..續本文上一頁recently acquired body-moving meditation, but without the inner recitations. This he did throughout the whole of the following day, practicing in accord with nature, remaining energetic and at ease.
◎波田在此之前早已練習過各種禅法超過35年(10-46歲)，而且所有這些禅法也都是修專注入出息並且大都配合著默念，但是經過那麼多年的修學之後，他發現自己只獲得暫時的平靜。因此，經過隆波萬通這次的禅修之後，他決定盡舍所有這些專注入出息的方法，而一門深入練習他最近跟阿姜潘學到的「覺知身體動作」的禅法，不過——他舍棄了默念。在接下來幾天的禅修中他一直使用這個方法，順應自然地練習，而且始終能保持精神充沛及輕安自在。 (待續…)
■附注：
[1] The Chinese word ch”an is a transliteration of the Sanskrit word dhyana “meditation”, which is the etymological source for the Pali word for meditation, jhana. The Japanese word Zen is the Sino-Japanese reading for ch”an. I wish to express my thanks and gratitude to Louis Mangione who helped clarify the sources and the meanings of these technical terms as well as working with me on improving my English throughout this article.
◎中文字的“禅(ch”an)”是梵文字"dhyana(禅修)"的音譯，"dhyana"則是巴利語jhana(禅修)的語源。日文字的“禅(Zen)”是中文字“禅(ch”an)”的日本讀音。我想向劉易斯曼哲尼(Louis Mangione)致上感謝之意，他幫助我澄清了這些專業術語的語源及意義，並改善我此文的英語。
[2] For certain proper names, the author is following his own conventions that have appeared in previous publications (also see titles in the bibliography). For other terms, the Library of Congress system of Romanization has been followed. While the LC system has not been used for proper names, according to it "Por Teean" would be rendered Pho Thian -- editor.
◎某些特定專有名詞，作者沿用了他先前已出版著作中的慣例(請見參考書目中的書名)，至于其他術語，則采用美國國會圖書館的羅馬拼音。由于專有名詞不用美國國會圖書館的羅馬拼音系統，因此作者將一般采用的"Por Teean"寫成"Pho Thian"--編者。
[3] The Thai word Achan means "teacher". It is a title for a dhamma teacher as well as an academic teacher.
◎泰文字Achan意指“老師”，這是佛法老師和學校老師的稱呼頭銜。
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On the third day of his practice at Wat Rangsimukdaram at around 5 a.m., while he was sitting and moving his arms in meditation, a scorpion and its young fell onto Por Teean”s thigh and then scurried all over his lap and finally onto the floor. To his surprise he felt neither startled nor fearful[4] At that moment a sudden knowledge occurred in his mind: instead of experiencing himself as he always had, he now saw rupa-nama (body-mind); he saw it acting, and he saw its disease. Furthermore, at that point he knew clearly that rupa-nama was dukkham-aniccam-anatta (unbearable-unstable-uncontrollable); by seeing with insight he also knew clearly the difference between actuality and supposition. Knowing rupa-nama, his understanding of "religion," "Buddhism," "sin," and "merit" changed completely. After a while all the young scorpions returned to their mother”s back, and Por Teean used a stick to carry them away to a safe place.
◎他在珠光寺練習自己的方法到第叁天，早上五點左右，當時波田正坐著練習覺知手部動作的禅修，一只母蠍和一些小蠍子突然掉到他的大腿上，在他的腿上跑來跑去，然後跑到地板上去。令他驚訝的是，他既沒有驚嚇也沒有恐懼[4]，而就在這剎那之間他頓悟了(譯注：初次的短暫小悟)：他不再如往常那樣錯會自己而當下看見了色-名 (身心)，看見它如何演戲，也看見了它的過患。此外，他當下清楚地知道：色-名是苦－無常－無我 (無法忍受的－不堅固的－無法主宰的)。他生起了內觀智慧如實親見，因此他也清楚地知道：真實法和世俗法之間的不同。領悟了色-名之後，他對宗教、佛教、罪惡和功德的看法完全地改變了。過了一會兒，那些小蠍子回到他們母親的背上，波田就用一根樹枝把他們帶到一個安全的地方。
At this point, his mind was carried away by a flood of emotions and thought, but eventually he returned to his practice, taking note of the body”s movements. His mind soon returned to normal. By evening Por Teean”s awareness was sufficiently continuous and fast that he began to "see", rather than merely know, thought; thought was "seen" as soon as it arose, and it immediately stopped. Soon, practicing in this way, he penetrated to the source of thought and realization arose. His mind changed fundamentally. Por Teean was now independent of both scriptures and teachers.
◎不過，這個時候他的心被一股情緒和思緒的洪流給拉走了，但是最後他又回到自己的修行上來，注意身體的動作，內心也很快恢複了正常。那天的白天裏，波田的覺知達到完全持續且異常靈敏，他開始“看見”念頭而不僅僅是“知道”念頭而已；念頭才一起來就被“看見”而立刻止息。這樣練習沒多久，他就徹見念頭的根源而獲得了體悟(譯注：穩定的小悟)，他的心有了脫胎換骨的徹底改變，此時的波田不再需要依靠聖典和導師了。
As he continued to practice that day, his mind was changed step by step. In later years,…
《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》全文未完，請進入下頁繼續閱讀…