Na da. Naya (S). Right method, good way. Also chính lí.

Na do tha. Navuta (S). A numeral, 100,000, or one million, or ten millions.

Na đề. Nadi (S) River, torrent.

Na đề Ca diếp. Nadi-Kasyapa (S). Name.

Na già. Naga (S). Snake, dragon, elephant.

Na la diên. Nàràyana (S). Hero of divine power. A title of Vishnu.

Na lạc ca. Naraka (S). Hell, the place of torment, the lower regions.

Na lan đà. Nàlandà (S). A famous monastery 7 miles north of Ràjagrha.

Na tiên. Nagasena (S) The instructor of the king in Milindapanha.

Na tiên tỉ khưu kinh. Milindapanha (S). The questions of King Milinda.

Na tha. Nada (S). A river.

Nại hà. The inevitable river in purgatory to be crossed by all souls.

Nam. Daksina (S), South, southern, austral

Nam diêm phù đề. Jambùdvipa (S). One of the 4 continents, that situated south of Mt Meru.

Nam mô. Namah (S), Namo (P). To submit oneself to, from to bend, bow to, make obeissance; pay homage to; an expression of submission to commsnd, complete commitment, reverence, devotion, trust for salvation.

Nam mô A Di Đà Phật. Namo Amitabhàya buddhàya (S). Homage to the Amitabha Buddha

Na mô hát la đát na đa la dạ da. Namo Ratnatrayàya (S). Homage to the Triple Jewels.

Nam mô Phật. Namo Buddhàya (S). Homage to the Buddha.

Nam thiệm bộ châu. Coi Nam diêm phù đề.

Nam tông. The southern sect of Zen. Nam đốn Bắc tiệm: southern immediate, northern gradual.

Nam tông Phật giáo. Hìnayàna (S). Small Vehicle, lesser vehicle. Also Tiểu thừa.

Nan. Difficult, hard; distress, adversity. Nan phục: hard to subdue, or submit; unconquerable. Nan nhập: hard to enter, or attain. Nan thắng: hard to overcome. Nan thắng địa. The fith of the ten bodhisattva stages. Nam hóa: difficult of conversion; difficult to educate, to reform.Nan độ: hard to cross over, to save or be saved. Nan độ hải: the ocean hard to cross, the sea of life and death. Nan tư: hard to think of, hard to realize, incredible.

Nan đà. Nanda (S). Name. Rejoicing. Also hoan hỉ.

Nan đà Bạt nan đà. Nanda-Upananda (S). Name of a Nàgaràja. Also Nan đà Long vương.

Nạn. Danger, disaster, calamity; catastrophe; misfortune; accident.

Não. Trouble, vexation, annoyance. Mua não chuốc sầu: to come to grief.

Não chúng. To annoy everybody.

Não hại. To annoy and harm.

Não hận. To hate and detest.

Não loạn. To annoy and trouble.

Nạp. Priestly garments.

Nạp chúng. Priests in an assembly.

Nạp già lê. Tăng già lê. Samghati (S). 9 to 25 patches-garment.

Nạp y. Patched garment.

Năng. Sak (S). Able to, can; capability, power.

Năng duyên. The conditioning power in contrast with the conditioned sở duyên, e.g. the power of seeing and hearing in contrast with that which is seen and heard.

Năng đại sư. The sixth patriarch.

Năng đoạn Kim cương Bát nhã Ba la mật đa kinh. Diamond sùtra.

Năng lập. A proposition in logic that can be established or postulated.

Năng nhân. An able man, i.e. Buddha as the all powerful man able to transform the world.

Năng nhân. Mighty in loving-kindness, an incorrect interpretation of Sàkyamuni Năng nhân tịnh mặc, but probably indicating his character.

Năng sở. These two terms indicate active and passive ideas, e.g. ability to transform or transformable and the object that is transformed.

Năng thí thái tử. Prince "Giver", a former incarnation of Sàkyamuni.

Năng Thiên đế. Sakra Devànàm Indra (S). King of Gods, Also Đế thích.

Năng tín. Can believe, or can be believed, contrasted with sở tín that which is believed.

Năng trì. Dhàrani (S). Magical formulas, protective spells. Also mật chú, tổng trì. Ability to maintain, e.g. to keep the precepts.

Năng y. Dependent on, that which relies on something else, e.g. vegetation on land. Sở y is that on which it relies.

Nê lí đế. Nirrta, nirrti (S). King, queen of Ràksasas. Also Niết lị để.

Ngã. Atman (S). I, my, mine; self, ego, personality, soul; the master of the body.

Ngã ái. Self-love; the love of or attachment to the ego.

Ngã ba la mật. The Ego pàramità in the four based on the Nirvàna sùtra in which the transcendental ego is tự tại, i.e. has a real and permanent nature; the four are thường permanency, lạc joy, ngã personality, tịnh purity.

Ngã chấp. Atma-gràha (S). Holding to the concept ođ the ego. Also nhân chấp.

Ngã đảo. The illusion of an ego, one of the four inverted or upside-down ideas.

Ngã đẳng mạn. Mànàtimàna (S). The pride of thinking oneself equal to those who surpass us.

Ngã điên đảo. The illusion that the ego is real; also the incorrect view that the Nirvàna-ego is non-ego. One of the tứ điên đảo.

Ngã đức. Power or virtue of the ego, the ego being defined as tự tại sovereign, master, free.

Ngã hữu. The illusion that the ego has real existence.

Ngã không. Illusion of the concept of the reality of the ego as being composed of elements and disintegrated when they are dissolved.

Ngã kiến. Satkàyadrsti (S). The erronous doctrine that the ego, or self composed of the five temporary skandhas is a reality and permanent. Also thân kiến.

Ngã lạc. Atmasukha (S). Happiness of oneself.

Ngã mạn. Abhimàma, àtma-mada (S). Egotism and arrogance; exalting self and depreciating others; self intoxication, pride.

Ngã ngu. Ego ignorance, holding to the illusion of the reality of the ego.

Ngã ngữ thủ. The attachment to doctrines or statements about the ego.

Ngã nhân tứ tướng. The four ejects of the ego in Diamond sùtra: (1) ngã tướng the illusion that in the five skandhas there is a real ego; (2) nhân tướng that this ego is a man, and different from beings of the other paths; (3) chúng sinh tướng that all beings have an ego born oof the five skandhas; (4) thọ giả tướng that the ego has age, i.e. a determined or fated period of existence.

Ngã pháp. Self (or the ego) and things.

Ngã pháp câu hữu tông. Vàtsìputrìyà (S). The school that regards the ego and things are real. Also Độc tử bộ.

Ngã si. Ego-infatuation, confused by the belief in the reality of the ego.

Ngã sở. Mine, personal, subjective; personal conditions, possessions, or anything related to the self. Also ngã sở hữu, ngã sở sự.

Ngã sở kiến. The incorrect view that anything is really mine, for all things are but temporal combinations.

Ngã sự. My body; myself; my affair.

Ngã tiêm mạn. Ùnamàna (S). The pride of thinking myself not much inferior to those who far surpass me. One of cửu mạn.

Ngã thắng mạn. Adhimàna (S). The pride of thinking oneself superior to equals.

Ngã thất. The ego as the abode (of all suffering).

Ngã tính. The nature of the ego.

Ngã tướng. Egoism, the concept of the ego as real; representation of self.

Ngã tưởng. The thought that the ego has reality.

Ngạ. Hungry, starved. Also ngã.

Ngạ quỉ. Preta (S). Hungry demons, ghosts.

Ngạ quỉ đạo. The way of hungry demons.

Ngạ quỉ giới. The realm, sphere of hungry demons.

Ngạ quỉ sự. Pretavàstu (S). Stories of the pretas.

Ngạ quỉ thú. The path of the hungry demons.

Nghi. Vicikitsà (S). Doubt, suspect; hesitate, be uncertain, fear, surmise.

Nghi cái. The overhanging cover of doubt.

Nghi căn. The root of doubt.

Nghi chấp. The holding to doubt.

Nghi hoặc. Doubt and delusion, doubt, uncertainty.

Nghi kết. The bondage of doubt.

Nghi kiến. Doubtfully to view, doubtful view, doubt.

Nghi sứ, Nghi sử. The messenger, tempter, or lictor, of doubt.

Nghi tâm. A dougting heart.

Nghi thành thai cung. The palace for doubters outside Amitabha's heaven, where all doubters of him are confined for 500 years until fit to enjoy his paradise.

Nghi thích. The thorn of doubt.

Nghi vấn. Vimati (S). Doubt, perplexity. Also thắc mắc.

Nghi võng. The doubful net.

Nghị lực. Virya (S). Vigour, energy, effort. Also tinh tiến.

Nghĩa. The right; proper, righteous; loyal; public spirited, public; meaning, significance.

Nghĩa biện. One of the seven powers of reasoning, or discourse, of a Bodhisattva, that on the things that are profitable to the attainment of nirvàna.

Nghĩa đà la ni. Truth dhàrani, the power of the Bodhisattva to retain all truth he hears.

Nghĩa môn. The gate of righteousness.

Nghĩa tướng. Truth, meaning; meaning and form, truth and its aspect.

Nghĩa thú. The path of truth, the right direction, or objective.

Nghĩa vô ngại. Unobstructed knowledge of the meaning, or the truth.

Nghịch. Vàma (S). To go against, contrary, adverse, reverse, rebellious, oppose, resist.

Nghịch dụ. Argument by illustration from effect to cause.

Nghịch duyên. Resisting accessory-cause

Nghịch hóa. To convert the heterodox or opponents.

Nghịch lưu. To go against the current.

Nghịch quán. The inverse method in meditation.

Nghịch tội. Xem ngũ nghịch tội.

Nghịch thuận. The adversatives, resisting and complying, opposing and according with, reverse or direct, backward or forward.

Nghiêm. Severe, stern; rigorous; rigid, strict; grave, solemn, dignified, majestic, awe-inspiring; glorious.

Nghiêm cẩn. Grave; solemn.

Nghiêm chỉnh. Decent, decorous; correct.

Nghiêm sức. Glorious adorned. Also trang nghiêm (làm đẹp).

Nghiêm tịnh. Glorious and pure, gloriously pure

Nghiệp. Karman, Karma (S). Action, work, deed; moral duty; product, result, effect.

Nghiệp ách. The constraints of karma.

Nghiệp ảnh. Karma-shadow, karma dogging one's steps like a shadow.

Nghiệp báo. Karmavipàka (S). Karma reward; the retribution of karma, good or evil.

Nghiệp cảm. The influence of karma; caused by karma.

Nghiệp căn. Root-action.

Nghiệp cấu. Karma defilement.

Nghiệp cho quả liền kiếp sau. Upapajja-vedaniya-kamma (P). Kamma ripening in the next birth.

Nghiệp cho quả ngay kiếp hiện tại. Dittha-dhamma-vedaniya-kamma (P). Kamma ripening in the life time.

Nghiệp cho quả trong một kiếp sau. Aparàpariya-vedaniya-kamma (S). Kamma ripening in a later birth.

Nghiệp chủng. Karmabìja (S). Karma-seed which springs up, in happy or in suffering rebirth.

Nghiệp chướng. Karmàvarana (S). The screen, or hindrance, of past karma, hindering the attainment of bodhi; bale due to karma.

Nghiệp duyên. Karma-cause, karma-circumstance, condition resulting from karma

Nghiệp dư. A remnant of karma after the six paths of existence.

Nghiệp đạo. The way of karma.

Nghiệp điền. The field of karma.

Nghiệp hải. The vast, deep ocean of karma.

Nghiệp hành. Deeds, actions; karma-deeds, moral action which influences future rebirth.

Nghiệp hệ. Karma-bonds; karma-fetters.

Nghiệp hỏa. The fire of evil karma.

Nghiệp hữu. Reality of karma.

Nghiệp kết. The bond of karma; karma and the bond (of passions)

Nghiệp kính. Karma-mirror.

Nghiệp khổ. Karmaic suffering.

Nghiệp lành. Punyakarma (S). Meritorious action. Also thiện nghiệp.

Nghiệp luân. The wheel of karma.

Nghiệp lực. The reach, range, compass, import ođ karma; the power of karma.

Nghiệp ma. Karma-màras. The demon who or the karma which hinders or harms goodness.

Nghiệp não. Karma distress; karma and distress.

Nghiệp nặng. Garuka-kamma (P). Important karma. Also trọng nghiệp.

Nghiệp nhân. The deed as cause; the cause of good or bad karma.

Nghiệp phong. Karma-wind.

Nghiệp phọc, phược. Karma bonds; the binding powers of karma.

Nghiệp quả. Karmaphala (S). Fruit or result of the karma.

Nghiệp quyến. The noose of karma which entangles in transmigration

Nghiệp tặc. Robber-karma.

Nghiệp thằng. Karma-cords, the bonds of karma.

Nghiệp thiên. The karma of heaven, i.e. the natural inevitable law of cause and effect.

Nghiệp thọ. Life, long or short, as determined by previous karma.

Nghiệp thông. Supernatural powers obtained from former karma.

Nghiệp thụ. That which is received as the result of former karmic conduct.

Nghiệp thức, Căn bản thức. Activity-consciousness.

Nghiệp thực. Karma as nutritive basis for succeeding existence.

Nghiệp tiền kiếp. Pùrvakarma (S). A deed done in a former existence.

Nghiệp tính. The nature of karma.

Nghiệp trần. Karma-dirt, the defilement or remains of evil karma.

Nghiệp tướng. Action, activity, the karmaic, the condition of karmaic action

Nghiệp uẩn. Karmaskandha (S). Karmical group.

Nghiệp võng. The net of karma.

Nghiệp xứ. Karmasthàna (S) A place for working, of business etc.

Nghiệp xứng. The scales of karma.

Ngõa sư. Bhàrgavà (S). Name. Also Bạt già bà.

Ngoại. Bàhya (S). Outside, external.

Ngoại chấp. External doctrines, rules or tenets non Buddhist, or heretical.

Ngoại duyên. Xem tăng thượng duyên và nhân duyên.

Ngoại đạo. Tìrthya, tìthakara (S). Outside outsiders, those of other cults. Heretic, adherent of another religion.

Ngoại điển. External rules or tenets.

Ngoại giáo. External, non-Buddhist doctrines.

Ngoại học. Study of outside, or non-Buddhist doctrines.

Ngoại hộ. External protection, or aid.

Ngoại ma. Disturbances coming from outside.

Ngoại nghi. Xem tứ oai nghi.

Ngoại pháp. Heretical doctrines.

Ngoại trần. The external objects of the six internal senses.

Ngoại tướng. External appearance or conduct; what is manifested without; externally.

Ngoại vật. Bahyubhàva (S). Outside objects; external world.

Ngoại vô vi. Unmoved by externals, none of the senses stirred.

Ngoan cố. Thambha (P). Obstinate, stubborn, recalcitrant. Also cố chấp, bướng.

Ngọc như ý. Cintàmani (S). Sacred gem, Jewel of the thought. Also như ý châu.

Ngộ. Awaken to, apprehend, perceive, become aware.

Ngộ đạo. To awaken to the truth.

Ngộ nhẫn. The patience of enlightenmant.

Ngộ nhập. To apprehend or perceive and enter into (the idea of reality).

Ngộ sát. The ksetra or land of perception or enlightenment.

Ngộ tính. Ability to be enlightened.

Ngôn. Words, speech; to speak.

Ngôn bình đẳng. Vàksamatà (S). Equality of speech.

Ngôn cú. Sentences.

Ngôn giáo. Desanàpàtha (S). Scriptural text. The teaching of Buddha as embodied in words.

Ngôn hành. Words and deeds.

Ngôn thuyết. Verbal expression.

Ngôn y. Word-dependence, i.e. that which can be expressed in words, the phenomenal, or describable.

Ngu. Monkey-witted; silly, stupid, ignorant.

Ngu đồng. Bàla (S). Ignorant, foolish (like a child). Also trẻ dại.

Ngu hoặc. Deluded by ignorance, the delusion of ignorance.

Ngu nhân. Ordinary people.

Ngu pháp. Ignorant, immature law or method.

Ngu phu. Bàla (S). Ignorant, immature, a simpleton, the unenlightened.

Ngu si. Mudha (S). Ignorant and unenlightened.

Ngu tăng. Ignorant monk.

Ngu võng. The net of ignorance.

Ngũ. Panca (S). Five.

Ngũ ác. The five sins - killing, stealing, adultery, lying, drinking intoxicants.

Ngũ ác thú. Five evil diections.

Ngũ ấm. Coi ngũ uẩn.

Ngũ ấm xí thịnh khổ. The mental and physical sufferings arising from the full-orbed activities of the five skandhas.

Ngộ nhẫn. The patience of enlightenmant.

Ngộ nhập. To apprehend or perceive and enter into (the idea of reality).

Ngộ sát. The ksetra or land of perception or enlightenment.

Ngộ tính. Ability to be enlightened.

Ngôn. Words, speech; to speak.

Ngôn bình đẳng. Vàksamatà (S). Equality of speech.

Ngôn cú. Sentences.

Ngôn giáo. Desanàpàtha (S). Scriptural text. The teaching of Buddha as embodied in words.

Ngôn hành. Words and deeds.

Ngôn thuyết. Verbal expression.

Ngôn y. Word-dependence, i.e. that which can be expressed in words, the phenomenal, or describable.

Ngu. Monkey-witted; silly, stupid, ignorant.

Ngu đồng. Bàla (S). Ignorant, foolish (like a child). Also trẻ dại.

Ngu hoặc. Deluded by ignorance, the delusion of ignorance.

Ngu nhân. Ordinary people.

Ngu pháp. Ignorant, immature law or method.

Ngu phu. Bàla (S). Ignorant, immature, a simpleton, the unenlightened.

Ngu si. Mudha (S). Ignorant and unenlightened.

Ngu tăng. Ignorant monk.

Ngu võng. The net of ignorance.

Ngũ. Panca (S). Five.

Ngũ ác. The five sins - killing, stealing, adultery, lying, drinking intoxicants.

Ngũ ác thú. Five evil diections.

Ngũ ấm. Coi ngũ uẩn.

Ngũ ấm xí thịnh khổ. The mental and physical sufferings arising from the full-orbed activities of the five skandhas.

Ngũ bách giới. The five hundred precepts of nuns.

Ngũ bảo. The five precious things, syn all the precious things. There are several groups, e.g. - gold, silver, pearls, cowries, and rubies; or, coral, crystal, gold, silver, and cowries.

Ngũ biến hành. The five universal mental activities associated with every thought: tác ý the idea, xúc mental contact, thọ reception, tưởng conception, tư perception.

Ngũ bố úy. The five fears of beginners in the bodhisattva way: fear of 1-Bất hoạt úy, giving away all lest they should have no means of livelihood; 2-Ác danh úy, sacrifying their reputation; 3-Tử úy, sacrifying themselves through dread of dying; 4- Ác đạo úy, falling into evil; 5- Đại chúng oai đức úy, addressing an assembly, especially of men of position.

Ngũ bồ đề. The five bodhi, or stages of enlightenment: 1-Phát tâm bồ đề, resolve on supreme bodhi; 2-Phục tâm bồ đề, mind control, i.e. of the passions, and observance of the paramitas; 3-Minh tâm bồ đề, mental enlightenment, study, and increase in knowledge and in prajnàpàramità; 4-Xuất đáo bồ đề, mental expansion, freedom from the limitations of reincarnation and attainment of complete knowledse; 5-Vô thượng bồ đề, attainment of a passionless condition and of supreme perfect enlightenment

Ngũ bộ mật kinh. Pàncatantra (S). The five Tantric Books.

Ngũ cái. The five covers: tham dục desire, sân nhuế anger, thụy miên drowsiness, trạo hối excitability, nghi pháp doubt.

Ngũ cảnh. The objects of the five senses, corresponding to the sense of sắc form, thanh sound, hương smell, vị taste, and xúc touch.

Ngũ căn. Pancendriyàni (S). The five roots, i.e. the five organs ofthe senses: nhãn eyes, nhĩ ears, tỷ nose, thiệt tongue, and thân body as roots of knowing. The five spiritual organs or positive agents: tín faith, tinh tiến energy, niệm memory, định visionary meditation, tuệ wisdom.

Ngũ chính sắc, Ngũ sắc, Ngũ chính hạnh. The five proper courses to insure the bliss of the Pure Land: (1) Intone the three sùtras Vô lượng thọ kinh, Quán vô lượng thọ kinh and A di đà kinh; (2) meditate on the Pure Land; 3) worship solely Amitabha; (4) invoke his name; (5) extol and make offerings to him.

Ngũ chủng bất nam. The five kinds of pandakas, i.e. eunuchs, or impotent males.

Ngũ chủng bất nữ. The five kinds of sexually incomplete females.

Ngũ chủng bố thí. The five kinds of almsgiving, or dànas - to those from afar, to those going afar, to the sick, the hungry, and those wise in Buddhist doctrine.

Ngũ chủng cúng dường. Five objects of offering: nhang xoa chaling incense, hoa flower, nhang đốt burning incense, đồ ăn uống food and drink, đồ đèn sáng lamp or candles.

Ngũ chủng đàn pháp. The five kinds of mandala ceremonials.

Ngũ chủng định tâm. Xem ngũ định.

Ngũ chủng ngưu vị. Five kinds of food from the ox: nhũ milk, lạc cream, sinh tô butter, thục tô cooked butter, đề hồ cheese.

Ngũ chủng pháp sư. The five kinds of masters of the Law, v. Lotus sùtra, one who receives and keeps; reads; recites; expounds; and copies the sùtra

Ngũ chủng pháp giới. The Hoa nghiêm school five forms of dharmadhàtu: (1) Hữu vi pháp giới or Sự, the phenomenal realm; (2) Vô vi pháp giới or Lý, the inactive, quiescent, or noumenal realm; (3) Diệc hữu vi diệc vô vi pháp giới or Sự lý vô ngại, both, i.e. interdependant and interactive; (4) Phi hữu vi phi vô vi pháp giới, neither active nor inactive, but it is also Sự lý vô ngại, e.g. water and wave, wave being water and water wave; (5) Vô chướng ngại pháp giới or Sự sự vô ngại, the unimpeded realm the unity of the phenomenal and noumenal, of the collective and individual.

Ngũ chủng quán đỉnh. The five abhisekani baptisms of the esoteric school - for ordaining àcàryas, teachers, or preachers of the Law; for admitting disciples; for putting an end to calamities or suffering for sins; for advancement, or success; and for controlling (evil spirits) or getting rid of difficulties.

Ngũ chủng tán loạn. The five kinds of mental aberration: 1-Tự nhiên tán loạn, the five senses themselves not functioning properly; 2-Ngoại tán loạn, external distraction, or inability to concentrate the attention; 3-Nội tán loạn, internal distraction, or mental confusion; 4-Thô trọng tán loạn distraction caused by ideas of me and mine, personality, possession etc.; 5-Tư duy tán loạn, confusion of thought produced by hinayàna ideas.

Ngũ chủng tạng. The five stores, or the five differentiations of the one Buddha-nature: (1) Như Lai tạng, the Tathàgata-nature, which is the fundamental universal nature possessed by all the living. (2) Chính pháp tạng, the source or treasury of all right laws and virtues; (3) Pháp thân tạng, the storehouse of the dharmakàya obtained by all saints; (4) Xuất thế tạng, the eternal spiritual nature, free from earthly errors; (5) Tự tính thanh tịnh tạng, the storehouse of the pure Buddha-nature.

Ngũ chủng tăng thượng duyên, Ngũ duyên. Five excellent causes, e.g. of blessedness: keeping the commandments; sufficent food and clothing; a secluded abode; cessation of worry; good friendship.

Ngũ chủng thông. Five kinds of supernatural power: (1) Đạo thông, of bodhisattvas through their insight into truth; (2) Thần thông, of arhats through their mental concentration; (3) Y thông, supernatural or magical powers depending on drugs, charms, incantations, etc..(4) Báo thông, Nghiệp thông, reward or karma powers of transformation possessed by devas, nagas, etc (5) Yêu thông, magical powers of goblins, satyrs, etc..

Ngũ chủng tính. The five germ-natures, or root of bodhisattva development: (1) Tập chủng tính, the germ-nature of study of the void which corrects all illusions of time and space; (2) Tính chủng tính, that of ability to discriminate all the germ-natures of phenomina and transform the living; (3) Đạo chủng tính, (the middle) way germ-nature, which attains insight into Buddha-laws; (4) Thánh chủng tính, the saint germ-nature which produces holiness by destroying ignorance; (5) Đẳng giác chủng tính the bodhi-rank germ-nature which produces Buddhahood.

Ngũ chủng tỉ lượng. The five references in (Indian) logic: (1) Tướng, from appearance, e.g. fire from smoke; (2) Thể, from the corporeal, e.g. two or more things from one; (3) Nghiệp, from action, e.g. the animal from its footmark; (4) Pháp, from recognized law, old age from youth; (5) Nhân quả, đrom cause and effect, that a traveller has a destination.

Ngũ chướng. The five hindrances, or obstacles, also ngũ ngại. (I) Of women, i.e. inability to become Phạm thiên vương Brahma-kings, Đế thích Indras, Ma vương Mara-kings, Chuyển luân thánh vương Cakravarti-kings, or Phật Buddhas. II) The hindrances of: (1) Phiền não chướng, the passion nature, e.g. original sin; (2) Nghiệp chướng, of karma caused in previous lives; (3) Sinh chướng, the affairs of life; (4) Pháp chướng, no friendly or competent preceptor; (5) Sở tri chướng, partial knowledge.

Ngũ công đức môn. The five effective or meritorious gates to Amitabha's Pure Land,i.e. worship of him, praise of him, vows to him, meditation on him, willingness to suffer for universal salvation.

Ngũ cụ túc. The five complete ustensils for worship - two flower-vases, two candle sticks, and a censer.

Ngũ cúng dường. The five kinds of offerings -unguents, chaplets, incense, foods, and lamps (or candles)

Ngũ diệu. The five wonders, i.e. of purified or transcendental sight, sound, taste, smell, and touch in the Pure Land.

Ngũ dục. Pancakàmaguna (S). The five desires, arising from the objects of the five senses, things seen, heard, smelt, tasted, and touched. Also, the five desires of wealth, sex, food-and-drink, fame, and sleep. Fivefold craving.

Ngũ đại. Pancamahàbhùta (S). The five elements: earth, water, fire, wind, and space.

Ngũ đại sứ giả, Ngũ thiên sứ giả. The five dùta, i.e. great lictors, or deva messengers - birth, old age, disease, death, earthly laws and punishments.

Ngũ đao. The five swords or slayers who were sent in pursuit of a man who fled from his king; e.g. the five skandhas.

Ngũ đạo. Five ways of rebirth: thiên devas, nhân humen, ngạ quỉ hungry demons.

Ngũ đình tâm quán, Ngũ đình tứ niệm. The five meditations for setting the mind and ridding it of the five errors of desire, hate, ignorance, the self and a wayward or confused mind. The five meditations are: bất tịnh the vileness of all things, từ bi pity for all, nhân duyên causality, phân biệt right discrimination, sổ tức breathing.

Ngũ độn sử. Panca klesa (S). The five dull, unintelligent, or stupid vices or temptations: tham desire, sân anger or resentment, si stupidity or foolishness, mạn arrogance, nghi doubt.

Ngũ giới. Pancasìla (S). The five commandments, or precepts, against: (1) Sát sinh, Prànàtipàta, Killing; (2) Trộm cắp, Adattàdàna, Stealing; (3) Tà dâm, Kàmamithyàcàra, Adultery; (4) Vọng ngữ, Mrsàvàca, Lying; (5) Uống rượu, Suràmaireya, Use of intoxicants.

Ngũ giáo. The five divisions of Buddhism according to the Hoa Nghiêm school. Theo Đỗ Thuận tới Hiền Thủ: (1) tiểu thừa hìnayàna; (2) đại thừa thủy giáo the primary stage of Mahàyàna; (3) đại thừa chung giáo Mahàyàna in its final stage; (4) đại thừa đốn giáo the immediate, direct, or intuitive school; (5) đại thừa viên giáo the complete, or perfect teaching of Hoa nghiêm, combining all the rest into one-embracing vehicle.

Ngũ hà. Punjab (S). Punjab.

Ngũ hạ kết. Xem ngũ độn sử.

Ngũ hương. The incense composed of five ingredients: trầm hương, sandalwood; aloes; đinh hương, cloves; nghệ, saffron and long não, camphor.

Ngũ kiến. The five wrong views: (1) Thân kiến, satkàya-drsti, i.e. ngã kiến, ngã sở kiến, the view that there is a real self, an ego, and a mine and thine; (2) Biên kiến, antargràha, extreme views, e.g đoạn extinction or thường permanence; (3) Tà kiến, mithyà, perverse view, which, denying cause and effect, destroy the foundation of morality; (4) Kiến thủ kiến, drstiparàmarsa, stubborn perverted views, viewing inferior things as superior, or counting the worse as the better; (5) Giới cấm thủ kiến, silà-vrata-paràmarsa, rigid views in favour of rigorous ascetic prohibitions, e.g. covering oneself with ashes.

Ngũ loại thiên. The five kinds of devas: (1) Thượng giới thiên, in the upper realms of form and non form; (2) Hư không thiên, in the sky, i.e. four of the six devas of the desire-realm; (3) Địa cư thiên, on the earth, i.e. the other two of the six devas; (4) Du Hư không thiên, wandering devas of the sky, e.g. sun, moon, stars; (5) Địa hạ thiên, under-world devas, e.g. nàgas, asuras, màras, etc..

Ngũ lợi sử. Five sharp, or keen "runners' or lictors,

Ngũ luân. The five wheels, or things that turn: (1) The ngũ thể or five members, i.e. the knees, the elbows, the head; (2) The five foundations of the world: the wheel of space, the wheel of wind, the wheel of water, the wheel of diamond or earth, on these rest the nine concentric circles and eight seas; (3) The five elements, earth, water, fire, air and space.

Ngũ lực. Pancabala (S). Five powers or faculties, five mental forces: (1) tín lực, sraddhà bala, force of faith; (2) tinh tiến lực, virya bala f. of energy; (3) niệm lực, sati bala, f. of mindfulness; (4) định lực, samàdhi bala, f. of concentration of mind or meditation; (5) tuệ lực, prajnà bala, f. of wisdom,wisdom.

Ngũ minh. Pancavidyà (S). The five sciences or studies in India: (1) thanh minh sabda, grammar and composition; (2) công xảo minh silpakarmasthàna, the arts and mathematis; (3) y phương minh cikitsà, medicine; (4) nhân minh hetu, logic; (5) nội minh adhyàtma, philosophy.

Ngũ nghịch. Pancànantarya (S). Ngũ vô gián nghiệp, the five rebellious acts of deadly sins: giết cha parricide, giết mẹ matricide, giết A la hán killing an arhat, làm thân Phật chảy máu shedding the blood of a Buddha, phá hòa hợp tăng destroying the harmony of the sangha, or fraternity.

Ngũ nghiệp. The five kinds of karma: of which the groups are numerous and differ.

Ngũ ngũ bách niên. The five periods each of 500 years.

Ngũ nhãn. The five kinds of eyes or vision: (1) Nhục nhãn, human eye; (2) Thiên nhãn, deva eye; (3) Huệ nhãn, the eye of wisdom; (4) Pháp nhãn, the eye of dharma; (5) Phật nhãn, Buddha vision or omniscience.

Ngũ nhân. The five causes, i.e. (1) sinh nhân producing cause; (2) y nhân supporting cause; (3) lập nhân upholding or establishing cause; (4) trì nhân maintaining cause; (5) dưỡng nhân nourishing or strengthening cause

Ngũ (trí) như lai, Ngũ Phật. The Five Dhyàni-Buddhas of the Vajradhàtu and Garbhadhàtu. A Shingon term for the five Buddhas in their five manifestations.

Ngũ pháp. Pancadharma (S). Five dharmas: (1) Danh, nàma, name; (2) tướng, nimitta, appearance; (3) phân biệt, vikalpa, discrimination; (4) chính trí, samyak-jnàna, right knowledge; (5) như như, tathatà, suchness.

Ngũ phần pháp thân. Panca dharmakàya (S). The five attributes of the spiritual body of the Tathàgata. i.e. giới that he is above all moral conditions; định tranquil and apart from all false ideas; tuệ wise and omniscient; giải thoát free, unlimited, unconditioned which is the state of nirvana; giải thoát tri kiến that he has perfect knowledge of his state.

Ngũ phần pháp thân hương. The five kinds of incense, or fragrance corresponding with the Panca dharmakàya.

Ngũ quả. The five fruits or effects: (1) Dị thục quả, fruit ripening divergently, e.g. pleasure and goodness are in different categories; (2) Đẳng lưu quả, fruit of the same order, e.g. goodness reborn from previous goodness; (3) Độ dụng quả, present position and function fruit, the rewards of moral merit in previous lives; (4) Tăng thượng quả, superior fruit, or position arising from previous earnest endeavour and superior capacity; (5) Ly hệ quả, fruit of freedom from all bonds.

Ngũ quán. The five meditations refered to in the Lotus 25: (1) Chân quán, on the true, idem không quán, to meditate on the reality of the void, or infinite in order to be rid of illusions in views and thoughts; (2) Thanh tịnh quán, on purity, to be rid of any remains of impurity connected with the temporal, idem giả quán; (3) Quảng đại trí tuệ quán, on the wider and greater wisdom, idem trung quán, by study of the middle way; (4) Bi quán, on pitifulness, or the pitiable condition of the living, and by the above three to meditate on their salvation; (5) Từ quán, on mercy and the extension of the first three meditations to the carrying of joy to all the living.

Ngũ sắc. The five primary colours, also called ngũ chính (or đại) sắc: thanh blue, hoàng yellow, xích red, bạch white, hắc black. Ngũ gián sắc: compound colours. The ngũ căn sắc are: tín faith white; tinh tiến zeal red; niệm memory yellow; định meditation blue; tuệ wisdom black.

Ngũ sinh. Five rebirths, i.e. five states, or conditions of a bodhisattva's rebirth: (1) Tức khổ sinh, to stay calamities; (2) Tùy loại sinh, in any class that may need him; (3) Thắng sinh, in superior condition, handsome, wealthy or noble; (4) Tăng thượng sinh, in various grades of kingship; (5) Tối hậu sinh, final rebirth before Buddhahood.

Ngũ suy tướng. The five signs of decay or approaching death, of which descriptions vary, e.g. uncontrolled discharge, flowers on the head wither, unpleasant odour, sweating armpits, uneasiness (or anxiety).

Ngũ sư. The five masters or teachers, i.e. respectively of the kinh sùtras, the luật vinaya, the luận sàstras, the vi diệu pháp abhidharma, and thiền định meditation.

Ngũ sứ giả. The five messengers of Manjusri, Văn thù sư lợi,

Ngũ sự vọng ngữ. The five things fallaciously explained by Mahàdeva, as stated in the Kathàvatthu.

Ngũ tác nghiệp căn. The five working organs: the mouth, hands, feet, sex organ, and anus.

Ngũ tà mệnh. The five improper ways of gain or livelihood for a monk: (1) Trá hiện dị tướng, changing his appearance; (2) Tự thuyết công năng, advertising his own powers and virtue; (3) Chiêm tướng cát hung, fortune telling by physiognomy, etc.; (4) Cao thanh hiện oai, hectoring and bullying; (5) Thuyết sở đắc lợi dĩ động nhân tâm, praising the generosity of another to induce the hearer to bestow presents.

Ngũ tân, Ngũ huân. The five condiments, i.e. garlic, leek, onion, shallot, and pimento. Tỏi, hành, hẹ, kiệu, nén.

Ngũ thể. Five members of the body: head, elbows, knees.

Ngũ thể đầu địa. Five members of the body touching ground.

Ngũ thời giáo. The five periods or divisions of Sakyamuni's teaching. According to Thiên Thai sect, they are: (1) Hoa nghiêm thời, the Avatamsaka or first period in three divisions each of seven days after his enlightenment, when he preached the contents of this sùtra; (2) Lộc uyển thời, the twelve years of his preaching the A hàm in the deer park; (3) Phương đẳng thời, the eight years of preaching mahàyàna-cum-hinayàna doctrines, the vaipulya period; (4) Bát nhã thời, the twenty two years of his preaching the prajnà or wisdom sùtras; (5) Pháp hoa Niết bàn thời, the eight years of his preaching the Lotus sùtra and, in a day and a night, the Nirvàna sùtra.

Ngũ thọ, thụ. The five sensations.

Ngũ (thần) thông. Pancàbhijnà (S). The five supernatural powers: (1) Thiên nhãn thông, divyacaksus, devas vision, instantaneous view of anything anywhere in the form-realm; (2) Thiên nhĩ thông, divyasrotra, deva hearing, ability to hear any sound anywhere; (3) Tha tâm thông, paracitta-jnàna, ability to know the thoughts of all other minds; (4) Túc mạng thông. Pùrvanivàsànusmrti-jnàna, knowledge of all former existences of self and others; (5) Thần túc thông, rddhi-sàksàtkriyà, power to be anywhere; magical powers.

Ngũ thú. The five gati, i.e. destinations, destinies: địa ngục hell, ngạ quỉ hungry ghosts, súc sinh animals, người human beings, trời devas.

Ngũ thừa (thặng). Five vehicles conveying to the karma reward : (1) Nhân thừa, rebirth among men conveyed by observing the five commandments; (2) Thiên thừa, among devas by the ten forms of good action; (3) Thanh văn thừa, among the sràvakas by the four noble truths; (4) Duyên giác thừa, among pratyeka-buddhas by the twelve nidànas; (5) Bồ tát thừa, among the bodhisattvas and Buddhas by the six pàramitas.

Ngũ thức. The five parijnànas, perceptions or cognitions: (1) Nghiệp thức, initial functioning of mind under the influence of the original vô minh unenlightenment or state of ignorance; (2) Chuyển thức, the act of turning towards the apparent object for its observation; (3) Hiện thức, observation of the object as it appears; (4) Tri thức, the deductions derived from its appearance; (5) Tương tục thức, the consequent feelings of like or dislike. pleasure or pain, from which arise the delusions and incarnations.

Ngũ thực. Five kinds of spiritual food by which roots of goodness are nourished: (1) Niệm thực, correct thoughts; (2) Pháp hỉ thực, delight in the Law; (3) Thiền duyệt thực, pleasure in meditation; (4) Nguyện thực, firm resolve, or vows of self-control; (5) Giải thoát thực, deliverance from the karma of illusion.

Ngũ thượng kết. Coi Ngũ lợi sử.

Ngũ tịnh. The five "clean" products of the cow, i.e. urine, dung, milk, cream, and cheese. The five pure-dwelling heavens in the fourth dhyana heaven into which arhats are finally born.

Ngũ tính. The five different natures as grouped by the pháp tướng tông dharmalaksana sect: (1) thanh văn sràvakas; (2) duyên giác pratyeka-buddhas; (3) bồ tát bodhisattvas; (4) bất định indefinite; (5) ngoại đạo outsiders.

Ngũ tình. The feelings or passions which are stirred by the five senses.

Ngũ tỉ khưu. Pancavargìya (S). The first five of Buddha converts, also called ngũ đệ tử five disciples: A nhã Kiều trần như Ajnàta Kaundinya, Át bệ Asvajit, Bạt đề Bhadrika, Thập lực Ca diếp Dasabala Kàsyapa, Ma nam Câu ly Mahànàma Kulika.

Ngũ trần. The objects of the five senses which being dusty or earthly things can taint the true nature.

Ngũ trí. The five kinds of wisdom of the Chân Ngôn tông. Of the six elements earth, water, fire, air, space, and consciousness, the first five form the phenominal world, or Garbhadhàtu, the womb of all things thai tạng giới, the sixth, is the conscious, or perceptive, or wisdom world, the Vajradhàtu, kim cương giới, sometimes called the Diamond realm. The two realms are not originally apart, but one, and there is no consciousness without the other five elements. The sixth element, consciousness, vijnàna, thức, is further subdivided into five called ngũ trí, the five wisdoms: (1) Pháp giới thể tính trí, the wisdom of the embodied nature of the dharmadhàtu; (2) Đại viên cảnh trí, the great round mirror wisdom; (3) Bình đẳng tính trí, wisdom in regard to all things equally and universally; (4) Diệu quan sát trí, wisdom of profound insight, or discrimination; (5) Thành sở tác trí, the wisdom of perfecting the double work of self-welfare and the welfare of others.

Ngũ triền cái. Pancanìvaranàni (S). Fivefold obstacle (on the progress of mind): (1) Tham dục, Kàma, Sensuous desires; (2) Sân, Vyàpàda, Ill-will; (3) Thụy miên, Styàna-middha, Sloth torpor; (4) Trạo cử, Anuddhatya, restlessness; (5) Nghi, Vicikitsà, Sceptical doubt.

Ngũ trọc, trược. Pancakasàya (S) The five periods of turbidity, impurity, or chaos, i.e. of decay: (1) Kiếp trọc, kalpa kasàya, the kalpa in decay, when it suffers deterioration and gives rise to the ensuing form; (2) Kiến trọc, drsti kàsaya, deterioration of view egoism, etc.; (3) Phiền não trọc, klesa kàsaya, the passions and delusion of desire, anger, stupidity, pride and doubt prevail; (4) Chúng sinh trọc, sattva kàsaya, human miseries increase and happiness decrease; (5) Mệnh trọc, àjìva kàsaya, human life t ime gradually diminishes.

Ngũ uẩn. Pancaskandha (