danh tu duy thuc 2

8/21/2019 danh tu duy thuc 2

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1. Kleśa (affliction): phiền não

2. suffering (duḥkha - anguish: physic and mental sickness): khổ

3. craving or thirsty - t ṛṣṇā or lobha ái, khát ái, dục

4. triśikṣā – threefold training: tam học: giới định tuệ

5. five hindrances ( pañca nivāraṇas): ngũ cái, triền cái

6. three poisons (akuśala-mūla): tam độc

Three poisons

(akuśala- mūla)

Six afflictions ( Kleśa-

mūla) in Vijñaptimātra

Five hindrances (Pañca

nivāraṇas) in Meditation

1. Greed (rāga or lobha)1. Greed (rāga)

2. Pride (māra)1. Greed (rāga)

2. Hatred ( pratigha) 3. Hatred ( pratigha)

2. Hatred ( pratigha)

3. Agitation (auddhatya-

kaukṛtya) trạo cử

3. Delusion (mūḍhi)

4. Delusion (mūḍhi)

5. Doubt (vicikitsā)

6. Wrong view (dṛṣṭi)

4. Sloth and Torpor

( stāna-middha) hôn trầm

thụy miên

5. Doubt (vicikitsā)

7. desire (lobha), hatred (do ṣa), delusion (moha): tham, sân, si

8. self-grasping – ātman-abhiniveśa or pudgala-abhiniveśa. Ngã chấ p (pudgala: con

ngườ i)

9. thing-grasping – dharma-abhiniveśa. Pháp chấ p

10. pudgaladharmābhiniveśa (self-grasping and thing-grasping) ngã chấ p pháp chấ p

11. loving or wishing or hoping (kuśala-chanda) dục thiện

12. five sense objects ( pañca-vidhams) ngũ dục: sắc thanh hương vị xúc.

– form (rūpa), sound ( śabda), smell ( gandha), taste (rasa) and touch ( saṃ parka).

13. conduct ( śīla) and giớ i, wisdom ( prajñā): tuệ

14. without awareness (asaṃ prajnya) bất chánh tri



15. person ( pudgala): con ngườ i

16. The inherent confusion (anuśaya mūḍ hi): căn bản si (vô minh)

17. ignorance (avidyā) vô minh

18. rising confusion ( paryutthāna mūḍ hi): chi mạt vô minh (si)

19. Satkāya-d ṛṣṭ i: to hold dogmatically: ngã kiến, thân kiến

20. ‘I’ (self – ātman) ngã

21. ‘mine’ (self’s belongings – ātmiya) ngã sở

22. It is as a supporting source for all false opinions (d ṛṣṭ igatis) tà kiến

23. the five aggregates (upādāna skandhas) ngũ uẩn

- materiality (rūpa), physical sensations (vedanā), perception ( saṃjñā), impulses

( saṃskāra), and consciousness (vijñāna) sắc thọ tưở ng hành thức

24. skandha, uẩn

25. Antagrāha-d ṛṣṭ i: one-side extreme viewpoints. Biên kiến

26. It is the conceiving that ātman (self) is as eternal (nitya) trườ ng tồn.

or as destructible (khaṇḍ ya) hoại diệt.

27. the path leading to cessation of suffering - duḥkhanirodhaḥ mārga) đạo đế

28. Mithya-d ṛṣṭ i (false viewpoints) tà kiến

29. Dṛṣṭ i- parāmarśa kiến thủ kiến

30. excellent ( paramata) cùng tột, tối thượ ng

31. Śīla-vrata- parāmarśa giớ i cấm thủ kiến

32. (vāsanās) that are perfumed (vāsayati) to become the impure seeds (bījas) (tậ p khí – huân tậ p --- chủng tử)

33. good mental associates (kuśala caitas): thiện tâm sở

34. bad mental associates (kleśa caitas) phiền não tâm sở

35. faculties of realities (vastuni), qualities ( guṇa) and capacities (mayā) (thật, đức, năng:3 tính chất của sự vật)

36. purification or clarity ( prasāda): tịnh tín, chánh tín

37. the ardent belief ( śraddhā adhimok ṣa): tín giải. śraddhā: tín, adhimokṣa: thắng giải.



38. ‘Stage of Accumulation of Moral Equipments’ (Sambhiārāvasthā): tư lương vị

39. spiritual qualities or liberation (mok ṣabhāgīya) thuận giải thoát phần.

40. full enlightenment (mahābodhi or bodhicittotpāda): đại bồ đề, đại bồ đề tâm

41. three types of merit (kuśalamūla). Thiện phần, Tam thiện căn (3 căn bản thiện)

- gaining merits ( puṇyabhāgīya), thuận phướ c phần.

- liberating merits (mok ṣabhāgīya), thuận giải thoát phần.

- and penetrating merits (nirvedhabhāgīya).thuận quyết tr ạch phần.

42. ‘heat’ (u ṣmagata)1 noãn

43. equipment’ ( sambhārā): tư lương

44. supreme perfect enlightenment (anuttarasamyaksaṃbodhi) a nậu đa la tam muội tam

bồ đề, tâm giải thoát tối thượ ng.

45. senses (indriyas): căn

46. meditation of concentration and observation ( śamatha-vipaśyanā): thiền chỉ quán

47. dual-grasping ( grāhadvaya)2 nhị thủ . grāhygrāha and grāhakagrāha: năng thủ , sở thủ.

48. darśanabhāga: subject-component and nimittabhāga: object-component: kiến phần,

tướ ng phần.

49. obstacles of afflictions (kleśāvaraṇa), prevent and reduce the obstacles of knowledge

( jñeyāvaraṇa): phiền não chướ ng, sở tri chướ ng (nhị chướ ng)

50. Stage of Intensifying Action’ ( Prayogāvasthā: gia hành vị

51. preliminary exercise’ ( prayoga: gia hành (hạnh)

52. path of seeing (darśanamārga): kiến đạo

53. heat (u ṣmagata), peak (mūrdhānas), patience (k ṣānti), and ‘supreme mundanequalities’ (laukikāgradharmas): noãn, đảnh, nhẫn, thế đế nhất. 4 cái này thuộc ‘thuận

quyết tr ạch phần’.

1 The first of four levels in the training of the penetrating merits ( nirvedhabhāgīya) during the stage of Intensifying

Action ( prayogāvasthā). It will be explained in detail on the second stage.2 Grāhadvaya (wrongly dual-grasping) consists of two types: grāhygrāha and grāhakagrāha. The objects that is

wrongly grasped is called grāhygrāha and the subject that wrongly grasps to the object is grāhakagrāha. For

Grāhadvaya, kleśāvaraṇa (veil of afflictions) and jñeyāvaraṇa (veil of knowables) are risen.



54. holy path (āryamārgas: thánh đạo

55. preliminary intensifying wisdom’ ( prayoga- jñāna)3 gia hành trí

56. suchness (tathatā), như lai, chân như

57. destinies ( gati) cảnh giớ i

58. four reflections’ ( parye ṣaṇas) tứ tầm (bốn tầm tứ) that are name (nāman) danh, and

essence (vastu) nghĩa, of things together with their self-natures ( svabhāva) tự tính, and

difference (viśeṣa) sai biệt.

59. ‘Stage of Penetrating Understanding’ ( Prativedhāvasthā) thông đạt vị

60. ground (bhūmi)4. Địa, gồm có thập địa. 1. Pramuditā (extreme Joy) hoan hỷ địa, 2.

Vimalā (Stainless) vô (ly) cấu địa, 3. Prabhākarī (Lumious) phát quang, 4. Arciṣmatī

(Glowing Wisdom) diệm huệ, 5. Sudurjayā (Difficult to Cultivate) nan thắng, 6. Abhimukhī (Manifest) hiện tiền, 7. Duraṃgamā (Gone Afar) viễn hành, 8. Achalā

(Immovable) bất động, 9. Sādhumatī (Wonderful Intelligence) thiện huệ, 10.

Dharmamegha (Cloud of Doctrine) pháp vân địa.

61. transformation (āśrayasya-paravṛ tti): chuyển y

62. non-discriminating wisdom’ (nirvikalpakajñāna): vô phân biệt trí

63. subsequently attained wisdom’ ( pṛṣṭhalabdhajñāna)5 hậu đắc trí

64. first intuition (buddhi): chánh tuệ, tr ực giác

65. Stage of Practicing Cultivation’ ( Bhāvanāvasthā) tu tậ p vị

66. supramundane wisdom (viśuddhajñāna): tối thắng trí, vô lậu trí

67. ten excellent moral exercise ( pāramitās)6 ba la mật (gồm 10) 1 1. Dāna (gifts), bố thí 2. Śīla (moral precepts) trì giới, 3. Kṣānti (patience) nhẫn nhục, 4. Vīrya (energy) tinh

3 Prayoga- jñāna is the wisdom that only arises at the Stage of Intensifying Action. It is the temporary and scattered

wisdom.

5 ‘Fundamental wisdom’ (mūlajñāna) is so called for it already exists in an individual mind like the gold that already

exists in ore but it is covered by impurities. ‘Subsequently attained wisdom’ ( pṛṣṭhalabdhajñāna) is so called for it

presents after the impurities are eradicated. Gold in ore or gold that after fining is the same on the state but only

different on the using. Until the third Stage, the names of the three kinds of wisdom are disappeared, but only called

‘non-discriminating wisdom’ for they are combined in one. ‘Non-discriminating wisdom’ (nirvikalpakajñāna) is so

called because it does not discriminate person and phenomena, subject and object, grasper and grasped and so on,

and so also for there is not discrimination between the ‘fundamental’, ‘preliminary Intensifying’, and ‘subsequentattained’ wisdom.



tiến/tấn, 5. Dhyāna (meditation) thiền định, 6. Prajñā (wisdom) trí tuệ, 7. Upāyakauśalya

(skillfulness) phương tiện, 8. Praṇidhāna (vow) nguyện, 9. Bala (force) lực, and 10.

Jñāna (transcendental wisdom) trí ba la mật.

68. ‘Stage of Ultimate Realization’ ( Ni ṣṭhāvasthā) cứu cánh vị 69. Absolute Reality ( Dharmakāya) pháp thân

70. Mahāmuni7 .

71. threefold body (trikāya) tam thân: pháp thân, ứng thân, thọ dụng thân (tự và tha thọ

dụng thân)

72. pure sphere of absolute reality ( Dharmadhātu): pháp giớ i.

73. Sambhogakāya, the body of enjoyment. Thọ dụng thân

74. Buddha Amitābha (a di đà) as well as the advanced Bodhisattva Avalokiteśvara (quán

thế âm)

75. Nirmāṇakāya (manifestation-body) ứng thân or Form-body ( Rūpakāya).

76. sufficient basic and power (vāsaka-bīja and vāsaka-vāsanā): năng huân chủng tử,

năng huân tập khí.

77. impure seeds ( sāsrava-bījas): chủng tử hửu lậu, chủng tử nhiễm ô

78. no-outflow potential’ (anāsrava-bīja): chủng tử vô lậu

79. initial experience of nature (dṛṣṭi- svabhāva): kiến tánh/tính

80. ‘fundamental wisdom’ (mūla- jñāna): căn bản trí

81. subsequently attained wisdom’ ( pṛṣṭhalabdha- jñāna) hậu đắc trí

82. distinguished (ānuśaya) tùy miên: cái nằm phục theo, cái tiềm ẩn

83. ‘pure wisdom’ (viśuddha- jñāna) thanh tịnh trí

84. great mirror wisdom’ (ādarśa- jñāna) đại viên cảnh trí

85. wisdom of equality ( samatā- jñāna) bình đẳng tánh trí

86. wisdom of well observation’ ( pratyavekṣaṇa- jñāna) diệu quan sát trí

87. wisdom of accomplished action’ (kṛtya-nuṣṭhāna- jñāna).8 Thành sở tác trí

6 Ten Pāramitās: 1. Dāna (gifts), 2. Śīla (moral precepts), 3. Kṣānti (patience), 4. Vīrya (energy), 5. Dhyāna

(meditation), 6. Prajñā (wisdom), 7. Upāyakauśalya (skillfulness), 8. Praṇidhāna (vow), 9. Bala (force), and 10.

Jñāna (transcendental wisdom).7



88. without outflows (anāsrava) vô lậu

89. peculiar and common characteristics ( svalak ṣaṇ and sādhāraṇa) tự tướ ng và cộng

tướ ng

90. gates of maintenance’ (dhāraṇī -mukhas) đà ra ni (đà la ni) môn. Dhāraṇī:maintenance: nắm giữ. Ghi nhớ và thấu hiểu. một trong bốn môn (giới, định, tuệ, đà la ni)

91. gates of concentration’ ( samādhi-mukhas) tam ma địa (tổng trì hay định) môn.

92. six pāramitās9, lục ba la mật (sáu cái đầu của thậ p ba la mật)

93. no-self: pudgala- śūnyatā: nhân vô ngã

94. ‘body of other enjoyment’ ( parasambhoga-kāyas)10 tha thọ dụng thân

95. ‘non-abiding happy state’ (apratiṣṭhitanirvāṇa)11 vô sở trụ (trú) niết bàn

96. Vajra path12

, kim cang (cương) đạo

97. ‘ripening of results’13. Vipāka- phala dị thục quả

98. ‘undefined consciousness’14 vô cấu thức Amalavijñāna:

99. ‘Buddha-fields’15 phật địa Buddha bhūmi

100. (suffering - duḥkha), identified its cause (the original cause of suffering - duḥkha

samudaya), explained that the sickness was curable (the cessation of suffering - duḥkha

nirodha), and showed the way to treat the sickness (the way leading to cessation of

8.9 Pāramitā is perfection or ‘crossing to the other shore’. It means that six pāramitās are the perfect means for us to

cross over the sea of suffering to the shore of freedom and happiness. Six Pāramitās are 1. Dāna (gifts), 2. Śīla

(moral precepts), 3. Kṣānti (patience), 4. Vīrya (energy), 5. Dhyāna (meditation), 6. Prajñā (wisdom).10 Bodies endowed with subtle and pure qualities for enjoyment by practitioners of the ten grounds. About three

bodies of the Buddha have mentioned on the ‘Stage of Ultimate Realization’ on V.3.1. One thing is adding here thatthe body of enjoyment ( sambhoga-kāyas) consists of two bodies: svasambhoga-kāyas (the body of self-enjoyment)

and parasambhoga-kāyas (the body of other-enjoyment). The former is the body of true nature ( dharma-kāya), the

latter is the body of enjoyment.

11 Apratiṣṭhitanirvāṇa is the state of ‘standing in emptiness’, where the meditator ‘does not take his stand on’ any place. It is not governed by the cycle of birth and death ( saṃsāra) but is also not a resting in any nirvāṇa. This

mental happy state stands on the unlimited place.12 The Vajra Path (the Path of indestructible substance) refers to the Eighth through Tenth Grounds.13 Vipāka- phala: the effect of unwholesome dharmas (akuśala dharmas) are ripen (vipacyate) in suffering realms;

and is the fruit of wholesome dharmas (kuśala dharmas) in well-bestowed realms ( sugata).14 Amalavijñāna: when the Ālayavijñāna is transformed into the wisdom, the name of Ālayavijñāna is called

Amalavijñāna.15 A Buddha-field or Buddha-land (Buddha bhūmi) refers to where a Buddha resides, a land created by the power of

great compassion and wisdom to aid in teaching living beings and in taking them across to Buddhahood.



suffering - duḥkhanirodha mārga). This is the four noble truths (catvāri āryasatyāni) tứ

đế.

101. meditation (dhyāna) thiền

102. impure seeds (nāsrava-bījas) hữu lậu/nhiễm ô chủng tử 103. pure seeds (anāsrava-bījas), vô lậu/thanh tịnh chủng tử

104. Rishipatana ( Isipatana in Pāḷi) today Sarnath, vườn nai, chư tiên đọa xứ.

105. (i) upādāna (grasping pudgala and dharma: person and phenomena:

pudgaladharmābhiniveśa); (ii) lakṣaṇa: it is related to conditioned and impure dharmas,

(iii) sambandha: it is the result of association of the two above factors.

106. samutthāna (rising up together as cause). Duyên khở i

107. avisaṃ yoga: vô ly hệ quả tướ ng: non-separation from the trammels of the avaranas (truth maskings) chướ ng ngại. separation: visaṃyoga: tướ ng ly quả, ly hệ quả.

108. avaranas (thing-in-veil) chướ ng ngại

109. grāhadvaya-nirodha: (cessation of dual-grasping): thủ diệt

110. all-knowing path ( parijñā-mārga) biến tri đạo

111. path that cuts off eternally ( prahā-mārga) đoạn diệt đạo/vĩnh đoạn đạo

112. concentration ( samādhi) định

113. self-realization path ( prāpti- sākṣātkṛtā-mārga)16, biến k ế sở chấp chư biến tri đạo

114. code of conduct and monastic rules ( prātimokṣa) giớ i luật

115. outflowing supports and requisites ( sāsrava-dharmas) pháp hữu lậu

116. non-outflowing supports and requisites (anāsrava-dharmas) pháp vô lậu

117. direct perception ( pratyak ṣa) hiện lượ ng

118. grasping about self- and phenomena (atmagrāha and dharmagrāha) ngã chấ p pháp

chấ p

119. Purification of mind (āśraya- parāvṛ tti) chuyển y, thanh lọc tâm

120. defiled seeds ( sāsrava-bījas): hữu lậu chủng tử/ nhiễm ô chủng tử.

121. unwholesome mental powers ( sāsrava-vāsanās): tậ p khí hữu lậu/nhiễm ô.

16 Prāpti: power, sākṣātkṛtā: directly perceived, mārga: way, path.



122. roots (dharmata-bījas - natural seeds) bản hữu chủng tử.

123. mind of tiryañc (bent-goes or animals), preta (hungry ghosts) and yama (hell or

underworlds). Súc sanh, ngạ quỉ, địa ngục.

124. mindfulness of breathing (ānāpānasati) quán niệm hơi thở , an ba na niệm.

125. Four establishments of mindfulness’ (catuḥ smṛtiupasthāna) tứ niệm xứ

126. Ariyan disciple: thánh đệ tử

127. final knowledge (ani ṣṭ hita- jñāna) vô tận trí

128. non-returner ( Anāgamin) a na hàm: if ‘there is a trace of clinging left’ (upādisesa).

Hữu dư.

danh tu duy thuc 2

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