Pāḷi Dictionary

Pāḷi Dictionary

Pāḷi Dictionary

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This site is online Pāḷi Dictionary (Pāli to Chinese, Pāli to English, Pāli to Japanese, Pāli-Vietnamese, Pāli-Burmese). The source of the dictionaries come from Pali Canon E-Dictionary Version 1.94 (PCED). The source code of this website is at pali repository on GitHub, and the data of this website is at data repository on GitHub. Any suggestion or questions? Welcome to contact me.

パーリ語辞典 水野弘元著
sīla:n.[Sk.śīla] 戒,戒行,習慣,道徳.abl.sīlato.sīlato nindati 戒から(戒について)非難す.-ānussati 戒随念,念戒.-uposatha 戒布薩.-kathā 戒論,戒の話.-kkhandha 戒蘊.-gandha 戒香.-jala 戒水.-tittha 戒の渡場.-paññāṇa 戒智ある.-pāramī,-pāramitā 戒波羅蜜.-byasana,-vyasana 戒損失,戒の喪失.-mada 戒憍.-maya 戒所成の.-vipatti 戒壊,破戒.-vipanna戒を壊せる,破戒の.-velā 戒限界.-saṃyama 戒調御者.-saṃvara 戒律犠.-samācāra 戒正行.-sampadā 戒具足,戒成就.-sampanna 戒を具足せる,具戒者.-sāmañña 戒相応.
巴利語匯解&巴利新音譯 瑪欣德尊者
sīla:戒。有行為、習慣、質量、本性、自然等義,通常也指道德規範、好質量、良善的行為、佛教的行為準則等。
《清凈道論》中解釋:“以什麼意思為戒呢?以戒行之義為戒。為何稱為戒?正持(samādhānaṃ)——以身業等好習慣的無雜亂性之義;或確持(upadhāraṇaṃ)——以住立於善法的持續性之義。這兩種意思實是通曉語法者所允許。但也有人以頭義為戒,以清涼義為戒,用如是等方式來解釋其義。”(Vm.7)
“戒”有時也作為“學處”的別名,如在家學處包括五戒(pañcasīla)、八戒(aṭṭhaṅgasīla)等,出家學處包括十戒(dasasīla)、具足戒(upasampannasīla)等。
巴利語匯解&巴利新音譯 瑪欣德尊者
sīla:戒, 屍羅
《巴漢詞典》Mahāñāṇo Bhikkhu編著
Sīla,【中】 自然,習慣,戒,道德規範。 ~kathā,【陰】 戒論。 ~kkhandha,【陽】 戒蘊。 ~gandha,【陽】 戒香(=名望)。 ~bbata,~vata,【中】儀式。 ~bheda,【陽】 破戒。 ~maya,【形】 與道德有關的。 ~vantu,【形】有品德的,守戒的。 ~vipatti,【陰】 犯戒。 ~vipanna,【形】 犯戒者。~sampatti,【陰】 守戒。 ~sampanna,【形】 守戒者。(p345)
《巴漢詞典》明法尊者增訂
Sīla,(‹sīl學習,梵 wīla‹wīl),【中】1.戒(音譯「屍羅」,作為防過止惡之用。「屍羅者是數習義,常習善法故曰屍羅。」《大毘婆沙論》卷第四十四﹐T27.230.1),道德規範( moral practice,good character)。2.自然,習慣(nature,character,habit,behaviour)。sīlakathā,【陰】戒論。sīlakkhandha,【陽】戒蘊。sīlagandha,【陽】戒香(=名望)。sīlabbata,sīlavata,【中】儀式。sīlabheda,【陽】破戒。sīlamaya,【形】與道德有關的。sīlavantu,【形】有品德的,守戒的。sīlavipatti,【陰】犯戒。sīlavipanna,【形】犯戒者。sīlasampatti,【陰】守戒。sīlasampanna,【形】守戒者。aṭṭhaṅgasīla,【中】八戒。dasasīla,【中】十戒。kusalāni sīlāni【中.復】﹐善戒。S.47.15.:imāni kusalāni sīlāni yāvadeva catunnaṁ satipaṭṭhānānaṁ bhāvanāya vuttāni Bhagavatā(善戒者,乃為修習四念處,是世尊所說。) D.16./II,94.︰ “Ariyakantehi sīlehi samannāgato hoti akhaṇḍehi acchiddehi asabalehi akammāsehi bhujissehi viññūpasatthehi aparāmaṭṭhehi samādhisaṁvattanikehi.(聖者所喜愛的戒上,具足:無毀、無孔、無斑點、令人自由、聖者所贊嘆、不為其他所汙、三昧增長。)D.4./I,124.(c.f.《長阿含種德經》大正1.96b)︰“evameva kho,bho Gotama,sīlaparidhotā paññā,paññāparidhotaṁ sīlaṁ.Yattha sīlaṁ tattha paññā,yattha paññā tattha sīlaṁ.(尊者瞿曇!如是,由戒凈化慧,由慧凈化戒。凡有戒則有慧,有慧則有戒。)三增上學是互相關聯的,不只是持戒、得定、發慧的單一路徑,有時可以定來凈化戒(定共戒),以慧(反省)來凈化戒,以慧(技術)來助長定。tri-vidhāni wīlāni,trividhāni wīlāni,【梵】三聚凈戒。
巴英術語匯編 《法的醫療》附 溫宗堃
Sīla:戒。
巴利文-漢文佛學名相辭匯 翻譯:張文明
Sīla:戒
Buddhist Dictionary by NYANATILOKA MAHATHERA
sīla:paccayasannissita-paccāvekkhana-sīla :etc.,are terms used in the Com.for the proper contemplation (paṭisaṅkhā yoniso) of the 4 requisites of a monk,often dealt with in the old texts (e.g.M.2).Also the 3 other pārisuddhi-sīla ,as pātimokkhasaṃvara-indriya- ,and ājīvapārisuddhi-sīla ,though under these names perhaps only known in the Com.,are fully dealt with in the old texts,e.g.M.53,D.2,M.2,etc.The terms pannatti- and paññatti-sīla are used only in the Com.
Buddhist Dictionary by NYANATILOKA MAHATHERA
sīla:'morality','virtue',is a mode of mind and volition (cetanā,q.v.) manifested in speech or bodily action (s.kamma).It is the foundation of the whole Buddhist practice,and therewith the first of the 3 kinds of training (sikkhā,q.v.) that form the 3-fold division of the 8-fold Path (s.magga),i.e.morality,concentration and wisdom.

Buddhist morality is not,as it may appear from the negative formulations in the Sutta-texts,something negative.And it does not consist in the mere not committing of evil actions,but is in each instance the clearly conscious and intentional restraint from the bad actions in question and corresponds to the simultaneously arising volition.

Morality of the 8-fold Path,namely,right speech,right action and right livelihood,is called 'genuine or natural morality' pakatisīla),as distinguished from the external rules for monks or laymen,the so-called 'prescribed morality' (paṇṇatti-sīla,q.v.),which,as such,is kammically neutral.

"What now is kammically wholesome morality (kusala-sīla)? It is the wholesome bodily action (kāya-kamma,s.kamma),wholesome verbal action (vacī-kamma,s.kamma),and also the purity with regard to livelihood which I call morality" (M.78).Cf.magga,3-5.

For the 5,8 and 10 rules,s.sikkhāpada.Further cf.cāritta- and vāritta-sīla

The 4 kinds of morality consisting of purification (Catupārisuddhi-sīla) are:(1) restraint with regard to the monks' Disciplinary Code,(2) restraint of the senses,(3) purification of livelihood,(4) morality with regard to the 4 requisites (of the monk) .

(1) Restraint with regard to the Disciplinary Code (Pātimokkha-saṃvara-sīla)."Here the monk is restrained in accordance with the monks' Disciplinary Code,is perfect in conduct and behaviour,and perceiving danger even in the least offences,he trains himself in the rules he has taken upon him" (A .V,87,109 ,114,etc.) .

(2) Restraint of the senses (indriya-saṃvara-sīla)."Whenever the monk perceives a form with the eye,a sound with the ear,an odour with the nose,a taste with the tongue,an impression with the body,an object with the mind,he neither adheres to the appearance as a whole,nor to its parts.And he strives to ward off that through which evil and unwholesome things,greed and sorrow,would arise,if he remained with unguarded senses; and he watches over his senses,restrains his senses" (M 38).

(3) Purification of livelihood (ājīva-pārisuddhi-sīla).It consists therein that the monk does not acquire his livelihood in a way unbefitting to a monk.

(4) Morality with regard to the 4 rcquisites (paccaya-sannissita-sīla).It consists therein that the monk is guided by the right mental attitude when making use of the 4 requisites:robes,almsfood,dwelling and medicine."Wisely reflecting he makes use of his robes ...merely to protect himself against cold and heat,etc.Wisely reflecting he makes use of his almsfood...merely as a prop and support to this body....Wisely reflecting he makes use of his dwelling...merely to keep off the dangers of weather and to enjoy solitude....Wisely rerlecting he makes use of the necessary medicines,merely to suppress feelings of sickness that arise,and to reach perfect freedom from suffering" (cf.M.2).

About these 4 kinds of morality,Vis.M.I gives a detailed exposition.
Concise Pali-English Dictionary by A.P. Buddhadatta Mahathera
sīla,(nt.) nature; habit; moral practice; code of morality.
PTS Pali-English dictionary The Pali Text Society's Pali-English dictionary
Sīla,(nt.) [cp.Sk.śīla.It is interesting to note that the Dhtp puts down a root sīl in meaning of samādhi (No.268) and upadhāraṇa (615)] 1.nature,character,habit,behaviour; usually as --° in adj.function “being of such a nature,” like,having the character of ...,e.g.adāna° of stingy character,illiberal Sn.244; PvA.68 (+maccharin); kiṁ° of what behaviour? Pv.II,913keḷi° tricky PvA.241; damana° one who conquers PvA.251; parisuddha° of excellent character A.III,124; pāpa° wicked Sn.246; bhaṇana° wont to speak DhA.IV,93; vāda° quarrelsome Sn.381 sq.-- dussīla (of) bad character D.III,235; Dhs.1327; Pug.20,53; Pv.II,82 (noun); II,969 (adj.); DhA.II,252; IV,3; Sdhp.338; Miln.257; opp.susīla S.I,141.-- 2.moral practice,good character,Buddhist ethics,code of morality.(a) The dasa-sīla or 10 items of good character (not “commandments”) are (1) pāṇâtipātā veramaṇī,i.e.abstinence from taking life; (2) adinn’ādānā (from) taking what is not given to one; (3) abrahmacariyā adultery (oṭherwise called kāmesu micchā-cārā); (4) musāvādā telling lies; (5) pisuna-vācāya slander; (6) pharusa-vācāya harsh or impolite speech; (7) samphappalāpā frivolous and senseless talk; (8) abhijjhāya covetousness; (9) byāpādā malevolence; (10) micchādiṭṭhiyā heretic views.-- Of these 10 we sometimes find only the first 7 designated as “sīla” per se,or good character generally.See e.g.A.I,269 (where called sīla-sampadā); II,83 sq.(not called “sīla”),& sampadā.-- (b) The pañca-sīla or 5 items of good behaviour are Nos.1--4 of dasa-sīla,and (5) abstaining from any state of indolence arising from (the use of) intoxicants,viz.surā-meraya-majjapamāda-ṭṭhānā veramaṇī.These five also from the first half of the 10 sikkha-padāni.They are a sort of preliminary condition to any higher development after conforming to the teaching of the Buddha (saraṇaṁgamana) and as such often mentioned when a new follower is “officially” installed,e.g.Bu II.190:saraṇâgamane kañci nivesesi Tathāgato kañci pañcasu sīlesu sīle dasavidhe paraṁ.From Pv IV.176 sq.(as also fr.Kh II.as following upon Kh I.) it is evident that the sikkhāpadāni are meant in this connection (either 5 or 10),and not the sīlaṁ,cp.also Pv IV.350 sq.,although at the above passage of Bu and at J.I,28 as well as at Mhvs 18,10 the expression dasa-sīla is used:evidently a later development of the term as regards dasa-sīla (cp.Mhvs trsln 122,n.3),which through the identity of the 5 sīlas & sikkhāpadas was transferred to the 10 sikkhāpadas.These 5 are often simply called pañca dhammā,e.g.at A.III,203 sq.,208 sq.Without a special title they are mentioned in connection with the “saraṇaṁ gata” formula e.g.at A.IV,266.Similarly the 10 sīlas (as above a) are only called dhammā at A.II,253 sq.; V,260; nor are they designated as sīla at A.II,221.-- pañcasu sīlesu samādapeti to instruct in the 5 sīlas (alias sikkhāpadāni) Vin.II,162.-- (c) The only standard enumerations of the 5 or 10 sīlas are found at two places in the Saṁyutta and correspond with those given in the Niddesa.See on the 10 (as given under a) S.IV,342 & Nd2 s.v.sīla; on the 5 (also as under b) S.II,68 & Nd2 s.v.The so-called 10 sīlas (Childers) as found at Kh II.(under the name of dasa-sikkhāpada) are of late origin & served as memorial verses for the use of novices.Strictly speaking they should not be called dasa-sīla.-- The eightfold sīla or the eight pledges which are recommended to the Buddhist layman (cp.Miln.333 mentioned below) are the sikkhāpadas Nos.1--8 (see sikkhāpada),which in the Canon however do not occur under the name of sīla nor sikkhāpada,but as aṭṭhaṅga-samannāgata uposatha (or aṭṭhaṅgika u.) “the fast-day with its 8 constituents.” They are discussed in detail at A.IV,248 sq.,with a poetical setting of the eight at A.IV,254=Sn.400,401 -- (d) Three special tracts on morality are found in the Canon.The Cullasīla (D.I,3 sq.) consists first of the items (dasa) sīla 1-7; then follow specific injunctions as to practices of daily living & special conduct,of which the first 5 (omitting the introductory item of bījagāma-bhūtagāma-samārambha) form the second 5 sikkhāpadāni.Upon the Culla° follows the Majjhima° (D.I,5 sq.) & then the Mahāsīla D.I,9 sq.The whole of these 3 sīlas is called sīlakkhandha and is (in the Sāmaññaphala sutta e.g.) grouped with samādhi- and paññākkhandha: D.I,206 sq.; at A.V,205,206 sīla-kkhandha refers to the Culla-sīla only.The three (s.,samādhi & paññā) are often mentioned together,e.g.D.II,81,84; It.51; DA.I,57.-- The characteristic of a kalyāṇa-mitta is endowment with saddhā sīla cāga paññā A.IV,282.These four are counted as constituents of future bliss A.IV,282,and form the 4 sampadās ibid.322.In another connection at M.III,99; Vism.19.They are,with suta (foll.after sīla) characteristic of the merit of the devatās A.I,210 sq.(under devat’ânussati).-- At Miln.333 sīla is classed as:saraṇa°,pañca°,aṭṭhaṅga°,dasaṅga°,pātimokkhasaṁvara°,all of which expressions refer to the sikkhāpadas and not to the sīlas.-- At Miln.336 sq.sīla functions as one of the 7 ratanas (the 5 as given under sampadā up to vimuttiñāṇadassana; plus paṭisambhidā and bojjhaṅga).-- cattāro sīlakkhandhā “4 sections of morality” Miln.243; Vism.15 & DhsA.168 (here as pātimokkha-saṁvara,indriya-saṁvara,ājīvapārisuddhi,paccaya-sannissita.The same with ref.to catubbidha sīla at J.III,195).See also under cpds.‹-› At Ps.I,46 sq.we find the fivefold grouping as (1) pāṇâtipatassa pahānaṁ,(2) veramaṇī,(3) cetanā,(4) saṁvara,(5) avītikkama,which is commented on at Vism.49.-- A fourfold sīla (referring to the sikkhāpada) is given at Vism.15 as bhikkhu°,bhikkhunī°,anupasampanna° gahaṭṭha°.-- On sīla and adhisīla see e.g.A.I,229 sq.; VbhA.413 sq.-- The division of sīla at J.III,195 is a distinction of a simple sīla as “saṁvara,” of twofold sīla as “caritta-vāritta,” threefold as “kāyika vācasika mānasika,” and fourfold as above under cattāro sīlakkhandhā.-- See further generally:Ps.I,42 sq.; Vism.3 sq.; Tikp 154,165 sq.,269,277; Nd1 14,188 (expld as “pātimokkha-saṁvara”); Nd2 p.277; VbhA.143.

--aṅga constituent of morality (applied to the pañcasikkhāpadaṁ) VbhA.381.--ācāra practice of morality J.I,187; II,3.--kathā exposition of the duties of morality Vin.I,15; A.I,125; J.I,188.--kkhandha all that belongs to moral practices,body of morality as forming the first constituent of the 5 khandhas or groups (+samādhi°,paññā°,vimutti°,ñāṇadassana-kkhandha),which make up the 5 sampadās or whole range of religious development; see e.g.Nd1 21,39; Nd2 p.277.-- Vin.162 sq.; III,164; A.I,124,291; II,20; S.I,99 sq.; It.51,107; Nett 90 sq.,128; Miln.243; DhA.III,417.--gandha the fragrance of good works Dh.55; Vism.58.--caraṇa moral life J.IV,328,332.--tittha having good behaviour as its banks S.I,169,183 (trsln Mrs.Rh.D.“with virtue’s strand for bathing”).--bbata [=vata2] good works and ceremonial observances Dh.271; A.I,225; S.IV,118; Ud.71; Sn.231,etc.; sīlavata the same Sn.212,782,790,797,803,899; It.79 sq.; °-parāmāsa the contagion of mere rule and ritual,the infatuation of good works,the delusion that they suffice Vin.I,184; M.I,433; Dhs.1005; A.III,377; IV,144 sq.; Nd1 98; Dukp 245,282 sq.; DhsA.348; see also expln at Cpd.171,n.4.‹-› sīlabbatupādāna grasping after works and rites D.II,58; Dhs.1005,1216; Vism.569; VbhA.181 sq.-- The old form sīlavata still preserves the original good sense,as much as “observing the rules of good conduct,” “being of virtuous behaviour.” Thus at Th.1,12; Sn.212,782 (expld in detail at Nd1 66),790,797,803; It.79; J.VI,491 (ariya°).--bheda a breach of morality J.I,296.--mattaka a matter of mere morality D.I,3; DA.I,55.--maya consisting in morality It.51; VvA.10 (see maya,defn 6).--vatta morality,virtue S.I,143; cp.J.III,360.--vipatti moral transgression Vin.I,171 sq.; D.II,85; A.I,95; 268 sq.; III,252; Pug.21; Vism.54,57.--vipanna trespassing D.II,85; Pug.21; Vin.I,227.--vīmaṁsaka testing one’s reputation J.I,369; II,429; III,100,193.--saṁvara self-restraint in conduct D.I,69; Dhs.1342; DA.I,182.--saṁvuta living under moral self-restraint Dh.281.--sampatti accomplishment or attainment by moral living Vism.57.--sampadā practice of morality Vin.I,227; D.II,86; M.I,194,201 sq.; A.I,95,269 sq.,II.66; Pug.25,54.--sampanna practising morality,virtuous Vin.I,228; D.I,63; II,86; M.I,354; Th.2,196; ThA.168; DA.I,182.(Page 712)
Pali Viet Dictionary Bản dịch của ngài Bửu Chơn.
SĪLA:[nt] tự nhiên,thói quen,giới hạnh,điều luật --kathā [f] giải về giới hạnh --kkhandha [m] giới tạng (để thực hành) --gandha [m] mùi thơm của giới hạnh --bbata,--vata [nt] sự giữ theo lệ cúng tế,lễ bái --bheda [m] phạm hay đứt giới --maya [a] có liên quan đến giới hạnh --vantu [a] người có giới đức,người giữ giới --vipanna [a] người vi phạm giới luật --sampatti [f] đầy đủ giới hạnh --sampanna [a] thọ trì giới hạnh
Pali Viet Abhidhamma Terms Từ điển các thuật ngữ Vô Tỷ Pháp của ngài Tịnh Sự, được chép từ phần ghi chú thuật ngữ trong các bản dịch của ngài.
sīla:giới hạnh,luật cấm chế,giới đức
Pali Roots Dictionary ဓါတ္အဘိဓာန္
sīla:သီလ
ဘူ = သမာဓိမွိ-ကာယကံစသည္တို႔၏ တည္ၾကည္ ၿငိမ္သက္ မလႈပ္လွက္ျခင္း၌ (ကာယကံ-စသည္ တို႔ကို ၿငိမ္သက္စြာ ထားျခင္း၌။)
သီလတိ။
စု = အဓိက အဘ်ာသ ဥပဓာရေဏသု-လြန္ကဲျခင္း,အဖန္တလဲလဲ ေလ့လာျခင္း,လြန္စြာေဆာင္ျခင္းတို႔၌။
သီေလတိ၊ သီလယတိ။
U Hau Sein’s Pāḷi-Myanmar Dictionary ပါဠိျမန္မာ အဘိဓာန္(ဦးဟုတ္စိန္)
sīla:သီလ (န)
အေလ့။ အေလ့အက်င့္။ အေလ့သေဘာ။ သီလ။
သီေလန၊ အေလ့အားျဖင့္။

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