[ Pobierz całość w formacie PDF ]
should discern the impermanent, suffering, and non-self nature
of the materiality produced by temperature (utuja-rupa). If he is
able to do this type of Vipassana, his attachment, anger and de-
lusion are suppressed at the time of offering, and also usually his
offering cannot produce any result, and so we can say that also
this type of offering is the most superior.
He can do this type of Vipassana before, after, or while offer-
ing. But his Vipassana must be strong and powerful. He must
have practised up to the stage of Knowledge of Dissolution
(bhavga-bana) at least. Only then can he practise this type of
Vipassana. We should not miss this opportunity either. This
opportunity arises only in this dispensation. But you may ask
how can we make this type of offering if we have no insight-
knowledge. I would like to suggest that you then make your of-
fering with the following thought: May this offering be the
supporting cause to reach Nibbana. This is because the Buddha
many times taught to make offerings with the wish for Nibbana.
I would like to conclude my Dhamma talk by repeating the
stanza from the Ratana Sutta:
Khinam puranam nava natthi sambhavam
virattacitta yatike bhavasmim
te khinabija avirulhichanda
257
Knowing and Seeing
nibbanti dhira yathayam padipo
idampi sanghe ratanam panitam
etena saccena suvatthi hotu.
Arahants have exhausted all old wholesome and unwhole-
some kamma. New wholesome and unwholesome kamma can-
not occur in them. They have exhausted the seeds of rebirth, that
is, ignorance, craving, and kammic force. They have no expec-
tation of a future life. All their mentality-and-materiality will
cease like a lighted oil lamp when the oil and wick are ex-
hausted. By this truth may all beings be happy and free from all
dangers.
May all beings be well and happy.
258
Appendix 1
Glossary of Untranslated Pal
ali Terms
This glossary contains the Pali terms left untranslated in the
text. These terms have been left untranslated because the Eng-
lish translation has, in some way or other, been considered awk-
ward or inadequate, if not misleading. The definitions have been
kept as concise as at all possible, and refer to the meaning of the
terms as they are used in the text of this book: according to the
Theravada tradition. For more extensive explanations of the
terms, the reader is referred to the text itself, where most of the
terms are, at some time or other, discussed. (An asterisk indi-
cates which of the terms are discussed.)
Some of the terms in this glossary do have an adequate trans-
lation, but have been retained in the Pali when in compounds, as
for example, anapana-jhana , rather than in-and-out-breath
jhana , for obvious reasons.
Abhidhamma the third of what are called the Three Baskets
(Tipitaka) of the Theravada Canon; teachings of the Buddha on a
far deeper level than in the suttas; deals only with ultimate real-
ity; seen in Vipassana meditation. (cf. sutta)
ana ana* in-and-out-breath; subject for Samatha meditation and
a apa
later Vipassana. (cf. Samatha)
arahant* ultimate stage in Theravada meditation development;
an arahant has eradicated all defilements, and at his or her death
(Parinibbana) there is no rebirth. (cf. kamma)
bhante venerable sir.
bhavav
vga* continuity of identical consciousnesses, broken only
when thought-processes occur, the object of which is the same as
that which arose at time near death in past-life; the bhavavga and
its object are visible only in light of concentration. (cf. Abhid-
hamma)
bhikkhu / bhikkhuni
i Buddhist monk / nun; bhikkhu with two
259
Knowing and Seeing
hundred and twenty-seven precepts to observe; in Theravada
bhikkhuni lineage no longer extant; a bhikkhu s major duty is to
work at trying to escape from the round of rebirths.
bodhisatta* a person who has vowed to become a Buddha; the
ideal in Mahayana tradition; he is a bodhisatta for innumerable
lives prior to his enlightenment, after which he is a Buddha. (cf.
Buddha)
brahma inhabitant of one of twenty in thirty-one realms de-
a*
scribed in Buddhist cosmology, invisible to human-eye, visible
in light of concentration; the realms are very much higher than
human realm. (cf. deva, peta)
Buddha* a person fully enlightened without teacher, who has by
himself discovered and teaches the Four Noble Truths. (cf. bod-
hisatta, Paccekabuddha)
deva inhabitant of realm just above human realm; invisible to
human-eye, visible in light of concentration. (cf. brahma, peta)
Dhamma* (capitalized) the Teachings of the Buddha; the noble
truth.
dhamma* (uncapitalized) phenomenon; state; mind-object.
jha
ana* increasingly advanced and subtle state of concentration
on a specific object, with mind aware and increasingly pure. (cf.
Samatha)
kala small particle; the smallest unit of materiality seen in
apa*
conventional reality; invisible to human-eye, visible to light of
concentration.
kamma* (Sanskrit: karma) action; force from volition which
makes good actions produce good results, and bad actions pro-
duce bad results.
kasin
na* meditation object which represents a quality in conven-
tional reality, e.g. earth, colour, space and light; used for
Samatha meditation. (cf. Samatha)
Maha ana Buddhist tradition prevalent in China, Taiwan, Ko-
aya
rea, Japan, Mongolia, Nepal, and Bhutan, and the Tibetan tradi-
tion. (The majority of the listeners at these talks were Mahayana
monks and nuns.) (cf. Theravada)
260
Appendix 1
Maha
athera Buddhist monk of twenty years standing or more.
Nibba
ana* (Sanskrit: nirvana) final enlightenment; the cessation
element; an ultimate reality, attained after discerning and sur-
passing the ultimate realities of mentality-and-materiality; it is
seen after the insight knowledges have been matured; it is non-
self and uniquely permanent and peaceful; not a place.
(Language is at a loss to describe Nibbana, because Nibbana is
beyond the range of concepts upon which language relies.)
nimitta* sign; image upon which meditator concentrates; prod-
uct of the mind, which depends on perception and level of con-
centration. (cf. kasina)
parikamma-nimitta preparatory sign in meditation.
uggaha-nimitta taken-up sign, image which is exact mental
replica of object of meditation.
pat aga-nimitta purified and clear version of uggaha-
tibha
[ Pobierz całość w formacie PDF ]