佛法用语英语词汇表

造作 – 行蕴或心理活动。在本书中，误知见及一些想当然的想法。在某些章节中，特指念头造作出来的错觉。
Khandhas or Aggregates – These are the five groupings that comprise body and mind: form, feeling, memory, mental formations, and consciousness. Regular, non-enlightened human beings are deluded in believing that they are these khandas and have not realized the truth that there is no self.
智慧 – 佛教里所指的真正的智慧，不是智力上的知识，它经由直接的体验，如实看见事物的真相。这里是意味着至少看到身心三法印中的一项：无常（总是变化的），苦（不能持续），无我（不受控制的）。这在正文中已详细解释。
Mindfulness – Awareness of physical or mental phenomena. More specially, awareness of what the body is doing in real time, or recognizing what mental phenomena or behaviours have just arisen. Genuine mindfulness arises automatically as result of the practitioner’s ability to be aware of the body and to recognize mental phenomena when they arise.
现象 – 心理或身体现象。身体现象包括身体的运动，呼吸，身体的状态（行住坐卧）及诸如此类。心理现象指主要的心理状态，比如想、焦躁不安、或好奇、情绪、以及感觉，但本书中主要指只停留片刻的真实的自然心理状态。
Wisdom – True wisdom in Buddhism is not intellectual knowledge, but comes from seeing the truth of how things really are through direct experience. Here it implies seeing at least one of the Three Characteristics of body and mind: things are impermanent (always changing), unsatisfactory (they don’t persist), and they are non-self (not under control). This is be explained in details in the text.
2) The second most common usage is the mind as that which watches, is aware or knows. It is an easy way to denote the fifth khandha, consciousness, as to not make it seem too abstract of a concept (and to avoid confusion between it and the pure consciousness that is spoken of in new-age spiritual books). The mind that Luang Por Pramote speaks of here is the bare consciousness that is a rudimentary awareness allowing the experience of a phenomenon to occur. It arises and falls along with each phenomenon. As an example of this usage, Luang Por often says, “The body stands, walks, sits and lies down, and the mind is the watcher.”
烦恼 – 通常又指贪嗔痴，它们染污心或覆盖心，使心不纯净，不能如实看见事物。贪（渴望），嗔（害怕、生气、悲伤等），痴（不明白真理；缺乏智慧）。
Dhamma Practice – Both formal meditation and practice in daily life in conjunction with Buddhist teachings in order to gain wisdom, see things as they are and thus liberate from suffering.
心 – 在本书中，用作两种解释：
1) 最普通的用法是用在“身和心”这个短语中，比如：”我们必须对这身和心有正念”，在这里”身”代表的是五蕴中的第一个：色，而”心”则是包括了五蕴中后四蕴（又称之为 ”名”），即所有心理现象：受、想、行、识。
2) 第二用法是用作“观察者”, 它观察、觉知、知道。简单地说，它是指五蕴中的第五个蕴：识。不要把它看作为一个抽象的概念（避免与新时代的灵修书籍提到的“纯净的意识”相混淆）。隆波帕默在这里所提到的“单纯意识”是指一种初步的觉知，它允许经验现象的发生，并且它随每一现象的生灭而生灭。比如，隆波说：“身体行、住、坐、卧时，心是观察者，它观察身体的行、住、坐、卧。”
Glossary
词汇表
Defilements – Usually spoken of under the subheading of greed (desire), aversion (fear,anger,sadness,etc.) and delusion (ignorance of Truth; lack of wisdom), there are what taint or cloud the mind incessantly, making it impure and unable to see things as they are.
正念 – 对身体或心理现象的觉知。特别是指觉知当下的身体在做什么，或认出刚刚已发生的心理现象或心理活动。随着禅修者觉知身体现象及认出已生起的心理现象的能力提升，真正的正念会自动生起。
Nibbāna – Nirvana, enlightenment, the end of suffering, the eradiction of the defilements.
五蕴 – 构造身和心的五个集合：色、受、想、行、识。通常，没有涅槃的人错误地相信他们就是这五蕴，没有认识到无我的真相。
Mind – Mind is used in two main ways, to be deciphered by context.
1) The most common usage is the the term “body and mind” or in phrases such as “we must be mindful of this body and this mind”, where body represents the first khandha (“rūpa”) and mind is an inclusive term for the last four of the five khandhas (“nāma”) in which all mental phenomena can be grouped: feeling, memory, mental formations and (bare) consciousness.
禅修 – 有两种：正式的禅修和日常生活中禅修。依照佛陀的教导修行，以便获得智慧，如实看待事物，从而从苦中解脱。
Fabrication- Sankhara or mental formations. In this translation, fabrication is usually referring to unnoticed defilements coming in and creating our deluded sense of who we are and our make-believe situation. In some case, the meaning of fabrication is merely illusions created by thought.
涅槃 – 正觉，苦的止熄，烦恼彻底的根除。
Phenomena – Mental and physical phenomena. Physical phenomena include bodily movements, breathing, bodily positions (standing, sitting, lying down) and the like. Mental phenomena are primarily mental states, such as that of thinking, restlessness, or curiousity, emotions, and feeling, but are primarily called phenomena in this book as in their true nature, such states last only momentarily.