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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】patisandhi

  is  chiefly  a  commentarial  term;  but  it  occurs  several  times  in  one  of  the  later  books  of  the  Sutta  Pitaka,  the  Patisambhida^  Magga  (Pts.M.  I,  11f,  52,  59f.;  II,  72f.).  The  usual  sutta  term  for  ”rebirth”  is  punabbhava.

南傳佛教英文辭典 【2】patisandhi

  lit.”reunion,  relinking”,  i.e.  rebirth,  is  one  of  the  14  functions  of  consciousness  (vin~n~a^na-kicca,  q.v.).  It  is  a  karma-resultant  type  of  consciousness  and  arises  at  the  moment  of  conception  i.e.  with  the  forming  of  new  life  in  the  mother”s  womb.  Immediately  afterwards  it  sinks  into  the  subconscious  stream  of  existence  (bhavangasota,  q.v.),  and  conditioned  thereby  ever  and  ever  again  corresponding  states  of  subconsciousness  arise.  Thus  it  is  really  rebirth-consciousness  that  determines  the  latent  character  of  a  person.
"Neither  has  this  (rebirth-)  consciousness  transmigrated  from  the  previous  existence  to  this  present  existence,  nor  did  it  arise  without  such  conditions,  as  karma,  karma-formations,  propensity,  object,  etc.  That  this  consciousness  has  not  come  from  the  previous  existence  to  this  present  existence,  yet  that  it  has  come  into  existence  by  means  of  conditions  included  in  the  previous  existence,  such  as  karma  (q.v.),  etc.,  this  fact  may  be  illustrated  by  various  things,  such  as  the  echo,  the  light  of  a  lamp,  the  impression  of  a  seal,  or  the  image  produced  by  a  mirror.  For  just  as  the  resounding  of  the  echo  is  conditioned  by  a  sound,  etc.,  and  nowhere  a  transmigration  of  sound  has  taken  place,  just  so  it  is  with  this  consciousness.  Further  it  is  said:  ”In  this  continuous  process,  no  sameness  and  no  otherness  can  be  found.”  For  if  there  were  full  identity  (between  the  different  stages),  then  also  milk  never  could  turn  into  curd.  And  if  there  were  a  complete  otherness,  then  curd  could  never  come  from  milk....  If  in  a  continuity  of  existence  any  karma-result  takes  place,  then  this  karma-result  neither  belongs  to  any  other  being,  nor  does  it  come  from  any  other  (kamma),  because  absolute  sameness  and  otherness  are  excluded  here"  (Vis,  XVII  164ff).
In  Mil.  it  is  said:
"Now,  Venerable  Na^gasena,  the  one  who  is  reborn,  is  he  the  same  as  the  one  who  has  died,  or  is  he  another?"
"Neither  the  same,  nor  another"  (na  ca  so  na  ca  an~n~o).
"Give  me  an  example."
"What  do  you  think,  o  King:  are  you  now,  as  a  grown-up  person,  the  same  that  you  had  been  as  a  little,  young  and  tender  babe?  "
"No,  Venerable  Sir.  Another  person  was  the  little,  young  and  tender  babe,  but  quite  a  different  person  am  I  now  as  a  grown-up  man  ."...
"...  Is  perhaps  in  the  first  watch  of  the  night  one  lamp  burning,  another  one  in  the  middle  watch,  and  again  another  one  in  the  last  watch?"
"No,  Venerable  Sir.  The  light  during  the  whole  night  depends  on  one  and  the  same  lamp.””
"Just  so,  o  King,  is  the  chain  of  phenomena  linked  together.  One  phenomenon  arises,  another  vanishes,  yet  all  are  linked  together,  one  after  the  other,  without  interruption.  In  this  way  one  reaches  the  final  state  of  consciousnes  neither  as  the  same  person.  nor  as  another  person.””
According  to  the  nature  of  their  rebirth  consciousness,  beings  divide  into  the  following  3  groups:
1.  ahetu-patisandhika:  a  ”being  reborn  without  rootconditions”,  is  a  being  whose  consciousness  at  the  moment  of  rebirth  was  not  accompanied  by  any  of  the  3  noble  rootconditions,  viz.  greedlessness,  hatelessness,  undeludedness  (s.  múla),  i.e.  selflessness,  kindness,  intelligence.  Such  beings  are  found  in  the  4  lower  worlds  (apa^ya,  q.v.),  in  which  case  the  function  of  rebirth  is  exercised  by  the  class  of  consciousness  listed  in  Tab.  I  as  No.  56.  But  if  such  beings  are  born  in  the  sensuous  sphere  as  humans,  they  will  be  crippled,  blind,  deaf,  mentally  deficient,  etc.  (Rebirth-consciousness  =  Tab.  I,  No.  41)
2.  dvihetu  (or  duhetu)-patisandhika:  a  ”being  reborn  with  only  2  (noble)  root-conditions”,  i.e.  greedlessness  and  hatelessness.  (Rebirth-consciousness  =  Tab.  I,  Nos.  44,  45,  48  or  49.)
3.  tihetu-patisandhika:  a  ”being  reborn  with  3  (noble)  rootconditions”.  Such  a  being  can  be  found  only  among  men.  (Rebirth-consciousness  =  Tab.  1,  Nos.  42,  43,  46,  or  47)  and  higher  heavenly  beings.
On  these  3  types  of  rebirth,  See  Atthasa^lini  Tr.  11,  354  -  379.  (App.:  patisandhika).
In  the  suttas,  the  terms  for  rebirth  are  chiefly  punabbhava  (q.v.),  ”renewed  existence”,  and  abhinibbatti  ”arising”;  or  both  combined  as  punabbhava^bhinibbatti.  -  (App.:  patisandhi).
Literature  Vis.M.  XVII,  133f,  164f,  189f,  289f;  Vis.M.  XIX,  22f.  -  Karma  and  Rebirth,  by  Nyanatiloka  Thera  (WHEEL  9).  -  The  Case  for  Rebirth,  by  Francis  Story  (WHEEL  12/13).  -  Survival  and  Karma  in  Buddhist  Perspective,  by  K.  N.  Jayatilleke  (WHEEL  141/143).  -  Rebirth  Explained,  by  V.  F.  Gunaratna  (WHEEL  167/169).

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