Luangpor Teean(隆波田)

　　Developing Awareness is The Path That the Buddha Teaches

　　培養覺性是佛陀教導的道路

　　Things Outside of Buddhism 教外之法門

　　Making merit, being generous, keeping precepts and doing tranquility–meditation are a pair with the world. Whether there is a Buddha or there is no Buddha, these things exist anyway.

　　作功德、布施、持戒及修止禅是對應于世間的，在佛陀出世前及出世後，這些都一直存在著。

　　When prince Sidhartha was born, the Brahmins were assiduously looked after, which is making merit and offerings. As for tranquility–meditation, it”s a matter of psychic powers, a matter of ambition. We”ve probably heard about becoming invisible, flying through the air, ping into the earth, reading other people”s minds, multiplying oneself, reciting magical verses to obstruct vision, and hearing by entering absorption. This is not insight.

　　悉達多太子出生時，當時婆羅門得到一般人完善的護持，那就是所謂的作功德和供養。至于止禅，那是一種精神力量，是一種有所求心。我們可能聽過，有人可以隱形不見、在空中飛行、遁入地裏、有他心通、應化身、或能念誦不思議的咒語而讓人看不見，乃至入定而發起天耳通等等，這些都不是觀慧。

　　Teachings Outside of Buddhism 教外之教導

　　This kind of practice is called tranquility-meditation. Tranquility-meditation is not more than means to make the mind peaceful, but it is peace under the influence of delusion. It”s just like putting a rock on top of grass: as long as the rock is on top of the grass, the grass can”t grow: but when the rock is removed, the grass grows just as before, or maybe even more vigorously than before. It is true that there is no Lobha,

　　Dosa & Moha when we”re sitting alone, with the eyes closed; but as soon as we go back into society, like and dislike are born again. This is how it is! Going off to stay in a cave in a forest or the mountains, cannot extinguish suffering, just because of going to stay there. At first, I did it like that also.

　　這種修行稱爲止禅，止禅是一種讓心平靜的方法，但這還是一種帶有無明的平靜，就像大石壓草一樣，石頭壓在草上，草就不能生長，一旦搬開石頭，被壓的草還是會像以前那樣生長，或甚至比以前更茂盛。沒錯！當我們閉眼坐著的時候，的確沒有貪、瞋、癡，但是當我們回到社會，喜惡愛憎的分別心又生起來了，這種方法就是這樣！遠離塵囂而跑到洞穴、森林或山中，不會只因爲待在那裏就能滅苦，早先我就是那麼做的。

　　The Teachings inside Buddhism 教內之教導

　　The word VIPASSANA translates as realizing and truly seeing. Seeing what

　　 Seeing impermanence, instability and non-selfhood. When having insight, one views things differently than before. It is a transcendency. When we don”t yet see clearly nor truly know then, acting, speaking and thinking are

　　as before. It is not yet VIPASSANA. But when we feel differently than before – that is, greed, hatred and delusion decrease – it can be called VIPASSANA.

　　毘婆舍那(VIPASSANA)，翻譯爲通達及真正見到。見到什麼？見到無常、苦和無我。當你有了通達的智慧，你看事情就會和以前不一樣，這是一種超越(而不只是春風吹又生的壓製)。在我們還沒清楚見到及真正知道(明見及真知)之前，我們的行爲、語言及思想還是和以前一樣，會有貪瞋癡，那樣就還不是毘婆舍那(通達、真見才能徹底斷除貪瞋癡)，只有在感覺和以前不一樣—即貪瞋癡真正減少(而不是暫時壓製)的時候，那才可以稱爲毘婆舍那。

　　A Handful of Leaves: Awareness一掌之葉：覺知

　　To practice insight-meditation, the Buddha teaches us to develop four foundations of awareness, namely：在練習觀禅(內觀禅修)方面，佛陀教導我們培養正念覺知(sati)的四個基礎：

　　1. KAYANUPASSANA SATIPATTHANA, that is, to meditate on the body, in the body and see according to actuality that this body is only just a body; it”s not a being, an inpidual, nor a self. It is neither me nor it.

　　身觀念處：即以「身體或身內」爲所緣而禅修，並如實見到身體只是身體，不是實有、不是實體、也不是自我，它既非我亦非它。

　　2.VEDANANUPASSANA SATIPATTHANA, to meditate on the feelings and see according to actuality that these feelings are only just feelings; they are not a being, an inpidual, nor a self. They are neither me nor them.

　　受觀念處：以「覺受」爲所緣而禅修，並如實見到這些覺受只是覺受，不是實有、不是實體、也不是自我，它們也是非自非它。

　　3. CITTANUPASSANA SATIPATTHANA, to meditate on the mind in the mind and seeing according to actuality that this mind is only just mind; it is not a being, an inpidual, not a self. It is neither me nor it.

　　心觀念處：以「心」爲所緣而禅修，並如實見到心只是心，不是實有、不是實體、也不是自我，它既非我亦非它。

　　4.DHAMMANUPASSANA SATIPATTHANA, to meditate on the mental objects in the mental objects and seeing according to actuality that these mental objects are only just mental objects. They are not a being, an inpidu…

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