Từ Ðiển Phật Học Việt-Anh

TỪ ÐIỂN PHẬT HỌC VIỆT - ANH
Soạn Giả: Viên Thông - Charles Muller

A B C D Ð E G H I K L M N O P Q R S T U V X Y

KHẤT (xin): To pray for; to beg for. To beg for alms.

KHẤT SĨ (tu sĩ khất thực): “Begging knight”. One of the various Chinese renderings for the term bhik.su Tỳ-khưu. HPC 7.22a20-21

KHẤT THỰC (xin ăn): “Begging for food." Also written in Chinese as Thác bát. The monks and nuns gain their sustenance by begging for food from householders. There are various rules concerning begging set forth in Giới bổn (sách về giới luật) -the Vinaya texts, such as the limitation of begging time up to 12:00 noon and the limitation of begging only for what one needs for basic sustenance. (pinda-caarika, bhaik.sya, pinda) (naka p="415d")

KIM (Bây giờ): (1) Now, the present. Right now, soon, next. (2) This world, the present world. The present situation.

KỶ NHI (Ca kỷ): An actor, actress (nata).

KỆ (một loại thi ca):(1) Gaathaa, the poetic verses of the scriptures, as opposed to the prose. (2) Fast, quick, hasty. (3) Brave, martial.

KỆ TỤNG: (1) A verse praising the merit of the Buddha. The poetry of the suutras, as contrasted to narrative (chang-hsing: Trường Hàng). (2) In his commentary to the Sutra of Perfect Enlightenment -Kinh Viên Giác, Tsung-mi describes four types of gaathaa: (a) A-nậu-đô-bà tụng which does not ask questions about the prior prose and which is composed of verses of 32 ideographs; (b) Già-đà tụng which is also called Phúng tụng and and which explains the dharma in verse without necessarily explaining the prior prose text; (c) Kỳ-dạ tụng which is also called Ưng tụng and (d) Tập Thí tụng which indicates that much meaning is contained in few words (Z vol 9, 351c).

KHUYNH (nghiêng, hướng về):(1) Lean, incline, tilt, bend, slant. (2) Incline towards, be disposed to, trend toward, prone to. (3) Inclination, tendency, disposition. (4) Go down, wane, sink, decline, descend. (5) To upset, be overthrown. To collapse, to subvert. (6) To pour out. (7) To incline, to lean. (6) To assay, to test, to smelt.

KIỆM (tiết kiệm):(1) Economy; to economize. (2) Few, lacking. Poor, needy, in poverty, in want.

KHẮC (có khả năng, khắc phục):(1) To be able to; competent, adequate. (2) To subdue; to improve. To overcome one's selfish desires. (3) To fix upon.

KHUYẾN (khuyên): (1) To exhort, persuade, encourage. (2) Advise, teach. (3) Push, advance, increase (samaadaapayati).

KHUYẾN LINH (khuyên lơn, cổ vũ): To teach and encourage; to push, exhort.

KHƯỚC (dẹp đi, bỏ đi, loại trừ, từ chối):(1) Drive away; repel, expel, reject truy: [Ç]. Refuse, spurn, reject, decline. (2) Eliminate, eradicate, remove, exclude. (3) Retreat, recede, pull back. (4) Avoid. (5) Instead, on the contrary, rather.

KHỨ (đã qua, đi, bỏ, nhấn mạnh ý nghĩa của động từ mà nó đi kèm):(1) To leave, to go away. To pass. To separate from; be free from. (2) The past; the past tense. (3) One of the four tones in spoken Chinese. (4) To throw away, discard. (5) In Ch'an language, (ch'u") often serves to strengthen the meaning of the verb, or give the verb an imperative tone.

KHỨ LAI (bỏ đi, bỏ về, tới lui, quá khứ và hiện tại):(1) To go away (gati). (2) Going and coming (gamana-aagamana). (3) Past and future (gata-aagata-pariik.saa). (4) To call at someone's home. (naka p="346")

KHỨ TỰU (tiến thối, đến nơi):(1) Course of action. (2) Stop and go, advance and retreat. Doing and not doing.

KHẢ (có thể, tốt):(1) May, can, might, able, --able. Sign of the potential mood (sakya). (2) Good, fine. Will do.

KHẢ TRI (có thể biết được): Is evident; may be seen; knowable; should be known.

KHẢ (có thể, tốt):(1) May, can, might, able, --able. Sign of the potential mood (sakya). (2) Good, fine. Will do.

KHẢ TRI (có thể biết được): Is evident; may be seen; knowable; should be known.

KHẢI (mở, dạy, bày tỏ): To teach, enlighten, open up, clarify, explain

KHÍ (món đồ, đồ vật, đánh giá cao):(1) A vessel, tool, implement, utensil. (2) Function, ability, capacity, capability, amount. (3) To use as a utensil. To use or employ people according to their capabilities. (4) To respect a person, especially for her/his abilities.

KHÍ THẾ GIAN (thế giới): The natural world; the 'unborn' world. The world of the quality of things. The physical realm of one's existence. The non-sentient world.

KHIÊM (nhún nhường):(1) Retiring, humble, modest. To humble oneself. Yield, concede, give way. (2) Humility. (3) Decrease, lessen, make lighter, lighten. (4) One of the hexagrams of the I Ching. (5) Comfortable, agreeable, pleasant. To be satisfied.

KHIÊM ÍCH (tên người): Gyeom'ig -An early Paekche monk of the Vinaya school. He traveled to India, bringing back the Five Part Vinaya, which he translated into literary Chinese. GIẢNG: (1) To explicate, clarify, unravel. (2) To read, study, check, investigate. (3) To learn. (4) To consult, have a discussion. 

KHÍ GIỚI (thế giới): The natural world; the world of matter, where people live.

KHÁCH:(1) A guest; a visitor, as opposed to a host. (2) A traveller. (3) A guest in an inn or restaurant; or in a car or boat. (4) The past. (5) Objective, as opposed to subjective.Phật (1) That which comes from the outside; external. (2) The 'guest' (student) in a Zen dharma-battle. (3) Phenomena-Sự as opposed to principle-Lý

KHÁCH TRẦN: (1) Accidental, fortuitous, by chance. Superficial, impermanent. (2) Accidental, external taint. Defilement, especially that which was not originally present, but came from without. It is temporary and is cleaned away by true wisdom, therefore the ideograph for 'guest'-Khách (k'o) is used; the defilements are subtle and numerous, thus the ideograph 'dust'- Trần (ch'en) is used. The ideograph for 'dust' also refers to the six sensory data-fields.

KHÁCH TRẦN PHIỀN NÃO (phiền não do chấp trước trần cảnh bên ngoài): Same as above, def. #2. In this case ( k'o-ch'en) means “accidental adhesion." The defilements are not inherent, but are something which adhere to, and taint the mind. External defilements which taint the originally pure mind. These are produced as a result of discriminatory thought.

KHẾ KINH (kinh Phật), [khế là thích hợp; khế lý: hợp với chân lý, khế cơ: hợp với căn cơ]: Scripture. The recorded sermons of `Saakyamuni or another sage of similar status.

KIÊM (gồm): (1) And, in addition, concurrently. (2) Combine with, serve as both; use with. To unite into one. (3) Simultaneously, concurrently. And, also, together with, both. (4) Hold an additional post; use with. (5) Cannot; hesitate to be.

KIÊM ĐỚI (gồm cả): The use of one thing for two or more purposes.

KIẾP (một thời gian rất lâu theo quan niệm cổ Aán Độ; tai họa; cướp giựt):(1) A kalpa, era, eon. (kalpa). The longest duration of time in the ancient Indian world-view. The time of the existence of the universe. Infinite or limitless time. Cosmic time. (2) To plunder, to rob openly. (3) A calamity.

KIẾP HỎA (thời kỳ hoại diệt của vũ trụ): The conflagration of the universe at the end of time. It is said that at that time, everything below the first meditation heaven is burnt up.

KIẾP TẬN HỎA: The conflagration at the end of the age. (yuga-anta-agni).

KIÊN (Chắc chắn):(1) Hard, strong, solid, firm, rigid. (2) The hardness that can be seen in a rock. The special quality of the element earth. (3) Determined, obstinate. To maintain. (4) To harden, solidify, strengthen. (5) Armor. (6) Heavy.

KIÊN CỐ (Vững chắc):(1) Solid, firm. (2) Possessing an inherent tendency towards permanence (anitya-asaara-sa.mj~naa). (3) Concretely existent (dhrdha-saara). (4) Unrelenting, non-retreating, non-backsliding. (5) Definitely.

KỲ (đặc biệt, lạ lùng, không may):(1) Strange, odd, weird, out of the ordinary. (2) Mysterious, profound. (3) Scary; bad. (4) Unlucky.

KÝ VỊ (địa vị sâu cạn của pháp môn):(1) To teach according to the level of the practice of the bodhisattva. (2) To show the differences in depth and shallowness of the teachings through the use of the various stages, such as the bhuumi of the bodhisattvas. (3) To assume a rank or position.

KHOAN (rộng rãi, rộng lượng):(1) Generous, liberal, wide, receptive, gentle. (2) To pardon, to put oneself at ease. (3) To separate from. (4) Calm, quiet, composed.

KHUẤT (cong, bị đè nén):(1) Bend, bend over; give in, submit to, yield. (2) Lean over, crouch, bow, stoop. (3) Exhaust, be exhausted. (4) Be discouraged, disheartened, demoralized, broken. (5) Strong, fierce.

KHUẤT KHÚC GIÁO (giáo lý gián tiếp) ¹ BÌNH ĐẲNG GIÁO (giáo lý trực tiếp): 'Gradually chipping away'. A teaching method of the Buddha, where he uses various expedient means according to people's abilities, to gradually break their attachments. One of the “two teachings of Dharma master Yin Ấn sư, the other being the direct teaching of the equality of all existences Bình đẳng giáo ( p'ing-teng chiao).

KHÁNH CHÂU (địa danh): One time capital of Silla and home city of Weonhyo.

KHỒNG MỤC CHƯƠNG (nhan đề): K'ung-mu chang. See Hoa Nghiêm Tổng Mục Chương -Hua-yen k'ung-mu chang

KHỦNG (sợ): (1) Fearful, apprehensive. To fear. Lest. (2) Danger, risk; signs, chance, maybe.

KHUỂ (giận): To become angry.

KHANG TĂNG KHẢI (tên người): Transliterated as Tăng-già- đạt-ma. Early translator of Buddhist texts among the most important of which were the Wu-liang-shou ching -Vô Lượng Thọ Kinh (ui p="305a")

KHOÁI (thích thú, nhanh chóng):(1) Pleasure, enjoyment, comfortability; a good state of mind (sukha). Pleasant, agreeable, delightful, refreshing. (2) Quickly, fast, soon. Sharp, keen; sharply, keenly, acutely. (3) An indication of the future.

KIẾN (KIỆN) (thành lập, chỉ ra):(1) To establish, to erect, to found. (2) To decide, to settle. (3) To point out.

KIẾN LẬP (lập ra, sáng lập):(1) Foundation, groundwork, base, basis (prathisthaa). (2) Decide, confirm. (3) Raise, set up, establish, posit, form, advance, create, build. (4) To manifest, express, appear. (5) To establish a temple.

KIÊU (kiêu): 'Haughtiness.' One of the lesser defilement elements as explained in the Abhidharmako`sa-bhaasya. One of the twenty secondary defilements in the doctrine of the Fa-hsiang school. The mental action of haughtiness and conceit, delighting in one's own assets, position, ability, learning, etc. The defilement of 'pride' [-] arises upon an awareness of others, while this affliction arises without necessarily noticing others. SGK 425a

KIÊU SA (kiêu sa): To be proud, arrogant, haughty.

KIỀU THI CA (địa danh): A transliteration of the Sanskrit Kau`sika, Indra's name when he was a human being.

KIỀU TÁT LA (địa danh): Kyousatsurakoku Kosala, an ancient state in central India where `Saakyamuni lived, traveled and taught.

KIỀU TRẦN NHƯ (một trong 5 đệ tử đầu tiên của Đức Phật): Kaundinya. One the five bhik.sus who was also one of `Saakyamuni's original disciples. A-Nhã-Kiều- Trần-Như.

KÍNH SƠN (địa danh, nhân danh): A monastery at Ling-an Hsien, Chekiang.

KỶ (bao nhiêu): (1) How many, how much, how long, however. (2) A particular case, an individual situation, especially in the Ch'an sect. Synonymous with.???( chi). (3) Somewhat, partly, to some extent, in some way. Almost, nearly, about. (4) In compliance with; concomitant with. (5) Subtle, recondite, hidden.

KỶ HÒA (tên riêng): The The posthumous name of the Joseon dynasty Korean monk Hamheo Deugtong Hàm- Hư Đắc-Thông.

KỶ (mình, tôi, ta):(1) Self, personal, private. I, me

KỲ (cầu phước, cúng tế): To pray, to beseech, to request.

KỲ VIÊN (xem dưới)

KỲ VIÊN TINH XÁ # KỲ VIÊN (tinh xá Kỳ Viên): Jetavana Anaathapindada-aaraama, in `Sraavastii. The site of the preaching of the `Sriimaalaa-suutra, as well as a number of other of the Buddha's Mahaayaana sermons. One of the early Buddhist monasteries in India. Prince Jeta laid out the grove which was the first permanent center of Buddhism. The Buddha called the monastery Jetavana in honor of the prince, and called the place Anaathapindada in honor of the elder go-between Sudatta, whose nickname Anaathapindada means “he who give alms to the helpless.”

KỲ-ĐÀ THÁI TỬ: Also written.???. Prince Jeta, the son of King Prasenajit, both of whom were devout followers of `Saakyamuni. Jeta, together with Sudatta, provided the land for one of the earliest Buddhist temples.

KỲ-ĐÀ CẤP CÔ ĐỘC VIÊN (vườn Kỳ-Đà Cấp Cô Độc): See Kỳ Viên Tinh Xá above.

KHÔNG ¹ HỮU: (1) Empty, vain, nothing. (2) Sad, lonely. (3) Worthlessly, uselessly, in vain. (4) Broad, vast. (5) Sky, space. (`suunyataa, `suunya); 'emptiness', 'non-existence', 'void'. The opposite of Không -the negation of existence. As the rejection by the Buddha of this 'emptiness' being simply the mistaken view of 'nothingness' -Hư vô, this basic Buddhist teaching of emptiness is the negation of the two mistaken views of the acceptance of the real existence of a self, and the understanding of an eternal nature of the compositional elements -Pháp that make up the world or the self. Therefore, it is an 'emptiness of self and dharmas'. Among Hinayanists the Satyasiddhi sect and in Mahaayaana teachings the Maadhyamika and others strongly emphasized this teaching. Among the suutras, the Praj~naapaaramitaa suutras all especially emphasize this teaching. Among the various understandings of emptiness are 'analytical emptiness' and 'essential emptiness', as well as 'only emptiness' and 'not-only-emptiness' and so forth. As the teaching of emptiness is originally for the destruction of the attachment to false view, there is also the meaning of 'becoming empty'--to break attachment.

KHÔNG TỊCH (vắng lặng): 'Void and tranquil'. (1) Emptiness and tranquility, commonly said of the Hiinayaana Nirvaana. (2) Completely empty. The reality of the lack of inherent existence of all things. Emptiness. (vivikta)

KHÔNG GIÁO (giáo lý dạy về Tánh Không): The teaching that beings and elements both lack inherent existence. According to the Praj~naapaaramitaa suutras, if one investigates the five clusters, one discerns that the basic nature of all elements is that of emptiness.

KHÔNG, VÔ NGÃ: Emptiness and no-self. The emptiness of all dharmas and the no-self of the five skandhas.

KHÔNG HOA (hoa đốm): “Sky-flowers." Illusory flowers seen in the sky as the result of an optical disorder. A metaphor used in East Asian texts such as the Awakening of Faith, `Suurangama-suutra and Suutra of Perfect Enlightenment, to show the nature of discriminated ignorance. See Yu"an chu"eh ching (T. 842, vol. 17, Chapter of Ma~nju`srii).

KHÔNG XỨ (thuộc về Vô Sắc giới): (1) Empty place (countryside). (2) The formless realm. (3) The first stage of the formless realm, usually called the Không Vô Biên Xứ.

KHUY CƠ PHÁP SƯ (tên người, đệ tử lớn của Huyền Trang): K'uei-chi fa-shih(632-682). “Dharma Master K'uei-chi." The most famous pupil of Hsu"an-tsang -Huyền Trang. He wrote valuable notes to Hsu"an-tsang's Ch'eng wei-shih lun -Thành Duy Thức Luận, and continued to transmit the Consciousness-only doctrine from Hsu"an-tsang. He lived most of his working life at T'a-tzu-en temple - Đại Từ Ân tự, therefore he is commonly referred to as “Great teacher Tzu-en" -Từ Ân Đại sư. He is regarded as the first patriarch of the Fa-hsiang sect in China.

KẾT: (1) Tie up, join together, link. Restrain, shackle. The shackles of the afflictions; defilement. That which binds and fetters sentient beings. Delusion (samyojana). (2) A reference to the 'ten fetters': desire, anger, pride, false views, doubt, attachment to discipline, attachment to existence, jealousy, parsimony, ignorance. (3) A contract, a bond. (4) Give birth to, produce (pratisa.mdhi). To give fruit, to finish. (5) Rolled hair. (6) The fifth part of the five part syllogistic method of the Old School of Buddhist Logic.

(KẾT) KIẾT CHẾ (thời gian nhập thất): To stay with resolve in the meditation retreat.

(KẾT) KIẾT HẠ (thời gian an cư): The beginning of the summer meditation retreat.

(KẾT) KIẾT GIÀ (ngồi xếp bằng): See next Kiết-già phu- tọa.

KIẾT-GIÀ PHU- TỌA: A style of sitting for meditation, known in the West as Lotus Position. One first places the right foot on the left thigh, and then places the left foot on the right thigh. This is the most correct and stable posture for meditation, which has been taught in India since ancient times. (naka p="317b")

KINH (sợi dọc trong tấm vải, kinh điển):(1) The vertical threads of a textile. (2) Vertical. (3) Way, path, principle, thread. (4) A book; a scripture, a classic. The recorded words of a sage. The Chinese translation of the Sanskrit term suutra.

KINH GIÁO (giáo pháp của kinh điển): The teaching of the scriptures.

KINH-VĨ (dọc và ngang):(1) Horizontal and vertical; horizontal threads and vertical threads; longitude and latitude. (2) To be well-ordered; the particulars.

KINH HÀNH (đi vòng quanh sau một thời gian ngồi thiền): To quietly and slowly walk around a certain area, especially to take a break after eating, hard work or sitting meditation, to clear up drowsiness. Customarily done in between long periods of meditation.

KINH LƯỢNG BỘ (một bộ phái của Phật giáo Tiểu thừa thuở xưa): One of the 20 Hiinayaana sects. This sect itself had an original group and a branch group. Both factions posited a basic seed consciousness theory. The original group developed the idea of the continuation of sa.msaara by mutual perfumation of consciousness and materiality; the branch sect established the theory of a subtle “aalaya" consciousness that is beginningless. As the name indicates, this school was known for its strict reliance on the suutra, rather than on `saastras and abhidharma.

KINH BỘ # KINH LƯỢNG BỘ: See Kinh Lượng Bộ above.

KHẲNG (xác định): (1) A ligament. (2) To affirm, assent, consent.

KHẲNG ĐỊNH # XÁC ĐỊNH: Affirmation, consent, agreement.

KHỒ:(1) Sorrow, suffering, affliction, pain, anxiety, uncomfortableness. The first of the Four Noble Truths (duhkha). (2) Conditioned existence, “dharmas with outflow" (aasrava-dharma); manifest existence. (naka p="265")

KHỒ, TẬP, DIỆT, ĐẠO: Suffering, origination, cessation, path (duhkha, samudaya, nirodha, maarga). The Four Noble Truths Tứ đế .

KÍNH (kính trọng, tôn kính):(1) Respect, honor, revere, venerate (gaurava). (2) To warn, to advise against. (3) To believe in; devotion (bhakti). (3) Abstain, refrain. Admonish, warn, prohibit.

KÍNH THUẬN (kính trọng và vâng lời): To respect and obey.

KÝ (đã, đã xong): Since, when; already, previously, actually, yet, any longer. (2) To use up; to finish.

KÝ DĨ (đã xong): Previously, already, actually, yet, any longer. (2) To use up; to finish.

KÝ THÀNH (đã xong): When it was completed.

KÝ THỊ NHẪM MA (đã như vậy thì.): Already like this.

KHOÁNG (sáng sủa, mênh mông, bỏ sót):(1) To be very clear and precise. (2) Waste, empty, void. (3) To vacate, to neglect. (4) Wide, broad, vast, great. (5) Distant, far reaching.

KHOÁNG (sáng sủa, mênh mông, bỏ sót, xa xôi):(1) To be very clear and precise.(2) Waste, empty, void. (3) To vacate, to neglect. (4) Wide open, broad, vast, great empty, unoccupied. (5) Distant, far reaching. (6) Free from worry.

KHOÁNG KIẾP (thời gian dài, từ xưa): A long time. Since ancient times.

KHÚC (cong, làm cho cong, sai):(1) Bend, be bent, warped, twisted. (2) To make crooked, perverted, distorted, twisted. (3) A circular route or path. (4) Incorrect, wrong. (5) Minutely, exactly. (6) A song. (7) Teaching; a teacher.

KHÚC THÀNH (khéo léo thành tựu):(1) To perfect fully without any oversight. (2) To bring things to perfection by availing oneself to change and following conditions. (I-Ching).

KHÚC THUYẾT (nói quanh co): An incorrect opinion or view. A biased or prejudiced argument; a one-sided statement.

KHU (XU) (cái then cửa, điểm then chốt):(1) A hinge, a pivot. (2) The pivotal point; the important or essential point.

KHU YẾU (quan trọng, cốt yếu):(1) The key point; vital point; important point. (2) A commentary which is intended to elucidate the essentials of a suutra or some other canonical text, as in K'uei-chi's Ch'eng wei-shih lun shu-yao -Thành Duy Thức Luận Khu Yếu .

KHÁI (gạt, cân, bao quát):(1) A strickle; a striker. (2) To stop, check, curb, restrain. (3) Calculate, estimate, measure, weigh. Plan, design. A plan, calculation, etc. (4) Generally, for the most part.

KHÁI NIỆM (ý niệm tổng quát): A general conception; a general idea.

KHÔI (tro): Ashes. Something that is burnt; dead.

KHÔI THÂN DIỆT TRÍ (làm cho thân tâm trở nên vắng lặng): The extinction of body and mind--all defilements. The highest goal of Hiinayaana Buddhism--a reference to “nirvaana-without-remainder.”

KHOA (ngành, ban): (1) Actions, deportment. (2) Branch, department, division. (3) Fault, blame, charge, offense. (3) Gist, outline, main points. To edit. See next Khoa Văn (k'o-wen).

KHOA VĂN (chia ra thành chương): To break a suutra or treatise down into small sections for exegesis and analysis--a common practice in traditional East Asian Buddhist scholarship.

KÊ (xét, ngăn lại):(1) To think [l]. (2) Calculate, assay. (3) To compare. (4) To reach. (5) To stop, be stopped. Stop over.

KÊ THỨC # PHÁP TẮC (khuôn mẫu): Model, pattern, role, example.

KHỂ THỦ (cúi đầu chào): To worship by bowing one's head to the Buddha's feet. The highest form of respect in India. Same as Đảnh lễ.

KHẨN (gấp): (1) Tighten, become tight, tense. (2) Shrink, be shortened. Diminish. (3) Strict, severe, rigid, harsh. (4) Hard, stiff, strong. (5) Important, essential.

KHẨN YẾU (cần gấp): Most important, most essential.

KHÍ (bỏ):(1) Throw away, let go of, release; leave behind; forget, lose. (vihaaya; apanayati) To cast off, to get rid of. To stop.

KHÍ HIỀM (dẹp bỏ tị hiềm): To cast off doubt; to get rid of hatred.

KIỂM (xem lại):(1) To affix an official seal on a document. (2) Check, investigate, examine, inspect. (3) Control, manage, supervise, oversee. (4) Rule, norm, pattern, model.

KIỂM ĐIỂM (xem xét lại): “Checkpoint." Examining the level of one's attainment in the Buddha-dharma.

KHIẾM (thiếu): (1) To be deficient; lack; absent. To lose. (2) A wound or injury. (3) To yawn; a yawn (vijrmbhita). Formerly written as Khuyết (121-4).

KHÍ (không khí, khí trời, khí công): (1) Air, wind. (2) Breath (vaata). (3) Invisible life-force, somewhat equivalent to the Indian praana; the material force of the universe.

KHÁT: Thirst, desire, longing (tarsa).

KHIẾT (sạch sẽ): (1) Pure, clear, clean. (2) Righteous, gallant.

KHÁN (xem): (1) To look at, to view. Observe. (2) To inquire, to question. (3) To consider, to think. (4) To watch after, to guard.

KHÁN KINH (xem kinh, đọc kinh): To read and study the scriptures. To read them in quiet, as opposed to chanting aloud. To read the scriptures carefully and intently.

KIỆT (hết): (1) Give up, indicate defeat. (2) Exhaust, complete. Exhaustively, completely. Die out, disappear, use up.

KỶ (gỡ tơ rối): (1) To divide, or sort silk threads. To separate the ends of threads. (2) The beginning or end of a thread--thus, the beginning of a thing or a situation. (3) A thread or rope. (4) To handle, to deal with. (5) Method, principle, decision, limit.

KHẢO (suy xét, thi): (1) To think, plan, reflect on. (2) To inspect; examine.

KỲ-ĐÀ- QUẬT SƠN (tên núi) # LINH-THỨU SƠN: Grdhrkuuta mountain near Raajagraha in Central India. Its name literally means “Vulture Peak." It is the reputed site of many of `Saakyamuni's lectures.

KHÁNH (cái khánh): (1) A stone chime shaped like a carpenter's square, hung from an apex. Often found in Buddhist temples. When struck it makes a beautiful sonorous sound.

KINH KHÊ TRẠM NHIÊN (tên người): Ching-ch'i Chan-jan -Chinese T'ien-t'ai school (711-782).

KIM (vàng, 1 trong Ngũ hành): (1) Gold. (2) Metal: copper, steel. (3) Money, coins, currency, payment; a gold piece. (4) Gold color. (5) Precious, valuable, invaluable. (6) Hard. (7) Armor, weapons. (8) A musical instrument. (9) Chains used for holding criminals. (10) As “metal" one of the Five Agents of ancient Chinese cosmology; associated with Autumn and with the Westerly direction. (11) An ancient Chinese state; the Chin dynasty established by the Ju" Chen tartars (1114-1234). (12) A surname, especially common in Korea, “Kim.”

KIM QUANG MINH KINH (tên sách): Chin-kuang-ming chingThe Suvarna-prabhaasa-(uttama)-suutra. One of the three 'state protecting suutras' in Japan. The merit of this suutra is that wherever it is worshipped, the four Guardian Gods -Hộ Tứ Vương protect the state and benefit the people. There are five Chinese translations, as well as various commentarial works available. The three primary translations are (1) by Dharmak.sema -Đàm-Vô- Sấm (T'an wu-ch'en) of the Northern Liang (T 663.16.335-357, 4 fascicles in eight chapters); (2) By Pao-kuei -Bảo Quý et. al. of the Sui dynasty Kim Quang Minh Tối Thắng Vương Kinh (T 664.16.359-402; 8 fasc.); (3) by I-Ching Nghĩa Tịnh of the T'ang dynasty (T 665.16.403-457, 10 fascicles in 31 chapters). Though the first translation is incomplete, it has famous commentaries attached.

KIM CƯƠNG: (vajra) (1) An extremely hard material, which is identified with the diamond or the essential substance of gold; often used as an trope for something hard and indestructible. 'Adamantine.' (2) The vajra, or thunderbolt; it is generally shaped as such, but has other forms. Also, any one of the beings represented with the vajra is called a vajra. (3) An abbreviation of Kim Cương Chử -a diamond pounder,' a ritual object in esoteric Buddhism made mainly of iron and copper. (4) An abbreviation for Kim Cương Lực Sĩ, one who handles a. (5) The thunderbolt of Indra, often called The 'diamond club.' Usually considered as one of the sapta-ratna.

KIM CƯƠNG TAM- MUỘI KINH: (tên sách [w] Chin-kang san-mei ching [p] Jin1gang1 san1mei4 jing1 [k] Geumgangsammaegyeong [j] Kongousanmaikyou Geumgangsammaegyeong Vajrasamaadhi-suutra. T 273.9.365-372. An East Asian suutra with Ch'an tendencies. Topics include the Two Entrances and aamala (ninth) consciousness. This text, like the Diamond Suutra, is primarily an exercise in the deconstruction of reified Buddhist concepts. Translated into English by Robert Buswell.

KIM CƯƠNG LỰC-SĨ # CHẤP-KIM CƯƠNG # KIM CƯƠNG DẠ (tên vị Hộ pháp): Vajra-warriors. Also called Chấp Kim Cương and Kim Cương Dạ. Supernatural beings who protect the buddhadharma and whose weapon in the Vajra-mallet -Kim Cương Chử. (naka p="422")

KIM CƯƠNG CHỬ (chày Kim Cương): A weapon of ancient India. A mallet that is made of such hard metal that it will smash anything to smithereens. Metaphorically, the vajra-mallet can destroy all ignorance and affliction (vajra-vara). (naka p="402")

KIM CƯƠNG TẠNG (tên một vị Bồ tát trong kinh Viên Giác): Vajragarbha bodhisattva, one of the bodhisattvas of the Esoteric school, who is also one of the twelve bodhisattvas to appear in the Yu"an chu"eh ching (T. 842.17.914-923). (2) The 'Diamond Store', referring to a wisdom that has the immutable quality of a diamond.

KIM CƯƠNG THÂN (thân Kim Cương, chỉ Báo thân hay Pháp thân): Diamond body, adamantine body. The indestructible body of the Buddha. The indestructible mind of enlightenment.

KIM KHẨU (miệng vàng): “Golden mouth." The mouth of the Buddha-thus, the dharma preached by the Buddha.

KIM QUAN (quan tài bằng vàng): A gold coffin.

KIM TINH (tên một vì sao): Venus.

KIM LUÂN (vòng vàng): “Metal ring" “gold ring." (1) From Buddho-Indian mytho-cosmology. Supporting the earth there are said to be four rings. The lowest is the “wind ring." This is followed by the water ring and metal ring. (2) One of the seven treasures noticed by the wheel-turning sage kings. (3) The Golden Wheel Sage King.

KIM CỒ (trống vàng): 'A metal drum', also 'crocodile's mouth;' a metal plate hung above the entrance to the main hall of a temple, where worshippers can sound it by means of ropes attached to it. (2) An abbreviation of the Suvarna-prabhaasa-atarmarva-suutra Kim Quang Minh Kinh.

KIM CỒ KINH: Chin-ku ching An alternative name for the Suvarna-prabhaasa-suutra.

KỊ (cỡi):(1) To ride a horse. (2) A cavalier.

KỊ TẶC MÃ TRỤC TẶC (cỡi ngựa của kẻ địch mà rượt kẻ địch): Riding the thief's horse, chasing the thief (Dougen).

KIÊU (tự cao, ngạo mạn, mạnh mẽ):(1) Be proud, arrogant, boastful. (2) rude, without manners or respect. (3) Great, strong, flourishing.

KINH (sợ): Be surprised, be frightened, appalled, amazed.

KIẾN (thấy): (1) To see, to discern. (dar`sana, pa`syati, anupa`syati). (2) To be clear, visible, right before one's eyes (dsrta). (3) To be able to analyze the basic nature of something; correct apprehension. An abbreviation of Tri kiến (pa`syati). (4) To experience for oneself, from one's own experience. (5) The function of discernment (d.r.s.ti). (6) To show, express, indicate, let see, display. (7) Idea, opinion, point of view (d.r.s.ti). (8) Insight, awakening, spiritual penetration. (9) The function of one's intent in the manifest world. Khởi Tín luận (10) To become aware that suffering is empty of inherent nature. To penetrate the truth of suffering. (parij~naana, parij~naa) Trung luận. (11) Chien often carries the derogatory senseof “deluded views," particularly under the Madhyamika stress on emptiness. It often has this sense in doctrinal passages where it corresponds with Sanskrit d.r.s.ti. Thus the connotations of mistaken view, extreme view, prejudiced view, deluded view (Tà kiến, Thiên kiến, Kiến hoặc) (abhinivesa). (12) Mistaken apprehension of the nature of something due to one's desire in reference to that thing (d.r.s.ti) [Lý Thú Kinh ]. (13) Evil view -Aùc kiến, also known as the “five evil views" -Ngũ kiến, which are: the view of having a body -Hữu thân kiến, extreme view -Biên kiến, erroneous view -Tà kiến, attached view -Kiến thủ kiến, view of attachment to moral discipline -Giới cấm thủ kiến (dar`sana). [Ngũ giáo kiến ](naka p="319d-20a"),{Muller, Gardiner}

KIẾN PHẦN (đối tượng): 'Subjective view.' One of the 'four perceptions' in Consciousness-only theory. The function of seeing the form of an object. The ideograph Kiến (chien) means “to shed light on" or “illuminate." This is also called Năng duyên (the subject which cognizes the object). When the substance of the mind and mental functions is produced from the aalaya-consciousness, simultaneously with the manifestation of the object, the illuminating function of the subject arises. This is called “subjective aspect.”

KIẾN THỦ KIẾN (chấp vào hiểu biết sai lầm): (d.r.s.ti-paraamar`sa). 'attachment to wrong view.' One of the 'five wrong views' of the Fa-hsiang school. The false view where self view -Ngã kiến, extreme view -Biên kiến, and evil view -Tà kiến are all arisen, are taken as true reality and are clung to as supreme understanding. Also, depending upon evil views, creating confusion and considering it correct. This is the root of all strife.

KIẾN HOẶC (hiểu biết sai lầm): 'Deluded view.' Conceptual or ideological confusion, delusion, regarding reality.

KIẾN GIẢI (quan điểm, hiểu biết): Opinion, view. The position established on one's views. Idea, knowledge, judgement, vision.

KẾ (tính toán, xếp đặt):(1) to calculate, estimate, consider, think about, reckon. (2) Arrange, manage. (3) Plan, stratagem, device. (4) Total sum.

KÝ (ghi lại, ghi tên): (1) A record, account, narrative. (2) Write, down, record, describe, remember. (3) To decide one way or the other; for example, to decide whether something is good or evil. (4) Prediction; especially the prediction of future buddhahood. The promise that one will reach full enlightenment. (5) To explain.

KÝ ỨC (trí nhớ): Memory, remembrance, recollection.

KHINH (nhẹ): (1) Light (not heavy), little, trifling. (2) To take lightly (oneself or others); regard as of small matter.

KHINH AN (thoải mái): prasrabdhi). The light and blissful bodily feeling that accompanies deep states of meditation; also, the continuing after effect of this condition. The condition of being able to adapt readily to changes in one's environment; 'pliancy.' One of the ten 'virtue producing mental function' elements listed in the Abhidharmako`sa-bhaasya; one of the 'good mental function' elements in the doctrine of the Fa-hsiang school. The mental function of making the person adaptable and flexible, and the mind skillful in handling affairs. The opposite of hun-shen

KHINH MẠN (xem thường): To despise, disdain (others). (avamanyanaa).

KINH (sợ):(1) To warn, advise, admonish. (2) Be ready, be prepared, expect. (3) Be surprised, be shocked. (4) Sharp, intelligent, aware.

KHỞI (há?, sao ?):(1) What, why, how in the world, how could it possibly..? An indicator of a rhetorical question demanding a negative response. (2) Close, near. (3) To wish for. [kai] (1) To enjoy, to relax. (2) To soften.

KHỞI (nổi lên, hiện ra, bắt đầu):(1) To arise, to awaken, to initiate, to begin, to arouse; arising with..as condition. (2) Appearance, occurrence, emergence (utpaada, nirvrtti, sa.mbhava). (3) Dependent origination (samutpaada).

KHÓA (vượt qua):(1) To straddle. (2) To cross over, bestride, stride over.

KHIÊU (nhảy): (1) Jump, leap, dance, spring, hop. (2) Close, be over, break up.

KHIÊU XUẤT (nhảy ra khỏi): To transcend, go beyond.

KHIỂN (đuổi, dẹp):(1) To send away, chase away, banish. Remove, set apart, take away (vinivrtti, niraakrta). (2) To reject, exclude, deny, disapprove. To remove doubt and discrimination. (3) Give, donate, bestow upon, do for. Send, do, perform, undertake.

KHIỂN TƯỚNG CHỨNG TÍNH THỨC: The 'consciousness of expelling phenomena and apprehending true nature.' The fifth of the 'five levels of apprehension of the principle of consciousness-only,' also called “apprehension of the relationship of the manifest world of consciousness-only and the principle of consciousness-only" Sự Lý Tương Đối . The aspects of dependent arising are removed and the completeness of the true nature of existence Viên Thành Thực Tính ( yu"an-ch'eng-shih hsing) is awakened to. The remaining part of the overall cognitive function Tâm Vương (hsin-wang) that was apprehended in the view of the principle of consciousness-only of the fourth level is a phenomenon of dependent arising.

KHIỂN HƯ TỔN THỰC THỨC: The first of the 'five layers of penetration to the principle of consciousness-only' -Ngũ Trùng Duy Thức. This is called the “consciousness of expelling the unreal and living in the real." In this case “unreal" is primarily the deluded view of a true self and/or true elements of existence, both of which are arisen by mistaken conceptualization. The naming of this consciousness refers especially to the removal of attachment to the view of a real self and phenomena and the retention of true existence that has the nature of being arisen through causes and conditions, as well as the nature of existence according to true reality. This term is also written in Chinese as Không Hữu Tương Đối, the “relationship of emptiness and existence." Using the view of emptiness to remove attachment to false views.

KIÊN TƯƠNG (tiếng kêu leng-keng): The tinkling of jade or metal pendants, often heard in Buddhist temples. A clear, resonant sound.

KÍNH (gương): (1) A mirror--often used in Buddhism as a metaphor for the pure mind of enlightenment. (2) The moon. (3) To illuminate, clarify.

KHOÁNG (quặng): Ore. Unrefined metal.

KHOÁNG KIM (mỏ vàng): Gold ore; metal ore.

KHAI (mở):(1) To open; to open up. (2) To reveal, to unveil. (3) To begin. (1) To clarify, unfold, uncover, explain in detail (prakaa`sana). (2) To cut oneself away and be removed from mistaken views of discrimination. Being able to see after the removal of obstructions. (3) Clarification of a provisional teaching as such. Disclose, divulge, expose, unmask (pransanga). (4) Prepare, provide, establish.

KHAI NGUYÊN THÍCH GIÁO LỤC (tên sách): K'ai-yu"an shih-ching lu -The 'K'ai-yu"an Record of Translated Classics'. Usually abbreviated as K'ai-yu"an lu. 20 fasc., by Chih-sheng Trí Thắng. T 2154.55.477-724; done in the 18th year of the K'ai-yu"an reign of the T'ang empire (730 C.E.). This work is a gathering, record and commentary on the translations of scriptures and treatises by over one hundred and seventy-six translators, covering a period of more than 660 years (from the latter Han).

KHAI HÓA (dạy dỗ): To guide, teach, edify, or transform sentient beings. (naka p="169")

KHAI NGỘ:(1) To uncover enlightenment. Great Awakening (artham prativibuddha). (2) To experience enlightenment (prativedayati). (3) To understand or comprehend a matter. To understand an experiential reality through reason (vyutpaadayati). (naka p="170")

KHAI PHÁT:(1) To enlighten others. One who has been awakened (sa.mcodaka). (2) That which is produced for others through diligent effort (anaabhoga). (3) In the True Word Esoteric Sect, to unfold and manifest the Buddha-nature. (naka p="171")

KHAI THỊ:(1) To elucidate the teachings. Unveil, explain, guide. To enlighten; to cause someone to perceive reality. (2) To unveil that which is hidden.

KHAI GIÁ (cho phép và cấm, từ dùng trong luật): Khai refers to approval of activities, while Giá refers to prohibition. Approval and disapproval in terms of moral discipline. (naka p="170")

KHUYẾT (cửa có lầu, lầm lỗi, còn thiếu):(1) The west-facing viewing stand of the palace gate. (2) A gate, entrance. (3) Palace. (4) To remove, to lessen, to decrease, to wane. (5) Shortcoming, weak point, error.

KHỎA (hột, viên): (1) A grain, a drop. Counter for tiny articles. (2) Something round; a round shape; a counter for round things.

-ooOoo-

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