..續本文上一頁tika 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)阿姜曼和他的系統，包括阿姜查，已經被視爲泰國東北方森林寺院(arannavasi)之中最強盛的禅修系統。[16] 這個體系除了阿姜查以外，都持守一種非常嚴厲傳統的法宗派(Dhammayutika)戒律。[17]他們的禅修方式是專注入出息並且在入息和出息的時候，心裏默念bu-ddho(佛陀)。在入深定(通達涅槃之路)時，禅修者可能會看到天神和其他形式的超自然存在現象。阿姜曼的系統在泰國原始佛教裏面代表"傳統的正說"。
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)系統本來起源于一個緬甸的禅修方式。它和緬甸當代Srisayadaw動作禅有一些傳統的關連。這種緬甸的禅修方式強調在入息和出息時，專注腹部的降下和升起，並且同時分別默念yup-no(降下)和phong-no(上升)。禅修者可以運用這訓練精湛的禅定力來觀照屍體，或把美麗的色身"觀想"成只是一個皮膚、肉、血管、器官和骨骼的聚合物，從而了解人類無常、苦和無我的本質。
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)有些人說Dhammakaya動作禅可以代表現代泰國社會中新中産階級的出現[18]。它運用大衆營銷和複雜的媒體技術宣傳它的動作禅。它讓在家人可以練習這種傳統上屬于森林僧侶的修法。Dhammakaya基于涅槃的目標，因而把傳統佛教的宇宙論縮小到色身之內。他們禅修時默念samma-araham(沒有煩惱之人)。它的禅修技巧是觀想並專注在肚臍眼上面兩吋的一個水晶球，他們認爲那是人身的中心。接著，禅修者可以嘗試觀想水晶佛像。最後，禅修者可以真的在他身體的"中心"看見佛陀和涅槃。
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、隆波田的動中禅與聖典沒有什麼直接關連，也與觀照事物的本質或不淨之物無關。它不強調持戒，雖然持戒對社會是好的。它與禅定、默念或觀想也毫無關系。動中禅是一個有關手部動作和經行的身體動作的方法，一次一個動作，以喚醒及開展覺性，然後讓覺性"看見"念頭(人類煩惱的根源)，以打破念頭的環鏈。從這些基本差異可以看出來，隆波田的教導完全不同于當代泰國原始佛教的其它系統和老師。
■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.
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