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aviha bhava a^sava Avi^ci favour javana avacara avijja^ craving navanga SRAVAKA vibhava aversion bhavanga avihimsa^ avikkhepa avya^kata behaviour avya^pa^da bhava^sava ka^ma^sava punabbhava therava^da upavica^ra arúpa bhava ka^ma bhava kamma bhava khi^na^sava vavattha^na a^savakkhaya bhava ditthi bhava tanha^ HEAVENLY EYE manopavica^ra 大史(Mahavamsa) 島史(Diqavamsa) 鹿野苑(Mrgadava) 舍衛城(Sravasti) AVALOKITESVARA upapatti bhava vibhava tanha^ avigata paccaya pathavi^ dha^tu pathavi^ kasina 極樂世界(sukhavati) AVATAMSAKA SUTRA nava satta^va^sa sensuous craving upekkhopavica^ra 叁性(tri-svabhava) bhavanga santa^na eka voka^ra bhava satta^va^sa nava 迦毗羅衛(Kapilavastu) catu voka^ra bhava dha^tu vavattha^na domanassupavica^ra somanassúpavica^ra 蓮花生(Padmasambhava) paccavekkhana n~a^na paccavekkhana suddhi pan~ca voka^ra bhava SUKHAVATIVYUHA SUTRA SIX HEAVENS OF DESIRE bhavanga sota^, citta ji^vita navaka kala^pa 超戒寺(Vikramasilavihara) 楞伽經(Lankavatara-sutra) catu dha^tu vavattha^na 不空(Amoghavajra 705-774) 大日經(Mahavairocana-sutra) avoidance and performance 清辨(Bhavaviveka 約490~570) paranimmita vasavatti deva a^di^nava^nupassana^ n~a^na 觀無量壽經(Amitayurbhavana-sutra) VIPASYANA SUKHAVATIVYUHA SUTRA 大毗婆沙論(Abhidharma-mahavibhasa-sastra) 華嚴經(Bud dhavatamsaka-mahavai pul yasutra) 大方等大集經(Mahavai pul ya-mahasanni-pata-sutra) 阿彌陀經(Sukhavati-v yuha-sutra,Amitayur-v yuha-sutra) 李斯·戴維斯,T·W·(Thomas Williams Rhys Davids 1843~1922) ▲ 收起
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南傳佛教英文辭典 【1】dha^tu vavattha^na

  This  term  is  first  used  in  Pts.M.  while  the  subject  in  question  is  often  treated  in  the  old  sutta  texts  (e.g.  M.  28,  62,  140,  etc.).  Cf.  sammasana.

南傳佛教英文辭典 【2】dha^tu vavattha^na

”analysis  (or  determining)  of  the  4  elements”,  is  described  in  Vis.M.  XI,  2,  as  the  last  of  the  40  mental  exercises  (s.  bha^vana^).  In  a  condensed  form  this  exercise  is  handed  down  in  D.  22  and  M.  10  (s.  satipattha^na),  but  in  detail  explained  in  M.  28,  62,  140.  The  simile  of  the  butcher  in  M.  10  ("Just,  o  monks,  as  a  skilled  butcher  or  butcher”s  apprentice,  after  having  slaughtered  a  cow  and  divided  it  into  separate  portions,  should  sit  down  at  the  junction  of  four  highroads;  just  so  does  the  disciple  contemplate  this  body  with  regard  to  the  elements")  is  thus  explained  in  Vis.M.  XI.:  "To  the  butcher,  who  rears  the  cow,  brings  it  to  the  slaughter-house,  ties  it,  puts  it  there,  slaughters  it,  or  looks  at  the  slaughtered  and  dead  cow,  the  idea  ”cow”  does  not  disappear  as  long  as  he  has  not  yet  cut  the  body  open  and  taken  it  to  pieces.  As  soon,  however,  as  he  sits  down,  after  having  cut  it  open  and  taken  it  to  pieces,  the  idea  ”cow”  disappears  to  him,  and  the  idea  ”meat”  arises.  And  he  does  not  think:  ”A  cow  do  I  sell,  or  ”A  cow  do  they  buy.”  Just  so,  when  the  monk  formerly  was  still  an  ignorant  worldling,  layman  or  a  homeless  one,  the  ideas  ”living  being”  or  ”man”  or  ”individual”  had  not  yet  disappeared  as  long  as  he  had  not  taken  this  body,  whatever  position  or  direction  it  had,  to  pieces  and  analysed  it  piece  by  piece.  As  soon,  however,  as  he  analysed  this  body  into  its  elements,  the  idea  ”living  being”  disappeared  to  him,  and  his  mind  became  established  in  the  contemplation  of  the  elements."  -  (App.).

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