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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) 业(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) 识(Vijnana) 无常(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) 结集(samgiti) 轮回(samsara) 涅槃(Nirvana) 无我(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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南传佛教英文辞典 【1】bha^vana^

  ”mental  development”  (lit.”calling  into  existence,  producing”)  is  what  in  English  is  generally  but  rather  vaguely  called  ”meditation”.  One  has  to  distinguish  2  kinds:  development  of  tranquillity  (samatha-bha^vana^),  i.e.  concentration  (sama^dhi),  and  development  of  insight  (vipassana^-bha^vana^),  i.e.  wisdom  (pan~n~a^).
These  two  important  terms,  tranquillity  and  insight  (s.  samatha-vipassana^),  are  very  often  met  with  and  explained  in  the  Sutta,  as  well  as  in  the  Abhidhamma.
Tranquillity  (samatha)  is  the  concentrated,  unshaken,  peaceful,  and  therefore  undefiled  state  of  mind,  whilst  insight  (vipassana^)  is  the  intuitive  insight  into  the  impermanence,  misery  and  impersonality  (anicca,  dukkha,  anatta^;  s.  tilakkhana)  of  all  bodily  and  mental  phenomena  of  existence,  included  in  the  5  groups  of  existence,  namely,  corporeality,  feeling,  perception,  mental  formations  and  consciousness;  s.  khandha.
Tranquillity,  or  concentration  of  mind,  according  to  Sankhepavannana  (Commentary  to  Abhidhammattha-sangaha),  bestows  a  threefold  blessing:  favourable  rebirth,  present  happy  life,  and  purity  of  mind  which  is  the  condition  of  insight.  Concentration  (sama^dhi)  is  the  indispensable  foundation  and  precondition  of  insight  by  purifying  the  mind  from  the  5  mental  defilements  or  hindrances  (ni^varana,  q.v.),  whilst  insight  (vipassana^)  produces  the  4  supra  mundane  stages  of  holiness  and  deliverance  of  mind.  The  Buddha  therefore  says:  "May  you  develop  mental  concentration,  o  monks;  for  who  is  mentally  concentrated,  sees  things  according  to  reality"  (S.  XXII,  5).  And  in  Mil.  it  is  said:  "Just  as  when  a  lighted  lamp  is  brought  into  a  dark  chamber,  the  lamp-light  Will  destroy  the  darkness  and  produce  and  spread  the  light,  just  so  will  insight,  once  arisen,  destroy  the  darkness  of  ignorance  and  produce  the  light  of  knowledge."
Vis.M.  III-XI  gives  full  directions  how  to  attain  full  concentration  and  the  absorptions  (jha^na,  q.v.)  by  means  of  the  following  40  meditation  subjects  (kammattha^na):
10  kasina-exercises  (s.  kasina).  These  produce  the  4  absorptions
10  loathsome  subjects  (asubha,  q.v.).  These  produce  the  1st  absorption.
10  recollections  (anussati,  q.v.):  of  the  Buddha  (buddha^nussati),  the  Doctrine  (dhamma^nussati),  the  Brotherhood  of  the  Noble  Ones  (sangha^nussati),  morality,  liberality,  the  heavenly  beings,  death  (maranasati,  q.v.  ),  the  body  (ka^yagata^sati,  q.v.),  in-and-outbreathing  (a^na^pa^na-sati,  q.v.)  and  peace  (upasama^nussati,  q.v.).  Among  these,  the  recollection  (or  mindfulness)  of  in-and-out  breathing  may  produce  all  the  4  absorptions,  that  of  the  body  the  1st  absorption,  the  rest  only  neighbourhood-concentration  (upaca^ra-sama^dhi,  s.  sama^dhi).
4  sublime  abodes  (brahma-viha^ra,  q.v.):  loving-kindness,  compassion,  altruistic  joy,  equanimity  (metta^,  karuna^,  mudita^,  upekkha^).  Of  these,  the  first  3  exercises  may  produce  3  absorptions,  the  last  one  the  4th  absorption  only.
4  immaterial  spheres  (arúpa^yatana,  s.  jha^na):  of  unbounded  space,  unbounded  consciousness,  nothingness,  neither-perception-nor-non-perception.  These  are  based  upon  the  4th  absorption.
1  perception  of  the  loathsomeness  of  food  (a^ha^re  patikkúla-san~n~a^),  which  may  produce  neighbourhood-concentration
1  analysis  of  the  4  elements  (catudha^tu-vavattha^na,  s.  dha^tu-vavattha^na),  which  may  produce  neighbourhood-concentration.
Mental  development  forms  one  of  the  3  kinds  of  meritorious  action  (pun~n~a-kiriya-vatthu,  q.v.).”Delight  in  meditation”  (bha^vana^-ra^mata^)  is  one  of  the  noble  usages  (ariya-vamsa,  q.v.)  .

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