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in age eye ill joy LAW law one sel sex utu ZEN aeon alms atta BALA bala body both catu chie deva dosa ends envy fine food gati gems grie hate hell hetu loka lust mada mala mano MARK meat mind moha múla ogha oja^ once open pain path peta rise RUPA rúpa sati talk ties tree unit view void will yoga yoni ZEAL adosa agati ALAYA amata amoha anger ARANA ARHAN ARHAT ASURA asura atta^ aviha bases being belie bhava bodhi bonds cause chaos citta death doors doubt dread faith great greed iddhi image issa^ ja^ti jara^ ji^va ka^ma kalpa kamma KARMA karma kicca kriya kuppa light lobha lower ma^na Ma^ra MAGGA magga merit METTA mirth moral na^ma neyya nicca noble phala pi^ti ra^ga RAKSA right rules sacca sagga sakka satta sekha sense shame si^la sloth space STUPA subha SUDRA sukha SUTRA va^yo vasi^ vatta VIGOR water world wrong YAKSA yokes " a^sava abodes access action alobha ANATTA ANICCA anicca Arahat asekha atappa Avi^ci beauty beings bha^va BHIKSU biases bodily BUDDHA Buddha cakkhu carana carita change course dha^tu dhamma DHARMA ditthi divine dukkha eating EFFORT effort elders ENERGY energy escape favour fixity floods forest friend gantha ghosts GIVING giving gnosis groups growth grudge hearer iriya^ JATAKA javana jewels KARUNA kasina khanti kilesa kiriya kusala lokiya MANTRA marana marvel MATTER matter method metta^ middha misery MUDITA niraya object oma^na phassa picked planes powers PRAJNA purity RAHULA refuge samma^ sangha SANJNA sarana sexual stains suddha sugati sukkha SUMERU taints tanha^ terror torpor trance truths tusita upa^di upadhi usages va^ca^ VAISYA vatthu VEDANA vijja^ virati viriya virtue viveka WISDOM wisdom woeful a^ha^ra a^ji^va a^ka^sa a^ruppa absence agility ahimsa^ AKALIKA AKALIKO AKUSALA akusala ANAGAMI anatta^ anusaya arising avacara avijja^ bhikkhu BRAHMIN cankers cetana^ CHARITY conceit control counter craving created decline desana^ destiny devotee disease duggati emotion factors feeling fetters freedom HSU YUN HUA TOU INDRIYA indriya insight ji^vita kala^pa karuna^ killing KUSHALA lahuta^ mangala mastery matured meaning message miccha^ miracle mudita^ muduta^ mundane navanga neutral nimitta nirodha NIRVANA nirvana nissaya niya^ma obha^sa okkanti old age ottappa patched patigha perfect Preface puggala pun~n~a rapture reality rebirth remorse sa^sana sa^vaka saddha^ SAMADHI samatha sammuti SAMSARA samseva sassata sikkha^ sitting skilful sobhana spheres SRAVAKA sublime sun~n~a thought turning upacaya UPEKKHA vedana^ vibhava vica^ra viha^ra vimutti vipa^ka vipatti vira^ga vitakka vivatta voda^na voka^ra worldly 戒(sila) a^nen~ja a^yatana acquired adherent AKUSHALA AMITABHA ANAGAMIN anussati Appendix atima^na aversion bhavanga BHIKSUNI bondages ca^ritta cemetery cetasika clinging deciding delusion departed DEVOTION dhutanga dogmatic drinking elements eternity exertion extremes fatalism fivefold fruition gladness gotrabhú grasping HINAYANA HUI NENG ill will impurity influxes interest kammanta kin~cana KSATRIYA kukkucca lakkhana learning MAHAMAYA MAHAYANA maintain MAITREYA monkhood MORALITY morality Nibba^na nibba^na nibbatti nibbedha not self opposite PARAMITA PATIENCE patience postures practice progress reaction sakka^ya sama^dhi sambodhi sammatta sampada^ samsa^ra SAMSKARA san~n~a^ sankappa sankhata santa^na scruples sensuous serenity signless sucarita suchness Table II tathata^ te vijja thinking training uddhacca ujukata^ upa^saka upaca^ra upekkha^ uposatha upstream vimamsa^ vimokkha virility visuddhi vitality VOLITION volition 谛(satya) 慧 (Mati) 空(sunya) 業(karma) 瑜伽(yoga) a^rammana a^vajjana abhijjha^ acinteyya adherence adhicitta akanittha anottappa appama^da asankhata attention avihimsa^ avikkhepa avya^kata beautiful behaviour bha^vana^ BOJJHANGA bojjhanga boundless breathing cetokhila character CONDITION cosmogony cowardice deva dúta deviation dhuta^nga domanassa duccarita dukkhata^ dwellings EMPTINESS emptiness ENDURANCE existence eye organ faculties FIVE EYES formation happiness IGNORANCE ignorance immediacy immediate impulsion indulging intention knowledge kolankola lightness lokuttara mahaggata micchatta mind base NAGARJUNA nekkhamma ni^varana nutriment obstacles palibodha parikamma pariyatti patipada^ patipatti pativedha pondering proximity PURE LAND ready wit rúpa loka SAHA LAND sammasana samphassa samyojana sankha^ra SARIPUTRA sena^sana SENSATION SIX DUSTS SIX GUNAS SIX PATHS SIX ROOTS somanassa something suffering ti pitaka ti ratana ti sarana TRAILOKYA treasures TRIPITAKA upa^da^na upa^sika^ vanishing vinipa^ta vya^pa^da worldling YASODHARA 阿含(agama) 法(dharma) a^bhassara aberration abhin~n~a^ abhisamaya absorption adhimokkha ADHITTHANA advertence aggregates ALMSGIVING Ana^ga^mi^ analytical antinomies appendants asmi ma^na avya^pa^da awakenment bhava^sava BODHISATTA Bodhisatta compassion conception conditions confidence contiguity continuity cuti citta detachment DHAMMAPADA dibba loka dibba sota DIVINE EYE ego belief ego entity eka bi^ji^ elasticity enthusiasm equanimity expression EXTINCTION extinction femininity few wishes foundation FOUR PHALA FOUR SEALS functional generation hindrances impression impurities individual inducement intimation ka^ma guna ka^ma loka ka^ma^sava liberality liberation low speech macchariya MAHASATTVA mano kamma MEDITATION meditation messengers MIDDLE WAY mutability obduracies opapa^tika overcoming para^ma^sa paramattha parin~n~a^ patisandhi pattida^na permanency productive punabbhava puthujjana reflection repetition repression repugnance RIGHT VIEW rúpa ka^ya sa^man~n~a sama^patti sensuality SEVEN GEMS SHAKYAMUNI si^labbata SIX PLACES sota^panna sota^patti standstill stinginess successive SUDDHODANA ta^vatimsa tatha^gata TEN POWERS tendencies therava^da TWO DEATHS unprepared unshakable upakkilesa upavica^ra vehapphala vesa^rajja vin~n~a^na vin~n~atti vipalla^sa vipassana^ wrong path ya^ma deva yuganaddha 不害(ahimsa) 識(Vijnana) 無常(anitya) a^nantariya a^po dha^tu abandonment abstentions adhittha^na ahosi kamma alms giving anabhijjha^ ANAPANASATI anupassana^ appicchata^ ariya iddhi ariya magga ariya sacca ariya vamsa arúpa bhava association attachments attainments BODHISATTVA brahma loka chaste life co nascence contentment corruptions cutúpapa^ta defilements deliverance destruction determining development dissolution dosa carita earnestness egolessness EIGHT WINDS enlightened fading away forbearance foundations human world iddhi pa^da immortality indifferent infatuation inoperative inseparable intoxicants itthindriya ka^ma bhava ka^ma ra^ga ka^ya kamma kamma bhava kamma patha kamma vatta karma round khi^na^sava kusala múla loka dhamma LOTUS SUTRA maha^ bhúta mana^yatana manasika^ra mano dha^tu MIDDLE PATH middle path mind object mindfulness na^ma ka^ya NINE REALMS nippapan~ca noble power origination pa^timokkha pada parama PARINIRVANA paritta^bha patipannaka patti da^na penetration perfections performance personality perversions preparatory proficiency pure abodes realization RECOGNITION remembrance rúpa^vacara rúpa^yatana sala^yatana sama si^si^ samuttha^na san~cetana^ san~n~ojana si^vathika^ sikkha^pada supernormal tejo dha^tu tejo kasina temperature THREE ROOTS THREE SEALS ti lakkhana unthinkable unwholesome uprightness vaci^ kamma vavattha^na vicikiccha^ wrongnesses 定 (samadhi) 結集(samgiti) 輪回(samsara) 涅槃(Nirvana) 無我(anatman) 真如(tathata) a^savakkhaya abhinibbatti accumulation adaptability an~n~indriya appaman~n~a^ arúpa^vacara bahula kamma bhava ditthi bhava tanha^ body witness ceto vimutti citta kkhana citta vi^thi conventional corporeality covetousness dhamma cakka DHARMA-WHEEL dibba cakkhu dispensation dissociation divine abode dry visioned fire element FIVE WISDOMS FOUR VIRTUES garuka kamma harmlessness hate natured heat element HEAVENLY EYE hiri ottappa homelessness impermanence inclinations intoxicating janaka kamma ka^ma tanha^ ka^ma^vacara ka^ya sakkhi kamma^yúhana kammaja rúpa kammattha^na karma result kilesa ka^ma light kasina lobha carita mental image mind element momentaneity nesajjikanga ni^la kasina noble abodes non violence pa^tiha^riya pakati si^la pan~ca si^la parinibba^na pasa^da rúpa patisandhika petti visaya pi^ta kasina pleasantness predominance proclivities purification purisindriya ra^ga carita radiant gods recollectons RENUNCIATION restlessness RIGHT ACTION RIGHT EFFORT RIGHT SPEECH rúpa jjha^na rúpa kala^pa rúpa^rammana sacca n~a^na SAKRADAGAMIN sambojjhanga samma^ magga sampajan~n~a santutthita^ SIX INDRIYAS SIX PARAMITA SROTA-APANNA stream entry ▲ 收起
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南傳佛教英文辭典 【1】abhin~n~a^

  The  6  ”higher  powers”,  or  supernormal  knowledge”s,  ...
The  6  ”higher  powers”,  or  supernormal  knowledge”s,  consist  of  5  mundane  (lokiya,  q.v.)  powers  attainable  through  the  utmost  perfection  in  mental  concentration  (sama^dhi,  q.v.)  and  one  supermundane  (lokuttara,  q.v.)  power  attainable  through  penetrating  insight  (vipassana^,  q.v.),  i.e.  extinction  of  all  cankers  (a^savakkhaya;  s.  a^sava),  in  other  words,  realization  of  Arahatship  or  Holiness.
They  are:  
(1)  magical  powers  (iddhi-vidha),  
(2)  divine  ear  (dibba-sota),  
(3)  penetration  of  the  minds  of  others  (ceto-pariya-n~a^na),  
(4)  remembrance  of  former  existences  (pubbe-niva^sa^nussati),  
(5)  divine  eye  (dibba-cakkhu),  
(6)  extinction  of  all  cankers  (a^savakkhaya).  
The  stereotype  text  met  with  in  all  the  4  Sutta-collections  (e.g.  D.34;  M.4,  M.6,  M.77;  A.III.99;  A.V.23;  S.15.9  and  Pug.271,  Pug.239)  is  as  follows:
(1)  "Now,  O  Bhikkhus,  the  monk  enjoys  the  various  magical  powers  (iddhi-vidha),  such  as  being  one  he  becomes  manifold,  and  having  become  manifold  he  again  becomes  one.  He  appears  and  disappears.  Without  being  obstructed  he  passes  through  walls  and  mountains,  just  as  if  through  the  air.  In  the  earth  he  dives  and  rises  up  again,  just  as  if  in  the  water.  He  walks  on  water  without  sinking,  just  as  if  on  the  earth.  Cross-legged  he  floats  through  the  air,  just  like  a  winged  bird.  With  his  hand  he  touches  the  sun  and  moon,  these  so  mighty  ones,  so  powerful  ones.  Even  up  to  the  Brahma-world  he  has  mastery  over  his  body.
(2)  "With  the  divine  ear  (dibba-sota)  he  hears  sounds  both  heavenly  and  human,  far  and  near.
(3)  "He  knows  the  minds  of  other  beings  (parassa  ceto-pariya-n~a^na),  of  other  persons,  by  penetrating  them  with  his  own  mind.  He  knows  the  greedy  mind  as  greedy  and  the  not-greedy  one  as  not  greedy;  knows  the  hating  mind  as  hating  and  the  not-hating  one  as  not  hating;  knows  the  deluded  mind  as  deluded  and  the  not-deluded  one  as  not  deluded;  knows  the  shrunken  mind  and  the  distracted  one,  the  developed  mind  and  the  undeveloped  one,  the  surpassable  mind  and  the  unsurpassable  one,  the  concentrated  mind  and  the  unconcentrated  one,  the  freed  mind  and  the  unfreed  one.
(4)  "He  remembers  manifold  former  existences  (pubbe-niva^sa^nussati),  such  as  one  birth,  two,  three,  four  and  five  births  ....  hundred  thousand  births;  remembers  many  formations  and  dissolutions  of  worlds:  ”There  I  was,  such  name  I  had  ....  and  vanishing  from  there  I  entered  into  existence  somewhere  else  ....  and  vanishing  from  there  I  again  reappeared  here.”  Thus  he  remembers,  always  together  with  the  marks  and  peculiarities,  many  a  former  existence  .
(5)  ””With  the  divine  eye  (dibba-cakkhu  =  yatha^-kammúpaga-n~a^na  or  cutúpapa^ta-n~a^na),  the  pure  one,  he  sees  beings  vanishing  and  reappearing,  low  and  noble  ones,  beautiful  and  ugly  ones,  sees  how  beings  are  reappearing  according  to  their  deeds  (s.  karma):  ”These  beings,  indeed,  followed  evil  ways  in  bodily  actions,  words  and  thoughts,  insulted  the  noble  ones,  held  evil  views,  and  according  to  their  evil  views  they  acted.  At  the  dissolution  of  their  body,  after  death,  they  have  appeared  in  lower  worlds,  in  painful  states  of  existence,  in  the  world  of  suffering,  in  hell.  Those  other  beings,  however,  are  endowed  with  good  action  ....  have  appeared  in  happy  state  of  existence,  in  a  heavenly  world.
(6)  "Through  the  extinction  of  all  cankers  (a^savakkhaya)  even  in  this  very  life  he  enters  into  the  possession  of  deliverance  of  mind,  deliverance  through  wisdom,  after  having  himself  understood  and  realized  it.””
4-6  appear  frequently  under  the  name  of  the  ”threefold  (higher)  knowledge”  (te-vijja^,  q.v.).  They  are,  however,  not  a  necessary  condition  for  the  attainment  of  sainthood  (arahatta),  i.e.  of  the  sixth  abhin~n~a^.
Vis.M.  XI-XIII  gives  a  detailed  explanation  of  the  5  mundane  higher  powers,  together  with  the  method  of  attaining  them.
In  connection  with  the  4  kinds  of  progress  (s.  patipada^),  abhin~n~a^  means  the  ”comprehension”  achieved  on  attainment  of  the  paths  and  fruitions.

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