, he visited White Horse
Temple at Luo-Yang. Seeing lights radiating from
the collection of sutras kept in the prayer hall, he
investigated and saw the source of light came
from the written text, Propagation of the Western
Purelands Teachings written by the Great
Venerable Master Shen-Tao; he immediately
knelt down and prayed: If I have a special
destiny with Pureland Buddhism, I ask for this
book to emit light once more. As soon as he
finished his prayer, the luminous light from within
the book became even brighter, clearer, and shone
further; within it were appearances of various
transformation Bodhisattvas. He put his palms
together and said: A rock kalpa will wear down
and come to pass, but this vow is unchanging and
unwavering. For this reason, he came to the
Imperial Capital Chang-An to pay homage and to
prostrate to the statue of the Great Venerable
Master Shen-Tao sculptured by those before him.
As he was in the process of prostrating himself,
the statue of the Second Patriarch suddenly flew
straight into the air, and spoke: You should
 4043
follow according to what I taught to help and
guide sentient beings everywhere; one day when
the fruit of your accomplishments ripens, you shall
gain rebirth to the Ultimate Bliss World.
Thereafter, when he passed by the Jiang-Lang
region, he encountered unexpectedly an elderly
woman; she told him: If you want to prostrate
Buddhism, go to Tsin-Ting region; you are
destined for that area. Finished speaking, the
elderly woman disappeared. Following this
advice, he came to Tsin-Ting region. When he
saw the local residents did not know what it meant
to practice Buddha Recitation, he began making
applications of a skillful means. In the beginning,
he would bribe the children to recite Buddhas
name. Whoever recited the Buddhas name one
time, he would give that child one coin. He
continued this practice, and over a year later, even
if he did not give them money, the children
continued to practice Buddha Recitation on their
own. This practice became a natural habit, and
eventually whenever seeing him, whether they
were inside their houses or out playing on the
streets, they continued to practice Buddha
Recitation. From that time on, men, women,
children, young, and old, no matter who they
were, as soon as they saw him, they would put
their hands together to recite respectfully
Amitabha Buddha. Through his skillful means of
transformation, gradually, many residents from the
area began worshiping and practicing Buddha
Recitation. Seeing the time was right, he
established a Pureland Congregation at Ou-Lung
Mountain, which was built three steps above the
ground. Each time a vegeterian day came, several
thousand good men and faithful women assembled
there to pratice Buddha Recitation and to listen to
the Dharma. Each time getting on the throne to
preach the Dharma, he would loudly recite
Buddhas name and then the great assembly
would harmoniously follow him. Sometimes when
he recited Buddha name, with each recitation, the
assembly would witness a Buddha soaring out of
his mouth. If he recited ten, hundred, or thousand
recitations, there would be ten, hundred, or
thousand Buddhas soaring out of his mouth,
continuously like counting prayer beads. The
Great Master then taught: "Now that all of you
have witnessed Buddha, you are guaranteed to
gain rebirth. Upon hearing him say this, everyone
felt contented and satisfied. In October of the
twenty first year of Trinh Nguyen reign period, the
Great Master gathered all his disciples, ordained
and lay, and instructed them: Everyone must
develop the mind to be tired of this Saha World of
evils and turbidities, begin yearning for the
blissful existence of the Pureland in order to
cultivate with vigor and diligence. At this moment,
if anyone is able to see my aura then such an
individual is truly a disciple of mine. After he
spoke, several long, unique and beautiful beams
of light from the Great Masters body shone and
then he sat there silently to gain rebirth. The great
assembly built a pagoda to worship the Great
Master at Dai-Nham. They honored him with the
title: Dai-Nham Dharma Master.
Thieu Lam: See Thieu Lam T.
Thieu Lam Dien Bch: See Bch Quan (2).
Thieu Lam Lanh Toa: See Bch Quan (2).
Thieu Lam Phong: Phong cach Thien cua Thieu
LamZen style of Shao LinSee Bo e at
Ma.
Thieu Lam Trc Ch: Thien phap "Trc ch nhan
tam, kien tanh thanh Phat"Zen method of "Point
directly to the mind to see your own nature and
reach Buddhahood"See Bo e at Ma.
Thieu Lam T: Shorin-ji (jap)Shao-Lin-Ji
Shao-Lin-SzuShao Lin MonasteryChua Thieu
LamThieu Lam T, mot trong nhng ai t vien
Trung Quoc, toa lac tren nui Tung Sn, thuoc
huyen ang Phong, tnh Ho Nam, c xay vao
nam 477, di thi hoang e Hieu Van thuoc trieu
ai Bac Nguy. Mot nha s ngi Thien Truc ten
Bo e Lu Chi a song tai ay va ngai a dch
nhieu kinh ien sang tieng Trung Hoa. Theo
truyen thuyet ve Thien tong, to Bo e at Ma sau
khi ti Trung Hoa a quyet nh i en Thieu Lam
va ngoi dien bch trong 9 nam cho en khi Hue
Kha en gap va thuyet phuc c ngai day ao.
Tuy nhien, ngay nay, rat nhieu ngi, ac biet la
nhng ngi trong vung ong A, thng gan cho
chua Thieu Lam vi viec luyen tap cong phu, mot
hnh thc cua kh cong, thng c hieu lam nh
la mot th vo, ch that ra o la mot phng phap
va ren luyen tam linh va thc hanh ni the
chatOne of the great monasteries in China,
 4044

located on Mount Sung, in Teng-Feng district, ra ch Viet. Nhng tac pham cua ong bao gom bo
Hunan province, built in 477 by Emperor Hsiao- T ien Viet Nam va Phat Hoc Cng Yeu.
Wen of the Northern Wei dynasty. The Indian Ngoai ra ong cung dch bo sach Phat giao va kinh
monk named Bodhiruci lived at this monastery at ien nh sau: 1) "V Sao Toi Tin Phat", 2) Kinh Le
the beginning of the sixth century and he Sau Phng, 3) Kinh Di a, 4) Kinh Di Giao, 5)
translated numerous sutras into Chinese. Kinh T Thap Nh ChngName of a
According to Chan Tradition, after Bodhidharma Vietnamese Buddhist scholar in the twentieth
arrived in China, he decided that the country was century. He was fluently in Chinese, English and
not yet ready for his teachings, and so he went to French, so after a long time of studying Buddhist
Shao-Lin, where he meditated facing a wall for sutras, he translated and composed a lot of
nine years until his eventual disciple Hui-Ko Buddhist books. His works include a Dictionary (in
convinced him to accept him as a student. Vietnamese), The core (kernel) of Buddhist
However, today many people, especially people Teachings, and Buddhist Sects, and so on.
from East Asia, usually associate the Shao-Lin Besides, he also translated into Vietnamese the
Monastery with the practice of kung-fu, a form of following Buddhist books and sutras: 1) Why I
chi-kung, that is often misunderstood as a combat Believe in Buddhism? 2) Worship in the Six
sport though it was originally a form of both Directions Sutra. 3) Amitabha Sutra. 4) The sutra
spiritual and physical training. on the last instructions of the Buddha. 5)
Thieu Lam Vo (Vu) Nghe: Shao-Lin Wu-IMot Dvachatvarimshat-khanda-Sutra (Sutra in Forty-
v Tang tng la au bep cua chua Thieu Lam, a Two Sections).
c coi nh la ngi ch dung gay ba thc ma Thieu Dng Hau: Ten cua mot v c s Phat giao
dep tan c loan Hoang Can (Khan Vang); ten Viet Nam vao the ky th XVIII. Ong la anh trai
ngai c at cho trng phai vo Thieu Lam, ma th ba cua Chua Nguyen Phuc ChuName of a
ve sau nay co 13 v co cong giup nha ng dep Vietnamese lay person in the eighteenth century.
loan Vng The SungShao-Lin Wu-I, a cook of He was the third elder brother of Lord Nguyen
the Shao-Lin monastery, who is said single- Phuc Chu.
handed to have driven off the Yellow Turban Thieu Quang: Beautiful light of spring time.
rebels with three-foot staff, and who was Thieu Thac Nga Sn Thien S (1727-1797):
posthumously rewarded with the rank of Gasan-jo-seki (jap)Nga Sn Thieu Thac, ten
general; a school of adepts of the quarter-staff cua mot Thien s Nhat Ban vao the ky th
was called after him, of whom thirteen were far- XVIIIName of a Japanese Zen monk in the
famed. eighteenth century.
Thieu That: Ten cua ngon nui chua Thieu Lam * Thien s Nga Sn Thieu Thac i hanh cc t
Name of a mountain where Shao-Lin monastery is khi mi len mi sau tuoi. Gia nhap mot ao
locatedSee Thieu Lam T. trang Thien, va a c thc ngo ch trong
Thieu That n Truyen: Thien phap cua To Bo chn mi ngay no lc thien nh. Sau o,
e at MaZen methods taught by the first thien s Nga Sn Thieu Thac i t thay nay
Patriarch BodhidharmaSee Bo e at Ma. en thay khac, tham hoc vi hn ba chuc v
Thieu That Gia Phong: S truyen tha Thien Thien s trong nhieu nam lien. Nga Sn
phapTransmission of Zen traditions. Thieu Thac van khong tm c mot bac thay
Thieu That Tam An: Thien phap tam truyen va y mnh, v the ong quay tr ve vi v thay
tamZen methods of mind-to-mind transmission. au tien la thien s Nguyen Tn. Sau khi an
Thieu T Bi: Lack of compassion. chng cho Nga Sn Thieu Thac, Nguyen Tn
Thieu Chu (1902-1954): Ten cua mot v hoc gia khuyen Thieu Thac ng nen tm kiem ben
Phat giao Viet Nam vao the ky th XX. Ong rat ngoai na. Luc ay, Thieu Thac cung tin rang
gioi ch Han, Anh, va Phap, chnh v the ma sau mnh a lau thong thien phapGasan went
mot thi gian nghien cu Phat giao, ong a phien traveling when he was only sixteen years old.
dch rat nhieu kinh ien t ch Han, Phap va Anh Entering a Zen cloister, in ninety days of
 4045

intense work he attained some insight. After "Qua la o lang bam, dam en trc mat ta
that, he went from teacher to teacher, th ra nhng li le thoi tha nh the nay?" Va
studying with more than thirty Zen masters in Bach An nem Nga Sn ra ngoai. Sau ba lan b
many years. None of them could do anything Bach An nem ra ngoai, Nga Sn van khong t
for him, so he returned to his original teacher bo y nh. Nga Sn van ngh rang mnh a
Gessen. Gessen recognized young Gasan's that s giac ngo, ch v Bach An co tnh khong
mastery and suggested that he give up chu an chng cho mnh ma thoi. Vao em
wandering. At that time, Gasan himself also chot cua phap hoi, Nga Sn t ngh: "Bach An
believed that he had mastered Zen. that s la mot thien s v ai nhat ng thi,
* Vao luc o, thnh thoang Nga Sn Thieu Thac khong the nao vo c ma ong phu nhan va
cung ghe qua ao trang Thien cua thien s khong chu an chng cho mnh mot cach quyet
Bach An, nhng lai khong co y muon gap v liet nh the. Han la Bach An phai co ly cua
thien s nay. Tuy vay, ngay no Nga Sn ong ta." Luc bay gi Nga Sn mi i en ta
Thieu Thac tham ngh: "Trong so cac v thien loi vi Bach An, va thanh tam cau phap. Bach
s ma mnh a tng gap tren khap nc Nhat, An noi: "Ong cha thc s chng ngo. Ong se
khong co v nao co the ch ra cho mnh them suot i mang ben mnh mot lp da Thien gia.
ieu g. Bach An la ngi duy nhat ma mnh Cho dau ong co the kheo bien giai ly Thien,
cha biet phng phap hanh thien cua ong ta." nhng ieu nay se khong giup ch g cho ong
Y ngh nay a gay cam hng cho Nga Sn khi ng trc b me sanh t. Neu ong muon
Thieu Thac tm en gap mat thien s Bach triet ngo hoan man, ong phai nghe cho c
An. Nga Sn bach vi thay mnh la Nguyen am thanh cua tieng vo cua mot ban tay"
Tn. Nguyen Tn noi: "Tai sao con can thiet Another year passed, when Gasan happened
phai i tm gap Bach An?" Nga Sn thay thay to hear that Hakuin had been invited to
mnh co ly, nen quyet nh lai vi thay lecture on the classic "The Blue Cliff Record"
Now it happened that Gasan had passed by in Edo, the capital city. Now he thought, "As
Zen master Hakuin's school from time to time, long as I haven't seen that old teacher, I am
but he had no desire to meet the famous not really a Zen man." Even though Gessen
teacher. One day, however, he reflected, "Of tried to stop him again, now Gasan was
the many teachers all over the land I have determined to go. He traveled straight to Edo
seen, not one could point out anything to me. to meet the great master Hakuin. When Gasan
Hakuin is the only one whose methods I do had presented his understanding, Hakuin
not know." This thought inspired in Gasan the hollered, "What charlatan have you come
desire to meet Hakuin. He told Gessen of his from to foul me with so much bad breath?"
intention. Gessen said, "Why should you And Hakuin tossed Gasan out. But Gasan
necessarily meet Hakuin?" Gasan again didn't give up. After being thrown out three
thought he was right and stayed where he times, he still thought he was really
was. enlightened and that Hakuin was just trying to
* Mot nam tri troi qua, khi Nga Sn bat cht break him down on purpose. Then one night
nghe tin Bach An a c thnh en kinh o as the lecture series was about to end, Gasan
Edo e thuyet giang ve chu e "Bch Nham reflected, "It is in fact true that Hakuin is the
Luc." Nga Sn lai khi len y ngh "Chng nao greatest teacher in the land. Why would he
ma mnh cha gap mat v thien s danh tieng reject people arbitrarily? He must have a
ay, mnh cha xng ang lam mot thien gia point." Now Gasan went to apologize to
that thu." Mac dau Nguyen Tn lai can ngan, Hakuin for being rude, and sincerely asked
nhng Nga Sn Thieu Thac quyet tam len for some instruction. Hakuin said, "You are
ng tm gap ai s Bach An. Khi Nga Sn immature. You'll pass your whole lifetime
Thieu Thac trnh bay cho s ngo cua mnh, carrying a bellyskin of Zen around. Even if
thien s Bach An quat uoi ong ra ngoai, you can speak glibly, that won't empower you
 4046

when you reach the shore of life and death. If his clear and thoroughgoing insight into the
you want to make your everyday life complex koans of the ancients. I do not value
intensely satisfying, you must hear the sound his fluent explanations or his fearless
of one hand clapping." expositions. I do not value the number of his
* Sau nay, thien s Nga Sn thng noi vi e followers. I only value the fact that whereas
t cua mnh: "Ta a danh hn hai mi nam all the other Zen teachers in the land could do
hanh cc, tham van vi hn ba mi v ton nothing with me, by means of his harsh
s, khong ai trong ho co the oi au vi ta ca. measures Hakuin managed to bring me to an
Cuoi cung, ta gap lao s Bach An va a b impasse, finally enabling me to finish the
ong tong co ra ngoai en ba lan lien tiep, ta Great Work. Obviously, this work is not at all
mi nhan ra rang kha nang bien giai bay lau easy. However, I followed Hakuin for only
cua mnh ch la vo dung ma thoi. Ke t o, ta four years, when he was so old that he was
tr thanh mot e t thuan thanh cua ngai. Vao sometimes too tired for interviews. As a
thi iem o, ngoai lao s Bach An ra, khong result, I called on master Torei and learned
ai co the khien ta phai cui au ngam mieng the highest teachings from him. If Torei hadn't
c. Ta khong ke ve ao hanh cao vi va been there, I would never have been able to
danh tieng lay lng cua lao s; khong ke en work out the last details."
cong phu tham chng; khong ke en s minh Thieu: 1) Mot t: Few; 2) Giam thieu: To decrease
triet va kha nang bien giai sac ben cua ngai (to diminish, to lessen).
oi vi cac cong an Thien ma ch Phat ch Thieu Bo Tat: Minor BodhisattvasNhng v Bo
To a truyen lai; khong ke en hung lc va tr Tat di bc that a, cha at c vo han lc e
hue cua lao s; cung khong ke so lng e t lam li lac cho chnh mnh va tha nhanThose
theo hoc vi ngai; ch vi phong cach oi c Bodhisattvas below the seventh stage, who have
tiep vat ben nhay va quyet liet ma cac v thay not yet attained unrestricted power to benefit
khac khong lam c, lao s Bach An a m themselves and others.
mat cho ta, a ay ta bc qua canh ca, Thieu Duc: Alpeccha (skt)Shoyoku (jap)
khien ta cuoi cung at c ao huyen. Han Having few desiresHaving little or moderate
nhien la con ng dan en giac ngo khong wishesSmall desireSee Thieu Duc Tri Tuc.
de dang chut nao. Tuy nhien, ta ch theo hoc Thieu Duc Tri Tuc: Few desiresThieu duc la
vi lao s ch co bon nam v khi o lao s a co t duc lac; tri tuc la biet u. Thieu duc tri tuc la
qua gia yeu nen khong thng xuyen giao t ham muon ma thng hay biet u. Tri tuc la
chung c. Ket qua la ta thng tm en bang long vi nhng ieu kien sinh hoat vat chat
tham van vi thien s ong Lanh Vien T e tam u e song manh khoe tien tu. Tri tuc la mot
tham van ly thien. Neu khong co thien s phng phap hu hieu nhat e pha li tham duc,
ong Lanh, ta a khong the nao hoan tat e at c s thanh thi cua than tam va hoan
c con ng giac ngo ngay trong kiep thanh muc tieu toi hau cua s nghiep tu tap. ay
nay"Later Gasan said to his own disciples, ham muon khong ch gom ham muon tien bac
"I spent almost twenty years traveling all over va vat chat, ma con mong c a v va danh
the country, studying with more than thirty vong. Ham muon cung ch ve s mong muon c
teachers. I was so sharp that none of them nhng ngi khac thng yeu va phuc vu. Trong
could cope with me. Finally I ran into old ao Phat, mot ngi a at en mc o tam thc
Hakuin and was kicked out three times, tham sau th se co rat t cac ham muon ma co khi
finding my usual empowerment useless at this con th vi chung na la khac. Chung ta cung
point. Then I became a sincere follower. At nen chu y rang mot ngi nh the th vi nhng
that time, who in the world could have hit me ham muon the tuc, nhng ngi ay lai rat khao
but Hakuin? I do not value the greatness of khat vi chan ly, tc la ngi ay co s ham muon
his virtue or the breadth of his fame. I do not ln lao oi vi chan ly, v theo ao Phat, th vi
value the transcendence of his perception or chan ly la bieng nhac trong i song. Thieu duc
 4047

cung con co ngha la thoa man vi nhng thau at ch To Bo e at MaIt is very rare to meet
vat chat t oi, tc la khong cam thay buon bc vi such an outstanding person who is able to open
so phan cua mnh va khong lo lang nhieu en viec our mind, the term indicates the first
i. Tuy nhien, ay khong co ngha la khong quan Patriarch BodhidharmaSee Bo e at Ma.
tam en s t cai tien cua mnh, ma la co gang toi Thieu Quang: Minor light.
a vi mot thai o khong chan nan. Mot ngi nh Thieu Quang Thien: Parinimmitavasavattideva
the chac chan se c ngi chung quanh biet ti. (skt)Parittabha (skt)Heaven of lesser light
Ma du cho nhng ngi chung quanh co khong Minor Light HeavenTri T Pham hay e nht
biet ti i na, th ngi ay cung cam thay hoan thien trong nh thien thien. ay la mot trong
toan hanh phuc va theo quan iem tam linh th nhng coi tri thuoc coi Nh Thien Thien. Trong
ngi ay ang song nh mot v vua vayBeing Kinh Thu Lang Nghiem, quyen Chn, t Pham
content with few desires means having few Thien tang tien len, pham hanh vien man, tam
desires; tri tuc means being content. Knowing khong ong, phat sang. Goi la tri Thieu Quang
how to feel satisfied with few possessions means The fourth Brahmaloka or the first region of the
being content with material conditions that allow second dhyana heavens. This is one of the
us to be healthy and strong enough to practice the sublevels of the Second Dhyana Heaven. In the
Way. Knowing how to feel satisfied and being Surangama Sutra, book Nine, those beyond the
content with material conditions is an effective Brahma Heavensgather in and govern the Brahma
way to cut through the net of passions and desires, beings, for their Brahma conduct is perfect and
attain a peaceful state of body and mind and fulfilled. Unmoving and with settled minds, they
accomplish our supreme goal of cultivation. Here produce light in profound stillness, and they are
desires include not only the desire for money among those in the Heaven of Lesser Light.
and material things but also the wish for status and Thieu Quyen: Anujna (skt)T Bac Phan
fame. It also indicates seeking the love and Anujna co ngha la Thieu quyen (hay mot v
service of others. In Buddhism, a person who has co t tham quyen ve cai g). Nghi le Mat giao cho
attained the mental stage of deep faith has very phep thc hien mot vai nghi thc thc hanh lien he
few desires and is indifferent to them. We must ti mot chu ky Mat giao ac biet, nh tung chu va
note carefully that though such a person is thien tap ve mot v than tieu iem. Tuy nhien, vi
indifferent to worldly desires, he is very eager for mot nghi le iem ao toan dien, th ngi tho nhan
the truth, that is, he has a great desire for the truth. Anujna khong c phep chu le trong giai oan
To be indifferent to the truth is to be slothful in hoan tatA Sanskrit term for Lesser
life. To be content with few desires also means to authorization. Tantric ceremony that authorizes
be satisfied with little material gain, that is, not to the performance of certain ritual practices
feel discontented with ones lot and to be free associated with a particular tantric cycle, such as
from worldly cares. Nevertheless, this does not recitation of Mantras and meditation on a deity. It
mean to be unconcerned with self-improvement is not, however, a full initiation, and so a person
but to do ones best in ones work without who receives this empowerment is not allowed to
discontent. Such a person will never be ignored by engage in completion stage (sampanna-krama)
those around him. But even if people around him yogas.
ignored him, he would feel quite happy because Thieu Tai Quy: Quy oi thng an cap v thieu
he lives like a king from a spiritual point of view. thc anHungry ghosts who pilfer (an cap vat)
Thieu Khang: Mot nha s noi tieng i ng, la because they are poor and get but little food.
e t cua Ngai Thien aoShao-Kang, a Thieu That: Tren nui Tung Sn, ni To Bo e
famous monk of the Tang dynasty, known as at Ma xay dng ngoi Thieu Lam T Shao-
Shan-Taos discipleSee Thieu Khang ai S. Shih, a hill on the Sung-Shan where Bodhidharma
Thieu Lam T: See Thieu Lam T. set up his monastery.
Thieu Phung Xuyen Nh Khach: t khi gap c Thieu (Thieu) That Luc Mon Tap: Six brief
v khach xuat chung co the khai m tam mnh, y treatises attributed to Bodhidharma, but their
 4048

authenticity is denied. family.

Thieu Thien Can: Avaramatraka-kusala-mula Thieu Minh Thien S (1235-1309): Shomyo
(skt)Lack of wholesome rootThieu goc re tot Zenji (jap)See Thieu Minh Sach Thien S.
lanhThieu cai thien cua ba nghiep than, khau, y Thieu Minh Sach Thien S: Sho-myo (jap)
co the sinh ra dieu qua ve sau nayLack of good Shao-Ming (1235-1309)Zen master Chao-ming
rootsLack of virtuous rootsLack of good TseTen cua mot Thien s noi tieng cua phai
qualities (of body, speech and mind), or good seed Dng Ky vao the ky th XIII (Thien phai Dng
sown by a good life to be reaped later. Ky Nhat Ban la nhanh thien quan trong nhat
Thieu Tnh Thien: Parttasubhas (skt)Heaven of trong trng phai Lam Te). Mot hom, co mot v
lesser puritytang tri t thanh tnh (thanh tnh Tang lai gan hoi S ve y ngha ong du cua To,
cha tuyet oi)e nhat thien thuoc e tam thien va S ap: "Mot cn gio hiu mat noi len gia tri
coi sac giiThe first and smallest heaven xanh." Khi c yeu cau noi them e lam sang to
(brahmaloka) in the third dhyana region of form. y ngha, S ch noi: "Trang tron soi tren dong song
Thieu Tr: Tr tue han cheLimited wisdom. Dng T." Phai chang cau noi nay ch cho tam tr
Thieu: Gii thieu: To introduce (to present) chu quan cua To at Ma, trong o moi ong lc
Tiep noi: To continueTruyen trao: To hand nga chap tuyet diet nh tan vao cai bao la cua bau
down. tri? Hay no ch cho ngon gio troi day ma ngi ta
Thieu Can (1268-1325): Jokin (jap)Keizan khong biet t g ve ni i va cho en cua no. en
Jokin ZenjiT to tong Tao ong NhatThe khi S noi them "Trang tron soi tren dong song
fourth patriarch of the Soto Sect in JapanSee Dng T", cau noi nay cung chang lam sang to
Oanh Sn Thieu Can Thien S. them y ngha tren mot t nao ca. Theo thien s
Thieu Ky S Sn: See S Sn Thieu Ky Thien D.T. Suzuki trong Thien Luan, Tap II, phai chang
S. cau o muon noi rang dau trang khong co y soi
Thieu Loan: Shao-LuanTen cua mot v s bong cua mnh trong nc, nhng no c soi bong
Trung HoaName of a Chinese monk. chnh mnh v co nc; nc long bong trang va se
Thieu Long: mai mai long bong he ni nao co trang, co nc,
1) Noi phap lam cho ngay them hng thnhTo ngay ca en mot vung nc bun ben ve ng? To
continue or perpetuate and prosper Buddhist Bo e at Ma sang Trung Hoa nh bong trang
truth, or the Triratna. trong dong song Dng T? Tam niem ong du
2) (1077-1136): Ten cua mot v Thien s Trung troi day ni ngai co khac nao mat trang ra khoi
Hoa, thuoc Lam Te tong, song vao thi nha nhng am may mu, va roi, ngai en ay, giang
Tong (960-1279). S du hanh hoc Thien vi phap va tch diet cung nh anh trang toa anh sang
cac Thien S Bao Phong Khac Van va T tren nhng lan song cua song Dng T. ay la
Tam Ngo Tan Hoang Long, nhng cuoi trng hp trong o cau tra li c neu len ma
cung S tru lai vi Thien s Vien Ngo Khac khong giai quyet minh bach van e c neu len
Can hn 20 nam va tr thanh truyen nhan noi trong cau hoi. Ky that, neu xet ve y ngha luan ly
phap cua v Thien s nayName of a cua ch ngha, th cai goi la tra li chang tra li g
Chinese Zen master of the Lin Chi Sect, who ca. ay ch la nhng mo ta thi v nhng s vat
lived in the Sung Dynasty in China. He chung quanh, hay nhng khuyen bao thc hien
traveled and studied with Zen masters Pao mot hanh vi nao o, chung khong hoan toan thoa
Feng (1025-1102) and Tsu-hsin Wu-hsin man nhng ai c giao duc e tm toi nhng giai
Huang-lung, but finally he stayed with Zen thch bang khai niem oi vi nhng ieu ma ho
master Yuan-wu-K'e-Ch'in (1063-1135) for gap g. Nhng trng hp nay, nha Thien goi
more than 20 years and became this master's chung la "Khau quyet Thien"Zen master Chao-
dharma heir. ming Tse, name of a famous Yogi Zen master of
Thieu Long Thanh Chung: Noi phap lam cho the Rinzai school in the thirteenth century
ngay them hng thnh dong giong Thanh hienTo (Yangchi branch is the most important branch from
continue or perpetuate and prosper the Buddhist Lin-Chi school). One day, a monk approached Zen
 4049
master Chao-ming Tse with the question about the
meaning of the Patriarchal visit, and the master
answered, "A refreshing breeze is stirred in the
azure heavens." When the master was asked to
say something further to make the sense clearer,
he simply remarked, "The full moon is reflected in
the Yang-tzu River." Does this refer to
Bodhidharma's subjective mind in which all the
egotistic impulses are dead like unto the vastness
of the sky? Or does this refer to the stirring of the
wind, which nobody knows from where it comes
and to where it will go away? When Chao-ming
Tse adds further comment of "The full moon is
reflected in the Yang-tzu River" leaves the
question in no better light. According to Zen
master D.T. Suzuki in Essays in Zen Buddhism,
Second Series (p.248), when Zen master Chao-
ming Tse refers to the full moon is reflected in the
Yang-tzu River, does this mean to say that while
the moon has no idea to see its reflection in the
water, it does so just because there is water which
reflects it and will continue to do so wherever
there is a moon and wherever there is water, even
a dirty puddle of water on the roadside? Was
Bodhidharma's coming from the West like the
lunar reflection in the Yang-tzu River? A thought
was awakened him to come to China just as the
moon comes out of the clouds when they are
dispersed, and he came and taught and died, even
as the moon sheds its silvery rays over the waves
of the Yang-tzu River. This is the case in which
answers are merely indicated with no definite
settling of the point raised in the question. In
reality, the so-called answers are no answers at all
in the logical sense of the word. These are mere
poetical descriptions of objects one sees about, or
suggestions to perform a certain act, are not at all
satisfactory to those who have been educated to
look for conceptual interpretations in everything
they encounter. In Zen, we call these cases "Oral
transmission Zen."
Thieu Nguyen: Ten cua mot v danh Tang Trung
Hoa thuoc tong Hoa Nghiem vao thi nha Tong
(960-1279)Name of a Chinese famous monk of
the Hua Yen Sect, who lived in the Sung Dynasty
in China.
Thieu Tu Long Te Thien S: Ryusai Shoshu
(jap)See Long Te Thieu Tu Thien S.
Thinh: SoundVoiceTo keep silentTo hold
ones tongue.
Thinh Canh: Sabda-visaya (skt)Am thanh va
canh giiSound and object of sense.
Thinh Gii: Saddadhatu (p)The sound element.
Thnh: NgheTo hearTo listen.
Thnh Chung: Ngi nghe giangAudience.
Thnh Gia: ListenerAuditor.
Thnh Gia Ba: See Gia Ba.
Thnh Giac: Savaka-kicca (p)Function of
hearingSense of hearing.
Thnh Giao: Nghe va phung hanh Phat phapTo
hear the Buddhas doctrineThose who hear and
obey the Buddhas doctrine.
Thnh Ho: V th gia tru tr phu trach viec truyen
at menh lenh cua tru tr en ch TangAn
attendant to the abbot of a temple who is
responsible to transmits instructions from the
abbot to other monks.
Thnh Ha: Choko (jap)Thuat ng e ngh s
chap nhan hay ong y s viec nh chung la
Permission, approval, or agreement, here suggests
acceptance of things as they are.
Thnh Khieu: See Thnh Ho.
Thnh Phap: Dhammassanvana (p)Listening to
the dharmaListen to the DharmaNghe Phap
Neu chung ta ch nghe Phap ma khong thc hanh
Phap, chung ta cung nh cai muong trong noi
canh. Hang ngay, cai muong trong noi canh,
nhng no khong bao gi biet c v cua canh. V
the cho nen chung ta phai quan sat va hanh thien
moi ngayIf we listen to the Dharma teaching
but dont practice it, we are like a spoon in a pot
of soup. Every day, the spoon is in the pot but it
never knows the taste of the soup.
Thnh Phap Lc: Power of listeningSc manh
cua s lang ngheTheo Lat Ma Khenchen
Thrangu trong Thc Hanh ve Thien Ch va Thien
Quan, sc manh cua s lang nghe hoac tiep nhan
giao ly lam phat trien trang thai on nh tinh than
(samatha), no c goi la tnh trang lang xuong,
hoac s dng ngh cua tam. Bnh thng tam
chung ta b kch ong bi nhng t duy, v vay
chung ta phai lam on nh tam mot t e khong b
qua kch ong bi nhng s vat ben ngoai. ieu
nay c lam qua nang lc lang nghe. Chung ta
lang nghe nhng li day cua c Phat, nhng li
ch dan trong cac chu giai, va nhng s giai thch
 4050

cua cac hoc gia va cac v thay. Qua s lang nghe, obey.
chung ta hieu c thien la g. Nghe nhng ieu Thnh Lnh: All of a suddenUnexpectedly
nay, chung ta co kha nang lam tam lang xuong va SuddenlyAll at once.
nghien cu the nao e thien. Marpa noi rang nghe Thnh: Mi mot cach thanh knhTo invite
va tram t ve nhng giao ly giong nh en pin (requestask) respectfully.
chieu sang bong toi, bi v neu chung ta co nguon Thnh Chiet: Hoi hay yeu cauTo ask for.
anh sang nay, chung ta co the thay chung ta ang Thnh Chuong: Thnh Chunganh chuongTo
i au, o e lam g, va ieu g co the gay ra strike the bell.
nguy hiem va co hai. Tay Tang, cung co li noi Thnh Chuyen Phap Luan: Request the Buddha
rang, Neu chung ta i bo trong bong toi ma to turn the dharma wheelThnh Phat Chuyen
khong co ngon en th au cua chung ta co the Phapc Phat Thch Ca Mau Ni a khong
ung vao cot tru. Tng t, nghe va chiem chuyen banh xe Phap en bay tuan le sau khi giac
nghiem ve giao ly nh ngon en, no xua uoi ngo. Tuy nhien, theo s thnh cau cua tri Pham
bong toi va chung ta thay ieu g chung ta phai Thien, Ngai a thuyet phap lan au tien vn
lam va phai lam no nh the naoAccording to Loc Uyen (trong thanh Xa Ve) en nam v e t
Lama Khenchen Thrangu in The Practice of au tien cua Ngai, la nhng v co c tin ln.
Tranquility and Insight, the power of listening, or Trong lan chuyen banh xe Phap au tien, c
hearing, or receiving the teaching. This develops Phat giang T Dieu e tiep theo sau o la hai
mental stability or samatha, which is called the lan chuyen banh xe Phap na. Trong nam v e t
settling or resting of the mind. Normally ones cua Ngai, Kieu Tran Nh la v au tien a at qua
mind is distracted by thoughts, so one has to settle v A La Han. Bon v kia at qua D Lu. Tha
the mind a little in order not to be too distracted by nhan chuyen banh xe Phap c truyen, tiep theo
external things. This is done through the power of sau o, nam v e t a at c Chuyen Banh
listening. One hears the teachings of the Buddha, Xe cua Thc Chng Phap. Tat ca nhng ieu nay
the teachings in the commentaries, and c xay ra do s that rang s thnh cau chuyen
explanations given by the scholars and siddhas Banh xe Phap a c lam lan au tien do v tri
(Tibetan masters). Through these one understands Pham Thien. ay cung la hanh nguyen th sau
what meditation is like. Hearing these, one is able trong Pho Hien Thap Hanh Nguyen. Thnh Phat
to understand settling the mind and learns how to chuyen Phap (thuyet phap) la em ba nghiep
meditate. Marpa said that hearing and thanh tnh than khau y thnh ch Phat noi phap
contemplating the teachings is like a torch that nhiem mau nham giup giac ngo chung sanh
illuminates the darkness because if one has this Sakyamuni Buddha did not turn the Wheel of
source of light, one can see where one is going, Dharma for seven weeks after his enlightenment.
what is there, and what might be dangerous and However, at the request of the Brahma God, He
harmful. In Tibet, there is also saying, If one gave his first teachings at Sarnath to the five
does not have a lamp and walks in the dark, then disciples who had great faith. At the first turning
ones head might connect with a pilar. In the of the Wheel of Dharma, the Buddha listed the
same way hearing and contemplating the Four Noble Truths which was followed by two
teachings is like a lamp, it dipels the darkness and more turnings. This was Turning the Wheel of
one sees what it is one must do and how one has Transmitted Dharma. From among the five
to do it. disciples, Ajnatakaundinya became the first to
Thnh Quan: Auditory organOrgan of hearing. achieve Arhatship. The other four became
Thnh S Thanh Tue: Insight arising from Stream-enterers. Having received the transmitted
hearingTue giac sanh khi t s nghe. Wheel of Dharma, the five disciples then
Thnh Th: Audio-visual. managed to achieve the Turning of the Wheel of
Thnh Tng: Tng xuat sanh bi tai nghe Realized Dharma. All this was possible because
Perception produced by ear. of the fact that the request to turn the Wheel of
Thnh Van: Nghe va phung hanhTo hear and to Dharma had been made in the first place by the

Brahma God. This is also the sixth of the ten
conducts and vows of Samantabhadra Bodhisattva.
To request the Buddhas to turn the dharma wheel
means using all manner of skillful means of body,
mouth and mind, we sincerely and diligently
request that all Buddhas turn the wonderful
dharma wheel to enlighten sentient beingsSee
Thap Hanh Nguyen Pho Hien.
Thnh Gia: Tam GiaXin phep ngh hay xin
phep i ra ngoaiTo ask for leave of absence or
permission to go out.
Thnh Giao: To ask for (religious) advice.
Thnh Giao Ni Thien Hu Tri Thc: Seeking
guidance from spiritual advisors.
Thnh ch: Shin-Eki (jap).
1) Yeu cau tang themTo ask for an increase
(for more or for advancement).
2) The question asking for instructionTrong
thien, ay la loai cau hoi xin ch day them.
Thong thng la cau hoi cua e t hoi thay, Phat tru the. ay cung la hanh nguyen th bay
muon hieu ro nhng van e nh Phat a, To trong Pho Hien Thap Hanh nguyen. Thnh Phat tru
Bo e at Ma sang Tau lam g, yeu ch cua
Phat phap, Phap than, van vanIn Zen, this is
what is generally asked by a novice of the
master, wishing to be enlightened on such
subjects as Buddha, the signification of
Bodhidharmas visit to China, the essence of
the Buddhist teaching, the Dharmakaya, etc
See Phan Dng Thap Bat Van.
Thnh Khach Th Gia: V th gia trong coi viec
tiep khach va khoan ai cac bac ton tuc An
attendant who is responsible to receive guests and
to entertain elderly monks.
Thnh Nguyen: To askTo demandTo
questionTo request.
Thnh Phap: Thnh mot v Thay thuyet giang Phat
phapRequest the Teacher to preach the dharma.
Thnh Phat: To invite a Buddha.
Thnh Phat Chuyen Phap: To request the
Buddha to turn the dharma wheelThnh Phat
chuyen Phap (thuyet phap) la em ba nghiep
thanh tnh than khau y thnh ch Phat noi phap
nhiem mau nham giup giac ngo chung sanhTo
request the Buddhas to turn the dharma wheel
means using all manner of skillful means of body,
mouth and mind, we sincerely and diligently
request that all Buddhas turn the wonderful
dharma wheel to enlighten sentient beingsSee
4051
Thap Hanh Nguyen Pho Hien.
Thnh Phat Tru The: To request the Buddha to
remain in the worldThnh Phat tru the la thnh
xin ch Phat lai i trai qua vo lng kiep v li
lac cua chung sanh. Noi chung, ch Phat khong
nhap Niet Ban, nhng oi vi mat pham, ng than
toi thng nhap Niet Ban. Do o, ieu can thiet la
chung ta thnh cau c Phat ng nhap Niet Ban,
ma tru the e giup chung sanh hu tnh. Khi
c Phat nhap Niet Ban, Ngai noi vi A Nan:
Cac c Nh Lai a quen tuy thuoc vao t vo uy
va t than tuc. Ch Phat a at c than nh Kim
Cang, va nh vay co the song them vo lng kiep
hay nhieu hn nha neu cac Ngai muon. Ngai A
Nan khong biet c y ngha c Phat va noi bi
v luc o ong ang b ma am. Do o, ong a khong
thnh cau c Phat tru the va ket qua la c Phat,
di con mat pham cua chung sanh, a nhap Niet
Ban. Do o, ieu quan trong la chung ta phai thnh
the la thnh xin ch Phat lai i trai qua vo
lng kiep v li lac cua chung sanhTo request
the Buddha to remain in the world means to
request the Buddhas to remain in the world for as
many kalpas to continue to bring benefits and bliss
to all living creatures. Generally speaking,
Buddhas do not go into Nirvana but to common
appearances the supreme Nirmanakaya enters
Nirvana. It is therefore very essential that we
request the Buddha not to pass into Nirvana but
stay for the sake of the sentient beings. When the
Buddha was about to enter Nirvana, He said to
Ananda: The Tathagatas have become much
accustomed to depending on the four
fearlessnesses and four miraculous legs. Buddhas
have achieved a vajra-like body, so they can live
for an aeon or more if they so wish. Ananda
failed to catch the meaning of what Buddha had
said because at that time, he was possessed by a
demon. So he did not make a request to stay and
as a result, Buddha, to common appearances, went
into Nirvana. It is, therefore, important that we
make this request. This is also the seventh of the
ten conducts and vows of Universal Worthy
Bodhisattva. To request the Buddha to remain in
the world means to request the Buddhas to remain
in the world for as many kalpas to continue to

bring benefits and bliss to all living creatures
See Thap Hanh Nguyen Pho Hien.
Thnh Vu: Cau MaTo pray for rain.
Thnh Y: Sakugo (jap)Xin cho mot li
Requesting a wordCau hoi do mot thien sinh at
cho thay mnh trong mot buoi giai thch chung ve
Phat phap. V khong phai bao gi cung co the tra
li cho nhng cau hoi ve noi dung thuyet giang
sau sac cua mot bac thay bang nhng li le duy ly,
nen nhng cau hoi ay co the dan ti nhng cuoc
phap chien hay van ap that sA question asked
by a Zen practitioner of a master while the latter is
making a public presentation of the Buddha-
dharma. Because questions on the essential
content of the presentation of a Zen master cannot
be answered with mere conceptual-verbal
information, such questions can give rise to
dharma-dueling (hossen) or questions and aswers
(mondo).
Thnh Han Thi: Sisira (skt)Mua cc lanh t 16
thang mi mot en 15 thang giengVery-cold
season, from the eleventh month, the sixteenth
day, to the first month, fifteenth.
Thnh Vnh Ton Hng Thien S: Zen Master
Morinaga SokoTen cua mot v Thien s Nhat
Ban trong thi can ai. Trong quyen Thien:
Truyen Thong va S Chuyen Tiep, Thien s Thnh
Vnh Ton Hng noi: "Cong viec au tien toi c
giao pho la quet vn bang mot cai choi tre. Toi i
lay choi va hang hai quet va chang bao lau, toi a
don c mot nui la cay. Toi hoi Thay: 'Lao S,
con se cho ong rac nay vao au?' Thay nat toi:
'La khong phai la rac. i vao nha kho va lay
nhng bao ng than cu ra ay.' Khi quay ra, toi
thay Thay ang manh tay cao ong la e loai
nhng vien soi ra. Thay lay bao, nhoi la kho vao,
khong e sot mot la va lay chan em chat them.
Thay bao: 'Bay gi con hay mang tat ca vao, cho
nay u e nau nc tam o.' Khi toi quay tr ra,
toi thay Thay ang ngoi xom, cam cui nhat cac
vien soi. Khi a can than nhat en vien soi nho
cuoi cung, Thay bao toi: 'Bay gi con hay mang
m soi nay chat di hang hien.' Lan nay, toi tin
chac rang mot t at vun va vai cong reu con lai la
nhng th hoan toan vo dung, nhng Thay thong
tha nhat len het va nhe nhang at vao long ban
tay. Thay kien nhan tm nhng lo nt tren mat at,
nhet at vao, lay chan dam ky cho en khi mat at
4052
hoan toan bang phang. Thay noi: 'Bay gi con a
hieu ra chut nao cha? Nguyen thuy, ni con
ngi va s vat khong he co mieng rac nao.' o la
bai hoc au tien ma Lao s Thuy Nham Tong
Thac (Goto Zuigan), Vien chu ai Chau Vien
Kyoto a day cho toi. "Ban lai, ni con ngi va
s vat khong he co mieng rac nao." Cau noi nay
cua Thay that tnh bao gom chan ly can ban cua
Phat giao."Name of a Japanese Zen master in
modern days. In Zen: Tradition and Transition,
Zen Master Morinaga Soko said: "The first task I
was given was to sweep the garden with a bamboo
broom... So I grasped my broom and swept
mightily and soon had a mountain of leaves. I
asked, 'Roshi, where should I put all this rubbish?'
hoping he would see how good I had been. He
immediately roared, 'Leaves are not rubbish! Go
to the shed and bring any empty charcoal sacks
you find there.' Coming back, I found the Roshi
vigorously raking through the pile of leaves so that
any stones or gravel fell to the bottom. he then
took the sacks and filled them to the very last leaf,
packing them tightly with his feet. 'Now go put
these back in the shed,' he said. 'They're kindling
for the bath fire.' When I came back I saw the
Roshi squatting on the ground picking out the
small stones from what remained. When he has
carefully gathered them together to the last tiny
pebble, he said, 'Now put these beneath the
leaves.' I was still quite sure that the remaining
lumps of earth and scraps od moss could serve no
useful purpose. Yet the Roshi just collected them
together without fuss and placed them on the palm
of his hand. Searching patiently, he put the lumps
of earth into depressions in the ground, then
firmed them in with his foot until nothing
remained. He said, 'Now do you understand a
little? Originally, there is no rubbish in either men
or things.' This was the first teaching I received
from Zuigan Roshi (master of the Daishun temple
in Kyoto, Japan). The Roshi's words that originally
there is no rubbish either in men or in things
actually comprise the basic truth of Buddhism."
Tho: Vedana (p & skt)Vedaniya (skt)To
receiveTo bearEnjoymentTho uan, cam
giac hay tnh cam. Nhan to th hai trong ngu uan
va mac xch th bay trong thap nh nhan duyen,
tho sanh ra nhng ham muon (thc an cua tam

thc bao gom kho tho, lac tho va phi kho phi lac
tho). Tho la phap tam s nhan lanh dung nap cai
canh ma mnh tiep xuc. Tho cung la cai tam nem
qua nhng vui, kho hay dng dng (va y, khong
va y, khong va y ma cung khong khong va
y)The second of the five aggregates and the
seventh link in the Chain of Causation, producing
the craving or thirst for existence. Feeling is
knowledge obtained by the senses, feeling
sensation. It is defined as mental reaction to the
object, but in general it means receptivity, or
sensation. Feeling is also a mind which
experiences either pleasure, unpleasure or
indifference (pleasant, unpleasant, neither
pleasant nor unpleasant).
Tho Ai Qua: Kinh qua nhng ket qua tot lanh
Experience pleasing results.
Tho Bao: Receive retributionResolve in
samsara.
Tho Bo Tat Gii: To receive Lay Moral rules of
Bodhisattva (Bodhisattvas Precepts)See Bo Tat
Gii and Thu Bo Tat Gii.
Tho Ca Hy Na: Le tho nhan cong c y cua ch
Tang NiReceive the garment of merits or robe
of merits (kathina)See Cong c Y.
Tho Chau Lng Toai Thien S: Zen master
Liang-SuiSee Lng Toai Tho Chau Thien S.
Tho Chau Tr Thong Thien S: Zen Master
Chih-Tung Shou-ChouTen cua mot v Thien s
Trung Hoa. Hien nay chung ta co nhieu tai lieu chi
tiet ve Thien S Tr Thong nh trong Truyen ang
Luc, quyen V, va Kinh Phap Bao an; tuy nhien,
co mot so chi tiet ly thu ve v Thien s nay trong
Kinh Phap Bao an. Tang Tr Thong, ngi que
An Phong thuoc Tho ChauZen Master Chih-
Tung, name of a Chinese Zen master. We do
have a lot of detailed documents on this Zen
Master, i.e, the Records of the Transmission of the
Lamp (Chuan-Teng-Lu), Volume V, and the
Flatform Sutra; however, there is some interesting
information on him in Flatform Sutra.
Theo Kinh Phap Bao an, chng bay, ban
au xem kinh Lang Gia en hn mot ngan lan
nhng khong hieu c Tam Than T Tr, en asked further, May I hear about the meaning
le To cau giai ngha nay. To bao: Ba than la
Thanh Tnh Phap Than, o la tanh cua ong,
Vien Man Bao Than la tr cua ong, Thien Ba
c Hoa Than la hanh cua ong vay. Neu la
4053
bon tanh rieng noi ba than, tc goi co than ma
khong tr, neu ngo c ba than khong co t
tanh tc la ro ba tr Bo e. Hay lang nghe
toi noi ke:
T tanh u ba than,
Phat minh thanh t tr,
Chang la duyen thay nghe,
Sieu nhien len qua Phat.
Nay toi v ong noi,
Tin chac hang khong me,
Ch nhoc ngi tm cau,
Tron ngay noi Bo e.
According to the Flatform Sutra, Chapter
Seven, Bhikshu Chih-Tung, a native of An-
feng in Shou-Chou, had read the Lankavatara
Sutra over a thousand times but still did not
understand the three bodies and the four
wisdoms. He made obeisance to the Master,
seeking an explanation of the meaning. The
Master said, The three bodies are: the clear,
pure Dharma-body, which is your nature; the
perfect, full Reward-body, which is your
wisdom; and the hundred thousand myriad
Transformation-bodies, which are your
conduct. To speak of the three bodies as
separate from your nature is to have the
bodies but not the wisdom. To remember that
the three bodies have no self-nature is to
understand the four wisdom of Bodhi. Listen
to my verse:
Three bodies complete in your own
self-nature
When understood become four wisdoms.
While not apart from seeing and hearing
Transcend them and ascend to the
Buddha realm.
I will now explain it for you.
If you are attentive and faithful, you will
never be deluded.
Dont run outside in search of them,
By saying Bodhi to the end of your days.
Ngai Tr Thong lai tha rang: Ve ngha T
Tr co the nghe c chang?Chih-Tung
of the four wisdoms?
To bao: a hieu ba than lien ro t tr, sao lai
hoi ? Neu la ba than rieng noi t tr, ay goi
la co tr ma khong than, tc ay co tr lai

thanh vo tr. To ben noi ke:
ai vien canh tr tanh thanh tnh,
Bnh ang tanh tr tam khong benh,
Dieu quan sat tr thay khong cong,
Thanh s tac tr ong Vien Canh.
Ngu bat luc that qua nhn chuyen,
Ch dung danh ngon khong that tanh,
Neu ngay cho chuyen khong day niem,
Ngay ni on nao hang ai nh.
The Master said, Since you understand the
three bodies, you should also understand the
four wisdom. Why do you ask again? To
speak of the four wisdoms as separate from
the three bodies is to have the wisdoms but
not the bodies, in which case the wisdom
becomes non-wisdom. He then spoke the
verse:
The wisdom of the great, perfect mirror
Is your clear, pure nature.
The wisdom of equal nature
Is the mind without disease.
Wonderfully observing wisdom
Is seeing without effort.
Perfecting wisdom is
The same as the perfect mirror.
Five, eight, six, seven,
Effect and cause both turn;
Merely useful names:
They are without real nature.
If, in the place of turning,
Emotion is not kept,
You always and forever dwell
In Naga concentration.
Tr Thong lien on ngo c tanh tr nen trnh nunSee Tho Gii.
ke rang:
Ba than nguyen the ta,
T tr von tam sang,
Than tr dung khong ngai,
ng vat mac tuy hnh,
Khi tu eu vong ong,
Gi tru trai chn tnh.
Dieu ch nhn thay ro,
Tron quen ten nhiem o.
Instantly enlightened to the nature of wisdom,
Chih-T'ng submitted the following verse:
Three bodies are my basic substance,
Four wisdoms my original bright mind.
Body and wisdom in unobstructed fusion
4054
In response to beings I accordingly take
form.
Arising to cultivate them is false
movement.
Holding to or pondering over them
a waste of effort.
Through the Master I know the wonderful
principle,
And, in the end, I lose the stain of names.
Note: Nh tren noi chuyen thc thanh tr, trong
kinh noi: Chuyen nam thc trc lam thanh S
Tac Tr, chuyen thc th sau lam Dieu Quan Sat
Tr, chuyen thc th bay lam Bnh ang Tanh Tr,
chuyen thc th tam lam ai Vien Canh Tr. Tuy
thc th sau, thc th bay la trong nhn chuyen,
con nam thc trc va thc th tam la tren qua
chuyen, ch chuyen ten ma khong chuyen the.
The transformation of consciousness into wisdom
has been described. The teaching says, The first
five consciousnesses turned become the
perfecting wisdom; the sixth consciousness turned
becomes the wonderfully observing wisdom; the
seventh consciousness turned becomes the
wisdom of equal nature; the eighth consciousness
turned becomes the wisdom of great perfect
mirror. Although the sixth and seventh are turned
in the cause and the first five and the eighth in the
effect, it is merely the names which turn. Their
substance does not turn.
Tho Chung: ChetTo pass awayTo die.
Tho Chung: Ju-Shu (jap)See Tho Uan.
Tho Cu: Tho cu tuc giiTo receive the entire
commandments, as does a fully ordained monk or
Tho Cu Tuc Gii: Receive the entire precepts.
Tho Da (1907-?): Ten cua mot v danh Tang
Trung Hoa vao the ky th XXName of a
Chinese famous monk in the twentieth century.
Tho Danh: c at ten (ten trong Phat giao)
Receive a name (Buddhist name).
Tho Dieu Phap: Receive the sublime
Teachings trong chung hoi cua tat ca Nh Lai,
than tha dieu phap, tuy can tanh duc lac cua cac
chung sanh ma dien thuyet cho ho c ngo
nhapBodhisattvas expound the sublime
teachings to sentient beings according to their
faculties, temperaments and inclinations, to
enlighten them.
 4055

Tho Dung: Sambhoga (p)Tho hng Tho Gia Tng: Jivasamjna (skt)S suy tng
EnjoymentTo receive for use. mot ve ca the trng tonConception (idea or
Tho Dung Duc: Them muon kinh nghiem thought) about a permanent life.
Desire for experience. Tho Giao: To receive instructionsReceive the
Tho Dung o: Quoc o cua bao than Nh Lai teachingc chap nhan cho nghe li ch day
The realm of Sambhogakaya. vi ai.
Tho Dung Than: Sambhogakaya (skt)Long ch Tho Gii: Sila-samadhana (skt)To embrace
dzok ku (tib)Enjoyment bodyThe reward BuddhismReceive the preceptsReceiving the
body, or the sambhoga-kaya of a BuddhaThe preceptsTho gii la tho nhan gii luat do Phat
functioning glorious bodyBao thanBao than che ra. e t s c tho lanh ngu gii. Ch Tang Ni
Phat hay than tai sanh cua Phat, mot trong tam va Phat t thuan thanh tien hanh tho la nh bat gii.
than Phat. Than c lap thanh do bi nghiep bao Ch Tang Ni Tho gii ay u co the tho tr t thap
cua chung ta goi la bao than. Bao than Phat gii tr lenTo receive or accept the
thng tru tren nhng coi tnh o va ch co nhng commandments. A novice disciple, or the
hanh gia tham ao mi co the thay c ma thoi beginner receives the first five commandments.
The reward body, the sambhoga-kaya of a The monks, nuns, and the earnest laity proceed to
Buddha, one of the Buddhas Trikaya. The the reception of eight commandments. Fully
incarnation body of the Buddha, or retribution ordained monks and nuns can receive or accept
body in which he enjoys the reward of his labours. ten or more commandments.
Our physical body is called the retribution body Tho Ha Toa: Viksa-mula (skt)Receiving the
because we are on this earth, the Saha World or precepts for a monk or nun who has less than ten
World of Endurance, as a result of good and evil years of renunciation.
karma. Usually, enjoyment body of a Buddha Tho Hoc Thien Hanh: Hanh vi tho hoc thien
resides in pure lands and can only be seen by lanhLearning wholesome behavior.
advanced practitioners. Tho Hoc Vo Hoc Pham: Chapter on Prediction of
Tho ai Gii: Tho gii Ty kheoReceive higher the Destiny of Arhats, Training and Trained.
ordinationTo be ordained as a Bhiksu. Tho Hng: Sambhoga (p)Tho dung
Tho e: Tejas (skt)Tejo (skt)LaFire EnjoymentTo receive for use.
Flame. Tho Kho D Thuc: S chn muoi cua kho
Tho Gia: 1) Ngi c tho gii va phep quan Maturation of suffering.
anh: A recipient, e.g. of the rules; 2) Ta kien cho Tho Kho Lac: Trai qua kho au va vui sng
rang cai nga se nhan s thng phat trong kiep Experience suffering (pain) and pleasure.
tng lai, ay la mot trong mi sau tri kien: The Tho Kho Nao: Kinh qua nhng kho nao
illusory view that the ego will receive reward or Experience suffering and distress.
punishment in a future life, one of the sixteen Tho Kho Nhan: Patience under sufferingAn tho
false views; 3) Tho nhan von khong that (ch phap kho nhan hay Nhan nhuc trc kho au.
eu tho nhan ni cac phap khac, nh tho nhan t Tho Ky: Vyyakarana (p)Vyakarana (skt)Juki
ai ma thanh vo tnh chung sanh, tho nhan ngu (jap)Certification-discriminationS tho ky
uan ma thanh hu tnh chung sanh, tc la tho nhan thanh Phat trong tng lai cua nhng Bo Tat. Ch
biet the e lam thanh tong the): Sensations co ch Phat mi co kha nang va tr hue e a ra
(feelings) are unreal. nhng quyet nh hay li tho ky nh vay. Con goi
Tho Gia Tng: The appearance of longevity la Tho Biet hay Tho Quyet. Nhng ngi i theo
Chap tho menh mot thi cua cai nga, t o sanh ra c Phat se nhan c s tien oan cua c Phat
chap trc vao tng s va ao c phuc li Life ve s giac ngo va thanh Phat trong tng laiThe
is limited to the organism. The ego has age, i.e. a prophecy of Bodhisattvas future Buddhahood.
determined or fated period of existence, thus Only Buddhas possess the power and wisdom to
creating the idea of attaching all appearances and give decisions, and/or such prophecies. Vyakarana
desiring for welfare and profit. also means to receive from a Buddha

predestination, prophecy or giving of a record,
prediction, fortelling (to become a Buddha).
Tho Ky Kinh: Vyakarana-sutra (skt)Prophecies
by the Buddha regarding his disciples attainment
of BuddhahoodTy Gia LaTy Da Yet Lat
NamTy Ha Yet Li Na Kinh Tho KyKy
Biet KinhProphecies by the Buddha regarding
his disciples attainment of BuddhahoodMot
trong 12 bo kinh, tieng Phan goi la Hoa Gia La
Na, dch la Tho Ky hay Ky Biet Kinh. Theo Keith
trong Trung Anh Phat Hoc T ien, Ty Gia Na
(Vyakarana) la Thanh Minh Ky Luan, thuoc ve
thanh minh trong Ngu Minh, la ten goi chung cua
tuc th ng hoc; ngi ta noi au tien mot trieu bai theo hoc tu vi mot thien sTo receive the
c truyen cho Pham Vng, tiep theo e Thch
tom tat lai thanh 10 van bai, sau o Ba Ne Ni Tien
tom tat thanh 8000 bai. Ba Ne Ni Tien cung soan
lai thanh 300 bai tungGrammatical analysis,
grammar; formal prophecy, one of the twelve
divisions of the canon, the sutra which contains
stories of the Buddhas foretelling or predictions
of the future of his disciples to Buddhahood.
According to Keith in The Dictionary of Chinese-
English Buddhist Terms, Vyakarana is a record
and discussion to make clear the sound; in other
words, a grammar, or sutras to reveal right forms
of speech; said to have been given first to Brahma
in a million stanzas, abridged by Indra to 100,000
by Panini to 8,000,
and later reduced by him to 300.
Tho Ky Quan anh: Theo truyen thong ai Tha
va Mat Giao, moi v Phat quan anh bang cach
tho ky cho v e t According to the Mahayana
and Tantric Traditions, every Buddha baptizes a
disciple by predicting Buddhahood to him.
Tho Lac: Kinh qua s vui veExperience a
pleasure.
Tho Luan A Do: Ayurveda (skt)Sach Ve a Y
DcThe Ayurveda, the medical veda.
Tho Lng Pham: Pham Vo Lng Tho trong
Kinh Phap Hoa, khi c Phat tuyen bo rang tho
mang cua Phat la vo lngThe chapter in the
Lotus Sutra where Buddha declares his eternity.
Tho Lng Vo Tan: In the Western Pure Land,
life span is inexhaustibleSee Vo Tan Tho
Lng.
Tho Mang: Jivita (skt)Khoang thi gian song
i song (mot thi ky ma hi th c gi khong which we will suffer. Nothing in the universe can
4056
dt)LifeSpan of life.
Tho Mang Kien: FateSee Tho Menh Kien.
Tho Mang Ngan: Short lifespan.
Tho Mang Vo Bien: Life span is inexhaustible.
Tho Mang Vo Hu Lng: See Tho Mang Vo So
Kiep.
Tho Mang Vo So Kiep: Cuoc song vo tan cua
PhatThe infinite life of Buddha.
Tho Menh Kien: Cho rang nh menh quyet nh
trng tho hay yeu menhHolding to the idea of
fate or determination of length of life.
Tho Nghiep: Tho lanh qua bao cua nghiep. Trong
thien, t nay co ngha la mot thien sinh xuat gia
results of karma of ones deeds, duties of the
receiver of the rules. In Zen, the term means a
person leaves home and becomes a disciple of a
Zen master.
Tho Nhan: Upasampanna (skt)Obtained
ReceivedTo receive (commandments).
Tho Nhat Thiet Bo Tat Tr Thanh Tnh: Tho tat
ca Bo Tat tr thanh tnhPurity of accepting all
the guidelines of behavior of Enlightening Beings.
Tho Niem X: Vedana-smrtyupasthana (skt)
Chanh niem tren cam tho Contemplation of
feelingsMindfulness and sensationMeditation
and full realization on the evils of sensations
Quan va toan chng c nhng cam tho la xau
xa, du la cam tho kho au, vui sng hay trung
tnh. Chung ta kinh qua nhng cam tho tot va xau
t ngu quan. Nhng cam tho tot chang bao lau
chung se tan bien. Ch con lai nhng ca m tho xau
lam cho chung ta kho au phien nao. Khong co
th g tren coi i nay hien hu rieng le, oc lap
hay trng cu. Van hu ke ca than the con ngi
ch la s ket hp cua t ai at, nc, la, gio. Khi
bon th nay lien hp chat che th c yen vui, v
bang co s truc trac la kho. Quan tho th kho e
phu nhan y ngh ve lac. ay v Ty Kheo quan
tho tren cac cam tho; tho th kho, t o tinh can,
tnh giac, chanh niem e nhiep phuc tham san tren
iMeditation and full realization on the evils
of sensations, no matter they are painful, joyous,
or indifferent sensations. We experience good and
bad feelings from our five senses. But good
feelings never last long; and sooner or later they
will disappear. Only bad feelings remain from
 4057

exist independently or permanently. All things t tai, ch Bo Tat co the th hien tho sanh ni tat
including bodies of human beings are composed of ca the giiMastery over births so that
four elements: earth, water, fire, and air. When Bodhisattvas can be born in any world. With
there is a harmonious relationship among these control of birth, Bodhisattvas are able to manifest
four elements, there is peace. When the four birth in all worlds.
elements are not in harmony, there is suffering. Tho Sanh Tng Tuc: Phai tai sanh mai mai
Feelings as an abode of mindfulness, or to Undergo continual rebirth.
contemplate all feelings or sensations lead to Tho Soc Thuy Ke Than: Tree Branch Hanging
suffering, or mindfulness of feeling as the cause of Topknot Deity (Spirit).
suffering. Sensation or consciousness as always Tho S: Karmadana (skt)Am theo Phan ng la
resulting in suffering (receiving is self-binding. Yet Ma a Na, v s phan phoi cong viec tap s
Consider feelings or the senses as a source of trong chua, xa goi la Duy NaThe director of
suffering). This negates the idea of Joy. Here a duties, the one who gives out the work.
monk abides contemplating feelings as feelings, Tho Tam Quy: An initiation celebration where a
ardent, clearly aware and mindful, having put person becomes a disciple by receiving the three
aside hankering and fretting for the world. refuges in the Buddha, Dharma and Sangha.
Tho Phap: The receiving of the Law. Tho Tam Quy a: Dharma and Sangha
Tho Quan anh: Receive consecrationC hanh Initiation as a disciple by receiving the three
le quan anh e tr thanh Nhap that e t, nhng refugesTrong giai oan nay, hanh gia bat au
ch danh cho nhng e t cao capTo enter the bang cach tho tam quy ngu gii. ay la giai oan
status of a disciple, but strictly of an advanced th nhat trong mi giai oan tu hanh cua Thanh
disciple. VanThe stage of initiation as a disciple by
Tho Quyet: See Tho Ky. taking (receiving) the three refuges in the Buddha,
Tho Sanh Bat Tnh: Impure birthMam sanh Dharma and Sangha and observing the basic five
khi cua ban than do mot iem tinh huyet cua cha commandments. This is the first of the ten stages
me hoa hp trong khi gan gui (cha me giao cau, for a hearerSee Thap a Thanh Van.
huyet o huyet trang chang sach)The fetus is a Tho Tam Quy, Tr Ngu Gii, Gi Oai Nghi:
combination of fathers sperm and mothers egg in Quy-y Tam Bao, tho gii luat do Phat che ra, va
sexual intercourse (parental intercourse is gi ung uy nghi cua ngi tu Phat. Quy-y Tam
unclean). Bao nh hai mat, tr ngu gii nh hai chan. Chung
Tho Sanh ac: Prakrtja (skt)Upapatti- ta luon can mat e thay ng thay neo, va can
pratilambhika (skt)Bam SinhSanh acSanh chan e du hanh en muc tieu a nhTake
ra a co sanCongenitalInbornNatural refuge in the three jewels (Triratna), accept and
InnateSpringing from nature. perfectly observe all moral precepts, and maintain
Tho Sanh Nhat Thiet X Hanh: Hanh tho sanh a dignified conduct (an appropriate dignity for a
tat ca x, v t tai giao hoa chung sanhPractice monk). In Buddhism, taking refuge in the Three
of action in the realm of life, to freely edify Gems is like having two eyes; observing the five
sentient beings. precepts is like two legs. We always need eyes to
Tho Sanh Thanh Tnh: Tho sanh thanh tnh v see the path, and legs to travel on the path to
ay u sc t tai cua Bo TatPurity of taking on reach the aiming goal.
birth, being imbued with the power of freedom of Tho Thai Cau Le: Le cau tA celebration for
Enlightening Beings. praying for a son.
Tho Sanh Thanh Tnh The Gii Tap Kh: Tap Tho The Tuy Hanh: Tho TuyTy Kheo khi mi
kh tho sanh ni the gii thanh tnhThe habit tho gii the ma gi u cho ban than mnh tc la
energy of undertaking birth in pure worlds. Tho, ve sau tuy theo gii the ma tu tr gii hanh
Tho Sanh T Tai: Upapatti (skt)Control of nh giao phap a nh th goi la TuyReceive
birthieu ng s tai sanh e ch Bo Tat co the the rules and follow them out.
sinh ra trong bat c the gii nao. Vi s tho sanh Tho Th: Nhan o bo th hay cung dngAccept

offerings.
Tho Thu: Proffer the handNgi vang sanh
hang thng pham thng sanh th khi vang sanh
se c ch Phat en on tan tay, nh mot so
trng hp c Quan Am i tiep dan vay. Trong
thien, t nay co ngha la s truyen tha To
proffer the hand, to come in person to welcome
the dying, as e.g. does Kuan-Yin in certain cases.
In Zen, the term means "transmission".
Tho Thu Uan: Feeling aggregate subject to
clinging.
Tho Thc: Y thc da tren kinh nghiem
Experiential consciousness.
Tho Thc Tru: ReceptivityKhi duyen tho, thc
khi len va an tru, thc lay tho lam canh, lay tho
lam s y, lay tho lam can c tho hng; c tang sc manh hay lc nao co the ngan c Tho phat
trng, tang thnh, va tang quangConsciousness
gains a footing in relation to feelings, with
feelings as object and basis, as a place of
enjoyment.
Tho Tieu Gii: Become a noviceReceive lesser
ordinationTho gii Sa di.
Tho Tinh: Shou-hsing (chi)Star of long life.
Tho Toan: Tuoi thoAgeLifeLife
expectancy.
Tho Toi: To undergo (receive) a punishment.
Tho Trai: To have lunch (in a monastery).
Tho Tr: Udgrahana (skt)Nhan lanh va hanh tr
nhng giao thuyet cua PhatTo receive and
retain (to hold on or keep) the Buddhas teaching.
Tho Tr Cam Gii: Tuan thu ung gii luat
Adherence to moral behavior.
Tho Tr Phap S: A monk who is a custodian of
the sutras.
Tho Tr Vien Ly: Luc nao cung bnh tnh va gi
thai o khach quanAdherence to dispassion.
Tho Tue: Nhan them mot tuoi ha lap vao cuoi ky
an c kiet haTo receive or to add one year to
ones monastic age on the conclusion of the
summers retreat.
Tho Tuy: See Tho The Tuy Hanh.
Tho va Tng: Cam giac va nhan thc
Sensation and perception.
Tho Tng Hanh Thc: Bon uan trong ngu uan
hay t uan phi sacThe four immaterial
skhandhas (feeling: vedana, ideation: samjna,
reaction: samskara, consciousness: vijnana).
4058
Tho Tng: Bc hnh hay tng lau nam cua mot
ngi hay con tai theA portrait, or statue of a
man of years while still alive.
Tho Uan: Vedana-kkhandha (p)Vedana-
Skandhah (skt)Feeling groupSensation
groupThe aggregate of feelingSensation, one
of the five skandhasTho phat sanh tuy thuoc ni
xuc. Thay mot sac, nghe mot am thanh, ngi mot
mui, nem mot v, xuc cham mot vat g o, nhan
thc mot y niem hay mot t tng, con ngi cam
nhan mot trong ba loai tho va noi tren. Chang
han, khi mat, hnh sac, va nhan thc gap nhau,
chnh s tng hp cua ba yeu to nay c goi la
xuc. Xuc ngha la s ket hp cua can, tran, va
thc. Khi ba yeu to nay cung co mat th khong co
sinhAggregate of feelings arises dependent on
contact. Seeing a form, hearing a sound, smelling
an odor, tasting a flavor, touching some tangible
thing, cognizing a mental object, either an idea or
a thought, man experiences feeling. When, for
instance, eye, form and eye-consciousness
(cakkhu-vinnana) come together, it is their
coincidence that is called contact. Contact means
the combination of the organ of sense, the object
of sense, and sence-consciousness. When these
are all present together there is no power or force
that can prevent the arising of feeling.
Tho V Tam: Tam lanh hoiMind of perfect
receptivity.
Tho Vo Ky: Adukkhamasukha-vedana (p)
Indifferent feeling.
Tho Xuc Kim Cang: Ucchuma (skt)See Ue
Tch Kim Cang.
Tho Xuc Thc V: Giai oan y thc co khuynh
hng chay theo cam giacStage of
consciousness tending toward sensation.
Tho Y: e t c s phu ban cho y ao trong ngay
ket cua mua kiet ha an cMaster gives out
winter garments in the ninth month.
Thoa Man Tham Duc: To satisfy ones passion.
Thoa Man Xuc ong: Emotional satisfaction
Thoa Nguyen: Satisfied with ones vow or wish.
Thoa Thch Sieu The Gian: Niramisa sukha (p)
Thoa thch sieu the gian cao quy hn thoa thch
the gianPleasant unworldly feeling which is far
superior to samisa sukha.
Thoa Thch The Gian: Samisa sukha (p)Joyful

or Pleasant worldly feeling.
Thoai Ch: Thoi chBroken-spirited
Discouraged.
Thoai Chuyen: Vaivarti (skt)To retrogressTy
bat trThoi lui lam mat cai ma mnh a tu chng
cTo withdraw and turn back from any
position attained.
Thoai ai: Lui bc trc ai Tha e chuyen
bc sang Tieu ThaTo backside from
Mahayana and revert to Hinayana.
Thoai ao Tam Thien: See ao Thoai Tam
Thien.
Thoai Hoa: To retrogradeTo degenerate.
Thoai Khuat: To recede or yield, as is possible to
a Bodhisattva facing the hardships of further
progress.
Thoai Khc: To withdrawTo draw back.
Thoai Mot: Tai sanh vao canh gii thapTo be
reborn in a lower stage of existence.
Thoai Nhng: To give wayTo yield.
Thoai Phap: Parihana-dharman
Backsliding dharma.
Thoai Thac: To find a pretext (way) to refuse.
Thoai Toa: Ri cho ngoiTo withdraw from one
seat.
Thoai Ba: See Cong An.
Thoai Ba: See Cong An.
Thoai au: Wato (jap)Head phraseMain
topic of speechThoai au co ngha la cac au
cua mot cau van. Thoai au co ngha ca "pha
trc mot ch hay mot t tng" va "cuoi hay hai
au cua mot cau van." V the tham thoai au am
ch xuyen thau vao tan cuoi cau, ay tam hanh gia
en b cua van e; hay la at tam vao trang thai
trc khi t tng khi len. Thoai au la nhng
cau chuyen t o cac cong an c lay ra, c
dung nh la e muc cua thien tap trong truyen
thong Thien. Ngi ta ngh co the lay ra ngay cai
cot loi cua chan ly va boc no vao trong vo ngay
luc li noi t no cham dt, a en khong con khai
niem va trc chng chan tng.T ng trong o
cong an t hoa giai, th du nh khi e t hoi Ngai
Trieu Chau, Con cho co Phat tanh khong? Trieu
Chau ap: Khong! Nguyen cau hoi la mot cong
an va ch Khong chnh la thoai au. Di thi
nha Minh ben Trung Hoa, thien khan thoai au
mi pho bien. Ngay nay hau het cac thien ng
tren the gii eu dung thoai au. Ngi ta khan
4059
nhieu th thoai au nh Ai niem Phat? hoac
Khi cha me cha sanh ra ta th mat mui ta ra
sao? van van. Ky that, tham thien la khong khi
len vong tng g ca. V du nh khi tham khan cau
Ai niem Phat? th chung ta c suy ngh tm xem
ai la ngi niem Phat. That ra, ay cung ch la mot
vong tng; chang qua la chung ta dung mo t vong
tng e che ng moi vong tng khac ma thoi.
Tham ch niem A Di a Phat cung la dung vong
che vong; ngha la ngay ca cai y ngh niem Phat
cung la vong, la khong that. Va ngay ca cai niem
Niem Phat la ai cung la vong tng; nhng vong
tng nay lai co kha nang che ng c cac vong
tng khac. o la mot trong nhng nguyen tac can
ban cua ThienHead phrase means the "ends",
applicable either in the sense of the beginning or
the ending of a complete or incomplete sentence
in talking. "Head phrase" also means both "before
a word or thought" and "the ends or edges of a
sentence." So to bore into "head phrase" (a
(skt) thought or sentence) therefore implies either to
penetrate into the very end of a sentence, to push
one's mind over the very edge of a quesion; or to
put the mind into the state prior to the rise of a
thought. The stories from which Kung-an (koan)
are derived, used as a topic of meditation in the
Zen tradition. The stories are thought to get to the
very essence of truth and to encapsulate the
moment at which speech exhausts itself, leading
to non-conceptual, direct realization of reality.
The word or phrase into which the koan resolves
itself, i.e. when a disciple asked: Has a dog the
Buddha-nature? Together with Chao-Chous
answer, No! constitutes the koan and the phrase.
During the Ming Dynasty in China, the use of the
meditation topic became popular. Nowadays a
lot of meditation halls in the world utilize the
meditation topic. There are many meditation topic
that people can investigate, such as Who is
reciting the Buddhas name? What was the true
identity before my parents bore me? and so on. In
fact, investigating Zen means not having any idle
thoughts. For example, if we are investigating the
topic, Who is reciting the Buddhas name? then
we are always wondering, Who is mindful of the
Buddha? The question itself is, in fact, an idle
thought, but this method uses one idle thought to
control all other thoughts. Actually, reciting the

name Amitabha Buddha is also an example of
using one idle thought to fight other idle thoughts.
Truly speaking, the thought of reciting the
Buddhas name itself is incorrect. And the thought
to investigate, Who is mindful of the Buddha?
does not exist either. Yet one idle thought is able
to end all other idle thoughtsSee Tham Thoai
au.
Thoai oa: Li noi khong khe hp vi thien
phapWords that are not suitable to Zen
methods.
Thoai Hoi: Thong qua li noi ma giao lu va lanh
hoiExchange relations and conprehension by
means of speeches.
Thoai Khe Chau Phung Thien S (1391-1473):
Zuikei Shuho Zenji (jap)Ten cua mot Thien s
cua tong Lam Te Nhat Ban vao the ky th XV
Name of a Japanese Rinzai Zen master in the
fifteenth century.
Thoai Nham Goi Ong Chu: Jui-Yen Calls
"Master"See Thoai Nham Ngan Thien S.
Thoai Nham Ngan Thien S: Jui-Yen-Shih-
YenSee Thoai Nham S Ngan Thien S.
Thoai Nham S Ngan Thien S: Shigen (jap)
Zuigan Shigen (jap)Jui-yen-Shih-yen (Wade-
Giles Chinese)Ruiyan Shiyan
Chinese)Thoai Nham S Ngan, e t va Phap t
cua thien s Nham au Toan Khoat. Ngi ta biet
rat t ve cuoc i cua ong. Hien nay chung ta
khong co nhieu tai lieu chi tiet ve Thien s Thoai
Nham S Ngan; tuy nhien, co mot vai chi tiet ly
thu ve v Thien s nay trong Truyen ang Luc,
quyen XVIIZen master Jui-Yen-Shih-Yen was a
disciple and dharma successor of Yantou
Quanhuo. We do not have detailed documents on
Zen master Jui-Yen-Shih-Yen; however, there is
some interesting information on him in The
Records of the Transmission of the Lamp (Chuan-
Teng-Lu), VolumeXVII.
Trong lan gap g Nham au, Thoai Nham
hoi: "The nao la can bon thng ly?" Nham
au noi: "ong ay." Thoai Nham hoi:
"ong la the nao?" Nham au noi: "Khong
phai can bon thng ly." Thoai Nham tram t
mot luc lau, Nham au noi: "Neu ong ong y,
th ong khong ri khoi pham can cua s hien
hu ni coi ta ba. Neu ong khong ong y, ong
cung vnh vien chm am trong sanh t luan
4060
hoi." Nghe nhng li nay, Thoai Nham chng
nghiem tham ngo. Ong lien le bai Nham au.
Sau o, nhieu lan Nham au th ong, va s
ngo cua ong khong bao gi sai chayUpon
meeting Yantou, Jui-Yen asked, "What is the
fundamental constant principle?" Yantou said,
"Moving." Jui-Yen said, "And if moving, then
what?" Yantou said, "Then it's not the
fundamental constant principle." Jui-Yen sank
deep in thought for a long while. Yantou said,
"If you agree, then you've not shed the root of
samsaric existence. If you don't agree then
you're forever sunk in life and death." Upon
hearing these words, Jui-Yen experienced
deep awakening. He then bowed to Yantou.
Thereafter, whenever Yantou questioned Jui-
Yen to test his understanding, Jui-Yen never
erred.
Ve sau nay, Thoai Nham en tham yet Giap
Sn. Giap Sn hoi: "Ong t au en?" Thoai
Nham ap: "T Ngoa Long en." Giap Sn
hoi: "Luc ong en, rong tr day cha?" Thoai
Nham nhn trng Giap Sn. Giap Sn noi:
"Tren vet thng chay bong con ot ngai
cu." Thoai Nham noi: "Hoa Thng chu cay
(Pinyin ang nh vay e lam g?" Giap Sn lien ngh
(v biet c phong cua Thoai Nham het sc ben
nhay). Thoai Nham ben noi vi Giap Sn:
"Thay lam nh vay th de, khong lam nh vay
mi la kho. C tiep tuc lap i lap lai nh vay
la ang canh tnh. Khong tiep tuc lap i lap lai
nh vay la ang tru trong khong gii. Lam
hay khong lam, xin Thay noi mau!" Giap Sn
noi: "Ong la lao Tang." Thoai Nham noi:
"Lao Tang nay, gi la gi khac nao?" Noi
xong Thoai Nham i ra ngoai. Ve sau nay co
mot v Tang hoi Nham au ve chuyen nay.
Nham au noi: "Thiet kho lam sao! Tong
mon cua lao Tang eu t cach hanh x nh
vay ma ra ca."Later, Jui-Yen went back to
see Jiashan. Jiashan asked, "Where have you
come from?" Jui-Yen said, "From Wolong
(Reclining Dragon)." Jiashan said, "When you
came, had the dragon arisen or not?" Jui-Yen
stared at Jiashan. Jiashan said, "When the
wound is cauterized a scar is left there." Jui-
Yen said, "Why is the master still embittered
in this manner?" Jiashan let it rest. Jui-Yen
 4061

then said to Jiashan, "Acting in this manner is ap: "Khong c sap xep." V Tang lai hoi:
easy. Not acting in this manner is hard. Acting "V sao khong c sap xep?" Thoai Nham
this way over and over again is being alert. noi: "Bi v nguyen lai khong co giai oan
Not acting in this way over and over again is nao ca e ma sap xep hay oi ai." V Tang
residing in the empty world. Acting or not lai hoi: "Con khong biet ni mnh nen tru?"
acting, please, Master, speak!" Jiashan said, Thoai Nham noi: "Khong ngoi ien Pho
"I deceived you." Jui-Yen said, "This old Quang." V Tang noi: "Co che dau hay
monk, what time is this?" Jui-Yen then went khong?" Thoai Nham noi: "Danh nghe khap
out. Later a monk told Yantou about this. tam gii. Ni au ma chang tr ve trieu?"A
Yantou said, "How difficult! My branch came monk asked, "How can one speak without
from acting in this way." falling into stages of spiritual development?"
Co mot v Tang hoi: "Tren au xuat hien long Jui-Yen said, "They aren't arranged." The
bau va hoa van di chan, luc o th the monk said, "Why aren't they arranged?" Jui-
nao?" Thoai Nham ap: "La ga eo gong Yen said, "Because originally there are no
mang cum." V Tang lai hoi: "Tren au khong stages." The monk said, "I don't know where
xuat hien long bau va di chan khong sanh one should abide." Jui-Yen said, "Don't sit in
hoa may, luc o th the nao?" Thoai Nham the universal light hall." The monk said, "Is it
noi: "Van con eo cum." V Tang lai hoi: concealed or not?" Jui-Yen said, "In what are
"Nh vay rot lai la the nao?" Thoai Nham noi: known as the three realms, where can one not
"Sau ba cm chay tham met!"A monk return to the court?"
asked, "When a crown appears on the head Mot hom, co mot ba lao t trong lang en le
and flowery clouds at the feet, what is it?" Jui- bai S, S noi: "Hay mau quay ve cu hang
Yen said, "A fool in manacles." The monk ngan sanh linh!" Ba lao quay ve nha thay con
said, "When there's no crown above nor dau xach mot gio oc mi bat t ruong ve (nh
flowery clouds under foot, then what?" Jui- nau cho ca nha an). Ba lao ben em chung
Yen said, "Still in manacles." The monk said, xuong b ho tha i. Nhng ky s lien he ti
"Then, after all is said and done, what is it?" S c ghi lai rat nhieuOnce, an old
Jui-Yen said, "Being tired after the banquet." woman from the village came to pay her
Mot v Tang hoi: "The nao la Phat?" Thoai respects to the master. Jui-Yen said to her,
Nham ap: "Con bo bang a." V Tang hoi: "Quick, go back and save the lives of
"The nao la Phap?" Thoai Nham ap: "Con thousands of beings." The woman hurried
cua bo a." V Tang hoi: "Neu noi nh vay th back to her house. There she found that her
khong giong nhau roi." Thoai Nham ap: daughter-in-law had brought in snails from the
"Khong the nao hon hp." V Tang hoi: "V fields. The old woman released them at the
sao khong the hon hp?" Thoai Nham ap: shore of a lake. Strange occurrences related
"Khong co cho giong nhau th lam sao hon to Master Jui-Yen are too numerous to record
hp?"A monk asked, "What is Buddha?" here.
Jui-Yen said, "A stone ox." The monk asked, Ten cua Thien s Thoai Nham xuat hien trong
"What is Dharma?" Jui-Yen said, "The child mot cong an noi tieng c nhac ti trong th
of a stone ox." The monk said, "Then they're du th 12 cua Vo Mon Quan: Thoai Nham i
not the same." Jui-Yen said, "Don't combine en Thien vien Thuy Nham ai Chau, ni
them." The monk said, "Why can't you S thch ngoi tren mot tang a ln. Moi ngay
combine them?" Jui-Yen said, "They're in no S eu t mnh keu ln: "Ong Thay!" Roi S
way equivalent. How could you combine t mnh tra li: "Cai g o!" Sau o lai noi:
them?" "Phai canh giac!" Roi t ap lai: "Vang a!"
Mot v Tang hoi: "Phai noi the nao e khong Roi t noi: "Trong tng lai ng e ngi
b ri vao nhng giai oan phat trien tam linh khac la gat nhe!" Roi S t noi: "Vang a!
(giai cap oi ai trong tam)?" Thoai Nham Vang a!" Theo Vo Mon Hue Khai trong Vo

Mon Quan, hanh gia tu thien phai nen luon
nh rang Thoai Nham t ban t mua, ba ra
chuyen au than mat quy. Sao lai nh vay?
Mot lao keu, mot lao da, mot lao tnh tao, mot
lao khong b ngi gat, ngo ky ra van khong
co lao nao la that lao. Neu bam vu vao kien
giai hay bat chc lao, th o cung la kien giai
cua loai chon hoang ma thoiHe appears in
a famous koan, recorded as example 12 of the
Wu-Men-Kuan: Jui-Yen went to live at Jui-
Yen Monastery in Taizhou where he sat on a
large rock. Each day he would call out,
"Master!" Then he himself would answer,
"What?" Then he said, "Stay alert!" Then he
would answer, "Yes! And in the future don't
be deceived by anyone!" Then he would
answer, "Yes! Yes!" According to Wu Men
Hui-Kai in the Wu-Men-Kuan, Zen
practitioners should always remember that
Zen master Jui-yen buys himself and sells
himself. He brings forth lots of angel faces
and demon masks and plays with them. Why?
Look! One kind calls, one kind answers, one
kind is aware, one kind will not be deceived
by others. If you still cling to understanding,
you are in trouble. If you try to imitate Jui-
yen, your discernment is altogether that of a
wild fox only.
Luc S th tch, thap Thoai Nham c xay
dng tren nui ni S tru va day Thien. S
c vua ban thuy la "Khong Chieu Thien
S."Upon his death, Jui-Yen's stupa was
built on the mountain where he taught. He
received the posthumous title "Zen Master
Empty Illumination."
Thoai Pha: Noi toac ra, noi thang raTo speak
bluntly.
Thoai Tac Lng Quyet: Hai li noi trc va sau
mau thuan nhauFormer words and latter ones
contradict one another.
Thoai Tac:
1) Li noi cua Phat tr thanh phap tac trong t
vienWord-norm, the spoken words of the
Buddha the norm of conduct.
2) Wato (jap)Head phraseMain topic of
speechSee Thoai au.
Thoai Tan Sn Van Hai Nguyet Tnh: Lan song
am thanh toa cao t nh trang len t mat bien.
4062
Mot trong nhng y cua cau nay ch rang thien
phap cung giong nh s ky dieu cua thien nhien
vayWaves of sound spread out high in the sky
as the moon rises up from the sea surface. One of
the meanings of this term indicates that Zen
methods are similar to the wonderful nature.
Thoai Tng: Dau kiet tngAuspicious
Auspicious sign, or aspect.
Thoai Tng: Zuizo (jap)Theo Tay Vc Ky cua
ngai Huyen Trang, th ay la tng kiet tng, ac
biet la bc tng au tien cua c Phat Thch Ca
Mau Ni lam bang go an hng bi vua Udayana
cua nc Cau am Thi, mot ngi song cung thi
vi c PhatAccording to The Great Tang
Chronicles of the western World, composed by
Hsuan-Tsang, this is an auspicious image,
especially the first image of Sakyamuni made of
sandalwood and attributed to Udayana, king of
Kausambi, a contemporary of sakyamuni.
Thoai Tng Vien: Zuizo-In (jap)Ten cua ngoi
t vien cua Thien s Nam TuyenAuspicious
Image Temple, name of Master Nan-chuan's
temple.
Thoai ng: 1) ap ng iem lanh: Auspicious
response; 2) Ten cua loai hoa u am: Name of
the Udumbara flower; 3) Trieu chng tot ve vang
sanh, nh thay Phat, Bo Tat, Thanh chung hien
than tiep rc, hoac nghe Thien nhac, hoac thay
phn, long, hay hng thm toa khap, van van
Signs and characteristics of gaining rebirth at the
last moments, the cultivator is able to see Buddha,
Bodhisattvas, and many other enlightened beings
surround him or her, or hearing heavenly music
playing, banners, or rare incense filling the air,
etc.
Thoan: To usurp (a throne or high position).
Thoan Danh: Dau ten that, dung ten giaTo hide
one's real name and to use an artificial one.
Thoat: Giai thoat: To avoid (to let go)Loc tht:
To take the flesh from the bonesThoat y: To
strip (to undress)Tron thoat: To escape.
Thoat e Dung: Thung lung ayA holed
containerSee Dung e Thoat.
Thoat Khoi Phien Trc: To succeed in
disentangling the tangle.
Thoat Khong Vong Ng: Thoat khong man
ngTo talk perversely.
Thoat Lac: Datsuraku (jap)Getting free of

See Than Tam Thoat Lac.
Thoat Lac Than Tam: Datsuraku-Shinjin (jap)
Getting free of body and mindSee Than Tam
Thoat Lac.
Thoat Lc: Hieu roTo pervadeTo
perceiveTo understand thoroughly.
Thoat Ly: To separate.
Thoat Ly Ai Duc: Be apart from loveTheo
Kinh T Thap Nh Chng, Chng 32, c Phat
day: Con ngi do ai duc ma sinh u sau, do u
sau ma sinh s hai. Neu thoat ly ai duc th co g
ma sau u, co g ma s hai.According to the
Sutra In Forty-Two Sections, Chapter 32, the
Buddha said: Out of love and desire, people give
rise to worry; out of worry they give rise to fear. If
you are apart from love, what worries are there?
What fears?
Thoat Ly Sanh T: Be released from the
bondage of birth-and-deathTheo mot truyen
thuyet Phat giao, mot hom co mot ngi Ba la
mon ten la Mong Tay en mang hai cay bong
nguyen canh va re khong lo en cung dng Phat.
Ong ta dung phep than thong nam chat moi tay
mot cay. Phat goi ten, ong da, Phat lien bao:
"Buong xuong i!" Ong ta lien bo cay hoa ben tay
trai xuong trc mat Phat. Phat lai bao buong
xuong na. Ong ta lien bo cay hoa ben tay phai
xuong trc mat Phat. Ong ta bach Phat: "Toi co
g na au ma buong bo. Phat muon day g?" Phat
ap: "Toi khong he bao ong buong het may cay
hoa, toi bao ong bo la bo sau can sau tran va sau
thc. Khi ong bo c het en khong co g na e their territories.
bo, o la luc ong thoat ly tat ca nhng rang buoc
cua sanh t."According to a Buddhist legend,
one day, a Brahman named Black-nails came to
the Buddha and offered him two huge flowering
trees which he carried each in one of his hands
through his magical power. The Buddha called
out, and when the Brahman responded the Buddha
said, "Throw them down!" The Brahman let down
the flowering tree in his left hand before the
Buddha, the latter called out again to let them go,
whereupon the Brahman dropped the other
flowering tree in the right hand. The Buddha still
kept up his command. Said the Brahman: "I have
nothing now to let go. What do you want me to
do?" "I never told you to abandon your flowering
plants," said the Buddha, "What I want you to do
4063
is to abandon your six objects of sense, your six
organs of sense, and your six consciousnesses.
When these are all at once abandoned and there
remains nothing further to be abandoned, it is then
that you are released from the bondage of birth-
and death."
Thoat Nhien: Hieu roTo pervadeTo
perceiveTo understand thoroughly.
Thoat Pham: To disincarnate.
Thoat The: 1) Toan the vu tru (s vat) la mot
khoi, khong the tach ri c: The whole universe
is just one block, cannot be separated; 2) Ru bo
nhuc than: To get rid of the body.
Thoat Tram: anh laTo cheatTo deceive.
Thoat Tran Trc Te: Ci bo moi o trang sc
thm tho sach se, e khoac lay cai ao dnh nhiem
bui d, dung e v viec c Thch Ca Nh Lai an
tang bao than, hien hien ng thanTo doff jewels
and don rags, as did the Buddha on leaving home,
or putting off of his celestial body for an incarnate,
earthly body.
Thoat Tran: To enter into religion.
Thoat Tuc: Cai nhn vt ra ngoai tran tucA
detached view of lifeSupernatural.
Thoat Xa: Dhvaja (skt)Dch la phnA
bannerA flag.
Thoc Tan: Giong nh hat ke natLike scattered
millet.
Thoc Tan Vng: Vua cai tr x Tan Thoc
Scattered kings, or rulers who own allegiance to a
supreme sovereign, as Scattered country means
Thong Dong: To walk leisurelyNot in a hurry.
Thong Dong Luc: Shoyo roku (jap)Tsung-
Jung-LuTap sach 100 cong an do Hoang Tr
Chanh Giac, mot thien s danh tieng phai Tao
ong Trung Quoc bien tap, va ve sau nay Thien
s Van Tung Hanh Tu a gom gop lai. Nhan e
lay theo ten cua Am Thong Dong. Toan bo
"Thong Dong Luc" eu c bnh luan theo hnh
thc ke tung. Bi v Thien tng oi gan vi cam
quan lanh hoi ch khong phai la tnh biet, cho nen
Thien the hien bang thi ke mot cach rat t nhien
ch khong can the hien thong qua hnh thc triet
hoc; v vay ma Thien thien ve thi ke cung la
chuyen hien nhien. Hn mot phan ba v du cua
Thong Dong Luc giong het vi cac cong an trong
Bch Nham Luc va Vo Mon Quan. Ky that, trong
 4064

ng luc cua Thien tong hay nhng cau chuyen Buddhism abounds with all sorts of annotations
bnh thng cua cac v To s, eu t nhieu dung and exegeses and analyses which are often very
phng thc ac biet e neu ra cong an. Hau nh detailed and complicated, Zen offers pithy
thien s noi tieng nao cung co lu lai ng luc, va remarks, epigrammatic suggestions, and ironical
con c bien tap thanh ien tch Thien tong ma comments, which conspicuously contrast with the
chung ta thay ngay nay. Van e nghien cu triet former. Another characteristic of Zen literature is
hoc Phat giao th co nhieu loai chu thch kinh ien its partiality to poetry: the koans are poetically
rat t m va phc tap, nhng Thien lai cung cap cho appreciated or criticized. Of this the Pi-Yen-Lu
chung ta nhng khai th tom tat n gian, nh a and Tsung-Jung-Lu are most significant
ra nhng cau canh tnh, bnh luan mang tnh cham examples. The fact that Master Hung-chih, who
biem, dng nh co y noi ngc lai vi quan iem belonged to the Soto school and who is often
cua ngi i trc a e xng. Mot net ac sac represented as an enemy of the koan practice of
na cua ien tch Thien tong chnh la nghieng ve the Rinzai school, himself compiled such a
hnh thc thi ke, tc la dung thi ke e bnh luan collection of koans makes clear that the
cong an. Trong o Bch Nham Luc va Thong Dong differences of opinion and in training methods of
Luc la ac biet hn ca. Viec thien s Hoang Tr t the two schools were not so great in ancient
mnh su tap cong an nay khi ong con thuoc phai China. Soto Zen also made use of the koans as an
Tao ong va la mot ch thu quyet liet oi vi outstanding means of training.
phng phap tu tap bang cong an cua trng phai Th Cung: To worshipTheo co tuc, Phat t
Lam Te chng to ro rang nhng khac biet ve y chung ta th cung to tien la e to long biet n.
kien va phng phap tu tap cua hai tong phai nay Theo ao Phat th th cung to tien, khong phai la
khong sau sac lam. Thien Tao ong cung dung mot phong tuc xau, vi hy vong mong cho ho c
cong an nh mot phng phap ao tao thu thang nhe nghiep. Ngi Phat t nen luon nh rang tu
co hieu quaRoughly "Book of Equanimity" or hanh tinh tan la cach en ap to tien xng ang
Record of Great Serenity, a collection of one nhat. Tuy nhien, mot so Phat t v hieu lam Phat
hundred koans, compiled in the twefth century by giao nen xem chuyen th cung la toi quan trong
Hung-Chih-Cheng-Chueh, a reputed Chinese trong ao PhatAccording to our old customs,
Tao-Tung Zen master, and later Zen master Wan- Buddhists worship ancestors to show our
Tsung Heng Hsiu gathered them together. The appreciations. According to Buddhism, worshiping
title is derived from the name of the Hermitage of ancestors, with the hope of relieving their karma,
Great Serenity (Cloister of Equanimity). "Tsung- is not a bad custom. Buddhists diligently cultivate
Jung-Lu" is commented in a poetical method. Zen is the best way to show our appreciations to our
naturally finds its readiest expression in poetry ancestors. However, some Buddhists
rather than in philosophy because it has more misunderstand about Buddhism and consider the
affinity with feeling than with intellect; therefore, worshiping the most important issue in Buddhism.
its poetic predilection is inevitable. More than Th Cung To Tien: Ancestor worshipWorship
one-third of the koans in the Tsung-Jung-Lu are ancestorsSee Sung Bai To Tien.
identical with koans in the Pi-Yen-Lu and the Wu- Th Phat: To bow to the BuddhasGive worship
Men-Kuan. An English translation by Thomas to the BuddhasTo pay ones respect to the
Cleary appeared under the title "The Book of BuddhaWorship the BuddhasWorshipping the
Equanimity" (New York 1985). In fact, all the Zen BuddhasSee Le Bai Phat.
writings known as "sayings and dialogues" (wu-lu Th Than La: Fire-worship.
or goroku) as well as the biographical histories of Thi: Kala (skt)Time.
Zen masters, of which we have a large list, treat Thi Chanh Phap: The Perfect Age of the
the koans in the way peculiar to Zen. Almost DharmaSee Chanh Phap.
every master of note has left his "sayings and Thi Chung: Cong ong gom ch Tang Ni va
dialogues", which largely constitute what is known Phat t tai giaThe present company, i.e. of
as Zen literature. Where the philosophical study of monks and laity; the community in general.
 4065

Thi Dc: Uong thuoc ung gi, ac biet la Seasonal Flowers Deity (Spirit).
nhng loai re cay c dung e cha benhTime Thi Khac Giai Thoat: Gotrabhu (skt)Maturity
medications or drugs, especially roots used as food momentGiai oan chuyen tiep nhanh nh chp
in sickness, part of the five kinds of drugs (turnip, gia trang thai pham tuc me m va giac ngo The
onion, arrowroot, radish or carrot, and a root lightening transitional stage between the state of
curing poison). worldling and that of an enlightened one.
Thi ai Cong Sinh: Common Era. Thi Khoa Cong Phu Thien nh: Time tables
Thi Giai Thoat: To take time or to be slow in for meditation practicesMeditation
attaining to visionLoai can tanh on th phai ma t sessions.
thi gi va t t i luc co c hoi mi co the nhap Thi Kinh Sang: Choka (jap)Morning section
nh giai thoat cThe dull who take time or Viec oc kinh buoi sang, mot phan cua nghi thc
are slow in attaining to meditative vision. The hang ngay trong thien vienMorning sutra
other five groups of Arhats who have to bide their recitation; part of the daily routine of a Zen
time and opportunity for liberation in samadhi. monastery.
Thi Gian: Kala (skt)TimeThi gian la mot Thi Ky Tien Phat Giao: Pre-BuddhismLch s
trong hai mi bon phap bat tng ng trong Duy An o trc thi ky c Phat cho thay An o
Thc Hoc. Giao thuyet Phat giao ve thi gian lien giao a c sang lap va phat trien tai ban ao An
he that gan vi hoc thuyet ve vo thng. Theo Phat o mot thi gian rat dai. Nen van minh Harappan
giao th thi gian troi i khong ngng ngh, khong hay van minh Thung Lung An o, tng c goi
ai co the nam bat c thi gian. Khai niem ve toc la cai noi cua van hoa nhan loai, a thang hoa vao
o thi gian thay oi trong nhng hoan canh khac the ky th 28 en the ky th 18 trc Thien chua.
nhau, tuy theo tam trang cua mnh. Thi gian troi Nen van minh nay keo dai t pha tay Pakistan va
qua nhanh hn khi mnh hanh phuc, va co ve no pha nam xuong en thanh pho ma bay gi goi la
troi qua cham hn khi mnh kho au phien nao Bombay, ve pha ong en tan chan nui day Hy
Time is one of the twenty-four Non-interactive Ma Lap Sn. Van minh Harappan rat tien bo ve ca
Activity Dharmas. The Buddhist teaching about vat chat lan tinh than. Co bang chng cho thay
time is closely related to the doctrine of rang dan cua nen van minh Harappan rat tien bo
impermanence. According to Buddhism, time is trong viec dan thuy nhap ien va toan hoc can c
moving ceaselessly. It is ungraspable. The concept vao kieu nh phan, giong nh kieu nh phan a
of the speed of time changes in different situations, c dung trong ien toan hien ai. Them vao o,
it is relative to our state of mind. It passes more nhng kham pha khao co tai Mohenjo-daro va
quickly when we are happy and less quickly when Harappa cho thay nen van minh nay co mot nen
we are unhappy and afflictive. van hoa tinh than cc ky phat trien. Gan 5000 nam
Thi Gian Khong Ch i Mot Ai: Time waits trc ay, dan An o a co mot ban ch viet ma
for no oneVi Phat t, mot ngay ma khong tu tap cho en nay chung ta van cha oc c va ho
phc c hay thien nh ke nh la mot ngay mat cung co mot he thong tn ngng va ton giao nhan
trang. ieu nay tng ng vi viec i ti nha mo manh en s giai thoat khoi nghiep bao va tai
bang s vo minhTo Buddhists, a day in which no sanh bang s t bo va thien nh. Tuy nhien,
meritorious deeds nor meditation can be achieved khoang gia the ky 18 va 15 trc Thien chua, An
is a lost day. That is equivalent with going towards o b mot dan toc goi la Aryans xam chiem. Dan
your own tomb with ignorance. Aryans co nguon goc t ong Au, co le nhng ni
Thi Giao: Thi giao cua c PhatPeriods of ma bay gi ngi ta goi la Ba Lan va Ukraine.
the Buddhas teaching. Ngi Aryans a mang en ban ao An o mot
Thi Giao Tng ng: Giao phap cua c Phat he thong tn ngng va ton giao hoan toan trai
va can c cua chung sanh khe hp vi nhauThe ngc vi he thong cua nen van minh Harappan.
Buddhas teachings are suitable with sentient Ngi Aryans th phng mot so than c nhan
beings' capacities. cach hoa ve cac hien tng thien nhien nh than
Thi Hoa Tnh Quang Than: Pure Light of sam, than set, than la, than nc, van van. Chnh
 4066

v the ma ngay nay chung ta thay hai ton giao ln in Buddhist theories.
An o eu chu anh hng bi hai nen van minh Thi Luan: Kalac(h)akra (skt)Du-kyi-khor-lo
Harappan va Aryans. Rieng ve Phat giao, ton giao (tib)Wheel of timeKalachakra tantraBanh
nay lay s phat trien ton giao cua nen van minh xe thi gian, c a vao Tay Tang nam 1027,
Harappan. Nhng yeu to quan trong cua nen van no c coi nh can ban cua Lch tay Tang
minh Harappan nh s t bo, thien nh, tai sanh, Kalachakra tantra was introduced into Tibet in
nghiep va giai thoat, van van, cung la nhng yeu 1027 and it is considered the basis of the Tibetan
to rat quan trong trong giao ly Phat giaoIndian calendar.
history before the Buddhas time showed that Thi Luan Chu: Kalapakkha-tantra (p)
Hinduism had been founded and developed on the Kalacakra tantra (skt)Thi Luan Chu la mot
Indian peninsula for a long time ago. Civilization trong nhng kinh van Mat chu An o quan trong
of Harappan or the civilization of the Indus Valley nhat cua Phat giao Tay Tang. Kinh van nay gom
which was known as the cradles of human culture, ba phan: noi, ngoai, va nhng phan khac. Phan au
flourished from the 28th century B.C. till the 18th tien ban ve ngoai gii. Phan th hai ban ve the gii
century B.C. This civilization extended from what tam-vat ly cua chung sanh, ac biet la nhng nang
is now western Pakistan and to the south near lng vi te cua s b mat cua sinh ly hoc goi la
present-day Bombay and to the east near Shimla, gio, va nhng giot, va qua nhng tuyen kinh
in the foothills of the Himalayas. Harappan nang lng vi te. Phan th ba quan tam ti tu tap
Civilization was very advanced both materially quan tngOne of the most important Indian
and spiritually. There is evidence that the people tantric texts for Tibetan Buddhism. It consists of
of this civilization exhibited great skills in three parts: inner, outer, and other. The firs part
irrigation, mathematics based on binary models, discusses the external world. The second part
the same model employed in modern computing. focuses on the psycho-physical world of sentient
In addition, archaeological discoveries from beings, particularly the mystical physiology of
Mohenjo-daro and Harappa showed that that subtle energies called winds (pranaskt), and
civilization had a very highly developed culture. drops (binduskt), which to through subtle
Almost 5,000 years ago, Indian people already energy channels (nadiskt). The third section is
had a scrip that remains undeciphered to date and concerned with visualization practices.
they had a system of beliefs and religions which Thi Luan at ac La: Paramadi-buddho-
stressed on the liberation of the bondages of ddhrtasri-kalacakra-namatantra-raja (skt)
karmas and rebirths through renunciation and Kalapakkha-tantra (p)Teachings of the
meditation. However, between 1800 B.C. and Kalacakra sectSee Thi Luan Chu.
1500 B.C., India was invaded by a people known Thi Luan Giao: Kalapakkha (p)Kalacakra
as Aryans. Aryans originated from Eastern (skt)See Thi Luan.
Europe, perhaps where are now called Poland and Thi Luan Mat Phap: Paramadi-buddho-
Ukraine. The Aryans brought to the Indian ddhrtasri-kalacakra-namatantra-raja (skt)
peninsula a totally different system of beliefs and Kalapakkha-tantra (p)Teachings of the
religion. The Aryans worshipped a number of gods Kalacakra sectSee Thi Luan Chu.
who were personifications of natural phenomena, Thi Lc Tr: Support by the power of time.
such as the god of thunder and lightning, the god Thi Lu: Nhieu thoi tuc cua mot thiMany
of fire, of water, etc. Thus, nowadays we can see, customs in a period of time.
two big religions in India inherited from both Thi Mat Phap: Kaliyuga (skt)The Dharma-
Harappan and Aryan traditions. For Buddhism, Ending AgeDegenerate Age of the Dharma or
this religion draws most of its inspiration from the the last ageSee Mat Phap.
religious culture of the Harappan Civilization. The Thi Ngoai ao: Con goi la Thi Tan Ngoai ao,
most important elements of the Harappan ngoai ao coi chan thc thi la tao hoa sinh ra van
Civilization such as renunciation, meditation, vatThe non-Buddhist sect which regarded Time,
rebirth, karma, and liberation... are also important or Chronos, as creator of all things.
 4067

Thi Nhan Kien Hoa Thu Nh Mong: Man of Every minute and second.
our times sees this blossoming bush like someone Thi Thuy: Kalodaka (skt)Kalodayin (skt)Ca
who is dreamingSee Cong An Thi Nhan Kien Lu a DiTen cua mot v e t cua c Phat
Hoa Thu Nh Mong. Name of a disciple of the Buddha.
Thi Phan: Cach phan chia thi gi trong ngay. Co Thi Thc: An uong ung thiSeasonable or
nhieu cach chia thi gi trong mot ngayTime- timely food.
division of the day. There are several ways of Thi Thng Ngn: First Special Period.
division of time during the day: 1) Ngay ba thi Thi Tong: Con goi la Luc Thi Vang Sanh Tong,
em ba thi (theo phep thng phap): Three tong phai Phat Giao Nhat Ban lay ngay em 6 gi
periods each of day and night; 2) Ngay bon thi chuyen tu phep vang sanh (lay phep tu cua ngai
em bon thi (chia gi theo the tuc): Eight periods Thien ao lam nghiep nhan vang sanh). Thi Tong
of day and night, each divided into four parts; 3) c Nhat Bien (1238-1289) sang lap tai Nhat nam
Ngay sau thi em sau thi, at ten theo 12 con 1276. Ong neu ra nghi thc tung niem cua Thien
giap; 12 con giap nay cung tieu bieu cho 12 thang ao, 6 thi trong ngay. Do o ma co ten la Thi
trong nam (theo thuyet Than Thu): Twelve Tong. Tren ly thuyet, ong lay t Kinh Phap Hoa,
periods, each includes two hours and under the cung nh Lng Nhan cua phai Dung Thong Niem
name of an animal of the 12 animals which Phat, nhng khi thc hanh ong lai theo cach cua
represent the 24 hours of the day; these 12 animals Ngai Khong Da, la ngi sang lap ra loi mua ca
also represent the twelve months of the year; 4) bnh dan e pho bien tn ngng Di a. Do o ma
Cach chia ngay ra lam 30 gi: Thirty hours; 5) tong nay co sac thai hoan toan khac biet vi cac
Cach chia ngay ra lam 60 gi: Sixty hours. tong khac cua Di a giao. Theo truyen thuyet th
Thi Phong Thi Troc: Mot ben buong mot ben Nhat Bien co en mieu Hung Da Ky Y nam
namOne side is releasing, the other side is 1275, ni nay ong c gi bi mot bai ke ma ong
graspingSee Nhat Cam Nhat Tung. tin rang do ni cac than linh trong mieu nay tao
Thi Phc Ca: Jivaka (skt). nen. Moi mot trong ba cau cua bai ke eu bat au
1) Mot trong tam loai thuoc: One of the eight bang so 6, 10, va 10.000 theo th t, va cau chot
principal drugs; living, making, or seeking a bang ch dan cong chung lai la 600.000 dan. Tc
living, causing to live, ect. th ong lap nguyen phai cu o cho c mot so
2) Ngi con khong chanh thc cua vua Bnh Sa chung sanh nhieu nh the, bang cach truyen ba tn
Vng vi Amradarika, khong tranh ngoi v ngng nayA Japanese sect, whose members by
vi A Xa The ma hoc thuoc va ve sau tr dividing day and night into six periods of worship
thanh mot bac ai danh yAn illegitimate seek immortality. The Shih School in Japan was
son of king Bimbisara by Amradarika, who founded in 1276 by I-Bien (1238-1289). He set
resigned his claim to the throne to Ajatasatru forth the rule of reciting the hymns of Shan-Tao six
and practised medicine; a physician. times every day, hence the name time. In theory,
Thi Tan Ngoai ao: See Thi Ngoai ao. he derived his idea from the Lotus Sutra as did
Thi Thanh Tu: Cau th ba trong sau cau bat Liang-Ran of Yuzunembutsu, but in practice he
au cua mot quyen kinh, nht thi. Lay hai ch followed Kung-de who invented a popular dance
Nhat Thi hay mot thu lam thi thanh tu, for the popularization of the Amita-faith. Thus the
mot trong sau loai thanh tu, thng m au cac school has a totally different feature from the other
kinhThe initial statement in a sutra, i.e. at one schools of Amita-pietism. I-Bien is said to have
time or once, which implies the perfect time. visited Kumano Shrine in Kii in 1275 where he
The third of the six perfections found in the was inspired by a holy verse of four lines which he
opening phrase of each sutraSee Luc Thanh believed to have come from the deity of the shrine.
Tu. Each of the first three lines was headed by a
Thi Thi: Ji-Ji (jap)Time-time, individual numeral 6, 10, and 10,000 and the last line by
moments of time. people, altogether making up six hundred
Thi Thi Niem Niem: Tng phut tng giay thousand people. At once he made up his mind to

save that number of people by a propagation of the
Amita-faithSee Thien ao (2).
Thi Trung: Luon luonAlwaysHang ngay
Everyday.
Thi Trng: Luon luonAlwaysHang ngay
Everyday.
Thi Tng Phap: The Dharma-Semblance
AgeSee Tng Phap.
Thi Ty a Ca La: Jivitakara (skt)Ten cua mot
v Than nuot trng thi gian hay o dai cua ngay
Name of a spirit described as a devourer of life or
length of days.
Thi Uy Thien S (1303-1381): Thien s Trung
Hoa, thuoc phai Pha Am To Tien vao thi nha
Nguyen (1280-1368)Chinese Zen master of the
Po-an Ts'u-tien Sect, who lived in the Yuan
Dynasty in China.
Thi Vo Gian: Endless timeThi gian tho kho
khong han ky. ay la mot trong nam th vo gian
cua a ngucTimes in the uninterrupted hells are
ceaseless (it is timeless). This is one of the five
ceaselessness of uninterrupted hells.
Thi X Chi Duyen: ieu kien thi gian va ni
chon ma mot ngi phai tai sanh vao (theo Va ng
sanh Yeu Tap, bat ke trai gai, gia tre, sang hen,
viec i ng nam ngoi bat luan thi x, viec tu tap
qua la kho khan; tuy nhien, viec cau nguyen vang
sanh chang g bang niem Phat)The conditions or
causes of time and place into which one is born.
Thi Xng: Kalayasa (skt)Cng Lng Da
XaTen cua mot nha s vung Trung A, en Trung
Hoa vao au the ky th V, phien dch kinh ien
bao gom bo Quan Vo Lng Tho, th tch vao nam
442Name of a monk from Central Asia, went to
China in early fifth century and translated sutras
including the Contemplation Sutra, died in 442.
Thi Y: ung thi an mac, nh vao kinh thanh th
mac ao Tang Gia Le, khi phong th mac ao An
a Hoi, van van (theo Phat giao, uong thuoc ung
thi goi la thi dc, an uong ung thi goi la thi Tho Sac: Olarika-rupa (skt)Gross rupaSense
thc)Garments suited to the time or occasion
(according to the Buddhism, Buddhists shouls
always take medications when needed, eat in
accordance with Buddhist regulations, etc.).
Tho: Sthula (skt)CoarseRudeRough
CrudeUnrefinedImmature.
Tho Ac Ng: Pharusavaca (p)Harsh speech
Li noi tho lo coc canNoi li hung dLi tho Tho Thc D Bao, Te Tc Nan C: Nhai khong
4068
ac bao gom nhuc ma, mang chi, nhao bang,
biem nhe, va li noi tho b xau ac ph bang ngi
khac van van. Co luc chung ta noi nhng li o vi
nu ci tren moi ma chung ta lai gia bo cho rang
li chung ta ang thot ra khong co g ton hai en
ai. Phat t thuan thanh ng bao gi dung li tho
ac v nhng li o lam ton hai en ngi Harsh
words include insult, abuse, ridicule, sarcasm,
coarse, evil and slanderous language and so on.
Sometimes harsh words can be said with a smile,
as when we innocently pretend what we have said
wont hurt other people. Devout Buddhists should
never use harsh words because harsh words hurt
others.
Tho Ac Uyen: Parusakavana (skt)War park
Tho Ac Uyen ve phng Nam, mot trong bon ni
vui thu ben ngoai Thien Kien Thanh, thanh pho
cua coi tri e Thch. Vn tho ac la mot trong
bon vn cua Tri e Thch, khi nao muon anh
nhau th vao trong vn nay, muon th vu kh nao
th lap tc vu kh ay hien ra The war park, in the
South, one of the four pleasure grounds outside of
Sudarsana, the heavenly city of Indra. The rough
and evil park, one of Indras four parks, that of
armaments and war.
Tho Ngon: Parusavaca (skt)Li noi tho ac
Coarse, rude, rough, immature words or talkEvil
wordsRough outline or rough speech,
preliminary words.
Tho Ng: See Tho Ngon.
Tho Nhan: Hanh nhan Tieu tha la tho nhan, hanh
gia ai tha la te nhanThe immature man of
Hinayana, who has a rough foundation, in contrast
with the mature or refined man of the Mahayana.
Tho Phan Biet: Coarse discriminationS phan
biet tho thien.
Tho Phan Biet Chap Trc Tng: Bieu hien
cua s chap trc tho thienMark of attachment
to coarse discrimination.
objects and sense organs.
Tho Te Nh Tha: Immature and Mature yanas
Tieu Tha: Immature Yanaai Tha: Mature
Yana.
Tho Thien: GrossAwkwark and superficial.
Tho Thien Than: Coarse bodyCai than tho
thien.

nhuyen th de no; nhai ky th kho oi. Thien tong
mn cau nay e noi neu hanh gia tu hanh ky
lng th chac chan co ngay the ngoSwallow
without chewing easily makes one's fill; to be
really full, one must carefully chew the foods. In
Zen, this term means practitioners will surely be
enlightened one day if they try to practice
carefully.
Tho Tnh Tn: Coarse and pure faithc tin tho
thien va thuan khiet.
Tho Tng: Gross formsTheo khi Tn Luan
ay la tho tng vo minh (cha giac ngo) The
grosser or cruder forms of unenlightenment
mentioned in the sastra on the Prajna Sutra.
Tho Tng Hien Hanh Chng: The ordinary
idea of pure and impure.
Tho Tng Phat: Rudimentary aspect of the
Buddha.
Tho Tng Diet Vo Vi: Samjna-vedayita-nirodha
(skt)Extinction by the stoppage of idea and
sensation (achieved by an Arhat).
Tho: Nho raTo spitTo excreteTo put forth.
Tho ai: Ngi hoc tro ngheoA poor student.
Tho Giac: Sasa-visana or sasa-srnga (skt)Sng
tho (ngi ngu nhan lam oi tai tho la sng, ky that
tho khong co sng). T nay dung e ch nhng cai
khong the co c (moi hien tng eu khong
thc). Thuat ng nay thng i cap vi long rua. lam dung danh ngha tu trA monk, or a nun,
Mot trong nhng so sanh hay c cac hoc gia Phat
giao dung e co gang minh hoa ban chat hien hu
nh la va thc va khongRabbits horns, i.e.
non-existent; all phenomena are as unreal as
rabbits horns. This term generally goes in pair
with the tortoises hair (kurmaropa). One of the
favorite comparisons used by Buddhist scholars
who by this attempt to illustrate the nature of
existence as both real and unreal
Tho Giac Quy Mao: Sng tho, long ruaRabbits
horns and turtle's hairSee Tho Giac.
Tho Ma: Tho va nga, y noi nhng v Tang tam
thng, tai c thap kemRabbit and horseIn
Zen, this term means mediocre monks with low
talents and virtues.
Tho Mao Tran: Hat v tran nho hn hat bui. Mot
hat bui bam tren au long tho ln gap bay lan hat
bui bam tren long truThe peck of dust that can
rest on the point of a hares down, one-seventh of
that on a sheeps hair.
4069
Tho Y: Lanh hoiTo comprehend clearly.
Tho: Bhu or Bhumi (skt)EarthGround
LandSoil.
Tho au Tho Nao: au at oc at, y noi ngi
que muaEarthen head, earthen brain, i.e., a
rustic country pumpkin or a yokel.
Tho a ng: Tochido (jap)Local Deities
HallLands Hall.
Tho a Than: The local guardina deity of the soil
or localityGod of the soil.
Tho Ke Ngoa Cau: Ga at cho nung, y noi vo
dungClay chicken and pottery dogs, i.e., useless.
Tho Lo: To outflowTo reveal.
Tho Ng: Dialect.
Tho Ngu Moc Ma: Bo at nga go, y noi vo
dungClay oxen and wooden horse, i.e., useless.
Tho Tang: Chon di atGround-burialSee
T Tang.
Tho Than: God of the soil.
Tho Thng Gia Ne: Tren at them bun, y noi
tang them mot lp si me vng mac na vao cai
pham trTo add mud on the soil, the term means
to add one more layer of ignorance and attachment
to an ordinary mind.
Tho Tinh (planet): SanaiscaraSaturn.
Thoc: Ngi soi auA bald.
Thoc Nhan: Thoc C SThoc NoCh Tang Ni
sometimes used as a term of abuse.
Thoi Cong Quy Bon: Bo nhng cong c nho e
tr ve vi nhng ieu can banTo put off minor
merit for the sake of fundamentals.
Thoi Toai Phat anh: Vikirna (skt)Tr nghiep
Phat anhTr Cai Chng Phat anhSee Xa
Tr Phat anh.
Thoi Tr Vien (857-904): Ten cua mot v c s
Phat giao Trieu Tien, en Trung Hoa vao thi nha
ng (618-907). Ong la mot trong nhng e t
tai gia noi troi cua ngai Phap TangName of a
Korean famous lay disciple famous who came to
China during the T'ang Dynasty in China. He was
one of the most eminent lay disciples of Master
Fa-Tsang (643-712), the third Hua-Yen patriarch
in China.
Thoi An Thap Khuyen: Ten advices regarding
the Zen koan from Tui-YinSee Mi Li
Khuyen Ve Cong An Cua Thien S Thoi An.
 4070

Thoi An Thien S: Tui-Yin (chi)Ten cua mot or Retrogressing mind.

v s ngi Trieu TienName of a Korean Zen Thon Cong: Ong gia thon queAn old man in
monkSee Thien Gia Quy Giam. the countryside.
Thoi Bo e Tam: Retrogress from the mind of Thon au: Ngi lang queVillage manA
enlightenmentS thoi chuyen cua tam giac ngo. rustic man.
Thoi Bo: To recedeTo move (stepdraw) Thon Long (1556-1623): Ten cua mot v danh
backA backward step to ones original state. Tang Nhat Ban, thuoc tong Tnh o vao the ky
Thoi Canh Hanh Dung Thien S (1163-1241): th XVIIName of a Japanese famous monk of
Taiko Gyoyu Zenji (jap)Ten cua mot Thien s the Pure Land Sect who lived in the seventeenth
noi tieng cua phai Hoang Long tai Nhat Ban vao century.
thi Liem Thng vao khoang au the ky th XIII Thon Ly Nam N: c be que, y noi li noi tam
(Thien phai Hoang Long Nhat Ban la mot trong thngA rustic child. In Zen, the term means a
nhng nhanh thien quan trong trong trng phai mediocre speech.
Lam Te). Ban au S tho cu tuc gii vi mot v Thon Tho Bat ac: Nuot khong xong, ma phun ra
thay cua Chan Ngon tong. en khoang nam 1200, cung khong xong. Trong Thien, t nay co ngha la
S theo hoc vi Thien s Vinh Tay Minh Am cua ngi thieu ao tam khong the hap thu dieu dc
tong Lam Te. Luc gan cuoi i, S tru tai hai ni Phat phap cIt is difficult either to swallow in
la Tnh Dieu T va ong Thang T cho en khi or to vomit out. In Zen, practitioners who lack of
S th tch vao nam 1241Name of a famous religious faith cannot absorb the wonder medicine
Japanese Huang-lung Zen master of the Rinzai of Buddha dharma.
school in the middle of the Kamakura Period, Thon Thng Chuyen Tinh (1851-1929): Ten
around the early thirteenth century (Huang-lung cua mot v hoc gia noi tieng cua Phat giao Nhat
branch is one of the most important branches from Ban vao the ky th XX. Ong la tac gia cua mot so
Lin-Chi school in Japan). First, he was ordained by sach Phat giao: Nhat Ban Phat Giao S, Phat Giao
a Shingon master. In around 1200, he came to Ly Luan Hoc, Chan Tong Toan S, va Nhan Minh
study under Zen master Eisai-myo-an of the Hoc Giang Giai Toan Th, van vanName of a
Rinzai School. At near death, he stayed at both Japanese famous Buddhist scholar in the twentieth
Jomyo-ji and Tosho-ji until he passed away in century. He was the author of several Buddhist
1241. books: History of the Japanese Buddhism,
Thoi Canh Thien S: Zen Master Tui-kengTen Buddhist logic, A Complete History of the
cua mot v Thien s Trung Hoa vao the ky th 13. Japanese True Pure Land, A Complete
Hien nay chung ta khong co nhieu tai lieu chi tiet Interpretation of the Science of Cause, and so on.
ve S Thoi Canh; tuy nhien, co mot chi tiet nho ve Thon Tien Sn: Isigili (p)Mount IsigiliTen
v Thien s nay trong Mong Sn T Truyen: "Suot cua mot ngon nui ni ma mot tram v Phat oc
mua thu, toi tham van vi cac ai danh Tang nh giac a song tu mot thi gian daiName of a
Thoi Canh, Thach Khanh va H Chu."Master mountain where one hundred Pratyeka-buddhas
Tui-keng, name of a Chinese Zen Master in the lived for a long time.
thirteenth century. We do not have detailed Thon Vien: Chua nho thon queA small
documents on this Zen Master; however, in Mung- temple in the countryside.
Shan's autobiography, there is a small detail on Thon: Mot tac TauA Chinese inch.
him: "During the autumn he interviewed masters Thon Am: Sun-in (jap)Mot tac bong ramAn
of high reputation such as Hsueh-Yen, Tui-Keng, inch of shadow.
Shih-Fan, and Hsu-Chou."See Mong Sn c Thon inh Nhap Moc: Thon Thiet Nhap Moc
D Thien S. inh ong cotCay inh dai mot tac mot khi a
Thoi Chuyen: Vaivarti (skt)Ty bat trSee ong vao than cay th khong ai nho c; cho nen
Thoai Chuyen. Thien lam thng dung thuat ng nay e ty du cho
Thoi S Tam: Recede the initial mind. ao hanh kien co cua ngi hoc, khong co bat c
Thoi Tam: Tam thoi chuyen (giat lui)Receding mot canh vat ben ngoai nao lam lay ong c
 4071

A one-inch nail, once driven all the way into the vi ten Tr Khong. Luc ve gia, ngai tr ve T
wall, no one is able to take it out. In Zen, the term Liem va tru tai chua Pho Minh thuyet phap. Ngai
implies strong virtues, nothing from external world thng khuyen tan e t tung kinh Phap Hoa.
is able to obstruct or shake it. Theo ngai, thng tru the gian, khong sanh khong
Thon Trng Xch oan: Tac dai thc ngan. diet goi la Phat. Ro biet tam tong cua Phat, hanh
Nha thien dung khai niem tng phan nay e nhan va giai tng ng goi la To. Phat va To ch la mot,
manh tnh chan that cua van hu, khong ngan bi nhng ke lam hoc noi sai rang co hn co kem
khong daiAn inch is long, but a yard is short. ma thoi. Va lai, Phat la giac. Cai giac nay xa nay
Zen uses this contrary concept to emphasize the lang le thng tru. Tat ca chung sanh eu ong co
reality of all things, not short not long. ly nay, ch v duc vong nhiem tran che lap nen
Thon Ti Bat Quai: Chang dnh mot tat tNot to theo nghiep troi lan trong luan hoi sanh t, chuyen
have an inch of silkCong an noi ve c duyen thanh cac coi ta ba. Bac giac ngo la bac a at
van ap gia Thien s Nam Tuyen Pho Nguyen c giac ngo, hay la bac a at c cuoc song
va Luc Hang ai Phu. Theo Canh c Truyen hai hoa vi chan ly. T tng va hanh vi cua
ang Luc, quyen VIII, mot hom Thien s Nam ngi ay thch hp mot cach t nhien vi muc
Tuyen hoi Luc Hoan ai Phu: "Trong 24 gi, ai ch. Ngi ay cung chon mot loi song luon luon
phu lam cai g?" Luc Hoan ai Phu ap: "Thon ti hai hoa vi moi s tren i nay. Mot bac giac ngo
bat quai (chang dnh mot tac t, y noi tam tanh nhn s vat vi chanh kien, ngha la nhn s vat
khong nhiem mot may tran)."The koan about mot cach ung an, bac ay noi li ung an, hanh
the potentiality and conditions of questions and ong mot cach ung an, song mot cuoc song
answers between Zen master Nan Chuan and an ung an, no lc mot cach ung an, luon hng
official named Lu Heng. According to the Records tam vao chieu hng ung an va kien tr tam mot
of the Transmission of the Lamp (Chuan-Teng- cach ung an va khong bao gi b giao ong v
Lu), Volume VIII, one day, Zen master Nan- bat c viec g. Mot bac Giac Ngo luon nham en
Chuan asked Lu-Huan Tai-Fu, "Tai-Fu, in li ch cho ngi khac trong khap cac phap gii,
twenty-four hours, what do you do?" Lu-Huan Tai- bac ay bo th hay phuc vu ngi khac t tinh than,
Fu said, "Not to have an inch of silk (there is not a vat chat en the chat. e thao bo s me m cua
tiny thing defiling the pure mind)." tam mnh, bac ay tu tap ung theo gii luat ma
Thong: Tsu (jap). c Phat a day, song mot cuoc song ng an va
(A) Ngha cua ThongThe meanings: at c nang lc e cu o ngi khac bang cach
1) i qua: To pass throughTo pervade. toan thien chnh mnh, bac ay luon nhan nhuc
2) Hieu ro: To know thoroughlyQuick at bang cach chu ng nhng kho khan va duy tr
hearingCleverSharpWise. tnh tam ma khong kieu man. Bac ay luon tinh tan
3) Thong suot: To understandTo tien thang en muc ch quan trong ma khong b
comprehendTo perceive. nhng s viec tam thng lam lech hng. Bac ay
4) Without hindranceUnimpeded. luon tu tap thien nh e gi cho mnh cai ta m
(B) Cac loai ThongCategories: iem am va khong b dao ong trong moi trng
1) Ngu Thong: The five supernatural powers hp. Bac ay luon iem am va tam khong b. Va
See Ngu Than Thong. cuoi cung at c tr tue co nang lc nhan thc
2) Luc Thong: The six supernatural powers thau ao moi kha canh chan that cua van hu.
See Luc Thong. Hau het cuoc i, ngai chan hng va hoang hoa
3) Thap Thong: The ten supernatural powers tai Bac Viet. Ngai th tch nam 1134A
See Thap Thong. Vietnamese Zen master from North Vietnam. He
Thong Bien Thien S (?-1134): Zen master was a disciple of Zen master Vien Chieu. He
Thong BienThien s Viet Nam, que Bac Viet. became the Dharma heir of the eighth generation
Ngai la e t cua Thien s Vien Chieu, va la Phap of the Wu-Yun-Tung Zen Sect. Later, he went to
t i th tam dong Thien Vo Ngon Thong. Ve Thang Long and stayed at Quoc T Temple with
sau, ngai ti Thang Long va tru tai chua Quoc T the name Tr Khong. When he was old, he
 4072
returned to T Liem to stay at Pho Minh Temple introductions to a sutra.
to preach Buddha Dharma. He always encouraged
his disciples to recite the Lotus Sutra. According
to the Zen master, eternally dwelling in all worlds,
unborn and undying, that is called Buddha.
Understanding the mind teachings of Buddha,
attaining enlightenment along interpreting
scriptures, those are called Patriarchs. Buddha and
Patriarchs are just one. Only bookworm wrongly
says they have high and low levels. Moreover,
Buddha is enlightened. Quiet since infinite time,
dwelling eternally, this is awareness. All sentient
beings also have it, but because their passion
defilements cover this awareness, so all sentient
beings follow the karma and fall into the cycle of
rebirth, then all the realms of samsara exist. The
enlightened one is the person who has really
attained enlightenment, or one who attains a way
of life that is in accord with the truth. An
enlightened one is the one who looks at things
rightly (right view), thinks about things rightly
(right thinking), speaks the right words (right
speech), performs right conduct (right action),
leads a right human life (right living), endeavors
to live rightly (right endeavor), constantly aims the
mind in the right direction (right memory), and
constantly keeps the right mind and never be
agitated by anything (right meditation). An
Enlightened One always renders service to others
in all spheres, spiritual, material, and physical, is
donation. To remove illusion from ones own mind
in accordance the precepts taught by the Buddha,
leading a right life and gaining the power to save
others by endeavoring to perfect oneself, enduring
any difficulty and maintaining a tranquil mind
without arrogance even at the height of prosperity,
is perseverance. To proceed straight toward an
important goal without being sidetracked by trivial
things is assiduity. To maintain a cool and un-
agitated mind under all circumstances is
meditation. And eventually to have the power of
discerning the real aspect of all things is wisdom.
He spent most of his life to revive and expand
Buddhism in North Vietnam. He passed away in
1134.
Thong Biet Chng: Chng ngai pho bien va
ac thuPervasive and specific hindrances.
Thong Biet Nh T: The general and specific
1) Thong T: Chng tn t noi rong ra ti ca cac
kinh khac hay li ta chungGeneral
introductionNh Th Nga Van: Thus Have I
heard, being the general introduction in every
sutra.
2) Biet T: Phat Khi T hay li gii thieu han
hep trong mot bo kinhSpecific introduction.
Thong Chng: Chng ngai pho bien
Pervasive hindrances.
Thong Da: 1) Tung niem suot em: The whole
night, i.e. to recite or intone throughout the night;
2) Thai Da, Tang Biet Da, Tuc Da: See ai Da.
Thong Dam: Ta damTo commit adultery.
Thong Dung Thien S (1593-1661): Ten cua v
Thien s Trung Hoa, thuoc tong Lam Te vao cuoi
thi nha Minh au thi nha ThanhName of a
Chinese Zen master of the Lin Chi Sect, who lived
during the end of the Ming dynasty and the
beginning of the Ch'ing dynasty in China.
Thong Duyen: Quan he rong khapPervasively
connected.
Thong D Thien S (1588-1646): Ten cua v
Thien s Trung Hoa, thuoc tong Lam Te vao cuoi
thi nha Minh au thi nha ThanhName of a
Chinese Zen master of the Lin Chi Sect, who lived
in the end of the Ming dynasty and the beginning
of the Ch'ing dynasty in China.
Thong at: Hieu roTo pervadeTo
perceiveTo understand thoroughly.
Thong at Ban Tam Bo e: Entry into the
Bodhi-mindSee Thong at Bo e Tam.
Thong at Bo e Tam: Penetrating mindat
c Bo e Tam nh vao v Thay (A Xa Le) day
doTo attain to the enlightened mind; the stage
where one understands the truth, one of the five
stages in Vairocana BuddhahoodSee Ngu
Tng Thanh Than.
Thong at Phap Gii: Hieu c canh gii thc
taiApprehend the realm of reality.
Thong at Phat ao: Entering the Buddha Path.
Thong at Tam: See Thong at Bo e tam.
Thong at Ban Tam Bo e: Entry into the
Bodhi-mind.
Thong at Tham Tam Phap Thanh Tnh: Purity
of comprehension of the most profound truth.
Thong iep Bat T: Immortal messageNhng
li day do cua c Phat la mot thong iep bat t
 4073

oi vi chung taThe Buddhas teaching is an Mahayana. And is meant for Sravakas, Pratyeka-
immortal message to all of us. buddhas and Bodhisattvas in their first level of
Thong iep Vt Thi Gian: Timeless message. progress. The Common Doctrine or Apparent
Thong o: Con ng rong m (a en Niet Doctrine refers to the teachings used collectively
Ban)Thoroughfare, an open way that leads to to reach all three levels of sentient beings High,
nirvana. Intermediate, and Low.
Thong Giac Thuy Nguyet Thien S (1637-1704): Thong Giao T Mon: Bon mon hay bon trng
See Thuy Nguyet Thong Giac Thien S. phaiThe four doorsSee T Mon.
Thong Gian: AdulterousAdultery (n) Thong Gii: Universal precept.
Adulterer. Thong Hanh: Con ng dan ti Niet BanThe
Thong Giao: Common DoctrineInterrelated thoroughfare, or path which leads to nirvana.
teachingThong giao, mot trong ba chi cua giao Thong Hanh Tien: Immortal of penetrating
phap c Phat Thch Ca Mau Ni. ay la ten ma conductCo ngi ho hap tinh hoa mat tri, mat
cac nha Thien Thai goi Thong Giao. Thong giao trang, luyen mai cho en khi thanh hoan hao, goi
ban ve s tng co kem hn Tang Giao, nhng xet la Thong Hanh TienSome beings with
ky thay ly cung kha sau sac, at ti sinh tc vo unflagging resolution make themselves strong
sinh, khong tc bat khong, nen khen la Gii Noi with the essence of sun and moon. When they
Ly Giao. Giai oan th hai trong Thien Thai Hoa have perfected the inhalation of this purity, they
Phap T Giao, cho rang van hu la Khong, are known as Immortal of penetrating conduct.
nhng cha at c ly Trung ao. Mot trong Thong Hien Thien S (1593-1667): Ten cua v
tam loai thuyet giao cua c Phat. Chung cho tat Thien s Trung Hoa, thuoc tong Lam Te vao cuoi
ca ba tha va la giao ly s c cua ai Tha. Trong thi nha Minh au thi nha ThanhName of a
khi mot v s tam Bo Tat theo nhng tu tap nh Chinese Zen master of the Lin Chi Sect, who lived
cac v trong tam tha, th mot ai Bo Tat tham in the end of the Ming dynasty and the beginning
nhap canh gii cua Biet Giao va Vien Giao. ay of the Ch'ing dynasty in China.
la giao thuyet tong quat, danh cho ca Tieu lan ai Thong Hieu: To understand thoroughly.
tha, nham ch day cho Thanh van, Duyen giac va Thong Hieu Hoan Toan: Perfect understanding
Bo Tat trong giai oan phat trien au tien. Giao of the dharma.
phap nay day chung cho tat ca ba can c thng Thong Hoa: Pho lc giao hoaPerspicacious, or
trung ha va ca ba tha Tieu Trung ai influence teaching; universal powers of teaching.
Intermediate doctrine, one of the three branches Thong Hoac: Hai th kien hoac va t hoac, cho
of Sakyamuni Buddhas teaching. Tien-Tai rang hnh tng ben ngoai la thcTwo all
considered the intermediate or interrelated pervading deluders (taking appearance for reality)
teaching to be an advance in doctrine on the last, due to seeing and thinking wrongly: Seeing
partially dealing with the emptiness and wrongly and Thinking wrongly.
advancing beyond the merely relative. The second Thong Hoi: To harmonize differences of doctrine
stage in the Tien-Tai four periods od teaching, or teaching.
which held the doctrine of Void, but had not Thong Hue: Than thong va tr tue, moi phep than
arrived at the doctrine of the Mean. One of the thong eu da vao tr tue lam the (thong cung tc
eight types of teaching of the Buddha. The la tue)Supernatural powers and wisdom, the
Doctrine Common to All or the connecting former being based on the latter.
teaching. It is common to the three Vehicles and is Thong Huyen Tch Linh: Tsugen Jakurei (jap)
elementary doctrine of Mahayana. While an Name of a monk.
inferior Bodhisattva follows the same practices as Thong Ky Thien S (1595-1652): Ten cua v
the people of the three Vehicles, a superior Thien s Trung Hoa, thuoc tong Lam Te vao cuoi
Bodhisattva will penetrate into Distinct Doctrine thi nha Minh au thi nha ThanhName of a
and Doctrine of Perfection. This general Chinese Zen master of the Lin Chi Sect, who lived
teaching, which is for both Hinayana and in the end of the Ming dynasty and the beginning

of the Ch'ing dynasty in China.
Thong Lnh Sn: Tsung ling shan (chi)Ten cua
mot ngon nui Trung Hoa co lien he en viec
truyen ba Phat giao vao x nayName of a
mountain in China that related to the spreading of
Buddhism to this country.
Thong Li: Tr thong minh sac ben nh li dao,
co the xuyen qua chan lyIntelligence keen as a
blade, able to penetrate truth.
Thong Lc: Tac dung cua sc manh than thong
khong chng ngaiThe resulting supernatural
powersThe capacity to employ supernatural
powers without hindrance.
1) Than Thong: Thong lc cua ch Phat va ch
Bo TatBuddhas or Bodhisattvas, etc, have
spiritual or transcendent power.
2) Nghiep Thong: Thong lc cua quy than at
c bang nghiep lcDemons have magical
powers acquired through their karma.
Thong Ly (1701-1782): Ten cua mot v danh Tang
Trung Hoa vao thi nha Thanh (1644-1912)
Name of a Chinese famous monk who lived in the
Ch'ing Dynasty in China.
Thong Minh Canh Gii: Intelligent realmHanh
gia cha giac ngo thng em tr thong minh cua
pham tuc e lanh hoi s viec. Viec nay se a ti thoroughly.
nhng kien giai h vong lam tr ngai cuoc tu cua
ho nhieu hnUnenlightened practitioners
usually use the worldly knowledge to
comprehend. This will lead to deluded
interpretations which cause more troubles to their
cultivation.
Thong Minh Hay Ngu Dot: Intelligent or
stupidIntelligent or simple.
Thong Minh Hue: See Thong Minh Tue.
Thong Minh Tue: Trong Luc Thong, co ba loai
Minh va ba loai TueIn the six supernatural
powers, there are three types of knowledge and
three types of prajna.
Thong Mon: Phng phap chungShared
approach.
Thong Mon Thien S (1599-1671): Ten cua v
Thien s Trung Hoa, thuoc tong Lam Te vao cuoi
thi nha Minh au thi nha ThanhName of a
Chinese Zen master of the Lin Chi Sect, who lived
in the end of the Ming dynasty and the beginning
of the Ch'ing dynasty in China.
Thong Nhan Thien S (1604-1648): Ten cua v
4074
Thien s Trung Hoa, thuoc tong Lam Te vao cuoi
thi nha Minh au thi nha ThanhName of a
Chinese Zen master of the Lin Chi Sect, who lived
in the end of the Ming dynasty and the beginning
of the Ch'ing dynasty in China.
Thong Nhat Tuyen: M ra mot loi re tren
ngOpen a branching road.
Thong Nhat Tuyen ao: M ra mot loi re tren
ng, la phng tien do cac thien s bay ra e
hng dan cac e tOpen a branching road, a
skilful means that Zen masters invent to guide
disciples.
Thong Niem Phat: Niem chung danh hieu ch
Phat ba iTo call on the Buddhas in general,
not not limit to any specific Buddha.
Thong Phat: c Phat ngoi nhan v a dt bo
kiet s va nghi hoac, ngoi di goc bo e that bao
cua x Ma Kiet a, dung ao tri lam em, dt bo
tam t ma thanh chanh giacThe Buddha on the
deva robe under the bodhi-tree of the seven
precious things.
Thong Phng: Hieu roThong atTo
pervadeTo perceiveTo understand
thoroughly.
Thong Suot: To penetrate (understand)
Thong S (?-1228): Zen Master Thong Thien
See Thong Thien Thien S.
Thong Tai Bat Thc: Ngi tai co kien thc bach
khoa, thong hieu moi s hay hoc hanh rat gioi A
person with an encyclopaedic knowledge, or a
very learned person.
Thong Tap Kh: Lc truyen khap ni khong b
ngan ngaiKarmic impressions that function
without specific limitations.
Thong Thai Hoac: Nghi hoac cua nhng hoc gia
thong thaiDelusions of the learned and settled
mind.
Thong Than: Tsushin (jap)Than chng ngo
hoan toanThe thoroughly realized body.
Thong Than Th Thu Nhan: The whole body is
ear and eyeToan than eu la tai la mat. Thien
tong dung t nay e khuyen khch s quen i the
oi lap gia quan niem chu khach nham tien en
canh gii nhat nh. Theo th du th 89 cua Bch
Nham Luc, mot hom Van Nham hoi ao Ngo: "Bo
Tat ai Bi dung tay mat nhieu lam e lam g?"
ao Ngo noi: "Nh ngi gia em voi tay lai
 4075

pha sau mo chiec goi." Van Nham noi: "Toi giao ly cua nha Phat nh sau: Sac tng ong vi
hieu." ao Ngo hoi: "Ong hieu the nao?" Van mot ong bot bien, tho nh bot nc, tng mo ta
Nham noi: "Toan than la tay mat." ao Ngo noi: nh ao anh, hanh nh cay chuoi va thc nh mot
"Noi en tot cung ch noi c tam phan." Van ao tng. Theo kinh Thu Lang Nghiem, cac tng
Nham hoi: "S huynh the nao?" ao Ngo noi: huyen hoa ni phu tran eu do ni vong niem
"Thong than th thu nhan (khap than la tay phan biet ma sinh ra, lai cung do ni o ma mat.
mat)."The whole body is ear and eye. Zen sects Huyen vong la cai tng ben ngoai. Tnh sa u xa
use the term to encourage practitioners to ignore van la dieu giac minh. Nh vay cho en ngu am,
both subjective and objective concepts in order to luc nhap, t thap nh x en thap bat gii, khi
reach the realm of oneness. According to the nhan duyen hoa hp, h vong nh co sinh. Khi
example 89 of the Pi-Yen-Lu, one day Yun Yen nhan duyen chia re, h vong goi la diet. Khong
asked Tao Wu, "What does the Bodhisattva of biet rang du sinh diet, i lai, eu trong vong Nh
Great Compassion use so many hands and eyes Lai tang trum khap mi phng, khong lay ong,
for?" Tao Wu said, "It's like someone reaching khong them bt, sinh diet. Trong tnh chan thng
back groping for a pillow in the middle of the ay, cau nhng s i, lai, me, ngo, sinh, t, eu
night." Yun Yen said, "I understand." Tao Wu khong the c. Chnh v vay neu chu nhan nai
said, "How do you understand it?" Yun Yen said, va co y ch, cac ong se thay c bo mat that cua
"All over the body are hands and eyes." Tao Wu s vat. Neu cac ong chu quay vao noi tam va
said, "You have said quite a bit there, but you're quan chieu be sau cua tam kham, chu tam nhan
only said eighty percent of it." Yun Yen said, xet mot cach khach quan, khong lien tng en
"What do you say, Elder Brother?" Tao Wu said, ban nga, va chu trau doi nh vay trong mot thi
"Throughout the body are hands and eyes."See gian, cac ong se thay ngu uan khong phai la mot
Van Nham ai Bi Thien Nhan. thc the ma la mot loat cac tien trnh vat chat va
Thong Than X: Tsushin-Jo (jap)Than ni tinh than. Roi cac ong se khong con lam lan cai be
chng ngo hoan toanThe thoroughly realized ngoai vi cai thc. Cac ong se thay ngu uan pha t
body as a sense-organ. sinh va bien i mot cach lien tuc va nhanh chong.
Thong Thien Hoc: Than Tr HocTheosophy. Chung luon luon bien oi tng phut tng giay,
Thong Thien Thien S (?-1228): Zen Master khong bao gi tnh ma luon ong, khong bao gi
Thong ThienThien s Viet Nam, que An La, la thc the ma luon bien hien. c Phat a day
Bac Viet. Ngai la e t cua Thien s Thng trong Kinh Lang Gia: Nh Lai khong khac cung
Chieu tai chua Luc To. Sau khi tr thanh phap t khong phai khong khac vi cac uan.A
i th 13 dong Thien Vo Ngon Thong, ngai tr Vietnamese Zen master from An La, North
ve lang cu e chan hng va hoang hoa Phat giao Vietnam. He was a disciple of Zen master Thng
cho en khi ngai th tch vao nam 1228. Ngai Chieu at Luc To Temple. After he became the
thng nhac nh e t: Co c thng khuyen dharma heir of the thirteenth generation of the
day rang ch nen xem nam uan eu khong, t ai Wu-Yun-Tung Zen Sect, he returned to his home
vo nga, chan tam khong tng, khong i, khong town to revive and expand Buddhism there. He
lai. Khi sanh tanh chang en; khi t tanh chang i; passed away in 1228. He always reminded his
yen tnh, tron lang, tam canh nhat nh. Ch hay disciples: The ancient virtues always advise us to
nh the, lien o chong lieu ngo, khong b ba i keep seeing that the five aggregates are
rang buoc, ben la ngi xuat the. Can thiet chang emptiness, the four elements are non-self, the true
c co mot may may thu hng. Pham phu khong mind has no form, neither going, nor coming. The
nhn ngu uan nh la nhng hien tng ma chung ta self-nature did not come when you were born; and
lai nhn chung nh mot thc the do bi tam me m will not go when you die. The true mind is always
la doi chung ta, do ham ham muon bam sinh cua serene and all-embracing; and your mind and all
chung ta cho nhng th tren la cua ta e thoa man scenes are one. If you always see that, you will
cai Nga quan trong cua chung ta. Ky that, ban soon attain enlightenment, be free from the
chat thc s cua nam uan nay c giai thch trong bondage of the three periods, and become those
 4076
who transcend the secular world. So, it is
important for you not to cling to anything. We,
ordinary people, do not see the five aggregates as
phenomena but as an entity because of our
deluded minds, and our innate desire to treat these
as a self in oder to pander to our self-importance.
As a matter of fact, the real nature of these five
aggregates is explained in the Teaching of the
Buddha as follows: Matter is equated to a heap
of foam, feeling is like a bubble, perception is
described as a mirage, mental formations are like
a banana tree and consciousness is just an illusion.
According to the Surangama Sutra, all the defiling
objects that appear, all the illusory, ephemeral
characteristics, spring up in the very spot where
they also come to an end. They are what is called
illusory falseness. But their nature is in truth the
bright substance of wonderful enlightenment. Thus
it is throughout, up to the five skandhas and the six
entrances, to the twelve places and the eighteen
realms; the union and mixture of various causes
and conditions account for their illusory and false
existence, and the separation and dispersion of the
causes and conditions result in their illusory and
false extinction. Who would have thought that
production, extinction, coming, and going are
fundamentally the everlasting, wonderful light of
the treasury of the Thus Come One, the unmoving,
all-pervading perfection, the wonderful nature of
true suchness! If within the true and permanent
nature one seeks coming and going, confusion and
enlightenment, or birth and death, there is nothing
that can be obtained. Therefore, if you have
patience and the will to see things as they truly
are. If you would turn inwards to the recesses of
your own minds and note with just bare attention
(sati), not objectively without projecting an ego
into the process, then cultivate this practice for a
sufficient length of time, then you will see these
five aggregates not as an entity but as a series of
physical and mental processes. Then you wil not
mistake the superficial for the real. You will then
see that these aggregates arise and disappear in
rapid succession, never being the same for two
consecutive moments, never static but always in a
state of flux, never being but always becoming.
The Buddha taught in the Lankavatara Sutra: The
Tathatagata is neither different nor not-different
from the Skandhas. (Skandhebhyo-nanyo-
nanayas-tathagata).
Thong Thi Huyen: Li tham hoiOne's regards
(to wish others good health).
Thong Tha Thien S (1593-1638): Ten cua v
Thien s Trung Hoa, thuoc tong Lam Te vao cuoi
thi nha Minh au thi nha ThanhName of a
Chinese Zen master of the Lin Chi Sect, who lived
in the end of the Ming dynasty and the beginning
of the Ch'ing dynasty in China.
Thong Thng a Nguc: Hell of Piercing
Spears.
Thong Tue: See Thong Hue.
Thong Tuy Thien S (1610-1695): Ten cua v
Thien s Trung Hoa, thuoc tong Lam Te vao cuoi
thi nha Minh au thi nha ThanhName of a
Chinese Zen master of the Lin Chi Sect, who lived
in the end of the Ming dynasty and the beginning
of the Ch'ing dynasty in China.
Thong T: Thong t bat au bang cau Toi nghe
nh vay.The ordinary opening phrase of a
sutra, Thus I have heard.
Thong Van Thien S (1594-1663): Ten cua v
Thien s Trung Hoa, thuoc tong Lam Te vao cuoi
thi nha Minh au thi nha ThanhName of a
Chinese Zen master of the Lin Chi Sect, who lived
in the end of the Ming dynasty and the beginning
of the Ch'ing dynasty in China.
Thong Van Thien S (1604-1655): Ten cua v
Thien s Trung Hoa, thuoc tong Lam Te vao cuoi
thi nha Minh au thi nha ThanhName of a
Chinese Zen master of the Lin Chi Sect, who lived
in the end of the Ming dynasty and the beginning
of the Ch'ing dynasty in China.
Thong Vi Thien S (1594-1657): Ten cua v
Thien s Trung Hoa, thuoc tong Lam Te vao cuoi
thi nha Minh au thi nha ThanhName of a
Chinese Zen master of the Lin Chi Sect, who lived
in the end of the Ming dynasty and the beginning
of the Ch'ing dynasty in China.
Thong Vinh Thien S: Zen Master Thong Vinh
Thien s Viet Nam, que Hai Dng. Thu nho
ngai xuat gia tai chua Ham Long. Ve sau, ngai
theo lam e t Hoa Thng Phuc ien va tr
thanh Phap t i 44 dong Lam Te. Phan ln cuoc
i ngai chan hng va hoang hoa Phat giao tai
Bac Viet. Ngai th tch hoi nao va au khong ai
biet. Ngai thng nhac nh e t: Ni tam vin

vao o ma chay theo goi la canh, nh phap la ni
y thc vin vao goi la phap canh, sac la nhan thc
vin vao o goi la sac canh, thanh la ni nh thc
vin vao goi la thanh canh, van van. Ngoai canh
gii la canh khong phai do noi tam hien ra, ma t
ben ngoai en. Canh la ni tam vin vao o ma
chay theo goi la canh, nh phap la ni y thc vin
vao goi la phap canh, sac la nhan thc vin vao o
goi la sac canh, thanh la ni nh thc vin vao goi
la thanh canh, van van. Khong b ngoai canh chi
phoi, o chnh la co tu. Ngc lai, neu b ngoai
canh chuyen, ay la oa lac. Ngoai canh con la
ieu kien hay hoan canh ben ngoai khien cho
ngi ta lam viec ac. Tat ca nhng tr ngai va bat
toan khong do nhng ieu kien ben ngoai, ma la
do tam tao. Neu chung ta khong co s tnh lang
noi tam, khong co th g ben ngoai co the mang
lai hanh phuc cho chung ta. Cac canh gii rieng
biet khac nhau, cung la biet canh tam s (tam s
cua nhng canh rieng biet). Hanh gia khong tin
rang co the gii ben ngoai hien hu oc lap, rieng
biet ma ban than ho co the len vao trong nhng
manh lc cua no. oi vi ho, the gii ben ngoai
va ben trong noi tam ch la hai mat cua cung mot
khuon vai; trong o nhng si ch cua moi ong
lc va bien co cua moi hnh thai cua y thc va oi
tng cua no cung det thanh mot mang li bat
kha phan ly, mang li cua nhng tng quan vo
tan va ieu kien hoa lan nhau. Tam canh hay tam
than (trang thai tam) la oi tng vat the co gay
phien toai hay khong thng thng tuy thuoc vao
trang thai tam hn la vao chnh oi tng o. Neu
chung ta cho rang no la phien toai, th no phien
toai. Neu chung ta khong cho rang no phien toai
th no khong phien toai. Tat ca eu tuy thuoc vao
trang thai tam. Th du nh oi khi trong thien quan
chung ta b tieng ong quay nhieu. Neu chung ta
nng theo va mac ket vao chung, chung se quay
roi thien quan cua chung ta. Tuy nhien, neu chung
ta dt bo chung khoi tam cua chung ta ngay khi
chung va mi khi len, th chung se khong tao s
quay nhieu. Neu chung ta luon oi hoi mot cai g
o t cuoc song, th chung ta se khong bao gi
thoa man. Nhng neu chung ta chap nhan cuoc i
la cai ma chung ta ang la hay ang co, th chung
ta se luon biet u. Co ngi tm hanh phuc trong
vat chat; ngi khac lai cho rang co the co hanh
phuc ma khong can en vat chat. Tai sao lai nh
4077
vay? Bi v hanh phuc la mot trang thai cua tam,
khong the o c bang so lng tai san. Neu
chung ta biet u vi nhng g chung ta ang la hay
ang co, th chung ta se luon co hanh phuc. Ngc
lai neu chung ta khong hai long vi nhng g
chung ta ang la hay ang co, th bat hanh luon
ng tr trong ta. Tham duc khong co ay, v du o
vao bao nhieu th tham duc van luon trong rong.
Kinh T Thap Nh Chng day: Mot ke ay tham
duc du song tren tri cung khong thay u; mot
ngi a la tham duc du phai di at van thay
hanh phuc. Hanh gia chan thuan phai hieu mot
cach thong suot rang tam la mot oi tng phien
toai cho cuoc tu hanh e t o co the tr ve oi
dien vi chnh tam mnh, nguon goc va coi re cua
moi phien toai tren coi i nay. That vay, het
thay ch phap eu ben trong cai tam, khong co
phap nao ngoai tam. Ch mot tam nay ma co u
ay bon coi. T Luc Pham T Thanh eu do tam
nay tao ra. Cai tam co the tao ra thien ng, tao
ra a nguc. Tam lam mnh thanh Phat, th cung
chnh tam nay lam mnh thanh nga quy, suc sanh,
hay a nguc, Bo Tat, Duyen Giac hay Thanh
Van. V moi th eu do tam tao, nen moi th eu
ch ni tam nay. Neu tam muon thanh Phat th
Phat Phap Gii la quyen thuoc cua mnh. Cac
phap gii khac lai cung nh vay. Hanh gia phai
thay nh vay e nhat c nhat ong t i, ng,
nam, ngoi luc nao cung phai che phuc mnh theo
ung le ngha cua mot ngi con Phat. Co ngi
cho rang thc the cua tam la luon luon chan thc
va trong sang. Tuy nhien, nhieu ngi tin ran g tam
ban s von thanh tnh roi sau o mi tr nen b
nhiem o mot cach ngau nhien. Theo giao ly Phat
giao, t khi thuy tam thc von a b nhiem o, va
ban chat giac ngo ch la hat giong cha c phat
trien hoan toan ma thoi. Hanh gia nen luon nh
rang ch v tam niem khong chuyen nhat, y ch
khong kien co, c tuy theo duyen canh ma xoay
chuyen e roi b canh gii dan dat gay toi tao
nghiep. Chung ta quen mat muc ch tu hanh cua
chung ta la tu e thanh Phat, thanh Bo Tat, hay
thanh bat c qua v Thanh nao trong T Thanh.
Thay vao o, chung ta ch biet tao ra a nguc, nga
quy hay suc sanh ma thoi. Phat hay ma eu do
mot niem sai biet ma ra. Phat th co tam t, ma th
co tam tranh thang bat thien. Trong Kinh Lang
Gia, c Phat day: V Bo tat Ma ha Tat thay

rang the gii ch la s sang tao cua tam, mat na va
y thc; rang the gii c sinh tao do phan biet sai
lam bi cai tam cua chnh mnh; rang khong co
nhng tng trang hay dau hieu nao cua mot the
gii ben ngoai ma trong o nguyen ly a phc
ieu ong; va cuoi cung rang ba coi ch la cai tam
cua chnh mnh. Di ay la mot trong nhng bai
ke thien noi tieng cua ngai:
Tam khong canh tch viet thanh sieu pham
Y nhiem tnh sanh van oan he phc
Thien nhan ch phap tan tai ky trung
B nga nhat the nguyen ban duy tam.
(Tam khong canh lang vt thanh sieu pham
Y nhiem tnh sanh muon moi troi buoc
Tri ngi cac phap tron tai trong ay
Ta ngi mot the goc ch la tam).
A Vietnamese Zen master from Hai Dng. He
left home at his young age to go to Ham Long
Temple to become a monk. Later, he became a
disciple of Most Venerable Phuc ien. He was the
Dharma heir of the 44th generation of the Linn-
Chih Zen Sect. He spent most of his life to revive
and expand Buddhism in North Vietnam. His
whereabout and when he passed away were
unknown. He always reminded his disciples: A
prospect, region, territory, surroundings, views,
circumstances, environment, area, field, sphere,
environments and conditions, i.e. the sphere of
mind, the sphere of form for the eye, of sound for
the ear, etc. External realms are realms which are
not created by the mind, but come from the
outside. A prospect, region,
surroundings, views, circumstances, environment,
area, field, sphere, environments and conditions,
i.e. the sphere of mind, the sphere of form for the
eye, of sound for the ear, etc. If you can remain
unperturbed by external states, then you are
currently cultivating. On the contrary, if you are
turned by external states, then you will fall.
External states are also external conditions or
circumstances which stir or tempt one to do evil.
Problems and dissatisfaction do not develop
because of external conditions, but from our own
mind. If we dont have internal peace, nothing
from outside can bring us happiness. A Zen
practitioner does not believe in an independent or
separate existing external world into those
dynamic forces he could insert himself. The
4078
external world and his internal world are for him
only two sides of the same fabric, in which threads
of all force and of all events, of all forms of
consciousness and of their objects are woven into
an inseparable net of endless, mutually
conditioned relations. Mental intelligence or spirit
of mind is troublesome or not often depends on
the state of mind rather than the object itself. If we
think that it is trouble, then it is trouble. If we do
not think that it is trouble, then it is not trouble.
Everything depends on the mind. For example,
sometimes during meditation we are interrupted
by outside noises. If we dwell on them and cling to
them, they will disturb our meditation, but if we
dismiss them from our minds as soon as they arise,
then they will not cause a disturbance. If we are
always demanding something out of our life, then
we will never be content. But if we accept life as
it is, then we know contentment. Some people
seek happiness through material things; other
people can be happy without many material
things. Why? Because happiness is also a state of
mind, not a quantitive measure of possessions. If
we are satisfied with what we are and have now,
then we are happy. But if we are not satisfied with
what we are and have now, that is where
unhappiness dwells. The desire is bottomless,
because no matter how much is put into it, it can
never be filled up, it always remains empty. The
Sutra in Forty Two Chapters taught: Though a
person filled with desires dwells in heaven, still
territory, that is not enough for him; though a person who
has ended desire dwells on the ground, still he is
happy. Devout practitioners should understand
clearly that mind is a troublesome objective for
our cultivation so that we can turn back to our own
minds, the source and the root of all trouble. In
fact, nothing exists apart from mind. This single
mind encompasses the four kinds of lands in their
totality. From the Six Common Dharma Realms to
the Four Dharma Realms of the Sages are not
beyond the present thought in the Mind. The mind
can create the heavens as well as the hells. The
mind can achieve Buddhahood, but it can also turn
into a hungry ghost or an animal, or fall into the
hells. It can be a Bodhisattva, a Pratyekabuddha,
or a Sravaka. Since everything is made from the
mind, nothing goes beyond the mind. If we want to
 4079
create Buddhas in our minds, we become part of
the retinue of the Dharma Realm of the Buddhas.
The other Dharma Realms are the same way.
Practitioners should always see this and pay
attention to all daily activities from walking,
standing, lying down, or sitting... We must
regulate ourselves in accord with propriety of a
true Buddhist. Some believes that the basic entity
of the mind is always unfabricated and clear, it is
indeed thoroughly good. However, a lot of other
people believe that the mind is first pure and then
later became adventitiously defiled. According to
the Buddhist theories, from the very beginning the
mind is delifed, and the enlightened nature is just
a seed that is not thoroughly developed. Zen
practitioners should always remember that we
create more and more karmas and commit more
and more sins because we are not concentrated
and determined. We get dragged into situations
until we forget what we want to do. We forget our
goal is to cultivate to become a Buddha, a
Bodhisattva, or any of the four kinds of the sages.
Instead, we only know how to create hells, hungry
ghosts, and animals, etc. Thus, Buddhas and
demons are only a single thought apart. Buddhas
are kind and compassionate, while demons are
always competitive with unwholesome thoughts.
In the Lankavatara Sutra, the Buddha taught: The
Bodhisattva-mahasattvas sees that the triple world
is no more than the creation of the citta, manas,
and mano-vijnana, that it is brought forth by
falsely discriminating ones own mind, that there
are no signs of an external world where the
principle of multiplicity rules, and finally that the
triple world is just ones own mind. Below is one
of his famous Zen poems:
Realizing that the mind is void,
and the scene is still,
You will go beyond the saint and the ordinary.
If your thoughts cling to scenes,
sensations will rise,
And ten thousand fetters will restrain you.
The heavenly beings, human beings, and
All phenomena are ultimately here.
The I and the others are just one,
Originally, the mind only.
Thong Bong: Dung gay anh lam cho ngi khac nhng lo trnh tu tap cua S het sc kho khan. S
cam thay that au nTo make someone feel so quyet tam muon giai ap noi nghi ng cua mnh,
painful with a strike of a staff.
Thong Cam: Afflictive emotion.
Thong Hoi: Earnest repentance.
Thong Kho: UnhappySuffering.
Thong Lanh: S lanh hoi sau sacA profound
conprehensionLanh hoi sau sacTo
comprehend profoundly.
Thong Lnh Sn: PamirsTen cua mot day nui
mien Bac An, gia day Thong LnhName of a
range of mountains in North India, in the middle
of Pamirs.
Thong Thiet T Ran: Earnestly restrain oneself.
Thong Tung Ha X Lai?: Where does the pain
come from?Cai au t au en?Khi con tai
gia, mot hom, Huyen Sa va cha mnh i anh ca,
ngi cha b chet uoi. Huyen Sa ngng nghe
anh ca va i en gap Thien s Tuyet Phong
Ngha Ton va xin xuat gia. Luc o Huyen Sa vao
khoang tuoi ba mi, xuat gia tuoi o tng oi
la muon vao thi o. Luc o Thien s Tuyet
Phong Ngha Ton la mot Thien s noi tieng. Ngi
ta noi co khoang mot ngan na m tram Tang ang tu
hoc vi ngai. Hai nam sau, S bat au du phng
tham van khap ni. Mot hom tren ng i, Huyen
Sa vap phai mot hon a ben, chan rat au. S la
len rang: "Cai au nay t au en?" Than nay la
khong, cho nen cai au nay cuoi cung la t au
en? Thong thng khi chung ta vap phai hon a
th chung ta la len: "Hon a cam iec nay!" hay la
"Sao mnh ngu qua!" o la loai tnh thc cua
chung ta. Nhng vi Huyen Sa th S lai noi: "Cai
au nay t au en?" Va ngay luc ay, S at ngo.
Huyen Sa lap tc tr ve gap Thay mnh la Tuyet
Phong. Tuyet Phong t xa trong thay Huyen Sa
khap khieng i ti lien noi: "Sao khong i khap
ni tham hoc na i?" Huyen Sa ben tra li: "Bo
e at Ma khong t Thien Truc en, va Nh To
chang bao gi i Thien Truc. Bo e at Ma va
con nam tay cung i. Con la Bo e at Ma, con la
Nh To, con khong i au na. Phat Thch Ca Mau
Ni va con cung ngoi, cung sinh, cung song, cung
th, cung ngu." Bay gi th ai trong chung ta cung
eu biet To Bo e at Ma t Thien Truc en; Nh
To cha tng i Tay Thien, vay th y cua Huyen
Sa la g? Huyen Sa sau o tr thanh mot trong
nhng e t noi phap kiet xuat cua Tuyet Phong,

va van e cua Huyen Sa rat quan trong. Khi S
xuat gia th a ba mi tuoi, oi vi cuoc i, chac
chan S a hnh thanh mot so quan iem nhat nh
nao o, cho nen e rang ng bien khong phai de
dang nh the. Huyen Sa a buong xa chnh mnh
nh the nao? S cung tu vi mot ngan nam tram
chung xuat gia, th Huyen Sa co c bao nhieu
c hoi e noi chuyen vi Tuyet Phong? Co le ho
rat t co c hoi cung nhau am ao, nhng ma
Huyen Sa lai chng ngo. Tai sao nh vay? Hn
mot ngan chung xuat gia khac th sao? Con cac
ban th sao? Ban co the t hoi: "ieu nay co the
xay ra vi toi hay khong? Chnh toi lam sao chng
ngo? Huyen Sa t chng chnh mnh la Phat To
Thch Ca Mau Ni, la Bo e at Ma, la Nh To."
Nhng that ra moi ngi chung ta eu nh vay.
Dau chung ta co t chng hay khong, th cuoc i
cua chung ta chnh la cuoc i cua c Phat Thch
Ca Mau Ni. Chung ta cung nhau chia se cuoc i
ay. Huyen Sa t chng ieu nay bang cach khong
t khep mnh theo loi suy ngh thng tnh. Moi ca
nhan chung ta eu ang tm kiem cai g o. Moi
ngi eu quyet tam muon biet chnh mnh la ai,
biet lam the nao tm ra phng phap song tot nhat.
Chung ta va Huyen Sa co khac g nhau au? Co
phai la co cai g o ngan can chung ta, khien
chung ta khong thay c cai ma Huyen Sa a
thay? Co phai la co cai g o can tr chung ta lam
cho chung ta khong thay c chnh mnh that ra
luc nao cung ang cung Phat To Thch Ca Mau Ni
cung tro chuyen? Tat ca chung ta eu phai t thay
cho c ieu nay, khong ai co the lam ieu nay
cho chung ta c. Lam sao t mnh thc chng
"Phat Thch Ca Mau Ni va mnh cung tu, cung
song?" Muon the chng ieu nay, chung ta nhat
nh phai ngh cach ong vien cai tam ban ron ay
cua chnh mnh. em hi th co the giup ban tr
bo nhng tap niem noi len tng cai tng cai giong
nh bot nc. Ban muon cung tu vi tap niem, hay
cung tu vi Phat Thch Ca Mau Ni? em hi th
t mot en mi, roi tr lai mot tiep tuc nh vay, pilgrimage?" Hsuan-Sha replied, "Bodhidharma
th nhng tap niem nhieu nh the ay se giam con
mi cai. Y niem i theo hi th (tuy tc) th tap
niem se giam con hai cai: "ht vao" va "th ra".
Nhng o khong phai la van e hai cai, mi cai
hay mot tram cai. ng quen ht th chnh la cuoc
song. Ht th chnh xac chng nao th ban a song
chnh xac chng ay. Bang cach nao ay? Ban lanh
4080
hoi cuoc song ma ban ang song ngay trong
khoanh khac nay. Thien s Ninh Phan thng noi:
"Khi th vao la ban th vao tron ca vu tru; khi th
ra la ban th ra toan bo vu tru. Ht vao va th ra,
ht vao th ra, cuoi cung ban quen ngay ca cai
ngi ang th cai g." Khong co ben trong, khong
co ben ngoai; khong co cai nay, khong co ca kia.
Van vat eu cung nhau tieu mat. Nh vay th con
lai cai g? Ban co the tra li: "Khong." Neu ban
ang ngoi thien th ban cung co the noi "tat ca".
Khi chung ta hieu c li noi cua Huyen Sa th
van e tu hanh cua chung ta se c giai quyet.
Hay tin vao cuoc song cua mnh t no la a o, tin
vao chnh mnh la Phat Thch Ca Mau Ni. Chung
ta phai lanh hoi ieu nay. ay khong phai la giao
phap cao sieu. Cuoc song cua ban la "Phat Thch
Ca Mau Ni va toi cung tu." Cac ban phai vng tin
vao chnh mnh nh the!When he was still a
layperson, one day, Hsuan-Sha and his father
were fishing, the father drowned. Hsuan-Sha
stopped being a fisherman and went to Master
Hsueh-feng's monastery, where he ordained as a
monk. At that time Hsuan-Sha was already thirty
years old, in those days a fairly advanced age for
ordination and training. Zen master Hsueh-feng
was a famous Master. It is said that fifteen
hundred monks were practicing at his monastery.
After two years, Hsuan-Sha embarked on a
pilgrimage to other monasteries. While walking,
he stubbed his toe on a sharp rock. Hsuan-Sha
cried out, "Where does this pain come from?" This
body is empty, so where does the pain come from?
When we stub our toe, don't we usually shout,
"This dumb rock!" or "I am so stupid!" That is the
kind of awareness we do have. Yet in Hsuan-
Sha's case, he asked, "Where does this pain come
from?" And at that instant, he attained realization.
Hsuan-Sha immediately returned to Master
Hsueh-feng. Seeing Hsuan-Sha limping, Master
Hsueh-feng asked, "Why aren't you on your
has never come from India, and the second
patriarch has never gone to India. Bodhidharma
and I are walking together hand in hand.
Bodhidharma is no other than myself. I am the
second patriarch, going nowhere. Being here is
my life! Sakyamuni Buddha and I are sitting
together, sharing life together, living together,
 4081
breathing together, counting together, being
drowsy together." Now we all know that
Bodhidharma came from India and that his
successor, the Second Patriarch, Hui-k'o in China,
never went to India. So what did Hsuan-Sha
mean? Hsuan-Sha became one of the best of Zen
Master Hsueh-feng's many successors, and yet he
had a very difficult time in practice. He was
determined to resolve his doubts, and his
questioning was most important. Being in his
thirties, Hsuan-Sha had probably formed a certain
understanding about life and was perhaps not so
flexible. How did he empty himself? He was
training in a huge monastery with fifteen hundred
other monks. How much of a chance did he have
to talk to Master Hsueh-feng? Perhaps they rarely
spoke, and yet Hsuan-Sha attained realization.
How did this happen? How about the other
hundreds of monks? And how about you? You
may be wondering, "Will this happen to me? How
can I confirm myself?" Hsuan-Sha realized
himself as Sakyamuni Buddha, as Bodhidharma,
as the second patriarch. This is true for all of us.
Regardless of whether we realize it or not, our life
is the life of Sakyamuni Buddha. We are sharing
that life together. Hsuan-Sha realized this by not
confining himself to the usual ways of thinking.
We all have some kind of quest. We have some
determination to know who we are or how to
pursue our life in the best way. What is the
difference between Hsuan-Sha and ourselves?
What creates the obstacles that keep us from
seeing what Hsuan-Sha saw? What creates the
hindrances that prevent each of us from seeing
himself or herself as the one who is constantly
talking with Sakyamuni Buddha? All of us must
see this for ourselves. No one can do it for us.
How do you confirm yourself as "Sakyamuni and I
practice together, living together"? In order to
experience this, you need to do something with
your busy mind. By counting your breath you can
trim off busy thoughts, rising like bubbles, one
after another. Are you practicing with bubbles
instead of with Sakyamuni Buddha? By counting
your breaths in cycles of ten, all these numerous
thoughts are reduced to ten. By following the
breath, you reduce it to two, inhalation and
exhalation. But it is not simply a matter of two,
ten, or one hundred. Don't forget, breathing is life.
By breathing genuinely in this way, you begin to
live in this way. In what way? You appreciate
intimately the life that you are living in this very
moment. Zen master Koryu often said, "When you
breathe in, breathe in the whole universe. When
you breathe out, breathe out the whole universe.
Breathing in and out, in and out, eventually you
even forget about who is breathing what." There is
no inside, no outside; no this, no that. Everything
is all together disappearing. So what is there? You
can answer, "Nothing." When you truly sit, you
can also say, "Everything." When we understand
Zen master Hsuan-sha's statement, all of our
questions about practice will be resolved. Have
trust in your life as the Way itself. Have trust in
yourself as Sakyamuni Buddha himself. We must
appreciate this. This is not a sophisticated
teaching. Your life is "Sakyamuni Buddha and I
are practicing together." Please have good trust in
yourself!
Thot a Chiet: Vat g o bat ng b be gay,
trong thien co ngha la on ngoSomething is
broken suddenly. In Zen, the term means sudden
enlightenment.
Thot Nhien: SuddenlyAll of a suddenAll at
once.
Thu: Sarada (p)Mua thuAutumn.
Thu Ba Ca La: Subhakarasimha (skt)Thien Vo
Uy Tam Tang la ten cua mot v Tang noi tieng
ngi An oName of a famous Indian monk.
Thu Ba Ca La: See Thu Ba Ca La.
Thu Cau L Na: Suklodana (skt)Mot v thai t
cua thanh Ca Ty La Ve, em vua Tnh Phan, la cha
cua Tisya, e Ba at a, va NandikaA prince
of Kapilavastu, younger brother of Suddhodana,
and father of Tisya, Devadatta, and Nandika.
Thu Kim Cang Bo Tat: Sarada-vajra (skt)
Autumn Diamond Bodhisattva.
Thu La: 1) Mui ten: Sula (skt)A dart, a lance;
2) Anh hung: Sura (skt)Hero, heroic.
Thu Lo T: Sariputra (skt)See Xa Li Phat.
Thu Phan: Higan (jap)Autumn equinox.
Thu Phng: Hng TayWest.
Thu Thuc: Samyama or Samnnama (p)
RestraintLoi song the tuc co tnh cach hng
ngoai, buong lung. Loi song cua mot Phat t thuan
thanh th bnh d va tiet che. Phat t thuan thanh
 4082

co loi song khac han ngi the tuc, t bo thoi know how we feel about it. Learn to know the
quen, an ngu va noi t lai. Neu lam bieng, phai mind that clings to ideas of purity and bad karma,
tinh tan them; neu cam thay kho kham nhan, burdens itself with doubt and excessive fear of
chung ta phai kien nhan them; neu cam thay yeu wrongdoing. This, too, is attachment. We must
chuong va dnh mac vao than xac, phai nhn nhng know moderation in our daily needs. Robes need
kha canh bat tnh cua c the mnh. Gii luat va not be of fine material, they are merely to protect
thien nh ho tr tch cc cho viec luyen tam, giup the body. Food is merely to sustain us. The Path
cho tam an tnh va thu thuc. Nhng be ngoai thu constantly opposes defilements and habitual
thuc ch la s che nh, mot dung cu giup cho tam desires.
an tnh. Bi v du chung ta co cui au nhn xuong Thu Thuc Luc Can: Sense restraintThu thuc
at i na, tam chung ta van co the b chi phoi bi luc can va theo doi cam giac cua mnh la mot s
nhng vat trong tam mat chung ta. Co the chung thc tap tot ep. Luc nao chung ta cung phai chu
ta cam thay cuoc song nay ay kho khan va chung tam tnh thc, ghi nhan moi cam giac en vi
ta khong the lam g c. Nhng cang hieu ro mnh, nhng ng thai qua. Hay i, ng, nam,
chan ly cua s vat, chung ta cang c khch le ngoi mot cach t nhien. ng qua thuc ep viec
hn. Phai gi tam chanh niem that sac ben. Trong hanh thien cua mnh, cung ng qua bo buoc
khi lam cong viec phai lam vi s chu y. Phai biet chnh mnh vao trong mot khuon kho nh san nao
mnh ang lam g, ang co cam giac g trong khi o. Qua thuc ep cung la mot hnh thc cua tham
lam. Phai biet rang khi tam qua dnh mac vao y ai. Hay kien nhan, kien nhan chu ng la ieu
niem thien ac cua nghiep la t mang vao mnh kien can thiet cua hanh gia. Neu chung ta hanh
ganh nang nghi ng va bat an v luon lo s khong ong mot cach t nhien va chu tam tnh thc th tr
biet mnh hanh ong co sai lam hay khong, co tao tue se en vi chung ta mot cach t nhienSense
nen ac nghiep hay khong? o la s dnh mac can restraint is proper practice. We should be mindful
tranh. Chung ta phai biet tri tuc trong vat dung nh of it throughout the day. But do not overdo it.
thc an, y phuc, cho , va thuoc men. Chang can Walk, eat, and act naturally, and then develop
phai mac y that tot, y ch e u che than. Chang natural mindfulness of what is going on within
can phai co thc an ngon. Thc pham ch e nuoi ourselves. To force our meditation or force
mang song. i tren ng ao la oi khang lai vi ourselves into awkward patterns is another form of
moi phien nao va ham muon tho ng thngThe craving. Patience and endurance are necessary. If
worldly way is outgoing exuberant; the way of the we act naturally and are mindful, wisdom will
devoted Buddhists life is restrained and come naturally.
controlled. Constantly work against the grain, Thu: Gati (skt)DestinationNi i en (ac
against the old habits; eat, speak, and sleep little. biet ve tai sanh). Trong Phat giao, t so phan
If we are lazy, raise energy. If we feel we can not thng ch sau loai tai sanh theo truyen thong triet
endure, raise patience. If we like the body and hoc Phat giao: 1) thien; 2) a-tu-la; 3) ngi; 4) suc
feel attached to it, learn to see it as unclean. sanh; 5) nga quy; 6) a nguc. Ba con ng au
Virtue or following precepts, and concentration or tien la ba con ng may man (tot), trong khi ba
meditation are aids to the practice. They make the con ng sau la nhng con ng bat hanh v
mind calm and restrained. But outward restraint is chung sanh trong ba ng nay phai chu kho au
only a convention, a tool to help gain inner phien naoDestiny especially on rebirth). In
coolness. We may keep our eyes cast down, but Buddhism, the term destiny generally refers to
still our mind may be distracted by whatever the six possible types of birth for sentient beings,
enters our field of vision. Perhaps we feel that this according to traditional Buddhist philosophy: 1)
life is too difficult, that we just can not do it. But gods (deva); 2) demi-gods (asura); 3) humans
the more clearly we understand the truth of things, (manusya); 4) animals (tiryak); 5) hungry ghost
the more incentive we will have. Keep our (preta); and 6) hell beings (naraka). The first three
mindfulness sharp. In daily activity, the important are said to be fortunate destinies, while the
point is intention. ; know what we are doing and latter three are said to be unfortunate destinies

because of the amount of sufferings and afflictions
that such beings endure.
Thu Bac Ca: Svaka (skt)Mot trong 16 v La
Han nhan lenh cua c Phat tiep tuc tru the hoang
phap o sanhOne of sixteen Arahants who
received instructions from the Buddha to continue
to stay in the world to spread the Buddha-Dharma
to save sentient beings.
Thu Chu: Pasupati (skt)Bat Du Bat aChua
te loai thu hay loai suc sanhLord of the animals,
or herds.
Thu Chu Ngoai ao: Parupata (skt)Ten cua
mot chi phai ngoai aoName of a non-Buddhist
sect.
Thu ao: Canh thuTirracchana (p)See Canh
Gii Suc Sanh.
Thu Hng Bo e Thanh Tnh Tam Lc:
Bodhisattvadhyasayaparisuddhi (skt)Nang lc
lam thanh tnh tam tng cua Bo TatThe power
of purifying the thought of the Bodhisattva.
Thu Tanh: Animal natureAnimality
Bestiality.
Thu Tch: Coi Niet ban c hieu theo trng
phai Tieu ThaThe destiny of nirvana, as
understood by the Hinayana.
Thu An: Exceptional favour.
Thu Dieu Than: Sac than thu dieu, ten cua Thu
Thang Dieu Than Nh Lai, v Phat th 729 trong
1000 v Phat trong Hien kiepSurpassingly
wonderful body, i.e. Padmottara, the 729th Buddha
of 1000 Buddhas of the present kalpa.
Thu e Sac Ca: Jyotiska (skt)See Thu e Ca.
Thu Thang: Visesa (p & skt)Loi lacSieu viet
nhat tren iTang ThngVt troiXuat thc va th mong hn, va ngai khong gi thang
chungDistinctionExaltedExcellence
ExtraordinaryRareSpecifically excellent
thingsSuperioritySurpassingTranscendent.
Thu Thang ien: Cung ien cua vua Tri e
ThchThe surpassing palace of Indra.
Thu Thang Hanh: Extraordinary actionHanh
thu thang la ao xuat sanh Phat phap, v cong
hanh a tu khong h matExcellent action is a
way of generating qualities of Buddhahood,
because what has been put into practice is not lost.
Thu Thang Quang Phat: Buddha of Transcendent
LightAmitabha Buddha.
Thu Thang Tr: Ao Thu Thang hay ao bau ngay
trc cung ien cua vua Tri e Thch (theo Cau
4083
Xa Luan, trong toa thanh ln ni tri e Thch
ong o, co ien Thu Thang, trc ien co ao Thu
Thang, vi vo so chau bau ay u trang nghiem,
che khap Thien cung)The surpassing lake of
Indra.
Thu Tr A La Ba: Jyotirasa (skt)The flavour of
the lightSee Quang V.
Thu Trng Gia: Mot trong nhng loai kho hanh,
mac rach ri va an nhng th rac bo One of
several kinds of ascetics who dressed in rags and
ate garbage.
Thu Xng: Dung ngon ng van ap qua laiTo
use words to question and reply back and forth.
Thu Y: Chiec ao rat nhe cua ch ThienThe
gossamer clothing of the devas, or angels.
Thu: Upadana (p).
1) Chap Thu: Upadana (skt)Nam giChap
trc oi vi canh gii ma mnh ang oi
dienAttachmentClingingClinging to
existenceGraspingLaying hold of
Holding on toTo be attached toTo be
held by.
2) T dung e ch Ai: A term used to indicate
love or desire.
3) T dung e goi Phien nao: A term for
vexing passions and illusions.
4) Mot trong 12 nhan duyen, chap trc vao s
hien hu cua mnh va s vat: One of the
twelve nidanas, the grasping at or holding on
to self-existence and things.
Thu An Nam ai Thien S: Zen Master Shou-an
Nan-taiTen cua mot v thien s, ngi a cam
tac bai ke cam ngh en cai ngheo mot cach thiet
en s viec cua the gian. Bai th khong ngu y ngai
an khong ngoi roi, hay khong lam g khac, hoac
khong co g e lam khac hn la thng thc 'Canh
lang tri ngng van s buong'. Co the luc o ngai
ang giang giai, ang tung kinh, hay ang quet
chua, ang giay co san chua nh thng le, nhng
long tran ngap mot niem thanh tnh va khinh an.
Sau ay la bai th cua ngai:
"Nam ai tnh toa nhat lo hng
Tuyen nhat ngng nhien van s vong
Bat th tc tam tr vong tng
o duyen vo s kha t lng."
(Nam ai ngoi tnh trc lo hng
Canh lang tri ngng van s buong

Nao phai ngan long hay dt niem
Ch v vo s chang g vng).
Name of a Zen master, who wrote his expression
of the feeling of poverty in a poem which is more
poetic and positive. He does not make a direct
reference to things worldly. The poem does not
convey the idea that he is idly sitting and doing
nothing particularly; or that he has nothing else to
do but to enjoy the 'Day of rapture, all things are
forgotten'. He may be in the midst of teaching
pupils, reading the Sutras, sweeping and weeding
the yard as usual, and yet his own mind is filled
with transcendental happiness and quietude. Here
is his verse:
"At Nan-tai I sit quietly with an incense burning,
One day of rapture, all things are forgotten,
Not that mind is stopped and
thoughts are put away,
But that there is really nothing to disturb
my serenity."
Thu An Thach Qui Thien S (1083-1146):
Chikuan Shikei (jap)Chu-an Shih-kuei (Wade-
Giles Chinese)Zhu'an Shigui
Chinese)Hien nay chung ta khong co nhieu tai
lieu chi tiet ve Thien s Thu An Thach Qui; tuy
nhien, co mot vai chi tiet ly thu ve v Thien s nay
trong Truyen ang Luc: Thu An en t Thanh o,
thuoc tnh T Xuyen. Khi con tre, S a vao chua
ai Bi Thanh o e tu tap vi mot v thay Phat
giao ten Trong Nha. Tai ay S hoc kinh Thu
Lang Nghiem. Sau nam nam, S bat au hanh
cc du phng, hoc di nhieu v thay khac nhau
vao thi cua S. Cuoi cung S en nui Long Mon,
ni S gap Thien s Phat Nhan. Thu An, a la mot
Thien sinh chng nghiem, trnh bay s ngo cua
mnh cho v thay mi. Phat Nhan khuyen S: "S
nam bat tam cua ong that uyen tham, nhng ong
can phai m mat m tai ra." Thu An ben lai gi
chc trng Tang s trong Tang ngWe do
not have detailed documents on this Zen Master;
however, there is some interesting information on
him in The Records of the Transmission of the
Lamp (Chuan-Teng-Lu): Chu-an came from Chu-
anthe city of Chengdu, Sichuan Province. As a
young man he entered Daizi (Great Compassion)
Temple in Chengdu under a Buddhist teacher
named Zong-ya. There he studied the Surangama
Sutra. After five years, he set off as a yunshui
4084
(van thuy), studying under various Buddhist
teachers of his time. Eventually he came to Mt.
Longmen, where he met Foyan. Chu-an, already
an experienced Zen student, demonstrated his
understanding to his new teacher. Foyan advised
him, "Your grasp of mind is thorough, but you
must open your eyes and ears." Chu-an then
assumed a temple post as director of the monk's
hall.
Khi Thu An lam th gia cho Phat Nhan, S
hoi: "Khi van ap eu dng lai th the nao?"
Phat Nhan noi: "No cung giong nh chuyen
ong go bua tren mot tam bang lam vang len
tieng keu trong Tang ng." Thu An khong
lanh hoi y Phat Nhan muon noi g. Toi em
o Phat Nhan i en phong cua Thu An va
noi chuyen vi S. Trong tien trnh cua cuoc
noi chuyen Thu An em cuoc noi chuyen hoi
sm ra hoi. Phat Nhan noi: "Noi chuyen rong
tuech." Khi nghe li nay, Thu An bong nhien
ai ngoWhen Chu-an was serving as
Foyan's attendant, he said, "What is it when
(Pinyin question and answer stop?" Foyan said, "It's
like when you strike the hammer on the
sounding board at the monk's hall." Chu-an
didn't understand what Foyan meant. That
evening Foyan went to Chu-an's quarters and
spoke with him. In the course of this
conversation Chu-an brought up their earlier
conversation. Foyan said, "Empty talk." Upon
hearing this, Chu-an suddenly experienced
great enlightenment.
Vao khoang nam 1115, Thu An bat au day
Thien Thien Ninh. S lai ay cho en
khoang nam 1135, khi S c hoang e thnh
i tru tr chua Nang Nhan. Mot hom, Thu An
day chung: "Van nien nhat niem. Nhat niem
van nien. Mac quan ao lan trong bun, roi ra
chan, va leo len ging ngu. Moi s trong mot
kiep la ay la ngay trc may ong. Khi bien
ca trao song, ke ngu muoi co o coi song bao
ln." Roi, nang gay thang len, Thu An noi:
"Het thay may ong ay, khong co ca vao.
May ong phai co ca vao. Va khi ma may ong
co ca vao, may ong phai bat au con ng
hien lo than. Nhng ng hien lo than la
ng g?" Sau mot hoi lau im lang, Thu An
noi: "Tuyet ri nang khong the e bep cay

tung. Gio thoi lai di trang." Xong roi Thu An
ha gay xuong va ri khoi sanh ng
Around the year 1115, Chu-an began teaching
in Tianning. He remained there until about
the year 1135, when, at the invitation of the
emperor, he assumed the abbacy of Nengren
Temple. One day, Chu-an addressed the
monks, saying, "Ten thousand years, a single
thought. A single thought, ten thousand years.
Rolling in the mud with your clothes on,
washing your feet, and climbing into bed to
sleep. The affairs of an eon are here before
you. When the ocean surges with billowing
waves, fools try to measure how big they
are." Then, lifting his staff upright, Chu-an
said, "All of you here, you don't have an
entrance. You must have an entrance. And
when you have an entrance, you must begin
the path of the revealed body. But what is the
path of the revealed body?" After a long
pause, Chu-an said, "The heavy snow can't
crush the pine. The blowing wind moves not
the moon." Chu-an then lowered his staff and
left the hall.
Mot hom, Thu An thng ng th chung, noi
rang: "Trc khi van s khi len, mat cua
may ong thay sac. Tai cua may ong nghe
tieng; mot cuoc noi chuyen trong sanh ng.
Tren au may ong co bau tri trong sang.
Chan may ong i tren mat at. Tat ca may
ong ch biet rang hom nay la ngay mong nam.
May ong khong that biet rang kim ieu voi va
chay i trong luc na em, tho ngoc leo len
bau tri ben ong cua bien." Thu An ben lay
cay phat t go sang thien, bc xuong toa, roi
ri khoi sanh ngOne day, Chu-an
entered the hall and addressed the monks,
saying, "Before the ten thousand things come
forth, your eyes see form. Your ears hear
sounds; a talk in the hall. Above your head
there is the bright sky. Your feet walk upon
the ground. All of you only know that today is
the first day of the fifth month. You really
don't know that the golden bird scurried away
at midnight, or that the jade rabbit has
climbed the sky east of the sea." Chu-an then
struck the meditation platform with his whisk,
got down from the seat, and left the hall.
4085
Mot dp khac, Thu An thng ng th
chung, noi rang: "Bao la trong treo, khong
tnh thc. Neu cho phap la co si me. Khong ai
trong may ong co the ng cho o. Khong
ai trong may ong co the song cho o. Neu
may ong ng o th co nguy hiem. Neu may
ong song o la lieu lnh. Nam c y ngha
khong phai la cham dt ieu b mat. Noi len
ngon ng khong co ngha la cham dt y ngha.
S dung no khong phai la cham dt cho dung
cua no. Neu may ong hieu ro ba viec nay, roi
th dau may ong lam bat c th g may ong
cung khong can phai kiem soat, v moi
chuyen se c lanh hoi mot cach t nhien.
Nhng dau cho no la nh the, van con co
chuyen cao hn ma may ong phai biet. Con
ma bao lau na th mi tri quang may tanh?
Ha!"Another occasion, Chu-an entered the
hall and addressed the monks, saying, "Vast
clarity, no awakening. If there are dharmas
there is delusion. None of you can stand in
that place. None of you can live in that place.
If you stand there then there is danger. If you
live there it is reckless. Grasping the meaning
does not end the mystery. Speaking the words
does not end the meaning. Using it does not
end the function. If you're clear on these three
things, then wherever you are you'll have no
need for control, for everything will be
naturally understood. But although it is thus,
there is still a higher matter you must know.
How long the rain before the sky clears? Ha!"
Mot v Tang hoi Thu An: "e nhat ngha e
la the nao?" Thu An noi: "Cai ma ong mi hoi
la e nh e."A monk asked Chu-an, "What
is the first principle?" Chu-an said, "What you
just asked is the second principle."
Mot v Tang hoi: "Con cho co Phat tanh hay
khong? Trieu Chau noi 'Vo' La ngha the
nao?" Thu An noi: "Ch mot khi b ran can, va
roi sau o mi s day t trong gieng."A
monk asked, "Does a dog have Buddha
nature? Zhaozhou said, 'Wu.' What did this
mean?" Chu-an said, "Just once bitten by a
snake, and thereafter afraid of a broken rope
in a well."
Mot v Tang hoi: "The nao la ngha cua 'vo t'
ng, bm bam vao cay?" Thu An noi: "Trai
 4086

tim cua ten an trom trong rong."A monk Oanh Sn Thieu Can va ao Nguyen, ngi sang
asked, "What is the meaning of 'wordless lap ra tong Tao ong Nhat Ban, ban tay trai at
words, a creeper clinging to a tree'?" Chu-an len ban tay phai. Co rat nhieu cach giai thch cho
said, "A thief's heart is empty." thu an nay. Th du nh chung ta noi tay phai la
Vao nam 1146, Thu An cho trieu tap Tang dng, la chu ong; va tay trai la am, la thu ong,
chung, trng lao, va ngi trong giao hoi e la tnh. Cho nen khi chung ta ngoi thien ban tay
noi li di giao cuoi cung. Ngay hom sau, S trai at tren ban tay phai la bieu th rang lay am
tam ra, rung chuong e hoi chung Tang, va che phuc dng, lay cai tnh che phuc cai ong
ngoi xuong. Roi S ngoi yen ma th tch. Vao cua than tam. Nhng khi ban nhn len tng Phat
ngay tra ty, nhng e t khieng quan tai cua Ty Lo Gia Na th ban lai thay ban tay phai cua
S, moi ngi nhan c mot phan xa li cua Ngai at len tren ban tay trai. V le o ma thu an
S. Phan xa li con lai c at trong thap ai Ty Lo Gia Na Phat co hai hnh thc nh
tren Co SnIn the year 1146, Chu-an called vayMystic position of the hand (finger-prints).
together the congregation, elders, and persons Vairocana Buddha is often depicted with white
of the order to give them final instructions. skin and making the Mudra of supreme wisdom.
The next day he bathed, sounded the bell to In the Soto school, they have a special mudra of
assemble the monks, and sat down. He then Maha Vairocana Buddha, the manifestation of
quietly passed away. On the day of his formless forms. There are two ways to form
cremation, his pallbearers each received a Vairocana' mudra. According to both Zen master
portion of his sacred relics. The rest were Keizan (1268-1325) and Dogen (1200-1253), the
placed in a stupa on Mt. Gu. founder of Soto Zen in Japan, place your left hand
Thu An: Bhumisparsha-mudra (skt)Mudda- on the right palm. There are different explanations
hattha (p)Mudra (skt)V tr b mat hay An ket for this. For instance, we say the right hand is the
bang nhng ngon tayMystic position of the hand hand of yang, active, and the left hand is yin, quiet
(finger-prints)ay la mot trong mi thu an or passive. So when we do sitting meditation
trong Phat giao. Ban tay trai at vao long, long (zazen) we put the left hand on the right hand so
ban tay hng len tren; ban tay phai hng xuong that the less active left hand calms the active right
at, lng ban tay hng ve pha trc. ay la t hand, the activity of the body and mind. But when
the khat thc cua Phat Thch Ca khi Ngai bao cho you see the statue of Maha Vairocana Buddha, the
chung sanh biet Ngai a at c chanh ang right hand is on the left palm, so there are two
chanh giac, ay cung la bieu tng cho s vng ways of forming this mudra.
chac khong lay chuyen cua A Suc Be PhatThis Thu Bac Ca: Svaka (skt)Mot trong 16 v La
is one of the ten mudras in Buddhism. The left Han nhan lenh cua c Phat tiep tuc tru the hoang
hand rests palm upward in the lap (sometimes phap o sanhOne of sixteen Arahants who
holds a beg bowl); the right hand hanging over the received instructions from the Buddha to continue
knee, palm inward, points to the earth. This Mudra to stay in the world to spread the Buddha-Dharma
is the gesture with which Sakyamuni Buddha to save sentient beings.
summoned the earth as witness to his realization Thu Ban: See Ban au.
of Buddhahood. This is also considered as a Thu Bao Han: Ke gi kho tangThe treasure
gesture of unshakability of Akshobhya Buddha. guardKhi dung cong tu Thien, hanh gia at c
Thu An ai Ty Lo Gia Na: Maha Vairocana mot th thc chng nao o, roi lai chm am trong
Buddha-mudra (skt)Thu an hay v tr b mat hay kinh nghiem tuyet vi nay V the, dau co ay cung
an ket bang nhng ngon tay. Ngi ta thng hoa khong tien ti c, co tr keo xuong cung chang
c Phat Ty Lo Gia Na vi nc da trang va tay thoi lui. Ket qua la ngi ay khong the dung cong
ang bat an ai tr. Trong Tao ong tong, ho co vi het mnh het sc than tam cua mnh. Giong
mot loai thu an ac biet la thu an ai Ty Lo Gia nh ngi ngheo gap c ngon nui vang, ma
Na Phat, hien than cua vo sac vo tng. Co hai chang the tuy y mnh lay ra tho dung c. Cac
loai thu an ai Ty Lo Gia Na Phat. Theo Thien s bac co c Thien s goi ngi ay la "Thu bao
 4087

han" hay ke gi kho tang. ay la mot loai thien nhat trong bon giai cap An o trong thi c
benh rat nghiem trongWhen working at Zen, Phat con tai the. Giai cap th t la giai cap no le,
one attains a certain realization, then he is apt to ngi lam mn, lao ong, va nong dan An o.
become attached to this wonderful experience Theo kinh Ve a, ngi thuoc giai cap thu a la
which so fully absorbs him. Thus he will not khong c phep le bai Pham Thien, khong c
progress further, even if pushed; nor will he turn phep oc tung kinh ien Ve a, ma cung khong
back, even if he is pulled down. Consequently, he the tai sanh lan th hai sau cai chet naySerfs,
cannot put all his body and mind into the Work. born from the feet of Brahma. The lowest of the
He is like a tramp who has discovered a hill of four Indian castes at the time of Sakyamuni
gold. While knowing clearly to be gold, he Buddha. The fourth caste, i.e. of slaves, servants,
nevertheless cannot take it away with him and labourers, farmers, etc. According to the Veda
enjoy it at will. This is what the old Masters called Sutras, people in Sudra class are not allowed to
"the treasure guard". This is a kind of serious Zen bow the Brahma, not allowed to read Veda Sutras,
sickness. neither will they reborn a second life after this
Thu B Mat Chu: Vajrasattva-mahasattva (skt) deathSee T Giai Cap An o.
Diamond beingKim Cang ThuThang Tat Thu oan Bach Van Thien S: Hakuun Shutan
oaSee Kim Cang Tat oa. (jap)See Bach Van Thu oan Thien S.
Thu Boi (1884-1955): Ten cua mot v danh Tang Thu o a Na: Suddhodana (skt)Tnh Phan
Trung Hoa vao the ky th XXName of a Vng.
Chinese famous monk in the twentieth century. Thu Ho: To guardTo protect.
Thu Can: Shukin (jap)Mot mieng vai c Thu Ho Ch Chung Sanh Thanh Tnh Gii : The
dung lam khan cho ch Tang NiA piece of cloth pure discipline of protecting all sentient beings
used as a towel for monks and nuns. Vi thanh tnh gii thu ho tat ca chung sanh, hanh
Thu Chap: Upadana (p & skt)Appropriating to gia phat khi ai biWith the pure discipline of
ones selfAttachmentGraspingSee Chap protecting all sentient beings, practitioners
Thu. activate great compassion.
Thu Chap Kim Cang Ch: Vajrapani or Thu Ho ai Thien Quoc o Kinh: Arya-
Vajradhara (skt)V Than tay cam Kim Cang mahasahasra-pramardini-sutra (skt)Sutra on
ChuyOne who holds the thunderbolt. guarding the great deva land.
Thu Chi ai Ngu Thuy Nham Thien S: Daigu Thu Ho ao: Nata-marga (skt)Mot trong nhng
Shushi (jap)See ai Ngu Thu Chi Thuy Nham giao oan mien ong An o vao the ky th
Thien S. XIOne of the religious missionaries in eastern
Thu Chu ai Tho: Om cay i tho, y noi ngoan India in the eleventh century.
co chap gi y kien cua mnhTo wait by a stump Thu Ho Nhiep Tr Than: Guardian Sustainer
for a hare, i.e., to behave stupidly or to stubbornly Deity (Spirit).
attach to one's own views. Thu Ho Tam Bo e Thanh Tnh Gii: The pure
Thu Cc: Ban lanh: Skill and spiritThu thuat: discipline of preserving the aspiration for
Operation. enlightenmentVi thanh tnh gii thu ho tam Bo
Thu D: Phalam Prati-grhnati (skt)Thu qua va e, hanh gia chang ham thch tieu tha t o
D qua (pham cai co the la hat giong sinh ra thanh With the pure discipline of preserving the
van phap hien tai la nhan, t nhan sinh ra qua vi aspiration for enlightenment, practitioners do not
sc tac dung san sanh cac phap tng ng goi la like the lesser vehicles of individual salvation.
thu qua. Khi van phap sap sinh thanh, sc tac Thu Hoi: T nguyen phat lo sam hoi toi loi
dung cho no nay sinh ket qua goi la d qua.) Voluntary confession and repentance.
The producing seed and that which it gives, or Thu Hu Cang t Cang Tot: To Possess As Little
produces. As PossibleS che ng nhng vat phu thuoc
Thu a La: Sudra (skt)Nong dan va no le, sanh chung ta se yeu dan en mot mc o nao o bi
t chan cua Pham Thien Vng. Giai cap thap s thc hanh nhng quy luat lanh manh cua c
 4088

hanh. Phat t c khuyen khch thu hu cang t Thu Ket: Bondage of attachmentTroi buoc cua
cang tot, t bo nha ca, gia nh, chuong song s chap thu.
ngheo nan hn giau sang, thch cho hn thch Thu Khanh: Chuong cam tay hay khanh c
nhan, van van. Them vao o, kinh nghiem thie n thnh bang mot cai dui nho cam tayA hand-
nh cung hng ve muc tieu nay. Dau rang trang chime (bell) struck with a small stick.
thai nhap nh tng oi ngan ngui, song anh Thu Khau Y Tng ng: Trong thc tap Du Gia,
hng cua no con tiep tuc lay chuyen long tin ay la s tng ng gia tay, mieng va yIn
tng vao thc tai toi hau cua sac gii. Ket qua Yoga practices it means correspondence of hand,
khong tranh c cua s tu tap thien nh eu an mouth and mind.
la nhng s vat the gian thng lien tuc c nhan Thu Khong: Chap vao cai khongGrasping to
ra nh mong, huyen, bao, anh, khong co thc tnh emptiness.
va chan tnh ma ngi ta thng gan cho chung. Thu Kien: See Kien Thu.
Tuy vay, ngi ta tin tng rang gii va nh t Thu Kiet: Paramarsa-samyojana (skt)
chung khong the hoan toan nho re va pha huy nen Afflictions that bind sentient beings in the
tang cua niem tin cua chung ta vao ca tnh. Theo samsaraPhien nao troi buoc chung sanh trong
Co Phai Tr Tue, duy co tr tue mi co the xua coi Ta ba.
uoi c ao tng cua cac tnh ra khoi t tng Thu Kinh: T thi nha Han (206 B.C.-220 A.D.),
cua chung ta ma thoi. Ch co tr tue mi co the xua ch Tang ra nc ngoai (An o) hoc Phat va thnh
uoi c ao tng cua ca tanh ra khoi t tng kinh mang ve (Trung Hoa)From the Han
cua chung ta, ni ma no a ton tai bi mot thoi Dynasty in China, monks in China traveled abroad
quen lau i. Khong phai hanh ong, cung khong to study Buddhism and brought back with them
phai thien nh, nhng ch co t tng mi co the scriptures.
tr kh c ao tng nam trong t tngTo Thu Lang Gia Ma: Suramgama (skt)See Thu
some extent the hold which belongings have upon Lang Nghiem.
us is weakened by the practice of sound rules of Thu Lang Gia Ma Kinh: Suramgama-sutra
moral conduct. The Buddhist is advised to possess (skt)See Thu Lang Nghiem.
as little as possible, to give up home and family, to Thu Lang Nghiem: Shuramgama (skt)Am ch
cherish poverty rather than wealth, to prefer Han la Thu Lang Gia Ma, dch la Kien Tng
giving to getting, etc. In addition, the experience hay cong c va lc lam cho Phat co kha nang
of trance works in the same direction. Although vt qua nhng tr ngai va at c Thu Lang
the state of trance itself is comparatively Nghiem Tam Muoi hay Thu Lang Nghiem
shortlived, nevertheless the memory of it must nhInterpreted as heroic, resolute; the virtue
continue to shake the belief in the ultimate reality or power which enables a Buddha to overcome
of the sensory world. It is the inevitable result of every obstacle, obtained in the Suramgama
the habitual practice of trance that the things of dhyana or samadhi.
our common-sense world appear delusive,
Thu Lang Nghiem Chu: See Shurangama
deceptive, remote and dreamlike, and that they
Mantra.
are deprived of the character of solidity and
Thu Lang Nghiem nh: Samadhi as a state of
reliability which is usually attributed to them. It is,
valiant onward progress.
however, believed that morality and trance cannot
Thu Lang Nghiem Kinh: The Sutra of Heroic
by themselves completely uproot and destroy the
OneThe sutra emphasizes the power of
foundation of our belief in individuality.
samadhi, through which enlightenment can be
According to the doctrine of the Old Wisdom
attained, and explained the various methodsSee
School, wisdom alone is able to chase the illusion
Kinh Thu Lang Nghiem.
of individuality from our thoughts where it has
Thu Lang Nghiem Tam Muoi: Surangama-
persisted from age-old habit. Not action, not
samadhi (skt)See Kinh Thu Lang Nghiem.
trance, but only thought can kill the illusion which
Thu Lang Nghiem Tam Muoi Kinh: Surangama-
resides in thought.
samadhi sutra (skt)Surangama-dhyanaThu

Lang Nghiem nhSutra of Powerful Samadhi.
Thu Luan: Nhng ng tren long ban tay hay
ngon tay, ac biet la mot ngan ng tren tay
PhatThe lines on the palm and fingers,
especially the thousand lines on a Buddhas
hand.
Thu L: L hng co the mang tay c (thng
co tay cam)A portable censer (usually with
handle).
Thu Ly Tang Than Tam Muoi: Teri-Zoshin-
Zanmai (jap)Loai tam muoi ma toan than cha
ng trong ban tay, trang thai tong hp gia than
va tam trong o tng phan bao ham toan phan A
kind of samadhi in which the body is contained
inside the hand, a state of total integration of the
body-mind such that each part of the body contains
the whole.
Thu Ma: Ksauma (skt)Ksaumaka (skt)So
MaCon goi la So Ma Ca, Sam Ma, To Ma, hay
Tu Ma, ngha la th quan ao lam bang gai
FlaxLinenLinen garment.
Thu Mon: Dvarapala (p)Gate-manNgi gi
cong.
Thu Mon Thien: Dvarapala-deva (p)Dvara-
pala (skt & p)V tri gi ca t vienThe deva
gate-guardian of a templeV tri gi ca (Man
a la Thai tang gii)Gate keeper (warden)
Entrance guardian (protector).
Thu Mon Thien N: Dvara-pali (skt & p)V
thien n gi ca (Man a la Thai tang gii)Gate
keeper (warden)Entrance guardian (protector).
Thu Nhan Gia Thiet Luan: Prajnapti-hetu-
sangraha-sastra (skt)Bo luan c viet bi ngai
Tran NaTreatise on Supposition of grasping
causes, a commentary written by Dignaga.
Thu Nhan X Phan: Tuy theo s sap at cua
ngi khacDepend on other people's
arrangements.
Thu Nhat: Shou-ISee Thu Tam.
Thu Nhat Thien S: Thien s Trung Hoa, thuoc
Van Mon tong vao thi nha Tong (960-1279)
Chinese Zen master of the Yun-Men Sect
(established by Zen master Yun-men) in the Sung
Dynasty in China.
Thu Nhat Thiet Tinh La Sat N:
Sarvasattvojahari (skt)See oan Nht Thiet
Chung Sanh Tinh Kh.
Thu On: Ten cua mot v danh Tang Trung Hoa
4089
vao thi nha ng (618-907)Name of a
Chinese famous monk who lived in the T'ang
Dynasty in China.
Thu Phap: To observe the lawsTo kep the law.
Thu Phap Khai (306-165): Shou Fa K'aiTen
cua mot v danh Tang Trung Hoa vao the ky th
IV. S la tac gia cua bo luan that truyen co nhan
e "Hoac Thc Nh e Luan" trong o S ung ho
s kien cho rang tam gii nay la ni tru ngu qua
em dai. Tam thc la chu the cua ai mong. Neu
con ngi tnh thc biet c rang tam gii nay
von la khong th vong thc se cham dtName of
a Chinese famous monk who lived in the fourth
century. He was the author of a lost treatise titled:
"Treatise on the Deluded Consciousness and the
Two Truths" in which he supported the fact that
this triple world is a dwelling for a long night.
Mental consciousness is the subject of a great
dream. If one awakens to the fundamental
emptiness of this triple world, deluded
consciousness will be expended.
Thu Phung: Nnh notFlatter.
Thu Qua D Qua: Phalam Prati-grhnati (skt)
See Thu D.
Thu S ong Sn Thien S (910-990): Tung-shan
Shou-chuSee ong Sn Thu S Thien S.
Thu Sn Nh Chau Thien S: Shou-Shan-Sheng-
NienSee Thu Sn Tnh Niem Thien S.
Thu Sn Sieu T Cu: Shou-shan: Transcending
four extremesSee Cong An Thu Sn Sieu T
Cu.
Thu Sn Tam Cu: Thu Sn: Ba cauShou-shan's
three phrasesSee Cong An Thu Sn Tam Cu.
Thu Sn Tan Phu: Thu Sn: Nang dau mi
Shou-shan's new brideSee Cong An Thu Sn
Tan Phu.
Thu Sn Tnh Niem Thien S (926-993): Shuzan
Shonen (jap)Shou-shan Hsing-nien (Wade-Giles
Chinese)Shoushan Xingnian (Pinyin Chinese)
Ten cua thien s Thu Sn, mot thien s noi tieng
vao the ky th mi, vao thi Ngu ai ben Trung
Hoa (907-960), e t va truyen nhan cua thien s
Phong Huyet Vien Chieu, thuoc dong Lam Te
Ngha Huyen, mon o va la ngi noi phap cua
thien s Phong Duyet Dien Chieu, va la thay cua
Phan Dng Thien ChieuName of a Zen
master, a noted Zen master of the tenth century,
during the Wu-tai Dynasty in China, who was a

student and dharma successor of Feng-Hsueh-
Yen-Chao, in the lineage of Lin-Chi-I-Hsuan; a
student and dharma successor of Feng-hsueh Yen-
chao (Fuketsu Ensho) and the master of Fen-yang
Shao-chao.
Thu Sn a cu dong thien Lam Te khoi s
tan rui. Do khong tm c mot nha s nao
trong t vien xng ang ke v mnh, Phong
Huyet s phap cua 'ong co trong thien' cua
mnh la ai s Lam Te Ngha Huyen b bien
mat, dau Thu Sn gia nhap muon mang vao
nhom mon o cua dong Lam Te nhng lai to
ra xng ang c truyen thu truyen thong
cua dong; tuy nhien, Thu Sn a 'bien mat va
khong e lai dau vet, va che dau anh sang cua
mnh'. Ong i cho nhng roi loan chnh tr
gan lien vi s suy vong cua nha ng lang
du, va khi tnh hnh on nh vi s len ngoi
cua nha Tong, mi boc lo pham chat thien s
cua mnh va chap nhan hng dan hoc tro
theo con ng thien. Noi tieng nhat trong 16
ngi noi phap cua ong la Phan Dng, nh
ngi noi phap nay ma tong Lam Te c cai
cach va tr thanh phai thien chanh cua Phat
giao Trung Hoa thi Tong. Chung ta gap ten
cua ong trong th du th 43 cua Vo Mon
QuanIt was Shou-shan who preserved the
Lin-chi lineage of Zen from extinction. His
master Feng-hsueh was fearful that the
dharma transmission of his 'great-grandfather
in Zen' the great master Lin-chi I-hsuan,
would die with him, because he had found no
suitable dharma successor in his monastery.
Then Shou-shan, who was a latecomer to the
circle of his students, proved himself a worthy
heir. After receiving the seal of confirmation
from Feng-hsueh, he 'effaced his traces and
hid his light.' Only after a chaotic situation in
the country caused by the demise of the T'ang
Dynasty had stabilized again under the Sung
did he show himself as a Zen master and
begin to guide students on the way of Zen. Of
his sixteen dharma successors, it was mainly
Fen-yang through whom Rinzai Zen again
revived and came to be the leading school of
Buddhism in the Sung period. We encounter
Master Shou-shan in example 43 of the Wu-
Men-Kuan.
4090
V Tang hoi Thu Sn: "Con muon Hoa
Thng giai thch ve tieng het cua Lam Te va
cay gay cua c Sn." Thu Sn noi: "Sao ong
khong co th noi xem." V Tang lien het. S
bao: "Mu!" V Tang lai het. S bao: "Ga mu
nay het loan the nay e lam g?" V Tang le
bai. S lien anhA monk asked Shou-shan,
"I'd like to know if you can explain Lin-chi's
shout and Te-shan's stick." Shou-shan said,
"You try it." The monk shouted. Shou-shan
said, "Blind!" The monk shouted again. Shou-
shan said, "What's this blind fellow shouting
for?" The monk bowed. Shou-shan hit him.
V Tang hoi Thu Sn: "Thu Sn la cai g?"
Thu Sn ap: "ong Sn cao, Tay Sn thap."
V Tang la hoi: "Con cai ngi trong nui o
th sao?" Thu Sn noi: "May man cho ong, ta
khong co gay trong tay."A monk asked
Shou-shan, "What is Shou-shan?" Shou-shan
said, "East Mountain is high. West Mountain
is low." The monk asked, "What about the
person inside the mountain?" Shou-shan said,
"Fortunately for you my staff isn't in my
hand."
V Tang hoi Thu Sn: "Mot v Bo Tat trc
khi thanh Phat la g?" Thu Sn ap: "Chung
sanh." V Tang noi: "Con luc thanh Phat roi
th the nao?" Thu Sn noi: "Chung sanh.
Chung sanh."A monk asked Shou-shan,
"What is a Bodhisattva before she becomes a
Buddha?" Shou-shan said, "All beings." The
monk said, "How about after she becomes a
Buddha?" Shou-shan said, "All beings. All
beings."
Mot v Tang hoi Thu Sn: "The nao la ai
ngha cua phap Phat?" Thu Sn ngam bai ke:
"Ben canh thanh vua S; song Nh chay ve
ong." au la cho lien he luan ly gia cau
hoi va cau tra li? Neu e y chung ta se thay
ai s Thu Sn a x dung mot phng phap
trc tiep hn li noi. Theo thien s D.T.
Suzuki trong Thien Luan, Tap I, phng phap
trc tiep co cong dung nam ngay lay cuoc
song uyen chuyen trong khi no ang troi chay,
ch khong phai sau khi no a troi qua. Trong
khi dong i ang troi chay, khong ai u thi
gi nh en ky c, hoac xay dng y tng.
Ngha la khong co ly luan nao co gia tr trong
 4091

luc nay. Hanh gia tu Thien nen luon nh rang Thng lai noi vay?" Thu Sn noi: "Neu ong
ngon ng co the dung c, nhng ngon ng muon tu tap th tu tap. Neu ong muon toa
t muon thu von ket hp chat che vi net thien th toa thien. No n gian thoi!"A
tam tng suy lng nen mat het noi lc, monk asked Shou-shan, "I have long been
khong trc tiep truyen cam c. Neu dung submerged in delusion. I ask the master to
en ngon ng ch dien ta c mot y ngha, receive me as a student." Shou-shan said, "I
mot luan giai, ch bieu lo mot cai ngoai thuoc, don't have time for that." The monk said,
nen khong trc tiep lien he g en cuoc song. "How can the master act in this manner?"
ay chnh la ly do tai sao nhieu khi cac thien Shou-shan said, "If you want to practice, then
s tranh chuyen noi nang, tranh xac nh, dau practice. If you want to sit, then sit. It's
la oi vi nhng viec qua to ro, qua hien simple!"
nhien cung vay. Hy vong cua cac ngai la e Mot v Tang thnh Thu Sn: "Xin Hoa Thng
cho o e t tap trung tat ca tam lc nam lay chi mot ban n khong day." S im lang hoi
nhng g ngi ay mong c, thay v gh bat lau roi hoi: "Chu nghe khong?" V Tang ap:
lay nhng moi lien lac xa xoi vong ngoai "Bach, khong nghe." Thu Sn qu: "Sao
khien cho ngi e t b phan tam A monk khong bao ta chi ln tieng hn?" Cai "im
asked Shou-shan,"What is the principal lang" cua Thu Sn la mot trong nhng phng
teaching of Buddhism?" Shou-shan quoted a tien thien xao kha thong dung ma cac thien s
verse: "By the castle of the king of Ch'u; thng dung e giup o e cua mnh. Chac
Eastward flows the stream of Ju." What is the han chung ta con nh ngay trc khi Bo Tat
logical relation between the question and the Van Thu hoi c s Duy Ma Cat ve "phap bat
answer? If we pay a little closer attention, we nh", Duy Ma Cat im lang khong noi. Ngi
will see that great master Shou-shan utilizes a i sau ca tung thai o ay cua Duy Ma Cat la
more direct method instead of verbal medium. s "im lang sam set" (mac nh loi)A monk
According to Zen master D.T. Suzuki in came to Shou-shan and asked, "Please play
Essays in Zen Buddhism, First Series (p.300), me a tune on a stringless harp." Shou-shan
the direct method is used to get hold of this was quiet for some little while, and said, "Do
fleeting life as it flees and not after it has you hear it?" The monk said, "No, I do not
flown. While it is fleeing, there is no time to hear it." Shou-shan said, "Why did you not ask
recall memory or to build ideas. It is to say, no me to play louder?" The "silence" of Shou-
reasoning avails here. Language may be shan is one of the popularly skilful means
used, but this has been associated too long that Zen masters use to help their disciples.
with ideation, and has lost directions or being Surely, we still remember Vimalakirti's
by itself. As soon as words are used, they silence in the story of Manjusri and
express meaning, reasoning; they represent Vimalakirti. Vimalakirti was silent when
something not belonging to themselves; they Manjusri asked him as to the doctrine of non-
have no direct connection with life. This is the duality, and his silence was later commented
reason why the masters often avoid such upon by a master as "deafening like thunder."
expressions or statements as are intelligible in Luc sap th tch, Thu Sn thng ng noi li
any logical way. Their aim is to have the t biet vi chung Tang. oan S lam bai ke:
disciple's attention concentrated in the thing "Bach ngan the gii kim sac than
itself which he wishes to grasp and not in Tnh d phi tnh cong nhat chn
anything that is in the remotest possible Minh am tan thi cau bat chieu
connection liable to disturb him. Nhat luan ngo hau kien toan than."
V Tang hoi Thu Sn: "a t lau roi con chm (The gii bach ngan than sac vang
am trong me m. Xin Hoa Thng nhan con Tnh vi phi tnh mot tanh chn
lam e t." Thu Sn noi: "Ta khong co th gi Toi sang het roi eu chang chieu
cho chuyen nay." V Tang noi: "Sao Hoa Vang o va xe thay toan than).

Near death, Shou-shan entered the hall to bid
farewell to the monks. He then recited this
verse:
"The Silver World, the Golden Body,
Impassioned or passionless,
Together one truth,
When brightness and darkness are
exhausted, neither shines forth.
The sun past its apex
Reveals the whole body."
Thu Sn Truc Be: Shou-shan's Short Bamboo
StaffSee Cong An Thu Sn Truc Be.
Thu Ta: Lekhana (skt)Chep kinhTh TaTo
copy the scriptures.
Thu Tam: Shou-hsinGn gi s tnh giac cua
tam, khuynh hng giac quan cua Thien Bac
tongTo maintain awareness of the mind, a
contemplative tendency of the Northern School
(Shen-hsiu).
Thu Tat C a: Chao bang cach e hai ban tay
va hai au goi xuong atSaluting by placing two
hands and knees on the ground.
Thu Thuat: Expedient tricks.
Thu Thuat Tiep Dan e T: Expedient tricks of
welcoming and leading disciples.
Thu Th Ng: S giai thch long leo kem coi
Easy, facile, loose talk or explanationsTheo
Canh c Truyen ang Luc, quyen XII, mot hom,
Thien s Lam Te thng ng day chung: "May
ong ch e de dang b lao s cac ni an chng
ba bai roi noi mnh ngo thien ngo ao. Cac thien
sinh thi bay gi hoan toan mu tt ve chan ly. Ho
giong nh nhng chu cu gia nua, v het ca nhng
g ma ho vap phai di chan ho. Ho khong phan
biet c gia t va chu, hay gia khach va chu.
Nhng ngi nh vay i vao Thien vi tam thc
lech lac, va hoan toan khong co kha nang tu tap
mot cach hieu qua khi i vao nhng hoan canh
nang ong. Ngi ta co the keu ho la nhng ngi
c s tam iem ao, nhng that s ho ch la
nhng ke the tuc tam thng. Nhng ngi that s
buong bo phai lam chu c kha nang nhan thc
ung an, e phan biet c ngi giac ngo va ke van phong nam ve pha tay cua t vien, ngang
b ma am, cai that va cai gia, nha hien triet va ke
suy oi. Neu may ong co c nhng bien biet ro
rang nh the, ngi ta co the noi la may ong a
that s ri bo nhng le thuoc. Bay gi may ong co
the thay c ta ma am chng oi vi Phat giao
4092
ang lan lon vi s viec chan that. Nhng ngi
sang suot a t bo han ma chng cung luc vi
Phat giao. Neu ton sung cai thieng lieng va khinh
khi cai pham tuc, may ong van con la nhng cai
bot bong bong trong ai dng me hoac."
According to the Records of the Transmission of
the Lamp (Chuan-Teng-Lu), Volume XII, one
day, Zen Master Linji entered the hall and
addressed the monks, saying: "You should not let
masters everywhere to aprrove you at their
convenience; then go out and declare that you're
awakened. Zen students today are totally unaware
of truth. They are like foraging goats that pick up
whatever they bump into. They do not distinguish
between the servant and the master, or between
the guest and the host. People like this enter Zen
with distorted minds, and are unable to enter
effectively into dynamic situations. They may be
called true initiates, but actually they are really
mundane people. Those who really leave
attchments must master real, true perception to
distinguish the enlightened from the obsessed, the
genuine from the artificial, the unregenerate from
the sage. If you can make these discernments, you
can be said to have really left dependency... Now
there is an obsession with Buddhism that is mixed
in with the real thing. Those with clear eyes cut
through both obsession and Buddhism. If you love
the sacred and despise the ordinary, you are still
bubbles in the ocean of delusion."
Thu Tiet: To remain unmarried after the death of
ones husband.
Thu Tnh: Thoai maiComfortableEasy-going.
Thu Toa: Cho ngoi chnh trong t vien hay phap
hoiThe chief seat in a monastery, or in an
assembly.
Thu Toa: Shuso (jap)Chief monkLap Tang
Thu ToaV tang ng au trong t vien. V
Tang vi kien thc uyen tham, thng co v the
quan trong trong t vien trong viec dan giao Tang
than. Nha chua chia cac dch Tang ra lam hai ban,
au Thu la v s trong coi cong viec trong chua,
hang vi Tri S (tri s la v Tang trong coi on g
Ban), ch di quyen tru tr (cac v Tien ng
Thu Toa, va Hau ng Thu Toa eu la au
Thu)Head Monk, or president of a monastery.
The learned monk who usually occupies the chief

seat to edify the body of monks. The chief monk
or director of affairs in a monastery, next below
the abbot, whose office locates on the west side or
western band of the monastery.
Thu Trach Thien S: Ten cua mot v Thien s
Trung Hoa, thuoc phai Dng Ky, tong Lam Te
vao thi nha Tong (960-1279)Name of a
Chinese Zen master of the Yang-chi branch, Lin-
chi Sect, in the Sung dynasty.
Thu Trung: Loyal.
Thu Trc: Graha (skt)To graspTo snatch
To take by force GraspMaintainObstinate
SeizeThu chap cac phap khong la bo (theo
Kinh Niet Ban: Het thay pham phu eu thu trc
t sac en thc. V me chap sac ma sinh long
tham, v tham ma b troi buoc vao sac va thc, v
b rang buoc nen khong the tranh khoi kho au
phien nao, buon lo, sinh, lao, benh, t)To hold
on to, or be held by anything or idea.
Thu Tuan Phat ang: See Phat ang Thu Tuan.
Thu Tuc Ch Man Tng: Trong ke tay ke chan
co da mong nh li giangToes and fingers
finely webbed, fine webbing lacing his fingers and
toes, one of the thirty-two auspicious marksSee
Tam Thap Nh Hao Tng.
Thu Tuc Nhu Nhuyen Tng: Tay chan eu
mem duPliant (soft supple) hands and feet, one
of the thirty-two auspicious marksSee Tam
Thap Nh Hao Tng.
Thu T: Temple (pagoda, monastery) guardian or
caretaker.
Thu T: See Thu T.
Thu Tng: Grasping to the illusionsVong hoac
chap thu vao tng s ly hay me chap the gii
hien tngThe state of holding to the illusions
of life as realities.
Thu Tng Phan Biet Chap Trc Tr: Cai tr
lam cho ngi ta chap vao cac tng trang cua ac
thu va tien hanh s phan biet sai lam. Tr nay trai
nghch vi Quan Sat TrThe knowledge which
makes one clings to signs of individuality and
work out false discrimination. This knowledge is
contrasted to the Pravicaya-buddhiSee Quan
Sat Tr.
Thu Tng Sam (Hoi): S sam hoi theo tng,
mot trong ba phep sam hoi, cau s co mat cua
Phat e c tan tr toi loi. nh tam tin chac rang after him.
Phat xoa au va xa toi cho mnh. Ngay nay Phat t
4093
quy lay trc tng Phat tm s gia ho giup cho
mnh tr bo c nhng t tng va tham duc toi
loiRepentance according to marks, one of the
three ways of repentance, to seek the presence of
the Buddha to rid one of sinful thoughts and
passions. To hold repentance before the mind until
the sign of Buddhas presence annihilates the sin.
Nowadays, Buddhists prostrate oneself before the
Buddha statue to seek help for getting rid of sinful
thoughts and passions.
Thu Uan: Upadanakkhandha (p)Upadana-
skandha (skt)AggregateNgu uan sanh ra chap
trc va ham muon, roi t chap trc ham muon
lai nay sanh ra ngu uanThe skandhas which
give rise to grasping or desire, which in turn
produces the skandhas.
Thu Xng: Khi xngTo make the first
moveTo initiateTo take the initiative.
Thu: Vedana (p)Vindana (skt)Receiving
PerceivingContactSensationSee Tho.
Thu An: To receive a favour.
Thu Bo Tat Gii: To receive the commandments
for BodhisattvasGii cho ch Bo Tat, gom mi
gii trong va 48 gii khinhTo receive
Bodhisattva-sila or Bodhisattvas Precepts. The
commandments or prohibitions for bodhisattvas
and monks, including ten primary and 48
secondary precepts.
Thu Dung: Sambhoga (p)Tho hng
EnjoymentTo receive for use.
Thu Dung o: Quoc o cua bao than Nh Lai
The realm of Sambhogakaya.
Thu Dung Than: Sambhogakaya (skt)Long ch
dzok ku (tib)Enjoyment bodySee Tho Dung
Than.
Thu e Ca: Jyotiska (skt)Con goi la Thu e
Sac Ca, Thu e Gia, Tu e Sac CaChieu Dieu
hay chieu sang: A luminary heavenly body
(shining)Tinh Tu: AsterismsHu Menh:
FateHoa (la): Fire.
Thu e Ca Trng Gia: Jyotiska (skt)Ten cua
mot v trng gia (ngi nha giau) trong thanh
Vng Xa, a em cho het cua cho ngi ngheo;
co mot bo kinh cong c at theo ten cua ong ta
A wealthy man, a native of Rajagrha, who gave
all his goods to the poor; there is a sutra called
Thu e Gia: Jyotiska (skt)See Thu e Ca.

Thu e Sa Luan: Jyotisa Sastra (skt)See
Luan Thuc e Sa.
Thu c: To cultivate virtues.
Thu Gia: See Tho Gia.
Thu Gia Tng: The appearance of longevity
See Tho Gia Tng.
Thu Giao: To receive instructions.
Thu Gii: Sila-samadhana (skt)See Tho Gii.
Thu Ha Lo a: Juge-Roji (jap)S tu tap cua
c Phat va ch Tang vao thi cua Ngai eu c thien, t nay co ngha la lap bay thien c cho e
thc hien di nhng coi cay va tren nhng bai
at trongThe practice of the Buddha and the
monks of his time is done beneath trees and on
open ground.
Thu Ha Toa: Viksa-mula (skt)Thu Ha Toa la
ch ngoi di goc cay, mot trong 12 hanh tu au
a nham giup hanh gia thanh tnh than tam va giai
thoat khoi tham duc ve an uong, ao quan, ni
To dwell under a tree, one of the twelve ascetic
practices help practitioners purify the body and
mind and free from the desire of food, clothing
and shelterSee Thap Nh Hanh au a.
Thu Khi Tch Lng: Dng thang song lng.
Trong thien, t nay co ngha la phan chan tinh
thanKeep one's back straight. In Zen, the term
means to be in high spirit.
Thu Kho Vo Gian: Toi nhan trong a nguc nay
b cc hnh lien tuc khong gian oan. ay la mot
trong nam th vo gian cua a nguc Sufferings in
the uninterrupted hells are ceaseless with no
escape. This is one of the five ceaselessness of
uninterrupted hells.
Thu Kinh: Cac loai kinh ien tieng Phan c
khac tren la hay vo cay, chu yeu la tren la boi a
la (nh la ke)Scriptures written on tree-leaves
or bark, chiefly on palm-leaves.
Thu Ky: Vyyakarana (p)Vyakarana (skt)See
Tho Ky.
Thu Ky Quan anh: See Tho Ky Quan anh.
Thu Lam: A groveA forest.
Thu Lng Vo Tan: In the Western Pure Land,
life span is inexhaustibleSee Tho Lng Vo
Tan.
Thu Menh: To carry out an order.
Thu Ngha: To establish meaningsSee Lap
Ngha.
Thu Nghiep: See Tho Nghiep.
4094
Thu Nghiep S: First teacherV thay ma mot
ngi e t lan au tien en tho gii; v thay a
day mot v Tang t hoi con nhoThe first
teacher, whom a monk had been ordained for the
first time; the teacher had brought a monk up from
childhood.
Thu Niem X: See Tho Niem X.
Thu Phap: Sila-samadhana (skt)See Tho Gii.
Thu Phat Niem Chuy: Gi chuy dng phat. Trong
tTo set up a stick (baton). In Zen, the term
means to arrange or set up opportunities for
students.
Thu Qua Vo Gian: Karma and its effects are an
endless chain with no escapeSee Nghiep Qua
Vo Gian.
Thu Quan anh: Receive consecrationSee
Tho Quan anh.
Thu Quyen: Trao quyenTo empower.
Thu Sanh Bat Tnh: Impure birthSee Tho Sanh
Bat Tnh.
Thu Sanh ac: Prakrtja (skt)See Tho Sanh
ac.
Thu Sieu: Sieu thoat theo con ng doc hay
ng trng cua Tieu tha (khong cu o tha
nhan)The lengthwise or long way of Hinayana.
Thu Tam Quy a: Dharma and SanghaSee
Tho Tam Quy a.
Thu Thu: See Tho Thu.
Thu Tr Phap S: Receiving and keeping
masterV phap s luon ghi nh va tr gi khong
quenTho ch s tin tng sau sac vao giao ly
cua c Phat va tr la gan bo chat che vi niem
tin ayReceiving indicates believing deeply in
the teachings of the Buddha, and keeping means
to adhere firmly to that belief.
Thu Tue Tuy Hanh: Tho TuyTy Kheo khi mi
tho gii the ma gi u cho ban than mnh tc la
Tho, ve sau tuy theo gii the ma tu tr gii hanh
nh giao phap a nh th goi la TuyReceive
the rules and follow them out.
Thu Tc: Xon xao, on aoUproarious and noisy.
Thu Uan: See Tho Uan.
Thu Vong: TemporalTam thiThuoc ve tran
tuc.
Thu Xuat: Giao phap chu trng da vao t lc
(Thanh ao mon)The long way to work out

ones own salvation.
Thuan Nha a: Sungata (skt)H Khong
ThanTieng Phan co ngha la v Than lam chu
bau triThe god of space.
Thuan Chan: 1) Thanh that: Sincere; 2) Ten cua
mot v khi nghe phap hoi Phat nhng cau hoi e
Phat giai ap trong kinh: Name of a man who
asked the Buddha questions which are replied to
in a sutra.
Thuan Chan Thien S: Zen Master Thuan Chan
(?-1101)Thien s Viet Nam, que Cu Ong,
huyen Te Giang, Bac Viet. Ngai xuat gia lam e
t cua Thien s Phap Bao tai chua Quang Tnh, va
tr thanh Phap t i th 12 dong Thien Ty Ni a have the most meritorious merit.
Lu Chi. Ngai thng nhac nh e t rang Phap Thuan Hoa: To tame.
tanh hay chn tanh tuyet oi cua van hu la bat
bien, bat chuyen va vt ra ngoai moi khai niem
phan biet. Hay nhn vao tam kieng, hnh anh en
roi i, nhng tanh chieu van luon bat sanh bat diet:
Chan tanh thng vo tanh,
Ha tang hu sanh diet.
Than th sanh diet phap,
Phap tanh v tang diet.
(Chan tanh thng khong tanh,
au tng co sanh diet.
Than la phap sanh diet,
Phap tanh cha tng diet).
A Vietnamese Zen master from Cu Ong, Te
Giang district, North Vietnam. He left home and
became a disciple of Zen master Phap Bao at
Quang Tnh Temple, and became the Dharma heir
of the twelfth generation of the Vinitaruci Zen
Sect. He always reminded his disciples that the
dharma-nature (thusness, true suchness) or the
nature underlying all things, or the true nature of
all things which is immutable, immovable and
beyond all concepts and distinctions. Lets look at
a mirror, images come and go, but the reflecting
nature is always uncreated and undying:
True nature, eternally, is the nature of emptiness
There is neither birth nor death.
The body is born and died,
But the nature of all things is never gone.
Ve sau, ngai tru tai chua Hoa Quang e chan hng
va hoang hoa Phat giao. Ngai th tch nam 1101
Later he stayed at Hoa Quang Temple to revive
and expand Buddhism. He passed away in 1101.
Thuan Chnh: HonestChastePure.
4095
Thuan a: Cunda or Chunda (skt)Con goi la
Chu Na, Chuan a, mot ngi th ren trong thanh
Cau Thi Na, ngi a cung dng ba cm cuoi
cung cho c Phat. Theo c Phat th nhng ai
cung dng c Phat ba cm au tien ngay trc
khi Ngai thanh ao, hay ba cm sau cung trc
khi Ngai nhap Niet Ban, se c vo lng cong
cA metal worker (blacksmith) in Kusinagara,
who offered the Buddha the last meal to the
Buddha (or from whom the Buddha accepted his
last meal). According to the Buddha, those who
offered the first meal before He became a Buddha
and the last meal before He passed away would
Thuan Khiet: Pure.
Thuan Ly: Rational.
Thuan Ly Chu Ngha: Rationalism.
Thuan Nhan: Junnin (jap)Name of a Japanese
king.
Thuan Thanh: Vatava (p)Devout.
Thuan Thuc c Tanh: Maturing one's moral
characterSee Trng Dng Can Lanh c
Hanh.
Thuan Thuc Nghi Tnh: Maturity of doubts
Trong Bac Sn Tham Thien Canh Ng, c Vo
D Nguyen Lai viet vao au the ky th 17, trong
o phai Thien Bac Sn khang nh trong cong phu
chng Thien, ieu can thiet la nuoi dng mot
khat vong manh liet muon huy diet cai tam con
trong vong song chet. Khi khat vong nay c
khi day, hanh gia nghe ra tuong nh mnh ang b
mot ngon la hng hc vay phu. Y muon tron chay
no lai khong the c, ng im ra ay khong the
c, suy ngh v van khong the c, mong ch
tha lc cung khong the c. e khoi mat th gi,
y phai van het sc bnh sinh ma nhay xo ra, khong
e de g en hau qua. Mot khi khat vong ay c
nuoi dng, bc ke tiep co tnh cach thu thuat
hn, theo o, phai khi day nghi tnh va gi vng
no trong long, cho en phut chot khi i ti mot giai
ap. Moi nghi tnh nay nham t cho sinh t au
en, chet i ve au, va luon luon c nuoi dng
bi khat vong muon vt len tren song chet. Cai
o kho lam, tr phi nghi tnh c thuan thuc va t
bung v thanh mot trang thai chng ngo. Trong bo
sach nay, phai Thien Bac Sn a noi en mi
phng phap thuan thuc nghi tnh nh sau: Th
 4096

nhat la khong ban long en nhng phap the tuc. finality. Tenth, not reciting the koan as if it were
Th nh la khong am mnh trong trang thai tnh the Nembutsu practice or a form of Dharani.
mac. Th ba la khong dao ong bi van vat. Th Thuan Tong Thanh Thien Thien S: Ch'uan-
t la luon luon t canh tnh, nh meo rnh chuot. tsung Ch'eng-t'ianSee Thanh Thien Thuan Tong
Th nam la tap trung tam lc vao cong an. Th Thien S.
sau la khong co gang giai quyet cong an bang tr Thuan Ty Tng Ban: Na u na khuyet
nang trong khi chang co trnh t luan ly nao trong Between perfection and imperfection.
o. Th bay la khong co mo xe no. Th tam la Thuan: Mau thuanTo contradict.
khong coi no la mot trang thai vo hanh. Th chn Thuan Bat Kho Bat Lac Tho Nghiep: Adukkha
la khong coi trang thai sang to tam thi la cu asukha-vedaniya-karma (skt)Bat Kho Bat Lac
canh. Th mi la khong oc cong an y nh tuong Bao NghiepTo receive neither pain nor
niem Phat hay tung chuIn Po-Shans pleasure in the flow of karma.
Admonitions Regarding the Study of Zen, during Thuan Buom Xuoi Gio: To sail before the wind.
the Ming Dynasty, written by Wu-I-Yuan-Lai in Thuan Canh: Favourable circumstances.
the beginning of the seventeenth century, Po-Shan Thuan Chanh Luan: Abhidharma-
Zen School confirmed that in striving to master samayapradipika-sastra (skt)Book on Right
Zen, the thing needed is to cherish a strong desire methodsWritten by SamghabhadraA Ty at
to destroy a mind subject to birth and death. When Ma Thuan Chanh Ly Luan, c viet bi ngai
this desire is awakened, the Zen practitioner feels Chung Hien (Tang Gia Bat a La).
as if he were enveloped in a blazing fire. He Thuan Chanh Ly Luan: Abhidharma-nyaya-
wants to escape it. He cannot just be walking nusara (skt)Luan ve thuan theo phng phap
about, he cannot stay quietly in it, he cannot ung (ao ly chan chnh)Treatise on the
harbour any idle thoughts, he cannot expect others accordance with good way (right method, right
to help him out. Since no moment is to be lost, all principle).
he has to do is to rush out of it to the best of his Thuan Chi: Ten cua mot v danh Tang Trieu
strength and without being disturbed by the Tien, thuoc Quy Ngng Tong, song vao the ky
thought of the consequence. Once the desire is th IXName of a Korean famous monk of the
cherished, the next step is more technical in the Wei Yang Sect, who lived in the ninth century.
sense that an inquiring spirit is to be awakened Thuan Chu: Thc hanh ung theo li day cua s
and kept alive, until the final moment of solution phuTo practice in accordance with the master's
arrives. The inquiry is concerned with the whence instructions.
of birth and the whither of death, and to be
Thuan Chuyen: Xoay ve hng ben phaiTo
constantly nourished by the desire to rise above
revolve towards the right side.
them. This is impossible unless the spirit of inquiry
Thuan Co Le: Old-established termsCo the
is matured and breaks itself out to a state of
phien dch c, nhng v muon theo co le nen gi
enlightenment. In this book, Po-Shan Zen School
nguyen ch ma ch phien am. ay la mot trong
also mentioned ten methods of maturing doubts as
nam loai t ng chang phien dch c do Ngai
follows: First, not caring for worldly things.
Huyen Trang i ng quy nhThis is one of
Second, not getting attached to a state of quietude.
the five kinds of terms which Hsuan-Tsang did not
Third, not being disturbed by pluralities of objects.
translate but transliterated.
Fourth, being constantly watchful over oneself,
Thuan Du: Th du tuy thuan, v chang trai li day
behaving like a cat who is after a mouse. Fifth,
cua cac bac ton tucA simile (example) of
concentrating ones spiritual energy on the koan.
accord, not opposing the teachings of all the
Sixth, not attempting to solve it intellectually
honorable.
where there are no such cues in it. Seventh, not
Thuan Duc Cau Danh: Follow emotion and
trying to be merely clever about it. Eighth, not
desire and seek for fameThuan theo long duc
taking it for a state of doing-nothing-ness. Ninth,
e mong c danh tiengTheo Kinh T Thap
not taking a temporary state of transparency for
Nh Chng, Chng 21, c Phat day: Ngi
 4097

thuan theo long duc e mong c danh tieng, khi who lived in the T'ang Dynasty in China. He was
danh tieng va noi th than a mat roi. Ham muon one of the most eminent disciples of Dharma
cai danh tieng thng tnh ma khong lo hoc ao Master Subhakara-simha (637-735).
ch uong cong met sc ma thoi. Giong nh ot Thuan Hoa: Thuan theo ao i ma giao hoa
hng khi ngi ta ngi c mui thm, th cay chung sanh: To accord with ones lessons; to
hng a tan roi. Cai la hai than theo lien cai follow the customTh tch (v Tang): To die.
danh tieng.According to the Sutra In Forty- Thuan Hy Tho Nghiep: Saunanasya-vedaniya-
Two Sections, Chapter 21, the Buddha said: karma (skt)To receive joy in the flow of karma.
There are people who follow emotion and desire Thuan Khao: Testing conditions caused by a
and seek for fame. By the time their reputation is favorable circumstancesCo hanh gia khong gap
established, they are already dead. Those who are canh nghch ma lai gap canh thuan, nh cau g
greedy for worldly fame do not study the Way and c nay, nhng s thanh cong eu thuoc duyen
wear themselves out in wasted effort. It is just like rang buoc ch khong phai giai thoat. Co v khi
a stick of burning incense which, however phat tam muon yen tu, bong canh danh li sac
fragrant its scent, consumes itself. So too, greed thanh cht en, hoac nhieu ngi thng men
for fame brings the danger of a fire which burns muon theo phung s gan ben. Th du ngi xuat
one up in its aftermath. gia khi phat tam tu, bong co ke en thnh lam toa
Thuan Duyen: The accordant cause in contrast chu mot ngoi chua ln; hoac nh ngi tai gia, th
with the resisting accessory cause (nghch duyen). co th mi lam tong, bo trng, hay mot cuoc lam
Thuan ao: an mau phat tai. ay la nhng canh thuan theo
1) Thuan theo giao thuyet hay xac tn theo giao duyen i quyen ru ngi tu, roi dan lan en cac
thuyet: To confirm the doctrine. s phien toai khac lam mat ao niem. Ngi ta
2) Ten cua mot v danh Tang Trung Hoa vao chet v la th t, ma chet v nc lai nhieu, nen
thi ong Tan (317-420)Name of a tren ng tu canh thuan that ra ang s hn canh
Chinese famous monk who lived in the nghch. Canh nghch oi khi lam cho hanh gia tnh
Eastern Chin Dynasty in China. ngo, de thoat ly niem tham nhiem, hoac phan ch
Thuan Giai Thoat Phan Thien Can: Can lanh lo tu hanh. Con canh thuan lam cho ngi am
dan en s giai thoatWholesome root tham thoi ao luc nao khong hay, khi bng tnh
conductive to liberation. mi thay mnh a lan xa xuong doc. Theo ao
Thuan Ha Phan Ket: Con goi la Ngu Ha Phan Phat, thuan khao lam khi lai la nhng tr ngai cho
KetAlso called the five ties in the lower hanh gia. Ngi xa noi: Viec thuan tot c ba.
realmSee Ngu Thuan Ha Phan Ket, and Ngu Me luy ngi en gia. Li nay ang goi la mot
Ha Phan Ket. tieng chuong canh tnh. The nen duyen th thach
Thuan Hau Nghiep: Hanh ong gay bao ng cua s thuan khao rat vi te, ngi tu can phai lu
trong cac i sau, khong nht nh thi gian ySome practitioner do not encounter adverse
Action to receive retribution in one of the lives circumstances, but on the contrary, meet with
following the next. favorable circumstances, such as having their
Thuan Hien Nghiep Bat nh Qua: Hanh ong wishes and prayers fulfilled. However, such
gay bao ng trong i hien tai (khong nht nh successes belong to the category of binding
thi gian)Action to receive retribution in the conditions, rather than conditions conducive to
present life. liberation. Thus, just as some practitioners set
Thuan Hien Nghiep nh Qua: Hanh ong gay their minds to peaceful cultivation, they suddenly
ra bao ng tc khacAction to receive retribution encounter opportunities leading to fame and
immediately. fortune, beautiful forms and enchanting sounds.
Thuan Hieu: Ten cua mot v danh Tang Trung Or else, family members, relatives and supporters
Hoa vao thi nha ng (618-907). S la mot seek to follow and serve them on their retreats.
trong nhng e t noi troi nhat cua ngai Tam Tang For example, a monk who has made up his mind
Thien Vo UyName of a Chinese famous monk to cultivate in earnest may suddenly be requested
 4098

to become the abbot of a large temple complex. tat ca eu thuan theo y mnh.See Mi ieu
Or else, a layman may unexpectedly receive a Tam Niem.
letter inviting him to become a minister heading Thuan Nghch: Favourable and contraryXuoi
such and such a government department, or theo hay ngc lai, nh xuoi theo luan hoi sanh t
offering him a chance to participate in a business hay i ngc lai e ve coi Niet BanTo go with
venture which promises a quick profit. These or to resist, e.g. the stream to reincarnation, or to
instances, all of which are advantageous under nirvana.
mundane circumstances, are seductive to the Thuan Nhan: Conformative acceptanceNatural
cultivator, and maygradually lead to other ToleranceGiai oan th ba trong nam giai oan
complications. Ultimately, he may forget his high nhan nhuc cua Bo Tat. Thuan nhan la ca ngo hao
aspirations and retrogress. As the saying goes, quang ch phap, v nh thuan nhan ma chung ta
more lives are lost in a flood than in a fire. Thus, chu tuan thu li day cua ch Phat. Tuy thuan
on the path of cultivation, favorable circumstances nhan t Diem Hue a, en Cc Nan Thang a va
should be feared more than unfavorable ones. Hien Tien a, giai oan tu tr khien cho hanh gia
Unfavorable events sometimes awaken the co c c nhan nhuc cua Phat va Bo Tat (t t
practitioner, making it easier for him to escape a en luc a)The third of the five Bodhisattva
thoughts of attachment and redouble his efforts in stages of endurance. Endurance is a gate of
cultivation. Favorable events, on the other hand, Dharma illumination; for with it we obey the
may make him quietly retrogress, without being Dharma of all the Buddhas. Natural Tolerance
aware of it. When he suddenly awakens, he may from the Blazing Land to the Land of Extremely
discover that he has slipped far down the slope. Difficult to conquer. This tolerance using the pure
According to Buddhist doctrine, favorable Buddha-like intrinsic and natural that only
circumstances are sometimes obstacles to Bodhisattvas have or the patience progress
practitioners on their path of cultivation. The towards the end of mortality.
ancients have said: Even two or three favorable Thuan Phan: Lam theo nhiem vu cua mot v Bo
circumstances may cause one to be deluded until TatTo follow out ones duty; to accord with
old age. This saying is trully a ringing bell to ones calling; to carry out the line of Bodhisattva
wake cultivators up. Therefore, challenge of progress according to plan.
favorable events is very subtle, practitioners need Thuan Quan: Quan sat theo th t cua thap nh
to pay close attention to themSee Luc Chung nhan duyenMeditation on the order of the
Khao. twelve nidanasSee Quan Nhan Duyen and Thap
Thuan Khao-Nghch Khao: Favorable and Nh Nhan Duyen.
adverse circumstancesSee Luc Chung Khao. Thuan Quyen Phng Tien Kinh: Strivivarta-
Thuan Kho Tho Nghiep : Dukkha-vedaniya- vyakarana-sutra (skt)Chuyen N Than Bo Tat
karma (skt)To receive suffering in the flow of KinhName of a sutra.
karma. Thuan Quyet Trach Phan Thien Can: Can lanh
Thuan Lac Tho Nghiep: Sukha-vedaniya-karma dan en s biet ungWholesome root
(skt)Lac Bao NghiepTo receive pleasure or conductive to right ascertainment.
joy in the flow of karma. Thuan Sinh Nghiep: Hanh ong gay bao ng
Thuan Lu: Anusrotogamin (skt)Anusotagamin trong i song ke tiepAction to receive
(p)Nhan qua tai sanh lu chuyen, xuoi theo retribution in the life to come.
dong luan hoi khong ngng nghTo flow with it Thuan Sinh Thu Nghiep : See Thuan Sinh
in continual re-incarnation, or going with the Nghiep.
stream of transmigration. Thuan Tanh Hanh: Bo Tat thuan tanh tu hanh
Thuan Menh: To obey an order. Bodhisattvas compliant nature.
Thuan Nga Y: Expect that everyone else should Thuan Tam: See Thuan long.
be on good terms and in harmony with usMong Thuan Theo Co Le: Old-established termsCo
the phien dch c, nhng v muon theo co le nen
 4099

gi nguyen ch ma ch phien am. Mot trong nam love.

loai t ng chang phien dch c do Ngai Huyen Thuat Ng: Technical terms.
Trang i ng quy nhOne of the five kinds Thuat Nhi Bat Tac, Tn Nhi Hieu Co: Ch ghi lai
of terms which Hsuan-Tsang did not translate but ch khong lam g ra mi, ch tin va lam theo
transliteratedSee Ngu Chung Bat Phien. nhng g ngi i xa a day. ieu nay hoan
Thuan The: Th tch (v Tang): To dieXuoi theo toan trai ngc lai vi yeu ch nha thien v tu tap
dong iTo accord with the world, its ways and thien khong phai la s bat chcBeing only a
customs. recorder and not a creator; being believing and
Thuan The Phai: Lokayatika (skt)Lo Ca Da e doing exactly what the ancient virtues had taught.
CaCon goi la Lo Kha Da Chi, Lo Gia Da, Lo This is totally against the key points of Zen
Gia Da a, dch la Thuan The. Lang Gia Kinh, t because practicing of Zen is not an imitation.
quyen va that quyen goi la Ac Luan va The Thuc Ca Ba: Suka (skt)Chim ketA parrot.
Luan hay la ngoai ao, nhng ke khong tin tng Thuc Ly: Sukla or Sukra (skt)Mau trang bac:
Phat giao, nhng ke thuan theo the tuc, t suy Silvery whiteNa manh trang tron: The waxing
ngh, en noi nang hanh ongA materialist, half of the moon.
follower of the Carvaka system, atheist, unbeliver; Thuc Thuc Ma La: Sisumara (skt)Ca sauA
interpreted as worldly, epicurean, the soul crocodile.
perishes with the body, and the pleasures of the Thuc Bnh Qua: Ripened applesS ri rung cua
senses are the highest good. mot qua tao chnKhi oc nhng cong an Thien,
Thuan The Ngoai ao: Lokayatika Heretical chung ta thng bat gap s xac nhan rang mot v
sectSee Thuan The Phai. Tang ngo lien ngay sau khi nghe mot li noi nao
Thuan Th: Theo th t cap trat hay tuoi ha trong o, hay sau khi b mot gay cua thay. Chang han
giao oanAccording to order or rank, one after nh khi Trieu Chau nghe Nam Tuyen noi: "ao
the other. chang thuoc biet chang thuoc khong biet...," S
Thuan Th Vang Sanh: Vang sanh ve coi Cc hoat nhien ai ngo; khi Hong Chau b Ma To ap
Lac ngay i ke tiep khong gian oanThe next cho mot ap, S hoat nhien ai ngo; va ai loai
life in Paradise to follow immediately after this nh vay. ieu nay co the gay cho chung ta mot
without intervening stages. loai an tng rang "Ngo" rat de at en. Nhng
Thuan Thng Phan Ket: Con goi la Ngu nhng cong an nho nhoi nay, thng ch gom di
Thng Phan KetAlso called the five ties in the mot tram ch, ch la mot mau cua toan the cau
higher realmSee Ngu Thuan Thng Phan Ket, chuyen. Thoat au cac Thien s ghi lai chung
and Ngu Thng Phan Ket. nhng hiem khi phac hoa boi canh cua chung, v
Thuan u Tho Nghiep: Daurmanasya-vedaniya- cac ngai cho rang khong can phai e cap en cai
karma (skt)Thuan theo dong lu chuyen cua u boi canh quen thuoc cua chung cho nhng ngi
tho nghiepTo flow with or to follow the sorrow c nuoi dng trong truyen thong Thien va biet
karma. no ro ret. Cac Thien s ngh rang chang co ai ngu
Thuan Xa Tho Nghiep: Upeksa-vedaniya-karma xuan en o ngh rang co the at en "Ngo" ngay
(skt)Thuan nghiep mang lai trang thai trong o lap tc ch nh nghe mot cau noi gian d nh la
con ngi a xa bo s n au cung nh lac thu "can th quyet" (mot cai que ct kho) hoac nh b
The favorable karma leading to the state of mot cu a hay mot cai am, ma khong he co san
renunciation or indifference to sensation, in which t trc "tnh trang chuan b" cua mot tam thc a
one has abandon both pain and pleasure. chn muoi. oi vi ho hien nhien rang ch v trang
Thuat: Ky thuat: Way or methodNghe thuat: thai tinh than cua mot e t a at en mc chn
ArtThuat lai: To relate (to tell, to recount, to chan th nhng cai a hay cu am, nhng tieng la
narrate, narration). het cua mot ong thay mi co li cho anh ta c.
Thuat Ba Ca: Subhakara (skt)Mot ng dan a Ho biet rang trang thai chn muoi cua tam thc
b la ai duc cua chnh mnh ot chay ruiA nay kho long ma at en. Trang thai o phai at
fisherman who was burnt up by his own sexual c bang cong phu tu tap can man trong nhieu
 4100

nam tri. Hoc nhan phai ghi khac lay ieu nay va Master shakes the apple tree and the ripened fruit
nh rang hau het cac cong an Thien ma ho biet ch falls; but on the swaying branches the unripened
la nhng oan gay can cua mot v kch ch khong fruit will still remain.
phai la toan the v kch. Nhng cong an nay noi Thuc e Sa Luan: Jyotisa Sastra (skt)See Thu
ve s ri rung cua "nhng trai tao" chn, ch e Sa Luan.
khong phai la tieu s cua nhng qua tao nay, ma Thuc c: Good virtue.
chuyen i cua chung ta la mot chuyen dai ay Thuc Mang: 1) Vao luc nguy hiem: At the risk of
nhng vui thu va phien nao, nhng hoan lac va ones life; 2) Chuoc mang: To redeem life.
kho au, nhng tranh au va th thach cam go. Thuc Mang Nhan: Ngi chuoc mang, noi ve
Thien s rung cay tao va nhng trai tao chn rung; Kinh Niet Ban: V Ty Kheo vao thi mat phap e
nhng tren canh ong a nhng trai cha chn mat tue mang cua Phap Than, nen c Phat a v
van con laiWhen reading Zen koans, we often ho ma thuyet Kinh Niet Ban, e cao gii luat ma
come across the statement that a monk was noi ve cai ly vien thng e lam cua quy bau
immediately enlightened after hearing a certain chuoc mang cho hoRedeemer of life, said of the
remark, or after receiving a blow from his Zen Nirvana Sutra.
Master. For instance, when Chao-chou heard Thuc To Kinh: Bo Kinh Bat Nha v coi chung nh
Nan-chuan say "The Tao is not a matter of la v thuc to trong ngu vThe sutras of ripe curds
knowing or not knowing...," he was at once or cheese, the Prajna group.
enlightened; when Hung-chou was kicked by Ma- Thuc To V: Ghola (skt)ButterV cua sa a
tsu, he was at once enlightened; and so forth. This c bien che nh b.
may give the impression that "Enlightenment" is Thue o: Tang chungAn assembly of monks.
very easy to come by. But these little koans often Thue Hoa: Thien TangA Zen monk.
consisting of less than a hundred words, are Thue L: Tang NhanA monk.
merely a fraction of the whole story. Their Thue Lu: Tang LTang o hay ban Tang
background was seldom sketched in by Zen Monastic companions, or companyClergy.
Masters who first wrote them, because the masters
Thue Y: Ao longA fur coat.
did not think it necessary to mention their common
Thung Dung Luc: Shoyo roku (jap)See Thong
background to people who were brought up in the
Dong Luc.
Zen tradition and knew it clearly. The masters
Thuoc Giai oc: Antidote.
thought that nobody could be so foolish as to
Thuoc Khong Quy Tien: Thuoc khong quy tien,
regard "Enlightenment" as immediately attainable
lanh benh la thuoc hay. Phap mon khong cao thap,
merely by hearing a simple remark such as "a
an lac la phap mon ungA drug is not good or
stick of dry dung" or by receiving a kick or a blow,
bad in itself, if it can cure a disease, it is a good
without previously having had the "preparedness"
medicine; there are no such low-high Dharma-
of a ripened mind. To them it was obvious that
doors, the one which makes your life happier and
only because the mental state of a Zen student had
more peaceful, thats the right dharma-door for
reached its maturity could he benefit from a
you.
Master's kicks or blows, shouts or cries. They
Thuy Nham: Suigan Reisan (jap)See Linh
knew that this maturity of mind was a state not
Nham Thuy Nham Thien S.
easily come by. It was earned through many years
Thuy Nham Ha Mat Th Chung: See Thuy
of practice and hard work. Zen students should
Nham Mi Mao.
bear this in mind and remember that most of the
Thuy Nham Kha Chan: Suigan Kashin (jap)
Zen koans they know are only the highlights of a
See Kha Chan Thuy Nham Thien S.
play and not the complete play. These koans tell
of the fall of ripened apples, but are not the Thuy Nham Mi Mao: Ts'ui Yen's EyebrowsSee
biographies of these apples, whose life-stories are Cong An Thuy Nham Mi Mao.
a long tale of delights and sorrows, pleasures and Thuy Nham Linh Nham Thien S: Suigan
pains, struggles and bitter challenges. The Zen ReisanSee Linh Nham Thuy Nham Thien S.
 4101

Thuy Vi Thien Ban: Shui-Wei's meditation plank Wrong! Wu-Xue then lifted one foot into the
(zemban)See Cong An Thuy Vi Thien Ban. air, spun in a circle and went out. Tan-He
Thuy Vi Vo Hoc Thien S: Suibi-Mugaku (jap) said: Such an answer! Its turning ones back
Ts'ui-wei Wu-hsueh (Wade-Giles Chinese) on all the Buddhas. Upon hearing these
Cuiwei Wuxue (Pinyin Chinese)Ten cua Thuy words, Wu-Xue attained great enlightenment.
Vi Vo Hoc c nhac ti trong th du th 20 cua Thien s ai ong en hoi s: Khong biet
Bch Nham Luc. Ngoai ra, co mot vai chi tiet ly Nh To mi thay To at Ma co s ac g? S
thu ve v Thien s nay trong Truyen ang Luc, bao: Nay ngi thay ta lai co s ac g? ai
quyen XIV: Thien S Vo Hoc Thuy Vi la e t va ong on ngo huyen chWhen Wu-Xue
la ngi noi phap cua Thien S n Ha, la thay was abbot of a temple, Tou-Tzi Yi-Qing said
cua thien s au T ai ong. Ngi ta biet rat t to him: Im not clear about what resulted
ve Thuy Vi, tr viec ong noi theo thay mnh co when the Second Patriarch first saw
mot thai o rat t do oi vi nhng quy c va coi Bodhidharma. Zen master Wu-Xue said:
nhe s hieu biet ni sach v, do o co biet hieu la Right now you can see mee. What is the
Vo Hoc, ke Vo Hoc. Ong co nam ngi ke v result? At that moment Tou-Tzi suddenly
Phap, trong o ngi c biet ti nhieu nhat la awakened to the profound mystery.
au T, mot trong nhng ai thien s Trung Mot hom, s i trong phap ng, ai ong
HoaChinese Zen master in the ninth century. tien en trc le, tha: Mat ch t An o
We encounter Ts'ui-wei in example 20 of the Pi- qua, Hoa Thng day ngi the nao? S
Yen-Lu. Besides, there is some interesting dng bc mot chut. ai ong lai tha: Xin
information on him in The Records of the thay ch day. S bao: Lai can cai bau nc
Transmission of the Lamp (Chuan-Teng-Lu), nho th hai sao? ai ong ta le lui ra. S
Volume XIV: Zen Master Wu-Xue-Shui-Wei was bao: Ch lap goc. ai ong tha: Thi tiet
a disciple and dharma successor of Zen master en, goc mam t sanh.One day, Zen
Tan-Xia, and master of T'ou-tzu Ta-t'ung. Little is master Shui-Wei was walking in the Dharma
known of Ts'ui-wei, other than that like his master hall. Tou-Tzi walked up in front of him,
Tan-hsia, he was a personage free from the fetters bowed to him and said: The essential
of convention and abhorred scholarly knowledge. meaning of the First Patriarch coming from
On this account he was also known as Wu-hsueh, the west, how does the master demonstrate
'the Uneducated.' He had five dharma successors, this to people? The master stopped walking
of whom especially T'ou-tzu became known as and stood there. Tou-Tzi said: Please
one of the great Chinese Zen masters. demonstrate it, Master. Shui-Wei said: Do
Trong buoi gap g au tien vi Thien S n you want another adle full of polluted water?
Ha, s hoi: The nao la thay ch Phat? n Tou-Tzi then bowed in thanks. Shui-Wei
Ha qu: That t ang thng, can thiet cam said: Dont make matters worse. Tou-Tzi
khan lau lam g? S lui ba bc. n Ha said: Its the season when weeds grow
bao: Lam! S tien ti ba bc. n Ha lai everywhere.
bao: Lam! Lam! S gi mot chan len, xoay Nhn s cung dng La Han, co v Tang hoi:
than mot vong, i ra. n Ha bao: c tc n Ha ot tng Phat go, Hoa Thng v
c, co phu ch Phat khac. S do ay lanh sao cung dng La Han? S bao: ot cung
hoi y ch, ve tru nui Thuy Vi tai Chung Nam chang ot en, cung dng cung mot be cung
Sn Shui-Wei asked Tan-He: What is the dng. Tang lai hoi: Cung dng La Han co
teaching of all Buddhas? Tan-He en chang? S bao: Ngi moi ngay co an
exclaimed: Fortunately, life is fundamentally cm chang? Tang khong ap c. S bao:
wonderful. Why do you need to take up a Chang co bao nhieu ngi khon.When
cleaning cloth and broom? Wu-Xue retreated Shui-Wei was making offerings to the sacred
three steps. Tan-He said: Wrong. Wu-Xue images, a monk asked: Zen master Tan-He
again came forward. Tan-He said: Wrong! burn a wooden Buddha. Why then, Master, do

you make offerings to the wooden statues?
Shui-Wei said: Because they wont burn. But
if you want to make them an offering theyll
let you do so. The monk asked: If you make
an offering to the sacred figures will they
come or not? Shui-Wei said: Arent you
able to eat every day? The monk didnt
answer. Shui-Wei said: There arent many
clever ones.
Thuy Bo Diem Tang Than: Draped Flame
Treausry Deity (Spirit).
Thuy Duc: Desire for sleep.
Thuy ng: Mai hien cua can nha ln
Veranda (porch roof).
Thuy Giac: SleepS ngu nghMot ngi phai
ngu ngh bao nhieu lau e co the gi cho mnh
c khoe, manh, va luon luon co kha nang lam
viec la mot van e ln. Van e nay khong the nao
c quyet nh neu khong xet en nhieu hoan
canh phu thuoc ngoai the chat di truyen cua ngi
o. Nhng hnh nh ngu la cai g o cho phep
nhieu phong nham, ky luat hay thoi quen co the
ong gop nhieu trong viec giam thieu ngu ngh
en mc thap nhat. Co le ay la mot trong nhng
ly do ma c Phat cung nh nhieu nha lanh ao
tinh than khac nghiem khac len an viec ham me
ngu ngh. Nhng t mot quan iem khac th ngu
ngh lai la dau ch cua s bnh yen va hai long;
nhng ngi luc nao cung thao thc va nhn quanh
mot cach bat an, hay nhng ngi giat mnh v moi
s viec hay bat hanh nho nhiem cua i song, va
khong the nao ngu c, ma c bon chon mot cach
khon kho, la nhng ngi ma tinh than khong thch
ng c vi cai c cau chung cua vu tru. Trong
thi ai tan tien nay, khi khung canh chung quanh
thay oi qua nhanh bang nhng phng tien nhan
tao, chnh ngi lam ra nhng thay oi cung cam
thay het sc kho khan e t mnh thch ng vi
chung, va ket qua la s gia tang ro rang cua u th
suy loan than kinh. Hay cung nhau xem xet mot
vai giai thoai thien ve cai goi la "Ham me ngu
ngh." Nham au Toan Khoat, mot a Thien s
cuoi i nha ng, thay Thu Sn en, ben lan ra
ngu. Thu Sn bc en ng ben canh Nham au,
nhng Nham au van khong them e y. Thu Sn
vo vao ghe. Nham au quay au lai noi: "Ong
muon g?" Thu Sn ap: "Chao thay, ngu ngon
nhe!" Noi xong Thu Sn bo i. Nham au ci
4102
ngat ngheo noi: "Ba mi nam nay ta ua ct
khong biet bao nhieu la nga, hom nay ta lai b
mot con la a!"How much sleep is needed for
a person to keep himself or herself healthy, strong,
and always capable for work is a great problem; it
cannot be decided without considering various
incidental circumstances besides the person's own
heriditary constitution. But sleep seems to be
something that permits much latitude, and
discipline or habit can do much to reduce it to its
lowest terms. Perhaps this is one of the reasons
why the Buddha and many other great spiritual
leaders severely denounce those indulgent in
sleep. But from another point of view, sleep is
indicative of peace and contentment; those who
are always wakeful and look about with an
unsteady gaze, or those who are startled at every
little incident or mishap of life, and unable to fall
asleep being so miserably nerve-racked, are
those whose spirits are somehow maladjusted to
the general scheme of the universe. In these
modern times when environment by artificial
means changes so rapidly, the very author of these
changes finds it extremely difficult to adapt
himself to them, and the result is the manifest
growth of all kinds of neurotics. Let's examine
together some of Zen stories on the so-called
"Indulgent sleeping." Yen-t'ou Ch'uan-kuo, a great
Zen master of late T'ang, seeing Su-shan
approach, fell soundly asleep. Shan came up to
the master and stood by him, who, however, paid
him no attention whatever. Shan gave one stroke
to his chair. The master turned his head about and
said, "What do you want?" Shan replied, "O
master, have a good sleep!" So saying, he went
off. The master laughed heartily: "I have for these
thirty years fooled with so many horses, and today
I find myself kicked down by an ass!"
Thuy Hoa: Giao hoa bang cach ch day To
transform by instructionTo teach and to convert.
Thuy Long Tuyen Chau Thien S: Zen master
SuiryuTen cua mot v Thien s i Tong. S noi
tieng vi cong an "Biet c cay gay."Name of
a Zen master in the Sung Dynasty. He was famous
with the koan "If a man knows what the staff
is."See Tch trng (II).
Thuy Mien: See Thuy Mien.
Thuy Ng: Noi xang: To speak (talk) nonsense.
 4103

Thuy Th: Tuyen boTo make an announcement. Water elementThuy ai la mot trong t ai (at,
Thuy Thu: Duoi tayTo stretch one's arms. nc, la, gio). Nc (am, mu, mau, mo hoi,
Thuy Thu Nhap Trien: Thong tay vao ch. Trong nc tieu, nc mat, nc trong mau, mui dai, tat
nha Thien, sau khi triet ngo, cac v thien s thng ca cac chat nc trong ngi noi chung). Khong
thong tay i vao ch nh nhng ngi khac e giong nh a ai, no khong the nam c. Thuy
giup iTo enter a town with dangling hands. In ai giup cho cac nguyen t vat chat ket hp lai vi
Zen, After attaining complete enlightenment, Zen nhau. Sau khi ta chet i roi th nhng chat nc
masters usually enter a town with dangling hands nay thay eu can kho khong con na, noi cach
as others to help people. khac chung hoan tra ve cho ncThe element
Thuy Tch: T ban a cua ch Phat va ch Bo water, one of the four elements (earth, water, fire,
Tat ma th hien ra nhieu than the e te o chung and wind). Water, fluidity, or liquid. Unlike the
sanh (vi dau tch con e lai)Traces earth element it is intangible. It is the element
VestigesManifestations or incarnations of which enables the scattered atoms of matter to
Buddhas abd Bodhisattvas in their work of saving cohere together. After death, these water-based
the living. substances will dry up. In other words, they have
Thuy (planet): Thuy tinh: Mercury (planet) returned to waterSee T ai.
Nc: WaterBat au: Beginning (initial). Thuy an: Nc (ban nc tron) vong theo hoa
Thuy Ba: Nc va song nc, tuy hai ma mot lo, danh cho cac nghi le ve la trong Mat Tong
Water and waves of waterThe water and the The water, or round altar in the Homa, or Fire
wave are two yet oneAn illustration of the ceremonial of the esoterics.
identity of differences. Thuy ao C Thanh: Co nc chay la thanh
Thuy Bao: Bong bong ncA bubble on the mng, y noi neu hanh gia khong ngng tch luy
waterSee Thuy Thng Bao. viec tu tap th chac chan mot ngay nao o se i
Thuy Bat Tay Thuy: Nc chang ra nc, y noi en giac ngoWherever there is water running, a
lam viec vo ly uong congWater cannot be used ditch is surely forming. In Zen, the term means if
to clean water, the term means a nonsense and practitioners accumulate their cultivation day in
wasteful work. and day out, they will surely attain a complete
Thuy Bien X: Water-Kasina. enlightenment someday.
Thuy Bnh: Kundi (p)Kundika (skt)Quan o Thuy ang: Le rc en nc vao thang bay
LiTnh BnhThuy bnh hnh tron nh chiec Water-latern festival in the seventh month.
nhan. Bnh quy (mot th o dung cua c Phat) Thuy au: V s cham lo ve nc noi trong t
c dung trong nghi thc le lac. Bnh quan anh vienThe waterman in a monastery.
ma Mat giao dung e ri tnh thuy tren au khi Thuy ien Y: Ao Ca Sa c noi lai bang nhng
lam le quan anhA ring-shaped vase or bottle. manh vuong giong nh nhng manh ruongA
A pecious vase, vessels used in worship. A monks robe, because its patches resemble rice-
baptismal vase used by the esoteric sects for fields.
pouring water on the head. Thuy nh: Thuy QuanThuy Tng Quan
Thuy Chung: Trc sauBeginning and end Thuy TngThien nh c t tai ve nc (lam
First and last. cho than mat tam tnh nh nc)The water
Thuy Chung Nh Nhat: Trc sau nh mot dhyana, in which one becomes identified with
Consistent. water (calm, pure, fresh, etc).
Thuy Dieu: Thuy Tinh, mot trong cu dieu, ve Thuy c Phat: V Phat th 743 trong 1000 v
pha nam cua Kim Cang Vien trong Thai Tang Phat Hien KiepThe 743rd Buddha of the present
GiiThe planet Mercury, one of the nine universe.
luminaries; it is shown south of the west door of Thuy Giac: Initial enlightenment or beginning of
the Diamond Court in the GarbhadhatuSee Cu illuminationThe giac hay tr hue Bo e trong
Dieu. giai oan khi au, da vao cong phu tu hanh ma
Thuy ai: Apo-dhatu (p)Apadhatu (skt) co. Theo ai Tha Khi Tn Luan, Thuy giac hay
 4104

ban giac nguyen thuy la tam thanh tnh hay t tnh fresh, etc); while the fire dhyana is the one in
cua ban tnh von co cua het thay chung sanh. Thuy which one energizes the heat as if one becomes
giac khi len t bon giac cung s day do ben identified with the fire.
ngoai, nh bon giac dan en Phat qua hay toan Thuy Hoan: FloodInundation.
giac, theo Kinh Niet Ban, t o phat sanh ra bon Thuy Kh: Bnh cha nc, c dung trong le
c thng, lac, nga, tnhBodhi in its initial quan anh va cac nghi thc khac cua Mat tong
stages or in action, arising from right observances. Water vesselA filter used by the esoterics in
According to the Awakening of Faith, the initial baptismal and other rites.
enlightenment or beginning of illumination. The Thuy La: A gauze filter.
initial functioning of mind or intelligence as a Thuy Lao Hac: Snow gooseMot loai ngong
process of becoming, arising from the original tuyet Trung Quoc, rat hiem thay xuat hienA
enlightenment which is Mind or Intelligence, self- kind of rare goose in China, very rarely seen.
contained, unsullied, and considered as universal, Thuy Lao Hong Chau Thien S: Shui-lao Hung-
the source of all enlightenment. The initial chou Zen masterHong Chau Thuy Lao, ten cua
intelligence or enlightenment arises from the inner mot v Thien s Trung Hoa vao the ky th VIII. S
influence of the Mind and from external teaching. la e t va Phap t cua Thien s Ma To ao Nhat.
Initial enlightenment leads on to Buddhahood or Hien nay chung ta khong co nhieu tai lieu chi tiet
full enlightenment. In the original intelligence are ve Thien s Thuy Lao ; tuy nhien, co mot cuoc oi
the four values adopted and made transcendented thoai gia S va thay cua mnh trong Truyen
by the Nirvana-sutra, perpetuity, joy, personality, ang Luc, quyen VIII. Mot hom nhan khi Thuy
and purity; these are acquired through the process Lao ang ta cay ang, hoi Ma To, "Y cua To S
of enlightenment. t Tay en la g?" Ma To ap: "Lai gan ay ta bao
Thuy Giao: Theo tong Thien Thai, Thuy Giao la cho." Khi Thuy Lao va en gan, Ma To lien tong
giao thuyet s bo ai Tha cua tong Hoa cho mot ap te nhao. Nhng cai te nhao nay khien
NghiemAccording to Tien-Tai, the cho tam cua Thuy Lao hoat nhien ai ngo. Bat
preliminary teaching of the Mahayana, made by giac Thuy Lao ng day ci ha ha, tuong nh
the Avatamsaka School. xay ra mot viec khong ng, nhng rat mong moi.
1) Tng Thuy Giao: Ban ve ban chat cua van Ma To hoi: "Ong thay cai ao ly g ay?" Thuy
hu trong Duy Thc LuanIt discussed the Lao ap: "Qua that, tram ngan phap mon, vo
nature of all phenomena as in the Only lng dieu ngha, ch tren au mot si long ma
Consciousness. biet c ngay ca can nguyen." Noi xong Thuy
2) Khong Thuy Giao: Ban ve tanh khong cua Lao ben lay ta roi lui ra. Ve sau nay Thuy Lao
van hu, nhng khong day rang tat ca chung day chung noi rang: "T hoi b phai Ma S ap,
sanh eu co Phat tanhHeld to the mai en nay ta ci chang thoi." Theo thien s
immateriality of all things, but did not teach ai Hue, khi a chng ngo nh vay Thuy Lao
that all beings have the Buddha-nature. khong con chap trc vao s im lang cua Chanh
Thuy Gii: The realm of waterWater nh na, va v ngai khong con dnh mac vao o
elementNcSee Thuy ai. nen vt han len hu vi va vo vi; tren hai tng
Thuy Hanh Nhan: Ngi mi bat auA ong va tnh. Ngai khong con nng ta nhng cai
beginner. ngoai chnh mnh na ma m ra kho tang t ky,
Thuy Hoa: To hydrate. nen noi, "Ta thay suot can nguyen roi!" Ma To
Thuy Hoa: Water and fire. biet the va khong noi them g na. Ve sau, khi
Thuy Hoa nh: Thuy nh la loai thien nh c hoi ve kien giai Thien cua mnh, Thuy Lao
c t tai ve nc (lam cho than mat tam tnh ch noi: "T thu nem cai ap nang ne cua To, cho
nh nc); trong khi hoa nh la mot phep Thien en gi ta van ci hoai khong thoi." Thien c
nh khien than ngi phat ra sc nong giong nh xem nh la mot nghe thuat trong cai y ngha e t
ong chat vi laThe water dhyana, in which dien ta, no ch tuan theo nhng trc giac va nguon
one becomes identified with water (calm, pure, cam hng cua rieng no, ch khong phai la nhng

giao ieu va quy luat. oi khi no cung co ve
nghiem trong va trang nghiem, oi khi lai tam
thng va vui ve, gian d va xac thc, hoac b an kick so heartily given by the master, I have not
va quanh co. Khi nhng Thien s thuyet giang
khong phai cac ngai ch luon luon day bang
mieng, ma ca bang tay chan, bang nhng dau hieu
bieu trng, hay nhng hanh ong cu the. Cac ngai
anh, het, ay, va khi b cat van cac ngai bo chay,
hoac ch ngam mieng gia cam. Nhng tro khoi hai
nay khong co cho ng trong tu t hoc, triet hoc
hay ton giao, va ch co the c dien ta u ng nhat their mouths, but with their hands and legs, with
la "nghe thuat Thien". Cau chuyen tren ay la mot
trong nhng phong cach cua nghe thuat Thien ma
Thien s Ma To dung e em Hong Chau Thuy
Lao en cho trc tiep at ngoShui-lao Hung-
chou, name of a Chinese Zen master in the eighth
century. He was a disciple of Zen master Ma-tsu.
We do not have detailed documents on this Zen
Master; however, there is a dialogue between him
and his master in The Records of the Transmission
of the Lamp (Chuan-Teng-Lu), Volume VIII. One
day when Shui-lao was trimming the wistaria, ha
asked his master, Ma-tsu, "What is the idea of the
Patriarch's coming over here from the West?" Ma-
tsu replied, "Come up nearer and I will tell you."
As soon as Shui-lao approached, the master gave
him a kick, knocking him right down. This fall,
however, all at once opened his mind to a state of
enlightenment, for he rose up with a hearty laugh,
as if an event, most unexpected and most desired
for, had taken place. The master asked, "What is
the meaning of all this?" Shui-lao exclaimed,
"Innumerable, indeed, are the truths taught by the
Buddhas, all of which, even down to their very
sources, I now perceive at the tip of one single
hair." He then made obeisance to Ma-tsu.
Afterwards he said to people: "Since I received
that kick from Ma-tsu, I have always been
cheerful and laughing." According to Zen master
Ta-hui, Shui-lao who had thus come to self-
realization, is no more attached to the silence of
Samadhi, and as he is no more attached to it he is
at once above assertion and negation, and above
the dualism of rest and motion. He no more relies
on things outside himself but carrying out the
streasure from inside his own mind exclaimed, "I
have seen into the source of all truth." The master
recognizes it and does not make further remarks.
4105
When Shui-lao was later asked about his Zen
understanding, he simply announced, "Since the
been able to stop laughing." Zen is considered as
an art in the sense that, to express itself, it only
follows its own intuition and inspirations, but not
dogmas and rules. At times it appears to be very
grave and solemn, at others trivial and gay, plain
and direct, or enigmatic and round-about. When
Zen masters preach they do not always do so with
symbolic signals, or with concrete action. They
shout, strike, and push, and when questioned they
sometimes run away, or simply keep their mouths
shut and pretend to be dumb. Such antics have no
place in rhetoric philosophy, or religion, and can
be best described as "art". The above story is one
of the manners of Zen art that Zen master Ma-tsu
utilized to bring Shui-lao Hung-chou to direct
Enlightenment.
Thuy Luan: Jalamandala (skt)Mot trong t luan
thanh lap nen the gii. Nhng luan khac la H
Khong, Phong va KimThe third of the four
wheels on which the earth rests. The other
wheels are Space, Wind, and Metal.
Thuy Luan Tam Muoi: Thuy Luan Tam Muoi la
mot trong ngu luan tam muoi. Th nc cong c
nh thuy lam cho tam c ri nhuan, thien can
tang trng. Cung cach ay (do ac tam muoi nay)
ma than tam nhu nhuyen, che phuc c tham
vong va cao man ma thuan theo thien phap The
samadhi of the water wheel, one of the five
samadhi wheels. Water is fertilizing and soft, in
like manner the effect of this samadhi is the
fertilizing of good roots, and the softening or
reduction of ambition and pride.
Thuy Luc Hoi: See Thuy Luc Trai.
Thuy Luc Trai: Trai an Thuy LucPhap hoi
cung dng trai thc oi vi hai loai hu tnh ma
da di nc va quy tren can, c vua Lng
Vu e khi xngThe festival of water and
land, attributed to Wu-Ti of the Liang dynasty
consequent on a dream; it began with placing food
on the water for the water sprites, and on the land
for ghosts.
Thuy Man: Jalambara (skt)Con trai th ba cua
Lu Thuy, tai sanh la La Hau La, con trai cua
PhatThird son of Jalavahana (Lu Thuy), reborn

as Sakyamunis son, Rahula.
Thuy Mat: T au en cuoi: From the beginning
to the endBot nc: Water spume.
Thuy Mat Bao Diem: Ch phap nh bot nc,
nh bong bong nc hay nh diem la; tat ca eu
khong that va vo thngAll phenomena are like
spume, bubbles and flames, all is unreal and
transient.
Thuy Mac: Speech and silenceSee Thuyet
Mac.
Thuy Nan: See Thuy Hoan.
Thuy Ngan Thien: Quicksilver ZenDc Hong
Ngan ThienMot loai thien phap bat chc theo
hnh thc ben ngoai cua mot loai thien chan
chanh, nhng hanh gia khong thong hieu c
thc chat cua thien, cung giong nh thuy ngan be
ngoai giong bac nhng khong phai la bac A Zen
method that imitates the external appearance of
another real Zen method; however, practitioners
don't comprehend the real nature of Zen. A Zen
that is only an imitation of Zen in external
appearance, it is not genuine Zen, as quicksilver is
not genuine silver.
Thuy Ngoc: Sphatika (skt)Water crystalRock
crystal.
Thuy Nguyet:
1) Udakacandra (skt)Jalacandra (skt)Mat
trang phan chieu tren mat nc (cac phap h
huyen va khong that nh bong trang trong
nc)The moon reflected in the water (all
is illusory and unreal).
2) (1928-?): Ten cua mot v danh Tang Trung
Hoa vao the ky th XXName of a Chinese
famous monk in the twentieth century.
Thuy Nguyet Quan Am: Bc tranh Quan Am
ang quan trang ay nc (noi len s gia hp cua Niet Ban khong phai loai bo cung khong at c,
ch phap)Kuan-Yin gazing at the moon in the
water (the unreality of all phenomena).
Thuy Nguyet Thien S: Ten cua mot v Thien s
Trung Hoa, thuoc tong Lam Te vao thi nha Minh
(1368-1644)Name of a Chinese Zen master of
the Lin-chi Sect, who lived in the Ming dynasty in
China.
Thuy Nguyet Thong Giac Thien S (1637-1704):
Zen Master Thuy Nguyet Thong GiacThuy
Nguyet Thong Giac, thien s Viet Nam, que
quan Ng Thien, phu Tien Hng, ao Sn Nam,
Bac Viet. Ngai xuat gia luc 20 tuoi. Sau o ngai
4106
sang Trung Quoc tam s hoc ao va tr thanh e
t cua Thien s Thng c. Tr ve nc, s tru
tai Ha Long, thuoc quan ong Trieu e hoang hoa
Phat giao tai Bac Viet. Mot ngay vao khoang au
nam 1704, s len Thng Long gap s Thien Hu,
bao rang: Nay toi tuoi a cao, va toi cung a tru
the u roi, toi muon cung Thay len nui nhap Niet
Ban. S Thien Hu tha: ao qua cua huynh
nay a chn muoi, con toi cha tron nen can lai
o i. Hom ay s tr ve chua bao o chung, nay
ta len chi nui Nham Dng, neu bay ngay ma
khong thay ta ve. Cac ong len ay tm cho nao co
mui thm la kiem c ta. en bay ngay sau, o
chung khong thay ngai ve, ben len nui tm. Nghe
mui thm, i theo va tm thay ngai ngoi kiet gia
th tch trong mot hang nui. Ngai thng nhac nh
chung e t: Niet ban la s cham dt hoan toan
nhng ham muon va kho au phien nao. Niet Ban
la muc tieu toi thng cua nhng ngi tu theo
Phat. Khi chung ta noi en Niet Ban chung ta gap
phai nhng kho khan trong viec dien ta v ban chat
xac thc cua mot kinh nghiem khong the va khong
bao gi co the c truyen at bang ngon t. Kinh
nghiem nay phai c moi ngi t mnh kinh
qua, khong co ngoai le. Chung ta phai kinh qua
viec cham dt kho au phien nao, nhng tai hoa
cua luyen chap, san han va vo minh. Khi chung ta
loai bo c nhng nguyen nhan cua kho au
phien nao la chung ta chng nghiem niet ban cho
chnh mnh. Nhap Niet Ban la tr ve vi tanh
thanh tnh xa nay cua Phat tanh sau khi than xac
tieu tan, tc la tr ve vi s t do hoan toan cua
trang thai vo ngai. Trang thai toi hau la vo tru
Niet Ban, ngha la s thanh tu t do hoan toan,
khong con b rang buoc ni nao na. Tuy nhien,
cung khong phai la mot phap oan diet, cung
khong thng hang, khong phai b e nen, cung
khong phai c khi len. Niet Ban la trang thai
giai thoat toi hau, oan diet tat ca cac uan va
phien nao. Noi cach khac, Niet Ban c mo ta
nh la s oan diet tat ca ham me, ghen ghet, ao
tng, ai duc, ao giac, ta kien, lau hoac, phien
nao, hu, sanh, gia, benh, kho au, chet. Niet Ban
la trang thai an lac, bat t, an tnh, khinh an, va vo
uy. Niet Ban th vo tan va khong the mo ta c
nh h khong vo vi. No giong nh vang thai
dng, sang tron thng gia h khong. Dau co

luc b may che phu lam cho bau tri tr nen u toi
i, nhng mot phen gio thoi may t tan, lien o the
gii ha sa sang chieu thong. Niet Ban cung c
goi la sieu gii, vt qua ba coi. Niet Ban la trang
thai vt khoi ngon t va t tng, no la s giac the only way we can do this is by eliminating the
ngo toi thng cua chnh moi ca nhan. Di ay causes of sufferings and afflictions: the
la mot trong nhng bai ke Thien noi tieng cua
ngai:
Vien minh thng tai thai h trung
Cng b me van vong khi lung
Nhat ac phong xuy van t tan
Hang sa the gii chieu quang thong.
(Sang tron thng gia h khong
Bi b may me vong khi long
Mot phen gio thoi may t tan
The gii ha sa sang chieu thong).
A Vietnamese Zen Master from Ng Thien
village, Tien Hng district, Sn Nam province,
North Vietnam. He left home and became a monk
at the age of 20. In 1664, he went to China to seek
a good master. He met Zen Master Thng c
and became the latters disciple. He was the
Dharma heir of the thirty-sixth generation of the
Tao-Tung Zen Sect. When he returned home, he
went to Ha Long area, ong Trieu district to built
a temple to expand Buddhism. One day in the
beginning of 1704, he went to Thng Long
Temple and said to Zen Master Thien Hu: Now
I am old and I have been in the world long
enough, lets go to the mountain to enter
Nirvana. Zen master Thien Hu said: You,
senior monk, have already completed your
cultivation, but I have not. I must stay here longer
to save more people. He returned to Ha Long
Temple and told his disciples that he wanted to go
wandering on Mount Nham Dng. If after seven
days, he would not return, they should go to
Mount Nham Dng and follow a fragrant smell in
the mountain, then they could find him. After
seven days, his disciples went to Mount Nham
Dng, followed a strangely fragrant smell, and
found his body sitting in lotus posture. He always
reminded his disciples: Nirvana is a total
extinction of desires and sufferings. Nirvana is the
supreme goal of Buddhist endeavor. When we
speak about Nirvana we encounter some problems
of expression, because the exact nature of an
experience cannot and never can be
4107
communicated merely by words. This experience
must be experienced directly by each one of us,
without any exception. We have to experience the
end of sufferings and afflictions for ourselves, and
attachment, aversion, and ignorance. When we
have eliminated such causes of sufferings and
afflictions, then we will experience nirvana for
ourselves. To enter Nirvana means to return to the
ultimate state of No Abode (Apratisthita-nirvana),
that is to say, the attainment of perfect freedom,
not being bound to one place. However, Nirvana
is that which is neither discarded nor attained; it is
neither a thing destroyed nor a thing eternal; it is
neither suppressed nor does it arise. It is the state
of final release where all the skandhas and
defilements have total cease. In other words,
Nirvana is described as the destruction of
attachment, hatred, and delusion; the destruction
of desires, impression, and firm grasp of wrong
views; the destruction of impurities and afflictions;
the destruction of desire for existence, birth, old
age, sicknesses, sufferings, and death. The state of
Nirvana is happy, imperishable, steady, tranquil,
and free from fear. Nibbana is infinite and
indescribable like Akasa. Nirvana is like the
sun. It is always in the sky, round and bright. Even
though sometimes the clouds cover and make the
sky gloomy, but once the wind comes and blows
the clouds away, you will see countless worlds
brightened and unobstructed. Nirvana is called a
realm (dhatu) beyond the three realms. It is a state
that is beyond the domain of word and thought; it
is the realization of supreme enlightenment within
ones own self. Below is one of his famous Zen
poems:
The sun is alway in the sky, round and bright
Even sometimes the clouds cover and make
illusions appear.
When the wind comes and blows the clouds
away,
You will see countless worlds brightened and
unobstructed.
Thuy Nhu: Nc va sa co the pha tron c
Water and milk which can be intermingledThe
intermingling of things.
Thuy Phan: ChaoGruelRice soup.

Thuy Phong Hoa Tai: Ba tai hoa lnThe three
final catastrophes.
Thuy Quan: Cai mu cua Tang co hnh giong nh
ch Thuy pha trcA monks hat shaped
like the character Water in front.
Thuy Quan: See Thuy nh.
Thuy Quan anh:
1) Kalabhisheka (skt)Bao bnh quan anh
Tnh bnh quan anhVase initiationSee
Abhiseka.
2) Sprinkling of nectar: Quan anh Tho Chc,
ch Phat dung thuy quan anh e pho chuc
ch Thap a Bo Tat ke tuc s nghiep cua
PhatThe sprinkling which Bodhisattvas of
the tenth stage receive from the Buddhas.
Thuy Sam Phap: Repentance or regret for error
through a sprinkling-of-water ritualNghi thc
hay phng cach sam hoi. Ni than khau y nen
kien tr nhan nai noi ra nhng loi lam cua mnh,
phat tam ho then an nan, em ba nghiep than khau
y ra ma ch thanh sam hoi The mode of action,
or ritual, at the confessional. From infinite
reincarnations in the past to the present, to feel
ashame, be remorseful, and bring forth the three
karmas of body, speech and mind to repent
sincerely.
Thuy Sanh A Tu La: Water-born asurasMot
trong bon loai A Tu La. Nhng loai A Tu La khac
la thai sanh, hoa sanh va noan sanh. Thuy sanh A
Tu La la th A Tu La ay bien, di hang nc.
A Tu La o do thap kh sinh, thuoc ve suc sanh
thuOne of the four kinds of Asura. The others
are womb-born, transformation-born, and egg-born
asuras. There is another baser category of asura.
They have thoughts of the great seas and live
submerged in underwater caves. During the day
they roam in emptiness; at night they return to
their watery realm. These Asuras come into being
because of moisture and belong to the destiny of
animalsSee T Chung A Tu La.
Thuy S: Bac phat tam au tien: An initiatorBac
Bo Tat khuyen tan ngi khac tu hanh giac ngo: A
Bodhisattva who stimulates beings
enlightenment.
Thuy Tai: Great waterThuy tai la mot trong ba
tai hoa ln vao thi hoai kiep la la, gio va nc thoi det ci, am ch tht ca tanh hoi nen Tang
(hoa, phong, thuy)The calamity of water
Flood (one of the three final world catastrophes:
4108
fire, wind and water).
Thuy Tang: Water-burialNem xac xuong nc,
mot trong bon loai mai tangCasting a corpse
into the water, one of the four form of burial (Ho a
tang: Fire, Thuy tang: Water, Tho tang: Ground,
and Lam tang: Buried in the forest).
Thuy Tang: Kho tang di nc, mot trong cac
con trai cua Lu ThuyWater-store or treasury,
one of the sons of Jalavahana (Lu Thuy).
Thuy Tang Phat: Ma Ma Ke Bo TatWater-
Element BuddhaTheo truyen thong Tang
truyen, ay la hoa than n cua Phat ai a cua
tat ca ch Phat. V n Phat nay i cung vi Bao
Sanh PhatAccording to Tibetan tradition, this is
a female Buddha who is the manifestation of the
earth element of all Buddhas. She is the consort of
Buddha Ratnasambhava.
Thuy Than: Naga-vajra (skt)Water-devaBa
Lau Na Long VngThan NcV Than kiem
soat thuy aiThe Water Spirit who controls the
water.
Thuy Thien: Nagavajra (skt)Varuna (skt)
Phoc Lo NaWater devaWater heavenThuy
thien, mot trong nhng v than ln cua Mat Giao
Man a La, v nay cai tr may, ma va nc
Dragon-king, one of the great spirits in the
esoteric mandalas, who rules the clouds, rains and
water.
Thuy Thien Cung: See Thuy Thien Phap.
Thuy Thien c Phat: V Phat th 743 cua vu tru
hien taiThe 743rd Buddha of the present
universe.
Thuy Thien Hau: Varunani (skt)Water devi
See Thuy Thien.
Thuy Thien Phap: Thuy Thien CungPhng
phap cung Thuy Thien e cau maThe method
of worshipping the Water Deva for rain.
Thuy Thien Phi: Ngi phi cua Thuy Thien ben
canh traiThe consort of the Water-deva,
represented on his left.
Thuy Thien Quyen Thuoc: Quyen thuoc cua
Thuy Thien, ben canh phaiChief retainers of the
to Water Deva, placed on his right.
Thuy Thien Than: See Ba Lau Na Long Vng.
Thuy Thoa Hoa: Ca bi loi di nc nh con
chung khong nen tho dungWater shuttle flower
(fish), the term indicates fish with bad-smelling, so
 4109

monks and nuns should not eat. c hanh gia naoBig vessel for big sea. In Zen,
Thuy Thng Bao: Bong bong nc: A bubble on the term means masters and good-knowing
the waterMot bieu tng vo thng cua van advisors have a great impact for anyone's
hu: Emblem of all things being transient. cultivation.
Thuy Tinh: Sphatika (skt)Pha Le: Crystal Thuy Tng Quan: See Thuy nh.
Hanh tinh Thuy Tinh: Mercury (planet)See Thuy Tng: See Thuy nh.
Thuy Dieu. Thuy Tng Quan: Quan tng thay nc lang
Thuy Tnh: ac tnh cua ncNature of water. trong, mot trong 16 phep quan trong Tnh o
Thuy Tnh: Jalogokappa (p)c tay sach bang tongVisualization of pure water, one of the
ncCleansed by water. sixteen contemplations (sixteen meditations)
Thuy Tnh Thc: Tat ca nhng thc an c lay See Thap Luc Quan.
len t dong nc chay eu la tnh thc cho ch Thuy Vien: Danh t dung e goi hoa chau, con
Tang NiEdibles (eatables) recovered from goi la chau vien, la vien ngoc bau tren thap cac
flowing water are clean food to monks and nuns. t vienWater globule, a term used for fire-pearl
Thuy Tot: Trc sau nh motAlways the same. or ruby, also altered to Pearl-ball; it is the ball on
Thuy Tran: Arajas (skt)Mot nguyen t (hat) bui top of a pagoda.
dong ruoi t do trong nc: An atom of dust Thuy Yen: See Thuy Vien.
wandering freely in waterNhng vat the nho Thuy: Saya (skt)NguTo sleepTo be asleep.
nhat: One of the smallest things. Thuy Canh Phai: Shwegyin (bur)Ten cua mot
Thuy Trung Nguyet: Jalacandra (skt) tong phai Phat giao Mien ien thuoc Thng Toa
Udakacandra (skt)Moon in waterWater- BoName of a Buddhist branch in Burma of the
moonMat trang trong ncTrang trong nc. Theravada BuddhismSee Thng Toa Bo.
S so sanh nay c dung e minh hoa tnh chat Thuy Cam Phai: Shwegyin (bur)See Thuy
huyen ao cua hien hu von vt khoi moi ieu a Canh Phai.
c khang nh. Mat trang trong nc khong Thuy Chau Cu Phong ao Kien Thien S (?-
phai la mat trang that ma ch la mot phan anh, 923): Kyuho-Doken (jap)See Cu Phong ao
nhng s xuat hien cua no ay la khong the phu Kien Thien S.
nhan cThis comparison is used to illustrate Thuy Du: Somnambulant.
the illusive nature of existence which is beyond all Thuy Hieu: Ten hieu cua ngi a mat
predicates. The moon in water is not the real one Posthumous title.
as it is a reflection, but its appearance there is not Thuy Mien: Middham (p)Thinamiddha (p)
to be denied. Middha (skt)DrowsinessTo sleepSloth
Thuy Trung Nguyet Du: Udaka-upama (skt) TorporS buon ngu hay me tramThuy mien
Th du ch cac phap nh bong trang di nc hay buon ngu lam m mt tam tr (tam tr nen tieu
The simile of Moon reflection in the water. cc, thu ong khi buon ngu co mat, mot trong
Thuy Trung Troc Nguyet: Mo trang ay nc, nhng bat nh phap tac ong vao tam than lam
ch mot hanh vi vo ly va uong congTo grope the cho no am muoi, mat s tri giac)Dullness and
moon under the water, the term indicates a drowsinessFall asleep to obscure the mind.
nonsense and wasteful act. Thuy Mien Benh: Benh buon nguSleeping
Thuy Trung Van Bo: Cac gn song lan tan tren sickness.
mat ho nhn rat ep mat, y noi mot bai thuyet Thuy Mien Cai: Thina-middha-avarana (p)
giang bang van chng bong bayIt is Styana-middha-avarana (skt)Hindrance by
spectacular to see small waves of water rippling torpor-languorHindrance by torpor and lack of
on the surface of the lake. In Zen, the term vigorS ngu ngh cung la mot chng ngai che
indicates a lecture with ornate and flowery words. lap mat tam thc khong cho chung ta tien gan en
Thuy Trng Thuyen Cao: Nc ln thuyen thien phap cDrowsiness, or sloth as a
caoNe a Phat ai, y ch bac thay va thien tri hindrance to progress to fulfil good deeds.
thc co tac dung rat ln trong cuoc tu hanh cua bat Thuy Mien Cau: Impurity of inertiaSee Thuy

Mien.
Thuy Mien Duc: S ham muon ngu nghThe
lust or desire for sleep, physical and spiritual.
Thuy Mien Hon Tram: Thina-middha (p)
Styana-middha (skt)Sloth and torpor.
Thuy Nham S Ngan: Ruiyan Shiyan (jap)
oan Nham S NhanSee Thoai Nham S Ngan
Thien S.
Thuy Nham S Tien: T'sui-yen Shih-chinThien
s Thuy Nham S Tien song vao khoang cuoi nha
ng au nha Tong. S la mot trong nhng
Thien s noi troi nhat cua the he th VI thuoc
dong Thien Thanh Nguyen Hanh T (660-740).
Mot hom, S thng ng, e ai chung ng Phan giai: To expound (to explain or discourse).
giay lau, va cuoi cung noi: "Ta xau ho cho hom
nay khong co g ac biet. Nhng neu may ong ch
theo li, nghe tieng cua ta, chang bang lui ve nha
ma ot la si am. Xin chao!" Thien s Thuy
Nham S Tien song vao khoang cuoi nha ng
au nha Tong (vao khoang gia the ky th X). Luc
o thien hng phat trien cua giao phap Thien
tong lan hoi thay the cac tong phai khac Trung
Hoa. Ngha la thai o Thien oi vi truyen thong,
va triet ly ao Phat, co khuynh hng coi nhe viec
hoc hoi theo th lp cua no, l la kinh ien va cac Thien s ao Nguyen Hy Huyen.Theo Thien s
th sieu hnh trong kinhZen master T'sui-yen
Shih-chin lived between late T'ang and early
Sung. He was one of the most eminent Zen
masters of the sixth lienage of Zen master Ch'ing-
yuan Hsing-ssu. One day, he entered the hall,
while in the pulpit kept his monks standing for
some time, and finally said, "I am ashamed of not
having anything special today. But if you are
merely here to follow my talk and listen to my
voice, you had better indeed retire into your own
cottage and warm yourselves by the fire. Good
night, monks." Zen master T'sui-yen Shih-chin,
who lived between late T'ang and early Sung
(around the middle of the tenth century) when the
trend of development of Zen teaching gradually
superseded the other Buddhist schools in China. It
is to say, Zen attitude towards Buddhist lore and
philosophy tended to slight its study in an orderly
manner, to neglect the sutras and what
metaphysics there is in them.
Thuy Phong Viet Chau Thien S: Zen Master
Tsuifeng YuezhouSee Kien Phong Viet Chau
Thien S.
4110
Thuy Thao: Co cat tngAuspicious grassAn
auspicious plant.
Thuy Tien: Ten cua mot v danh Tang Trung Hoa
vao thi nha Tong (960-1127)Name of a
Chinese famous monk who lived in the Sung
Dynasty in China.
Thuy Tng: Pubba-nimitta (p)Purvanimitta
(skt)Auspicious marksGood luck marks
Great-fortune marksProsperous marksTng
tot hay iem lanh.
Thuy ng Hoa: Udumbara (skt)Udumbara
flowerSee u am Ba La.
Thuyen: Cai nm ca: A bamboo fishing-trap
Thuyen Bien: Bnh luan: To commentGiai
thch: To explain.
Thuyen Ch: Giai thch ngha lyTo explain the
meaning.
Thuyen Hue Thien S: Senne ZenjiTen cua
mot v Thien s ngi Nhat Ban vao the ky th
XIII, S la e t cua Thien s ao Nguyen Hy
Huyen. Hien nay chung ta khong co nhieu tai lieu
chi tiet ve Thien s Thuyen Hue; tuy nhien, co
mot vai chi tiet ly thu ve v Thien s nay qua
Thuyen Hue, ch "an" trong thuat ng "Cong an"
co ngha la gi vng lap trng co hu cua mnh.
Moi ca nhan chung ta, bat ke la nam hay n, cao
hay thap, dau khac biet ve phng dien g i na
cung eu co lap trng co hu cua chnh mnh.
Lap trng tng oi ay va ban chat san co cua no
khong tach ri. Noi cach khac, cho dau dang ve
ben ngoai cua moi ngi eu khac nhau nh the
nao i na, nhng tren phng dien nao o moi
ngi lai eu giong nhau. ieu nay khong nhng
ch ung vi chung sanh con ngi, ma van s van
vat eu cung nh vay. Moi ngi chung ta eu
bnh ang ve lap trng co hu cua chnh mnh.
ay chnh la gia tr cua cai "khong gia tr". Chung
ta do duyen ma sanh ra la ngi nam hay n, cao
hay thap, hay nh the nay the kia. o goi la "Phap
Bao." Nhng moi ca nhan lai la "Phat Bao," Phat
bao th hoan toan khong b anh hng bi hoan
canh bien ong. Phap bao hp nhat vi Phat bao
lien tr thanh Tang bao, ieu nay la chan ly cho
moi ngi chung ta. ieu o co ngha la moi
chung ta, dau trang thai moi ngi co khac nhau,
chung ta eu la Phat bao. Moi ngi eu la Phat
 4111

bao! Do bi chung ta la chung ta cho nen moi quan a toa," khong co y tng v khong co ngi
ngi chung ta eu la Phap bao! Moi ngi eu co suy tng. Thay vao o, hanh gia tu Thien chnh
ban chat co hu trong lap trng tng oi cua la nhng y tng ln vn ay. Khong co tieng chim
mnh. ay t no chnh la mot cong an trong tu tap. hot v khong co khai niem chim hot. Thay vao o,
Thay toi la Thien s ao Nguyen a noi ve s hanh gia la nhng am thanh o. Cung vay, hanh
hien hien nay nh la "Hien thanh Cong an," cong gia tu Thien la nhng giot ma, tieng sam va tia
an hien ra trong i song cua chnh ban. Vay th chp. Ch can ngoi xuong la ca vu tru lien hien
ban phai lam nh the nao mi co the hieu ro s bay ra trc matName of a Japanese Zen monk
bieu hien nay nh la mot cong an cua i song? in the thirteenth century, a disciple of Zen master
Truyen ang Luc co ghi con so mot ngan bay Dogen. We do not have detailed documents on
tram Thien s, moi v Thien s eu co nhng cong this Zen Master; however, there is some
an cua mnh. V the cong an co vo so khong the interesting information about him through Zen
noi het c. Bat c viec g cung eu co the xem master Dogen. According to Zen master Senne,
la mot cong an. Vay th lam sao mi hieu ro c "an" in "kung-an" means to maintain one's own
cong an? Tham cu cong an co the xem la phng intrinsic position. Each of us as we are, as male or
an, la phng tien ma t o chung ta mong i co female, tall or short, however we are, has our own
the at c ket qua nao o. Nhng iem quan relative position. That relative position and its
trong ay khong phai la so cong an ma ban giai intrinsic nature are not separate. In other words,
quyet hay tu tap nh la cai khach the nao o ngoai regardless of the differences in appearance or
ban. Neu ban khong nhan ra i song cua ban nh conditioning, we are in a way the same. This is
la s hien hien cua cong an, th ban se tang vien true not only for human beings, but literally for
cho mot loai "nga" khac, mot cai "nga" khong tot. anything, everything. We are of equal intrinsic
"nga"iem quan trong la lam sao ban co the hieu value. This is the value of no-value, in the sense
c tanh tuyet oi va tng oi trong i song of emptiness. We are conditioned as male or
cua mnh? Ch quan a toa lai cung nh vay. female, tall or short, or however we are. That is
Chung ta biet co ngi cho rang ch quan a toa called the Dharma Treasure. Yet we are also the
u viet hn tham cu cong an. Tham ch ho con Buddha Treasure, which is not at all conditioned.
noi xau ve tu tap cong an. ieu cot yeu la phai tu The unity of the Dharma Treasure and the Buddha
"Ch quan a toa" nh the nao? Chung ta a the Treasure is the Sangha Treasure, and that is true
chng bao nhieu ve gia tr chan that va s phong for each of us. That means that each of us, as
phu cai cong c vo gia c cha ng trong different as we are, as conditioned as we are, is
phap tu "Ch quan a toa"? Vi hanh gia tu thien the Buddha Treasure. We are the Buddha
t mot cong an tuyet nhien khong tm cach e biet Treasure! As we are, we are the Dharma
xem mot thien s nao o a song nh the nao Treasure! We have our intrinsic nature and our
trong qua kh, hay co the noi ra nhng li g; ieu relative position. That is the koan. My master, Zen
ma hanh gia quan tam la chnh ban than mnh hie u master Dogen talked about this manifestation as
va thc hien chan ly song trong cong an ngay the "Genjo koan," the embodiment of koan as
ay va bay gi. Hanh gia tu thien cung nen nh your life. How do you appreciate this
rang nhieu cong an ch hien len nhng giai thoai manifestation of koan as your life? The Record of
nong can va vui ua t s hai hc sau sac cua the Transmission of the Lamp numbers seventeen
cac thien s ngay xa. Tuy nhien, noi g th noi, hundred Zen masters, each with his own koans. So
chung ta phai ong y rang nhng cong an nay co koans are literally numberless. Anything could be
cong nang giup cac thien s ngay xa at c ai a koan. How to really appreciate it? We can look
giac. Con oi vi hanh gia tu tap "Ch quan a at koan practice as a kind of a scheme or
toa" cung nen nh rang "Ch quan a toa" la mot expediency, where we expect a result. But the
loai cong phu kho khan nhat trong tu tap Thien point is not the number of koans you solve or
nh. Hanh gia nhat nh phai quen chnh mnh th practicing koans as something apart from yourself.
mi co the "Ch quan a toa" c. Trong "Ch If you are not realizing your life as the

manifestation of koan, then you are reinforcing
another kind of ego, which is not good. The
important point is how do you realize the absolute
and the relative in your life? The same can be said
of "Nothing but precisely sitting" (Shikan-taza).
We know there are people who believe that
"Nothing but precisely sitting" is superior to koan
practice. They even speak badly about the
practice of koan Zen. The point is how are we
practicing "Nothing but precisely sitting"? How
much are we manifesting or realizing the real
value, the richness and boundless merit contained
in the practice of "Nothing but precisely sitting"?
For Zen practitioners with a koan, it is absolutely
not the point to be informed about what a certain
Zen master experienced or said in the past; but
rather to realize themselves right here and right
now the living truth toward which the koan points.
Zen practitioners should also remember that many
of the koans only appear superficially as amusing
anecdotes, not rarely ancient Zen masters have a
profound sense of humor. However, no matter
what we say, we must agree that the power of
these koans can help ancient Zen masters attain
enlightenment. And for Zen practitioners who
practice "Just sitting" should always remember
that "Just sitting" is perhaps the most difficult thing
to do in cultivation (Zen practice). For in order to
just sit, Zen practitioners have to forget te self. In
"Just-sitting," there are no thoughts because there
is no thinker. Instead, Zen practitioners are the
thoughts that come up. There are no bird songs
because there are no concepts of bird songs.
Instead, Zen practitioners are those sounds. In the
same way Zen practitioners are the rain-drops, are
the thunder and the lightning. In sitting, the whole
universe is revealed and manifested.
Thuyen Ng: Kinh van nang thuyen v nh cai
nm, ngha ly s thuyen v nh con ca Trap and
fish, a difficult passage in a book and its
interpretation.
Thuyen: A boatA ship.
Thuyen Bat Nha: Prajna boatThe boat of
wisdomAttaining nirvana.
Thuyen Phiet: Y noi Phat giao nh chiec be hay
chiec phao cho chung sanh ang lan hup trong
bien luan hoi sanh tA raft, or a boat, i.e.
Buddhism.
4112
Thuyen S: Thuyen trng, y noi c Phat la v
thuyen trng cu o chung sanh ao b ngan
Captain, i.e. the Buddha as captain of salvation,
ferrying across to the nirvana shoreSee Thien
S.
Thuyen Ton: Ten cua mot ngoi chua co Hue,
Trung Viet. Chua toa lac tai ap Ngu Tay, lang An
CuName of an ancient temple in Hue, Central
Vietnam. The temple is located at Ngu Tay
hamlet, An Cu village.
Thuyen T c Thanh Thien S (805-881):
Sensu Tokujo (jap)Ch'uan-tzu Te-ch'eng
(Wade-Giles Chinese)Chuanzi Decheng (Pinyin
Chinese)Hien nay chung ta khong co nhieu tai
lieu chi tiet ve Thien S Thuyen T; tuy nhien, co
mot so chi tiet ly thu ve v Thien s nay trong nh
trong Truyen ang Luc, quyen XIV: S cung c
biet en vi ten "Thuyen T" hay "Thuyen Tang,"
e t va la truyen nhan noi phap cua thien s
Dc Sn Duy Nghiem. Que s mot th tran ma
bay gi thuoc tnh T Xuyen. Ong theo hoc vi
Dc Sn trong ba mi nam va c Dc Sn
truyen tam anZen Master Chuan-zi, name of a
Chinese Zen master in the ninth century. We do
not have detailed documents on this Zen Master;
however, there is some interesting information on
him in the Records of the Transmission of the
Lamp (Chuan-Teng-Lu), Volume XIV: He was
also known as the "Boatman" or "Boat Monk," a
disciple and Dharma heir of Yao-shan. He was
from a town which is now a place in modern
Sichuan Province. Decheng studied with Yao-shan
for thirty years and received the mind seal.
Vao luc c truyen tam an cua Dc Sn,
ong thng tu tap than thiet vi ao Ngo va
Van Nham. Khi ong ri nui Dc Sn, ong noi
vi ao ngo va Van Nham: "Hai ong phai
chia ra i hai hng e hoang hoa yeu ch ao
cua thay mnh. Con rieng toi, ban chat cua toi
khong theo c khuon phep. Toi thch thien
nhien va ch lam ieu g mnh thch. Toi
khong thch hp lam vien chu mot t vien.
Nhng nh ni toi . Va neu nh may ong co
gap nhng ngi co ai can th gi mot trong
so nhng ngi ay en toi. Toi se truyen day
cho ngi ay tat ca nhng g ma toi a hoc hoi
trong i. Bang cach nay toi mi co the ap
en c cong n cua thay mnh."At the

time when he received Dharma transmission
from Yao-shan he intimately practiced the
Way with Daowu and Yun-yan. When he left
Mount Yao, he said to them, "You two must
each go into the world your separate ways
and uphold the essence of our teacher's path.
My own nature is undisciplined. I delight in
nature and in doing as I please. I'm not fit to
be head of a monastery. But remember where
I reside. And if you come upon persons of
great ability, send one of them to me. Let me
teach him and I'll pass on to him everything
I've learned in life. In this way I can repay the
kindness of our late teacher.".
The roi Thuyen T ra i en song an c
Hoa nh, doc theo b song Ngo ma bay gi
thuoc Thng Hai, ni ong thng dung chiec
o nho a khach qua song. Mot lan no,
thuyen au ben b, S ngoi ranh rang, co v
quan en hoi: "The nao la viec hang ngay cua
Hoa Thng?" S dng ng mai cheo, bao:
"Ong co hoi chang?" V quan noi: "Khong
hoi." S bao: "Neu ch cheo trong song xanh,
t gap c ca vang." S co ke rang:
"Tam thap nien lai toa ieu ai
Cau au vang vang ac hoang nang
Kim lan bat ngo khong lao lc
Thau thu ty luan qui kh lai."
(Ba mi nam ben cau ngoi
au li lau lau c ba ba
Vay vang khong gap lao lc uong
Cuon phang day nh quay ve thoi).
"Thien xch ty luan trc ha thuy
Nhat ba tai ong van ba tuy
Da tnh thuy han ng bat thc
Man thuyen khong tai nguyet minh qui."
(Ngan thc nh day buong thang cau
t song va nho muon song vn
Nc lanh em khuya khong ca p
ay thuyen ch rong anh trang thau).
"Tam thap nien lai hai thng du
Thuy thanh ng hien bat thon cau
ieu can chc tan trung tai truc
Bat ke cong trnh ac tien hu."
(Ba mi nam qua tren bien doi
Nc trong ca hien chang an moi
Can cau chat sach trong lai truc
Chang ke cong trnh mien tien thoi).
4113
"Hu nhat ng he v mac tai
Hon dung bao nap tn ky tai
Nang bien hoa, tho phong loi
Ha tuyen ha tang ieu ac lai."
(Co con ca kia ln 'de tao'
Hon dung bao nap la lam sao
Hay bien hoa, nha gio set
Tha nh cha tng cau c nao).
"Biet nhan ch khan thai phu dong
Hng kh trng niem nhieu ch phong
Lng ngan anh, nhat thuyen hong
Ha tang giai nhiem ac h khong."
(Ngi ngoai ch thay hai phu dong
Hng kh dnh mai quanh ch phong
Hai b sang, mot thuyen hong
Cha tng giai nhiem c h khong).
"Van nga sanh nhai ch th thuyen
T ton cac t o c duyen
Bat do a, bat do thien
Tr khc thoa y vo kha truyen."
(Hoi t sanh nhai ch nh thuyen
Chau con eu t thay c duyen
Chang tai at, chang tai tri
Tr ao ti ra chang the truyen).
(Phan Viet dch trch t Canh c Truyen
ang Luc, Quyen XIV, cua Ly Viet Dung,
NXB Hong c, 2013)Then he departed
and settled down in relative seclusions at
Hua-ting, on the bank of the Wu River, in the
area of modern Shanghai, where he used a
small boat to ferry people across the river.
Once at the boat landing at the side of the
river, an official asked him, "What do you do
each day?" Decheng held the boat oar up in
the air and said, "Do you understand?" The
official said, "I don't understand." Decheng
said, "If you only row in the clear waves, it's
hard to find the golden fish." Decheng
composed a verse that said:
"Thirty years on the river bank.
Angling for the great function,
If you don't catch the golden fish,
it's all in vain.
You may as well reel in
and go back home."
"Letting down the line ten thousand feet,
A breaking wave makes
ten thousand ripples.

At night in still water,
the cold fish won't bite.
An empty boat filled
with moonlight returns."
"Sailing the sea for thirty years,
The fish seen in clear water
won't take the hook.
Breaking the fishing pole,
growing bamboo,
Abandoning all schemes,
one finds repose."
"There's a great fish
that can't be measured.
It embraces the astonsihing
and wondrous!
In wind and thunder transformed,
How can it be caught?"
"Others only seek gathering lotus flowers,
Their scent pervading the wind.
But as long as there are two shores
and a lone red boat,
There's no escape from pollution,
nor any attainment of emptiness."
If you asked, "Is this lone boat
all there is in life?"
I'd say,
"Descendants will each see the results."
Not depending on earth or heaven,
When the rain shawl is removed,
nothing's left to pass on.
Ve sau nay, thien s Vien Tr ao Ngo co dp
en Kinh Khau, gap luc thien s Thien Hoi
thng ng. Co v Tang hoi: "The nao la
phap than?" Thien Hoi ap: "Phap than khong
tng." V Tang hoi: "The nao la phap nhan?"
Thien Hoi ap: "Phap nhan khong t vet." ao
Ngo bat cht pha len ci ln. Thien Hoi ben
xuong toa hoi ao Ngo: "Toi va ap cau hoi
cua mot v Tang, chac co cho khong ung
khien Thng Toa phat ci, xin Thng Toa
t bi ch day." ao Ngo bao: "Hoa Thng
bac nhat the gian la ung, nhng ve xuat the
th cha co thay." Thien Hoi tha: "Cho nao
toi khong ung, mong Thng Toa v toi noi
e pha." ao Ngo noi: "Toi hoan toan khong
noi, mi Hoa Thng i en cho Hoa nh
Thuyen T." Thien Hoi hoi: "Ngi ay nh
the nao?" ao Ngo noi: "Ngi ay tren khong
4114
co mieng ngoi, di khong co ca cai cho e
cuoc. Hoa Thng muon i xin oi y phuc
hanh cc Tang ma en." Thien Hoi ben giai
tan hoi chung, sa sang hanh ly, roi i thang
en Hoa nh Thuyen T. Va thay Thien
Hoi en, Thuyen T lien hoi: "ai c tru tr
chua nao?" Thien Hoi tha: "Chua tc chang
tru, tru tc chang giong." Thuyen T hoi:
"Chang giong, giong cai g?" Thien Hoi noi:
"Chang phap trc mat." Thuyen T hoi: "
au hoc c no?" Thien Hoi noi: "Chang
phai cho mat tai en." Thuyen T ci bao:
"Mot cau hp au ng, muon kiem coc cot
la. Tha ngan thc t y am sau, la li
cau ba tac, noi mau! Noi mau!" Thien Hoi
va m mieng, b Thuyen T anh cho mot
cheo te xuong nc. Thien Hoi mi leo len
thuyen, Thuyen T lai hoi: "Noi! Noi!" Thien
Hoi va m mieng, lai b Thuyen T anh.
Thien Hoi hoat nhien ai ngo, ben gat au ba
cai. Thuyen T bao: "Si nh au sao mac
ngi a, chang cham song xanh y t khac."
Thien Hoi ben hoi: "Tha nh buong cau y
thay the nao?" Thuyen T noi: "Nh t noi
tren mat nc biec. Li kem huyen ma khong
ng, au li noi ma khong noi. Cau khap
dong song mi gap ca vang." Thien Hoi bt tai
lai. Thuyen T bao: "Nh the! Nh the!"
Thuyen T pho chuc rang: "Ngi ra i phai
tm cho an than ni cho mat dau vet; neu cho
co dau vet ch an than. Ta ba mi nam
Dc Sn ch sang to viec nay. Nay ngi a
c no, sau ch cho xom lang thanh th,
nen vao trong nui sau ben canh ong e tm
lay mot cai, na cai tiep tuc khong e oan
dt." Thien Hoi lien t gia Thuyen T ma ra
i, thnh thoang ngo lai. Thuyen T ben goi:
"Xa le!" Thien Hoi quay au ngo lai. Thuyen
T lien dng ng cay cheo bao: "Ngi se
bao rieng co." Noi xong Thuyen T lat up
thuyen xuong nc roi bien mat trong nc,
khong con ai gap S naLater, Daowu went
to Jing-kou where he happened to see Zen
master Shan-hui give a lecture. A monk
attending the talk asked Shan-hui, "What is
the dharmakaya?" Shan-hui said, "The
dharmakaya is formless." The monk asked,
"What is the Dharma eye?" Shan-hui said,
 4115
"The Dharma eye is without defect." When he
heard this, Daowu laughed loudly in spite of
himself. Shan-hui got down off the lecture
platform and said to Daowu, "Something I
said in my answer to that monk was not
correct and it caused you to laugh out loud.
Please don't withhold Shen-huiyour
compassionate instruction about this!" Daowu
said, "You have gone into the world to teach,
but have you not had a teacher?" Shan-hui
said, "I've had none. May I ask you to clarify
these matters?" Daowu said, "I can't speak of
it. I invite you to go to see the Boat Monk at
Hua-ting." Shan-hui said, "Who is he?"
Daowu said, "Above him there's not a single
roof tile, below him there's no ground to plant
a hoe. If you want to see him you must
change into your traveling clothes." After the
meeting was over, Shan-hui packed his bag
and set out for Hua-ting. When Decheng saw
Shan-hui coming he said, "Your Reverence!
In what temple do you reside?" Shan-hui said,
"I don't abide in a temple. Where I abide is
not like..." Decheng said, "It's not like? It's not
like what?" Shan-hui said, "It's not like the
Dharma that meets the eye." Decheng said,
"Where did you learn this teaching?" Shan-
hui said, "Not in a place which the ears or
eyes can perceive." Decheng said, "A single
phrase and you fall into the path of principle.
Then you're like a donkey tethered to a post
for countless eons." The Decheng said,
"You've let down a thousand-foot line. You're
fishing very deep, but your hook is still shy by
three inches. Why don't you say something?"
As Shan-hui was about to speak Decheng
knocked him into the water with the oar.
When Shan-hui clambered back into the boat
Decheng yelled at him, "Speak! Speak!"
Shan-hui tried to speak but before he could
do so Decheng struck him again. Suddenly
Shan-hui attained great enlightenment. He
then nodded his head three times. Then
Decheng said, "Now you're the one with the
pole and line. Just act by your own nature and
don't defile the clear waves." Shan-hui asked,
"What do you mean by 'throw off the line and
cast down the pole'?" Decheng said, "The
fishing line hangs in the green water, drifting
without intention." Shan-hui said, "There is no
path whereby words may gain entry to the
essence. The tongue speaks, but cannot speak
it." Decheng said, "When the hook disappears
into the river waves, then the golden fish is
encountered." Shan-hui then covered his ears.
Decheng said, "That's it! That's it!" He then
enjoined Shan-hui, saying, "Hereafter,
conceal yourself in a place without any trace.
If the place has any sign don't stay there. I
stayed with Yao-shan for thirty years and
what I learned there I've passed to you today.
Now that you have it, stay away from
crowded cities. Instead, plant your hoe deep
in the mountains. Find one person or on-half a
person who won't let it die." Shan-hui then bid
Decheng goodbye. As he walked away he
looked back at Decheng. Suddenly Decheng
yelled, "Your Reverence!" Shan-hui stopped
and turned around. Decheng held up the oar
and said, "Do you say there's anything else?"
He then tipped over the boat and disappeared
into the water, never to be seen again.
Thuyen T Hoa Thng (805-881): Sensu
Tokujo (jap)Ch'uan-tzu Te-ch'engSee Thuyen
T c Thanh Thien S.
Thuyet: Hoc thuyet: DoctrineThuyet giang: To
speak, to say, to tellThuyet phuc: To persuade,
to convince.
Thuyet Bat Kha Tri Luan: Agnosticism (n)See
Bat Kha Tri Luan Thuyet.
Thuyet Bien Hoa: Evolutionism
Thuyet Chan Ly Duy Tam: The doctrine of the
truth of mind-only.
Thuyet Chuyen Tu Vo Gian: The doctrine of
Exclusive and uninterrupted practice.
Thuyet Chuyen Bo: Samkantikah (p)
Samkrantivadah (skt)See Kinh Lng Bo.
Thuyet Chng ao Vo S Uy: Fearlessness of
expounding all obstructions to liberationGiai
thch hay ch ro rang c cho ngan hai ao nen
khong s chi het. Phat co tr tue co the giai quyet
moi kho khan trong ao giao nen chang s chi
hetConfidence in explaining the obstacles to
enlightenment beings. The Buddha has the
wisdom and knowledge to solve all difficult
problems in religion and life; therefore, there is

nothing he is fearful of. The fearlessness of
speaking about dharmas which obstruct the Way.
Thuyet Chng ao Vo Uy: Confidence in
explaining the obstacles to enlightenment
beingsSee Thuyet Chng ao Vo S Uy.
Thuyet nh Mang: DeterminismFatalism
Thuyet oan Diet: AnnihilationismSee oan
Diet.
Thuyet Gia Bo: Pannattivada (p) Pannattivadin
(p)Prajnaptivadinah (skt)a Van Phan Biet
Bo, mot trong 18 tong phai Phat giao Nguyen
ThuyOne of the early eighteen Hinayana sects
in India.
Thuyet Giang: To preachSermon.
Thuyet Giang S: Dharma expounderAn
expounderTeacher.
Thuyet Gii: Tung gii moi na thang (ngay ra m
va 30). Tang chung tap hp lai oc gii kinh, noi
ra nhng toi loi pham phai va phat lo sam hoi
nhng toi loi nay (tieng Phan la Bo Tat, lam nh
vay se giup tang trng ieu thien, tr bo ieu ac.
Tuy nhien, ch nhng ch Tang a tho cu tuc gii
roi mi c tham d, con nhng v cha tho cu
tuc gii th khong)The bi-monthly reading of the
prohibitions for the order and of mutual
confession.
Thuyet Gii Kien o: Uposatha-khandaka
(skt)Bo Tat Kien oTung thuyet ve gii luat
va quy luat t vienReciting on commandments
and monastic rules.
Thuyet H Vo: Ucchedavada (p & skt)Chi Ta
(tib)NegativismNihilism (n)See oan Diet
Luan.
Thuyet Kinh: To expound the sutras.
Thuyet Ky Tng: Giai thch cac thuoc tnh
Explain its attributes.
Thuyet Luan Hoi: Metempsychosis.
Thuyet Man a La Phap Kinh: Dharma-
mandala-sutra (skt)Sutra on Lecturing of the
Circle of Dharma.
Thuyet Mac: Thuyet minh ra la thuyet pha p, mac
du khong noi ra (ri thuyet th khong co ly, ri ly
th khong co thuyet. Phat t chan thuan phai luon
i tren ng Trung ao. Luc nao can thuyet th
thuyet, luc nao can mac th mac)Speech and
silence.
Thuyet Minh: To explain clearly.
4116
Thuyet Minh Ly Duy Tam: The doctrine of
Elucidates the truth of mind-only.
Thuyet Ngha: Giai thch y nghaExplain the
meaning.
Thuyet Nghiep Bao: Teaching on karma.
Thuyet Nhan Bo: Hetu-vadinah (skt)
Saivastivadah (skt)Tng t nh Thuyet Nht
Thiet Hu BoSimilar to SarvastivadahSee
Thuyet Nht Thiet Hu Bo.
Thuyet Nhat Thiet Hu Bo: See Thuyet Nht
Thiet Hu Bo.
Thuyet Nhat Thuyet Hu Bo Gii Than Tuc
Luan: Sarvastivadah Book of elementsSee A
Ty at Ma Gii Than Tuc Luan.
Thuyet Nhat Tha ao: Ekayana-nirdesa (skt)
Teaching on the way of vehicle of onenessTen
khac cua Kinh Phap Hoa, nhan manh giao thuyet
Nhat Tha aoAnother name for the Lotus
Sutra, which emphasizes the teaching on the path
of one vehicle.
Thuyet Nhat Tha Kinh: Ekayana-nirdesa-sutra
(skt)See Thuyet Nhat Tha ao.
Thuyet Nh Nguyen: Theological Dualism.
Thuyet Nh Th: Giai thch ung nh s vat la
Explain as it is.
Thuyet Nht Thiet Chung Sanh Thien Can Am:
Voice of Encouragement of All Past Vows.
Thuyet Nht Thiet Danh T Am Ke: Crest
Uttering the Names of Everything in Past, Present,
and Future.
Thuyet Nht Thiet Hu Bo: Sarvastivadah
(skt)Setsu-Issai-U-Bu (jap)Goi tat la Hu Bo,
mot trong 20 bo phai Tieu Tha, la trng phai
day ve s hien hu hay thc hu cua ch phap hu
vi va vo vi, trong qua kh, hien tai va v lai.
Trng phai nay a phat trien ben An o trong
nhieu the ky, sau lan truyen rong rai qua Trung
Hoa va Nhat BanRealistic school,
Prajnaptivadinah, a branch of the Mahasanghikah
(ai Chung Bo), one of the twenty Hinayana
sects, the School which preaches the Existence of
All Things which held that dharmas have a real
existence in the past, present and future. This
school took the view of phenomenality and reality,
founded on the Prajnapti-sastra. This school
flourished in India for many centuries and was
widely studied in China and Japan.
Thuyet Phap: To teachTo preachTo
 4117

sermonTo lecture on the DharmaTo tell or Phat giao khong e tam en cac thuyet tat nh
expound the law, or doctrine. hay bat nh, bi v Phat giao chu trng ly thuyet
Thuyet Phap Khong Hp C: Lam cho chung t do y ch gia cac lanh vc nhan sinh. Do o,
sanh tiep tuc chm sau trong bien kho la mot ai Phat giao khong lien he en thuyet nh menh, no
toiIf we preach not in accordance with the times khong chap nhan s hien hu cua mot nh
and the capacities of sentient beings, which cause menhFatalism believes that ones lot in life is
them to continue to sink in the sea of sufferings, is predetermined, thus, no one can change.
a grave sin. Buddhism has no concern with either determinism
Thuyet Phap Pho: Powers of universal or determinateness because it is a religion of self-
explication of the truth. creation. It holds the theory of free will within the
Thuyet Phap Th: Bo Th bang cach Thuyet phap sphere of human beings. Buddhism, therefore, has
cho ngi nghe e ngi tu hanh giai thoat nothing to do with fatalism, for it does not admit
Preaching the sutras for sentient beings so that the existence of anything like destiny or the
they can cultivate to liberate themselves. decree of fate.
Thuyet Phap Vo Tan: Inexhaustibility of Thuyet Tien ch: UtilitarianismChu ngha thc
teachingTo be able to preach foreverTo be dungBelief in the utility of acts, an act must
able to explain virtues forever. have a benefit in order to be good.
Thuyet Qua: Noi loi cua ngi khacAccuse Thuyet Toi: Noi ra nhng toi loi mnh a pham
others of their faults. trc chung Tang e phat lo sam hoiTo confess
Thuyet Quy Cu: Ch day thanh quy thien vien cho sins, or wrong-doingSee Thuyet Gii.
v Tang miTo brief rules and regulations of the Thuyet Trung Quan: Madhyamaka philosophy
Zen monastery to a new monk. Triet hoc Trung quan la hoc thuyet cua mot trong
Thuyet S ac Li D ong Nhn Tam: Noi ra hai trng phai chnh cua Phat giao ai Tha,
cai moi li mnh kiem c e lam ong long c ngai Long Tho, mot trong nhng nha t
ngiPraising the generosity of another to tng v ai nhat cua An o, he thong hoa. Theo
induce the hearer to bestow presents. trng phai Trung Quan, c Phat a i theo con
Thuyet S: Kathavatthu (p)Nhng iem Tranh ng on hoa e tranh hai ieu cc oan: buong
LuanPoints of Controversy. tha duc lac va hanh xac von ang c ap dung
Thuyet Tam The: Explain all past, present and rat pho thong vao thi cua c PhatThe
futureGiang noi tam the. philosophy of Madhyama, one of the two main
Thuyet Tam Thuyet Tanh: Expounding the Mind schools of Mahayana Buddhism, of which was
and Expounding the Nature. systematized by Nagarjuna, one of the greatest
Thuyet Tan Kho ao Vo S Uy: Fearlessness thinkers of India. According to the Madhyama, the
asserting the true path to liberationThuyet Tan Buddha followed a moderate path avoiding the
Kho ao Vo S UySee Tan Kho ao Vo S two extremes, indulgence in sensual pleasures and
Uy. the habitual practice of self mortification.
Thuyet Tan Kho ao Vo Uy: Confidence in Thuyet Tuc Menh Nhan: Pubbekatahetu (p)
explaining the way to end sufferingSee Tan Theory of an exclusive determination by the
Kho ao Vo S Uy. pastSee Tuc Menh Nhan Thuyet.
Thuyet Th: To tell and indicate. Thuyet T Chung Qua Gii: Thuyet QuaGii
Thuyet Thong: Kha nang thuyet phap khong tr noi loi cua ngi khacPrecept of accusing
ngai goi la Thuyet Thong (kha nang giac ngo others of their faults.
tong ch th goi la Tong Thong)To expound Thuyet T Nhat Vat Tc Bat Trung: Noi thien
thoroughly, penetrating exposition. phap la mot cai g th khong ung, v thien phap
Thuyet Tien nh: FatalismDetermined period vt len tren bat c th g co hnh tngIt is not
of lifeFateThuyet tien nh (nh menh) correct to say Zen is something because Zen is
Thuyet nay tin rang van menh con ngi a c beyond any thing with appearance.
nh san, v the khong ai co the thay oi c. Thuyet T Tac T Tho: Theory of self-creation

See T Tac T Tho.
Thuyet Tng oi: The theory of relativity.
Thuyet Vang Sanh: The doctrine of rebirth.
Thuyet Vo Phan Biet Phap: Mufunbetsu (jap)
To preach the Dharma which is without
distinction.
Thuyet Vo Than: Atheism.
Thuyet Xuat The Bo: Lokottaravadinah (skt)
Mot trong 20 bo phai Tieu Tha, tach ra t ai
Chung Bo, bo nay cho rang cac phap the gian la
ket qua sinh ra do ien ao hoac nghiep, chun g la
gia danh, khong co thc the. Ch co cac phap xuat
the la khong do ien ao ma khi One of the
twenty Hinayana sects, a branch
Mahasanghikah, which held the view that all in
the world is merely phenomenal and that reality
exists outside it.
Th C Kinh Thang (?-464): Shu-Cha-Ching-
Sheng (chi)Ten cua mot v c s noi tieng cua
Trung Hoa vao thi Lu Tong (420-497). Ong la
mot trong nhng ngi em ho cua Vua Bac Lng
(ngi Hung No)Name of a Chinese famous lay
disciple who lived during the Liu Sung Dynasty in
China. He was one of the cousins of the King of
Northern Liang.
Th Dng: Trong co ve khoan khoaiTo look
relaxed.
Th ao: Shodo (jap)Way of writingNhng
phng cach viet ch bang mc Tau e bieu hien
nghe thuat ve kinh nghiem Thien, thng c cac
bac thay dung e gay cam hng cho hoc tro. ay
cung la mot trong nhng cach ren luyen tam linh
xa NhatMethods of writing which Zen
masters often made calligraphies of their
presentations of Zen realization as an artistic
expression of Zen experience. This is also one of
Japanese old methods of spiritual training.
Th Gian Cho Ngi Tai Gia: Relaxation for
LaypeopleTh gian co nhieu cai li. No co the
giup cho chung ta cam thay thoai mai hn, suy
ngh ro rang hn, va xa bo i nhng trieu chng
bc boi kho chu cua s cang thang than kinh, nh
la nhc au va s co that ni cac c tht. Hoac ban
phai ngh ngi sau mot ngay cang thang, hoac ban
phai che ng s cang thang than kinh cua ban mot
cach dai han. Mot buoi thc tap th gian co the rat
co hieu qua trong viec giup ban lay lai trang thai
bnh than hn. Co nhieu cach th gian. Tuy nhien,
4118
ba bc ke sau ay la nhng bc n gian va li
lac nhat cho nhng ngi tai gia ban bu cong viec
nhat: th vao that sau, th gian cac c tht, oan
th ra that dai, trong trang thai hoan toan th gian.
Lam nh vay khoang chng 10 lan. Khi thc tap
nhng bc nay, tranh b xao lang la viec rat quan
trong oi vi ban. Ban nen co gang thc tap mot
hay hai lan trong mot ngay, moi lan khoang 20
phut. Mac dau ban phai mat t 2 en 3 tuan le e
phat trien nhng ky thuat th gian, nhng mot khi
ban a huan luyen tam ban th gian, ban se co
kha nang tao ra nhng cam giac th gian ang
khch le. Than the cua ban phan ng lai vi nhng
of t tng hay tnh trang cang thang. T t th gian
ni c tht co ngha la lam cang len roi buong tha
moi c tht nham tao ra mot cam giac th gian sau
hn. Viec nay co the giup ban giam thieu c s
cang thang ni bap tht cung nh trang thai lo au.
La cho nao ma ban co the co duoi that thoai mai,
nh tren mot cai em hay san nha co lot tham.
Ban nen cang cac nhom c tht khoang t 5 en 10
giay ong ho, cang cho cng nhng khong en o
qua cau thuc nh b chuot rut. Sau o buong xa
hoan toan va th gian t 10 en 20 giay
Relaxation has many benefits. It can help you feel
better, think more clearly, and relieve unwanted
symptoms of stress, such as headaches and tight
muscles. Whether you want to take a break from a
stressful day or better manage your stress for the
long-term, a regular practice of relaxation can be
very effective in returning to a calmer state. There
are many ways to relax. The three steps discussed
here are among the simpliest and most beneficial
for busiest laypeople: deep breathing-in,
progressive muscle relaxation, and then long
breathing-out in a completely relaxed manner.
Repeat over and over about ten times. When
learning these skills, it is important to remove
yourself from all outside distractions. try to
practice once or twice a day for ten to twenty
minutes per session. Although it may take two to
three weeks to fully develop these skills, once you
have trained your mind and body to relax, you will
be able to produce the same relaxed feelings on
the spur of the moment. The body responds to
tense thoughts or situations with muscles tension,
which can cause pain or discomfort. Progressive
muscle relaxation means tensing and releasing

each muscle group to create a deeper sense of
relaxation. It can reduce muscle tension as well as
general mental anxiety. Pick a place where you
can stretch out comfortably, such as on a pad or
carpeted floor. Tense each muscle group for five
to ten seconds, hard but not to the point of
cramping. Then completely release the muscle
and give yourself ten to twenty seconds to relax
each muscle group a little more each time you do
this exercise.
1) Trc khi Th Gian: Before relaxationNam
chat ban tay lai. Duoi thang canh tay va co lai
ni co tay. Nam chat ban tay lai thanh nam
tay, roi co gian hai tay ra vao. C hai au va
phan tren canh tay. Nhun hai vai. Nhu may
that sau. Nham mat lai cang nham chat cang
tot (vi nhng ai mang contact-lens, nen thao
ra trc khi tap). Go ma va cam, nhan mat t
lo tai nay en lo tai kia. Chung quanh mieng,
bam moi that chat. Pha sau phan co, t au
that manh vao em hay san nha. Pha trc
co, cham cam vao ngc. Th vao that sau, gi
lai mot chut, roi th ra. Enh lng len khoi
sanClench them. Extend forearms and bend
hands back at the wrist. Biceps and upper
arms. Clench hands into fists, bend arms at
elbows. Shrug the shoulders. Wrinkle
forehead into a deep frown around the eyes
and bridge of nose, close eyes as tightly as
possible (for those who wear contact lens,
remove them before beginning this exercise).
Cheeks and jaws, Grin from ear to ear around
the mouth, press lips together tightly. Back of
the neck, press head back against the pad or
supporting floor. Front of the neck, touch the
chin to the chest. Take a deep breath and hold
it, then exhale. Arch the back up and away
from support surface.
2) Bat au Th Gian: Start to RelaxNgoi that
yen lang tai mot ni that thoai mai, mat nham
lai. S th sau vao co the mang lai cam giac
an lac khi ban co chu ch nh vay. Viec nay
co the giup ban buong xa nhng cang thang
va lo au va tap trung mot cach yen lan g vao
nhng giay phut hien tai. Ban co the at hai
ban tay tren bung khi th vao cho khong kh
vao xuong tan n ien (phan di run), lam
cho bung ban gian n ra va lam cho ban co
4119
cam giac nh phan nay ang ay nhe vao hai
tay cua ban. Toan phan bung cua ban phai th
gian hoan toan. oan ban e nhe hai ban tay
len phan bung khi ban th ra. Neu thch, ban
co the tng tng mot cai bong bong trong
phan bung cua ban ang xep t t khi ban th
ra. Thc tap nh vay vai lan. Sau o th ban
lai th vao that sau va that cham, tng tng
c the ban ang buong bo nhng cang thang
khi ban th ra, ban t nhu: Toi ang t t th
gian va an lac hn. Ban nen mac quan ao
rong, thoai mai va tm mot ni yen lang e
thc tap. Bat au thc tap chng khoang mot
hay hai phut. T t tang dan len 5 phut, thc
tap nh vay nam bay lan mot ngay. Luc ban
au, thay v ngoi ban co the se cam thay de
chu neu nam tren ging hay tren san nha e
tap th. Nam nga, hai chan cong len va hai
ban chan at the nao cho thoai mai oi vi
ban la c. Khi nam xuong, nen tranh ng
nam tren goi, gi cho chan thang, hi dang ra
mot chut, hai tay buong thong doc hai ben
than mnh, mat nham lai, nhng khong nen
suy t sau xa, hay e cho tam th gian, nhng
khong phong tam i au ca. Hay e cho cac
c bap trong than the ngh ngi, hoan toan
ngh ngi trong vai phut. Co luc chung ta ngu
quen i mot vai phut, sau khi tnh giac chung
ta se cam thay thoai mai de chu. Chung ta co
the ngh ngi nh vay, khong nhng ch trong
nhng gi hanh thien, ma trong bat c luc nao
chung ta cam thay met moi hay cam thay can
phai ngh ngi. Neu ban cam thay au b
choang vang hay lang lang, hoac cam thay lo
lang, co the ban a th vao qua dai hay qua
nhanh so vi hi cua ban. Neu vay, ban nen
ngng thc tap th trieu chng nay se bien
mat. Ban cung nen nh rang th vao va th ra
bang mui co the giup ban tranh c s tang
thong kh trong phoi qua nhanh. Khi a co
tien trien, ban nen thc tap th sau trong
nhieu boi canh khac nhau, th du nh tai ban
viet, trong khi sap hang ch i, hoac ngay ca
khi ban ang xem truyen hnh. Ban nen kien
nhan va nhe nhang vi chnh ban. Tnh thc
ni hi th. Th cham va eu, tap trung vao
hi th ni phan bung di ch khong phai ni
ngc (v th ch ti ngc la th qua can). Vi
 4120

tng hi th ra, ban co the niem hong danh cushion under our head. Keep our legs
Phat (hay noi bat c ch g hay t g ma ban stretched out slightly apart and arms loosely
thch) niem tham hay niem ln tuy thch. Ban by our sides, keep our eyes shut, do not go to
co the la chon, thay v tap trung vao viec deep thinking, but allow your mind to relax,
niem danh hieu, ban co the nhn vao mot vat and not wander. Relax each muscle, be
g o. Nhng thao tac nay co the giup ban lam completely relaxed for a few minutes. At
cho tam khong xao lang. Tiep tuc nh vay t times, we may slightly fall asleep for a couple
10 en 20 phut. Khi vong tng i vao tam of minutes, at the end of the relaxation, get up
ban, ng chay theo chung. Hay e chung t feeling fit. We could do this type of
troi dat i. Ban nen ngoi yen lang va ng lo relaxation, not only during the meditation
ban co thanh cong trong viec th gian sau hay hours, but also at any time we feel fatigued or
khong. iem chu yeu ay la ban phai duy when we have the inclination to relax. If you
tr s thu ong, phai e cho nhng vong tng feel light-headed, dizzy, or anxious, you may
t troi dat i nh nhng lon song tren bai bien. be breathing too deeply or too quickly. If this
Thc tap t 10 en 20 phut, mot hay hai lan happens, stop practicing for a moment and
moi ngay, ng nen tap sau khi an t nhat la breathe normally until the symptoms pass.
hai tieng ong ho. Khi ban a quen th phan Also remember that inhaling and exhaling
ng th gian se t nhien en ma khong can through your nose can help prevent
dung cong nhieu cho lamSit quietly in a hyperventilation. As you progress, practice
comfortable position with eyes closed. Deep deep breathing in a variety of settings, i.e.,
breathing-in can bring about a feeling of calm sitting at your desk, waiting in line, or even
when it is purposefully done. It can help you when you are watching television, etc. Be
let go of stress and worries and focus quietly patient and gentle with yourself. Become
on the present moment. Place both hands on aware of your breathing. Breathing slow and
lower part of your stomach and breathe in so steady, concentrate on breathing from your
that the incoming air expands your belly and abdomen and not from your chest. With each
gently pushes against your hands. Your exhalation, you can recite the Buddhas name
stomach muscles should be completely (or any other word or phrase that you like)
relaxed. Then, gently push with your hands as silently or aloud. As an option, instead of
you exhale slowly. If you prefer, imagine a focusing on a recitation, you may choose to
balloon in your stomach that inflates when fix your gaze on a stationary object. These
you inhale and deflates when you exhale. manoeuvers can help you to shift your mind
Practice this several times. Finally, breathe in away from distracting thoughts. Continue this
deeply and slowly, and then try to imagine the from 10 to 20 minutes. As distracting thoughts
tension and stress leaving your body as you enter your mind, do not follow them. Just
exhale while mentally saying to yourself, I allow them to drift away. You should sit
am becoming more and more relaxed and quietly and do not worry whether you are
calm. Wear loose, comfortable clothing and successful in becoming deeply relaxed. The
find a quiet, relaxing place to practice. Start key to this exercise is to remain passive, to let
practicing for just one to two minutes. Slowly distracting thoughts slip away like waves on
increase your practice time up to five the beach. Practice for 10 to 20 minutes once
minutes. practice several times a day. In the or twice a day, but not within two hours after
beginning, instaed of sitting, you might find it a meal. When you have set up a routine, the
helpful to practice deep breathing while lying relaxation response should naturally come
down on your bed or on the floor. Lie on your with little effort.
back, bend your knees and place your feet 3) Kinh Hanh sau khi Th Gian: Walking after
comfortably apart. Lie on our back on a flat RelaxationKhi ngoi th gian mot luc lau
surface, and try to avoid using a pillow or hanh gia co the cam thay tay chan moi met
 4121

hay au nhc, va thay can c thoai mai oi ngay tang kinh c bat au dch tai Trung Hoa
chut. Chng o hanh gia co the bat au ng Th muc cua toan bo Tam TangCatalogues of
day e i kinh hanh. Hanh gia i that cham va scriptures are bibliographical records of Chinese
khong can e y en hi th na, ma phai e y Buddhist literature of Indian, Central Asian, and
en tng bc chan. Neu tam chung ta dong other Asian areas. Their beginning can be traced
ruoi th keo no tr ve vi oai nghi i ma to the mid-third century, a century after the
khong can dnh mac vao nhng y ngh nao translation of Buddhist literature began in China.
khac. Neu hanh gia ngng lai va nhn chung Th Ngoc: Ten cua mot v danh Tang Luat Tong
quanh, tam luc nao cung phai tnh thc va Trung Hoa vao thi nha Thanh (1644-1912)
nhan biet ro rang la mnh ang lam g. Khi Name of a Chinese famous Vinaya monk who
chan cham at ta biet chan ta ang cham at. lived in the Ch'ing Dynasty in China.
i bo cung la mot cach thc tap chanh niem. Th Ta: Lekhana (skt)Chep kinhTo copy the
Khi chung ta ang theo mot thi khoa thien scriptures.
chung ta phai co gang luon tnh giac moi Th Ta Phap S: Copying masterA monk who
ni. Khi ngoi, khi i, khi lam viec, khi an, is responsible for printing and copying the sutras
uong, noi, ci, mac quan ao, hay ngay ca khi V Phap s chuyen ghi chep lai kinh ien e
chung ta khong noi, van van, chung ta phai truyen ba. Th ta ngha la chep kinh bang tay.
luon tnh thc. Neu chan tay chung ta b te Hanh nay gom hai ngha. Mot la s thc hanh
trong luc ngoi thien, t nhien cha xat va co truyen ba giao ly va hai la thc hanh nham lam
duoi chung cho thoai maiIf we do our sau am niem tin va s nhan thc ro rang ve kinh
sitting in relaxation for a considerable time, ien cua chung ta. Trc khi ky thuat in an c
we may feel fatigued, we may need to ease phat minh, viec chep tay kinh ien rat can thiet
our aching limbs a little bit. Then we can start cho viec truyen ba giao ly. Ngay nay chung ta
our walking meditation. Walk slowly mindful phai tan dung viec in an va cac ky thuat cao khac
of the movements, now we need not think of trong viec truyen ba, nhiem vu cua Th Ta Phap
the breath but become aware of the walk. If S cung bao gom luon ca viec tan dung ky thuat
our mind wanders give attention to our in an, bang giang, va a hnh trong viec truyen ba
walking without getting involved in other giao ly cua c PhatA master who copies the
thoughts. If we stop, turn or look around, be sutra by hand. This practice is significant in two
mindful and apply clear comprehension. ways. One is its practice for propagating the
When our foot touches the earth we get the teaching and the other is its practice for deepening
sensation, become aware of it. Walking is our own faith and discernment. Before the art of
also an exercise in mindfulness. When we are printing was invented, copying sutras by hand was
following a meditation course let us try to be necessary in order to spread them. In modern
mindful always everywhere. When sitting, times, we make use of printing and other high
standing, walking, working, eating, drinking, techniques in spreading the teaching, the duties of
talking, laughing, wearing clothes, or even copying masters also include spreading the
when we are silent, etc., let us be always teachings of the Buddha by making best use of
mindful. If our limbs get numbed while in printing, movies, video tapes, DVD, etc.
meditation, rub and stretch them. Th Th T T: Thong thaTo do things
Th Mat Quoc: Calmadana (skt)Niet Mat leisurelyTo relaxTo take it easy.
See Chiet Ma a Na. Th Trang Th Gia: V th gia trong coi viec soan
Th Muc ai Tang Kinh: Catalogues of thao san cac giay t va van th trong sn mon
scripturesai Tang Kinh Muc LucKinh Luc An attendant who is responsible to prepare all the
hay Tang Kinh Muc Luc ghi lai th muc van hoa paperwork as well as other documents of a
Phat giao Trung Hoa tai cac vung An o, Trung A monastery.
va cac vung khac A chau. S ghi chep nay bat Th Trinh: Ten cua v danh Tang Trung Hoa
au t gia the ky th ba, tc la mot the ky sau song vao cuoi thi nha Minh au thi nha Thanh.

Trong khoang t nam 1662 en nam 1722, S xay
dng mot Luat ng c ca hai tong phai Tnh thnh giac, th nh nh can c dung e nghe Phat
o va Thien Tong hoan nghenhName of a
Chinese famous monk who lived in the end of the
Ming dynasty and the beginning of the Ch'ing
dynasty in China. From 1662 to 1722, he built a
Vinaya Hall that was welcome by both the Pure
Land and Zen Sects.
Th Ca: Cakra (skt)See Th La.
Th ang: Second rank.
Th ang Duyen: Quan he nhan qua qua kh
Antecendent causality.
Th e: Anukrama (skt)SequenceTh lp
trc sau cua phap hu viIn turnOne after
another.
Th e Duyen: Samanantara-hetu (skt)
Samanantara-pratyaya (skt)Vo Gian Duyen
Connected or consequent causesImmediate sub-
causeTh e duyen la loai duyen dien ra trong
trat t, cai nay tiep theo cai kia, nhng hau qua
en trc tiep va bnh ang sau nhng nhan trc, kinds of terms which Hsuan-Tsang did not
nh nhng lan song nay ke tiep theo nhng lan
song khac. Con goi la e Vo Gian Duyen, ieu
kien ieu ong s dien tien cua cac s kien, mot Th Sinh: Th TheThis world or this life.
trong bon nhan duyen theo Kinh Lang Gia The
immediate sub-cause, occuring in order, one after
another, consequences coming immediately and
equally after antecedents, as waves following one
after another. Also called continuous conditional
or accessory cause, condition governing the
succession of events, one of the four causations
(hetupratyaya) according to the Lankavatara
SutraSee T Nhan Duyen.
Th e Tam Quan: Quan ba e cua tong Thien
ThaiContemplate on the three prongs
established by the Tien-Tai sectSee Khong
Gia Trung.
Th La: Cakra (skt)Banh xeA wheel.
Th Loai: KindSort.
Th Nhat Tai Gia, Th Nh Tai Ch, Th Ba
Tai Chua: See Nhat Gia Nh Th Tam T.
Th T: Ngi theo Tieu ThaSecondary sons,
or Hinayanists.
Th: 1) Chuot: Musa (skt)A mouse, a rat; 2)
ay (oi lai vi b la kia): This, here, in contrast
with that, there; 3) Th nghiem: To test, to try,
to attempt.
4122
Th o Nh Can Li: S trong sang ro rang cua
KinhClearness of hearing in this world, i.e. the
organ of sound fitted to hear the Buddha-gospel
and transcendental.
Th o Tr Thuat: Nhng bai thuat lai ve hien
kiep (mot phan trong Tap A Ham Kinh)
Narratives in regard to the present life (part of the
Miscellaneous Pitaka).
Th Gian: Gia LyCho nayThis placeHere.
Th Ngan: B nay cua i song hien tai hay b
ben nay cua luan hoi sanh tThis shore of the
present life or the samsara of reincarnation is this
shoreSee Nh Ngan Trung Lu.
Th Phng S Vo: Terms without equivalent in
ChinaNhng th khong co ni nay (Trung Hoa)
nen khong dch c ma ch phien am. ay la mot
trong nam loai t ng chang phien dch c do
Ngai Huyen Trang i ng quy nhThose
without equivalent in China. This is one of the five
translate but transliteratedSee Ngu Chung Bat
Phien.
Th Sn Dieu Tai Thien S (?-1377): Ten cua
mot v Thien s Nhat Ban, thuoc tong Lam Te vao
the ky th XIVName of a Japanese Zen master
of the Rinzai Sect, who lived in the fourteenth
century.
Th S Qua Kh Nh Th: Itivuttaka (p)
Itykttaka (skt)Nh Th NgThus have I
heardAs it was saidKinh Toi nghe nh vay
(nh the nay)Kinh Phat thuyet nh vay.
Th Thach Khuay Nhieu: Challenges and
harassment.
Th The: Th SinhThis world or life.
Th The Tha The Lac Thien: Meditation on the
way to bring joy to all peopleThien ve cach
mang lai an lac cho moi ngi trong i nay va
i sauMeditation on the way to bring joy to all
people both in this life and hereafter.
Th Tc ieu Khong: Nhan am hy luan vo bo
vo ch, v nh tieng chuot keu tc tc va chim hu
khong khong vayVain discussions, like rat-
squeakings and cuckoo-callings.
Tha:
(A) Ngha theo Phat giao cua ThaThe
meaning of Yana in Buddhism:
 4123

1) Xe hay be, bat ky loai nao: Yana (p & skt) th XVName of a Japanese Zen master of the
Thek pa (tib)A vehicle or a ferryboat of any Rinzai Sect, who lived in the fifteenth century.
kind. Tha H Tiep Hng: Tha h anh hng, tiep
2) Co xe dung e chuyen ch; t ap dung cho lay s ly h huyen chang thatTo accept
Phat phap, vi y ngha la a ngi en coi something unrealSee Huyen.
Niet BanVehicleWain, any means of Tha Hng: To inherit.
conveyance; a term applied to Buddhism as Tha Ke: To inheritTo succeed.
carrying men to salvation. Tha Lanh: Lanh hoi yeu ch thienTo
3) T ng co xe c phat trien t buoi au comprehend the essetials of Zen.
cua Phat giao Tieu Tha. Co xe la phng Tha Lenh: By order (command) of.
tien c mon o x dung e i en con Tha Lo Ban: Nhng lp hnh vong tron tren nh
ng ai giacThe term yana was thapThe dew-receivers, or metal circles at the
developed in Hinayana Buddhism. Yana top of a pagoda.
means a vehicle in which the practitioner Tha Lc: Yana-bala (skt)Nang lc tao ra moi
travels on the way to enlightenment. tha ma khong bao gi bo ai Th aThe power
(B) Phan loai Tha. Co ba loai tha of creating all kinds of conveyance or yana
Categories of Yana. There are three kinds without ever giving up the Mahayana.
of yana. Tha Ngon Gia Tang: Words can lead to the
1) Tieu Tha: HinayanaSee Tieu Tha. missing of the real meanings of the BuddhaSee
2) ai Tha: MahayanaSee ai Tha. ong Sn T Cu (3).
3) Kim Cang Tha: Vijrayana (skt)The Tha Nhan: RecognitionAssumptionTat ca
Diamond VehicleSee Kim Cang Tha. nhng ton giao nhat than bat au bang nhng gia
Tha Canh Hac Thuy Thien S: Zen master thuyet va khi nhng gia thuyet nay mau thuan vi
Hei-shui Cheng-chingSee Hac Thuy Tha Canh s phat trien cua kien thc th kho au tang
Thien S. trngAll monotheistic religions start with
Tha Chung: Chung t Phat thaThe vehicle- certain assumptions, and when these assumptions
seed, or seed issuing from the Buddha-vehicle. are contradicted by the growth of knowledge,
Tha C Hoi: To take (catch) an opportunity. sorrows increase and increase.
Tha Da Na: Yana (skt)See Tha (1). Tha S: c giao pho nhiem vuEntrusted
Tha ng: am ng, tiep nhan c duyen, with dutiesTo serveTo obey.
lanh ngo thien phapTo undertakeTo Tha Thien: Ten cua mot v danh Tang Trung
comprehend Zen methods. Hoa vao thi vua Tong Chan Tong (997-1022),
Tha Giao: To receive instructions. vao au the ky th XIName of a Chinese
Tha Gii: Tnh thc va gi giiAwakening famous monk who lived during the reign of King
and discipline. Sung Jen Tsung in China, in the beginning of the
Tha Hanh: To executeTo carry out. eleventh century.
Tha Hao Thien S (1011-1091): Ten cua mot v Tha Tho: ong y hay nhan li lam viec gTo
Thien s Trung Hoa vao thi Bac Tong (960- agree to do something.
1127)Name of a Chinese Zen master who lived Tha Trieu: Li dung thuy trieuTo take
in the Northern Sung Dynasty in China. advantage of the tide.
Tha Hp Thuyen: Cung i chung mot chiec Tha Trng: Lau daiFor a long time.
thuyen ma khong phan biet than phan khac nhau. Tha Tuc Sang: ang TCc apCc
Trong thien, t nay ch canh gii vo phan biet To angap SangCai buc nhoA small
travel on the same boat without discriminating platform.
different lots. In Zen, the term indicates a realm Tha Vien ai S: (712-802): Ngi i nha
which is free from discriminations. ng, nguyen quan cha ro xuat x. Ban s ngai
Tha Ho Thien S (?-1495): Ten cua mot v theo tho hoc vi ng Thien s Thanh o. Ke
Thien s Nhat Ban, thuoc tong Lam Te vao the ky
 4124

en, ngai theo hoc vi Tan Thien S T Xuyen. region of Hung-Shan Mountain to propagate
Sau ngai en Kinh Chau tham hoc vi Chan Phap Buddhism. He was told that that region was his
s chua Ngoc Tuyen. Sau khi hoc nghiep a destined land where he could greatly benefit
xong, tu hanh a ngo. Chan Phap s day ngai en people by teaching the Buddha Dharma. When he
Hoanh Sn e ng duyen hoang hoa. Trc tien first arrived, he built a small thatched hut under a
khi mi en, ai s cat thao am di gop a pha cave in the Northwest direction of Hung-Shan
Tay Nam cua nui Hoanh Sn, chuyen tam tu tap. Mountain to cultivate with one mind. Those with a
Ngi co ao tam hay biet, em cung th cho thc religious mind who knew of him, brought food as
an th ngai dung, hom nao khong co th ngai an an offering, he would eat, but on the days when he
bun at, tuyet nhien khong he i quyen xin, khat did not receive food offerings, he would eat mud.
thc chi ca. Ngai kho tu nh the trai qua nhieu Not once did he wander out to beg or ask for food
nam en noi mnh gay, mat nam, tren than the ch from anyone. He cultivated asceticism in this way
con co mot chiec y cu, rach ma thoi. Ve phan for many years. It came to a point where he was
truyen giao, ai s ng len lap trng Trung merely a skeleton covered by a worn out Buddhist
ao, tuy theo can c cua moi ngi ma quyen robe. With regard to the propagation of Buddhism,
bien ch day. Thay c dan quanh vung phan nhieu he practiced the Middle Way by following and
eu ngheo kho, tat benh, nen ngai truyen rong adapting accordingly to the cultivated capacity of
Phap Mon Tnh o, khuyen tat ca moi ngi nen each individual to teach and guide him or her.
niem Phat. Tren a, ni goc cay, ven ng, ni Seeing the local residents suffering from poverty
tng vach, ben hang a hoac khe suoi, ai s eu and illnesses, he spread widely the teachings of
co bien li Thanh giao khuyen moi ngi nen tnh Pureland Buddhism, encouraging everyone to
ngo le ao, viec i, can chuyen niem Phat. Do practice Buddha Recitation. On rocks, trees, road
ni c hoa cua ngai, t o tr i, khong can ch sides, walls, caves, creeks, he would write the
dan nhieu ma lan lt ke mang vai, gao, ngi teachings of the Enlightened to encourage
khieng go, a, en cang luc cang ong, xay dng everyone to be awakened to the Way and see the
thanh ra mot canh chua, o t s nhieu en noi d truths of existence, life is full of pain, suffering,
e bo th cho nhng ngi ngheo. ai s van than impermanence, etc., to practice Buddha Recitation
nhien, khong khc t cung khong khuyen khch, diligently. Through his transforming virtues, from
e yen cho dan chung xay cat chua mieu, sa that time on, without even teaching and guiding
soan tuy tam. Chang may choc, ni vung hoang da others significantly, gradually more and more
trc kia nay a thanh ra mot canh lan nha thanh people came bringing fabric, rice, wood, stones,
u o so. Lan lan ve sau, bon phng xa gan, ngi etc. to build a temple. In fact, the goods they
tn hng quy-y, niem Phat cang ngay cang nhieu, brought were so much in excess many items were
ta nh nc tram song o don ve bien ca, tnh ra donated to the poor in the surrounding community.
en hang chuc van ngi. Vao nam Trinh Nguyen Throughout this process, he remained undisturbed
th 18 i nha ng, nham ngay 19 thang 7, ai and peaceful; he did not resist nor did he
s an lanh th tchGreat Venerable Master Tha encourage, but let the people to build the temple
Vien, the third Patriarch of Chinese Pureland and decorate as they pleased. Before long, an
Buddhism, lived during the Tang Dynasty, but his isolated area of the past was transformed into a
origin is unknown. In the beginning, he studied large tranquil and enchanting temple. In time,
with Zen Master Tang in the Imperial City. He gradually, from the four directions near and afar,
then went to learn from Zen Master Tan at Tzu- people of faith who gathered to rely on him
Chuan. Thereafter, he came to Ching-Chou to increased more and more, similar to hundreds of
seek the teachings from Dharma Master Chan of rivers all converging to the sea. There were
Clear Creek Temple. After he completed his hundreds of thousands of faithful disciples
studies of the philosophy of Buddhism and his followed him to cultivate at the time.
cultivated path had reached a high level, Dharma Thc: Vinnana (p)Parijnana or Vijnana (skt)
Master Chan encouraged him to go up to the Ba Di Nac NeConsciousness.

(I) Tong quan ve ThcAn overview of
Consciousness: Ten goi khac cua tam. Thc
co ngha la lieu biet, phan biet, hieu ro. Tam
phan biet hieu ro c canh th goi la thc.
Hon Than la ten goi khac cua tam thc.
Tieu Tha lap ra sau thc, ai Tha lap ra
tam thc nay oi vi nhuc the goi la hon
than, ma ngoai ao goi la linh hon
Another name for consciousness or mind.
Consciousness means the art of distinguishing,
or perceiving, or recognizing, discerning,
understanding, comprehending, distinction,
intelligence, knowledge, learning. It is
interpreted as the mind,
discernment, perception, in contrast with the
object discerned.
(I) Phan loai ThcCategories of consciousness:
(A) Hai loai thc: Two consciousnessesSee Nh
Thc.
(B) Theo kinh Lang Gia, co ba loai thc:
According to the Lankavatara Sutra, there are
three states of mind or consciousnessThree
kinds of perceptionSee Tam Thc.
(C) Bon ThcFour classes of consciousness:
1) Theo A Ty at Ma Luan (Vi Dieu Phap), co
bon loai tam vng: Catubbidha-citta (p)
According to the Abhidharma, there are four
classes of consciousnessSee Bon Loai Tam
Vng.
2) Theo Giao S Junjiro Takakusu trong Cng
Yeu Triet Hoc Phat Giao, Phap Tng Tong
chu trng moi thc co bon phan vi ban chat
lien iAccording to Prof. Junjiro Takakusu
in The Essentials of Buddhist Philosophy,
the Dharmalaksana School believes that each
of the consciousness has four functional
divisions of interdependent natureSee Bon
Phan Cua Thc.
(D) Nam ThcFive classes of consciousness:
1) Theo A Ty at Ma Luan, co nam loai ao
tamAccording to the Abhidharma, there are
five kinds of path consciousnessSee Ngu
ao Tam.
2) Nam thc hay tam thc da vao mat, tai, mui,
li va than ma sinh va duyen vao nam canh
sac, thinh, hng, v, xuc: Pancavijnana
(skt)The five senses of consciousness or
five parijnanas, perceptions or cognitions;
4125
ordinarily those arising from the five senses
form, sound, smell, taste, touchSee Ngu
Thc.
(E) Sau Thc: Six conceptions
(consciousnesses)See Luc Thc.
(F) Y thc xay ra khi giac quan tiep xuc vi oi
tng ben ngoaiSeven consciousness
Consciousness refers to the perception or
discernment which occurs when our sense
organs make contact with their respective
objectsSee That Thc.
(G) Tam thc: The eight parijnana, or kinds of
cognition, perception, or consciousnessSee
mental Bat Thc.
(H) S nhan thc hay nhan bietThere are nine
kinds of cognition or consciousness
(Vijnana)See Cu Thc.
Thc A Lai Da: Alaya consciousnessStore or
eighth consciousness.
Thc Ao: Ao giac cua tam thcThe illusion of
perception, or mind.
Thc Bat Ly Than: Y thc khong b tach ri khoi
thanConsciousness is not separated from the
body.
Thc Bien: Het thay cac phap mon la do thc
bien ra. Tong Phap Tng ac biet tu phap mon
nayMental changes, i.e. all transformations, or
phenomenal changes, are mental, a term of the
Dharmalaksana School.
Thc Bien X: Het thay cac phap mon la do thc
bien ra, tren, di, ngang, bat nh, vo lng
Consciousness Kasina (above, below, on all sides,
individed, unbounded).
Thc Biet Tha Tam: Ky tamDung y nghiep
cua c Phat phan biet c tam hanh sai biet cua
ke khacKnowledge of all the thoughts of all
beings. Memory of all the thoughts of all beings,
one of the three sovereign powers for converting
others.
Thc Ca La Ni: Siksakarani (skt)A female
preceptorSee Thc Xoa Ma Na.
Thc Can: Ajendriya (skt)Faculty of
consciousness.
Thc Chu: Tam phan biet, tam lam chuThe
lord of the intellect, the mind, the alaya-vijnana as
discriminator.
Thc Chung T: Hat giong cua thcSeeds of
consciousness.
 4126

Thc Duyen: Y thc nh mot oi vat co tnh phu learned to feel confused, unable to answer
thuocConsciousness as contingent object. questions you raise to them in order for you to
Thc Gia: Learned man. laugh and ridicule with arrogance, assuming you
Thc Gia Pham Phu: Worldly philosopher are a man of great knowledge, then please do not
Hang ngi hoc rong nghe nhieu, ma lai khong do this. However, those who have vast knowledge,
bao gi biet y theo cac ieu a nghe hoc o ma tu and continue to study and examine the
sa va thc hanh. Neu ngi hoc rong nghe nhieu philosophical teachings of Buddhism with the
ma trong tam khong co ao, tat nhien kien van intention of learning to strive for the highest peak
quang bac do o ma sanh khi ra tanh t cao, xem and to gather their mind to cultivate the Buddha
thng nhng ke khac co s hieu biet chang bang Dharma, and vow one day to escape the sea of
mnh. Dan dan ket thanh cai toi khinh man, va suffering and the river of ignorance to cross over
a en viec bai bac tat ca moi ly luan trai ngc to the shore of enlightenment, then that would be
vi s kien cua mnh. Chnh v the ma sanh ra tam excellent because in the future, we will have
Tang Thng Man, ngha la mnh khong hay ma another Future Buddha.
cho rang mnh hay, khong gioi ma c cho la gioi, Thc Gii: Vinnana-dhatu (p)Vijnana-dhatu
khong chng ma cho la chng; t o khong chu tu (skt)Thc aiTam ThcMind or
sa g ca. Hn na, neu ch muon nghien cu Phat Perception.
phap vi muc ch biet e chi hay biet e em s 1) Canh gii y thc: Sphere of consciousness.
hieu biet cua mnh i chat van Thay ban, lam cho 2) Tam vng (luc thc va bat thc tam vng)
ngi cha hoc ti cam thay lung tung, khong the t gi lay the ma co sai biet vi cac loai
tra li c, e t o cam thay t man roi ci khacThe elements of consciousness, the
che, nhao bang va t cho mnh la tai gioi th chang realm of mind, the sphere of mind (comprising
nen. Tuy nhien, ngi co kien thc rong rai ve all citas), mind as a distinct realm.
Phat phap, lai tiep tuc nghien cu giao ly cua ao Thc Hai: Ocean of consciousnessBien cua
Phat vi muc ch hoc hoi e hng thng va hoi tang thc. Goi chan nh la Nh Lai tang cua tang
tam tu hanh theo Phat, nguyen co ngay xa la thc (chan nh tuy duyen ma sinh ra cac phap
c be kho song me, e bc len b giac, th quy giong nh nc la chan nh sanh ra song bien la
hoa vo cung, v trong tng lai chung ta se co cac phap, nen goi la thc hai)The ocean of
them mot v PhatThose who have high mind, i.e. the bhutatathata as the store of all mind.
education, but they are never willing to practice Thc Huyen: Y thc khong co thc (s gia tam
and cultivate the knowledge they gained. If those cua thc)Consciousness as unreal.
who have a broad education and vast knowledge, Thc Kinh: Hoi ong ket tap hop lai e xem xet
and who are well-read, but their minds lack faith coi kinh ien in ra co ung nh li Pha t day hay
in religion, naturally, this will often give rise to khongTo test or prove the scriptures; to
conceit, looking down on others as not being their examine them.
equal in knowledge and understanding. Gradually, Thc La: Sila (skt)Cuc a phang: A flat stone
this becomes the offense of arrogance, which Ngoc trai: Mother of pearl.
leads them to reject any other thoughts and Thc Lang: Wave of consciousnessChan nh
philosophies that oppose what they believe. This cua tam the v nh bien, duyen ong cua ch thc
then gives rise to the mind of Highest Egotism, v nh song (cho dong nc do tang thc chuyen
meaning they are talented, not cultivating for ong ma sinh ra thc lang)The waves or nodes
change but claim to others they cultivate for of particularized discernment, produced on the
change, not attaining enlightenment, but claim to bhutatathata considered as the sea of mind.
have attained, etc. Furthermore, if you are Thc Mat Na: Manas (skt)Mano (p)Manah
interested only in examining the Buddhist or manas (skt)Manovinanna (p)Manovijnana
teachings with the intention of knowing it for fun, (skt)Y CanKlistamanas consciousness
or use that knowledge and understanding to cause Seventh consciousnessSee Mat Na Thc and
harm to others, causing people who have not well- Bat Thc.

Thc Ngoai Vo Phap: See Duy Tam, and Duy
Sac.
Thc Ngu: Than v nh chiec xe, thc v nh con
trauIntellect the motive power of the body, as
the ox is of the cart.
Thc Phan Biet: Thc suy ngh phan biet
Discriminative consciousness.
Thc S Bien: Bien oi theo y thc
Transformed by consciousness.
Thc S Y: Nen tang cua thcBasis for
consciousness or basis of the thinking
consciousness.
Thc S: See Phap Hoi ao S.
Thc Tai Sanh: Patisandhi-vinnana (p)Rebirth
Consciousness.
Thc Tang: Nh Lai tang cung vi vo minh hoa
hp ma tao thanh A Lai Da thc, sinh ra het thay
phap monConsciousness storeThe storehouse
of TathagataThe storehouse of mind, or
discernment, the alaya-vijnana whence all
intelligence or discrimination comesSee Nh
Lai Tang.
Thc Tam: Tam vng cua thc (luc thc hay bat
thc): The perceptive mindNhan ro t tam: To
conceive one's own mind.
Thc Tam Kien Tanh: Nhan thc ro t tam t
tanh la thay ro Phat tanh. ay la muc ch chnh
cua hanh gia tu thien, cung la thc chat cua thien
ngoTo conceive one's own mind and see into
ones own nature is to see the Buddha-nature
clearly. This is the main purpose of any Zen
practitioners. This is also the real nature of
realization in Zen.
Thc Thanh Tnh: Vo Cau ThcPurity of
consciousness.
Thc Than Tuc Luan: Vijnana-kaya-pada (skt)
Vijnana-kaya-sastra (skt)Luan su tap ve
thcSach su tap ve than thc, mot trong cac bo
sach cua Bo Luan Tang cua Bo phai Thuyet Nht
Thiet Hu Bo, c ngai e Ba Thiet Ma
(Devasarman) bien soan, lien quan ti viec xac
nhan cac hoc thuyet cua Thuyet Nht Thiet Hu
Bo ve hien hu qua kh va tng lai cua ch phap
va vo ngaThe collection on consciousnesses and
consciousness-body, one of the books of the
Sarvastivadin Abhidharma Pitaka, written by
Devasarman, concerned with substantiating the
4127
Sarvastivadin doctrines on the past and future
existence of dharmas, and anatman.
Thc Than: Jantu (skt)Thien auThien
auChung sanhAll living beingsHuman
beingsChung sanhSee Than Thc.
Thc The: Ban than cua y thcConsciousness
itself.
Thc Thc: Vijnana-ahara (skt)Thc an tinh
than hay lay thc ma duy tr the e nuoi song
nhng chung sanh trong a nguc va ch Thien
Spiritual food, mental food, by which are kept
alive the devas of the formless realms and the
dwellers in the hells.
Thc Tinh: Tinh yeu cua tam (thc ung va thanh
tnh)Pure or correct discernment or knowledge;
the essence of mind.
Thc Tnh: To awaken.
Thc Tnh: Vong Thc hay y thc me lam
Deluded consciousness.
Thc Tru: Stations of consciousness.
(A) T Thc TruFour stations of
consciousnessVinnana-tthitiyo (p)Theo
Kinh Phung Tung trong Trng Bo Kinh, co
bon thc truAccording to the Sangiti Sutta
in the Long Discourses of the Buddha, there
are four stations of consciousnessSee T
Thc Tru.
(B) Theo Kinh ai Duyen va Kinh Phung Tung
trong Trng Bo Kinh, co bay thc tru
According to the Mahanidana sutta and the
Sangiti Sutta in the Long Discourses of the
Buddha, there are seven stations of
consciousnessSee That Thc Tru.
Thc Tru: Cho an tru cua tam thcVijnana on
which perception, or mind, is dependent.
Thc Tuc Mang Thong: Purva-nivasanusmrti-
jnana (skt)Cai thc biet c cac i trc cua
mnh va cua ngi khacKnowledge of all forms
of previous existence of oneself and others.
Thc Tng Tuc: Dong y thcStream of
consciousness.
Thc Uan: Vinnana-khandha (p)Vijnana-
skandha (skt)Rnam shes kyi phung po (tib)
Aggregate of consciousnessConsciousness
groupThc uan c coi la quan trong nhat
trong nam uan; co the noi Thc uan la kho cha
52 tam s, v khong co Thc th khong Tam s nao
co c. Thc va cac Tam s tng quan, tuy
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thuoc va ong thi ton tai vi nhau. Thc cung co samadhi (p)Samadhi (concentration) on the
6 loai va nhiem vu cua no rat a dang, no co cac sphere of the boundless of the consciousness
Can va Tran cua no. Tat ca moi cam nhan cua Trang thai thien nh trong o kha nang hieu biet
chung ta eu c cam nhan qua s tiep xuc gia khong con gii hanBalance in infinite
cac can vi the gii ben ngoaiAggregate of consciousness in which the power of perception
consciousness is the most important of the and understanding are unlimited.
aggregates; for it is the receptacle, so to speak, for Thc Vo Bien X Giai Thoat: Infinite
all the fifty-two mental concomitants or factors, ConsciousnessThc vo bien x giai thoat (Thc
since without consciousness no mental factors are x giai thoat Tam muoi). Vt khoi hoan toan H
available. Consciousness and the factors are Khong vo bien x, vi suy t Thc la vo bien
interrelated, inter-dependent, and co-existent. chng va tru Thc vo bien x, ni moi luyen chap
Aggregate of consciousness has six types and its vao khong eu b tan diet bang thien nh. ay
function is varied. It has its basis and objects. All la mot trong tam giai thoat, hay tam phep thien
our feelings are experienced through the contact nh giai thoat khoi sac ducBy transcending the
of sense faculties with the external world. Sphere of Infinite Space, thinking: Consciousness
Thc Vo Bien: Thc ln lao, khong co gii han is infinite, one enters and abides in the Sphere of
Limitless consciousness. Infinite of Consciousness, where all attachments
Thc Vo Bien X: Vinnana-cayatanama (p) to void have been completely removed by
Sphere of the boundless of the consciousness meditation is a type of liberation in realization of
Sphere of limitless consciousnessCanh gii cua infinite knowledge or the Sphere of Infinite
vo bien thcCoi nhan thc vo bienRealm of Consciousness. This is one of the eight types of
infinite perceptionThe state of boundless meditation for removing various attachments to
knowledge (limitless perception). forms and desiresSee Bat Tam-Ma-a.
Thc Vo Bien X a: Vijnananatyayatanam- Thc Xoa: Siksa (skt)To learnTo study.
dhyana (skt)The land of omniscience or infinite Thc Xoa Luan: Siksa Sastra (skt)Mot trong
perceptione Nh nhSecond samadhiSau sau bo luan Ve a, giai thch 64 nang phap trong
khi at c trang thai Khong Vo Bien X, hanh i song, gom bon bo Ve a va sau bo luanOne
gia tiep tuc gom tam vao s thien vo sac cho en of the six vedangas, Siksa Sastra explains the
luc phat trien nh thien vo sac, hay khi cai tam sixty-four capable things in lifeSee Luc Luan
vt khoi cai khong gian vo bien ma tap trung vao Ve a.
s vo bien cua thc. ay la coi tri vo tan tr ni Thc Xoa Ma Na: Sikhaimana (p)Siksamana
ma kha nang hieu biet va tham thau la vo tan. Tho (skt)Female noviceNgi n tu tap s bang
menh trong coi tri nay co the keo dai en 40.000 cach thc tap sau gii. ay la mot trong nam
ai kiepAfter attaining the state of the base of chung xuat gia, tuoi t 18 en 20, hoc rieng luc
infinite space, meditator continues to concentrate phap e chuan b tho cu tuc giiA novice,
on this state of infinite space until he takes as observer of the six commandments. This is one of
object the consciousness of the base of infinite the five classess of ascetics, a female neophyte
space, and contemplates it as infinite who is from 18 to 20 years of age, studying six
consciousness until the second immaterial rules (aldutery, stealing, killing, lying, alcoholic
absorption arises, or when the mind going beyond liquor, eating at unregulated hours) to prepare to
infinite space is concentrated on the infinitude of receive a full ordaination.
consciousness it is said to be abiding in the Thc Xoa Ma Ni: See Thc Xoa Ma Na.
Vijnananantya. This is the state or heaven of Thc Xoa Ni: See Thc Xoa Ma Na.
boundless knowledge. Where the powers of Thc X nh: Meditation of boundless space
perception and understanding are unlimited. Thien vo bien x, trang thai thien nh trong Thc
Existence in this stage may last 40,000 great X ThienThe dhyana, or abstract state, which
kalpas. corresponds to the heaven of limitless knowledge.
Thc Vo Bien X nh: Vinnana-cayatanama- Thc X Giai Thoat Tam Muoi: Liberation in
 4129

realization of infinite knowledge or the Sphere of Thc Chng: VerificationTo acquire by

Infinite ConsciousnessSee Thc Vo Bien X ourselves.
Giai Thoat. Thc Chng Bnh Thng Va Song ong: Zen
Thc X Thien: Thc Vo Bien X, coi tri th is practical, commonplace, and most livingBat
hai trong t Vo Sac ThienThe heaven of ke Thien la g i na th no van la s "Thc chng,
limitless knowledge, the second of the four bnh thng, va song ong nhat." Theo Ngu ang
formless heavens (Catur-arupya-brahmalokas). Hoi Nguyen, quyen III, Thien s Ma To a tat vao
Thc: ahara (skt)Chan thc: True (honest, mat cua ngi hoi. Cung theo Ngu ang Hoi
sincere)S thc: Real (absolute, Nguyen, quyen IV, Thien s Thien Long, a lap
fundamental)An: To eat (to feed)Thc an: lai nhng g Hoa Thng Cau Chi cua thi lau xa
FoodThc vat: A plantTrong cay": To plant ve trc a lam, muon ch cho chung ta thay
S kien: FactThc vay: In fact. Thien la cai g bang cach a mot ngon tay len.
Thc Bao o: Phat o hay ten goi tat cua thc Va cung theo Ngu ang Hoi Nguyen, quyen VII,
tng vo chng ngai o, o th ba trong t o th trong khi o Thien s Tuyet Phong a trai banh
Thien ThaiBuddha-ksetra, or the land of e tra li cho cau hoi Thien la g. Neu chan ly
Buddha-reward in Reality free from all barriers, nam sau trong chung ta c khai th nh vay, vay
that of the Bodhisattva, the third of the four lands th Thien khong phai la loi luyen tam thc te va
of Tien-Tai. trc tiep nhat trong tat ca cac ton giao hay sao?
Thc Bao Vo Chng Ngai: Final unlimited Va chang phai Thien la loi tu oc ao nhat hay
rewardThe Bodhisattva realm. sao? That vay, Thien khong the la bat c th g
Thc Bao Vo Chng Ngai o: Jippo-Muge-Do khac hn la oc ao va sang tao bi v t choi
(jap)Realms of permanent reward and khong tiep xuc vi khai niem ma ch tiep xuc
freedomNi tru cua ch Bo Tat sap thanh thang vi thc tng cua cuoc song. Khi ma khai
PhatRealms of permanent reward and freedom, niem c hieu th viec a mot ngon tay len
for those who have attained bodhisattva rank. The cung ch la chuyen rat thng thng trong i
Land of Real Reward, inhabited by the highest song con ngi. Nhng khi no c nhn theo quan
Bodhisattvas. iem cua Thien th no toat len y ngha thieng
Thc Bat Tri Ky V: An ma khong phan biet mui lieng va sc song mang tnh sang tao. V the ch
v ngon d, y noi khong phan biet tot d, ep can Thien ch ra c chan ly nay trong cuoc song
xauTo eat without knowing whether the food thng va b rang buoc bi khai niem cua chung
has any taste, i.e., to be totally undiscerning in ta, chung ta phai noi Thien co ly do e ton tai.
good, bad, beautiful, ugly, an so on. Hn na, Thien s Ma To day: "ao khong can
Thc Bon: Chan ly c ban, ap dung cho Kinh en cong phu tu tap, ch can ng lam no o nhiem.
Phap Hoa, oi lai vi giao thuyet Phat phap trc Lam o nhiem la the nao? Khi nao tam thc cua
oFundamental reality, applied to the teaching ban con dao ong vi nhng lo toan, thu oan va
of the Lotus sutra, as opposed to the previous doi tra, tat ca nhng th o la o nhiem. Neu ban
Buddhist teaching. muon hieu ao mot cach trc tiep, cai tam bnh
Thc Cam: Real sensation. thng chnh la con ng ao cua ban. Cai tam
Thc Chat: Dravya (skt)Ban chat thc s: True bnh thng ma toi muon noi en la cai tam khong
(real) natureNhng phan hp thanh hay vat chat co s gia doi, khong phan xet chu quan, khong
cua bat c vat g: The substance, ingredients or nam gi hay choi bo." Mot hom, mot v Tang noi
materials of anything or object. vi Trieu Chau: "Con mi vao thien vien, xin
Thc Chat Tnh: Dravyatva (skt)Substantiality. Thay day cho." Trieu Chau noi: "Ong a an xong
Thc Ch: So ngi an cm trong chua Number phan chao cua ong cha?" V Tang tra li: "Bach
of people who have meals in the temple. Thay, e t a an xong." Trieu Chau noi: "Tot.
Thc Chung c Bon: Tch tap hay vun trong vo Ong i ra cai chen i." Luc o v Tang giac
so cong cTo plant all virtuous roots, cultivate ngoWhatever Zen may be, it is practical and
all capacities and powers. commonplace and at the same time most living.
 4130
According to Wudeng Huiyuan, volume III, Zen
master Ma-tsu slapped the face of his questioner.
And according to Wudeng Huiyuan, volume IV,
T'ien-lung, who repeated what Zen master Chu-
chih did a long time ago, wishing to show what
Zen is, lifted one of his fingers. And also
according to Wudeng Huiyuan, volume VII, while
Zen master Hsueh-feng kicked a ball. If the inner
truth that lies deep in us is thus demonstrated, is
not Zen the most practical and direct method of
spiritual training ever resorted to by any religion?
And is not this a unique and original one? Indeed,
Zen cannot by anything else but original and
creative because it refuses to deal with concepts
but directly deals with living facts of life. When
conceptually understood, the lifting of a finger is
one of the most ordinary incidents in everybody's
life. But when it viewed from the Zen point of
view it vibrates with divine meaning and creative
vitality. So long as Zen can point out this truth in
the midst of our conventional and concept-bound
existence we must say that it has its reason of
being. Moreover, Zen Master Ma-Tsu taught:
"The Way does not require cultivation, just don't
pollute it. What is pollution? As long as you have
a fluctuating mind fabricating artificialities and
contrivances, all of this is pollution. If you want to
understand the Way directly, the normal mind is
the Way. What I mean by the normal mind is the
mind without artificiality, without subjective
judgments, without grasping or rejection." One
day, a monk told Chao-chou, "I have just entered
the monastery. Please teach me." Chao-chou
asked: "Have you eaten your rice porridge?" The
monk replied: "I have eaten." Chao-chou said:
"Then you had better wash your bowl!" At that
moment the monk was enlightened.
Thc Chng Hien Tien: Zen is practical and
directly to the pointSee Hien Tien Thc Chng.
Thc Chng Luan: PositivsimChu ngha thc
chngChu trng lay s thc cu the, co the cam
giac c lam khi iem.
Thc Chng Phap: To-pay-ch (tib)Dharma of
realizationTo acquire what our master taught by
ourselvesTeachings of the dharma which have
been derived from the realization of a master.
Thc Chng Qua Kinh Nghiem: Verification
through experience.
Thc Chng Trc Giac Ve Tanh Khong:
Intuitive realization of emptiness.
Thc Cu Ngha: Dravya-padarthah (skt)Real
substance of dharmaThc the cua phap.
Thc Duc: Ham muon an uong, mot trong bon th
ham muonDesire, or lust for food, one of the
four cravingsSee T Duc.
Thc Dung: Practical use.
Thc Duyen: Aharapaccayo (p)Nutriment
condition.
Thc ai Tha Giao: Giao ly ai Tha to ro
chan thc, ch khong mang quyen gia phng tien
(oi lai vi Quyen ai Tha Giao); cac tong
Thien Thai va Hoa Nghiem cho rang mnh la Thc
ai Tha GiaoThe Real Mahayana, freed from
temporal, relative, or expedient ideas; the Tien-
Tai, Hua-Yen, Intuitional, and Shingon schools
claim to be such.
Thc am Bat Tnh: As a fetus, the body drinks
the mothers bloodKhi con trong thai, huyen
than lai tho dung huyet phan cua ngi me.
Thc ao: Con ng chan ao, hay chan ly cua
Phat phapThe true way, the true religion,
absolute Buddha-truth.
Thc e: Ly chan thc hay la chan phapThe
true statement of a fundamental principle.
Thc ng: Phong an trong t vienThe dining
hall of a monastery.
Thc Gia: True and false.
Thc Giao: Giao phap chan thc cua Nh Lai (oi
lai vi quyen giao la giao phap tuy can c ma
dung phng tien thuyet phap o sanh)The
teaching of reality; the real or reliable teaching.
Thc Ham Bat Tnh: An uong chang sachThe
pre-natal blood of the mother is not clean.
Thc Hanh: To carry outTo practiceTo
effectTo carry into effect.
Thc Hanh Ban Nguyen: To fulfill ones original
vow.
Thc Hanh Bo Th: To practice charity.
Thc Hanh Bo Tat ao: To practice the
Bodhisattvas wayNeu muon thc hanh Bo Tat
ao, chung ta phai luon than nhan y nhanIf we
want to practice the Bodhisattvas way, we should
always be forebearing the body and the mind.
Thc Hanh Hanh Hieu Va Thng: To practice
understanding and love.
 4131

Thc Hanh Chanh Niem: To practice right Thc Hanh Phap: PatipattiPariyatti (skt)To
mindfulnessTheo kinh Duy Ma Cat, chng practice dharmaThe practice of dharma, as
bay, Duy Ma Cat noi vi Van Thu S Li: Phai opposed to mere theoretical knowledge
thc hanh chanh niem. Van Thu hoi: The nao la Theoretical understanding of dharma obtained
thc hanh chanh niem? Duy Ma Cat ap: Phai through reading, studying, and learningHieu
thc hanh phap khong sanh khong diet. Van Thu giao phap bang ly thuyet at c qua oc tung va
hoi: Phap g khong sanh, phap g khong diet? hoc hoi.
Duy Ma Cat ap: Phap bat thien khong sanh, Thc Hanh Thien nh: A practice of
phap thien khong diet Van Thu hoi: Phap thien meditationTo practise meditation.
va phap bat thien lay g lam goc? Duy Ma Cat Thc Hanh Thien nh Khien Tam An, Tanh
ap: Lay than lam goc. Van Thu hoi: Than lay Tot Va Tng Hao: To practise meditation will
g lam goc? Duy Ma Cat ap: Lay tham duc lam lead to a calm mind, better character and form.
goc. Van Thu hoi: Tham duc lay g lam goc? Thc Hau: Sau khi an, khong phai la sau gi ngo,
Duy Ma Cat ap: Lay h vong phan biet lam ma la sau khi an sang cho ti ba an chanh ngo
goc. Van Thu hoi: H vong phan biet lay g lam After food, not after the principal meal at noon,
goc? Duy Ma Cat ap: Lay tng ien ao lam but after breakfast till noon.
goc. Van Thu hoi: Tng ien ao lay g lam Thc Hien: To realizeTo carry out.
goc? Duy Ma Cat ap: Lay khong tru lam goc. Thc Hoa: Transformed according to reality
Van Thu hoi: Khong tru lay g lam goc? Duy Bien oi theo thc tai. Chan ly vnh hang oi lai
Ma Cat ap: Khong tru th khong goc. Tha ngai vi quyen hoa vi hien tng nhat thiThe real
Van Thu, ni goc khong tru ma lap tat ca or noumenal Buddha as contrasted with the
phap.According to the Vimalakirti Sutra, temporal or phenomenal Buddha.
Chapter Seven, Vimalakirti said to Manjusri: He Thc Hoa Nh Than: Hai than: Bao than va Hoa
should uphold right mindfulness. Manjusri asked: thantwo real Buddha bodies: Sambhogakaya
What should he do to uphold right mindfulness? and Nirmanakaya.
Vimalakirti replied: He should advocate the Thc H: That va giaTrue and false.
unborn and the undying. Manjusri asked: What Thc Hu: Bhutata (skt)Essence of being
is the unborn and what is the undying? Reality.
Vimalakirti replied: The unborn is evil that does Thc Hu Va Diet Thc Hu: Real existence
not arise and the undying is good that does not and extinction of real existenceTheo Thien Thai
end. Manjusri asked: What is the root of good Tr Khai ai S, nh e nh thc hu tng ng
and evil? Vimalakirti replied: The body is the vi Tang Giao, ch cho loi giai thch tat ca cac am,
root of good and evil. Manjusri asked: What is gii, nhap la thc phap. Noi cach khac, no tng
the root of the body? Vimalakirti replied: ng vi giao thuyet Tieu tha ve thc hu cua
Craving is the root of the body. Manjusri asked: tng phap mot, oi lai vi giao thuyet ai tha ve
What is the root of craving? Vimalakirti replied: tanh khong cua ch phap. trnh o nay, chan e
Baseless discrimination is the root of craving. tng ng vi viec triet tieu cai thc hu cua the
Manjusri asked: What is the root of baseless gian nay e at c Phat qua cu canh tch
discrimination? Vimalakirti replied: Inverted dietAccording to T'ien T'ai Great Master Chih-I,
thinking is the root of discrimination. Manjusri the two truths as "real existence" corresponds to
asked: What is the root of inverted thinking? the Tripitaka Teaching that all senses, sense
Vimalakirti replied: Non-abiding is the root of organs, and their objects are truly real. In other
inverted thinking. Manjusri asked: What is the words, it corresponds to the Hinayana teaching of
root of non-abiding? Vimalakirti replied: Non- the reality or substantiality of individual dharmas,
abiding is rootless. Manjusri, from this non-abiding in contrast to the Mahayana teaching of the
root all things arise. emptiness of dharmas. At this level, the real truth
Thc Hanh Hanh Yeu Thng: To practice love. corresponds to extinguishing this mundane realm
Thc Hanh Giac Ngo: To achieve enlightenment.

of "real dharmas' to attain the Buddhahood of
ultimate extinctionSee Bay Loai Nh e.
Thc Hu Tnh: Hien hu that sTruly
existent.
Thc Hu Tuc e Diet Thc Hu Chan e:
Tuc e ch cho thc hu va chan e la cai diet cua
thc hu nayThe mundane truth refers to real
existence, and the real truth refers to the
extinction of this real existence.
Thc Khong: Nhat thiet ch phap eu do nhan
duyen sinh ra, khong co t tnhAbsolute sunya,
or vacuity; all things being produced by cause and
environment are unreal.
Thc Kien: Cai nhn ung nh thatReview
view.
Thc Kinh: The true sutrasSee Chan Kinh.
Thc Lac: See Nguyet Quang.
Thc Li: RelicsSee Xa Li.
Thc Luan: Physical wheelThe wheel of food.
Thc Mat: To eat honey, i.e. to absorb the
Buddhas teaching.
Thc Nga: Real selfThc nga oi lai vi gia
ngaThe true ego, in contrast with the
phenomenal ego.
Thc Ng: Bhutavadi (skt)That NgLi noi
ung vi s that cua c Phat va cac bac tu hanh:
True or reliable wordsLi noi tng xng vi s
thc, hay hanh ong tng xng vi li noi: Words
corresponding to realityGiang thuyet cua chan
ngon (Mat ng): Discussions of reality.
Thc Nhan: Buddha-Cakhu (p)Buddha vision
Phat NhanBuddha eyeMat co the thay c
chan ly, nh Phat nhan. Mat cua bac giac ngo thau
suot moi vat (c Phat co u mat Phat va bon mat
tren)An eye able to discern reality, i.e. the
Buddha-eye. Eye of the Enlightened One who see
all and are omniscientSee Phat Nhan.
Thc Nhuc Bat Qua: Eight transgressions for
eating animal foodSee Tam Ly Do Khong Nen
An Tht.
Thc Phap: Chan phapReal dharmaSee
Quyen Thc (2).
Thc Pham: Ahara (skt)FoodNutriment
Thc anChat bo dngSee Thien Duyet Vi
Thc.
Thc Phuc Chi a: at trong coi phcThe
field of blessedness or the field for cultivation of
4132
happiness, meritorious or other deeds, i.e. any
sphere of kindness, charity, or virtue.
Thc Sac Than: Bao than, oi lai vi Phap than
SambhogakayaThe real Buddha-body, in
contrast with his Nirmanakaya.
Thc Tac Phap: Hanh ong that s ni than khau
va y e sinh song cua ch Tang NiThe real
from action (the deeds of the body, mouth and
mind) for a living of monks and nunsSee Khat
Thc (II).
Thc Tai: Tattva (skt)Tinh tuy hay ban the cua
ieu g hay trang thai thc. Theo triet hoc Trung
Quan, Thc Tai la bat nh. Neu giai ly mot cach
thch ang th ban chat hu han cua cac thc the
bieu lo vo han nh khong nhng nh la c s cua
chung ma con la Thc Tai Toi Hau cua chnh
nhng thc the hu han. That ra, vat b nhan
duyen han nh va vat phi nhan duyen han nh
khong phan biet thanh hai th, v tat ca moi th
neu c phan tch va tm ve nguon coi eu phai
i vao phap gii. S phan biet ay, neu co, ch
la tng oi ch khong phai la tuyet oi. Chnh v
the ma Ngai Long Tho a noi: Cai c xem la
coi tran the hay the gian t mot quan iem, th
cung chnh la coi Niet Ban khi c nhn t mot
quan iem khac.The essence or substance of
anything or real state, or reality. According to the
Madhayamaka philosophy, Reality is non-dual.
The essential conditionedness of entities, when
properly understood, reveals the unconditioned as
not only as their ground but also as the ultimate
reality of the conditioned entities themselves. In
fact, the conditioned and the unconditioned are not
two, not separate, for all things mentally analyzed
and tracked to their source are seen to enter the
Dharmadhatu or Anutpadadharma. This is only a
relative distinction, not an absolute division. That
is why Nagarjuna says: What from one point of
view is samsara is from another point of view
Nirvana itself.
Thc Tai Cua i Song: Reality of lifeTheo
Thien s ao Nguyen (Nhat), chung ta phai co
thai o tu tap tinh chuyen trong moi hoan canh ma
ta gap. Neu ta ri vao a nguc, ta c i qua a
nguc; ay la thai o quan trong can phai co trong
cuoc song hang ngay. Khi ta gap bat hanh ta c
vt qua no mot cach thanh thc. C ngoi trong
thc tai cua cuoc song, nhn thien ang a nguc,
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kho vui, song chet vi con mat giong nhau thc te toi hau; no khong lien quan g en bat c
According to Zen Master Dogen, our attitude bien chng phap tinh vi hay suy ngh tru tng
should be one diligent practice in every situation nao ca. No cam len tach tra at ngay trc mat
that we encounter. If we fall into hell, we just go ban, a ra trc mat ban va noi rang: "Toi a
through hell; this is the most important attitude to cam cai tach, ma cung nh khong cam no." Thien
have in daily life. When we encounter khong ban ve nhng th xa xam nh Thng e
unhappiness, we work through it with sincerity. hay linh hon. Trong Thien, ngi ta khong ban ve
Just sit in the reality of life, seeing heaven and cai vo han hay i song sau khi chet. Trong Thien,
hell, misery and joy, life and death all with the khi tay cam mot cai tach ay tra, ngi ta ch biet
same eye. cai thc te toi hau ngay luc bay gi la uong va
Thc Tai Luan: Ontology (n)RealismHu thng thc cai hng v tuyet vi cua tra, the
tnh hoc (Ban the luan)Mon hoc nghien cu ve thoi! ay ch la mot trong nhng th bnh thng
ban chat cua van vat cung nh ac trng va qui nhat quanh chung ta, nhng no lai phi bay ra tat
luat cua chungA branch of metaphysics dealing ca nhng b mat ma chung ta gap phai trong i
with nature of beings, reality, or ultimate song. Ngay vao luc o, chung ta ch can uong can
substanceSee Hien Thc Luan. het tra trong tach, va khong can g them na.
Thc Tai Te: Bhutakoti (skt)Theo triet hoc Hanh gia tu Thien nen nh rang Thien chnh la m
Trung Quan, Thc Tai Te la s tham nhap khon ra con ng e nhan ra thc tng cua ch phap.
kheo cua tr tue vao phap gii. Ch Bhuta co Khi chung ta nhan thc c oa hoa nho qua khe
ngha la thc tai khong b nhan duyen han nh, h bc tng, cung chnh la nhan thc c muon
tc la phap gii. Con ch Koti co ngha la s hnh van trang cua vu tru. Thien quan niem rang
khong kheo e at en gii han hay cho tan cung; tach tra hay bat c viec g tam thng nhat cung
no nhan manh s the hien, tc la mot loai thanh eu la cha khoa m ra canh ca b hiem cua the
toan. Thc tai te cung c goi la vo sanh te, co gii. Nh vay, chung ta thay c mot ieu la
ngha la chon tan cung ngoai coi sanh t ngay luc Thien phai nam lay nhng van e cc ky
According to the Madhyamaka philosophy, nan giai hiem hoc cua triet hoc, cuoc song cua
Bhutakoti refers to the skilful penetration of the chung ta van tran tre va thoai mai nh the o!
mind into the Dharmadhatu. The word Bhuta Zen practitioners should always remember that
means the unconditioned reality, the Zen is a pre-eminent practicality, it has nothing to
Dharmadhatu. The word Koti means the skill to do with abstractions or with subtleties of
reach the limit or the end; it signifies realization. dialectics. It seizes the cup of tea placing in front
Bhutakoti is also called anutpadakoti, which of you, and holding it forth, makes the bold
means the end beyond birth and death. declaration, "I hold a cup, and yet I hold it not."
Thc Tam: frankSincere. No reference is made to far-away things such as
Thc Tap: On-the-job-trainingPractical God or soul. In Zen, there is no talk about the
training. infinite or a life after death. In Zen, when holding
Thc Tat Pha Bat: An xong ap chen. Trong a cup full of tea in our hands, we only care about
thien, t nay co ngha la mot v thien s khong e the pre-eminent practicality right now is to drink
lai dau vet g sau khi triet ngoSmashing the and to enjoy the wonderful taste of tea, that is it!
bowl after eating. In Zen, the term means a Zen This is only one of the most ordinary things to see
master leaves behind no traces after he becomes about us, but it opens all the secrets we encounter
completely enlightened. in life. At that time, we just drink up the tea in the
Thc Te: Bhutakoti (skt): PracticalReality cup, and nothing more is wanted. Zen practitioners
limitThe region of realitySee Khong Te. should remember that Zen means clearing up a
Thc Te Ly a: Chan nhThe noumenal new approach to the reality of things. When a
universe, the bhutatathata. humble flower in the crannied wall is understood,
Thc Te Toi Hau: Pre-eminent practicality the whole universe and all things in it and out of it
Hanh gia tu Thien nen luon nh rang Thien la mot are understood. In Zen the cup of tea or any most

ordinary thing is the key to the whole riddle. How
fresh and full of life it is the way Zen holds in with
extremely difficult questions of philosophy!
Thc The: Dravya (skt)Dabba-malaputtra (p)
Sho (jap)a La Ni PhieuChat lieu
SubstanceEntityFundamental or essential
character.
Thc The Thc Tai Luan: Treatise on Substance
View of Reality.
Thc Thi: Meals in a monasteryNhng ba an
trong Thien vienAn la mot van e trang nghiem
trong i song Thien ng trong tat ca cac thien
vien Nhat Ban, mac dau chang co g nhieu e
an. Ba an sang thng la rat sm trong luc tri
van con toi, gom co chao va da muoi chua. Ba
an tra la ba an cuoi trong ngay cac thien vien.
Ba an chnh vao khoang t 10 gi en 12 gi
tra, thc an chu yeu bao gom cm, canh rau va
da muoi chua. Tai cac thien vien Nhat Ban, en
4 gi chieu, ch Tang se dung lai nhng g con d
lai cua ba tra, ac biet khong nau nng g
them. V Thien Tang khong an vao buoi chieu toi.
Vao thi c Phat, vao buoi chieu toi ch Tang co
tuc e hon a len bung e lam du cn oi; ho goi eu phai an het phan c don trong bat cho mnh,
o la "Dc Thach" hay "Dc Thc". Tr phi
nhng luc c mi thnh, hoac tiep nhan s cung
dng cua th chu, con th tat ca Thien Tang eu
song t nam nay qua nam khac ch vi mot ba an
chnh trong ngay. Tuy nhien, bay gi ch Tang co
the an thc an nhe vao buoi chieu, nhng luc nao
luat le cua ho cung la thanh ban va gian d. Theo
Thien s Suzuki trong quyen "Thien Hoc Nhap
Mon," vao gi tho thc, van ban se c anh len phan nc a dung e ra bat ay, moi v Tang
va tat ca Tang chung lan lt ra khoi Thien ng,
om theo bnh bat cua mnh en trai ng, nhng
ch ngoi xuong khi nao v Duy Na anh chuong.
Bat cua moi v Tang mang theo thng lam bang
at set hay bang go, hay co kho bang kim loai;
thng la moi bo bat la bon hay nam cai, va co the
xep chong len nhau. Thng th Tang chung tung
kinh, xong roi th v Tang "hanh ng", phu trach
viec tho trai cua ai chung se don len cm va
canh. Bay gi Tang chung san sang cam ua len,
nhng trc khi thc s dung ba, ho con phai
quan tng en nga quy va nhng chung sanh
khac ang song trong the gii khac, va moi v lay
bay hat cm rac len tren mat ban e cung cho
nhng ngi khuat mat. Thng th cac Thien
4134
Tang tung Tam Kinh, va ten cua mi v Phat
cung c niem: Phat ai Nhat Nh Lai, nh la v
Phat Phap than thanh tnh va vo nhiem; Phat Lo
Xa Na nh ng than toan thien; Phat Thch Ca
Mau Ni, nh mot trong vo so Hoa than; Phat Di
Lac, v Phat cua tng lai; tat ca ch Phat trong
qua kh, hien tai, va v lai, khap mi phng; Bo
Tat ai Tr Van Thu S Li; Bo Tat ai Hanh
Pho Hien; Bo Tat ai Bi Quan The Am; va tat ca
nhng Bo Tat Ma Ha Tat ang knh; va Bat Nha
Ba La Mat a. Khi tho trai, can s tnh lang hoan
toan; khong gay tieng ong khi s dung da bat,
khong noi mot li, khong am thoai, va nhng g
mnh muon eu c ra dau bang cach chap tay.
oi vi Tang chung qua ng la mot viec het sc
nghiem tuc. Khi muon them mot bat cm, v Tang
chap tay duoi ra pha trc, v Tang "hanh ng"
nhe nhang mang thung cm en e bi them. V
Tang nang bat len, lau qua di bat cho sach bui
e tranh lam d tay v Tang "hanh ng". Khi
thc an ang c muc them, v Tang tiep tuc
chap va xoa hai ban tay bieu th rang cm canh
trong bat a u. Theo quy nh th moi v Tang
thau gom het tat ca nhng thc an con d; v ay
la quy luat trong ton giao cua ho. Sau khi them ba
hoac bon lan cm, coi nh viec tho trai a xong.
V duy na lai anh van ban, v Tang "hanh ng"
em nc nong en. Moi v eu dung nc nong
ng trong bat ln nhat e ra nhng cai bat khac,
roi dung chiec khan nho e lau kho. Sau o, v
Tang "hanh ng" dung thung go gom het nhng
gom don bat va muong cua mnh va boc chung lai.
Bay gi tren ban sach se nh trc, ngoai tr
nhng hat cm ma ch Tang a cung cho nga quy
trc khi tho trai. Tiep en, van ban c anh
len, ch Tang tuan t ri khoi trai ng trong yen
lang giong nh luc ho i vaoEating is a solemn
matter in the Zendo life in all Japanese Zen
monasteries, though there is not much to eat. The
time of eating the principal meal, i.e. noon;
nothing might be eaten by members of the Order
after noon. The breakfast, which is taken very
early in the morning while it's still dark, consists of
rice gruel and pickled vegetables. The mid-day
meal is the last meal of the day in a Zen
monastery. The principal meal is at about ten in
 4135
the morning and consists of rice, vegetable soup,
and pickles. In Japan, in the afternoon, at four,
Zen monks usually have what was left from their
lunch, and no special cooking is done. The Zen
monk is supposed to have no evening meal. At the
time of the Buddha, in the evening, monks have a
custom to place a stone on their belly to relieve
the hunger (to ease his conscience); they call it
"medicinal food". Unless invited out or given an
extra treatment at home by generous patron, all
Zen monks live years and years with just one
major meal a day: lunch. However, nowadays,
monks can have a light dinner in the evening, but
poverty and simplicity is always their rule.
According to Zen master D.T. Suzuki in "An
Introduction to Buddhism," at meal-time a wooden
fish is struck and all the monks come out of the
meditation hall (Zendo) in procession carrying
their own set of bowls to the dining-room, but do
not sit until the leader the monk in charge of the
temple (Karmadana) rings a bell. The bowls which
each monk brings are usually made of clay or
wood or sometimes metal; they are usually a set
of four or five pieces and fit into one another like
a nest. Usually the Sutra is recited, and then the
monks who are serving as waiters serve the soup
and rice. They are now ready to take their
chopsticks, but before they actually partake of
their meal, they think of those departed spirits and
other beings who are living in this and other
worlds, and each taking about seven grains of rice
from his portion offers them to the unseen.
Usually the monks recite the Prajna-paramita-
hridaya-sutra, the ten Buddha-names are invoked:
Vairocana Buddha as Dharmakaya pure and
undefiled; Lochana Buddha as the perfected
Sambhogakaya; Sakyamuni Buddha as one of the
innumerable Nirmanakayas; Maitreya Buddha
who will descend among us in the time to come;
all the Buddhas of the past, present, and future, in
all the ten quarters; Manjusri the Bodhisattva of
Great Wisdom; Samantabhadra the Bodhisattva of
Great Deed; Avalokitesvara the Bodhisattva of
Great Love; all the venerable Bodhisattva-
Mahasattvas; and Mahaprajna-paramita. While
eating perfect quietude prevails; the dishes are
handled noiselessly, no word is uttered, no
conversation goes on, and their desires are
indicated by folding and rubbing their hands.
Eating is a serious affair with them. When another
bowl of rice is wanted, the monks hold out his
folding hands, the waiter notices it and sits with
the rice receptacle before the hungry one; the
latter takes up his bowl, lightly passes his hand
around the bottom to wipe off whatever dirt may
have attached itself and be likely to soil the hand
of the waiter. While the bowl is being filled, the
eater keeps his hands folded; the rubbing of his
palms against each other shows that the waiter has
put enough rice or soup in his bowl. The rule is
that each monk should eat up all that is served
him, "gathering up the fragments that remain"; for
that is their religion. After a third or fourth helping
of rice, the meal comes to an end. The leader the
monk in charge of the temple claps the wooden
fish and the waiters bring hot water; each monk
fills his largest bowl with it and in it all other are
neatly washed and wiped with the tiny napkin
which is carried by him. Then a wooden pail goes
round to receive the slop; each monk gathers up
his dishes and wraps them up once more; the
tables are now empty as before except for the
grains of rice that had been offered at the
beginning of the meal to the invisible beings. The
wooden fish is clapped again and the monks leave
the roomin the same quiet and orderly procession
as they entered.
Thc Thu: Regular staff (no longer on probation).
Thc Tien: Probhakta (skt)Tieng Phan noi la
Bo La Phc Ha Noa, y noi trc ba an chanh
ngoBefore food, i.e. before the principal meal
at noon.
Thc Tien: PragmatismPractically
RealisticBuddhism is realistic.
Thc Tien Cu Canh: Pragmatic approach of
BuddhismCach giai quyet thc dung cua Phat
giaoTheo Kinh Chulamalunkya, c Phat a
bay to rat ro rang ve tnh thc dung trong cach giai
quyet moi van e cua Phat giao. c Phat a
dung cau chuyen ngu ngon ve mot ngi b
thng. Trong cau chuyen nay, ngi b thng
bi mot mui ten muon biet ai la ngi ban mui
ten, mui ten ban t pha nao, mui ten lam bang
xng hay bang sat, cai cung lam bang loai go g
trc khi ngi ay cho rut mui ten ra. c Phat
muon am ch thai o cua nhng ngi muon biet
 4136

nguon goc cua vu tru bat diet hay khong bat diet, thong at ve s sai biet cua cac quyen phap
khong gian co tan cung hay khong tan cung, van Absolutely perfect and complete wisdom.
van va van van, trc khi ngi ay chu tu tap mot Absolute wisdom of Buddhas and Bodhisattvas.
ton giao. Theo c Phat, ay la loai ngi ch biet The knowledge or wisdom of reality, in contrast
nhan am hy luan. Nhng ngi nh vay se chet with knowledge of the relativeSee Nh Thc
i mot cach vo tch s ch chang bao gi ho co Tr.
c cau tra li ve nhng cau hoi khong thch Thc Tr Bo e: Bodhi real wisdom
ang, giong y nh ngi an ong trong cau chuyen Knowledge of enlightened reality.
ngu ngon se chet trc khi anh ta co c nhng Thc Tru: See Hng Tch Cuc.
cau tra li ma anh ta muon tm ve nguon goc va Thc Tng: Dharmata or Bhutatathata (skt)
ban chat cua mui ten vay. Chnh v the, c Phat Chan nh (tnh chat chan thc thng tru) Phap
day: u tien hang au cua con ngi la giam tanh (the tnh van phap)Ban theThc the
thieu hay loai bo kho au phien nao, ch ng ph Nhat thcNhat nhNhat tngVo tng
thi gi quy bau vao nhng oi hoi khong thch Phap chngPhap vNiet banVo viChan
ang.According to the Chulamalunkya Sutra, eChan tanhChan khongThc tanhThc
the Buddha expressed very clearly about the eThc teChan tng, ban tanh, la ban the
pragmatic approach of Buddhism in everything. cua van hu (tng la vo tng), oi lai vi h
The Buddha himself made use of the parable of a vongReality, in contrast with unreal or false;
wounded man. In the story, a man wounded by an absolute fundamental reality, the ultimate, the
arrow wishes to know who shot the arrow, the absolute; the Dharmakaya, or the Bhutatathata.
direction from which it came, whether the Thc Tng An: Seal of realityWitness of
arrowhead is made of bone or steel, and what kind realityMot cai an tru tng c truyen t v
of wood the shaft is made of before he will let the Phat nay qua v Phat ke tiepAn abstract seal
arrow be removed. The Buddha wanted to imply which passed on from one Buddha to the next
the mans attitude with the attitude of those who Buddha.
want to know about the origin of the universe, Thc Tng Bat Nha: Original WisdomReal
whether it is eternal or not, finite in space or not, mark prajnaWisdom in its essence or reality
and so on, before they will undertake to practice a Chng ac ly thc tng hay chan tue chng thc,
religion. According to the Buddha, these people phan au cua Bat Nha Ba La Mat hay tr tue
are people of idle talks and pleasure discusions. gocWisdom in regard to reality, the first part of
Such people will die uselessly before they ever the Prajnaparamita.
have the answers to all their irrelevant questions, Thc Tng Chan Nh: Laksana-tathata (skt)
just as the man in the parable will die before he Reality of TathataThat tng do nhan vo nga va
has all the answers he seeks about the origin and phap vo nga cac phap hien bayReal mark of
nature of the arrow. Thus the Buddha taught: True Suchness.
Mankinds most important priority is the Thc Tng Hoa: Thc Tng PhongChan ly
reduction and elimination of suffering, and try not Phat phapThe flower, or breeze, of Reality, i.e.
to waste the precious time on irrelevant inquiries. the truth, or glory, of Buddhist teaching.
Thc Tnh: Ten khac cua chan nh (thc tnh cua Thc Tng Hue: Chng ac ly thc tng hay
ch phap la thanh tnh bnh ang, chang phai co chan tue chng thcWisdom in regard to reality.
chang phai khong)Real nature or essence, i.e. Thc Tng Phap Gii: Phap Gii Thc Tng
the bhutatathata. Mot na au cua Kinh Phap Hoa va mot na cuoi
Thc Tr: Buddha wisdom or Bodhisattva real cua Kinh Hoa nghiem noi ve thc tngThe
wisdomReal wisdomNh Thc TrChan first half of a Lotus sutra term for Reality, the
Thc TrTr chieu to sang ao ly chan thc, bnh latter half a Hua-Yen term for the sameSee
ang, khong sai biet. Tr hue tuyet oi cua ch Phap Gii Thc Tng.
Phat va ch Bo Tat. S hieu biet hay thong at ve Thc Tng Phap Than: Thc than hay than vo
thc tng cua ch phap, oi lai vi quyen tr la s tng cua Nh LaiThe real dharmakaya.
 4137

Thc Tng Quan: Quan sat chan lyInsight phai giac, khong phai tri; la cac kiet phc, bnh
into, or meditation on Reality. ang cac tr, ong vi chung sanh; oi cac phap
Thc Tng Tam Muoi: Thien nh ve ly khong khong phan biet; tat ca khong ton that, khong
e at c tnh khong thc cua hien tngThe trc khong nao, khong tac khong khi, khong
samadhi of reality, in which the unreality of the sanh khong diet, khong s khong lo, khong mng
phenomenal is realized. khong chan, khong a co, khong se co, khong hien
Thc Tng Than: The absolute truth or light of co, khong the lay tat ca li noi phan biet ch bay
the Buddha. c. Bach The Ton! Than Nh Lai nh the, con
Thc Tng Than Nh Lai: The absolute truth or quan cung the, neu ngi nao quan theo ay goi la
light of the BuddhaTng thc cua Nh Lai. chanh quan, quan khac goi la ta quan.
Theo kinh Duy Ma Cat, chng mi hai, c According to the Vimalakirti Sutra, Chapter
The Ton hoi Duy Ma Cat rang: Ong noi ong Twelve, the Buddha then asked Vimalakirti: You
muon en ay e thay Nh Lai th lay chi quan spoke of coming here to see the Tathagata, but
sat? Duy Ma Cat tha: Nh con quan thc tng how do you see Him impartially? Vimalakirti
cua than, than Phat cung the. Con quan Nh Lai replied: Seeing reality in ones body is how to
i trc khong en, i sau khong i, hien tai see the Buddha. I see the Tathagata did not come
khong ; khong quan sac, khong quan sac nh, in the past, will not go in the future, and does not
khong quan sac tanh; khong quan tho, tng, stay in the present. The Tathagata is seen neither
hanh, thc, khong quan thc nh, khong quan thc in form (rupa, the first aggregate) nor in the
tanh; khong phai t ai sinh, cung khong nh h extinction of form nor in the underlying nature of
khong; sau nhap khong tch tap, mat, tai, mui, li, form. Neither is He seen in responsiveness
than, tam a vt qua; khong ba coi, a la ba (vedana), conception (sanjna), discrimination
cau; thuan ba mon giai thoat; co u ba minh, cung (samskara) and consciousness (vijnana) (i.e. the
ngang vo minh, khong mot tng, khong khac four other aggregates), their extinction and their
tng, khong co t tng, khong co tha tng, underlying natures. The Tathagata is not created
khong phai khong tng, khong phai chap tng; by the four elements (earth, water, fire and air),
khong b ben nay, khong b ben kia, khong gia for He is (immaterial) like space. He does not
dong ma hoa o chung sanh; quan tch diet cung come from the union of the six entrances (i.e. the
khong diet han; khong ay, khong kia, khong six sense organs) for He is beyond eye, ear, nose,
nng ni ay, khong nng ni kia; khong the tongue, body and intellect. He is beyond the three
dung tr ma hieu c, khong the dung thc ma worlds (of desire, form and formlessness) for He is
biet c; khong toi khong sang; khong danh free from the three defilements (desire, hate and
khong tng; khong manh khong yeu; khong phai stupidity). He is in line with the three gates to
sach khong phai nh; khong phng s, khong nirvana and has achieved the three states of
la phng s; khong phai hu vi, khong phai vo enlightenment (or three insights) which do not
vi; khong bay khong noi; khong bo th, khong bon differ from (the underlying nature of)
xen; khong gi gii, khong pham gii; khong nhan unenlightenment. He is neither unity nor diversity,
khong gian; khong tinh tan khong giai ai; khong neither selfness nor otherness, neither form nor
nh khong loan; khong tr khong ngu; khong thc formlessness, neither on this shore (of
khong doi; khong en khong i; khong ra khong enlightenment) nor in mid-stream when converting
vao; bat ng noi nang; khong phai phc ien, living beings. He looks into the nirvanic condition
khong phai khong phc ien; khong phai xng (of stillness and extinction of worldly existence)
cung dng, khong phai khong xng cung dng; but does not dwell in its permanent extinction. He
khong phai thu, khong phai xa; khong phai co is neither this nor that and cannot be revealed by
tng, khong phai khong tng; ong vi chan te these two extremes. He cannot be known by
bnh ang nh phap tanh; khong the can, khong intellect or perceived by consciousness. He is
the lng, qua cac s can lng, khong ln khong neither bright nor obscure. He is nameless and
nho; khong phai thay, khong phai nghe, khong formless, being neither strong nor weak, neither
 4138

clean nor unclean, neither in a given place nor Dng van Cong ngo Thien trong luc ang tong s
outside of it, and neither mundane nor tai Han Lam Vien. Trng Ngo Nguyen ngo
supramundane. He can neither be pointed out nor Thien khi ang lam Chuyen Van S Giang Tay.
spoken of. He is neither charitable nor selfish; he Ba v nay la tam gng cho thay, e at c giac
neither keeps nor breaks the precepts; is beyond ngo, ho chang can tranh v con, t quan bai chc,
patience and anger, diligence and remissness, gam cuong rau, kho hnh liet ch, tranh nao cau
stillness and disturbance. He is neither intelligent tnh, sau o vao hang ong. Nhng c s tai gia
nor stupid, and neither honest nor deceitful. He nay phai can nhieu sc lc v ho phai tu tap trong
neither comes nor goes and neither enters nor nhng ieu kien khong thuan li; nhng ho a
leaves. He is beyond the paths of word and chng to cho chung ta thay rang viec tu tap Thien
speech. He is neither the field of blessedness nor co the hoan tat trong bat c ieu kien naoIn Zen
its opposite, neither worthy nor unworthy of practice, Zen practitioners can aim at the ultimate,
worship and offerings. He can be neither seized the absolute, the Dharmakaya, or the Bhutatathata
nor released and is beyond is and is not. He is without renouncing the mark of the world. When
equal to reality and to the nature of Dharma working at Zen, we, Zen practitioners, should dig
(Dharmata) and cannot be designated and into it with all our minds and hearts. Whether we
estimated, for he is beyond figuring and are happy or sad or angry, in pure or defiled
measuring. He is neither large nor small, is neither places, drinking tea or eating dinner, at home with
visible nor audible, can neither be felt nor known, wife and children, meeting guests, on duty in the
is free from all ties and bondage, is equal to the office, attending a party or a festival, or active in
All-knowledge and to the (underlying) nature of any other way, we should consider these
all living beings, and cannot be differentiated from circumstances as good opportunities for us to
all things. He is beyond gain and loss, free from practice, we should always be alert and mindful of
defilement and troubles (klesa), beyond creating the practice. Formerly the High Commissioner, Li
and giving rise (to anything), beyond birth and Wen He, gained thorough Enlightenment while he
death, beyond fear and worry, beyond like and was holding this high position in the government.
dislike, and beyond existence in the past, future Yang Wen Kung gained his Zen awakening while
and present. He cannot be revealed by word, he was working in the Royal Institute of Study.
speech, discerning and pointing. World Honoured Chang Wu Yuen gained his Enlightenment while
One, the body of the Tathagata being such, seeing he held the office of Commissioner of Transport in
Him as above-mentioned is correct whereas Chiang Hsi Province. These three great laymen
seeing Him otherwise is wrong. have indeed set us an example of the realization
Thc Tng The Gian Tng: Chan nh va Dau of Truth without renouncing the world. In order to
hieu cua the gianAbsolute fundamental reality gain their enlightenment, they did not struggle to
and mark of the world (condition, appearance, shun their wives and children, resign from their
phenomena or world-state)Trong tu tap Thien, offices and positions, gnaw the roots of
hanh gia co the hng ve tnh chat chan thc vegetables, practice ascetism and frugality, avoid
thng tru hay Phap tanh hay the tnh van phap disturbance, and seek quiet and seclusion. These
ma chang hoai the gian tng (s tng the gian). laymen require much more energy to get the
Tu tap Thien phai ngay em doc tam quyet ch tu. Work done because of the unfavorable conditions
Khi uong tra, khi an cm, khi vui khi buon, khi under which they must work; but they proved to us
gian; cho tnh cho ue, luc sum hp v con, luc that this Work could be accomplished under any
cung be ban thu tac, cho lam viec, ni nh am circumstances.
hoi he, hay bat c hnh thc sinh hoat nao, thay Thc Tng Tr Than: c ai Nhat Nh Lai coi
eu la nhng c hoi tot cho chung ta ra sc tu tap, phap gii the tnh tr la thanThe body of the
cho chung ta t nhac nh va canh giac lay mnh. absolute knowledge, or complete knowledge of
Ngay trc Quan o Uy Ly Van Hoa trong phu reality, i.e. that of Vairocana.
quy ma tham ac Thien, thong suot ai ngo. Thc Tng Tue: See Thc Tng Hue.

Thc Tng Vi Vat Nh Than: Phap than va hoa
than PhatThe Dharmakaya or spiritual Buddha,
and the Nirmanakaya, i.e. manifested or
phenomenal Buddha.
Thc Tng Vo Tng: Reality is nullityTrue
marks are no marksChan nh va thc tng la
ong the, nhng ten goi khac nhau. oi vi ngha
nhat nh cua khong e th goi la chan nh; con oi
vi ngha dieu hu cua gia e th goi la thc 3) Mot v vua cua x Ma Kiet a sau thi Phat
tng. Tng than chan thc cua van hu hay la
cai chan thc tuyet oi (cai tng xa la s sai biet
tng oi). ay la mot trong tam nguyen tac can
ban, cua trc giac hay lien he trc tiep vi tam
linh cua trng phai Thien TongThe essential
characteristic or mark (laksana) of the
Bhutatathata, i.e. reality. The bhutatathata from
the point of view of the void, attributeless
absolute; the real-nature is bhutatathata from the
point of view of phenomena. Reality is Nullity, i.e.
is devoid of phenomenal characteristics,
unconditioned. This is one of the eight
fundamental principles, intuitional or relating to
direct mental vision of the Zen SchoolSee Bat
Cau Ngha.
Thc Vat: Bhutagama (p)Bija-jatani (p)
VegetationA living plantPlants.
Thc Vat Ngu Qua: The five kinds of edible
fruits and grains: hose with stones (pips), rinds,
shells, seeds (e.g. grains), pods.
Thc Vo: Phi hien hu that sTruly non-
existent.
Thc Xoa Nan a (652-710): Siksananda (skt)
Hoc HyTh Khat Xoa Nan aMot v Sa Mon
ngi nc Vu ien a gii thieu mot mau t mi la, am ch vn Truc LamMagpie garden,
vao Trung Quoc khoang nam 695 sau Tay Lch;
ong c Vu Hau mi en Lac Dng (? cung Thc Yet La: Sakra (skt)Thch Ca LaThch
ngai Bo e Lu Chi) dch 19 bo kinh, tc la 107
quyen Kinh Hoa Nghiem, sau nay 16 dch pham
khac cung c ngi ta xem la cua ong (ong th
tch luc 59 tuoi, hoa tang xong cai li van khong
chay)A sramana of Kustana (Khotan) who in
695 A.D. introduced a new alphabet into China
and translated nineteen works; the Empress Wu
invited him to bring a complete copy of the Hua-
Yen sutra to Lo-Yang; sixteen works in the
present collection are assigned to him.
Thc Xng: Dien noi thc phap cua Nh Lai
Reality-proclamation, i.e. to preach the law of
4139
reality of the Tathagata.
Thc: Chim ac la: Magpie (jay, daw)Nau chay
kim loai: To melt metalSang rc: Bright
(glistening, flashing, shining).
Thc Ca La: Sakraditya (skt)Chc Ca Ba
LaChc Ca LaChc Yet La.
1) Luan: Cakra (skt)Vong banh xeA wheel.
2) Nui Tu Di: Meru or Sumeru Mountain.
Thch Ca. V nay a xay mot thap th Phat tai
ayA king of Magadha, some time after
Sakyamunis death, to whom he built a
temple.
Thc Ca La A Dat a: See Thc Ca La.
Thc Cat e: See Thc Ngat e.
Thc o L: Satru (skt)Ten cua mot loai quy
(ke thu)Name of a demon, enemy.
Thc Khat e: See Thc Ngat e.
Thc Ngat e: Sakti (skt)Tng hay dau
hieuA tally or sign.
Thc Phong Lam: See Truc Lam.
Thc Sao: To chim ac la: A magpies netNi
dung cho thien tap: Sometimes applied to a place
of meditation.
Thc Sao Hoa Thng (741-824): ao Lam, ten
mot thien s noi tieng cua Trung Hoa vao i nha
ng. Ong cung c goi la ieu Sao v ong hay
toa thien tren cac canh cayA well-known
Chinese Zen master in the Tang dynasty. He was
also called Birds Net from his habit of doing
meditation on the branches of trees.
Thc Vien: Venuvana-karandaka-nivapa (skt)
Vn Truc Ca Lan aVn co nhieu chim ac
applied to Venuvana.
Yet LaXa Yet La1) Ten cua Tri e Thch:
Name of Indra; 2) Ten cua mot x vung bac An:
Name of a country north of India.
Thc Yet La Giao: Giao phap cua Tri e
ThchIndras dharma.
Thng Hoa Kh: Pha hoai s hoa hpTo
disturb the harmony.
Thng Khe Lien Thien S (?-949): Zen master
Ts'ang-chi Lin (Lin of Ts'ang-chi)Thien s
Thng Khe Lien la mot trong nhng o e cua
thien s Van Mon vao the ky th X. Mot hom, co
mot v Tang hoi: "Phong canh cua t vien Thng
 4140

Khe the nao?" S ap: "Con nc trc mat chay whereby you are what you are?' While thus the
ve ong (dien tien thuy chanh ong lu)." Trong questions, 'Whence?' 'Where?' or 'Whither?' are
trng hp nay, v Tang muon biet au la nhng asked of a monk who comes to a master to be
ac sac cua Tang vien ni thien s Thng Khe enlightened, the questions as to the residence,
Lien tru ngu. Trong Phat giao no co y ngha la mot abode, site, or sights are asked of a master who
thai o tam linh hay tam than ac sac ma ngi ta feels no more need now of going on pilgrimage
dung e oi tr tat ca nhng kch thch. Nhng noi for his final place of rest. These two sets of
mot cach nghiem khac, hanh gia tu Thien khong questions are, therefore, practically the same.
coi no ch nh la mot thai o hay mot xu hng Thng Kh: Sankha (p)Samkhya (skt).
cua tam, ma la thanh phan cot yeu hn e thiet 1) Vo so: A shellA conch.
lap can c ch thc cho the tanh cua mnh, ngha 2) Co gia tr: ValuablesRiches.
la mot moi trng ma trong o ngi ta song va 3) Loa phap: Cai loa bang vo oc dung trong phap
van ong va co ly do hien hu cua mnh. Theo s, thoi bao hieu thi gian tien hanh phap s
thien s D.T. Suzuki trong Thien Luan, Tap III, hay tap hop ai chungA large trumpet
moi trng o, chnh yeu c xac nh bi chieu sounded to call the assembly together.
sau va o sang cua nhng trc giac tam linh cua 4) Lng: BackBehindTo turn the back on
ngi o. "Canh Tang vien cua ban ra sao?", do To go contrary toTo carry on the back.
o co ngha la "S ngo cua ban ve chan ly cu 5) See So Luan.
canh Phap phap la g?" Trong khi nhng cau hoi Thng Liem: Kamakura (jap) period, from 1185
"T au?", " au?" hay "Ve au" c at ra cho to 1333Trieu ai Thng Liem cua Nhat (1185-
mot v Tang tam s hoc ao, th nhng cau hoi 1333).
nhac en cho tru ngu, cho , kha canh hay phong Thng Long Huyet: Hang rong xanh quan lay
canh, c at ra cho mot bac thay khong thay can mieng ngoc bua phep, ma ch co ngi gan da lam
van du tm ni an ngh cuoi cung na. Do o, ca mi at cThe cave of the azure or green
hai loai cau hoi nay, tren thc te eu giong dragon, where it lies curled over the talismanic
nhauZen master Ts'ang-chi Lin (Lin of Ts'ang- pearl, which only a hero can obtain.
chi) was a disciple of Zen master Yun-men in the Thng Lng: Thng thao hay ban luan vi
tenth century. One day, a monk came and asked, nhau, nh hoc tro ban ao vi thay To consult
"What are the sights of your monastery?" The To discuss together (between master and pupil)
master replied, "Eastward flows the mountain To negotiate.
stream as you see it before yourself." In this case, Thng Mac Ca: Syamaca (skt)Thiem Ma
the monk wants to know what are the CaTen cua c Phat khi ngai con la v Bo Tat
characteristic sights of the monastery where Name of the Buddha when he was still a
Ts'ang-chi Lin resides. In Buddhism it is a general Bodhisattva.
characteristic psychic or spiritual attitude which a Thng Mai: Ngi buon ban, giai cap th ba
Buddhist assumes towards all stimuli. But, strickly trong bon giai cap An o thi c Phat con tai
speaking, Zen Buddhists do not regard it as a mere theA trader, the third of the four castes in India
attitude or tendency of mind but as something at the time of the BuddhaSee T Giai Cap An
more fundamental constituting the very ground of o.
one's being, that is to say, a field where a person Thng Menh: S ton thng en sinh menh
lives and moves and has his reason of existence. Injury to life.
According to Zen master D.T. Suzuki in Essays in Thng Na: Sana (skt)Ten cua mot trong nhng
Zen Buddhism, Third Series (p.110), this field is loai co dai An oName of one of the species
essentially determined by the depth and clarity of of wild weed in India.
one's spiritual intuitions. 'What are the sights of Thng Na Hoa Tu: Sanakavasa (skt)Sanavasa
your monastery?' means, therefore, 'What is your (skt)Shanavasin (skt)Con goi la Thng Nac
understanding of the ultimate truth of Buddhism?' Ca, Thng Nac Ca Phc Sa, Xa Na Ba T,
or 'What is the ruling principle of your life, ngi em trai va cung la e t cua ngai A NanA

younger brother and disciple of AnandaSee Hai
Mi Tam To An o.
Thng Nac Ca Phc Sa: Sanakavasa or
Sanavasa (skt)See Thng Na Hoa Tu.
Thng Yet La: Sankara (skt).
1) Kiet tngAuspicious.
2) Ten cua Than Siva, dch la Cot Toa: Name
for Siva, interpreted as Bone-chains.
3) Ten cua v ngoai ao, mot triet gia noi tieng
vao the ky th tam sau Tay Lch, ngi noi
tieng chong lai ao Phat: Sankaracarya, the
celebrated Indian philosopher of the eighth
century A.D. who is known as a great
opponent of Buddhism.
Thng Yet La Chu: Sankarasvamin (p)
Samkarasvamin (skt)Cot Toa ChuTen cua
mot v e t cua ngai Tran NaName of a
disciple of Dinnaga.
Thng Yet La Chu Bo Tat: See Thng Yet La
Chu.
Thng Yeu Lan Nhau: To love one another
Buddha spent all his life to teach all of us how to
love one another.
Thng: Nitya (skt)Jo (jap)Thng hang
EternityProlongedConstant Permanent
Constant and eternalPerpetuity.
Thng Ba La Mat: EternityThng la Ba La
Mat au tien trong T Ba La MatThe first of the
four paramitas, the others are Bliss (Lac),
Personality (Nga), Purity (Tnh)See Thng Lac
Nga Tnh.
Thng Ban ai nh (1870-1945): Ten cua mot
v hoc gia noi tieng cua Phat giao Nhat Ban vao
the ky th XX. Ong la tac gia cua mot so sach
Phat giao: An o Van Minh S, Thch Ca Mau Ni
Truyen, Chi Na Phat Giao S, van vanName of
a Japanese famous Buddhist scholar in the
twentieth century. He was the author of several
Buddhist books: History of Indian Civilization,
Stories of Sakyamuni, and History of Chinese
Buddhism, and so on.
Thng Bat Kha T Ngh: Nityam-acintyam
(skt)Mai mai khong the luan ban c
Eternally unthinkable.
Thng Bat Khinh Bo Tat: Sataparibhuta (skt)
V Bo Tat luon vai chao khi gap moi ngi va noi
rang roi ay quy ngai se thanh Phat. Theo Pham
20 Kinh Phap Hoa, Thng Bat Khinh Bo Tat la
4141
tien than Phat Thch Ca, Ngai luon chao hoi va tan
than nhng ngi Ngai gap va noi Toi khong
dam khinh cac Ngai v cac Ngai roi ay se thanh
Phat.Bodhisattva who constant greeted all
beings he met and praised that they were destined
for Buddhahood. According to the Lotus Sutra,
Chapter 20, Never Despite (Never Slighted)
Bodhisattva was the previous incarnation of the
Buddha. Bodhisattva who constant greeted all
beings he met and praised that they were destined
for Buddhahood.
Thng Bat T Ngh: Nityam-acintyam (skt)
Thng Bat Kha T Ngh: Always beyond thought
and words(constantly beyond conception,
constantly inaccessible to reason)Thng hang
bat t ngh: Unthinkable eternity.
Thng Bi Bo Tat: Sadaprarudita (skt)Pho T
Bo TatThng e Bo TatV Bo Tat co long
t ai bao quatUniversal loving-kindness
Bodhisattva.
Thng Bien Kien: Sasvatavada (skt)Bien
kienChu thuyet Vnh cuExtreme of
eternalismEternalismImmortalityThng
bien kien, tin rang co s hien hu that cua s vat,
va co nhng th hien hu i iBelieving that
there is true existence of real being in objects, or
that there is some entity that exists forever.
Thng Canh: Canh gii la bo tat ca moi tng
sanh dietThe eternal realm.
Thng Cap Vo Thng Sac: Sac la ca thng
lan vo thngForm is both permanent and
impermanent.
Thng Cap Vo Thng Than: Than cua ca
thng lan vo thngPermanent and Temporal
bodies.
Thng Cap Vo Thng Tng: Tng la ca
thng lan vo thngPerception is both
permanent and impermanent.
Thng Chan: Ten cua mot v danh Tang Trung
Hoa vao thi nha Lieu (907-1124)Name of a
Chinese famous monk who lived in the Liao
Dynasty in China.
Thng Chieu:
1) Ten cua mot thien vien tan lap, toa lac tai xa
Phc Thai, huyen Long Thanh, tnh Bien
Hoa, Nam Viet NamName of a newly built
Chan Institute, located in Phc Thai village,
Long Thanh district, Bien Hoa province.

2) (?-1906): Ten cua mot v danh Tang Trung
Hoa vao thi nha Thanh (1644-1912)Name
of a Chinese famous monk who lived in the
Ch'ing Dynasty in China.
3) (1672-1703): Ten cua mot v danh Tang Nhat
Ban thuocTnh o Chan Tong vao the ky th
XVIIName of a Japanese famous monk, of
the True Pure Land Sect in the seventeenth
century.
Thng Chieu Thien S: Zen Master Thng
Chieu (?-1203)S que Phu Ninh, Bac Viet.
Ngai la mot vien quan cua trieu nh, nhng xuat
gia va tr thanh e t cua Thien s Quang Nghiem
tai chua Tnh Qua. Ngai la phap t i th 12
dong Thien Vo Ngon Thong. Ve sau, ngai en
lang Ong Mac va tru tai mot ngoi chua co. Phan
i con lai cua ngai, ngai di ve chua Luc To e
hoang hoa Phat giao cho en khi ngai th tch vao
nam 1203. Vi ngai, i lam than ngi, ni tam
la Nh Lai tang, chieu soi cung khap ni, co tm
tam khap ni khap chon, nhng rot roi ch thay
trong khong ma thoi. Hanh gia phai thay cho c
chan nh trong van phap bao ham ca hai mat
hoa hp va khong hoa hp, tnh va bat tnh, tot va
xau. Ngai con thng nhac nh e t: ao la con
ng Bo e hoac giac ngo dan en Niet ban. ao
von khong sac tng hay am thanh. Hanh gia nao
muon i c tren con ng nay khong co la
chon nao khac hn la phai cong phu tu tap va cong
phu tu tap sao cho co c cai tam giai thoat. Tam
giai thoat lang le phan chieu tat ca cac anh, nhng
khong tru vao bat c th g (tam tam vo s tru).
Tam chung ta nh vn chuyen cay, hay e cho
no i ni nao no muon; tuy nhien, Kinh Kim Cang
e ngh: Hay tu tap tam va s tnh thc sao cho
no khong tru lai ni nao ca. Noi cach khac, hay
e tam lam viec nh bnh thng ma khong tru
vao au ca. Hay e cho qua kh i vao qua kh.
Tam khong tru vao bat c th g (vo s tru) la tam
chang chap vao khong gian hay thi gian. Cai tam
qua kh t no se dt, tc goi la vo qua kh s, vi nirvana through spiritual stages. The Way
hien tai va v lai lai cung nh vay (tam hien tai roi
se t dt, tc goi la vo hien tai s; tam v lai roi
cung se t dt, tc goi la vo v lai s), nhan biet
ch phap khong that nen khong chap trc. Tam
o goi la tam vo s tru hay tam giai thoat, tam
Phat, tam Bo e; tam khong vng mac vao y
tng sanh diet (vo sinh tam), au uoi. Neu tam
4142
cac ong khong tru vao bat c th g th co phai la
tam cac ong luon luon la cai tam mi hay khong?
Hay thay biet tat ca nhng g ang xay ra quanh
mnh, t nghe tieng chim hot, thay chim bay, hay
nghe tieng mot chiec la ang ri, van van. Hay e
tam t nhien hien long moi th nh hnh anh chim
bay chim hot. Ngay luc o, cac ong se cam thay
bat c cho nao cung eu la nha cua mnh. Di
ay la mot trong nhng bai th thien noi tieng cua
ngai:
ao ban vo nhan sac,
Tan tien nhat nhat khoa,
ai thien sa gii ngoai,
Ha x bat vi gia.
(ao von khong nhan sac,
Ngay ngay lai mi ti,
Ngoai ai thien sa gii,
Cho nao chang la nha).
A Vietnamese Zen master from Phu Ninh, North
Vietnam. He was a mandarin of the royal court
before he left home and became a disicple of Zen
master Quang Nghiem at Tnh Qua Temple. He
was the dharma heir of the twelfth generation of
the Wu-Yun-Tung Zen Sect. Later, he went to
Ong Mac village and stayed at an old temple for
some years. He spent the rest of his life to expand
Buddhism at Luc To (Sixth Patriach) Temple in
Thien c. He passed away in 1203. For him,
being in this life, having human body, you have in
your mind the Tathagata Store that iluminates
profoundly in all places; however, when you start
searching for the mind, you will only find
emptiness. Zen practitioners should see that the
Tathagata is the source of all things(all created
things are in the Tathagatagarbha, which is the
womb that gives birth to them all), whether
compatible or incomaptible, whether forces of
purity or impurity, good or bad. He always
reminded his disciples: The Way in Zen means
the way of bodhi or enlightenment leading to
originally has neither form nor sound. Those who
want to tread on this path have no other choices
but trying and trying to practice until obtaining a
liberated mind. A liberated mind calmly reflects,
but does not cling to anything (mind abides
nowhere). Our mind is like a monkey, let it moves
wherever it will; however, the Diamond Sutra

suggests: Cultivate the mind and the awareness
so that your mind abides nowhere. In other
words, let our mind work as usual without resting
place or a mind which does not abide anywhere, a
mind which let bygone be bygone. The mind
without resting place (mind abides nowhere),
detached from time and space, the past being past
may be considered as a non-past or non-existent,
so with present and future, thus realizing their
unreality. The result is detachment, or the
liberated mind, which is the Buddha-mind, the
bodhi-mind, the mind free from ideas or creation
and extinction, of beginning and end, recognizing
that all forms and natures are of the Void, or
Absolute. If your mind abides nowhere, is it
always anew? Be aware of everything, from
hearing the bird singing, seeing the bird flying, to
the sound of a falling leaf. Let your mind naturally
manifest everything, such as the image of birds
flying, and the sound of birds singing. At that very
moment, you will feel anywhere is your home.
Below is one of his famous Zen poems:
The Way has neither face nor color,
It begins anew everyday,
Look at all the universes out there,
Where is not your home?
Thng Chieu Thien Vien: Thuong Chieu Zen
CenterTen cua mot thien vien tan lap, toa lac
tai xa Phc Thai, huyen Long Thanh, tnh Bien
Hoa, Nam Viet Nam. Thien vien c Thien S
Thch Thanh T sang lap nam 1974, mang ten mot
danh s Viet Nam thi Ly. Thien vien hien nay
c m rong, la trung tam cua cac thien vien noi thng: Ordinary procedures; 2) Thng xuyen tu
tieng trong vung nh Vien Chieu (1974), Linh
Chieu (1974), Hue Chieu (1975), va Pho Chieu
(1975)Name of a newly built Chan Institute,
located in Phc Thai village, Long Thanh district,
Bien Hoa province. The Chan Institute was built
in 1972 by Most Venerable Thch Thanh T, and
was named after a Vietnamese famous Master in
the Ly dynasty. Nowadays, the enlarged Chan
Institute is the center of other famous Chan
Institutes, i.e. Vien Chieu (1974), Linh Chieu
(1974), Hue Chieu (1975), and Pho Chieu (1975).
Thng Cu: The permanence of egoSee Cau
Thng.
Thng C Thu Bo Tat: The Hand Raising
Bodhisattva.
4143
Thng Da ang: All-night-long Lamp
Inexhaustible LampSee Vo Tan ang.
Thng ao: Jodo (jap)1) ao ly bnh thng:
Regular way; 2) ao ly vnh cu: Way of eternity
(eternal way).
Thng e Bo Tat: Sadaprarudita (skt)Pho T
Bo TatThng Bi Bo TatV Bo Tat co long t
ai bao quatUniversal loving-kindness
Bodhisattva.
Thng ien ao: Heretics believe in
permanenceWrong views on permanence
ien ao cho vo thng la thng. Pham phu cho
rang cuoc i nay la thng hang vnh cu. ay la
mot trong tam ien ao thuoc Pham phu T ien
aoWrong views on permanence and
impermanence. This is one of the eight upside-
down views which belongs to the four upside-
down views for ordinary peopleSee Bat ien
ao.
Thng oan Ngoai ao: Joken-Danken-Gedo
(jap)Hai quan iem khong Phat giao: thng
kien va oan kienTwo fundamental non-
Buddhist viewpoints: idealism and materialism
See Thng Kien and oan Kien.
Thng o: Quy tac thong thngRegular
ways or methods.
Thng Gia: Canki (p)Name of a Brahman
Ten cua mot v Ba La Mon.
Thng Ha Thu Bo Tat: The Hand Lowering
Bodhisattva.
Thng Hang: PermanentConstantly.
Thng Hanh: 1) Nhng phng phap bnh
hanh: Constantly doing, or practising.
Thng Hanh Gia: Jnanaketu (skt)Tr Trang
Bo TatHanh gia thng xuyen tu hanhOne
who is constantly practising.
Thng Hang: Nitya (skt)Eternity
PermanentVnh cuThngVo thng ma
cho la thng (khong thay oi); thng ma cho la
vo thng. ay la mot trong bon loi suy ngh ien
ao khien cho chung sanh xoay van trong sanh
tPermanent (Buddhist doctrine emphasizes
that all is impermanent). Mistaking the
impermanent for the permanent (permanent and
unchanging). This is one of the four ways of
upside-down thinking that cause one to resolve in
the birth and deathSee T ien ao.
 4144

Thng Hang Tam: Permanent consciousness existence of real being in objects, or that there is
Tam thng hangNgi nao o nghien cu cung some entity that exists foreverSee Bat Ta Kien.
tot luc can, mat na chap thu, trong tam y thc, ve Thng Kien Chap: Attachment on Eternalism
cho ban nguyen, tnh hang thng. Tu tap co the See Chap Thng Kien.
biet trong tam van kiep tat ca chung sanh xoay Thng Kien Ngoai ao: Eternity-view non-
van chang mat, ban lai thng tru, en cung tnh BuddhismSee Chap Thng Kien.
chang mat, roi chap cho la thngCertain Thng Lac Nga Tnh: Jo-Raku-Ga-Jo (jap)
person thoroughly investigates the sixth sense Bon pham chat cua cuoc i c Phat c giang
faculty, the manas, and the consciousness that trong Kinh Niet BanThe four paramitas of
grasps and receives, he concludes that the origin knowledgeFour noble qualities of the Buddhas
of the mind, intelect, and consciousness is life expounded in the Nirvana SutraFour
permanent. Through his cultivation, he knows that transcendental realities in nirvana (Eternity, Bliss,
in eighty thousand eons, all living beings in the ten Personality or true self, Purity).
directions revolve in transmigration, this origin is Thng Lac Phap Tanh: Eternity and bliss of the
never destroyed and exists permanently. dharma-naturePhap tanh (mot ten khac cua niet
Investigating this undestroyed origin, he ban) nen co ay u t tanh thng lac nga
speculates that it is permanent. tnh.
Thng Hieu (?-865): Ten cua mot v danh Tang Thng Lap Thang Phan: Avanamita-vaijayanta
Nhat Ban thuoc Chan Ngon Tong vao the ky th (skt)Danh hieu cua c Phat ma ngai A Nan se
IXName of a Japanese famous monk of the thanh sau nayEver errect victorious banner
Shingon Sect in the ninth century. Name of Anandas future Buddha-realm.
Thng Hoac: Nghi hoac thong thng Thng Lc: Lc khong bao gi matUnfailing
Common delusions to humanity. powers.
Thng Hu Nhan: Bhavishayaddhetu (skt) Thng Lu: Ngi bnh thngOrdinary
Possibility of anything becoming cause to others people.
S kha hu cua mot s vat tr thanh nguyen nhan Thng Man: Ten cua mot v danh Tang Trung
cho cac s vat khac. ay la mot trong sau nhan Hoa vao thi nha ng (618-907)Name of a
sanh ra cac phap hu vi. Phap hu vi sanh ra eu Chinese famous monk who lived during the T'ang
do s hoa hp cua nhan va duyenThis is one of Dynasty in China.
the six causes of all conditioned things. Every Thng Minh ang: Forever-lit LampSee
phenomenon depends upon the union of the Vo Tan ang.
primary cause and conditional or environmental Thng Mot: Luon luon b chm am trong bien
causeSee Luc Nhan. sanh tEver drowning in the sea of mortality.
Thng Kien: Anirodhanutpada (skt)Nityadrsti Thng Mot Chung Sinh: Chung sinh luon luon
(skt)Sasvatadrsti (skt)Sassataditthi (p) b chm am trong bien sanh tSentient beings
Joken (jap)Doctrine of immortality who are ever being drowned in the sea of
EternalismHolding to the view of immortality mortality.
Idea of permanencePermanenceThe view Thng Nga: Permanent personalityHolding to
that holds personality as permanentTa kien cho the concept of the reality of the egoChap vao
rang moi s moi vat thng hang. Cung la ta kien khai niem cua mot cai nga that. Chap vao Thng
cho rang cai nga trng ton. ay la mot mot tam nga hay chap vao cai nga thng hang ch khong
loai ta kien. Thng bien kien, tin rang co s hien phai la s phoi hp cua nam uan sanh bi nhan
hu that cua s vat, va co nhng th hien hu i duyenThe false tenet of a soul, or ego, or
iWrong view that holds to the idea of permanent individual, that the individual is real,
permanence. Also wrong view that holds to the the ego an independent unit and not a mere
view of permanence or immortality (the view that combination of the five skandhas produced by
personality is permanent). This is one of the eight cause and effect disintegrating.
incorrect views. Believing that there is true Thng Nghiem: Paratantra (skt)Empirical

knowledgeSee Kien Thc Thng Nghiem.
Thng Nghiep: Acinna (p)Habitual karma
Theo A Ty at Ma Luan (Vi Dieu Phap), nghiep
thng hay thng nghiep la nhng thoi quen ma
chung sanh thng lam, dau tot hay xau (co
khuynh hng tao nen tam tanh cua chung sanh).
Nhng thoi quen hang ngay, du lanh hay du d,
dan dan tr thanh ban chat t nhieu uon nan tam
tanh con ngi. Trong khi nhan roi, tam ta thng
duyen theo nhng t tng, nhng hanh vi quen
thuoc mot cach t nhien lam khi vo y thc. Neu
khong co trong nghiep hay can t nghiep th
thng nghiep quyet nh tai sanhAccording to
the Abhidharma, habitual karma is a deed that one
habitually or constantly performs either good or
bad. Habits, whether good or bad, become second
nature. They more or less tend to mould the
character of a person. In the absence of weighty
karma and a potent-death-proximate karma, this
type of karma generally assumes the rebirth
generative function.
Thng Nhan: Mat tht cua pham phuThe
ordinary physical eye.
Thng Nhuan Thien S (?-1585): Ten cua mot
v Thien s Trung Hoa thuoc tong Tao ong vao
thi nha Minh (1368-1644). S la e t va truyen
nhan noi phap cua Thien s Tong Th. Sau khi
ngai Tong Th th tch, S chap nhan li thnh cau
lam tru tr chua Thieu Lam. S co khoang 270 v
e tName of a Chinese Ts'ao Tung Zen master
in the Ming dynasty in China. He was a student
and dharma successor of Zen master Tsung Shu.
After Master Tsung Shu's apssing away, he
accepted to be the abbot of Shao Lin
Temple. He had more that 270 disciples.
Thng Niem: Luon luon c niem (theo Kinh
Phap Hoa, neu co chung sanh co nhieu dam duc,
ma biet thng xuyen niem tung Quan The Am
Bo Tat, th co the la bo dam duc)Always
remembering; Always repeating.
Thng Phap: Joho (jap)Phap thng tru vnh
cuConstant or eternal dharma.
Thng Quan Ngu Phong Thien S: Godo-jokan
(jap)Ch'ang-kuan Wu-feng (Wade-Giles
Chinese)Changguan Wufeng
Chinese)Ten cua mot v thien s Trung Hoa vao
the ky th VIII va th IX; e t va ngi noi phap
cua Bach Trng Hoai Hai. Ten cua ong c
4145
nhac ti trong cac th du 70 va 71 cua Bch Nham
Luc. Thien s Thng Quan goc ngi Quan
Chau. Ong song va day Thien tren nui Ngu Phong.
Ngoai ra, co vai chi tiet ve cuoc i cua Thien s
Ngu Phong Thng Quan trong cac ien luc, ac
biet la trong bo Truyen ang Luc, quyen IX
Name of a Chinese Zen master, between the 8th
and 9th century; a student and dharma successor
of Pai-chang Huai-hai. We encounter him in
examples 70 and 71 of the Pi-Yen-Lu. He was
from Juin-zhou. He lived and taught Zen at Mount
Wufeng. Besides, some details about Ch'ang
kuan's life are available in the classical records,
especially in the Records of the Transmission of
the Lamp (Chuan-Teng-Lu), Volume IX.
Co v Tang hoi: "Hoan canh Ngu Phong the
nao?" Thng Quan noi: "Nguy hiem." V
Tang hoi: "Con ngi o th sao?" Thng
Quan noi: "Mac ket."A monk asked Zen
master Ch'ang-kuan, "What is the situation of
the Five Peaks?" Ch'ang-kuan said, "Danger."
The monk asked, "What about the person
there?" Ch'ang-kuan said, "Stuck."
Co mot v Tang ri t vien. Thng Quan noi:
"Xa le nh i ve au?" V Tang noi: "i ve
nui ai." Thng Quan a mot ngon tay len
noi: "Neu ong co gap Van Thu th hay tr ve
ay ch cho lao tang vi." V Tang khong li
oi apA monk was leaving the temple.
Ch'ang-kuan said, "Your Reverence, where
are you going?" The monk said, "I'm going to
Mount T'ai." Ch'ang-kuan held up one finger
and said, "If you see Manjusri then come back
here and show him to me." The monk didn't
answer.
Thng Quan hoi mot v Tang: "Ong t au
ti?" V Tang ap: "T trong lang ti."
Thng Quan hoi mot v Tang khac: "Ong co
thay bo khong?" V Tang ap: "Thay."
Thng Quan noi: "Ong thay sng trai hay
sng phai?" V Tang khong li oi ap.
Thng Quan noi dum cho v Tang: "Khong
thay trai phai." (Ve sau nay Ngng Sn noi:
"Ong co con thay trai phai khong?")Ch'ang-
(Pinyin kuan asked a monk, "Where are you coming
from?" The monk said, "From the village."
Ch'ang-kuan asked another monk, "Did you
see an ox?" The monk said, "I saw it." Ch'ang-
 4146

kuan said, "Did you see its left horn or did eu co the ghi nh tat ca nhng ngon am, tr diet
you see its right horn?" The monk didn't tam tan ong cua the gianBodhisattvas minds
answer. Ch'ang-kuan spoke for him, saying, "I always recollect correctly, able to remember all
don't see left or right." (Yangshan later said, messages, eliminating all mundane distraction.
"Do you still see left and right?"). Thng Tch: Than the la bo tng vo diet va dt
Co mot v Tang khac ri t vien, Thng het moi nao phien, hay s tch tnh vnh hang ni
Quan noi: "Ong i cac ni ch che bai lao Niet BanEternal peaceNirvana.
Tang cho nay." V Tang noi: "Con ay khong Thng Tch Quang o: Buddha Parinirvana
noi Hoa Thng tai cho nay." Thng Quan (skt)Jo-Jaku-Ko-Do (jap)Thng Tch Quang
noi: "Ong se noi lao Tang au?" V Tang Tnh o, tru x cua ch Phat (Theo Kinh A Di a,
a mot ngon tay len. Thng Quan noi: "Ong th ay la coi nc khong phai ai cung vang sanh
a che bai lao Tang roi con g!"Another ve c, cung khong the bong nhien niem vai
monk was leaving the temple. Ch'ang-kuan tieng namo khong ch thanh ma c. Than Nh
said, "When you go around everywhere, don't Lai khong the than can vi nhng ai can lanh can
spread slander by saying I'm here." The monk ct. ay khong phai la ni cua nhng hang ngi
said, "I won't say the master is here." Ch'ang- phc c mong manh co the hng tho c)
kuan said, "Where will you say I am?" The The realm where permanent tranquility and
monk held up one finger. Ch'ang-kuan said, enlightenment reign. The realm of spirit where all
"You've already slandered me!" are in perpetual peace and glory. The realm of
Thng Quang: Anh sang khong ngng cua hoa eternal rest and light, and of eternal spirit
than PhatThe constant or eternal lightThe (dharmakaya), the abode of Buddhas. Tien-Tai
unceasing radiance (halo) of the Buddhas body. fourth Buddhaksetra.
Thng Quang Ban Vien: Moi ngi eu co anh Thng Tinh (1896-1939): Ten cua mot v danh
sang khong ngng cua hoa than Phat. ieu nay co Tang Trung Hoa vao the ky th XXName of a
ngha la moi ngi eu co Phat tanhEveryone Chinese famous monk in the twentieth century.
has the constant or eternal light. It is to say, Thng Tinh Tan Bo Tat: Joshojin-Bosatsu
everyone has the Buddha-nature. (jap)Satasamitabhiyukta (skt)Viriyabdhika
Thng Quang Hien Tien: Anh sang cua Phat (skt)Nitya BodhisatvasNityodyukta
tanh hien lo trc matThe constant or eternal BodhisattvaV Bo Tat nay tu hanh trong nhieu
light of the Buddha-nature manifests obviously. kiep, khong ngng ngh, tien bo eu an e lam
Thng Quang Trang Phat: Permanent-Light- li mnh va li ngi khong bao gi moi met
Pennant Buddha. The Bodhisattva of Constant Devotion. This
Thng Tham Bo Tat: The Always Grieved Bodhisattva has cultivated for eons without ever
Bodhisattva. stopping, making constant progress, tirelessly
Thng Thanh Qui Sn ai An Thien S (793- benefitting self and others.
883): Zen Master Changqing Kuei-shan Ta-An Thng Toa Bat Ngoa: Thng toa bat ngoa hay
See ai An Phuc Chau Thien S. thng ngoi ch khong nam, mot trong 12 hanh tu
Thng Than: Than thng tru cua Phat au a nham giup hanh gia thanh tnh than tam va
Permanent or eternal body of the Buddha giai thoat khoi tham duc ve an uong, ao quan, ni
Eternal Buddha-body (Dharmakaya). Sitting and not lying down, one of the twelve
Thng Th Trch Ha But: Thng Th trch but: ascetic practices help practitioners purify the body
nem butWang Ching Su threw the pen down and mind and free from the desire of food,
See Cong An Thng Th Trch Ha But. clothing and shelterSee Thap Nh Hanh au
Thng Thieu Bat Kha ac: Khong the nao tre a.
mai khong giaPerpetual youth is unattainable Thng Tong Thien S (1025-1091): Ten cua
(inaccessible, unachievable). mot v Thien s Trung Hoa, thuoc tong Lam Te
Thng Thng Chanh Niem: Recollect vao thi nha Tong (960-1279)Name of a
correctlyTam cac v Bo Tat thng chanh niem,

Chinese Zen master of the Lin-chi Sect, who lived
in the Sung dynasty.
Thng Tr: Tr tue vnh hang. Thc tng cua Thng Tuy Thien: Sadamatta (skt)Hy Lac
ch phap la la bo sinh diet ma thanh vo tng, cai
tr chng c thng canh vo tng goi la thng Thng Tuy Chung: Constant companions of the
trEternal knowledge, not conditioned by
phenomena, abstract.
Thng Tru:
1) Nitya-sthita (skt)Tru vnh vienPhap
khong sinh diet khong bien thien goi la
thng truAlways abidingEternity or
perpetual abodeEternally abidingEternal
existenceNothing having been created
nothing can be destroyedPermanent.
2) Joju (jap)Thng Tru Vat (Joju Motsu)
Dung cu cho ch Tang trong chua s dung bat
c luc naoTools et cetera available for the
monks of a temple to use at any time.
Thng Tru Bat Diet: Thng tru mai khong b
tieu dietEternally abiding without lapse.
Thng Tru Nht Tng: Chan ly pha sau van
hu la thng tru nht tngThe eternal unity or
reality behind all things.
Thng Tru Niet Ban: Pratisthita-nirvana (skt)
Eternally abiding Nirvana.
Thng Tru Tam Bao: Permanent Dwelling
Triple Jewel.
Thng Tru Tng: ac tnh cua s thng hang that we will be like Vairocana Thus Come One,
bat bietCharacteristics of constancy.
Thng Trung Thien S (1514-1588): Ten cua
mot v Thien s Trung Hoa thuoc tong Tao ong
vao thi nha Minh (1368-1644). S hoc Thien vi
Thien s Tong Th, nhng khong khe hoi, nen S
van du khap ni. Ve sau nhan nh la li day cua
ngai Tong Th va khe ngo Thien, nen S tr ve
hau thay trong ba nam. Sau khi Tong Th th tch,
S lui ve Kien Khng Giang Tay, cat am tranh
an tu cho en khi th tchName of a Chinese
Ts'ao Tung Zen master in the Ming dynasty in
China. At first, he studied Zen under Zen master
Tsung Shu, but was not enlightened; so he left the
master and traveled to study under several
masters. Later, he recollected master Tsung Shu's
instructions and was awakened. The then returned
to serve the master for three years. After Master
Tsung Shu passed away, he retreated into deep
mountainous areas in Jien-K'ang, Jiang-Si
4147
Province, to live in seclusion until he passed away
in 1588.
ThienDelighted deva.
BuddhaMot ngan hai tram nam chuc v A La
Han thng i theo Phat sau khi Ngai chuyen
Phap Luan. ay la cac bac Phap Than ai S, bac
Bo Tat a chng c Phap Than nhng th hien
ra lam thanh van, theo giup c Phat hoang dng
Phat PhapThe twelve hundred and fifty Arhats
who constantly accompanied the Buddha after He
turned the Wheel of Dharma. They were
Bodhisattvas belonging to the Dharmakaya, who
just manifested themsleves as monastic disciples
of the Buddha to help the Buddha to spread His
Teachings.
Thng Tuy Hoc Phat: To follow the teachings
of the Buddha at all timesay la hanh nguyen
th tam trong Pho Hien Thap Hanh Nguyen.
Thng tuy hoc Phat la chung ta se giong nh
Phat Ty Lo Gia Na, phat tam tu hanh tinh tan
khong tre lui, em than khau y thanh tnh, tuy theo
can tanh cua chung sanh ma hoa o cho ho c
thanh thucThis is the eighth of the ten conducts
and vows of Samantabhadra bodhisattva. To
follow teachings of the Buddha at all times means
vow never retreat from vigor. We should utilize
our pure body, mouth and mind to learn and to
preach Buddha-dharma, according to the living
beings levelsSee Thap Hanh Nguyen Pho
Hien.
Thng Tuy Ma: Vinayaka (skt)Ty Na Da Ca
ThienHindrance-At-All-Time Spirit
Hindrance SpiritSee Chng Ngai Than.
Thng Tng: Characteristics of permanence
ac tnh cua s thng hang.
Thng Tng: Tng la thngPerception is
permanent.
Thng Xuyen: Unceasingly without a break.
Thng: Khen thng: To reward (to
compensate)Thng thc: To enjoy (to
contemplate).
Thng Ca La: Samkara (skt)Sankara (p)
Thng Yet LaCon goi la Cot Toa Thien hay
Bat Bo Lc S, hoa than cua T Tai Thien The
bone-chain deva.
 4148

Thng: Uttara (skt)AboveTo ascend Thng Due: Ten cua mot v danh Tang Trung
HighSuperiorUpper. Hoa vao thi nha Thanh (1644-1912)Name of a
Thng Boi: Adhimatra (skt)Superior or Chinese famous monk who lived in the Ch'ing
highest classSee Thng Pham. Dynasty in China.
Thng Boi Quan: Superior contemplationSee Thng Due Thien S: Ten cua mot v Thien s
Thng Boi Quan Nhan. Trung Hoa, thuoc phai ai Hue, tong Lam Te vao
Thng Boi Quan Nhan: Pure-land seekers thi nha Thanh (1644-1912)Name of a Chinese
Quan tng Thng Boi Sanh, bao gom thng Zen master of the Ta-Hui branch, Lin-chi Sect in
pham thng sanh, thng pham trung sanh, va the Ch'ing dynasty.
thng pham ha sanh. Nhng ngi quan tng Thng ang Than: Supreme Deities.
phep quan tng th 14 trong 16 phep quan cua Thng au Quan: Ca ai thien ngoThe gate
trng phai A Di a, cho nhng ngi thanh tam of enlightenment.
cau ve Tnh o vi long v tha tham sau Thng e: God or CreatorNgoai ao tin rang
Visualization of the rebirth of the three highest co cai goi la Thng e sang tao moi th, co
grades in the Pure Land, including the highest, the quyen nang thng phat. Noi cach khac, moi s
middle, and the lowest of the three highest vat, hoa phuc, xau tot, vui kho tren the gian eu
classes. Those whose contemplate the fourteen of do quyen nang cua mot ang tao hoa toi cao, mot
the sixteen contemplations of the Amitabha v chua te duy nhat sang tao co quyen thng
school, with reference to those who seek the Pure phatExternalists believe that there exists a so-
Land with sincere, profound and altruistic hearts called God who creates all creatures and has the
See Thap Luc Quan. almighty power to punish and reward them. In
Thng Can: Kha nang thng thaSuperior other words, everything in this world whether
character or capacitySuperior faculties. good or bad, lucky or unlucky, happy or sad, all
Thng Can Li Tr: Kha nang thng tha va tr come from the power of a supreme Creator, the
hue kiet xuatSuperior character or capacity only Ruler to have the power of reward and
(superior faculties) and keen intelligence or punishment.
wisdom. Thng ien Ngha Van (1904-?): Ten cua mot
Thng Cau Bo e, Ha Hoa Chung Sanh: v hoc gia noi tieng cua Phat giao Nhat Ban vao
Thng cau Phat ao, ha hoa chung sanh, mot the ky th XX. Ong la tac gia cua mot so sach
trong nhng ai nguyen cua mot v Bo Tat Phat giao: Phat Giao T Tng S Nghien Cu,
Above to seek bodhi, below to save (transform) Ly Giai Duy Tc Hoc, S That va Luan Ly, van
beings, one of the great vow of a Bodhisattva. vanName of a Japanese famous Buddhist
Thng Cau Bon Lai Chan Dien Muc: Tren cau scholar in the twentieth century. He was the
Phat tanh nguyen thuyTo seek for the original author of several Buddhist books: Studies of
or Buddha-natureSeek the above original History of Buddhist Thoughts, An Interpretation of
sourceSee Thng Cau Bo e, Ha Hoa the Vijnaptimatra, Reality and Logic, and so on.
Chung Sanh. Thng ng: Pho ngQua ngi
Thng Cau Ha Hoa: See Thng Cau Bo e, en sanh ng thuyet phapTo go to the hall to
Ha Hoa Chung Sanh. expound the Buddhas teaching (the doctrine)
Thng Chu Bo Tat: Sarthavaha-bodhisattva To go to a temple for the purpose of worship or
(skt)Superior Lord Bodhisattva. bearing presents to the monks.
Thng Chuyen: The upward turn in Thng Gii: Maha-devaloka (skt)Heaven
transmigrationNhng hanh ong theo ung chan Realm of form and formlessness.
ly a en s chuyen hoa theo chieu hng i Thng Gii Thien: The devas of the regions of
lenActs in accordance with the primal true, or form and formlessness.
Buddha-nature (when the good prevails over the Thng Hanh Bo Tat: Vicishta-chritra (skt)
evil) cause upward turn in transmigration. Visista-caritra (skt)1) See Tung a Dong Xuat
Thng Dieu Phap: Most sublime dharma. Bo Tat; 2) Nhat Lien (Nichiren): Sau khi trai qua

nhieu gian kho va kho khan trong viec truyen ba
Nhat Lien tong, Nhat Lien cung viet c nhieu
tac pham. Trong Khai Muc Sao, co li nguyen
tr danh cua ong la Ta se la cot tru cua Nhat
Ban, ta se la con mat cua Nhat Ban, ta se la huyet
mach cua Nhat Ban. Qua ay, ong t nhan ong la Thng Lu Bat Thu A-Ca-Ni-SaThe anagamin
Bo Tat Thng Hanh la v ma c Phat pho thac who proceeds from lower to higher heavens into
cho cong viec bao ve chanh phap: After
undergoing so many hardships and troubles,
Nichiren wrote several works. In the Eye-opener,
his famous vows are found: I will be the pillar of
Japan; I will be the eyes of Japan; I will be the
vessel of Japan. Here he became conscious of
himself being the Distinguished Action
Bodhisattva (Visistacaritra) with whom the
Buddha entrusted the work of protecting the Truth.
Thng Hanh Bo Tat: Vicishta-chritra (skt)
Visista-caritra (skt)See Thng Hanh Bo Tat.
Thng Hao Hang: First rate quality.
Thng Hien: Ten cua mot v danh Tang Trung
Hoa vao thi Bac Tong (960-1127)Name of a
Chinese famous monk who lived in the Northern
Sung Dynasty in China.
Thng Hoa: Uttama-nirmana (skt)Superior
transformation.
Thng Khong: Aggasunnam (p)Superior
emptinessSee Hai Mi Lam Cach Giai Thch
Ve Tanh Khong.
Thng Kien: a v cao nhat trong nha Thien
The superior position in a monastery.
Thng Kien Thuan Chuyen: Di chuyen theo vai
ve trong nha ThienTo move or to walk in
accordance with ranks in a monastery.
Thng Kiep: The superior life.
Thng Lac Kim Cang: Surpassing-Joy Vajra
(Diamond).
Thng Lam Thuan Thien S: Ten cua mot v
Thien s Trung Hoa, thuoc tong Lam Te vao thi
nha Tong (960-1279)Name of a Chinese Zen
master of the Lin-chi Sect, who lived in the Sung
dynasty.
Thng Lu: Thng nguon: Up-streami
ngc dong sanh t e en Niet Ban:
Urdhvasrotas (skt)The flow upwardsTo go
upwards against the stream of transmigration to
parnirvana.
Thng Lu Bat Thu A-Ca-Ni-Sa: Highest
anagaminOne who goes upstream to the
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highestNgi a sanh vao coi bat hoan i t Ha
Thien tien len Thng Thien e cuoi cung at en
cu canh Niet Ban. Mot trong nam loai bat hoan
(Na Ham) theo Kinh Phung Tung trong Trng Bo
KinhHe who goes upstream to the highest:
nirvana. One of the five kinds of anagamins who
never return to the desire-real according to the
Sangiti Sutta in the Long Discourses of the
BuddhaSee Ngu Chung Bat Hoan.
Thng Mao Thanh: Kusagrapura (skt)Name
of an ancient residence of the kings of Magadha
See Cat Tng Mao Quoc.
Thng Mon Thng Ho: V hanh cc Tang
tham van (xin li hng dan) vi cac thien s bat
ni nao ma ong ghe laiA wandering monk who
seeks instructions from Zen monks wherever he
stops by.
Thng Nghi Chau: Uttaramantrina (skt)Ten
cua mot trong hai trung chau cua Tay Ngu Hoa
ChauName of one of the two middle continents
of the western continent of the world (Western-
cattle-giving).
Thng Nguyen: The fifteen of the first moon.
Thng Ngn: The Superior world.
Thng Nhan: Purusarsabha (skt)Excellent
personageSuperior manMot ngi co thng
tr, thng c va thng hanhA man of
superior wisdom, virtue and conduct.
Thng Nhan Phap: Sappurisa-dhamma (p)
Qualities of the true manSee That Thng Nhan
Phap.
Thng Nhan: Het sc nhan nhucExceedingly
patient.
Thng Phap ng Xa, Ha Huong Phi Phap:
Theo Kinh Kim Cang, c Phat day: "Chung sanh
khong nen chap vao tng ta, tng ngi, tng
chung sinh, tng tho gia, tng vo phap, va cung
khong chap vao tng khong phai la phi phap. Tai
v sao? Neu tam con chap vao tng, tc la chap
co ta, co ngi, co chung sinh, co tho gia. Neu co
chap vao phap tng, cung tc la chap co ta, chap
co ngi, chap co chung sinh, va chap co tho gia."
Bi vay khong nen chap la phap, khong nen chap
la phi phap. V le o, cho nen Nh Lai thng noi:
Ty Kheo cac ong nen hieu rang Phap cua ta noi
ra, cung v nh cai be khi sang qua song, the nen
 4150

Thng Phap ng xa, ha huong phi phap! (chnh Ngu Thng Phan Ket.
phap co khi con nen bo, huong la phi phap.) Thng Phien Nao: Phien nao lnSevere
According to the Diamond Sutra, the Buddha afflictionDistress of present delusions.
taught: "Sentient beings should not attached to the Thng Phng: HeavenAlso see Thng thu.
concept of self, others, affliations and Thng Phng Kim Cang Vong Bo Tat :
incessantness, not to the concept of doctrines, nor Vajrapanijaram-bodhisattva (skt)Diamond Net
no doctrines. Why? One who grasps a concept is Bodhisattva.
attached to the self, others, affiliations and Thng Quy Bo Tat: Parama-carya (skt)Pham
incessantness. One who grasps doctrine is S Bo TatToi Thanh Bo TatMost Holy
attached to the self, others, affiliations and Bodhisattva.
incessantness." One who grasps no-doctrines is Thng S: Ngi can kh thng ang toan thien
attached to the self, others, affiliations and trong viec li mnh li ngiThe superior
incessantness. Therefore, do not attach to the disciple who become spiritually perfect profiting
concept of doctrines or no-doctrine. Thus, the himself and others.
Tathagata always says: You, Bhikshus, should be Thng S: Kim Cang Thng SVajra
aware that my teaching is a raft. It can be cast (Diamond) Superior Master.
aside. How much more should you cast aside non- Thng Tam Phien Nao: Phien nao cua cac bac
Buddhist teachings? thng tamAfflictions of those of advanced
Thng Pham: Adhimatra (skt)Thng Boi states of mind.
Bac cao nhatang cap cao nhatHighest Thng Te: To place offering on an altar.
levelThe high qualityHigh rank (class)First Thng Thang: Exalted Splendor.
quality. Thng Than Nh S T Tng: Than the oai
Thng Pham Ha Sanh: The lowest rank or nghiem nh s tLion-shaped body or upper
quality of the highest stage in the Pure Land. torso like that of a royal lion, one of the thirty-two
Thng Pham Lien ai: Pham cao nhat tren coi auspicious marksSee Tam Thap Nh Hao
Tnh o, ni ma nhng v vang sanh hien ra nh Tng.
nhng hoa sen trong ao that bao. Khi nhng hoa Thng Thi La Bo: Uttarasaila (skt)See Bac
sen nay n th cac v ay se chuyen hoa thanh Sn Tru Bo.
nhng chung sanh trong coi Tnh oThe highest Thng Thien Bo Tat: In the Western Pure Land,
stages in the Pure Land where the best appear as all have the highest level BodhisattvasBo Tat
the lotus flowers on the pool of the seven precious thng thienChung sanh c sanh ve Cc Lac,
things. When the lotuses open they are th ban lanh toan la cac bac Bo Tat thng thien,
transformed into beings of the Pure Land. tuyet tat ca cac chng nan, ac duyen, lai khong
Thng Pham Thnh Phap: Hearing Dharma co ngoai ao ta ma, nen tam thng an tnh. ay
with the spiritNghe Phap bang ca tam thc. la mot trong nam ly do tai sao ngi vang sanh
Thng Pham Thng Sanh: Birth on the highest Tnh o khong con b thoi chuyen naThose
level of the highest gradeReborn in the who are reborn in the Pure Land have the highest
uppermost of the Lotus gradeTai sanh vao coi level Bodhisattvas as their companions and are
cao nhat tren Tnh o (tuy theo nghiep lc)The free from all obstacles, calamities and evil
highest quality of the incarnated beings with conditions. Moreover there are no externalists or
corresponding to karma. The highest grade in the evil demons , so their Minds are always calm and
Pure Land. still. This is one of the five reasons why those who
Thng Pham Tnh o: Highest stages in the are reborn in the Pure Land achieve non-
Pure LandSee Thng Pham Lien ai. retrogression.
Thng Pham Trung Sanh: The middle rank or Thng Thong: Ten cua mot v danh Tang Tao
quality of the incarnated beings with Khe Tong cua Trieu Tien vao the ky th XVI
corresponding to karma. Name of a Korean famous monk of the Chogye-
Thng Phan Ket: Ties in the higher realmSee
 4151

Chong (Tsao-Chi), who lived in the sixteenth the ego and of all things.
century. Thng Thng Can C: Ngi co can kh
Thng Thu: The higher gatiThe higher thng angSee Thng S.
directions of transmigration. Thng Thng Chi Ch: Yeu ch Thien tong
Thng Thu: Pramukha (skt)Most seniority Essential instructions of the Zen sects.
PresidentPresiding eldersAn abbot. Thng Thng C: Ngi co can kh thng
Thng Thu Bo Tat: See Kim Cang Tat oa. angSee Thng S.
Thng Thu Cong c: Cong c thu thang Thng Thng Li Can: Kha nang thng tha
Superior virtue or virtue of the prajna paramita. va tr hue kiet xuatSuperior character or
Thng Thu e T: V e t lnA great capacity (superior faculties) and keen intelligence
disciple. or wisdom.
Thng Tha: Superior vehicleCo xe cao tuyet Thng Thng Nhan: Jojonin (jap)Mot trong
(Phat giao ai tha)Higher vehicle nam th khen ngi ma to Thien ao danh cho
MahayanaMahayana BuddhismSupreme ngi niem Phat: nhan trung hao nhan, nhan trung
Yanaay la mot trong bon am thanh quang ai dieu hao nhan, nhan trung thng thng nhan,
cua c Nh Lai. Theo kinh Hoa Nghiem, pham nhan trung hy hu nhan, nhan trung toi thang
37, c Phat day: "ai chung nen biet hn hang nhanSuperior person; one of the five titles of
nh tha con co thang ao goi la ai tha, la cho high praise given by Shan Tao to a Nembutsu
tu hanh cua Bo Tat thuan sau mon Ba La Mat, followers.
chang dt hanh Bo Tat, chang bo tam Bo e, vo Thng Thng Qua: Qua v cao tot cungMost
lng sanh t ma chang moi nham, hn hang nh ultimate fruit.
tha, goi la ai tha, la e nht tha, la thang Thng Toa: Thera (p)Sthavira (p)
tha, la toi thang tha, la thng tha, la vo VenerableA monk or a nun who has from
thng tha, la tha li ch tat ca chung sanh." twenty to forty nine years of renunciationSee
This is one of the four great voices of the Buddha. Trng Lao Tang.
According to The Flower Adornment Scripture, Thng Toa Bo: Theravadin (p)Sthavathah
Chapter Manifestation of Buddha (37), the Buddha (skt)Sthaviravadin (skt)Theravada
taught: "You should know that there is an even BuddhismTheravada School Mahasthavirah
higher path beyond the ranks of these two or SthavirahPhat Giao Nguyen ThuyThe
vehicles, which is called the great vehicle, elders.
practiced by enlightening beings, following the six Thng Tr: Bac thng tuePeople with
transcendent ways, not stopping enlightening superior insight.
practice, not relinquishing the determination for Thng Tr Tru: Cho tru cua bac thng tue
enlightenment, being in the midst of infinite birth Abode of people with superior insight.
and death without getting sick of it. Going beyond Thng Trung Ha phap: The three dharmas
the two vehicles of individual liberation, it is systems or vehicles of Bodhisattvas (Bo tat),
called the Great Vehicle, the foremost vehicle, the Prayetka-buddhas (Duyen giac) and Sravakas
preeminent vehicle, the supreme vehicle, the (Thanh van).
highest vehicle, the unexcelled vehicle, the Thng Trung Ha Pham: Superior, middle, and
vehicle of benefiting all sentient beings."See lower class, grade, or rank.
T Chung Am Thanh Quang ai Cua c Nh Thng Tuc: V e t kiet xuatA superior
Lai. disciple or follower.
Thng Tha Du Gia: Mahayana-Yoga. Thng Tuc Cung: Gandan (tib)au Suat
Thng Tha Mat Tong: The Mahayana Esoteric Thien CungTusita heaven palace.
school. Thng Uyen Thien S (1627-1679): Ten cua v
Thng Tha Thien: The Mahayana Thien s Trung Hoa song vao cuoi thi nha Minh
meditationAttainment of the highest realization au thi nha ThanhName of a Chinese Zen
of Mahayana truthTo realize the unreality of
 4152

master who lived in the end of the Ming dynasty cho rang ta khong kem hn ke hn ta la bao, ay
and the beginning of the Ch'ing dynasty in China. cung la mot trong cu manThe pride of
Thng V Thuan Knh (1868-1941): Ten cua regarding self as little inferior to those who far
mot v hoc gia noi tieng cua Phat giao Nhat Ban surpass one. This is one of the seven kinds of
vao the ky th XX. Ong chuyen nghien cu va pride. The pride of thinking myself not much
giang day tai cac trng ai hoc ve Tnh o Chan inferior to those who far surpass me, one of the
Tong Nhat BanName of a Japanese famous nine kinds of prideSee Cu Man.
Buddhist scholar in the twentieth century. He Ti Liet Man: I am worse thanToi te hn.
studied and taught on the theories of the Japanese Ti Ma La Xoa: Vimalaksa (skt)Vo Cau Nhan
True Pure Land at universities. Phap S, thay cua Ngai Cu Ma La Thap
Thng V: Hng v tuyet viExcellent KarashahrThe pure-eyed, described as of
flavorSuperior taste. Kabul, teacher of Kumarjiva at Karashahr, came
Thng Vng: Superior king. to China in around 406 A.D., translated two works.
Thng Xa: S xa bo thng thaSuperior Ti Ma La Xoa Phap S: Vimalaksa (skt)See Ti
indifference. Ma La Xoa.
Thng X Phap: Phep tac trong nha x cua Thien Ti Man: Unamana (skt)Nga Liet Man.
vienRules and regulations in a restroom in a 1) Nga Liet Man: S nga man cho rang ta khong
monastery. kem hn ke hn ta la bao, ay la mot trong
Thng Y: Uttara-samghati (skt)Y ngoai co 25 cu manThe pride of thinking myself not
manhThe superior or outer robe described as of much inferior to those who far surpass me,
twenty-five patches. one of the nine kinds of prideSee Cu Man.
Thng Yet La: Sankara (skt)See Thng Yet 2) Ti man: Ti Ha ManKhi tam kieu man cho
La. rang ngi cc ky tai gioi ch hn mnh chut t
Thu: Chim ken kenA vulture. thoiVaunting ones inferiority or flase
Thu au Sn: See Linh Thu Sn. humility. The pride of regarding self as little
Thu Lanh: Thu LnhSee Linh Thu Sn. inferior to those who far surpass oneSee
Thu Phong: See Thu Sn. Cu Man.
Thu Phong Ke: The Vulture Peak GathaSee T Xa Cha Quy: Pisaca (skt)Essence-and-
Kinh Dieu Phap Lien Hoa. Energy-Eating GhostSee am Tinh Kh Quy.
Thu Phong Sn: See Linh Thu Sn. T A Sa: Vyasa (skt)See Ty Da Sa.
Thu Sn: Grdhrakuta (skt)Ryo-Jusen (jap) T Ba Sa: See Ty Ba Sa.
Vulture PeakSee Linh Thu Sn. T Ba Sa Bo: See Phan Biet Thuyet Bo.
T Ba La Sn: Vaibhara (skt)The Vaibhara
cavernSee Tan Ba La Quat.
T Ba Sa Luan: Vibhasa-sastra (skt)See Ty Ba
TI Sa Luan.
T Ba Thi Phat: Vipassi-buddha (p)See Ty Ba
Ti: Ti tienLowInferior. Thi Nh Lai.
Ti Bat La: Pippala (skt)Bo e thoThe T Bat La Quat: Pippala (skt)See Tat Bat La.
bodhidruma. T a La Ni Ha: Vaitarani (skt)a Nguc Ha
Ti e La: See Nga Quy. Name of a river in the Niraya (hells)Ten mot
Ti e Li: Pitr (skt)Mot loai quy oiA kind con song a nguc.
of hungry demon. T a La Quy: Vetada (skt)Vetala (skt)Yem
Ti Ha Man: Vaunting ones inferiority or flase ao QuyMot loai quy nhap trang, hien en
humilityNgi t ti ngao man cho rang mnh ch dng ng thay ma day e sat hai ke thu A
kem ngi (that s vt that xa mnh) chut t ma demon appealed in order to raise a corpse and
thoi, ay la mot trong that man. Hoac s nga man with it to cause the death of an enemy.

T am Tong Bo: Abhidharma (skt)Ten cua
mot bo phai thuoc Tat Ba a Bo hay Thuyet Nhat
Thiet Hu Bo vi chu thuyet cho rang van hu
eu co thatName of a branch of the
Sarvastivada school with the doctrine that al things
are realSee Hu Bo.
T e: Vidya (skt)Vijja (p)Ty TheMinh
Kien thcClear knowledgeHigher
knowledgeKnowledgeLearningSee Kien
Thc.
T Kheo: See Ty Kheo.
T Kheo Ni: See Ty Kheo Ni.
T Kheo Ni Bat Knh Giao: See Ty Kheo Ni Bat
Knh Giao.
T Kheo Ni Chung: See Ty Kheo Ni Chung.
T Kheo Ni au Tien: See Ty Kheo Ni au Tien.
T Kheo Ni Gii: See Ty Kheo Ni Gii.
T Kheo Ni Kien o: See Ty Kheo Ni Kien o.
T Kheo Ni Phan: See Ty Kheo Ni Phan.
T Kheo Phan: See Ty Kheo Phan.
T Kheo Tang Chung: See Ty Kheo Tang Chung.
T Kheo Thien Tru: Bhikshu Good Dwelling.
T La Chc Yet La: Kalac(h)akra (skt)Du-
kyi-khor-lo (tib)Wheel of timeSee Thi Luan.
T La Tien: Virasena (skt)Dung Quan Vng
King of Virasana Kingdom.
T La Tien Na: Virasena (skt)See Ty La Tien
Na.
T La Trng Lao: See Ca Ty Ma La.
T Lam Ba: See Ty Lam Ba.
T Lam Ba La Sat N: See Ty Lam Ba La Sat
N.
T Lam Phong: See Phe Lam Ba.
T Lac: See Ty Lac.
T Lang Gia Bao: See Ty Lang Gia Ma Ni Bao.
T Lang Gia Ma Ni Bao: See Ty Lang Gia Ma Ni
Bao.
T Lau Bac Xoa Ty Sa Mon: See Ty Sa Mon
Thien Vng.
T Lau Lac Xoa Vng: See Ty Lau Lac Xoa
Vng.
T Le Da: See Ty Le Da.
T Le Da Ba La Mat: Virya-paramita (skt)See
Tinh Tan Ba La Mat.
T Li Sai: See Ty Li Sai.
T Lo Gia Na Nh Lai: Vairocana-tathagata
(skt)See ai Nhat Nh Lai.
4153
T Lo Gia Na Phat: See Ty Lo Gia Na Phat.
T Lo Gia Na Thanh ao Kinh: See Ty Lo Gia
Na Thanh ao Kinh.
T Ma Tuc Kinh: Vekkhanasa-sutta (p)Ty Ma
Tuc KinhTen cua mot bo kinhName of a
sutra.
T Muc Tr Tien: Vimoksaprajna-rsi (skt)Ten
cua mot v danh Tang An o vao the ky th VI
Name of an Indian famous monk in the sixth
century.
T Nu N Thien: Vaisnavi (skt)Visnu (skt)
Vi Nu ThienSee Ty Nu Thien.
T Nu Thien: Visnu (skt)Vi Nu ThienSee
Ty Nu Thien.
T Sat Xa: Bhaisajya (skt)DcThuoc
Medicine.
T Sat Chi La C S: Vesthila (skt)Ten cua mot
trong 53 v thien tri thc ma Thien Tai ong T
tham vanName of one of the fifty-three spiritual
advisors that Sudhana-sresthi-daraka (Good
Wealth Bodhisattva) tried to visit and study with.
T Due Sn: Mount HieiSee Ty Due Sn.
T Le Da: See Nga Quy.
T Nh (1825-1889): Beal SamuelTen cua mot
v hoc gia Phat giao ngi Anh vao the ky th
XIX. Ong cong hien gan nh ca i mnh e
nghien cu ve Phat giao. Ong tng en Trung Hoa
e nghien cu Phat giao va cac ton giao khac
ay. Nam 1877, ong tr ve Anh va lam giao s tai
trng ai hoc Luan on. Ong la tac gia cua
nhng bo sach Phap Hien Truyen (Phat Quoc Ky),
1866; Nhng Cuoc Du Hanh Cua Phap Hien va
Tong Van, Nhng Nha Hanh Hng Phat Giao T
Trung Hoa, 1869; Mot Chuoi Kinh ien Phat Giao
T Trung Hoa, 1871; Tam Tang Kinh ien c
Biet en Trung Hoa va Nhat Ban, 1876; Van
Hoc Phat Giao Trung Hoa, 1882; Phat S Hanh
Tan Kinh va Cuoc i cua c Phat c viet bi
Bo Tat Ma Minh, 1883; Tay Vc Ky, 1884; va
Cuoc i cua Ngai Huyen Trang, 1888Name of
a British famous Buddhist scholar in the
nineteenth century. He contributed most of his life
in studying Buddhism. In around 1855, he came
China to study Buddhism and other religions there.
In 1877, he returned to England to teach at
London University. He was the author of Fa-Hsien
Fo-Kuo Chi, 1866; Travels of Fa-Hsian and Sung
Yun, Buddhist Pilgrims from China, 1869; Catena
 4154

of Buddhist Scriptures from the Chinese, 1871; giap Tay Tang, ong nam giap Bat an (Bhutan),
Buddhist Tripitaka As It Is Known in China and nam giap An o, va tay giap Nepal, dien tch
Japan, 1876; Buddhist Literature in China, 1882; A khoang 7.000 cay so vuong. Vao thang 5 nam
Life of Buddha by Asvaghosha Bodhisattva, 1883; 1975, x nay sap nhap va tr thanh tieu bang th
Si Yu Chi, the Records of the Western Kingdoms, 22 cua An oName of an ancient kingdom
1884; A Life of Hsuan Tsang, 1888. located on the foot of Himalaya Mountain,
Tch: Dau Tch: To trace (footsteps, external bordered with Tibet in the north, southeast
evidences, indications)Phan chia: To divide (to bordered with Bhutan, south bordered with India,
separate, to differentiate)Tch Luy: To and west bordered with Nepal, with a total area of
accumulateXa kia: Formerly. 7,000 square kilometers. In May 1975, it was
Tch Ac: To accumulate evils (crimes). annexed to India and became the 22nd state of
Tch Bon: Law of appearance and Law of this country.
OriginalTch mon ngha la giao ly cua c Phat Tch Lan Phat Giao: Sri Lankan Buddhism
hien hien trong lch s, tc la Tch Phat. Trong khi Theo truyen thuyet con ghi lai trong Bien Nien S
Bon mon la giao phap can ban cua Phat trong Tch Lan th ai e A Duc (273-236 B.C.) cua thi
mi bon chng sau cua Kinh Phap HoaThe ai Mauryan a to chc mot oan truyen giao e
law of appearance means the teaching of the i thuyet giang ao Phat tai An va cac nc khac
Buddha appearing in history; while the original or vao khoang nam 240 trc Tay lch. Nha vua a
fundamental Buddhas teachings, the last fourteen c con trai cua mnh la trng lao Ma Than a,
chapters of the Lotus SutraSee Tch Mon, Bon cung vi bon ngi khac en Sri Lanka. Ho a
Mon, and Bon Tch Nh Mon. giang ao cho vua Tch Lan la Devanampilya
Tch Cong: Tch luy cong cTo accumulate Tissa va cac thuoc ha ay. Nha vua va dan
virtues. chung Tch Lan cam kch sau xa trc giao ly nay
Tch c: To accumulate virtues. va chap nhan ao Phat. Chnh vua Devanampilya
Tch Hoa: Giao thuyet c rut ra t nhng s Tissa a ban cho giao oan mot day at rong ln
kien ben ngoai, th du nh rut ra t cuoc i va gan thu o Anuradhapura, va cho xay tu vien
cong hanh hoang hoa cua Ngai th goi la tch Mahavihara, ni nha vua cho trong lai nhanh cay
hoa, nh 14 pham au trong Kinh Dieu Phap Bo e do Ma Than a va em gai mang sang. Tu
Lien Hoa; con 14 pham sau la nhng li day trc vien nay trong nhieu the ky van la trung tam cua
tiep hay ban hoaTeaching or lessons derived Phat Giao Nguyen Thuy. Sau o t lau, nhng v
from external events, i.e. of the Buddhas life and Tang au tien cua hon ao tho ai gii, nhanh
work, shown in the first fourteen sections of the chong nha vua yeu cau Mahendra thiet lap mot
Lotus Sutra; the second fourteen sections of that gii an tai Tch Lan. ao Phat a phat trien mot
work are called his direct teaching. cach hiem thay tai ni nay. Hang tram ngan ngi,
Tch Hoa Thap Dieu: The ten marvellous ca nam lan n, theo ton giao mi nay, hang ngan
indications, or the external events or lessons. ngi gia nhap Tang oan, song i tu kho hanh.
Tch Khong: Tanh khong do phan tach ma co Cac tu vien moc len khap ni, co nhieu s cung
(ngi ta phan tach hay che ra e noi ve tanh dng hau hy, dung vao viec tu sa tu vien.
khong)Analytical emptiness. Hoang hau Anula cung nhie u phu n khac bay to
Tch Khong Quan: Quan tanh khong cot yeu cua long mong muon c xuat gia va gia nhap Giao
van huContemplation on Emptiness oan. Nhng khong mot v Tang nao c phep
(immateriality of substance). giai quyet chuyen nay, ho phai bao cho vua A Duc
Tch Khi My Mao: Tch Thu My MaoSee e nha vua c cac Tang Ni cao cap en giup ho.
Trap Thng My Mao. Do o ma Tang Gia Mat a, em gai vua A Duc,
Tch Kien: Evil (heterodox, wrong or perverse) ngi a tho gii, c c en Tch Lan. Mot giao
viewsSee Ac Kien. oan Ni c thiet lap bi em gai cua Mahendra
la Samghamitta. Hai s kien ln trong thi gian
Tch Kim: Sikkin (skt)Ten cua mot vng quoc
au cua lch s Phat giao Tch Lan a e lai dau
co nam di chan nui Hi Ma Lap Sn, pha bac

an sau am, van con gi lai trong tam kham hang
trieu tn o s say sa nong nhiet. Th nhat la viec
em trong tai ay mot choi cay Bo e lay tai ni
c Phat ngoi ac ao. ay chang nhng la y
tng cao ep cua vua A Duc, ma con la nguon
cam hng oi vi nhng ngi mi theo ao Phat. Phat giao Nguyen Thuy a chien thang vi s
Th hai la viec em t An o en Tch Lan mot
chiec rang cua c Phat, a hn nam the ky sau
khi ngai nhap diet. Ch trong mot khoang thi gian
ngan, toan bo ao Tch Lan a tr thanh mot thanh
tr cua Phat giao, mot vai tro ma ao nay van duy
tr c trong mot thi gian dai tren hai ngan nam.
ai bao thap c xay dng di trieu vua
Dutthagamani (101-77 trc Tay Lch) va c
ton phong trc mot ai hoi ln cac tu s Phat giao
en t cac tu vien noi tieng cua An o. Trieu ai
Vattagamani (29-17 trc Tay Lch) la mot cot
moc quan trong trong lch s Phat giao Tch Lan.
Cho en thi gian nay, cac kinh sach Phat giao
qua li truyen giang ban au cua ton gia Ma Than
a, ch c pho thac cho tr nh va ch c lu tnh xa ln tren quoc ao, cung nh s xam lang
gi lai di dang truyen khau. en trieu ai vua
Vattagamani, bat au c sap xep lai e viet
thanh kinh sach. Ket qua la bo Tam Tang bang
tieng Ba Li ra i, va hien van con c lu gi
nh mot kinh ien thieng lieng trong khi ban goc
tai An o a mat t lau khong con mot dau tch
nao. Tuy khong the cho la a anh gia qua cao
anh hng cua Phat giao tai Tch Lan, song tren
thc te th toan bo nen van hoa van minh cua Tch
Lan eu t o ma ra. Tieng Ba Li a tr thanh
ngon ng van hoc cua Tch Lan va cho en nay
van khong thay oi. Van hoc Tch Lan la mot he
nhanh cua van hoc An o, va nghe thuat kien
truc, ieu khac noi tieng cua Tch Lan eu bat
nguon t An o. Cac mau t Tch Lan cung lay t
mau t An o. Ve sau nay, cac trng phai khac
cung a phat trien manh va oi khi con chong oi
nhau quyet liet. Nhieu v vua a dep yen bang
cach trieu tap hoi ngh hay ngc ai. Nhng oi
thu chnh la cac s thuoc phai Mahavihara va cac
s Abhayagirihara va Jetavanavihara. Nhng nha
s sau nay chu anh hng cua An o. Mac dau
Phat giao Nguyen Thuy tr nen truyen thong co
u the tai ay trong buoi hong hoang lch s Phat
giao Tch Lan, nhieu the ky sau nay nhng oan
truyen giao Phat giao ai Tha va Mat Tong cung
en quoc ao nay. Hn na co nhng giai oan
4155
ao quoc b xam lang bi ngi An Tamil vao
khoang nam 145 trc Tay lch, va mot t xam
lang khac vao khoang nam 27 trc Tay lch.
Ngay nay ngi ta cung thay dau vet cua Phat
Giao ai Tha va Mat Tong tai ay. The nhng,
ong gop rat quan trong cua Phat Am
(Buddhaghosa), ma nhng tac pham cho en nay
van con tham sau vao toan bo Phat Giao Tch Lan.
Noi bac nhat la bo Thanh Tnh ao, tom lc triet
ly thien cua kinh ien Mahavihara. Trong the ky
th t ai Tha tranh vi Nguyen Thuy va vua
Mahasena (334-362) ung ho, ong a xay Tnh Xa
Ky a cho cac Tang s ai Tha, nhng s bao tr
cua hoang cung cho phai ai Tha khong c
keo dai, en thi con cua vua Mahasena la
Srimeghavanna, ong a khoi phuc lai Mahavihara
va phuc hoi Nguyen Thuy nh la mot truyen thong
Phat giao co u the tai ay. Nhng the ky sau nay
s tranh gianh anh hng lien tuc xay ra gia cac
cua cac the lc ngoai bang, va vao the ky th 11
th Tang gia a b suy thoai en o can c khoi
phuc bang cach phai thnh cac Tang s t Mien
ien en e thanh lap giao hoi mi tai ay. Trong
thi gian nay th Ni oan b mai mot tai Tch Lan,
va cha c khoi phuc. Ben canh o co nhieu
chia re trong giao hoi Tch Lan. Tuy nhien, s chia
re nay bong nhien cham dt vao the ky th 12 khi
vua Parakambahu I trieu tap hoi ngh ton giao e
buoc tat ca cac trng phai oi nghch vi
Mahavihara phai tuan theo nhng qui tac cua no.
Vao the ky th 16, ngi Bo ao Nha en Tch
Lan, roi the ky th 17, ngi Hoa Lan. Ho a co
gang dung sc manh e ap at Gia To Giao vao
Tch Lan. Tnh hnh nay a lam thc tnh y thc
dan toc va oi mi Phat giao a tng b ri vao
canh hoang phe. Mot vai v vua Tch Lan a ap
dung nhng bien phap nham em lai mot a phat
trien mi cho Phat Giao. Ho a gi cac phai oan
sang Mien ien va Thai Lan vao cuoi the ky th
18 e tm cho da. Do nhng sang kien o, cac s
Mien ien en thc hien hien mot vai cai cach
trong noi bo Tang Gia Tch Lan; trong khi cac s
Thai Lan en phuc hoi lai Tang Gia Tch Lan va
a vao quan niem tuyen chon gii thung lu, du
b mot vai tang lp dan c phan ng, nhng quan
niem nay tr thanh mot trong nhng ac trng
 4156

chnh cua Phat giao Tch Lan. Nam 1802, mot capital, Anuradhapura, and built the Mahavihara
nhanh th hai cua Tang Gia c thanh lap goi la Monastery, where he preserved the branch of the
Amarapura, vi nhng thanh vien xuat than t cac Bodhi tree that Mahinda and his sister had
gii bnh dan. S kien nay cho thay anh hng cua brought. This monastery remained for many
cac s Mien ien hien nay van con, du anh hng centuries the center of the Theravada Buddhism.
cua Thai Lan van chiem u the. Thi ky gan ay Shortly after this, the first Buddhist monks on the
co s ra i cua trao lu th ba co nguon goc t island were ordained, prompting the king to ask
Mien ien, vi ac iem la tnh nghiem khac cua Mahendra to establish an ordination place. Its
cac qui tac. Phat giao Tch Lan b sa sut nang vao progress was phenomenal. Hundreds of thousands
the ky th 19; nhng Phat t Tay phng a gop of men and women embraced the new faith and
phan ln vao s khoi phuc no bang cach lap ra thousands entered the Sangha and adopted the life
nhng trung tam mi va nhng to chc mi nh of Bhikkhus. Monasteries were erected on all
Mahabodhi Society. Nam 1948, Phat giao a tr sides and rich endowments were made for their
thanh sc manh nang ong cua nen van hoa x upkeep. Queen Anula and a number of women
nay a giup gianh lai oc lap. Cho mai en nay, also expressed the desire to receive the ordination
no van co anh hng quan trong ti cac nc Au and enter the Sangha. But, as no monk was
A. Vao the ky 20, Phat giao Sri Lanka trai qua allowed to do this for them, emissaries were sent
mot cuoc phuc hng, va bay gi no la ton giao cua to Emperor Ashoka to send some distinguished
tuyet ai a so ngi Sinhalas. Luc o Phat giao nuns to help them. So, Sanghamitra, the sister of
b giam thieu tanh pho cap cua no, tuy nhien, sau Mahendra, who had received ordination, was sent
chien thang ve vang cua Phat giao a gop phan to Ceylon. An order of nuns was also established
cho viec giai quyet ap lc trong thi noi chien at the time by Mahendras sister Samghamitta.
gia hai nhom a so Sinhalas va thieu so Tamils. Two great events in the early history of Buddhism
Nam 1956, S.W.R.D Bandaranaike thang c, o ng in Ceylon left a deep impression and still evoke
la chnh tr gia Sri Lanka au tien a cong khai pious enthusiasm among millions of its devotees.
tha nhan Mi ieu Tam Niem cua Tang gia The transplantation of a branch of the Bodhi tree
gianh cho cac chnh tr gia, bao gom s tuan thu under which the Buddha attained Buddhahood was
gii luat tai gia va che ch cho vai tro cua Phat a happy idea of Ashoka. It served as an inspiration
giao nh la ton giao hp phap duy nhat cua at to the people who had recently embraced the
nc. Mat khac, the gii Phat giao cung mang n Buddhist religion. The second event was the
Tch Lan rat nhieu. Bo giao ien bang tieng Ba Li bringing of the Buddhas tooth from India more
a c gi gn nguyen ven tai Tch Lan a co than 500 years later. Thus, within a short time, the
mot anh hng rat ln oi vi Mien ien, Thai whole of the island of Ceylon became a
Lan, Lao, va Cam Bot. Ngoai ra, Tch Lan khong stronghold of Buddhism, a position which she still
ch la ni lu gi Thanh ien, ma con co cong phat retains after a lapse of more than two thousand
trien ao Phat qua cac cuon luan giai noi tieng years. The great stupa was built during the reign
According to the tradition preserved in the of Dutthagamani (101-77 B.C.) and consecrated
Ceylonese Chronicles, the great emperor Ashoka before a large assembly of Buddhist monks who
(273-236 B.C.) of the Mauryan dynasty organized had come from well-known monasteries in India.
a missionary to preach the gospel of the Buddha in The reign of Vatthagamani (29-17 B.C.) is an
and outside India some time around 240 B.C. He important landmark in the history of Buddhism in
sent his son Thera Mahendra, together with four Ceylon. Up to this time, the sacred scriptures of
others, to Sri Lanka, and they preached the Buddhism, as originally recited by Mahendra,
teachings of the Buddha to king Devanampiyatissa were committed to memory and preserved as oral
(247-207 B.C.) and his attendants. The king and traditions. Arrangements were now made to
the people of Ceylon were deeply impressed by commit them to writing. The Pali Tripitaka were
the new gospel and accepted Buddhism. King completed, still survices as the sacred canon of
Devanampilya Tissa donated a tract of land near which the original disappeared long ago from
 4157
India without leaving any trace. It is impossible to
overrate the influence exercised by Buddhism in
Ceylon. Practically, the whole culture and
civilization were derived from it. Pali became the
literary language of Ceylon and still holds that
position. Ceylonese literature was an offshoot of
Indian literature, and the art of Ceylon
architecture, sculpture and painting was derived
from India. The Ceylonese alphabet also came
from India. Later, in the course of time various
schools were formed. There was sometimes very
vehement rivalry among them. A number of kings
tried to end these disputes by convoking synods or
by persecution of certain schools. The main
antagonists were the monks of Mahavihara on one
side and those of the Abhayagirihara and
Jetavanavihara on the other. The latter party was
under the influence of Indian schools. Although
Theravada became the dominant tradition early in
Sri Lankas history, in later centuries, Mahayana
and Tantric missionaries also came to the island.
In addition, there were periods during which the
tradition was disrupted by outside invasions, from
Indian Damilas or Tamils in 145 B.C., and another
wave of Tamil in 29 B.C. Nowadays, traces of
Mahayana and Tantric Buddhism (Vajrayana) can
also be documented. The Theravada gained the
upper hand, to which result Buddhaghosha, one of
the great scholars of the Theravada, decisively
contributed. His work marks Singhalese Buddhism
to this day. Particularly the Path of Purification
(Visuddhimagga), which summarizes the
meditation philosophy of the Mahavihara Nikaya.
During the fourth century, Mahayana competed
with Theravada and enjoyed royal patronage from
King Mahasena (334-362), who built the
monastery of Jetavana for Mahayana monks,
Royal sponsorship of Mahayana was short-lived,
however, and his son Srimeghavanna restored the
Mahavihara and reinstated Theravada as the
dominant Buddhist tradition on the island. In later
centuries, there was continual squabbling between
the main monasteries on the island, as well as
foreign invasions, and by the eleventh century, the
Samgha had declined to such an extent that it was
necessary to restore it by inviting monks from
Burma to come to create a new ordination lineage.
During this period the order of nuns died out in Sri
Lanka and has not yet been restored. Besides,
there were lots of other divisions between groups
of Buddhists on the island. However, the many
sidedness of Buddhism in Ceylon met a bitter end
in the twelfth century, when king Parakambahu I
convoked a synod and forced all hostile schols to
adopt the Buddhism of Mahavihara. The arrival of
the Portuguese in Ceylon in the sixteenth century
(the Portugese conquered and ruled Sri Lanka
from 1505 to 1658) and the Dutch in the
seventeenth century (the Dutch controlled the
island from 1658 until 1753). They tried to
introduce Catholism by force. This situation
aroused national feeling and had a strengthening
effect on Buddhism, which had been in the
process of deterioration. Several Singhalese kings
undertook measures to give new impetus to
Buddhism. They sent delegations to Burma in the
end of the seventeenth century and Thailand in
the eighteenth century in order to gain support. As
a result of this contact with foreign monks
Burmese and Thai tendencies began to make
themselves felt in the Sangha in Ceylon. Thai
monks introduced an aristocratic principle of
selection, which aroused resistance in other strata
of the population but established, in spite of this,
one of the main enduring tendencies of Singhalese
Buddhism. In 1802, a Burmese branch of the
Sangha emerged, Amarapura, the members of
which came from the ordinary classes of the
people. Both tendencies remain today, the Thai-
inspired being the stronger. More recently, a third
developed, which is of Burmese origin, and is
characterized by particular strictness. In the 19th
century, the Buddhism in Ceylon was at its nadir;
Western Buddhists, who formed new centers and
organizations, i.e., Mahabodhi Society,
contributed decisively to its revival. By 1948,
Buddhism was again a driving force in Singhalese
culture and played a role in the achievement of
national independence in that year. During the
twentieth century, Buddhism in Sri Lanka
experienced a revival, and is now the religion of
the overwhelming majority of Sinhalas. There is a
downside to Buddhisms popularity, however,
Buddhist triumph has contributed to the tensions
that resulted in the civil war between the majority
Sinhalas and minority Tamils. In 1956, S.W.R.D
 4158

Bandaranaike was elected. He was the first Sri have some cultivation. It is wrong to say I have
Lankan politician to publicly endorse the so-called such and such a state, or I have such and such
Ten Commandments set by the Samgha for psychic power. Even if we have such attainment,
politicians, which included following Buddhist lay it is still unreal and not to be believed. Do not be
precepts and safeguarding the role of Buddhism as taken in. Faith in strange and miraculous abilities
the sole legitimate religion of the country. Today, and psychic powers will keep us from realizing
Singhalese Buddhism is influential in other Asian genuine proper concentration. We should realize
and European countries. On the other hand, the that proper concentration does not come from
Buddhist world owes a great debt to Ceylon. The outside, but is born instead from within our own
Pali canon has been preserved in its entirety in nature. We achieve proper concentration by
this island and Ceylonese Buddhism had great introspection and reflection, by seeking within
influence upon Burma, Thailand, Laos, and ourselves.
Cambodia, the only countries where Theravada Tch Luy T Tng: Cumulative thinkingT
Buddhism flourishs today. Ceylon was not, tng co tnh cach tch luy la mot trong nhng loi
however, merely a passive recipient; it suy tng cua con ngi. ieu nay co ngha la tri
contributed to the development of Buddhism thc cua con ngi at c qua mot tien trnh xay
through its Commentaries. dng, mot tien trnh tch tu dan dan. Ty du, chung
Tch Lan Tang Gia Phai: Sihala-samghanikaya ta la nhng a tre, khi en trng au tien c
(skt)Sihala-samgha (skt)See Tch Lan Tong. day mau t; roi chung ta c day oc ch va cau
Tch Lan Tong: Sihala-samgha (skt)Tong phai va sau o la viet ch va viet nhng bai luan. Cuoi
thuoc Phat giao Tch Lan, c thanh lap tai Mien cung nh cai kien thc tch luy nay va tai nang
ien vao nam 1192A Sri Lankan Buddhist phat trien ma chung ta co the viet c nhng
branch, founded in Burma in 1192. quyen sach, hay dien ta c nhng t tng mot
Tch Luy Chng: Accumulated hindrances. cach sang tao va vo cung phc tap cung nh nhng
Tch Luy Cong c: To accummulate merits y niem mi me. Tien trnh qua o tri thc con
Amass merit and virtueBat c ngi Phat t nao ngi at c la mot tien trnh kien tao va vun
cung muon tch luy cong c, nhng khi lam c ap, noi ket nhng manh kien thc mi thau hoach
cong c khong nen chap trc nhng cong c a c vao cai khoi kien thc cu. Tat ca c noi
thc hien. Ngi Phat t chn thuan lam cong c ket lai vi nhau bang mot tien trnh ma ban chat
ma xem nh cha tng lam g ca. Ngi Phat t va nguon goc cua no la hu han, khong toan ven,
phai quet sach het moi phap, phai xa la het thay han che, va co ieu kien (c nh). Bi v ngay
moi tng, ch ng nen noi rang Toi lam cong ban chat cua tien trnh tch luy nay a la co c
c nay, toi tu hanh nh the kia, hoac noi Toi a nh va c qui nh trc nhng ket qua cua no,
at en canh gii nay, hay Toi co phap than no chang bao gi co the cham dt c. That vay,
thong kia. Nhng th o, theo c Phat eu la h khong co iem cuoi cung tren con ng tch luy
doi, khong nen tin, lai cang khong the b dnh mac nay v chung ta luon luon tm ra ay u cho e
vao. Neu tin vao nhng th ay, ngi tu theo Phat tch tap them cai g o. Tch luy tng giot ma t
khong the nao vao c chanh nh. Nen nh rang mot mai nha, dau cho lam suot i, se chang them
chanh nh khong phai t ben ngoai ma co c, c g vao mc nc bien san co. Cung giong
no phai t trong t tanh ma sanh ra. o la do cong nh vay, bang loi suy tng tch luy, ngi ta
phu hoi quang phan chieu, quay lai ni chnh mnh khong bao gi at c cai Tan S Hu Tr cua
e thanh tu chanh nhAny Buddhist would Phat quaCumulative thinking is one of human
want to amass merit and virtue, but not be ways of thinking. This means that human
attached to the process. People who cultivate the knowledge is gained through building up process,
Way should act as if nothing is being done. We a process of gradual accumulation. For example,
should sweep away all dharmas, should go beyond when we were children in school, we were first
all attachment to views. A sincere Buddhist should taught the alphabet; then we were taught to read
not say, I have this particular spiritual skill, or I words and sentences and later to write letters and
 4159

essays. Finally, the knowledge accumulated and Tch Phc Cau: Garbhadhatu (skt)The womb
the talent developed may have enabled us to write of all thingsThe womb treasury, the universal
books, or to express creatively highly complicated sourceThai tang la nguon goc cua s san sanh
thoughts and new ideas. This process through moi th, nh a tre c nuoi dng trong thai
which human knowledge is gained is one of me (ca than tam c cha ng va nuoi
building and adding to, of welding newly acquired dng)The womb in which a child is conceived.
segments of knowledge to the old mass. All is Its body, mind, etc. It is container and content; it
linked together by a process which is finite, covers and nourishes; and is the source of all
partial, limitative, and conditional in its nature and supply from which all things are produced.
origin. Because the very nature of this cumulative Tch Tap Dieu Hoa Than: Collection of Fine
process has preconditioned and predetermined its Flower Deity (Spirit).
outcome, it can never come to an end. In fact, Tch Tap Phc c: Accumulating a stock of
there is no terminal point on the road of meritCollection of meritSee Tng Tr
accumulation for we shall always find plenty of Phung S Tha Nhan Tam.
room in which to add something more. To collect Tch Thu My Mao: Tch Khi My MaoSee
drops of rain water from the roof of a house, even Trap Thng My Mao.
for a lifetime, will add nothing to the level of the Tch Thuy: Ra batTo rinse the almsbowl.
ocean. Likewise, through a cumulative way of Tch Tieu: Y noi be gay hay pha v nhng bien
thinking, one will never be able to attain the All- luan Tieu ThaTo traverse or expose the
knowing Wisdom of BuddhahoodSee Tan S fallacy of Hinayana arguments.
Hu Tr. Tch Tieu Thanh ai: Many a little make a
Tch Ly: Sri (skt)May manFortunate. mickle.
Tch Mon: Law of appearanceTch mon ngha Tch Tr: Tr hue phan tch cac phap Tieu Tha
la giao ly cua c Phat hien hien trong lch s, tc e quan xet khong tnh, chung ta se thay rang
la Tch Phat. Tch mon bao gom cac giao ly ve nga va ch phap eu khong co thc tanh
cau truc vu tru, i ngi, nhng quan he cua con Analytical wisdom, which analyses dharmas and
ngi tren can ban cua kinh nghiem va chng ngo attains to the truth that neither the ego nor the
cua c Thch Ca Mau Ni, v a at en trang things have a basis in reality.
thai ly tng cua mot con ngi. c Phat Thch Tch Trng: Khama-pana (p)Khakkara (skt)
Ca Mau Ni cung day chung ta rang tr tue la thuoc A monks staff.
tanh quan trong nhat e gi vng nhng quan he (I) Ngha cua Tch Trng trong nha Thien: The
ng an gia con ngi. Tinh yeu cua Tch mon meaning of a staff in ZenCay gay cua nha
la tr tue cua c PhatThe law of appearance s, phan au co nhng vong thiet, khi rung
means the teaching of the Buddha appearing in gay e bao cho biet s co mat cua ai; gay
history. The law of apearance includes the cung con c dung e tr ma quyA
teachings of the organization of the universe, monks staff, partly of metal, especially with
human life, and human relationships on the basis metal rings for shaking to make
of the experience and enlightenment of announcement of ones presence, and also
Sakyamuni Buddha, who attained the ideal state used for demon expulsion.
of a human being. Sakyamuni Buddha also (II) Tch Trng la mot bieu tng ton giao hay
teaches us that wisdom is the most important mot vat dung can thiet trong sinh hoat hang
attribute for maintaining correct human ngay cua mot v Thien s?Is a staff a
relationships. The essence of the law of religious symbol or a necessary thing of a Zen
appearance is the wisdom of the Buddha. master in dailiy activities?:
Tch Mon Phap Hoa: See Phap Hoa Tch Mon. Mot hom Thien s Thuy Long Tuyen Chau
Tch Phat: Hien than hay phng tien phap thng ng, a cay gay len noi: "Hai mi
thanManifestation of dharma-bodySee ng nam nui, ta mi c ay u sc lc nh the
Hoa Phap Than. nay." Bay gi co v Tang hoi: "Hoa Thng
 4160

c sc lc g?" Thuy Long ap: "Qua khe "What would you say?" came quickly from
qua nh nui, chong gay pha ong, chong the monk. Shokei now took the staff, came
gay pha Tay." Sau o Thien s Chieu down to the ground, and walked away. Ho-an
Khanh nghe c chuyen nay, co noi: "Ta th now makes the observation about these two
khong noi nh the." Mot v Tang nghe, lien masters: "Suiryu's staff was a pretty good one,
hoi: "Vay, Hoa Thng noi the nao?" Chieu but what a pity! It has a dragon's head with a
Khanh cam cay gay, bc xuong at va i snake's tail. It makes Shokei follow him up,
mat. Thien s Pha Am nghe hai cach trnh bay and the result is another pity: his was like
tren, bnh luan rang: "Thuy Long thch cay putting speckles on a painted tiger. When the
gay, ang tiec la au rong ma uoi ran. Lai monk asked what power of the staff he had
them b Chieu Khanh thoc t pha sau, giong got, why did he not take it out and throw it
nh ve cop them van. Khi ay, i han noi cau: away before the congregation? Then there
Hoa Thng c sc manh g, toi se cam cay would have been a real dragon, a real tiger,
gay ma nem i trc mat o chung, chan chan calling forth clouds and mists." According to
se co mot con rong that, mot con cop that, Zen master D.T. Suzuki in "An Introduction
ang goi may goi sng." Theo Thien s D.T. To Zen Buddhism," if modern Zen is a
Suzuki trong tac pham "Thien Hoc Nhap system, what kind of a system is it? It seems
Mon," neu Thien trong thi ai ngay nay la chaotic, and how conflicting are the masters'
mot he thong, th he thong ay la g? Chac views! Yet from the Zen point of view there is
chan la no giong nh mot ong hon loan, ma one current running through all these
quan iem cua cac Thien s lai oi lap vi confusions, and each master is supporting the
nhau. Nhng xet theo quan iem cua Thien others in a most emphatic manner. An
th di cai ong hon loan ay lai co mot mach apparent contradiction in no way hinders the
nc ngam chay qua, that ra moi v Thien s real endorsement. In thus mutually
eu c an chng mot cach khac nhau. S complementing each other, not indeed
xung ot ben ngoai khong gay tr ngai g en logically but in a fashion characteristically
viec an chng that s ay. "Co" va "khong" Zen, we find the life and truth of the koan. A
cung bo tuc cho nhau nh the, du khong hp dead statement cannot be so productive of
vi ly luan nhng lai co ay u yeu ch cua result. Hakuin's "one hand", Chao-chou's
Thien ma trong o chung ta cung thay c "cypress-tree," or the Sixth Patriarch's
chan ly va s song cua cong an. Mot cau "original face," are all alive to the very core.
khong tron ven se khong co y ngha g. Dau la Once touch the heart of it and the whole
"mot ban tay cua Bach An," "Cay bach cua universe will rise from its grave where we
Trieu Chau," hay "Ban lai dien muc" cua Luc have buried it with our logic and analysis.
To eu cc ky linh hoat hung hon. Ch can Trong khi Thien s Phan Dng (947-1024)
nam bat c ban chat cua no th ca vu tru b tng noi: "Biet c cay gay, viec tham hoc
chung ta chon vui trong nam mo ly luan va mot i coi nh hoan tat." Cong an nay rat
phan tch se hien lo raOne day, Zen master n gian. Thien s thng cam cay gay, cung
Suiryu ascended the pulpit and bringing forth giong nh ky hieu quyen uy cua ton giao nao
his staff made his confession: "My twenty o hien nay, nhng ngay xa, that ra ch mang
years' residence in this monastery is due to gay theo trong nhng luc hanh cc nh qua
the virtue of this." A monk stepped forward song, leo nui. Cay gay cung la mot va t het sc
and asked, "What virtue did you gain out of bnh thng, khi thien s thng ng thuyet
that?" "Supporting myself with this, I cross the phap thng hay a gay ra e day chung,
stream, I pass over the mountains; indeed, cay gay cung tr thanh chu e cho Tang
without it, what can I do?" Later Shokei, chung thao luan. Khi Pha Am To Tien Thien
another Zen master, hearing of this remark, S ban en cay gay, ngai noi vi mot tam
said, "If I were he, I would not say that." long tot va rat hp ly khi ngai noi: "Biet c
 4161

cay gay, vay th at no ta vao vach." Ca Pha Tch Tu Tinh Yeu Tam: Vriddha (skt)Shakuju-
Am lan Phan Dng Thien Chieu eu ang Shoyo-Shin (jap)Experienced and concentrated
noi cung mot that tng, ch ra cung mot chan mind.
ly, nhng be ngoai th ho co ve nh xung ot Tch Vi Tran: Phan chia nhng phan t cho en
lan nhau khong ch mat ngon ng, tham ch khi khong con g na e ma phan chiaTo
ni phng cach tu hanh cua ho na While subdivide molecules till nothing is reached.
Zen master Fen-Yang-Shan-Chou said, "If a Tch Vien: Tng ai vienOlder perfect with
man knows what this staff is, his study of Zen limited salvationSee Giao Vien and Tng ai
comes to a close." This seems to be a simple Vien.
enough koan. The master generally carries a Tch: 1) Ni co tch heo lanh: Sama (p)Prasama
long staff which is now a kind of insignia of (skt)Quiet, solitary, secluded; 2) Ta vay:
his religious authority, but in ancient days it Perverse, incorrect, wrong.
was really a travelling stick that was useful in Tch Can Bo Tat: Santendriya-bodhisattva (skt)
climbing mountains or fording streams. Being Name of a Bodhisattva.
one of the most familiar object, it is produced Tch Chieu: Selwa (tib)Luminosity.
any time by a master before his congregation 1) Cai the cua chan ly goi la tch, cai dung cua
to illustrate a sermon; it is often the subject of chan ly goi la chieu. Bac tu hanh dt c
a great discussion among the monks. When phien nao, tr nen tch tnh th tam tr quang
Ho-an Zen master makes a statement about minh choi rang. Trong lan chuyen phap luan
the staff, it is not radical; he is quite rational th ba, c Phat giang ve cai khong cua moi
and innocent when he says, "If a man knows th, nhng cai khong ay khong phai la
what the staff is, let him take it and put it up hoan toan trong rong v no la s quang minh
against the wall over there." Both Ho-an and choi rang trong tch tnh hay tch chieu. Tch
Fen-Yang-Shan-Chou are asserting the same chieu la s trong sang cho phep moi hien
fact and pointing to the same truth, but on the tng hien ra va ay cung la ac tnh cua
outer appearance, they seem to be 'khong'Nirvana-illumination; ultimate
contradicting not ly in words but also in their reality shining forth. In the third turning of the
methods of cultivation. wheel, the Buddha's teaching on everything is
Tch Trng S: Shaker of the rings on the metal void, but the voidness is not completely empty
staff. because it has luminosity. Luminosity or
Tch Tu: See Uan. clarity allows all phenomena to appear and is
Tch Tu Nghiep: Katatta (p)Reserve karma a characteristic of emptiness.
Theo A Ty at Ma Luan (Vi Dieu Phap), nghiep 2) (962-1034): Ten cua mot v danh Tang Nhat
tch tu la bat c nghiep nao u manh e quyet Ban, thuoc tong Thien Thai, vao the ky th
nh tai sanh, ma khong phai la nghiep tai tao, XIName of a Japanese famous monk, of
nghiep can t, hay nghiep tieu diet. Loai nghiep the T'ien T'ai Sect, in the eleventh century.
nay se quyet nh tai sanh neu khong co cac Tch Chieu Hue: Wisdom associated with
nghiep kia chen vao. Nghiep nay giong nh cai Buddha-fruitionMot trong sau loai tr tue. Tch
von d tr cua mot ca nhanReserve karma is Chieu Hue hay tr hue ngoi v Phat chieu khap
any other deed, not included productive, death- chung sanh (t cai the cua trung ao ma khi len
proximate, destructive karmas, which is potent cai dung cua trung ao)One of the six kinds of
enough to take on the role of generating rebirth. Buddha-wisdom, the wisdom which comprehends
This type of karma becomes operative when there nirvana reality and its functioning. The wisdom
is no karma of other three types to exercise this (associated with Buddha-fruition) of making
function. This is as it were the reserve fund of a nirvana illuminate all beings.
particular being. Tch Chieu Minh Tnh: See nh Hue.

Tch Chieu Than Bien: Chi-chao-shen-pien-san-
mo-ti-ching (chi)Sutra on samadhi of miraculous
transformations of Nirvana-illumination.
Tch Chieu Than Bien Tam Ma a: Chi-chao-
shen-pien-san-mo-ti (chi)Tam muoi cua bac tu
hanh a dt c phien nao, tam tr tr nen tch here, in that it cannot be grasped by thought or
tnh va quang minh choi rangSamadhi of
miraculous transformations of
illumination.
Tch Chung: Chung tnh cua cac bac Tieu tha
(Thanh Van Duyen Giac) ch vui thch vi s tch
diet cua niet ban tieu tha, ch khong co y hng
cu o chung sanhThe nirvana class, i.e. the
Hinayanists who are said to seek only their own
salvation.
Tch Coc: To abstain from foodTo fast.
Tch Diet: Jakumetsu (jap)Tranquil and
extinctTrang thai hoan toan an bnh, vt len
cac khai niem sinh va t, sinh thanh va tieu vong,
khong gian va thi gian, vt qua nhng ieu kien
phu thuoc lan nhau va pham chat gan lien cac s
vat. o la trang thai y thc trong o mot bac ai
giac (nh la c Phat) ang song. Trang thai nay
vt khoi moi nh ngha, du cho ay chung ta
th nh ngha no, v no khong the c ngh ra
cung khong the dien at c bang li. Moi y nh enlightenment means that a Buddha can live in the
giai thch tch cc eu vng phai viec khong the
nao gii han cai "vo gii han" c ve mat ly (jakumetsu or nirvana). Thus nirvana is not
luan. Nhng nh ngha duy nhat co the co la
nhng nh ngha theo loi tieu cc, noi len rang
"tch diet" khong phai la cai nay hay cai kia, hay
no nam " ben kia" moi pham tru cua t duy va
hieu biet. Theo nhng ly thuyet cao nhat cua Phat
giao, ac biet c phat trien trong Thien, "tch
diet" hay "niet ban" la hoan toan ong nhat vi "ta
ba". "Cai vo han", "cai khong b qui nh", "khong
co pham chat" la ong nhat vi cai hu han (vu tru
cua nhng hnh thc), vi cai b qui nh (chu s
chi phoi cua luat nhan qua, tc la nghiep) va vi
nhng pham chat ac trng cho the gii hien
tng. Niet ban t no vt ra khoi s hieu biet; s Phat chng c Hu D Niet Ban, ni c Phat
ong nhat cua niet ban va ta ba ch co the the
nghiem trong ai giac ma thoi. S chng ac ai
giac hoan toan co ngha la mot v Phat co the song
trong mot trang thai hoan toan an bnh trong khi
van song trong the gii hien tng, ch khong nhat
thiet ch c thc hien sau khi chet, mot the
gii nao o khac vi the gii nayA state of total
4162
peace beyond birth and death, arising and passing
away, time and space, beyond all conditions and
qualities, a state of consciousness in which a fully
awakened one (i.e., Buddha) lives. This state
admits no definition, also not the one attempted
words. Any positive proposition concerning it,
Nirvana- even from the point of logic alone, is impossible,
since it is an attempt to limit the limitless. The
only propositions concerning "tranquil and extinct"
(jakumetsu) that are possible are negative
propositions saying that it is "not this, not that" or
that it is beyond all categories of thought and
understanding. According to the highest teaching
of Buddhism, particularly as it is propounded in
Zen, "tranquil and extinct" (jakumetsu) is nirvana
but nevertheless completely one with samsara:
that which is limitless, unconditioned, and devoid
of qualities is identical with that which is limited
(characterized by form), conditioned (subject to
cause and effect, i.e., karma), and with the
phenomenal world of countless qualities. Nirvana
itself is already unthinkable; the unity of nirvana
and samsara can only be realized in
enlightenment. The realization of complete
world of appearance (samsara) in complete peace
realized only after death in some kind of "world of
beyond" that is different from "this world."
Tch Diet Bnh ang: Undifferentiated reality-
bodyBnh ang Phap ThanUniversalized
dharmakaya (a stage in bodhisattva development
above the eighth)Phap tnh phap than Bo Tat t
bat a tr len.
Tch Diet Chan e: Truth of Nirvana.
Tch Diet Chi Phap: Vivikktadharma-matibuddhi
(skt)Tch Diet HueWisdom of tranquility and
extinction.
Tch Diet ao Trang: ao trang cua Hoa Than
Thch Ca chng ao (di Kim Cng Toa ni goc
cay Bo e ben canh song Ni Lien Thien, di
chan nui Ca Da, nc Ma Kiet a)The place
where a Buddha attains the truth of nirvana,
especially where Sakyamuni attained itSee Bo
e ao Trang.
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Tch Diet nh: Tch Diet Tam Muoi Tch nh: S nh tnh tnh tch, trong o nhng
Concentration on tranquility and extinction. ao tng loan ong eu b tan diet Tranquil
Tch Diet Hue: Vivikktadharma-matibuddhi concentration; contemplation in which disturbing
(skt)Wisdom of tranquility and extinction. illusion is eliminated.
Tch Diet Lac: Nirodha-sukha (skt)Hanh phuc Tch nh Phap Vng: The great tranquil
cua s tch diet. Do bi long t bi thng xot dharma kingThe great nirvana dharma king.
chung sanh ma va bon nguyen cu o chung sanh Tch nh Tam Muoi: Samadhi of tranquility
ma v Bo Tat khong the chng cho rieng mnh cai See Tch nh.
hanh phuc cua s tch diet va hanh phuc cua tam Tch Ha: Ni chung ta tu hanh tm cau chan ly: A
muoiThe bliss of cessation. Because of his place of truth where we strive in pursuit of the
compassion with which he regards all beings and truthNi day ao, hoc ao, hay tu tap: A place
because of his desire to fulfill his original vows, for teaching, learning, or practising religion.
the Bodhisattva does not personally realize the Tch Ho (680-740): Santaraksita (skt)Mot nha
bliss of cessation and that of tranquility. triet hoc Phat giao ngi An o, c noi tieng
Tch Diet Nhan: Maha-Nirvana ToleranceThe nh tac pham Toat Yeu ve Chan Ly. Ngai c
suppression of all passionay la mot trong ngu truyen thong Phat giao Tay Tang xem nh la mot
nhan, c nhan nhuc cua bac ac ao. Tch diet trong ba ngi a giup thiet lap Phat giao tren x
nhan cua hang Phap Van a hay Dieu Giac, giai tuyet nayAn Indian Buddhist philosopher,
oan hanh gia dt tuyet moi me hoac e at ti whose best-known work is the Compendium of
niet ban tch dietThis is one of the five kinds of Truth (Tattva-samgraha). He is credited in
tolerance, Nirvana patience, the patience of the Tibetan tradition with having been one of the
nirvana. Nirvana Tolerance, or the patience three people who helped to establish Buddhism in
nirvana, the tolerance in the last stage of the Land of the Snows.
Dharmamegha or the Land of Dharma Clouds. Tch Hu: Ten cua mot v danh Tang An o, en
This is the tolerance of Buddha, everything is Trung Hoa vao thi nha ng (618-907)Name
peaceful and tranquil or the patience that leads to of an Indian famous monk who came to China
complete nirvanaSee Ngu Nhan. during the T'ang Dynasty in China.
Tch Diet Phap: Vikiktadharma (skt)Cai tnh Tch Kien: Ta kienPerverse, incorrect, or
lang thng hangThe nirvana-method, the depraved views.
solitary, the eternal serene. Tch Lieu: CalmTranquilQuiet.
Tch Diet Tam Muoi: Concentration on Tch Lu Minh Bo Tat: Sivavahavidya (skt)
tranquility and extinction. Ten cua mot v Bo Tat thuoc Lien Hoa Tang the
Tch Diet Trang: See Tch Diet ao Trang. giiName of a Bodhisattva in the The Lotus
Tch Diet Tue: See Tch Diet Hue. world.
Tch Diet Tng: Tng cua Niet ban la xa ri Tch Mac: Mauneya (skt)Mauna (skt)Silent.
hay oc lap vi ch tngNirvana considered Tch Mac Ngoai ao: Mot trong sau loai ngoai
independently of the phenomenal. ao, the nguyen song ni vang veOne of the six
Tch Diet Vi Lac: Vupasama-sukha (skt)Joy of kinds of Ascetics who vowed to silence who dwell
tranquility and extinction. among tombs or in solitudeSee Luc Kho Hanh
Tch Diet Vo Nh: Bac chng ac niet ban xa ri (5).
tat ca s phan biet cac tngNirvana as Tch Menh Tr: Phat tr di hnh thc di tr cua
absolute without disunity or phenomena. moi chung sanh (tr nay cung luan chuyen khi
Tch Dung Tram Nhien: Ly the cua chan nh, ri chung sanh luan chuyen)Buddha-knowledge of
bo cac tng hu vi, nen goi la tch, nhng lai la the transmigratory forms of all beings.
thien phap sinh the gian nen goi la dung Tch Ngan: Ben b an nhien t tai, hay Niet
Character (nirvana-like) and function concomitant BanThe shore of peaceNirvana.
in the absolute and relative, in being and
becoming, etc.

Tch Nghiep S T: S t ni Niet Ban, am ch
c Phat Thch Ca Mau NiThe lion of nirvana,
Sakyamuni.
Tch Nhan:
1) Tch tnh va nhan nhuc, hay s nhan nhuc tch
tnhCalmness and endurance, quiet
patience.
2) Ten cua mot v Thien s Trung Hoa, thuoc
tong Lam Te vao thi nha Thanh (1644-
1912)Name of a Chinese Zen master of the
Lin-chi Sect, who lived in the Ch'ing dynasty.
Tch Nhien: Trang thai lang le vo t l oi vi
canhQuietude, in calmness, undisturbed,
silence.
Tch Nhien Ho Ma: Santika (skt)Phien e
CaTc Tai hay Tch Tai co ngha la dap tat tai
hoa. Con goi la San e, mot trong nhng phep Ho
Ma cua Mat giao, dch la Tc Tai Phap, mot nghi
thc cau nguyen tieu tai cua Mat giao. Phiem e
Ca la mot loai lo hnh trang tron tng trng cho
Tc Tai Phap hay tr tai ngOne of several
different kinds of homa, propitiatory, or producing
ease or quiet; a ceremony for causing calamities
to cease. Santika is a round brazier meaning to
end calamities.
Tch Nhien Kim Cang: See Tch Nhien Kim
Cang Bo Tat.
Tch Nhien Kim Cang Bo Tat: Vajramuni (skt)
V Bo Tat co trang thai lang le vo t l oi vi
canh nh kim cangDiamond Quietude
Bodhisattva.
Tch Nhien Qua: Qua v Niet Ban Gii cua Tieu
Tha GiaoThe Hinayana nirvana-realm or
border.
Tch Niem: Suy ngh mot cach lang le an nhien,
khong e cho tham san si xen vaoCalm
thoughts; to calm the mindContemplation.
Tch Quang:
1) Chan ly tch tnh va chan ly chieu roiCalm
and illuminating as are Truth and Knowledge.
2) Cho tch ly c anh sang chieu roi: The
hidden truth illuminating.
3) (1580-1645): Ten cua mot v danh Tang Luat
tong Trung Hoa vao thi nha Minh (1368-
1644)Name of a Chinese famous monk of
the Vinaya Sect, who lived in the Ming
dynasty in China.
4164
Tch Quang o: Con goi la Thng Tch Quang
oThe land of Buddhas where is calm
illumination.
Tch Quang Tnh o: The Pure Land of calm
light.
Tch Tai: Niem chu tr taiTo quell calamities
by spells or ceremonies.
Tch That Nguyen Quang Thien S (1290-1367):
Jakushitsu Genko Zenji (jap)Thien s Tch That
Nguyen Quang, mot trong nhng Thien s noi
tieng thuoc thien phai Lam Te Nhat Ban the ky
th XIV. Tch That Nguyen Quang Thien S, ten
cua mot v thien S Nhat Ban thuoc thien phai
Lam Te Nhat Ban. S la mot trong nhng Thien
s noi tieng nhat trong Van Hoc Ngu Sn Nhat
BanZen master Jakushitsu Genko, one of the
most famous Japanese Zen masters of the Rinzai
school in the fourteenth century. He was one of
the most famous Zen masters of the Five-
Mountain Literature in Japan.
S tho cu tuc gii vao nam 15 tuoi va sau o
tr thanh e t cua quoc s Butto di trieu
ai Thng Liem. Sau o ong sang Trung Hoa
e tm hoc vi thay Minh Bon va cac thien s
khac thuoc tong Lam Te, tat ca nhng v thay
nay eu xac nhan s the nghiem sau sac cua
ong. S la v thien s cuoi cung trong so cac
thien s a sang Trung Hoa, ni ma s tu tap
thien bat au suy thoai. Mot hom khi thay ong
b benh, Tch That Nguyen Quang cham soc
thuoc thang cho thay va hoi thay "li cuoi
cung" (chan ly song cua thien) la g. Butto
Kokushi lien anh ong khi nghe cau hoi o;
ngay luc ay, Tch That Nguyen Quang at
c ai giac, luc ong mi 18 tuoi. S la
ngi khai sang ra phai Vnh Nguyen T, mot
trong nhng nhanh thien quan trong nhat trong
trng phai Lam Te Nhat Ban. Hien nay
phai nay co khoang 129 ngoi t vien tren
khap Nhat BanHe was ordained as a monk
at fifteen and soon thereafter became a
student of the Zen master Butto Kokushi in
Kamakura. Later Jakuhitsu went to China,
where he sought out Master Ming-pen and
other Zen masters of the Rinzai school of the
Yuan period. All of these confirmed his
profound realization of Zen. Jakuhitsu was the
last well-known Japanese Zen master to go to

China, where Zen was already in decline.
Once when his master was sick, Jakuhitsu,
who was taking care of his treatment, asked
him about the "last word" (a question about
the living truth of Zen). Butto Kokushi hit
him, and in this instant Jakuhitsu experienced
enlightenment. He was then eighteen years
old. He was the founder of the Eigen-ji
branch, one of the most important branches
from Lin-Chi school in Japan. Up to now, this
branch has about 129 temples throughout
Japan.
Co mot v e t tai gia n a yeu cau mot
nghe s tai danh ng thi ve mot bc chan
dung cua Thien s Tch That Nguyen Quang,
vi mot bai th cua chnh Thien s Tch That
i kem theo nh sau:
"Ai ap y anh vang sac ta
Phu len nhuc than lao ngoc nay
Ch e ngi xem ho se ci
Mau tra lao ve nui xanh thoi."
A woman lay believer requested a famous
artist of the time to paint a portrait of Zen
master Jakushitsu Genko, and the poem that
accompanied it is by master Jakushitsu
himself:
"Who took these splendid robes of
purple and gold,
Wrapped them round
the old fool's lump of red flesh?
When bystanders see him,
I'm afraid they'll laugh;
Better send him back
to stay in his old green mountain!"
Di ay la bai th cua Thien s Tch That
Nguyen Quang danh cho mot thien sinh, thuc
ay anh ta hng en cho thc ngo ve "cai
nay," cai tam tnh giac, t tai trc the gii
thc tai hien tien. o la bai th au tien trong
"oi bai th danh cho mot Tang nhan" cua
Thien s Tch That Nguyen Quang
"Cai nay, Ta v ngi to hien!
Chang can dung en chut tai rieng
Gio em nang am vang anh hot
Canh xuan hoa tham kheo a duyen."
Trong i song Thien vien co nhieu dp thi
c viet len, ch nh chung c dung trong
nhieu c hoi xa giao bi nhng tng lp co
4165
giao duc noi chung. Cac bac hoc gia va quan
chc Trung Hoa thng trao oi thi ke khi t
biet ban hu trong mot chuyen hanh trnh i
xa, tap quan nay cung pho bien gia cac
Thien Tang chau AThe following is
intended to offer instruction to a disciple and
nudge him along toward an understanding of
"this thing," enlightenment. It is the first of
"Two Poems to Show to a Monk" written by
Zen master Jakushitsu Genko:
"This thing, I show it to you clear as can be!
No need to plot any special feats or
exploits.
Breezes mild, the sun warm,
yellow warblers caroling;
Spring at its height already in the
blossoming treetops."
Poems were written on many occasions in the
life of the Zen monastery, just as they were
used on numerous social occasions by
members of the educated class in general.
Chinese scholar-officials customarily
exchanged poems of parting when one of
their number set off on a journey, and the
same practice prevailed among the Zen
monks in Asia.
Tch Thau: To seizeTo confiscateTo forfeit.
Tch Thien:
1) Samatha-deva (skt): Tranquil deva.
2) Shantideva (675-725): Ten cua mot v s An
o, ngi song vao nhng the ky th bay va
th tam. Ong noi tieng ve hai tac pham viet
ve Bo Tat HanhName of a great Indian
monk who lived in the seventh and eighth
centuries. He was famous for his two works
on the conduct of a Bodhisattva.
Tch Thng: Peace eternalEternal nirvana.
Tch Tnh: Jakujo (jap)QuiescenceXa ri
phien nao la tch, dt het moi kho au la tnh. Tch
tnh la cai ly cua Niet Ban. ay la s lang thinh
hay an bnh ben trong, s an bnh hoan toan ben
trong, xoa bo s ngu dot va nhng lo au, au kho
va am me tran the do ngu si ma co Calm and
quiet; free from temptation and distress; nirvana.
This is a stillness and peace; complete inner
stillness and inner peace, freedom from ignorance
and the worldly care, suffering, and passion
resulting from it.

Tch Tnh Hanh: Gii luat hanh tr a en niet
ban cua Tieu tha giaoHinayana discipline to
ensure nirvana.
Tch Tnh Mon: See Tch Tnh Mon.
Tch Tnh Phap: Phap diet tr tai hoa e c an
nhien tch tnhCeremonies for restoring peace
from calamity.
Tch Tnh: Santi (skt)Nibbana (p)Nirvana
(skt)Jakudo (jap)Niet ban tch tnhEternal
peace, eternal nirvanaThng tchTch tnh
theo Phat giao co ngha la xa ri phien nao, la dt
het moi kho au la tnh. Tch tnh la cai ly cua
Niet Ban. Tch tnh con co ngha la than the la bo
tng vo diet va dt het moi nao phien, hay s
tch tnh vnh hang ni Niet BanEternal peace
means calm and quiet; free from temptation and
distress; nirvana.
Tch Tnh Am: Supreme Tranquil Voice.
Tch Tnh Am Quang Minh Thien Vng: Light
of Silent SoundMot trong mi Hoa Lac Thien
VngSee Hoa Lac Thien Vng.
Tch Tnh Canh Gii Mon Thien Vng: Gate of
the Realm of PeaceMot trong mi Tha Hoa T
Tai Thien VngSee Tha Hoa T Tai Thien
Vng.
Tch Tnh c Thien Vng: Virtue of
TranquilityMot trong mi Bien Tnh Thien
VngSee Bien Tnh Thien Vng.
Tch Tnh Hai Am Than: Tranquil Ocean Sound
Deity (Spirit).
Tch Tnh Hai Van Chu Da Than: Night Spirit
Sea of Still and Quiet Sound.
Tch Tnh Lc: Power of silent calmCh Bo
Tat co c sc tch tnh lc v khong tranh luan Chinese Zen master of the Huang Po Sect, who
ni tat ca phapBodhisattvas have the power of
silent calm, because they have no disputes about
anythingSee Mi Lc Cua Ch ai Bo Tat
(I)(B).
Tch Tnh Mon: NirvanaThe absoluteCon
goi la Niet Ban, ni ma het thay ch phap eu b
tch dietAll things are served as the door of
release from trouble and suffering.
Tch Tnh Ngha: Tch tnh ngha, v xa ri nhng
on nao cua chung sanh. Ch Bo tat an tru trong
phap nay thi c nht thiet tr vo thng Dynasty in China.
nghaPrinciple of silence and calm, being
detached from the clamor and confusion of
sentient beings. Enlightening Beings who abide by
4166
these can attain the supreme principle of
omniscienceSee Mi Ngha Cua Ch ai Bo
Tat.
Tch Tnh Niet Ban: Parinirvana (skt)
Parinibbana (p)Complete NirvanaTotal
extinctionBa Li Nac Phc Nam.
1) ai Tch Diet: ai Niet BanThe great
nirvanaThe great extinction and passing
over from mortality.
2) Vo d Niet Ban: An nhien tch diet
Complete (total) extinction, the stage of final
Nirvana achieved by an enlightened being at
the time of physical death (can be after or
before death).
3) Tch diet hay la cai chet cua mot nha tu: The
death of a monk or nun.
Tch Tnh Quang: Light of Peace.
Tch Tnh Quang Minh Nhan Thien Vng:
Eyes of Still LightMot trong mi ai Pham
Thien VngSee ai Pham Thien Vng.
Tch Tnh Quang Thien Vng: Still and Silent
LightMot trong mi au Suat Thien Vng
See au Suat Thien Vng.
Tch Tnh Tuyet oi: Absolute state.
Tch Tnh T Tai Vng: Lord of Peace.
Tch Tnh Tng: ac tanh cua s tch tnh
Characteristics of quiescence.
Tch Trang: See Tch Diet ao Trang.
Tch Trien: Thanh Tch Trien gan thanh Turfan
Pidjan or Pi-Chang, near Turfan.
Tch Truyen Thien S (1664-1731): Ten cua mot
v Thien s Trung Hoa, thuoc tong Hoang Ba,
song vao thi nha Thanh (1644-1912)Name of a
lived in the Ch'ing dynasty.
Tch T Phac Canh: Yang Shan: smashing the
mirror in piecesNgng Sn ap nat gng
See Cong An Tch T Phac Canh.
Tch T Tam Thap Trng: Yang Shan's thirty
blowsSee Cong An Tch T Tam Thap Trng.
Tch Vien Thien S (1207-1299): Ten cua mot v
Thien s Trung Hoa thuoc tong Tao ong vao
cuoi thi Tong (960-1279)Name of a Chinese
Ts'ao Tung Zen master in the end of the Sung
Tch Vong: Thoat khoi phien naoTo set free
from illusion.
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Tch Y Bo Tat: Santimati-bodhisattva (skt) teaching by beginning with the Hinayana and
Name of a Bodhisattva. proceeding to the Mahayana, in contrast with the
Tiem An: To latentTo be hidden. immediate teaching of the Mahayana doctrine, or
Tiem An Trong Tam Cua Con Ngi: To abide of any truth directly, e.g. Gradual school refers to
in the human heart. the notion that awakening is attained through a
Tiem Chan (718-788): Ten cua mot v danh Tang program of gradual training. Some people say it is
Trung Hoa vao thi nha ng (618-907)Name associated with the Northern School or Pei
of a Chinese famous monk who lived in the T'ang Tsung of Chinese Chan and is contrasted with
Dynasty in China. the Southern School or Nan Tsung or sudden
Tiem Nang Giac Ngo: Inherent enlightenment teachings, which hold that awakening must be
Intelligence of every beingPotential attained all at once, in a sudden flash of
enlightenmentNh Lai chung la ao xuat sanh realization. Hua-Yen school considers the Hua-
Phat phap, v lam cho tat ca chung sanh thch phat Yen sutra as the immediate or direct teaching, and
tam Bo e dung tat ca phap lanh giup gi the Lotus sutra as both gradual and direct; Tien-
gnThe potential of enlightenment is a way of Tai considers the Lotus sutra direct and
generating qualities of Buddhahood, causing all completeSee on Giao.
sentient beings to gladly set their minds on Tiem Han Thi: Hemanta (skt)Mua lanh dan t
enlightenment and sustain this will by all virtues 16 thang chn en 15 thang mi mot From the
See Bon Giac. ninth month, the sixteenth day, to the eleventh
Tiem Nang Tinh Than: Mental potential. month, fifteenth.
Tiem Thc: Bhavanga (skt)Life continuum Tiem Khe: Tu hanh tien bo tng bc, chng ngo
PsycheSubconscious mindSee Hu Phan. dan danTo cultivate gradually and to attain
Tiem: Tiem tienen t tGradually enlightenment little by little or step by step.
SlowlyBy degreeTo flow little by little. Tiem Ngo: Zengo (jap)S giac ngo t t
Tiem nh: Vao nh mot cach t t, t can en Gradual awakeningTiem ngo hay giac ngo t
sau, t n gian en phc tapTo enter dhyana t, mot trong ba giao tng cua c Phat theo cac
(To concentrate) gradually, from the shallow to trng phai Thien Bac Tong (Than Tu). Trong o
the deep, from the simple to the complex. s giac ngo xay en mot cach t t do ket qua cua
Tiem Giang (1610-1663): Ten cua mot v danh viec hoc tap kinh ien va tch tap cua thc hanh
Tang Trung Hoa song vao cuoi thi nha Minh au Gradual enlightenment, or progressive awakening
thi nha Man ThanhName of a Chinese famous for beginners, one of the three modes of the
monk who lived in the end of the Ming dynasty Buddhas teaching of the Northern Sects (Shen-
and the beginning of the Ch'ing dynasty in China. hsiu). The position that enlightenment comes
Tiem Giao: Anupubbi-katha (p)Gradual gradually, as a result of studying the sutras and
doctrineGradual teachingPhng phap tien tu accumulated practice.
t t, i t Tieu Tha len ai Tha, oi lai vi Tiem Nguyen: Chien-Yuan (chi)See Tiem
phng phap i thang vao giao thuyet ai Tha Nguyen Trong Hng Thien S.
cua on giao. Tiem giao ch khai niem ve ngo Tiem Nguyen Trong Hng Thien S: Yuan
at c qua mot chng trnh thc tap t t. Co Chung-Shing (chi)Zengen Chuko (jap)Ten
ngi cho rang tiem giao quan he vi Bac Tong cua thien s Trung Hoa vao the ky th IX, e t
Thien va ngc lai vi Nam Tong Thien hay va truyen nhan noi phap cua thien s ao Ngo
on giao, v on giao cho rang giac ngo phai Vien Tr. Ten ong c nhac ti trong th du 55
c thc chng tc th, trong mot anh chp chng cua Bch Nham Luc. Tiem Nguyen Trong Hng
ngo. Tong Hoa Nghiem cho rang kinh Hoa c coi nh la ngi ke v thien s ao Ngo, tuy
Nghiem la giao ien on ngo va kinh Phap Hoa rang trong th du 55 cua Bch Nham Luc, Tiem
va tiem va on; trong khi tong Thien Thai lai Nguyen ch at c giac ngo sau khi ao Ngo a
cho rang kinh Phap Hoa la va la on giao ma th tch, di thi Thien s Thach Sng Khanh
cung la vien giaoThe gradual method of ChName of a Chinese Zen master in the ninth

century, a disciple and dharma successor of Zen
master Daowu-Yuanzhi. He appears in example
55 of the Pi-Yen-Lu. Chien-yuan is considered the
dharma successor of Master Tao-wu, although
according to example 55 of the Pi-Yen-Lu, he first
came to a glympse of enlightenment after the
death of Tao-wu under Master Shih-shuang
Ch'ing-chu.
Theo th du 55 trong Bch Nham Luc, mot
hom ao Ngo cung Tiem Nguyen en nha
Phat t e cung ieu. Tiem Nguyen vo quan
tai noi: "Sanh ? T ?" ao Ngo noi: "Sanh
cung chang noi, t cung chang noi." Tiem
Nguyen hoi: "V sao chang noi?" ao Ngo
ap: "Chang noi chang noi." Hai thay tro ve
en gia ng, Tiem Nguyen tha: "Hoa
Thng v con noi, neu chang noi anh Hoa
Thng." ao Ngo noi: "anh th mac anh,
noi th chang noi." Tiem Nguyen lien anh.
Sau ao Ngo tch, Tiem Nguyen en Thach
Sng thuat lai li trc. Thach Sng noi:
"Sanh cung chang noi, t cung chang noi."
Tiem Nguyen hoi: "V sao chang noi?" Thach
Sng noi: "Chang noi chang noi." Tiem
Nguyen ngay luc o lien tnh ngo. Mot hom,
Tiem Nguyen cam cai mai tren phap ng
i t ong qua Tay, t Tay qua ong. Thach
Sng hoi: "Lam g?" Tiem Nguyen noi: "Tm
linh cot tien s." Thach Sng bao: "Nc
dang lenh lang, song day ngap tri, tm cai g
la linh cot tien s?" (Tuyet au trc ng:
"Tri xanh! Tri xanh!"). Tiem Nguyen noi:
"Nen kheo gang sc." (Thai Nguyen Phu noi:
"Linh cot tien s van con"), Theo Vien Ngo
trong Bch Nham Luc, ao Ngo cung Tiem
Nguyen en nha Phat t cung ieu. Tiem
Nguyen vo quan tai noi: "Sanh ? T ?" ao
Ngo noi: "Sanh cung chang noi, t cung chang
noi." Neu nham di cau nhap c, di li and forth, from east to west and west to east.
biet tr ve, ch cho nay la thau thoat cong
sanh t. Neu khong c nh the, thng
thng oi dien lam qua. Xem co nhan i
ng nam ngoi chang ngai lay viec nay lam
niem. Va en nha ngi ieu tang, Tiem
Nguyen vo quan tai noi: "Sanh ? T ?" ao
Ngo chang di mot may t, ap rang: "Sanh
cung chang noi, t cung chang noi." Tiem
Nguyen oi dien lam qua chay theo ng cu,
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hoi v sao chang noi. ao Ngo noi chang noi
chang noi. ao Ngo ang goi la long son
manh manh, em lam en lam. Tiem Nguyen
van chang tnh, ve en gia ng lai noi:
"Hoa Thng v con noi, neu chang noi anh
Hoa Thng." Ke nay biet g tot xau, nen noi
tam tot chang c bao tot. ao Ngo nh
trc tam lao ba tha thiet, noi vi Tiem
Nguyen: "anh th mac anh, noi tc chang
noi." Tiem Nguyen lien anh. Tuy vay, lai la
kia tao them mot cay the. ao Ngo v kia
mau tuon giot giot the ay. Tiem Nguyen c
cai chang khinh thng. ao Ngo b y anh,
lien noi vi y: "Ong hay i, e trong vien Tri s
do biet viec nay se gay hoa cho ong." Tham
uoi Tiem Nguyen i, ao Ngo thc rat mc
t biAccording to example 55 of the Pi-
Yen-Lu, he first came to a glympse of
enlightenment after the death of Tao-wu
under Master Shih-shuang Ch'ing-chu. Tao
Wu and Chien Yuan went to a house to make
a condolence call. Chien Yuan hit the coffin
and said, "Alive or dead?" Tao Wu said, "I
won't say alive, and I won't say dead." Chien
Yuan said, "Why won't you say?" Tao Wu
said, "I won't say." Half way back, as they
were returning, Chien Yuan said, "Tell me
right away, Teacher; if you don't tell me, I'll
hit you." Tao Wu said, "You may hit me, but I
won't say." Chien Yuan then hit Tao Wu.
Later Tao Wu passed on. Chien Yuan went to
Shih Shuang and brought up the foregoing
story. Shih Shuang said, "I won't say alive,
and I won't say dead." Chien Yuan said, "Why
won't you say?" Shih Shuang said, "I won't
say, I won't say." At these words Chien Yuan
had an insight. One day Chien Yuan took a
hoe into the teaching hall and crossed back
Shih Shuang said, "What are you doing?"
Chien Yuan said, "Vast waves spread far and
wide, foaming billows flood the skies; what
relics of our late master are you looking for?"
Hsueh Tou added a comment saying,
"Heavens! Heavens!" According to Yuan-Wu
in the Pi-Yen-Lu, Tao Wu and Chien Yuan
went to a house to make a condolence call.
Chien Yuan hit the coffin and said, "Alive or

dead?" Tao Wu said, "I won't say alive, and I
won't say dead." If you can immediately enter
at these lines, if at these words you
immediately know what they come down to,
then this is the key to penetrating beyond life
and death. Otherwise, if you can't, then you
will miss it over and over again even though
it's right in front of you. Observe how these
Ancients, whether walking, standing, sitting,
or lying down, were always mindful of this
matter. As soon as they got to the house to
offer condolences, Chien Yuan hit the coffin
and asked Tao Wu, "Alive or dead?" Without
stirring a hairsbreadth, Tao Wu answered him
saying, "I won't say alive, and I won't say
dead." Chien Yuan was face to face with it,
but he stumbled past, running after the other
man's words. He went on to say, "Why won't
you say?" Tao Wu said, "I won't say, I won't
say." This can be called Wu meeting an error
with an error, his heart bared entirely. Chien
Yuan was still not awake himself: halfway
back as they were returning he again said,
"Tell me right away, Teacher; if you don't tell
me, I'll hit you." What does this fellow know
of good and bad? This is what is called "a
good intention not getting a good reward."
With tender kindness as before, Tao Wu said
more to Chien Yuan, "You may hit me, but I
won't say." Chien Yuan then hit Tao Wu.
Even so, Tao Wu nevertheless won the point.
Tao Wu was dripping with blood like this to
help Chien Yuan, but Yuan could be so
unseeing! After being hit, Tao Wu then said
to Chien Yuan, "You should go away for a
while. I fear that if the monastery's director of
affairs finds out, he would make trouble for
you." He secretly sent Chien Yuan away.
Sau Tiem Nguyen en mot vien nho, nghe c
s tung pham Pho Mon: "Nen dung than Ty
Kheo c o, lien hien than Ty Kheo ma v
o thuyet phap..." bong nhien ai ngo. S noi:
"Khi xa ta lam lam quai tien s, au biet
viec nay chang tren ngon cu." Ngi xa
noi: "Khong lng c bac ai nhan, b ng already said something, that this is what is
mach xoay i." Co nhom ngi tnh giai noi:
"ao Ngo bao chang noi chang noi tc la noi
roi vay, goi la anh lng th nhao lon, khien
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ngi do tm chang c." Neu hieu the ay
lam sao bnh on. Neu ngi chan ap at that
th chang cach mot may t. Nh chuyen that
hien n i dao rng Thi a, co v ch t thi
hoi: "T thi tai ay, ngi cho nao?" Ch ca
ap: "Lam g? Lam g?" Ca chung nghe eu
chng vo sanh phap nhan. Th noi co bao
nhieu cai, ngan cai muon cai ch la mot cai.
Sau Tiem Nguyen en cho Thach Sng thuat
lai viec trc. Thach Sng nh xa noi:
"Sanh cung chang noi, t cung chang noi."
Tiem Nguyen hoi: "V sao chang noi?" Thach
Sng ap: "Chang noi chang noi." Tiem
Nguyen lien ngo. Chung ta, nhng hanh gia tu
Thien, nen xem cau chuyen nay mot cach
nghiem tuc. Ca hai thay tro Thien s ao Ngo
lan Tiem Nguyen eu rat nghiem tuc muon
giai ap van e sinh t nay, cho nen s chng
ngo cua ho cung rat ro rang. Neu hanh gia
chung ta ch nghe cuoc noi chuyen roi t cam
giac co le mnh a hieu ieu g o, th cha
u thuyet phuc rang mnh a hieu ro s tnh.
Chung ta phai t mnh the nghiem Phat ao!
Chnh v ieu nay ma Tiem Nguyen phai bo
i. Tiem Nguyen phai the nghiem ap an cho
chnh mnh. Tiem Nguyen tiep tuc i tham
hoc. Co mot so cong an ghi lai s tu tap cua
Tiem Nguyen sau o. Cuoi cung th Tiem
Nguyen cung the nghiem viec ln sanh t. Va
S rat biet n Thien s ao NgoChien
Yuan later came to a small temple where he
heard a workman reciting the Avalokitesvara
scripture, where it says, "To those who would
attain salvation as monks, he appears as a
monk to expound the Dharma for for them."
Suddenly Chien Yuan was greatly
enlightened and said, "At that time I was
wrongly suspicious of my late teacher. How
was I to know that this affair isn't in words and
phrases?" As an Ancient said, "Even someone
great beyond measure can be whirled around
in the stream of words." Some interpret
intellectually and say that when Tao Wu said,
"I won't say, I won't say," he had thereby
called "turning a back-flip, making people
unable to get ahold of you." If you understand
in this fashion, how will you attain tranquility?

If your feettread the real earth, you aren't
even a hairsbreadth away. Haven't you heard?
Seven women sages were travelling through
the Forest of Corpses. One of the women
pointed to a corpse and asked her sister, "The
corpse is here, where is the person?" The
eldest sister said, "What? What?" And all
seven together experienced the tolerance of
birthlessness. But say, how many are there
like this? In a thousand or ten thousand,
there's just one. Later Chien Yuan went to
Shih Shuang and related his previous
conversation with Tao Wu. Same as before,
Shih Shuang said, "I won't say alive, and I
won't say dead," and Chien Yuan said, "Why
won't you say?" When Shih Shuang said, "I
won't say, I won't say," Chien Yuan was
immediately enlightened. We,
practitioners, must take this story seriously.
Both Tao Wu (Dogo) and Chien Yuan
(Zengen) were so serious about resolving this
issue of life and death. That is also why their
realization is so clear. If we just listen to a
talk and we feel that perhaps something is
understood, it is still not convincing enough
for us to confirm our life. We must experience
ourselves as the Buddha Way! That is why
Chien Yuan left. He had to experience the
answer for himself. Chien Yuan went on a
pilgrimage, and there are several other koans
that record his practice after that. Finally he
realized this grave matter of alive or dead.
And he was very
appreciative of Zen master Tao-wu.
Trong khi Tiem Nguyen i khap ni tham
hoc, mot hom, Tiem Nguyen cam cai mai
tren phap ng i t ong qua Tay, t Tay spontaneously so extraordinarily. Tao Wu's
qua ong. Thach Sng hoi: "Lam g?" Tiem
Nguyen noi: "Tm linh cot tien s." Thach
Sng lien cat t got chan y, noi: "Ta trong
ay, nc dang lenh lang, song day ngap tri, down on both sides. Fu of T'ai Yuan said,
tm cai g la linh cot tien s?" Tiem Nguyen
a tm linh cot tien s, tai sao Thach Sng lai
noi nh the ay? en trong ay la cho sanh
cung chang noi, t cung chang noi, ngay li
nay tien c mi biet t thuy ch chung toan applied? Haven't you heard it said that if you
c tho dung. Neu ong khi ao ly suy ngh tm penetrate in one place you penetrate in a
hieu tc la kho thay. Tiem Nguyen noi: "Nen
4170
kheo gang sc." Xem S sau khi ngo, noi
c t nhien ky ac. Manh xng tren anh
cua ao Ngo nh mau vang, khi anh lien
phat ra tieng ong. Tuyet au trc ng:
"Tri xanh! Tri xanh!" Y tai hai ben. Thai
Nguyen Phu noi: "Linh cot tien s van con",
t nhien noi c ong ang, si day t nay
ong thi a en mot ben. Hay noi the nao
la cho tinh yeu? The nao la cho gang sc?
au chang nghe noi: "Mot cho thau, ngan cho
muon cho ong thi thau." Neu nham cho
chang noi chang noi ma thau c, la ngoi cat
au li ngi trong thien ha. Neu thau chang
c, phai t tham t ngo, chang nen de dang
qua ngay, ang qu thay ngay thang!While
on his pilgrimage, one day, Chien Yuan took
a hoe into the teaching hall and crossed back
Zen and forth, from east to west and west to east.
He intended to display his insight. Sure
enough Shih Shuang asked him, "What are
you doing?" Chien Yuan said, "I'm looking for
relics of our late master." Shih Shuang then
cut off his footsteps, saying, "Vast waves
spread far and wide, foaming billows flood
the skies; what relics of our late master are
you looking for?" Since Chien Yuan was
looking for relics of the late master, why did
Shih Shuang nevertheless talk to him this
way? At this point, if you can comprehend the
words, "I won't say alive, and I won't say
dead," then you will know that from beginning
to end the entire capacity is put to use. If you
make up rationalizations, hesitate and ponder,
then it will be impossible to see. Chien Yuan
said, "This is just where I should apply effort."
See how after his enlightenment he can speak
skull bone was golden-hued; when struck it
sounded like metal. Hsueh Tou commented,
"Heavens! Heavens!" His meaning comes
"The late master's relics are still present."
Naturally what he said was fitting, at once he
put this loose end in place. But tell me, what
is the most essential place? How is effort
thousand, ten thousand places all at once. If
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you can penetrate I won't say, I wont say, the person who attains this "Enlightenment"
then you cut off the tongues of everyone on experience may not be able fully to master,
earth. If you can't penetrate this, then you deepen, and mature it. A great deal of work is
must study for yourself and awaken yourself. needed to cultivate this vast and bottomless
You mustn't take it easy and let the days go Prajna-mind before it will blossom fully. In other
by, you must value the time. words, it takes a long time, before perfection is
Tiem Nhiet: Grisma (skt)Sc nong ( An o) reached, to remove the dualistic, selfish, and
tang t t trong hai thang, gia thang nam en deeply rooted habitual thoughts arising from the
gia thang bayIncreasing heat, the two months passions. This is very clearly shown in many Zen
from middle of May to middle of July. stories, and in the following Zen proverb, for
Tiem Th: Tng bc motTien bo t tStep example: "The truth should be understood through
by stepBy degreeGradual advancement sudden Enlightenment, but the fact of complete
Gradually. realization must be cultivated step by step."
Tiem Th Ch Quan: Gradual dhyanaGradual Tiem Xuat: Thoat ra t tGradually escape.
mode of tranquility and absence of passion Tien:
Trc can sau sau, trc n gian sau phc tap, 1) Tien co ngha la nhng ngi tu tien ac ao.
chang han nh tru tam tai nh mui hay ron, van Theo ngai Long Tho Bo Tat co nhieu loa i
vanGradual, from the shallow to the deep, from Tien co i song en 100.000 nam mi i au
the simple to the complex, such as fixing the mind thaiHeavenly Fairies are people who
on the nose, or navel, etc. cultivate and attain the Taoist path so that
Tiem Tiem on on: T t cat t (duc vong va they are reborn in Heavens. According to
phien nao), oi lai vi viec cat t tc thi Nagarjuna, there are several different classes
Gradually to cut off, in contrast with sudden or of rsis whose lifetime is 100,000 years, the
instantaneous excision. they reincarnated.
Tiem Tien: To advance progressively. 2) ao th Than La Ba T: A religion in Iran
Tiem Ton: Giam t tGradual decrease. of which followers worship the god of fire.
Tiem Tu: Gradual cultivationTu hanh tien bo Tien Anh: Ben-Ei (jap)Bong roi, trong thien, t
tng bc. "Tiem Tu" la mot cham ngon Thien noi nay co ngha la nhng v thien s chng nghiem
tieng c thong dung trong gii o e nha Thien cao khong e lai dau vet g caShaddow of a rod.
ong A. Trong Thien, "Ngo" la kinh nghiem In Zen, the term means highly experienced Zen
chnh cua s tnh thc ve chan ly Bat Nha, ngi master leave no traces at all.
at c kinh nghiem "Ngo" nay co the khong co Tien Am: Tieng noi cua PhatThe voice of
kha nang ay u e che phuc, ao sau, va thanh Buddha.
thuc no. Can phai them nhieu cong phu na e tu Tien Boi: Monks of senior ranks.
tap cai tam Bat Nha bao la va khon do nay trc Tien Canh: Fairyland.
khi no khai n vien man. Noi cach khac, trc khi Tien Chau T: Ten mot ngoi chua trong tnh Vnh
at c toan thien, phai mat nhieu thi gian mi Long, Nam Viet Nam, chua a c nhac en
vt bo c nhng t tng nh nguyen, v ky, va trong bo ai Nam Nhat Thong Ch. Chua toa lac
nhng suy ngh theo tap quan, a bat re sau xa tren cu lao An Thanh. Ten cu la Di a Name of
phat sinh t nhng tham duc. ieu nay c bieu a temple in Vinh Long, South Vietnam, mentioned
lo ro ret trong nhieu cau chuyen Thien, va trong in ai Nam Nhat Thong Ch. It is located in An
cau cham ngon Thien sau ay: "Ly tuy on ngo; Thanh island. The temple formerly named Di a.
s thanh tu vien man phai tiem tu."To Tien Chieu Cao Sn: Mat tri mi moc chieu
cultivate gradually (Little by little or step by step). tren nhng ngon nui cao trc (v nh Phat thuyet
"Gradual cultivation" is a well-known Zen proverb kinh Hoa nghiem au tien e cho nhng ngi co
and is used widely by Zen students in East Asia. In can c ai Tha)The rising sun first shines on
Zen, "Enlightenment" is the main experience of the highest mountains, compared with the
awakening to Prajna of awakening to Prajna truth,

Buddhas first preaching of the Flower Adornment
Sutra.
Tien Du: To pass awayTo dieTo go to the
fairyland.
Tien Dc: Miraculous drug.
Tien a Ba: Saindhava (skt)T dung cho bon
ngha: muoi, chen, nc, va nga (ch mot ke be
toi hieu c mat ng cua ai than; khi vua tam
ma oi lay tien-a-ba th lien dang nc; khi vua
an ma oi tien-a-ba th lien dang muoi; khi vua
an xong ma oi tien-a-ba th lien dang tach e
uong tra, khi vua muon i du ngoan ma oi tien -
a-ba lien dang nga)A term used for four
meanings (a minister of state in personal
attendance on the king): salt, cup, water, and
horse.
Tien a Khach: Mot ngi noi tieng, giau co va
co tr tue (ch mot ngi hieu c mat ngha cua muon theo hoc lam hoc tro. Sau buoi le nghiem
Tien a Ba). Trong thien, t nay co ngha la ngi
lanh hoi nhanh chongA man of renown, wealth
and wisdom. In Zen, this term means one who
comprehends quicklySee Tien a Ba.
Tien ao: Rudrayana (skt)Ten cua v vua thanh
Thang Am cua vng quoc To Duy Lap Name
of the king of Roruka in the kingdom of Sovira.
Tien at: See Tien Triet.
Tien c: Pubbacariya (p)See Co c.
Tien Giac Hai Tnh Thien S (1788-1875): Zen
Master Tien Giac Hai TnhThien s Tien Giac
Hai Tnh, que Gia nh, Nam Viet. Vao nam
1802, cha ngai cho phep ngai xuat gia lam e t
cua Thien s Phat Y Linh Nhac. Ve sau nay ngai
tho cu tuc gii vi Thien s To Tong Vien Quang,
mot trong nhng ai e t cua ngai Phat Y Linh
Nhac. Sau khi Phat Y Linh Nhac th tch vao nam
1821, ngai tru tai chua T An. en nam 1825 vua
Minh Mang gi sac ch trieu hoi ngai ve kinh o.
Ngai tru tai chua Thien Mu. en nam 1847, ngai
tr ve Gia nh e chan hng va hoang hoa Phat
giao tai phng Nam cho en khi ngai th tch nam
1875Zen Master Tien Giac Hai Tnh, a monk
from Gia nh, South Vietnam. In 1802, his father
allowed him to leave home to become a disciple
of Zen Master Phat Y Linh Nhac. Later, he
received complete precepts with Zen Master To
Tong Vien Quang, one of the great disciples of
Phat Y. He became the Dharma heir of the thirty-
seventh generation of the Linn-Chih Zen Sect.
4172
After Phat Y Linh Nhac passed way in 1821, he
stayed at T An Temple. In 1825, king Minh
Mang sent an Imperial Order to summon him to
the Capital. He stayed at Thien Mu Temple. He
returned to Gia nh in 1847 and stayed at Vien
Giac temple (used to be Quan Am Vien, founded
by Zen Master Hng ang in 1802 in Gia nh)
to revive and expand Buddhism in the South until
he passed away in 1875.
Tien Gii: Fairyland.
Tien Hanh: Nhng th a lam trc ay
Previously active.
Tien Khiet: To clean.
Tien Khi oc Tham: Shokan (jap)Shoken
(jap)e Nhat oc ThamCuoc gap g lan au
tien cua mot mon o va thay cua mnh. Cuoc hoi
kien trong o v thay chnh thc chap nhan ngi
trang ay, mon o tng lai en gap g thay trong
phong ni tnh mch cua thay, mang theo le vat
cung dng en thay, v thay la ngi hien than
cua Tam Bao, va yeu cau c thay hng dan
theo con ng thien. Ngi hoc tro trnh bay cho
v thay biet nhng ong c thuc ay mnh muon
theo hoc vi thay; khi thay thay ro tnh chat
nghiem tuc cua 'y ch nhan thc chan ly' cua ngi
hoc tro va tin chac mnh la ngi thay thch hp
vi ngi o, thay chap nhan ngi o lam hoc
tro. Cuoc gap g tien khi nay tao ra moi lien he
'nghiep' gia thay va tro, hay noi ung hn, tang
them moi lien he mat thiet cua ho. Thay ha se
hng dan tro theo con ng ai giac bang het
sc cua mnh, trong khi hoc tro th nguyen theo
hoc thay vi het long tin cay, thang than, chan that
va tin tng, chng nao ca hai con thay ieu o co
li ch. Trong nhng trng hp co ly do nghiem
trong, moi lien he gia thay va tro co the b cat
t bat c luc nao. Mot v thay ung ngha khong
bao gi tm cach troi buoc e t trai vi y nguye n
cua ngi o. Neu khong xay ra s t oan nao,
moi lien he van con cho ti chet, tham ch sau khi
chet, ngay ca sau khi ngi hoc tro a at c an
xac nhan t lau khien mnh cung c ngang hang
vi thay mnhThe first 'dokusan' of a Zen
student with his master, in which the seeker after
enlightenment is officially accepted as a student
by the roshi (certified master).Following a fixed
ceremonial, the would-be student seeks out the
 4173

master in the seclusion of the latter's room, makes cung c biet ti v tanh hai hc. Nhng
an offering to him as a representative of the three pham chat nay cua ong hien len tren nhng
precious ones, and requests the roshi to guide him bc hoa mc Tau va nhng tac pham nghe
on the way of Zen. He explains to the master his thuat o hoa cua ong, en nay nhng ngi
motives for seeking instruction, and if the roshi is yeu thch nghe thuat tren the gii van con tran
persuaded of the sincerity of the student's 'will for quyHe became a monk at the age of 11 and
truth' and feels that he himself is the right master at 19 went on wandering pilgrimage. He
for this person, then he accepts him as a student. became a student and dharma successor of
In 'shoken' a karmic link is forged between master Master Gessen. After his training with Gessen
and student or better, the presence of such a deep was completed, he went once again on
relationship is made manifest. The master thus wandering pilgrimage and was appointed in
commits himself to train the student on the path to 1790 the 123rd abbot of Shofuku-ji in Hakata
enlightenment to the best of his ability; and the on Kyushu island, which had been founded in
student, on his side, to follow the master with 1195 by Eisai Zenji as the first Zen monastery
complete devotion, openness, and honesty so long in Japan. Sengai was known for his
as both deem it suitable. If there are serious unorthodox but extremely effective style of
reasons for it, this link can be broken by either the training Zen students and for his humor.
master or student at any time; no authentic master These are qualities that are reflected in his
would attempt to bind a student to himself against ink paintings and calligraphies, which have
the student's will. If it does not come to such a come to be appreciated by lovers of art
break, the link continues in force, even if the throughout the world.
student has long since received the seal of Vao thi o, co mot v lanh chua rat yeu thch
confirmation and become a master himself, until hoa cuc. Ong ta cho trong toan loai hoa cuc
the death of the master or student and even khu vn pha sau dinh th, va a ton khong t
beyond that. thi gian, cong sc e cham soc cho khu vn
Tien Kinh: Kinh ien cua Lao Giao noi ve thuat ay. Ky that, ong ta e y cham soc nhng bong
trng sinh bat tTaoist treatises on alchemy hoa cuc nay con hn ca v con va nhng nang
and immortals. hau cua mnh. Noi tom lai, niem am me hoa
Tien Loc Vng: The royal-stag GeniusThe cuc cua v lanh chua a gay phien ha va au
Buddha. kho cho moi ngi chung quanh ong. Rat
Tien Nghiem: Prior intuition. nhieu gia nhan trong dinh th a b trng phat
Tien Nghiep: Nghiep t kiep trcKarma from nang ne ch v vo y lam h hai nhng oa hoa
a previous lifePrior karma. cuc trong vn. Mot lan no, khi v quan gia vo
Tien Nhai Ngha Pham Thien S (1751-1837): tnh lam gay mot canh hoa cuc trong vn. V
Sengai Gibon (jap)Ten mot v thien s Nhat lanh chua a gian d ra lenh giam ngi quan
Ban thuoc phai Lam TeName of a Japanese gia vao nguc. B s nhuc v cach oi x nay,
Zen master of the Rinzai school. ngi quan gia a mo bung t sat theo truyen
S i tu t nam 11 tuoi va lam mot chuyen thong vo s ao. Luc nay cau chuyen c
chu du rong ln vao nam 19 tuoi. Ong la mon truyen en tai thien s Tien Nhai (Sengai). S
o va ngi ke v phap cua thien s Nguyen voi va i en nha nguc e can ngan ha nh
Tn. Sau khi hoc xong vi thay, ong lai lam ong t sat vo ngha nay. Khong va y vi
mot chuyen chu du khac va en nam 1790 tr bien phap tam thi nay, thien s Tien Nhai
thanh vien trng th 123 cua tu vien Shofuku quyet tam giai quyet van e en tan goc re.
Hakata tren ao Kyushu, ay la thien vien Vao mot em ma, Tien Nhai ot nhap vao
xa nhat cua Nhat Ban, do thien s Vinh Tay khu vn pha sau ni co ay hoa cuc cua v
lap ra vao nam 1195. Tien Nhai noi tieng v lanh chua. Ong a dung chiec liem va thang
khong theo khuon phep va v phng phap tay cat gon tat ca khu vn ang n ro hoa
ao tao thien cc ky hu hieu cua mnh; ong cuc. Nghe tieng ong la trong vn, v lanh

chua nhn ra ngoai va thay co ngi, ong voi
va tuot kiem ra va quat ln xem coi Tien Nhai
ang lam g ngoai o. V thien s iem nhien
tra li: "Neu khong cat chung i th cuoi cung
am rong reu nay se moc ay ra san!" Sau
nhng li nay, luc bay gi, v lanh chua a
nhan ra s sai trai cua mnh. Nh va tnh sau
mot giac m. T o ve sau ong ta khong cho
trong hoa cuc trong vn naDuring that
period of time, there was a baron who was
extremely fond of chrysanthemums. He had
the whole rear garden of his mansion planted
with them, and spent a lot of time and effort
cultivating them. In fact, the baron paid more
attention to the care of his chrysanthemums
than to his wife and concubines. In short, the
baron's passion for chrysanthemums made life
miserable for everyone around him. Many of
his retainers were punished for inadvertently
breaking off a blossom. On one occasion,
when a certain retainer accidentally broke off
a blossom, he was ordered into confinement
by the furious baron. Enraged by this
treatment, the retainer resolved
dissembowel himself in protest, according to
the traditional warrior code. Now it so
happened that Zen master Sengai heard of
this and hastened to intervene, preventing the
retainer from committing suicide over such an
affair. Not content with a temporary measure,
Sengai resolved to effect a permanent
solution. One rainy night when the
chrysanthemums were in full bloom, Sengai
sneaked into the baron's garden with a sickle
and cut down every single chrysanthemum.
Hearing a strange sound from the garden, the
baron looked out and saw someone there.
Rushing out wielding his sword in great
alarm, he demanded to know what Sengai
was doing. The Zen master calmly replied,
"Even weeds like this eventually become
rank if they are not cut." Now the baron
realized how wrong he had been. It was like
awakening from a dream. From that time
onward, he no longer raised chrysanthemums.
Trong Thien: Thi Ke, Cau Nguyen, Thuyet
Giang, Giai Thoai va Tham Van, Thien s
Tien Nhai Ngha Pham co mot bai ke:
4174
"Di vach a phu ay may,
gan ben cong chua
Gia am co xuan ua nau trong ao
Mot chu ech phong xuong nc, bom!
Giat mnh, nha th sng s buong but."
In Zen Poems, Prayers, Sermons, Anecdotes,
Interviews, Zen Master Sengai had a poem:
"Under the cloudy cliff,
near the temple door,
Between dusky spring plants on the pond,
A frog jumps in the water, plop!
Startled, the poet drops his brush."
Tien Nhan: See Tien (B) (3).
Tien Nhan Loc Da Uyen: Vn Loc Da, nam ve
pha ong bac cua thanh Ba La Nai, ni c Phat
thng hay lui ve trong mua an c kiet ha
Mrgadava, a deer park, north east of Varanasi, a
favourite resort of sakyamuni (Sarnath near
Benares).
Tien Nhan Tuc Lac Tnh Xa: Rsigrama-vihara
(skt)Name of a monastery in India.
Tien Ni: Sainika or Senika (skt)Tay Nh Ca
Ten goi cua mot phai ngoai aoA class of non-
to BuddhistsSee Tien Ni Ngoai ao.
Tien Ni Ngoai ao: Senika (skt)Ten cua mot
ngi ngoai ao a chat van c Phat trong kinh
Hoa NghiemName of a non-Buddhist who
questioned the Buddha in the Garland Sutra.
Tien S ac: Nhng th a at c trc ay
Previously acquired.
Tien S Tac: Nhng th a tao ra trc ay
Previously created.
Tien S V Thuyet: Nhng g cha c giai thch
trc ayPreviously unexplained.
Tien S: Late masterFounder of a doctrine.
Tien Tap: Thoi quen trc ayPrior
habituation.
Tien Thanh: Fairy and saint.
Tien Thanh: Thanh pho cua ch Tien: The Rsis
cityThanh pho ni Phat an sanh: The Buddhas
native city.
Tien The: A previous lifePrior lifetimePast
generationPrevious world.
Tien Thien Nguyen Kh: Adya-sakti (skt)
Primal powerBon nguyen kh hay bon nguyen
lc tao dng vu truThe divine consciousness or
omnipotence which permeates all worlds.
Tien Thuat: Magic power.
 4175

Tien Th: Kinh ienSutras. tra li nao ma con khong cho phep cau tra li nao
Tien Tien: AdvancedSenior rank or caTo start a head phrase. This is the phase of
achievement. intense concentration on a question-word which
Tien Tra: Nau traTo make tea. defies any answer and allows no answer at all
Tien Trach Ky, Hau Trach B: Trach mnh trc See Cong An.
roi sau o, co trach ngi th mi trachOne has Tien S Phat Hoc: Geshe (tib)Doctorate in
to blame oneself before blaming others. BuddhismTien s Phat hoc (Geshe) la danh hieu
Tien Tran: See Tien Tran. dung e ban cho mot v a trai qua va hoan tat
Tien Tri: To predictTo foretellTo prophesy. khoa huan luyen dai han ve triet hoc Phat Giao.
Tien Triet: Tien atNgi a i trc tren Danh hieu Geshe giong nh mot v at c hoc
ng tu tap hay bac a vt troi hn ngi ve s v Tien S Phat Hoc cua Tay TangGeshe is
hieu biet va thanh tuSenior practitioner of the conferred on one who has undergone and
path or one who has preceded someone in completed an extensive philosophical training. It
understanding or achievement. is like a Tibetan Ph.D. in Buddhist studies.
Tien Tu Ch Hanh: S tu hanh nh tnh a c Tien Tam: Tam tinh tanThe mind of zealous
vun boi t trcPreviously cultivated progress.
tranquility. Tien Trnh Giac Ngo: Patha-krama (skt)The
Tien Bo Tinh Than Chng: Papanca (p) process of EnlightenmentBo e ao Th e
Prapanca (skt)Hindrances to spiritual progress LuanNhng giai oan cua con ng (tien trnh
that hinder the mindChng ngai cho s tien bo giac ngo)Stages of the path.
tinh than hay nhng chng ngai tren tien trnh Tien Trnh Thi Gian: The march of time.
tam thc. Co nam chng ngai cho s tien bo tinh Tien Trnh Th Nghiem Tu Tap: Experimental
than, lam roi loan s nhn sau vao van hu, ngan process in Buddhist cultivationc Phat a
can con ngi at ti s tap trung hoan toan, cung nhan manh trong giao ly cua Ngai la tien trnh th
nh kham pha ra chan lyThere are five nghiem trong tu tap theo giao ly nha phat la mot
hindrances to spiritual progress that hinder the chuoi nhng quan sat khach quan trc khi thc
mind, obstruct insight, and prevent cultivators from hanh. Qua quan sat khach quan chung ta nhan
attaining complete concentration and from chan ra bo mat that cua kho au phien nao. T o
knowing the truth (Five factors or hindrances chung ta mi co c hoi tu tap e tan diet hoan toan
which blind the mind)See Ngu Chng. kho au va phien nao. Chnh v the ma vao bat
Tien Ch: Shinshi (jap)Progressing and c thi iem nao trong tien trnh tu tap, quan sat
stoppingTien ti va ngng lai, thai o chu ong khach quan luc nao cung gi vai tro chnh yeu
va thu ong, la thai o thc trong i song hang trong tien trnh th nghiem trong tu tap theo Phat
ngayA combination of active and passive giaoThe Buddha stressed in His Teachings the
behavior, a real behavior in daily life. experimental process in Buddhist cultivation is a
Tien Cu: Hang Sa Di u tuoi 20 tien len nhan Cu chain of objective observations before any
Tuc Gii cua hang Ty KheoTo reach the age of practices because through objective observations
20 and advance to full ordination. we realize the real face of sufferings and
Tien ng: Co gang het sc mnhTo try one's afflictions. its is objective observation that gives
best. us an opportunity to cultivate to totally destroy
Tien Hoa Nh Nguyen Luan: Sankha (p) sufferings and afflictions. Thus, at any time,
Samkhya (skt)Cac bo luan cua phai Tat Ba a objective observation plays a key role in the
Bo (ban ve ban phap so cua Phat giao)The experimental process in Buddhist cultivation.
sastras of the SamkhyaSee So Luan. Tien Trnh Vo Tan: Endless succession.
Tien Hng: To offer incense to Buddha. Tien Tu: Theo uoi viec tu tapTo pursue
Tien Ky: e khi thoai au, ay la giai oan tap cultivationTo advance in cultivation.
trung t tng mot cach quyet liet vao cau hoi mot Tien Van: Tiep tuc hoc hoi va tu tap thien phap
ch co kha nang chang nhng loai bo bat c cau To continue to study and practice Zen.

Tien Vien: V Tang mi en nham chc tru tr
mi trong t vienA monk who has just arrived to
take up an appointment as a new abbot in the
temple.
Tien Bac Vat Chat: Money and material things
c Phat day trong kinh Phap Hoa: Neu tien cua
vat chat c kiem ra va s dung cho muc ch
chanh ang th chung khong bao gi tr thanh mot
tr ngai cho niem tin va s tu tap, nhng neu qua
ham muon chung th tam se b lenh lac.The
Buddha taught in the Lotus Sutra: If money or
material things are sought and used for the right
purpose, they never become an obstacle to faith
and cultivation, but an excessive desire for them
warps ones mind.
Tien Bat Cau Thon, Hau Bat iet iem: Trc
chang en xom lang, sau chang ra khoi ca, ch
viec con ang dang dUncomplete or
unfinished work.
Tien Boi: Elders.
Tien Can Bao Hau: Tien can hau quaActions
in previous life are rewarded or punished in
another life.
Tien Chanh Giac: Pragbodhi (skt)Trc khi at
c giac ngo toi thngAnterior to supreme
enlightenment.
Tien Chanh Giac Sn: Vung phu can song Ni
Lien Thien thuoc x Ma Kiet a. Trong Tay Vc
Ky, ngai Huyen Trang cho rang trc khi c Nh
Lai chng c Chanh Giac, ngai a treo len nui
nay, cho nen no co ten la Tien Chanh Giac Sn
A mountain in Magadha. According to The Great
Tang Chronicles of the Western World, Hsuan-
Tsang reported that Sakyamuni might have been
ascended on this mountain before his
enlightenment, hence its name.
Tien Ch K: This is the sixth mass for the
departedSee an Hoang K.
Tien Cong An Thien: Zen before the system of
koanThien s Vien Ngo Khac Can Phat Qua la
mot cao Tang i nha Tong, va la tac gia bo sa ch
Bch Nham Luc noi danh trong Thien Gii ve cong
an. t lau sau o, Thien s ai Hue la mot trong
nhng mon o ln cua Vien Ngo, ngi a ong Tnh o tong, phap mon nhan manh en niem
gop to ln vao viec hoan chnh phng phap cong
an thien. Ngai la mot tay c phach tan dng s
giac ngo, mot trong nhng li tan dng cua ngai
la: Thien khong co ngon ng. He co chng ngo la
4176
co tat ca. T o nhng chng c hung hon cua
ngai oi vi s chng ngo, nh a thay, eu xua t
phat t kinh nghiem rieng t cua mnh. Trc ay,
ngai a sa soan ay u e viet mot bo luan
chong lai Thien tong, trong o nham tc bo
nhng ieu ma cac Thien gia gan ghep cho Thien.
Tuy nhien, sau khi hoi ao vi Thay mnh la
Thien s Vien Ngo, tat ca nhng quyet nh trc
kia eu b sup o, khien ngai tr thanh mot bien
gia hang say nhat cua kinh nghiem Thien. Theo
Thien s D.T. Suzuki trong quyen "Thien Hoc
Nhap Mon," trong thi ai cha co he thong cong
an, Thien co le kha t nhien va thuan tuy, nhng
ch co mot so ngi li can mi co the lanh hoi
c tinh than Thien. Gia s ban song vao thi
iem o, ban se lam g khi b lac vai mot cach tho
bao? Neu ban c goi la "can th quyet" (que ct
kho) th ban se lam g? Hoac ban ch n gian
c yeu cau chuyen cai toa cu cho s phu nhng
lai b s phu lay toa cu anh th ban phai lam sao?
Neu ban lap ch kien nh tham cu cho sau sac
cua Thien va tin chac "tnh hp ly" cua Thien, the
th sau nhieu nam toa thien co le ban se tnh ngo;
nhng thi ai cua chung ta hom nay, nhng loai
th du nh vay chac la hiem co. Chung ta b xao
lang vi moi th cong viec nen chung ta khong the
t bc len con ng than b cua Thien. Vao thi
au nha ng Trung Hoa, con ngi con tng
oi n thuan, niem tin cung kha kien nh, khong
co nhieu tri kien tnh toan chap chat cho lam. Nh
tnh trang nay, trong ban chat cua s viec, khong
keo dai c lau. Muon duy tr sc song cua
Thien, can phai co huyen c kheo leo e ngi ta
de dang en vi Thien va lam cho Thien pho cap
hn; nen s tu tap cong an a c thanh lap cho
li ch cua nhng the he ang len va sap ti. Mac
dau Thien khong pho cap nh Tnh o Chan Tong
va Thien Chua giao, nhng phap mach cua Thien
co the truyen tha khong gian oan trong nhieu
the ky, theo quan iem cua toi, chu yeu la nh he
thong cong an. Thien hoc bat nguon t Trung Hoa,
nhng Thien ay khong con theo hnh thc thuan
tuy na. Phap mach cua Thien tong dung hp vi
Phat. Tai Nhat Ban, Thien van con sc hap dan va
thuyet phuc manh me, cung co the c xem la
nguyen to chnh thong cua Phat giao. V the chung
ta co ly do e tin t ng rang o la do s ket hp

gia s tu Thien va tham cong an. Chac chan rang
he thong nay la do con ngi at ra, va no tiem
tang rat nhieu cam bay rat nguy hiem, nhng neu
chung ta s dung Thien mot cach ung ngha th se
c ton tai lau dai. Cac v e t theo uoi cong
an vi nhng bac thay u tu th co kha nang the
nghiem Thien va c khai ngo. He thong hoa
Thien bat au vao thi Ngu ai, ngha la vao
khoang the ky th mi sau Tay lch Trung Hoa;
nhng s hoan thanh cua he thong nay phai nh
en tai nang cua Thien s Bach An Hue Hac,
ngi song di thi c Xuyen. Dau ngi ta co
chong lai s lam dung cong an nh the nao i na,
rot cuoc chnh cong an a lam cho Thien khong b
hoan toan oan diet. Hay xem tnh hnh Thien
Trung Hoa, cho ti ngay nay no ch con tren danh
t; va e y en khuynh hng chung cho thay
trong loi tu tap cua hang e t tong Tao ong
Nhat Ban ngay nay. Chung ta khong the phu nhan
phai Tao ong co nhieu iem tot, can phai c
nghien cu ky lng, nhng xet ve s song cua
Thien th co le tong Lam Te song ong hn vi s
s dung he thong cong an. Ngi ta co the noi:
"Neu Thien ung nh nhng g ong noi th no se
vt xa pham vi hieu biet thuoc ve tr tue, the th
Thien khong can bat c he thong nao, s that th
no khong the co bat c he thong nao, bi v chnh
khai niem 'he thong' a la tr tue roi. e hoan toan
tng hp th Thien phai la mot the nghiem tuyet
oi n thuan, quet sach moi tien trnh cua he
thong hay tu hanh. Cong an phai la mot cuc tht
d, la th khong can thiet, tham ch la mot th
mau thuan." Ve mat ly thuyet ma noi, hay la xet
theo quan iem mang tnh tuyet oi th ieu nay
hoan toan chnh xac. Do o, ngay khi ngi ta dt
khoat thang thng, Thien khong cong nhan cong
an, cung chang biet co cach noi long vong quanh
co nao ca. Ch can mot cay gay, mot chiec quat,
hay mot ch ma thoi! Ngay khi ban noi "Thien
c goi la cay gay," hay "Toi nghe c mot am
thanh" hoac la "Toi nhn thay cai nam tay," th
Thien a ta nh chim bay khong e la dau vet.
Thien cung giong nh tia chp, trong Thien khong
co khong gian hay thi gian e ngi ta suy ngh.
Ch khi nao chung ta ban luan ve hanh gia cua
Thien hay phap mon phng tien th chung ta mi
e cap en cong an hay he thongZen master
Yuan-wu Ke-Chin-Fo-Kuo was one of the famous
4177
monks in the Sung Dynasty and the author of a
Zen text book known as the Pi-Yen-Lu on the
system of koans. Soon later, Zen master Ta-Hui,
one of Yuan-Wus chief disciples, played a major
role in shaping koan practice. He was a great
advocate of satori, and one of his favorite
sayings was: Zen has no words; when you have
satori you have everything. Hence his strong
arguments for it, which came, as has already been
shown, from his own experience. Until then, he
was quite ready to write a treatise against Zen in
which he planned to disclaim everything
accredited to Zen by its followers. His interview
with his master Yuan-Wu, however, rushed all his
former determination, making him come out as a
most intense advocate of the Zen experience.
According to Zen master Daisetz Teitaro Suzuki in
"An Introduction to Zen Buddhism (p.80)," when
there was as yet no system of koan, Zen was more
natural and purer perhaps, but it was only the few
elect who could get into the spirit of it. Supposing
you had lived in those days, what would you do if
you were roughly shaken by the shoulder? How
would you take it if you were called a dry dirt-
scraper? Or if you were simply requested to hand
the cushion over there, and, when you had handed
it to the master, to be struck with it? If you had a
determination to fathom the depths of Zen as
strong as steel, and a faith in the "reasonableness"
of Zen which was as firm as the earth, you, after
many years of meditation, might succeed in
mastering Zen; but such examples are rare in our
modern days. We are so distracted with all kinds
of business that we are unable to walk all by
ourselves into the labyrinthine passageway of
Zen. In the early days of the T'ang dynasty people
were more simple-hearted and believing, their
minds were not crammed with intellectual biases.
But this state of affairs could not, in the nature of
things, last very long. In order to maintain the
vitality of Zen it was necessary to find some
device whereby Zen could be made more
approachable and to that extent more popular; the
koan exercise had to be established for the benefit
of the rising generations and also for the coming
ones. Though it is in the being of Zen that it can
never be a popular religion in the sense that Shin
Buddhism or Christianity is, yet the fact that it has
 4178
kept up its line of transmission unbroken for so
many centuries is, in my view, principally due to
the system of koan. In China, where Zen
originated, it no longer exists in its pure form; the
line of transmission is no nore, so transfused is it
with the Pure Land practice of invoking the
Buddha-name. It is only in Japan that Zen is still
virile and still finds its orthodox exponents; and
there is every reason to believe that this is due to
the system of reviewing the koans in connection
with the practice of "zazen". There is no doubt that
this system is largely artificial and harbors grave
pitfalls, but the life of Zen runs through it when it
is properly handled. To those who pursue it
judiciously under a really competent master, Zen
experience is possible and a state of
enlightenment will surely come. The
systematizing of Zen began as early as the Five
Dynasties in China, that is, in the tenth century;
but its completion was due to the genius of Hakuin
(1683-1768) who lived in the Tokugawa era.
Whatever one may say against the abuses of the
koan, it was the koan that saved Japanese Zen
from total annihilation. Consider how Chinese Zen
is faring these days; so far as we can gather it is
more or less a mere name; and again notice the
general tendency shown in the practice of Zen by
adherents of the Soto school in present-day Japan.
We cannot deny that there are many good points
in Soto, which ought to be carefully studied, but as
to the living of Zen there is perhaps greater
activity in the Rinzai, which employs the koan
system. One may say: "If Zen is really so far
beyond the intellectual ken as you claim it to be,
there ought not to be any system in it; in fact,
there could not be any, for the very conception of
a system is intellectual. To be thorough consistent,
Zen should remain a simple absolute experience
excluding all that savours of process or system or
discipline. The koan must be an excrescence, a
superfluity, indeed a contradiction." Theoretically,
or rather from the absolute point of view, this is
quite correct. Therefore, when Zen is asserted
"straightforwardly" it recognizes no koan and
knows of no round-about way of proclaiming
itself. Just a stick, a fan, or a word! Even when
you say, "It is a stick," or "I hear a sound," or "I
see the fist," Zen is no more there. It is like a flash
of lightning, there is no room, no time, in Zen
even for a thought to be conceived. We speak of a
koan or a system only when we come to the
practical or conventional side of it.
Tien Duyen: Predestined affinity.
Tien ao Vng: Rudrayana (skt)Tien ao,
ten cua v vua thanh Thang Am cua vng quoc
To Duy LapName of the king of Roruka in the
kingdom of Sovira.
Tien au: Trc matIn front ofOn the
opposite site.
Tien au Nhan: Tien Nhan, ngi trc mat hay
oi phngA person who is on the opposite site.
Tien ien Hue Van (1857-1930): Ten cua mot v
danh Tang noi tieng cua Phat giao Nhat Ban vao
the ky th XX. Ong chuyen nghien cu va giang
day tai cac trng ai hoc ve Tnh o Chan Tong
Nhat BanName of a Japanese famous monk in
the twentieth century. He studied and taught on
the theories of the Japanese True Pure Land at
universities.
Tien nh Bach Thu T: Cay bach trc san
The cypress tree at the front of the courtyard
See Cong An Tien nh Bach Thu T.
Tien nh Thuyet: FatalismDetermined period
of lifeFateSee Thuyet Tien nh.
Tien ng: The front hall or the front part of a
monastery.
Tien ng Thu Toa: V tang ng au trong
tien ng trong t vien (trong cac t vien ln
thng co tien ng va hau ng)Head monk
of the front hall in a monastery.
Tien Hau: Before and after.
Tien Hau Bat Nhat: Trc sau khong nh nhau
Inconsistent.
Tien Hau Te oan: Cac phap hu vi i trc va
i sau eu cat t, ma dng nh lien tuc (ai con
thay cai dng nh lien tuc nay, ngi o van con
tran tr trong vong luan hoi sanh t; ngc lai ai
chng ngo c le nay tc la chng ac Niet
Ban)Discontinuous function, though seemingly
continuous, e.g. catherine-wheel, or torch
whirled around. Those who still see the though
seemingly continuous function are still going up
and down in the samsara.
Tien Khiem ch (1582-1664): Ten cua mot v hoc
gia noi tieng cua Phat giao Trung Hoa vao the ky
 4179

th XVIIName of a Chinese famous Buddhist Tien Sanh Duyen: Purejatapaccayo (p)

scholar in the seventeenth century. Presnascence conditionDuyen trc khi sanh.
Tien Kiep: Pubbakappa (p)Purvakalpa (skt) Tien Sanh: Antechamber.
Previous life or livesTuc MangPast Tien Tam Tam Hau Tam Tam: Three and three
(previous) lifePast or previous incarnation before, three and three behindSee Cong An
Tien kiep hay cuoc song nhng i trc (Phat Tien Tam Tam Hau Tam Tam.
cho rang ngi i eu co cuoc song trong i qua Tien Tap Khi: Nay sinh t thoi quen a co t
kh, hoac la tri, ngi, nga quy, suc sanh, lan loc trcArisen from prior habituation.
luan hoi, o la tuc menh). Tien Tap Khi Chung Tnh: Chung tnh nay sinh
Tien Kiep Nghiep: Pubbakamma (p) t thoi quen a co t trcSeeds arisen from
Purvakarma (skt)Karma of the previous life prior (previous) habituation.
Tuc NghiepNghiep i trcNghiep la s tch Tien Te: Purvanta (skt)Qua khPasti
tap tat ca nhng kinh nghiem va hanh vi cua trcPast life.
chung ta, co the noi la t luc khi sinh loai ngi Tien The: Previous life.
va ca trc luc ay na. ay c goi la nghiep Tien The Nghiep: Nghiep t kiep trcKarma
i trc. c Phat a da: Cho du co trai qua accumulated from previous life.
tram ngan kiep, nghiep a tao th khong the mat i Tien The Nhan Duyen: Nguyen nhan va ieu
au c. Khi ma nhan va duyen hoi tu th qua kien t nhieu kiep trcCauses and conditions
phai co la ieu tat yeu ma thoi.Karma is the from prior lifetimes.
accumulation of all our experiences and deeds Tien The T Lng: S tch cha t kiep trc
since the birth of mankind, and since even before Accumulation from prior lives.
that time. This is called the karma of a previous Tien Tch: Past history of someone
existence. The Buddha taught: Even though a Antecedents.
hundred thousand kalpa pass, karma which is Tien Tong: Maramma-samghikaya (skt)Ten
created does not perish. When cause and cua mot tong phai Phat giao Mien ien t the
conditions come together, retribution or result is a ky th IIName of a Buddhist sect in Burma from
must. In our daily actions, how can we possibly not the second century.
be cautious and attentive, as if standing on the
Tien Tram Hau Tau: To behead first and to
edge of a deep abyss, as if treading on thin ice!
report afterward.
Tien Kiep Nghiep Lc: Nghiep lc tien kiep
Tien Tran: Sau tran trc ay lam anh hng en
Power of good past karma.
nhng giai oan tu hanh (c Phat bao ong A Nan
Tien Le Trieu: Trieu ai nha Tien Le Viet trong Kinh Lang Nghiem, o la tng tng cua
Nam (980-1009)The Pre-Le Dynasty in tien tran h vong tng, lam me hoac chan tnh
Vietnam. cua ong)Previous impure conditions,
Tien Linh: Rung chuong trc khi cung dng influencing the succeeding stage or stages.
To shake or ring a bell before making offerings. Tien Tru Tr: Zenjushonin (jap)V s tru tr
Tien Nhan Hau Qua: Trc la nhan theo sau la trc ay mot iPrevious head priest.
qua, y noi nghiep trong luat nhan qua Tien Trung Hau: Former, intermediate, after.
Antecedent as opposed to consequent, i.e., the
Tien T: V Tang a ba lan lam chc pho tru tr
karma in the law of cause and effect.
tr xuong, nhng nay khong con lam na A
Tien Phat: c Phat vao Niet Ban trc (ch Phat monk who had been appointed three times in the
Thch Ca)A preceding BuddhaFormer post of assistant to the abbot or lower.
Buddhas who have entered into nirvana.
Tien T Duy Tam: Before-thinking mindTien
Tien Phat Hau Phat: Phat Thch Ca va Phat Di t duy tam la cai 'Tam' trc khi co s suy ngh
LacSakyamuni and Maitreya Buddhas. dien ra. Thien S Sung Sn Hanh Nguyen noi
Tien Phng Trng: Front of Abbots Quarters. trong quyen Thien nh Ch Nam: "Trc ay rat
Tien Sanh: i trc hay than trcFormer life lau, co ai o a noi vi ban: 'Bau tri mau xanh.'
or livesThe previous body, or incarnation.
 4180

T o, y tng o theo ban mai. Mot con cho A dog never says, 'The sky is blue.' Cats never
khong bao gi noi: 'Bau tri mau xanh.' Mot con say, 'The tree is green.' A dog also never sayd, 'I
meo khong bao gi noi: 'Cai cay mau xanh.' Con am a dog.' Cats never believe they are cats.
cho cung khong bao gi noi: 'Toi la mot con cho.' Human beings make everything, and then they
Cac con meo khong bao gi tin rang chung la fight over it. Their view is a mistaken view. They
meo. Con ngi dng nen moi chuyen va cai nhau make color, size, shape, time, space, names, and
ve chu e o. Cai nhn cua ho la mot vong kien. forms. Human beings make cause and effect, life
Ho tao ra mau sac, kch c, hnh dang, thi gian, and death, coming and going. Originally these
khong gian, danh xng va moi hnh thc. Con things do not exist. All this comes from thinking:
ngi dng nen nguyen nhan va hau qua, song va our thinking makes everything. It is only someone
chet, i va en. T nguyen thuy, moi chuyen o else's idea. Americans have an American idea:
khong ton tai. Tat ca eu do t y ngh cua chung they say 'dog.' But Korean have a Korean idea:
ta ma ra: y ngh cua chung ta tao ra moi chuyen. they don't call it a dog, but say it's a 'gye'. Which
o ch la y tng cua mot ngi khac nao o. one is correct? To be absolutely sure, go ask a
Ngi My co y tng theo kieu ngi My: ho noi dog, 'Are you a dog?' He will have an interesting
'dog'. Ngi Han quoc co y tng theo kieu Han answer. So if we want to digest all our
quoc: ho khong noi la 'dog' ma goi la 'gye'. Ben understanding to make wisdom, we must first
nao ung? e co li giai ap tuyet oi, ban hay i return to our minds before thinking arises. That
hoi con cho: 'Chu may co phai la con cho khon g?' point has no name and no form. Some people call
Cau tra li cua con cho chac han thu v lam ay. it mind, or nature, or substance, or God, or self, or
Nh the, neu chung ta muon tieu hoa tri kien cua Buddha, or soul, or spirit, or consciousness. But
chung ta e bien no thanh tr tue, chung ta phai originally that point has no name and no form
quay lai tam thc chung ta trc khi y ngh khi because it is already before thinking, so opening
hien. Trang thai o khong co ten, cung khong co your mouth to call it anything is already a big
hnh tng. Nhieu ngi goi no la tam, tanh, the, mistake." Also according to Zen Master in
Thng e, nga, Phat, linh hon, tinh than hay y Dropping Ashes on the Buddha: "Anything that
thc. Nhng t ban lai, trang thai o khong co ten, can be written in a book, anything that can be said,
khong co hnh tng, bi v no vao giai oan all this is thinking. If you are thinking, then all Zen
'tien t tng'. Nh the, m mieng ra e goi no books, all Buddhist sutras, all Bibles are demons'
di bat ky ten g a la mot lam loi nghiem words. But if you read with a mind that has cut off
trong." Cung theo Thien S Sung Sn Hanh all thinking, then Zen books, sutras, and Bibles are
Nguyen trong quyen Tro Ri Tren Than Phat: "Tat all the truth. So is the barking of a dog or the
ca nhng g co the viet ra trong sach, tat ca nhng crowing of a rooster: all things are teaching you at
g co the noi ra, tat ca eu la y ngh. Neu ban con every moment, and these sounds are even better
suy ngh, tat ca cac sach hoc ve Thien, tat ca cac teaching than Zen books. So Zen is keeping the
kinh Phat, tat ca cac Kinh Thanh eu ch la nhng mind which is before thinking."
li cua qu. Nhng neu ban oc vi mot cai tam a Tien T Hau Tng: Suy ngh chnh chan
dt bo han moi y ngh, cac sach Thien, kinh ke, Careful deliberation.
kinh Thanh se la chan ly. Tieng cho sua, tieng ga Tien: Mui tenAn arrow.
gay cung vay: moi moi eu la li giao huan vao Tien ao: ng ten bay t xaAn arrow-shot,
tng luc cho ban. Nhng am thanh ay day ta nhieu or bow-shot, in distance.
hn cac sach Thien. Thien, ay chnh la gi cho Tien Phong Tng Tru: Arrowpoints meeting
tam thc trong trang thai trc khi co y ngh." See Da ng Thuy.
Before-thinking mind is the mind before any Tien Phong Tng Tru: Thien c giac ngo nh
thinking occurs. Zen Master Seung Shan said in hai mui ten ban i rat nhanh ma lai gap nhau tai
The Compass of Zen, "Once, a very long time ago, mot iem het sc ky dieuOpportunities for
somebody told you, 'The sky is blue.' And ever enlightenment in Zen are similar to that of two
since, you have carried this idea around with you.
 4181

arrow-shots from far away to meet together at an into direct experience of reality (Kensho or
extremely wonderful pointSee Da ng Thuy. Satori). This word has no exact meaning and
Tien Thuat: Nghe thuat ban cungArchery. usually used by masters to help students overcome
Tien Nang Hoach ac: Co the at c nhanh dualism and ego-centric thoughts so that they can
chongBe able to quickly attain. go straight to their inner self. Zen practitioners
Tien Nhieu: Du choAlthough, even though. should always remember that the basic principle
Tien Thien Na: Vyanjana (skt)Bien Thien of various methods of instruction used by Zen
NaTien Xa Na. masters is to awaken a certain sense in the
1) Van (cach dch minew interpretation): disciple's own consciousness, by means of which
Nang hien hay lam ro cai nghaMaking he intuitively grasps the truth of Zen. Therefore,
clearMaking distinguishingA mark, sign the masters always always use "direct action" and
or script which manifests the meanings. waste no time with lengthy discourse on the
2) V (cach dch cuold interpretation): Phan subject. Their dialouges are always condensed
biet hay lam ro mui v nay vi mui v kiaA and apparently not controlled by rules of logic.
taste or flavour, that which distinguishes one They always use methods that do not aim to
taste from another. explain but point the way where Zen is to be
Tieng Goi Cua Lng Tam: Call or voice of intuited. According to Zen we are living right in
conscience. truth, by the truth, from which we cannot be
Tieng Het: Ho (jap)Katsu (jap)HetMot separated. According to the tradition, it was first
tieng het thng c dung bi cac thien s e used by Ma-Tsu Tao-I (Baso Doitsujap). This
lam git mnh thien sinh va a ho thang ti cho happened at the illumination of Ma-Tsu himself. It
ai ngo. ay la t vo ngha ma cac thien s is mainly associated with Rinzai, a tradition that is
thng dung e giup e t vt qua tri thc nh famous for its abrupt and confrontational methods,
nguyen va nga kien e i thang vao ban tam. which also include blows with sticks. It is believed
Hanh gia tu Thien nen luon nh rang nguyen ly c that an awakened master is able to perceive that a
ban cua moi phng phap day Thien la cot anh student is close to kensho and that the veils of
thc noi tam ngi cau ao mot nang khieu nao ignorance can be wiped away quickly with the
o e t chnh ho trc giac lay chan ly Thien. V skillful use of such techniques.
the, cac thien s thng dung loi "tac ong thang" Tieng Sam: Stroke of thunder.
va khong ph th gi giang giai dai dong. Cac cuoc Tieng Vang: Echo.
oi thoai gia thay tro thng rat co ong va Tieng Vo Cua Mot Ban Tay: The clap of just one
khong tuan theo khuon phep ly luan nao ca. Cac handSee Chch Thu.
thien s thng dung nhng phng phap khong Tiep Dan: Tiep nhan va hng danWelcoming
nham giai thch, ma cot ch thang con ng trc and escortingTo receive and lead.
ngo Thien. Theo Thien, chung ta hoan toan song Tiep Dan Chi T: Li noi tiep nhan va hng
ngay trong chan ly, song bang chan ly; khi song danWords of welcoming and escortingWords
vi Thien chung ta khong the nao tach ri vi of receiving and leading.
chan ly c. Theo truyen thong, tieng het c Tiep Dan Duyen: Mot trong ba moi duyen noi ket
Ma To ao Nhat dung trc tien. Tieng het xay ra khi chung ta cau niem Phat. Nhng ngi ma
khi Ma To ngo thien. Tieng het chu yeu ch lien trong moi li nguyen luon nguyen tay sach toi
he vi tong Lam Te, mot tong phai noi tieng ve chng, khi lam mang chung thi c Phat A Di
phng phap trc dien va on ngo, gom nhng cu a se tiep danOne of the three nidanas or links
ap bang tch trng. Ngi ta tin rang mot thien with the Buddha resulting from calling upon him.
s a chng ngo co the nhan biet hoc tro cua mnh At every invocation (cau nguyen) aeons of sins
co en gan vi ngo va viec ven len bc man vo are blotted out (tay i), Amitabha and his sacred
minh co the quet i mot cach nhanh chong bang host receive such a disciple at death: Tang thng
phng cach kheo leo nayA shout which is duyenSee Tam Duyen (III).
often used by Zen masters to shock their students
 4182

Tiep Dan ao S: Ngoai viec uc ch Phat ng, ho day sm hn bnh thng va ngoi thien
mi phng ho niem, chung sanh c vang sanh en na em. Moi ngay eu co buoi thng ng
Tnh o nh s tr giup cua hai v Phat: 1) S ch e khai th. Sach dung co the la mot trong bat c
dan cua c Bon S Thch Ca Mau Ni Phat; 2) ien tch nao cua Thien tong, nh Bch Nham Luc,
Tiep Dan ao S A Di a PhatBesides the Lam Te Luc, Vo Mon Quan, H ng Hoa
support and protection of the Buddhas of the ten Thng Ng Luc, Hoe An Quoc Ng, va n van.
directions, sentient beings are reborn in the Pure Trong thi ky "Tiep Tam", ngoai viec khai th,
Land owing to the assistance of the following thien sinh con c "Tham Thien." Tham Thien
Buddhas: 1) The guidance of our original teacher, ay co ngha la thien sinh dien kien thay, trnh
Sakyamuni Buddha, and his teachings; 2) The bay nhng kien giai ve cong an ma mnh ang
welcoming and escorting of Amitabha Buddha. tham e thay bnh xet. Moi ngay, ngoai thi gian
Tiep Dan Ve Tnh o: Welcoming and escorting "ai tiep tan" ra, se co hai lan "tham thien", trong
to the Pure Land. thi ky ai tiep tam th moi ngay thien sinh phai
Tiep ai S: Guest roomSee Khach Ty. vao that cua Thay bon hoac nam lan. Dien kien
Tiep o: Tiep nhan va cu oWelcoming and Thay khong phai la hoat ong c tien hanh cong
savingTo receive and save. khai, ma thien sinh phai mot mnh en phng
Tiep Hoa: See Tiep o. trng cua Thay, ong thi s dung phng thc
Tiep Nhan: Dan dat ngi hocTo lead and to oi thoai chnh thc nghiem tuc nhat. Trc khi
guide disciples. vao that cua thay, thien sinh phai anh le ba lan,
Tiep Sanh Gii: Sattvarthakriyasila (skt)Nhieu moi lan eu phai sup lay sat at; khi vao that roi
ch Hu Tnh GiiSee Nhiep Chung Sanh Gii. lien chap tay trc ngc en trc thay anh le
Tiep Sinh: Tiep on s song, nh co mu e mot lan na. Sau khi viec le bai hoan tat th khong
To receive the living; also to receive at birth as a can khuon phep nao na. Theo quan iem cua
midwife does. Thien, luc nay neu can thay co the am hay tat tai
Tiep Tang Hap: Mot cai rng nho e o lat vat, thien sinh cung khong sao ca. Viec duy nhat ma
c at ben canh cho ngoi cua v TangA small thien sinh phai quan tam la lam sao cho chan ly
trunk for miscellaneous things, placed next to the Thien hien hien vi long chan thanh cua mnh,
monk's seat. con moi chuyen khac eu la th yeu. Sau khi trnh
Tiep Tam: Sesshin (jap)Tam Tap Trung bay kien giai, thien sinh lam le giong nh luc vao
"Tiep Tam" theo thuat ng Nhat Ban co ngha la that va lui ra"Sesshin" is a Japanese term for
gom tam, ch nhng giai oan toa thien. Trong collecting the mind, which refers to periods of
gan ca nam trng, cac thien sinh cua Thien vien intense Zazen meditation. During most of the
phai co mot so nhng sinh hoat, nh lam viec, tr year, residents of Zen monasteries carry on a
kinh, van van, nhng nhng th nay phai c gi number of activities, such as work, chanting, etc.,
mc o toi thieu e danh thi gi nhan manh but these are kept to a minimum in order to
en thien tap. Trong sinh hoat Thien ng, thi emphasize meditation. In the monastic life, the
ky "Tiep Tam" danh rieng cho thien sinh tu tam, period known as "Sesshin" is exclusively set apart
tr khi tuyet oi can thiet, neu khong ho khong for the mental discipline of the monks, when they
can phai lam nhng cong viec nang nhoc. Moi are not hampered by any manual labour except
nam cac Thien vien eu to chc nhieu lan "Tiep such as is absolutely necessary. It takes place a
Tam," moi lan bay ngay, phan ra trong hai mua: few times, each time lasts one week, in the season
mua an c kiet ha va mua an c kiet ong. Noi known as the "summer sojourn" (ge-ango), and
chung, mua an c kiet ha bat au t thang t va again in the one known as the "winter sojourn"
cham dt vao thang tam, trong khi mua an c kiet (setsu-ango). Generally speaking, the summer
ong bat au t thang mi va cham dt vao sojourn begins in April and ends in August, while
thang hai cua nam sau. Noi lai lan na, tiep tam winter sojourn begins in October and ends in
chnh la "Nhiep tam bat loan." Trong thi ky tiep February. Again, "Sesshin" means "collecting or
tam, cac thien sinh eu ch co the i trong Thien concentrating the mind". While these sesshins last,
 4183

the monks are confined in the Zendo, get up the, khi anh le c Phat, hai tay ngi Phat t
earlier than usual and sit further into the night. cham chan v The Ton hay om chan Phat e to
There is a lecture everyday during the sesshin. long ton knh, roi nga hai tay nang chan Phat nh
The texbook used may be any one of the Zen tiep nhan layTo embrace the feet, i.e. Buddhas
books such as the Blue Cliff Records (Hekigan- feet in reverence or pleading. According to
roku), Records of teachings of Lin-Chi (Rinzai- Buddhist tradition since the time of the Buddha, a
roku), Wu Men Kuan (Mumon-kwan), Records of Buddhist would embrace the Buddhas feet in
teachings of Zen Master Hsu-t'ang (Kido-roku), reverence or pleading, or to extend the arms in
Kwaian-kokugo, etc. During the "sesshin", besides that posture.
the lectures, the monks have what is known as Tiep Vat Li Sinh: Tiep dan ngi hoc, tao phc
"Sanzen". To do sanzen is to go to the master and cho chung sanh moi loai. Huyen Sa noi: "Hang tac
present their views on the koan they have for the gia khap moi ni tiep vat li sinh."To receive
master's critical examination. In the days when a disciples and help them to do good to all sentient
great sesshin is not going on, sanzen will probably beings. Hsuan Sha said, "The old adepts
take place twice a day, but during the special time everywhere all speak of guiding and aiding living
of "thought collection," which is the meaning of beings."See Huyen Sa Nhan Hu Tam Benh.
sesshin, the monk has to see the master four or Tiep Xuc Tam Ly: Khi oi tng, can va thc gap
five times a day. This seeing the master does not nhau, s tiep xuc tam ly nay lam cho chung ta biet
take place openly; the monk is required to go oi tng la cai gMental factor contactWhen
individually to the master's room, where the the object, the sense faculty and the consciousness
interview takes place in a most formal and solemn meet, it is the mental factor contact which knows
manner. When the monk is about to cross the the object for what it is.
threshold, he makes three bows, each time Tiep Xuc Vat Ly: Physical contact.
prostrating himself on the floor; he now enters the Tiep Tat Quy: See Da Xoa.
room keeping his hands palm to palm in front of Tiet: 1) Rau ay: A kind of vegetable, wild hemp;
his chest, and when he comes near the master he 2)R ra hay lam cho bt lai: To leak (to diminish).
kneels down and makes still another prostration. Tiet Che: AbstentionTo boundTo limit.
This ceremony over, no further worldly Tiet Duc: To bound ones desiresControl
considerations are entertained; if necessary from desiresRestrain ones desires.
the Zen point of view, even blows may be Tiet a: Preta (skt)Loai quy oi co the lam ton
exchanged. To make manifest the truth of Zen hai en con ngiA hungry ghost who is
with all sincerity of heart is the sole consideration; harmful to human beings.
everything else receives only subordinate Tiet o: Soraccam (skt)Temperance
attention. The presentation over, the monk retires TemperateModerateT cheKhac ky.
from the room with the same elaborate ceremony Tiet o Hanh Gia: Moderation and Zen
which which he entered. practitionersieu o va hanh gia tu Thien
Tiep Th: Tiep dan va khai th cho aiTo receive Theo Thien S Achaan Chah trong Mat Ho Tnh
and to enlighten someone. Lang, co ba iem can ban e thc hanh la thu
Tiep Truc iem Nguyet: Dung canh tre e kheu thuc luc can, ngha la khong chm am va dnh
mat trang, y noi ay la viec lam hoan toan uong mac trong duc lac ngu tran, an uong tiet o, va
cong vo chTo use a bamboo branch to touch the tnh thcAccording to Zen Master Achaan Chah
moon, this is a completely wasteful thing to do. in A Still Forest Pool, there are three basic
Tiep Tuc: Om chan, nh om chan Phat e to long points of practice to work with are sense restraint,
ton knhTo embrace the feet, i.e. Buddhas feet which means taking care not to indulge and attach
in reverence or pleading. to sensations; moderation in eating; and
Tiep Tuc Tac Le: Embrace the feetOm chan, wakefulness.
nh om chan Phat e to long ton knh. Theo 1) Thu thuc luc canSense restraint: Chung ta
truyen thong Phat giao t thi c Phat con tai co the de dang nhan ra mot c the bat thng,

ui, iec, cam, que, van van, nhng kho nhan
ra mot trang thai tam bat thng. Khi bat au
hanh thien, hanh gia se thay moi s khac han.
Ban se nhn thay mot trang thai tam meo mo,
ma trc ay oi vi ban la bnh thng. Ban
se thay nguy hiem ni ma trc ay ban
khong thay. ieu nay giup ban thu thuc. Ban
se tr nen nhay cam, nh ngi i vao rng
sau y thc c moi nguy hiem cua thu d,
ran oc, gai nhon, van van. Mot ngi co vet
thng, rat than trong trc s nguy hiem cua
loai ruoi. Cung nh vay, oi vi ngi hanh
thien, moi nguy hiem phat xuat t cac oi
tng cua giac quan, tc la luc tran. Bi the,
thu thuc luc can la c hanh cao nhatWe
can easily recognize physical irregularities,
such as blindness, deafness, deformed limbs,
but irregularities of mind are another matter.
When you begin to meditate, you see things
differently. You can see the mental distortions
that formerly seemed normal, and you can see
danger where you did not see it before. This
brings sense restraint. You become sensitive,
like one who enters a forest or jungle and
becomes aware of danger from poisonous
creatures, thorns, and so forth. One with a raw
wound is likewise more aware of danger from
flies. For one who meditates, the danger is
from sense objects. Sense restraint is thus
necessary; in fact, it is the highest kind of
virtue.
2) Tiet o trong viec an uongModeration in
eating: An t va tiet o oi vi chung ta qua
that la kho khan. Hay hoc cach an trong chanh
niem. Y thc c nhu cau thc s cua mnh;
hoc cach phan biet gia muon va can. ao
luyen c the khong phai la hanh xac. Khong
ngu, khong an, du co gia tr cua chung, nhng
cung ch la nhng cc oan. Hanh gia phai
thc s muon chong lai s bieng nhac va
phien nao. Khuay ong chung len va quan sat
chung. Mot khi hieu c chung th nhng s va Chieu vao trong cung cung dng, moi khi ranh
thc hanh co ve cc oan tren se khong can
thiet na. o la ly do tai sao chung ta phai an,
ngu, va noi t lai, nham e nen tam luyen ai
va khien chung t lo dienIt is difficult to eat
little or in moderation. Let learn to eat with
mindfulness and sensitivity to our needs, learn
4184
to distinguish needs from desires. Training the
body is not in itself self-torment. Going
without sleep or without food may seem
extreme at times. We must be willing to resist
laziness and defilement, to stir them up and
watch them. Once these are understood, such
practices are no longer necessary. This is why
we should eat, sleep, and talk little, for the
purpose of opposing our desires and making
them reveal themselves.
3) Tnh thcWakefulness: Muon co chanh
niem th phai co no lc lien tuc, ch khong
phai ch sieng nang mot luc roi thoi. Dau
chung ta co hanh thien suot em nhng trong
luc khac chung ta e cho s li bieng che
ng th cung khong phai la hanh thien ung
cach. Chung ta phai luon quan sat, theo doi
tam chung ta nh cha me theo doi con cai,
bao ve khong e chung h hongTo
establish wakefulness, effort is required
constantly, not just when we feel diligent.
Even if we meditate all night at times, it is not
correct practice if at other times we still
follow our laziness. You should constantly
watch over the mind as a parent watches over
a child, protects it from its own foolishness,
teaches it what is right. It is incorrect to think
that at certain times we do not have the
opportunity to meditate. We must constantly
make the effort to know ourselves; it is as
necessary as our breathing, which continues
in all situations. If we do not like certain
activities, such as chanting or working, and
give up on them as meditation, we will never
learn wakefulness.
Tiet o Trong An Uong: See Am Thc Tiet o.
Tiet Gian Van ao: Hsieh Chien's Question of
the WayTheo Kinh Phap Bao an, chng chn,
nien hieu Than Long nam au (705 sau Tay Lch)
vao ngay ram thang gieng, vua Trung Tong va
Tac Thien ban chieu rang: Tram thnh hai s An
viec th nghien cu ve nhat tha, hai s eu
nhng rang, phng Nam co Hue Nang thien s
c mat trao y phap cua ai s Hoang Nhan,
c truyen Phat tam an, nen thnh ngi en tha
hoi. Nay sai Noi th Tiet Gian mang chieu nghinh
thnh, mong thay t niem, chong en Kinh o. To
 4185

dang bieu t benh, nguyen tron i ni rng nui. Dhyana Masters at the capital all say that to
Tiet Gian tha: Kinh Thanh, cac thien c eu master the Way one must sit in Dhyana meditation
noi rang, muon c hoi ao at phai toa thien tap and practice concentration, for without Dhyana
nh, neu chang nhn ni thien nh ma c giai concentration, liberation is impossible. I do not
thoat la cha tng co vay, cha biet thay noi phap know how the Master explains this dharma. The
nh the nao? To bao: ao do tam ma ngo, ha Master said, The Way is awakened to from the
tai ngoi sao? Kinh noi, Neu noi Nh Lai hoac mind. How could it be found in sitting? The
ngoi, nam, ay la ngi hanh ta ao. V c sao? Diamond Sutra states that to say the Tathagata
Khong t au lai cung khong co cho i, khong either sits or lies down is to walk a deviant path.
sanh khong diet, ay la Nh Lai thanh tnh thien, Why? The clear pure Dhyana of the Tathagata
cac phap rong lang, ay la Nh Lai thanh tnh toa, comes from nowhere and goes nowhere and is
cu canh khong chng, ha lai co ngoi ? Tiet neither produced nor extinguished. The
Gian tha: e t tr ve kinh, chua th ng at hoi, Tathagatas clear pure sitting is the state of all
cui mong thay t bi ch bay tam yeu, e tau lai hai dharmas being empty and still. Ultimately there is
cung va nhng ngi hoc ao kinh thanh, v nh no certification; even less is there any sitting.
mot ngon en moi tram ngan ngon en, cho toi Hsieh Chien said, When your disciple returns to
eu c sang, sang mai khong cung. To bao: the capital, their majesties will surely question
ao khong sang toi, sang toi ay la ngha thay him. Will the High Master please be
nhau, sang mai khong cung cung la co ngay het, v compassionate and instruct me on the essentials of
oi ai ma lap nen. Kinh Tnh Danh noi, Phap the mind so that I can transmit them to the two
khong co so sanh v khong co oi ai. Tiet Gian palaces and to students of the Way at the capital?
tha: Sang du cho tr tue, toi du cho phien nao, It will be like one lamp setting a hundred thousand
ngi tu ao gia nh chang dung tr tue chieu pha lapms burning, making all the darkness endlessly
phien nao th cai sanh t t vo thuy nng vao au light. The Master said, The Way is without light
ma ra khoi. To bao: Phien nao tc la Bo e, or darkness. Light and darkness belong to the
khong hai, khong khac, neu dung tr tue chieu pha principle of alternation. Endless light has an end,
phien nao; ay la kien giai cua hang nh tha, can too, because such terms are relative. Therefore
c xe nai xe de, con nhng bac thng tr ai can, the Vimalakirti Sutra says, The Dharma is
th khong nh the.According to the Flatform incomparable because it is not relative. Hsien
Sutra, Chapter Nine, on the fifteenth day of the Chien said, Light represents wisdom and
first month, during the first year of the Shen-Lung darkness represents affliction. If cultivators of the
reign (705 A.D.), Empress Tse-Tien and Emperor Way do not use wisdom to expose and destroy
Chung-Tsung issued the following proclamation: affliction, how can they escape from the birth and
We have invited Master Hui-Neng and Shen- death that have no beginning?" The Master said,
Hsiu to the palace to receive offerings so that we Affliction is Bodhi; they are not two and not
may investigate the One Vehicle in the leisure different. One who uses wisdom to expose and
time remaining after our myriad duties. The two destroy affliction has the views and understanding
Masters have declined, saying that in the South of the two vehicles and the potential of the sheep
there is Dhyana Master Hui-Neng, who was and deer carts. Those of superior wisdom and
secretly transmitted the robe and Dharma of the great roots are completely different.
Great Master Hung-Jen who now transmits the Tiet La Y: See La Y.
Buddhas mind-seal. We now send Chamberlain Tiet Le a: Pretas (skt)Yadik (tib)Am tieng
Hsieh Chien with this invitation, hoping that the Phan cua 'preta' la Be Le a hay Tiet Le a
Master will remember us with compassion and See Nga Quy.
come to the capital. The Master sent back a Tiet Lng Thc: An uong tiet o, ch c an
petition pleading illness saying that he wished to cm va thc an ng trong bat khat thc cua mnh,
spend his remaining years at the foot of the het th thoi, ch khong lay them. ay la mot trong
mountain. Hsieh Chien said, The Virtuous 12 hanh tu au a nham giup hanh gia thanh tnh
 4186

than tam va giai thoat khoi tham duc ve an uong, viec tieu huy thien nghiep la san han The
ao quan, ni To eat with limited amount, only principal cause of the destruction of wholesome
eat what you have in the begging bowl without karma is anger and hatred.
asking for more. This is one of the twelve ascetic Tieu Hoang: King of LiangLng Vo e, vua
practices help practitioners purify the body and cua nha Lng ben Trung Hoa, tr v t nam 502
mind and free from the desire of food, clothing en nam 549Liang Wu-Ti of the Liang dynasty
and shelterSee Thap Nh Hanh au a. in China, who reigned from 502 ti 549.
Tiet Phuc: Y phuc cho Tang Ni lam bang loai cay Tieu Huy: To demolishTo destroy.
ay moc hoangHemp garments, the coarse Tieu Lanh: V lanh aoThe leaderChief.
monastic dress. Tieu Nguyet: Ch trangTo indicate the moon.
Tiet oan Cat ang: Cat t tat ca nhng li Tieu Nguyet Ch: Ngon tay ch trangFinger
giai thch dai dongTo cut off all kinds of lengthy pointing to the moonSee Chap Ch Vi Nguyet.
interpretations. Tieu Nhiet a Nguc: Tapana (skt)Tieu Thuc
Tiet oan Chung Lu: Cat t tat ca nhng y a NgucViem Nhiet a Nguc, a nguc th
tng phan biet e tr ve soi roi lai noi tam cua sau trong bat nhiet a nguc (pham nhan b ot
chnh mnhTo cut off all kinds of ideas and chay khi b hanh hnh)Hell of burning or
discriminations so that one can turn into to reflect roasting, the sixth of the eight hot hells.
on oneself. Tieu Sam (476-512): Ten cua mot v danh Tang
Tiet oan Thien Sai: Cat t tat ca nhng phan kiem hoc gia Trung Hoa vao thi nha Nam Te
biet sai lam, tc chang dung vong tam cua mnh (497-502)Name of a Chinese famous monk and
e nhn van huTo cut off all kinds of wrong a Buddhist scholar who lived in the Southern Ch'i
discriminations, or not to use one's deluded mind Dynasty in China.
to see things. Tieu Sau Phuc: Ten khac goi ao ca sa la tieu tr
Tiet Lu Chi Tac: Hanh ong cat t dong y phien naoThe monks robe as putting an end to
thcAn act that cuts off the stream of "Vijnana" illusion.
or a stream of consciousness. Tieu Sn He: Ten cua mot he phai Thien cua
Tiet Lu C: Cat t dong y thcTo cut off the tong Tao ong lay chua nh Hue Tieu Sn lam
stream of consciousness. trung tamName of a Zen branch of the Ts'ao
Tiet Sinh T Lu: Cat t dong sanh t luan Tung Sect, which takes Ting Hui Temple in Sao-
hoiTo cut off the stream of rebirths. Shan as its headquarters.
Tiet Vu Chu: Chu cau ngng maIncantations Tieu Tai Cat Tng Than Chu: Disaster
for the cessation of rain. Eradicating Auspicious Spirit Mantra.
Tieu Cc Va Tch Cc: Cc Am va Cc Dng Tieu Tan Ch Nguyen o Tha: To lose ones
Negative and positiveSee Am Dng. vow to save other sentient beingsTo lose ones
Tieu Dao Mien Cc Lac: To be at leisure in the altruistic determination.
blissing world. Tieu Thanh Nac Tch: Im hi lang tiengTo lie
Tieu Dao Thang: Mot th nc ch giup con lowTo be absolutely quiet (silent)To make
ngi giai c cn khat cua tran tucA kind of secrets of one's whereabouts or activities.
water that only helps people to reduce their Tieu Thch: Giai quyet hay giai thchTo
worldly thirst. solveTo explain.
Tieu Dao T Tai: T tai en i bat c cho nao tuy Tieu Thuc ai Tieu Thuc a Nguc: a nguc
yTo go anywhere at will, to roam where one th bay trong bat nhiet a ngucPratapana, the
will. seventh of the eight hot hells.
Tieu Diet: To put an end toTo cause to cease. Tieu Thuc a Nguc: Viem Nhiet a Nguc, a
Tieu Diet Nghiep: Upaghataka (p)Destructive nguc th sau trong bat nhiet a ngucTapana,
karmaSee Nghiep Tieu Diet. the sixth of the eight hot hells.
Tieu Huy Thien Nghiep: Destruction of
wholesome karmaNguyen nhan chnh a en

Tieu Tr: To eliminateTo exterminateTo
obliterateTo eradicate.
Tieu Tr Toi Chng Trong Nhieu Kiep: To
obliterate grave sins (wrongdoings) of countless
eons.
Tieu T: Ten goi khac cua t vien dui i nha
Lng, khoang 502-557 sau Tay Lch, v vua
Lng Vo e xay qua nhieu chua en o dan
chung dung ho cua ong e goi ten chua A name
for monasteries in the Liang dynasty, 502-557
A.D., because Liang Wu Ti built so many that they
called after his surname Hsiao.
Tieu Tc: Tin tc ve ngi nao sap kien tanh
The news on someone who is going to see nature.
Tieu X: Phep cua tong Chan Ngon la lay than an
nh c x, kh cu, van van e lam to ro cai c noi 11) Nhng bai tran thuat: Niddesa (p)
chng cua PhatSignals, symbols, especially
those used by the Yoga sect.
Tieu: S rai ru cung te, ac biet cung te to tien
hay cung Vu Lan BonLibations or offerings,
especially to ancestors; the offerings of All Souls
Day.
Tieu An ai Han Thien S: Ten cua mot v
Thien s Trung Hoa song vao thi nha Nguyen
(1280-1368)Name of a Chinese Zen master who
lived in the Yuan dynasty.
Tieu Cu: Chuyen khoi haiHumorous stories.
Tieu: SmallInferiorLittlePettyMean
Minor.
Tieu A Ham: Khuddaka Nikaya (p)Con goi la
Tieu Bo Kinh, phan th nam cua ai Tang Kinh
gom Mi lam phan, bao gom kinh Phap Cu, kinh
Vo Van T Thuyet, tap kinh, Trng Lao Tang
Ke, Trng Lao Ni Ke, va kinh Bon S, van van.
Tieu A Ham gom nhng cau ke ngan, chia lam 15
tapAlso called the Collection of Minor
Discourses, the fifth part of the Sutra-pitaka
consisting of fifteen short collections or sections,
including the Dhammapada, the Udana, the Sutta
Nipata, the Theragatha, the Therigatha, and the
Jataka. Collection of Little TextsSmaller
collection consists of fifteen books:
1) Nhng bai ke ngan: Khuddaka Patha (p)
Short texts
2) Kinh Phap Cu: Dhammapada (p)Con goi la
Con ng Chn LyThe Way of Truth.
3) Hoan Hy Ca: Udana (p)Paeans of Joy.
4187
4) Nhng bai kinh bat au bang Day nh the
nay: Itivuttaka (p)Thus said Discourses.
5) Nhng bai kinh su tap: Sutta Nipata (p)
Collected Discourses.
6) Cau chuyen nhng canh Tri: Vimana Vatthu
(p)Stories of Celestial Mansions.
7) Cau chuyen canh gii nga quy: Peta Vatthu
(p)Stories of Petas.
8) Ke cua ngi thien nam: Theragatha (p)
Psalms of the Brethren.
9) Ke cua ngi tn n: Therigatha (p)Psalms
of the Sisters.
10) Tuc Sanh Truyen: Jataka (p)Nhng cau
chuyen tai sanh cua Bo TatBirth Stories of
the Bodhisattva.
Expositions.
12) Nhng bai e cap en kien thc phan giai:
Patisambhida (p)Book on Analytical
Knowledge.
13) i song cua ch v A La Han: Apadana (p)
Lives of Arahants.
14) Tieu s cua c Phat: Buddhavamsa (p)
History of the Buddha.
15) Nhng pham hanh: Cariya Pitake (p)Modes
of Conduct.
Tieu A S: See Tieu S.
Tieu An S: V Tang an trong tnh that, t lui ti
vi xa hoi ben ngoaiA small hermit who lives in
a pure hut, seldom frequents with outside society.
Tieu Bach: To clear upDiscourseExpound
PreachTalkExplainGiai thch (khai giai hay
giai thch). Trc Phat bay to nguyen vong muc
ch xin vi Tam bao chng giam, hay cao bach s
viec len ch Phat va ch Bo TatTo show ones
vows or resolutions in front of a Buddhas image;
or to inform, to make clear, especially to inform
the Buddhas and Bodhisattvas.
Tieu Bach Hoa: Mot trong bon loai hoa, ten dch
cua hoa Man a LaOne of the four divine
flowers, the mandara-flowerSee T Thien Hoa.
Tieu Bo Tap: Khuddaka-patha (p)
Ksudrakadhyaya (skt)Tieu Tung, kinh bao gom
qui nh ve thc hanh nghi leSmall Recitation
SutraSutra of Little Reading.
Tieu Bon A Di a Kinh: Smaller text of
Sukhavati-vyuha (skt)Sukhavati-vyuha (skt)
Tieu Bon A Di a KinhKinh A Di a c
 4188

Tnh o Tong cua phai Thien Thai dung nh Kinh Tieu Du Kinh Malunkyaputta: Cula-
Tieu Bon. Kinh A Di a Tieu Bon la mot ban toat malunkyovada-sutta (p)Tieu Kinh
yeu hay trch yeu cua ai pham ai Vo Lng Malunkyaputta hay kinh day Malunkya trong kinh
Tho KinhThe Tien-Tai takes the Amitabha Trung Bo, quyen 63Sutra on the shorter
Sutra as one of the minor sutras of the Pure-Land instructions to Malunkya, in the Majjhima Nikaya
Sect. The smaller text of Sukhavati-vyuha is a 63.
resume or abridged text of the larger one. Tieu e Ba: Cula-deva (p)Minor deva.
Tieu Can: Can tnh ch co the tiep thu c giao Tieu nh: Culaggata-samadhi (skt)
ly cua Tieu ThaHave a mind fit only for Concentration in the realm of desirenh coi
Hinayana doctrine. duc giiSamadhi in the realm of desire.
Tieu Chu: Cula-tika (skt)Small mantraMot Tieu Giao: Giao phap kem coi. Tieu tha ro rang
trong ba loai chu (ai chu, Tieu chu va Nhat t la giao phap ban s cua c Phat, ch day phng
chu)One of the three classes of spells (Great cach tm en niet ban bang kho hanh, diet bo tri
mantra, Small mantra, and One-word mantra). thc va tm en cho tch tnh co oc; nhng tn o
Tieu Chung: Inkin (jap)Small bellTieu chung cua trng phai Tieu Tha, nhng Thanh Van,
hay chuong nho co dui anh bang go ( Nhat ho Duyen Giac, la nhng v co gang t tu hanh giai
lam can go va dui kim kh), at tren mot cai goi thoat qua thc tap kho hanhThe smaller or
nho. Thnh thoang tieu chung c dung trong cac inferior. Hinayana which is undoubtedly nearer to
thien vien e anh dau s khi au va ket thuc the original teaching of the Buddha, is fairly
cua cac thi toa thien hay e tung kinhA smal described as an endeavour to seek nirvana through
bowl-shaped bell with a cushion beneath it, which an ash-covered body, an extinguished intellect,
is placed on a wooden pedestal and struck with a and solitariness; its followers are Sravakas and
small wooden striker (in Japan, people strike it Pratyeka-buddhas, those who strive for their own
with a metal striker). This small bell is sometimes deliverance through asetic works.
used in Zen monasteries to signal the beginning or Tieu Gii: Mot chung hoi nho trong cuoc leA
end of sitting meditation (zazen) periods or is rung small assembly of monks for ceremonial purposes.
at the beginning of recitations. Tieu Hanh: Hanh tu Tieu ThaThe practice, or
Tieu C: See Tieu Can. discipline of Hinayana.
Tieu Co Thach Sn: Nui cua nhng nh co lap Tieu Hoa Thu Sn: Hai ao SnQuang Minh
nho gan tu vien Nalanda, nh pha tay la mot SnTru x hay ni tru cua c Quan Am, la ten
hang nui rong, nhng khong cao, ni ma ve pha goi khac cua PotalaThe shining hill, or
nam cua hang a nay c The Ton thng hay monastery, a name for the abode of Kuan-Yin,
tham vieng. Ngi ta noi tri e Thch a hoi T said to be in India, and called Potala.
Thap Nh Chng va c Phat cung tra li ay u Tieu Hoa: Tiny fiream la nhoTia la tuy
tai ayThe mountain of small isolated peaks nho, nhng co the ot chay nui rng ong co ln,
located near Nalanda, where on the south crag of nen khong the khinh thngA fire though tiny,
the west peak is a rock cave, board but not high, but it may be able to destroy a big forest or
which Sakyamuni frequently visited. Indra is said meadow, so not to treat it lightlySee T Bat
to have forty-two questions on stone, to which the Kha Khinh.
Buddha replied. Tieu Ke: Cuda (skt)See Chu La Phat.
Tieu Cong c: Cong c nhoLittle merit. Tieu Khong: Cula-sunnata (p)Triet ly Tanh
Tieu Da Huyen Dieu (1883-1939): Ten cua mot Khong trong Tieu Tha, ngc lai vi triet ly
v danh Tang kiem hoc gia Nhat Ban vao the ky Tanh Khong trong ai ThaThe Hinayan
th XXName of a Japanese famous monk and a doctrine of the void, as contrasted with that of
Buddhist scholar who lived in the twentieth Mahayana.
century. Tieu Kiep: Antara-kalpa (skt)A small kalpaA
Tieu Dan: Foreword. period of growth and decay of the universeAn
Tieu Du: Small example. intermediate kalpaMot giai oan tang giam
 4189

thanh hoai cua vu tru. Theo Cau Xa Luan th kiep Tieu Kinh Rng Sng Bo: Culagosingasuttam
song con ngi c moi the ky la tang mot tuoi, c (p)Shorter sutra on the ox-horn forest.
tang nh the cho en khi tang ti 8 van t tuoi th Tieu Kinh S T Hong: Culasihanada-suttam
lai bat au giam dan cung moi tram nam mot tuoi, (p)Trong kinh Trung Bo, quyen 11Shorter
cho en khi tuoi tho ch con 10 tuoi. Moi chu ky sutra on the lion's roar, in the Majjhima Nikaya 11.
tang hoac giam nh vay la mot tieu kiep. Theo Tr Tieu Kinh Th Du Loi Cay: Culasaropama-
o Luan th hai chu ky tang giam tuoi tho c suttam (p)Shorter sutra of examples on heart-
Cau Xa Luan noi tren la mot Tieu Kiep woodShorter sutra of examples on the core of
According to the Kosa Sastra, the period in which wood.
human life increases by one year a century until it Tieu Kinh Thien Sanh u a Di: Culasakul-
reaches 84,000; then it is reduced at the same rate udayi-suttam (p)Tieu kinh noi ve Thien Sanh
till the life-period reaches ten years of age. These u a Di, mot trong nhng e t cua Phat, sau
two are each a small kalpa. According to the nay thanh Phat hieu la Pho Minh Nh Lai
Sastra on the Prajna-Paramita Sutra, the two Shorter sutra on Udayin, one of the disciplies of
above mentioned cycles together as one small the Buddha, to appear as Buddha
kalpa. Samantaprabhasa.
Tieu Kinh: Smaller sutraSee Tieu Bon A Di a Tieu Kinh Trang Nghiem: Culaviyuha-sutta
Kinh. (p)Trong Tng ng Bo IV.12Sutra on the
Tieu Kinh Dau Chan Voi: Culahatthi-padopama- lesser array, in the Samyutta nikaya IV.12.
sutta (p)Short sutra on the Elephant's Footprint, Tieu Kinh Tung: Cula-Khuddaka-patha (p)
in the Majjhima Nikaya 27. Small Recitation SutraSee Kinh Tieu Tung.
Tieu Kinh oan Tan Ai: Cula-tanhasankhava- Tieu Kinh V Du Dau Chan Voi: See Tieu Kinh
suttam (p)Kinh ngan day cat t het thay moi ai Dau Chan Voi.
duc, trong kinh Trung A Ham so 37Short sutra Tieu Kinh V Du Loi Cay: See Tieu Kinh Th Du
on annihilation of attachment, craving, or desire, Loi Cay.
Majjhima Nikaya 37. Tieu Ky Kiep: Antara-kalpa (skt)Smaller
Tieu Kinh Giao Gii La Hau La: Cula- kalpa.
rahulovada-suttam (p)Trong kinh Trung Bo, Tieu Lap Nguyen Tu (1903-?): Ten cua mot v
quyen 63 va 147Shorter sutra of advice to hoc gia noi tieng cua Phat giao Nhat Ban vao the
Rahula, in the Majjhima Nikaya 63 and 147. ky th XXName of a Japanese famous Buddhist
Tieu Kinh Kho Uan: Cula-dukkhakkhanda- scholar who lived in the twentieth century.
suttam (p)Shorter (smaller) sutra on the mass of Tieu Li: Small profit.
sufferings. Tieu Luat Nghi: Luat nghi danh cho ch Tang Ni
Tieu Kinh Man Nguyet: Cula-punnama-suttam thuoc he phai Tieu ThaThe rules and
(p)Trong kinh Trung Bo, quyen 110Shorter regulations for monks and nuns in Hinayana.
sutra on the full-moon night, in the Majjhima Tieu Muc Lien: The small MaudgalyayanaSee
Nikaya 110. Ma Ha Muc Kien Lien.
Tieu Kinh Nghiep Phan Biet: Cula-kamma- Tieu Nap: Bo NapLao NapNap TangGia
vibhanga-suttam (p)Sutra on the shorter NapSee Nap T.
exposition of kamma. Tieu Nga: EgoSelf.
Tieu Kinh Phap Hanh: Cula-dhamma-samadana- Tieu Nghi: Tieu tienTo urinate.
sutta (p)Shorter sutra on taking on practices. Tieu Ngu ieu: Ao nam manh ma cac nha s
Tieu Kinh Phap Hanh: See Tieu Kinh Phap Trung Quoc va Tnh o Nhat Ban thng mac
Hanh. The robe of five patches worn by some monks in
Tieu Kinh Phng Quang: Cula-vedalla-sutta China and by monks in the Pure Land in Japan.
(p)Trong kinh Trung Bo, quyen 44Sutra on Tieu Ngu ieu Y: See Tieu Ngu ieu.
shorter set of questions and answers, in the
Majjhima Nikaya 44.
 4190

Tieu Nhi Biet Sinh: Tr oc t nhien nh tre con Tieu Pham Kinh: Culavagga (p)Kinh Tieu
Natural-minded, as children, of common PhamSutra on the Lesser Chapter, one of the
intelligence and ideas. six chapters of the Vinaya PitakaMot trong sau
Tieu Niem: Niem tham danh hieu Phat, ngc lai chng cua Luat tang.
vi niem ln la ai niem To repeat Buddhas Tieu Pham Kinh Bat Nha Ba La Mat:
name in a quiet voice, opposite of to repeat Astasahasrika-Prajnaparamita-Sutra (skt)Bat
loudly. Thien Tung Bat Nha KinhBai kinh tam ngan
Tieu Phap: Giao ly Tieu ThaThe laws or cau ke ve Bat Nha Ba La Mat c nhieu hoc gia
methods of Hinayana. thi can ai xem nh la kinh van Bat Nha Ba La
Tieu Phat Bo e Tam: Small way of developing Mat a sm nhat cua trng phai ai Tha con
the Bodhi MindMot trong tam cach phat tam Bo lu gi lai c. Kinh nay co le c bien soan
e. ay la mot trong bon loi phat tam sai trai vao khoang the ky th hai trc Tay lch. Noi
trong tu hanh cua ngi Phat t. Xem tam gii nh dung cha ng nhng bai giang cua c Phat ban
tu nguc, sanh t nh oan gia, ch mong mnh mau luan ve giao thuyet chanh yeu ma sau na y tr
giai thoat, chang muon o ngi. Phat tam theo thanh ac trng cua trng phai ai Tha, ac
quan niem nay goi la TIEU. ay la cach phat tam biet la tap trung vao giao thuyet tanh khong.
cua bac Thanh nhan trong hang nh tha Thanh The Eight Thousand Line Perfection of Wisdom
Van va Duyen Giac. Loi phat tam nay tuy la c Sutra is widely considered by modern scholars to
giai thoat ra ngoai tam gii, chng c Niet Ban, be the earliest extant text of the Perfection of
nhng van b Phat qu la i ra ngoai con ng Wisdom (Prajna-Paramita) literature and the
hanh nguyen o sanh cua Bo Tat va Phat One of earliest known text of Mahayana Buddhism.
the eight ways of developing the Bodhi Mind. This Probably composed some time around the second
is one of the four improper ways of of cultivation century B.C. It contains a discourses spoken by
for Buddhists. Viewing the Triple World as a Sakyamuni Buddha that discusses many of the key
prison and Birth and death as enemies, hoping doctrines that later came to characterize
only for swift self-salvation and being reluctant to Mahayana, with a particular focus on emptiness
help others. Such development of the Bodhi Mind (sunyata).
is called small. The above is the way of Tieu Phien Nao a Phap: Upaklesabhumikah
developing the mind for those cultivators who Minor functions of defilementTheo Cau Xa
practice Hinayana Buddhism or Lesser Vehicle, Luan, co mi tam s khi day t s vo minh cha
Sravaka-Yana and Pratyeka-Buddha-Yana. With giac ngo: phan, phu (che ay toi loi), khan (bun
this method of developing mind, even though xn), tat o (ghen ghet), nao (phien toai), hai (ac
liberation from the cycle of rebirths will be y), han thu, dam loan, cuong (doi tra), va man
attained, escape from the three worlds, and attain (nga man cong cao)According to the Kosa
Nirvana. However, the Buddha criticized them as Sastra, there are ten lesser evils or illusions or
traveling outside the path of conducts and vows of temptationsMinor moral defects arising from
rescuing sentient beings of the Bodhisattvas and unenlightenment: anger, hidden sin, stinginess,
Buddhas of Mahayana or Greater VehicleSee envy, vexation, ill-will, hate, adultation, deceit,
Tam Cach Phat Tam Bo e. and pride.
Tieu Pham: Culavagga (skt)Pham kinh tom Tieu Quy Mo: Small scale.
tatA summarized versionKinh Tieu Pham, Tieu Suy Tng: Minor signs of decaySee Ngu
mot trong sau chng cua Luat tangSutra on the Suy Tng.
Lesser Chapter, one of the six chapters of the Tieu S: Sho-Shi-So (jap)Mot v Tang vi t
Vinaya Pitaka. hn mi tuoi ha lap: A junior monk of less than
Tieu Pham Bat Nha Ba La Mat Kinh: ten years full ordinationDanh hieu t nhun
Astasahasrika-Prajnaparamita-Sutra (skt)See nhng e t xng cua mot v Tang: A self-
Tieu Pham Kinh Bat Nha Ba La Mat. depreciatory title of any monk.
Tieu S Tang: See Tieu S.
 4191

Tieu Tang: Dahrah (skt)Mot v s tho cu tuc though difficult to attain, yields to persistent
gii t hn mi nam. Cung la danh hieu t nhun effort.
nhng e t xng cua mot v TangA monk who Tieu Tha: Hinayana (skt)Lesser Vehicle
has been ordained for less than ten years. Also a Minor VehicleSmall VehicleSouthern or
self-depreciatory title of any monk. Theravada schoolTrng phai Theravada hay
Tieu Tam: Tam nho mon: Base (mean, vile) Nam TongTrng phai Tieu tha c thanh
Can than: Prudent (careful, cautious). lap sau khi c Phat nhap diet, vao khoang ky
Tieu Tan: Thang thieu am lchTwenty-nine day nguyen Thien Chua, cung vao luc ma trng phai
month in lunar calendar. ai tha c gii thieu. Cu canh giai thoat cua
Tieu Tham: Shosan (jap)An informal short Tieu tha la t o. T c nhng ngi theo ai
dharma talkMot cuoc phap am ngan, ngoai cac Tha dung e dien ta nhng ngi tu tap theo giao
thi cong phu sang va toiAn informal and phap khong phai la ai Tha, hoac ng loi tu
unscheduled instruction or questions and answers tap cua ho bieu th tnh t ky va kem coi, va ch v
A small groups, a class for instruction outside the quyen li cua rieng mnh ma thoi. T Bac Phan
regular morning or evening services. ch Tieu tha hay co xe nho. Ten cua mot hoc
Tieu Tham au: Ngi lanh aoA leader. thuyet Phat giao s khai, ngc lai vi ai Tha.
Tieu Thanh: V Thanh Tieu Tha hay A-La-Han. ay la mot t ma Mahayana a gan cho nhng
V Thanh bac thap hay la v Bo tat, so vi ngi tu theo trng phai Nguyen Thuy
PhatThe Hinayana saint or Arhat, the inferior (Theravada) v cho rang nhng ngi nay ch t o
saint, or Bodhisattva, as compared with the e tr thanh nhng A la han, ch khong o tha. Ky
Buddha. that, Hinayana ra i va phat trien t khi Phat
Tieu Thanh Va ai Bo Tat: Lesser saints and nhap diet cho en au the ky trc Tay lch, va la
greatest BodhisattvasSee ai Bo Tat Va Tieu ai dien cho hoc thuyet thuan khiet ban au y nh
Thanh. li Phat day. ieu can ban trong giao ly Hinayana
Tieu Thao: Small herbsNhng loai cay nho. la T Dieu e, Thap nh nhan duyen, Hoc thuyet
Trong Phat giao, thuat ng nay am ch nhng v ve ban nga, Luat nhan qua va bat Chanh ao. Mac
ch gi nam gii va tu hanh thap thien, v the ma du theo truyen thuyet Phat giao An o, co nhieu
c tai sanh lai coi ngi hay coi triIn trng phai Tieu Tha t buoi ban s cua Phat
Buddhism, this term implies those who keep the giao, nhng ch co 18 bo phai c ghi lai ma thoi.
five commandments and do the ten good deeds, Du nhieu trng phai co luan tang va luat tang
thereby attaining to rebirth as men or devas. cua rieng mnh, nhng ho rat giong nhau nhieu
Tieu The Gii: Cakkavala (p)Microcosm iem nh tat ca eu nhan manh en T ieu
Little world. e, Thap Nh Nhan Duyen, va Ly Tng Giai
Tieu Thien The Gii: Sahassilokadhatu (p) Thoat Ca Nhan. Ngay nay ch con duy nhat mot
Culalokadhatu (p)Gom mot ngan the gii, ma trng phai ton tai la trng phai Nguyen Thuy,
moi the gii lay nui Tu Di lam trung tam c bao tuy nhien, ngi theo trng phai nay khong chap
boc xung quanh bi cac nui Thiet Vi va bienA nhan cai nhan Tieu Tha ma nhng ngi theo
small chiliocosm, consisting of a thousand worlds trng phai ai Tha gan cho hoThe small or
each with its Mt. Sumeru, continents, seas and ring inferior vehicle as compared with the greater
of iron mountains. teaching (ai tha). Hinayana is the form of
Tieu Thu: Cay nho hay la nhng v Bo Tat con tru Buddhism which developed after Sakyamunis
tai cac a thapSmall treesBodhisattvas in the death, at about the beginning of the Christian era,
lower stages. when Mahayana doctrine were introduced. The
objective is personal salvation. The term used by
Tieu Thuy Xuyen Thach: Nc chay a mon.
Mahayanists to describe their opponents, who
Trong pham tru ton giao, nhng thanh qua kho at
cultivate a doctrine different from Mahayana, or
eu do nhng co gang lien tuc hay co cong mai sat
whose path is characterized as selfish and inferior,
co ngay nen kim A little water or dripping water
and only for their own benefits. A Sanskrit term
penetrates stoneThe reward of the religious life,
 4192

for Little or minor (small) Vehicle. Name of the of existence and non-existence, one of the four
earliest system of Buddhist doctrine, opposed to schools of HinayanaSee Tieu Tha T Mon.
the Mahayana. This is the term which the Tieu Tha Giao: Teaching of the lesser vehicle
Mahayana utilizes to refer to those who follow Giao phap tieu tha.
Theravada for they have own goal of liberation Tieu Tha Gii: Lesser vehicle preceptsTat ca
rather than that of all beings. In fact, Hinayana nhng gii luat ch co li cho t than ch khong
developed between the death of Buddha and the phai tha nhan eu c xem la Tieu Tha Gii.
1st century BC and it represented the original and ay cung la gii luat c noi trong Luat Tang
pure teaching as it was taught by the Buddha. The cua Tieu Tha, cung c ai Tha cong nhan:
essence of the teaching is expressed in the four Tai gia nam va tam gii, Sa Di thap gii, Ty kheo
noble truths, the doctrine of dependent arising, the 250 hay 237 gii, Ty Kheo Ni 348 giiAll
teaching of the ego, the law of karma and the commandments that benefit self, not to others, are
eightfold noble path. Although according to Indian considered commandments of Hinayana. The
Buddhist legends, there were many Hinayana commandments of Hinayana, also recognized by
schools since early Buddhism, but only eighteen the Mahayana: Ty Kheo Ni 348 gii, Five and
were mentioned in the records. Although many of eight commandments for laymen, Ten
these schools developed their own Abhidharma commandments for the novice, 250 or 237
and Vinayas, but they shared a great deal in commandments for the monks, 348
common, particularly the four noble truths, the commandments for the nuns.
dependent arising, and the ideal of individual Tieu Tha Hu Mon: Trng phai noi ve ly
liberation. Today the only Hinayana school Hu, mot trong bon trng phai hay bon giao
that survives is Theravada; however, they reject phap Tieu ThaThe door of reality, the
the label Small Vehicle. This is the term which existence of all phenomena, the doctrine of being,
the Mahayana utilizes to refer to those who follow one of the four schools of HinayanaSee Tieu
Theravada for they have own liberation s goal Tha T Mon.
rather than that of all beings. In fact, Hinayana Tieu Tha Khong Mon: Trng phai noi ve ly
developed between the death of Buddha and the Khong, mot trong bon trng phai hay bon giao
1st century BC and it represented the original and phap Tieu ThaThe door of unreality, door of
pure teaching as it was taught by the Buddha. The non-existence, one of the four schools of
essence of the teaching is expressed in the four HinayanaSee Tieu Tha T Mon.
noble truths, the doctrine of dependent arising, the Tieu Tha Kinh: Kinh ien Tieu Tha, o la bon
teaching of the ego, the law of karma and the bo Kinh A HamThe Hinayana Sutras, the four
eightfold noble path. Nowadays, there exists only sections of Agama Sutras.
one school named Theravada; however, Tieu Tha Luan: Abhidharma (skt)Theo Keith
Buddhists in this school do not except the label trong T ien T Ng Phat Giao Trung Quoc, th
Hinayana given to them by the Mahayanists. nhng bo luan ve triet ly cua trng phai Tieu
Tieu Tha Cu Bo: Chn bo kinh thuoc ve Tieu Tha, bay gi gom khoang chng 37 bo, bo luan
Tha, gom 12 bo cua ai Tha bo ra ba bo Vo sm nht la bo Phan Biet Cong c Luan c
Van T Thuyet, Phng Quang va Tho Ky The bien soan trc nam 220 sau Tay Lch. Cho ti
nine classes of work belonging to the Hinayana, bay gi th chung ta van cha biet ro bo A Ty at
including the whole of the twelve classes of the Ma Luan hay Vi Dieu Phap c bien soan hoi
Mahayana less (minus) the Udana or Voluntary naoAccording to Keith in the Dictionary of
Discourses, the Vaipulya or Broader Teaching, Chinese Buddhist Terms, the Hinayana sastras,
and the Vyakarana or Prophecies. the philosophical canon of the Hinayana, now
Tieu Tha Diec Hu Diec Khong Mon: Trng supposed consist of some thirty-seven works, the
phai noi ve ly va Hu va Khong, mot trong earliest of which is said to be the Gunanirdesa
bon trng phai hay bon giao phap Tieu Tha sastra before 220 A.D. The date of the
The door of both reality and unreality or relativity Abhidharma is still unknown to us.
 4193

Tieu Tha Ngoai ao: Tieu tha va cac tong luat va luan. A Ham va tat ca giao ly Tieu Tha,
phai ngoai aoHinayana and the heretical sects nh c thay trong van hoc Ty Ba Sa, thch hp
Tieu Tha Nh Bo: Two major classes of vi Thanh van va Duyen giacThe Tripitaka or
Hinayana: Hinayana teaching for Sravakas and
1) Thng Toa Bo: Sthaviravadin, school of Pratyekabuddhas, the Bodhisattva doctrine being
presbytersThng Toa Bo c biet di s subordinate; it also included the primitive sunya
lanh ao cua Ty Kheo ai Thien, mot tram doctrine as developed in the Satyasiddhi sastra.
nam sau ngay Phat nhap diet, di trieu A One of the eight types of teaching of the Buddha.
DucThis division is reported to have taken The Doctrine of Tripitaka teaching (Scriptures) or
place under the leadership of the monk Pitaka (Storage) Doctrine includes various
named Mahadeva, a hundred years after the Dharma Doors of cultivation taught to all in the
Buddhas nirvana and during the reign of Tripitaka or 'Three Storages. (Sutra, Precept
Asoka. Mahadeas sect became the Pitaka, and Upadesa Pitaka or commentary of
Mahasanghika. Sutra). Agamas or traditions of discourses and all
2) Mahasanghika (skt): Daishubu (jap)Great Hinayana doctrines, such as those found in the
Sangha SchoolSee ai Chung Bo. Vaibhasika literature, appropriate for Sravakas
Tieu Tha Phap Ai: Hinayana dharma-love and Pratyeka-buddhas.
Phap Ai Tieu ThaPhap Ai Tieu Tha la long Tieu Tha Thap Bat Bo: Mui tam phai Tieu
yeu niet ban cho chnh mnh. Th phap ai nay can thaEighteen sects of Hinayana:
phai loai boHinayana dharma-love is a kind of Tieu Tha Thap Bat Bo: Mui tam phai Tieu
desire for nirvana for oneself. This kind of love thaEighteen sects of Hinayana:
must be eradicated. (A) ai Chung BoMahasanghikah:
Tieu Tha Phat Giao: Phat giao Tieu Tha 1) Nht Thuyet Bo: Ekavya-vaharikah.
Hinayana Buddhism. 2) Thuyet Xuat The Bo: Lokottaravadinah.
Tieu Tha Phi Hu Phi Khong Mon: Trng 3) a Van Bo: Bahusrutiyah.
phai noi ve ly Phi Hu, Phi Khong, mot trong 4) Thuyet Gia Bo: Prajanptivadinah.
bon trng phai hay bon giao phap Tieu Tha 5) Che a Sn Bo: Jetavaniyah (Caityasailah).
The door of neither, or transcending existence or 6) Tay Sn Tru Bo: Aparasailah (Bac Sn Tru
non-existence, one of the four schools of Bo: Uttarasailah).
HinayanaSee Tieu Tha T Mon. 7) Ke Li Bo: KaukkutikahGokulika.
Tieu Tha Tam An: Hinayana-three (B) Thng Toa BoAryasthavirah:
characteristic marksBa dau an cua Tieu Tha: 8) Tuyet Sn Bo: Haimavatah.
vo thng, vo nga, va niet ban The three 9) Thuyet Nht Thiet Hu Bo: Sarvastivadah.
characteristic marks of all Hinayana sutras: 10) oc T Bo: Vatsiputriyah.
impermanence of phenomena, the unreality of the 11) Phap Thng Bo: Dharmottariyah.
ego, and nirvana. 12) Hien V Bo: Bhadrayaniyah.
Tieu Tha Tam Tong: Hinayana-three major 13) Chnh Lng Bo: Sammatiyah.
schoolsBa trong so 18 tong phai Tieu Tha a 14) Mat Lam Sn Bo: Sannagarikah.
c truyen en Trung quoc: Cau Xa Tong, Thanh 15) Hoa a Bo: Mahisasakah.
That Tong, va Luat TongThree of the eighteen 16) Phap Tang Bo: Dharmaguptah.
Hinayana schools were transported to China: 17) Am Quang Bo: Kasyahpiya.
Abhidharma or Kosa, Satya-siddhi, and Vinaya 18) Kinh Lng Bo: Sautrantikah.
school or the school of Harivaman. Tieu Tha Thien Tiem Gii: S tuan thu gii
Tieu Tha Tang Giao: Hinayana teaching luat tng phan va t t cua Tieu Tha, so vi cu
Pitaka DoctrineTam Tang kinh ien cho Thanh tuc gii va tc th cu o cua ai Tha The
Van, Duyen Giac va Bo Tat. Mot trong tam loai Hinayana partial and gradual method of obeying
thuyet giao cua c Phat. Tang giao la cac phap laws and commandments, as compared with the
mon tu hoc co day chung trong Tam Tang kinh full and immediate salvation of Mahayana.
 4194

Tieu Tha Thien: Shojo-zen (jap)Thien theo shielded from view, in a vegetable plot, or in a
Tieu ThaLesser vehicle meditation. flowing body of water.
Tieu Tha T Bo: Theo Nhat Hanh th Tieu Tha Tieu Tnh: Minor purity.
co bon tongAccording to I-Ching, there are four Tieu Tong: Nhng tong phai Tieu ThaThe
schools in Hinayana: sects of Hinayana.
1) ai Chung Bo: A-Li-Da-Mac-Ha-Tang-Ky- Tieu Tung: Khuddaka-patha (p)
Ni-Ca-DaArya Mahasanghanikaya. Ksudrakadhyaya (skt)Kinh bao gom qui nh ve
2) Thng Toa Bo: A-Li-Da-Tat-Tha-Be-Da thc hanh nghi leSmall Recitation Sutra.
Arya-Sthavirah (skt). Tieu Tuy Phien Nao: Paritta-klesa-bhumika-
3) Can Ban Thuyet Nht Thiet Hu Bo: A-Li- dharmah (skt)Tieu Tuy HoacMinor secondary
Da-Mo-La-Tat-ba-Tat-e-Ba-aArya- afflictionsSee Tuy Phien Nao.
Mulasarvastivadah (skt). Tieu Tng: Secondary marksTieu tng sanh,
4) Chanh Lng Bo: A-Li-Da-Tam-Mat-Lat- tru, d, diet cua van huThe secondary state, i.e.
eArya-Sammatiyah (skt). birth, stay, change, and death, in all phenomena.
Tieu Tha T Kinh: Hinayana scripturesKinh Tieu Tng K: An anniversary.
ien Tieu ThaTieu Tha TangThere are Tieu Vien:
Four Agamas or four divisions of the Hinayana 1) Ten cua Tang Hue Vien di thi nha Tuy
scripturesCo bon bo kinh A HamSee T A Name of Hui-Yuan of the Sui dynastySee
Ham. Hue Vien.
Tieu Tha T Mon: Bon ca, bon trng phai 2) (523-592): Ten cua mot v danh Tang Trung
hay bon giao phap Tieu Tha: 1) Tieu Tha Hu Hoa khac, thuoc tong a Luan, vao thi nha
Mon: Noi ve ly Hu; 2) Tieu Tha Khong Mon: Tuy (581-618)Name of another Chinese
Noi ve ly Khong; 3) Tieu Tha Diec Hu Diec famous monk, of the Ti-Lun School, who
Khong Mon: Noi ve ly va Hu va Kho ng; lived in the Sui Dynasty in China.
4) Tieu Tha Phi Hu Phi Khong Mon: Noi ve ly Tieu Vien: A junior teacher.
Phi Hu, Phi KhongFour schools or Tieu Vo Lng Tho Kinh: Sukha-vatyamrta-
doctrines of Hinayana: 1) The door of reality, the vyuha sutras (skt)The Smaller Sukha-vativyuha
existence of all phenomena, the doctrine of being; sutrasSmaller Amitayus Sutras.
2) The door of unreality, door of non-existence; 3) Tieu Vu Tru: Microcosm.
The door of both reality and unreality or relativity Tieu Xa: Mot con ran nhoSmall snakeRan
of existence and non-existence; 4) The door of tuy nho, nhng noc oc co the lam chet ngi, nen
neither, or transcending existence or non- khong the khinh thngA snake though small,
existence. but its venom can kill people, so not to treat it
Tieu Thc: Ba an nhe hay ba iem tamA lightlySee T Bat Kha Khinh.
small meal, breakfast. Tieu Xch Hoa: Manjusaka (skt)Man Thu Sa
Tieu Tien: To urinateTang Ni Phat giao bat HoaRubia cordifolia.
buoc ch tieu tien mot iem co nhBuddhist Tieu Tuyet: Dt tr het thay vong niemTo cut
monks and nuns are enjoined to urinate only in off all deluded thoughts.
one fixed spot. Tim: Heart.
Tieu Tien Va ai Tien: Urinate and defecate Tim Sanh Ngi: Heart-Human BeingsNgay
Tieu tien va ai tien la hai trong nhng uy nghi khi qua i ma iem nong sau cung ni tim, la
cua ch Tang Ni. Ty Kheo hay Ty Kheo Ni khong than thc cua ngi ay a sanh lai coi ngi
nen i tieu tien gan cho thap mieu, cho trong trai After passing away, the persons heart is the last
khong co man che, vn rau hay dong nc ang to remain warm, the spirit of that person has been
chayUrinate and defecate are two of the most reborn back among human beingsSee Luc iem
important fine manners of monks and nuns. A Tai Sanh.
Bhiksu or Bhiksuni should not urinate or defecate
near a stupa or shrine, in a place which is not
 4195

Tm Cach Thoat Kho: To find a means to escape Tn: Saddha (p)Sraddha (skt)TrustTnTin
the worldly sufferings. tngTn canLong tinFaithBeliefTo
Tm Loi Ngi: To look for faults in others believeTn ch long tin ni c Phat va Phat
Trong cuoc song hang ngay, chung ta thng nhn phap, va het long tu tap theo nhng li day o. Co
len, nhn xuong, nhn ong, nhn tay, nhn bac, long tin sau sac oi vi thc the cua ch phap, tnh
nhn nam, co tm loi ngi. Phat day rang chung ta c Tam bao, va thien can cua the gian va xuat
nen nhn lai chung ta, chung ta nen phan quang t the gian; co kha nang em lai i song thanh tnh
ky e t giac ngo lay chnh mnhIn daily life, va hoa giai nghi hoacFaith means an attitude of
always look above , look below, look to the east belief in the Buddha and his teachings, and devote
or to the west, to the north or to the south and so oneself to cultivate those teachings. Faith
on to try to find faults in others. Buddha taught regarded as the faculty of the mind which sees,
that we should look into ourselves, we should appropriates, and trusts the things of religion; it
reflect the light of awareness inwardly to become joyfully trusts in the Buddha, in the pure virtue of
enlightened. the Triratna and earthly and transcendental
Tin Ly: Faith in theoryTin ly tc la tin ieu Ly goodness; it is the cause of the pure life, and the
tn duy tam, ngha la mot chn tam cua mnh bao solvent of doubt.
trum het ca mi phng quoc o cua ch Phat Tn Ban: Ngheo long tin PhatPoverty of the
This is to believe that all theories are within the religion (the belief in Buddha).
mind; thus, the mind encompasses all the infinite Tn Bat Cu Tuc: Shin-Fugusoku (jap)Ngi
Buddha Lands in the ten directions. khong co niem tinOne who does not possess
Tin Ly Nhan Qua: To believe in the principle of belief.
cause and effect. Tn Can: Sraddha (skt)Saddha (p)
Tin Mu Quang: Blind acceptance. Saddhacarita (p)Sraddhendriya (skt)Faculty
Tin Nhan: Faith in causationSao goi la tin of faithSense of beliefTn can la nen tang tin
nhan? Tin nhan tc la tin rang niem Phat chnh la tng hay coi re tin tng, mot trong nam can dan
nhan vang sanh giai thoatWhat is it to have faith ti mot cuoc song ao hanh tot ep. Niem tin gi
in causation? This is to believe that reciting mot vai tro cc ky quan trong trong Phat giao.
Buddha is the action or cause for gaining rebirth Niem tin chnh la mot trong nam can lanh a en
and enlightenment. nhng thien nghiep khac (Tn, Tan, Niem, nh,
Tin Nhn Qua: To believe in cause and effect. Hue). Tn can ngha la cai tam tn thanh. Niem tin
Tin Phap: Faith in the Dharma. trong ton giao, khong giong nh viec hoc hoi kien
Tin Qua: Faith in effectTin qua tc la tin rang thc, khong the khien con ngi co kha nang cu
s vang sanh va thanh Phat la ket qua cua cong o ke khac cung nh chnh mnh neu ngi ay ch
hanh tu niem PhatTo believe in effect means to hieu ton giao ve ly thuyet suong. Khi ngi ay tin
believe that in the matter of gaining rebirth and t ay long th c tin ay se tao ra nang lc. S tn
attaining Buddhahood as the end result, or the thanh cua mot ngi khong the goi la chan that
consequence of reciting Buddha. neu ngi ay cha at c mot trang thai tam
Tin Sau Ly Nhan Qua: To deeply believe in the thc nh theBelief or faith should serve as the
principle of cause and effect. foundation, one of the five roots or organs
Tin Sau Vao Thuyet Nghiep Bao Va S Chuyen producing a sound moral life. Faith plays an
Nghiep Trong Nha Phat: To deeply believe in extremely important role in Buddhism. It is one of
the Buddhas teachings of karma and the the Five Roots (Positive Agents) that give rise to
possibility of transforming (changing) for the other wholesome Dharmas (Faith, Energy,
better result of our past actions. Mindfulness, Concentration, Wisdom). The mind
Tin Tang: Faith in the Sangha. of faith. Faith in a religion, unlike intellectual
Tin Tng: To believeConfidentTo have learning, does not enable a believer to have the
confidence in. power to save others as well as himself if he
understands it only in theory. When he believe
 4196

from the depths of his heart, his belief produces heartMerit of faith BodhisattvaVirtue of faith
power. His faith cannot be said to be true until he BodhisattvaV Bo Tat vi cong c cua niem
attains such a mental state. tin.
Tn Can Ban: See Chan Nh Tn. Tn Gia: BelieverDiscipleFollowerNgi
Tn Can: Vissasa (p)Trust between friendsS tin tng (tn o).
tin tng hay tn can. Tn Giai: Shinge (jap)1) Tin va hieu giao ly nha
Tn Chau: Hat chau niem tin; niem tin thanh tnh Phat: Faith and interpretation, to believe and
tam nh hat tran chau trong suot nh nc The understand or explain the doctrine; 2) on can th
pearl of faith; as faith purifies the heart it is tin, li can th hieu: The dull or unintellectual
likened to a pearl of the purest water. belief; 3) Tn pha ta kien, giai pha vo minh: Faith
Tn Chau Tr Thng Thien S: Zen Master rids of heresy, interpretation of ignorance.
Hsin-chou Chih-ChangSee Tr Thng Tn Tn Giai Hanh Chng: Four ways of learning
Chau Thien S. Buddhist dharmaTrc tien la tin vui theo phap,
Tn Chung: Hat giong cua long tinThe seed of hieu ro phap; sau o y theo phap ma tu hanh, va
faith. cuoi cung chng ac c qua v Phat Faith,
Tn Co: Am thanh cua trong hay chuong khanh la interpretation, practice (performance), and
phng tien gi c niem tinThe drum or assurance, evidence or realization of the fruit of
stimulant of faith. Buddhas doctrine.
Tn ao: Faith as the first and leading step. Tn Giai Thoat: Faith-Liberated.
Tn a: Belief or the faith root. Tn Giao: To believe in religion.
Tn ieu: Dogma. Tn Gii: Tn va gii, niem tin va chuyen c x
Tn ieu Chu Ngha: Dogmatism. cho phai ao cua ngi Phat t: Faith and morals
Tn o: Believer. (faith and morality)at niem tin vao tho tr gii
Tn o An Giao: Hindu Believer. luat: To put faith in the commandments.
Tn o: An oIndiaVao thi nha ng, Tin Hai: ai dng cua niem tin: The ocean of
lanh tho Tn o Quoc trai dai tren mot chu vi hn faithThc c cua long tin, rong ln vo bien nh
90.000 dam. Ba pha giap bien, pha Bac nam tren bien ca: The true virtue of the believing heart is
day Tuyet Sn Hy Ma Lap Sn. Pha Bac rong, vast and boundless as the ocean.
pha Nam hep, giong nh hnh ban nguyet. Thi Tn Hanh: Shingyo (jap)Faith and practice.
tiet rat nong va am. Kinh thanh la T Tham Ba Bo 1) Niem tin va hanh ong: Tin theo giao phap
La (Vichavapura)In the Tang dynasty, its ma thc hanh, oi lai vi y theo giao phap ma
territory is described as extending over 90,000 thc hanh. Tn hanh danh cho ngi on can,
miles in circuit, being bounded on three sides by trong khi phap hanh danh cho ke li can:
the sea; north is rested on the Snow Mountain Believing action, action resulting from faith
(Himalaya); wide at north, narrowing to the south, (for those of inferior ability). Practice based
shaped like a half-moon. It eas extremely hot, on belief, in contrast with action resulting
well watered and damp. Its capital was from direct apprehension of the doctrine; the
Vichavapura. former is found among the inferior ability, the
Tn o Ha: Tan au Ha, hay An Ha, mot trong latter among the mentally acute.
bon con song lnThe Indus, one of the four 2) (540-594): Ten cua mot v danh Tang Trung
great riversSee T Ha. Hoa vao thi nha Tuy (581-618)Name of a
Tn o Quoc: See Thien Truc. Chinese famous monk who lived in the Sui
Tn c: Adhimukti (skt)Saddha-dhika (skt) Dynasty in China.
Cong c cua niem tinImplicit faithThe merit Tn Hanh ao: Tu hanh da tren niem tin
of the believing heartThe merit of faith. Practice based on faith.
Tn c Bo Tat: Saddha-dhika-bodhisattva Tn Hanh Nguyen: Faith, practice, and vow.
(skt)Bodhisattva with merit of the believing Tn Hien Quan: Faith and contemplation1)
Niem tin kien co ni Tam Bao nh s hien hien

cua chan thc: Firm faith in the Triratna as
revealing true knowledge; 2) Niem tin va thien
quan: Faith and contemplation.
Tn Hoc Thien S (?-1190): Zen Master Tn
HocThien s Viet Nam, que Thien c, Bac
Viet. Ngai la e t cua Thien s Thanh Gii. Nam
32 tuoi, ngai vieng Thien s ao Hue va tr thanh
Phap t i th 10 dong Thien Vo Ngon Thong.
Ngai th tch nam 1190. Ngai thng nhac nh e
t: Co li at co nhiem, co nhiem at co li. Co li practitioners must believe that Zen is a special
co nhiem Bo Tat chang lam; khong li khong
nhiem, Bo Tat mi lam. Ngai lai nhan manh:
Mot v Bo Tat muon thc hanh Bo Tat Hanh phai
luon phat tam Bo e, thc hanh T Vo Lng
Tam, thc hanh Luc o Ba La Mat, thc hanh T
Nhiep Phap, va T Hoang The Nguyen. Mot v Bo
Tat phai nguyen cu o het thay chung sanh, phai
nguyen oan tan het thay phien nao duc vong,
phai nguyen hoc het vo lng phap mon, phai
nguyen chng thanh Phat ao vo thng.A
Vietnamese Zen master from Thien c, North
Vietnam. He was a disciple of Zen Master Thanh
Gii. When he was thirty-two years old, he visited
Zen Master ao Hue and became the latters one
of the most outstanding disciples. He was the
Dharma heir of the tenth generation of Wu-Yun-
Tung Zen Sect. He passed away in 1190. He
always reminded his disciples: To try to have
profit leads to tainted desires; to have desire leads
to want a profit. A Bodhisattva does not do
anything for profit or for desire; a Bodhisattva
only performs acts without seeking profit and
desire. He also emphasized: Bodhisattva
practice should always vow to devote the mind to
bodhi (bodhicita), vow to practise the four
immeasurables, vow to practise the six Paramitas,
vow to practise the four all-embracing virtues, and
vow to complete the four universal vows. A
Bodhisattva should vow to save all living beings
without limits; vow to put an end to all passions
and delusions, though inumerous; vow to study
and learn all methods and means without end; vow
to become perfect in the supreme Buddha-law.
Tn Hue: Tn can va tue can (tn can e pha bo ta
kien va tue can e pha bo vo minh)Faith and
wisdom.
Tn Hng: Fragrance of the mindHng thm
cua tam hay la s nhiet tnh tan tuy vi ao
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phapThe incense of the mind or heartSincere
devotion.
Tn Hng: Niem tin khong chut nghi ng oi va
quay ve vi Tam BaoTo believe in and entrust
onself to the Triratna.
Tn Hng Tam Bao: To believe in and entrust
oneself to the Triratna (Triple Jewel).
Tn Hu Giao Ngoai Biet Truyen: Hanh gia tu
Thien phai tin vao giao ngoai biet truyenZen
transmission outside the teachingsSee Nguyen
Tnh Thap Mon.
Tn Khong (1146-1228): Ten cua mot v danh
Tang noi tieng cua tong Tnh o Nhat Ban vao
the ky th XIIName of a Japanese famous Pure
Land monk in the twelfth century.
Tn Lac: The joy of believingTin tng va hoan
hy ni giao phap hay niem vui do s tin tng ni
giao phapTo believe and rejoice in the dharma.
Tn Lc: Saddhabala (p)Sraddhabala (skt)
Shinriki (jap)Energy of beliefForce of faith
Power of faithThe faith to believeSc manh
cua long tin co kha nang loai bo moi ta tnForce
of belief which precludes all false belief.
Tn Minh Tam: Shin mei jin (jap)Inscribed on
the Believing MindSee Tn Tam Minh.
Tn Nguyen Thng Nhan: Singan-Shonin
(jap)Thien S Lng NguyenNguyen Tam
ai S hay T Tue Thien S cua tong Thien Thai
Nhat Ban, thay cua s Nguyen TnA Tendai
Zen master and Genshin's master.
Tn, Nguyen, Hanh La Ba Mon An Tinh Than
Cao Tuyet Trong Phap Mon Tnh o: Faith,
vows and practice are called the three best
provisions of the Pure Land method.
Tn Ngng: Niem tin ton giaoTo believe in
and look up toReligious faith or belief.
Tn Nhan: Faith-enduranceFaith-patience
Faith Tolerance1) Kien tr an tru trong niem tin
va niem hong danh Phat A Di a: To abide
patiently in the faith and repeat the name of
Amitabha; 2) Tin ni chan ly va at c tn nhan.
Theo Thien Thai, Biet Giao co ngha la niem tin
khong b ao lon cua Bo Tat rang ch phap la
khong that: To believe in the Truth and attain the
patient faith. According to the Tien-Tai sect, the
differentiated teaching means the unperturbed
faith of the Bodhisattva that all dharma is unreal;

3) Kien tr c tin t Hoan Hy a, Ly Cau a,
en Phat Quang a, hanh gia thuan khiet tin
tng he nhan lanh th qua lanh: Faith Tolerance
from the stage of Joy, to the Land of Purity and
the Land of Radiance. The cultivator purely
believes that good deeds will result good
consequences.
Tn Nhiem: To confideTo have faith and
confidence inTo trust.
Tn Niem: Nembutsu-FaithFaith in Buddha
recitation.
Tn N: Upasika (skt)u ba diNgi n tin
theo Phat phap va thu tr tam quy ngu gii hoac
bat quan trai giiA female devotee who
remains at home, but strongly supports the
Sangha, a keeper of the basic five commandments
or eight commandments.
Tn Phuc: Tin va phuc tungTo believe and
submit oneself toTo trust.
Tn Quang: Anh sang cua long tinLight of faith.
Tn S: Upasaka (skt)u ba tac, tn s nam, hay
can s namTn gia tai gia tho tr tam quy ngu
gii hay bat quan trai giiA male devotee who
remains in the world as a lay disciple, a bestower
of alms, a keeper of the basic five
commandments, or eight commandments.
Tn S Tn N: Upasaka-upasika (p & skt)Tn s
va tn nLayman and laywoman followers
See u Ba Tac and u Ba Di.
Tn Tai: Jewel of faithNiem tin cua hanh gia
c coi nh tai san hay cua qu bau.
Tn Tang: Store of faithKho bau niem tin cha
tat ca cong cThe treasury of faith which
contains all merits.
Tn Tam: Shinjin (jap)Mind of faithTin theo
phap ma mnh c nghe ma khong co long nghi
ng. Thng th mot v Bo Tat luon co tn tamA
believing mind which receives without doubting.
Usually, bodhisattvas have the mind of faith.
Tn Tam Bo Tat: Saddhadhika Bodhisatta (p)
Devotional BodhisattvaV Bo Tat phai tu tap tn
tam va trai qua t nhat tam a tang ky thc hanh cac
ba la mat trc khi ngai co the ac a nau a la tam
mieu tam bo e. Tn Tam Bo Tat t thien ve no lc
nhng thien ve long tin nhieu hn. Mot v Tn Tam
Bo Tat can nhieu thi gian e thanh Phat hn mot
v Tr Tue Bo TatA Bodhisattva must cultivate
the devotion and practice all paramitas for at least
4198
eight asankheyas before he can achieve Anuttara
Samyak Sambodhi. Devotional Bodhisattvas are
less energetic and more faithful. It takes a
Devotional Bodhisattva longer time to attain
Buddhahood than an Intellectual Bodhisattva.
Tn Tam Minh: Shinjinmei (jap)Hsin-hsin-
mingClear and believing mindHymn of the
Sincere MindInscribed on the Believing
MindBai ke dai 146 dong ma theo truyen thong
c cho la cua Tang Xan (?-606), Tam To Thien
tong Trung Hoa. Bai ke la mot th du ve thi ke
Thien buoi s thi gom nhieu cau noi tieng a
c trch dan nhieu lan trong van hoc Thien ve
sau nay. Theo Thien s D.T. Suzuki trong Thien
Luan, Tap I, To Tang Xan hau nh song an dat
suot i, nhng ta co the nhn ra t tng cua To
qua mot thi pham luan ve long tin co ten la Tn
Tam Minh. Tac pham noi tieng v ai nay chang
nhng la mot li bien minh cho gia tr cua thi ke
Thien khi khang nh rang mot khi a at ngo,
moi li ca ieu mua eu la Phap am (ngi ta co
the t tai du hy coi phap gii), ma ay con cho
chung ta thay c nhng but tch cua v Thien s
v ai a gop phan xng ang nhat vao s luan
giai tong ch nha Thien:
ao ln chang g kho,
Cot ng chon la thoi.
Qu ho khong thng ghet,
T nhien ngi sang.
(Ch ao vo nan, duy hiem gian trach.
an mac tang ai, ong nhien minh bach).
Sai lac na ng t,
at tri lien phan cach.
Ch ngh chuyen ngc xuoi,
Th hien lien trc mat
(Hao li hu sai, Thien a huyen cach.
Duc ac hien tien, Mac ton thuan nghch).
em thuan nghch choi nhau,
o chnh la tam bnh.
Chang nam c moi huyen,
Hoai cong lo niem tnh.
(Vi thuan nghch tng tranh, th vi tam bnh
Bat thc huyen ch, o lao niem tnh).
Tron ay t thai h,
Khong thieu cung khong d.
Bi mai lo gi bo,
Nen chang c nh nh.
(Vien ong thai h, vo khiem vo d

Lng do thu xa, s d bat nh).
Ngoai ch uoi duyen tran,
Trong ng gh khong nhan.
C mot mc bnh tam,
Th t nhien dt tan.
(Mac truc hu duyen, vat tru khong nhan
Nht chung bnh hoai, dan nhien t tan).
Ngan ong ma cau tnh,
Het ngan lai ong them.
Cang tre hai ben,
Tha ro au la moi.
(Ch ong qui ch, ch canh di ong
Duy tre lng bien, minh tri nht chung).
au moi chang ro thong
Hai au luong uong cong.
uoi co lien mat co
Theo khong lai phu khong.
(Nht chung bat thong, lng x that cong
Khien hu mot hu, tong khong boi khong).
Noi nhieu them lo quan,
Loanh quanh mai chang xong.
Dt li dt lo quan,
au au chang suot thong.
(a ngon a l, chuyen bat tng ng
Tuyet ngon tuyet l, vo x bat thong).
Tr ve nguon nam moi
Doi theo ngon mat tong
Phut giay soi ngc lai
Trc mat vt canh khong.
(Qui can ac ch, tuy chieu that tong
Tu du phan chieu, thang khc tien khong).
Canh khong tro thien dien
Thay eu do vong kien
C g phai cau chn
Ch can dt s kien
(Tien khong chuyen bien, giai do vong kien
Bat dung cau chn, duy tu tc kien).
Hai ben ng ghe mat
Can than ch uoi tam
Phai trai va vng mac
La nghien ot mat tam.
(Nh kien bat tru, than vat truy tam
Tai hu th phi, phan nhien that tam).
Hai do mot ma co
Mot roi cung buong bo
Mot tam v chang sanh
Muon phap toi g o.
(Nh do nht hu, nht diec mac thu
4199
Nht tam bat sinh, van phap vo cu).
Khong toi th khong phap
Chang sanh th chang tam
Tam theo canh ma bat
Canh theo tam ma chm.
(Vo cu vo phap, bat sanh bat tam
Nang tuy canh diet, canh truc nang tram).
Tam la tam cua canh
Canh la canh cua tam
V biet hai ang dt
Rot cung ch mot khong.
(Canh do nang canh, nang do canh nang
Duc tri lng oan, nguyen th nht khong).
Mot khong, hai ma mot
Bao gom het muon sai
Chang thay trong thay uc
Lay g ma lech sai.
(Nht khong ong lng, te ham van tng
Bat kien tinh tho, ninh hu thien ang).
ao ln the khoan dung
Khong de ma khong kho
Ke tieu kien lng khng
Gap theo va cham bo.
(ai ao the khoan, vo d vo nan
Tieu kien ho nghi, chuyen cap chuyen tr).
Chap gi la nghieng lech
Dan tam vao neo ta
C t nhien buong het
Bon the chang qua lai.
(Chap chi that o, tam nhap ta lo
Phong chi t nhien, the vo kh tru).
Me ao nhoc tinh than
Tnh g viec s than
Muon thang ng nht thang
ng chan ghet sau tran.
(Bat hao lao than, ha dung s than
Duc thu nht thang, vat o luc tran).
Thuan tanh la hiep ao
Tieu dao dt phien nao
Cang ngh cang troi them
Le ao chm me mai.
(Nhiem tanh hiep ao, tieu dao tuyet nao
He niem quai chn, tram hon bat hao).
Sau tran co xau chi
Van chung ve giac ay
Bac tr gi vo vi
Ngi ngu t buoc lay.
(Luc tran bat ac, hoan ong chanh giac

Tr gia vo vi, ngu nhn t phc).
Me sanh ong sanh yen
Ngo het xau het tot
Het thay viec hai ben
eu do vong cham chc.
(Me sanh tnh loan, ngo vo hao ac
Het thay nh bien, vong t cham chc).
M mong hao khong hoa
Kheo nhoc long uoi bat
Chuyen thua c th phi
Mot lan buong bo quach.
(Mong huyen khong hoa, ha lao ba troc
ac that th phi, nht thi phong khc).
Mat v khong me ngu
Mong mong eu t tr
Tam tam v chang khac
Th muon phap nht nh.
(Nhan nhc bat thuy, ch mong t tr
Tam nhc bat d, van phap nht nh).
Nht nh von the huyen
Ban bat khong may duyen
Can quan chung nh vay
Muon phap ve t nhien.
(Nht nh the huyen, ngot nh vong duyen
Van phap te quan, qui phuc t nhien).
ng hoi v sao ca
Th het chuyen sai ngoa
Ngan ong cha la tnh
Cai hai a chang c
Cai mot lay chi ma.
(Dan ky s d, bat kha phng ty
Ch ong vo ong, ong ch vo ch
Lng ky bat thanh, nht ha hu nh).
Rot rao en cung cc
Chang con may qui tac
Bnh ang hiep ao tam
Im bat niem tao tac.
(Cu canh cung cc, bat ton qu tac
Khe tam bnh ang, s tac cau tc).
Niem nghi hoac lang dt
Long tin hoa le trc
May bui cung chang lu
Lay g ma ky c
Bon the von h minh
T nhien nao nhoc sc.
Tr nao suy lng c
4200
Thc nao can nhac ra
Canh chn nh phap gii
Khong ngi cung khong ta.
(Phi t lng x, thc tnh nan trac
Chn nh phap gii, vo tha vo t).
Can nht hay tng ng
Cung le ao bat nh
Bat nh th hoa ong
Khong g chang bao dong
Mi phng hang tr gia
eu chung nhap mot tong.
(Yeu cap tng ng, duy ngon bat d
Bat nh giai ong, vo bat bao dong
Thap phng tr gia, giai nhap th tong).
Tong nay von t tai
Khoanh khac la van nien
Dau co khong khong co
Mi phng trc mat lien.
(Tong phi xuc dien, nht niem van nien
Vo tai bat tai, thap phng muc tien).
Cc nho la cc ln
ong nhau bat canh duyen
Cc ln la cc nho
ong nhau chang gii bien.
(Cc tieu ong ai, vong tuyet canh gii
Cc ai ong tieu, bat kien bien bieu).
Cai co la cai khong
Cai khong la cai co
V cha c vay chang
Quyet ng nen nan na.
(Hu tc th vo, vo tc th hu
Nhc bat nh th, tat bat tu thu).
Mot tc la tat ca
Tat ca tc la mot
Qu ho c vay thoi
Lo g chang xong tat.
(Nht tc nht thiet, nht thiet tc nht
an nang nh th, ha l bat tat).
Tn tam chang phai hai
Chang phai hai tn tam
Li noi lam ao dt
Chang kim co v lai.
(Tn tam bat nh, bat nh tn tam
Ngon ng ao oan, phi co lai kim).
A verse of 146 lines traditionally attributed to
Seng-ts'an (?-606), the Third Patriarhc of Chinese
Zen Buddhism. The verse is an early example of
Zen poetry and includes many famous lines
 4201
quoted in subsequent Zen literature. According to
Zen master D.T. Suzuki in the Essays in Zen
Buddhism, Book I, the third patriarch lived most of
his life as a hermit (obscure), his thought is
gleaned from a metrical composition known as
Hsin-Hsin-Ming or Inscribed on the Believing
Mind. This famous great work does not only offer
its own justification for poetry by declaring that
once enlightenment is attained, our dancing and
songs are the voice of the Dharma; but this also
shows us handwritings of the great Zen master
who did contribute his valuable parts of
commentaries on Zen teachings:
The Perfect Way knows no dificulties
Except that it refuses to make preference:
Only when freed from hate and love,
It reveals itself fully and without disguise.
A tenth of an inchs difference,
And heaven and earth are set apart:
If you want to see it manifest,
Take no thought either for or against it.
To set up what you like
Against what you dislike.
This is the disease of the mind:
When the deep meaning of the Way is
not understood.
Peace of mind is disturbed
And nothing is gained.
The Way is perfect like unto vast space,
With nothing wanting, nothing superfluous:
It is indeed due to making choice
That its suchness is lost sight of.
Pursue not the outer entanglements,
Dwell not in the inner void;
When the mind rests serene
In the oneness of things,
The dualism vanishes by itself.
And when oneness is not
thoroughly understood,
In two ways loss is sustained.
The denial of reality may lead to
its absolute negation,
While the upholding of the void may result in
contradicting itself.
Wordiness and intellection
The more with them the further astray we go
away; therefore, with wordiness and
intellection, there is no place where we
cannot pass freely.
When we return to the root, we gain the
meaning. When we pursue the external
objects, we lose the reason. The moment we
are enlightened within; we go beyond the
voidness of a world confronting us.
Transformations going on in an empty world
which confronts us. Appear real all because of
ignorance: Try not to seek after the true, only
cease to cherish opinions.
Tarry not with dualism, carefully avoid
pursuing it; as soon as you have right or
wrong, confusion ensues, the mind is lost.
The two exists because of the one, but hold
not even to this one; when the one mind is not
disturbed, the ten thousand things offer no
offence.
When no offence is offered by them, they are
as if not existing; when the mind is not
disturbed, it is as if there is no mind. The
subject is quieted as the object ceases, the
object ceases as the subject is quieted.
The object is an object for the subject, the
subject is a subject for an object: Know that
the relativity of the two; rests ultimately on
the oneness of the void.
In the oneness of the void the two are one,
And each of the two contains in itself all the
ten thousand things: When no discrimination
is made between this and that, how can one-
sided and prejudiced view arise?
The Great Way is calm and large-minded,
Nothing is easy, nothing is hard:
Small views are irresolute,
 4202
The more in haste the tardier they go.
Clinging never keeps itself within bounds,
It is sure to go in the wrong way:
Let go loose, and things are as they may be,
While the essence neither departs nor abides.
Obey the nature of things,
And you are in concord with the Way.
Calm and easy and free from annoyance;
But when your thoughts are tied,
You turn away from the truth.
They grow heavier and duller
And are not at all sound.
When they are not sound, the soul is troubled;
What is the use of being partial and one-sided
then? If you want to walk the course of the
One Vehicle, be not prejudiced against the six
sense-objects.
When you are not prejudiced against the six
sense-objects, you in turn identify yourself
with enlightenment; the wise are non-active,
while the ignorant bind themselves up.
While the Dharma itself there is no
individuation, they ignorantly attach
themselves to particular objects. It is their
own minds that create illusions. It is not the
greatest of self-contradictions?
Ignorance begets the dualism of rest and
unrest, the enlightened have no likes and
dislikes: All forms of dualism are ignorantly
contrived by the mind itself.
They are like unto visions and flowers in the
air: Why should we trouble ourselves to take
hold of them? Gain and loss, right and wrong,
away with them once for all!
If an eye never falls asleep, all dreams will
by themselves cease: If the mind retains its
oneness, the ten thousand things are of one
suchness.
When the deep mystery of one suchness is
fathomed, all of a sudden we forget the
external entanglements: When the ten
thousand things are viewed in their oneness,
we return to the origin and remain what we
are.
Forget the wherefore of things, and we attain
to a state beyond analogy: Movement stopped
is no movement, and rest set in motion is not
rest. When dualism does no more obtain, even
oneness itself remains not as such.
The ultimate end of things where they cannot
go any further, is not bound in harmony with
the Way is the principle of identity in which
we find all doings in a quiescent state.
Irresolutions are completely done away with,
and the right faith is restored to its native
straightness; nothing is retained now, nothing
is to be memorized. All is void, lucid, and
self-illuminating, There is no stain, no
exertion, no wasting of energy.
This is where thinking never attains, this is
where the imagination fails to measure. In the
higher realm of True Suchness, there is
neither other nor self.
When a direct identification is asked for, we
can only say not two. In being not two all is
the same, all that is comprehended in it: The
wise in the ten quarters, they all enter into this
absolute faith.
This absolute faith is beyond quickening time
and extension space. One instant is ten
thousand years; no matter how things are
conditioned, whether with to be or not to
be. It is manifest everywhere before you.
The infinitely small is as large as large can
be, when external conditions are forgotten;
the infinitely large is as small as small can be,
when objective limits are put out of sight.
 4203

What is is the same with what is not, what is Sau neo than quang, cha tng gian oan, cha
not is the same with what is: Where this state tng trac tr. Neu thay c nh the, qua that la
of things fails to obtain, be sure not to tarry. mot ke vo s. Mong cac ao lu ng nham lan
cho nay, hay can trong!"Mind of faith is the
One in all, all in one. If only this is realized, basis. One day, Zen master Lin-chi entered the
no more worry about your not being perfect! hall and addressed the monks, saying, "Friends,
The believing mind is not divided, and the ancient masters all had their way of helping
undivided is the believing mind. This is where others; as to my method, it consists in keeping
words fail, for it is not of the past, future, or others away from being deceived. If you want to
present. use what you have in yourselves, use it, do not
Tn Tam Tru: The mind that resides in faith and stand wavering. What is the trouble with students
faith which destroys illusionsC tam ay, nng these days that they are unable to reach
theo trung ao tien vao, th vien dieu phat ra. T realization? The trouble lies in their not taking
ni chan dieu vien, cang phat cang chan dieu. their Mind of faith as the basis in cultivation, that
Dieu tn thng tru. Tat ca vong tng vo d eu is to say they do not believe themselves enough.
dt het, thuan la chan trung ao. o goi la tn tam As you are not believing enough, you are buffeted
truWith the mind centered in the middle, they about by the surrounding conditions in which you
enter the flow where wonderful perfection reveals may find yourselves. Being enslaved and turned
itself. From the truth of that wonderful perfection around by objective situations, you have no
there repeatedly arise wonders of truth. They freedom whatever, you are not masters of
always dwell in the wonder of faith, until all false yourselves. If you cease from running after
thinking is completely eliminated and the middle outward things all the time, you will be like the
way is totally true. This is called the mind that old masters. Do you wish to know what the old
resides in faith. masters were like? They were no other than those
Tn Tam Vi Bon: Mind of faith is the basisLay who are right before you listening to my discourse.
s tn tam lam can ban. Mot hom, thien s Lam Te Where faith is lacking, there is constant pursuing
thng ng day chung: "Nay cac ao lu, cac outward objects. And what you gain by this
ang tien c xa thay eu co con ng nhiep pursuing is mere literary excellence which is far
dan moi ngi; rieng loi ch day cua sn Tang from the life of old masters. O friends! As far as I
ay, ch cot giup moi ngi khong b me hoac. can see, my insight into Reality and that of
Neu may ong muon dung, th c dung, ch ng Sakyamuni himself are in perfect agreement. As
chan ch thac mac. Ngay nay ke hoc v bat on nao we move along, each according to his way, what is
ma khong the chng ac? Bat on chnh cho ho wanting to us? Are we not all sufficient unto
khong co u Tn Tam. Mot khi may ong khong co ourselves? The light emanating from each one of
u tn tam, tc th b nhng canh ngo chung quanh our six senses knows no interruptions, no
day xeo. Khi b ngoai canh sai s va loi keo, may obstructions. When your insight is thus penetrating
ong het con co t do nao na. Neu may ong khong enough, peaceful indeed is your life! Make here
con mai miet theo ngoai canh, may ong se c no mistake, O my friends, take care!"
nh cac ang tien c. May co muon biet cac Tn Thanh Tu: Perfection of faithLay ch
ang tien c xa nh the nao khong? Ho chang Nh Vay lam tn thanh tu, mot trong sau loai
khac g nhng ngi ang ng ngay trc mat thanh tu, thng m au cac kinhThus
may ong nghe ta giang phap. Ch v thieu tn tam implies perfect faith, one of the six perfections
ma mai miet uoi theo ngoai vat. Va nhng g ma found in the opening phrase of each sutra.
may ong bat c bang s eo uoi ay ch la cai Tn Thanh Tu Bo e: Tn thanh tu phat tam
xuat sac cua van t, xa vi cuoc song cua cac tien Bo ePerfect bodhi of faith.
c xa. Cac ao lu! Theo cho thay cua sn Tn Thanh Tu Phat Tam: Mental initiation or
Tang ay vi c Thch Ca khong khac. Ngay initiative on perfecting bodhi of faithSee Tam
nay, tram ng ng dung con thieu cho nao au. Phat Tam.

Tn Thang Giai: Tin va quyet tamFaith and
resolve.
Tn Thang Giai Tnh: S thanh loc cua niem tin
va long quyet tamPurification of faith and
resolve.
Tn Th: 1) Bo th do ni niem tin (tin ni hanh tr
luc o Ba La Mat ma bo th): Almsgiving because
of faith; 2) o vat bo th cua ngi thien tn,
nhng vat cung dng cua ngi tai gia cho ngi
xuat gia: The gifts of the faithful.
Tn Tho: Have confidenceHave faithCo long
tin nhan ni giao phapReceptivity and
obedience of faithTo believe and receive the
doctrineIn faith receive and obey (usually found
at the end of sutras).
Tn Tho Phung Hanh: Tin va tho tr giao phap
ma Nh Lai a noi ra. Cau thng c tm thay Buddhas name.
cuoi nhng bai kinh (am ch li ha tin va phung
hanh nhng li Phat day)In faith receive and
obey. A sentence usually found at the end of
sutras.
Tn Thu: 1) Ban tay cua c tin: Hand of faith; 2)
Niem tin c coi nh la bc au tien tren ng Tinh Hanh Tien: Immortal with Essential
tu ao thanh tnh: Faith as the first and leading
step in the Path of Purification; 3) Niem tin c
coi nh la canh tay hai lay cua bau Phat phap:
Faith regarded as a hand grasping the precious
truth of Buddha.
Tn Thuan: Tin tng va vang phucTo believe
and obey.
Tn Thuy: Long tin trong sach nh nc trong
Faith pure and purifying like water.
Tn Thc Tham Minh: Tin sau va hieu roTo
deeply believe and to understand clearly.
Tn Tue: See Tn Hue.
Tinh Can: Atapin (skt)Theo Phat giao, tinh can
co ngha la co gang lam ieu thien va ong thi co
gang triet tieu ieu acAccording to Buddhism,
virya means zeal, or vigour in progressing in the
good and eliminating the evil.
Tinh Can Che Ng: Samvara-padhanam (p)
Effort of restraint ay v Ty Kheo, khi mat
thay sac (tai nghe am thanh, mui ngi mui, li
nem v, than xuc cham) khong nam gi tng
chung, khong nam gi tng rieng. Nhng nguyen
nhan g, v nhan can khong c che ng, khien
tham ai, u bi, cac ac, bat thien phap khi len, v
Ty Kheo t che ng nguyen nhan ay, ho tr va
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thc hanh s che ng nhan can (nh can, ty can,
thiet can, than can, y can). V ay a co c s
che ng tinh canHere a monk, on seeing an
object with the eye (or hearing the sounds, or
smelling a smell, tasting a flavour, touching an
object), does not grasp at the whole or its details,
striving to restrain what might cause evil,
unwholesome states, such as hankering or sorrow,
to flood in on him. Thus he watches over the sense
of sight and guards it (watches over the sense of
hearing, smelling, tasting, touching and guards
them). He is said to have the effort of restraint.
Tinh Chan: Chan ly toi thngPure truth,
apprehension of ultimate reality.
Tinh Chuyen: Honest effortEarnestly.
Tinh Chuyen Niem Phat: Earnestly reciting the
Tinh Cung: Pay homage to a starSee Tinh Te.
Tinh e: Tht nac, y noi yeu ch nha thien Lean
meat, the term means essentials of Zen.
Tinh o: See Tnh o.
Tinh o Kinh: See Tieu Bon A Di a Kinh.
Conduct Immortal with Vigorous ConductCo
ngi tu phep luyen giao cau, luyen mai cho en
khi cam ng thanh hoan hao, goi la Tinh hanh
TienSome beings with unflagging resolution
make themselves strong through intercourse.
When they have perfected the response, they are
known as Immortal with Essential Conduct.
Tinh Ho: Santaraksita (skt)See Tch Ho.
Tinh Lam: Chua PhatPagodaTemple.
Tinh Lch: Jyotiska (skt)See Thu e (5).
Tinh Linh Bang: Tam bat che nang ma khi an
uong trong le hoi cung co hon hay Vu Lan Bon
The booth, or canopy, where the feast of all souls
is provided.
Tinh Linh Sung Bai: AnimismSee Sung Bai
Tinh Linh.
Tinh Luyen Kim: Refined metalKim loai a
c tinh luyenTheo Kinh T Thap Nh
Chng, Chng 35, c Phat day: Nh ngi
luyen sat gan loc phan can ba, con lai sat tinh
luyen, che tao o dung mot cach tinh xao. Ngi
hoc ao phai loai bo tam y o nhiem i th cong
hanh tr nen thanh tnhAccording to the Sutra
In Forty-Two Sections, Chapter 35, the Buddha
said: People smelt metal to refine it of impurities
 4205

in order to make it of high quality. It is the same ngo i vao hao quang ch phap, v nh o ma
with people who study the Way: first they must chung ta at c nhng phap cao thng, va cung
expel filth and defilement from their minds, then nh o ma chung ta co the day do va hng dan
their practice is pure. nhng chung sanh tray li. ay la Ba La Mat th
Tinh Luyen Tam: Citta-pagunnata (p)Tam t trong luc Ba La MatTranscendental vigor
Tinh LuyenProficiency of consciousness. means not regressing whatever we do. Virya
Tinh Luyen Tam S: Kayapagunnata (p)Tam paramita is a gate of Dharma-illumination; for
S Tinh LuyenProficiency of mental body. with it, we completely attain all good dharmas,
Tinh Phach ap oi Hp: Essence and souls and we teach and guide lazy living beings. This is
alternately separate and unite. the fourth of the six paramitasSee Luc o Ba
Tinh Tan: Vayama (p)Viriyam (p)Virya La Mat.
(skt)Samma Vayama (p)Tinh Tan Tinh Tan Bo Tat: Viriyadhika Bodhisatta (p)
DiligenceEffortEnthusiasticEarnestly Energetic BodhisattvaV Bo Tat phai tu tap tinh
tryingExertionFortitudePerseverence tan va trai qua t nhat mi sau a tang ky thc
ZealUnchecked progressVirilityVigorT hanh cac ba la mat trc khi ngai co the ac a nau
Nam Phan cho tinh tan la "Vayama," la bc a la tam mieu tam bo e A Bodhisattva must
th sau trong Bat Chanh ao. Vayama la phat cultivate the diligence and practice all paramitas
trien nang lc ung trong tam mnh. Nhng no lc for at least sixteen asankheyas before he can
ay c dien ta nh la nham pha huy nhng quay achieve Anuttara Samyak Sambodhi.
ac khi len trong tam, va ngan nga khong cho Tinh Tan Can: Viryendriya (skt)Mot trong ngu
chung khi len them; phat khi nhng ieu thien canOne of the five roots.
lanh cha phat khi, va lam tang trng nhng Tinh Tan Cau Phap: Cau phap mot cach tinh can
ieu thien lanh a c phat khi. Tinh tan trong v xa la li bieng khinh manDiligent quest for
Phat giao ham y sc manh tinh than hay ngh lc truth, being free from laziness.
ch khong phai la sc manh the chat. Sc manh Tinh Tan Cung Tr Tue Tien: Tinh tan c v
the chat troi hn cac loai vat, trong khi ngh lc nh cung va tr tue nh tenZeal as the bow,
tinh than ch co con ngi, d nhien la nhng wisdom the arrow.
ngi co the khi day va phat trien yeu to tinh Tinh Tan Cc: Chn tinh tan, v tch tap tat ca
than nay e chan ng nhng t duy ac va trau doi phap Bo e phan khong thoi chuyenThe feet of
nhng t duy trong sang va thien lanhVayama is energy, assembling all of enlightenment without
a Pali term for right effort, the sixth step on the regreesing.
Noble Eightfold Path. Vayama means to develop a Tinh Tan oan Tr: Effort to abandonTinh tan
right motive in the mind. The efforts are trong Phat giao ham y sc manh tinh than hay ngh
described as that to destroy such evil as has arisen lc ch khong phai la sc manh the chat. The nao
in the mind, to prevent any more arising; to la tinh tan oan tr? Tinh tan oan tr la tinh tan
produce such good as has not yet arisen, and to oan tr cac t bat thien a sanh khi. ay hanh
increase the good which has arisen. Effort in gia khong chap nhan nhng t duy tham duc a
Buddhism implies mental energy and not physical khi sanh, ma t bo, oan tr va khc t nhng
strength. The latter is dominant in animals tham duc ay, cham dt no va khien cho no khong
whereas mental energy is so in man, who must stir con hien hu. oi vi cac t duy san han va nao
up and develop this mental factor in order to check hai a khi len cung vayEffort in Buddhism
evil and cultivate healthy thoughtsSee Bat implies mental energy and not physical strength.
Chanh ao. What is the effort to abandon? Effort to abandon
Tinh Tan Ba La Mat: Virya-paramita (skt) means the effort or the will to abandon the evil,
Diligence-paramitaPerfection of effort unwholesome thoughts that have already arisen.
Perfection of energyTranscendental vigor Here the practitioner does not admit sense desire
Tinh tan Ba La Mat co ngha la tat ca cho lam that have arisen, but abandons, discards and repels
chang thoi chuyen. Tinh tan Ba la mat con la ca them, makes an end of them. The practitioner
 4206

should do the same with regard to thoughts of ill- and not physical strength. What is the effort to
will and of harm that have arisen. prevent? Effort to prevent means the effort or the
Tinh Tan Giac Chi: Viryayanga (skt)Shojin- will to prevent the arising of evil, of unwholesome
Kakubun (jap)Energy mode of enlightenment, thoughts that have not yet arisen. When a
one of the seven factors that lead to practitioner sees a form, hears a sound, smells an
enlightenmentMot trong that giac chiSee odor, tastes a flavor, feels some tangible thing, or
That Bo e Phan. cognizes a mental object, and so forth, he
Tinh Tan Giac Chi Tam Muoi: Virya-sapta- apprehends neither signs nor particulars. That is,
bodhyanga-samadhi (skt)Concentration of the he is not moved by their general features or by
energy branch of enlightenment. their details. Therefore, evil and unwholesome
Tinh Tan Giac Phan Tam Muoi: See Tinh Tan thoughts can not break in upon one who dwells
Giac Chi Tam Muoi. with senses restrained. He applies himself to such
Tinh Tan Gi Gn: To keep something control, he guards over the senses, restrains the
steadfastly. senses.
Tinh Tan Ho Tr: Effort to maintainTinh tan Tinh Tan Nh Y Than Tuc: Virya-rddhi-pada
trong Phat giao ham y sc manh tinh than hay ngh (skt)Effort to realize magicVigor or
lc ch khong phai la sc manh the chat. The nao exertionSufficience of energySee Can Than
la tinh tan ho tr? Tinh tan ho tr la tinh tan khien Tuc.
cho cac thien phap a sanh co the duy trEffort Tinh Tan Nh Y Tuc: Virya-rddhi-pada (p)
in Buddhism implies mental energy and not Tinh tan thc chng than thongEffort to realize
physical strength. What is the effort to maintain? magicSee T Nh Y Tuc.
Effort to maintain means to try to maintain Tinh Tan Phat Trien Thien Phap: Endeavor to
wholesome thoughts that have already arisen. perform more good deedsIncrease merit when it
Tinh Tan Lc: Viryabala (skt)Force of was already producedTinh tan tiep tuc phat
energyPower of energySc tinh tan, v hang trien nhng ieu thien lanh a phat sanh. ieu
chang thoi chuyen, mot trong ngu lc, lc giup thien a sanh, phai tinh can khien cho ngay cang
chung ta luon tien ma khong thoi chuyen. ay la phat trien. ay v Ty Kheo khi len y muon, co
ngh lc giup chung ta vt qua moi tr ngai The gang, tinh tan, sach tam, tr tam vi muc ch
power of energy because they never backslide, khien cho cac thien phap a sanh co the c tang
one of the five moral powers, the power of trng, c quang ai vien manEffort to
unfailing progress. This is the power of zeal which consolidate, increase, and not deteriorate virtues
leads to overcoming all obstaclesSee Ngu Lc. already arisen (developing goodness that has
Tinh Tan Ngan Nga: Samvara (p)Effort to already arisen or develop existing good). To
preventTinh tan trong Phat giao ham y sc encourage the growth and continuance of good
manh tinh than hay ngh lc ch khong phai la sc deeds that have already started. Here a monk
manh the chat. The nao la tinh tan ngan nga? rouses his will, makes an effort, stirs up energy,
Tinh tan ngan nga la tinh tan khien cho cac phap exerts his mind and strives to maintain wholesome
t trc cha sanh khi, khong c khi len. Khi mental states that have arisen, not to let them fade
hanh gia thay mot sac, nghe mot tieng, ngi mot away, to bring them to greater growth, to the full
mui, nem mot v, xuc cham mot vat, hay nhan thc perfection of development.
mot phap tran, khong nam gi tng chung, khong Tinh Tan Phat Trien V Sanh Thien S: Tinh
nam gi tng rieng. Ngha la hanh gia khong b tan phat trien nhng ieu thien lanh cha phat
tac ong bi nhng net chung hay bi nhng chi sanhInduce the doing of good deedsEndeavor
tiet cua chung. T o, nhan can c ngan nga, to start performing good deedsBringing forth
khien tham ai, u bi va cac bat thien phap khac goodness not yet brought forth (bring good into
khong khi len. Hanh gia phai t mnh che ng existence)ieu thien cha sanh, phai tinh can
nh vay, hanh gia phong ho cac can, che ng cac lam cho sanh. ay v Ty Kheo khi len y muon,
canEffort in Buddhism implies mental energy co gang, tinh tan, sach tam, tr tam vi muc ch

khien cho cac thien phap t trc cha sanh nay
cho sanh khiEffort to initiate virtues not yet
arisen. Produce merit. Here a monk rouses his
will, makes an effort, stirs up energy, exerts his
mind and strives to produce unarisen wholesome
mental states.
Tinh Tan Tam Muoi: Viriya-samadhi (skt)
Concentration of energy.
Tinh Tan Tam Tru: Zealous progress or the mind
that resides in vigorDieu vien thuan chan, chan
tinh phat ra. T vo thuy tap kh thong mot tinh
minh. Ch do tinh minh tien ti chan tnh. o goi
la tinh tan tamWhen the wonderful perfection is
completely true, that essential truth brings about a
transformation. They go beyond the beginningless
habits to reach the one essential brightness.
Relying solely on this essential brightness, they
progress toward true purity. This is called the mind
of vigor.
Tinh Tan Than: Than Tinh TanFortitude in
body.
Tinh Tan Va Thoi Chuyen: Great effort and
retrogressionLong ngi de tinh tan ma cung de
thoi chuyen; khi nghe phap va li khuyen th tinh
tan tien tu, nhng khi gap chng ngai th chang
nhng ngai ngung muon thoi lui, ma con muon
chuyen hng khac va lam khi phai sa vao ta
aoOur mind is easy to set great effort but is
also easily prone to retrogression; Once hearing
the dharma and advice, we bravely advance with
our great efforts, but when we encounter
obstacles, we not only grow lax and lazy
retrogression, but also change our direction and
sometimes fall into heterodox ways.
Tinh Tan Toan Hao: Virya-paramita (skt)
Perfection of energy Perfection of effortSee
Tinh Tan Ba La Mat.
Tinh Tan Tu Tap: Diligent CultivationTinh tan
trong Phat giao ham y sc manh tinh than hay ngh
lc ch khong phai la sc manh the chat. The nao
la tinh tan tu tap? Tinh tan tu tap la tinh tan tu tap
vi muc ch tao ra va phat trien nhng t duy
thien cha sanh khi len. ay hanh gia tu tap
that giac chi, y c vien ly, y c ly tham, y c oan
diet a en giai thoat, o la Niem giac chi, Trach
phap giac chi, Tinh tan giac chi, Hy giac chi,
Khinh an giac chi, nh giac chi, va Xa giac chi.
Trong tu tap theo Phat giao, tinh tan tu tap khong
4207
ch n thuan la thien quan, ngoi cho ung, kiem
soat hi th, oc tung kinh ien, hoac chung ta
khong li bieng cho thi gian troi qua vo ch, ma
con la biet tri tuc thieu duc e cuoi cung cham dt
tham duc hoan toan. Tinh tan tu hoc con co ngha
la chung ta phai dung het th gi vao viec quan
chieu t dieu e, vo thng, kho, vo nga va bat
tnh. Tinh tan tu hoc cung la quan sau vao chan
ngha cua T niem x e thay rang van hu cung
nh than nay luon thay oi, t sanh, roi en tru, d,
va diet. Tinh tan tu hoc con co ngha la chung ta
phai tu tap cho c chanh kien va chanh nh e
tan diet thien kien. Trong nhan sinh, thien kien la
coi re sau nhat. V the ma khi thien kien b nho th
tham duc, san, si, man, nghi eu b nho tan goc
Effort in Buddhism implies mental energy and not
physical strength. What is the effort to develop?
Effort to develop means to put forth the effort or
the will to produce and develop wholesome
thoughts that have not yet arisen. Here a
practitioner develops the Factors of Enlightenment
based on seclusion, on dispassion, on cessation
that ends in deliverance, namely: Mindfulness,
Investigation of the Dhamma, Energy, Rapturous
Joy, Calm, Concentration and Equanimity. In
Buddhist cultivation, diligent cultivation does not
only include meditation, correct sitting and
controlling the breath; or that we must not be lazy,
letting days and months slip by neglectfully, we
should also know how to feel satisfied with few
possessions and eventually cease loking for joy in
desires and passions completely. Diligent
cultivation also means that we must use our time
to meditate on the four truths of permanence,
suffering, selflessness, and impurity. We must also
penetrate deeply into the profound meaning of the
Four Foundations of Mindfulness to see that all
things as well as our bodies are constantly
changing from becoming, to maturing,
transformation, and destruction. Diligent
cultivation also means to obtain correct
understanding and concentration so that we can
destroy narrow-mindedness. Among the basic
desires and passions, narrow-mindedness has the
deepest roots. Thus, when these roots are
loosened, all other desires, passions, greed, anger,
ignorance, and doubt are also uprooted.

Tinh Tan Tuc: Feet of energyChn tinh tan, v
tch tap tat ca phap Bo e phan khong thoi
chuyenAssembling all of enlightenment without
regressing.
Tinh Tan Ty Kheo: Monk who ever strives to
arouse energyV Ty Kheo song tinh tan sieng
nang oan tr cac ac phap, thanh tu cac thien
phap, cng quyet, kien tr tinh tan, nhan tr khong
phe bo cac thien phapA monk who ever strives
to arouse energy, to get rid of unwholesome
states, to establish wholesome states, untiringly
and energetically striving to keep such good states
and never shaking off the burden.
Tinh Tan Vo Diet: Tinh tan khong suy giam
Endless zeal or vigorSee Mi Tam Phap Bat
Cong.
Tinh Te: Tinh cung, cung bai sao, ac biet la sao
bon menh (ay la loi tu hanh cua ta giao ngoai
ao)To sacrifice, or pay homage to a star,
especially ones natal star (this is the way of
worship of heretic sects).
Tinh Te Tham Tham: Subtle and profound.
Tinh Thai: Phong thaiManners and attitudes.
Tinh Thanh: Sincere.
Tinh Than: MoralSpiritMindMental
IntellectualSee Tinh (2).
Tinh Than Bnh ang: The spirit of equality.
Tinh Than Cang Thang: Stress.
Tinh Than Hp Ly: Spirit of reason.
Tinh Than Suy Nhc: Breakdown of the mind
Tinh Than T Tuc: Spirit of self-reliance.
Tinh Than Trao oi Y Kien: The spirit of
consultation
Tinh That: See Tnh That.
Tinh Thong: Well-versed.
Tinh Thuan: Pure.
Tinh Tien: Virya (skt)Con goi la tinh can, mot
trong that bo e phan, ngha la tinh thuan tien len,
khong giai ai, va khong co tap ac chen vaoOne
of the seven bodhyanga, vigour, valour, fortitude,
virilitySee Tinh Tan.
Tinh Tieu: Xuat sacOutstanding.
Tinh Tu: StarsConstellationsSee That Dieu.
Tinh Tu Am Dieu Trang Nghiem Thien Vng:
Exquisite Array of Constellation SoundMot
trong mi Bien Tnh Thien VngSee Bien
Tnh Thien Vng.
4208
Tinh Tu Kiep: Naksatra-kalpa (skt)Kiep v lai
trong o co 1.000 v Phat ra i (v Phat xuat hien
nh tinh tu tren tri nen goi la tinh tu kiep, bat au
la Nht Quang Phat va sau cung la Tu Di Tng
Phat)A future kalpa of the constellations in
which a thousand Buddhas will appear.
Tinh Tu Trang Nghiem Trang Thien Vng:
Constellation Array BannerMot trong mi au
Suat Thien VngSee au Suat Thien Vng.
Tinh Tu Vng: Naksatranatha (skt)Naksatra-
raja (skt)Lord of constellations.
Tinh Van (1927-?): Ten cua mot danh Tang Trung
Hoa vao the ky th XXName of a Chinese
famous monk who lived in the twentieth century.
Tinh Xa: Vihara (skt)Shoja (jap)A pure
place, i.e., monastery.
Tinh Yeu Thien: The essence of ZenTrong
Phat giao, hien tng tu chng goi la "Ngo" c
coi la tinh yeu cua ao Thien, la khuc quanh
chuyen hng cuoc song cua hanh gia m tam ra
trc mot the gii vo cung tham dieu, ma ong
thi "Ngo" cung la mot cai g rat thng tnh co
the lm lat c trong sinh hoat thng ngay, bat
c au; chung ta cung c biet "Ngo" phat ra t
cuoc song noi tam cua ca nhan, khong the nh sc
giup nao ben ngoai, ngoai viec ch dan mot con
ng i. Tiep theo, chung ta con c biet cai
"Ngo" bien oi nh the nao nhan quang cua chung
ta phong vao s vat, ngha la lat o nh the nao
toan the gia tr cu e at chung ta tren mot the
ng hoan toan khac laIn Buddhism, the
phenomenon called "Enlightenment" (satori) has
been treated as constituting the essence of Zen, as
the turning point in practitioners' life which opens
the mind to a wider and deeper world, as
something to be gleaned even from a most trivial
incident of everyday life; and then it was
explained how "Enlightenment" is to come out of
one's inner life, and not by any outside help
except as merely indicating the way to it. Next,
we have also known what a change
"enlightenment" brings in one's idea of things, that
is, how it all upsets the former valuation of things
generally, making one stand now entirely on a
different footing.
Tinh Xa: See Tnh That.
Tnh: Prakrti (skt)Sho (jap)Character
NatureSee Tanh.

Tnh An Thien S (1636-1705): Thien s Trung
Hoa, thuoc phai Thien Hoang Ba Nhat Ban vao
cuoi thi nha Minh au thi nha Thanh. Nam 25
tuoi (1661) S i en Nhat Ban e tuyen lu
Thien phapChinese Zen master of the Japanese
Huang-Po Sect (Obaku) in the end of the Ming
dynasty and the beginning of the Ch'ing dynasty in
China. In 1661, he came to Japan to spread the
Zen teachings.
Tnh Am Thien S (?-1726): Thien s Trung Hoa,
thuoc tong Lam Te vao cuoi thi nha Minh au
thi nha ThanhChinese Zen master of the Lin
Chi Sect, who lived in the end of the Ming dynasty
and the beginning of the Ch'ing dynasty in China.
Tnh Chung Tnh: Ngoi v thap hanh, khong tru
lai khong, co kha nang phan biet tat ca phap commiting drinking wine.
tnh va chuyen hoa chung sanhThe germ-nature
of ability to discriminate all the natures of
phenomena and transform the living. It
corresponds to the ten necessary activities of a
Bodhisattva.
Tnh Chung T: The original good seed-nature
Ban tnh thien t vo thuy.
Tnh C Thien S (1609-1681): Thien s Trung
Hoa, thuoc tong Hoang Ba vao cuoi thi nha Minh
au thi nha ThanhChinese Zen master of the
Huang Po Sect, who lived in the end of the Ming
dynasty and the beginning of the Ch'ing dynasty
in China.
Tnh Cu: See Tanh Cu.
Tnh D Thien S (1596-1672): Thien s Trung
Hoa, thuoc tong Hoang Ba vao cuoi thi nha Minh
au thi nha ThanhChinese Zen master of the
Huang Po Sect, who lived in the end of the Ming
dynasty and the beginning of the Ch'ing dynasty
in China.
Tnh ac: Prakrtja (skt)Upapatti-pratilambhika
(skt)Bam SinhTho Sanh acSanh ra a co
sanCongenitalInbornNaturalInnate
Springing from nature.
Tnh iep: Thu thapTo gather.
Tnh nh Thien S (1598-1651): Thien s Trung
Hoa, thuoc tong Lam Te vao cuoi thi nha Minh
au thi nha ThanhChinese Zen master of the
Lin Chi Sect, who lived in the end of the Ming
dynasty and the beginning of the Ch'ing dynasty
in China.
4209
Tnh o: Ban chat cua ch phap hay van hu
Dharma-nature or essence of things.
Tnh on Thien S (1633-1695): Thien s Trung
Hoa, thuoc tong Hoang Ba vao cuoi thi nha Minh
au thi nha ThanhChinese Zen master of the
Huang Po Sect, who lived in the end of the Ming
dynasty and the beginning of the Ch'ing dynasty
in China.
Tnh ng: Nho sach tan gocTo eradicate.
Tnh Gia Nh Toi: Tnh toi hay t tnh cua loai toi
nay a ac; trong khi Gia toi la loai toi phu khi
hanh gia pham nhng gii phu nh uong ru
Offense which is wrong in itself, i.e. murder;
while the second kind of sin when cultivators
commit the secondary commandments, i.e.
Tnh Giac: Inherent intelligenceInherent
knowledge.
Tnh Hai: Shokai (jap)Essence-oceanBien
that tnh cua Bo e hay giac ngoThe ocean of
bodhi or enlightenment.
Tnh Hanh: ConductBehavior.
Tnh Hu: Satta-sacetano (p)Sattva-sacetana
(skt)Realm of feelingTat oaAnimate
Conscious beingsLiving beingsSentient
beingsSentient beings which possess magical
and spiritual powersChung sanh noi chung, ke
ca vng quoc thao moc (nhng chung sanh vo
tnh); tuy nhien, t sattva gii han ngha trong
nhng chung sanh co ly le, tam thc, cam tho.
Nhng chung sanh co tri giac, nhay cam, sc song,
va ly tr. Hang pham phu cho rang het thay canh
gii khong co ly ma ch co tnhAll the living,
which includes the vegetable kingdom; however,
the term sattva limits the meaning to those
endowed with reason, consciousness, and feeling.
Those who are sentient, sensible, animate, and
rational. World of sentience, especially this world
as empirically considered.
Tnh Khong: The nature voidTnh chat phi vat
chat cua van hu, khong co th g co t tnhThe
immateriality of the nature of all things; nothing
has a nature of its own.
Tnh Khong Tuyet oi: The nature of absolute
emptinessTnh chat phi vat chat cua van hu,
khong co th g co t tnhThe immateriality of
the nature of all things; nothing has a nature of its
ownSee Tuyet oi Khong.
 4210

Tnh Khc: Nho sach tan gocTo eradicate. Germ-nature of study of the voidSee Tnh
Tnh Khc Yet Hau Than Van, Tac Ma Sinh Chung Tnh and Tap Chung Tanh.
ao?: How can you speak without your throat, Tnh Thanh: Ten cua mot v danh Tang Trung
lips and tongue?See Cong An Tnh Khc Yet Hoa vao thi nha Minh (1368-1644)Name of a
Hau Than Van, Tac Ma Sinh ao? Chinese famous monk who lived in the Ming
Tnh Nguyen (1889-1962): Ten cua mot danh Dynasty in China.
Tang Trung Hoa vao the ky th XXName of a Tnh Thao (1611-1684): Thien s Trung Hoa,
Chinese famous monk who lived in the twentieth thuoc tong Hoang Ba Nhat Ban vao cuoi thi nha
century. Minh au thi nha Thanh. Nam 1654, S thap tung
Tnh Oanh (1628-1706): Thien s Trung Hoa, thay mnh la Thien s An Nguyen Long Ky en
thuoc tong Hoang Ba Nhat Ban vao cuoi thi nha Nhat Ban e hoang truyen Thien phap cua tong
Minh au thi nha Thanh. Nam 1654, S thap tung Hoang BaChinese Zen master of the Huang Po
Thien s An Nguyen Long Ky en Nhat Ban e Sect, who lived in the end of the Ming dynasty and
hoang truyen Thien phap cua tong Hoang Ba the beginning of the Ch'ing dynasty in China. In
Chinese Zen master of the Huang Po Sect, who 1654, he accompanied his master, Zen master Yin-
lived in the end of the Ming dynasty and the Yuan-Lung-Chi, to travel to Japan to spread
beginning of the Ch'ing dynasty in China. In 1654, Huang-Po Zen teachings there.
he accompanied Zen master Yin-Yuan-Lung-Chi Tnh Thien: Good nature.
to travel to Japan to spread Huang-Po Zen Tnh Thong:
teachings there. 1) (1610-1666): Thien s Trung Hoa, thuoc tong
Tnh Phai (1631-1692): Thien s Trung Hoa, Lam Te vao cuoi thi nha Minh au thi nha
thuoc tong Hoang Ba Nhat Ban vao cuoi thi nha ThanhChinese Zen master of the Lin Chi
Minh au thi nha Thanh. Nam 1654, S thap tung Sect, who lived in the end of the Ming
thay mnh la Thien s An Nguyen Long Ky en dynasty and the beginning of the Ch'ing
Nhat Ban e hoang truyen Thien phap cua tong dynasty in China.
Hoang BaChinese Zen master of the Huang Po 2) (1631-1700): Ten cua mot danh Tang Trieu
Sect, who lived in the end of the Ming dynasty and Tien vao the ky th XVIIName of a
the beginning of the Ch'ing dynasty in China. In Korean famous monk who lived in the
1654, he accompanied his master, Zen master Yin- seventeenth century.
Yuan-Lung-Chi, to travel to Japan to spread Tnh Thong: Thien s Trung Hoa, thuoc tong Lam
Huang-Po Zen teachings there. Te vao cuoi thi nha Minh au thi nha Thanh
Tnh Phat: Wisdom-bodySee Tr Than. Chinese Zen master of the Lin Chi Sect, who lived
Tnh S (1624-1688): Thien s Trung Hoa, thuoc in the end of the Ming dynasty and the beginning
tong Hoang Ba Nhat Ban vao cuoi thi nha Minh of the Ch'ing dynasty in China.
au thi nha Thanh. Nam 1654, S thap tung thay Tnh Tnh Thien S: Zen Master Tnh Tnh
mnh la Thien s An Nguyen Long Ky en Nhat (1692-1773)Thien s Viet Nam, que ong
Ban e hoang truyen Thien phap cua tong Hoang Khe. Sau o ngai en chua Nguyet Quang xin lam
BaChinese Zen master of the Huang Po Sect, e t cua Thien s Nh Hien. Sau khi thay ngai th
who lived in the end of the Ming dynasty and the tch, ngai tr thanh Phap t i th 38 dong Thien
beginning of the Ch'ing dynasty in China. In 1654, Lam Te. Ngai tiep tuc lai chua hoang phap.
he accompanied his master, Zen master Yin- Ngoai ra, ngai con trung tu cac ngoi gia lam Long
Yuan-Lung-Chi, to travel to Japan to spread ong, Phc Quang, va Quynh Lam. Ngai th tch
Huang-Po Zen teachings there. nam 1773, tho 82 tuoiA Vietnamese monk from
Tnh Tam: Jisho-shojo-shin (jap)Naturally pure ong Khe. He became a disciple of Zen Master
mindSee T Tanh Thanh Tnh Tam. Nh Hien at Nguyet Quang Temple. After his
Tnh Tap Nh Tnh: The germ-nature of ability to master passed away, he became the Dharma heir
discriminate all the natures of phenomena and the of the thirty-eighth generation of the Linn-Chih
Zen Sect. He continued to stay at Nguyet Quang

Temple to expand the Buddha Dharma. Besides,
he also rebuilt Long ong, Phc Quang, and
Quynh Lam Temples. He passed away in 1773, at
the age of 82.
Tnh Tnh Giai Thoat: The pure, original
freedom or innocence.
Tnh Toi: Tnh toi hay t tnh cua loai toi nay a
acOffense which is wrong in itself, i.e. murder.
Tnh Tong: Bhutatathata-yana (skt)Nh Lai
ThaSee Phap Tanh Tong.
Tnh Trng (1265-1342): Ten cua mot v danh
Tang Trung Hoa vao thi nha Nguyen (1280-
1368)Name of a Chinese famous monk who
lived in the Yuan Dynasty in China.
Tnh Tuyen Thien S: Zen Master Tnh Tuyen
(1674-1744)Thien s Viet Nam, que Nam
nh. Vao tuoi 12, ngai i en chua Lien Tong e
bai kien Nh Trng Lan Giac Thng S va tr
thanh e t cua Thng S. Ngai tho cu tuc gii va
tr thanh Phap t i th 39 cua dong Thien Lam
Te. Ngai lai ay sau nam. Sau o ngai sang Tau
va cung lai o sau nam. Khi ngai tr ve Viet
Nam th Thng S a qua i c ba nam roi. homage to Thng S and to become the latters
Ngai mang tat ca nhng kinh thnh c t ben
Tau ve chua Can An cho ch Tang Ni trong nc
en sao chep. Ngai th tch nam 1774, tho 70 tuoi.
Thien s Tnh Tuyen thng nhac nh e t:
Giao phap cua Phat ch co mot v duy nhat, o la
giai thoat. Giai thoat khoi vong luan hoi sanh t,
giai thoat khoi moi tr ngai cua cuoc song, nhng
he luy cua duc vong va tai sanh. Noi g th noi,
cho dau phap mon vo lng, khong ai trong cac
ong co the dung li ma vao ao c; ngc lai, nuns in the country to come to copy. He passed
phai vao bang phap mon bat nh. That vay, a
phan chung ta hay con vng mac vao nh nguyen
nen khong the nhan ro au la tinh tuy, au la hnh
tng ben ngoai, au la hien hu, au la khong
hien hu, danh sac hay hien tng, van van.
Chung ta thng om lay tinh tuy va choi bo hnh
tng ben ngoai, om lay tanh khong va choi bo s
hien hu, van van. ay la loai ta kien tao ra nhieu
tranh cai va nghi nan. That ra co s ho tng gia
tam linh va hien tng. Hanh gia nen t hoa giai
vi chnh mnh e loai nhng vng mac khong
can thiet. Phat t chan thuan nen co gang hoa giai
gia tanh tng, hu vo, ly s. Chung ta om ap
tanh va choi bo tng, om ap vo va choi bo hu,
om ap ly va choi bo s, van van. Ta kien nay a
4211
en nhieu tranh luan va nghi nan. Ky that, co s
tng ong gia ly va s. S la ly va ly la s. Phat
t tu hanh nen hoa giai van vat van s hau tan diet
s chap trc nay. Hanh gia nen luon co gang
nng theo phap mon la tng ma tu, hay la che
phuc c sau can Nhan, Nh, Ty, Thiet, Than, y
va khong con b sau tran la Sac, Thanh, Hng,
V, Xuc, Phap sai x na. Thien tong t ni
Khong Mon i vao, khi phat tam tu lien quet
sach tat ca tng, cho en tng Phat, tng phap
eu b pha tr. Di ay la mot trong nhng bai
ke Thien noi tieng cua ngai:
Ch ao vo ngon,
Nhap bat nh mon.
Phap mon vo lng,
Thuy th hau con.
(ao ca khong li,
Vao ca chang hai.
Phap mon vo lng,
Ai la ke sau).
A Vietnamese monk from Nam nh. At the age
of 12, he came to Lien Tong Temple to pay
disciple. He received complete precepts and
became the Dharma heir of the thirty-ninth
generation of the Linn-Chih Zen Sect. He stayed
there for six years. Later, he went to China and
stayed there for another six years. When he came
back to Vietnam, his master Thng S had
already passed away for three years. He
transported all the sutras and sacret books of
vinaya to Can An Temple for other monks and
away in 1744, at the age of 70. Zen master Tnh
Tuyen always reminded his disciples on
nonduality: The Buddhadharma has only one
taste, that is the taste of deliverance. Deliverance
from all the trammels of life, the bondage of the
passion and reincarnation. Whatever you say,
even though Buddhism has countless teachings,
none of you can enter the great gate by words. On
the contrary, you should enter the gate of
nonduality. As a matter of fact, most of us are
still attached to duality and have not reconciled
essence and marks, existence and non-existence,
noumenon and phenomena. We embrace essence
and reject marks, we embrace non-existence
(emptiness) and reject existence and so on. This

kind of wrong view creates a lot of disputes,
doubts and perplexity. In fact, there is mutual
identity between noumenon and phenomena,
phenomena are noumenon, noumenon is
phenomena. Buddhist cultivators should reconcile
all things and eliminate this unnecessary
attachment. Sincere cultivators should try to
reconcile essence and marks, existence and non-
existence, noumenon and phenomena. We
embrace essence and reject marks, we embrace
non-existence (emptiness) and reject existence
and so on. This kind of wrong view creates a lot of
disputes, doubts and perplexity. In fact, there is
mutual identity between noumenon and
phenomena, phenomena are noumenon,
noumenon is phenomena. Buddhist cultivators
should reconcile all things and eliminate this
attachment. Zen practitioners should try to
abandon the attchments to Form in order to
cultivate. It is the ability to tame and master over
the six faculties of Eyes, Ears, Nose, Tongue,
Body, and Mind and is no longer enslaved and
ordered around by the six elements of Form,
Sound, Fragrance, Flavor, Touch and Dharma.
Only Arhats and Bodhisattvas who have attained
the state of No Learning. In the Zen School, the
practitioner enters the Way throught the Dharma
Door of Emptiness. Right from the beginning of
his cultivation he wipes out all makrs, even the
marks of the Buddhas or the Dharma are
destroyed. Below is one of his famous Zen poems:
The Great Way has no words,
You can only enter through the gate of
nonduality.
There are countless teachings,
Who would be that next dharma heir?
Tnh T Tnh: See Tanh T Tanh.
Tnh Tng: Pradhana-lakshana (skt)The tanh
va dien mao hay bieu hien ben ngoai cua s vat impermanent (they would not last), but we cannot
The truth of nature and external appearance or the
appearance of thingsSee Tanh and Tng.
Tnh Tng Nh Tong: Hai tong Phap Tnh va
Phap TngTwo sects of Bhutatathata-yana and
Dharmalaksana (Fa-Hsiang-tsung).
Tnh: The feelingsPassionsAffections
DesiresSensationsSentient.
Tnh Cam Ho Tng: Kanno-doko (jap)Trong
thien, thuat ng "tnh cam ho tng" co ngha la s whatever causes suffering we should deliberately
4212
giao tiep trc tiep gia mot thien s va e t trong
buoi oc tham hay van ap, hoac gia nhng v
thien s trong buoi phap chien. o la khoanh khac
hoa hp phi nh nguyen ve t tng, tnh cam va
hanh ong. Nhng ieu nay khong con c cam
thay nh oi tng cua mot s trao oi gia nhng
ngi khac nhau na, ma la nh the nghiem mot
s thong nhat sau sac ma ngi ta ch cam nhan
c trong mot trang thai chu tam ben vng cao
o va lien tuc, chang han nh luc luyen tap toa
thienIn Zen, the term "mutual exchange of
feeling" means the direct immediate
communication between master and student in a
private consultation (dokusan) or question and
answer (mondo); or between masters in dharma-
dueling (hossen). This is an instantaneous, non-
dualistic accord of thought, feeling, and action that
is experienced, no longer as an exchange between
two different persons, but rather as a unitary
event. This is generally possible only in a state of
heightened, collected attention, as is brought
about, for example, by the practice of sitting
meditation (zazen).
Tnh Cam Tch Cc: Positive emotionsTnh
cam thien lanhTnh cam, du tieu cc hay tch
cc, eu vo thng (co ngha la khong ton tai),
nhng chung ta khong the noi chung ta khong em
xa ti tnh cam cua chung ta v chung vo thng.
Ngi tu theo Phat khong the noi v ca kho au
lan hanh phuc eu la vo thng nen chung ta
chang can tm ma cung chang can tranh chung. Ai
trong chung ta cung eu biet rang nhng tnh cam
bat thien (tieu cc) a en kho au, trong khi tnh
cam thien lanh a en hanh phuc, va muc tieu
cua Phat t la mong at c hanh phuc. Nh vay
chung ta can phai co gang the thc hien ieu tao
nen hanh phuc va rang loai bo nhng g lam cho ta
au khoEmotions, negative or positive, are
say we dont care about our emotions because
they are impermanent. Buddhists cannot say both
suffering and happiness are impermanent so we
need not seek nor avoid them. We all know that
negative emotions lead to suffering, whereas
positive ones lead to happiness, and the purpose
of all Buddhists is to achieve happiness. So should
try to achieve things that cause happiness, and
 4213

happiness. Tnh Giac: Sampajanna (p)Sampasjnanin

Tnh Hu: Sattva-sacetana (skt)Hang pham phu (skt)Sampajassa (skt)Biet ro rang
cho rang het thay canh gii khong co ly ma ch co AlertnessClarity of awarenessClear
tnhWorld of sentience or the realm of feeling, awarenessSelf-awareness.
especially this world as empirically considered Tnh Ha: Giong nh cai gieng va con song, am ch
See Hu Tnh Chung. s vo thng cua cuoc song. Cai gieng noi ve cau
Tnh Hu Ly Vo: Kien me tnh cho ly la vo the chuyen cua mot anh chang ang chay tranh voi
Empirically or sentiently existing, in essence or ien b te xuong gieng, bam c vao mot canh
reality non-existent. cay, nhng van b gio thoi bay iLike the well
Tnh Kien: 1) Ta kien c san sanh bi duc vong and the river, indicating the impermanence of life.
va phien nao: The perverted views produced by The well refers to the legend of the man who
passion or affection; 2) S h vong phan biet running away from a mad elephant fell into a well;
khong ung vi s that, cho nhng th h gia la the river to a great tree growing on the river
thc: False views of reality, taking the seeming as bank, yet blown over by the wind.
real. Tnh Hanh: See Tnh Hanh ng.
Tnh Ly: Feeling and reason. Tnh Hanh ng: Ten khac cua Dien Tho hay
Tnh Niem: Vong niemFalse or misleading Niet Ban ngAnother name for Long-Life
thoughts. Hall or the Nirvana HallSee Dien Tho ng.
Tnh Sam Lau: Tam hay con chat cha phan biet Tnh Hoa: The flower of the water.
oi ai bi vong tng. ay la mot trong ba ieu Tnh Ngo: UnderstoodAwakeningHieu ra,
chap trc ma thien s ong Sn Lng Gii neu hay ngo ra chan ly. Hieu ra van e g sau mot thi
ra cho ngi hocThe mind still harbors gian hanh ong hay suy ngh ngu muoiTo come
discriminations from deluded thoughts. This is one to ones senses or to awake to reality. To become
of the three attachments that Zen master Tung- sensible after acting or thinking foolishly.
Shan-Lieng-Chieh displayed to his disciplesSee Tnh Niem Thu Sn Thien S (926-993): Shuzan
ong Sn Tam Sam Lau. Shonen (jap)See Thu Sn Tnh Niem Thien S.
Tnh Thc: Vong Thc hay y thc me lam Tnh Thc: Jagarati (p)Jagrati (skt)
Deluded consciousness. AwakeningMindfulnessWakefulness
Tnh Thng Chan That: Tnh yeu chan that la Waking.
tnh yeu co muc ch o mnh o ngiTrue (I) Tong Quan ve tnh thcAn overview of
love (to save oneself and to save others). Mindfulness: Tnh thc la at c s nhan
Tnh Tran: S o nhiem cua duc vong hay luc thc sau xa ve ngha cua Phat va lam sao
tranPassion-defilement, or the six gunas or thanh Phat. Hieu biet chn tanh cua van hu.
objects of sensation of the six organs of sense; Tuy nhien, ch sau khi thanh Phat mi that s
sensation and its data; sensation-data; passion- at c Vo Thng Chanh Giac. Tnh thc la
defilement. y thc ve mot cai g hay la tien trnh ngh nh
Tnh Tri: oan trcTo anticipateTo ve cai g. Chung ta a hoc ch Tnh thc
foreseeTo foretell. theo ngha nhan biet hay ch la cham chu ve
Tnh T: Dung tri thc pham tuc e suy xetTo cai g, nhng ngha cua tnh thc khong dng
use worldly knowledge to think and to consider. lai o. Trong tnh thc cung co nhng yeu to
Tnh Tng: See Tnh T. cua nh va tue i kem. nh va tue i vi
Tnh Am ai S: See Thiet Hien ai S. nhau la thien quan tren s thieu vang mot
Tnh e Chi Oa: Ech ngoi ay gieng, trong bong thc the rieng biet. Theo Kinh Niem X, hanh
toi, y noi mot ngi co cai nhn thien can va han gia nen quan niem than the trong than the,
hep hay la that ngu ngocThe frog in the shallow quan niem cam tho trong cam tho, quan niem
well (the frog at the bottom of a well); be in the tam thc ni tam thc, quan niem oi tng
dark, i.e., a person with a very limited outlook or tam thc ni oi tng tam thc. Ngha la
very ignorant. hanh gia phai song chanh niem vi than the,
 4214

ch khong phai la khao cu ve than the nh becoming one with it. Meditation reveals not
mot oi tng, song chanh niem vi cam giac, a concept of truth, but a direct view of truth
tam thc va oi tng tam thc ch khong itself. This we call insight, the kind of
phai la khao cu ve cam giac, tam thc va oi understanding based on attention and
tng tam thc nh nhng oi tng. Khi concentration.
chung ta quan niem ve than the, chung ta (II) Tnh thc theo thien s Setsugen
song vi than the cua chung ta nh mot thc Mindfulness according to Zen master
tai vi tat ca s cham chu va tnh tao cua Setsugen: Co lan thien s Setsugen day e t
mnh, mnh va than the la mot, cung nh khi Jijo: "Neu con nhat tam tham thien khong
anh sang chieu vao mot nu hoa no tham nhap gian oan trong bay ngay em ma khong ngo
vao nu hoa va lam cho nu hoa he n. Cong ao, con co the chat au ta e lam gau mut
phu quan niem lam phat hien khong phai la phan." t lau sau o, Jijo lam benh kiet l. S
mot y niem ve thc tai ma la mot cai thay trc quyet nh an c tai mot ni cach bi et, trai
tiep ve thc tai. Cai thay o la tue, da tren em tron va thien toa trong suot bay ngay
niem va nhAchieving a complete and em lien. en em th bay, s bat cht cam
deep realization of what it means to be a thay toan the the gii hien hien nh mot canh
Buddha and how to reach Buddhahood. It is to tng tuyet trang rc r di anh trang sang
see ones Nature, comprehend the True va cam thay nh toan the vu tru nay qua nho
Nature of things, the Truth. However, only e cha ng c mnh. S a nhap nh
after becoming a Buddha can one be said to trong trang thai nay trong mot thi gian dai,
have truly attained Supreme Enlightenment. bat cht ong bng ngo khi nghe mot am thanh
Awareness simply means being conscious vang len. S cam thay toan than t am mo
of, or remembering, or becoming hoi, bao nhieu benh hoan cua s eu tan bien,
acquainted with. But we must use it in the s cam hng viet bai ke:
sense of being in the process of being "Linh quang nao chieu soi
conscious of, or being in the process of Muon vat thay rang ngi
remembering. We have learned the word Va ong niem chp mat
Awareness in the sense of recognition, or Co ta gia at tri."
bare attention, but the meaning doesnt stop Zen master Setsugen told his student Jijo, "If
there. In awareness, there are also the you meditate single-mindedly without
elements of concentration (Samadhi) and interruption for seven days and nights and yet
understanding (prajna). Concentration and still do not attain realization, you can cut off
understanding together are meditate on the my head and make my skull into a nightsoil
absence of identity of all things. According to scoop." Not long after that, Jijo came down
the Satipatthana Sutta, practitioner should with a case of dysentery. Taking a bucket to a
Contemplate the body in the body, secluded place, he sat on it and held his
contemplate the feelings in the feelings, attention in right mindfulness. When he had
contemplate the mind in the mind, sat on the bucket for seven straight days, one
contemplate the objects of mind in the objects night he suddenly sensed the whole world like
of mind. This means that practitioner must a snowy landscape under bright moonlight and
live in the body in full awareness of it, and felt as if the entire universe were too small to
not just study like a separate object. Live in contain him. He had been absorbed in this
awareness with feelings, mind, and objects of state for a long time when he was startled into
mind. Do not just study them. When we self-awareness on hearing a sound. He found
meditate on our body, we live with it as truth his whole body running with sweat, and his
and give it our most lucid attention; we sickness had disappeared. In celebration he
become one with it. The flower blossoms wrote a verse:
because sunlight touches and warms its bud, "Radiant, spiritual, what is this?
 4215

The minute you blink your eyes Tnh Thng: Tnh Thng la v To th bay cua
you've missed it. Tnh o Tong Trung Quoc. Ngai t la Thu Vi,
The spatula by the toilet shines with light; ngi i nha Tong, con cua ho Nhan quan Tien
After all it was just me all along." ng. Khi len bay tuoi, ngai gap duyen lanh xuat
Tnh Thc Con: Truc BeCay gay dung anh gia tu tap. en nam 17 tuoi a tho xong cu tuc
thc ngi hon tram khi ngoi toa thien (c lam gii. Trong nien hieu Thuan Hoa, ngai ve tru tr
bang truc hoac say)A staff or pole for touching tai chua Chieu Khanh. V men vi phong cua Lo
those who fall asleep while assembled in the Sn, nen ngai tao tng Phat A Di a, ket hp
meditationSee Truc Be. ban sen, thanh lap Lien Xa. Sau o ngai lai chch
Tnh Thc Ve Hi Th: Mindfulness of the mau ta pham Tnh Hanh trong kinh Hoa
breathTnh thc ve hi th co ngha la tnh thc Nghiem. Do nhan duyen ay nen mi oi ten Lien
tren tng hi th. Th vao va th ra trong tnh Xa thanh la Tnh Hanh Xa. Cac hang s phu co
thc. Th vao va th ra vi s y thc ve s th vao en 120 ngi d vao hoi niem Phat. Ngoai ra cac
va th ra cua toan than. Khi ngoi a ung t the hang nam n thien tn khac, so ong co en hang
thien quan, e tam lang ong trong trang thai yen van, tat ca eu xng la Tnh Hanh e T. Trong
tnh, thien gia khi s th nhe, eu va t nhie n, o co quan Tng Quoc Vng Van an lam hoi
em hi th t 1 en 10, roi t 10 tr lai 1. Trong thu. Rieng phan Ty Kheo Tang, ai s o c
luc quan tng, mat hi nham lai, nhng tam ch hn 1.000 ngi, tat ca eu tu theo mon niem
nhn hi th ra vao ch khong nhn thay g khac Phat. Nam Thien Hy th t, ngay 12 thang gieng.
ngoai hi th, khong ngh en g khac ngoai hi Theo thng khoa, ai s ngoi kiet gia niem Phat.
th. Thien gia phai co nhn thay hi th cho that Giay phut sau o, ngai bong noi to len rang: c
ro. Cong phu nay giup lam gia tang kinh nghiem A Di a The Ton a en. Roi ngai ngoi lang yen
thien quan va dt tam sai biet. Trong khi thc tap ma thoat hoa. Ngai hng tho 62 tuoiSun-Shang
tnh thc ve hi th, chung ta nen quan ve ba ac was the Seventh Patriarch of Chinese Pureland
tnh vo thng, kho va vo nga cua than va tam. Buddhism. His given name was Thu-Vi, a son of
Chung ta cung nen quan nhng yeu to sinh khi va the Nhan family of the Tsien-Tang Disrict. He
hoai diet cua thanMindfulness of the breath or lived during the Sung Dynasty. When he turned
contemplation of the breath means to keep seven, he encountered a blessed opportunity and
mindfulness on every single breath. Breathing in left home to join the order. When he was
and out with mindfulness. Breathing in and out seventeen, he had completed the Bhiksu Precepts.
with consciousness of our whole bodys breathing During the Thuan Hoa regin period, he became
in and out. After assuming the correct bodily headmaster of Chieu-Khanh Temple. Because of
posture for meditation, the mind settles into a his fondness for the past tradition at Mount Lu, he
quiet state, the meditator begins to breathe lightly, had a statue of the Amitabha Buddha sculpted and
softly and naturally, counting the breaths from one gathered fellow Pureland cultivators to form a
to ten and from ten to one. During meditation the Lotus Congregation. Thereafter, he pricked blood
eyes a closed lightly, but the minds eye tries to to use as ink to hand-write the Pure Conducts
visualize the breath going in and out. Nothing else chapter of the Avatamsaka Sutra. Ultimately, this
is seen but the breath, nothing else is thought but was the reason for the change of name from Lotus
the breath. The meditator must visualize the Congregation to Pure Conducts Congregation.
breaths as clearly as possible. Such practice There were a total of 120 superiorly educated and
intensifies the meditation experience and helps highly influential people who took part in this
cut thoughts of discrimination. While practicing Buddha Recitation Congregation. Additionally,
the mindfulness of breathing, we should there were several thousand other virtuous and
contemplate on the three characteristics of faithful men and women who called themselves
impermanence, suffering, and selflessness of the Pure-Conduct Disciples. The leader among lay
body and the mind. We should also contemplate people was the high ranking imperial magistrate,
the origination and dissolution factors in the body. or Prime Minister Wang-Wen-Tan. Specifically as

to the Bhiksus, the Great Master taught and
guided more than 1,000 monks, all of whom
practiced Pureland Buddhism. In December of the
fourth year of Tien-His reign period, as usual, the
master sat in the lotus position, engaging in
Buddha Recitation. Moments thereafter, he
suddenly said aloud: Amitabha Buddha is here.
He then sat there in a perfect erect position and
passed away into Nirvana. He was 62 years old.
Tnh Triet: Triet e tnh ngoCompletely
UnderstoodComplete awakening.
Tnh Tru: Calm abiding.
Tnh Trung Lao Nguyet: Scoop the moon out
of well waterVt trang t gieng; chuyen ke ve
mot bay kh khi thay trang ri xuong gieng (trang
hien di mat gieng), s rang se khong con anh Tnh Chu: V Tang trng lao chu tr buoi thien
sang trang na, nen tm cach vt trang len. Kh toa cua ch TangThe elder presiding over a
chua tay u canh, roi mot con nam uoi kh chua
va cac con khac c noi uoi nhau, nhng canh gay
ca bon chet uoiLike ladling the moon out of
the well; the parable of the monkeys who saw the
moon fallen into a well, and fearing there would
be no more moonlight, sought to save it; the
monkey king hung on to a branch, one hung on to
his tail and so on, but the branch broke and all
were drowned.
Tnh Trung Nguyet: The moon on the lake
Theo Bernard Glassman and Rick Fields trong
quyen Tru Phong Giao Ch, khi noi ve toa thien,
toi thch dung an du anh trang tren mat ho. T
tng va cam xuc cua chung ta giong nh nhng
gn song lan tan hay nhng lan song khuay ong
mat ho, lam cho chung ta khong thay c mat
trang. Le d nhien la mat trang luon co o, dau
chung ta khong trong thay, va cung quan trong e
thay nhng gn song lan tan tren mat nc. Nhng
chung ta van can phai thay mat trang e biet rang
no co o. Nh the, trong thien quan, khi chung ta
lam cho nhng gn song lan tan cua t tng va
cam xuc cua chung ta lang xuong, cung giong nh
chung ta lam cho mat nc yen tnh e vang trang
co the hien raAccording to Bernard Glassman
and Rick Fields in Instructions to the Cook, when
talking about zazen (sitting meditation), I like to
use the metaphor of the moon on the lake. Our
thoughts and emotions are like the ripples and
waves that disturb the reflective surface of the
lake, so that we can't see the moon. Of course the
4216
moon is always there, even if we can't see it, and
it's also important to see the ripples. But we still
need to see the moon clearly to know it's there. So
in meditation, where we let the ripples of our
thoughts and the waves of our emotions settle, it's
as if we have cleared the lake so that the moon
can appear.
Tnh: Vang langTranquilCalmQuiet
cessation of strifePeaceQuietnessStillness.
Tnh Ai (534-578): Ten cua mot v danh Tang
Trung Hoa vao thi Bac Chu (the sixth century)
Name of a Chinese famous monk who lived in the
Northern Chou Dynasty in China.
Tnh Ch: Sramana (skt)Samano (p)Tang
sBuddhist monkSee Sa Mon.
company of monks in meditation.
Tnh Hanh ng: The nirvana hallSee Niet
Ban ng.
Tnh Hue: Tr hue tnh lang, co kha nang thau
suot tanh khong cua van huCalm wisdom,
insight into the void, or immaterial, removed from
the transient.
Tnh Lang: S co tchSolitude (n).
(I) Loi ngc dong iSwimming against the
common stream: Ngi ta v a qua quen vi
tieng ong va chuyen tro nen luc nao khong
co noi chuyen la ngi ta cam thay co n
quanh que. Nhng neu chung ta t ren luyen
nghe thuat trau doi s im lang th t t chung
ta se thay thch thu vi s im langPeople
are so used to noise and talk, that they feel
lonely and out of place if they do not speak.
But if we train ourselves in the art of
cultivating silence, we will learn to enjoy it.
(II) Tr ve tm s yen lang ben trongRetreating
in search of the inner silence: Hay lang le tien
bc gia canh on ao nhon nhp va nh rang
co s an lac trong im lang. Chung ta phai co
luc xa ri cuoc song on ao e rut vao an dat
e tm s im lang, du rang ch la mot giai
oan tam thi. o la mot hnh thc nhan lac
cua kiep nhan sinh. Trong nep song an dat
n oc, chung ta se chng nghiem gia tr cua
nhng phut tram lang. Chung ta hanh trnh tr
vao ben trong cua chnh chung ta. Khi chung
ta rut lui vao im lang, chung ta se tuyet oi
 4217

n oc e nhn vao thc chat cua chnh mental qualities. It is a beneficial

chung ta, thay chung ta ung nh s that ma introspection; it is by examining ones
chung ta la, va chng o chung ta co the hoc thoughts and feelings that one can probe into
hoi c phng cach vt qua nhng khuyet the inner meaning of things, and discover the
iem va gii han cua cuoc song bnh power within.
thngGo placidly amid the noise and haste (IV) Con ngi hien ai va s tnh langModern
and remember that there is peace in silence. man and silence:
We must take time off to go into retreat in 1) Con ngi hien ai khao khat nep song n
search of silence. We must, now and then, oc. Mot t th gi oc c moi ngay, mot t th
break away from motion to remain gi xa la am ong cuong loan la rat can
motionless, even though this is only a thiet e gi thang bang cho tam tr, cai tam tr
temporary period. It is a peaceful form of ma t bay lau nay a lam benh v hoi ha quay
existence. In lonely retreat, we experience cuong, v on ao huyen nao, v va cham tranh
the value of silent contemplation. We make ua trong cuoc song hien ai. Chnh nh cuoc
an inward journey. When we withdraw into song n oc ma tam con ngi co the at
silence, we are absolutely alone to see c sc manh. Con ngi hom nay hnh nh
ourselves as we really are, and then we can ch mong cau hanh phuc t ben ngoai, thay v
learn to overcome the weaknesses and quay tr ve vi chnh mnh. Ngi ta lai
limitations in ordinary experience. hng ngoai cau hnh. Hanh phuc khong tuy
(III) Ch co Thien nh mi co the giup chung ta thuoc vao the gii ben ngoai. Van minh hien
hanh trnh vao noi tamOnly meditation can ai khong phai la mot th phc c khong
help us make an inward journey: Thi gian pha tronThe modern man is starved of
ma chung ta trai qua trong luc thien quan solitude. A little solitude everyday, a little
khong phai la vo ch. Ve lau ve dai th cong aloofness, a little cutting away from the
trnh tu tap thien quan se tao cho chung ta mot madding crowd, is very necessary to give
tanh chat manh me. That la li lac cho viec balance to his mind which is greatly upset by
lam hang ngay va s tien bo neu chung ta co rush and speed, the din and turmoil, the clash
the tm c th gi e t tach mnh ra khoi and clang of modern life. It is in and through
nhng cong viec ma t lau hang ngay chung solitude that the human mind gains in strength
ta van lam va bo ra mot hay hai ngay e yen and power. Modern man seems to seek
tnh hanh thien. ay chac chan khong phai la happiness outside instead of seeking it within.
s tron chay hay song trong nhan roi, ma la He has become an extrovert. Happiness does
phng cach tot ep nhat e tang cng tam not depend on the external world. Modern
tr va phat trien tinh than. o la cai nhn tr civilization is not an unmixed blessing.
vao ben trong chnh mnh, va cai nhn nay 2) Hnh nh con ngi mu tm hanh phuc t ben
mang lai nhieu li lac. Chnh nh quan sat ngoai mnh. Khoa hoc va ky thuat hnh nh
nhng t tng va nhng cam tho cua mnh a ha hen bien oi the gian nay thanh ra mot
ma chung ta co the thay sau vao y ngha cua thien ang. Ngay nay ngi ta khong ngng
s vat ben trong chung ta va kham pha ra hoat ong nham ve moi hng nham cai thien
nhng nang lc hung manh cua chnh mnh the gii. Cac nha khoa hoc nhiet tnh va quyet
Time spent in secluded contemplation is not ch theo uoi nhng phng phap va nhng
wasted; it goes a long way to strengthen a cuoc th nghiem. Co gang cua con ngi e
mans character. It is an asset to our daily giup ven len bc man b mat bao trum va che
work and progress if we can find the time to kn thien nhien van tiep tuc bat khuat. Nhng
cut ourselves off from routine and spend a kham pha va nhng phng phap truyen thong
day or two in quiet contemplation. This is hien ai a tao c nhieu thanh qua ly ky.
surely not escapism or living in idleness, but Tat ca nhng cai thien tren, mac du a mang
the best way to strengthen our mind and lai nhieu thanh qua tien bo va tot ep, eu

hoan toan thuoc ve ngoai canh va co tnh cach
vat chat. Mac du a tao c nhieu iem va
nhng tien bo khoa hoc ky thuat ke tren, con
ngi van cha kiem soat c cai tam cua
chnh mnh. Ben trong luong troi chay cua tam
va the xac co nhng ky dieu ma cac nha khoa
hoc co the con phai bo ra nhieu nam na e
kham phaMan seems to have brought the
external world under his sway. Science and
technology seem to promise that they can turn
this world into a paradise. Today, there is
ceaseless work going on in all directions to
improve the world. Scientists are pursuing
their methods and experiments with
undiminished vigor and determination. Mans
quest to unravel the hidden secrets of nature,
continues unabated. Modern discoveries and
methods of communication and contact have
produced startling results. All these
improvements, though they have their
advantages and rewards, are entirely material
and external. In spite of all this, man cannot
yet control his mind, he is no better for all his
scientific progress. Within this conflux
(confluence) of mind and body of man,
however, there are unexplored marvels to
keep men of science occupied for many
years.
3) Ngi ta i tm giai phap cho nhng van e
khac nhau cua mnh nhng van that bai, v
phng phap va loi e cap van e sai lac. Ho
tng rang tat ca van e eu co the giai quyet
t ben ngoai. Nhng phan ln cac van e nam
ben trong, ch khong phai ben ngoai. Cac
van e ay eu xuat phat t the gii ben trong,
va v vay cung phai c giai quyet ngay t
ben trongPeople are searching for solutions
to their various problems in vain because their
approach, their method, is wrong. They think
all problems could be solved externally. Most
of the problems, however, are internal. They
spring from the world within, and so the
solution too, is to be sought within.
4) Chung ta thng nghe nhng ngi thng lu
tam en nan o nhiem moi trng len tieng
chong lai nan lam o nhiem khong gian, o
nhiem bien ca, o nhiem at ai, nhng con cai
tam o nhiem nay th sao? Chung ta co chu y
4218
en viec bao ve va goi ra cai tam o nhiem
cua chung ta hay khong? Nh li c Phat
day: T lau roi tam con ngi b tham, san, si
lam o nhiem. S o nhiem ni tam lam cho
chung sanh o nhiem. Goi ra tam lam cho
chung sanh trong sach.We hear that those
interested in environmental issues have raised
their voice against air pollution, sea and land
pollution, but what of our mind pollution? Are
we equally interested in protecting and
cleansing our mind? As the Buddha points
out: For a long time has mans mind been
defiled by greed, hatred and delusion. Mental
defilements make beings impure; mental
cleansing purifies them.
(V) Loi song cua ngi Phat tThe Buddhist
way of life: Loi song cua ngi Phat t la mot
tien trnh tch cc thanh loc t hanh ong, en
ngon ng va y tng cua mnh. o la t trau
doi, t thanh tnh dan en t chng ngo. iem
ma Phat giao nhan manh la thc hanh ch
khong phai la loi ly luan ve triet hoc tru
tng. Do o, chung ta can phai thc hanh
moi ngay mot chut hanh thien, cung giong nh
cong phu cua ga me ap trng vay, v cho mai
en hom nay chung ta van con hanh ong nh
mot con chuot chay vong trong chiec long
trong voi vaThe Buddhist way of life is an
intense process of cleansing ones action,
speech and thought. It is self development and
self-purification in self-realization.
Buddhisms emphasis is on practical results
and not on philosophical speculation or logical
abstraction. Hence the need to practice daily,
a little meditation, to behave like the hen on
her eggs; for we have been most of the time
behaving like the squirrel in the hastily
revolving cage.
Tnh Lang Va Tanh Khong: Quietude and
EmptinessSee Tanh Khong Va S Tnh Lang
Tnh L: Dhyana (skt)a Da Dien NaCalm
thoughtStilling the thoughtUnperturbed
abstractionCh thien ngha la Tnh l, cung
dch la T duy tu. T duy chnh la tham, tnh
l ngha la thi thi can phat thc, vat s nha tran
ai. Tu tap t duy tu chung ta luon tam niem,
khong giay phut nao ri: Sang nh the ay, chieu
nh the ay. Phai bang vao t tanh ma dung cong
 4219

ch khong cau hnh tng ben ngoai. Neu gap then suddenly we can penetrate through and
canh ma chay theo canh, at se i lam ng. Canh experience the clarity of enlightenment. If we lack
gii t t tanh sanh mi la canh gii chan that. patience and can not endure bitterness and
Phap mon tnh l oi hoi s dung cong lien tuc, fatigue, then we will surrender to the states that
trien mien, khong luc nao gian oan. Dung cong we encounter.
nh kieu ga ap trng. Tham thien phai co kien Tnh L Ba La Mat: Dhyana paramita (skt)
tam, thanh tam va hang tam. Khong the co tam Perfection of the meditationThien nh o
kieu ngao, thay mnh cao hn hoac hay hn ngi See Thien Ba La Mat.
khac. Nh co nhng t tng o, th loai ma cuong Tnh L Nghi Luat: Dhyana-samvara (skt)
thien se nhap vao khien cho cong phu khong co Dhyana-rulesLuat nghi ve tnh l.
hieu qua. Khi tham thien khong nen sanh vong Tnh Lc: Sc manh cua tnh l hay nang lc cua
tng. Co vong tng th chang co li ch g, ch thien tapThe power of abstract meditation.
ph thi gi ma thoi. Tham thien phai co tam nhan Tnh Mai: Ten cua mot v danh Tang Trung Hoa
nai, tam ngh ve lau dai. B quyet tham thien la vao thi nha ng (618-907)Name of a
ch Nhan, cai g nhan khong c cung phai Chinese famous monk who lived in the T'ang
nhan, nhan en cc iem, th bong nhien trc ngo. Dynasty in China.
Neu khong kham nhan, khong chu ng au n, Tnh Tang (571-626): Ten cua mot v danh Tang
kho nhoc, khi gap tr ngai se bo cuocZen Trung Hoa vao thi nha Tuy (581-618)Name of
translates as stilling the thought. It also means a Chinese famous monk who lived in the Sui
thought cultivation. Thought refers to Dynasty in China.
investigating the meditation topic. Stilling the Tnh Tam: Peace of mindTo have an
thought means at all times, wipe it clean, and let untroubled mindTo regain calmness of mind.
no dust alight. Thought cultivation is done by Tnh That: Tnh phong cua ch TangThe abode
means of raising the meditation topic in thought of peace, the quiet heart.
after thought and never forgetting it. We must Tnh Toa: Seizan (jap)Seated in meditation
think it this way: We do it in the morning, and we Ngoi thinh lang, kieu ngoi truyen thong cua Nhat
also do it in the evening. We should apply effort Ban, vi hai mong tren hai got ban chan, hai ngon
within our own nature and not seek outside. If we chan cai treo nhau, va the ngoi thangSitting in
follow after any external state, it is easy to go silence, a traditional Japanese sitting posture, with
astray. Only states that arise from our own nature the buttocks on the heels of the feet, large toes
are true states. The Dharma door of stilling the crossed, and a straight posture.
thought requires that we apply continuous, Tnh Toa Sang: Chosan (jap)Cong phu sang,
unrelenting effort, without any interruption. In our ay la buoi toa thien ma cac v s thc tap vao
meditation, we should as concentrated as a buoi sang smMorning practice, this is a period
mother-hen sitting on her eggs. Zen meditation of sitting meditation practice (Zazen) in which Zen
requires determination, sincerity, and monks engage during the early morning.
perseverance. We can not be arrogant and assume Tnh Tr: Tr hue at c t s tnh lCalm
that we are higher and better than anyone else. If wisdom, the wisdom derived from quietness, or
we have thoughts like these, that means a demon mystic trance.
of insanity has possessed us, and our skill will
Tnh Trung (537-614): Ten cua mot v danh Tang
never advance. When we practice meditation, we
Trung Hoa vao thi nha Tuy (581-618)Name of
should not indulge in idle thoughts. When we have
a Chinese famous monk who lived in the Sui
idle thoughts, we do not gain any benefit, but we
Dynasty in China.
waste a tremendous amount of time. Practicing
Tnh Tue: See Tnh Hue.
meditation requires patience and perseverance.
Tnh T: Hanh gia: A meditatorMot v Tang: A
The secret of success in Zen meditation is
monkThien tap: MeditationT tng tnh
patience, whatever we can not endure, we must
lang: Calm thought.
still endure. If we can endure to the ultimate point,
 4220

Tnh Tc: Yama (skt)Diem MaBnh ang Tnh Can: Undefiled senses.
VngT vng (Diem vng)Phng tien Tnh Cam Thien S: See Co Am Tnh Cam
cua Diem ma la lam lang ong hay dt cac toi cua Thien S.
toi nhanHe who restrains curbs, controls, keeps Tnh Chan Nh: The pure bhutatathataPure
in checkSee Diem Ma Thien. thusness.
Tnh Uyen (?-639): Ten cua mot v danh Tang Tnh Ch: Purity of mind.
Trung Hoa vao thi nha Tuy (581-618)Name of Tnh Ch: Samatha (skt)Tranquility
a Chinese famous monk who lived in the Sui meditationPhng phap thien tap can ban hng
Dynasty in China. ti viec thuan tam va lam cho tam nhay ben. Cung
Tnh X Tat Ba Ha: Svaha (skt)Soha (tib) con c goi la Can Ban Toa ThienA basic
Tat Ba HaXin c nh nguyen (Phai nh vay method of meditation practice aimed at taming
thoi!)See Ta Ba Ha. and sharpening the mind. It is also called basic
Tnh: Vimala (skt)Nha cau: LatrineSanh oi: sitting meditationSee Tnh Ch Thien.
Together (to go in pair)Thanh khiet: Clean, Tnh Ch nh: Appana-samadhi (skt)
chastity, purity (pure, to cleanse, to purify) Absorption concentration.
Trong Phat giao, tnh am ch ni e tay ue: In Tnh Ch Thien: Shamatha meditation
Buddhism, Vimala also has reference to the place Tranquility meditationay la phng phap toa
of cleansing. thien can ban trong o hanh gia ngoi treo chan,
Tnh Ba La Mat: Pure paramitaBa la mat th theo doi hi th va quan sat s hoat ong cua tam.
t trong Kinh Niet Ban. Co bon pham chat Muc ch chnh cua tnh ch thien la on nh hay
(Thng, lac, nga, tnh) cua cuoc i c Phat thuan hoa sao cho tam yen cho ma hanh gia
c giang trong Kinh Niet BanThe fourth muonThis is a kind of basic sitting meditation in
paramita of the Nirvana Sutra. There are four which one is sitting in the cross-legged posture
paramitas of knowledge or four noble qualities of follows the breath while observing the working of
the Buddhas life expounded in the Nirvana Sutra. the mind. The main purpose of shamatha
Four transcendental realities in nirvana (Eternity, meditation is to settle or tame the mind so that it
Bliss, Personality or true self, Purity). will stay where one places itSee Tnh Ch.
Tnh Bang: See Tnh o. Tnh Chieu Minh Tam Muoi: Alamkarrasura
Tnh Bao Thien S (1609-1675): Ten cua mot v (skt)Pure illumination Samadhi.
Thien s Trung Hoa thuoc tong Tao ong vao Tnh Chu: The donor of chasity, i.e. of an abode
cuoi thi nha Minh (1368-1644)Name of a for monks and nuns.
Chinese Ts'ao Tung Zen master in the end of the Tnh Chung: Chung thanh tnhPure assembly
Ming dynasty in China. (the body of monks)The company of the chaste.
Tnh Bat ong ao Kinh: Sutra on pure and Tnh Ch Can: Ch can thanh tnhUndefiled
immovable path. senses, i.e. undefiled eye, ear, mouth, nose, body,
Tnh Bat Tnh Nghiep: Nhng nghiep tnh va bat etc.
tnhPure and impure activities. Tnh C: Pure abodeRetreat.
Tnh Bi: Pure compassion. Tnh C Ni Dieu ao: Nun Miao-t'ao's Pure
Tnh Bnh: 1) Quan o Li: Kundi (p)Kundika abodeTheo Phat giao, c Phat day: "Tat ca
(skt)See Thuy Bnh; 2) A vase of pure water: chung sanh eu co Phat tnh va eu se thanh Phat
See Nam Dng Tnh Bnh. mot ngay nao o." Nhng theo Ngu ang Hoi
Tnh Bnh Quan anh: Kalabhisheka (skt) Nguyen, quyen XX, Tnh C Ni Dieu ao co mot
Thuy quan anhSee Bao Bnh Quan anh. cong an ngc lai: "Ong ay chang phai la Phat."
Tnh Bo e Tam: Cac v hanh gia Chan Ngon Tnh C Ni Dieu ao noi mot cau nh the, phai
Tong mi nhap vao s a, kien phap minh ao, doc het von lieng, that la lan an. ay la loai
ac c vo cai chng tam muoiPure bodhi cong an "mac nhien phu nhan", ngha la, loai cong
mind, or mind of pure enlightenment, the first an giai minh chan ly Thien bang loi phat bieu h
stage of the practitioner in the esoteric sect. hoa hoac phe bo. Vi loai cong an nay, chung ta
 4221

thng cao buoc cac Thien s la phu nhan. Nhng Phng Tien, trong thi c Phat con tai the,
ky that ho chang phu nhan g ca, nhng g ho a trong thanh Ty Xa Ly co ong trng gia ten la
lam ch nham e vach ro ra cac ao tng cua Duy Ma Cat, a tng cung dng vo lng cac
chung ta cho vo hu la hu, hu la vo hu, van c Phat, sau trong coi lanh, ang Vo Sanh Phap
vanAccording to Buddhism, the Buddha taught, Nhan. Sc bien tai vo ngai cua ong a khien ong
"All beings have Buddha-nature and will become co kha nang du h than thong. Ong a chng cac
Buddha someday." But according to Wudeng mon tong tr, ang sc vo uy, hang phuc ma oan,
Huiyuan, Volume XX, Nun Miao-t'ao responded thau ro phap mon tham dieu, kheo ni tr o,
to one of her disciples, "He is no Buddha." Nun thong at cac phap phng tien, thanh tu ai
Miao-t'ao used up her personal treasure nguyen. Ong biet ro tam chung sanh en au, hay
immediately and became quite delibitated. This is phan biet cac can li on, lau trong Phat ao,
an "implicit-negative" koan, a kind of koan that long a thuan thuc, quyet nh ni ai Tha.
illustrates Zen-Truth through "nullifying" or Nhng hanh vi eu kheo suy lng, gi gn ung
abrogating expression. With this type of koan, we oai nghi cua Phat, long rong nh be ca. Ch Phat
usually accuse the Zen masters of being negatory. eu khen ngi, hang e t, e Thch, Pham
But in fact, they did not negate anything. What Vng, vua the gian, van van thay eu knh
they have done is to point out our delusions in trong. Theo kinh Duy Ma Cat, pham Phng Tien,
thinking of the non-existent as existent, and the v muon o ngi, nen ong dung phng tien kheo
existent as non-existent, and so on. th hien lam than trng gia thanh Ty Xa Ly, co
Tnh C Thien: Jogoten (jap). cua cai nhieu vo lng e nhiep o cac hang dan
1) Coi Tri Tnh CHeavens of Pure dwelling: ngheo; gi gii thanh tnh e nhiep o nhng ke
Nam coi Tri Tnh Thien. Coi tri th t ni pha gii; dung hanh ieu hoa nhan nhuc e nhiep
ch Thanh c ngu se tai sanh vao coi khac o cac ngi gian d; dung ai tinh tan e nhiep
The Pure abode heavenThe five heavens of o nhng ke bieng nhac; dung nhat tam thien tch
purity, in the fourth dhyana heaven, where the e nhiep o nhng ke tam y tan loan; dung tr tue
saints dwell who will not return to another quyet nh e nhiep o nhng ke vo tr; tuy lam
rebirthSee ai T Tai Thien (B)-2. ngi bach y c s ma gi gn gii hanh thanh tnh
2) Theo Eitel trong Trung Anh Phat Hoc T cua Sa Mon. Tuy tai gia ma khong am nhiem
ien cua Giao S Soothill, Tnh C Thien la ba coi. Tuy th hien co v con, nhng thng tu
ten cua mot v Tri ho phap, theo ho tr c pham hanh. Du co quyen thuoc, nhng a s xa
Thch Ca Mau Ni Phat va cuoi cung c Phat la. Du co o quy bau, ma dung tng tot e
cho quy-y Tam BaoAccording to Eitel in nghiem than. Du co uong an ma dung thien duyet
The Dictionary of Chinese-English Buddhist lam mui v. Neu khi en cho c bac, hat xng th
Terms composed by Professor Soothill, ong li dung c hoi e o ngi. Du tho cac phap
Suddhavasadeva (skt) is a deva who served as ngoai ao nhng chang ton hai long chan h tn. Tuy
guardian angel to Sakyamuni and brought hieu ro sach the tuc ma thng a Phat phap, c
about his conversion. tat ca moi ngi cung knh. Nam gi chanh phap
Tnh C Thien T: Ch Thien a cham dt dam e nhiep o ke ln ngi nho. Tat ca nhng viec
duc trong coi tri sac giiHeavenly beings who tr sanh, buon ban lam an hun hp, du c li lai
have ended sexually desires. They exist in the cua i, nhng chang lay o lam vui mng. Dao
Form Heavens (No-Thought, No Affliction, No- chi ni nga t ng cai e li ch chung sanh.
Heat, Good-View, Ultimate Form). Vao viec tr chanh e cu giup tat ca. en cho
Tnh Danh: Vimalakirti (skt)Jomyo (jap)Pure giang luan dan day cho phap ai Tha. Vao ni
NameDuy Ma CatMot v c s tai gia vao thi hoc ng day do cho ke ong mon. Vao cho dam
c Phat con tai the, la mot Phat t xuat sac ve duc e ch bay s hai cua dam duc. Vao quan ru
triet ly nha Phat. Nhieu cau hoi va tra li gia ma hay lap ch. Neu trong hang trng gia, la
Duy Ma Cat va Phat van con c ghi lai trong bc ton quy trong hang trng gia, giang noi cac
Kinh Duy Ma. Theo kinh Duy Ma Cat, pham phap thu thang. Neu trong hang c s, la bac ton
 4222

quy trong hang c s, dt tr long tham am cho great ocean. He was praised by all Buddhas and
ho. Neu trong dong Sat e Li, la bac ton quy revered by Indra, Brahma and worldly kings.
trong dong Sat e Li, day bao cho s nhan nhuc. According to the Vimalakirti Sutra, Chapter
Neu trong dong Ba La Mon, la bc ton quy trong Expedient Method (Upaya) of Teaching, as he
dong Ba La Mon, kheo tr long nga man cua ho. was set on saving men, he expediently stayed at
Neu ni ai than la bc ton quy trong hang ai Vaisali for this purpose. He used his unlimited
than, dung chanh phap e day do. Neu trong wealth to aid the poor; he kept all the rules of
hang Vng t, la bc ton quy trong hang Vng morality and discipline to correct those breaking
t, ch day cho long trung hieu. Neu ni noi the precepts; he used his great patience to teach
quan, la bc ton quy trong hang noi quan, kheo those giving rise to anger and hate; he taught zeal
day do cac hang cung n. Neu ni th dan, la and devotion to those who were remiss; he used
bc ton quy trong hang th dan, ch bao lam viec serenity to check stirring thoughts; and employed
phc c. Neu ni tri Pham Thien, la bc ton decisive wisdom to defeat ignorance. Although
quy trong Pham Thien, day bao cho tr tue thu wearing white clothes (of the laity) he observed
thang. Neu ni tri e Thch, la bc ton quy all the rules of the Sangha. Although a layman, he
trong e Thch, ch bay cho phap vo thng. Neu was free from all attachments to the three worlds
ni tri T Thien Vng ho the, la bc ton quy (of desire, form and beyond form). Although he
trong T thien vng ho the, hang ung ho chung was married and had children, he was diligent in
sanh. Trng gia Duy Ma Cat dung ca thay vo his practice of pure living. Although a
lng phng tien nh the lam cho chung sanh householder, he delighted in keeping from
eu c li chA layman of Buddhas time domestic establishments. Although he ate and
who was excellent in Buddhist philosophy. Many drank (like others), he delighted in tasting the
questions and answers between Vimalakirti and flavour of moderation. When entering a gambling
the Buddha are recorded in the Vimalakirti- house, he always tried to teach and deliver people
nirdesa. According to the Vimalakirti Sutra, there. He received heretics but never strayed from
Chapter Expedient Method (Upaya) of Teaching, the right faith. Though he knew worldly classics,
in the great town of Vaisai, there was an elder he always took joy in the Buddha Dharma. He
called Vimalakirti, who had made offerings to was revered by all who met him. He upheld the
countless Buddhas and had deeply planted all right Dharma and taught it to old and young
good roots, thereby, achieving the patient people. Although occasionally he realized some
endurance of the uncreate. His unhindered power profit in his worldly activities, he was not happy
of speech enabled him to roam everywhere using about these earnings. While walking in the street,
his supernatural powers to teach others. He had he never failed to convert others (to the Dharma).
achieved absolute control over good and evil When he entered a government office, he always
influences (dharani) thereby, realizing protected others (from injustice). When joining a
fearlessness. So he overcame all passions and symposium, he led others to the Mahayana. When
demons, entered all profound Dharma-doors to visiting a school he enlightened the students.
enlightenment, excelled in Wisdom perfection When entering a house of prostitution, he
(prajna-paramita) and was well versed in all revealed the sin of sexual intercourse. When
expedient methods (upaya) of teaching, thereby, going to a tavern, he stuck to his determination (to
fulfilling all great Bodhisatva vows. He knew very abstain from drinking). When amongst elders he
well the mental propensities of living beings and was the most revered for he taught them the
could distinguish their various (spiritual) roots. For exalted Dharma. When amongst (among)
along time, he had trodden the Buddha-path and upasakas, he was the most respected for he taught
his mind was spotless. Since he understood them how to wipe out all desires and attachments.
Mahayana, all his actions were based on right When amongst those of the ruling class, he was
thinking. While dwelling in the Buddhas awe- the most revered, for he taught them forbearance.
inspiring majesty, his mind was extensive like the When amongst Brahmins, he was the most
 4223

revered, for he taught them how to conquer pride down views for ordinary peopleSee Bat ien
and prejudice. When amongst government ao.
officials he was the most revered, for he taught Tnh o: Sukhavati (skt)Pure LandTnh o
them correct law. When amongst princes, he was c mo ta la mot ni khong co kho au, khong co
the most revered, for he taught them loyalty and gii tnh, va ieu kien rat thuan tien cho viec tien
filial piety. When in the inner palaces, he was the tu en khi thanh Phat qua. Giao ly chnh cua phai
most revered, for he converted all maids of honour Tnh o la tat ca nhng ai niem danh hieu Phat A
there. When amongst common people, he was the Di a vi long thanh tn ni n cu o li nguyen
most revered, for he urged them to cultivate all cua Ngai se c tai sanh ni coi Tnh o an lac
meritorious virtues. When amongst Brahma-devas, cua Ngai. Do o phep tu quan tng quan trong
he was the most revered, for he urged the gods to nhat trong cac tong phai Tnh o la luon luon tr
realize the Buddha wisdom. When amongst tung cau Nam Mo A Di a Phat hay Toi xin
Sakras and Indras, he was the most revered, for he gi mnh cho c Phat A Di a.The Pure
revealed to them the impermanence (of all Land is described as a place in which there is no
things). When amongst lokapalas, he was the most suffering, no gender, and in which conditions are
revered, for he protected all living beings. Thus, optimal for attainment of Buddhahood. The
Vimalakirti used countless expedient methods central doctrine of the Pure Land sects is that all
(upaya) to teach for the benefit of living beings. who evoke the name of Amitabha with sincerity
Tnh Danh Kinh: Vimalakirtinirdesa-sutra (skt) and faith in the saving grace of his vow will be
See Tnh Danh and Kinh Duy Ma Cat. reborn in his Pure Land of peace and bliss. Thus,
Tnh Danh Vng Phat: Pure Name King the most important practice of contemplation in
Buddha. the Pure Land sects is the constant voicing of the
Tnh Dieu: Maya-devi (skt)Name of the words Namo Amitabha Buddha or I surrender
Buddha's motherSee Ma Gia. myself to Amitabha Buddha.
Tnh Due: Xuat than t dong doi thanh tnh: Of Tnh o A Di a Kinh: Kinh ai Bon Di a hay
pure descent, or lineMot ngi Ba La Mon tre: Kinh Vo Lng Tho c trng phai Thien Thai
A young BrahmanMot ngi tu tnh hanh: An dung nh mot trong ba bon kinh chnh cua Tnh
ascetic in general. o TongThe Major Amitabha Sutra (the Infinite
Tnh ao: S giac ngo thanh tnh cua c Phat Life Sutra) which the Tien-Tai takes as
The pure enlightenment of Buddha. the major of the three Pure-Land sutras.
Tnh ang Ch: Suddha-samapatti (skt) Tnh o Bien a: Land of indolence and pride
Attainment of an enjoying stage of meditation ay la ni tru ngu tam thi cua nhng ngi mong
See ang Ch. cau vang sanh Tnh o nhng van con bam vu
Tnh au: V s trong coi nha x (nha cau) trong vao kha nang cua mnh, khong the tin tng hoan
chua: The monk who controls the latrinesHet toan vao tha lc cua c Phat A Di a. Nhng
thay, ong loat: Together, at the same time. ngi c tai sanh vao cac x bien a cua coi
Tnh a: Ni Ty Kheo co the ma khong pham Tnh o cua c Phat A Di a khong gap c
giiPure place where a chaste monk dwells. Tam Bao, khong nghe c Phat phap trong 500
Tnh a Me Nhan: Coi tnh lam me hoac ngi, namThe land of temporary habitation for those
y noi du at en canh gii thanh tnh, song mai who aspire to the Pure Land but, still being
trong o th b no lam me hoacOne can be attached to their own power, and cannot fully trust
deluded in a pure place. the other power (of Amitabha Buddha). The
Tnh ien ao: Heretics believe in purityien border land to Amitabhas Pure Land, where the
ao v cho rang i nay than nay la thanh tnh. lax and haughty are detained for 500 years.
ay la mot trong tam ien ao thuoc Pham phu Tnh o Chan Tong: Jodo Shinshu (jap)True
T ien aoThis is one of the eight upside- Pure Land SectTrue Pure Land WayChan
down views which belongs to the four upside- Tong, mot trong 20 tong phai Phat Giao Nhat, do
ngai Than Loan (1173-1262) sang lap. Theo Chan
 4224

Tong, niem Phat ch la mot thai o tri an hay mot khi Bo Tat thanh Phat, chung sanh biet thu nhiep
cach bieu lo long tri an, sau khi mot Phat t c tam chang loan sanh sang nc o. Tr Tue la
Phat lc gia tr Chan tong ch th oc nhat Phat A Tnh o cua Bo Tat; khi Bo Tat thanh Phat, chung
Di a, va tham ch Phat Thch Ca cung khong chu sanh c chanh nh sanh sang nc o. T Vo
th. Tnh o Chan Tong cam oan chat che khong Lng Tam la Tnh o cua Bo Tat; khi Bo Tat
cho cau nguyen v bat c nhng t li nao. Tong thanh Phat, chung sanh thanh tu t bi hy xa sanh
nay chu trng xoa bo i song Tang l e lap sang nc o. T Nhiep Phap la Tnh o cua Bo
thanh mot cong ong gom toan nhng tn o tai Tat; khi Bo Tat thanh Phat, chung sanh c giai
gia. Tnh o Chan Tong la mot trong nhng thoat sanh sang nc o. Phng Tien la Tnh o
truyen thong Phat giao Nhat Ban c ngai cua Bo Tat; khi Bo Tat thanh Phat, chung sanh
Shinran sang lap va ve sau nay c to chc lai kheo dung c phng tien khong b ngan ngai
bi ngai RennyoThe Jodo-Shin, or Shin sect of cac phap, sanh sang nc o. Ba Mi Bay Pham
Japan, one of the twenty Buddhist sects in Japan, Tr ao la Tnh o cua Bo Tat; khi Bo Tat thanh
founded by Shinran (1173-1262). According to the Phat, chung sanh ay u niem x, chanh can, than
Shin Sect, the recitation of Amitabha Buddhas tuc, ngu can, ngu lc, that giac chi, bat chanh ao,
name is simply an action of gratitude or an sanh sang nc o. Hoi Hng Tam la Tnh o
expression of thanksgiving, after ones realizing cua Bo Tat; khi Bo Tat thanh Phat, c coi nc
the Buddhas power conferred on one. The Shin ay u tat ca cong c. Noi Phap Tr Bat Nan la
School holds the exclusive worship of the Tnh o cua Bo Tat; khi Bo Tat thanh Phat, coi
Amitabha, not allowing even that of Sakyamuni. nc khong co ba ng ac va bat nan. T Mnh
This sect has the strict prohibition of prayers in Gi Gii Hanh-Khong Che Cho Kem Khuyet Cua
any form on account of personal interests, and the Ngi Khac la Tnh o cua Bo Tat; khi Bo Tat
abolition of all disciplinary rules and the priestly thanh Phat, coi nc khong co ten pham gii cam.
or monastic life, thus forming a community of Thap Thien la Tnh o cua Bo Tat; khi Bo Tat
purely lay believers, i.e., householders. Jodo thanh Phat, chung sanh song lau, giau to, pham
Shinshu is one of the Japanese Buddhist traditions hanh, noi li chac that, thng dung li du dang,
founded by Shinran (1173-1262) and later quyen thuoc khong chia re, kheo hoa giai viec ua
reorganized by Rennyo (1414-1499). tranh kien cao, li noi co li ch, khong ghet
Tnh o Cua Ch Bo Tat: Pure lands or lands of khong gian, thay biet chan chanh sanh sang nc
purity of BodhisattvasTheo kinh Duy Ma Cat, o. Nh the, Bao Tch! Bo Tat tuy cho trc tam
chng mot, c Phat bao Bo Tat Bao Tch: Ong ma hay phat hanh; tuy cho phat hanh ma c
nen biet rang Trc tam la Tnh o cua Bo Tat; khi tham tam; tuy cho tham tam ma y c ieu phuc;
Bo Tat thanh Phat, chung sanh khong dua vay, tuy cho y c ieu phuc ma lam c nh li
sanh sang nc o. Tham tam la Tnh o cua Bo noi; tuy cho lam c nh li noi ma hay hoi
Tat khi Bo Tat thanh Phat, chung sanh ay u hng; tuy cho hoi hng ma co phng tien; tuy
cong c sanh sang nc o. Bo e tam la Tnh cho co phng tien ma thanh tu chung sanh, tuy
o cua Bo Tat khi Bo Tat thanh Phat, chung sanh cho thanh tu chung sanh ma coi Phat c thanh
co tam ai Tha sanh sang nc o. Bo Th la tnh; tuy cho coi Phat thanh tnh ma noi Phap
Tnh o cua Bo Tat khi Bo Tat thanh Phat, chung thanh tnh; tuy cho noi Phap thanh tnh ma tr hue
sanh hay th xa tat ca moi vat sanh sang nc o. c thanh tnh; tuy cho tr hue thanh tnh ma tam
Tr Gii la Tnh o cua Bo Tat; khi Bo Tat thanh thanh tnh; tuy cho tam thanh tnh ma tat ca cong
Phat, chung sanh tu mi ieu lanh, hanh nguyen c eu thanh tnh. Cho nen, nay Bao Tch! Bo
ay u sanh sang nc o. Nhan Nhuc la Tnh o Tat muon c coi Phat thanh tnh, nen lam cho
cua Bo Tat; khi Bo Tat thanh Phat, chung sanh u tam thanh tnh; tuy cho Tam thanh tnh ma coi
32 tng tot trang nghiem sanh sang nc o. Tinh Phat c thanh tnh.According to the
Tan la Tnh o cua Bo Tat; khi Bo Tat than h Vimalakirti Sutra, Chapter One, the Buddha told
Phat, chung sanh sieng nang tu moi cong c sanh Bodhisattva Ratna-rasi: You should know that the
sang nc o. Thien nh la Tnh o cua Bo Tat; straightforward mind is the Bodhisattvas pure
 4225
land, for when he realizes Buddhahood, beings
who do not flatter will be reborn in his land. The
profound mind is the Bodhisattvas pure land, for
when he realizes Buddhahood, living beings who
have accumulated all merits will be reborn there.
The Mahayana (Bodhi) mind is the Bodhisattvas
pure land, for when he attains Buddhahood all
living beings seeking Mahayana will be reborn
there. Charity (dana) is the Bodhisattvas pure
land, for when he attains Buddhahood, living
beings who can give away (to charity) will be
reborn there. Discipline (sila) is the Bodhisattvas
pure land, for when he realizes Buddhahood,
living beings who have kept the ten prohibitions
will be reborn there. Patience (ksanti) is the
Bodhisattvas pure land, for when he attains
Buddhahood, living beings endowed with the
thirty-two excellent physical marks will be reborn
there. Devotion (virya) is the Bodhisattvas pure
land, for when he attains Buddhahood, living
beings who are diligent in their performance of
meritorious deeds will be reborn there. Serenity
(dhyana) is the Bodhisattvas pure land, for when
he attains Buddhahood, living beings whose minds
are disciplined and unstirred will be reborn there.
Wisdom (prajna) is the Bodhisattvas pure land,
for when he attains Buddhahood, living beings
who have realized samadhi will be reborn there.
The four boundless minds (catvari apramanani)
are the Bodhisattvas pure land, for when he
attains Buddhahood, living beings who have
practiced and perfected the four infinites:
kindness, compassion, joy and indifference, will
be reborn there. The four persuasive actions
(catuh-samgraha-vastu) are the Bodhisattvas pure
land, for when he attains Buddhahood, living
beings who have benefited from his helpful
persuasion will be reborn there. The expedient
methods (upaya) of teaching the absolute truth are
the Bodhisattvas pure land, for when he attains
Buddhahood, living beings conversant with upaya
will be reborn there. The thirty-seven contributory
states to enlightenment (bodhipaksika-dharma)
are the Bodhisattvas pure land, for when he
attains Buddhahood, living beings who have
successfully practised the four states of
mindfulness (smrtyu-pasthana), the four proper
lines of exertion (samyakpra-hana), the four steps
towards supramundane powers (rddhipada), the
five spiritual faculties (panca indriyani), the five
transcendental powers (panca balani), the seven
degrees of enlightenment (sapta bodhyanga) and
the eightfold noble path (asta-marga) will be
reborn in his land. Dedication (of ones merits to
the salvation of others) is the Bodhisattvas pure
land, for when he attains Buddhahood, his land
will be adorned with all kinds of meritorious
virtues. Preaching the ending of the eight sad
conditions is the Buddhahood his land will be free
from these evil states. To keep the precepts while
refraining from criticizing those who do not is the
Bodhisattvas pure land, for when he attains
Buddhahood, his country will be free from people
who break the commandments. The ten good
deeds are the Bodhisattvas pure land, for when
he attains Buddhahood, he will not die young, he
will be wealthy, he will live purely, his words are
true, his speech is gentle, his encourage will not
desert him because of his gift of conciliation, his
talk is profitable to others and living beings free
from envy and anger and holding right views will
be reborn in his land. So, Ratna-rasi, because of
his straightforward mind, a Bodhisattva can act
straightforwardly; because of his straightforward
deeds, he realizes the profound mind; because of
his profound mind his thoughts are kept under
control; because of his controlled thoughts, his acts
accord with the Dharma (he has heard); because
of his deeds in accord with the Dharma, he can
dedicate his merits to the benefit of others;
because of this dedication, he can make use of
expedient methods (upaya); because of his
expedient methods, he can bring living beings to
perfection; because he can bring them to
perfection, his Buddha land is pure; because of his
pure Buddha land, his preaching of the Dharma is
pure; because of his pure preaching, his wisdom is
pure; because of his pure wisdom, his mind is
pure, and because of his pure mind, all his merits
are pure. Therefore, Ratna-rasi, if a Bodhisattva
wants to win the pure land, he should purify his
mind and because of his pure mind, the Buddha
land is pure.
Tnh o Cu Pham: The nine grades (classes) of
the Pure LandSee Cu Pham Lien Hoa.
 4226

Tnh o D Phap Mon: The easy methodSee Vo Lng Tho, va Luan Vang SanhThree sutras
D Hanh Phap Mon. and one sastra of the Pure Land Sect: Amitabha
Tnh o ao: Tnh o Phap MonPure Land Sutra, Larger Amitabha Sutra (Longer Amitabha
PathPure Land WayCon ng at c Phat Sutra, Contemplation sutra (Meditation Sutra), and
qua sau khi vang sanh Tnh o. ay la mot trong Vasubandhu's Discourse on the Pure Land.
hai con ng tu ao c ao Xc phan biet, Tnh o Tay Phng X: See Cc Lac.
con ng kia la ng cua cac bac ThanhPure Tnh o Thanh Hien Luc: Tnh o Thanh Hien
Land path, or the path of attaining Enlightenment Luc ghi lai mi mot v To cua Tong mon Tnh
after birth in the Pure Land. This is one of the two o. Ve sau nay tai ao trang Linh Nham, ngai An
approaches to Buddhahood distinguished by Tao- Quang ai S nhom hop cac hang lien hu Tang,
Ch'o, the other being Path of the Sages. Tuc lai va suy ton ngai Hanh Sach ai S vao
Tnh o Giao Ban: Kinh ien cua phai Tnh ngoi v To th 10, ton ngai Thiet Hien ai S lam
oScriptures of the Pure Land Sect. To th mi mot, va ngai Triet Ngo ai S lam
Tnh o Giao My Thuat: Nen my thuat cua To th mi hai. Sau khi ngai An Quang ai S
trng phai Tnh oThe arts of the Pure Land vang sanh, ch lien hu xet thay ngai c hanh
School. trang nghiem va co cong ln vi tong phai Tnh
Tnh o Hanh: Pure Land practicesNhng oi o, nen hop nhau ong suy ton ngai vao ngoi v
hoi tu tap e c vang sanh Tnh o ma ngai To th mi baBiographies of Pure Land Sages
The Than a trnh bay ve nam cach tu tap tnh and Saints, or Enlightened Saints of Pureland
thc va ngai Thien ao a he thong hoa vi ngu Buddhism, which recorded eleven Patriarchs for
chanh hanhPractices which are required for the the Pureland Dharma Tradition. Eventually, at
attainment of birth in the Pure Land. Vasubandhu Linh Nham Congregation, the Great Venerable
presented the five mindful practices and Shan Tao Master Yin-Kuang had a convention for Pureland
systematized the Five Right Acts. Cultivators, both lay people and clergy, to
Tnh o Hanh: See Tnh o Hanh. promote Great Venerable Sinh-So as the Tenth
Tnh o Luan: Amitayus-sastropadesa (skt) Patriarch, Great Venerable Master Sua-Sen as the
Luan ien hay Vang Sanh Luan cua trng phai Eleventh Patriarch, and Great Venerable Master
Tnh oTreatises of the Pure Land School Che-Wu as the Twelfth Patriarch. After the Great
See Vo Lng Tho Kinh u Ba e Xa. Venerable Master Yin-Kuang gained rebirth in the
Tnh o Mon: Pure Land DoorHanh gia vang Pureland, Pureland cultivators carefully examined
sanh bang phng phap niem hong danh Phat A Di his life and made the following observations: His
a)Practitioners achieve rebirth in the Pure conduct and practice were pure and adorning. He
Land by reciting the name of Amitabha Buddha. made significant contributions to the Pureland
Tnh o Nh Hoanh: Hai cach giai thoat trong Buddhism. Thus, after their meeting, they honored
Tnh o Tong: 1) Hoanh Xuat, bang tr trai gi him as the Thirteenth Patriarch.
gii va tu hanh thien nh ma hanh gia c sanh Tnh o That Tong: Shinshu (jap)Jodoshinshu
vao coi hoa o phng tien; 2) Hoanh Sieu, nghe (jap)Mantrayana (skt)Chan TongTnh o
ban nguyen cua c Phat A Di a ma phat tn Chan TongSee Chan Ngon Tong.
tam niem hong danh cua ngai se c vang sanh Tnh o Thien: Pure Land meditation.
vao coi bao o chan thcTwo ways of attaining Tnh o Tong: Sukhavati sectChing-tu
liberation in the Pure Land Sect: 1) By discipline TsungTnh o Tong la mot truyen thong Phat
to attain to temporary nirvana; 2) Happy salvation giao pho cap tai vung ong A, ma nhng tn o co
to Amitabhas paradise through trust in him. gang tu tap e c vang sanh ve coi Cc Lac, coi
Tnh o Phap Mon: Pure Land School. Phat cua c Phat A Di a. Nhng tn o cua
Tnh o Tam Kinh Nhat Luan: Four important truyen thong nay xem truyen thong nh la s tu
texts in the Pure Land SectBa bo kinh va mot tap de dang, bi v no khong oi hoi s tu tap
bo luan quan trong nhat trong trng phai Tnh thien nh kho khan e at ti Phat qua nh trong
o: kinh A Di a, kinh Vo Lng Tho, kinh Quan Phat Giao ai Tha An o. Thay vao o, hanh
 4227

gia nh vao tha lc cua c Phat A Di a. Tong truyen sang Nhat au tien bi ngai Ennin, ngi
phai nay da vao li nguyen th 18 trong Kinh A a sang du hoc tai Trung Hoa. Tuy nhien, chnh
Di a, trong o Ngai ha rang nhng ai tn tam tin Honen a phat trien thanh mot trng phai rieng
tng ni Ngai se c vang sanh ve coi Tnh o biet, nhan manh chu yeu ve viec niem Nam Mo
cua Ngai va se at thanh Phat qua tai ay mot A Di a Phat (tan than c Phat A Di a)A
cach de dang. Tn o cua tong phai nay thng generic term under which are comprehended all
bieu lo niem tin bang cach tr niem danh hieu cua schools of Japanese Buddhism that have made
c Phat Nam Mo A Di a Phat. Trng phai Amitabha the central point of their teaching.
nay t truy nguyen nguon goc cua mnh t thi These schools include the Pure Land in China and
Ngai Hue Vien, v s to cua truyen thong Tnh o the Jodo-Shin-Shu in Japan. This is a Japanese
Trung Hoa, truyen thong cho rang chnh Ngai tradition founded by Honen (1133-1212). It was
Long Tho la v to au tien tai An o. Ngay nay, first brought to Japan by Ennin (794-864), who
rat nhieu Phat t Trung Hoa, ai Han, Nhat va studied in China. However, Honen himself
Viet Nam thc hanh theo Tnh o tong v khong developed it into a distinctive school, emphasizing
can phai c truyen gii ma van c vang sanh the centrality of the Nembutsu or Namo Amida
Cc Lac. Ho tin rang ngay ca nhng ngi tai gia Butsu (Praise to Amitabha Buddha).
cung c vang sanh ve ayPure Land School Tnh o Trung Quan S: Madhyamika Pure
is a Buddhist tradition popular in East Asia, whose Land masteram LoanCh s am Loan,
adherents strive for rebirth in Sukhavati, the ngi ung ho giao thuyet Tnh o ma van duy tr
buddha-realm (buddha-ksetra) of Amitabha quan iem Trung LuanRefers to T'an-Luan,
Buddha. This is regarded by its adherents as an who upheld the Pure Land teaching while
easy practice, because it does not require the maintaining the Madhyamika standpoint.
difficult meditations that are considered necessary Tnh c Phu Nhan: Vimaladatta (skt)Former
for the attainment of buddhahood in Indian life of Vairocana-rasmi-prati-mandita-dhvaja
Mahayana Buddhism. Instead, practitioners rely BodhisattvaTien than quang chieu trang nghiem
on the other-power of Amitabha. This is based tng Bo Tat.
on Amitabhas eighteenth vow as reported in the Tnh c Tam Muoi: Vimaladatta-samadhi
Sukhavati-Vyuha-Sutra, in which he promised (skt)Mot trong nhieu phap tam muoi cua ch
who have faith in him will be reborn in his pure Phat va ch Bo TatOne of the various kinds of
pure land and attain Buddhahood easily. concentrations of Buddhas and Bodhisattvas.
Adherents of this school commonly demonstrate Tnh c Tang: Matrix of Virtue.
this faith by chanting the nien-fo (Nembutsu (jap) Tnh ng: Peace HallLiving quarters of the
or Praise to Amitabha Buddha. The school SanghaNi ngh ngi cua ch Tang.
traces itself back to Hui-Yuan (344- 416), the first Tnh Gia: The Pure Land sectSee Tnh o
Chinese patriarch of the tradition, which claims Tong.
Nagarjuna as its first Indian patriarch. Nowadays, Tnh Giac:
many Buddhist followers in China, Korea, Japan 1) S giac ngo thanh tnh: Pure enlightenment.
and Vietnam are practitioners of the Pure Land 2) (683-750): Ten cua mot nha s Trung Quoc
sect because they dont have to be ordained in song vao thi nha ng (618-907), tac gia
order to be reborn in the Pure Land. They believe cua nhieu bo sach: Name of a monk in China,
that even lay people can also be reborn there. who lived during the T'ang Dynasty in China,
Tnh o Tong Nhat Ban: Jodo-Shu (jap) author of several works.
AmidismThuat ng ch rieng toan bo cac tong 3) (992-1064): Ten cua mot v danh Tang Trung
phai Phat giao Nhat Ban at c Phat A Di a Hoa, thuoc tong Thien Thai, song vao thi
vao trung tam giao thuyet cua ho. Nhng giao Bac Tong (960-1127)Name of a Chinese
phai nay bao gom nhng tong phai Tnh o famous monk, of the T'ien T'ai Sect, who
Trung Hoa va Nhat Ban. ay la mot trng phai lived during the Northern Sung Dynasty in
c ngai Honen sang lap. Trng phai nay c China.
 4228

Tnh Giac Thien Tr Thien S: Zen Master Tnh gioi ma ch thch nhan am hy luan. Mot Thien
Giac Thien TrThien s ngi goc Hoa, en xa Tang nh ngai cam thay ho then, v khong co li
Linh Phong, quan Phu Cat, tnh Bnh nh lap am nao cho tam truyen tam. Chnh v the ma ngai
Dung Tuyen tu tap. en nam 1733, chua Nguyen thng nhac nh chung e t: Ch khi nao trong
Phc Tru ra lenh cho quan chc a phng trung tam khong con mot vat, ay la vo tam. Phat day,
tu chua va at ten lai la Linh Phong Thien T. trong tu tap phai lay phap vo tam e che ng vong
Nam 1741, chua Nguyen Phc Khoat cho trieu tam. ay vo tam khong co ngha la khong co
hoi ngai ve kinh o giang phap cho hoang gia. Sau tam, vo tam co ngha la cai tam khong vng mac.
o ngai tr ve Linh Phong t va th tch tai ay ay vo tam dien ta trang thai tam thc trc
vao nam 1785A Chinese Zen Master who came khi nh nguyen b phan chia bi t tng. To Bo
to Vietnam in around 1702. He went to Linh e at Ma mang sang Trung Quoc quan iem cua
Phong, Phu Cat, Bnh nh to build a thatch small ngi An ve ch phap en t tam. Cai ma chung
temple named Dung Tuyen. In 1733, Lord Nguyen ta goi la tam sieu viet v no vt qua gii han, nh
Phc Tru ordered his local officials to rebuild this mat tri khong b may che. Tat ca cac v noi phap
temple and renamed it Linh Phong Temple. In cua Ngai, cho en to th nam, eu ong y rang
1741, Lord Nguyen Phc Khoat sent an Imperial thien la gi cho tam nay khong b nhiem o. Tam
Order to summon him to the capital to preach nh minh knh ai, khong e cho bui ong khi soi
Buddha Dharma to the royal family. Later, he no, ngha la ngi tu phai gi tam mnh nh ngi
returned to Linh Phong Temple and passed away soi gng gi kieng vay. Mai en khi tieng set
there in 1785. Hue Nang no len th thuyet Vo Tam mi thc s
Tnh Giai Thoat Than Chng Tam Muoi: Tnh ra i. Hanh gia tu hanh tinh chuyen c ch nhn
Than Tac Chng Cu Tuc Tru Giai ThoatQuan vao mat trang, ch khong can cat but len lam bai
tng sac la tnh, chu tam tren suy tng ay e th nao ca. Ma that vay, lam sao mnh co the va
oan diet duc vongThinking It is pure, one nhn trang va va lam th c?A Vietnamese
becomes intent on it, one enters. Liberation by Zen master from Giang Mao, North Vietnam. He
concentration on the pure to remove passions, or left home to become a monk at the age of 26 after
to realize a permanent state of freedom from all a serious illness. First, he studied Vinaya. Later,
desires. he became a disciple of Zen master Bao Giac at
Tnh Gii: Vien Minh Temple. He became the Dharma heir
1) Gii luat thanh tnh: Pure precepts of the tenth generation of Wu-Yun-Tung Zen
Impeccable observation of the preceptsGii Sect. After his master passed away, he returned to
hanh thanh tnh trong sach (gii hanh ay u his home village to rebuild Quang Thanh Temple
cua mot bac xuat gia)Pure commandments, and stayed there to expand Buddhism until he
or to keep them in purity. passed away in 1207). When autumn comes with
2) Coi thanh tnh: Dag zhing (tib)Pure realm cool air to please people. Talented people who
Nhng coi c ch Phat tao ra hoan toan just like vain talk or diffusive trivial reasoning. As
khong co kho auRealms created by a Zen monk, he feels ashamed for being foolish,
Buddhas which are totally free from suffering. and have no words for the mind transmission. For
Tnh Gii Thien S (?-1207): Zen Master Tnh this reason, he always reminded his disciples:
GiiThien s Viet Nam, que Giang Mao, Bac Only when the mind is empty (does not have
Viet. Ngai xuat gia nam 26 tuoi. Luc au ngai hoc anything); thus it is called mind of non-
Luat. Ve sau, ngai tr thanh e t cua Thien s existence. The Buddha taught that in cultivation,
Bao Giac chua Vien Minh. Ngai la Phap t i practictioners should take this mind to tame the
th 10 dong Thien Vo Ngon Thong. Sau khi Thay deluded mind. Here, no-mind does not mean that
ngai th tch, ngai tr ve lang trung tu chua Quang we dont have a mind or have no mind, it does
Thanh va tru tai ay hoang hoa Phat giao cho en mean that we have a mind which is free from
khi ngai th tch nam 1207. Khi mua thu ti, tiet attachment to thoughts (free from self-
thu mat me lam ep long ngi. Nhng ngi tai consciousness). Here no-mind describes a state

consciousness before the division into duality
created by thought takes place. Patriarch
Bodhidharma brought with him to China the Indian
view that all this world comes from mind. What
we may call Divine Mind, since it is beyond all
limitations, just as the sun is beyond all clouds. His
successors, up to the Fifth Patriarch, agreed that
meditation should be such as to favor the
reception of this pure light without stain or dust.
The monks mind was to be a mirror bright and
must not gather dust while it reflects, which
means that he must be on guard. It was only upon
the Hui-Nengs lightning that the doctrine of no-
mind came forward. Diligent practitioners just
look at the moon, and not to lift the pen to
compose any poems. As a matter of fact, how can
you look at the moon and make poems at the same
time?
Tnh Hanh Gia: Ba La Mon: A BrahmanNgi
tu hanh pham hanh: One who observes ascetic
practicesPham Ch: One of pure or celibate
conduct.
Tnh Hanh: Pure conduct.
Tnh Hanh Bo Tat: Visuddha-caritra (skt)Pure
conduct Bodhisattva.
Tnh Hanh Gia: See Pham Ch.
Tnh Hanh Ni Khau: Pure conduct of the actions
of the mouthSee Khau Tnh Hanh.
Tnh Hanh Ni Tam: Pure conduct of the
Tnh Hanh Ton Gia: See Pham Ch.
Tnh Hoa Chung: Nhng ngi tu hanh vang sanh
Tnh o bang hoa senThe pure flower
multitude, i.e those who are born in the Pure Land
by means of a lotus flower.
Tnh Hoa Nghiem Ke Than: Pure Flower
Adorned Topknot Deity (Spirit).
Tnh Hoa Tuc Vng Tr Nh Lai: Kamaladala-
vimalanakchatraraja-samku-sumita-bhidjna
(skt)Mot v Phat ong thi vi Phat Thch Ca, moi. (Thng vo phien ngoa gia, ha vo trac chuy
the gii cua Ngai nam ve pha ong coi Ta Ba, ten a. Hoac dch phuc trc nghe, hoac sach trng
la Tnh Quang Trang Nghiem coi Buddha of
the wisdom of king of pure flower, name of a
contemporary Buddha with Sakyamuni Buddha.
He presided in the realm of Pure Adronment
Light.
Tnh Hue: Visuddhamati (p)Pure wisdom.
Tnh Hue Bo Tat: Visuddhamati (p)Pure
wisdom Bodhisattva.
4229
Tnh Hue Phap Nhan Van ch Thien S: Zen
master Jing-Hui Fa-Yan-Wen-YiSee Van ch
Thien S.
Tnh Hy Thien Am Than: Good Sound of Pure
Joy Deity (Spirit).
Tnh Hy Tn: Serene faith of joy.
Tnh Khai Thien S (?-1674): Ten cua mot v
Thien s Trung Hoa thuoc tong Tao ong vao
cuoi thi nha Minh (1368-1644)Name of a
Chinese Ts'ao Tung Zen master in the end of the
Ming dynasty in China.
Tnh Khiet (1891-1973): Ten cua mot v Thien s
Viet Nam, thuoc tong Lam Te vao the ky th XX.
Hau nh ca i S hoang hoa mien trung va
nam Viet NamName of a Vietnamese Zen
master, of the Lin Chi Sect, in the twentieth
century. He spread the Zen teachings in central
and south Vietnam most of his life.
Tnh Khiet Ngu Duc: Ngu duc thanh tnh, nh ni
thng gii, oi lai vi nhng giac quan tho thien
trong ha giiThe five pure desires or senses, i.e.
of the higher worlds in contrast with the coarse
senses of the lower worlds.
Tnh Khi: Cung khi len mot ltTo arise
together.
Tnh Khong Thien S (?-1170): Zen Master Tnh
KhongThien s Viet Nam, que Phuc Xuyen,
Bac Viet. au tien ngai ti chua Sung Phc tho
cu tuc gii. Ngai la Phap t i th 10 dong Thien
Vo Ngon Thong. en nam 30 tuoi ngai du phng
ve Nam va ghe lai chua Khai Quoc Thien c
tu tap kho hanh vai nam. Ve sau, ngai tr ve chua
Sung Phc va tru tai ay hoang hoa cho en khi
ngai th tch vao nam 1170. Ngai thng so sanh
Thien vi hanh trang cua loai rong: Tren khong
mot mieng ngoi che, di khong at cam dui.
Hoac oi ao thang en, hoac xach trng ma i.
Khoang chuyen ong xuc cham, t rong vay p
nhi ch. Chuyen ong xuc x gian, t long dc
thon nh). That vay, theo truyen thuyet, rong luon
luon tan cong muc tieu rat chnh xac; trong khi
Thien cung co muc tieu chnh xac e nham vao,
o la lien tuc quan sat tam ung theo chanh phap.
Ngai thng nhan manh en nhng chap trc me
muoi ve s ngo ao: S chap trc cua ngi ta
vao t tnh cua cac thc tnh xay ra do bi ngi ta
 4230

khong biet chan ly ve nhng g c hien bay ra things, you know that the Way could not be
the gii ben ngoai ch la chnh cai tam cua mnh described by words. Therefore, wise men never
ma thoi. Khi cac ong thay tanh khong trong van talk about their realization of the Way; while the
phap, cac ong biet rang ao khong the dien at foolish always boast about this realization or that
bang li. Chnh v the ma ngi tr khong bao gi realization. In Zen, practitioners should not
noi mnh ngo ao, trong khi ke ngu lai luon khoe distinguish truth and untruth; should not wait for a
khoang ve ngo nay ngo no. Trong tu tap thien so called realization of the Way. Zen
quan, hanh gia khong nen phan biet nguy chn. practitioners should never wait for a so called
Hanh gia khong bao gi ch i cho cai goi la future; nor should they cherish a so-called past.
tng lai; cung khong om ap cai goi la qua All they need to do is to focus only in the very
kh. Tat ca nhng g ho can lam la ch tap trung moment! Below is one of his famous Zen poems:
vao ngay luc nay ma thoi! Di ay la mot trong Wise men do not realize the Way,
nhng bai th thien noi tieng cua ngai: Those who realize the Way are the foolish.
Tr nhan vo ngo ao, Be an impartial observer,
Ngo ao tc ngu nhan. Lay straight and stretch your legs.
Than cc cao ngoa khach, Do not try to mind what truth and untruth are.
He thc nguy kiem chan. Tnh Kiem: Ten cua mot v danh Ni Trung Hoa
(Ngi tr khong ngo ao, vao thi Tay Tan (265-316)Name of a Chinese
Ngo ao tc ke ngu. famous nun who lived in the Western Chin
Khach nam thang duoi chan, Dynasty in China.
Nao biet nguy va chn). Tnh Kien: Ditthi-visuddhi (p)Purification of
A Vietnamese Zen master from Phuc Xuyen, view.
North Vietnam. First, he came to Sung Phc Tnh Lac: Parisuddhi sukha (p)Hanh phuc an
Temple to receive complete precepts. He was the lac khong tron lan vi phien naoNirvana.
Dharma heir of the tenth generation of Wu-Yun- Tnh Loa Loa: Hoan toan thanh sach, khong con
Tung Zen Sect. When he was thirty years old, he mot may may tnh tranCompletely pure.
wandered to the South and stopped by Khai Quoc Tnh Luan: Visuddha-cakra (skt)Pure wheel.
Temple in Thien c and stayed there to practice Tnh L:
ascetics for several years. Later, he went back to 1) Ban l ong tu thanh tnh, nh ch Tang Ni
Sung Phc Temple and stayed there to expand The company of pure ones (monks and nuns).
Buddhism until he passed away in 1170. He 2) (1607-1669): Ten cua mot v Thien s Trung
always compared Zen with the performace of a Hoa thuoc tong Tao ong vao cuoi thi nha
dragon Above, there is not a tile to cover the Minh (1368-1644)Name of a Chinese Ts'ao
head; below, there is no ground to thrust a stick Tung Zen master in the end of the Ming
into. You either change clothes and come straight; dynasty in China.
or carry the staff and go. At all times, you turn, Tnh L: The cultivation of quiet consideration
move and touch; just be like a dragon leaping and Thuat ng "Thien" xuat phat t tieng Phan
hitting the target. As a matter of fact, according "Dhyana" co ngha la "quan tng". Qua quan
to the legends, the dragon always hits the exact tng, Thien sinh gi cac t niem tnh lang va y
target; while Zen also has a target to hit: thc c cai tam trong rong cha ng chung,
contemplating the mind correctly and in ay goi la tu tap tnh l. ieu o cung giong nh
accordance with the correct dharmas. He always nhng phan t bun ang l lng trong ly nc ang
emphasized on deluded attachments of the lang xuong ay ly khi chung ta khong lac ly nc
realization of the Way: Ones attachment to the bun na, va nc tr nen trong treo, cac t niem
self-nature of realities takes place owing to ones lai cung nh vay, lang xuong khi tam thc khong
not knowing hat the truth that what is presented as b xao ong va y thc tr nen trong sang. Nhng
an external world is no more than the mind itself. hanh gia tu Thien nen luon nh rang Thien khong
When you see the nature of emptiness of all phai la quan tng. Bien mnh tr thanh mot ke
 4231

cuong suy t, co kha nang ngoi thang lng trong tng va cam giac hau chng trang thai tch tnh
nhieu ngay khong phai la tu Thien. o ch la mot hay ngoan khongIn Zen, quietism, by which a
cai nga mi cua tam linh. Thien la vo nga The practitioner tries to suppress ideas and feelings in
term "Zen" is derived from the Sanskrit word order to realize a state of tranquilization or perfect
'dhyana' meaning 'meditation.' Through meditation blankness.
Zen students still their thoughts and become aware Tch Mac Ngoai ao: Dwelling in silence among
of the empty mind that contains them, this is called gravesLoai ngoai ao the nguyen thng gia
the "cultivation of quiet consideration." Just as the ni tha ma mo a, lang lang chang noi Ascetics
particles in a glass of muddy water settle to the who vowed to silence who dwell among tombs or
bottom when the glass is no longer shaken and the in solitude.
water becomes transparent, so thoughts settle Tnh Mac Than: Kaya-moneyyam (p)Than tnh
down when the mind is not agitated and macQualities of the sage as to the body.
consciousness becomes clear. But Zen Tnh Menh: Lay tam thanh tnh lam i song.
practitioners should always remember that Zen is Con co ngha la chnh menh hay cuoc song thanh
not meditation. Becoming a macho meditator who tnh cua ch Tang Ni (xa la bon loai ta menh)
can sit in an upright posture for days on end is not The life of a pure or unperturbed mind. Also
Zen. It is just a new spiritual self. Zen is no-self." means pure livelihood, i.e. that of the monks and
Tnh Lc Thien S (1112-1175): Zen Master Tnh nuns (stay away from the four improper ways of
LcThien s Viet Nam, que Cat Lang, Vu obtaining a living).
Bnh, Bac Viet. Ngai xuat gia lam e t cua Thien Tnh Minh Cu Luan Thch: Mula-madhyamika-
s ao Hue. Ngai la Phap t i th 10 dong vrttiprasannapada (skt)Madhyamika-
Thien Vo Ngon Thong. Luc au, ngai thng tru vrttiprasannapada (skt)See Trung Quan Minh
trong rng sau tu hanh kho hanh va thien nh. Ve Cu Luan Thch.
sau, ngai len nui Vu Ninh cat am tu hanh. Ngai th Tnh Mon: Tam thanh tnh hay khong dnh mac
tch nam 1175A Vietnamese Zen master from vao au, ngha la vong ong khong sanh khi (biet
Cat Lang, Vu Bnh, North Vietnam. He left home ro mnh chang tru, chang am, nh o s sang suot
and became a disciple of ao Hue. He was the chan thc khai phat va cat t moi phien nao).
Dharma heir of the tenth generation of Wu-Yun- Ca thanh tnh i vao Niet Ban (tam thanh tnh
Tung Zen Sect. First, he always stayed in the khong dnh mac vao au), mot trong Luc Dieu
deep forest to practise ascetics and meditation. Mon. oi vi hanh gia tu Thien, "Tnh Mon" co
Later, he went to Mount Vu Ninh to build a ngha la tay sach moi hanh cau vi te va toan thien
thatched small temple named Vng Tr. He Sieu Tr a khai m trong hanh gia. Ky that, cac
passed away in 1175. phap tu "Quan Mon", "Hoan Mon", va "Tnh
Tnh Lu Ly Gii: Pure crystal realmSee Tnh Mon" khong phai phap tu Thien nh ma la phap
Lu Ly The Gii. tu Tr tue. Tu "Quan Mon" la e quan tng tnh
Tnh Lu Ly The Gii: Coi nc Tnh o hay khong ni chung hu tnh; tu "Hoan Mon" la e
ong o cua c Dc S Lu Ly Quang Nh quan tng tanh khong cua ch phap "cu the"; va
LaiThe pure crystal realm in the eastern region, tu "Tnh Mon" la e quan tng tnh khong cua
the paradise of Yao-Shih Buudha; it is the nh nguyen lng phan va nhiep tam mnh vao
Bhaisajyaguruvaidurya-prabhasa chan nh bnh ang. Hanh gia tu Thien nen luon
Tnh Mang: Ayusmant (skt)Cu ThoTieng nh rang ch bang cach tu tap tnh khong ma bat
xng ho chung cua cac Ty Kheo, cac Thay goi e c hnh thc thien nh nao cua Phat giao cung
t hay trng lao Ty Kheo goi cac Ty Kheo tre (y eu c hoan thienMeditation by pacifying the
noi cac v ay co u tho menh the gian va tue menh mind. Gate of purity to nirvana, one of the six
phap than)Having long life, a term by which a wonderful doors. For Zen practitioners, practicing
monk, a pupil, or a youth may be addressed. of "Purity Practice" means to cleanse the subtle
Tnh Mac: QuietismChu trng tnh mac "defilement-of-doing", and to perfect and
Trong thien, tnh mac khien hanh gia tran ap cac y complete the Transcendental Wisdom that has

blossomed within him. In fact, "Observation",
"Returning", and "Purity" practices are actually
not "Dhyana" but "Prajna" practices: the
Observation Practice is to observe the voidness of
sentient being; the Returning Practice, to observe
the voidness of "concrete" things (dharmas); and
the Purity Practice is to observe the voidness of
dichotomy and to merge one's mind with the all-
embracing Equality. Zen practitioners should
always remember that it is only through practice
of Voidness that any form of Buddhist meditation
is brought to completion.
Tnh Muc Quan Thi Than: Pure Eye Observing
the Season Deity (Spirit).
Tnh Nghiem (1639-1702): Ten cua mot v danh
Tang kiem hoc gia Chan Ngon Tong Nhat Ban
vao the ky th XVIIName of a Japanese
famous monk and a Buddhist scholar, of the
Shingon Sect, who lived in the seventeenth
century.
Tnh Nghiep: Pure karmaGood karma.
1) Thien nghiep thanh tnh. Nhng nghiep thanh
tnh ni than khau y (phu hp vi gii luat) cua mot v Thien s Trung Hoa vao the ky th XI.
dan chung sanh en vang sanh Tnh o
Deeds that lead to birth in the Pure Land.
2) (655-712): Ten cua mot v danh Tang Trung
Hoa, thuoc tong Tnh o, song vao thi nha
ng (618-907)Name of a Chinese
famous monk, of the Pure Land Sect, who
lived during the T'ang Dynasty in China.
3) (1187-1259): Ten cua mot v danh Tang Luat
Tong Nhat Ban vao the ky th XIIIName of
a Japanese famous Vinaya monk who lived in
the thirteenth century.
Tnh Nguyen (1011-1088): Ten cua mot v danh
Tang Trung Hoa vao thi nha Tong (960-1279)
Name of a Chinese famous monk who lived in the
Sung Dynasty in China.
Tnh Nguyet: Suddhacandra (skt)Pure Moon
Ten cua mot trong mi luan s noi tieng a chu roi qua ngay? Vay th tai sao S lai c ch nh
giai bo Duy Thc Tam Thap Luan cua ngai The
ThanName of one of ten famous sastra masters
who interpreted the Vasubandhu's Vidya-matra-
siddhi-tridasa-sastra-karika.
Tnh Nguyet Phat: Pure Moon Buddha.
Tnh Ng: Pure wordsWords that express
realityNhng li noi dien ta chan ly.
4232
Tnh Nhan: Pure Dharma-eyePure eyes
Dharma-eyePhap Nhan hay con mat thanh tnh,
thay c s ly cua ch phapThe clear or pure
eyes that behold, with enlightened vision, things
not only as they seem but in their reality.
Tnh Nhan Hoang T: Con goi la Phap Nhan, ten
cua ngi con trai th hai cua Dieu Trang Nghiem
Vng trong Kinh Phap HoaVimalanetra,
second son of Subhavyuha in the Lotus Sutra.
Tnh Nhan Vo Ngai: The sphere of ones
unobstructed eyes was pure.
Tnh Nhan Nh Lai: Vimalanetra (p)Tnh Than
Nh LaiVo cau nhan Nh LaiPure-eyed
TathagataTien than cua Dc Thng Bo Tat
See Tnh Nhan Hoang T.
Tnh Nhan: Pure personNgi cha xuat gia,
nhng trong chua lam viec lat vatA person
who has not yet renounced the world (leave
home), but residing in a temple to do odd works
there
Tnh Nhan Khai Thien S: Zen master Ch'ing-
yin K'ai (K'ai of Ch'ing-yin)Tnh Nhan Khai, ten
Hien nay chung ta khong co nhieu tai lieu chi tiet
ve Thien s Tnh Nhan Khai; tuy nhien, co mot
cuoc oi thoai gia S va Thien s au T trong
quyen Ngu ang Hoi Nguyen: Thien s Tnh
Nhan Khai la au bep thien vien cua au T.
Mot hom Thien s au T noi: "Lam mot au bep
nh vay th khong phai la viec de dang au." Khai
noi: "Thay tot ma noi vay." au T noi: "Viec cua
ong la nau chao hay nau cm?" Khai noi: "Mot
ngi phu bep giup viec vo gao va nhom la,
trong khi ngi phu bep khac lo viec nau chao va
nau cm." au T noi: "Vay th ong lam g?" Khai
noi: "Nh s t te cua thay, con chang co g e
lam, ch nhan roi qua ngay vay thoi." Phai chang
that s Tnh Nhan Khai khong co viec g e lam
trong cng v au bep? Phai chang ong ch nhan
lam au bep? Hanh gia tu Thien nen luon nh
rang trong i song thien ng cac van e tham
sau phai giai quyet nam khap moi ni ma cac
thien s luon luon san sang neu ra e cac thien
sinh phai oi dien chung. Chuyen g se xay ra neu
Tnh Nhan Khai ke cho au T nghe mot loat
nhng viec S ang lam? Co le S a phai lanh ba
mi heo cung khong chngZen master Ch'ing-
 4233

yin K'ai, name of a Chinese Zen master in the Tnh Phan: Pure SanskritS thanh khiet cua
eleventh century. We do not have detailed Phan ng qua tieng Phap am cua c Phat
documents on this Zen Master; however, there is a Buddhas resonant voice or pure enunciation.
dialogue between him and Zen master T'ou-tzu Tnh Phan Vng: Suddhodana (skt & p)Pure
(1032-1083) in the Wudeng Hui-yuan: Zen master Rice KingTnh Phan c giai thch la Thc
Ch'ing-yin K'ai was a cook at T'ou-tzu. One day, An Thanh Tnh, ong la vua nc Ca Ty La Ve,
the master of T'ou-tzu said, "It is no easy task to chong cua Hoang Hau Ma Da, phu vng cua c
work as a cook like this." K'ai said, "It is very kind Phat Thch Ca va la toc trng cua bo toc Thch
of you." The master said, "Is your office to boil Ca. Ong la vua mot vng quoc nho, bay gi la
gruel, or to steam rice?" K'ai said, "The one helper mot phan cua Nepal, kinh o la Ca Ty La Ve
rinses rice and starts the fire, while the other boils Suddhodana, interpreted as Pure-Food, king of
gruel and steam rice." The master said, "What is Kapilavastu, husband of Mahamaya, and father of
your work then?" K'ai said, "Through your Prince Siddhartha and was a chieftain of the
kindness I have nothing to do but idle away my Sakya tribe. He was the king of a small kingdom
time." Had K'ai really no work to do as a cook? in the foothills of Himalayas, northern India, now
Was he just passing his time idly? How then could is part of Nepal, with its capital at Kapilavastu
he be detailed as a cook? Zen practitioners should (Kapilavattu-p).
always remember that in the Zendo life deep Tnh Phap: Dharma-viraja (skt)Thanh tnh
problems for solution are lying everywhere, and phapPure dharma.
the master is ever ready to pick them up and make Tnh Phap Gii: Bhutatathata (skt)Thanh Tnh
the monks face them. What might have happened Phap GiiCai the cua chan nh xa la het thay
if Ch'ing-yin K'ai had told T'ou-tzu everything that cau nhiem (cho s y cua tat ca cong c the gian
he had been doing? Perhaps he had received thirty eu thanh tnh)The realm of pure dharmaThe
blows from T'ou-tzu. unsullied realm, i.e. the bhutatathata.
Tnh Nhien Tap Kien Hien Nhap a: See Can Tnh Phap Nhan: Pure-dharma-eyeThanh Tnh
Hue a. Phap NhanTo see clearly or purely the truth
Tnh Nhuc: Tht thanh tnh ma ch Ty Kheo co Thay c chan e mot cach ro rang. Phap nhan
the dung cPure flesh which may be eaten by thanh tnh (phap nhan la mot trong nam nhan).
a monk without sin. bac Thanh Van Duyen Giac thay c T Thanh
Tnh Niem Nhan Thien Vng: Eye of Pure e; con cac bac Bo Tat ai Tha, co tr lc thay
MindfulnessMot trong mi Bien Tnh Thien c nga khong va ly khong cua van huThe
VngSee Bien Tnh Thien Vng. pure dharma-eye (one of the five eyes) with
Tnh Not (1610-1673): Ten cua mot v Thien s which one discerns the four noble truths and the
Trung Hoa thuoc tong Tao ong vao cuoi thi nha unreality of self or things (Hinayans disciple first
Minh (1368-1644)Name of a Chinese Ts'ao discerns the four noble truths, and the Mahayana
Tung Zen master in the end of the Ming dynasty in disciple discerns the unreality of self and things).
China. Tnh Phat: Johatsu (jap)Purifying the hair
Tnh Oanh Thien S (1612-1672): Ten cua mot v Cong viec cat toc cua nha s. Phep cat toc cua nha
Thien s Trung Hoa thuoc tong Tao ong vao s (na thang mot lan)To cleanse the hair, i.e.
cuoi thi nha Minh (1368-1644)Name of a shave the head as do the monks (once every 15
Chinese Ts'ao Tung Zen master in the end of the days).
Ming dynasty in China. Tnh Phat: Parisuddhi-buddha or Visuddhi-
Tnh Oc: Phong oc cua ch Tang Ni trong t buddha (skt)Pure-Clean BuddhaTnh Phat la
vienRooms of Monks and Nuns in a monastery. v Phat a ac Chanh ang Chanh Giac The
Tnh Pham Vng: Braham (skt)The pure perfect Buddhahood of the dharmakaya nature.
divine rulerSee Tnh Phan Vng. Tnh Phat Thien: Pure Buddha-landCung tri
ni ch Phat ong c.

Tnh Phu Thien S: Ten cua mot v Thien s
Trung Hoa thuoc tong Tao ong vao cuoi thi nha
Minh (1368-1644)Name of a Chinese Ts'ao
Tung Zen master in the end of the Ming dynasty in
China.
Tnh Phu Thien S (?-1660): Ten cua mot v
Thien s Trung Hoa thuoc tong Tao ong vao
cuoi thi nha Minh (1368-1644)Name of a
Chinese Ts'ao Tung Zen master in the end of the
Ming dynasty in China.
Tnh Phng: Tnh oCoi Tnh o cua c
Phat A Di aThe Pure Land of AmitabhaSee
Tnh o.
Tnh Qua Ho Quoc Tuy Thanh Thien S:
Gokoku Shucho (jap)Hu-kuo Jing-kuo Shou-
cheng (Wade-Giles Chinese)Huguo Shoucheng
(Pinyin Chinese)Thien s Tnh Qua Ho Quoc
Tuy Thanh, e t cua Thien s S Sn Khuong
Nhan. Co rat t chi tiet ve cuoc i cua Thien s
Ho Quoc; tuy nhien, co mot vai chi tiet nho ve v
Thien s nay trong Ngu ang Hoi Nguyen va
trong bo Truyen ang Luc, quyen XX: Ho Quoc
day Thien vien Ho Quoc tren nui Tuy Thanh
trong co thanh Tuy Chau, ngay nay la vung pha
bac thanh pho Vu HanZen master Huguo
Shoucheng was a disciple of Zen master Shushan
Kuangren. Few other details about Huguo
Shoucheng's life are available in the classical
records; however, there is some brief information
on him in the Wudeng Huiyuan and the Records of
the Transmission of the Lamp (Chuan-Teng-Lu),
Volume XX: Huguo Shoucheng taught at Huguo
Monastery on Mt. Suicheng in ancient Suizhou,
north of modern Wuhan City.
Mot hom, Thien s Tnh Qua Ho Quoc thng
ng th chung: "Tat ca nhng thay Thien v
ai moi ni, trong moi hoan canh, eu a
tng v ngi ma thang toa thuyet giang. Va
bat c khi nao co ai hoi ho ve y ch cua Bo
e To S sang ong o, khong mot v nao
noi thang cau tra li." Mot v Tang hoi: "Hom
nay con xin hoi Hoa Thng cau hoi nay
vay." Tnh Qua Ho Quoc noi: "La Ha Bac
keu be be. Cho Ha Nam sua quau quau." V
Tang hoi: "The nao la Phat?" Tnh Qua Ho
Quoc kho chu noi: "Ong la o la!"One
day, Zen master Huguo entered the hall and
addressed the monks, saying, "All the great
4234
masters in every quarter, in all circumstances,
have ascended the lecture platform for the
sake of people. And whenever anyone has
asked them the meaning of Bodhidharma's
coming from the west, not one of them has
directly spoken the answer." A monk then
said, "I ask the master to answer this
question." Huguo said, "A Hebei ass brays. A
Henan dog barks." The monk asked, "What is
Buddha?" Huguo uttered in disgust, "You
ass!"
Mot v Tang hoi: "Tan ai a ch co mot con
mat en, th the nao?" Tnh Qua Ho Quoc noi:
"Cai ga ha lu kia!"A monk asked, "If
someone for whom the great vast earth is but
one eye comes forth, then what?" Huguo said,
"A low-class fellow."
V Tang hoi: "Cho ch Phat khong the en th
co ai dam len c?" Tnh Qua Ho Quoc noi:
"Ga au bu toc roi kia!"A monk asked,
"Who is it that walks in the place where all
the Buddhas can't go?" Huguo said,
"Blockhead!"
Mot v Tang hoi: "Y ch To Bo e at Ma
en t phng Tay?" Tnh Qua Ho Quoc noi:
"Khi mot ngi noi th no la li on. Khi ma
mot ngan ngi noi th no la s kien."A
monk asked, "Why did Bodhidharma come
from the west?" Huguo said, "When one
person says it, it's a rumor. When a thousand
say it, it's a fact."
Mot v Tang hoi: "Trong thi bach hai Phat
giao, cac thien than i au?" Tnh Qua Ho
Quoc noi: "Mot s ngng ngung ngay trc
cong chua."A monk asked, "During the era
of the Hui Chang suppression, where were the
good guardian deities?" Huguo said, "An
embarrassment in front of the temple gate."
Mot v Tang hoi: "Cai g khi giot nc ong
thanh bang?" Tnh Qua Ho Quoc noi: "Mot s
ngng ngung khi mat tri moc."A monk
asked, "What is it when dripping water turns
into ice?" Huguo said, "An embarrassment
when the sun comes out."
Mot v Tang hoi: "Khi mot con bach hac au
tren canh thong, la cai g?" Tnh Qua Ho
Quoc noi: "Mot s ngng ngung di mat
at."A monk asked, "When a white crane

sits in the pine tree, what is it?" Huguo said,
"An embarrassment on the ground."
Tnh Quan: Phep quan thanh tnh, mot trong 16
phep quan trong Kinh Vo Lng Tho (muon t kho
do tham duc th phai tu tnh quan)Pure
contemplation, one of the sixteen kinds of
contemplation in the Infinite Life Sutra.
Tnh Quan a: See Can Hue a.
Tnh Quan Thien: See Ch, Quan va Thien.
Tnh Quang: Vimalanirbhasa (skt)Pure-Light.
Tnh Quang Hng Van Than: Fragrant Clouds
of Pure Light Deity (Spirit).
Tnh Quang Minh: Vimalaprabha (skt)Clear
Pure-Light.
Tnh Quang Minh Tam Muoi: Vimalaprabha-
samadhi (skt)Clear Pure-Light samadhi.
Tnh Quang Nghiem: Pure Adronment Light.
Tnh Quang Nghiem Coi: Vairocana-
pratimandita (skt)The realm of Pure Adronment
Light.
Tnh Quang Phat: Suddharasmiprabha-Buddha
(skt)Pure-Light Buddha.
Tnh Quang Phat Gii: Phat The Tnh Quang
Pure Light For The World Buddha.
Tnh Quang Pho Chieu Than: Pure Light Shining
All Around Deity (Spirit).
Tnh Quang Tam Muoi: Vimalanirbhasa-samadhi
(skt)Pure-Light Samadhi.
Tnh Quang Tam S: Sobhana cetasika (skt)
Pure-Light Mental factors.
Tnh Quang Trang Nghiem Than: Arrays of
Pure Light Deity (Spirit).
Tnh Quang Trang Nghiem The Gii: The realm
of Pure Adronment LightSee Tnh Hoa Tuc
Vng Tr Nh Lai.
Tnh Quoc: Tnh oThe pure landBuddha-
land.
Tnh Sat: Pure ksetra (Buddha-land).
Tnh S T: Suddha-simha (skt)Tang Ky Mau
a Ta HaTen cua mot v sName of a monk.
Tnh Tai: Cua cai vat chat cua th chu cung
dngDonations from almsgivers.
Tnh Tang: Vimalagarbha (skt)Con trai ca cua
Dieu Trang Nghiem Vng trong Kinh Phap
HoaEldest son of Wonderfully Adorned King
(Subhavyuha) in the Lotus Sutra.
Tnh Tang Bo Tat: See Tnh Tang.
4235
Tnh Tang Nh Lai: Vimalagarbha (skt)Con
trai ca cua Dieu Trang Nghiem Vng trong Kinh
Phap Hoa, hay Dc Thng Bo Tat, thanh Phat
hieu la Tnh Tang Nh LaiEldest son of
Wonderfully Adorned King (Subhavyuha) in the
Lotus Sutra, or Bhaisajya Samudgata Bodhisattva,
became a Buddha with the name of
Vimalagarbha-buddha.
Tnh Tang Tam Muoi: Vimalagarbha-samadhi
(skt)1) Phep tam muoi ma con trai ca cua Dieu
Trang Nghiem Vng trong Kinh Phap Hoa a at
c: The samadhi achieved by the eldest son of
Wonderfully Adorned King (Subhavyuha) in the
Lotus Sutra; 2) Mot trong nhieu phap tam muoi
cua ch Phat va ch Bo Tat: One of the various
kinds of concentrations of Buddhas and
Bodhisattvas.
Tnh Tang: The Order Purity.
Tnh Tam: Cittadrisyadharavisuddhi (skt)
Visuddha-citta (skt)Pure MindThanh Tnh
Tam.
1) Ban tanh thanh tnh cua con ngi vo n ay
u. Tam thanh tnh th than nghiep va khau
nghiep cung thanh tnh: Pure heart
Purification of the mindTo purify ones
mindPure mind, which is the original
Buddha-nature in every man.
2) Tam a quang minhTo purify ones mind:
Tam a trong sach khong nhuom nao phien.
Lam cho tam a trong sach: To purify the
mind. Tam hoan toan giai thoat khoi tham,
san, si va tat ca nhng nhiem trc khac.
Than thanh tnh la mot trong ba loai thanh tnh
cua ch Bo Tat. Ban tanh thanh tnh cua con
ngi von ay u. Tam thanh tnh th than
nghiep va khau nghiep cung thanh tnh. Tnh
tam la mot trong nhng ca ngo quan trong i
vao ai giac, v nh o ma chung ta khong b
nhiem trcNoble mind, or a pure mind
free from doubt or defilement. Enlightenment
and Buddhahood is a pure mind, that is, a
mind totally free of greed, anger and delusion
(a pure mind is enlightenment, is the Pure
Land) and all other impurities. One of the
three purities of a Bodhisattva. Pure mind, or
the purification of the mind, which is the
original Buddha-nature in every man. Pure
mind is one of the most important entrances to
 4236

great enlightenment; for with it, there is no types of meditation for removing various
defilement. attachments to forms and desires.
3) Tnh tam la mot trong nhng ca ngo quan Tnh That:
trong i vao ai giac, v nh o ma chung ta 1) Tinh that: Abode of the celibate: Place for
khong b nhiem trcPure mind is one of pure cultivationPlace for spiritual
the most important entrances to great cultivationPure dwelling.
enlightenment; for with it, there is no 2) Coi tnh c Thien: V Bat Lai tai sanh vao coi
defilement. Tnh C ThienA Non-Returner is reborn in
Tnh Tam a: Stage of right assuranceSee the Pure Abode.
Kham Nhan a. 3) Ni an tru thanh tnh, nh ao trang tu phap,
Tnh Tam Tnh o: Pure Minds-Pure Lands an trang tinh dieu, hay t vien (tu vien) cua
See Tam Thanh Tnh Phat o Thanh Tnh. Tang va NiA place for pure, or spiritual,
Tnh Tam Tru: Ni tru tam, giai oan th ba cultivationA pure abodeThe abode of the
trong sau giai oan tru tam cua mot v Bo Tat, celibateHouse chastity, i.e. a monastery,
trong o cac ngai buong bo het thay vong tng nunnery, or convent.
The pure heart stage, the third of the six resting Tnh Th: Vikalpana (skt)Con goi la Hy Xa hay
place of a Bodhisattvas, in which all illusory views Tnh Xa, ay la mot trong hai loai bo th. Thanh
are abandoned. tnh bo th la loai bo th ma ngi cho khong mong
Tnh Tay Nung Trang: Ra sach son phan tren en tra, khong mong c tieng tam hay phc
matClean all face-powder and lipstick on one's bau trong coi nhan thien, ch mong gieo trong
face. chung t Niet BanPure charity in which the
Tnh Thanh: V Thanh thanh tnh, v Thanh giver expects no return, nor fame, nor blessing in
ang cap cao nhatPure saintThe superior this world, but only desire to sow Nirvana-seed,
class of saints. one of the two kinds of charitySee Nh Bo Th.
Tnh Thang Y Lac a: Suddhy-adhyasaya- Tnh Thien: Sudhavasa (p)Pure deva1) Tnh
bhumi (skt)Tnh Tam aLand of purely Thien, mot trong bon loai tri: Pure heaven, pure
victorious joyful mindStage of right assurance devas, one of the four devas (see T Thien
See Kham Nhan a. Thien); 2) Nhng bac tu hanh ac qua t Tu-a-
Tnh Than: Pure bodySee Tam Chung Thanh Hoan en Bch Chi Phat (nhng bac ac qua trong
Tnh. hai tha Thanh Van va Duyen Giac): From Srota-
Tnh Than Nh Lai: Vimalanetra-tathagata apannas to Pratyeka-buddhas.
(skt)Vo cau nhan Nh LaiTnh nhan Nh Tnh Thien Nhan: Mat thanh tnh cua ch Thien,
LaiTien than cua Dc Thng Bo TatSee co the thay moi vat t nho en ln, t gan en xa,
Tnh Nhan Hoang T. va thay luon ca nhng kiep luan hoi cua chung
Tnh Than Phat: Vimalanetra-buddha (skt)See sanhThe pure deva eye, which can see all
Tnh Than Nh Lai. things small and great, near and far, and the forms
Tnh Than Tac Chng Cu Tuc Tru Giai Thoat: of all beings before their transmigration.
Liberation by concentration on the pure to remove Tnh Thien: Thanh tnh thien nhPure
passionsThinking It is pure, one becomes meditation.
intent on it, one entersTnh giai thoat than Tnh Thien Thien S: Zen Master Tnh Thien
chng Tam muoi. Quan tng sac la tnh, chu tam (1121-1193)Thien s Viet Nam, que Long
tren suy tng ay e oan diet duc vong. ay la Bien, Bac Viet. Ngai la e t cua Thien s ao
mot trong tam giai thoat, hay tam phep thien nh Lam chua Long Van. Ngai la Phap t i th 17
giai thoat khoi sac ducThinking It is pure, one dong Thien Ty Ni a Lu Chi. Sau khi Thay th
becomes intent on it, one enters is a type of tch, ngai tr thanh du Tang khat s. Ve sau, ngai
liberation by concentration on the pure to remove tr ve trung tu chua Long Van va tru tai ay
passions, or to realize a permanent state of hoang hoa Phat giao cho en khi th tch vao nam
freedom from all desires. This is one of the eight 1193, tho 73 tuoiA Vietnamese Zen master

from Long Bien, North Vietnam. He was a
disciple of Zen master ao Lam at Long Van
Temple. He was the Dharma heir of the
seventeenth generation of Vinitaruci Zen Sect.
After his master passed away, he became a
wandering monk. Later, he rebuilt Long Hoa
Temple and stayed there to expand Buddhism
until he passed away in 1193, at the age of 73.
Tnh Tho: See Tnh Tho Niet Ban.
Tnh Tho Niet Ban: Niet Ban Tnh oLand of
NirvanaCoi Tnh o cua c Phat A Di a
hoan toan tng hp vi Niet Ban. Coi nay c
goi nh vay v tren coi ta ba va t no la coi Niet
banAmitabha's Pure Land which is perfectly in
accord with Nirvana. Amitabha's Pure Land is so
called because it is above the Samsara and is itself
the sphere of Nirvana.
Tnh Thong Thien S (1591-1647): Ten cua mot
v Thien s Trung Hoa thuoc tong Tao ong vao
cuoi thi nha Minh (1368-1644)Name of a
Chinese Ts'ao Tung Zen master in the end of the
Ming dynasty in China.
Tnh Thuy: Calm (pure) water.
Tnh Tha: Samathayana (skt)The vehicle of
serenity.
Tnh Thc: Pure consciousnessTng Tam hay
ban chat cua Tam la phng dien ben trong cua
Tam, hay tang trong cua Tam. Ban chat cua Tam
nay la g? Trong Thien, ban chat cua Tam la "T
Thc". T thc co ngha la y thc c nhng s Tnh Toa: To sit in deep meditation
bien hien cua y thc, hoac y thc c nhng an
tng nhan c hay nhng hnh anh do y thc
nam bat c. Neu cai t thc nay co the c Tnh Trang Nghiem Trang Than: Banner of
duy tr va tu tap, ngi ta han the nghiem c cai
phng dien sang to cua tam ma ngi ta goi la
"Tnh Thc". Khi cai y thc chieu dieu nay c
tu tap ti mc o vien man nhat cua no, chung ta
thay ro rang ca vu tru nam trong vong bao trum
cua no. Nhieu Phat t a lam coi trang thai nay la
trang thai cao nhat, trang thai Niet Ban, hoac
trang thai hp nhat toi hau vi cai Y Thc ai
ong hay vu tru v ai. Nhng theo Thien, trang
thai nay van con ben b cua luan hoi sanh t.
Nhng hanh gia a at en trang thai nay van con
b troi buoc bi cai t tng nhat nguyen a bat re
sau xa, khong u kha nang e cat t si day chap
trc vi te troi buoc va t giai thoat mnh qua "b
ben kia" cua s t do hoan manThe inner layer
4237
(aspect) of the mind means the "form" or "nature".
What is the nature of the mind? In Zen, the nature
of the mind is self-awareness. To be self-
awareness means to be aware of the results of the
play of consciousness, or to be conscious of the
impression received or the images captured by the
consciousnesses. If this self-awareness can be
retained and cultivated, one will experience the
illuminating aspect of the mind which many
people call "Pure Consciousness". When this
illuminating consciousness is cultivated to its
fullest extent, the whole universe is clearly seen
to be in its embrace. Buddhists who have been
misled consider this to be the highest state, the
state of Nirvana, or the final stage of unification
with the great Universal or Comic Consciousness.
But according to Zen, this state is still on the edge
of Samsara. Practitioners who have reached this
state are still bound by the deep-rooted monistic
idea, unable to cut off the binding-cord or subtle
clinging and release themselves for the "other
shore" of perfect freedom.
Tnh Thc: Thc an thanh sach, ch thc an chay
a c nau chnPure food, i.e., cooked veggie
food.
Tnh Tch: TranquilCalmQuietAs tranquil
as space.
Tnh Tn: Niem tin thanh tnhSerene faith
Faith of the Other-PowerPure faith.
(contemplation).
Tnh Tong: See Tnh o.
Pure Adornment Deity (Spirit).
Tnh Tri Kien: Pure knowledge.
Tnh Tr: Pure wisdom.
Tnh Tr Tng: Pure-wisdom appearancePure
wisdom aspect.
Tnh Tru Va Quan Sat: Calm abiding and
meditationTrong tat ca cac truyen thong Phat
giao eu co hai pham tnh can ban trong cong phu
thien nh: tnh tru va quan sat. Noi chung, thien
tnh tru c thc tap nham giai thoat tam khoi
nhng tieng ru r t ben trong va phat trien sc tap
trung. Trong ca hai truyen thong ai Tha va
Nguyen Thuy, hi th c van dung lam oi
tng cua thien tap, va hanh gia tu tap e c
mot tam thc tnh giac, tap trung vao s cam tho

cua hi th tng giay tng phut. Luc mi khi au Tnh Tru X: Avasa-kappa (p)Tru X Tnh
co gang tap trung, tam thc chung ta lon xon vi
nhng tieng on ao cua tap niem. Co mot so
phng cach thien nh nham giup giai quyet tr
ngai nay. Chung ta co the th gian tng phan trong
than the song song vi viec xe bo nhng tap niem
lam tam mnh phan tan. Mot phng cach khac,
hanh gia ch n thuan ghi nhan s co mat cua
nhng y tng hay nhng cam tho ang khi len, famous nun in the fifth century.
nhng khong e tam cung khong truyen them sc
manh cho chung. Lam c nh vay th nhng y Mi Thanh Tnh T Cua Ch ai Bo Tat.
tng va nhng cam tho t khi len roi cung t Tnh T Yeu Ng: Ng luc cua Thien s Co Sn
lang xuong. Mot phng cach khac na la niem
hong danh c Phat (ten bat c c Phat nao ma Thanh (1644-1912)Records of teachings of Zen
mnh muon niem) trong hi th vao, th ra nham
giup tap trung tam yIn all Buddhist traditions,
two principal qualities are developed in
meditation: calming abiding (samatha) and special
insight (vipassana). Generally, calm abiding is
practiced first to free the mind from its internal
chatter and to develop concentration. In both
Mahayana and Theravada traditions, the breath is
taken as the object of meditation, and one trains
the mind to be alert and focused on the sensation
of the breath in each moment. When initially
trying to concentrate, the mind is cluttered with
mental noise. Several techniques are applied to
help solve this problem. One may relax each part
of the body, and while doing so, let go of a
distracting thought. In another technique, one
simply acknowledges the presence of the thoughts
and emotions which arise, but doesnt give them
attention and energy. In this way, they settle of
their own accord. Another technique, one may
recite the name of the Buddha on the in- and out-
breaths to help focus ones concentration (the
name of any Buddha one likes to recite).
Tnh Tru:
1) Brahma-vihara (skt)Abode of purityA
pure restSublime abidingsNi thanh tnh,
mot trong nhng ten e goi mot ngoi chua A
term for a Buddhist monastery, one of the
names for a monastery.
2) (1601-1654): Ten cua mot v Thien s Trung
Hoa thuoc tong Tao ong vao cuoi thi nha
Minh (1368-1644)Name of a Chinese Ts'ao
Tung Zen master in the end of the Ming
dynasty in China.
4238
Pure place of residence.
Tnh Tu Ng Nghiep: Signing the praises of
Buddhas aloud at the monuments of deceased
BuddhasSee Mi ieu Tnh Tu Ng Nghiep
Cua Ch ai Bo Tat.
Tnh Tu (418-506): Ten cua mot v danh Ni Trung
Hoa vao the ky th VName of a Chinese
Tnh T: Thanh tnh tPure benevolenceSee
Nguyen Hien, mot thien s Trung Hoa thi nha
master Name of a Chinese Zen master Ku-Shan-
Yuan-Hsien, who lived during the Ch'ing dynasty.
Tnh T Tam: Svacittadrsyadhara-visuddhi
(skt)Purification of self-mind.
Tnh T Tam Hien Lu: See Tnh T Tam.
Tnh Tng: Bieu hien cua s thanh tnhMark
of purity.
Tnh Uyen (544-611): Ten cua mot v danh Tang
Trung Hoa vao thi nha Tuy (581-618)Name of
a Chinese famous monk who lived in the Sui
Dynasty in China.
Tnh Vien Giac Tam: Tam thanh tnh va toan
giacPure and perfect enlightened mindThe
complete enlightenment of the Buddha.
Tnh Vc: Chua chienTemple.
Tnh Vc: Coi tnh o cua ch PhatThe Pure
Lands of all Buddhas.
Tnh Vng: The Supreme Pure King.
Tnh Vng Phat: Pure King BuddhaTnh
Vng Ton Phat (Di Lac Ton Phat)Supreme
Pure King Buddha (Supreme Maitrya Buddha).
Tnh Xa: Vihara (skt)Monastery.
Tnh Xa Trung Tam: Tnh Xa Trung Tam, thuoc
He Phai Khat S Viet Nam, toa lac trong quan
Bnh Thanh, thanh pho Sai Gon, Nam Viet Nam
Name of Central Vihara, located in Bnh Thanh
district, Saigon City, South Vietnam.
Tnh Xa: See Tnh Th.
Tnh Xan Thien S (1600-1658): Ten cua mot v
Thien s Trung Hoa thuoc tong Tao ong vao
cuoi thi nha Minh (1368-1644)Name of a
Chinese Ts'ao Tung Zen master in the end of the
Ming dynasty in China.
 4239

Tnh Y: Pure mind. Toa Cu: Nisidana (skt)Zagu (jap)Meditation

cushionDung cu (bang vai hay bang chieu coi)
e ngoi thienAn article for sitting on (made of
cloth or mat) when practicing meditation.
TO Toa Cu Thanh Lao: Ngoi lau sanh met nhng
ma thanh tu nh Ngai Bo e at MaTo
To Ngo: Clear realizationT m mat tam, e accomplish ones labour by prolonged sitting, as
biet ro ban tanh va do o biet ro ban tanh cua did BodhidharmaSee Hng Lam Toa Cu
cuoc sinh tonOpening the Minds eye and Thanh Lao.
awakening to ones True-nature and hence of the Toa ac oan: Zatokudan (jap)To sit
nature of all existence. decisivelySee Toa oan.
Toa: Asana (skt)Vastu (skt)1) Cho ngoi: Toa a: Ngoi xuongTo sit down.
Place (seat); 2) Toa an: Court (Judge). Toa oan: Zadan (jap)Tieu tr, quet sachTo
Toa Nguyen: e Nhat ToaLieu ChuLieu eradicate, to clean up completelyTheo th du
NguyenLieu TrngTrc LieuV s tru tr th 32 cua Bch Nham Luc, mi phng ngoi dt,
t vienThe head, or manager of a monastery. ngan mat lien m, mot cau dt dong, muon c dt
Toa Nh Lai: The throne (palace chamber) of the bat, lai co ong sanh ong t chang? Cong an hien
BuddhaThe palace chamber in which the hien, nhng neu nh hanh gia tu Thien khong the
Buddha was situated. nam bat ieu nay, xin hay xem th theo dau san
Toa Quang: Prabha-mandala (skt)Hao quang bm cua co nhan xem sao. Theo Canh c Truyen
va bao toa cua mot v Phat The halo and throne ang Luc, quyen XII, mot hom, Thng Toa nh
of a Buddha, or the halo behind the throne of an hoi Lam Te: "The nao la ai y Phat Phap?" Lam
image (a halo throne). Te bc xuong ging thien, nam Thng Toa
Toa Sen: Buddhas throne. nh va anh cho mot tat tai, roi xo ra. Thng
Toa: 1) Ong khoa: Lock (chain); 2) Phong toa: To Toa nh ng sng. V Tang ng ben canh bao:
blockade; 3) Toa ra: To spread, scatter, diffuse. "Thng Toa nh sao chang le bai?" Thng Toa
Toa Khau: Khong the dung ngon ng e dien ta nh va le bai xong bong nhien ai ngo. Theo
cLanguages cannot be used to describe. Vien Ngo trong Bch Nham Luc, xem kia the ay,
Toa Thc: Ong khoa va cha khoaLock and thang ra thang vao, thang qua thang lai mi la
key. Lam Te chanh tong, co tac dung the ay. Neu thau
Toa: Nisad or nisanna (skt)Chu toa: To preside c co the oi tri lam at, t c tho dung.
(to take the chair)Ngh ngi: To restNgoi: To Thng Toa nh la loai nay, b Lam Te mot
sit (a seat)Toa: ThroneToa lac: To situate. chng, le bai ng day lien biet cho ri. Theo
Toa Chu: AbbotCon goi la Thu Toa, Thng cong an th 13 trong Bch Nham Luc, may dng
Toa, hay Toa Nguyen, la v chu mot nhom c toa ong rong, khap ni chang giau. Tuyet phu hoa
ai chung hay v Thng Toa tru tr t vien lau, kho phan dau vet. Cho lanh th lanh nh bang
Master of a temple, a chairman, president, the tuyet; cho vi te th vi te nh bo gao. Cho sau th
head of the monks, an abbot. mat Phat cung kho thay; cho kn th kn en noi
ma ngoai cung kho lng. Luc nay hay gat lai mot
Toa Chu No: ArchpriestV tru tr ch hieu biet
ben chuyen hoi mot biet ba; ngoi cat au li
giao ien ma khong co thc hanh nen khong c
thien ha. Hanh gia tu Thien co the noi c g
s knh trong cua Tang chungA master of a
ay? Hanh gia co nen cat t ng ngon ng cua
temple who understands Buddhism only
pham tam chnh mnh khien khong con phan biet
intellectually, without practicing; thus lacks of
vong tng na? Hay can trong!According to
respect from the Sangha.
example 32 of the Pi-Yen-Lu, the ten directions
Toa Chng: Mot t khac cho thien quan
cut off, a thousand eyes abruptly open, when one
Another term for dhyana contemplation.
phrase cuts off all streams, myriad impulses
ceases. Are there after all any who will die

together and be born together? The public case is
completely manifest, but if Zen practitioners
cannot get it together, please look at the Ancient's
trailing vines. According to the Records of the
Transmission of the Lamp (Chuan-Teng-Lu),
Volume XII, one day, Elder Ting asked Lin Chi,
"What is the great meaning of the Buddhist
Teaching?" Lin Chi came down off his meditation
seat, grabbed and held Ting, gave him a slap, and
then pushed him away. Elder Ting stood there
motionless. A monk standing by said, "Elder Ting,
why do you not bow?" Just as Elder Ting bowed,
he suddenly was greatly enlightened. According to
Yuan-Wu in the Pi-Yen-Lu, see how he was,
directly leaving, directly entering, directly going,
directly coming. This indeed is the True School of
Lin Chi, to have such dynamic function. If you can
go all the way through, then you can overturn the
sky and make it into earth, attaining the use of the
endowment yourself. Elder Ting was such a
fellow; slapped once by Lin Chi, as he bowed and
rose he immediately understood the ultimate.
According to the koan 13 in the Pi-Yen-Lu, clouds
are frozen over the great plains, but the whole
world is not hidden. When snow covers the white
flowers, it's hard to distinguish the outlines. Its
coldness is as cold as snow and ice; its fineness is
as fine as rice powder. Its depths are hard for even
a Buddha's eye to peer into; its secrets are
impossible for demons and outsiders to fathom.
Leaving aside "understanding three when one is
raised" for the moment, still he cuts off the
tongues of everyone on earth. What can you say,
Zen practitioners? Should you cut off words and
speeches of worldly mind so you have no more
discriminations and deluded thoughts? Take care!
Toa oan Thien Ha Nhan Thiet au: Cat t mot em khuya, sau khi tat ca moi ngi khac eu
ng ngon ng cua ngi i khien ho khong i ngu, Trng Khanh ven bc rem tre len va anh
con phan biet vong tng naTo cut off words sang cua chiec en long ap vao mat ong (mat s
and speeches of worldly people so they have no
more discriminations and deluded thoughts.
Toa ng: Phong thien hay Thien ng: A
sitting roomPhong hop cua ch Tang Ni: The
assembly room of the monks.
Toa Ha: Toa LapVarsa (skt)Ten goi khac
cua An C Kiet Ha. Tang oan vang theo li ch
day cua Phat ma toa vu an c hay an c kiet ha ve
mua ma (e giam thieu s ton hai cac loai con
4240
trung, ong thi nhap that tnh tu)The retreat or
rest during the summer rains (based on the
instruction of the Buddha).
Toa Ha Do: Giay chng nhan An C Kiet Ha
cap cho mot v du tangA certificate of retreat
given to a wandering monk.
Toa Hoa: Tso hua (chi)To liberate oneself in
the sitting postureSee Toa Thoat Lap Vong.
Toa Hng: To enjoy.
Toa Khc: Chat t: To cut offNgan chan: To
preventQuet sach: To eradicate.
Toa Lap: Cuoi mua an c kiet ha, hay cuoi nam
cua t vien Phat giaoThe end of the summer
retreat; the monastic end of the yearSee Toa
Ha.
Toa Ngoa: See Hanh Tru Toa Ngoa.
Toa Nguyen: See Toa Nguyen.
Toa Oai Nghi: Oai nghi ngoiRespect-inspiring
of Sitting.
Toa Pha That Ca Bo oan: Hui-ling Chang-
shing: wore out seven meditation cushionsTheo
Canh c Truyen ang Luc, quyen XVIII, Hue
Lang Trng Khanh tham hoc vi nhieu Thien s.
Vao khoang nam 879, Trng Khanh i en tnh
Phuc Kien, tai ay ong hoc Thien vi Thien s
Tay Vien T Minh. Roi sau o ong lai hoc Thien
vi Thien s Linh Van Khac Can, ni ong gap kho
khan va nghi ng trong tu tap. Cuoi cung ong hanh
cc du phng en Phuc Chau, ni ma sau nhng
thi thien gian kho ong at c ai giac (ngi ta
noi ong a lam rach bay chiec goi thien). Tuyet
Phong a cho S mot loai thuoc ma "bac s thu y
a dung e lam cho nga song lai." Tuyet Phong
ch th Trng Khanh tu tap mot loai Thien trong
thien sanh nh the "mot goc cay chet." Trng
Khanh tu tap theo cach nay hai nam ri, cho en
nhn vao anh sang cua en long). Ngay luc o ong
at c ai giac. Hom sau s ben lam bai tung:
ai sai da ai sai
Quyen khi liem lai kien thien ha
Hu nhn van nga th ha tong?
Niem khi phat t phach khau a.
Rat sai lai rat sai
Ven bc rem len, the gii ay!
V hoi phap nao tu chng o

Rang ay phat t tang ong nay.
Ngha la: rat sai cung rat sai; va cuon rem len
thay thien ha. Co ngi hoi ta la tu tong g ma
chng ac? Ta se cam cay phat t len nham mieng tam, e lam sang to tam tnh. Thien c
anhAccording to the Records of the
Transmission of the Lamp (Chuan-Teng-Lu),
Volume XVIII, Hui Ling first entered Tong-xuan
(Penetrate Mystery) Temple in Suzhou at the age
of thirteen. Later, he studied under various Zen
teachers. In about the year 879, he went to Fujian
Province, where he studied under Xiyuan Siming.
He then studied under Lingyun Zhiqin, where he
experienced difficulty and doubt about his
practice. Finally he traveled to Fuzhou, where
only after arduous meditation under Xuefeng did
he gain enlightenment (tradition holds that he
wore out seven meditation cushions). Xuefeng
provided Chang-Shing with "the medicine a horse
doctor uses to bring a dead horse alive again." He
instructed Chang-Shing to practice meditation in
the hall as if he were a "dead tree stump." Chang-
Shing followed this prctice for two and a half
years, until late one night, after others had gone to
bed, he rolled up a bamboo screen and his eye fell
upon the light of a lantern. At that moment he
woke up. At that moment he woke up. The next
day he composed the following verse to attest to
his understanding:
How deluded I was! How deluded indeed!
Then all the earth was revealed when I rolled
up a screen.
If any asks me to explain our school,
Ill raise the whisk and slap his mouth.
Toa Phap: Asana (skt & p)Sitting postureSee
Ty Kheo Toa Phap.
Toa Quang: See Quang Toa.
Toa Sat: Zasatsu (jap)See Kill oneself by
sitting.
Toa Tham: Cuoc tham van trc buoi thien toa
au homThe evening meditation at a monastery
(preceding instruction by the abbot).
Toa Thang: Tam nc nongTo shower with hot
water.
Toa Thien: Zazen (jap)Tso-Ch'an (chi)
Meditative sittingSitting meditation.
(I) Tong quan ve Toa ThienAn overview of
Sitting meditation: Toa Thien co ngha la ngoi
tu thien. Thien la ch tat cua Thien Na co
4241
ngha la t duy tnh l. Nh vay, toa Thien co
ngha la ngoi t duy tnh l. ay la mot trong
nhng nghe thuat dap tat dong suy tng cua
chnh thc gii thieu vao Trung Quoc bi To
Bo e at Ma, dau trc o ngi Trung Hoa
a biet en, va keo dai cho ti thi ky cua cac
tong phai Thien Thai. oi tng cua toa thien
trong i song cua hanh gia la e khai m mat
tr hue. Nh chung ta oc trong kinh Bat Nha
Ba La Mat a, khong co tr hue th tat ca cac
c hanh kia eu khong thanh tu c g ca,
bi v chung thieu con mat e nhn vao y
ngha cua s vat mot cach pho quat. Toa
Thien con la mot trong nhng nghe thuat dap
tat dong suy tng cua tam, e lam sang to
tam tnh. Ngoi thien la phng cach tu tap ton
giao chnh yeu trong cac truyen thong nha
Thien. Thien cung c xem nh la phng
tien tien khi ma hanh gia at c chng
ngo va trong hau het cac thien vien ngi ta
thc tap moi ngay vai tieng ong ho. Ly tng
la thc tap toa thien trong trang thai tam
khong vng mac, khong co gang, va cung
khong tap trung vao mot vat g. S tu tap da
vao khai niem tat ca chung sanh eu a la
Phat, nen trong luc tu tap toa thien ngi ta
co buong bo tat ca nhng khai niem a c
ket tap t trc cung nh nhng suy ngh phan
tch e cho cai Phat tanh nay c hien lo mot
cach t ong. Khi toa thien hanh gia phai luon
nhan nai, phai hoc cach chu au ni lng va
ni chan, v khi mi bat au toa thien chung ta
cha quen vi cach ngoi nen chung ta cam
thay au va kho chu ni lng va chan. Cach
duy nhat e vt qua la chung ta phai kien
nhan ma thoi. Ngoai ra, chung ta khong nen
hy vong bat c th g khi toa thien, ngay ca
viec hy vong giac ngo v ngay cai t tng ve
hy vong giac ngo t no a la mot t tng
nhiem o. Chung ta khong the nao thien vai c,
hoac thien hom nay roi ngay mai thanh Pha t
c. Nh vay trong khi ngoi thien, ng
trong mong bat c th g, ng trong mong co
ket qua mau man trong viec toa thienTo sit
in dhyana (abstract meditation, fixed
abstraction, contemplation). Thus, Sitting
meditation means sitting in fixed abstraction

or contemplation. Its introduction to China is
attributed to Bodhidharma, though it came
earlier, and its extension to Tien-Tai. The
object of meditation in the life of Zen
practitioners is to open the wisdom eye. As
we read in the Prajna-paramita Sutra, without
the wisdom all the other virtues are incapable
of accomplishing anything, for they lack the
eye which sees into the meaning of things
generally. It is also considered to be the
primary means by which students attain
realization and in most Zen monasteries it is
practiced for several hours every day. Ideally,
sitting meditation is practiced in a state of
mind free from grasping or striving, and not
focused on any particular object. The practice
is based on the notion that all beings are
already Buddhas, and so during the practice of
sitting meditation, one attempts to drop off
accumulated conceptions and analytical
thinking in order to allow this fundamental
buddha-nature to manifest spontaneously. We
must be patient when practicing sitting
meditation. We must learn to bear the pain in
our back and legs because when we first
practice to sit in meditation, we are
unaccustomed to sitting that way and we will
surely experience hard to bear pain. The
only way to overcome the pain is patience.
Besides, we should not hope for anything,
even hoping for enlightenment because the
thought of hoping for enlightenment is itself
deluded. We cannot expect to sit in just
several sessions of meditation or to sit today
and get enlightened tomorrow. Thus, while in
sitting meditation, try not to expect anything,
try not to do it fast
(II) Ngha cua Toa ThienThe meanings of
sitting in Meditation: Toa thien tc la ngoi
thien nh, la phng phap thiet yeu cua
Thien tong. Hai Thien phai ln la tong Tao
ong va Lam Te co chut t khac biet ve
phng phap toa thien. Tong Tao ong day
c ngoi va tap trung tam y vao ban chat cua
tam, tong nay con nhan manh ve qua chng
san co, ong thi kho ng phan biet gia achieve something, one is encouraged to just
phng tien va muc ch. Thay v luon co
gang e thanh at mot cai g o, th tong Tao developed in Tao-Tung Zen by just sitting,
4242
ong khuyen chung ta hay t coi mnh la cai
o va hay y thc ve no. S tnh lang va tap
trung tam y vao mot cho duy nhat c phat
trien qua toa thien trong tong Tao ong. Tong
nay tin rang t the ngoi la s bieu hien hoan
thien nhat cua s chng ngo vien man, nen s
tu tap ve tr tue ac biet lien he ti s y thc
hoan toan ve than trong t the ngoi trong tng
giay phut. Tong Lam Te s dung cong an e
tu tap biet quan. Moi thien s co nhng cong
an khac nhau, va moi cong an co nhng muc
ch khac nhau. Nhng mot cach can ban,
nhng nan e ngan nh Cai g la ban lai dien
muc cua ngi khi cha me ngi cha sinh
ra? hay Cai g la tieng vo cua mot ban tay?
thach thc quan niem thong thng cua con
ngi ve quan he gia con ngi vi the gii.
Ngi ta co the s dung phep ly luan e hieu
ve cong an, nhng chan ngo vt ra ngoai
nhng giai thch cua ngon t, va tuy thuoc vao
sc manh cua tr tue lien he en ban chat toi
hau cua con ngi. iem then chot cua viec
quan chieu cong an khong phai la e tm ra
li giai ap ung. That ra, cong an nham
chong lai nhng khai niem co san trong tr oc
cua con ngi. Tr oc cua ngi ta tr nen bat
lc trc cong an v nang lc va cam nhan
thong thng cua con ngi khong the nao
hieu c ngha cua cong an, v the ma cong
an c dung e anh thc mot tam thc ang
yen ngu. Mot tam thc hi ht va gia tao ben
ngoai khong the nao tra li c mot cong an,
ch co tue quan sau sac mi lam c chuyen
nay ma thoi. Hanh gia cua tong Lam Te at
c s tnh tru bang cach tap trung tam y vao
mot cong an va at c tue giac ac biet e
tra li cho cong an naySitting meditation is
a key practice. The two major Zen traditions,
Tao-Tung and Lin-Chi, have a slightly
differnt approach to this. Tao-Tung Zen
teaches just sitting in which one focuses on
the nature of the mind. TaoTung
emphasizes original enlightenment, and
doesnt distinguish between the means and
the end. Instead of constantly trying to
be, and to be aware of that. Calm abiding is
 4243

thus concentrating the mind single-pointedly. mac khi ngai day kieu phan tnh nay qua bai
This sect is confident that sitting is the perfect ke sau ay:
expression of inherent perfection or Than th Bo e tho,
enlightenment, the practice of special insight Tam nh minh canh ai
involves total awareness of the body sitting in Thi thi thng phat thc,
each moment. Lin-Chi Zen employs the koan Vat x nha tran ai.
(kung-an) to develop special insight. Different (Than la cay Bo e,
koans are used by each teacher, and each Tam nh ai gng sang
koan serves a different purpose. But basically, Luon luon sieng lau chui
these short puzzles, such as What was the Ch e dnh bui bam).
appearance of your face before your The idea of Sitting Meditation up to the time
ancestors were born? or What is the sound of Hui-Neng was that the Buddha-nature with
of one hand clapping? challenge ones usual which all beings are endowed is thoroughly
way of relating to oneself and to the world. pure and undefiled as to its self-being. The
One may use logic to approach the koans, but job of a meditator is to bring out his self-
real understanding transcends verbal nature, which is the Buddha-nature, in its
explanations and depends on insight into original purity. It is to say his meditation may
ones ultimate nature. The key point of end in clearing up the mirror of consciousness
contemplating a koan isnt to get the right in which he expects to see the image of his
answer. Rather, its to confront people with original pure self-being reflected. This may
their preconceptions. Becoming frustrated be called static meditation, or serenely
because the usual intellect and emotions cant reflecting or contemplating on the purity of
make sense of the koan, the sleeping mind the Mind. Watching purity or to keep an eye
will wake up. A koan cant be answered by on Purity is no other than a quietistic
the discursive superficial mind, but only by contemplation of ones self-nature or self-
deep insight. Practitioners of the Lin-Chi being. Great Master Shen-Hsius teaching
tradition gain calm abiding by focusing the was evidently strongly colored with quietism
mind on the koan. They gain special insight or the reflection type through the following
by answering it. verse:
(III) Toa Thien theo ai S Than TuSitting The body is like the bodhi tree,
Meditation according to Great Master Shen- The mind is like a mirror bright,
Hsiu: Y tng cua Ngoi Thien t trc thi Take heed to keep it always clean,
Hue Nang: Noi chung, cho en thi Hue And let no dust accumulate on it.
Nang, ngi ta van ngh rang Phat tanh hien (IV) Toa Thien theo Luc To Hue NangSitting
trong tat ca van hu th thanh tnh va khong o Meditation according to the Sixth Patriarch
nhiem theo cach nh the. Do o viec lam Hui Neng: Phep toa Thien von chang dnh
hang ngay cua hanh gia cot yeu la hng dan mac tam, chang dnh mac tnh, cu ng chang
lay t tanh mnh, tanh thanh tnh xa nay. ban bu vi s bat ong. Vay Toa Thien la g?
Ngha la s thien nh cua hanh gia co khuynh Ay la khong b chng ngai trong tat ca viec.
hng lam sang to cai gng tam trong ay oi vi tat ca nhng hoan canh tot xau, ben
hanh gia hy vong thay c t tanh thanh tnh ngoai ma tam chang khi ngh goi la toa. Ben
cua mnh. Loai thien nh nay goi la tnh. trong th thay t tanh mnh bat ong goi la
Kieu mac chieu hay s chiem nghiem tanh Thien. Ngoai khong dnh mac ve y niem ve
thanh tnh cua Tam. Khan tnh hay e mat hnh tng la Thien. Trong chang loan la
xem cai tnh khong g khac hn la s im lang nh. Neu ngoai dnh tng th tam at loan.
chiem nghiem ve t tanh hay t nga. Than Tu Neu ngoai la c tng th tam chang loan.
ai s ro rang a nhiem nang tnh cach tch Ban tanh cua mnh t no thanh tnh, t no on
nh ch v thay co canh, ngh en canh nen
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loan. Neu thay tat ca canh ma tam chang loan The mirror bright is nowhere shinning,
ay la chn nh. Hay t tm cho mnh trong (The shining mirror was actually none)
moi niem cai tnh thanh tnh cua t tanh mnh, As there is nothing from the first,
roi tu theo ngha ay va t thc hanh, o la (From the beginning, nothing has existed)
chung ta thanh tu ao cua Phat vay. Where can the dust itself accumulate?
Bo e bon vo tho, (How would anything be dusty?)
Minh canh diet phi ai, The statement was quite original with him,
Ban lai vo nhat vat, though ultimately it goes back to the
Ha x nha tran ai? Prajnaparamita. It really revolutionized the
(Bo e von khong cay, Zen practice of meditation, establishing what
Gng sang cung chang ai, is really Buddhist and at the same time
Xa nay khong mot vat, preserving the genuine spirit of Bodhi-
Cho nao dnh bui bam?). Dharma.
S xac nh nay hoan toan cua Hue Nang, du (V) Nhng khac biet ve giao phap cua Than Tu
cuoi cung ay la t tng nam trong Bat Nha, va Hue NangDifferences between Shen-
nhng Hue Nang a tao ra mot cuoc cach Hsius teaching and that of Hui-Neng: S bat
mang ve thc tap thien quan, mang truyen ong gia giao thuyet ve Thien cua Than Tu
thong ch thc Phat giao va bao ve tinh than va Hue Nang cho Than Tu chu trng trc
au tien cua To Bo e at MaSitting phai tap nh roi sau mi phat hue (thi thi
Meditation is not to get attached to the mind, thng phat thc, vat x nha tran ai). Nhng
is not to get attached to purity, nor is it to theo chu trng cua Hue Nang th nh va
concern itself with immovability. What is Hue co mat ong thi. nh va Hue ch la mot
Sitting Meditation? It is not to be obstructed in v theo kinh Niet Ban neu tha nh ma thieu
all things. Not to have any thought stirred up Hue ay la them vo minh, khi tha Hue ma
by the outside conditions of life, good and thieu nh ay la them ta kien. Nhng khi
bad, this is Sitting Meditation. To see nh Hue bang nhau, ngi ta co the noi la
inwardly the immovability of ones self- thay trong Phat Tanh. Chnh v vay ma trong
nature, this is dhyana. Outwardly, to be free cac bai phap, Hue Nang luon chng minh
from the notion of form, this is dhyana. quan niem nhat the gia nh va Hue cua
Inwardly, not to be disturbed, this is Dhyana. mnh: Nay cac ban hu, cai can ban trong
When, outwardly, a man is attached to form, phap cua toi la nh va Hue. Cac ban ch e
his inner mind is disturbed. But when b me hoac ma tin rang co the tach ri nh
outwardly he is not attached to form, his mind vi Hue. Chung ch la mot, khong phai hai.
is not disturbed. His original nature is pure nh la The cua Hue va Hue la Dung cua
and quiet as it is in itself. Only when it nh. Khi cac ban quan Hue th thay nh
recognizes an objective world, and thinks of it trong Hue, khi cac ban quan nh th thay
as something, it is disturbed. Those who Hue trong nh. Neu hieu c nh the, th
recognize an objective world, and yet find nh va Hue luon i oi trong tu tap. Nay cac
their mind undisturbed, are in true Dhyana. ban ang tu tap, ch noi trc phai co nh
We should recognize in each one of the roi Hue mi phat, v noi nh the la tach oi
thoughts we may conceive the pureness of our chung roi. Nhng ngi thay nh vay khien
original self-nature; to discipline ourselves in phap co hai tng, nhng ngi nay mieng noi
this and to practice by ourselves all its ma tam khong lam. Ho xem nh phan biet
implications, this is by ourselves to attain vi Hue. Nh nhng ngi mieng va long hp
Buddhas truth. So when Hui-Neng nhau, trong ngoai nh mot, xem nh va Hue
proclaimed: ong nhau hay nh mot, nhng ngi nay
The Bodhi is not like the tree, mieng noi tam lam cung luc. Hue Nang con
(Bodhi tree has been no tree) chng minh them ve quan niem nhat the nay
 4245

bang cach neu len moi tng quan hien hu first attained and then Prajna awakened, or
gia ngon en va anh sang cua no. Ngai noi: that Prajna is first attained and the Dhyana
Giong nh cai en va anh sang cua no. Khi awakened; for they are separate. Those who
co en th sang. en la the cua sang va sang advocate this view make a duality of the
la Dung cua en. Ten goi khac nhau nhng Dharma; they are those who affirm with the
the ch la mot. Nen hieu moi tng quan gia mouth and negate in the heart. They regard
nh va Hue cung theo cach nh vay. Chung Dhyana as distinct from Prajna. But with those
ta thay quan niem cua Than Hoi (mot ai e whose mouth and heart are in agreement, the
t cua Hue Nang) ve nhat the trong quyen inner and the outer are one, and Dhyana and
Phap Ng cua s: au niem chang khi, Prajna are regarded as equal. Hui-Neng
trong khong va vo tng ng tr, o la chan further illustrates the idea of this oneness by
nh. Khi niem khong khi, trong khong, the relation between the lamp and its light. He
khong tng thch ng vi tran canh, khi ay la says: It is like the lamp and its light. As there
chan Hue. au c nh the th chung ta is a lamp, there is light; if no lamp, no light.
thay rang Hue, quan trong chnh no, la Dung The lamp is the Body of the light, and the
cua nh, khong co phan biet, no chnh la light is the Use of the lamp. They are
nh. Khi ngi ta co quan nh th chang co differently designated, but in substance they
nh. Khi ngi ta co quan Hue, th chang co are one. The relation between Dhyana and
Hue. Tai sao vay? Bi v t tanh la chn nh, Prajna is to be understood in like manner.
va chnh ay la cai ma chung ta noi nh Hue We can see Shen-Huis view on the oneness
nhat the.The disagreement between Shen- in his Sayings as follows: Where no thoughts
Hsius teaching of Zen and that of Hui Neng are awakened, and emptiness and
is due to Shen-Hsius holding the view that nowhereness prevails, this is right Dhyana.
Dhyana is to be practiced first and that it is When this non-awakening of thought,
only after its attainment that Prajna is emptiness, and nowhereness suffer
awakened. But according to Hui-Nengs view, themselves to be the object of perception,
the very moment Dhyana and Prajna are there is right Prajna. Where this mystery takes
present at the same time. Dhyana and Prajna place, we say that Dhyana, taken up by itself,
are the same for according to the Nirvana is the Body of Prajna, and is not distinct from
Sutra, when there is more of Dhyana and less Prajna, and is Prajna itself; and further, that
of Prajna, this helps the growth of ignorance; Prajna, taken up by itself, is the Use of
when there is more of Prajna and less of Dhyana, and is not distinct from Dhyana, and
Dhyana, this helps the growth of false views; is Dhyana itself. Indeed, when Dhyana is to
but when Dhyana and Prajna are the same, be taken up by itself, there is no Dhyana;
this is called seeing into the Buddha-nature. when Prajna is to be taken up by itself, there
Therefore, in his preachings, Hui-Neng is no Prajna. Why? Because Self-nature is
always tried to prove his idea of oneness: O suchness, and this is what is meant by the
good friends, in my teaching what is most oneness of Dhyana and Prajna.
fundamental is Dhyana and Prajna. And, (VI) Toa Thien theo kinh Duy Ma CatSitting
friends, do not be deceived and let to thinking meditation according to the Vimalakirti Sutra:
that Dhyana and Prajna are separable. They Theo Kinh Duy Ma Cat, c s Duy Ma Cat a
are one, and not two. Dhyana is the Body of noi vi ong Xa Li Phat khi ong nay trong
Prajna, and Prajna is the Use of Dhyana. rng toa thien yen lang di goc cay nh sau:
When Prajna is taken up, Dhyana is in Prajna; Tha ngai Xa Li Phat! Bat tat ngoi sng o
when Dhyana is taken up, Prajna is in it. mi la ngoi thien. Va chang ngoi thien la
When this is understood, Dhyana and Prajna trong ba coi ma khong hien than y, mi la
go hand in hand in practice of meditation. O ngoi thien; khong khi diet tan nh ma hien
followers of truth, do not say that Dhyana is cac oai nghi, mi la ngoi thien; khong ri ao

phap ma hien cac viec pham phu, mi la ngoi
thien; tam khong tru trong cung khong ngoai
mi la ngoi thien; oi vi cac kien chap
khong ong ma tu ba mi bay pham tr ao
mi la ngoi thien; khong oan phien nao ma
vao Niet Ban mi la ngoi thien. Neu ngoi
thien nh the la cho Phat an kha (chng nhan)
vayAccording to the Vimalakirti Sutra,
Vimalakirti reminded Sariputra about
meditation, saying: Sariputra, meditation is
not necessarily sitting. For meditation means
the non-appearance of body and mind in the
three worlds (of desire, form and no form);
giving no thought to inactivity when in
nirvana while appearing (in the world) with
respect-inspiring deportment; not straying
from the Truth while attending to worldly
affairs; the mind abiding neither within nor
without; being imperturbable to wrong views
during the practice of the thirty-seven
contributory stages leading to enlightenment:
and not wiping out troubles (klesa) while
entering the state of nirvana. If you can thus
sit in meditation, you will win the Buddhas
seal.
(VII)Toa Thien theo kinh Kinh Phap Bao an
Sitting meditation according to the Flatform
Sutra: Theo Kinh Phap Bao an, chng th
nam, Luc To day chung rang: Phap mon toa
thien nay von khong chap ni tam, cung
khong chap ni tnh, cung chang phai chang
ong. Neu noi chap tam, tam von la vong;
biet tam nh huyen nen khong co cho e chap
vay. Neu noi chap tnh, tanh ngi von la tnh,
bi v vong niem che ay chn nh, ch can
khong co vong tng th tanh t thanh tnh.
Khi tam chap tnh tr lai sanh ra cai tnh
vong. Vong khong co cho ni, chap ay la
vong; tnh khong co hnh tng tr lai lap
tng tnh, noi la cong phu, ngi khi kien
giai nay la chng t ban tanh tr lai b tnh
troi. Nay thien tri thc! Neu ngi tu hanh bat
ong, ch khi thay tat ca ngi, khong thay
viec phai quay, tot xau, loi lam cua ngi tc
la t tanh bat ong. Nay thien tri thc! Ngi
me than tuy bat ong, m mieng lien noi viec
phai quay, hay d, tot xau cua ngi, tc la
cung ao a trai nhau, chap tam, chap tnh tc
4246
la chng ao. To lai day chung rang: Nay
thien tri thc! Sao goi la toa thien? Trong
phap mon nay khong chng khong ngai,
ngoai oi vi tat ca canh gii thien ac tam
niem chang khi goi la toa, trong thay t tanh
chang ong goi la thien. Nay thien tri thc,
sao goi la thien nh? Ngoai la tng la thien,
trong chang loan la nh. Ngoai neu chap
tng, trong tam tc loan; ngoai neu la tng,
tam tc chang loan. Ban tanh t tnh t nh,
ch v thay canh, suy ngh canh tc la loan;
neu thay cac canh ma tam chang loan ay la
chn nh vay. Nay thien tri thc! Ngoai la
tng tc la thien, trong chang loan tc la
nh, ngoai thien trong nh, ay goi la thien
nh. Kinh Bo Tat Gii noi: Ban tanh cua ta
von t thanh tnh. Nay thien tri thc! Trong
moi niem t thay c ban tanh thanh tnh, t
tu, t hanh, t thanh Phat ao.According to
the Flatform Sutra, Chapter Five, the Sixth
Patriarch instructed the assembly: The door
of sitting in Chan consists fundamentally of
attaching oneself neither to the mind nor to
purity; it is not non-movement. One might
speak of becoming attached to the mind, and
yet the mind is fundamentally false. You
should know that the mind is like an illusion
and, therefore, there is nothing to which you
can become attached. One might say that to
practice Chan is to attach oneself to purity,
yet the nature of people is basically pure. It is
because of false thinking that the True
Suchness is obscured. Simply have no false
thinking, and the nature will be pure of itself.
If attachment to purity arises in your mind, a
deluded idea of purity will result. What is
delusory does not exist, and the attachment is
false. Purity has no form or mark and yet
there are those who set up the mark of purity
as an achievement. Those with this view
obstruct their own original nature and become
bound by purity. Good Knowing Advisors, one
who cultivates non-movement does not notice
whether other people are right or wrong, good
or bad, or whether they have other faults.
That is the non-movement of the self-nature.
Good Knowing Advisors, although the body of
the confused person may not move, as soon as
 4247

he opens his mouth he speaks of what is right thi gian troi qua va hay tch cc toa thien
and wrong about others, of their good points nh om au chay xa am chay vay." Cung
and shortcomings and so, he turns his back on theo Thien s ao Nguyen Hy Huyen (1200-
the way. Attachment to the mind and 1253) trong quyen V Long Thien Tao ong,
attachment to purity are obstructions to the "iem quan trong nhat trong hoc ao la toa
Way. The Master also instructed the Thien. Trung Hoa rat nhieu ngi at en
assembly, Good Knowing Advisors, what is giac ngo ch nh sc manh cua toa thien. Mot
meant by sitting in Chan? In this obstructed so ngi ngu dot en noi ho khong tra li
and unimpeded Dharma-door, the minds c mot cau, ch nh het long toa thien, a
thoughts do not arise with respect to any good vt qua nhng ngi co hoc a day cong tu
or evil external state. That is what 'sitting' is. tap nhieu nam. V vay, cac Thien sinh nen tap
To see the unmoving self-nature inwardly is trung vao toa thien va ng ban tam ve bat c
Chan. Good Knowing Advisors, what is chuyen g khac."According to Zen Master
meant by Chan concentration? Being Dogen in Moon In A Dewdrop, "Set aside all
separate from external mark is Chan. Not involvements and let the myriad things rest.
being confused inwardly is concentration. If Zazen is not thinking of good, not thinking of
you become attached to external marks, your bad. it is not conscious endeavor. It is not
mind will be confused inwardly. If you are introspection. Do not desire to become a
separate from external marks, inwardly your Buddha; let sitting or lying down drop away.
mind will be unconfused. The original nature Be moderate in eating and drinking. Be
is naturally pure, in a natural state of mindful of the passing of time, and engage
concentration. Confusion arises merely yourself in zazen as though saving your head
because states are seen and attended to. If the from fire." Also according to Zen Master
mind remains unconfused when any state is Dogen in A Primer of Soto Zen, the most
encountered, that is true concentration. Good important point in the study of the Way is
Knowing Advisors, being separate from all zazen. Many people in China gained
external marks is Chan and being inwardly enlightenment solely through the strength of
unconfused is concentration. External Chan zazen. Some who were so ignorant that they
and inward concentration are Chan could not answer a single question exceeded
concentration. The Vimalakirti Sutra says, the learned who had studied devotion to
Just then, suddenly return and regain the zazen. Therefore, students must concentrate
original mind. The Bodhisattva-Sila Sutra on zazen alone and not bother about other
says, Our basic nature is pure of itself. Good things. The Way of the Buddhas and
Knowing Advisors, in every thought, see your Ancestors is zazen. Follow nothing else.
own clear and pure original nature. Cultivate, 2) Theo Thien s Linh Moc Tuan Long trong
practice, realize the Buddha Way. quyen Thien Tam, S Tam, thng thng,
(VIII)Toa Thien trong li day cua cac Thien s khi ban tu tap toa thien, ban tr nen ly tng,
thi can aiSitting meditation in the ban at ra mot ly tng hay mot muc ch e
teachings of Zen masters of modern days: co gang at en. Nhng, nh the la vo ly. Neu
1) Theo Thien s ao Nguyen Hy Huyen (1200- ban la ngi co ly tng, tc la trong ban co
1253) trong quyen Anh Trang Trong Giot t tng t t t li; en khi ban a at c
Sng, "Hay lanh xa cac viec the gian va hay en ly tng hoac muc ch, t tng t t t
quen muon van cac th ay i. Toa thien li lai tao ra them mot ly tng khac. V vay,
khong phai la ngh en cai thien hay cai ac. bao lau ma cong phu tu tap toa thien cua ban
o khong phai la mot no lc co y thc. o con c xay dng tren t tng ac li, va
khong phai la phep noi quan. ng mong cong phu tu tap toa thien cua ban da theo
muon thanh Phat. Bo chuyen nam va ngoi i. ng loi ly tng, ban se thc s khong co
Hay an uong co ieu o. Hay y thc chuyen thi gian e at en ly tng. Hn na, ban se
 4248

phai hy sinh i phan ang gia nhat cua s tu eggs will not hatch well if she only warms one
tap cua ban. Bi v s chng ac cua ban luon side and leaves the other side cool. yet it does
pha trc, ban se luon t hy sinh cho mot ly not appear that she turns the eggs over
tng trong tng lai. Rot roi ban se khong because she thinks consciously that it is time
at c g caAccording to Zen Master to do so. Rather, she seems to do it because as
Shunryu Suzuki in Zen Mind, Beginner's she sits on the eggs her abdomen gets very
Mind, usually when you practice zazen, you warm and by turning the eggs over she can
become very idealistic, and you set up an cool herself by pressing her abdomen on the
ideal goal which you strive to attain and other, relatively cool side of the egg. Our
fulfill. But... this is absurd. When you are passion for life works in the same way. When
idealistic, you have some gaining idea within your passion embraces the wholeness of life
yourself; by the time you attain your ideal or you naturally look around to see what is cool
goal, your gaining idea will create another and needs to be taken care of. This feeling of
ideal. So as long as your practice is based on passion that arises naturally is the activity or
a gaining idea, and you practice zazen in an the function of our lives."
idealistic way, you will have no time actually 4) Lex Hixon viet trong quyen 'Sinh Phat Thien':
to attain your ideal. Moreover, you will be "Mot linh muc C oc giao tam mi tuoi tu
sacrificing the meat of your practice. Because tap thien nh vi s tr giup cua mot n tu
your attainment is always ahead, you will C oc giao tng c hoc Thien vi mot lao
always be sacrificing yourself now for some s ng thi Nhat Ban. Trong lan au tien
ideal in the future. You end up with nothing. ngoi xuong, nc mat chay ran rua t oi mat
3) Thien s Noi Sn Hng Chnh viet trong ong. Tai sao vay? Khong phai t the bat ong
quyen M Vong Tay T Duy: "Trong mot cua than the, khong phai s tnh lang cua tam
quyen sach cua Godo Nakanishi, co mot cau tr, cung khong phai mui nhang thm ngao
chuyen ve mot con chim ap trng. Trong giai ngat. Cung khong phai s ham h bat than cua
oan ap trng, mot cach eu an, chim mai khat vong tam linh trong mot trai tim t hn
nhom mnh len va dung mo e tr be cac qua sau mi nam a khao khat manh liet. o la
trng, xong lai nam xuong. Trng se khong n s oan diet me hoac khap moi ni. o la anh
tot neu ch c ap nong mot ben, con ben kia sang cua ang Ki To toi cao toi thng. o la
th nguoi ngat. Tuy nhien, co ve nh chim mai s hien dien cua y thc tinh tuy, khong ch
tr be khong phai v no y thc c en luc trong trai tim, tam thc cua v linh muc, ma
phai lam nh vay. ung hn, no tr be trng trong tat ca moi chung sanh. o la s thanh
co the ch v khi nam ap trng, bung no nong tnh vo han. Va khong g khac na. Thien ch
len, va khi tr trng, bung no c tiep xuc la s chng minh cua y thc tinh tuy. Thien
vi mat nguoi cua trng, va no giam bt c khong phai la treo chan, ngoi xuong tren tam
sc nong. Long ham song cua chung ta cung bo oan, khong phai la giao huan bang nhng
the hien nh vay. Khi long ham song bao quat cau ch nghch ly va nhng thai o bat ng.
toan bo cuoc song, chung ta nhn quanh e tm Trang thai khong nh danh la ieu tao nen s
xem cai g ang nguoi, can phai cham soc. th thai va tnh lang cua toa thien."Lex
Tnh cam ham muon o, von phat xuat mot Hixon wrote in the Living Buddha Zen: "An
cach t nhien, la hoat ong hoac chc nang eighty-year-old Catholic priest learned to
cua cuoc song cua chung ta."Zen Master practice zazen from a Catholic sister who was
Kosho Uchiyama wrote in the Opening the trained in Japan under a contemporary Roshi.
Hand of Thought: "In a book by Godo During his very first sitting, tears flowed from
Nakanishi there is a story about how a bird his eyes. Why? It was not the stillness of the
hatches its eggs. While the female bird warms body, nor the quietness of the mind, nor the
the eggs, she periodically gets up, turns them sweet aloeswood incense. It was not a sudden
over with her beak, and sits down again. The increase in spiritual aspiration within a heart
 4249

that had aspired ardently for more than sixty thoughts, feelings, and perceptions, are
years. It was the absence of delusion impermanent, arising when particular causes
everywhere. It was the light of Christ as all in and conditions bring them into being and
all. It was the presence of essential passing away with the emergence of new
awareness, nor simply within his own heart- causal factors; second, that life is pain; and
mind but within all beings. It was immense third, that ultimately nothing is self-subsistent,
purity without boundary. There was nothing that all forms in their essential nature are
else. Zen is simply the demonstration of empty, that is, mutually dependent patterns of
essential awareness. Not crossing the legs and energy in flux, yet at the same time are
sitting on the cushion. Not teaching with possessed of a provisional ot limited reality in
paradoxical phrases and sudden gestures. time and space, in much the same way that
Namelessness is what constitutes the primal the actions in a movie film have a reality in
ease and silence of zazen." terms of the film but are otherwise
5) Thien s Philip Kapleau viet trong quyen 'Ba insubstantial and unreal... Finally, with
Tru Thien': Va lam cho nhan cach tr nen enlightenment, zazen brings the realization
phong phu va tnh cach tr nen manh me hn, that the substratum of existence is a Voidness
toa thien soi sang ba ac iem cua sinh ton out of which all things ceaselessly arise and
nh li Phat day: th nhat, van phap, bao gom into which they endlessly return, that this
t tng, tnh cam, va nhan thc, eu vo Emptiness is positive and alive and in fact not
thng, va khi len khi cac nhan duyen va other than the vividness of a sunset or the
ieu kien ac biet a chung en va bien mat harmonies of a great symphony. The bursting
vi nhng nhan to duyen khi mi; th nh noi into consciousness of the effulgent Buddha-
rang cuoc i la au kho; va th ba la rot roi nature is the 'swallowing up' of the universe,
khong co th g t than ton tai, rang tat ca sac the obliteration of every feeling of opposition
tng eu rong t ban chat, ngha la chung la and separateness."
nhng mau nang lc lu ong va ho tng tuy 6) Thomas Wright viet trong quyen 'ien Toa
thuoc lan nhau, tuy vay chung van co mot Giao Huan': Ngi ta co the tap toa thien e
thc the tam b va hu han trong thi gian co c hanh phuc hn, bnh an cho tam thc,
khong gian va, rat giong vi hanh ong trong long can am, kha nang tnh duc va nang lc
mot cuon phim, co that trong ng canh cua loi cuon ngi khac manh me hn khong? Rat
cuon phim, nhng ngoai ra, khong co ban chat nhieu ngi ung ho toa Thien My va Au
va khong co that... Cuoi cung, vi s giac ngo, chau, ngay ca Nhat Ban, d nhng cu ca rot
toa thien mang lai thc ngo rang ban the cua ay cho ngi ta can vao. Nhng khi nao van
cuoc song la cai Khong, t o, lien tuc khi con co hy vong, trong ch mot thanh qua nao
sinh moi s vat va cung ni o, cac s vat ay o do toa thien mang lai, toa thien a b nh
lien tuc tr ve, va cai khong ay co tnh tch nhuoc. Tng t nh vay, trong cuoc song
cc va sinh ong va ky that, khong khac g cai hang ngay, khi mot hanh vi nao o cua chung
sinh ong cua mot canh mat tri lan hay ta c thuc ay bi hy vong mot thanh qua,
nhng hoa am cua mot ban nhac giao hng hay bi mot ieu kien, mot tnh huong trong
ln. S hot nhien thc ngo Phat tanh sang cuoc song, thanh qua tot ep se tan v thanh
ngi la s nuot chng ca vu tru, la s xoa sach manh vunThomas Wright wrote in
moi cam ngh oi nghch va phan biet Zen Instructions for the Zen Cook: "Is it possible
Master Philip Kapleau wrote in 'The Three to gain greater happiness, or peace of mind,
Pillars of Zen': "As well as enriching or courage, or sexual power, or greater
personality and strengthening character, charisma by doing zazen? There are many
zazen illumines the three characteristics of advocates of zazen in America and Europe
existence which the Buddha proclaimed: first, today (and in Japan as well) who hold out
that all things, in which are included our these carrots for people to bite into. But as

long as there is a hope or expectation of some
result to be derived from zazen, then zazen is
tainted. In the same way, when any action in
our day-to-day life is motivated by some
expectant result, or by what only appears to
be a real condition or circumstance in our life,
that expectant result is very likely to be
dashed to pieces."
7) Maurine Stuart viet trong quyen 'Am Thanh
Vi Te': "T ng thien quan xuat phat t tieng
La Tinh 'meditare', the b ong, co ngha la
'c a vao trung tam'. o khong phai la
the chu ong co ngha la 'tien vao trung tam'.
Trung tam ay la tanh the cua chung ta. Bang
cach het ngoi roi lai ngoi, buong bo het moi
viec, chung ta cang tr nen y thc hn ve
trung tam cua chung ta. Chung ta cang bat re
sau hn vao o. Hanh vi n gian cua viec
ngoi xuong mot cach tuyet oi tnh lang, e
cho moi viec troi i, co nhng hieu ng dai
han. Ngoi tnh lang khong phai la cai ma mot
so ngi trong chung ta co le a hnh dung
c rang no la mot phep tu tap tam linh. Co
le chung ta ngh rang phep ngoi tnh lang lien
he ti mot ieu g o gay an tng manh me (IX)Hanh gia tu tap Toa ThienPractitioners who
hn. Nhng nhng ngi trong chung ta lam
ieu o, hien dien vao luc nay, biet rang phep
tu tap ay la phep thien toa. Ngoi tnh lang
tuyet oi, than va tam chung ta khong tach ri
nhau. Trang thai tam cua chung ta tr nen
trong sang trong moi luc, khi chung ta hien
dien, hien dien tron ven. Va qua o chung ta
co c nang lc cha lanh nay."Maurine
Stuart wrote in Subtle Sound: "The word
meditation comes from the Latin 'meditare',
which is the passive form of the verb,
meaning 'being moved to the center.' It is not
the active form, which is 'moving to the
center'. We are being moved to the center.
This center is our own essence. Sitting after
sitting, letting everything go, we become
more aware of our own personal center. We
become more rooted in it. This simple act of
sitting absolutely still, letting everything drop
off, has far-reaching effects. Sitting still is not
what some of us may have imagined spiritual
practice to be. We may think that it involves
something more impressive. But those of us
4250
who do it, those of us who are present at this
moment, know that this is it. Sitting absolutely
still, body and mind are not separate. Our
state of mind at any given moment becomes
clear in this condition of being present,
completely present. And there is great healing
power in this."
8) Theo Jakusho Kwong trong quyen 'Thien
Tren at My', oi vi Thien, s phan than va
tam ra lam hai la s me hoac ln nhat; ngoi
cho ung cach th moi chuyen se tot thoi.
ieu nay cung giong nh cau noi ve thuat ci
nga: ben tren yen, khong co k s; ben di
yen, khong co nga. o chnh la toa thien. o
chnh la hien tai. Khong chu the, khong khach
the. Nh the chung ta khong the biet ieu g
ang xay raAccording to Jakusho Kwong in
Zen in America, in Zen the mind-body
dichotomy is the ultimate delusion: to sit well
is to be well. It is like the phrase about
horsemanship: above the saddle no rider,
below the saddle no horse. That's zazen.
That's present. No subject, no object. So we
can't know what's happening.
practice sitting meditation: Vi hanh gia tu
Thien, toa thien la mot sinh hoat giong nh
ngu, an, uong, i ve sinh. Neu chung ta khong
chu toan nhng chc nang t nhien ay, chnh
chung ta se thay khac ngay. Neu chung ta
khong an, chang han, chung ta se oi; neu
chung ta khong ngu, chung ta se met. Va neu
chung ta khong ngoi thien, chung ta se mat
dan s on nh va se lac loi. Chung ta khong
tu tap e at en giac ngo, giong nh chung ta
khong an va th e song. Bi chnh v ang
song ma chung ta th. Chnh v ang song ma
chung ta an. Chnh v a giac ngo ma chung ta
toa thien. Thien s ao Nguyen Hy Huyen
noi rang toa thien la mot bieu hien cua trang
thai giac ngo. Chung ta tu tap va nhan ra rang
moi hanh vi cua chung ta eu la bieu hien cua
trang thai giac ngoThus, for Zen
practitioners, zazen is an activity like
sleeping, eating, drinking, and going to the
bathroom: if we don't take care of these
natural functions, we feel a difference in
myself. If we don't eat, for example, we start
 4251

getting very hungry, and if we don't sleep, we buddha-nature. We chant the Diamond Sutra
feel tired. And if we don't sit, our stability because we know that when you chant with your
decreases, and we feel uncentered. We don't whole being it has the capacity to center you
practice to attain enlightenment, just as we deeply and to help you realize the Way. And if
don't eat or breathe to be alive. Because you see that someone is not reflecting the dharma,
we're alive, we breathe. Because we're alive, then question. This is a human being. This human
we eat. Because we're enlightened, we do being has all kinds of flaws. The practice is what
zazen. Dogen says that zazen is a you throw yourself into unconditionally. Without
manifestation of the enlightened state. We any question. No doubt. The practice is the
practice and recognize everything we do as a teacher. Your practice is
manifestation of the enlightened state. your teacher."
Toa Thien Hoa Tan: Zazen-wasan (jap)Bai tan Toa Thien va Suy T: Sitting meditation (zazen)
cua Thien s Bach An Hue Hac, thng c tung and thinkingSee Suy T Va Toa Thien.
trong cac buoi "e xng" trong hau het cac Thien Toa Thoai Lap Vong: Tso hua (chi)To liberate
ng Nhat Ban"Song of Meditation" by Zen oneself in the sitting postureSee Toa Thoat Lap
master Hakuin, which is usually used to recite in a Vong.
"teisho" (discoursing) in most Japanese Zendos Toa Thoat Lap Vong: Tso t'o li wang (chi)
See Bach An Thien Toa Tung. Thuat ng Trung Hoa "Toa thoat" co ngha la giai
Toa Thien Hoi: Mot cuoc hoi hop tu tap cua cac thoat trong t the ngoi; va "Lap vong" co ngha la
thien sinh, vi muc ch nghe thuyet giang ve chet trong t the ng. Mac dau ch "Lap vong"
thien va thc tap thien quan. Thng th ho tap cung co the dien giai la "ngay tc khac". Tuy
hp moi tuan mot lanA gathering of Zen nhien, nguyen thuat ng "Toa thoat lap vong" am
practitioners with the purpose of listening to the ch kha nang th tch theo nh y muon trong t the
Zen lectures and practicing meditation. Usually ngoi hoac ngThe Chinese phrase "Tso t'o"
they gather for one day a week. means to liberate oneself in the sitting posture;
Toa Thien-Nhiep Tam-Tung Kinh: To sit in and "Li wang" means to die while standing up.
meditation-Great sesshin (great collecting of the Though "Li wang" may be interpreted as "die right
mind)-To chant the sutrasMaurine Stuart viet away", because the Chinese word "li" could also
trong quyen 'Thien Tren at My': Chung ta toa imply "immediately" (li-k'o) meaning "at once".
thien v chung ta co niem tin tuyet oi vao toa However, the whole phrase "Tso t'o li wang"
thien. Chung ta tham d nhiep tam v chung ta biet implies the capability of passing away at will in a
rang a qua bao the ky, nhiep tam co hieu qua ln sitting or standing postureSee Cu Phong ao
oi vi no lc chng ngo t nga tinh tuy, cai ma Kien Thien S.
chung ta goi la Phat tanh. Chung ta tung kinh Kim Toa Tng: Tng Phat ngoiA sitting Buddha
Cang v biet rang khi chung ta tung kinh vi toan statue.
bo ban the cua mnh, kinh se co c kha nang Toa Vong: Tso wang (chi)To liberate oneself in
tham thau sau va giup cho chung ta chng ngo the sitting postureSee Toa Thoat Lap Vong.
ao. Neu ban thay rang ai o khong tham c Toai: Nghien nat: Broken (fragments)Phien
Phat phap, hay t hoi. ay la mot con ngi. Con toai: Troubled.
ngi nay co u moi th khiem khuyet. Tu tap la Toai Than Xa Li: Xa li con lai sau le tra ty
con ng ban phai dan than. Khong ieu kien, Relics of a cremated body.
khong nghi van, khong ng vc. Tu tap la thay Toan: Tnh toan: Mathemetics (to reckon, to
day. Cong phu tu tap cua ban la thay cua ban count, to calculate)Toan nhom: Team (party,
Maurine Stuart wrote in 'Zen in America': "We sit crew, group)Toan so: To count numbers, to
zazen because we have absolute faith in it. We do count, to number.
sesshin because we know that for centuries and Toan Sa Phap Mon: Method of counting sand
centuries this has had a profound effect on the Thien Tai ong T la nhan vat chnh trong chng
efforts to realize our essential selves, what we call cuoi cung va cung la chng dai nhat trong Kinh
 4252

Hoa Nghiem. Trong khi tm cau giac ngo, ong a Toan e Nhat Cu: See Toan e.
vieng tham va tong hoc vi 53 v thien hu tri thc Toan nh: Full meditative concentration
va a tr thanh ngang hang hay bnh ang vi Perfect meditationPerfection of concentration
Phat trong mot i (Trong Kinh Hoa Nghiem, S nh tnh hoan toan.
pham Nhap Phap Gii: Ngai Van Thu trong Toan Gia Phu Toa: The ngoi kiet gia, ban chan
khu rng trang nghiem co 500 v ong t, ma nay at len ui kia va ngc laiFull lotus
Thien Tai la mot ngi phat tam trong so 500 v positionThe legs completely crossed as in a
ay. Thien Tai sau o i ve phng nam tham hoc completely seated image.
cung 53 v tri thc va chng nhap phap gii). ieu Toan Giac: BuddhahoodFull enlightenment
ang chu y la ca v thien tri thc au tien va cuoi Perfect enlightenment.
cung eu day Thien Tai ve con ng Tnh o. Toan Giac Phat: Perfect Buddha
Khi ong en tham van vi thien tri thc T Tai Toan Giai Thoat: Perfect liberation.
Chu, ngai ben day cho ong phap mon "Toan Sa" Toan Hoat (828-887): Ch'uan-huoSee Nham
(em cat)Sudhana (Good Wealth Bodhisattva) au Toan Khoat Thien S.
is the main protagonist in the last and longest Toan Hue: Perfect wisdom.
chapter of the Avatamsaka Sutra. In seeking 1) Bo e: Bodhi (skt)Budh (skt)Perfect
enlightenment, he tried to visit and study with knowledgeTranscendent understanding.
fifty-three spiritual advisors and became equal 2) Bien Te Tr: Tr tue cua ang Giac Bo Tat (
with the Buddha in just one lifetime. It should be canh ngoi Dieu Giac)The wisdom of a
noted that both his first and last advisor taught him bodhisattva who has attained complete
the Pure Land Path. When he comes to see Lord enlightenment.
of Freedom of Action, he was taught by this good 3) Tr vien: Tr tron ay thong hieu van s
knowing friend the "method of counting sand" Complete knowledge or wisdom.
See Thien Tai ong T. 4) Toan tr: BodhiThe illuminated or
Toan: CompleteAllWhole. enlightened mind.
Toan Chan: The whole truth. Toan Khoat Nham au Thien S (828-887):
Toan Chnh: ung hoan toanPerfectly correct. Ganto Zenkatsu (jap)Yen-t'ou Ch'uan-huo
Toan Chng: Realize full enlightenmentCh Yantou QuanhuoTen cua mot v Thien s Trung
Phat Bo e a th hien ra trc ma chang bo tat Hoa vao the ky th chn. Ten ong c nhac en
ca hanh nguyen cua Bo TatBodhisattvas trong th du th 13 cua Vo Mon Quan va hai th du
actually realize full enlightenment, yet not 51 va 66 cua Bch Nham Luc. Ngoai, ra, co mot
abandoning the vows and practices of vai chi tiet ly thu ve v Thien s nay trong Truyen
Enlightening Beings. ang Luc, quyen XVI: Thien S Nham au Toan
Toan C: Toan bo viec quan chieu trong viec Khoat sanh nam 828 tai Tuyen Chau. S tho cu
nam lay that tng cua s vatAll efforts of tuc gii tai chua Bao Tho tai Trng An. Khi con
contemplation in grasping the reality of all things. tre, S hoc Luat va giao ien. S hanh cc du
Toan e: Neu ra toan bo van e trc ch nhan phng khap ni vi hai s huynh Tuyet Phong
tam sieu viet ngon cu ngha lyTo bring up Ngha Ton va Kham Sn Van Thuy. Cuoi cung,
everything in the issue of pointing directly to the ong hoc Thien va tr thanh mon o va la ngi ke
human mind which is beyond words and meanings. v Phap cua ngai c Sn Tuyen Giam. Ong la
Toan e Chnh Lenh: Neu ra toan bo van e trc thay cua oan Nham S Nhan. Nham au Toan
ch nhan tam sieu viet ngon cu ngha ly. ay la Khoat noi tieng ve cai nhn va tinh than sac xao
cach trao truyen tam an ac biet cua nha Thien Zen Master Yan-Tou, name of a Chinese Zen
To bring up everything in the issue of pointing monk in between the ninth century. Yan-Tou
directly to the human mind which is beyond words appears in example 13 of the Wu-Men-Kuan and
and meanings. This is a special method of mind- in examples 51 and 66 of the Pi-Yen-Lu. Besides,
to-mind transmission, or mind-seal transmission in there is some interesting information on him in
Zen. The Records of the Transmission of the Lamp

(Chuan-Teng-Lu), Volume XVI: He was born in
828 in Quan-Chou. He received full precepts at
Bao-Shou Temple in Chang-An. As a young man
he studied the Vinaya and Buddhist sutras. He
traveled widely with his friends Xue-feng Yicun
and Qinshan Wensui. Finally, Yan-t'ou studied and
became a student and Dharma successor of Te-
Shan-Hsuan-Chien. Yan-Tou was known for his
clear and sharp mind.
S dao khap cac thien uyen, ket ban cung
Tuyet Phong Ngha Ton, Kham Sn Van
Thuy. T nui ai T sang Lam Te, Lam Te
a qui tch, en yet kien Ngng Sn. Va
vao ca, s a cao toa cu, tha: Hoa
Thng. Ngng Sn cam phat t toan gi stood in the doorway and said to Te-Shan:
len. S tha: Chang ngai tay kheo.Yan-
Tou, Xue-Feng, and Qin-Shan went traveling
to visit Lin-Ji, but they arrived just after Lin-Ji
had died. They went to Mount Yang. Yan-
Tou entered the door, picked up a sitting
cushion, and said to Zen master Yang-Shan:
Master. Before Yang-Shan could raise his
whisk into the air, Yan-Tou said: Dont
hinder an adept!
en tham yet c Sn, s cam toa cu len
phap ng nhn xem. c Sn hoi: Lao
Tang co loi g? S tha: Lng trung cong
an. S tr xuong nha tham thien. c Sn
noi: Cai ong thay in tuong ngi hanh
khat.Yan-Tou went to study with Te-
Shan. There, Yan-Tou took a meditation
cushion into the hall and stared at Te-Shan.
Te-Shan shouted and said: What are you
doing? Yan-Tou shouted. Te-Shan said:
What is my error? Yan-Tou said: Two
types of koans. Yan-Tou then went out. Te-
Shan said: This fellow seems to be on a
special pilgrimage.
Hom sau len tha hoi, c Sn hoi: Xa Le
phai v Tang mi en hom qua chang? S
tha: Phai. c Sn bao: au hoc c told Yan-Tou about this incident. Yan-Tou
cai rong ay? S tha: Toan Khoat tron
chang t doi. c Sn bao: Ve sau chang
c co phu lao Tang.The next day,
during a question-and-answer period, Te-Shan
asked Yan-Tou: Did you just arrive here
yesterday? Yan-Tou said: Yes. Te-Shan
said: Where have you studied to have come
4253
here with an empty head? Yan-Tou said:
For my entire life I wont deceive myself.
Te-Shan said: In that case, you wont betray
me.
Hom khac en tham van, s vao ca phng
trng ng nghieng mnh hoi: La pham la
Thanh? c Sn het! S le bai. Co ngi
em viec ay thuat lai cho ong Sn nghe.
ong Sn noi: Neu chang phai Thng Toa
Khoat rat kho tha ng. S nghe c li
nay ben noi: Ong gia ong Sn chang biet
tot xau lam buong li, ta ng thi mot tay
a len mot tay bat.One day, when Yan-
Tou was studying with Te-Shan, Yan-Tou
Sacred or mundane? Te-Shan shouted. Yan-
Tou bowed. A monk told Tong-Shan about
this. Tong-Shan said: If it want Yan-Tou,
then the meaning couldnt be grasped. Yan-
Tou said: Old Tong-Shan doesnt know right
from wrong. Hes made a big error. At that
time I lifted up with one hand and pushed
down with one hand.
Tuyet Phong c Sn lam trng ban trai
phan (phan au). Mot hom cm tre, c Sn
om bat en phap ng. Tuyet Phong phi
khan lau, trong thay c Sn ben noi: Ong
gia nay, chuong chua cha keu, trong cha
anh ma om bat i au?Xue-Feng was
working at Mount Te as a rice cook. One day
the meal was late. Te-Shan appeared carrying
his bowl to the hall. When Xue-Feng stepped
outside to hang a rice cloth to dry, he spotted
Te-Shan and said: The bell hasnt been rung
and the drum hasnt sounded. Where are you
going with your bowl?
c Sn tr ve phng trng. Tuyet Phong
thuat viec nay cho s nghe. S bao: Ca thay
c Sn chang hieu cau rot sau.Te-Shan
then went back to the abbots room. Xue-Feng
said: Old Te-Shan doesnt know the final
word.
c Sn nghe, sai th gia goi s en phng
trng, hoi: Ong chang chap nhan lao Tang
sao? S tha nho y ayWhen Te-Shan
heard about this, he had his attendant summon
Yan-Tou. Te-Shan then said to Yan-Tou:

Dont you agree with me? Yan-Tou then
told Te-Shan what he meant by his comments.
Te-Shan then stopped questioning
Yan-Tou.
en hom sau, c Sn thng ng co ve so. Sustain and uphold the great matter. The
khac thng. S en trc nha Tang vo tay
ci to, noi: Rat mng! Ong gia ng au Khi c Sn mat, Toan Khoat c 35 tuoi,
biet c cau rot sau, ngi trong thien ha
khong b c ong, tuy nhien ch song c ba
nam (qua nhien ba nam sau c Sn tch)
Next day, Te-Shan went into the hall and
addressed the monks. What he said was quite
unlike his normal talk. Afterward, Yan-Tou
went to the front of the monks hall, clapped
his hands, laughed out loud and exclaimed:
Im happy that the old fellow whos the head
of the hall knows the last word after all.
Mot hom s cung Tuyet Phong, Kham Sn ba
ngi hop nhau, bong dng Tuyet Phong ch
mot chen nc. Kham Sn noi: Nc trong,
trang hien. Tuyet Phong noi: Nc trong,
trang chang hien. S a chen nc roi i. T
o ve sau, Kham Sn en ong Sn. S va
Tuyet Phong noi phap c SnOne day,
Yan-Tou was talking with Xue-Feng and
Qin-Shan. Xue-Feng suddenly pointed at a
basin of water. Qin-Shan said: When the
water is clear the moon comes out. Xue-
Feng said: When the water is clear the moon
does not come out. Yan-Tou kicked over the
basin and walked away.
S cung Tuyet Phong en t c Sn. c
Sn hoi: i ve au? S tha: Tam t gia
Hoa Thng ha sn. c Sn hoi: Con ve
sau lam g? S tha: Chang quen. c Sn
hoi: Con nng vao au noi li nay? S
tha: au chang nghe Tr vt hn thay mi
kham truyen trao, tr ngang bang thay kem
thay na c. c Sn bao: ung the! "Neu the th xin tam biet." V Tang va bc
ung the! Phai kheo ho tr. Hai v le bai roi
lui raOne day, Yan-Tou and Xue-Feng
were leaving the mountain. Te-Shan asked:
Where are you going? Yan-Tou said:
Were going down off the mountain for
awhile. Te-Shan said: What are you going
to do later? Yan-Tou said: Not forget. Te-
Shan said: Why do you speak thus? Yan-
Tou said: Isnt it said that only a person
4254
whose wisdom exceeds his teachers is
worthy to transmit the teaching, and one only
equal to his teacher has but half of his
teachers virtue? Te-Shan said: Just so. Just
two monks bowed and left Te-Shan.
ong a trai qua s co n t lau. Sau o cac
hoc tro tu tap lai xung quanh ong, va ong tr
thanh vien trng mot tu vien lnWhen Te-
Shan died, Yan-Tou was thirty-five years
old. After he had lived in solitude for some
time, students began to gather around him and
he became the abbot of a large monastery.
Mot lan v Tang hoi: Khong thay lai co cho
xuat than chang? S ap: Trc tieng long
xa nat. V Tang noi: Ke ng ng en
th sao? S noi: am lung con mat. V
Tang hoi: The nao la y To S t An sang?
S ap: Di ngon nui Lo i, ta se v ong
noi.Once a monk asked: Without a
teacher, is there still a place for the body to
manifest or not? Yan-Tou said: Before the
sound, an old ragged thief. The monk said:
When he grandly arrives, then what? Yan-
Tou said: Pokes out the eye. A monk
asked: What is the meaning of the
Patriarchs coming from the west? Yan-Tou
said: When you move Mount Lu to this
place, Ill tell you.
Co lan Giap Sn gi mot v Tang en t vien
Thach Sng. V Tang ng dang chan trc
cong va noi: "Ta khong hieu!" Thach Sng
noi: "Chang can lam nh the au xa le!" V
Tang noi: "Neu vay th xin tam biet." V Tang
o lai i en t vien cua Nham au, cung
ng dang chan va noi: "Ta khong hieu!"
Nham au gam len mot tieng. V Tang noi:
ra, Nham au noi: "Tuy la hau sanh nhng co
kha nang."Once, Jiashan sent a monk to
Shishuang's temple. The monk then stood
straddling the gate and said, "I don't
understand!" Shishuang said, "Your
Reverence, there's no need." The monk then
said, "In that case, I'll say farewell." The
monk then went to Yan-Tou's temple. Acting
as before, he said, "I don't understand!" Yan-
 4255

Tou gave out a great roar. The monk said, "In robber bands local bandits came to attack the
that case, I'll say farewell." The monk just temple. Other monks, forewarned, fled; only
went out, Yan-Tou said, "Although he's Master Yan-Tou remained in the monastery.
young, he's capable." The bandits found him sitting in meditation,
V Tang o quay ve thuat lai cho Giap Sn disappointed and engraged because there was
nghe. Giap Sn thng ng hoi: "ai chung no booty (cua cp c) there, the head of
co hieu khong?" Moi ngi eu khong oi the bandits brandished his knife and stabbed
ap c, Giap Sn noi: "Neu chang ai noi th Yan-Tou. Yan-Tou remained composed,
lao Tang ay chang tiec lam chi may cong then let out a resounding scream and died.
long may anh phai noi thoi!" Giap Sn ben The sound was heard for ten miles around.
noi: "Thach Sng tuy co dao giet ngi lai The sound is renowned in the tradition as
khong co kiem cu ngi. Nham au co dao Yan-Tous cry. This cry has presented a
giet ngi cung nh kiem cu ngi!"The knotty problem to many Zen students for so
monk went back and reported to Jiashan. long, whose conception of the life and death
Jiashan entered the hall and said to the of a Zen master this story did not match. This
monks, "Will the monk who yesterday came was also the case for the great Japanese
back from Shishuang's and Yantou's places master, Hakuin Zenji. Only when Hakuin had
please come forward and tell the story as he realized enlightenment did he understand, and
did before?" The monk came forward and told he cried out: Truly, Yan-Tou is alive, strong
his story. Jiashan said, "Does anyone in the and healthy.
congregation understand this?" The assembly S Nham au th tch nham ngay mong tam
was silent. Jiashan said, "If no one will speak, thang t nam 887 sau Tay Lch. Sau khi hoa
then I'm not afraid to risk losing my eyebrows tang, mon nhan thau c 49 vien xa li. Vua
by doing so!" Then Jiashan said, "Although ban sac thuy "Thanh Nghiem ai S"Yan-
Shishuang has the knife that kills, he doesn't Tou died on the eighth day of the fourth
have the sword that gives life. Yan-Tou has month of the year 887 A.D. His disciples
the knife that kills as well as the sword that cremated the master's remains and recovered
gives life!" forty-nine relics. He received the posthumous
Trong thi hon loan vao cuoi i nha ng. name "Zen Master Clear Severity."
Mot hom cac toan cp tan cong tu vien; c Toan Lac: S hy lac toan haoPerfection of joy.
bao trc, cac s khac eu chay tron, ch co Toan Lc Phat: The perfect power of Buddha
thay Nham au lai. Khi bon giac en, luc s Toan lc cua c Phat la nang lc toan thien nhat
con ang chm sau trong ai nh, chung trach cua Ngai; o cung la quyen lc v ai va thanh
s khong co g dang bieu, cung nh khong tm tnh nhat co the hien hu c, nhng no khong
thay c g trong t vien, ten au ang ben phai la toan nang. Phat la toan tr va toan bi,
am s. Than sac s khong oi, ch rong len nhng khong toan nang. Neu co mot ang nao o
mot tieng roi chet. Tieng ay vang xa en co the bao la toan nang, ieu nay co ngha la v ay
mi dam. Tieng keu ay theo truyen thong co kha nang lam tat ca nhng g ma mnh muon.
thien Trung Quoc c biet di ten goi la Noi cach khac, mot ang toan nang co the a qua
Tieng Thet Nham au, la ieu b an vi at nay len Thien ang nh a mot qua bong,
nhieu mon o thien ve sau nay, v no trai vi bang cach o ngai tieu tr het thay nhng phien
quan niem song chet cua mot ngi thay. ac nao kho au cua hanh tinh nay trong nhay mat,
biet ai s Bach An cung thay nh vay. Ch neu ang ay xem chung sanh tren hanh tinh nay la
khi ngai a at c ai giac sau, ngai mi con cai cua ngai. Nhng c Phat khong co cai
hieu c y ngha cua tieng keu ay va thot quyen lc t tien nay, ma Ngai cung chang bao
len rang: Nham au ang song that, ay gi noi la mnh co cai quyen o, mac dau nhieu
khoe manh.It was a chaotic period during ton giao khac danh cho thng e cua ho cai
the decline of the Tang dynasty. One day, quyen nay. ieu nay cho thay ro rang toan tr,

toan bi va toan nang khong the nao hien hu cung
luc trong mot chung sinh. Vi tat ca nhng tai
ng a xay ra, ang tiep tuc tuc xay ra, va se con
xay ra cho het thay chung sinh tren qua at nay
bay to mot cach ro rang cai goi la mot ang
Thng e toan nang va toan tr cung khong the
nao co the va toan bi; neu khong chu y sang tao
the gian nay cua ngai vi tat ca nhng hau qua
kho au va toi loi va nhng a nguc c coi nh
vnh cu cua no, van van, se khong giai thch c
va tr thanh ky cuc; va hau qua la, cai goi la thien
tam va s tien tri cua ngai han ch con la mot tro
ua. Trong Phat giao, c Phat la ai nang ch
khong toan nang. Ngai khong the bat ai tuan theo
y muon cua Ngai, Ngai cung khong the thi hanh
hoac thanh tu mot cai g dum ai trong s vi pham
ly Nhan Qua. c Phat khong trng phat hoac
giang ai xuong a nguc vnh cu. Mot v Phat
toan bi se khong bao gi lam chuyen nh vay!
Neu co ai o i xuong a nguc, la ngi ay i
xuong o nh la hau qua cua ac nghiep cua chnh
mnh. Trong cac kinh ien Phat giao khong he noi
rang c Phat se trng phat mot ngi nao o
bang cach giang y xuong a nguc neu y khong
tuan theo y muon cua Ngai. Ngc lai, tinh than
Phat giao khuyen khch ngi ta i xuong a
nguc. Nh Bo Tat t bi a Tang a noi: "Neu ta
khong xuong a nguc, th ai se xuong e cu o
nhng chung sinh kho au trong o?" Noi tom lai,
ai nang cua c Phat co the tr giup va cung cap
nhng ieu kien thuan li cho s phat trien tam
linh cua chung ta, nhng khong the nao lam het
moi th cho chung ta c. Co le ay la mot trong
nhng d biet chnh yeu gia Phat giao va cac ton
giao khac. Theo quan iem ai Tha, dau ai
nang cua c Phat khong am ch toan nang vien
man, no cung khong xa ieu o lam. Phat giao
ai tha cho rang ai Nang Phat giong nh lc
san co t mat tri, von vo cung vo tan; nhng li
ch ma hanh gia co the rut ra t o tuy thuoc hoan
toan vao kha nang va no lc cua ngi ay. Vi
mot mieng knh hoi tu nho ngi ta co the qui tu
u sc nong t anh sang mat tri e ot chay mot
que diem; nhng vi nhng thau knh manh hn
ngi ta co the thau hoach u sc nong e si am
ca can nha. Neu toan nang cua Thng e c
hieu di anh sang nay, th gia Phat giao va cac
ton giao khong co g la khong hoa giai c.
4256
Nhng nha Phat giao ai Tha tin rang nhng
giao ly d biet cua cac ton giao khac nhau eu bo
ch va can thiet cho nhng ngi co kha nang va
vien canh khac nhau. Mot so nhng giao ly nay co
the co tnh chat "huyen bien" va "khuyen du" bay
ra cho tam thc non nt cua quan chung; mot so
khac mi that la giao ly toi hau, ch thch hp vao
giai oan tien hoa hien tai cua chung ta, cho mot
so ngi co can c cao. Nhng tat ca cac ton giao
a ong vai tro xay dng cua chung trong viec xuc
tien an lac va phat trien tam linh nhan loai. Theo
nhan quan cua mot Phat t, trong mot ai gia nh
cua nhng giao ly thieng lieng ch co mot s phan
biet gia giao ly s bo va giao ly tien bo, gia
giao ly huyen bien va giao ly cu canh, ch khong
phai gia giao ly "ung" va "sai"The greatest
power is the perfect power of Buddha; it is also
the greatest and purest power that can possibly
exist, but it is not omnipotent. Buddha is all-
knowing and all-merciful, but not almighty. If any
being can be said to be almighty, this means that
he is capable of doing anything he wills. In other
words, an almighty being could kick this globe to
Heaven like a football, thereby eliminating all the
troubles and miseries on this planet in no time, if
He considers all beings on this earth His children.
But Buddha does not have this arbitrary power,
nor did He ever claim to have it, although many
other religions claim it for their gods. It should be
plainly evident that all-knowledge, all-mercy, and
all-power cannot possibly exist in the same being
at the same time. With all calamities happened
and have been happening to all beings on this
earth clearly shows that a so-called almighty and
all-knowing God could not possibly be all-merciful
as well; otherwise, his intention of creating this
world, with all its resultant miseries and sins and
its supposed eternal hells, etc., would become
inexplicable and ridiculous; and as a result, His
so-called good conscience and wise foresight
would also be reduced to a joke. In Buddhism,
Buddha is mighty but not almighty. He cannot
impose His will on anyone, nor can He perform or
accomplish on someone's behalf something in
violation of the Law of Cause and Effect. Buddha
does not punish anyone or send anyone to an
eternal hell. Such a thing would be impossible to
an all-merciful Buddha! If anyone goes to hell, he
 4257
goes there as a result of his own evil doings. In the
Buddhist scriptures there is no saying to the effect
that Buddha will punish someone by sending him
to hell should he disobey the will of Buddha. On
the contrary, the spirit of Buddhism is to
encourage people to go down into hell. As the
compassionate Bodhisattva Ksitigarbha said, "If I
do not go down into hell, who else will go to save
the poor creatures there?" In short, the Perfect
Power of Buddha can give us great assistance and
provide favourable conditions for our spiritual
growth, but it cannot do everything for us. This
perhaps one of the major differences between
Buddhism and other religions. From the
Mahayana viewpoint, though the Perfect Power of
Buddhahood does not imply complete
omnipotence, it is not too remote from it. The
Mahayana Buddhist maintains that the Perfect
Power of Buddha, like the power available from
the sun, is infinite and inexhaustible; but the
benefit that one can draw from it depends entirely
upon one's individual capacity and effort. With a
small magnifying glass may focus enough heat
from sunlight to ignite a match; but with more
powerful lenses one may collect enough heat to
warm an entire house. If the almighty power of
God is understood in this light, there is no
irreconcilable ground between Buddhism and
other religions. Mahayana Buddhists believe that
the different teachings of the various religions are
all beneficial and necessary for people of different
capacities and perspectives. Some of these
teachings may be of an "expedient" or
"persuasive" nature, devised for the immature
minds of the masses; others are truly the final
teachings, only suitable, at our present stage of
evolution, for a minority of highly endowed
people. But all religions have played their
constructive roles in promoting human welfare
and spiritual growth. As a Buddhist sees it, in the
big family of divine doctrines there is a distinction
only between the preliminary and the advanced,
between the "expedient" and the final teachings,
but not between the "right" and the "wrong" ones.
Toan Nhat Quang ai: Ten cua mot v Thien reality, i.e. of all things whether whole or divided,
s Viet Nam, phap he Chuc Thanh, thuoc tong universal or particular, as distinguished from their
Lam Te vao the ky th XVIII. Hau nh ca i S seeming.
hoang hoa vung Nam Viet NamName of a
Vietnamese Zen master, of the Chuc Thanh
lineage, Lin-chi Sect, in the eighteenth century.
He spread the Zen teachings in South Vietnam
most of his life.
Toan Phan Gii: Gii tho tr toan phan t ngu
gii cho en cu tuc giiFully ordained by
receiving all the commandments (from five to full
commandments).
Toan Phuc: Complete happiness.
Toan Sn: Toan the Tang chung trong t vien
All of the assembly in a monastery.
Toan Tai: Perfect talent.
Toan Tan Th Chu, Toan Chu Th Khach: Trong
thien, khong co cai goi la s oi ai khach chu;
khach tc la chu, va chu tc la khachIn Zen,
there is no such an opposition between objective
and subjective.
Toan Than: Zenshin (jap)The whole body.
Toan Thien: Perfect.
Toan Tha Phap Hoa: Phap Hoa nht thc
One perfect Vehicle of the Lotus Sutra.
Toan Thc: Sarvanata (skt)Am ch tri thc cua
Phat. Hieu biet that tanh cua ch phap la h
khong, ngha la tr tue Bat NhaOmniscience or
the knowledge of the Buddha. The knowledge of
all dharmas and their true nature, which is empty
(shunyata), and is often equated with wisdom
(prajna).
Toan Toa Phan Toa: Zenza-Bunza (jap)V tr
phu ta cho thay vien chu, nhng la v Tang vi
ay u kha nang dan chungComplete-seat part-
seat, that is, a master's auxiliary position, but with
ability to lead the whole order.
Toan Tr: 1) Chnh bien tri: Samyaksambuddha
(skt)Completely enlightened, universal
knowledge of a Buddha; 2) ai tr, viec g cung
biet: Great mind or great wisdom, all-knowing
wisdom of the Buddha (see Nh Thc Tr); 3)
Nhat Thiet Tr: Omniscent, perfect knowledge or
wisdom (by which a man become a Buddha); 4)
Phat Tr: Sarvajnana (skt)All-knowing, Budha-
omniscience, Buddha-wisdom, perfect knowledge;
5) Tr biet suot tong tng va biet tng cua ch
phap mot cach ung nh thc: Knowledge of
 4258

Toan Tr Phat: Phat Toan Tr: Sarvajnana (skt) doi them gao th hai thoi."The koan about the
All-knowingBudha-omniscienceBuddha- potentiality and conditions of questions and
wisdomPerfect Wisdom of BuddhaToan tr answers between Zen masters Chao Chou and Lin
cua Phat co hai phng dien, mot goi la Nh S Chi. According to the Records of the Transmission
Hu Tr, va mot goi la Tan S Hu TrThe of the Lamp (Chuan-Teng-Lu), Volume X, and
perfect Wisdom of Buddha has two facets, one Wudeng Huiyuan, volume XI, one day, Zen
called 'The Wisdom of Knowing the Thing as It Is', master Chao-chou asked Lin-Chi, "What is
and the other called 'The Wisdom of Knowing Patriarch Bodhidharma's going to the West main
All'See Nh S Hu Tr, va Tan S Hu Tr. instructions?" Lin Chi said, "It is similar to the
Toan Tue: Perfect wisdomSee Toan Hue. thing that I am washing my feet." Chao Chou
Toan Tue Toan Hanh: Mot danh hieu cua c approached nearly as if he wanted to listen with
PhatPerfect in wisdom and conduct, an epithet all his ears. Lin Chi immediately said, "I need two
of the Buddha. more cans of water."
Toan Vong Tc Chan, Toan Pham Tc Thanh: Tong Tham Trieu Chau Thien S (778-897):
Trong thien, t tren tong the ma xem xet va nam Joshu-Jushin (jap)Zen master Chao-Chou-
lay that tng cua s vat, khong co phan biet, Tsung-Shen (Zhao-Chou-Tsung-Shen)See
khong co oi lap, th vong chan pham thanh khong Trieu Chau Tong Tham Thien S.
sai khacIn Zen, when we look on the totality of Tong Trien Bao Phc Thien S (?-928):
things without any discriminations, without any Hofufu-Juten (jap)Pao-fu Ts'ung-chanBaofu
oppositions, there is no difference between unreal CongzhanSee Bao Phc Tong Trien Thien S.
and real, wordly people and sages.
Toan Y: Zen-E (jap)Hoan toan tuy thuoc vao
Total reliance.
Toan: Khoan duiTo boreTo pierce. TO
Toan Co Ch: Cuon giay cu, Thien dung t nay To: 1) Tot: Good, well, excellent; 2) Pho san cua
e che gieu nhng ngi ch biet suot ngay vui sa bo (sinh to va thuc to): Curd, butter. It is
au vao kinh ien ma quen i chuyen cau tu e described as produced by churning milk.
giac ngoAn old paper roll, Zen uses this term to To Ba Ha: Svaha (skt)Mot cau tan than hay
criticize those who only devote all their times to mot mat t ch s hoan tat, chuc lanh, chuc tieu
scriptures and forget about cultivation in order to tai cat tng (s d tan bien va s lanh xuat
attain enlightenment. hien)A kind of amen; a mystic word indicating
Toan Thuy Cau To: Khoan nc tm banh sa completion, good luck, nirvana, may evil
To churn water to get curd. disappear and good be increased.
Toat Yeu: ResumeSummaryTo choose the To Ba Ha: Soha (tib)Svaha (skt)See Ta Ba
chief points only. Ha.
Tong: To follow. To Ba Ho ong T: Subahu (skt)Dieu Ty Bo
Tong Lam: Sangha (p)Samgha (skt) TatTen cua mot v Bo tatName of a
Monastery complex. BodhisattvaSee Tu Ba Hau.
Tong Phuc: To submit. To Ba Li S Bo: Suvarsaka (p)Kasyapiyah
Tong Tham Tay Cc: Tong Tham ra chan (skt)Am Quang BoSee Ca Diep Di Bo.
Cong an noi ve c duyen van ap gia hai Thien To Ba S a Kinh: Subhasita-sutta (p)Sutra on
s Trieu Chau Tong Tham va Lam te Ngha Well-spokenKinh Dieu NgKinh Nhuyen
Huyen. Theo Canh c Truyen ang Luc, quyen Ng.
X, va Ngu ang Hoi Nguyen, quyen XI, mot hom, To Bat a La: Subhadra (skt)Thien HienMot
Trieu Chau hoi Lam Te: "The nao la y To S t thc gia Ba La Mon 120 tuoi, v e t cuoi cung
Tay Vc sang?" Lam Te ap: "Giong nh gap lao c c Phat cho oi sang ao Phat. Khi c
Tang ang ra chan." Trieu Chau bc en gan Phat sap nhap diet, co mot ngoai ao ten la To
lam ra ve lang nghe, Lam Te lien noi: "Lai phai Bat a La, a tren tram tuoi, nghe tin Phat sap

vien tch nen en xin Ngai khai m. Chung Ty
kheo s ong quay ray, ngan khong cho vao gap,
nhng c Phat ong y tiep ong. c Phat bao To Sumeru.
Bat a La: Nhng ngi tu ao phai nhan thc To at Na: Sudana (skt)See Tu at.
ve Tam Phap An (1. Ch hanh vo thng, 2. Ch
Phap vo nga, 3. Niet ban tch tnh). ay la ba phap
an kiem nghiem chan ly. Ch can tu tap T Dieu
e, Bat Thanh ao, Thap Nh Nhan Duyen, la co
the c giai thoat t tai. To Bat a La xin quy-y To ong Pha: Su-Tung-PoMot trong nhng
theo Phat, va tr thanh ngi e t cuoi cung cua ngoi sao van hoc ln lam sang ngi the gii van
NgaiA learned Brahmin, 120 years old, the last
convert made by Sakyamuni. When the Buddha
was about to pass into nirvana, an old ascetics by
the name of Subhadda, over one hundred years
old, came to seek instructions from the Buddha
when he learned that the Buddha would depart
from the world. The Bhiksus were afraid that he
might cause disturbance and stopped him from
entering to see the Buddha, but the Buddha
agreed to receive him. The Buddha told Subhada:
Those who practice the way should recognize the
three Dharma Seals for testing the Truth (1.
Emptiness of all dharmas or emptiness of separate
selfhood, 2. Impermanence of all phenomena, and
3. Nirvana and Tranquil Extinction). So long as
you practice the Four Noble Truths, the Eightfold
Noble Path, and the Twelve Links of Causation,
you will obtain release and liberation. Subhadda
was ordained before the Buddha and became his
last disciple
To Bo e: Subhuti (skt)See Tu Bo e.
To Da Ma Thien: Yama deva (skt)Tu Da Ma
Thi PhanThien Thi PhanSee Da Ma Thien.
To Dau: Ghrta (skt)1) Mot loai b trong: Ghee,
or clarified butter; 2) Mot loai dau thm lay t cay
to ma: Scented oil extracted from the sumana
plant.
To Duy Lap Quoc: Sovira (skt)Ten cua mot
vng quoc trong huyen thoai An oName of
the kingdom in Indian legendsSee Rudrayana.
To a: Sudha (skt)See Cam Lo.
To at La: Sutra (skt)Si ch: ThreadKinh
ien: A classical work (sutra, especially the
sermons or sayings of the Buddha).
To at a: Sudana (skt)Cap Co ocSee Tu
at.
To at Le Xa Na: Sudarsana (skt)Thien Kien
(khi nhn thay dang nui ngi ta de phat tam
4259
lanh)Vong nui th t trong bay vong Kim Sn
The fourth of the seven concentric circles around
To ang: Mot loai en dung b va dau hng lam
dau otA lamp using butter and fragrant oil, or a
lamp burning butter-oil.
To an a: Subinda (skt)See To Tan a.
hoa cua nha TongOne of the greatest literary
stars illuminating the cultural world of SungSee
Bat Phong Suy Bat ong, Nhat Thi a Qua
Giang.
To Hp Hng: Turuska olibanum (skt)See o
Lo.
To La a: Surata (skt)EnjoymentAmorous
pleasures.
To Lau Ba: Surupa (skt)Dieu SacSac tng
bao than bao o cua Phat la tuyet dieu khong the
ngh banThe wonderful form or body (Buddhas
sambhogakaya and his Buddha-land).
To Lau Ba: Surupa (skt)Of beautiful form
HandsomeSee To Lau Ba.
To Li a: Suriya (p)Surya (skt)Ten cua mot
v n than tieu bieu cho mat trangName of a
goddess representing the moon.
To Lo a Ba Na: Tu a HnNhap LuD
LuSee Srota-apanna.
To Loc Gia: Suriya (p)Surya (skt)See Minh
Nguyet Thien T.
To Ma: Soma (skt)See Cam Lo.
To Ma e Ba: Soma-deva or Candra-deva (skt)
Nguyet ThienThe moon-deva.
To Ma Na: Sumana (skt)See To Mat Na.
To Ma Xa: Tien than c Phat, khi Ngai bo th
than ran ln e cu nhng ngi ang oi Soma-
sarpa, a former incarnation of sakyamuni when he
gave his body as a great snake to feed the starving
people.
To Mat Na: Sumana (skt)Mot loai cay co bong
vang thm, thng moc thanh bui, cao khoang 3
hay 4 bo, co the la hoa laiA yellow sweet-
smelling flower growing on a bush 3 or 4 feet
high, perhaps the great flowered jasmine.
To Me: Sumeru (skt)Nui Tu Di la trung tam cua
moi the giiThis is the central mountain of

every world.
To Mon ap Lap: Sumatra (skt)Ten mot hon
ao cua x Nam Dng, ni van con nhieu phe
tch Phat giaoName of an island in Indonesia
where there are still many Buddhist ruins.
To Phat Thch Noa Cu at La Quoc:
Suvarnagotra (skt)See To Phc La.
To Phu: Nga QuyHungry ghosts.
To Phc La: Suvarnagotra (skt)Vng quoc
mau he, nam trong vung Hi Ma Lap Sn, con c
mo ta la bo toc Hoang KimA matriarchal
kingdom, somewhere in the Himalayas, described
as the Golden Clan.
To Tan a: Subinda (skt)Ten cua mot trong 16
v e t a vang li c Phat tiep tuc tru the hoang
tr Phat phapName of one of sixteen disciples of
the Buddha, who obeyed the Buddha's instruction
to continue to stay in this world to spread the
Buddha-dharma.
To Tat a: Susiddhi (skt)Mot ch b mat trong
Mat Tong, co ngha la mong s viec thanh cong
my man.A mystic word of the Tantra School,
meaning, may it be excellently accomplished.
To Tat a Bo Tat: Susiddhi-bodhisattva (skt)
V Bo Tat trong Mat giao, v co cong hanh thanh
cong my manName of a Bodhisattva in the
Tantra School, a Bodhisattva who excellently
accomplished his practices.
To Tat a Kinh: Susiddhi sutraSee To Tat
a.
To Tat a Yet La Kinh: Susidhikara-sutraSee
Kinh To Tat a Yet La.
To T Ma That: Susima (skt)Biet tru cua ch
Tang Ni va khach thap phngA virtuous
boundary, a separate dwelling or dwellings for
monks and visitors.
To T Ma That Kinh: Susima-sutta (p)Sutra on
a virtuous boundary, Samyutta Nikaya XII.70
Kinh Biet Tru, Tng ng Bo XII.70Sutra on
SusimaSutra on a separate dwelling or
dwellings for monks and visitors.
To Yet a: Sugata or Svagata (skt)Nh Lai
Nh Kh, danh hieu cua mot v PhatWell come
or well departed, title of a Buddha.
To Yet a: See To Yet a.
To Cu: a chuan bAlready prepared.
To at Lam: Sutra (skt)Con goi la To at Lam
hay Tu a LaCanon (giao phap).
4260
To Hao: Tc tng bach hao, hay long trang
gia hai long mayThe urna, or white curl
between the Buddhas eyebrows.
To Lien (1903-1977): Ten cua mot v danh Tang
Viet Nam vao the ky th XXName of a
Vietnamese famous monk in the thirteenth
century.
To Nhat Thuyen: Thuyen trng gioiA good
captainThien tong cho rang vt qua be kho
cuoc i khong phai la chuyen de, hanh gia phai
la mot thuyen trng that xuat sac mi mong sang
c b ben kiaZen believes that to cross the
sea of sufferings in life is not an easy thing to do;
in order to reach the other shore, practitioners
must be an excellent captain.
To Phap Than: Du lan troi trong ba ng thap
nhat van co Phap ThanPossessing the
fundamental dharmakaya nature though still in sin,
i.e. the beings in the three lowest orders of
transmigration.
To Phc Ly Na: See Suvarna.
To Quy Quai: Lam nhng viec quy quai e me
hoac ngi khacTo do devilish things to delude
other people.
To Quyen: See To Quyen.
To Quyen: Lua mongThin silkPlain silk
lustring.
To Soan: See To Thc.
To Tam: Pure heart.
To Tam Van Khai: Shou-Tsinh-Yun-KaiSee
Van Khai To Tam.
To Thc: Nhng thc an trong sach, khong pha
tap mui v cua tht caVegetarian food.
To Y: Nhng y ngh bnh thngOrdinary
thoughts, or hopes; the common purpose of the
mind.
To: Soshigata (p)Busso (jap)Soshi (jap)
Sobutsu (jap)PatriarchV lanh ao quan trong
c tha nhan trong truyen thong ton giao nh la
nhan vat sang lap ra ton giao hay dong truyen
tha. Thien tong Phat giao nhan manh ac biet
en dong truyen tha cua nhng v s to sang lap
ra Thien tong va truyen giao phap lai t the he
nay en the he khac. Thien tong nhn nhan dong
to truyen t Luc To Hue Nang en c Phat Thch
Ca va lau xa hn na. Theo giao phap Thien tong,
c Thch Ca Mau Ni truyen phap cho Ma Ha Ca
Diep, v to au tien cua An o. Phap lai c qua
 4261

hai mi tam v to An o. Bo e at Ma, ngi To An C Nap Thien S: Zen master Tsu-Yin-

du hanh sang Trung Hoa va truyen phap tai ay, Chu-NeThien s Trung Hoa, song gia khoang
c tnh nh la v to th 28 cua An o va la S the ky th 11, la mot hoc gia ln, tinh thong kinh
To Thien tong Trung Hoa. Sau v to Trung Hoa Phap Hoa va nhng tong phai khac cua triet hoc
c tha nhan bi nhng dong truyen tha con Phat giao; tham ch nhng bac trng lao cung
ton tai en ngay nay. Ve sau nay nhng v Thien muon hoc hoi vi s. S co ve khong hay biet g
s cung c biet en nh nhng v To, th du nh ve Thien. Mot hom co mot ngi khach co tiep
To Lam Te cua tong Lam Te Trung Hoa, to ao xuc vi cac hoat ong cua Thien phng Nam.
Nguyen cua tong Tao ong Nhat Ban, van van Ngi ay bao rang toan the the gi Phat giao cua
See To S, Hai Mi Tam To An o, and Luc To Trung Hoa eu c thau tom vao phap mon cua
Thien Trung HoaAn important leader at Ma va Ma To, mot trong nhng hau due tai ba
recognized within a religious tradition as a nhat cua at Ma, hnh nh thoa man mot sam
founding figure of the religion or a lineage. Zen ngon cua Bat Nha a La va co anh hng ln oi
Buddhism places an especially strong emphasis on vi cac hoc gia Phat giao cua x nay, en noi ca
the lineage of early patriarchs created the Zen nhng ngi co hoc va hieu, noi danh khap cac
school and transmitted its Dharma from generation vung at nh Thuc nh Lng Cong va Giam
to generation. The Zen school acknowledges a Cong, ho a t bo mon e hay ot chay kho sach
lineage of patriarchs extending back from Hui- luan giai cua mnh e chng at phap mon Thien.
neng, the Sixth Patriarch, to the historical Buddha C Nap rat xuc ong ve tng thuat cua ong ban
and beyond. According to Zen teachings, Thien nay. Ngi ay khuyen s hay bc ra vi
Sakyamuni transmitted the Dharma to i va t mnh chng kien moi viec. C Na p t gia
Mahakasyapa, the first Indian patriarch. The que quan va du hanh khoang vai nam Kinh va
Dharma was then transmitted through twenty- S, nhng khong thay co ket qua nao. Sau o s
eight Indian patriarchs. Bodhidharma, who tiep tuc di bc ve ong va ngu tai Tng Chau,
traveled to China and passed on the Dharma there, trai qua mi nam vi Thien s ong Sn. Mot
is counted as the twenty-eighth Indian patriarch hom, s ang oc mot ban luan giai ve kinh Hoa
and the First Patriarch in China. Six Chinese Nghiem va xuc ong sau xa ve oan van sau ay,
patriarchs are acknowledged by all surviving Zen nh the ma s to ngo ao ly cua Thien: Nui Tu
lineages. Later Zen teachers may also be known Di noi len gia bien ca cao 84.000 do tuan, nh
as patriarchs, for example, Lin-chi of the Lin-chi cua no khong phai la cho vin tay at chan ma len
Sect in China, and Dogen Kigen (1200-1253) of c. ay ch cho ngon nui cua 84.000 tran lao
the Japanese Soto Sect in Japan, and so on. noi len t ai dng cua phien nao. Khi chung
To An: Soshi-no-shin-in (jap)Patriarchal seal sinh at en cho vo t vo vi oi vi het thay cac
To s Thien tong c truyen tha bang an tam phap, phien nao se kho can. Tran lao gi ay
truyen tam. T ng ch s xac nhan the nghiem chuyen thanh ngon nui Nhat Thiet Tr, va phien
ai giac cua mot mon o bi mot thien s thuoc nao tr thanh bien Nhat Thiet Tr. Trai lai, neu
mot truyen thong con ton tai. T ng nay con ch khi tam t l tc co nhng vng vu. Roi ra
ban tanh that cua Phat, hay ban tanh Phat, hay con phien nao cang them sau, ng len nh nui cua
ch ca s truyen thu trung thanh vi Phap cua Phat Phat Tr b ngan chan lai. C Nap ben nhan xet:
ben trong mot dong truyen tha ThienPatriarchs Thach Cung noi rang khong co cho ra tay, va
have been transmitted with the seal of mind-to- Ma To vo minh t qua kh vo thuy nay a tieu
mind transmission. The 'mind seal of the tan het thay. ay thc khong phai la li noi h
patriarchs', an expression for an experience of doiChinese Zen master, who lived in the middle
enlightenment confirmed by a master of a living part of the eleventh century, was a great scholar
lineage of the Zen tradition. Also an expression versed in the Avatamsaka Sutra and other schools
for the true nature or Buddha-nature (busso) or for of Buddhist philosophy, and even elderly scholars
the genuine tradition of Buddha-dharma within the were willing to study under him. Evidently he did
transmission lineage of Zen. not know anything of Zen. One day he had a
 4262
visitor who was acquainted with the doings of Zen
in the south. He said that the entire Buddhist world
of China was then taken up by the teaching of
Bodhidharma, and that of Ma-Tsu, one of his
ablest descendants, who appeared to fulfill the
prophecy of Prajnatala, had exercised great
influence over the Buddhist scholars in the
country, so that even men of learning and
understanding who were renowned throughout the
province of Shu, such as Liang and Chien, either
gave up their own pupils or burned their library of
the commentaries, on order to master the teaching
of Zen. Chu-Ne was very much impressed with
the report of his Zen friend. Advised strongly by
him to go out into the world and see the state of
affairs by himself, Chu-Ne left his native province
and wandered about some years in Ching and She
but without seeing and result. He then moved
further west and stayed in Hsiang-Chou for ten
years under Tung-Shan Yung. One day he was
reading a treatise on the Avatamsaka Sutra and
was deeply impressed by the following passage,
which opened finally his mind to the truth of Zen:
Mount Sumeru towers in the great ocean
attaining the altitude of 84,000 yojanas, and its
summit is not to be scaled by means of hands and
legs. This illustrates that the mountain of 84,000
human woes is rising from the great ocean of
passions. When beings attain the state of
consciousness in which they cherish no thoughts of
relativity and from which all strivings vanish, even
when confronting this world of multiplicities, their
passions will naturally be drained off. All the
worldly woes now turn into the mountain of all-
knowledge and the passions into the ocean of all-
knowledge. On the contrary, when the mind is
filled with thoughts and reflections of relativity,
there are attachments. Then the greater grow
worldly and the deeper the passions, and a man is
barred from reaching the summit of knowledge
which makes up the essence of Buddhahood.
Chu-Ne then observed: According to Shih-
Kuang, not a cue to get hold of, and according to
Ma-Tsu, ignorance since the beginningless past
has melted away today. These are indeed no
lies.
To An Mat Hoang (1735-1835): Zen Master To Kathmandu, Nepal. Theo Lat Ma Yeshe, to chc
An Mat HoangThien s To An Mat Hoang, que nay c lap ra v toan the chung sanh. Muc ch
Phu Cat Bnh nh, Trung Viet. Ngai xuat gia
vao tuoi 15. Ngai tho cu tuc gii vi Thien s Phat
Y Linh Nhac tai chua T An Tan Khai, phu Tan
Bnh, tnh Gia nh. Ngai la Phap t i th 36
dong Lam Te. Vao nam 1773, ngai tru tr tai chua
ai Giac. Vao nam 1802, vua Gia Long sai quan
a phng trung tu lai chua ai Giac. en nam
1815, vua Gia Long gi sac ch trieu hoi ngai ve
kinh o Hue e thuyet giang cho nha vua va
hoang gia. Sau o ngai ve lam tang cang chua
Thien Mu. Ngai th tch nam 1835, tho 101 tuoi
A Vietnamese monk from Phu Cat, Bnh nh,
Central Vietnam. He left home and became a
monk at the age of 15. He received complete
precepts with Most Venerable Phat Y Linh Nhac
at T An Temple in Tan Khai, Tan Bnh, Gia
nh. He was the Dharma heir of the 36th
generation of the Linn-Chih Zen Sect. In 1773, he
stayed at ai Giac Temple. In 1802, King Gia
Long ordered his local mandarins to rebuild ai
Giac Temple. In 1815 King Gia Long sent an
Imperial Order to summon him to Hue capital to
preach the Buddha Dharma to the King and the
royal family. Later, he became a royal-recognized
monk at Thien Mu temple. He passed away at
Quoc An Temple in Hue in 1835, at the age of
101.
To An Trung Quang: Thien phap cua To s rang
ngi va noi tiep nhau mai mai nh anh sang khong
ngng rc r cua mat tri va mat trang
Patriarchal Zen methods are gorgeous that
continually illuminate like that of the sun and the
moon.
To Ba: Ten cua mot v danh Tang Trung Hoa vao
thi nha Nguyen (1280-1368)Name of a
Chinese famous monk who lived in the Yuan
Dynasty in China.
To Chc Bao Ton Truyen Thong ai Tha:
Foundation for the Preservation of the Mahayana
Tradition (FPMT)Mot to chc Phat giao Tay
Tang c 2 v thay cua trng phai Gelukpa sa ng
lap vao nam 1975, th nhat la Lat Ma Tupden
Yeshe, va th nh la Lat Ma Tupden Zopa
Rinpoche. To chc nay ln manh nhanh chong va
hien gi tuyen bo rang mnh co 110 trung tam tren
the gii. Tru s chnh at tai Tu Vien Kopan

cua to chc giup cho chung sanh at c tri thc
ve Phat Phap. Va ay la ly do duy nhat e to chc
nay ton taiTibetan Buddhist organization
founded by two Gelukpa teachers, Lama Tupden
Yeshe (1935-1984), and Lama Tupden Zopa
Rinpoche (1946 - ) in 1975. It grew quickly and
now claims 110 centers around the world. Its
headquarters are at Kopan Monastery in
Kathmandu, Nepal. According to Lama Yeshe, it
was created for all mother sentient beings. It
aims to help the dharma knowledge-wisdom
develop in the human consciousness. This is its
only reason to exist.
To ao: ao phap Thien tongThe path of Zen.
To ao Tn: Daoxin (chi)Tao-shin (chi)
Doshin (jap)See ao Tn.
To ang: en toPatriarchs' lampTheo th du
th 32 cua Bch Nham Luc, ngay ca vai v co c
cung cha c dt bat vong tng, nen Thien s
Tuyet au a lam bai tung:
"Lo Cong pho lieu diec ha bang
Toa y hu tng ke To ang
Kham oi mo van qui v hiep
Vien sn vo han bch tang tang."
(Lo Cong giao pho cung nao bang. Ngoi ta thoi
em noi To ang. Cam oi may chieu ve cha
hiep. Nui xa vo han vach tng tng). Co cai g e
le thuoc vao ay? ay hanh gia tu Thien phai
hieu s vat mot cach trc tiep, ch ng om cay
i tho. Trc au lau mot luc ap tan, khong co
mot chuc quan ngai nao trong ngc. Hay buong
sach trn thong dong. Lai con can tuy thuoc vao
th g na ay? Hoac ngoi hoac ta phai xem xet
nguyen ly Phat phap. o la ly do tai sao Tuyet
au a noi: "Ngoi ta thoi em noi To ang."
Ngay lap t Tuyet au niem xong, S co cho
chuyen than. Rot cuoc t bay tin tc co cho hay.
S noi: "Cam oi may chieu ve cha hiep." Y
ngha cua Tuyet au la g? Khi ma may chieu a
ve va sap hiep ma cha hiep, la y the nao? "Nu i
xa vo han vach tng tng." Nh trc nhay vao
trong hang quy. Khi hanh gia en c trong ay
th c mat, phai quay ong thi ngoi dt, sach
trn thong dong ch c oi chut. "Nui xa vo han
vach tng tng" co phai la canh gii cua Van Thu,
canh gii cua Pho Hien, hay la canh gii cua
Quan Am? Hanh gia tu Thien hay xem coi en
ay la tren phan viec cua ai?According to
4263
example 32 of the Pi-Yen-Lu, since some of the
ancients coulnd't yet put an end to wandering
thoughts, so Zen master Hsueh Tou makes a
verse:
"Once Mr. Lu has accepted them,
Why depend on them?
Sitting, leaning - cease taking these to succeed
to the lamp of the Patriarchs!
It's worth replying: the evening clouds,
Returning, have not yet come together;
Distant mountains without end,
layer upon layer of blue."
What is there to depend on? Here Zen
practitioners must understand things directly this
way; do not go on guarding a stump waiting for a
rabbit. Smash what's before your skull all at once,
so that there isn't the slightest bit of concern within
your breast. Let go and become clean and at ease.
Then what more need is there for something to
rely on? Whether sitting on the cushion or leaning
on the brace, it's worth considering it the principle
of the Buddha-Dharma. That is why Zen master
Hsueh Tou said, "Sitting, leaning - cease taking
these to succeed to the lamp of the Patriarchs!" At
once Hsueh Tou has brought it up completely; he
has a place to turn around in, and at the end
reveals this scene where there's a bit of a nice
place. He says, "It's worth replying: the evening
clouds, returning, have not yet come together."
Where is Hsueh Tou's meaning? When the
evening clouds have returned and are about to join
together but have not yet done so, how is it then?
"Distant mountains without end, layer upon layer
of blue." As before he's gone into the ghost cave.
When you get here, when gain and loss, right and
wrong, are cut off all at once, and you are clean
and at ease, only then do you amount to
something. "Distant mountains without end, layer
upon layer of blue." Is this Manjusri's realm? Is
this Samantabhadra's realm? Is this
Avalokitesvara's realm? Zen practitioners, when
you get here, whose affair is this?
To ng: Nha th ho (ni th phung ong ba to
tien): Ancestor hallNi th ch To trong cac t
vien: Patriarchs Hall.
To Giac (1087-1150): Ten cua mot v danh Tang
Trung Hoa vao thi nha Tong (960-1279)Name
of a Chinese famous monk who lived in the Sung

Dynasty in China.
To Hp Than, Vat Chat, va S Tru:
Dehabhogapratishthana (skt)T nay rat thng
xuat hien trong Kinh Lang Gia, am ch vat chat
cua i song. Deha la than the vat ly, bhoga la tai
san thuoc ve than the tho hng, va pratishthana
la hoan canh vat chat trong o than the sinh hoat.
Tuy nhien, tat ca nhng th nay eu la bieu hien
cua A Lai DaThe combination of the body,
material, and abiding. This term occurs quite
frequently in the Lankavatara Sutra and refers to
the material side of life. Deha means the
physical body, bhoga means property belonging
to the body and enjoyed by it, and pratishthana
means the material environment in which the body
is found moving. They are, however,
manifestations of the Alaya.
To Kha: Ten cua mot v danh Tang Trung Hoa
vao thi nha Tong (960-1279)Name of a
Chinese famous monk who lived in the Sung
Dynasty in China.
To Kham Thien S (?-1287): Tsu Chin (chi)
Ten cua mot v Thien s Trung Hoa, he Pha Am,
phai Dng Ky, tong Lam Te, song vao thi nha
Tong (960-1279)Name of a Chinese Zen
master, of the Fa-An lineage, Yang-Chi branch,
Lin-Chi Sect, who lived in the Sung Dynasty in
China.
To Lenh: Nhan duyen va c ng cua To s Thien
tongOpportune words from Zen patriarchs.
To Nan e: Nandi (skt)See Nan e.
To Nguyen Thien S:
1) (1226-1286): Zen master Tsu-yuanTen cua
mot v Thien s Trung Hoa, thuoc phai Dng
Ky, tong Lam Te vao thi nha Tong (960-
1279). Thien s To Nguyen, tac gia bo sach
Van Phap Qui Tam Luc vao the ky th XVII.
Mot hom, co mot v Tang hoi: "The nao la
oat nhan khong oat canh?" S ap: "Trong
t chng phan, neu hanh gia lam trong khong
c cai tam cua mnh th ngoai canh con
ngan ngai g c na? V the khi thien s
day e t thuoc loai ha can, th oat nhan ch
khong oat canh." V Tang lai hoi: "The nao
la oat canh khong oat nhan?" S ap:
"Trong t chng phan, hanh gia khong tru
ngoai canh ma ch co cai tam oc chieu. V
the khi thien s day e t thuoc loai ha can, 2)
4264
th oat canh ch khong oat nhan." V Tang
lai hoi: "The nao la oat ca nhan lan canh?"
S ap: "Trong t chng phan, neu tam va
canh cua hanh gia eu khong th vong tng
t au ma co c? V the khi thien s day e
t thuoc can c loai kha, th oat ca nhan lan
canh." V Tang lai hoi: "The nao la khong
oat ca nhan lan canh?" S ap: "Trong t
chng phan, tam cua hanh gia t tru ni tam,
con canh th t tru ni canh. V the khi thien
s day e t thuoc can c loai cao, th khong
oat ca nhan lan canh."Name of a Chinese
Zen master of the Yang Chi branch, Lin-chi
Sect, during the Sung dynasty. He was the
author of the book titled "Mind, the Source of
All Dharmas" in the seventeenth century. One
day, a monk came and asked, "What does it
mean to snatch away the person but not snatch
away (save) the object?" Tsu-yuan replied,
"In the realm of self-awareness, if one can
empty one's mind, what obstruction can be
there from an outer object? Therefore, when a
Zen master teaches a disciple of low capacity,
he should snatch away the person but not the
object." The monk asked, "What does it mean
to snatch away the object, but not the
person?" Tsu-yuan replied, "In the realm of
self-awareness, one does not dwell on outer
objects but reflects with one's mind alone.
Therefore, the Zen Master should snatch
away the object but not the person when the
disciple is of average capacity." The monk
asked, "What does it mean to snatch away
both the person and the object?" Tsu-yuan
answered, "In the realm of self-awareness,
both the mind and the objects are empty;
whence, then, comes the delusion? Therefore,
the Zen Master should snatch away both the
person and the object when the disciple is
well-endowed." The monk asked, "What,
then, does it mean to snatch away neither the
person nor the object?" Tsu-yuan said, "In the
realm of self-awareness, mind naturally
remains as mind and objects as objects. The
Zen Master therefore takes away neither the
object nor the person when the disciple is
highly gifted."
Ten cua mot v Thien s Trung Hoa, thuoc
 4265

phai ai Hue, tong Lam Te vao thi nha To S Quan: Ca ai lanh ngo thien cua To s
Tong (960-1279)Name of a Chinese Zen The patriarchs' gate of enlightenment.
master of the Ta Hui branch, Lin-chi Sect, To S Quan Liet: See To S Quan.
during the Sung dynasty. To S Tay Lai Y: Y ch cua S To Bo e at
To Phap: Thien phap hay ao phap cua To s MaPatriarch Bodhidharma's main instructions.
Methods of mysticism from patriarchs. To S Thien: Patriarchal MeditationThe Zen of
To Phong: Thien phap hay ao phap cua To s the PatriarchsZen PatriarchateThien cua cac
truyen i khap ni giong gio ni nao cung thoi en Trng Lao, thuat ng ch Thien thuoc pha i pha
cMethods of mysticism from patriarchs nam (Nam Tong)The Ch'an of the Southern
spread all over the place just the same as the wind schoolLch s cua Thien Tong van con la mot
that can reach everywhere. huyen thoai. Truyen thuyet cho rang mot ngay no,
To Phu ien Vien: Grandfathers' gardensat than Pham Thien hien en vi c Phat tai nui
vn cua ong cha. Thien tong dung t nay e ch Linh Thu, cung dng Ngai mot canh hoa
Phat tanhZen uses this term to indicate Buddha- Kumbhala va yeu cau Ngai giang phap. c Phat
nature. lien bc len toa s t, va cam lay canh hoa trong
To S: Soshigata (p)Busso (jap)Patron tay, khong noi mot li. Trong ai chung khong ai
saintFounderPatriarchc Phat la v sang hieu c y ngha. Ch co Ma Ha Ca Diep la mm
lap ra Giao Hoi Phat giao au tien. Trong Thien, ci hoan hy. c Phat noi: Chanh Phap Nhan
to hay to s la nhng bac thay v ai a nhan va Tang nay, ta pho chuc cho ngi, nay Ma Ha Ca
a chnh thc truyen ba Phat phap. V To au tien Diep. Hay nhan lay va truyen ba. Mot lan khi A
la ngai ai Ca Diep, c Phat tam chng. Tam Nan hoi Ca Diep c Phat a truyen day nhng
chng nay goi la Tam truyen tam va tiep tuc lu g, th ai Ca Diep bao: Hay i ha cot c xuong!
truyen mai ve sau. Co 28 v to An o va 6 v A nan lien ngo ngay. C the ma tam an c
Trung Quoc. T v To th nhat en Luc To Hue truyen tha. Giao phap nay c goi la Phat Tam
Nang gom 33 v. Tuy nhien, Trung Quoc, ngi Tong. Theo Giao S Junjiro Takakusu trong
ta ac biet noi en To S Bo e at MaThe Cng Yeu Triet Hoc Phat Giao, Thien cua To S
Buddha was the founder of the First Order of khong phai la phng phap phan tach nh khoa
Buddhist Monks. In Zen, the first teacher, or hoc, cung khong phai la mot phng phap tong
leader, or founder of a school (sect) or the great hp nh triet hoc. ay la mot he thong t duy
masters who have received and formally khong t duy theo thong tuc, no sieu viet tat ca
transmitted the Buddhas Dharma. The First nhng phng phap cua luan chng hp ly. T duy
Indian Patriarch who received mind approval khong can phng phap t duy la e ta o c hoi
from the Buddha was Maha-Kasyapa. The act was cho s thc tnh cua tue giac. Hanh gia co the ap
called Mind to mind transmission, and had been dung nhng phng phap tu thien cua Tieu Tha,
passed on down the line. There are twenty-eight cua Du Gia Luan (ban ai Tha), phap ch quan
patriarchs in India and six in China. From the First cua tong Thien Thai, hay Du Gia b mat cua tong
Patriarch to Hui-Neng, there were thirty-three. Chan Ngon neu hanh gia thch, nhng that ra tat
However, in China, it has particular reference to ca nhng phng phap nay eu khong can thiet.
Bodhidharma. Quan iem cua Thien tong co the tom tat nh sau:
To S Ba T: Thien phap hay ao phap cua To D tam truyen tam, bat lap van t, giao ngoai biet
sMethods of mysticism from patriarchs. truyen, trc ch nhan tam, kien tanh thanh Phat,
To S Bo e at Ma: Patriarch Bodhidharma hay Th tam tc Phat. Bach An Thien S a
See Bo e at Ma. phat bieu y kien nay rat ro trong bai ke ve phap
To S ng: ien th cac v To sThe toa thien: Chung sanh von la Phat; cung nh
patriarchs' hallPatriarchal altar. bang (c duyen hien tai cua chung ta) va nc
To S Hoi: Phap hoi cung dng To sAn (Phat tanh an tang), khong co nc th khong co
assembly for offerings to the Patriarchs. bang. Chnh the gian nay la lien hoa canh gii va
than nay la Phat.The history of Zen is
 4266
mythical. It is said that one day Brahma came to
the Buddha who was residing at the Vulture Peak,
offered a Kumbhala flower, and requested him to
preach the Law. The Buddha ascended the Lion
seat and taking that flower touched it with his
fingers without saying a word. No one in the
assembly could understand the meaning. The
venerable Mahakasyapa alone smiled with joy.
The world-Honoured One said: The doctrine of
the Eye of the True Law is hereby entrusted to
you, Oh Mahakasyapa! Accept and hand it down
to posterity. Once when Ananda asked
Mahakasyapa what the Buddhas transmission
was, Mahakasyapa said: Go and take the banner-
stick down! Ananda understood him at once.
Thus the mind-sign was handed down
successively. The teaching was called the school
of the Buddha-mind. According to Prof. Junjiro
Takakusu in The Essentials of Buddhist
Philosophy, the meditation of the patriarchal Zen
was not an analytical like science, nor was it a
synthetical method like philosophy. It was a
method of thinking without ordinary thinking,
transcending all methods of logical argument. To
think without any method of thinking is to give
opportunity for the awakening of the intuitional
knowledge or wisdom. All methods of meditation
as taught by Hinayana, by Yogacara (quasi-
Mahyana), by the abrupt method of calmness and
insight (samathavipasyana) of Tien-Tai, or by
the mystical yoga of Shingon can be used if the
aspirant likes, but are in no way necessary. The
ideas peculiar to Zen may be summarized as
follows: from mind to mind it was transmitted,
not expressed in words or written in letters; it was
a special transmission apart from the sacred
teaching. Directly point to the human mind, see
one's real nature and become an enlightened
Buddha. The idea was very well expressed in
Hakuins hymn on sitting and meditating: All
beings are fundamentally Buddhas; it is like ice
(which represents our actual condition) and water
(which represents an underlying Buddha-nature);
without water there will be no ice, etc. This very
earth is the lotus-land and this body is Buddha.
To Tang Xan: Seng-TsanSee Tang Xan. Bodhidharma's main instructions.
To Tam Hoi ng Hoang Long Thien S To Truyen Phai: Bka Brgyud (tib)Kagyu
(1025-1100): Hui-tang Tsu-Hsin HuanglungSee
Hoi ng To Tam Hoang Long Thien S.
To Tam Ngo Tan Thien S (1025-1100): Shishin
Goshin (jap)Ssu-Hsin Wu-hsinSee Hoi ng
To Tam Hoang Long Thien S.
To Thien Tong An o: Zen Patriarchs (India)
Khi c Phat truyen vo t cho ai Ca Diep th
ong ong nay tr thanh S To cua cai ma bay gi
ngi ta goi la Thien. Ve sau nay ai Ca Diep
truyen lai cho e t A Nan lam Nh To. Dong
Thien tiep tuc en Bo e at Ma, To th 28
When the Buddha gave his transmission without
words to Mahakasyapa, he thereby became the
first Indian Patriarch of what is now called Zen.
Afterwards Mahakasyapa made the same
transmission to the disciple Ananda, who thus
became the second Indian Patriarch. The series
continued until Bodhidharma, who was the
twenty-eighth PatriarchSee Hai Mi Tam To
An o.
To Thien Tong Trung Hoa: Zen Patriarchs
(China)Sau v To Thien tong cua Trung Hoa
laThe six Zen Patriarchs of China were:
1) Bodhidharma: Daruma (jap)See Bo e at
Ma.
2) Hui-ko: Yeka or Eka (jap)See Hue Kha
Thien S.
3) Seng-Tsan: (Sisan (jap)See Tang Xan.
4) Tao-Hsin: Doshin (jap)See ao Tn.
5) Hung-Jen: Gumin (jap)See Hoang Nhan.
6) Hui-Neng: Yeno or Eno (jap)However, for
the Northern school, they named Shen-Hsiu
their sixth patriarchSee Hue Nang ai S.
To Tch: Phap hoi, thien vienZen monastery.
To Tien (1136-1211): Tsu Tsien (chi)Ten cua
mot v Thien s Trung Hoa, phai Dng Ky, tong
Lam Te, song vao thi nha Tong (960-1279)
Name of a Chinese Zen master, of the Yang-Chi
branch, Lin-Chi Sect, who lived in the Sung
Dynasty in China.
To Tien Sung Bai: Ancestor worshipWorship
ancestorsSee Sung Bai To Tien.
To Tong Vien Quang (1758-1827): Zen Master
Vien Quang To TongSee Vien Quang To Tong
Thien S.
To Y: Y ch cua S To Bo e at MaPatriarch
(tib)Kagyupa (tib)Oral lineagePhai To

Truyen cua Phat giao Tay Tang hay phai "Chu
Ngha Truyen Thong Bang Li." Trng phai chu
ngha truyen thong bang li c thanh lap bi Lat
Ma Mar-pa, ngi Tay Tang, ao hu cua A e
Sa va la mon e cua ao s Mat tong ngi An
ten Naropa thuoc vien ai hoc Na Lan a Oral
transmission lineage of Tibetan Buddhism. The
Bkah-rgyud-pa was founded by the Tibetan Lama
Marpa (Mar-pa, 1012-1097), a friend of Atisa, and
a disciple of the Indian Tantrist, Naropa
(Nadapada, 1016-1100) of Nalanda University.
To Vat Bai: TotemismTon th to vatMot so
ngi nguyen thuy xem mot con vat, mot cai cay
hay mot vat vo tri ac biet nao o nh la to tien
cua ho. Ho th phung no e khoi b tai hoa va
c phc lanhSome primitive men considered
a specific animal, plant, or nonliving things as
their ancestor. They worship it to be spared harm
and to obtain happiness.
Toc: NhanhHasteQuickSpeedilyUrgent.
Toc Chng Thong Tue: at c tr tue thau suot
mot cach nhanh chongQuickly attain
penetrating wisdom.
Toc Chng Vo Thng Chanh ang Chanh
Giac: Giac ngo vo thng chanh ang chanh giac
mot cach nhanh chongRapidly (quickly) realize
unsurpassed perfect enlightenment.
Toc Diet Mot: Bien mat mot cach mau chong
Quickly disappearRapidly disappear.
Toc ac: at c mot cach nhanh chong
Speedily obtain, or ensure.
Toc ac Thanh V: at c qua v mot cach
nhanh chongQuickly attain fruition.
Toc Hanh Tam: Javana-citta (skt)Impulsive
process of the mindMind which runs through the
object.
Toc Hng: Loai nhang re tien chay nhanh
Quickly burnt inferior incense.
Toc Tat Chuyen: Thay oi mot cach nhanh
chongQuickly changedRapidly changed.
Toc Tat Kim Cang: Vajravega (skt)Ten cua
mot v triName of a kind of hurrying deva.
Toc Tat Lap Nghiem: Rapidly established
effectKet qua co ngay tc th.
Toc Tat Quy: Mot loai quy La Sat lat atA
kind of hurrying demon, raksasa.
Toc Tat Vien Chng: Rapidly and completely
realizeChng ac nhanh chong va hoan toan.
4267
Toc Thanh: Hoan thanh mot cach nhanh chong
Speedily completed.
Toc Tnh T: See Thien Nam T.
Toi Cao Hien Quang Nhan Tang Nh Lai: The
Tathagata who, in the highest reveals the far-
reaching treasure of his eyeThe SunSee
Vairocana, ai Nht Giac Vng, and ai Nht
Kinh.
Toi Cao Phat anh: Supreme Buddha Crown
See Phat anh.
Toi Cao Thien: ieu thien cao totExtremely
wholesomeSupreme goodness.
Toi Chanh Giac: Abhisambuddha (skt)S giac
ngo chan chnh cao nhat hay dieu tr nang giac cua
ch PhatSupreme perfect enlightenment, i.e.
Buddhahood.
Toi Cc Qua: Supreme fruitionVien Cc
QuaSee Cc Qua.
Toi Cc Thanh Tnh: Most incredibly pure.
Toi Cc Tch Tnh: Cc ky thanh tnh
Thoroughly pacify.
Toi Cc Vien Man: Most perfect completion.
Toi oan Thien ao: Con ng ngan nhat trong
ThienThe shortest shortcut in ZenHanh gia tu
Thien nen luon nh rang khong co ng tat trong
tu tap Thien quan. Hanh gia cung ng bao gi
mong ch mot an sung nao t ai, dau o la ang
c goi la Thng e. Cung chang co mot
phng thc nhat nh nao nen c ap dung trong
nha Thien. Con ng duy nhat cho hanh gia tu
Thien la phai thc hanh thien quan lien tuc trong
i song hang ngay nh ngi th ho phai a
tng vien gach len xay nha vay thoi, ch khong co
con ng nao khacZen practitioners should
always remember that there are no shortcuts in
Zen practice. Zen practitioners should never wait
for any blessing from anyone, even from a so-
called God. There is not any certain formula that
should be utilzed in Zen. The only path for Zen
practitioners to walk on is practicing continuously
in daily life just as a masons laborer constructing
brick by brick in building a house, there is no other
way.
Toi Hau: Cuoi cungThe last of allUltimate
FinalFinallyAt death.
Toi Hau Cu: Cau noi cuoi cungLast sayings
Last words.

Toi Hau e T: SubhadraLast disciple of
Buddhae T Cuoi CungTu Bat a La, v e Supreme Virtue BannerMot trong mi au
t cuoi cung cua c Phat tai thanh Cau Thi Na
(luc ay Tu Bat La a tren 100 tuoi)Subhadra,
the Buddhas last disciple in Kusinagara
(Subhadra was over 100 years old when he
became the Buddhas disciple).
Toi Hau Hu: S hien hu cuoi cungFinal
existence.
Toi Hau Niem: See Toi Hau Tam.
Toi Hau Sinh: See Toi Hau Than.
Toi Hau Tam: Toi hau niem hay cai tam sat na
cuoi cung huy than diet tr, sap nhap vao vo d
niet banThe final mind, or ultimate thought, on
entering final nirvana.
Toi Hau Than: Cai than hay kiep tai sinh cuoi
cung trong coi sinh t cua cac v A La Han hay Bo
TatThe final body, or rebirth, that of an arhat, or
a bodhisattva in the last stage.
Toi Hau Thap Niem: Niem Phat A Di a mi
lan trc khi chetTo call on Amitabha ten times
when dying.
Toi Not (1717-1790): Ten cua mot v Thien s
Trieu Tien vao the ky th XVIIIName of a
Korean Zen master who lived in the eighteenth
century.
Toi S Cu: Cau noi au tienThe first sayings
The first words.
Toi S Nhat Bo: Mot bc au tienThe first
step.
Toi Thanh Bo Tat: Parama-carya (skt)Most
Holy Bodhisattva.
Toi Thang: Jana or Vijaya (skt)Sambara (skt)
Che ng tat ca, khong con ai b kp
ConqueringAll conqueringPre-eminent
PeerlessSupremeSee Ba T Tra.
Toi Thang Am Phat: Dundubhisvaranirghosa-
Buddha (skt)Most-Victorious Sound Buddha
Supreme Sound Buddha.
Toi Thang Chan T: Jinaputra (skt)Thang gia
t hay Phat t (con cua Phat), co ngha la cac v
Bo TatSons of the Victorious One, meaning
Bodhisattvas.
Toi Thang Chan T Bo Tat: See Toi Thang
T.
Toi Thang Chieu Minh Bo Tat: Utamadyuti
(skt)Pre-eminent bright radiance Bodhisattva.
4268
Toi Thang Cong c Trang Thien Vng:
Suat Thien VngSee au Suat Thien Vng.
Toi Thang Cu: Jinatrata (skt)Name of an
Indian monk.
Toi Thang Dieu Phap: Phap huyen dieu tham sau
nhatThe most excellent profound dharma.
Toi Thang Dung Kien Lc Thien Vng:
Supreme Courage and StrengthMot trong mi
au Suat Thien VngSee au Suat Thien
Vng.
Toi Thang ang Tr: S can bang toi thng
Supreme equipoiseSupreme state of balance.
Toi Thang ang Tr Bo Tat: Bodhisattva with
supreme state of balance (supreme equipoise)
V Bo Tat co s can bang toi thng.
Toi Thang ien: Vejayanta (p)Pre-eminent
hallSupreme hall.
Toi Thang Hoc Phai: Vaisesika SectThang
Luan PhaiSee Thang Luan Tong.
Toi Thang Hue Quang Minh Thien Vng:
Light of Supreme WisdomMot trong mi
Quang Qua Thien VngSee Quang Qua Thien
Vng.
Toi Thang Hu Bo Tat: Tathagata-mitra (skt)
The Most Excellent Favor Bodhisattva.
Toi Thang Kien Thien Vng: Supreme
VisionMot trong mi Bien Tnh Thien
VngSee Bien Tnh Thien Vng.
Toi Thang Kim Cang: Vajraiaya (skt)Kim
Cang ieu Phuc ThienTen cua mot v tri
Name of a deity.
Toi Thang Kim Cang Bo Tat: Trailokya-vijaya-
raja (skt)Trelokavijaya (skt)See Hang Tam
The Minh Vng.
Toi Thang Kim Luan Phat anh: Vijaya (skt)
Usnisavyaya (skt)Phat Sanh Phat anhCao
Phat anhSee Toi Thang Phat anh.
Toi Thang Manh Nha Bo Tat: Jinakura (skt)
Ten cua mot v Bo TatName of a Bodhisattva.
Toi Thang Nham Tr Bo Tat: Jinadhara
(skt)Bodhisattva with supreme innate state of
balance.
Toi Thang Nhan: Mot trong nam danh hieu ma
ngai Thien ao dung e goi ngi tu tap niem
PhatMost excellent person, one of the five
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names used by Shan Tao to describe those who existence, from before the formation of heaven
practice Buddha recitation. and earth, until this very day, that you do not see,
Toi Thang Niem Tr Thien Vng: Supreme know or hear, when all-wisdom is obtained
Awareness and KnowledgeMot trong mi (achieved), that can be called brilliance.
Quang Am Thien VngSee Quang Am Thien Toi Thang Quang Minh Trang Vng: King of
Vng. Mahoraga of Supreme Light BannerMot trong
Toi Thang Phat: Adi-buddha (skt)Most- mi Ma Hau La Gia Vng.
Victorious BuddhaPrimordial BuddhaBon S Toi Thang Quang Trang Nghiem Vng: King
PhatSee A e Phat a. of Adornment of Supreme Light (king of Kinnara).
Toi Thang Phat anh: Usnisavyaya (skt) Toi Thang Than: 1) Jana-kaya (skt): Supreme
Vijaya (skt)Phat Sanh Phat anhQuang Sanh body; 2) Janabandhu (skt): Name of an Indian
Phat anhToi Thang Kim Luan Phat anh monk.
Chuyen Luan Vng Phat anhLay banh xe Toi Thang Tha: ai ThaThe supreme
vang lam hnh Tam Muoi Da, tng trng cho vehicleMahayana.
cong c chuyen phap luan khong g sanh bang Toi Thang Tnh Hue Quang Thien Vng:
The Bodhisattva with a golden wheel symbol of Supreme Pure Knowledge LightMot trong mi
unexcelled power of preaching. Quang Am Thien VngSee Quang Am Thien
Toi Thang Quang Bo Tat: Vajra-tejas (skt) Vng.
Kim Cang Quang Bo TatDiamond light Toi Thang Ton: Bac ang ton quy nhat hay c
Bodhisattva. PhatThe most honourable oneBuddha.
Toi Thang Quang Minh Lc: Greatest strength Toi Thang Tr Hue: Tr hue toi thang
and utmost brillianceSc manh toi cao, anh sang Knowledge is supreme.
cc sangTheo Kinh T Thap Nh Chng, Toi Thang Trng Gia: The Elder Most
Chng 15, co mot v Sa Mon hoi Phat, ieu g Supreme.
la thien? ieu g la ln nhat? c Phat day: Toi Thang T: 1) Bac ang ton quy nhat: Most
Thc hanh Chanh ao, gi s chan that la thien. honourable one; 2) Than Na That at a, v Luan
Ch nguyen hp vi ao la ln nhat. ieu g la S a viet bo Du Gia S a Thch Luan, ngai
manh nhat? ieu g la sang nhat? c Phat day: Huyen Trang a dch sang Hoa ng vao khoang
Nhan nhuc la manh nhat v khong cha ac ta m nam 654 sau Tay Lch: Jinaputra, author of the
nen tang s an on. Nhan nhuc la khong ac, tat Yogacaryabhumi-sastra-karika, translated by
c moi ngi ton knh. Tam o nhiem a c Hsuan-Tsang around 654 A.D.
oan tan khong con dau vet goi la sang nhat, Toi Thang T Tai: Eminent Lord.
ngha la tat ca s vat trong mi phng, t vo th Toi Thng: Parama (skt)Cao nhat, ln nhat
van en hom nay, khong vat g la khong thay, To be ultimateTo be paramount.
khong vat g la khong biet, khong vat g la khong Toi Thng Bo e: Uttarabodhi (skt)S giac
nghe, at c nhat thiet tr, nh vay c goi la ngo cao nhat, ln nhatGreatest enlightenment
sang nhat.According to the Sutra In Forty-Two Supreme enlightenment.
Sections, Chapter 15, a Sramana asked the Toi Thng ai Tat a: Phat quaStage of
Buddha: What is the greatest strength? What is supreme attainmentGiai oan chng ngo toi
the utmost brilliance? The Buddha said: thngThe stage of supreme siddhi, or
Patience under insult is the greatest strength wisdomBuddhahood.
because those who are patient do not harbor Toi Thng ao: Con ng cao totGreatest
hatred and they are increasingly peaceful and path.
settled. Those who are patient are without evil and Toi Thng Le Bai: Supreme offering.
will certainly be honored among people. To put an
Toi Thng Lc: Supreme power.
end to the minds defilements so that it is pure and
Toi Thng Niet Ban: Perfect quiescenceS
untainted is the utmost brilliance. When there is
tnh tch toan hao.
nothing in any of the ten directions throughout
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Toi Thng Quang Nghiem Than: Array of struggle for awakening or any other objects. In this
Supreme Light Deity (Spirit). highest practice, means and end are just one,
Toi Thng Thanh Tu: S thanh tu cao tuyet Mahayana Zen and Zen of the highest vehicle are
nhSupreme attainment. in fact complementary for one another. When
Toi Thng Thang Phat: See Toi Thang Phat. rightly practiced, you sit in the firm conviction that
Toi Thng Thien: Nihsreyasa (skt)Supreme meditation is the actualization of your undefiled
deva. True-nature, and at the same time you sit in
Toi Thng Tha: Saijojo (jap)The highest complete faith that the day will come when,
vehiclePeerless vehicleThe Supreme exclaiming Oh, this is it! You will unmistakably
VehicleGiao phap cao nhat hay giao phap rot realize this True-nature. Therefore you need not
rao nhat (cac tong phai eu cho tong ngha cua self-consciously strive for enlightenment. Zen of
phai mnh la toi thng tha). Mot hnh thc thien the highest vehicle includes the following methods
nhan manh en s chng ac khong can s ho tr of practicing:
t ben ngoai qua phng cach ch quan a toa. (I) Thien on Ngo: Sudden-enlightened Zen
ay la loai thien c nhan manh nhieu nhat See Thien on Ngo.
trong Thien phai Tao ong Nhat BanThe (II) Thien Mac Chieu: Thien Mac Chieu (cua
highest vehicle, another name for Mahayana. The tong Tao ong), nhan manh en s chuyen
form of Zen that emphasizes realization without hoa va giac ngo t ben trongSilent
support, through Quieting and reflecting in sitting illumination Zen, emphasizes on inner
meditation. This is the form of Zen most transformation and inner realizationSee
emphasized in the Soto school in Japan. Mac Chieu Thien.
Toi Thng Tha Thien: Meditation of the Toi Thng Tr: Tr tue toi thngFull of
supreme vehicleZen of the highest vehicle wisdom.
Toi thng tha thien la nh cao cung tot cua Toi Thng Tr Can: Annindriyam (p)Tr can
thien trong Phat giao. Thien nay c thc hanh toi thngFaculty of highest knowledgeSee
bi ch Phat trong qua kh nh Phat Thch Ca D Tri Can.
Mau Ni va Phat A Di a. ay la s bieu lo cua s Toi Thng Van Am Thien Vng: Supreme
song tuyet oi, s song trong hnh thc tinh khiet Cloud SoundMot trong mi Hoa Lac Thien
nhat. ay la cach toa thien ma thien s ao VngSee Hoa Lac Thien Vng.
Nguyen benh vc, no khong dnh dang g en viec Toi Thng Y: Nguyen vong toi thng
phan au e ngo hay at c bat c mot oi Greatest aspiration.
tng nao khac. Trong phng phap thc hanh cao Toi Trng (767-822): Saicho (jap)Toi Trng la
nhat nay, phng tien va cu canh la mot. Thien S To cua tong Thien Thai Nhat Ban. Ong la e
ai Tha va Thien Toi Thng Tha ky that bo t cua ao Thuy (con goi la ao Toai, e t cua
sung cho nhau. Khi c thc hanh ung ban ngoi Tram Nhien). Toi Trng con c goi la Truyen
trong niem tin kien nh rang toa thien chnh la Giao ai S. Vao tuoi 20, Toi Trng en Nara e
the hien Chan tanh khong o nhiem cua mnh, va hoc ve giao ly Thien Thai vi mot vai hoc gia
ong thi ban ngoi trong niem tin tron ven rang cung en Nhat vi luat s Chan Giam va hoc tap
cai ngay ay se en, khi ban keu len: O, no ay ba tac pham cua Tr Khai. Khi ong ang oc na
roi! Ban se nhan ra chan tanh nay khong lam lan. chng nhng tac pham nay lan th hai, ong nhan
V the, ve mat t thc, ban khong can co gang e c lenh cua Nhat Hoang sang Trung Quoc e
ngo. Toi thng tha Thien bao gom nhng phap hoc Phat. Tai Trung Quoc, ong c ao Toai
mon tu tap sau ayThis is the culmination and truyen tho hoc thuyet Thien Thai va Bo Tat gii,
crown of Buddhist Zen. This Zen was practiced by c Thuan Giao truyen tho hoc thuyet Cha n
all Buddhas of the past, namely Sakyamuni and Ngon, va Tu Nhien truyen cho Thien tong. Sau
Amitabha. It is the expression of the Absolute mot nam lu tru Trung Hoa, ong ve nc thiet
Life, life in its purest form. It is the meditation that lap tong Thien Thai Nhat Ban va giang Kinh Phap
Tao-Yuan chiefly advocated and it involves no Hoa, lap Chan Ngon Mat giao, Thien tong va Luat

tong. Trung tam giang huan tren nuiT Due do Toi
Trng thiet lap va tr thanh trung tam ln cua
nganh giao hoc Phat giao Nhat Ban. Mot thi a
co en 3.000 t vien lam tuc xa cho hoc chung,
quy tu tat ca moi nganh Phat hoc hien va mat.
Hien tai co ba chi phai cua tong Thien Thai. o la
Sn Mon, T Mon, va Chan Thanh. Chi phai sau
cung la Tnh o. Nhng t vien thuoc ba chi phai
nay hien thi tnh khoang tren 4.000Saicho was
the founder of the Tien-Tai School in Japan. He
was a pupil of Tao-Sui (Tao-Sui was a pupil of
Chan-Jan). When he was twenty, Saicho went to
Nara and studied the Tien-Tai doctrine under
some scholars who came to Japan with the vinaya
master Kanjin, and read the three great works of
Chih-I. When he was halfway through in his
second perusal of those works, he received an
Imperial order to go to China for Buddhist study.
He received the Tien-Tai doctrine and the
Bodhisattva ordination from Tao-Sui, the mystic
doctrine (mantra) from Shun-Chiao, and the Zen
meditation from Hsiu-Jan. On his return after one
years sojourn in China, he founded the Tien-Tai
School and taught the Lotus doctrine, the Shingon
mysticism, the Zen meditation and Vinaya
practices. The educational headquarters on the
Mount Hiei was established by Saicho and
became the greatest center of Buddhist learning in
Japan. Once there were some 3,000 monasteries
to house the students thronging there from all
branches of Buddhism, exoteric and esoteric. At
present there are three branches of the Tien-Tai
School; namely, Sammon, Jimon and Shinsei, the
last being an Amita-peitism. The monasteries
belonging to the three branches number more than
4,000 at the present time.
Toi Ta Hien Chanh: Breaking the false and
making manifest the rightHanh gia phai luon
tam niem pha ta hien chanh. Nh vay, theo Thien
s Nguyen Tnh, pha ta la can thiet e cu o Hindrance of harmful behaviorChng ngai do
chung sanh ang am chm trong bien chap trc,
con hien chanh cung la can thiet v e xien dng nghiep. Toi ac cung la chng ngai cho viec nghe
Phat phapZen practitioners must always keep in
mind the idea of destroying all heretical and
misleading teachings and point out the correct
ones. Thus, according to Zen master Yuan Tsin,
refutation is necessary to save all sentient beings
who are drowned in the sea of attachment while
4271
elucidation is also important in order to propagate
the teaching of the BuddhaSee Nguyen Tnh
Thap Mon.
Toi: Vajja (p)Varjya (skt).
1) Nhng g ang trach va em lai nghiep xau:
That which is blameworthy and brings about
bad karma; entangled in the net of wrong-
doing.
2) Toi Loi: OffenceTheo Phat giao, chung
sanh sanh ra khong co mac cam s hai ve toi
loi, va khong s Thng e trng phat cho
viec lam sai trai. Tuy nhien, s nghiep bao
theo luat nhan qua. Khi chung ta lam sai la
chung ta lanh qua cho viec lam sai trai ay, va
bang cach nay chung ta phai chu au kho cho
chnh toi loi cua chung taAccording to
Buddhism, sentient beings born have without
any feeling of guilt in the sense of fear of a
God who will punish him for his wrong-doing.
However, they feel guilty by the law of
karma. When you do some wrong-doing, you
will receive the effects of your wrong-doing
and in this way suffer the effect of your own
sin.
Toi Ac: AtrocityEvil and sinTransgression
and evilVi pham gii luat va gay ton hai.
Toi Bao: Ket qua nhan lay oi vi hanh ong xau
acBao ap lai nhng toi loi a gay tao (tuy theo
toi trang ma phai nhan s kho s tng ng. Theo
Kinh Niet Ban, he co toi, tc la co toi bao, khong
ac nghiep, at khong toi bao)Retribution for evil
acts or the retribution of sin, its punishment in
suffering.
Toi Can: Goc cua toi loiCan ban cua toi ac la
s khong giac ngo va vo minhThe root of sin, or
root of transgression, i.e. unenlightenment or
ignorance.
Toi Cau: The filth of sin, moral defilement.
Toi Chng: Hindrance of sinful behavior
viec lam ac ma ra. Toi ac la chng ngai cho thien
va hanh tr chanh phapHindrance of harmful
behavior or hindrance of sinful behavior. The veil,
or barrier of sin, which hinders the obtaining of
good karma, and which also hinders the obedient
hearing of the truth.

Toi Chng Kho Tieu Tr: Karmic obstructions
are difficult to eradicate.
Toi Hanh: Negative actionsHanh ong ay toi
loi. Toi hanh la mot trong ba ng hanh ong
Sinful acts, or conduct. Evil work, one of the three
lines of action that affect karma.
Toi Loi: Sin (n)Nhng g ang trach va em lai
nghiep xau. Theo Phat giao, chung sanh sanh ra
khong co mac cam s hai ve toi loi, va khong s gia. Nh li Phat a day: Tam nh nen chung
Thng e trng phat cho viec lam sai trai. Tuy
nhien, s nghiep bao theo luat nhan qua. Khi
chung ta lam sai la chung ta lanh qua cho viec lam
sai trai ay, va bang cach nay chung ta phai chu
au kho cho chnh toi loi cua chung taThat
which is blameworthy and brings about bad
karma; entangled in the net of wrong-doing.
According to Buddhism, sentient beings who have
no feeling of guilt in the sense of fear of a God
who will punish him for his wrong-doing.
However, they feel guilty by the law of karma.
When you do some wrong-doing, you will receive
the effects of your wrong-doing and in this way
suffer the effect of your own sin.
Toi Nghiep: Nghiep toi a en qua kho au
phien naoThat which sin does, its karma,
producing subsequent suffering.
Toi Nhan: Papin (skt)Ngi tao toiSinner.
Toi Phuc: Toi va phuc (ngu nghch, thap ac la toi;
ngu gii, thap thien la phuc)Sinfulness and
blessedness.
Toi Phuc Vo Chu: Toi va phuc khong do ai lam
chu, ch t mnh xui khien laySinfulness and
blessedness have no lord, or governor, i.e. we
induce them ourselves.
Toi Tanh: Ban tnh cua toi nghiep (ban tanh ay
von khong va bat kha ac, khong that, ngha la
theo ung le chan nh, toi khong co thc, ma phuc
cung chang co thc)A sinful nature; the nature
of sin.
Toi Tanh Bat Tai Noi Bat Tai Ngoai: Toi tanh
kia khong trong, khong ngoai, khong khoang
gia. Theo kinh Duy Ma Cat, chng ba, c Phat
bao u Ba Li: Ong i en tham benh ong Duy
Ma Cat dum ta. u Ba Li bach Phat: Bach The
Ton! Con khong kham lanh en tham benh ong ta.
V sao? Con nh lai ngay trc co hai v Ty Kheo
pham luat hanh, lay lam ho then, khong dam hoi
Phat, en hoi con rang, Da tha ngai u Ba Li!
4272
Chung toi pham luat that lay lam ho then, khong
dam hoi Phat, mong nh ngai giai ro cho nghi hoi
cho chung toi c khoi toi ay. Con lien y theo
phap, giai noi cho hai v. Bay gi ong Duy Ma Cat
en noi vi con: Tha ngai u Ba Li, ngai ch
ket them toi cho hai v Ty Kheo nay, phai tr dt
ngay, ch lam roi loan long ho. V sao? V toi tanh
kia khong trong, khong ngoai, khong khoang
sanh nh, tam sach nen chung sanh sach. Tam
cung khong trong, khong ngoai, khong
khoang gia. Tam kia nh the nao, toi cau cung
nh the ay. Cac phap cung the, khong ra ngoai
chn nh. Nh ngai u Ba Li, khi tam tng c
giai thoat th co toi cau chang? Con ap:
Khong. Ong Duy Ma Cat noi: Tat ca chung
sanh tam tng khong nh cung nh the! Tha
ngai u Ba Li! Vong tng la nh, khong vong
tng la sach; ien ao la nh, khong ien ao la
sach; chap nga la nh, khong chap nga la sach.
Ngai u Ba Li! Tat ca phap sanh diet khong dng,
nh huyen, nh chp; cac Phap khong ch nhau
cho en mot niem khong dng; cac Phap eu la
vong kien, nh chiem bao, nh nang dn, nh
trang di nc, nh bong trong gng, do vong
tng sanh ra. Ngi nao biet ngha nay goi la gi
luat, ngi nao ro ngha nay goi la kheo hieu.
Luc o hai v Ty Kheo khen rang: That la bc
thng tr! Ngai u Ba Li nay khong the sanh kp.
Ngai la bc gi luat hn het ma khong noi c.
Con ap rang: Tr c Nh Lai ra, cha co bc
Thanh Van va Bo Tat nao co the che phuc c
cho nhao thuyet bien tai cua ong Duy Ma Cat. Tr
tue ong thong suot khong lng. Khi ay, hai v Ty
Kheo dt het nghi hoi, phat tam Vo thng Chanh
ang Chanh giac va phat nguyen rang: Nguyen
lam cho tat ca chung sanh eu c bien tai nh
vay. V the nen con khong kham lanh en tham
benh ong.According to the Vimalakirti Sutra,
Chapter Three, the Buddha said to Upali: You
call on Vimalakirti to inquire after his health on
my behalf. Upali said: World Honoured One, I
am not qualified to call on Vimalakirti to inquire
after his health. For once, two bhiksus broke the
prohibitions, and being shameful of their sins, they
dared not call on the Buddha. They came to ask
me: Upali, we have broken the commandments
and are ashamed of our sins, so we dare not ask
 4273
the Buddha about this and come to you. Please
teach us the rules of repentance so as to wipe out
our sins. I then taught them the rules of
repentance. At that time, Vimalakirti came and
said: Hey, Upali, do not aggravate their sins
which you should wipe out at once without further
disturbing their minds. Why? Because the nature
of sin is neither within nor without, nor in
between. As the Buddha has said, living beings
are impure because their mind are impure; if their
minds are pure, they are all pure. And, mind also
is neither within nor without nor in between.
Their minds being such, so, are their sins.
Likewise all things do not go beyond (their)
suchness. Upali, when your mind is liberated, is
there any remaining impurity? I replied: There
will be no more. He said: Likewise, the minds of
all living beings are free from impurities. Upali,
false thoughts are impure and the absence of false
thoughts is purity. Inverted (ideas) are impure and
the absence of inverted (ideas) is purity. Clinging
to ego is impure and non-clinging to ego is purity.
Upali, all phenomena rise and fall without staying
(for an instant) like an illusion and lightning. All
phenomena do not wait for one another and do not
stay for the time of a thought. They all derive
from false views and are like a dream and a
flame, the moon in water, and an image in a
mirror for they are born from wrong thinking. He
who understands this is called a keeper of the
rules of discipline and he who knows it is called a
skillful interpreter (of the precepts). At that time,
the two bhiksus declared: What a supreme
wisdom which is beyond the reach of Upali who
cannot expound the highest principle of discipline
and morality? I said: Since I left the Buddha I
have not met a sravaka or a Bodhisattva who can
surpass his rhetoric, for his great wisdom and
perfect enlightenment have reached such a high
degree. Thereupon, the two bhiksus got rid of
their doubts and repentance, set their mind on the
quest of supreme enlightenment and took the vow
to make all living beings acquire the same power
of speech. Hence, I am not qualified to call on
Vimalakirti and inquire after his health.
Ton: Honourable1) Bac ang ton knh: Arya
(skt)Honourable, the honoured one; 2) See
Tong.
Ton Ba Bo Tat: Sumbha (skt)See Tong Ba.
Ton Ba Tu Mat Bo Tat S Tap Luan: Arya-
vasumitra-bodhisattva-samcita-sastra (skt)See
Tong Ba Tu Mat Bo Tat S Tap Luan.
Ton Canh Phong: Sun-Ching Feng (chi)Ten
cua mot v TangName of a monk.
Ton Chi: Tong chiBranch of a family, sect or
school.
Ton Ch: Ch QuyYeu Ch1) Ngha ly hay
muc tieu quan trong va thiet yeu: The important
meaning or aim; 2) Y ngha chu yeu cua
kinh ien: Primary meanings in the scriptures; 3)
Nhng li hng dan hay nguyen tac chu yeu cua
mot tong phai: Leading lines or guiding
instructions or principles of a sect or school.
Ton Duc Trung Thong Thien S: See Trung
Thong Ton Duc Thien S.
Ton a La Nan a: Sundarananda or Sunanda
(skt)See Bat Nan a.
Ton a Li: Sundari (skt)1) Ten cua mot ba
quy phai a huy bang c Phat trc am ong:
Name of a courtesan who defamed the Buddha in
front of a crowd; 2) Ten mot a tre do vua Ba T
Nac dan en e c gap Phat, a be a ngo ao
sau khi nghe Phat thuyet phap: Name of a young
child who realized the truth after hearing the
Buddhas preaching; 3) Ten cua mot v A La Han:
Name of an arhat; 4) V cua ton gia Ton a La
Nan a: Wife of Sundarananda.
Ton Gia: Ariyo (p)Ayya (p)Arya (skt)
Phag pa (tib)A Le DaThanh gia hay nhng
bac tr c cao, tieng ton xng e goi cac v A La
HanAn Honored OneAn Honourable OneA
sageA saintAn Arhat.
Ton Gia A Nan: Anandae nht a vanWho
was famed for his excellent memory and wide
eruditionSee A Nan a va Thap ai e t.
Ton Gia Ca Diep: Mahakashyapae nht
Thien nhForemost in SamadhiSee Ma Ha
Ca Diep va Thap ai e T.
Ton Gia Duy Ma Cat: VimalakirtiSee Tnh
Danh.
Ton Gia ai Hieu: Mahanama (skt)Ma Ha
NamMa Ha Na MaMot trong nam v ty kheo
c Phat o au tienOne of the first five of
sakyamunis convertsSee Nam e T au Tien
Cua c Phat.

Ton Gia e Ba at a: DevadattaNghch hu
tri thcAdverse-practice good spiritual
advisorSee e Ba at a.
Ton Gia Giac Ngo: Enlightened Venerable.
Ton Gia Kieu Tran Nh: KaundinyaSee Kieu
Tran Nh (1).
Ton Gia La Hau La: RahulaNoi tieng ve mat
hanhForemost in inconspicuous practiceSee
La Hau La.
Ton Gia Muc Kien Lien: Maudgalyayanae
nht than thongForemost in spiritual powers
See Ma-ha Muc Kien Lien.
Ton Gia Tu Bo e: See Subhuti.
Ton Gia Xa Li Phat: e nhat tr hueForemost
in wisdomSee Sariputra.
Ton Giao: ReligionTheo Phat giao, muc ch
cua ton giao la hng dan nhan loai, phat trien s do evil, to do good, and to purify ones mind.
ong nhat va cuoc song hai hoa, tu tap pham hanh
va tinh than thanh tnhAccording to Buddhism,
the purpose of religion is to guide mankind, to
develop unity and harmonious life and to cultivate
human qualities and mental purity.
Ton Giao Dan Gian: Civic ReligionFolk
religionTon giao dan gian ch nhng tn ngng
va phng phap thc hanh khong thuoc Phat
giaoFolk religion refers to beliefs and practices
that do not belong to Buddhism.
Ton Giao Theo Quan iem Phat Giao: Religion
in the Buddhist point of viewSee Ton Giao.
Ton Hieu: Danh hieu cua mot v PhatThe
epithet of a Buddha.
Ton Hue Am: Mot trong tam am thanh cua
PhatRespect-producing voice, one of the eight
tones of a Buddhas voice.
Ton Hng Thnh Vnh Thien S: Zen Master
Morinaga SokoSee Thnh Vnh Ton Hng Thien
S.
Ton Khach Ba: See Tong Khach Ba.
Ton Knh: Abhisamkaroti (skt)Homage
ReverenceTo reverence and respectTo
show/pay respect forTo revereTo respect
To honourTreat with respect.
Ton Knh Cung Dng Nh Lai Hanh: Practice
dealing with all Buddhas, honoring and serving
them. The practice that helps practitioners attain
the practice of the unexcelled knowledge and
wisdom of Buddhas.
4274
Ton Ky: S tho ky cua c Phat ve s thanh Phat
cua cac e t cua NgaiThe prediction of
Buddhahood to his disciples by the Honoured
OneThe honorable predictionSee Tho Ky.
Ton Nghiem: SolemnGrave.
Ton Phai: Tong phaiSee Ton Chi.
Ton Phuc: To respectTo reverenceTo
honourTo venerate.
Ton Qu: See Ton Trong.
Ton Qu Knh Trong: Have regard and
consideration forTo honourHonourableTon
quy va knh trong. Cach tot nht e ton trong Phat
la lam theo li Phat day: Khong lam cac ieu ac,
lam cac ieu lanh, va gi cho tam y thanh
sach.Respect and honoured. The best way to
respect the Buddha is to follow his advice: Not to
Ton Qu Ton: An epithet of the BuddhaMost
Revered One in the World.
Ton Quy: Revered.
Ton Sac: Nhng li ch day ang ton quy hay
nhng li day cua c PhatThe honourable
commands, Buddhas teaching.
Ton S : Sensei (jap)Honoured Master
Venerable masterTon SA title of respect in
JapanMot danh v ton xng cua mot v thay
Nhat Ban.
Ton Thanh: Chua Ton Thanh toa lac trong xa
Thanh a, huyen Phc Loc, bay gi la Can
Giuoc, tnh Long An, Nam Viet NamTon Thanh
Pagoda, name of a temple, located in Thanh a
village, Phc Loc (now Can Giuoc) district, Long
An province, South Vietnam.
Ton Thang:
1) V ton gia luon chien thang (ma quan phien
nao) ang ton knh: Honoured and victorious,
the honoured victorious one.
2) Mot trong nam v Phat anh Ton ben canh ta
cua Phat Thch Ca Mau Ni, tng trng cho tr
hue: One of the five bodhisattvas on the left
side of Sakyamuni (symbolized wisdom)
See Ngu Phat anh Ton.
3) Tr Chng Phat anh: One of the divinities
of the Yoga schoolSee Ngu Phat anh Ton
(5).
4) (1879-1976): Ten cua mot v danh Tang Viet
Nam vao the ky th XX. Hau nh ca i S
hoang hoa mien Trung Viet NamName of

a Vietnamese famous monk in the twentieth
century. He spread the Zen teachings in
Central Vietnam most of his life.
Ton Thang Bo Tat: Tsun-Sheng (chi)Mot trong
nam v Phat anh Ton ben canh ta cua Phat Thch
Ca Mau Ni, tng trng cho tr hueOne of the
five bodhisattvas on the left side of Sakyamuni
(symbolized wisdom)
Ton Thang Bo Tat S Van Nhat Thiet Ch
Phap Vo Lng Mon a La Ni Kinh: Sutra of
the questions of Tsun-Sheng Bodhisattva on all
things in immeasurable methods dharani.
Ton Thang Gia: Honored victorious oneSee
Ton Thang.
Ton Thang Phat: Tr chng Phat anhThe
Honoured Victorious One (Buddha).
Ton Thng: To respect ones superior.
Ton Tn: To reverence and faithTo revere and
trust.
Ton Toc: Person of the same family.
Ton Trong:
1) Ton quy va knh trong: Respect and
honouredTo honourHonourableTo
have regard and consideration for.
2) Cach tot nht e ton trong Phat la lam theo li
Phat day: Khong lam cac ieu ac, lam cac
ieu lanh, va gi cho tam y thanh sach.
The best way to respect the Buddha is to
follow his advice: Not to do evil, to do good,
and to purify ones mind.
Ton Trong Gia Tr Tuyet oi Cua Van Hu:
Respect for the absolute value of all thingsTheo
Thien s Philip Kapleau trong quyen 'Giac Ngo
Thien', y thc cao hn ch la s chu tam, no la tat
ca. Ngi co y thc sau sac thay c tnh bat kha
phan ly cua cuoc song, tnh phc tap phong phu va
nhng moi tng quan cua tat ca i song. T y
thc nay phat sinh long ton trong sau sac oi v i
gia tr tuyet oi cua van hu, cua tng vat mot. T
long ton trong oi vi gia tr cua tng vat nay, dau
la hu tnh hay vo tnh, phat sinh ra mong muon
c thay cac vat ay c s dung mot cach thch
ang, khong phong tung lang ph, cung khong gay
ra huy hoai. Do o, tu tap Thien mot cach chan
chanh co ngha la khong e en chay khi khong
can thiet, khong e voi nc tuon chay khong can
thiet, khong bo ay thc an vao da ma khong an
het. Nhng hanh vi vo y thc nay e lo ra s dng
4275
dng xem thng gia tr cua cac vat ma mnh lang
ph hoac lam h hong, cung nh oi vi cong sc
cua nhng ngi a ton cong sc tao ra nhng th
ay cho chung ta: ve phan thc an, ay la nha nong,
ngi tai xe ch hang, ngi gi kho, ngi au
bep, va ngi phuc vu. S dng dng nay la san
pham cua mot cai tam lam thay oi va gay ra
nhng hon on khong chu nh. S d ng dng nay
tc i cua chung ta cai quyen bam sinh la s hai
hoa va niem vui trong cuoc songAccording to
Zen Master Philip Kapleau in Awakening To Zen,
awareness is more than mere attentiveness, it is
everything. The deeply aware person sees the
indivisibility of existence, the rich complexity and
interrelatedness of all life. Out of this awareness
grows a deep respect for the absolute value of all
things, each thing. From this respect for the worth
of every single object, animate as well as
inanimate, comes the desire to see things used
properly, and not to be heedless, wasteful, or
destructive. To truly practice Zen therefore means
not leaving lights burning when they are not
needed, not allowing water to run unnecessarily
from the faucet, not loading up your plate and
leaving food uneaten. These unmindful acts reveal
an indifference to the value of the object so
wasted or destroyed as well as to the efforts of
those who made these things possible for us; in
case of food, the farmer, the trucker, the
storekeeper, the cook, the server. This
indifference is the product of a mind that change
and purposeless chaos. This indifference robs us
of our birthright of harmony and joy.
Ton Trong Kinh ien: Respect and venerate
Sutras.
Ton Trong Tanh Linh: Respect for the True-
Nature.
Ton Trong Tha Nhan: Cung knh ton trong ngi
khacRespect others.
Ton Tuc: T c dung e goi v Tang tuoi cao
c trongA term used to call a monk honoured
and advanced in years.
Ton Tuc Sn: See Linh Thu Sn.
Ton: Bao TonTo keepTo maintainTo
preserve.
Ton Hoai T Cu: Catushkotika (skt)Mu-shi
(tib)Four extremesSee T Cu Chap.
 4276

Ton Kien: Om gi ta kienTo keep to wrong Name of a Japanese famous Pure Land monk who
views. lived in the sixteenth century.
Ton Menh: Bao ton sinh menhTo preserve Ton: Ton haiTo spoilTo hurtTo damage.
ones lifeTo preserve alive. Ton Diet Chap: Chap chat vao quan iem h
Ton Tam: Tame the mindTo tame the mind voAttachment to the view of nihilism or non-
Con goi la Tu Tam, ngha la gn gi tam, khong existence.
cho no phong tung kieu ngao. Ngi khong biet t Ton Giam Bien: The minus sideNhng ngi
ieu chnh tam mnh cho hoa hp vi tng hoan tin rang khong co cai g hien hu ngay ca nghiep
canh cung giong nh mot t thi trong quan tai. Hay baoThose who believe that nothing exists even
quay tr lai hng vao tam mnh, co tm niem vui of karma.
trong chnh ban tam, ban se luon tm thay trong o Ton Hai: Himsati (p)Vihimsa (skt)To cause
suoi nguon bat tan cua s an vui ang san sang damageBe harmful.
ch on ban thng thc. Ch khi nao tam ban Ton ch Thien Xao: Apaya-kosallam (p)Skills
c ieu phuc va i tren con ng chan chnh in going down.
th tam ay mi hu dung cho chnh ban va cho xa Ton Phuc oan: Tam thi ep chat hay dung ao
hoi. Mot cai tam bat thien chang nhng nguy hiem hu lau ma oan diet phien nao (khi gap duyen no
cho chnh ban, ma con nguy hiem cho ca xa hoi lai hien hanh tri lai)To spoil, subject and
na. Nen nh rang tat ca nhng tai ng gay nen destroy the passions.
bi con ngi eu bat nguon t t nhng ngi Tong: Shu (jap)SchoolTo Tong: Ancestors
khong kiem soat c tam mnh hay nhng ngi Bo Toc: ClanLoai: Class (kind, category)
khong biet cach ieu phuc tam mnhAlso called Dong Truyen tha: Thanh lap mot dong rieng, s
to cultivate the mind, or to maintain and watch e truyen noi, nh Phat Giao Tieu Tha An o co
over the mind, not letting it get out of control, 20 bo, Phat giao Trung Hoa co 13 bo, Phat giao
become egotistical, self-centered, etc. A man who Nhat Ban co 14 boSchools or Sects, those
does not know how to adjust his mind according to founded on the principles having historic
circumstances would be like a corpse in a coffin. continuity, as the twenty sects of Hinayana, the
Turn your mind to yourself, and try to find thirteen sects of China, and fourteen sects of
pleasure within yourself, and you will always find Japan.
therein an infinite source of pleasure ready for Tong An (1148-1213): Tsung Yin (chi)Ten cua
your enjoyment. Only when your mind is under mot v danh Tang Trung Hoa vao thi Nam Tong
control and put in the right path, it will be useful (1127-1279)Name of a Chinese famous monk
for yourself and for society. An unwholesome who lived in the Southern Sung Dynasty in China.
mind is not only danger to yourself, but also to the Tong Ba Tu Mat Bo Tat S Tap Luan: Arya-
whole society. Remember all man-made vasumitra-bodhisattva-samcita-sastra (skt)Ten
calamities in the world is created by men who mot bo luan c viet bi ngai Ba Tu Mat vao
have not learned the way of mind control or men khoang 400 nam sau ngay Phat nhap diet Name
who dont know how to tame their minds. of a work of commentary written by Vasumitra
Ton Tng ac Ma: Ts'un-chiang: Getting a about 400 years after the Buddhas death.
horse from Emperor T'ang Zhuang-Ts'ungSee Tong Bao: Ten cua mot v danh Tang Trung Hoa
Cong An Ton Tng Phi Ma. vao thi nha Nguyen (1280-1368)Name of a
Ton Tng Hng Hoa Thien S (830-888): Chinese famous monk who lived in the Yuan
Hsing-hua Ts'un-chiangXinghua CunjiangSee Dynasty in China.
Hng Hoa Ton Tng Thien S. Tong Bnh (375-443): Ten cua mot v danh Tang
Ton Tng Phi Ma: Ts'un-chiang's galloping a Trung Hoa vao thi Lu Tong (420-497)Name
horseSee Cong An Ton Tng Phi Ma. of a Chinese famous monk who lived in the Liu
Ton ng (1546-1620): Ten cua mot v danh Tang Sung Dynasty in China.
Tnh o Tong Nhat Ban vao the ky th XVI Tong Bon (1020-1099): Tsung Pen (chi)Ten cua
mot v danh Tang Trung Hoa vao thi Bac Tong

(960-1127)Name of a Chinese famous monk
who lived in the Northern Sung Dynasty in China.
Tong Canh Luc: Sugyoroku (jap)Tsung-Ching-
LuRecords of the Mirror of TruthTap sach ch
ro d ong cua ba tong: Hoa Nghiem, Phap Hoa va
Duy Thc, c soan bi ngai Vnh Minh Dien
Tho Thien S (904-975) vao the ky th X. Tong
Canh Luc hay "Ghi Chep ve Chiec Gng Chan
Ly" cua Ngai Dien Tho, ch ro d ong cua ba
tong: Hoa Nghiem, Phap Hoa va Duy Thc. ai
s cung soan ra tap sach Van Thien ong Quy, ch
ro ve Phap Mon Tnh o. ai s lai thay ngi t: Theo Phat giao, gii la quy luat giup chung ta
ng thi con ang b phan van, ng vc gia e phong pham toi. Khi khong sai pham gii luat,
Thien Tong va Tnh o, cha biet phai tu mon
nao e c ket qua chac chan, nen ngai lam bai bc ke tiep hau at c nh lc. Tr tue la ket
ke T Lieu Gian e so sanhRecord of Truth-
Mirror points out similarities and differences of
the three Dharma Doors: Avatamsaka, Dharma
Flower and Mind Only or Zen School, composed
by Zen master Yung-ming Yen-shou in the tenth
century. Tsung-Ching-Lu or "Records of the
Mirror of Truth", to point out similarities and
differences of the three Dharma Doors:
Avatamsaka, Dharma Flower and Mind Only or
Zen School. He also authored a collection of
Buddhist texts called Van Thien ong Quy.
Moreover, he also observed during that time,
many Buddhists were skeptical and unclear about
the differences between Zen and Pureland, not
knowing which tradition to practice to obtain
guaranteed results; therefore, he wrote a poem
entitled Four Clarifications to
comparisons.
Tong Cao ai Hue Thien S (1089-1163): Ta-hui
Tsung-kaoSee ai Hue Tong Cao Thien S.
Tong Cap Ba: Tsong Kapa (tib)See Tong
Khach Ba.
Tong Cac Thien S (1091-1162): Tsung Che
(chi)Ten cua mot v Thien s Trung Hoa thuoc
tong Tao ong vao thi nha Tong (960-1279)
Name of a Chinese Ts'ao Tung Zen master who
lived in the Sung dynasty in China.
Tong Chi: He phai truyen tha cua mot tong
phaiA handed-down branch of a sect.
Tong Ch: MottoThe main thesis or ideas.
Tong Cot: Nhng yeu ch cot loi cua mot tong
phaiThe bones or essential tenets of a sect.
4277
Tong Cc: Giao phap can banUltimate or
fundamental principles.
Tong Dien Chan Dung Thien S (1640-1711):
Zen Master Tong Dien Chan DungTong Dien
Chan Dung, thien s Viet Nam, que Phu Quan,
Cam Giang, Bac Viet. Ngai mo coi cha t thi th
au. Nam 12 tuoi, ngai xuat gia. Ve sau ngai tr ve
o ba me gia bang cach cho ba me chua cong
phu tu tap en khi qua i. Hau het cuoc i ngai,
ngai chan hng va hoang hoa tai Bac Viet. Ngai
th tch nam 171. Ngai thng nhac nh chung e
tam tr chung ta u thanh tnh e tu tap thien nh
qua cua viec tu tap gii va nh. Neu ban muon
oan tr tam oc tham lam, san han va si me, ban
khong co con ng nao khac hn la phai tu gii
va nh hau at c tr tue ba la mat. Vi tr hue
ba la mat, ban co the tieu diet nhng ten trom nay
va cham dt kho au phien nao. Hue giup loai tr
ao vong e at c chan ly. Noi cach khac, Hue
hay Bat Nha la nang lc tham nhap vao ban tanh
cua t the va ong thi no cung la chan ly c
cam nghiem theo cach trc giac. Tr tue giup
chung ta pha tan lp may m si me bao phu s vat
va thc chng thc tng cua van phap, thay i
song ung nh that s, ngha la thay ro s sanh
diet cua van hu. Khi chung ta khong con phan
biet hu cung vo na th luc o tr tue chung ta
sang suot giong nh vang thai dng hien cao tren
make bau tri vay. That vay, Luc To Hue Nang a day:
at tam khong benh la gii cua t tanh, at tam
khong loan la nh cua t tanh, at tam khong loi
la hue cua t tanh. Tam Hoc nh Than Tu day la
dung cho ngi co can tr nho, con phap tam hoc
cua toi la noi vi ngi co can tr ln. Khi ngi ta
ngo c t tanh, chang dung lap Tam hoc na.
Mot khi Tam tc T tanh khong benh, khong loan,
khong loi, moi niem eu co Bat Nha quan chieu,
thng la cac phap tng. Do o chang dung lap
tat ca cac phap. Ngi ta on ngo t tanh va chang
co th lp tu chng. ay la ly do tai sao ngi ta
co the chang kham dung lap tat ca. Di ay la
mot trong nhng bai ke Thien noi tieng cua ngai:
ng hu van duyen hu
Tuy vo nhat thiet vo
Hu vo cau bat lap

Nhat canh bon ng bo. of this illuminating light there are no forms to be
(Can co muon duyen co
ng khong tat ca khong
Co khong hai chang lap
Anh nhat hien len cao).
A Vietnamese Zen Master from Phu Quan, Cam
Giang, North Vietnam. He lost his father when he
was very young. When he was twelve years old,
he left home and became a monk. Later, he
returned to his home town to save his mother by
allowing her to stay in the temple to cultivate until
the day she passed away. He spent most of his life
to revive and expand Buddhism in North Vietnam.
He always reminded his disciples: According to
Buddhism, precepts are rules which keep us from
committing offenses. When we are able to refrain
from committing offenses, our mind is pure to
cultivate meditation in the next step to achieve the
power of concentration. The resulting wisdom, or
training in wisdom. If you want to get rid of greed,
anger, and ignorance, you have no choice but
cultivating discipline and samadhi so that you can
obtain wisdom paramita. With wisdom paramita,
you can destroy these thieves and terminate all
afflictions. Wisdom (training in wisdom). In other
words, Wisdom or Prajna is the power to penetrate
into the nature of ones being, as well as the truth
itself thus intuited. Wisdom helps us get rid of the
clouded view of things, and to see life as it really
is, that is to see life and things pertaining to life as
arising and passing. When existence and non-
existence are not established in your mind, at that
time your wisdom is just like the sun appears high
in the sky. As a matter of fact, the Sixth Patriarch
Hui Neng taught: The Mind as it is in itself is free
from illnesses, this is the Precepts of Self-being.
The Mind as it is in itself is free from
disturbances, this is the Meditation of Self-being.
The Mind as it is in itself is free from follies, this
is the knowledge of Self-being. The triple
discipline as taught by your Master is meant for
people of inferior endowments, whereas my
teaching of the triple discipline is for superior
people. When Self-being is understood, there is no
furher use in establishing the triple discipline. The
Mind as Self-being is free from illnesses,
disturbances and follies, and every thought is thus
of transcendental knowledge; and within the reach
4278
recognized as such. Being so, there is no use in
establishing anything. One is awakened to this
Self-being abruptly, and there is no gradual
realization in it. This is the reason for no
establishment. Below is one of his famous Zen
poems:
If you think of existence,
you will see all things exist;
If you think of emptiness,
you will see nothing exist.
When existence and emptiness are not
established in your mind,
The sun of wisdom appears high in the sky.
Tong Du: Methods of ZenSee Thien Phap.
Tong Due (809-884): Ten cua mot v danh Tang
Chan Ngon Tong Nhat Ban vao the ky th IX
Name of a Japanese famous Shingon monk who
lived in the ninth century.
Tong Dung: Nguyen tac va thc hanh nh la s
khac biet gia tuyet oi va tng oi, vo sac va
sac, can ban ben trong va hnh tng sinh hoat ben
ngoai, ly va s, hay cai hu hnh va cai vo hnh,
van vanPrinciples and their practices, or
application, i.e., absolute and relative, formless
and with form, fundamental essence and external
activity, noumenon and phenomenon, and visible
and invisible, etc.
Tong ien: Thanh ien cua mot tong phai
Sacred scriptures of a school.
Tong ong Pham: Sapaksa (skt)Sabhaga
(skt)ong PhanBeing in the same division
B ong phan.
Tong ng Thien S (1547-1610): Ten cua mot
v Thien s Trung Hoa, tong Lam Te, vao thi nha
Minh (1368-1644)Name of a Chinese Zen
master of the Lin-chi Sect, who lived in the Ming
dynasty.
Tong Gia: See Thien ao (2).
Tong Giac Thien ong Thien S: Tendo Sokaku
(jap)T'ien-t'ung Tsung-chuehSee Thien ong
Tong Giac Thien S.
Tong Giam Luc: Tsung-Chien-LuRecords of
the Mirror of TruthSee Tong Canh Luc.
Tong Giam Thien S (?-1206): Ten cua mot v
Thien s Trung Hoa vao thi nha Tong (960-
1279)Name of a Chinese Zen master who lived
in the Sung Dynasty in China.

Tong Giao: Thanh lap mot dong rieng, s e
truyen noi vi li giao huan cua mot v To s
Those founded on the principles having historic
continuity with the first patriarch's teachings.
Tong Hien Thien S: Ten cua mot v Thien s
Trung Hoa, thuoc tong Lam Te, vao thi nha Tong
(960-1279)Name of a Chinese Lin Chi Zen
master who lived in the Sung Dynasty in China.
Tong Hieu (1151-1214): Ten cua mot v danh
Tang Trung Hoa vao thi Nam Tong (1127-
1279)Name of a Chinese famous monk who
lived in the Southern Sung Dynasty in China.
Tong Hoc: Hoc thuyet hay giao ly cua mot tong
phaiThe study or teaching of a sect.
Tong Hue Thu S ong Sn Thien S (910-990):
See ong Sn Thu S Thien S.
Tong Hng (?-1914): Ten cua mot v danh Tang
Trung Hoa vao thi nha Thanh (1644-1912)
Name of a Chinese famous monk who lived in the
Ch'ing Dynasty in China.
Tong Khach Ba (1417-1478): Sumatikirti (skt)
Tsongkhapa (tib)Tong Lat BaMot trong
nhng nha s noi tieng nhat cua Tay Tang. Ong
sanh ra tai vung thung lung Tsong Kha. Ong xuat
gia vi Karmapa i th t la Gyelwa Karmapa
Rolpe Dorje (1340-1383) vao luc mi co ba tuoi.
Vao luc 7 tuoi ong tho gii Sa Di, va lay Phap
danh la Lobsang Gragspa. Hau het cuoc i ong
chu du khap x Tay Tang, hoc hoi vi nhieu thay
va nhieu truyen thong khac nhau, tap trung vao
nhng truyen thong triet ly c truyen lai cho
Tay Tang t An o cung nh kinh ien va thc
tap mat chu. Ong chnh la ngi cai cach he thong
Chua ben Tay Tang, v sang lap ra tong phai ao
vang (Hoang Giao) hay trng phai Gelukpa cua
Phat giao Tay Tang. Theo Tay Vc Tan Ky th
Tong Khach Ba sanh nam 1417 tai Tan Ninh, tnh
Cam Tuc, tong phai cua ong c thanh lap da
tren s tinh chuyen gi gii, e oi lai vi s Dynasty in China.
bieng nhac cua Hong Giao (phai ao o). Ngi ta
cho rang Tong Khach Ba la hau than cua Van
Thu; ngi khac lai cho rang ong la hau than cua
c Phat A Di a. Ong noi tieng ve van hoa toan
vung Tay Tang nh la mot hoc gia tai ba, mot
thien s chng ac va mot triet gia loi lac. Nhng
tac pham do ong viet ra trai ay trong 12 tang kinh
cua Tay TangOne of the most famous Tibetan
monks. He was born in the Tsong Kha Valley. He
4279
left home and stayed with the fourth Gyelwa
Karmapa Rolpe Dorje at the age of three. At the
age of seven he received the novice vows and was
given the name Lobsang Gragspa. For most of his
life he traveled all over the country, studying with
teachers from various traditions, focusing on both
the philosophical traditions that Tibet inherited
from India and on tantric literature and practice.
He was the reformer of the Tibetan church,
founder of the Yellow Sect or the Gelukpa order
of Tibetan Buddhism. According to the New
Record of the Western Lands, Sumatikirti was
born in 1417 in Hsin-Ning, Kan-Su. His sect was
founded on strict discipline, as opposed to the lax
practices of the Red Sect. He is considered to be
an incarnation of Manjusri; others say of
Amitabha. He is renowned throughout the Tibetan
cultural region as of of its most eminent scholars,
famous meditators, and outstanding philosophers.
His written works fill twelve volumes of the
Tibetan Canon.
Tong Kien Thien S: Ten cua mot v Thien s
tong Lam Te Trung Hoa vao thi nha Thanh
(1644-1912)Name of a Chinese Lin Chi Zen
master who lived in the Ch'ing Dynasty in China.
Tong Knh Luc: Shukyo roku (jap)Name of a
collection in fascicle (fascicule)Ten cua mot bo
su tapSee Tong Canh Luc.
Tong Lac Thien S (1318-1391): Ten cua mot v
Thien s Trung Hoa, tong Lam Te, vao thi nha
Minh (1368-1644)Name of a Chinese Zen
master of the Lin-chi Sect, who lived in the Ming
dynasty.
Tong Lam Te: Lin-Chi SchoolSee Lam Te
Tong.
Tong Li (1055-1144): Ten cua mot v danh Tang
Trung Hoa vao thi nha Tong (960-1279)Name
of a Chinese famous monk who lived in the Sung
Tong Mach: Nhng the he truyen tha cua Thien
tong ( Trung Hoa tnh t S To Bo e at Ma)
Generations that have been handed-down from
the Zen sect (in China, from the First Patriarch
Bodhidharma).
Tong Mat Khue Phong Thien S (780-841):
Keiho Shumitsu (jap)Kuei-feng Tsung-mi
Guifeng ZongmiSee Khue Phong Tong Mat
Thien S.

Tong Mat Thien S (1639-1675): Ten cua mot v
Thien s Trung Hoa, thuoc tong Hoang Ba, vao
thi nha Minh (1368-1644)Name of a Chinese
Zen master of the Huang Po Sect, during the Ming
dynasty.
Tong Mon:
1) Ten cua mot tong phai: Name of a sect or
school.
2) Tieng dung e goi Thien tong hay tong phai
tu tap bang trc giac, trong khi cac tong phai
khac c goi la Giao Mon hay nhng tong
phai tu bang giao ien c ghi laiIt refers
to the Chan (Zen) or Intuitional schools, other
schools are called Teaching Sects, or those
who rely on the written word rather
than on the inner light.
Tong Mon Lien ang Hoi Yeu: Tsung-men
Lien-teng Hui-yaoCollection of Essential
Material of the Zen Sect's Successive Records of
the LampSee Ngu ang Hoi Nguyen.
Tong Nghi: Nghi thc hay luat le cua mot tong
phaiThe rules or ritual of a sect.
Tong Ngha: Giao ngha cua mot tong phaiThe
tenets of a sect.
Tong Nguyen: Giao thuyet hay giao ien can ban
cua mot tong phaiThe basic principles of a sect,
or its original cause of existence.
Tong Nguyen Thien S: Sogen (jap)Zen
master Tsung-yuanTen cua mot Thien s Trung
Hoa thuoc phai ai Hue, tong Lam Te, vao thi
nha Tong. S la mot trong nhng e t noi troi
nhat cua Thien s ai Hue Tong CaoName of a
Chinese Zen master, of the Ta Hui branch, Lin Chi
Sect, who lived during the Sung Dynasty in China.
Zen master Tsung-yuan was one of the most
eminent disciples of the great master Ta-hui
during the Sung dynastySee ao Khiem Khai
Thien Thien S.
Tong Ngng (1865-1921): Ten cua mot v danh
Tang Trung Hoa vao the ky th XIXName of a
Chinese famous monk in the nineteenth century.
Tong Nhan: Giao ngha Thien tongThe
meaning of a teaching or doctrine of the Zen sect.
Tong Nhan Du: Ba chi chnh trong lap lng. ay
la mot t ng thuoc luan ly, th du ngon oi co la
la ton hay menh e; v no co khoi, la nhan hay ly
do. Tat ca nhng g co la la co khoi, nh mot nha
bep, va he cai g khong co la th khong co khoi
4280
nh mot cai ho nc, ay la duThree main
branches in stating a syllogism. This is a logical
term, i.e., the hill is fiery (proposition); because it
has smoke (reason). All that has smoke is fiery
like a kitchen, and whatever is not fiery has no
smoke like a lake (example).
1) Tong: Pratijna (skt)TonMenh e
Proposition.
2) Nhan: Hetu (skt)CauseReason.
3) Du: Udaharana or Drishtanta (skt)S minh
hoa hay th duIllustration or example.
Tong Nhat S B Huyen Sa Thien S (835-908):
Gensha-Shibi (jap)Zen master Hsuan-Sha-Shih-
peiSee Huyen Sa S B Thien S.
Tong Phai: Sects (school or dharma-door) of
Buddhism.
(I) Tong quan ve Tong phai trong Phat giao
An overview of Sect in Buddhism: Tong
phai phat xuat t mot ngi theo kien giai cua
mnh ma giang giai ve giao thuye t Phat giao.
Tong phai can c theo giao thuyet ac biet
cua mnh hay cua cac tong phai a c tha
nhan ma phan nh, nh Ngai Hoang Phap
Nhat BanSects arise from an individual
interpretation of the general teaching of
Buddhism. Sects base on a peculiar
interpretation of one of the recognized sects,
as the Jodo-Shinshu founded by Shiran-
shonin.
(II) Thien Truc Thap Bat BoEighteen sects of
IndiaMi tam phai An o: See Tieu
Tha Thap Bat Bo.
(III) Cac tong phai chnh tai Trung HoaMajor
Sects in China: Phat Giao Trung Hoa co t
nhat la 14 tong phaiThere are at least
fourteen sects of China.
1) Cau Xa Tong: Giao ien Vi Dieu hay Cau Xa
Tong da tren Vi Dieu Cau Xa Luan
Abhidharma or Kosa sect based on the
Abhidharma-kosa-sastra Cau Xa Luan).
2) Thanh That Tong: Giao ien da tren Thanh
That LuanSatyasiddhi sect, based on the
Satyasiddhi-sastra (Thanh That Luan).
3) Luat Tong: Giao ien da tren Luat Tang
Vinaya or Discipline sect, based on the
Vinaya-pitaka.
4) Tam Luan Tong: Giao ien da tren Trung
Quan Luan va Thap Nh Mon Luan cua Ngai

Long Tho, cung nh Bach Luan cua Ngai
AryadevaThe Three-Sastra Sect, based on
the Madhyamika-sastra and Dvadasa-nikaya-
sastra of Nagarjuna, and Sata-sastra of
Aryadeva.
5) Niet Ban Tong: Thien ThaiGiao ien da
vao Kinh ai Bat Niet Ban, c
Dharmaraksa dch sang Hoa ng nam 423 sau
Tay Lch, sau nay sap nhap vi Tong Thien
Thai v hai tong phai nay co nhieu cho tng
ongNirvana sect, based on
Mahaparinirvana-sastra (ai Bat Niet Ban),
which was translated into Chinese by
Dharmaraksa in 423 A.D.; later incorporated
in Tien-Tai, with which it had in common.
6) a Luan Tong: Giao ien da vao Thap a
Luan cua Ngai The Than Bo Tat, c Ngai 13) Mat Tong: Mantrayana (skt)Esoteric
Bo e Lu Chi dch sang Hoa ng nam 508
sau Tay Lch, c Tong Hoa Nghiem hap
thu va bien thanh giao ien cua mnh
Dasabhumika sect, based on Vasubandhus
work (ten stages of the bodhisattvas path to
Buddhahood), which was translated into
Chinese by Bodhiruci in 508 A.D., absorbed
by the Avatamsaka School.
7) Tnh o Tong: Giao thuyet da tren niem tin
c Phat A Di a trong coi Tay Phng Cc
LacPure Land or Sukhavati sect (salvation
through faith in Amitabha into Western
Paradise).
8) Thien Tong: S To Trung Hoa la Ngai Bo e
at Ma, nhng Thien Tong Trung Quoc a co
t trc khi Ngai en Trung QuocDhyana,
Meditative or Intuitive sect. Its first patriarch
in China was Bodhidharma, but it existed
before he came to China.
9) Nhiep Luan Tong: Giao ien da vao bo
Nhiep ai Tha Luan cua Ngai Vo Trc Bo
Tat, c Paramartha dch sang Hoa ng nam
563 sau Tay Lch, sau c hap bi Tong Hoa
NghiemMahayan-samparigraha sect, later
absorbed by Avatamsaka sect (Hoa Nghiem),
based on the Mahayana-samparigraha sastra
by Asanga, translated by Paramartha in 563
A.D., subsequently absorbed by the
Avatamsaka sect.
10) Thien Thai Tong: Giao ien da tren bo Kinh
Phap Hoa. ay la s hoan thanh cua trng
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phai Trung QuanSaddharma-pundarika
sect, based on the Saddharma-pundarika
sastra or the Lotus of the Good Law. It is a
consummation of the Madhyamika tradition
(Trung Quan Luan).
11) Hoa Nghiem Tong: Giao ien da vao Kinh
Hoa Nghiem, c dch sang Hoa ng nam
418Avatamsaka sect, based on the Buddha-
Avatamsaka sutra, or Gandha-vyuha,
translated into Chinese in 418.
the 12) Phap Tng Tong: Giao ien Du Gia S a
Luan, sau khi Ngai Huyen Trang tr ve t An
o vi ban dch bo luan nay
Dharmalaksana sect, established after the
return of Hsuan-tsang from India and his
translation of the important Yogacarya works.
schoolSecret teachings.
14) Chan Ngon Tong: Cac giao ly va phng
phap tu tap cua tong phai Phat giao nay da
tren ba phng thc quan tng: man a la,
mat chu, va thu anThe doctrine and
practices of this sect of Buddhism based on
three meditational devices: the mandala, the
mantra, and the mudra.
(IV) Chung ta co c li lac g khong khi em cai
toan phan cua Phat giao ra chia thanh nhieu
manh nho nh tong phai hay trng phai?
Are we benefiting from the division of the
totality of Buddhism into sects or schools?:
Vao thi c Phat con tai the, Ngai khong noi
g en Tieu Tha, ai Tha, Kim Cang Tha,
hay Tnh o, van van. c Phat cha tng
phan chia Phat giao ra lam bat c trng phai
nao. Tuy nhien, ve sau thi cua c Phat, v
nhu cau ton giao cua tng a phng ma cac
tong phai c thanh hnh. Khi ban phan chia
toan phan cua Phat giao ra thanh nhieu to ng
phai hay trng phai, co ngha la ban che nho
cai toan phan ay ra lam nhieu manh nho
khong tron ven. Khong co cach chi Phat t
cua mot tong phai nao o co the thong hieu
c cai toan phan cua Phat giao c. V
vay, e hieu c cai toan phan cua Phat
giao, chung ta phai loai bo nhng y tng ve
tong phai hay trng phai va ch nen tap trung
vao giao ly chnh cua c Phat ma thoi At
the time of the Buddha, the Buddha said
 4282

nothing about Hinayana, Mahayana vien Enkyo tren nui Shosha, trong tnh Hyogo. Sau
Mantrayana, Pure Land, etc. He never o ong theo hoc vi thien s Ken'ichi, vien trng
divided Buddhism into any schools. There are tu vien Van Thu Kyoto. Cuoi cung, ong a tm
several sects in Buddhism. However, after the c ngi thay giup mnh at ti ai giac; o la
Buddha, because of the locally religious thien s Thieu Minh ma ong gap Kyoto va theo
needs, Buddhist sects have been formed. hoc vung Thng Liem. Luc 25 tuoi ong c
When you divide the totality of Buddhism into Thieu Minh xac nhan la ngi noi phap. Tong
sects or schools, that means you split that Phong Dieu Sieu tr ve Kyoto, ong xoa het moi
totality into fragments. There is no ways dau vet cuoc i trc ay, theo li khuyen cua
students of a certain sect can understand the thay. Trong hai mi nam ong song trong canh
totality of Buddhism. Thus, in order for us to ngheo kho cung cc gia nhng ngi an may,
understand the totality of Buddhism, we must di ten goi la Gojo Kyoto. Cuoi cung ong ti
eliminate the ideas of sects and schools and mot ni heo lanh tren mot ngon oi gan Kyoto;
only focus on the main teachings of the nhieu hoc tro lien tu tap quanh ong. V co nhieu
Buddha. mon o o xo ti xin li khuyen day cua on g ve
Tong Phai Mat Tong: Mantrayana (skt) con ng thien, ong phai xay dng mot tu vien
Esoteric schoolSecret teachings. ln, chua ai c, e on nhan ho. Hoang e
Tong Phai Nhat Ban: Buddhist sects in Japan. Hanazono, sau khi thoai v cung en lam mon o
Tong Phai Phat Giao: See Tong Phai. va phong cho ong danh hieu 'Hng Thien ai c
Tong Phap: Tong The vi nam ten khac nhau: 1) Quoc S'. ai c T bien thanh mot trong nhng
T Tnh va Sai Biet; 2) Hu Phap va Phap; 3) S ngoi chua ni ma ngi ta en cau nguyen cho sc
Biet va Nang Biet; 4) Tien Tran va Hau Tran; 5) khoe cua hoang e; trong he th bac cua Ngu Sn
Tong Y va Diec YThe body of doctrine of a sect Kyoto, nen ong tr nen quan trong hn tat ca.
with five different names: 1) Subject and Sau khi mat ong c hoang gia phong danh hieu
Differentiation; 2) Thesis that acts and the action; 'Daijun Kyoshi Kokushi' va 'Genkaku Koen
3) Thesis which is differentiated and that which Kokushi'. Ong rat c sung knh ngay khi con
differentiates; 4) First statement and the following song. Tong Phong Dieu Sieu van song het sc
statement; 5) That on which the syllogism depends gian d. May the he sau ong, vao thi thien Lam
and Both for subject and predicate. Te a bat au suy thoai Nhat Ban, Ikkyu Sojun,
Tong Phong: Customs of a sectTraditions of a mot trong nhng hau due cua Tong Phong Dieu
sectPhong NghiZen mannerZen style Sieu thuoc dong Otokan, a mo ta v ai s thien
Phong cach cua mot tong phai. Mon o Thien tong ay trong mot bai th nhan e ve 'Trang Cuoi Cung
ac biet tan dng v ton s cua tong phai mnh cua Tieu S cua Thien S ai c':
goi la tong phong (phong cach truyen noi cua cac "Cach xa ni ay,
to s th goi la Thien Phong)The customs or ben kia bau tri
traditions of a sect. In the Chan sect it means the Lap lanh anh sang ai c.
regulations of the founder. Trc tu vien cua ngai,
Tong Phong Dieu Sieu Thien S (1282-1337): Ngi ta tu hop
Shu ho myo cho (jap)Ten cua mot v thien s Tren nhng ong la kho em a
Nhat Ban thuoc dong Lam Te, e t va ngi noi e noi theo tam gng cua thay.
phap cua thien s Thieu Minh, va la thay cua Khong ai con nh lai mot thi
thien s Mong Sn S Thach. Ba v thien s nay la Ngai tng song gia gio ngan
nhng ngi a sang lap ra thien phai Otokan, mot Va ngu canh dong nc
trong nhng nhanh thien Lam Te Nhat Ban. Hai mi nam a troi qua
Tong Phong Dieu Sieu la ngi thanh lap va la Di gam cau Gojo nay."
vien trng tu vien ai c Kyoto, mot trong Name of a Japanese Zen master of the Rinzai
nhng tu vien thien quan trong nhat Nhat Ban. school; a student and dharma successor Shomyo
Tong Phong Dieu Sieu xuat gia luc 10 tuoi tai tu (Daio-Kokushi) and the master of Kanzan Egen
 4283
(Muso Daishi). These three masters are the
founders of the Otokan school, a particularly
important lineage of Rinzai Zen in Japan. Myocho
was the founder and the first abbot of Daitoku-ji in
Kyoto, one of the most important Zen monasteries
in Japan. Myocho entered the monastery of
Enkyo-ji on Mount Shosha in Hyogo province at
the age of ten. Later he trained under Master
Ken'ichi, the abbot of Monju-ji in Kyoto. In
Master Shoyo, whom he met in Kyoto and
followed to Kamakura, he finally found the master
who was to lead him to enlightenment. He was
confirmed by Shoyo as his dharma successor at
the age of twenty-five. Myocho returned to Kyoto
and, following the counsel of his master, 'effaced
his traces' for roughly twenty years before he
came forward as a Zen master. It is said that
during this time he lived in utmost poverty among
the beggars under Kyoto's Gojo Bridge. At last he
settled in a hermitage on a hill on the edge of
Kyoto, where soon many students gathered around
him. The press of persons seeking instruction from
him on the way of Zen was soon so great that a
great monastery, Daitoku-ji, was built to house
them. From the abdicated emperor Hanazono,
who was among his students, he received the
honotific title of 'Kozen daito Kokushi'. Daitoku-ji
was soon declared the monastery in which the
emperor's health was to be prayed for and, in the
classification of the Gosan of Kyoto, placed above
them. Myocho received posthumously the
honorific titles of 'Daiijun-kyoshi-kokushi' and
'Genkaku-koen Kokushi' from the imperial house.
In spite of the great esteem in which he was held
already during his lifetime, Daito Kokushi
remained a man of utmost humility. At a time
several generations after Daito when Rinzai Zen
in Japan was in the grips of decline, Ikkyu Sojun,
one of Daito's most important dharma heirs in the
Otokan lineage, sang the praise of the great Zen
master in a poem with the title 'Written on the
Last Page of Biography of Daito':
"Far over the heavens
Stream Daito's light.
Before his monastery
They throng in gorgeous sedan chairs
Trying to see the master.
No one remember the time
When he lived from wind
And slept on water
Twenty years
Beneath the Gojo Bridge."
* See ai ang Quoc S Ng Luc.
Tong S: Phap s Thien tongDharma teacher
(master) in the Zen sect.
Tong S Gia: See Tong Tng.
Tong Thang: Mot v e t cua To Bo e at Ma,
y mnh thong minh, cai li To day, i au ly va
bien luan vi con vua trong nc thi o la Thai
T D Kien, rot cuoc b tham bai nhuc nha, buon
muon nhay xuong nui t tan, may nh co Thien
Long Ho Phap xuat hien cu vtTsung-Sheng, a
disciple of Patriarch Bodhidharma. Tsung Sheng
thought highly of his intelligence. He disobeyed
the Patriarch and went to compete and debate with
Prince Di-Chien of that country. As a result, he
lost the debate and felt so ashamed that he wanted
to commit suicide by jumping off a cliff. Luckily,
he was comforted and saved by a Dharma-
Guardian.
Tong The: Tong PhapThc the ngha ly cua
mot tong phaiThe body of doctrine of a sect.
Tong Thien Thai: Saddharma-pundarika sect.
Tong Thien: Dhyana or Zen school.
Tong Tho Thien S: Ten cua mot v Thien s
Trung Hoa, phai ai Hue, tong Lam Te, vao thi
nha Nam Tong (1127-1279)Name of a Chinese
Zen master of the Ta Hui branch, Lin-chi Sect,
who lived in the Southern Sung Dynasty in China.
Tong Thong Thuyet Thong: See Tong Thuyet
Cau Thong.
Tong Thu: Y ch Thien tongThe main ideas of
Zen.
Tong Thuan Nhat Hu Thien S (1394-1481):
Zen Master Ikkyu SojunSee Nhat Hu Tong
Thuan Thien S.
Tong Thuyet Cau Thong: Thong suot ca tong ch
va thuyet phap cua bac ai s (tong thong: thong
hieu tong ch hay tu tap thien nh giac ngo triet
e; thuyet tong: thuyet phap an nhien t tai)In
doctrine and expression both thorough, a term
applied to a great teacher.
Tong Th Thien S (1500-1567): Ten cua mot v
Thien s Trung Hoa thuoc tong Tao ong vao thi
nha Minh (1368-1644)Name of a Chinese Ts'ao

Tung Zen master who lived in the Ming dynasty in
China.
Tong Tha: Giao ngha va giao ien cua cac
tong phaiThe vehicle of a sectSee To S
Thien.
Tong Tnh (1202-?): Ten cua mot v danh Tang
Hoa Nghiem Tong Nhat Ban vao the ky th
XIIIName of a Japanese famous Hua Yen monk
who lived in the thirteenth century.
Tong Tnh o: The Pure Land sect.
Tong To: V sang lap ra tong phaiThe founder
of a sect or school.
Tong Trach Thien S (1640-1707): Ten cua mot
v Thien s Trung Hoa thuoc tong Hoang Ba vao
cuoi thi nha Minh (1368-1644)Name of a
Chinese Zen master of the Huang Po Sect, who
lived in the end of the Ming dynasty in China.
Tong Trach T Giac Thien S: Ten cua mot v
Thien s Trung Hoa thuoc tong Van Mon vao thi
nha Tong (960-1279)Name of a Chinese Zen
master of the Yun Men Sect, who lived in the
Sung dynasty in China.
Tong Tr: Giao ien toi thng cua tong phai
The ultimate or fundamental tenets of a sect,
important elements, or main principle.
Tong Tng: Tong S GiaTong s cua mot
tong phai ngi a sang lap ra giao thuyet cua
tong phai (ngi a kheo thuyet phap giup thanh
tu cho e t, nh ngi th uc tng day hoc Tha, vao thi Bac Tong Nam Tong (960-1127 va
tro)The master workman or founder of the
doctrine of a sect who founded its doctrines.
Tong Uyen (898-980): Ten cua mot v danh Tang
Trung Hoa vao thi nha Tong (960-1279)Name
of a Chinese famous monk who lived in the Sung
Dynasty in China.
Tong Y: Ly thuyet ma tong phai da vao (Nhan
Minh Hoc co ba chi, chi th nhat la Tong Phap
gom Tong the va Tong Y)The method of
proposition on which a sect depends.
Tong Yeu: 1) Giao ien toi thng cua tong phai:
The ultimate or fundamental tenets of a sect,
important elements, or main principle; 2) Yeu
ngha Thien tong: Essential meanings of Zen; 3)
Nhng yeu to hay nguyen tac quan trong cua mot
tong phai: Important elements or main principles
of a sect.
Tong Ba: Sumbha (skt)Ten cua mot trong mot
tram v Phat oc giac a song mot thi gian dai
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tren nui Isigili. ay cung la ten cua mot v an s
kho hanh cuoi cung a thanh c Phat Co am
Name of one of one hundred Pratyeka-buddhas
who lived a long time on Mount Isigili. This is also
the name of an ascetic hermit who eventually
became the Buddha Gotama.
Tong Ban ai Tang Kinh: Bot ai Kinh Tang
c khac in vao thi nha TongThe Sung Great
Tripitaka.
Tong Cao Tang Truyen: Sung Kao Seng
ChuanBo truyen viet ve nhng v cao Tang vao
thi nha TongStories of Great Monks during the
Sung Dynasty.
Tong e Vng: King of the hell of the Black-
RopeV chua nguc th ba trong thap ien nguc
vng, cai quan Hac Thang a ngucThe third
of the ten rules of Hades, who presides over the
Kalasutra, the hell of black ropes.
Tong Kh quy: To cast out devils.
Tong Lat Ba: Sumatikirti (skt)Tsongkhapa
(tib)See Tong Khach Ba.
Tong Liem (1309-1380): Ten cua mot v c s noi
tieng cua Phat giao Trung Hoa vao thi nha Minh
(1368-1644)Name of a Chinese famous lay
person who lived in the Ming dynasty in China.
Tong Nguyen Nhap Tang Ch ai Tieu Tha
Kinh: Bo Kinh Tang c nhan vao Kho Kinh
ien Trung Quoc t An o, ke ca Tieu lan ai
1127-1280 sau Tay Lch) va thi nha Nguyen
(1280-1368 sau Tay Lch)Sutras of the
Hinayana and Mahayana admitted into the canon
during the Northern and Southern Sung 960-1127
and 1127-1280 A.D., and Yuan 1280-1368 A.D.
dynasties.
Tong Sn: Day Tong Sn gom co hai nh chnh,
Thai That hng ong va Thieu That hng
tay. Nhng nui nay co nhieu t vien Phat giao;
Thieu Lam T nam tren nh Thieu That The
Sung shan mountains consists of two main peaks,
Taishitsu to the east, and Shoshitsu to the west.
These mountains contained many Buddhist
temples; the Shaolin temple was on the Shoshitsu
Peak.
Tong Tang: Kinh Tang c khac in vao thi nha
TongThe Sung Tripitaka.
Tong Trieu: Nha Tong ben Tau t nam 960 en
1280The Sung dynasty, 960-1280 A.D.
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Tong Van: Sung-Yun (chi)Ten cua mot v s According to the Lankavatara Sutra, there are two
Trung Hoa vao the ky th sau, vao thi Bac Nguy kinds of discrimination: samkalpa or general
(386-534). S du hanh sang Thien Truc vao nam discrimination, and parikalpa; however, their
518 va tr ve nam 523Name of a Chinese monk meanings are almost the same.
in the sixth century, who lived during the Northern Tong Tap Than Chu: Arthava-veda (skt)A Tha
Wei Dynasty in China. He travelled to India in Ba Phe aVe aA That Ba aThe fourth
518 and returned to China in 523. Veda, dealing with sorcery or magicKinh Ve
Tong Van ai S: See Tong Van. a th t. Kinh nay noi ve thuat chu loai bo tai
Tong Bao Nghiep: The principal or integral ng (ay la giao ien cua Ba La Mon ghi chep
direction of karmaQua bao chung quyet nh chu van cua viec te t va phep cau ao e tranh
chung loai va x s ma ngi ta sanh vao (chung ac quy hay tai hoa).
sanh luc can ep xau, menh tho dai ngan, giau, Tong The Tron Ven: A whole, complete, and
ngheo, benh, khoe, v.v. la biet bao)General perfect totalityThien s Philip Kapleau viet
karma determining the species, race, and country trong quyen 'Giac Ngo Thien': "Mot hom co mot
into which one is born (The particular relating to v Tang en dien kien Van Mon va noi: 'Gia thiet
ones condition in that species, i.e. rich, poor, well, nh ai s gap mot ngi va mu, va cam va
ill, etc.). iec. V anh ta khong thay c nhng c ch,
Tong Biet: Chung va riengGeneral and hoac nghe c nhng li giang cua ai s va
particular. cung khong hoi c ai s mot cau, oi vi anh
Tong Chap: S ket lai thanh mot khoi ta, ai s that la vo dung. ai s khong the cu
ConglomerationForm or collect into a rounded vt anh ta, vay ai s hay nhn nhan mnh la mot
mass. v thay vo gia tr.' 'Hay vai chao ta i!' ai s noi.
Tong Cung: Cung dng hay th het thay cac v Nha s thang thot tuan lenh, ng day, cui mnh
Than, oi lai vi viec th phng mot v Than ac vai chao va thang ngi ch nghe cau tra li. Thay
biet nao oA general offer to all spirits, in v tra li, Van Mon vung cay gay le n lam cho v
contrast with specific worship. Tang phai nhay lui. 'Tot, nh vay, ngi khong
Tong Ke: Sagatha (skt)General verses. mu. Bay gi hay bc lai gan ay.' V Tang lam
Tong Minh Luan: Ten khac cua Cau Xa Luan theo li yeu cau cua Van Mon. 'Tot, nh vay,
Another name for Abhidharma Kosa. ngi cung khong iec. Ngi a hieu cha?'
Tong Nguyen: Universal vowsThe nguyen 'Tha ai s, hieu cai g a?' 'A! Ngi cung khong
chung cua ch Phat va ch Bo Tat nh T Hoang cam.' Nghe the, v Tang giac ngo, nh ngi va
The Nguyen va Thap Nguyen Pho Hien Bo Tat, tnh giac ngu dai... Cong an nay cho thay luan
oi lai vi the nguyen rieng nh 48 nguyen cua thuyet can ban cua Thien trong ban chat tinh tuy,
c Phat A Di aUniversal vows common to moi ngi trong chung ta khong thieu mot th g,
all Buddhas and Bodhisattvas, e.g. the four va giong nh mot vong tron, khong the them vao
magnanimous vows, and the ten great vows of hoac bt i mot chut g. Moi ngi chung ta la mot
Samantabhadra Bodhisattva; in contrast with tong the tron ven, ay u, hoan hao va moi vat
specific vows, e.g. forty-eight of Amitabha. khac cung vay. Ngay ca mot ngi mu, dau mu
Tong Nguyen Tn: Faith of the universal vow loa, van khong khiem khuyet mot ieu g."Zen
Tin ni tha lc cua Phat A Di a a c ha Master Philip Kapleau wrote in The Awakening
trong nguyen th 18The other-power faith To Zen: "A monk came to the Master Yun Men
promised in the eighteenth vow of Amitabha and said, 'Suppose you meet up with someone
BuddhaSee Bon Mi Tam Li Nguyen Cua deaf, dumb, and blind. Since he couldn't see your
c Phat A Di a. gestures, couldn't hear your preaching, or, for that
Tong Phan Biet: Samkalpa (skt)General matter, ask you questions, you would be helpless.
discriminationTheo Kinh Lang Gia, co hai loai Unable to save him, you'd prove yourself a
phan biet, tong phan biet va bien phan biet; tuy worthless master, wouldn't you?' Yun Men said,
nhien, ngha cua chung gan nh khong sai khac 'Bow, please.' The monk, though taken by
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surprise, obeyed the master's command, then tr hien nay. Tu vien ln kia thuoc phai Tao ong
straightened up in expectation of having his query ten la Vnh Bnh T, do thien s ao Nguye n lap
answered. But instead of an answer he got a staff raOne of the two main temples of the Japanese
thrust at himand leaped back. 'Well,' said Yun Soto school of Zen, the other being Eithei-di. It
Men, 'you're not blind. Now approach closer.' The was founded by Gyodi in the eight century as a
monk did as he was bidden. 'Good,' said Yun Men, Hosso monastery. After Keizan Jokin (1268-1325)
'you're not deaf either. Well, understand?' The was appointed abbot in 1321, it became a Zen
monk asked, 'Understand what, sir?' 'Ah, you're monastery. It was destroyed by fire in 1898, and
not dumb either,' said Yun Men. On hearing these rebuilt in Yokohama, its present location. The
words the monk awoke as from a deep sleep... other principal monastery of the Soto school is
This koan points out a fundamental doctrine of Eihei-ji (Monastery of Eternal Peace), founded by
Zen, namely, that in our essential nature each one Dogen Zenji.
of us lacks nothing, but is like a circle to which Tong Tr Vng Bo Tat: Uniting and Holding
nothing can be added and nothing subtracted. We King Bodhisattva.
are each of us whole, complete, perfect, and so is Tong Tng: Samanya (skt)Generality
everything else. Even a blind man, as a blind man, Whole or UniversalityDo nam uan hop thanh.
lacks nothing." Tong tng la toan the cua nhng bo phan ac
Tong Thuyet: General preaching. biet, la tng chung cua het thay cac phap hu vi
Tong Thuyet Biet Thuyet: General and Special la vo thng vo nga, oi lai vi biet tng nh
preaching. cng, mem, v.v.Consisting of five aggregates.
Tong Tr: Dharani (skt)Niem lc co the tong Universality is the total of special parts. These are
nhiep va tr gi het thay cac phap thien ac ma Universal characteristics of all phenomena
khong the mat (s kiem soat tuyet oi tren tat ca (impermanence, non-ego), in contrast with specific
nhng ham muon va anh hng tot cung nh characteristics (hard, soft, etc.).
xau)Entire control or absolute control over good Tong Tng e: See Tong Tng.
and evil passions and influences. Tong Tng Gii: Gii chung cho het thay moi
Tong Tr Bat Vong, Thuyet Phap Vo Uy: e t Phat nh Thap Gii, oi lai vi gii rieng
Powers of memory and ability to preach without nh 250 cho Ty Kheo va 348 cho Ty Kheo Ni
fearNgha la ch Bo Tat co kha nang nghe hieu The general commandments for all disciples, i.e.
giao phap va ghi nh cac ngha ma chang quen, the ten commandments, in contrast with the
nen thuyet phap khong he e s trc ai chung specific or complete 250 commandments for
Bodhisattva-fearlessness arises from powers of monks, or 348 for nuns (monastic rules)
memory and ability to preach without fear. Tong Tng Phap Than: The unity of
Tong Tr ai Quang Minh Thien Vng: Great dharmakaya or the noumenal absolute.
Light of Memory PowerMot trong mi Da Ma Tot Di Tam: Bat cht nay sinh tam
Thien VngSee Da Ma Thien Vng. Instantaneous mindImmediate mind.
Tong Tr Mon: Phap mon tong tr, tc la dung Tot La: Sura (skt)WineTuTieng Phan
niem lc e thau nhiep va chap tr ch phap khong "Sura" ngha la ru; gii th nam trong nha Phat
e cho matThe esoteric or Tantric sects and cam tn o Tang tuc khong c uong ru
methods. Alcoholic liquor; forbidden to monks, nuns and
Tong Tr T: Soji-jiMot trong hai ngoi chua lay-people by the fifth commandment.
chnh cua tong Thien Tao ong cua Nhat Ban, Tot Lo a A Ban Na: Srota-apanna (skt)
chua kia la Eithei-di. Chua c Thien s Gyodi Sotapanna (p)Stream-entererSee D Lu.
khai sn vao the ky th 8 nh la tu vien cua tong Tot Lo a A Bat Nang: Srota-apanna (skt)
Phap Tng. Sau o Thien s Thieu Can c bo Sotapanna (p)Stream-entererSee D Lu.
nhiem ve tru tr vao nam 1321, t o chua tr Tot Loc Can Na Quoc: Srughna (skt)See Suat
thanh ngoi Thien vien. Chua b la thieu rui nam Loc Can Na.
1898, va c xay dng lai tai Yokohama, tren v