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巴利语词库总词条数504,000多条,2012年7月4日完成。
 

搜索 jhana 的结果:

◎ 《汉译パーリ语辞典》

jhāna

jhāna:① n.[Sk.dhyāna.cf.jhāyati ①] 禪,靜慮.-aṅga 禪支.-āgāra 禪堂.-upekkha 禪捨.-kīḷa 禪定樂.-paccaya 禪緣.-pasuta 熱心禪定的.-rata 已樂禪的.-rati 禪定之(喜)樂.-vimokkha 靜慮解脫.-visaya 禪境界.-sahagata 禪伴隨的,禪俱行的.-sīlin 把禪當成習慣的.

◎ 《パーリ语辞典》

jhāna

jhāna:① n.[Sk.dhyāna.cf.jhāyati ①] 禅,静慮 -aṅga 禅支 -āgāra禅堂.-upekkha 禅捨.-kīḷa 禅定の楽.-paccaya 禅縁.-pasuta 禅定に熱心なる.-rata 禅を楽しめる.-rati 禅定の楽.-vimokkha 静慮解脱.-visaya禅境界.-sahagata 禅を伴える.-sīlin 禅を習慣とする.

◎ 《パーリ语辞典》

jhāna

jhāna:① n.[Sk.dhyāna.cf.jhāyati ①] 禅,静慮 -aṅga 禅支 -āgāra禅堂.-anuloma禅の顺.-anuloma-paṭiloma禅の顺逆.-antarika禅定中间,中间禅.-abhisamaya禅现观.-ukkantika禅の跳过.-upekkha 禅捨.-kīḷa 禅定の楽,禅定の愉悦.-carimaka禅を最后とする[出入息].-paccaya 禅縁,静虑缘[二十四缘の一].-paccavekkhaṇa禅观察.-paṭiloma禅の逆.-pasuta 禅定に熱心なる.-mada静虑憍.-rata 禅を楽しめる.-rati 禅定の楽.-vimokkha 静慮解脱.-visaya禅境界.-sampayutta禅相应.-sahagata 禅を伴える.-sīlin 禅を習慣とする.-sukha禅定の乐.②n.[<jhāyati②]大火,火事.-khāṇu烧杭(やけくい)

◎ 《巴利语汇解》

jhāna

jhāna:禅那。巴利语的音译。心处于极专注所缘的状态,或以烧毁了称为敌对法的五盖,称为禅那。
《清净道论》中说:
“Ārammaṇūpanijjhānato paccanīkajjhānanato vā jhānaṃ.”
“专注所缘故,或烧毁敌对法故为禅那。”(Vm.75)
禅那通常依禅支(jhānaṅga)分为四种,即:
1.初禅(paṭhamajhāna),有五个禅支:寻、伺、喜、乐和一境性;
2.第二禅(dutiyajhāna), 有三个禅支:喜、乐和一境性;
3.第三禅(tatiyajhāna),有两个禅支:乐和一境性;
4.第四禅(catutthajhāna),有两个禅支:舍和一境性。
有时也可将初禅分为“有寻有伺定”和“无寻有伺定”两种,于是四种禅那可分为五种禅那。
由于四种无色界定也都只有两个禅支——舍和一境性——所以有些经典也将其归为第四禅。若分开来说,则称为“八定”。

◎ 《巴利语汇解》

jhāna

jhāna:禅那,禅, 驮衍那,持阿那

◎ 《巴汉词典》

Jhāna

Jhāna,【中】 禅,禅定,禅那,心意的集中,(于宗教课题上)冥想。 ~aṅga,【中】 禅支(寻、伺、喜、乐、心一境)。 ~rata,【形】 喜欢禅定的。 ~vimokkha,【阳】 禅解脱(经过禅定得释放)。(p138)

◎ 《巴汉词典》

Jhāna

Jhāna,2 (from jhāyati2),【中】大火,火(conflagration,fire)。

◎ 《巴汉词典》

Jhāna

Jhāna,1(from jhāyati,1 BSk.dhyāna),【中】禅,禅定,禅那,心意的集中,(於宗教课题上)冥想,思惟修(思惟所对之境,而研习之义),静虑(心体寂静)(Vism.150 as follows:“ārammaṇ’ûpanijjhānato paccanīka-jhāpanato vā jhānaṁ,” i.e.called jh.from meditation on objects & from burning up anything adverse)。jhānaṅga,【中】禅支(寻、伺、喜、乐、心一境)。jhānarata,【形】喜欢禅定的。jhānavimokkha,【阳】禅解脱(经过禅定得释放)。《广释》(Vibhv.PTS:p.170;CS:p.221~2)︰ārammaṇaṁ upagantvā cintanasaṅkhātena upanijjhāyanaṭṭhena yathārahaṁ paccanīkadhammajhāpanaṭṭhena ca jhānāni ca tāni aṅgāni ca samuditānaṁ avayavabhāvena aṅgīyanti ñāyantīti jhānaṅgāni.(所谓的靠近所缘而考虑、思想之意。根据情况,又有燃烧(五)盖之意,及已升起诸禅支之意,以要素成份之意,被称为‘诸禅支’。)

◎ 《巴利语字汇》

jhāna

jhāna: 禅定

◎ 《巴汉佛学辞汇》

Jhāna

Jhāna:(Skt.dhyāna)禅那(resulting in rūpa jhāna色界禅)(resulting in arūpa jhāna无色界禅)vitakka(寻),vicāra (伺),pīti (喜),sukha(乐),ekaggatarammana (一心)

◎ Buddhist Dictionary

jhāna

jhāna:'absorption' (meditation) refers chiefly to the four meditative absorptions of the fine-material sphere (rūpa-jjhāna or rūpāvacara-jjhāna; s.avacara).They are achieved through the attainment of full (or attainment -,or ecstatic) concentration (appanā,s.samādhi),during which there is a complete,though temporary,suspension of fivefold sense-activity and of the 5 hindrances (s.nīvaraṇa).The state of consciousness,however,is one of full alertness and lucidity.This high degree of concentration is generally developed by the practice of one of the 40 subjects of tranquillity meditation (samatha-kammaṭṭhāna; s.bhāvanā).Often also the 4 immaterial spheres (arūpāyatana) are called absorptions of the immaterial sphere (arūpa-jjhāna or arūpāvacara-jjhāna).The stereotype text,often met with in the Suttas ,runs as follows:

(1) "Detached from sensual objects,o monks,detached from unwholesome consciousness,attached with thought-conception (vitakka) and discursive thinking (vicāra),born of detachment (viveka ja) and filled with rapture (pīti) and joy (sukha) he enters the first absorption.

(2) "After the subsiding of thought-conception and discursive thinking,and by gaining inner tranquillity and oneness of mind,he enters into a state free from thought-conception and discursive thinking,the second absorption,which is born of concentration (samādhi),and filled with rapture (pīti) and joy (sukha).

(3) "After the fading away of rapture he dwells in equanimity,mindful,clearly conscious; and he experiences in his person that feeling of which the Noble Ones say,'Happy lives the man of equanimity and attentive mind'; thus he enters the 3rd absorption.

(4) "After having given up pleasure and pain,and through the disappearance of previous joy and grief,he enters into a state beyond pleasure and pain,into the 4th absorption,which is purified by equanimity (upekkhā) and mindfulness.

(5) "Through the total overcoming of the perceptions of matter,however,and through the vanishing of sense-reactions and the non-attention to the perceptions of variety,with the idea,'Boundless is space',he reaches the sphere of boundless space (ākāsānañcāyatana) and abides therein.

["By 'perceptions of matter' (rūpa-saññā) are meant the absorptions of the fine-material sphere,as well as those objects themselves ..." (Vis.M.X,1).

"By 'perceptions of sense-reactions' (paṭigha-saññā) are meant those perceptions that have arisen due to the impact of sense-organs (eye,etc.) and the sense-objects (visible objects,etc.).They are a name for the perception of visible objects,as it is said (Jhāna Vibh. ):'What are here the perceptions of sense-reactions? They are the perceptions of visible objects,sounds,etc.' - Surely,they do no longer exist even for one who has entered the 1st absorption,etc.,for at such a time the five-sense consciousness is no longer functioning.Nevertheless,this is to be understood as having been said in praise of this immaterial absorption,in order to incite the striving for it" (Vis.M.X,16).

"Perceptions of variety (ñāṇatta-saññā) are the perceptions that arise in various fields,or the various perceptions" (ib.).Hereby,according to Vis.M.X,20,are meant the multiform perceptions outside the absorptions.]

(6) "Through the total overcoming of the sphere of boundless space,and with the idea 'Boundless is consciousness',he reaches the sphere of boundless consciousness (viññāṇañcāyatana) and abides therein.

(7) "Through the total overcoming of the sphere of boundless consciousness,and with the idea 'Nothing is there',he reaches the sphere of nothingness (ākiñcaññāyatana) and abides therein.

(8) "Through the total overcoming of the sphere of nothingness he reaches the sphere of neither-perception-nor-non-perception (nevasaññā-n’asaññāyatana) and abides therein."

"Thus the 1st absorption is free from 5 things (i.e.the hindrances,nīvaraṇa,q.v.),and 5 things are present (i.e.the factors of absorption; jhānaṅga).Whenever the monk enters the 1st absorption,there have vanished sensuous desire,ill-will,sloth and torpor,restlessness and scruples,doubts; and there are present:thought-conception (vitakka),discursive thinking (vicāra) rapture (pīti),joy (sukha),and concentration (samādhi).In the 2nd absorption there are present:rapture,joy and concentration; in the 3rd:joy and concentration; in the 4th:equanimity (upekkhā) and concentration" (Vis.M.IV).

The 4 absorptions of the immaterial sphere (s.above 5-8) still belong,properly speaking,to the 4th absorption as they possess the same two constituents.The 4th fine-material absorption is also the base or starting point (pādaka-jhāna,q.v.) for the attaining of the higher spiritual powers (abhiññā,q.v.).

In the Abhidhamma,generally a fivefold instead of a fourfold division of the fine-material absorptions is used:the 2nd absorption has still the constituent 'discursive thinking' (but without thought-conception),while the 3rd,4th and 5th correspond to the 2nd,3rd and 4th,respectively,of the fourfold division (s.Tab.I,9- 13) .This fivefold division is based on Sutta texts like A .VIII,63 .

For the 8 absorptions as objects for the development of insight (vipassanā),see samatha-vipassanā.- Full details in Vis.M.IV-X.

Jhāna in its widest sense (e.g.as one of the 24 conditions; s.paccaya 17),denotes any,even momentary or weak absorption of mind,when directed on a single object.

◎ Concise P-E Dictionary

jhāna

jhāna:[nt.] concentration of mind; meditation (on a religious subject).

◎ PTS P-E Dictionary

Jhāna

Jhāna,2 (nt.) [from jhāyati2] conflagration,fire D.III,94; J.I,347.(Page 286)

◎ PTS P-E Dictionary

Jhāna

Jhāna,1 (nt.) [from jhāyati,1 BSk.dhyāna.The (popular etym-) expln of jhāna is given by Bdhgh at Vism.150 as follows:“ārammaṇ’ûpanijjhānato paccanīka-jhāpanato vā jhānaṁ,” i.e.called jh.from meditation on objects & from burning up anything adverse] literally meditation.But it never means vaguely meditation.It is the technical term for a special religious experience,reached in a certain order of mental states.It was originally divided into four such states.These may be summarized:1.The mystic,with his mind free from sensuous and worldly ideas,concentrates his thoughts on some special subject (for instance,the impermanence of all things).This he thinks out by attention to the facts,and by reasoning.2.Then uplifted above attention & reasoning,he experiences joy & ease both of body and mind.3.Then the bliss passes away,& he becomes suffused with a sense of ease,and 4.he becomes aware of pure lucidity of mind & equanimity of heart.The whole really forms one series of mental states,& the stages might have been fixed at other points in the series.So the Dhamma-saṁgani makes a second list of five stages,by calling,in the second jhāna,the fading away of observation one stage,& the giving up of sustained thinking another stage (Dhs.167--175).And the Vibhaṁga calls the first jhāna the pañcaṁgika-jhāna because it,by itself,can be divided into five parts (Vbh.267).The state of mind left after the experience of the four jhānas is described as follows at D.I,76:“with his heart thus serene,made pure,translucent,cultured,void of evil,supple,ready to act,firm and imperturbable.” It will be seen that there is no suggestion of trance,but rather of an enhanced vitality.In the descriptions of the crises in the religious experiences of Christian saints and mystics,expressions similar to those used in the jhānas are frequent (see F.Heiler Die Buddhistische Versenkung,1918).Laymen could pass through the four jhānas (S.IV,301).The jhānas are only a means,not the end.To imagine that experiencing them was equivalent to Arahantship (and was therefore the end aimed at) is condemned (D.I,37 ff.) as a deadly heresy.In late Pali we find the phrase arūpajjhānā.This is merely a new name for the last four of the eight Vimokkhā,which culminate in trance.It was because they made this the aim of their teaching that Gotama rejected the doctrines of his two teachers.Āḷāra-Kāḷāma & Uddaka-Rāmaputta (M.I,164 f.).-- The jhānas are discussed in extenso & in various combinations as regards theory & practice at:D.I,34 sq.; 73 sq.; S.II,210 sq.; IV,217 sq.,263 sq.; V,213 sq.; M.I,276 sq.,350 sq.,454 sq.; A.I,53,163; II,126; III,394 sq.; IV,409 sq.; V,157 sq.; Vin.III,4; Nd2 on Sn.1119 & s.v.; Ps.I,97 sq.; II,169 sq.; Vbh.257 sq.; 263 sq.; 279 sq.; Vism.88,415.-They are frequently mentioned either as a set,or singly,when often the set is implied (as in the case of the 4th jh.).Mentioned as jh.1--4 e.g.at Vin.I,104; II,161 (foll.by sotāpanna,etc.); D.II,156,186; III,78,131,222; S.II,278 (nikāmalābhin); A.II,36 (id.); III,354; S.IV,299; V,307 sq.; M.I,21,41,159,203,247,398,521; II,15,37; Sn.69,156,985; Dh.372; J.I,139; VvA.38; PvA.163.-- Separately:the 1st:A.IV,422; V,135; M.I,246,294; Miln.289; 1st-3rd:A.III,323; M.I,181; 1st & 2nd:M.II,28; 4th:A.II,41; III,325; V,31; D.III,270; VvA.4.-- See also Mrs.Rh.D.Buddh.Psych.(Quest Series) p.107 sq.; Dhs.trsl.p.52 sq.; Index to Saṁyutta N.for more refs.; also Kasiṇa

--anuyutta applying oneself to meditation Sn.972; --aṅga a constituent of meditation (with ref.to the 4 jhānas) Vism.190.--kīḷā sporting in the exercise of meditation J.III,45.--pasuta id.(+dhīra) Sn.709; Dh.181 (cp.DhA.III,226); --rata fond of meditation S.I,53,122; IV,117; It.40; Sn.212,503,1009; Vv 5015; VvA.38; --vimokkha emancipation reached through jhāna A.III,417; V,34; --sahagata accompanied by jh.(of paññābala) A.I,42.(Page 286)

◎ Pali Viet Dictionary

JHĀNA

JHĀNA:[nt] thiền định,gom tâm lại,tham thiền --aṅga [nt] chi của thiền --rata [a] thích tham thiền --vimokkha [m] giải thoát nhờ thiền định --nika người đắc thiền

◎ Pali Viet Abhi- Terms

jhāna

jhāna:thiền,thiền na,thiền định

◎ U Hau Sein’s Pāḷi-Myanmar Dictionary

jhāna

jhāna:ဈာန (န) (√ဈာ,ေဈ+ယု)
ကပ္၍ ႐ႈျခင္း။ ကသိုဏ္းအစရွိေသာ အာ႐ံုကို ကပ္၍ ႐ႈျခင္း။ ဝိပႆနာ၏ အေျချဖစ္ေသာ ဈာန္။

与 jhana 相似的巴利词:

abajjhana

abajjhana

abhāvitajjhāna

abhāvitajjhāna

abhibhāyatanajjhāna

abhibhāyatanajjhāna

abhigijjhana

abhigijjhana

abhigijjhana

abhigijjhana

abhigijjhana

abhigijjhana

abhigijjhanalakkhaṇa

abhigijjhanalakkhaṇa

abhijjhāna

abhijjhāna

abhijjhāna

abhijjhānalakkhaṇa

abhijjhānalakkhaṇa

abhinibbijjhana

abhinibbijjhana

abhinivijjhana

abhinivijjhana

abhiññāpādakacatutthajjhāna

abhiññāpādakacatutthajjhāna

abhiññāpādakajjhāna

abhiññāpādakajjhāna

abhiññāpādakajjhāna

abhiññāpādakajjhāna

abhiññāpādakapañcamajjhāna

abhiññāpādakapañcamajjhāna

abhisambujjhana

abhisambujjhana

abhisambujjhana

abhisambujjhana

abhisambujjhana

abhisambujjhanadivasa

abhisambujjhanadivasa

abhisambujjhanahetu

abhisambujjhanahetu

abhisambujjhanaka

abhisambujjhanaka

abhisambujjhanakāla

abhisambujjhanakāla

abhisambujjhanakkhaṇa

abhisambujjhanakkhaṇa

abhisambujjhanaṃ

abhisambujjhanamatta

abhisambujjhanamatta

abhisambujjhanattha

abhisambujjhanattha

abujjhana

abujjhana

abujjhanaka

abujjhanaka

ākāsānañcāyatanajjhāna

ākāsānañcāyatanajjhāna

akujjhana

akujjhana

akujjhanabhāva

akujjhanasabhāva

akujjhanasabhāva

akujjhanasabhāvatā

akujjhanasabhāvatā

akujjhanasīla

akujjhanasīla

akujjhanaṭṭha

akujjhanaṭṭha

ananubujjhana

ananubujjhana

ānāpānacatutthajjhāna

ānāpānacatutthajjhāna

ānāpānajjhāna

ānāpānajjhāna

ānāpānajjhāna

ānāpānassatisamādhijjhāna

ānāpānassatisamādhijjhāna

anavabujjhana

anavabujjhana

anijjhānakkhama

anijjhānakkhama

anirākatajjhāna

anirākatajjhāna

anirākatajjhāna

anokāsūpanijjhāna

antonijjhāna

antonijjhāna

antonijjhāna

antonijjhānalakkhaṇa

antonijjhānalakkhaṇa

anubujjhana

anubujjhana

anubujjhana

anubujjhana

anubujjhana

anubujjhana

anubujjhanaṭṭha

anubujjhanaṭṭha

anugijjhana

anugijjhana

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