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từ điển được lấy từ Pali Canon E-Dictionary Version 1.94 (PCED) gồm Pāli-Việt, Pāli-Anh, Pāli-Burmese (Myanmar), Pāli-Trung, Pāli-Nhật
Kết quả tìm cho từ Kaṅkha
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kaṅkhā:sự do dự
PTS Pali-English dictionary - The Pali Text Society's Pali-English dictionary
Kaṅkhā,(f.) [cp.Sk.kāṅkṣā] 1.doubt,uncertainty S.I,181; III,203 (dukkhe k.etc.; cp.Nd2 1); Sn.541,1149; °ṁ vinayati Sn.58,559,1025; k.pahīyati Ps.II,62; combd with vimati:D.I,105; III,116; S.IV,327; V,161; A.II,79,160,185; DA.I,274; with vicikicchā:S.IV,350; Dhs.425.Defined as = kaṅkhāyanā & kaṅkhāyitatta Nd21; Dhs.425 (under vicikicchā).3 doubts enumd at D.III,217; 4 in passages with vimati (see above); 7 at Dhs.1004; 8 at Nd2 1 & Dhs.1118; 16 at M.I,8 & Vism.518.-- 2.as adj.doubting,doubtful,in akaṅkha one who has overcome all doubt,one who possesses right knowledge (vijjā),in combns akaṅkha apiha anupaya S.I,181; akhila a.Sn.477,1059; Nd2I; cp.vitiṇṇa° Sn.514; avitiṇṇa° Sn.249,318,320 (=ajānaṁ); nikkaṅkha S.II,84 (+nibbicikiccha).-- 3.expectation SA 183.-- On connotation of k.in general see Dhs.trsl.p.115 n1.
--cchida removing or destroying doubt Sn.87.--cchedana the removal of d.J.I,98; IV,69.--ṭṭhāniya founded on d.,doubtful (dhammā) D.III,285; A.IV,152,154; V,16; AA 689.--dhamma a doubting state of mind,doubt D.II,149; S.IV,350.--vitaraṇa overcoming of doubt Miln.233; DhsA.352,°visuddhi complete purification in consequence of the removal of all doubt D.III,288; M.I,147; Ud.60; Vism.523; Bdhd 116 sq.--samaṅgin affected with doubts,having doubts DhsA.259.(Page 174)
Concise Pali-English Dictionary by A.P. Buddhadatta Mahathera
kaṅkhā:[f.] doubt; uncertainty.
Buddhist Dictionary by NYANATILOKA MAHATHERA
kaṅkhā:'doubt',may be either an intellectual,critical doubt or an ethically and psychologically detrimental doubt.The latter may either be a persistent negative skepticism or wavering indecision.Only the detrimental doubt (identical with vicikicchā ,q.v.) is to be rejected as kammically unwholesome,as it paralyses thinking and hinders the inner development of man.Reasoned,critical doubt in dubious matters is thereby not discouraged.
The 16 doubts enumerated in the Suttas (e.g.M.2) are the following:Have I been in the past? Or,have I not been in the past? What have I been in the past? How have I been in the past? From what state into what state did I change in the past? - Shall I be in the future? Or,shall I not be in the future? What shall I be in the future? How shall I be in the future? From what state into what state shall I change in the future? - Am I? Or,am I not? What am I? How am I? Whence has this being come? Whither will it go?"
Buddhist Dictionary of Pali Proper Names by G P Malalasekera
Kankhā:He belonged to a very wealthy family in Sāvatthi.One day,after his midday meal,he went with others to hear the Buddha preach and,accepting the word of the Buddha,he entered the Order.According to the Apadāna (ii.491),he heard the Buddha preach at Kapilavatthu.
He attained arahantship by way of practising jhāna,and so proficient in jhāna did he become that the Buddha declared him chief of the monks who practised it (A.i.24; Ud.v.9; AA.i.129f; Thag.3; ThagA.33f).Before he became an arahant he was greatly troubled in mind as to what was permissible for him to use and what was not (akappiyā muggā,na kappanti muggā paribhuñjitum,etc.).This characteristic of his became well known,hence his name (UdA.314).
In the time of Padumuttara he was a brahmin of Hamsavatī,well versed in the Vedas.One day,while listening to the Buddha’s preaching,he heard him declare a monk in the assembly as chief among those who practised jhāna,and himself wished for the same honour under a future Buddha (Ap.ii.419f).He is often mentioned in company with other very eminent disciples - e.g.,Anuruddha,Nandiya,Kimbila,Kundadhāna and Ananda - at the preaching of the Nalakapāna Sutta (M.i.462).The Mahāgosinga Sutta (M.i.212ff) records a discussion between Moggallāna,Mahā Kassapa,Anuruddha,Revata and Ananda,and there we find Revata praising,as the highest type of monk,one who delights in meditation and has his habitation in the abodes of solitude.
Kankhā-Revata appears to have survived the Buddha.
In the Uttaramātu-peta Vatthu (PvA.141ff),Uttara’s mother having been born as a peta,and having wandered about for fifty-five years without water,came upon Revata enjoying the siesta on the banks of the Ganges and begged him for succor.Having learnt her story,Revata gave various gifts to the Sangha in her name,and so brought her happiness.