I
ÍCH (theâm, ñöôïc lôïi) : (1) To increase, profit, benefit. (2) Advantage, profit, benefit, growth. One of the hexagrams in the I-ching. (1) to benefit others (anugraha); for the sake of, one behalf of. (2) Be beneficial, useful, valuable. (3) To augment.
K
KHAÁT (xin ) : To pray for; to beg for. To beg for alms.
KHAÁT SÓ (tu só khaát thöïc ) : "Begging knight" . One of the various Chinese renderings for the term bhik.su Tyø- khöu . HPC 7.22a20-21
KHAÁT THÖÏC (xin aên) : "Begging for food." Also written in Chinese as Thaùc baùt . The monks and nuns gain their sustenance by begging for food from householders. There are various rules concerning begging set forth in Giôùi boån ( saùch veà giôùi luaät ) - 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 ( Baây giôø ) : (1) Now, the present. Right now, soon, next. (2) This world, the present world. The present situation.
KYÛ NHI ( Ca kyû ) : An actor, actress (nata).
KEÄ ( moät loaïi thi ca ) : (1) Gaathaa, the poetic verses of the scriptures, as opposed to the prose. (2) Fast, quick, hasty. (3) Brave, martial.
KEÄ TUÏNG : (1) A verse praising the merit of the Buddha. The poetry of the suutras, as contrasted to narrative (chang-hsing: Tröôøng Haøng ). (2) In his commentary to the Sutra of Perfect Enlightenment - Kinh Vieân Giaùc , Tsung-mi describes four types of gaathaa: (a) A- naäu- ñoâ- baø tuïng which does not ask questions about the prior prose and which is composed of verses of 32 ideographs; (b) Giaø- ñaø tuïng which is also called Phuùng tuïng and and which explains the dharma in verse without necessarily explaining the prior prose text; (c) Kyø- daï tuïng which is also called Öng tuïng and (d) Taäp Thí tuïng which indicates that much meaning is contained in few words (Z vol 9, 351c).
KHUYNH ( nghieâng, höôùng veà ) : (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.
KIEÄM ( tieát kieäm ) ::; : (1) Economy; to economize. (2) Few, lacking. Poor, needy, in poverty, in want.
KHAÉC (coù khaû naêng, khaéc phuïc) : (1) To be able to; competent, adequate. (2) To subdue; to improve. To overcome one's selfish desires. (3) To fix upon.
KHUYEÁN (khuyeân) : (1) To exhort, persuade, encourage. (2) Advise, teach. (3) Push, advance, increase (samaadaapayati).
KHUYEÁN LINH (khuyeân lôn, coå vuõ) : To teach and encourage; to push, exhort.
KHÖÔÙC (deïp ñi, boû ñi, loaïi tröø, töø choái) : (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.
KHÖÙ (ñaõ qua, ñi, boû, nhaán maïnh yù nghóa cuûa ñoäng töø maø noù ñi keøm) : (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.
KHÖÙ LAI (boû ñi, boû veà, tôùi lui, quaù khöù vaø hieän taïi) : (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")
KHÖÙ TÖÏU (tieán thoái, ñeán nôi) : (1) Course of action. (2) Stop and go, advance and retreat. Doing and not doing.
KHAÛ (coù theå, toát) : (1) May, can, might, able, --able. Sign of the potential mood (sakya). (2) Good, fine. Will do.
KHAÛ TRI (coù theå bieát ñöôïc) : Is evident; may be seen; knowable; should be known.
KHAÛ (coù theå, toát) : (1) May, can, might, able, --able. Sign of the potential mood (sakya). (2) Good, fine. Will do.
KHAÛ TRI (coù theå bieát ñöôïc) : Is evident; may be seen; knowable; should be known.
KHAÛI (môû, daïy, baøy toû) : To teach, enlighten, open up, clarify, explain
KHÍ (moùn ñoà, ñoà vaät, ñaùnh giaù 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 THEÁ GIAN (theá giôùi) : The natural world; the 'unborn' world. The world of the quality of things. The physical realm of one's existence. The non-sentient world.
KHÍ GIÔÙI (theá giôùi) : The natural world; the world of matter, where people live.
KHAÙCH : (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.Phaät (1) That which comes from the outside; external. (2) The 'guest' (student) in a Zen dharma-battle. (3) Phenomena- Söï as opposed to principle- Lyù
KHAÙCH TRAÀN : (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'- Khaùch ( k'o) is used; the defilements are subtle and numerous, thus the ideograph 'dust'- Traàn ( ch'en) is used. The ideograph for 'dust' also refers to the six sensory data-fields.
KHAÙCH TRAÀN PHIEÀN NAÕO (phieàn naõo do chaáp tröôùc traàn caûnh beân ngoaøi) : 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.
KHEÁ KINH (kinh Phaät), [kheá laø thích hôïp; kheá lyù: hôïp vôùi chaân lyù, kheá cô: hôïp vôùi caên cô] : Scripture. The recorded sermons of `Saakyamuni or another sage of similar status.
KIEÂM (goàm) : (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.
KIEÂM ÑÔÙI (goàm caû) : The use of one thing for two or more purposes.
MINH (toái taêm, aâm thaàm) : (1) Darkness, especially as a metaphor for ignorance. (2) To join perfectly; to be unified. (3) Occult, mysterious.
KIEÁP (moät thôøi gian raát laâu theo quan nieäm coå Aán Ñoä; tai hoïa; cöôùp giöït) : (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.
KIEÁP HOÛA (thôøi kyø hoaïi dieät cuûa vuõ truï) : 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.
KIEÁP TAÄN HOÛA : The conflagration at the end of the age. (yuga-anta-agni).
KIEÂN (Chaéc chaén) : (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.
KIEÂN COÁ (Vöõng chaéc) : (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.
KYØ (ñaëc bieät, laï luøng, khoâng may) : (1) Strange, odd, weird, out of the ordinary. (2) Mysterious, profound. (3) Scary; bad. (4) Unlucky.
KYÙ VÒ (ñòa vò saâu caïn cuûa phaùp moân) : (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 (roäng raõi, roäng löôïng) : (1) Generous, liberal, wide, receptive, gentle. (2) To pardon, to put oneself at ease. (3) To separate from. (4) Calm, quiet, composed.
KHUAÁT (cong, bò ñeø neùn): (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.
KHUAÁT KHUÙC GIAÙO (giaùo lyù giaùn tieáp) Ή BÌNH ÑAÚNG GIAÙO (giaùo lyù tröïc tieáp) : '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 AÁn sö , the other being the direct teaching of the equality of all existences Bình ñaúng giaùo ( p'ing-teng chiao).
KHAÙNH CHAÂU (ñòa danh) : One time capital of Silla and home city of Weonhyo .
KHOÅNG MUÏC CHÖÔNG (nhan ñeà) : K'ung-mu chang. See Hoa Nghieâm Toång Muïc Chöông -Hua-yen k'ung-mu chang
KHUÛNG (sôï) : (1) Fearful, apprehensive. To fear. Lest. (2) Danger, risk; signs, chance, maybe.
KHUEÅ (giaän) : To become angry.
KHANG TAÊNG KHAÛI (teân ngöôøi) : Transliterated as Taêng- giaø- ñaït- ma . Early translator of Buddhist texts among the most important of which were the Wu-liang-shou ching Voâ Löôïng Thoï Kinh (ui p="305a")
KHOAÙI (thích thuù, nhanh choùng) : (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.
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KIEÁN (KIEÄN) (thaønh laäp, chæ ra) : (1) To establish, to erect, to found. (2) To decide, to settle. (3) To point out.
KIEÁN LAÄP (laäp ra, saùng laäp) : (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.
KIEÂU (kieâu) : '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
KIEÂU SA (kieâu sa) : To be proud, arrogant, haughty.
KIEÀU THI CA (ñòa danh) : A transliteration of the Sanskrit Kau`sika, Indra's name when he was a human being.
KIEÀU TAÙT LA (ñòa danh) : Kyousatsurakoku Kosala, an ancient state in central India where `Saakyamuni lived, traveled and taught.
KIEÀU TRAÀN NHÖ (moät trong 5 ñeä töû ñaàu tieân cuûa Ñöùc Phaät) : Kaundinya. One the five bhik.sus who was also one of `Saakyamuni's original disciples. A- Nhaõ- Kieàu- Traàn- Nhö.
KÍNH SÔN (ñòa danh, nhaân danh) : A monastery at Ling-an Hsien, Chekiang.
KYÛ (bao nhieâu) : (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.
KYÛ HOØA (teân rieâng) : The The posthumous name of the Joseon dynasty Korean monk Hamheo Deugtong Haøm- Hö Ñaéc- Thoâng .
KYÛ (mình, toâi, ta) : (1) Self, personal, private. I, me
KYØ (caàu phöôùc, cuùng teá) : To pray, to beseech, to request.
KYØ VIEÂN (xem döôùi)
KYØ VIEÂN TINH XAÙ # KYØ VIEÂN (tinh xaù Kyø Vieân) : 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."
KYØ- ÑAØ THAÙI TÖÛ : 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.
KYØ- ÑAØ CAÁP COÂ ÑOÄC VIEÂN (vöôøn Kyø- Ñaø Caáp Coâ Ñoäc) : See Kyø Vieân Tinh Xaù above .
KHOÂNG Ή HÖÕU : (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 Khoâng -the negation of existence. As the rejection by the Buddha of this 'emptiness' being simply the mistaken view of 'nothingness' Hö voâ , 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 Phaùp 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.
KHOÂNG TÒCH (vaéêng laëng) : '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)
KHOÂNG GIAÙO (giaùo lyù daïy veà Taùnh Khoâng) : 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.
KHOÂNG, VOÂ NGAÕ : Emptiness and no-self. The emptiness of all dharmas and the no-self of the five skandhas.
KHOÂNG HOA (hoa ñoám) : "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).
KHOÂNG XÖÙ (thuoäc veà Voâ Saéc giôùi) : (1) Empty place (countryside). (2) The formless realm. (3) The first stage of the formless realm, usually called the Khoâng Voâ Bieân Xöù .
KHUY CÔ PHAÙP SÖ (teân ngöôøi, ñeä töû lôùn cuûa Huyeàn Trang) : K'uei-chi fa-shih(632-682). "Dharma Master K'uei-chi." The most famous pupil of Hsu"an-tsang Huyeàn Trang . He wrote valuable notes to Hsu"an-tsang's Ch'eng wei-shih lun Thaønh Duy Thöùc Luaän , 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 Ñaïi Töø AÂn töï , therefore he is commonly referred to as "Great teacher Tzu-en" Töø AÂn Ñaïi sö . He is regarded as the first patriarch of the Fa-hsiang sect in China.
KEÁT : (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.
(KEÁT) KIEÁT CHEÁ (thôøi gian nhaäp thaát) : To stay with resolve in the meditation retreat.
(KEÁT) KIEÁT HAÏ (thôøi gian an cö) : The beginning of the summer meditation retreat.
(KEÁT) KIEÁT GIAØ (ngoài xeáp baèng) : See next Kieát- giaø phu- toïa.
KIEÁT- GIAØ PHU- TOÏA : 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 (sôïi doïc trong taám vaûi, kinh ñieån) : (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 GIAÙO (giaùo phaùp cuûa kinh ñieån) : The teaching of the scriptures.
KINH- VÓ (doïc vaø ngang) : (1) Horizontal and vertical; horizontal threads and vertical threads; longitude and latitude. (2) To be well-ordered; the particulars.
KINH HAØNH (ñi voøng quanh sau moät thôøi gian ngoài thieàn) : 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 LÖÔÏNG BOÄ (moät boä phaùi cuûa Phaät giaùo Tieåu thöøa thuôû xöa) : 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 BOÄ # KINH LÖÔÏNG BOÄ : See Kinh Löôïng Boä above.
KHAÚNG (xaùc ñònh) : (1) A ligament. (2) To affirm, assent, consent.
KHAÚNG ÑÒNH # XAÙC ÑÒNH : Affirmation, consent, agreement.
KHOÅ : (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")
KHOÅ, TAÄP, DIEÄT, ÑAÏO : Suffering, origination, cessation, path (duhkha, samudaya, nirodha, maarga). The Four Noble Truths Töù ñeá .
KÍNH (kính troïng, toân 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 THUAÄN (kính troïng vaø vaâng lôøi) : To respect and obey.
KYÙ (ñaõ, ñaõ xong) : Since, when; already, previously, actually, yet, any longer. (2) To use up; to finish.
KYÙ DÓ (ñaõ xong) : Previously, already, actually, yet, any longer. (2) To use up; to finish.
KYÙ THAØNH (ñaõ xong) : When it was completed.
KYÙ THÒ NHAÃM MA (ñaõ nhö vaäy thì ) : Already like this.
KHOAÙNG (saùng suûa, meânh moâng, boû soùt) : (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.
KHOAÙNG (saùng suûa, meânh moâng, boû soùt, xa xoâi) : (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.
KHOAÙNG KIEÁP (thôøi gian daøi, töø xöa) : A long time. Since ancient times.
KHUÙC (cong, laøm 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..
KHUÙC THAØNH (kheùo leùo thaønh töïu) : (1) To perfect fully without any oversight. (2) To bring things to perfection by availing oneself to change and following conditions. (I-Ching).
KHUÙC THUYEÁT (noùi quanh co) : An incorrect opinion or view. A biased or prejudiced argument; a one-sided statement.
KHU (XU) (caùi then cöûa, ñieåm then choát) : (1) A hinge, a pivot. (2) The pivotal point; the important or essential point.
KHU YEÁU (quan troïng, coát yeáu) : (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 Thaønh Duy Thöùc Luaän Khu Yeáu .
KHAÙI (gaït , caân, bao quaùt) : (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.
KHAÙI NIEÄM ( yù nieäm toång quaùt) : A general conception; a general idea.
KHOÂI (tro) : Ashes. Something that is burnt; dead.
KHOÂI THAÂN DIEÄT TRÍ ( laøm cho thaân taâm trôû neân vaéng laëng) : The extinction of body and mind--all defilements. The highest goal of Hiinayaana Buddhism--a reference to "nirvaana-without-remainder."
KHOA (ngaønh, ban) : (1) Actions, deportment. (2) Branch, department, division. (3) Fault, blame, charge, offense. (3) Gist, outline, main points. To edit. See next Khoa Vaên ( k'o-wen) .
KHOA VAÊN (chia ra thaønh chöông) : To break a suutra or treatise down into small sections for exegesis and analysis--a common practice in traditional East Asian Buddhist scholarship.
KEÂ (xeùt, ngaên laïi) : (1) To think [l]. (2) Calculate, assay. (3) To compare. (4) To reach. (5) To stop, be stopped. Stop over.
KEÂ THÖÙC # PHAÙP TAÉC (khuoân maãu) : Model, pattern, role, example .
KHEÅ THUÛ (cuùi ñaàu chaøo) : To worship by bowing one's head to the Buddha's feet. The highest form of respect in India. Same as Ñaûnh leã.
KHAÅN (gaáp) : (1) Tighten, become tight, tense. (2) Shrink, be shortened. Diminish. (3) Strict, severe, rigid, harsh. (4) Hard, stiff, strong. (5) Important, essential.
KHAÅN YEÁU (caàn gaáp) : Most important, most essential.
KHÍ (boû) : (1) Throw away, let go of, release; leave behind; forget, lose. ( vihaaya; apanayati) To cast off, to get rid of. To stop.
KHÍ HIEÀM (deïp boû tî hieàm) : To cast off doubt; to get rid of hatred.
KIEÅM (xem laïi) : (1) To affix an official seal on a document. (2) Check, investigate, examine, inspect. (3) Control, manage, supervise, oversee. (4) Rule, norm, pattern, model.
KIEÅM ÑIEÅM (xem xeùt laïi) : "Checkpoint." Examining the level of one's attainment in the Buddha-dharma.
KHIEÁM (thieáu) (1) To be deficient; lack; absent. To lose. (2) A wound or injury. (3) To yawn; a yawn (vijrmbhita). Formerly written as Khuyeát (121-4).
KHÍ (khoâng khí, khí trôøi, khí coâng) : (1) Air, wind. (2) Breath (vaata). (3) Invisible life-force, somewhat equivalent to the Indian praana; the material force of the universe.
KHAÙT : Thirst, desire, longing (tarsa).
KHIEÁT (saïch seõ) : (1) Pure, clear, clean. (2) Righteous, gallant.
KHAÙN (xem) : (1) To look at, to view. Observe. (2) To inquire, to question. (3) To consider, to think. (4) To watch after, to guard.
KHAÙN KINH (xem kinh, ñoïc kinh) : To read and study the scriptures. To read them in quiet, as opposed to chanting aloud. To read the scriptures carefully and intently.
KIEÄT (heát) : (1) Give up, indicate defeat. (2) Exhaust, complete. Exhaustively, completely. Die out, disappear, use up.
KYÛ (gôõ tô roái) : (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.
KHAÛO (suy xeùt, thi) : (1) To think, plan, reflect on. (2) To inspect; examine.
KYØ- ÑAØ- QUAÄT SÔN (teân nuùi) # LINH- THÖÙU SÔN : Grdhrkuuta mountain near Raajagraha in Central India. Its name literally means "Vulture Peak." It is the reputed site of many of `Saakyamuni's lectures.
KHAÙNH (caùi khaùnh) : (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 KHEÂ TRAÏM NHIEÂN (teân ngöôøi) : Ching-ch'i Chan-jan - Chinese T'ien-t'ai school (711-782).
KIM (vaøng, 1 trong Nguõ haønh): (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 (teân saùch) : : 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 -Hoä Töù Vöông 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 -Ñaøm- Voâ- Saám ( T'an wu-ch'en) of the Northern Liang ( T 663.16.335-357, 4 fascicles in eight chapters); (2) By Pao-kuei -Baûo Quyù et. al. of the Sui dynasty Kim Quang Minh Toái Thaéng Vöông Kinh ( T 664.16.359-402; 8 fasc.); (3) by I-Ching Nghóa Tònh 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 CÖÔNG : : (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 Cöông Chöû - a diamond pounder,' a ritual object in esoteric Buddhism made mainly of iron and copper. (4) An abbreviation for Kim Cöông Löïc Só, one who handles a. (5) The thunderbolt of Indra, often called The 'diamond club.' Usually considered as one of the sapta-ratna.
KIM CÖÔNG TAM- MUOÄI KINH (teân saùch [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 CÖÔNG LÖÏC- SÓ # CHAÁP- KIM CÖÔNG # KIM CÖÔNG DAÏ (teân vò Hoä phaùp) : : Vajra-warriors. Also called Chaáp Kim Cöông and Kim Cöông Daï. Supernatural beings who protect the buddhadharma and whose weapon in the Vajra-mallet -Kim Cöông Chöû . (naka p="422")
KIM CÖÔNG CHÖÛ (chaøy Kim Cöông) : : 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 CÖÔNG TAÏNG (teân moät vò Boà taùt trong kinh Vieân Giaùc) :; : 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 CÖÔNG THAÂN (thaân Kim Cöông, chæ Baùo thaân hay Phaùp thaân) : : Diamond body, adamantine body. The indestructible body of the Buddha. The indestructible mind of enlightenment.
KIM KHAÅU (mieäng vaøng) : :"Golden mouth." The mouth of the Buddha-thus, the dharma preached by the Buddha.
KIM QUAN (quan taøi baèng vaøng) :; : A gold coffin.
KIM TINH (teân moät vì sao) :; : Venus.
KIM LUAÂN (voøng vaøng) : "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 COÅ (troáng vaøng) : '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 COÅ KINH : Chin-ku ching An alternative name for the Suvarna-prabhaasa-suutra (àõΎãS).
KÎ (côõi) : (1) To ride a horse. (2) A cavalier.
KÎ TAËC MAÕ TRUÏC TAËC (côõi ngöïa cuûa keû ñòch maø röôït keû ñòch) : Riding the thief's horse, chasing the thief (Dougen).
KIEÂU (töï cao, ngaïo maïn, maïnh meõ) : (1) Be proud, arrogant, boastful. (2) rude, without manners or respect. (3) Great, strong, flourishing.
KINH (sôï) : Be surprised, be frightened, appalled, amazed.
KIEÁN (thaáy): (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 kieán (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. Khôûi Tín luaän (10) To become aware that suffering is empty of inherent nature. To penetrate the truth of suffering. (parij~naana, parij~naa) Trung luaän . (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 (Taø kieán, Thieân kieán, Kieán hoaëc ) (abhinivesa). (12) Mistaken apprehension of the nature of something due to one's desire in reference to that thing (d.r.s.ti) [Lyù Thuù Kinh ]. (13) Evil view -Aùc kieán , also known as the "five evil views" Nguõ kieán , which are: the view of having a body - Höõu thaân kieán , extreme view - Bieân kieán , erroneous view - Taø kieán , attached view Kieán thuû kieán , view of attachment to moral discipline - Giôùi caám thuû kieán (dar`sana). [Nguõ giaùo kieán ](naka p="319d-20a"),{Muller, Gardiner}
KIEÁN PHAÀN (ñoái töôïng) : 'Subjective view.' One of the 'four perceptions' in Consciousness-only theory. The function of seeing the form of an object. The ideograph Kieán ( chien) means "to shed light on" or "illuminate." This is also called Naêng duyeân (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."
KIEÁN THUÛ KIEÁN (chaáp vaøo hieåu bieát sai laàm) : (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 - Ngaõ kieán, extreme view - Bieân kieán , and evil view - Taø kieán 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.
KIEÁN HOAËC (hieåu bieát sai laàm) : 'Deluded view.' Conceptual or ideological confusion, delusion, regarding reality.
KIEÁN GIAÛI (quan ñieåm, hieåu bieát) : Opinion, view. The position established on one's views. Idea, knowledge, judgement, vision.
KEÁ (tính toaùn, xeáp ñaët) : (1) to calculate, estimate, consider, think about, reckon. (2) Arrange, manage. (3) Plan, stratagem, device. (4) Total sum.
KYÙ (ghi laïi, ghi teân) : (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.
KYÙ ÖÙC (trí nhôù) : Memory, remembrance, recollection.
KHINH (nheï): (1) Light (not heavy), little, trifling. (2) To take lightly (oneself or others); regard as of small matter.
KHINH AN (thoaûi maùi): 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 MAÏN (xem thöôøng): To despise, disdain (others). (avamanyanaa).
KINH (sôï) : (1) To warn, advise, admonish. (2) Be ready, be prepared, expect. (3) Be surprised, be shocked. (4) Sharp, intelligent, aware.
KHÔÛI (haù ?, 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.
KHÔÛI (noåi leân, hieän ra, baét ñaàu) : (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).
KHOÙA (vöôït qua): (1) To straddle. (2) To cross over, bestride, stride over.
KHIEÂU (nhaûy) : : (1) Jump, leap, dance, spring, hop. (2) Close, be over, break up.
KHIEÂU XUAÁT (nhaûy ra khoûi): To transcend, go beyond.
KHIEÅN (ñuoåi, deïp): (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.
KHIEÅN TÖÔÙNG CHÖÙNG TÍNH THÖÙC : 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" Söï Lyù Töông Ñoái . The aspects of dependent arising are removed and the completeness of the true nature of existence Vieân Thaønh Thöïc Tính ( yu"an-ch'eng-shih hsing) is awakened to. The remaining part of the overall cognitive function Taâm Vöông ( hsin-wang) that was apprehended in the view of the principle of consciousness-only of the fourth level is a phenomenon of dependent arising.
KHIEÅN HÖ TOÀN THÖÏC THÖÙC: The first of the 'five layers of penetration to the principle of consciousness-only' - Nguõ Truøng Duy Thöùc . 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 Khoâng Höõu Töông Ñoái , the "relationship of emptiness and existence." Using the view of emptiness to remove attachment to false views.
KIEÂN TÖÔNG (tieáng keâu leng- keng) : The tinkling of jade or metal pendants, often heard in Buddhist temples. A clear, resonant sound.
KÍNH (göông) : (1) A mirror--often used in Buddhism as a metaphor for the pure mind of enlightenment. (2) The moon. (3) To illuminate, clarify.
KHOAÙNG (quaëng) : Ore. Unrefined metal.
KHOAÙNG KIM (moû vaøng) : Gold ore; metal ore.
KHAI (môû) : (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 NGUYEÂN THÍCH GIAÙO LUÏC (teân saùch) : 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 Thaéng . 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 HOÙA (daïy doã) : To guide, teach, edify, or transform sentient beings. (naka p="169")
KHAI NGOÄ : (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 PHAÙT : (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 THÒ : (1) To elucidate the teachings. Unveil, explain, guide. To enlighten; to cause someone to perceive reality. (2) To unveil that which is hidden.
KHAI GIAÙ (cho pheùp vaø caám, töø duøng trong luaät) : Khai refers to approval of activities, while Giaù refers to prohibition. Approval and disapproval in terms of moral discipline. (naka p="170")
KHUYEÁT (cöûa coù laàu, laàm loãi, coøn thieáu) : (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.
KHOÛA (hoät, vieân) : (1) A grain, a drop. Counter for tiny articles. (2) Something round; a round shape; a counter for round things.
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