..續本文上一頁現象發生時，我們的眼耳鼻舌身意(六根)就會和色聲香味觸法(六塵)分離開來。這就像是將車子的驅動機製拆卸開來，當這些零件各自分離之後，這部汽車僅管還在，但沒辦法再行駛了。(隆波田1984:6-7) (待續…)

　　■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.

　　◎在原始佛教傳統中通常在描述凡俗男女的情形時，都將這叁種煩惱並列。

　　[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.

　　◎在佛教裏，內六根是眼耳鼻舌身意。而與它們相對的就是外六塵，也就是色聲香味觸法。

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

　　◎隆波田概述了動中禅的“禅修所緣”如下：

　　Stage 1: Suppositional object

　　◎第一階段：世俗谛所緣(從所緣知道世俗真相)

　　1. Rupa-nama (body-mind)

　　◎色-名(身心)

　　2. Rupa-acting-nama-acting, rupa-disease-nama-disease

　　◎身的活動－心的活動；身病－心病

　　3. Dukkham-aniccam-anatta (unbearable-unstable-uncontrollable)

　　◎苦－無常－無我(無法忍受的－不堅固的－無法主宰的)

　　4. Sammati (supposition)

　　◎世俗表相(Sammati)

　　5. Sasana (religion), Buddhasasana (Buddhism)

　　◎宗教、佛教

　　6. Papa (sin), punna (merit)

　　◎罪業、功德

　　Stage 2: Touchable object

　　◎第二階段：勝義谛所緣(從所緣看見勝義實相)

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

　　◎一切事物－以心觸及－無常變化

　　2. Dosa-moha-lobha (anger-delusion-greed)

　　◎瞋－癡－貪

　　3. Vedana-sanna-sankhara-vinnana (Feeling-memory/percept-conceiving-knowingness)

　　◎受蘊－想蘊－行蘊－識蘊(感覺、記憶/知覺、意志造作、了知)

　　4. Kilesa-tanha-upadana-kamma[13] (Stickiness-heaviness-attachment-action)

　　◎固著－沈重－執著－造業 [13]

　　5. Sila (normality)

　　◎戒(正常)

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

　　◎戒蘊－定蘊－慧蘊(正常－定心－了知叁者的蘊集)

　　7. Samatha (concentration) and vipassana (insight) types of calmness

　　◎止禅(專注)和觀禅 (覺知)兩種不同的定靜

　　8. Kamasava-bhavasava-avijjasava (The taint of “sensuality”, being, not-knowing)

　　◎欲漏、有漏、無明漏(欲愛、有取、無明等叁種造成叁界生死的染汙)

　　9. The results of a bad bodily, verbal, and mental actions, and their combination;

　　◎身、口、意等惡業的各別果報，和他們整體的果報

　　10. The results of a good bodily, verbal, and mental actions, and their combination;

　　◎身、口、意等善業的各別果報，和他們整體的果報

　　11. The state of koet-dap (arising-extinction).

　　◎生滅的狀態

　　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.

　　◎動中禅這些次第的“禅修所緣”也是一系列次第的“體證成果“，透過這一系列次第的體證能夠讓我們的心一步一步地趣向苦滅。這些是隆波田修動中禅時在身心之中親身經曆的體證，所以它們是動中禅的行者修學過程中的指標。茲說明如下——

　　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 cessat…

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