Quá khứ. Passed, past.

Quá khứ thất Phật. The seven past Buddhas: Tỳ bà thi Vipasyin, Thi khí Sikkin,Tỳ xá phù Visvabhù, Câu lưu tôn Krakucchanda, Câu na hàm mâu ni Kanakamuni, Ca Diếp Kasyapa and Thích ca mâu ni Sakyamuni.

Quá mạn. The pride which among equals regards self as superior and among superiors as equal; one of the seven arrogances.

Quá thất. Fault, error, mistake.

Quả. Phala (S). Fruit; offspring; result, consequence, effect; reward, retribution; it contrasts with nhân cause, i.e. nhân quả cause and effect.

Quả báo, dị thục. Retribution for good or evil deeds, implying that different conditions in this (or any) life are the variant ripenings, or fruit, of seed sown in previous life or lives.

Quả báo độ. The realm of reward, where Bodhisattvas attain the full reward of their deeds, also called thực báo vô chướng ngại độ, one of the tứ độ of Thiên Thai.

Quả báo tứ tướng. The four forms of retribution - birth, age, sickness, death.

Quả chứng. Retribution, reward.

Quả cực. Fruition perfect, the perfect virtue or merit of Buddha enlightenment.

Quả cực pháp thân. The dharmakàya of complete enlightenment.

Quả danh, quả hiệu. Attainment-name, or reward-name or title, i.e. of every Buddha, indicating his enlightenment.

Quả duy thức. The wisdom attained from investigating and thinking about philosophy, or Buddha-truth, i.e, of the sùtras and abhidharma; this includes the first four under ngũ chủng duy thức.

Quả đọa. The stage of attainment of the goal of any disciplinary course.

Quả đức. The merits of nirvàna, e.g. thường eternal, lạc blissful, ngã personal (or autonomous), tịnh pure, all transcendental.

Quả giới viên hiện. In the Buddha-realm, i.e. of complete bodhi-enlightenment, all things are perfectly manifest.

Quả hải. The ocean of bodhi or enlightenment.

Quả ly. To cut off the fruit, or results, of former karma. The arhat who has a "remnants of karma" though he has cut off the seed of misery, has not yet cut off its fruits.

Quả mãn. The full or complete fruition of merit; perfect reward.

Quả năng biến. Phalaparinàma (S). Fruiting.

Quẫ nhân. Those who have obtained the fruit, i.e. escaped the chain of transmigration, e.g. Buddha, Pratyeka-Buddha, Arhat.

Quả Phật tính. Fruition of the Buddha-enlightenment, its perfection, one of the five forms of the Buddha-nature.

Quả phận. The reward, e.g. of ineffable nirvàna, or dharmakàya.

Quả phược. Retribution-bond; the bitter fruit or transmigration binds the individual so that he cannot attain release. This fruit produces tử phược or further seeds of bondage.

Quả phược đoạn. Cutting off the ties of retribution, i.e. entering nirvàna, e.g. entering salvation.

Quả quả. The fruit of fruit, i.e. nirvàna, the fruition of bodhi.

Quả quả Phật tính. The fruit of the fruit of Buddhahood, i.e. parinirvàna, one of the ngũ Phật tính.

Quả thục thức. The Alaya-vjnàna, i.e. storehouse or source of consciousness, from which both subject and object are derived.

Quả thượng. In the stage when the individual receives the consequences of deeds done.

Quả tướng. Reward, retribution or effect; especially as one of the three forms of the àlaya-vijnàna.

Quả vị. The stage of attainment, or reward as contrasted with the cause-stage, i.e. the deeds.

Quả viên. Fruit complete, i.e. perfect enlightenment, one of the eight ThiênThai perfections.

Quan, quán. Vipasyanà, vidarsanà (S). To look into, study, examine, contemplate; contemplation, insight; a study, a Taoist monastery; to consider illusion and discern illusion, or discern the seeming from the real; to contemplate and mentally enter into truth. Giác is defined as awakening or awareness, quá n as examination or study.

Quán âm. Xem Quán thế âm.

Quán âm tịnh độ. Potalaka (S). Heavenly palace of Avalokiteshvara. Also Bổ đà lạc ca, Quang minh sơn.

Quán cốt tam muội. Contemplating bone samàdhi.

Quán chiếu. To be enlightened as the result of insight, or intelligent contemplation.

Quán chiếu Bát nhã. The prajnà or wisdom of meditative enlightenment on reality.

Quán đỉnh. Abhiseka (S). Anointing.

Quán hạnh. Contemplation and (accordant) action; method of contemplating .

Quán hơi thở. Anàprànasmrti (S), Anàpànasati (P). Mindfulness on the in-and-out breathing. Also sổ tức quán, nhập tức xuất tức niệm.

Quán giải. To contemplate ultimate reality and unravel or expound it.

Quán không. To regard all things as unreal, or as having no fundamental reality.

Quán môn. Contemplation or meditation as one of the two methods of entry into truth, i.e. instruction and meditation; also one of the lục diệu môn

Quán nhân duyên. To penetrate the concept of Nidanic causation.

Quán niệm. To look into and think over, contemplate and ponder.

Quán pháp. Methods of contemplation, or obtaining of insight into truth.

Quán Phật. To contemplate, or meditate upon Buddha.

Quán Phật tam muội. A samàdhi on the characteristic marks of a Buddha.

Quán sát. Prvicaya (S). Investigation; meditation on and inquiry into; vibhàvana, clear perception.

Quán sát môn. Contemplation of the joys of Amitàbha's Pure Land, one of ngũ niệm môn.

Quán sát trí. Pravicàyabuddhi (S). Observing-mind.

Quán sát trí. Pravicàyabuddhi (S). Observing-mind.

Quán sở duyên duyên luận. Alambanapratyàya-dhyàna-sàstra (S).

Quán tâm. Contemplation of the mind, mental contemplation, contemplation of all things as mind.

Quán thân bất tịnh. To be penetrated with the concept of the essential impurity of self.

Quán thần túc. Vìmamsà-samàdhi (S). Concentration on investigation.

Quán thây sình thối. Asubhà-bhàvanà (S). Meditation having as object a corpse in decomposition. Also cửu tưởng quán.

Quán thế âm Bồ tát. Avalokitesvara Bodhisattva (S). Regarder of the world's sounds, or cries, the so called Goddess of Mercy. Originally represented as a male, the images are now generally those of a female figure. One of the triad Amitàbha, represented on his left. Chapter 25 of the Lotus S-tra is devoted to Qu n thế âm.

Quán thế âm mẫu. Tàrà (S). The sakti, or female energy of the masculine Avalokitesvara.

Quán thiền. Contemplation and meditation, to sit in abstract trance.

Quán thụ. Contemplating the tree (of knowledge as Sakyamuni is said to have done after his enlightenment.)

Quán trí. Wisdom obtained from contemplation.

Quán tuệ. The wisdom which penetrates to ultimate reality.

Quán tự tại. Sovereign Regarder (not associated with sounds or cries)

Quán tượng niệm Phật. To contemplate the image of (Amitàbha) Buddha and repeat his name.

Quán tưởng. Bhàvanà (S). To meditate and think. Meditation, mental development.

Quán tưởng niệm Phật. To contemplate Buddha (especially Amitàbha) in the mind and repeat his name.

Quán Vô lượng thọ kinh. Amitàyurdhyàna-sùtra (S). Sùtra of the meditation on Amitàyus.

Quán vô ngã. To penetrate the concept of unreality of self.

Quang. Prabhà (S). Light, brightness, splendour; to illuminate.

Quang âm thiên. Abhàsvara (S). Light-sound heavens. The heavens of utmost light and purity.

Quang giáng. The honoured one descends, i.e. the Buddha or bodhisattva who is worshipped, descends.

Quang hào. The ùrnà or curl between the Buddha's eyebrows whence streams light that reveals all worlds.

Quang minh. Jvàla (S). The halo.

Quang minh sơn. Xem Quán âm tịnh độ.

Quang võng đồng tử. Jàlìniprabhakumàra (S). Name of a Bodhisattva.

Quảng. Vipula (S). Broad, wide, extensive, spacious; extended, enlarged, expanded.

Quảng bác. Wide and spacious, extensively read, very learned.

Quảng bác thân. The one whose body fills space, Vairocana.

Quảng bách luận bản. Satasàstravaipulya (S).

Quảng đại. Broad and great.

Quảng đại hội. The centre where vast virtues meet, a term for Amitàbha.

Quảng đại trí. The vast wisdom of Buddha beyond measure.

Quảng giáo. Full or detailed teaching by the Buddha about the duties of the order, in contrast with lược gi o general or summerized teaching; the detailed teaching resulting from errors which had crept in among his disciples.

Quảng mục thiên. Virùpàksa (S). The wide-eyed deva, diversely-eyed, having deformed eyes, an epithet of Siva, as represented with three eyes; name of one of the four Mahàràjas, he who guards the west. 

Quảng quả thiên. Brhatphala (S). The twelfth Brahmaloka, the third of the eight heavens of the fourth dhyàna in the realm of form.

Quảng nghiêm thành. Vaisàli (S). Also Tì xá li, tì da li.

Quảng trường thiệt tướng. A broad and long tongue, one of the thirty two marks of a Buddha, big enough to cover his face; it is also one of the "marvels" in the Lotus sùtra.

Quảng tuệ. Vipulaprajnà, vipulamati (S). Vast wisdom, an epithet of a Buddha, one able to transform all beings.

Quân đồ lộ. Kunda (S). Nectar jug. Also thủy bình, quân trì, tịnh bình.

Quần. A flock of sheep, herd, multitude, the flock, crowd, all.

Quần hữu. All that exists

Quần loại. All classes of living beings, especially the sentient.

Quần manh. Bahu-jana (S). All the shoots, sprouts, or immature things, i.e. all the living as ignorant and undeveloped. A mass of people. a crowd. Also quần sinh, quần chúng.

Quần mê. All the deluded; all delusions.

Quần sinh. All the living, especially all living, conscious beings.

Qui. Return to, give oneself up to; commit oneself to, surrender.

Qui căn. To revert to type; to trace sth to its origin.

Qui chân. Xem qui nguyên.

Qui chính. To return to the right path. Cải tà qui chính, to leave the wrong path for the right one.

Qui kính. To turn to in reverence, put one's trust to and worship.

Qui mệnh. Namas, namah, namo (S). To devote one's life (to the Buddha, etc); to entrust one's life, to obey Buddha's teaching. Veneration, homage.

Qui mệnh bình đẳng chư Phật. Namah Samanta Buddhanàm (S).

Qui nguyên. To return to one's origin, enter nirvàna, i.e. to die. Also qui hóa, qui túc, qui bản, qui chân.

Qui nguyên trực chỉ. Direct instruction to return to one's origin.

Qui ngưỡng. To turn to in expectancy or adoration, put trust in.

Qui nhập. To turn to and enter, e.g. a religion, church, society, etc.

Qui nhất. To unify.

Qui Phật. To become converted to Buddhism.

Qui tâm. To turn one's heart toward.

Qui tính. To turn from the world (phenomena) to that of eternal reality, to devote oneself to the spiritual rather than the material.

Qui tịch. (Of Bonze) to die, to pass away.

Qui tiên. To return to the fairyland.

Qui tục. To return to lay life.

Qui ước. Samvrti (S). Convention, common cosent. Also ước định, thế tục.

Qui y. To turn to and rely on; to take refuge with.

Qui y Tam Bảo. To commit oneself to the Triratna, to take refuge with the Triratna, i.e. Buddha, Dharma, Sangha; Buddha, his Truth and his church.

Qui vị. To regain one's position.

Qui mao. The hair of the turtle.

Quỉ. Preta (S). A disembodied spirit, dead person, ghost; a demon, evil being, devil; spectre, goblin, boggy; apparition. Xem Cửu quỉ

Quỉ bệnh. Sickness caused by demon, or ghost.

Quỉ đạo, quỉ thú. The way or destiny of yaksa, ràksasas, and hungry ghosts. Quỉ đạo also means in league with demons, or following devilish ways.

Quỉ giới. The region or realm of demon.

Quỉ khốc thần sầu. Terrible, terrific, dreadful, terrifying, awe-inspiring.

Quỉ kiến. Demon views, i.e. heterodox teaching.

Quỉ lục. The iron record containing the sins of men in Yama's office in Hades.

Quỉ mị. Imps or demons who cause sickness, especially malaria in certsin regions.

Quỉ môn. The north-east corner of a house, or of a city-gate, through which the spirits can come and go.

Quỉ sứ. Hell-envoy; infernal emissary; demon.

Quỉ sử thần sai. To be led beyond one's control.

Quỉ thực thời. The time when the demons feed, i.e. night.

Quỉ tử mẫu. Hàritì (S). A woman who having vowed to devour all the babies at Ràjagriha was reborn as a ràkshasi, and gave birth to 500 chidren, one of which she was to devour everyday. Converted by Sàkyamuni, she entered a convent. Her image is to be seen in all nunneries. Another account is that she is the mother of 500 demons, andthat from being an evil goddess or spirit she was converted to become a protectress of Buddhism.

Quỉ thành. The demon-city, that of the Gandharvas.

Quỉ thần. Ghosts and spirits, a general term which includes the spirits of the dead, together with the demon and the eight classes of spirits such as devas, etc. Quỉ is intp as oai causing fear, Thần as năng potent, powerful. Devils and gods Xin quỉ thần chứng minh, to call gods to witness; to swear by all the gods.

Quỉ vương. The King of the demons.

Quốc. A country, a nation; national.

Quốc độ. A country, land, native land, abode of a race or races.

Quốc độ thế gian. The world of countries on which people depend for existence.

Quốc độ thân. The Buddha as Buddhaksetra or abode of the living; the world as the body of Vairocana.

Quốc sư. Imperial preceptor, a title conferred on certain Buddhist monks.

Quyền. Weight, authority, power; to balance, adjudge; bias, expediency, partial, provisional, temporary, positional; in Buddhist scriptures, it is used like phương tiện expediency, or temporary; itis the adversative of thực.

Quyền bi. Pity in regard to beings in time and sense, arising from the Buddhas.

Quyền đại thừa. The temporary, or partial schools of Mah...y...na, the th"ng and biệt, in contrast with thật đại thừa schools which taught universal Buddhahood, e.g, Hoa nghiêm and Thiên Thai schools.

Quyền giả. A Buddha or bodhisattva who has assumed a temporary form in order to aid beings.

Quyền giáo. Temporary, expedient, or functional teaching, preparatory to the perfect teaching, a distinguishing term of the Thiên Thai and Hoa Nghiêm sects, i.e. the teachings of the three previous periods tạng, thông, biệt which were regarded as preparatory to their own viên giáo.

Quyền hiện. Temporary, or ad hoc manifestations, similar to quyền hóa.

Quyền hóa. The power of Buddhas and bodhisattvas to transform themselves into any kind of temporal body.

Quyền lý. Partial, or incomplete truth.

Quyền môn. The sects which emphasize phương quảng, i.e. expediency, or expedients; the undeveloped shool.

Quyền phương tiện. Expedients of Buddha and bodhisattva for saving all beings.

Quyền thật. Temporal and real; quyền referring to the conditional, functional, differential, or temporary, thật to the fundamental, absolute, or real.

Quyền thật bất nhị môn. The two divisions, the provisional and the perfect are not two but complementary.

Quyền trí. Buddha-wisdom of the phenomenal, in contrast with thật trí knowledge of the fundamental or absolute.

Quyết định. Adhimoksa (S). Determination; firm resolve. Also quyết tâm.
 

 

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