自觉手册 Manual of Self-Awareness 附录 Appendix
附录一
Appendix
Objects of Insight
Basic stage: Roop-Naham (body-mind) Objects:
-Roop, Nahm; Roop acting, Nahm acting; Roop disease, Nahm disease -Dukkham-Aniccam-Anattā (unbearable-unstable-uncontrollable) -Sammati (supposition) Sāsana (religion), Buddhasāsana (Buddhism) -Pāpa (sin), Puńńa (merit)
Seeing Thought-Mind Stage: Paramattha (mind-touchable) Objects:
-Vatthu (matter), Paramattha (actual existance), Akarā (changingness) -Dosa-Moha-Lobha (anger-delusion-greed) -Vedanā-Sańńā-Sankhāra-Vińńāna (feeling-perception-mental formation-knowledge) -Kilesa-Tanhā-Upādāna-Kamma (defilement/stickness-craving/heaviness-attachment-action) -Silakhandha-Samādhikhamdha-Pańńākhanddha -Kāmāsava-Bhavāsava-Avijjāsava -Bad bodily action, how it causes suffering, if there is hell, Which level we would fall. How many days, months, years would it be? -Bad verbal action -Bad mental action -Bad bodily, verbal and mental action altogether -Good bodily action, how is is blissful, if there is heaven or Nirvāna, which level we would it be? How many days, months, years would it be? -Good verbal action
- Good mental action
- Good bodily, verbal and mental action altogether
-Birth-Extinction State (the End of Suffering)
***The spiritual objects which one will realize when self-awareness is full and complete.
内观所缘 观「名色所缘」 ◆ 身、心、身动、心动、身病、心病 ◆ 苦-无常-无我 ◆ 名相 ◆ 宗教、佛教 ◆ 过失、功德 观「胜义谛所缘」 ◆事物—胜义—状态 ◆ 贪-嗔-痴 ◆ 受-想-行-识 ◆ 烦恼-渴爱-执取-业 ◆ 戒蕴-定蕴-慧蕴 ◆ 欲漏-有漏-无明漏 ◆ 身恶业 (它如何受恶报？若真有地狱将往何地狱？将在那里多少年？多少月？多少天？) ◆ 语恶业 (它如何受恶报？若真有地狱将往何地狱？将在那里多少年？多少月？多少天？) ◆ 意恶业 (它如何受恶报？若真有地狱将往何地狱？将在那里多少年？多少月？多少天？) ◆ 综合身、语、意恶业 (它如何受恶报？若真有地狱将往何地狱？将在那里多少年？多少月？多少天？) ◆ 身善业 (它如何是受善报？若真有天堂或涅槃，将在那个层次？在那儿多少年？多少月？多少天？) ◆ 语善业 (它如何是受善报？若真有天堂或涅槃，将在那个层次？在那儿多少年？多少月？多少天？) ◆ 意善业 (它如何是受善报？若真有天堂或涅槃，将在那个层次？在那儿多少年？多少月？多少天？) ◆ 综合身、语、意善业 (它如何是受善报？若真有天堂或涅槃，将在那个层次？在那儿多少年？多少月？多少天？) “生—灭”状态(苦尽)
附录二
Kālāma Sutta * This is Buddha’s discourse to the Kālāmas on how to deal with doubtful matters.
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Do not believe just because it is a tradition maintained by oral repetition.
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Do not believe just because it is an unbroken succession of practice.
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Do not believe merely because it is hearsay.
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Do not believe just because it is in the scriptures.
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Do not believe just because it fits with one’s point of view.
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Do not believe just because it is correct on the ground of metaphysical theories.
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Do not believe just because it appeals to one’s consideration.
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Do not believe just because it agrees with one’s opinions and theories.
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Do not believe just because the speaker appears believable.
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Do not believe just because “Our teacher says thus and thus…..”
*** Lord Buddha’s Discourse to the Kālāmas.