..續本文上一頁ver 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.

　　◎隆波田的動中禅和傳統的原始佛教修行完全無關。動中禅中規律的身體動作是要直接喚醒並發展覺性(sati)，到因緣成熟的時候，這覺性便能臨遇並看見念頭，然後突破念頭的環鏈——貪、瞋癡的根源。當覺性有了控製念頭的力量時，真實的戒就會展現；那時候是戒律在"持守"人，而非人在"持守"戒律。當覺性有了控製念頭的力量時，真實的禅定(能見到念頭生滅的寂靜的心，或不受念頭幹擾而如其本來的觀看事物)及智慧(這直接者的知識"見到")也會展現出來。至于禅定時默念、觀想屍體、觀照事物無常苦空的本質以及研讀聖典等，這些則都是某種形式的念頭。

　　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.

　　◎在遠東的北傳佛教，包括襌宗和密教，代表佛教裏比較自由的一派。不丹、中國(包括西藏)、蒙古、韓國、日本和越南等地的北傳佛教，彈性調整自己以適應本土的固有文化，並開放自己在教義中加入了某些新觀念。它強調菩薩(一個懷有爲其他衆生福祉而自我犧牲之信念的人)的觀點。從理論上來說，北傳佛教的教義迥異于原始佛教。但是從實際上來看，他們是非常相似的。

　　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.

　　◎除了重視不同的經典以及對戒律的一些不同觀點，當代北傳佛教的禅修，無論是襌宗或密教，本質上和原始佛教的禅修是相同的——都含攝心的專注。在襌宗的禅修中，禅修者被教導去專注于公案，這種特殊的修行是在內心默念著公案。在密教的禅修中，觀想宗教性影像或有時候同時持咒則扮演著重要的角色。然而，觀想心智影像也是念頭的另外一種形式。

　　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.

　　◎隆波田的教導和他的動中禅在當代禅修領域裏是很獨特的。他的禅修技巧不是一種禅定、觀想或默念；正確的說，它是一種發展覺性的方法，以便讓我們的心能直接地臨遇、看見並打破念頭。然後，一旦一個人超越了念頭的系囿，心理的痛苦就不複存在了。

　　■References

　　◎參考著作

　　Anchalee Thaiyanond

　　◎安嘉莉‧泰雅侬得[/color]

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

　　◎專注－內觀：隆波田的教導。 曼谷Thammasat 大學1989年出版。

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

　　◎1986 對抗洪流：隆波田的教導。 曼谷Anchalee Thaiyanond著。

　　Luangpor Teean

　　◎隆波田‧吉塔蘇活

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

　　◎普拉瓦特 隆波田‧吉塔蘇活[隆波田‧吉塔蘇活的傳記〕；曼谷Thammasat 大學1989年出版。

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

　　◎Sutsamret Utchaidieo (頓悟的方法)；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.

　　◎致感覺者：隆波田的教導，Charles Tabacznik 和 Tavivat Puntarigvivat 翻譯。 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‧吉塔蘇活及他的遺教]；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] 參閱(1)Peter A. Jackson的《佛教、正統和沖突：都市派泰國佛教的政治功能》(新加坡：東南亞研究學會， q 989)。尤其是32-36及205-206頁。(2)Edwin Zehner的《改革泰國中産階級教派：Thammakai 動作禅的成長和要求》”, 東南亞研究期刊 21:2, 402-426頁.

《他的一生及教導--介紹泰國禅師隆波田的動中禅 The Dynamic Practices Of Luangpor Teean, A Thai Meditation Master》全文閱讀結束。