..续本文上一页ive objects, and the acts of consciousness associated with each.
Gotarabhu-ñana: "Change of lineage knowledge" — the glimpse of nibbana that changes one from an ordinary, run-of-the-mill person to a Noble One. This is also classed as "ñana-dassana visuddhi," purity of knowledge and vision.
Indra: King of the gods in the sensual heavens.
Indriya: Pre-eminent or dominating qualities. The 22 qualities that can dominate consciousness are: the senses of vision, hearing, smell, taste, touch, ideation; femininity, masculinity, life; pleasure, pain, joy, sorrow, equanimity; conviction, persistence, mindfulness, concentration, discernment; the realization that "I shall come to know the unknown," final knowledge, the state of final-knower.
Jhana: Absorption in a single object or preoccupation. Rupa-jhana refers to absorption in a physical sensation; arupa-jhana, to absorption in a mental notion or state. When Ajaan Lee uses the term "jhana" by itself, he is usually referring to rupa-jhana.
Kamma: Acts of intention that result in states of being and birth.
Kammapatha: Ten guidelines for moral conduct — not killing, not stealing, not engaging in sexual misconduct, not lying, not speaking pisively, not using coarse or vulgar language, not speaking idly, not coveting, not harboring anger, holding right views.
Kasina: An object stared at with the purpose of fixing an image of it in one”s consciousness, the image then being manipulated to fill the totality of one”s awareness.
Kesa: Hair of the head; the first in the list of 32 parts of the body used as a meditation theme for counteracting lust.
Khandha: Aggregate — the component parts of sensory perception; physical and mental phenomena as they are directly experienced: rupa — sensations, sense data; vedana — feelings of pleasure, pain, and indifference that result from the mind”s savoring of its objects; sañña — labels, names, allusions; sankhara thought-formations (see below); viññana — sensory consciousness.
Nibbana: The "unbinding" of the mind from sensations and mental acts, preoccupations and suppositions. As this term is also used to refer to the extinguishing of a fire, it carries the connotations of stilling, cooling, and peace. (The use of the word "unbinding" to refer to the extinguishing of a fire is best understood in light of the way fire was viewed at the time of the Buddha. See "dhatu.")
Niramisa-sukha: Literally, "un-raw" pleasure, or pleasure "not of the flesh." The bliss and ease of nibbana, a pleasure independent of sensations or mental acts.
Nirodha: Disbanding, disappearance, cessation. In the absolute sense, this refers to the utter disbanding of stress and its causes. In an applied sense, it can refer to the temporary and partial suppression of defilement and stress attained in tranquillity meditation.
Nivarana: Hindrances; mental qualities that hinder the mind from attaining concentration and discernment: sensual desire, ill will, torpor & lethargy, restlessness & anxiety, and uncertainty.
Pali: The name of the most ancient recension of the Buddhist scriptures now extant and — by extension — of the language in which it was composed.
Patimokkha: The basic monastic code, composed of 227 rules.
Sankhara: Fashioning — the forces and factors that fashion things, the, process of fashioning, and the fashioned things that result. As the fourth khandha, this refers to the act of fashioning thoughts, urges, etc. within the mind. As a blanket term for all five khandhas, it refers to all things, physical or psychological, fashioned by nature.
Stupa: Originally, a tumulus or burial mound enshrining relics of the Buddha or objects associated with his life. Over the centuries, however, this has developed into the tall, spired monuments familiar in temples in Thailand, Sri Lanka and Burma; and into the pagodas of China, Korea and Japan.
Tejas: See "dhatu."
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The translations in this book are based on the editions printed during Ajaan Lee”s lifetime that seem most definitive and complete. At certain points, these editions differ from those currently available. In particular, I was able to locate a copy of the essay, Basic Themes, containing corrections in Ajaan Lee”s own hand. These have been incorporated in the translation.
If these translations are in any way inaccurate or misleading, I ask forgiveness of the author and reader for having unwittingly stood in their way. As for whatever may be accurate — conducive to the aims intended by the author — I hope the reader will make the best use of it, translating it a few steps further, into the heart, so as to attain those aims.
— The translator
* * *
Sabbe satta sada hontu
avera sukhajivino.
Katam puññaphalam mayham
sabbe bhagi bhavantu te.
May all living beings always live happily,
free from animosity.
May all share in the blessings
springing from the good I have done.
《Basic Themes》全文阅读结束。