His Life His Teachings
他的一生及教导

The Dynamic Practices Of Luangpor Teean, A Thai Meditation Master
介绍泰国禅师隆波田的动中禅

by Tavivat Puntarigvivat
塔威瓦‧奔德里威瓦 编著

中译者附注：欢迎引用或流通，您可以自由引用本文或将它修改得更圆满，也可以再版印刷或以任何的媒体格式制作并流通此文，相信这是佛陀的本怀，也是译者的希望。不过，期望您能将所有再版流通之作品也无条件地免费供大众使用，并在该作品中清楚标示此一声明。如果您有任何指正或更好的译文，请记得与我们分享，谢谢。

The purpose of this paper is to briefly introduce the life and teachings of the Thai Buddhist monk Luangpor Teean. Luangpor Teean (1911-1988) was an important teacher within the world of Thai Buddhism who introduced a new technique of meditation that can be characterized as "dynamic" in contrast to the more conventional techniques of "static" meditation. He elucidated the goal of Buddhist practice with an unsurpassed vividness and authenticity. His dynamic meditation is also unique among the various schools of the contemporary Buddhist world.

◎本文的目的是要简介一位泰国佛教僧侣—隆波田的一生和教导。隆波田(1911-1988)在泰国佛教界是一位重要的导师，他介绍一种“动态”的禅修新方法，而与一般传统“静态”的禅修方法不同。他用非常生动而明确的方式阐明了佛教修行的目标，他的动中禅也在当代佛教界众多不同宗派之中独树一格。

Luangpor Teean’s dynamic meditation is practiced by using rhythmic bodily movement to develop awareness (sati), an awareness that can encounter thoughts or mental images -- the root causes of human suffering. The teachings of Luangpor Teean indicate the way of developing awareness, which breaks through the chain of thoughts; once awareness has become the dominating power over thoughts and mental images, it simultaneously overcomes attraction, resistance, and delusion, and hence suffering.

◎隆波田的动中禅是练习藉规律的身体动作来发展觉知(正念)，这种觉知能临遇(encounter)人们痛苦根源的念头或心智影像。隆波田的教导指引了一条发展觉知的道路，以突破环链般的念头和心智影像；一旦对于念头和心智影像的觉知力量变得强大有力，同时便能克服引生痛苦的诱惑、抗拒和愚痴(译注：即贪、瞋、痴)。

The story of Luangpor Teean’s life is of some interest in itself. He attained the Dhamma while he was a layman, which is very unusual (and for some hard to credit) in the monastically centered world of Thai Buddhism. His experience of Dhamma involved a sudden way of knowing, which is more common in the history of Ch’an Buddhism in China and Zen Buddhism in Japan[1] In contemporary terms, Luangpor Teean can be seen as a teacher of "sudden enlightenment" in a Theravada context; from a historical perspective, his story is similar to that of Hui-neng (638-713), the sixth patriarch of Ch’an Buddhism in China, who also attained sudden enlightenment while a lay person.

◎隆波田的生平非常有趣，当他还是优婆塞时就体证了法，这在以寺院为中心的泰国佛教界是极不寻常的(甚至有点难以置信)。他的体证和当代中国与日本襌宗[1]盛行的顿悟法门有密切关联，隆波田可说是原始佛教中一位“顿悟”的禅师；从佛教历史来看，他的生平事迹与中国禅宗六祖惠能大师(638-713)颇为相似，惠能大师也是以优婆塞之身而获得顿悟的。

His Life

◎他的一生

The fifth child of Chin and Som Inthaphiu,Luangpor Teean was born on September 5, 1911, at Buhom, a small village in the remote province of Loei in the north eastern region of Thailand[2] His given name was Phan. He had four brothers and one sister. Since his father died when he was still very young, the boy had to spend much of his time helping his mother with the hard work of running their farm.

◎隆波田于1911年9月5日，出生在泰国东北部洛伊省(Loei)的不红(Buhom)小镇[2](现在应该很红)，是其母“青”与父“桑‧印塔飘”的第五个小孩，名字叫做“潘‧印塔佩悟”，他有四个兄弟、一个姐妹。由于父亲早逝，童年的隆波田必须花很多时间帮忙母亲，辛苦工作照顾农场。

There were no schools in the area, and Phan received no formal education. However, at the age of 10, he was ordained as a novice at the local monastery, where his uncle, Yakhuphong Chansuk, was a resident monk. Diligent, obedient, and devout, Phan spent eighteen months there studying ancient Buddhist scripts, meditation, and magic before he disrobed to return to his home. Later, following tradition, he was ordained as a monk at the age of 20, again studying and meditating with his uncle, this time for six months. His interest in meditation, fuelled by a deep faith in the Buddha’s teachings, continued to grow, and he practiced regularly.

◎当地没有学校，于是潘‧印塔佩悟没有接受正式教育。10岁时，他在当地的寺院剃度成为沙弥，他的叔叔雅虎峰‧禅殊是该寺的常住。在寺里，潘‧印塔佩悟精进、服从且虔诚的修学经典、禅修及神通，18个月后，他脱下僧袍，回到家里。20岁时，他根据习俗回去受戒成为比丘，再次跟着叔叔学习经典与禅修，他对佛陀的教导有了深深的信心，并因此增长了他对禅修的兴趣而勤奋修学。6个月之后他再恢复在家生活。

About two years after returning to lay life Phan Inthaphiu married. He and his wife, Hom, had three sons: Niam, Teean, and Triam. After the eldest died at the age of 5, Phan became known as "Por Teean" (father of Teean) in accordance with the local tradition of calling a parent by the name of the eldest living child. To support his family, Por Teean worked hard on his farm and fruit plantation, as well as at a small trade in the village. In his community, Por Teean was a leader in Buddhist activities, providing food, robes, and medicine for the monks, as well as organizing construction projects at local monasteries. Scrupulously honest, he was very highly respected and was persuaded on three different occasions to become the head of his village.

◎恢复在家生活2年之后，潘‧印塔佩悟(22岁)结了婚，和妻子“红”育有3个小孩：年、田及船。长子年在5岁时过逝，由于当地传统都以家中健在且最大的小孩来称呼家长，于是大家从此都改称他为“波田(Por Teean)”，意即“田的爹”。为了维持家庭生计，波田辛勤地耕作农场及果园，并在村里做个小买卖。在村子里，波田经常是一些佛教活动的负责人，比如，供养僧侣食物、袈裟和医药及组织当地寺院的工程项目等。他受到当地人民深深的景仰，并且三度被推选为村长。

Later he moved to Chiangkhan, a larger community in the same province, where he became a successful trader, sailing in his own boat along the Mekhong River between Thailand and Laos. During these years he met various meditation teachers and practiced the methods they taught him, and his enthusiasm for pursuing Dhamma continued to strengthen. By the time he had reached his mid-40s, however, he came to the realization that his many years of making merit, avoiding "sin", and practicing meditation had not liberated him from anger, and so he decided that it was time for him to commit himself fully to seeking the Dhamma. And so, at the age of 46, after arranging for his wife’s well being and economic security and settling his business affairs, Por Teean left his home, firmly determined not to return unless he found the true Dhamma.

◎后来他搬到同省较大的江翰镇，并且成了一个成功的贸易商，经常驾着自己的船沿着湄公河往来于泰、寮两国做买卖。这段时间内，他接触到很多不同风格的禅师，修学各式各样的禅法，追寻正法(真理)的热诚也与日俱增。然而，在40多岁时，他顿然发觉到：多年努力的行善做功德、防非止恶以及练习各种禅修方法，还是没办法让他摆脱掉瞋恨心，因此他决定要全心全意献身来寻求正法。于是46岁那年，波田安顿好妻子的经济生活及生意之后离开了家，并下定决心：不得正法，誓不回头。

Embarking on his search, Por Teean travelled to Wat Rangsimukdaram, in Nongkhai province, where he decided to spend the rapidly approaching three-month monastic retreat (phansa). There he met Achan[3] Pan, a Laotian meditation teacher who taught him a form of body-moving meditation, where each movement and the pause at the end of that movement was accompanied by the silent recitation of the words "moving-stopping." Achan Pan had decided to spend that retreat in Laos; therefore, he left another monk, Luangpho Wanthong, in charge of the monastery.

◎波田踏上了追寻的旅程，他先到泰国东北部农开省的珠光寺(Wat Rangsimukdaram)参加三个月的夏安居禅修(phansa)。在那儿他遇到了阿姜潘(Achan Pan)[3]。阿姜潘是一位寮国的禅师，他教波田一种「觉知身体动作」的禅法，在每个动作及动作结束停止时，同时在心里默念“动--停”。后来阿姜潘决定回寮国夏安居，并指定隆波万通来掌管寺院。

On the 8th day of the waxing moon of the eighth month of the Thai lunar calendar, in the year 2500 of the Buddhist Era, Luangpho Wanthong directed all the meditators staying for that retreat (which would begin on the first day of the waning moon of that month) to practice awareness of death by concentrating on their breathing and inwardly repeating the word "death" each time they inhaled or exhaled. In trying to do this, Por Teean found himself at first diligent but then unmotivated.

◎佛历2500年，泰国农历腊八月的第8天，隆波万通指示该期(腊八月的第1天开始)的所有禅修者：练习专注入出息并在入息出息时内心默念“死”，他要大家这样练习来觉知“死亡”。在练习当中，波由发现，他一开始还很精进，到后来就提不起劲了。

After having practiced many forms of meditation over the preceding thirty-five years -- all involving concentration on breathing and also in most cases an inner recitation -- he had only obtained transitory calmness. He, therefore, decided to abandon such techniques and instead to only practice the recently acquired body-moving meditation, but without the inner recitations. This he did throughout the whole of the following day, practicing in accord with nature, remaining energetic and at ease.

◎波田在此之前早已练习过各种禅法超过35年(10-46岁)，而且所有这些禅法也都是修专注入出息并且大都配合着默念，但是经过那么多年的修学之后，他发现自己只获得暂时的平静。因此，经过隆波万通这次的禅修之后，他决定尽舍所有这些专注入出息的方法，而一门深入练习他最近跟阿姜潘学到的「觉知身体动作」的禅法，不过——他舍弃了默念。在接下来几天的禅修中他一直使用这个方法，顺应自然地练习，而且始终能保持精神充沛及轻安自在。 (待续…)

■附注：
[1] The Chinese word ch’an is a transliteration of the Sanskrit word dhyana “meditation”, which is the etymological source for the Pali word for meditation, jhana. The Japanese word Zen is the Sino-Japanese reading for ch’an. I wish to express my thanks and gratitude to Louis Mangione who helped clarify the sources and the meanings of these technical terms as well as working with me on improving my English throughout this article.

◎中文字的“禅(ch’an)”是梵文字"dhyana(禅修)"的音译，"dhyana"则是巴利语jhana(禅修)的语源。日文字的“禅(Zen)”是中文字“禅(ch’an)”的日本读音。我想向刘易斯曼哲尼(Louis Mangione)致上感谢之意，他帮助我澄清了这些专业术语的语源及意义，并改善我此文的英语。

[2] For certain proper names, the author is following his own conventions that have appeared in previous publications (also see titles in the bibliography). For other terms, the Library of Congress system of Romanization has been followed. While the LC system has not been used for proper names, according to it "Por Teean" would be rendered Pho Thian -- editor.

◎某些特定专有名词，作者沿用了他先前已出版著作中的惯例(请见参考书目中的书名)，至于其他术语，则采用美国国会图书馆的罗马拼音。由于专有名词不用美国国会图书馆的罗马拼音系统，因此作者将一般采用的"Por Teean"写成"Pho Thian"--编者。

[3] The Thai word Achan means "teacher". It is a title for a dhamma teacher as well as an academic teacher.

◎泰文字Achan意指“老师”，这是佛法老师和学校老师的称呼头衔。

※※※※※※※※※※※※※※※※※※※※※※※※※

On the third day of his practice at Wat Rangsimukdaram at around 5 a.m., while he was sitting and moving his arms in meditation, a scorpion and its young fell onto Por Teean’s thigh and then scurried all over his lap and finally onto the floor. To his surprise he felt neither startled nor fearful[4] At that moment a sudden knowledge occurred in his mind: instead of experiencing himself as he always had, he now saw rupa-nama (body-mind); he saw it acting, and he saw its disease. Furthermore, at that point he knew clearly that rupa-nama was dukkham-aniccam-anatta (unbearable-unstable-uncontrollable); by seeing with insight he also knew clearly the difference between actuality and supposition. Knowing rupa-nama, his understanding of "religion," "Buddhism," "sin," and "merit" changed completely. After a while all the young scorpions returned to their mother’s back, and Por Teean used a stick to carry them away to a safe place.

◎他在珠光寺练习自己的方法到第三天，早上五点左右，当时波田正坐着练习觉知手部动作的禅修，一只母蝎和一些小蝎子突然掉到他的大腿上，在他的腿上跑来跑去，然后跑到地板上去。令他惊讶的是，他既没有惊吓也没有恐惧[4]，而就在这剎那之间他顿悟了(译注：初次的短暂小悟)：他不再如往常那样错会自己而当下看见了色-名 (身心)，看见它如何演戏，也看见了它的过患。此外，他当下清楚地知道：色-名是苦－无常－无我 (无法忍受的－不坚固的－无法主宰的)。他生起了内观智慧如实亲见，因此他也清楚地知道：真实法和世俗法之间的不同。领悟了色-名之后，他对宗教、佛教、罪恶和功德的看法完全地改变了。过了一会儿，那些小蝎子回到他们母亲的背上，波田就用一根树枝把他们带到一个安全的地方。

At this point, his mind was carried away by a flood of emotions and thought, but eventually he returned to his practice, taking note of the body’s movements. His mind soon returned to normal. By evening Por Teean’s awareness was sufficiently continuous and fast that he began to "see", rather than merely know, thought; thought was "seen" as soon as it arose, and it immediately stopped. Soon, practicing in this way, he penetrated to the source of thought and realization arose. His mind changed fundamentally. Por Teean was now independent of both scriptures and teachers.

◎不过，这个时候他的心被一股情绪和思绪的洪流给拉走了，但是最后他又回到自己的修行上来，注意身体的动作，内心也很快恢复了正常。那天的白天里，波田的觉知达到完全持续且异常灵敏，他开始“看见”念头而不仅仅是“知道”念头而已；念头才一起来就被“看见”而立刻止息。这样练习没多久，他就彻见念头的根源而获得了体悟(译注：稳定的小悟)，他的心有了脱胎换骨的彻底改变，此时的波田不再需要依靠圣典和导师了。

As he continued to practice that day, his mind was changed step by step. In later years, much of his teaching would be concerned with the details of the steps and stages through which the mind progressed on its way to the ending of suffering[5]

◎那一天他继续的练习，他的心也跟着产生一阶又一阶地变化。在往后数年中，他的许多教导都和他这时候内心一阶一阶增长而至苦灭的变化过程[5]有密切关连。兹详述其变化过程如下：

Later that evening a deeper realization arose, and his mind changed for the second time. Early the next morning, the 11th day of the waxing moon (July 8, 1957), as he walked in meditation, his realization went even deeper, and his mind changed for the third time. Soon afterwards the state of arising-extinction was realized; and with that all of Por Teean’s human conditioning and limitations dissolved and lost their taste: body-mind returned to its "original" state.

◎到了那天晚上，他得到了较深一层的体悟(译注：中悟)，他的心也有了第二次的改变。隔天早晨—腊8月第11天(1957年7月8日)，他练习自己方法的第四天—当他正在经行时，他又得到了更深一层的体悟(译注：大悟)，他的心也有了第三次的大改变。过不久，他就彻底证悟了「生灭的本质(the state of arising-extinction)」(译注：大彻大悟)，此后他凡夫的心理作用(贪瞋痴烦恼)及束缚(苦)全部消融而尽失其味，不再有烦恼和苦，身心恢复了本来面目。

A few days later Achan Pan arrived from Laos on a short visit in order to examine the progress of the meditators. Por Teean was the last person to be interviewed. When asked what he knew, Por Teean said that he knew himself. Asked how he knew himself, he answered that in moving, sitting, and lying he knew himself. Achan Pan commented that in that case only dead people did not know themselves. Por Teean replied that he had already died and had been born anew. "I have died to filth, wickedness, sorrow, darkness, and drowsiness, but I am still alive," he explained.

◎波田开悟后过没几天，阿姜潘从寮国回来巡视禅修者的进展，他最后一个去小参。
阿姜潘问： 「你知道了什么？」
波田说：「我知道自己。」
阿姜潘又问：「你是怎样知道自己？」
他说：「我在动作、坐着和躺卧时知道自己。」
阿姜潘说：「只有死人才不知道自己。」(译注：意谓每个人在行住坐卧时也都跟你一样知道自己呀？！)
波田回答：「我已经大死一次又再活过来了。」(译注：意谓我跟他们不同，一般人没死过也没真正活过！)
接着他解释说：「我的染污、邪念、忧悲、无明和昏沈已经死了，但是我还活着。」(译注：假的死了，真的活过来了。)

Achan Pan then asked him whether salt is salty. "Salt is not salty," Por Teean replied. "Why?" "Salt is not on my tongue, so how can it be salty." Achan Pan then asked whether chilli is hot and sugar cane sweet. Por Teean responded in a similar way to each of these questions.

◎阿姜潘又问他：「盐是咸的吗？」
波田回答：「盐不是咸的。」
「为什么？」
「盐不在我的舌头上，所以怎么会咸呢？」
接着阿姜潘问「胡椒是否辣」，和「糖是否甜」的问题，波田对这些问题给了相同方式的回答。

Achan Pan went on to ask: "Among the black colors, which one is more black?" "Black is black, no black can be beyond black; white is white, no white is beyond white; the same is true for red and every other thing-nothing is beyond itself," Por Teean answered.

◎接着阿姜潘又问：「在各种黑色当中，何种较黑？」
波田回答：「各种黑色都如其黑，没有哪个黑色能超越哪个黑色。各种白色都如其白，没有哪个白色能超越哪个白色。红色乃至其他任何东西也是如此——没有其他东西能超越任何东西的自己本身。」

Achan Pan was silent for a long time. Then he spoke again, "Suppose here is a forest, and a person came to see me, and then walked back home. On the way back home he carried a gun, and coming upon a tiger he shot it. Being wounded, the tiger became very fierce. If I had asked that person to tell you to come and see me here, would you come?" Achan Pan used a story to pose a profound question.

◎阿姜潘沉默了一段长时间后，又再问：「假设这里是一片森林，有一个人来看我之后回去。这人回去时带着枪，途中碰到一只老虎，他开枪射伤了这只老虎，老虎变得非常凶暴。如果我要这个人转告你来这里看我，你会来吗？」阿姜潘用故事提出一个蕴含深义的问题。
"Yes, I would. Being asked by you, I would come. If I did not come, it would be disrespectful to you," Por Teean answered.
"If you come, the tiger will bite you."
"Eh, I do not see the tiger."
"Will you come along the path or use a short-cut?" Achan Pan asked.
"I will not use a short-cut. I will use the path. When I walk on the path and the tiger comes, I can see it and avoid it. If I do not walk on the path and the tiger comes, I cannot see it, and therefore cannot avoid it," Por Teean replied.[6] After this, Achan Pan had nothing more to say.

◎波田回答：「会的，我会来。您要我来，我就会来。如果我不来，那就对您不恭敬了。」
「但是你若来，这只老虎会咬你。」
「嗯——但我没看到这只老虎呀！」(译注：意谓都还没看到干嘛就先怕呢？)
阿姜潘问：「你会走大路还是抄小路避开老虎？」
波田回答：「我不会抄小路，我会走大路。当我走大路而老虎来时，我会看见牠并且灭除牠；如果老虎来了而我没走大路，那我就永远不会看见牠，而也就不能灭除牠。[6] 」(译注：这里点出了觉知与专注、慧与定或解脱与暂伏的不同。)
——此后阿姜潘就没再说什么了。(译注：印可了波田的证悟。) (待续……)

■附注：
[4] Por Teean’s development of awareness had reached the point where his body (rupa) and his awareness of the body (nama) were harmonized. At this point, the rupa-nama (body-mind) would be known to any practitioner. See a fuller explanation of rupa-nama in the second part of this article -- His Teachings.

◎波田的觉性已培养达到「身」(rupa色)与观身的觉知「心」(nama名)协和的程度。到了这个关头，习禅者就能知道名色(身心)。有关这一点的详细解释请参考本文的第二部份：他的教导(His Teachings)。

[5] The explanation of these steps and stages is presented in the second part of this article --His Teachings.

◎这些阶段变化的解释在本文的第二部份：他的教导(His Teachings)中会提及。

[6] In Theravada Buddhist meditation as in many other forms of Buddhism, there is a tradition of testing monks through interviews. Por Teean answered Achan Pan’s questions and riddles by referring to the present moment in the harmony of body-mind where awareness is the dominant power over thought. Salt is salty only when it is on one’s tongue at the present moment, otherwise there is just the concept (or thought) that salt has a salty quality. Concerning the riddle of the tiger, Por Teean chose to walk on the path of awareness; when the tiger (representing thought) came, he could see it immediately and it would not harm him.

◎南传佛教禅修和其它的佛教禅修形态一样，都有藉小参或机锋对答的方式来戡验学僧的传统。波田回答阿姜潘的问题是直接出自于身心协和的当下，这时候是觉性作主而起念。盐只有在接触到舌头的当下才是咸的，否则所谓「盐的本质是咸的」，这只是我们脑子里的一个概念(或者念头)而已。至于老虎的问题，波田选择走觉知的大路，当老虎(代表念头)来时，他能立即见到牠，而牠也就不能伤害他了。

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Por Teean continued to train himself until the end of the retreat in October, and then he returned home. There he taught his wife to practice the dynamic meditation he had just discovered during the retreat. Respecting him very highly, she followed the practice strictly, and after two years she came to know the Dhamma.

◎波田继续练习，一直到十月禅修结束才回家。然后开始在家里教妻子修他发明的动中禅，他太太很敬重他并严格地依法修学，两年之后，终于了悟了正法。

It was late morning while she was picking vegetables in the garden when she exclaimed, "What has happened to me?"
"What?" Por Teean asked her.
"My body has lost all its ’taste’! It shrank like beef being salted!"
Por Teean told her not to do anything with it, but to let it be; afterwards she told him that she no longer experienced suffering.

◎有一天早上她在菜园摘菜，突然骛叫：「我是怎么了？」波田问：「妳怎么了？！」她说：「我的身体尽失其味，像腌渍的牛肉一样整个收缩了起来。波田叫她顺其自然，不用管它。不久她告诉波田她内心不再有苦了。

He taught Pa Nom and Lung Nom, his sister and brother-in-law, to practice dynamic meditation until they both knew the Dhamma. He also taught other relatives, neighbors, friends, and fellow villagers to practice dynamic meditation. Because of their respect for him, they followed the practice, many obtaining deep results. It was as a layman that Por Teean held his first meditation retreat open to the public at Buhom for ten days. He spent his own money to feed the thirty to forty people who attended. Thereafter, he devoted all his energy and wealth to teaching people. In a short time he built two meditation centers in Buhom, as well as centers in a nearby village.

◎他教姊姊巴侬和姊夫隆侬练习动中禅，直到他们了悟了正法；同时还教其他亲戚、邻居、朋友和村民练习动中禅。由于大家都很敬重他，于是也都依他的教导修行，而且大多获得精深的成果。后来他以居士之身在不红镇主持了第一次公开的十日禅，还自己花钱供斋食给这三、四十位参加的人。从此以后，他便贡献所有的精力和财富来教导人们，短短的期间内，他就在不红镇设立了两个禅修中心，同时也在附近的村庄设立了多所的禅修中心。

Since he felt a responsibility to teach what he called the Dhamma of "an instant" to as wide a circle as possible, after two years and eight months as a lay teacher, Por Teean entered the monkhood, at the age of 48, in order to be in a better position to teach. On February 3, 1960, he was ordained a monk at Wat Srikhunmuang in his hometown by a senior monk named Vijitdhammacariya. At his ordination he was given the Pali name "Cittasubho" (the brilliant mind), but people usually called him " Luangpor Teean " (Venerable Father Teean). He was known by that name throughout the rest of his life.

◎由于他感觉有责任教导与广弘他称之为“顿悟”的法，于是在当了两年8个的居士导师之后，波田为了能有更好的身份利于教学，在48岁时出家了，他是于1960年2月3日依止他家乡吉祥昆芒寺(Wat Srikhunmuang)的胜利长老(Vijitdhammacariya) 出家受比丘戒。在这次的戒会中，他得到一个巴利语的法号“Cittasubho (明心)”，但是大家通常都称他为“隆波田(可敬的师父田)”，在他往后的有生之年便是以此名而为众所周知。

As a monk, Luangpor Teean taught dynamic meditation to monks and lay people in his hometown for over a year. He then moved to Chiangkhan and built two meditation centers there at Wat Santivanaram and Wat Phonchai. He also crossed the border to Laos and built a meditation center there as well. Because he taught Buddhism outside of the scriptures and traditions, Luangpor Teean was once mistakenly accused of being a communist monk during the anti-communist atmosphere of the 1960s. A young, high-ranking policeman, having a strong anti-communist sentiment, came as a monk to spy on Luangpor Teean. Luangpor Teean taught him how to practice meditation. After meditating for some time, he began to know the Dhamma. He then paid homage to Luangpor Teean and confessed to him about his earlier purpose. Afterwards the false rumors and accusations about Luangpor Teean gradually ended.

◎出家为僧之后，隆波田在他家乡为僧俗四众教导动中禅一年多的时间，然后搬到江翰镇在三提瓦那兰寺(Wat Santivanaram)和丰才寺(Wat Phonchai)设立两个禅修中心；他还跨越了边境到寮国弘教，而且也在那儿建立了禅修中心。由于他教导佛法有别于经教和一般的传统(译注：如中国禅宗之教外别传)，因此隆波田在1960年代反*产主义的大氛围中，一度被控诉为共产主义僧侣。一位年轻又有强烈反*产主义情节的高阶警察，乔装成僧侣来侦察隆波田。隆波田教他如何练习禅修，他在禅修一阵子之后，渐渐了悟正法。于是他这才开始礼敬隆波田，并向他坦承之前前来的目的。自此以后，有关隆波田的错误谣传和指控就渐渐地消失了。

Luangpor Teean devoted the rest of his life to single-mindedly teaching Dhamma practice. He worked constantly, ate little, rested little, and eschewed all diversions and distractions. Having found Dhamma, and having found it so close at hand, he was fiercely determined to do his utmost to point the way for others to follow.

◎隆波田奉献余生，一心一意投入教导正法的修行。他辛勤不懈地工作，吃得少，睡得少，而且避免掉所有会转移焦点和让他分心的事务。他找到了正法，而且发现正法就近在手边，因此他下定了勇猛的决心，要尽他所能为人们指出这条修学的正道。

As the founder of dynamic meditation, the unique method for the developing of awareness through bodily movements, Luangpor Teean’s reputation spread in the Northeast. He built major meditation centers at Wat Paphutthayan outside of the town of Loei in 1966 and Wat Mokkhavanaram outside the town of Khonkaen in 1971. He also travelled to Laos and taught dynamic meditation there from 1961 to 1963, and once again in 1974 when he stayed and taught in Vientiane, the capital city of Laos. As more and more people practiced under his guidance, a number of monks came to be in a position to teach in their own right and helped Luangpor Teean by teaching at the various meditation centers he had founded. Among them were Achan Khamkhian Suvanno and Achan Da Sammakhato.

◎动中禅是藉身体的动作培养觉知的一个独特方法，身为动中禅的鼻祖，隆波田在东北部声名远播。他于1966及1971年，分别在洛伊省城外的佛禅寺(Wat Paphutthayan)及孔敬镇(Khonkaen)郊外的解脱森林寺(Wat Mokkhavanaram)设立了大型的禅修中心。1961至1963年,他到寮国教导动中禅，并于1974年再度到寮国首都永珍市教授。由于越来越多人来依止他练习，因此有些僧众便开始承担教职，协助隆波田在各地的禅修中心教导大众。阿姜康恳苏瓦诺(Achan Khamkhian Suvanno)和阿姜达‧三摩卡特(Achan Da Sammakhato)便是其中的两位。

A former spiritual healer from the northeastern part of Thailand, Achan Khamkhian, at the age of 30, went to see Luangpor Teean at Wat Paphutthayan in early 1966. After a month of practice under Luangpor Teean’s guidance, he knew rupa-nama (body-mind) and overcame his own witchcraft and superstition. Then he decided to be ordained as a monk and continued his practice under Luangpor Teean at Wat Paphutthayan. After three years of practice he "returned to the primordial nature" and has become a dynamic meditation teacher. He established a meditation center at Wat Pasukhato in Chaiyabhum province where he has taught people dynamic meditation, campaigned to help poor people in the rural areas, and worked to preserve the environment.

◎阿姜康恳本来是泰国东北地区的一位精神医师，他1966年初(30岁)到佛禅寺(Wat Paphutthayan)参见隆波田，在隆波田的指导下修学一个月之后，他就了悟名色(身心)，而且破除了自己的巫术和迷信。于是他决定出家为僧，以便能继续在佛禅寺(Wat Paphutthayan)跟随隆波田练习禅修。修了三年之后，他“恢复了本性”，并成为动中禅的一位导师。他在才也红(Chaiyabhum)省的帕殊卡特寺(Wat Pasukhato)建立了禅修中心，教导人们修动中禅、举办活动帮助乡下地区的贫穷人家以及从事环境保护的工作。

After practicing many forms of meditation without any real result, Achan Da, a monk from the Northeast, heard about the teachings of Luangpor Teean and after a long search he finally met Luangpor Teean and practiced under his guidance. It took Achan Da only three days to know rupa-nama (body-mind). He then progressed rapidly toward the end of suffering and has become a dynamic meditation teacher. He has taught at Wat Mokkhavanaram as an abbot of this meditation center.

◎另一位来自东北部的僧侣阿姜达，也是练习过多种禅修却得不到任何成果，他听到有关隆波田的教导，经过长期的寻访，终于遇见了隆波田并在他的指导下修练。阿姜达只花了三天就了悟名色(身心)，然后快速的进展而证得苦灭，成为一位动中禅导师。他在解脱森林寺(Wat Mokkhavanaram)当住持并教导禅修。

In 1975, Luangpor Teean was invited to teach meditation at Wat Chonlaprathan in Nonthaburi, a province adjoining Bangkok. As an illiterate monk from the countryside, he was of little interest to the people from Bangkok who often visited this well-known monastery. However, a scholar monk named Kovit Khemananda, whose talks attracted many intellectuals and students, was also teaching at Wat Chonlaprathan at that time and was puzzled by some of Luangpor Teean’s words and actions. Eventually Khemananda came to recognize his great enlightening wisdom. After his "discovery" by Khemananda, Luangpor Teean became a figure of interest to intellectuals and students in Bangkok and throughout the country.

◎1975年，隆波田应邀到曼谷隔邻农达布里省(Nonthaburi)的崇乐普拉丹寺(Wat Chonlaprathan)教导禅修，由于他来自乡下又目不识丁，因此一些常来这间有名寺院拜访的曼谷人对他兴趣缺缺。反倒是另一位叫做柯维‧凯玛难陀(Kovit Khemananda)的学问僧，他的谈话却吸引了许多知识分子和学生，那时他也正在崇乐寺(Wat Chonlaprathan)教禅修，而且对隆波田的一些言行感到困惑不解。但是到后来，凯玛难陀终于理解了隆波田伟大的正觉智慧。就在凯玛难陀的发掘之后，隆波田在曼谷成为知识分子和学生们很有兴趣的著名人物，并扩展至全国各地。

In late 1976, Luangpor Teean founded a meditation center, Wat Sanamnai, on the outskirts of Bangkok, and from this central location he accepted many invitations to give talks and teach dynamic meditation at universities, hospitals, schools, and Buddhist clubs at various institutions, including government departments and ministries. In 1986, Luangpor Teean resigned from all administrative works and let Achan Thong (or in his Pali name, " Abhakaro"), an ordained disciple from Udornthani, to be the abbot of Wat Sanamnai. Born in 1939, Achan Thong was raised in northeastern Thailand mostly by his mother, since his father died when he was only 7 years old. Following tradition, he was ordained at the age of 22. He met Luangpor Teean at Buhom in 1968 and asked for an intensive meditation retreat under his guidance where he could remain in a small cottage without there being any obligation towards the normal monastic activities. His request was granted by Luangpor Teean. Later on, this sort of arrangement became a regular practice during Luangpor Teean’s meditation retreats.

◎1976年尾，隆波田建立了一个禅修中心——曼谷近郊的南来寺(WatSanamnai)，而后就经常接受到这个重要地区之大学、医院、学校、各机构佛学社或甚至政府部门的邀请，给予法谈或教授动中禅。1986年，隆波田卸下所有管理的工作并指定阿姜通(乌洞塔尼的出家弟子，巴利名为阿巴卡罗(Abhakaro)。译注：即隆波通)担任南来寺住持。阿姜通生于1939年，成长于泰国东北部，由于父亲在他7岁时就过逝，因此大多由他母亲一手带大。他依照传统习俗在22岁时出家为僧，而后于1968年在不红镇遇见隆波田。阿姜通请求隆波田指导他闭关禅修、并希望能有一间小茅蓬而且不需要承担一般的寺院杂务，隆波田答应了他的请求。后来，这种方式在隆波田教导的禅修中变成一种很平常的修行。

All the while, Luangpor Teean continued his teaching in the provinces. As his reputation grew, his teaching was increasingly spread by pamphlets, books, and audiocassettes. He also went to the south and taught people at Hatyai, where a meditation center, Suan Thammsakon, was built for the practice of dynamic meditation.

◎隆波田一直继续不断地在一些省城教学。他的名声越来越高，他的教导也藉由小册子、书和录音带渐渐地传布开来。他还到南方教导哈铁(Hatyai)人，该地的栓‧塔玛色空(Suan Thammsakon)禅修中心就是为修练动中禅而建立的。

Luangpor Teean went to Singapore twice in 1982 on the invitation of a Buddhist group there. His first visit to Singapore, June 8-24, marked a historical event when he met Yamada Roshi, a Zen master from Japan.[7] This meeting of the two teachers raised the question of what "sudden enlightenment" really was in the contemporary context and what was the authentic method leading to that "sudden enlightenment." While Yamada Roshi emphasized concentration and the silent recitation of a koan (dhamma riddle), Luangpor Teean emphasized awareness (without either concentration or recitation) through bodily movement and the “seeing” of thought. Yamada Roshi guided his students to attain step-by-step satori (sudden enlightenment) by breaking through a series of koans recorded in the Mumonkan[8]. In this tradition, if a person cannot finish all the koans within this lifetime, they can be worked on in the next life until final "satori" is attained. Luangpor Teean, on the other hand, guided his students step by step through the "object of practice"[9] without referring to any scriptures or historical records. He insisted that people should diligently develop awareness until they realize the state of arising-extinction, the final sudden enlightenment, within this lifetime. Unlike many teachers within the various Buddhist traditions he never mentioned anything about the life after. The method of concentration and the silent recitation of a koan is quite different from the method of developing awareness through bodily movement. The content of a series of koans is also quite different from the content in the "object of practice" in dynamic meditation.

◎隆波田在1982年应某一佛教社团的邀请去了新加坡两次。六月8-24日他第一次到新加坡，遇见了来自日本的山田罗西(Yamada Roshi)禅师[7]，留下了一段历史事迹。这两位大师的相会谈到了「怎样才是真正的“顿悟”」以及「怎样才是获得这种“顿悟”的真正方法」的问题。山田罗西强调禅定和默念公案(即参公案，公案(koan)即法的问题)；不过隆波田则是强调觉知身体的动作和“看见”念头(没有专注或默念)。山田罗西指导学生藉由参破《无门关(Mumonkan)》[8]中记载的一系列公案达到渐次的顿悟(satori)。在这一系统中，如果一个人终此一生无法参究完所有的公案，他们可以在下一生中继续参究，直到达成最终的顿悟。而另一方面，隆波田不依任何经典或语录指导学生一步一步地完成一系列“禅修所缘”[9]。他主张，人们应该就在今生精进地培养觉知，直到证悟生灭的状态(即最后的顿悟)。不像许多其它佛教系统里的导师，他从不曾提及有关后世的事。专注的修法和公案的参究与藉身体的动作培养觉知的方法相当不同。这一系列公案的内容与动中禅一系列“禅修所缘”的内容也相当不同。

On his second visit to Singapore, October 16-31, Luangpor Teean taught and guided a dynamic meditation retreat for interested people there. During both visits, Luangpor Teean was sick and needed medical treatment in a hospital -- a sign that later revealed a more serious, threatening illness.

◎10月16日至31日他第二次拜访新加坡的时候，隆波田为当地一些感兴趣的人教导动中禅并主持了一次禅修。在这两次拜访期间，隆波田生病了而且必须住院诊疗——这是后来更具威胁的一场重病之前兆。

In late 1985 Luangpor Teean gained an important female disciple, Anchalee Thaiyanond, a middle-aged Bangkok woman with two daughters. Unlike many other women at her age in Thai culture, Anchalee was never interested in religion, merit making, or keeping the precepts. She happened to read some of Luangpor Teean’s books and had faith in his teachings. She went to see him and practiced at home frequently seeking his guidance by visiting him at Wat Sanamnai. She attained the Dhamma in her daily life in the busy city of Bangkok and became a female successor to Luangpor Teean.

◎在1985年末，隆波田收了一个重要的女性弟子安嘉莉泰雅侬得(Anchalee Thaiyanond)，一个有两个女儿的中年曼谷妇女。安嘉莉不同于泰国文化中其他与她同年龄的女人，她对宗教从来就不感兴趣，也不做功德或或持戒。她凑巧看到一些隆波田的书并对他的教导产生信心，因此，她去参访隆波田并时常在家里练习，甚至到南来寺(Wat Sanamnai)去寻求他的指导。她在曼谷那样忙碌的都市日常生活中证悟了正法，并且成为隆波田的一位嗣法女弟子。

Luangpor Teean had been in poor health for some time when in mid-1983 he was diagnosed as suffering from cancer (malignant lymphoma). Despite extensive major surgery in 1983 and again in 1986, and despite repeated courses of radiation therapy and chemotherapy, Luangpor Teean was able to achieve an extraordinary amount of work in his last five years, giving considerable energy to providing personal guidance, giving public talks, and leading meditation retreats. He built his final meditation center at Thapmingkhwan in the town of Loei in 1983 and added Ko Phutthatham, a large nearby area, to it in 1986. He taught actively and incisively until the disease reached its advanced stages.

◎隆波田好一阵子健康状况都不佳，在1983年年中，他被诊断出罹患了癌症(恶性肿瘤)，尽管在1983年和1986年分别动了大手术，并且还要反复地做放射线治疗和化学治疗，隆波田还是在他生命最后的五年当中完成了超量的工作，奉献相当多的精神提供个人指导、公开演讲以及主持禅修。1983年隆波田在洛伊省大明光寺(Thapmingkhwan)建立了最后一个禅修中心而且在1986年该中心又增加了附近广大的一块地佛法岛(Ko Phutthatham)，他还是积极而勤快地持续教导，一直到他疾病的末期。

When he realized that the end was near, Luangpor Teean discharged himself from the hospital and returned to Ko Phutthatham in Loei province. Late in the afternoon on his fifth day back in Loei he announced that he was now going to die: He then turned his awareness completely inward; his wasted body which had been so stiff and brittle, became fully relaxed and fluid; and fully aware, unattached, holding to nothing, not even the breath, an hour later (at 6:15 p.m. on September 13, 1988) his breathing ceased like a tree coming to rest as the wind that moved it fades completely away.[10]

◎当他知道生命即将结束时，隆波田申请出院回到洛伊省佛法岛。在他回来之后的第5天下午，他宣布自己即将死去：然后他就完全反照向内觉知——他一向僵硬脆弱的身体，整个变得放松柔软，他的心完全觉知、离执、不取着任何一切甚至呼吸。1小时之后(1988年9月13日下午6点15分)，他停止了呼吸，就像风完全止息而树跟着平静了下来。[10] (待续…)

■附注：
[7] Chusri Rungrotchanarak and I served as Luangpor Teean’s interpreters during his first visit to Singapore when he met Yamada Roshi. Both teachers were invited to teach in the same Buddhist center at the same time.

◎当隆波田第一次到新加坡并与Yamada Roshi见面时，Chusri Rungrotchanarak和我担任隆波田的翻译员，这两位老师都同时受邀到同一个佛教中心教授。

[8] The Japanese word mumonkan is the Sino-Japanese reading for the Chinese word wu-men-kuan ’the gateless gate.’ It is a historical record of koan used in zazen (Zen sitting meditation) within the Rinzai Zen tradition.

◎日文字的“mumonkan”是中文「无门关」(wu-men-kuan)的日本读音，这是临济(Rinzai)宗用于参禅(zazen；即禅宗静坐禅修的方法)时的一本古代公案语录。

[9] See the second part in this article -- His Teachings.

◎请参考本文的第二部份：他的教导(His Teachings)。

[10] I wish to thank Phra Charles Nirodho, who practiced under Luangpor Teean since 1980 and stayed with him in his final days, for helping me revise this biography and especially for his personal account of Luangpor Teean’s final minutes.

◎普拉‧查尔斯‧尼罗多(Phra Charles Nirodho)，他自1980年起开始在隆波田的座下修学，并且在隆波田生命的最后几天当中随侍在侧，我想要谢谢他，因为帮助我修正这篇传记，尤其是他亲自口述了隆波田生命中最后的几分钟。

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Luangpor Teean’s dynamic meditation incorporates rhythmic bodily movements as a way to stimulate and develop awareness (sati). This practice is regarded as a way through which the body (rupa or form) and the awareness of it (nama or mind) are harmonized. The harmony between the body and the awareness of the body is, according to Luangpor Teean’s teachings, the very first result and the first step on the path to “seeing” thought. //隆波田的动中禅配合规律的身体动作来唤醒及培养觉知(sati正念)，透过这种修行方法可以达到「身体(色rupa)」与「对身体的觉知(心nama)」二者的协和。依隆波田的教导，身体与对身体的觉知二者之间的协和，是我们欲达到「看见念头」之途中，要先踏出的第一步以及要先获得的第一个成果。

Usually a human being collects a lot of mental images in daily activities, and these images reflect themselves in the process of thinking. With the dynamic meditation of bodily movement, according to Luangpor Teean, the awareness becomes active and clear, and as a natural consequence it encounters the process of thinking and sees thought clearly. For Luangpor Teean, thought is the source of both human activity and human suffering.

◎通常一个人在日常活动当中会累积许多的心智影像，而且这些影像会在我们思考的过程中投射出来。依照隆波田的教导，透过身体动作而修动中禅，可以促使觉知变得活跃而清明，然后自然地就能够临遇(encounter)整个思考过程并清楚地看见(see)念头。就隆波田来说，念头是人类活动与痛苦的根源。

In Luangpor Teean’s teachings, thought and awareness are two basic elements in a human being. When awareness is weak, thought drags us away to the past and the future, forming a strong chain. At any moment when awareness is strong, the chain of thought is immediately broken. In dynamic meditation, the practitioner seeks to stimulate, develop, and strengthen awareness to see thought and break its bonds.

◎在隆波田的教导中，念头和觉知是一个人的两种基本元素。当觉知弱时，念头会把我们拉到过去和未来形成强大的锁链。而当觉知强时，念头的锁链就会当下被打破。在动中禅里，禅修者努力唤醒、培养及强化觉知以看见念头并打破它的束缚。

For Luangpor Teean, thought is the root of greed, anger, and delusion – the three defilements of a human being.[11] In order to overcome greed, anger, and delusion, Luangpor Teean suggested that we cannot simply suppress them by keeping precepts or an established discipline, nor can we suppress them by maintaining calmness through some form of meditation based on concentration. Though these activities are useful to some extent, we need to go to the root of the defilements: to let the awareness see thought and break through the chain of thought or, in other words, go against the stream of thought. In this way we know and see the true nature of thought.

◎隆波田认为，念头是人们贪瞋痴三大烦恼的根源。[11]因此隆波田建议：如果我们想要克服贪瞋痴，不能够只是靠守戒或某一戒律去抑止它们，也不能只靠某些基于专注的禅修方法保持平静而来抑止它们。虽然这些修学在某种程度上是有用的，但是我们必须直探烦恼的根源—念头—才行，也就是要用觉知看见念头并打破念头的锁链；换句话说，我们必须要直接去对抗念头的洪流(译注：而不是讨厌、逃开、排斥、压抑、止住或漠视)，这样才能了知并看见(know and see)念头的真实本质。

Luangpor Teean often warned practitioners that it is very important in meditation that we do not suppress thought by any kind of calmness or tranquility. If we do, though we might find some happiness, we will be unable to see the nature of thought. Rather, he taught that we should let thought flow freely and let our awareness know and perceive it clearly. The clear awareness will naturally go against the stream of thought by itself; all that we have to do is properly set up the mind and strengthen awareness through rhythmic bodily movements, one movement at a time.

◎隆波田时常警告学人不能用任何形态的平静来抑止念头，这在禅修中是非常重要的。虽然这么做能得到一些快乐，但是我们将不能够看见念头的本质。他教导我们应该让念头自由地生起而且让我们的觉性能清楚地知道并觉察它。清明的觉性自己自然就会去对抗念头的洪流；我们所必须做的就是好好地安下心来并透过规律的身体动作(一次一个动作)来加强觉知。

Through dynamic meditation, the awareness that arises from bodily movement sees and breaks through the chain of thought resulting in the detachment of the inner six senses from outer objects.[12] Detachment is not a deliberate attitude nor a conscious way of practice, but rather it is the result of a right form of practice. When awareness breaks through the chain of thought, thought loses its dominating power; awareness becomes the dominating power over thought, over the three defilements, greed, anger, and delusion, and hence over suffering. The practice of Luangpor Teean’s dynamic meditation results in the arising of nanapanna (the knowledge that comes from the accumulation of direct knowing):

◎修学动中禅，透过身体的动作而引发的觉知能看见并打破念头的锁链，从而使得内六根与外六尘分离开来。[12]但是，所谓分离不是用作意心态或意识心修行的结果，而是一种正确修行方法的自然结果。当觉知打破了念头的锁链，念头就会失去主导的力量；而觉知转而能主导念头及贪瞋痴三种烦恼，并因此超越痛苦。隆波田动中禅的修行方法自然会生起智慧(nanapanna)，这种智慧是来自于直观(direct knowing直接知道，译注：非意识思惟)的资粮。

Any time that thought arises we know it, even while sleeping. When we move our body while sleeping we also know it. This is because our awareness is complete. When we see thought all the time, no matter what it thinks, we conquer it every time. Those who can see thought are near the current (flowing) to nibbana (the extinction of suffering). Then we will come to a point where something inside will arise suddenly. If the thought is quick, panna will also be quick. If the thought or emotion is very deep, panna will also be very deep. And if these two things are equally deep and collide, then there is the sudden breaking-out of a state that is latent in everybody. With this occurrence the eye, ear, nose, tongue, body, and mind are detached from sights, sounds, smells, tastes, touches, and mental objects. It is like uncoupling the drive mechanism of a car. When the parts become independent of each other, the car, although it still exists, can no longer be driven. (隆波田1984: 6-7)

◎随时随地念头一起来我们知道它，甚至睡觉时也一样，睡觉时移动身体我们也知道它，这是因为我们的觉性圆满。无论念头是在想什么，当我们随时随地都能见到念头，那么我们每一次便都能征服它。能看见念头的人就趋近涅槃法流(苦灭)。然后我们会来到一个临界点，这时一些我们内在的东西将突然生起。如果念头很快，智能(panna)也会快速生起；如果念头或情绪非常深刻，生起的智慧(panna)也会非常深刻。如果智慧与念头这两个一样深刻而且碰在一起时(译注：即当智慧照见念头时)，我们就能够顿时破茧而出，而这是本来就潜藏在每个人之中的。当这现象发生时，我们的眼耳鼻舌身意(六根)就会和色声香味触法(六尘)分离开来。这就像是将车子的驱动机制拆卸开来，当这些零件各自分离之后，这部汽车仅管还在，但没办法再行驶了。(隆波田1984:6-7) (待续…)

■附注：
[11] In the Theravada tradition it is very common to list these three defilements together when describing the human condition of the common man or woman.

◎在原始佛教传统中通常在描述凡俗男女的情形时，都将这三种烦恼并列。

[12] In Buddhism, the inner six senses are the eye, ear, nose, tongue, body, and mind. Their counterparts, the outer six objects, are seeing, hearing, smelling, tasting, touching, and perceiving mental objects.

◎在佛教里，内六根是眼耳鼻舌身意。而与它们相对的就是外六尘，也就是色声香味触法。

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Luangpor Teean summarized the “object of practice” in dynamic meditation as follows:

◎隆波田概述了动中禅的“禅修所缘”如下：

Stage 1: Suppositional object

◎第一阶段：世俗谛所缘(从所缘知道世俗真相)

1. Rupa-nama (body-mind)

◎色-名(身心)
2. Rupa-acting-nama-acting, rupa-disease-nama-disease

◎身的活动－心的活动；身病－心病
3. Dukkham-aniccam-anatta (unbearable-unstable-uncontrollable)

◎苦－无常－无我(无法忍受的－不坚固的－无法主宰的)
4. Sammati (supposition)

◎世俗表相(Sammati)
5. Sasana (religion), Buddhasasana (Buddhism)

◎宗教、佛教
6. Papa (sin), punna (merit)

◎罪业、功德

Stage 2: Touchable object

◎第二阶段：胜义谛所缘(从所缘看见胜义实相)

1. Vatthu-paramattha-akara (thingness-touchable-changingness)

◎一切事物－以心触及－无常变化
2. Dosa-moha-lobha (anger-delusion-greed)

◎瞋－痴－贪
3. Vedana-sanna-sankhara-vinnana (Feeling-memory/percept-conceiving-knowingness)

◎受蕴－想蕴－行蕴－识蕴(感觉、记忆/知觉、意志造作、了知)
4. Kilesa-tanha-upadana-kamma[13] (Stickiness-heaviness-attachment-action)

◎固着－沉重－执着－造业 [13]
5. Sila (normality)

◎戒(正常)
6. Silakhandha-samadhikhandha-pannakhandha (Container of nomality-setting up the mind-knowing)

◎戒蕴－定蕴－慧蕴(正常－定心－了知三者的蕴集)
7. Samatha (concentration) and vipassana (insight) types of calmness

◎止禅(专注)和观禅 (觉知)两种不同的定静
8. Kamasava-bhavasava-avijjasava (The taint of “sensuality”, being, not-knowing)

◎欲漏、有漏、无明漏(欲爱、有取、无明等三种造成三界生死的染污)
9. The results of a bad bodily, verbal, and mental actions, and their combination;

◎身、口、意等恶业的各别果报，和他们整体的果报
10. The results of a good bodily, verbal, and mental actions, and their combination;

◎身、口、意等善业的各别果报，和他们整体的果报
11. The state of koet-dap (arising-extinction).

◎生灭的状态

The “object of practice” in dynamic meditation is a series of experiences by which the mind progresses step by step towards the end of suffering. These experiences are those – inner as well as physical – discovered by Luangpor Teean. They now serve as guideposts for the practitioners of dynamic meditation.

◎动中禅这些次第的“禅修所缘”也是一系列次第的“体证成果“，透过这一系列次第的体证能够让我们的心一步一步地趣向苦灭。这些是隆波田修动中禅时在身心之中亲身经历的体证，所以它们是动中禅的行者修学过程中的指标。兹说明如下——

During the first stage of dynamic meditation, the suppositional object, one is supposed to know rupa-nama, its acting and its disease. Rupa-nama is known when the body (rupa) and the awareness of the body (nama) are harmonized. Then each movement is the movement of rupa-nama (body-mind). Luangpor Teean explained that for a disease of the body, one needs medical care from a doctor or a hospital. For the diseases of the mind, whose symptoms are distress, frustration, anger, greed, delusion, and so on, one needs awareness and a method to stimulate and develop awareness. In practicing dynamic meditation, the mind comes to know the rupa-nama characteristics of dukkham-aniccam-anatta.
At this point in the practice, one is supposed to know the distinction between supposition (sammati) and actuality. One is supposed to know actual meanings of phenomena “religion”, “Buddhism”, “sin”, and “merit”. In the suppositional world, they have many different meanings, interpreted by scholars and religious people. But in actuality, they all point to the immediate experience of awareness. Luangpor Teean explained that “religion” is every one of us without exception who has a body and the consciousness of the body. “Buddhism” is the awareness leading to insightful wisdom and the cessation of psychological suffering. “Sin” is the state of lacking awareness, hence it is full of suffering. And “merit” is the state of awareness that releases suffering. Knowing the suppositional object, one is free from all kinds of superstition.//

(一) 动中禅的第一阶段(世俗谛所缘)：「知道」世俗真相

1. 我们首先应该要「知道」身心(rupa-nama；色-名；身-心)以及身心的动作和身心的疾病。所谓知道身心，就是指我们的身(rupa色)和对身的觉知(nama名)达到协和，此时每个动作都只是身心的动作。隆波田说：身体的疾病需要(外在的)医生或医院的医疗照护；而像苦恼、挫折、瞋怒、贪爱、愚痴等等的心病则需要(内在的)觉知以及唤醒与培养觉知的方法。
2. 练习动中禅,我们的心渐渐会「知道」身心苦、无常、无我(dukkham-aniccam-anatta)的特性。
3. 修到这里，我们应该要「知道」世俗表相(sammati)与真实本意之间的区别。我们应该知道宗教、佛教、罪业和功德这些世俗表相的真实意义，在认知的表相世界里这些名相在学者和宗教人士的诠释之下有许多不同的意义，但从其真实本意来说，它们全都指向一种「觉知」的当下体证。因此，隆波田解释说：
(1)“宗教”就是我们自己——有身体且对身体有“觉知“的每个人。
(2)“佛教”就是获得洞察智慧及心苦止息的“觉知“。
(3)“罪业”就是指缺乏“觉知“的身心状态，它会引生痛苦。
(4)“功德”就是指带着“觉知“的身心状态，它能解脱痛苦。
当我们能「知道」这些所缘的世俗谛，就能破除一切世间的迷信或知见而回归其真实本意。

In the second stage, the touchable object, a practitioner is taught to be attentive to the process of the awareness seeing thought. The well-developed awareness naturally encounters and sees thought, as a cat seeing a rat immediately pounces upon it. In seeing thought, a person is supposed to see vatthu-paramattha-akara. For Luangpor Teean, vatthu means anything that exists inside or outside of the mind. Paramattha means the touching of things with the mind. Akara means the flux witnessed by the mind. Then, in continuing the practice of dynamic meditation, the mind progresses to see “anger-delusion-greed”, and vedana-sanna-sankhara-vinnana.
Now, in the continuous practice, one is supposed to see kilesa-tanha-upadana-kamma Luangpor Teean metaphorically characterized the experience of seeing these phenomena as at least a 60% reduction in the weight of the psychologically oppressive burden he bore before beginning his practice. Then the mind progresses to see first sila, and then silakhandha-samadhikhandha-panna-khandha. At this point, the distinction between samatha and vipassana types of calmness is realized. According to Luangpor Teean, the calmness of samatha suppresses thought, so it is temporary and unnatural – it is a deluded calm that is not truly calm. On the other hand, the calmness of vipassana is beyond thought and exists all the time – it is calmness that is full of awareness and insight. The mind then progresses to see kamasava-bhavasava-avijjasava, and their combinations, and good bodily, verbal and mental actions, and their combinations.
At this point, one sees the state of koet-dap in which the inner six senses detach themselves from outer objects. Luangpor Teean characterized this as being like a rope that, after having been tautly drawn between two posts, is cut in two in the middle. It is not possible to tie the rope together again so long as its two parts remain tied to the posts. The state of koet-dap is the end of suffering and the final goal of the practice.

◎

(二) 动中禅的第二阶段 (胜义谛所缘)：「看见」胜义实相

在第二阶段，禅修行者要能在觉知中「看见」念头。当你有圆满的觉知自然能临遇(encounter)并看见念头，就像猫看见老鼠立刻就会迅速去捕捉。
1. 看见念头时，行者应该「看见」一切事物(vatthu)、心触及一切事物(paramattha)、一切变化无常(akara)。隆波田解释：
vatthu意指在我们心内心外的一切事物。
Paramattha意指心触及这一切事物。
Akara意指内心体证变化无常。
2. 继续修学动中禅，接着我们的心便能进一步「看见」“瞋－痴－贪”和“受蕴－想蕴－行蕴－识蕴”。
3. 继续用功，应该「看见」固着－沉重－执着－造业(Kilesa－tanha－upadana－kamma)。隆波田比喻说，当我们看见这些现象时，内心的沉重负担和还没修以前比起来，就像突然减少了60%似的。
4. 然后我们心进一步会再先「看见」戒(sila)，再接着「看见」戒蕴－定蕴－慧蕴(silakhandha－samadhikhandha－panna)。此时便能通达专注(samatha止禅)和觉知(vipassana观禅)两种定静的区别。依照隆波田的看法：
专注的定静是抑止念头而来的，这种是暂时的，而且不是自然生起的，是假相的平静而不是真正的平静。另一方面，觉知的定静是超越念头而来的，这种是永恒的，是充满觉知和智慧的平静。
5. 接着我们心进一步会「看见」欲漏、有漏、无明漏(Kamasava－bhavasava－avijjasava)
6. 再来是「看见」身、口、意等恶业的各别果报，和它们整体的果报；身、口、意等善业的各别果报，和他们整体的果报。
7. 修到这里，我们就能「看见」生灭(koet-dap)的状态，而且这时内六根就会从外六尘中脱离出来。隆波田比喻说，这种根尘离系的情形就像将一条两端绑在木杆上而又绷紧的粗绳，突然从中间把它切成两段。由于两段都固定在木杆上，因此不可能再把它们接起来。所以，「看见」生灭的状态就是苦灭，也是修学动中禅的终极目标。(待续...)

■附注：

[13] Luangpor Teean freely used Pali terms to name the experiences from his practice of dynamic meditation. Most of them have more or less the same meaning as the standard translations of Pali. However, a number of them, such as kilesa (“stickiness”) and tanha (“heaviness”) were used more freely by him. According to the standard translations, kilesa means “defilements”, whereas tanha means “lust” or “passion”.

◎[13]隆波田自由地运用巴利语词来为自己修学动中禅的各种体验命名或定义。它们和标准巴利语翻译多少有些相同的意义。然而其中有一些隆波田则更自由地加以运用，像是 kilesa("固着") 和 tanha("沉重") 。依照标准翻译，kilesa 意指 "染污"，而 tanha 是指"欲爱" 或 "情爱"。

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In contemporary Thai Buddhism, there are a number of traditions and teachers who have taught various methods of Buddhist practice. Some emphasize the acquiring of panna (wisdom) and the study of the Pali Canon, the Tipitaka. Others emphasize the keeping of sila (“precepts”) and ethical purity. Still others emphasize the practice of samadhi (“meditation”). Panna, sila, and samadhi are the three basic components of Theravada Buddhism’s teachings.[14]

◎在当代泰国佛教方面，有很多传统的导师他们教导各种不同的佛教修行方法。
一、有一些强调获得智能和研究巴利三藏圣典。
二、有一些则强调持戒清净。
三、也有一些强调修定。
戒定慧是原始佛法教导的三个基本要素。[14]

Buddhadasa Bhikkhu represents the panna aspect of the Thai Theravada tradition.[15] He, as a great reformist monk in contemporary Thai Buddhism, has rationalized and internalized the teachings from the Tipitaka and Thai Theravada culture as a whole. In elevating oneself towards nibbana (cessation of suffering), a practitioner acquires panna through studying the scriptures, reading and listening to the Dhamma teachings, observing nature (“Dhamma is nature, nature is Dhamma”), living a properly conducted life, as well as practicing anapanasati (awareness of breathing). Anapanasati is a meditation technique referred to in the Pali Canon; it concentrates on the various ways of breathing (samatha) and, in later stages, uses concentration to contemplate the nature of things (vipassana).

◎ 一、佛使比丘代表泰国原始佛教系统里重智能的一派。[15]他是当代泰国佛教中一位伟大的改革派僧侣，并全面促使巴利三藏和泰国原始佛教文化的教导合理化及内在化。在提升自己趣向涅槃(苦的止息)方面，修行人透过研究圣典、阅读及听闻正法教导、观察自然("法是自然，自然是法")、过着适当地生活以及练习出入息念(觉知呼吸)以获得智慧。出入息念是巴利语圣典中提到的禅修技巧，主要是专注于呼吸的各种不同状态(奢摩他，止禅)，然后进一步运用专注力来观照事物的本质(毘婆舍那，观禅)。

Phra Bodhiraksa and his Santi Asoka movement represent the ethical dimension of contemporary Thai Buddhism. Judging from his standards, most monks within the Thai Sangha (or community of monks) are far below the level of purity of the sila set by the Buddha. Phra Bodhiraksa criticizes the lax behaviour, superstitions, and materialism of most monks and the self-indulgence, corruption, and violence of Thai society. He puts the reformist rationality into practice on the institutional and organizational level by announcing independence from the Thai clerical hierarchy, which makes his movement radical within the Thai Sangha. He and his followers observe a very strict vinaya (discipline) by being vegetarian, eating only one meal a day, wearing no shoes, and living a very simple life. For Phra Bodhiraksa, sila and ethical purity are central on the path towards enlightenment.

◎ 二、菩提乐尊者(Phra Bodhiraksa)和他的圣提阿育王寺运动代表当代泰国佛教重持戒的一派。由他的标准看来，泰国僧团里的大多数僧侣持戒都远低于佛陀所制定戒律的标准。菩提乐尊者批评大多数僧侣松弛的行为、迷信、流于物质以及泰国社会的放纵、腐化和暴力。他力促各机构、组织宣布独立于泰国法师之外，将合理改革在各机构、组织内付之实践，这也使得他成为泰国僧团里的激进改革派。他和弟子们持守非常严谨的戒律(纪律)，他们吃素、日中一食、, 打赤脚，并且过着, 非常简单的生活。对菩提乐尊者来说，戒律和道德的清净是觉悟之路的核心。

There are at least three main traditions that represent the samadhi aspect of contemporary Thai Theravada Buddhism: Achan Man’s tradition, the Yup-no Phong-no tradition, and the Dhammakaya movement.

◎ 三、至于修定方面，当代泰国原始佛教里至少有三个主要的系统：(1)阿姜曼系统，(2)Yup-no Phong-no系统，和(3)Dhammakaya动作禅。

Achan Man and his lineage, including Achan Cha, have been regarded as one of the strongest meditation traditions among the forest monasteries (arannavasi) in Northeastern Thailand.[16] They observe, with the exception of Achan Cha, a very strict traditional Dhammayutika discipline.[17] Their form of meditation is to concentrate on the breathing and to silently recite the word buddho(Buddha) each time they inhale or exhale. In deep concentration, on the path to nibbana, a practitioner may encounter gods (deva) and other forms of supernatural beings. Achan Man’s tradition represents “traditional orthodoxy” within the Thai Theravada Buddhism.

◎ (1)阿姜曼和他的系统，包括阿姜查，已经被视为泰国东北方森林寺院(arannavasi)之中最强盛的禅修系统。[16] 这个体系除了阿姜查以外，都持守一种非常严厉传统的法宗派(Dhammayutika)戒律。[17]他们的禅修方式是专注入出息并且在入息和出息的时候，心里默念bu-ddho(佛陀)。在入深定(通达涅槃之路)时，禅修者可能会看到天神和其他形式的超自然存在现象。阿姜曼的系统在泰国原始佛教里面代表"传统的正说"。

The Yup-no Phong-no (falling-rising) tradition originally derived from a Burmese form of meditation. It has some traditional links with the contemporary Srisayadaw movement in Myanmar. This Burmese form of meditation emphasizes concentration on the falling and rising of the abdomen, while breathing out and breathing in, with the silent recitation of the words yup-no (falling) and phong-no (rising) respectively. A practitioner may use this well-trained concentration to contemplate a corpse or to “see though” a beautiful body as a composite of skin, flesh, blood vessels, organs, and skeleton to realize the impermanent, suffering, and non-self nature of a human being.

◎ (2)Yup-no Phong-no(降下－上升)系统本来起源于一个缅甸的禅修方式。它和缅甸当代Srisayadaw动作禅有一些传统的关连。这种缅甸的禅修方式强调在入息和出息时，专注腹部的降下和升起，并且同时分别默念yup-no(降下)和phong-no(上升)。禅修者可以运用这训练精湛的禅定力来观照尸体，或把美丽的色身"观想"成只是一个皮肤、肉、血管、器官和骨骼的聚合物，从而了解人类无常、苦和无我的本质。

Some suggest that the Dhammakaya movement may represent the emergence of the new middle-class in modern Thai society.[18] It uses mass-marketing and sophisticated media techniques to propagate its movement. It allows lay followers to use the practice traditionally attributed to the forest monks. Dhammakaya reduces the traditional Buddhist cosmology, with its goal of nibbana, to a location within the body. Its technique of meditation is to visualize and concentrate on a crystal ball two inches above the naval, which is regarded as the “center” of the body. Their meditation is accompanied by the silent recitation of the phrase samma-araham (one who is free from defilements). Later on, a practitioner may attempt to visualize a crystal Buddha image. In the final stages, the practitioner may literally see the Buddha and nibbana at the “center” of his or her own body.

◎ (3)有些人说Dhammakaya动作禅可以代表现代泰国社会中新中产阶级的出现[18]。它运用大众营销和复杂的媒体技术宣传它的动作禅。它让在家人可以练习这种传统上属于森林僧侣的修法。Dhammakaya基于涅槃的目标，因而把传统佛教的宇宙论缩小到色身之内。他们禅修时默念samma-araham(没有烦恼之人)。它的禅修技巧是观想并专注在肚脐眼上面两吋的一个水晶球，他们认为那是人身的中心。接着，禅修者可以尝试观想水晶佛像。最后，禅修者可以真的在他身体的"中心"看见佛陀和涅槃。

Luangpor Teean’s dynamic meditation has nothing directly to do with the scriptures. It has nothing to do with contemplation on the nature of things, on a composite of repulsive elements. It does not emphasize the keeping of precepts, although the keeping of precepts is good – socially good. It has nothing to do with concentration, silent recitation, or visualization. Dynamic meditation is a method of bodily movement involving the raising of arms or walking, one movement at a time, to stimulate and develop awareness, and to let awareness “see” thought – the root cause of human defilements – and break the chain of thought. From these basic differences it can be seen that Luangpor Teean’s teachings are quite distinct from the teachings of other traditions and teachers in contemporary Thai Theravada Buddhism.

◎ 四、隆波田的动中禅与圣典没有什么直接关连，也与观照事物的本质或不净之物无关。它不强调持戒，虽然持戒对社会是好的。它与禅定、默念或观想也毫无关系。动中禅是一个有关手部动作和经行的身体动作的方法，一次一个动作，以唤醒及开展觉性，然后让觉性"看见"念头(人类烦恼的根源)，以打破念头的环链。从这些基本差异可以看出来，隆波田的教导完全不同于当代泰国原始佛教的其它系统和老师。

■附注：

[14] See Grant A. Olson, “A Person-Centered Ethnography of Thai Buddhism: The Life of Phra Rajavaramuni (Orayudh Payutto)” (Ph.D. dissertation, Cornell University, 1989), 353-377.

◎[14] 参见Grant A. Olson的 "泰国佛教的人本人种学：Phra Rajavaramuni(Orayudh Payutto)的生平 (博士论文，康乃尔大学，1989) " , 353-377页.

[15] To maximize understanding among Buddhists and scholars from diverse linguistic backgrounds, I have chosen Pali transliterations of Thai names into English. Thus, the Pali transliterations yield such names as Buddhadasa, Bodhiraksa, Santi Asoka, Dhammakaya, Mahanikaya, and Dhammayutika, whereas the Thai transliterations would give us Phutthathat, Phothirak, Santi Asok, Thammakai, Mahanikai, and Thammayut.

◎[15] 为了让不同语言背景的佛教徒和学者们能得到最好的理解，我选择把一些巴利音译的泰国名字用英语拼写。 因此，巴利音译的泰国名字拼写如下：Buddhadasa、Bodhiraksa、Santi Asok、Dhammakaya、Mahanikaya和Dhammayutika，然而泰国字则会拼写为Phutthathat 、 Phothirak、Santi Asok、Thammakai、Mahanikai和Thammayut。

[16] In the Thai Theravada tradition, there are two kinds of monasteries: town monasteries (gamavasi) and forest monasteries (arannavasi). Town monasteries are more concerned with study (ganthadhura) whereas forest monasteries emphasize more the practice of meditation (vipassanadhura).

◎[16]泰国原始佛教传统中有二种寺院： 都市派寺院 (gamavasi)和森林派寺院 (arannavasi)。都市派寺院对研究(ganthadhura)比较关注，而森林派寺院则比较强调禅修(vipassanadhura)的行。

[17] There are two main sects or orders (nikaya), based on disciplinary interpretation, within the Thai Sangha: Mahanikaya and Dhammayutika. Mahanikaya is the original form rooted in the long history of Thai Buddhism. The majority of monks in Thailand belong to this sect. Dhammayutika is the reformed sect, with its strict discipline, initiated by King Mongkut (Rama IV). It represents royal interests within the Thai Sangha.

◎[17]基于对戒律的不同诠释，泰国僧伽里面有两个主要的教派：大宗派(Mahanikaya)和法宗派(Dhammayutika)。大宗派是泰国佛教长久历史以来的原始形式。泰国的多数僧侣属于这一个教派。法宗派是由Mongkut国王(罗摩4世)创立的一个改革教派，有它自己严格的戒律， 这表示王室在泰国僧伽里面的重要性。

※※※※※※※※※※※※※※※※※※※※※※※※※

Conclusion

◎结论

Luangpor Teean’s teachings and his dynamic meditation are a new phenomenon not only in the Thai Theravada tradition but also in contemporary Buddhism and meditation. Theravada Buddhism in Southeast Asia, including Sri Lanka, Myanmar, Thailand, Laos, and Kampuchea, represents a more conservative trend in Buddhism. It has been trying to preserve, in the long history of its own tradition, the Buddha’s teachings, the monastic life, and the early traditions, without any significant change. By going back to the original sources of Buddhism whenever necessary, witnessed in many Great Buddhist Councils throughout its history, it has tried to “purify” the religion

◎隆波田的教导和他的动中禅是泰国原始佛教传统以及当代佛教与禅修中的一个新现象。东南亚的原始佛教，包括斯里兰卡，缅甸、泰国、寮国和柬埔寨，代表佛教里比较保守的一派。在它自己传统的悠久历史中，它一直尝试着保护佛陀的教导、寺院生活和原本的传统，而没有任何明显的改变。它在必要的时候，藉由回归佛教的本源而尝试着"净化"这个宗教，历史上多次佛法的重大结集证明了这一点。

Theravada Buddhism has emphasized the keeping of the sila (precepts), the practice of the samatha (concentration) and vipassana (contemplation on the nature of things) forms of meditation, and the study of the Pali Canon. In keeping the sila, a person aims to have bodily control over greed, anger, and delusion; in practicing the samatha form of meditation, a person aims to purify the mind; and in practicing the vipassana form of meditation and studying the Canon, a person aims to gain wisdom.

◎原始佛教注重持守戒律(sila)、修学奢摩他禅定(samatha)、观照事物本质的禅修形式(vipassana)，以及研究巴利圣典。在持戒方面，目标是控制身心的贪、瞋、痴；在修学奢摩他形式的禅定方面，目标是要净化心灵；而在修学毘婆舍那形式的禅观以及研究圣典方面，目标则是开启智能。

Luangpor Teean’s dynamic meditation has little to do with traditional Theravada practices. The rhythmic bodily movements of dynamic meditation directly stimulate and develop awareness (sati), which, in due course, encounters and sees thought and breaks through the chain of thought – the root cause of greed, anger, and delusion. When awareness has become the dominating power over thought, true sila appears; it is sila that “observes” a human being, rather than a human being “observing” sila. When awareness has become the dominating power over thought, true samadhi (the quiet mind that sees a thought and the extinction of a thought, or sees a thing directly as it is outside of thought) and panna (knowledge from this direct “seeing”) appear. Silent recitation in concentration; contemplation of a corpse; contemplation on the impermanence, suffering, and void nature of things; and reading of the scriptures are all one form or another of thought.

◎隆波田的动中禅和传统的原始佛教修行完全无关。动中禅中规律的身体动作是要直接唤醒并发展觉性(sati)，到因缘成熟的时候，这觉性便能临遇并看见念头，然后突破念头的环链——贪、瞋痴的根源。当觉性有了控制念头的力量时，真实的戒就会展现；那时候是戒律在"持守"人，而非人在"持守"戒律。当觉性有了控制念头的力量时，真实的禅定(能见到念头生灭的寂静的心，或不受念头干扰而如其本来的观看事物)及智慧(这直接者的知识"见到")也会展现出来。至于禅定时默念、观想尸体、观照事物无常苦空的本质以及研读圣典等，这些则都是某种形式的念头。

Mahayana Buddhism, including Ch’an (Zen) and Vajrayana, in the Far East represents a more liberal trend in Buddhism. Mahayana Buddhism has had the flexibility to adjust itself to the indigenous cultures of Bhutan, China (including Tibet), Mongolia, Korea, Japan, and Vietnam and the openness to add new ideas to its doctrines. It has emphasized the idea of bodhisattva (“one who embraces self-sacrifice for the welfare of others”). From a theoretical point of view, Mahayana doctrines are quite different from those of Theravada Buddhism. But from a practical viewpoint, they are quite similar.

◎在远东的北传佛教，包括襌宗和密教，代表佛教里比较自由的一派。不丹、中国(包括西藏)、蒙古、韩国、日本和越南等地的北传佛教，弹性调整自己以适应本土的固有文化，并开放自己在教义中加入了某些新观念。它强调菩萨(一个怀有为其他众生福祉而自我牺牲之信念的人)的观点。从理论上来说，北传佛教的教义迥异于原始佛教。但是从实际上来看，他们是非常相似的。

Besides placing emphasis on different suttas (the discourses of the Buddha) and some different ideas about keeping the precepts, contemporary Mahayana meditation, be it Ch’an (Zen) or Vajrayana, is essentially the same as Theravada meditation: involving the concentration of the mind. In Ch’an (Zen) meditation, the practitioner is taught to concentrate on a koan. The specific practice is the silent recitation of the koan. In Vajrayana meditation, visualization of religious images, sometimes together with the recitation of a mantra, plays an important role. The visualization of a mental image is, however, another form of thought.

◎除了重视不同的经典以及对戒律的一些不同观点，当代北传佛教的禅修，无论是襌宗或密教，本质上和原始佛教的禅修是相同的——都含摄心的专注。在襌宗的禅修中，禅修者被教导去专注于公案，这种特殊的修行是在内心默念着公案。在密教的禅修中，观想宗教性影像或有时候同时持咒则扮演着重要的角色。然而，观想心智影像也是念头的另外一种形式。

The teachings of Luangpor Teean and his dynamic meditation are unique in the contemporary world of meditation. His meditation technique is not a form of concentration, visualization, or mental recitation; rather it is a way of developing awareness so that the mind directly encounters, sees, and breaks through thought. Accordingly, once a human being has gone beyond the confines of thought, psychological suffering ceases to exist.

◎隆波田的教导和他的动中禅在当代禅修领域里是很独特的。他的禅修技巧不是一种禅定、观想或默念；正确的说，它是一种发展觉性的方法，以便让我们的心能直接地临遇、看见并打破念头。然后，一旦一个人超越了念头的系囿，心理的痛苦就不复存在了。

■References

◎参考著作

Anchalee Thaiyanond

◎安嘉莉‧泰雅侬得[/color]

1989 Concentration-Insight: The Teaching of Luangpor Teean. Bangkok: Thammasat University Press.

◎专注－内观：隆波田的教导。 曼谷Thammasat 大学1989年出版。

1986 Against the Stream: The Teaching of Luangpor Teean. Bangkok: Anchalee Thaiyanond.

◎1986 对抗洪流：隆波田的教导。 曼谷Anchalee Thaiyanond着。

Luangpor Teean

◎隆波田‧吉塔苏活

1989 Prawat Luangpor Teean Cittasubho [The biography of Luangpor Teean Cittasubho]. Bangkok: Thammasat University Press.

◎普拉瓦特 隆波田‧吉塔苏活[隆波田‧吉塔苏活的传记〕；曼谷Thammasat 大学1989年出版。

1989 Sutsamret Utchaidieo [The formula for sudden enlightenment]. Nonthaburi: Wat Sanamnai.

◎Sutsamret Utchaidieo (顿悟的方法)；Nonthaburi：Wat Sanamnai 1989年出版。b

1984 To One That Feels: The Teaching of Luangpor Teean, translated by Charles Tabacznik and Tavivat Puntarigvivat. Bangkok: O.S. Printing House.

◎致感觉者：隆波田的教导，Charles Tabacznik 和 Tavivat Puntarigvivat 翻译。 曼谷O.S. 印刷坊1984年出版。

Teeansawangtham

◎田舍王丹

1989 Pakati: Luangpor Teean Cittasubho lae sing thi fakwai [Normality: Luangpor Teean Cittasubho and the things he left behind]. Bangkok: Klum Teeansawangtham.

◎Pakati: Luangpor Teean Cittasubho lae sing thi fakwai [平常心：隆波田‧吉塔苏活及他的遗教]；曼谷 Klum Teeansawangtham 1989年著作出版。

■附注：
[18] See Peter A. Jackson, Buddhism, Legitimation, and Conflict: The Political Functions of Urban Thai Buddhism (Singapore: Institute of Southeast Asian Studies, q989), esp. 32-36, 205-206; Edwin Zehner, “Reform of a Thai Middle Class Sect: The growth and Appeal of the Thammakai Movement”, Journal of Southeast Asian Studies 21:2, 402-426.

◎[18] 参阅(1)Peter A. Jackson的《佛教、正统和冲突：都市派泰国佛教的政治功能》(新加坡：东南亚研究学会， q 989)。尤其是32-36及205-206页。(2)Edwin Zehner的《改革泰国中产阶级教派：Thammakai 动作禅的成长和要求》”, 东南亚研究期刊 21:2, 402-426页.