Thu Vien Hoa Sen

Ta bà, sa bà. Sahà (S). That which bears, the earth; intp as bearing, enduring; the place of good and evil; a universe, or great chiliocosm,w here all are subject to transmigration and which a Buddha transforms. It is divided into three regions tam giới and Mahà Brahmà Sahàmpati PhạmThiên is its lord.

Ta bà ha. Svàhà (S). An oblation by fire, also Hail! a brahminical salutation at the end of a sacrifice. It also means: successful, auspicious, blissful, etc.

Ta già la. Sàgara (S). The ocean. The Nàga king of the ocean palace north of Mt Meru, possessed of priceless pearls; the dragon king of rain; his eight year old daughter instantly attained Buddhahood, v. the Lotus sùtra.

Ta la song thụ, Ta la lâm. Sàlavana (S). The grove of Sàl trees near Kusinagara, the reputed place of the Buddha's death.

Tà. Deflected, erroneous, heterodox, depraved; the opposite of chính right.

Tà hạnh. Erronous ways, the ninety-six heretical ways; the disciplines of non-Buddhist sects. Tà hạnh chân như, the phenomenal bhùtatathatà, from which arises the accumulation of misery.

Tà kiến. Drsti (S). Heterical views, not recognizing the doctrine of moral karma, one of the five heterodox opinions and ten evils ngũ kiến thập ác.

Tà mạn. Mithyàmana (S). Perverse or evil pride, doing evil for self-advancement; to hold to heterodox views and and not to reverence the Triratna.

Tà mệnh. Heterodox or improper ways of obtaining a living on the part of a monk, e.g by doing work with his hands, by astrology, his wits, flattery, magics, etc. Begging, or seeking alms, was the orthodox way of obtaining a living.

Tà mệnh thuyết pháp. The heterodox way of preaching or teaching, for the purpose of making a living.

Tà phiến. Heterodox fanning, i.e. to influence people by false doctrines.

Tà sơn. A mountain of error or heterodox ideas; such ideas as great as a mountain.

Tà tính định (tụ). The accumulation (of suffering) to be endured in purgatory by one of heterodox nature. One of the three accumulations tam tụ.

Tà tụ. The accumulation of misery, produced bt false views, one of the tam tụ.

Tà vân. Clouds of falsity or heterodoxy, which cover over the Buddha-nature in the heart.

Tác cử. The accusation of sin made against particular monks by the virtuous monk who presides at the pravàrana gathering on the last day of the summer's rest.

Tác giả. Kartr (S). A doer, he who does things, hence the àtman, ego, or person within; the active element or principle; one of the sixteen non-Buddhist definitions of the soul. Also kàranà, a cause, maker, creator, deity.

Tác giới. Obedience to the commandments, external fulfilment of them; also called biểu sắc, in contrast with vô tác giới, vô biểu sắc the inner grace; moral action in contrast with inner moral character.

Tác nghiệp. Karma produced,i.e. by the action of body, words, and thought, which educe the kernel of the next rebirth.

Tác nguyện môn. To make a vow to benefit self and others, and to fulfl the vow so as to be born in the Pure Land of Amitàbha. The third of the five doors or ways of entering the Pure Land.

Tác pháp. Karma, which results from action, i.e. the "deeds" of body or mouth; to perform ceremonies.

Tác pháp sám. One of the three kinds of monastic confession and repentance.

Tác Phật. To become or be a Buddha; to cut off illusion. attain complete enlightenment, and end the stage of bodhisattva discipline.

Tác trì giới. Active keeping of the commandments, active law, in contrast with chỉ trì giới passive, such as not killing, not stealing, etc.

Tác ý. Cittotpàda, Cetàna (S). To have the thought arise, be aroused, beget the resolve. Intentional action, wilful action.

Tại gia. At home, a lay man or woman not xuất gia. i.e. not leaving home as a monk or nun.

Tại gia nhị giới. The two grades of commandments observed by the lay, one the five, the other the eight ngũ and bát giới. These are the Hìnayàna rules; the Mahàyàna are the thập thiện giới ten good rules.

Tại gia xuất gia. One who while remaining at home observes the whole of a monk's or a nun's rules.

Tại triền. In bonds, i.e chân như tại triền the bhùtatathatà in limitations, e.g. relative v. Khởi tín luận Awakening of Faith.

Tam ác. Three evil paths of transmigration; also tam ác đạo, tam ác thú, the hells, hungry ghosts, animals.

Tam ác giác. The three evil mental states: dục desire, sân hate, hại malevolance.

Tam ấn. Three signs or proofs of a Hìnayàna sùtra: 1-Vô thường non permanence; 2-Vô ngã non personality; 3-Niết bàn Nirvàna; without these the sùtra is spurious and the doctrine is of Màra.

Tam bảo. Triratna, or Ratnatraya (S). The three Precious Ones: Buddha, Dharma, Sangha, i.e. Buddha, the Law, the Order. Popularly the tam bảo are referred to the three images in the main hall of monasteries. The centre one is Sàkyamuni, on his left Bhaisajya Dược Sư, and on his right Amitàbha. Three Gems, three jewels.

Tam bảo tạng. The Triratna as the treasury of all virtue and merit; also the Tripitaka tam tạng, sùtras kinh, vinaya luật, luận abhidharma; also sravakas thanh văn, pratyeka-buddhas duyên giác, bodhisattvas bồ tát.

Tam bảo vật. The things appertaining to the Triratna, i.e. to the Buddha-temples and images etc; to the Dharma-the scriptures; to the Sangha-cassock, bowl etc.

Tam bát nhã. Three perfect enlightenments: (1)-thực tướng bát nhã wisdom in its essence or reality; (2) quán chiếu bát nhã the wisdom of perceiving the real meaning of the last; (3) phương tiện or văn tự bát nhã the wisdom of knowing things in their temporary and changing condition.

Tam bất hộ. The three that need no guarding, i.e. the tam nghiệp of a Buddha, his body, mouth and mind which he does not need to guard as they are above error.

Tam bất kiên pháp. Three unstable things - the body thân, length of life thọ mệnh, wealth tài sản.

Tam bất tam tín. This refers to the state of faith in the worshipper; the three bất are impure, not single, not constant; the three tín are the opposite.

Tam bất thiện căn. Three bad roots, or qualities - desire tham, anger sân, and stupidity si. Also tam độc.

Tam bất thoái. The three non-backslidings, i.e. from position attained, from line of action pursued, and in dhyàna.

Tam bí mật. The three mysteries, a term of the esoteric school for thân, khẩu, ý; i.e. the symbol; the mystic word, or sound; the meditation of the mind. Tam bí mật thân is a term for the mystic letter, the mystic symbol and the image.

Tam bình đẳng. The esoteric doctrine that the three body, mouth, and mind - are one and universal. Thus in samàdhi the Buddha "body" is found everywhere and in averything (pan-Buddha), every sound becomes a "true word", dhàrani or potent phrase, and these are summed up in mind. Other definitions of the three are: Phật, Pháp, Tăng the Triratna;

Tam bình đẳng địa. The three universal positions or stages, i.e. the three states expressed by không, vô tướng, and vô nguyện.

Tam bệnh. Three ailments (1) (a) Tham lust, for which the bất tịnh quán meditation on uncleaness is the remedy; (b) Sân anger or hate, remedy từ bi quán meditation on kindness and pity or compassion; (c) Si stupidity ignorance, remedy nhân duyên quán meditation on causality. (2) (a) Báng slander of Mahàyàna; (b) Ngũ nghịch tội the five gross sins; (c) to be a "heathen" or outsider.

Tam bồ đề. Sambodhi (S). Chính đẳng giác. Perfect universal awareness, perfectly enlightened.

Tam Ca diếp. Three brothers Kàsyapa, all three said to be disciples of the Buddha: Ưu lâu tần loa Ca diếp Uruvilva Kàsyapa, Già da Ca diếp Gaya Kàsyapa, Na đề Ca diếp Nadi Kàsyapa.

Tam căn. The three (evil) roots - desire, hate, stupidity, idem tam độc. Another group is the three grades of good roots, or abilities, thượng, trung, hạ superior, medium and inđerior. Another is the three grades of faultlessness tam vô lậu căn.

Tam chân như. Three aspects of the bhùtatathatà, implying it is above the limitations of form, creation, or a soul: (1) (a) vô tướng chân như without form; (b) vô sinh chân như without creation; (c) vô tính chân như without anything that can be called a nature for comparison; e.g. chaos, or primal matter. (2) (a) thiện pháp chân như the bhùtatathatà as good; (b) bất thiện pháp chân như as evil; (c) vô ký pháp chân như as neutral.

Tam chi (tỷ lượng). Three members of a syllogism: pratijnà tông the proposition, hetu nhân the reason, udàharana dụ the example. cf Nhân minh.

Tam chiếu. The three shinings; the sun first shining on the hill-tops, then the valleys and plains. So, according to Thiên Thai teaching of the Hoa Nghiêm sùtra, the Buddha's doctrine had three periods of such shining: (a) first, he taught the Hoa Nghiêm sùtra, transforming his chief disciples into bodhisattva; (b) second, the Hìnayàna sùtras in general to sravaka and pratyeka-buddha in the Lumbini garden; (c) the phương đẳng sùtras down to the Niết bàn kinh for all the living.

Tam chủng ba la mật. The three kinds of pàramità ideals, or methods of perfection: (a) Thế gian ba la mật that of people in general relating to this world; (b) xuất thế gian ba la mật that of sràvakas and pratyeka buddhas; (c) xuất thế gian thượng thượng ba la mật the supreme one of bodhisattvas, relating to the future life of all.

Tam chủng cúng dường. Three modes of serving (the Buddha, etc.): (a) Lợi cúng dường ọfferings of incense, flowers, food, etc.; (b) Kính cúng dường of praise and reverence; (c) Hạnh cúng dường of right conduct.

Tam chủng chỉ quán. Three Thiên Thai modes of entering dhyàna: (a) Tiệm thứ gradual, from the shallow to the deep, the simple to the complex; (b) bất định irregular, simple and complex mixed; (c) viên đốn immediate and whole.

Tam chủng đại trí. The three major kinds of wisdom: (a) vô sư trí self acquired,no master needed; (b) tự nhiên trí unacquired and natural; (c) vô nghi trí universal.

Tam chủng địa ngục. The three kinds of hells - hot, cold, and solitary.

Tam chủng đoạn. The three kinds of uccheda, cutting off, excision, or bringing to an end: (1) (a) tự tính đoạn with the incoming of wisdom, passion or illusion ceases of itself; (b) bất sinh đoạn with realization of the doctrine that all is không unreal, evil karma ceases to arise; (c) duyên phược đoạn illusion being ended, the causal nexus of the passions disappear and the attraction of the external ceases. (2) The three sràvakas or ascetic stages are: (a) kiến sở đoạn ending the condition of false views; (b) tu hành đoạn getting rid of desire and illusion in practice; (c) phi sở đoạn no more illusion or desire to be cut off.

Tam chủng giáo tướng. The three modes of the Buddha's teaching of the South Sects; đốn immediate; tiệm gradual or progressive; bất định indeterminate.

Tam chủng hữu. Three kinds of existence (a) Tương đối hữu that of qualities, as of opposites, e.g. length and shortness; (b) giả danh hữu that of phenomenal things so-called, e.g. a jar, a man; (c) pháp hữu that of the nounenal, or imaginary, understood as facts and not as illusions, such as a "hare's horn" or a "turtle fur".

Tam chủng không. The three voids or immaterialities. The first set of three is (a) không; (b) vô tướng; (c) vô nguyện; xem tam tam muội. The second (a) ngã; (b) pháp; (c) câu không, the self, things, all phenomena as empty or immaterial. The third relates to charity (a) giver; (b) receiver; (c) gift, all area empty tam luân không tịch.

Tam chủng kiến hoặc. Three classes of delusive views, or illusions - those common to humanity; those of inquiring mind; and those of the learned and settled mind.

Tam chủng sám hối pháp. Three modes of repentance: (a) vô sinh sám to meditate on the way to prevent wrong thoughts and delusions; (b) thủ tướng sám to seek the presence of the Buddha to rid one of sinful thoughts and passions; (c) tác pháp sám in proper form to confess one's breech of the rules before the Buddha and seek remission.

Tam chủng quán đỉnh. The threekinds of baptism: (1) (a) Ma đỉnh quán đỉnh every Buddha baptizes a disciple by laying a hand on his head; (b) thụ ký by predicting Buddhahood to him; (c) phóng quang by revealing his glory to him to his profit. (2) Shingon Chân ngôn tông has (a) baptism on acquiring the mystic word; (b) on remission of sin and prayer for blessing and protection; (c) on seeking for reward in the next life.

Tam chủng quang minh. The three kinds of lights: (a) external -sun, moon, stars, lamps, etc.; (b) dharma, or the light of right teaching and conduct; (c) the effulgence or bodily halo emitted by Buddha, bodhisattva, deva.

Tam chủng sắc. Three kinds of rùpa, i.e. appearance or object: (1) (a) visible objects; (b) invisible objects, e.g. sound; (c) invisible, immaterial, or abstract objects. (2) (a) colour; (b) shape; (c) quality.

Tam chủng sinh. The three sources, or causes of the rise of the passions and illusions: (a) Tưởng sinh the mind, or active thought; (b) tướng sinh the objective world; (c) lưu chú sinh their constant interaction, or the continuous stream of latent predispositions.

Tam chủng tam muội. The three meditations on the relationship of the noumenal and phenomenal of the Hoa Nghiêm tông: (a) lý pháp giới the universe as law or mind, that all things are chân như, i.e. all things or phenomena are of the same Buddha-nature, or the Absolute; (b) lý sự vô ngại pháp giới that the Buddha-nature and the thing, or the Absolute and phenomena are not mutually exclusive; (c) sự sự vô ngại pháp giới that phenomena are not mutually exclusive, but in a common harmony as part of the whole.

Tam chủng tam quán. The three types of meditation on the principles of tam đề, i.e. không, giả, trung.

Tam chủng tâm khổ. The three kinds of mental distress, desire tham, anger sân, stupidity si; idem tam độc.

Tam chủng tịnh nghiệp. The threfold way of obtaining a pure karma, idem tam phúc

Tam chủng thanh tịnh. The three purities of a bodhisattva: (a) Tâm thanh tịnh a mind free from all impurity; (b) thân thanh tịnh a body pure because never to be reborn save by transformation; (c) tướng thanh tịnh an apparence perfectly pure and adorned.

Tam chủng thân. The Thiên Thai school has a definition of sắc thân the physical body of Buddha; pháp môn thân his psychological body with its vast variety; thật tướng thân his real body or dharmakàya. The esoteric sect ascribes a trikàya to each of its honoured ones.

Tam chủng thiên. Three definitions of heaven: (a) as a name, o oname, or title, e.g. divine king, son of Heaven, etc.; (b) as a place for rebirth, the heavens of the gods; (c) the pure Buddha-land.

Tam chủng thiện căn. The three kinds of good roots - almsgiving bố thí, mercy từ bi, and wisdom trí tuệ.

Tam chủng thị đạo. Three ways in which bodhisattvas manifest themselves for saving those suffering the pains of hell, i.e. thân physically, by supernatural powers, change of form, etc.; ý mentally, through power of memory and enlightenment; khẩu orally, by moral exhortation.

Tam chủng thường. A Buddha in his three eternal qualities: (a) bản tính thường in his nature or dharmakàya pháp thân; (b) bất đoạn thường in his unbroken eternity, sambhogakàya báo thân; (c) in his continuous and eternally varied forms, nirmànakàya ứng hóa thân. (c) tương tục thường

Tam chủng từ bi (duyên từ). The three reasons of a bodhisattva's pity: because all beings are like helpless infants chúng sinh duyên từ bi; because of his knowledge of all laws and their consequences pháp duyên từ bi; without external cause, i.e. because of his own nature, vô duyên từ bi.

Tam chủng tướng. The three kinds of appearance: (1) In logic, the three kinds of percepts: (a) Tiêu tướng inferential, as fire is inferred in smoke; (b) hình tướng formal, or spatial, as length, breadth, etc. (c) thể tướng qualitative, as heat is in fire, etc. (2) (a) Giả danh tướng names, which are merely indications of the temporal; (b) pháp tướng dharmas, or things; (c) vô tướng tướng the formless - all threes are incorrect positions.

Tam chủng viên dung. Three kinds of unity or identity of: (a) Sự lý phenomena with "substance" e.g. waves and the water; (b) Sự sự phenoma with phenoma, e.g. wave with wave; (c) Lý lý substance with substance, e.g. water with water.

Tam chuyển pháp luân. The three turns of the law-wheel when the Buddha preached in the Deer Park Lộc Uyển: (a) thị chuyển indicative, i.e. postulation and definition of the tứ đế four noble truths; (b) khuyến chuyển hortative, e.g. khổ đương tri suffering should be diagnosed; (c) chứng chuyển evidential, e.g. I have overcome suffering etc.

Tam chướng. The three vighna, i.e. hinderers or barriers of which three groups are given: (1) (a) phiền não chướng the passions; (b) nghiệp chướng the deeds done; (c) báo chướng the retributions. (2) (a) bì phiền não chướng; (b) nhục phiền não chướng; (c) tâm phiền não chướng skin, flesh and heart (or mind) troublers, i.e. delusions from external objects, internal views, and mental ifnorance. (3) tam trọng chướng the three weighty obstructions: (a) ngã mạn self-importance; (b) tật đố envy;(c) tham dục desire.

Tam cụ túc. The three essential articles for worship: flower vase, candlestick and censer.

Tam cử. The three exposures, i.e. the three sins of a monk, each entailing his unfrocking - wilful non confession of sin, unwillingness to repent, claiming that lust is not contrary to the doctrine.

Tam cực thiểu. The three smallest things, i.e. an atom, as the smallest particle of matter; a letter, as the shortest possible name; a ksana, as the shortest periodof time.

Tam cương. The three bonds, i.e. directors of a monastery: (a) thượng tọa sthavira, elder, president; (b) tự chủ, viện chủ vihàrasvàmin, trụ trì the abbot; (c) duy na karmàdana who directs the monks.

Tam diệu hạnh. A muni, recluse or monk, who controls his body, mouth, and mind thân khẩu ý. Also tam mâu ni.

Tam dục. The three lusts, i.e. for form, carriage or beauty, and refinement or softness to the touch.

Tam duyên. The three nidànas or links with the Buddha resulting from calling upon him, a term of the Pure land sect: (1) thân duyên that he hears those who call his name, sees their worship, knows their hearts and is one with them; (2) cận duyên that he shows himself to those who desire to see him; (3) tăng thượng duyên that at every invocation aeons of sin are blotted out, and he and his sacred host receive such a disciple at death.

Tam dư. The three after death remainders, or continued mortal experiences of sràvakas and pratyeka-buddhas who mistakenly think they are going to vô dư niết bàn final nirvàna, but will still find phiền não dư further passion and illusion, nghiệp dư further karma and quả dư continued rebirth, in realms beyond tam giới trailokya.

Tam đại. The three great characteristics of the chân như bhùtatathatà ìn the Khởi tín luận Awakening of Faith: (1) Thể đại the greatness of the bhùtatathatà in its essence or substance; it is chúng sinh tâm chi thể tính the embodied nature of the mind of all the living, universal, immortal, immutable, eternal; (2) Tướng đại the greatness of its attributes or manifestations, perfect in wisdom and mercy, and every achievement. (3) Dụng đại the greatness of its functions and operations within and without, perfectly transforming all the living to good works and good karma now and hereafter.

Tam đàn. The three kinds of dàna, i.e. charity; giving of goods, of the dharma, of abhaya or fearlessness. Idem tam thí.

Tam đạo. (1) The three paths all have to tread; luân hồi tam đạo, tam luân, i.e. (a) phiền não đạo, hoặc đạo the path of misery, illusion, mortality; (b) nghiệp đạo the path of works, action, or doing, productive of karma (c) khổ đạo the resultant path of suffering. As ever recurring they are called the three wheels. (2) Thanh, Duyên, Bồ, sràvakas, pratyeka-buddhas, bodhisattvas.

Tam đẳng. The three equal and universal characteristics of the one Tathàgata, an esoteric definition: (1) (a) his body thân; (b) discourse ngữ ;(c) mind ý (2) (a) his life or works tu hành; (b) spiritual body pháp thân; (c) salvation độ sinh; in their equal values and universality.

Tam đẳng lưu. Three equal or universal currents or consequences, i.e. chân đẳng lưu the certain consequences that follow on a good, evil, or neutral kind of nature, respectively; giả đẳng lưu the temporal or particular fate derived from a previous life's ill deeds, e.g. shortened life from taking life; phân vị đẳng lưu each organ as reincarnated according to its previous deeds, hence the blind.

Tam đề. The three dogmas. The "middle school" of Thiên Thai says tức không, tức giả, tức trung; (a) by không sùnya is meant that things causally produced are in their essential nature unreal (or immaterial); (b) giả though things are unreal in their essential nature their derived forms are real; (c) trung but both are one, being of the one như or reality. These three dogmas are founded on a verse of Nàgàrjuna: Nhân duyên sở sinh pháp, Ngã thuyết tức thị không, Diệc vi thị giả danh, Diệc thị trung đạo nghĩa. All causally produced phenoma, I say, are unreal, Are but a passing name, and indicate the "mean".

Tam đề tương tức. The unity of không, giả, trung, three aspects of the same reality, taught by the viên giáo as distinguished from the biệt giáo which separates them.

Tam điên đảo. The three subversions or subverters: tưởng đảo evil thoughts, kiến đảo false views, tâm đảo deluded mind.

Tam điền. The three "fields" of varaying qualities of fertility, i.e. bodhisattvas, sràvakas, and icchantis, respectively producing a hundred fold, fifty fold, one-fold.

Tam đoạn. The three cutting off or exisions (of hoặc beguiling delusions or perplexities. 1-a-Kiến sở đoạn to cut off delusions of view, of which Hìnayàna has eighty-eight kinds; b-Tu sở đoạn in practice, eighty-one kinds; c-Phi sở đoạn nothing left to cut off, perfect. 2-a-Tự tính đoạn to cut off the nature, or root (of delusion); b-Duyên phược đoạn to cut off the external bonds, or objective causes (of delusions); c-Bất sinh đoạn (delusion) no longer arising, therefore nothing produced to cut off. The third stage in both groups is that of an arhat.

Tam đồ. The three unhappy gati or ways: (1) Hỏa đồ to the fire of hell; (2) Huyết đồ to the hell of blood, where as animals they devour each other; (3) Đao đồ the asipattra hell of swords, where the leaves and grasses are sharp-edged swords.

Tam độc. The three poisons, also styled tam căn. They are Tham concupiscece or wrong desire; Sân anger, hate, or resentment; Si stupidity, ignorance, unintelligence, or unwillingness to accept Buddha-truth; these threes are the source of all the passions and delusions.

Tam đức. The three virtues or powers of which three groups are given below: (1) a-Pháp thân đức, The virtue, or potency of the Buddha's eternal, spiritual body, the dharmakàya; b-Bát nhã đức, of his prajnà, or wisdom, knowing all things in their reality; c-Giải thoát đức, of his freedom from all bonds and his sovereign liberty. Each of these has the four qualities of thường, lạc, ngã, tịnh, eternity, joy, ersonality, and purity. (2) a-Trí đức, the potency of his perfect knowledge; b-Ly đức, of his cutting off all illusion and perfecting of supreme nirvàna; the above two are tự lợi for his own advantage; c-Ân đức, of his universal grace and salvation, which tha lợi bestows the benefits he has acquired on others. (3) a-Nhân viên đức, The perfection of his causative or karmaic works during his three great kalpas of preparation; b-Quả viên đức, the perfection of the fruit, or results in his own character and wisdom; c-Ân viên đức, the perfection of his grace in the salvation of others.

Tam giả. Prajnapti (S). The word giả in Buddhist terminology means that every thing is merely phenomenal, and consist of derived elements; nothing therefore has real existence, but all is empty and unreal hư vọng bất thật. The three giả are pháp things, thụ sensations, and danh names.

Tam giả thí thiết, tam nhiếp đề. The three fallacious postulates in regard to pháp, thụ, danh. Tam giả quán the meditation on the above.

Tam giác. The three kinds of enlightenment: (1) (a) tự giác enlightenment for self; (b) giác tha for others; (c) giác hạnh viên mãn perfect enlightenment and accomplishment; the first is an arhat's, the first and second a bodhisattva's, all three a Buddha's. (2) From the Awakening of Faith Khởi tín luận: (a) bản giác inherent, potential enlightenment or intelligence of every being ; (b) thủy giác initial, or early stages of such enlightenment brought about through the external perfuming or influence of teaching, working on the internal perfuming of subsconscious intelligence; (c) cứu cánh giác completion of enlightenment the subjective mind in perfect accord with the subsconcious mind, or the inherent intelligence.

Tam giác đàn. A three-cornered altar in the fire-worship of Chân Ngôn tông, connected with exorcism.

Tam giải thoát môn, The three emancipations, idem Tam không and Tam tam muội. They are không giải thoát môn, vô tướng giải thoát môn, vô tác giải thoát môn.

Tam giáo. The three teachings, i.e. Nho Confucianism, Phật Buddhism and Đạo Taoism; or Khổng, Lão, Thích Confucianism, Taoism, Buddhism. In Japan they are Shinto thần đạo, Confucianism and Buddhism. In Buddhism the term is applied to the three periods of Sàkyamuni's own teaching of which there are several definitions: (1) The Giang Nam school describe his teaching as (a) tiệm progressive or gradual; (b) đốn immediate; (c) bất định indeterminate. (2) Quang Thống describes the three are: (a) tiệm progressive for beginners; (b) đốn immediate for the more advanced; (c) viên complete for the most advanced. (3) The Nam Sơn deals with (a) Tính không of Hìnayàna; (b) Tướng không of Mahàyàna; (c) Duy thức viên the perfect idealism. Thiên Thai accepts the division of tiệm, đốn and bất định for pre-Lotus teaching trước thời Pháp Hoa, but adopts tiệm, đốn, viên with the Lotus as the perfect teaching; it also has the division of tam tạng giáo, thông giáo and biệt giáo.

Tam giới. The three sets of commandments, or precepts, i.e. the ten for the ordained who have left home, the eight for the devout at home, and the five for the ordinary laity.

Tam giới. Trailokya, Triloka (S). The three realms; also tam hữu. It is the Buddhist metaphysical equivalent for the Brahmanic cosmological bhuvana-traya, or triple world of bhùr, bhuvah, and svar, earth, atmosphere and heaven. The Buddhist three are dục, sắc, and vô sắc giới, (a) Dục Kàmadhàtu is the realm of sensuous desire, of dâm sex and thực food; it includes the six heavens of deire sáu cõi trời dục, the human world, and the hells; (b) Sắc giới Rùpadhàtu is the realm of form, meaning chất ngại that which is substantial and resistant; it is above the lust-world and contains bodies, palaces, things, all mystic and wonderful, it is represented in the tứ thiền thiên Brahmalokas; (c) Vô sắc giới Arùpadhàtu, or arùpyadhàtu, is the formless realm of pure-spirit, where there is no bodies, places, things, at any rate none to which human terms would apply, but where the mind dwells in mystic contemplation; its extent is indefinable, but it is conceived of in four stages, i.e. tứ không xứ the four "empty" regions, or regions of space in the immaterial world, which are tứ vô sắc the four formless realms, or realms beyond form; being above the realm of form, their bounds cannot be defined.

Tam giới duy nhất tâm. The triple world is but one mind; from a verse of Hoa Nghiêm sùtra; it proceeds Tâm ngoại vô biệt pháp, Tâm Phật cập Chúng sinh, thị tam vô sai biệt "outside mind there is no other thing; mind Buddha and all the living, these there are not different"; in other words there is no differentiating between these three, for all is mind.

Tam giới duy tâm. Tribhàvacittamàtra (S). The threefold existence is nothing but the mind.

Tam giới hỏa trạch. The burning house of the triple world, as in the Lotus parable.

Tam giới sàng. The sick-bed of the trailokya, especially this world of suffering.

Tam giới tạng. The trailokya-garba, the womb or storehouse of all the transmigrational.

Tam hạnh. Three lines of action that affect karma, i.e. phúc hạnh the ten good deeds thập thiện that cause happy karma; Tội hạnh the ten evil deeds thập ác that cause unhappy karma; bất động hạnh (nghiệp) or vô động hạnh karma arising without activity, e.g. meditation on error and its remedy.

Tam hòa. The union of the three, i.e. căn indriya, cảnh àlambana, thức vijnàna, i.e. organ, object, cognition.

Tam hoặc. A Thiên Thai classification of the three illusions; also styled tam phiền não trials or temptations, tam lậu leakages, tam cấu uncleanesses, tam kết bonds. The first of the following three is common to all disciples, the two last to bodhisattvas. They arise from a-Kiến Tư hoặc things seen and thought, i.e. illusions from imperfect perception with temptation to love, hate, etc.; to be rid of these false views and temptations is the discipline and nirvàna of ascetic or Hìnayàna Buddhists. Mahàyàna proceeds further in and by its bodhisattva aims, which produce their own difficulties, i.e. b-Trần sa hoặc illusion and temptation through the immense variety of duties in saving men; and c-Vô minh hoặc the illusions and temptations that arise from failure philosophically to understand things in their reality.

Tam học. The "three studies" or vehicles of learning - discipline giới, meditation định, wisdom tuệ. Threefold formation: moral formation, spiritual formation, formation of wisdom. Also the Tripitaka tam tạng; the giới being referred to the luật vinaya, the định to the sùtras, and the tuệ to the sàstras.

Tam hữu. The three kinds of bhava, or existence; idem tam giới. The three states of mortal existence in the trailokya, i.e. in the realms of desire, of form, and beyond form. Another definition is hiện hữu present existence, or the present body and mind; đương hữu in a future state; trung hữu antarà-bhava in the intermediate state.

Tam hữu đối. The three sets of limitation on freedom: (a) direct resistance or opposition; (b) environment or condition; (c) attachment.

Tam hữu vi pháp. The three active, or functioning dharmas: (1) pratigha, matter or form. i.e. that which has "substantial resistance"; (2) mind; and (3) phi sắc phi tâm entities neither of matter nor mind. Tam hữu vi tướng. The three forms of all phenomena, birth, stay (i.e. life), death; utpàda, sthiti, and nirvàna.

am kết. The three ties: (1) kiến kết the tie of false views, e.g. of a permanent ego. (2) giới thủ kết (3) nghi kết

Tam khoa. The three categories of ngũ ấm, thập nhị xứ, thập bát giới.

Tam khổ. The three kinds of dukkha, pain, or suffering: khổ khổ that produced by direct causes; hoại khổ by loss or deprivation; hành khổ by the passing or impermanency of all things.

Tam kiên. The three sure or certain things are thân, mệnh and tài. i.e. the reward of the true disciple is an infinite body or personality, an endless life, and boundless (spiritual) possessions, vô cực chi thân, vô cùng chi mệnh, vô tận chi tài.

Tam kiếp. The three asankheya kalpas, the three countless aeons, the period of a bodhisattva's development; also the past trang nghiêm, the present hiền, and the future tinh tú kiếp.

Tam kinh nhất luận. The three sùtras and one sàstra on which the Pure-land sect bases its teaching: Phật thuyết vô lượng thọ kinh, Phật thuyết quán vô lượng thọ kinh, Phật thuyết A di đà kinh; Thiên thân Tịnh độ luận.

Tam lạc. The three joys - the joy of being born a deva, the joy of meditation, the joy of nirvàna.

Tam lạc xoa. The three laksa; a laksa is a mark, sign, token, aim, object; it is also 100,000, i.e. an ức. The three laksa of the esoteric sects are the tự or magic word, ấn symbol, and bản tôn object worshipped.

Tam kỳ bách (đại) kiếp. The period necessary for a bodhisattva to become a Buddha, i.e. three asankhyeyas to attain the lục độ and 100 kalpas to acquire the thirty-two tướng or characteristic marks of a Buddha.

Tam lậu. The three affluents that feed the stream of mortality, or transmigration: dục desire; hữu (material, or phenomenal) existence; vô minh ignorance (of the way of escape).

Tam luân. The three wheels: (1) The Buddha's (a) body or deeds; (b) mouth or discourses; (c) mind or ideas. (2) (a) thần thông (or biến) his supernatural powers, or powers of self transformation, associated with thân body; (b) ký tâm luân his discriminating understanding of others, associated with ý mind; (c) giáo thành luân or chính giáo luân his (oral) powers of teaching, associated with khẩu mouth. (3) Similarly (a) thần túc luân; (b) thuyết pháp luân; (c) ức niệm luân. (4) hoặc, nghiệp and khổ. The wheel of illusion hoặc produces karma nghiệp, that of karma sets rolling that of suffering khổ, which in turn sets rolling the wheel of illusion. (5) (a) impermanence vô thường; (b) uncleanness bất tịnh; (c) suffering khổ.

Tam luân giáo. The three periods of the Buddha's teaching as defined by Paramàrtha chân đế: (a) chuyển pháp luân the first rolling onwards of the law-wheel, the first seven years teaching of Hìnayàna, i.e. tứ đế, and không; (b) chiếu pháp luân illuminating or explaining the law-wheel, the thirty years teaching of the bát nhã prajnà or wisdom sùtras, illuminating không, and by không illuminating hữu reality; (c) trì pháp luân maintaining the law-wheel, i.e. the remaining years of teaching of the deeper truths of không hữu both unreality and reality. Also the three-fold group of the Lotus schhol: (a) căn bản pháp luân radical or fundamental, as found in Hoa Nghiêm sùtra; (b) chi mạt pháp luân branch and leaf, i.e. all other teaching; until (c) nhiếp mạt qui bản pháp luân branches and leaves are reunited with the root in the Lotus sùtra Pháp hoa kinh.

Tam luân thế giới. The three wheel world, i.e. phong, thủy, kim luân. Every world is founded on a wheel or whirling wind; above this is one with water; above this is one with metal, on which its nine mountains and eight seas are formed.

Tam luận tông. Màdhyamika (S). The Middle School bases its doctrines on three sàstras: Trung quán luận Màdhyamika-sàstra Treatise on the Màdhyaka, Thập nhị môn luận Dvàdasanikàya-sàtra Treatise on the twelve gates, Bách luận Sata-sàstra Treatise on the hundred verses.

Tam lực. The three powers, of which there are various groups: 1-a- personal power; b-Tathàgata-power; c-power of the Buddha within. 2-a- power of a wise eye to see the Buddha-medecine (for evil); b- of diagnosis of ailment; c- of suiting and applying the medecine to the disease. 3-a- the power of Buddha; b- of samàdhi; c- of personal achievement or merit.

Tam lực kệ. The triple power verse: Dĩ ngã công đức lực In the power of my virtue, Như Lai gia trì lực And the aiding power of the Tathà gata, Cập dữ pháp giới lực And the power of the spiritual realm, Chu biến chúng sinh giới I can go anywhere in the land of the living.

Tam mạn đà. Samanta (S) Tr. by đẳng, phổ, biến. Universal, everywhere. Samantagandha (S). Phổ huân, universal fragrant; a tree in paradise; a title of a Buddha.

Tam mạn đa bạt đà la. Samantabhadra (S). Fouguen (J). Phổ Hiền. Pervading goodness, or "all gracious'. Also Biến Cát universal fortune; also styled Visvàbhadra. The principal Bodhisattva of Nga Mi sơn. He is the special patron of followers of the Lotus Sùtra. He is usually seated on a white elephant, and his abode is said to be in the East. He is one of the four Bodhisattvas of the Yoga school.

Tam mật. The three mystic things: the body, mouth (i.e.voice), and mind of the Tathàgata Như Lai, which are universal, all things being this mystic body, all sounds this mystic voice, and all thoughts this mystic mind. All creatures in body, voice, and mind, are only individualized parts of the Tathàgata, but illusion hides their Tathàgata from them. The esoterics seek to realize their Tathàgata nature by physical signs and postures, by voicing of chân ngôn dhàranis and by meditations so that nhập ngã ngã nhập He may enter me and I Him, which is the perfection of siddhi tất địa.

Tam mật lục đại. The three mystic things associated with the six elements, i.e. the mystic body is associted with earth, water and fire; the mystic words with wind and space; the mystic mind with thức consciousness (or cognition).

Tam mật tương ưng. The three mystic things, body, mouth, and mind of theTathàgata are identical with those of all the living, so that even the fleshly body born of parents is the dharmakàya, or body of Buddha.

Tam miệu tam bồ đề. Samyakcambodhi (S). Correct universal intelligence, Chính biến tri (đạo). Correct equal or universal enlightenment Chính đẳng giác. Correct universal perfect enlightenment Chính đẳng chính giác. An epithet ođ every Buddha. The full term is anuttara-samyak-sambodhi, perfect universal enlightenment, knowledge, or understanding; omniscience.

Tam miệu tam phật đà. Samyaksambuddha (S). The third of the ten titles of Buddha defined as Chính biến tri or Chính đẳng giác one who has perfect universal knowledge or understanding, omniscient.

Tam minh. Te-vijja (P). Threefold knowledge. Tam minh kinh Tevijja-vacchagota-sutta.

Tam minh. The three insights; also tam đạt. Applied to Buddhas they are called tam đạt, to arhats tam minh: a-Túc mệmh minh insight into the mortal conditions of self and others in previous lives; b-Thiên nhãn minh supernatural insight into future mortal conditions; c-Lậu tận minh nirvàna insight, i.e. into present mortal sufferings so as to overcome all passions or temptations.

Tam minh trí. Trividyà (S). The three clear conceptions that: a-All is impermanent vô thường anitya; b-all is sorrowful khổ dukkha; c-all is devoided of a self vô ngã anàtman.

Tam mục. The three-eyed, a term for Siva, i.e. Mahesvara; simili for the dharmakàya, or spiritual body, prajnà or wsdom, and nirvàna emancipation.

Tam muội. Samàdhi (S). Putting together, composing the mind, intent contemplation, perfect absorption, union of the meditator with the object of meditation. Also tam ma địa, tam ma đề, tam ma đế. Interpreted by định or chính định the mind fixed and undisturbed; by chính thụ correct sensation of the object contemplated; by chính tâm hành xứ the condition when the motions of the mind are steadied and harmonized with the object; by tức lự nghi tâm the cessation of distraction and the fixation of the mind; by đẳng trì the mind held in equilibrum; by sa ma tha i.e. chỉ tức to stay the breathing. It is described as concentration of the mind (upon an object). The aim is giải thoát, mukti, deliverance from all the trammels of life, the bondage of the passions and reincarnations. There are numerous kinds and degrees of samàdhi.

Tam muội lạc chính thọ ý sinh thân. Samàdhi-sukha-samàpatti-mano-mayakàya (S)

Tam muội da. Samàya (S) is variously defined as hội coming together, meeting, convention; thời timely; tông in agreement, at the same class; bình đẳng equal, equalized; cảnh giác aroused, warned; trừ cấu chướng ridance of unclean hindrances. Especially it is used as indicating the vows made by Buddhas and bodhisattvas, hence as a tally symbol, or emblem of the spiritual quality of a Buddha or bodhisattva.

Tam muội da giới. Samàya-commandments: the rules to be strictly observed before full ordination in the esoteric sects.

Tam muội da hình. The distinguising symbol of a Buddha or bodhisattva, e.g. the Lotus of Quán thế Âm.

Tam muội da hội. The Samàya assembly, i.e. the second of the nine mandalas, consisting of seventy-three saints represented by the symbols of their power.

Tam muội da mạn đà la. Samàya-mandala (S). One of the four kinds of magic circles in which the saints are represented by the symbols of their power, e.g. pagoda, jewel, lotus, sword.

Tam muội da thân (hình). The embodiment of Samàya, a term of the esoteric sect; i.e. the symbol of a Buddha or bodhisattva which expresses his inner nature, e.g. the stùpa as one of the symbols of Vairocana Đại nhật; the lotus of Quán thế Âm etc. Thân is used for a Buddha, hình for a bodhisattva. The exoteric sects associate the term with the báo thân sambhogakàya.

Tam muội da trí. Samaya wisdom (S). In esoteric teaching, the characteristics of a Buddha or bodhisattva's wisdom, as shown in the mandala.

Tam muội hỏa. Fire of samàdhi, the fire that consumed the body of Buddha when He entered nirvàna.

Tam muội ma. Samàdhi-màra (S). One of the ten màras, who lurks in the heart and hinders progress in meditation, obstructs the truth and destroys wisdom.

Tam muội Phật. Samàdhi Buddha (S). One of the ten Buddhas mentioned in the HoaNghiêm Kinh.

Tam muội tương ưng. The symbols or offerings should tally with the object worshipped, e.g. a white flower with a merciful or a white image.

Tam muội vương kinh. Samàdhiràja-sùtra (S). Sùtra of the King of Concentration.

Tam năng tam bất năng. The three things possible and impossible to a Buddha. He can (a) have perfect knowledge of all things; (b) know all the natures of all beings, and fathom the affairs of countless ages; (c) save countless beings. But he cannot (a) annihilate causality, i.e. karma; (b) save unconditionally; (c) end the realm of the living.