..續本文上一頁ion 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) 動中禅的第一階段(世俗谛所緣)：「知道」世俗真相

　　1. 我們首先應該要「知道」身心(rupa-nama；色-名；身-心)以及身心的動作和身心的疾病。所謂知道身心，就是指我們的身(rupa色)和對身的覺知(nama名)達到協和，此時每個動作都只是身心的動作。隆波田說：身體的疾病需要(外在的)醫生或醫院的醫療照護；而像苦惱、挫折、瞋怒、貪愛、愚癡等等的心病則需要(內在的)覺知以及喚醒與培養覺知的方法。

　　2. 練習動中禅,我們的心漸漸會「知道」身心苦、無常、無我(dukkham-aniccam-anatta)的特性。

　　3. 修到這裏，我們應該要「知道」世俗表相(sammati)與真實本意之間的區別。我們應該知道宗教、佛教、罪業和功德這些世俗表相的真實意義，在認知的表相世界裏這些名相在學者和宗教人士的诠釋之下有許多不同的意義，但從其真實本意來說，它們全都指向一種「覺知」的當下體證。因此，隆波田解釋說：

　　(1)“宗教”就是我們自己——有身體且對身體有“覺知“的每個人。

　　(2)“佛教”就是獲得洞察智慧及心苦止息的“覺知“。

　　(3)“罪業”就是指缺乏“覺知“的身心狀態，它會引生痛苦。

　　(4)“功德”就是指帶著“覺知“的身心狀態，它能解脫痛苦。

　　當我們能「知道」這些所緣的世俗谛，就能破除一切世間的迷信或知見而回歸其真實本意。

　　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.

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　　(二) 動中禅的第二階段 (勝義谛所緣)：「看見」勝義實相

　　在第二階段，禅修行者要能在覺知中「看見」念頭。當你有圓滿的覺知自然能臨遇(encounter)並看見念頭，就像貓看見老鼠立刻就會迅速去捕捉。

　　1. 看見念頭時，行者應該「看見」一切事物(vatthu)、心觸及一切事物(paramattha)、一切變化無常(akara)。隆波田解釋：

　　vatthu意指在我們心內心外的一切事物。

　　Paramattha意指心觸及這一切事物。

　　Akara意指內心體證變化無常。

　　2. 繼續修學動中禅，接著我們的心便能進一步「看見」“瞋－癡－貪”和“受蘊－想蘊－行蘊－識蘊”。

　　3. 繼續用功，應該「看見」固著－沈重－執著－造業(Kilesa－tanha－upadana－kamma)。隆波田比喻說，當我們看見這些現象時，內心的沈重負擔和還沒修以前比起來，就像突然減少了60%似的。

　　4. 然後我們心進一步會再先「看見」戒(sila)，再接著「看見」戒蘊－定蘊－慧蘊(silakhandha－samadhikhandha－panna)。此時便能通達專注(samatha止禅)和覺知(vipassana觀禅)兩種定靜的區別。依照隆波田的看法：

　　專注的定靜是抑止念頭而來的，這種是暫時的，而且不是自然生起的，是假相的平靜而不是真正的平靜。另一方面，覺知的定靜是超越念頭而來的，這種是永恒的，是充滿覺知和智慧的平靜。

　　5. 接著我們心進一步會「看見」欲漏、有漏、無明漏(Kamasava－bhavasava－avijjasava)

　　6. 再來是「看見」身、口、意等惡業的各別果報，和它們整體的果報；身、口、意等善業的各別果報，和他們整體的果報。

　　7. 修到這裏，我們就能「看見」生滅(koet-dap)的狀態，而且這時內六根就會從外六塵中脫離出來。隆波田比喻說，這種根塵離系的情形就像將一條兩端綁在木杆上而又繃緊的粗繩，突然從中間把它切成兩段。由于兩段都固定在木杆上，因此不可能再把它們接起來。所以，「看見」生滅的狀態就是苦滅，也是修學動中禅的終極目標。(待續...)

　　■附注：

　　[13] Luangpor Teean freely used Pali terms to name the experiences from his prac…

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