..續本文上一頁 much of his teaching would be concerned with the details of the steps and stages through which the mind progressed on its way to the ending of suffering[5]

　　◎那一天他繼續的練習，他的心也跟著産生一階又一階地變化。在往後數年中，他的許多教導都和他這時候內心一階一階增長而至苦滅的變化過程[5]有密切關連。茲詳述其變化過程如下：

　　Later that evening a deeper realization arose, and his mind changed for the second time. Early the next morning, the 11th day of the waxing moon (July 8, 1957), as he walked in meditation, his realization went even deeper, and his mind changed for the third time. Soon afterwards the state of arising-extinction was realized; and with that all of Por Teean”s human conditioning and limitations dissolved and lost their taste: body-mind returned to its "original" state.

　　◎到了那天晚上，他得到了較深一層的體悟(譯注：中悟)，他的心也有了第二次的改變。隔天早晨—臘8月第11天(1957年7月8日)，他練習自己方法的第四天—當他正在經行時，他又得到了更深一層的體悟(譯注：大悟)，他的心也有了第叁次的大改變。過不久，他就徹底證悟了「生滅的本質(the state of arising-extinction)」(譯注：大徹大悟)，此後他凡夫的心理作用(貪瞋癡煩惱)及束縛(苦)全部消融而盡失其味，不再有煩惱和苦，身心恢複了本來面目。

　　A few days later Achan Pan arrived from Laos on a short visit in order to examine the progress of the meditators. Por Teean was the last person to be interviewed. When asked what he knew, Por Teean said that he knew himself. Asked how he knew himself, he answered that in moving, sitting, and lying he knew himself. Achan Pan commented that in that case only dead people did not know themselves. Por Teean replied that he had already died and had been born anew. "I have died to filth, wickedness, sorrow, darkness, and drowsiness, but I am still alive," he explained.

　　◎波田開悟後過沒幾天，阿姜潘從寮國回來巡視禅修者的進展，他最後一個去小參。

　　阿姜潘問： 「你知道了什麼？」

　　波田說：「我知道自己。」

　　阿姜潘又問：「你是怎樣知道自己？」

　　他說：「我在動作、坐著和躺臥時知道自己。」

　　阿姜潘說：「只有死人才不知道自己。」(譯注：意謂每個人在行住坐臥時也都跟你一樣知道自己呀？！)

　　波田回答：「我已經大死一次又再活過來了。」(譯注：意謂我跟他們不同，一般人沒死過也沒真正活過！)

　　接著他解釋說：「我的染汙、邪念、憂悲、無明和昏沈已經死了，但是我還活著。」(譯注：假的死了，真的活過來了。)

　　Achan Pan then asked him whether salt is salty. "Salt is not salty," Por Teean replied. "Why

　　" "Salt is not on my tongue, so how can it be salty." Achan Pan then asked whether chilli is hot and sugar cane sweet. Por Teean responded in a similar way to each of these questions.

　　◎阿姜潘又問他：「鹽是鹹的嗎？」

　　波田回答：「鹽不是鹹的。」

　　「爲什麼？」

　　「鹽不在我的舌頭上，所以怎麼會鹹呢？」

　　接著阿姜潘問「胡椒是否辣」，和「糖是否甜」的問題，波田對這些問題給了相同方式的回答。

　　Achan Pan went on to ask: "Among the black colors, which one is more black

　　" "Black is black, no black can be beyond black; white is white, no white is beyond white; the same is true for red and every other thing-nothing is beyond itself," Por Teean answered.

　　◎接著阿姜潘又問：「在各種黑色當中，何種較黑？」

　　波田回答：「各種黑色都如其黑，沒有哪個黑色能超越哪個黑色。各種白色都如其白，沒有哪個白色能超越哪個白色。紅色乃至其他任何東西也是如此——沒有其他東西能超越任何東西的自己本身。」

　　Achan Pan was silent for a long time. Then he spoke again, "Suppose here is a forest, and a person came to see me, and then walked back home. On the way back home he carried a gun, and coming upon a tiger he shot it. Being wounded, the tiger became very fierce. If I had asked that person to tell you to come and see me here, would you come

　　" Achan Pan used a story to pose a profound question.

　　◎阿姜潘沈默了一段長時間後，又再問：「假設這裏是一片森林，有一個人來看我之後回去。這人回去時帶著槍，途中碰到一只老虎，他開槍射傷了這只老虎，老虎變得非常凶暴。如果我要這個人轉告你來這裏看我，你會來嗎？」阿姜潘用故事提出一個蘊含深義的問題。

　　"Yes, I would. Being asked by you, I would come. If I did not come, it would be disrespectful to you," Por Teean answered.

　　"If you come, the tiger will bite you."

　　"Eh, I do not see the tiger."

　　"Will you come along the path or use a short-cut

　　" Achan Pan asked.

　　"I will not use a short-cut. I will use the path. When I walk on the path and the tiger comes, I can see it and avoid it. If I do not walk on the path and the tiger comes, I cannot see it, and therefore cannot avoid it," Por Teean replied.[6] After this, Achan Pan had nothing more to say.

　　◎波田回答：「會的，我會來。您要我來，我就會來。如果我不來，那就對您不恭敬了。」

　　「但是你若來，這只老虎會咬你。」

　　「嗯——但我沒看到這只老虎呀！」(譯注：意謂都還沒看到幹嘛就先怕呢？)

　　阿姜潘問：「你會走大路還是抄小路避開老虎？」

　　波田回答：「我不會抄小路，我會走大路。當我走大路而老虎來時，我會看見牠並且滅除牠；如果老虎來了而我沒走大路，那我就永遠不會看見牠，而也就不能滅除牠。[6] 」(譯注…

《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…