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| deed as cause Nghiệp nhân 業因 karma-hetu |
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The deed as cause; the cause of good or bad karma.
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| delusion regarding the self Ngã si 我癡 ātmamoha |
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Ego-infatuation, confused by the belief in the reality of the ego.
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| dependent origination, conditioned genesis, dependent co-arising coproduction conditionnée, interdépendance des phénomènes Duyên khởi 縁起 pratītya-samutpāda |
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Arising from conditional causation; everything arises from conditions, and not being spontaneous and self-contained has no separate and independent nature
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| Dharma Dharma Pháp 法 Dharma |
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Law, truth, religion, thing, anything Buddhist. Dharma is 'that which is held fast or kept, ordinance, statute, law, usage, practice, custom'; 'duty'; 'right'; 'proper'; 'morality'; 'character'. M. W. It is used in the sense of 一切 all things, or anything small or great, visible or invisible, real or unreal, affairs, truth, principle, method, concrete things, abstract ideas, etc. Dharma is described as that which has entity and bears its own attributes. It connotes Buddhism as the perfect religion; it also has the second place in the triratna 佛法僧, and in the sense of 法身 dharmakāya it approaches the Western idea of 'spiritual'. It is also one of the six media of sensation, i. e. the thing or object in relation to mind, v. 六塵.
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| discursive thought and investigation signifie pensée conceptuelle Tầm tứ 尋伺 vitarka-vicāra |
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two conditions in dhyāna discovery and analysis of principles; vitarka 毘擔迦 a dharma which tends to increase, and vicāra 毘遮羅one which tends to diminish, definiteness and clearness in the stream of consciousness; cf. 中間定.
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| disposition Tuỳ miên 隨眠 Anuśaya |
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Yielding to sleep, sleepiness, drowsiness, comatose, one of the kleśa, or temptations; also used by the Sarvāstivādins as an equivalent for kleśa, the passions and delusions; by the 唯識 school as the seed of kleśa; there are categories of 6, 7, 10, 12, and 98 kinds of 隨眠.
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| distinct karmic reward Biệt báo 別報 |
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Distinct karmic reward; also written 滿業. Activity--referring to relatively quickly actualized karma which generates more detailed difference between beings, such as the distinction in being born as rich or poor, beautiful or ugly, etc. This is as contrasted with more generalized karmic results, such as the species in which one is born, etc., called 總報. Also similar in meaning to 衣報.
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| distinct states; special objects Biệt cảnh 別境 vibhāvanā |
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The ideas, or mental states which arise according to the various objects or conditions toward which the mind is directed. A special mental function that does not necessarily arise through all minds but rather accords to the 'mind-king' only in special situations--a mental function that judges special objects. The complement of the 'pervasively functioning' (bianxing 遍行) elements. According to the Faxiang 法相 sect, this group of elements falls under the general category of 'mental function' (心所) elements. 別境 includes five elements, which are desire (欲), verification (勝解), recollection (念), meditation (定) and wisdom (慧).
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| Distinctive characteristics Caractéristique particulière Biệt tướng 別相 bheda |
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| Donate Don / Donateur - Dana Đàn na 檀那 Dāna |
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to give, donate, bestow, charity, alms.
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| donation Le don Bố thí 布施 Dāna |
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the sixth pāramitā, almsgiving, i. e. of goods, or the doctrine, with resultant benefits now and also hereafter in the forms of reincarnation, as neglect or refusal will produce the opposite consequences. The 二種布施 two kinds of dāna are the pure, or unsullied charity, which looks for no reward here but only hereafter; and the sullied almsgiving whose object is personal benefit. The three kinds of dāna are goods, the doctrine, and courage, or fearlessness. The four kinds are pens to write the sutras, ink, the sutras themselves, and preaching. The five kinds are giving to those who have come from a distance, those who are going to a distance, the sick, the hungry, those wise in the doctrine. The seven kinds are giving to visitors, travellers, the sick, their nurses, monasteries, endowments for the sustenance of monks or nuns, and clothing and food according to season. The eight kinds are giving to those who come for aid, giving for fear (of evil), return for kindness received, anticipating gifts in return, continuing the parental example of giving, giving in hope of rebirth in a particular heaven, in hope of an honoured name, for the adornment of the heart and life. 倶舍論 18.
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