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utu atta both catu gati hate hetu lust meat path peta sati talk ties tree unit agati amata ARHAT atta^ citta death doubt faith great ja^ti light merit METTA mirth pi^ti right satta sloth STUPA SUTRA vatta water " action ANATTA Arahat atappa beauty carita dha^tu ditthi eating EFFORT effort fixity forest gantha ghosts growth JATAKA khanti MANTRA MATTER matter method metta^ MUDITA object purity stains sugati taints tanha^ terror torpor trance truths tusita vatthu virati virtue agility anatta^ cetana^ CHARITY conceit control counter created destiny devotee duggati emotion factors fetters HUA TOU insight ji^vita lahuta^ mastery matured mudita^ muduta^ neutral nimitta okkanti ottappa patched patigha perfect rapture reality rebirth samatha sammuti sassata sitting thought turning vimutti vipatti vitakka vivatta a^yatana adherent AMITABHA anussati atima^na ca^ritta cemetery cetasika departed DEVOTION dhutanga dogmatic elements eternity exertion extremes fatalism fruition gotrabhú impurity interest kammanta KSATRIYA maintain MAITREYA MORALITY morality nibbatti not self opposite PARAMITA PATIENCE patience postures practice reaction sammatta sankhata santa^na serenity sucarita Table II tathata^ te vijja thinking training ujukata^ uposatha upstream virility vitality VOLITION volition 谛(satya) 慧 (Mati) acinteyya adhicitta akanittha anottappa asankhata attention avya^kata beautiful breathing cetokhila character CONDITION deva dúta deviation dhuta^nga duccarita dukkhata^ EMPTINESS emptiness existence faculties formation immediate intention lightness lokuttara mahaggata micchatta nutriment obstacles pariyatti patipada^ patipatti pativedha proximity ready wit SARIPUTRA SENSATION SIX DUSTS SIX PATHS SIX ROOTS something ti pitaka ti ratana ti sarana TRAILOKYA treasures TRIPITAKA vinipa^ta aberration absorption ADHITTHANA advertence aggregates analytical antinomies appendants awakenment BODHISATTA Bodhisatta conception conditions contiguity continuity cuti citta detachment dibba sota ego entity elasticity enthusiasm equanimity EXTINCTION extinction femininity foundation functional generation impurities inducement intimation liberality liberation MAHASATTVA MEDITATION meditation mutability opapa^tika paramattha patisandhi pattida^na productive puthujjana reflection repetition RIGHT VIEW sama^patti sensuality si^labbata sota^panna sota^patti standstill stinginess ta^vatimsa tatha^gata TEN POWERS tendencies therava^da TWO DEATHS vin~n~atti wrong path 無常(anitya) a^nantariya a^po dha^tu abandonment abstentions adhittha^na ANAPANASATI appicchata^ association attachments attainments BODHISATTVA chaste life contentment corruptions cutúpapa^ta defilements destruction determining development dissolution dosa carita earnestness EIGHT WINDS enlightened foundations immortality indifferent infatuation inoperative intoxicants itthindriya kamma patha kamma vatta LOTUS SUTRA maha^ bhúta mana^yatana mano dha^tu MIDDLE PATH middle path mind object origination pa^timokkha paritta^bha patipannaka patti da^na penetration perfections personality preparatory realization RECOGNITION rúpa^yatana sala^yatana samuttha^na san~cetana^ si^vathika^ tejo dha^tu tejo kasina temperature THREE ROOTS THREE SEALS ti lakkhana unthinkable uprightness vavattha^na 結集(samgiti) 無我(anatman) 真如(tathata) abhinibbatti accumulation adaptability bhava ditthi bhava tanha^ body witness ceto vimutti citta kkhana citta vi^thi conventional corporeality covetousness dispensation dissociation fire element FOUR VIRTUES hate natured heat element hiri ottappa inclinations intoxicating ka^ma tanha^ kammattha^na karma result light kasina lobha carita mental image mind element momentaneity pa^tiha^riya pakati si^la patisandhika petti visaya pi^ta kasina pleasantness proclivities purification ra^ga carita radiant gods recollectons RENUNCIATION restlessness RIGHT ACTION RIGHT EFFORT RIGHT SPEECH santutthita^ SIX PARAMITA SROTA-APANNA stream entry TEN PARAMITA THREE DOGMAS THREE JEWELS THREE REALMS THREE WISDOM tranquillity TWELVE BASES twin miracle va^yo dha^tu vatthu ka^ma wind element 叁界(tridhatu) 鐵薩羅(Tissara) Abbreviations ahetuka citta anatta^ va^da anuloma citta attentiveness atthi paccaya birth process cakkhu dha^tu concentration CONTEMPLATION contemplation contentedness deathlessness determination dhamma dha^tu dhamma^yatana ditthi ppatta earth element ENLIGHTENMENT enlightenment FIVE PRECEPTS fixed destiny FOUR FRUITION hadaya vatthu imperfections investigating investigation ka^ya lahuta^ kamman~n~ata^ kammattha^na^ loathsomeness lohita kasina material food mental action nimma^na rati oda^ta kasina pa^gun~n~ata^ patisambhida^ patisankha^na post nascence RIGHT THOUGHT sammuti sacca satipattha^na silent buddha SIX ENTRANCES stream winner subha nimitta tanha^ kkhaya THREE POISONS THREE SHASTRA THREE STUDIES THREE VIRTUES TIEN TAI SECT tittha^yatana TWELVE PLACES TWO OBSTACLES unconditioned understanding verbal action vipacitan~n~u vivatta kappa water element weighty karma 阿旃陀石窟(Ajanta) 舍衛城(Sravasti) 因明(Hetuvidya) a^ka^sa dha^tu abhibha^yatana ahetuka ditthi akiriya ditthi altruistic joy AMITABHA SUTRA asan~n~a satta atta kilamatha auditory organ AVALOKITESVARA buddha^nussati citt’ekaggata^ citta santa^na citta visuddhi devata^nussati dhamma^nussati EIGHTFOLD PATH eightfold path frivolous talk greedy natured habitual karma kalya^na mitta katatta^ kamma marana^nussati natthi paccaya niyata puggala path condition relative truth sahetuka citta samvatta kappa samvega vatthu sangaha vatthu SIX FULFILMENT stupid natured TEN DIRECTIONS TEN GOOD DEEDS transformation transitoriness TWELVE NIDANAS uccheda ditthi uggaha nimitta ugghatitan~n~u upapatti bhava va^ritta si^la vibhava tanha^ vigata paccaya visible object 大圓滿(mahasanti) 二谛(twi-satyas) 叁谛(tri-satyas) a^na^pa^na sati akusala vitakka avigata paccaya cakkh’ a^yatana characteristics citta sankha^ra deluded natured ditth’upa^da^na ditthi visuddhi EIGHT NEGATIONS EIGHTEEN FIELDS eternity belief FOUR GREAT VOWS gotrabhú n~a^na gustatory organ indriya samatta mental function mental obduracy natthika ditthi nihilistic view olfactory organ pathavi^ dha^tu pathavi^ kasina PRATYEKA-BUDDHA sakka^ya ditthi samatha ya^nika sankhitta citta sappatigha rúpa sceptical doubt SHATIKA SHASTRA sota^pattiyanga SPIRITUAL GHOST stored up karma tadanga paha^na TAKING PRECEPTS tatha^gata bala THREE DELUSIONS THREE OBSTACLES tranquilisation upasama^nussati vitakka vica^ra 百論(Sata-sastra) 大藏經（tri-pitaka）法界(dharmadhatu) 極樂世界(sukhavati) adhipati paccaya anantara paccaya anatta^ san~n~a^ atthangika magga AVATAMSAKA SUTRA citta vipalla^sa citta^nupassana^ cognitive series dukkha patipada^ EIGHT SUFFERINGS equality conceit faithful natured immaterial world ka^ya gata^ sati ka^ya vin~n~atti karma formations khandha santa^na life infatuation mano san~cetana^ mental formation monks’ community natural morality nava satta^va^sa neyyattha dhamma ni^tattha dhamma nissaya nissita pan~n~a^ vimutti pindapa^tik’anga reversible merit RIGHT LIVELIHOOD round of rebirth santi^rana citta streams of merit supportive karma te ci^varik’anga THIRTY-TWO FORMS THREE EVIL PATHS THREE GOOD PATHS THREE SUFFERINGS tiraccha^na yoni vaci^ vin~n~atti votthapana citta wheel of the law 經量部(Sautrantike) 六度(sad-paramita) 律經(Vinaya-sutra) 叁性(tri-svabhava) 四谛(catur-satyas) 吳哥古迹(Angkor Vat) a^nantarika kamma a^nupubbi^ katha^ ahirika anottappa anatta^nupassana^ animitta vimokkha ascending insight bhavanga santa^na cetaso vinibandha cittass’ekaggata^ destructive karma disinterestedness ditthi vipalla^sa FIVE COMMANDMENTS FOREMOST PARAMITA FOUR NOBLE TRUTHS highest knowledge immaterial sphere ineffective karma kusala kammapatha mental advertence n~a^ta parin~n~a^ na^natta san~n~a^ NO STRIFE SAMADHI pakati upanissaya pan~n~atti si^la parikamma nimitta paticcasamuppa^da patta pindik’anga pureja^ta paccaya RIGHT REMEMBRANCE sahaja^ta paccaya santa^na santati sati sambojjhanga sati sampajan~n~a satta^va^sa nava SINGALOVADA SUTRA tatramajjhattata^ TEN DHARMA REALMS TEN WHOLESOMENESS upagha^taka kamma vin~n~a^na tthiti youth infatuation 迦毗羅衛(Kapilavastu) 叁學(tisrah siksah) 桑奇大塔(Sanch Stupa) ahetu patisandhika an~n~a^ta^vindriya asankha^rika citta atta va^dupa^da^na catu voka^ra bhava ceto pariya n~a^na corporeality group cycle of existence dha^tu vavattha^na hasituppa^da citta health infatuation karma accumulation maturity knowledge meritorious action nirodha sama^patti patibha^ga nimitta patikkúla san~n~a^ reflex perceptions regenerative karma ruminating natured samatha vipassana^ sampayutta paccaya self mortification SIDDHARTHA GOUTAMA SIX EXTERNAL BASES SIX INTERNAL BASES SPHERE OF NO-THING tada^rammana citta tatra majjhattata^ ti^rana parin~n~a^ tiraccha^na katha^ TWO FORMS OF DEATH vippayutta paccaya wheel of existence 佛所行贊(Buddhacarita) 解脫道論(Vimuttimagga) 四大(caturmahabhuta) 五種姓(panca-gotrani) alcohol prohibition anabhirati san~n~a^ analytical doctrine animitta^nupassana^ answering questions appanihita vimokkha attha patisambhida^ counteractive karma death consciousness discursive thinking FOUR GREAT ELEMENTS FOUR UNLIMITED MIND fruits of monk life gradual instruction inferiority conceit intelligent natured lofty consciousness maha^purisa vitakka majjhima^ patipada^ one group existence RIGHT CONCENTRATION RIGHT UNDERSTANDING samanantara paccaya sampaticchana citta sattakkhattu parama SATYASIDDHI SHASTRA spiritual faculties sun~n~ata^ vimokkha superiority conceit suta maya^ pan~n~a^ TEN GREAT KING VOWS upatthambhaka kamma yamaka pa^tiha^riya 阿底峽(Atisa 982~1054) 大乘經(Mahayana sutra) 寂天(Santideva 約7世紀) 六足論(Satpada sastra) 說一切有部(Sarvastivada) a^kin~can~n~a^yatana access concentration adaptation knowledge akuppa^ ceto vimutti cemetery meditations cinta^ maya pan~n~a^ derived corporeality dhamma patisambhida^ dhamma tthiti n~a^na ditthi nissita si^la five group existence four group existence MANJUSRI BODHISATTVA manovinn~a^na dha^tu NIRVANA WITH RESIDUE niyata miccha^ditthi pa^rami^ pa^ramita^ paccha^ja^ta paccaya parami^ = pa^ramita^ pubbeniva^sa^nussati regenerating process samvejani^ya ttha^na SUDDEN ENLIGHTENMENT SUKHAVATIVYUHA SUTRA sun~n~ata^nupassana^ tanha^ nissita si^la TEN TITLES OF BUDDHA THREE ENLIGHTENMENTS ti hetu patisandhika UNCONDITIONED DHARMA VAST AND LONG TONGUE vivattana^nupassana^ yatha^santhatik’anga 大乘論(Mahayana sastra) 小乘論(Hinayana sastra) 中道(madhyamapratipad) a^ka^sa^nan~ca^yatana animitta ceto vimutti antara^ parinibba^yi^ bhojane mattan~n~uta^ corporeality and mind death proximate karma dependent origination DVADASHAMUKHA SHASTRA dvi hetuka patisandhi germinating once more mind and corporeality ninefold dispensation nirutti patisambhida^ patipassaddhi paha^na produced corporeality pun~n~a kiriya vatthu questions and answers sota^pannassa anga^ni TEN MERITORIOUS DEEDS THREE CLASSIFICATIONS THREE PERIODS OF TIME transference of merit ubhato bha^ga vimutta vi^thi = citta vi^thi vin~n~a^nan~ca^yatana 梵網經(Brahmajala-sutra) 中論(Madhyamika-sastra) appama^na ceto vimutti bhavanga sota^, citta catu pa^risuddhi si^la citta samuttha^na rúpa doctrine of the Buddha FLOWER ADORNMENT SUTRA FOUR GREAT BODHISATTVA ji^vita navaka kala^pa kamma samuttha^na rúpa resistance perceptions sensitive corporeality SIXTEEN CONTEMPLATIONS substrata of existence THREE UNIVERSAL TRUTHS yatha^kammúpaga n~a^na 長阿含經(Dirghagama-sutra) 楞伽經(Lankavatara-sutra) 緣起(pratitya-samutpada) bhayatupattha^na n~a^na catu dha^tu vavattha^na dasa (tatha^gata ) bala determining the reality FIVE BASIC AFFLICATIONS muccitu kamyata^ n~a^na NIRVANA WITHOUT RESIDUE patinissagga^nupassana^ receptive consciousness retrospective knowledge sabbúpadhi patinissagga SIX STATES OF EXISTENCE VISVABHADRA BODHISATTVA 八正道(aryastangika-marga) 成實論(Satyasiddhi-sastra) 法稱(Dharmakirti 約6~7世紀) 佛性(buddhata, buddhatva) 境行果(sthana-carya-phala) 毗尼多流支(Vinitaruci ?~594) 四分律(Dharmagupta-vinaya) 月稱(Candrakirti 約7世紀中葉) ANNUTARA-SAMYAK-SAMBODHI attainment concentration clarity of consciousness corporeality perceptions ego idea, ego perception multiformity perceptions pa^na^tipa^ta^ veramani^ paccaya sannissita si^la patibha^na patisambhida^ reflecting contemplation verbal functions of mind 部派佛部(Sectarian Buddhism) 大日經(Mahavairocana-sutra) 寂護(Santiraksita 705~762) 戒日王(Siladitya 約590~647) 十誦律(Sarvastivada-vinaya) 無量壽經(Aparimitayur-sutra) 原始佛教(primitive Buddhism) 雜阿含經(Samyuktagama-sutra) hate rooted consciousness independently enlightened indriyesu gutta dva^rata^ kankha^ vitarana visuddhi pa^timokkha samvara si^la registering consciousness SAMANTABHADRA BODHISATTVA spontaneously born beings support decisive support TEN STAGES OF BODHISATTVA VIMALAKIRTI-NIVDESA SUTRA 佛教文學(Buddhist literature) 摩诃菩提會(Maha Bodhi Society) 增一阿含經(Ekottaragama-sutra) 中阿含經（Madh yamagama-sutra） a^ha^re patikkúla san~n~a^ a^kin~can~n~a ceto vimutti ability to acquire insight analysis of the 4 elements dasa pun~n~a kiriya vatthu functions of consciousness happy courses of existence impersonality of existence khalu paccha^ bhattik’anga MAHA-PRAJNA-PARAMITA-SUTRA mind consciousness element paranimmita vasavatti deva parassa ceto pariya n~a^na TEN VEHICLES OF MEDITATION THREEFOLD BODY OF A BUDDHA uddhamsota akanitthaga^mi^ 發智論(Jnanaprasthana-sastra) 俱舍論(Abhidharmakosa-sastra) 越南佛教（Vietnamese Buddhism） balance of mental faculties karma produced corporeality neighbourhood concentration origination of corporeality PURE LAND OF ULTIMATE BLISS thought thought conception yatha^ bhúta n~a^na dassana 佛教建築(Buddhist architecture) akusala sa^dha^rana cetasika LAW OF DEPENDENT ORIGINATION NINE STAGES OF LOTUS FLOWERS patisankha^nupassana^ n~a^na seven rebirths at the utmost SIX PERIODS OF DAY AND NIGHT 常樂我淨(nitya-sukha-atma-subha) 大般涅槃經(Mahaparinirvana-sutra) 觀無量壽經(Amitayurbhavana-sutra) 楞嚴經(surangama-samadhi-sutra) 菩薩戒本(Bodhisattva-pratimoksa) 乞[口*栗]雙提贊Khri－Sron－Lde－bTsan 瑜伽師地論(Yogacara-bhumi-sastra) dittha dhamma vedani^ya kamma EIGHTEEN DIFFERENT CHARACTERS EVIL TIME OF FIVE TURBIDITIES THREE MEDITATIONS OF ONE MIND vuttha^na ga^mini^ vipassana^ 中國佛教美術（Buddhist　art　in　China） ascetic purification practices imperturbable karma formations sabba loke anabhirati san~n~a^ VIPASYANA SUKHAVATIVYUHA SUTRA 維摩經(Vimalakirti-nirdesa-sutra) equilibrium of mental faculties lahuta^ muduta^, kamman~n~ata^ pariyatti patipatti, pativedha SIX DIRECTIONS OF REINCARNATION subha san~n~a^, citta, ditthi sukha san~n~a^, citta, ditthi THREE UNIVERSAL CHARACTERISTICS 大般若經(Mahaprajna-paramita-sutra) 鈴木大拙(Suzuki Daisetsu 1870~1966) 妙法蓮華經(Saddharmapundarika-sutra) 中國佛教音樂(Buddhist music in China) karmically acquired corporeality patipada^ n~a^nadassana visuddhi 大智度論(Mahaprajna-paramita-sastra) 冢本善隆(Tsukamoto Zenryu 1898~1980) anan~n~a^tan~ n~assa^mi^t’indriya citta ja (citta samuttha^na) rúpa ▲ 收起

南傳佛教英文辭典【523】auditory organ

　　s.　　a^yatana.

英漢對照詞典【524】AVALOKITESVARA

Avalokitesvara　　==　　觀世音菩薩

Sanskrit　　word　　for　　the　　Bodhisattva　　who　　Hears　　the　　Sounds　　of　　the　　World.　　He　　rescues　　all　　beings　　by　　hearing　　their　　voices　　of　　suffering　　and　　cries　　for　　help.　　In　　Chinese,　　he　　is　　called　　Guan　　Shr　　Yin　　or　　Guan　　Yin　　Bodhisattva.　　As　　one　　of　　the　　Four　　Great　　Bodhisattva,　　he　　is　　the　　one　　with　　the　　greatest　　compassion　　and　　mercy.
Guan　　Yin　　is　　one　　of　　the　　triad　　of　　Amitabha　　Buddha,　　represented　　on　　his　　left,　　and　　being　　the　　future　　Buddha　　in　　the　　Land　　of　　Ultimate　　Bliss　　(Pure　　Land)　　after　　Amitabha　　Buddha.
Guan　　Yin　　can　　transform　　into　　many　　different　　forms　　in　　order　　to　　cross　　over　　to　　the　　beings.　　Guan　　Yin　　is　　one　　of　　the　　most　　popular　　Bodhisattva　　in　　China.

南傳佛教英文辭典【525】buddha^nussati

　　”recollection　　of　　the　　Enlightened　　One”;　　s.　　anussati.

南傳佛教英文辭典【526】citt’ekaggata^

　　=　　cittass”ekaggata^　　(q.v.).

南傳佛教英文辭典【527】citta santa^na

”consciousness-continuity”;　　s.　　santa^na.

南傳佛教英文辭典【528】citta visuddhi

”purification　　of　　mind”,　　is　　the　　2nd　　of　　the　　7　　stages　　of　　purification　　(visuddhi,　　II,.　　q.v.).

南傳佛教英文辭典【529】devata^nussati

　　”recollection　　of　　the　　heavenly　　beings”;　　s.　　anussati.

南傳佛教英文辭典【530】dhamma^nussati

　　”recollection　　of　　the　　Law”,　　is　　one　　of　　the　　10　　recollections　　(anussati,　　q.v.).

英漢對照詞典【531】EIGHTFOLD PATH

Eightfold　　Path　　==　　八正道

The　　eight　　right　　ways　　for　　the　　Arhat　　leading　　to　　Nirvana.　　The　　eight　　are:
(1)　　Right　　View
(2)　　Right　　Thought
(3)　　Right　　Speech
(4)　　Right　　Action
(5)　　Right　　Livelihood
(6)　　Right　　Effort
(7)　　Right　　Remembrance
(8)　　Right　　Concentration

南傳佛教英文辭典【532】eightfold path

　　s.　　magga.

南傳佛教英文辭典【533】frivolous talk

　　cf.　　tiraccha^na-katha^,　　kamma-patha　　(I,　　7),　　karma.

南傳佛教英文辭典【534】greedy natured

　　ra^ga-carita;　　s.　　carita.

南傳佛教英文辭典【535】habitual karma

　　bahula-kamma:　　s.　　karma.

南傳佛教英文辭典【536】kalya^na mitta

”noble　　(or　　good)　　friend”,　　is　　called　　a　　senior　　monk　　who　　is　　the　　mentor　　and　　friend　　of　　his　　pupil,　　"wishing　　for　　his　　welfare　　and　　concerned　　with　　his　　progress",　　guiding　　his　　meditation;　　in　　particular,　　the　　meditation　　teacher　　(kammattha^na^cariya)　　is　　so　　called.　　For　　details　　see　　Vis.M.　　III,　　28,57ff.　　The　　Buddha　　said　　that　　"noble　　friendship　　is　　the　　entire　　holy　　life"　　(S.　　III,　　18;　　XLV,　　2),　　and　　he　　himself　　is　　the　　good　　friend　　par　　excellence:　　"Ananda,　　it　　is　　owing　　to　　my　　being　　a　　good　　friend　　to　　them　　that　　living　　beings　　subject　　to　　birth　　are　　freed　　from　　birth"　　(S.　　III,　　18).

南傳佛教英文辭典【537】katatta^ kamma

”stored-up　　karma”;　　s.　　karma.

南傳佛教英文辭典【538】katatta^ kamma

　　s.　　kamma.

南傳佛教英文辭典【539】marana^nussati

　　”recollection　　of　　death”,　　is　　one　　of　　the　　10　　recollections　　treated　　in　　detail　　in　　Vis.M.　　VIII:
””Recollection　　of　　death,　　developed　　and　　frequently　　practised,　　yields　　great　　reward,　　great　　blessing,　　has　　Deathlessness　　as　　its　　goal　　and　　object.　　But　　how　　may　　such　　recollection　　be　　developed?
"As　　soon　　as　　the　　day　　declines,　　or　　as　　the　　night　　vanishes　　and　　the　　day　　is　　breaking,　　the　　monk　　thus　　reflects:　　”Truly,　　there　　are　　many　　possibilities　　for　　me　　to　　die:　　I　　may　　be　　bitten　　by　　a　　serpent,　　or　　be　　stung　　by　　a　　scorpion　　or　　a　　centipede,　　and　　thereby　　I　　may　　lose　　my　　life.　　But　　this　　would　　be　　an　　obstacle　　for　　me.　　Or　　I　　may　　stumble　　and　　fall　　to　　the　　ground,　　or　　the　　food　　eaten　　by　　me　　may　　not　　agree　　with　　my　　health;　　or　　bile,　　phlegm　　and　　piercing　　body　　gases　　may　　become　　disturbing,　　or　　men　　or　　ghosts　　may　　attack　　me,　　and　　thus　　I　　may　　lose　　my　　life.　　But　　this　　would　　be　　an　　obstacle　　for　　me.”　　Then　　the　　monk　　has　　to　　consider　　thus:　　”Are　　there　　still　　to　　be　　found　　in　　me　　unsubdued　　evil,　　unwholesome　　things　　which,　　if　　I　　should　　die　　today　　or　　tonight,　　might　　lead　　me　　to　　suffering?”　　Now,　　if　　he　　understands　　that　　this　　is　　the　　case,　　he　　should　　use　　his　　utmost　　resolution,　　energy,　　effort,　　endeavour,　　steadfastness,　　attentiveness　　and　　clear-mindedness　　in　　order　　to　　overcome　　these　　evil,　　unwholesome　　things"　　(A　　VIII,　　74).
In　　Vis.M.　　VIII　　it　　is　　said:　　”He　　who　　wishes　　to　　develop　　this　　meditation,　　should　　retreat　　to　　solitude,　　and　　whilst　　living　　secluded　　he　　should　　thus　　wisely　　reflect:　　”Death　　will　　come　　to　　me!　　The　　vital　　energy　　will　　be　　cut　　off!”　　Or:　　”Death!　　Death!”　　To　　him,　　namely,　　who　　does　　not　　wisely　　reflect,　　sorrow　　may　　arise　　by　　thinking　　on　　the　　death　　of　　a　　beloved　　person,　　just　　as　　to　　a　　mother　　whilst　　thinking　　on　　the　　death　　of　　her　　beloved　　child.　　Again,　　by　　reflecting　　on　　the　　death　　of　　a　　disliked　　person,　　joy　　may　　arise,　　just　　as　　to　　enemies　　whilst　　thinking　　on　　the　　death　　of　　their　　enemies.　　Through　　thinking　　on　　the　　death　　of　　an　　indifferent　　person,　　however,　　no　　emotion　　will　　arise,　　just　　as　　to　　a　　man　　whose　　work　　consists　　in　　cremating　　the　　dead　　at　　the　　sight　　of　　a　　dead　　body.　　And　　by　　reflecting　　on　　one”s　　own　　death　　fright　　may　　arise　　...　　just　　as　　at　　the　　sight　　of　　a　　murderer　　with　　drawn　　sword　　one　　becomes　　filled　　with　　horror.　　Thus,　　whenever　　seeing　　here　　or　　there　　slain　　or　　other　　dead　　beings,　　one　　should　　reflect　　on　　the　　death　　of　　such　　deceased　　persons　　who　　once　　lived　　in　　happiness,　　and　　one　　should　　rouse　　one”s　　attentiveness,　　emotion　　and　　knowledge　　and　　consider　　thus:　　”Death　　will　　come,　　etc.”....　　Only　　in　　him　　who　　considers　　in　　this　　way,　　will　　the　　hindrances　　(ni^varana,　　q.v.)　　be　　repressed;　　and　　through　　the　　idea　　of　　death　　attention　　becomes　　steadfast,　　and　　the　　exercise　　reaches　　neighbourhood-concentration　　(upaca^ra-sama^dhi)."
According　　to　　Vis.M.　　VIII,　　one　　may　　also　　reflect　　on　　death　　in　　the　　following　　various　　ways:　　one　　may　　think　　of　　it　　as　　a　　murderer　　with　　a　　drawn　　sword　　standing　　in　　front　　of　　oneself;　　or　　one　　may　　bear　　in　　mind　　that　　all　　happiness　　ends　　in　　death;　　or　　that　　even　　the　　mightiest　　beings　　on　　this　　earth　　are　　subject　　to　　death;　　or　　that　　we　　must　　share　　this　　body　　with　　all　　those　　innumerable　　worms　　and　　other　　tiny　　beings　　residing　　therein;　　or　　that　　life　　is　　something　　dependent　　on　　in-and-out　　breathing,　　and　　bound　　up　　with　　it;　　or　　that　　life　　continues　　only　　as　　long　　as　　the　　elements,　　food,　　breath,　　etc.　　are　　properly　　performing　　their　　functions;　　or　　that　　nobody　　knows　　when,　　where,　　and　　under　　what　　circumstances,　　death　　will　　take　　place,　　and　　what　　kind　　of　　fate　　we　　have　　to　　expect　　after　　death;　　or,　　that　　life　　is　　very　　short　　and　　limited.　　As　　it　　is　　said:　　”Short,　　indeed,　　is　　this　　life　　of　　men,　　limited,　　fleeting,　　full　　or　　woe　　and　　torment;　　it　　is　　just　　like　　a　　dewdrop　　that　　vanishes　　as　　soon　　as　　the　　sun　　rises;　　like　　a　　water-bubble;　　like　　a　　furrow　　drawn　　in　　the　　water;　　like　　a　　torrent　　dragging　　everything　　along　　and　　never　　standing　　still;　　like　　cattle　　for　　slaughter　　that　　every　　moment　　look　　death　　in　　the　　face"　　(A.　　VII,　　74).
"The　　monk　　devoted　　to　　this　　recollection　　of　　death　　is　　at　　all　　time　　indefatigable,　　gains　　the　　idea　　of　　disgust　　with　　regard　　to　　all　　forms　　of　　existence,　　gives　　up　　delight　　in　　life,　　detests　　evil,　　does　　not　　hoard　　up　　things,　　is　　free　　from　　stinginess　　with　　regard　　to　　the　　necessities　　of　　life,　　the　　idea　　of　　impermanence　　(anicca)　　becomes　　familiar　　to　　him;　　and　　through　　pursuing　　it,　　the　　idea　　of　　misery　　(dukkha)　　and　　of　　impersonality　　(anatta^)　　become　　present　　to　　him　　....　　Free　　from　　fear　　and　　bewilderment　　will　　he　　pass　　away　　at　　death;　　and　　should　　he　　not　　yet　　realize　　the　　Deathless　　State　　in　　his　　life-time,　　he　　will　　at　　the　　dissolution　　of　　the　　body　　attain　　to　　a　　happy　　course　　of　　existence"　　(Vis.M.　　VIII).
See　　Buddhist　　Reflections　　on　　Death,　　by　　V.　　F.　　Gunaratna　　(WHEEL　　102/103).　　-Buddhism　　and　　Death,　　by　　M.Q.C.　　Walshe　　(WHEEL.　　260).

南傳佛教英文辭典【540】natthi paccaya

”absence-condition”,　　is　　one　　of　　the　　24　　conditions　　(paccaya,　　q.v.).

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