..續本文上一頁] This meeting of the two teachers raised the question of what "sudden enlightenment" really was in the contemporary context and what was the authentic method leading to that "sudden enlightenment." While Yamada Roshi emphasized concentration and the silent recitation of a koan (dhamma riddle), Luangpor Teean emphasized awareness (without either concentration or recitation) through bodily movement and the “seeing” of thought. Yamada Roshi guided his students to attain step-by-step satori (sudden enlightenment) by breaking through a series of koans recorded in the Mumonkan[8]. In this tradition, if a person cannot finish all the koans within this lifetime, they can be worked on in the next life until final "satori" is attained. Luangpor Teean, on the other hand, guided his students step by step through the "object of practice"[9] without referring to any scriptures or historical records. He insisted that people should diligently develop awareness until they realize the state of arising-extinction, the final sudden enlightenment, within this lifetime. Unlike many teachers within the various Buddhist traditions he never mentioned anything about the life after. The method of concentration and the silent recitation of a koan is quite different from the method of developing awareness through bodily movement. The content of a series of koans is also quite different from the content in the "object of practice" in dynamic meditation.
◎隆波田在1982年應某一佛教社團的邀請去了新加坡兩次。六月8-24日他第一次到新加坡，遇見了來自日本的山田羅西(Yamada Roshi)禅師[7]，留下了一段曆史事迹。這兩位大師的相會談到了「怎樣才是真正的“頓悟”」以及「怎樣才是獲得這種“頓悟”的真正方法」的問題。山田羅西強調禅定和默念公案(即參公案，公案(koan)即法的問題)；不過隆波田則是強調覺知身體的動作和“看見”念頭(沒有專注或默念)。山田羅西指導學生藉由參破《無門關(Mumonkan)》[8]中記載的一系列公案達到漸次的頓悟(satori)。在這一系統中，如果一個人終此一生無法參究完所有的公案，他們可以在下一生中繼續參究，直到達成最終的頓悟。而另一方面，隆波田不依任何經典或語錄指導學生一步一步地完成一系列“禅修所緣”[9]。他主張，人們應該就在今生精進地培養覺知，直到證悟生滅的狀態(即最後的頓悟)。不像許多其它佛教系統裏的導師，他從不曾提及有關後世的事。專注的修法和公案的參究與藉身體的動作培養覺知的方法相當不同。這一系列公案的內容與動中禅一系列“禅修所緣”的內容也相當不同。
On his second visit to Singapore, October 16-31, Luangpor Teean taught and guided a dynamic meditation retreat for interested people there. During both visits, Luangpor Teean was sick and needed medical treatment in a hospital -- a sign that later revealed a more serious, threatening illness.
◎10月16日至31日他第二次拜訪新加坡的時候，隆波田爲當地一些感興趣的人教導動中禅並主持了一次禅修。在這兩次拜訪期間，隆波田生病了而且必須住院診療——這是後來更具威脅的一場重病之前兆。
In late 1985 Luangpor Teean gained an important female disciple, Anchalee Thaiyanond, a middle-aged Bangkok woman with two daughters. Unlike many other women at her age in Thai culture, Anchalee was never interested in religion, merit making, or keeping the precepts. She happened to read some of Luangpor Teean”s books and had faith in his teachings. She went to see him and practiced at home frequently seeking his guidance by visiting him at Wat Sanamnai. She attained the Dhamma in her daily life in the busy city of Bangkok and became a female successor to Luangpor Teean.
◎在1985年末，隆波田收了一個重要的女性弟子安嘉莉泰雅侬得(Anchalee Thaiyanond)，一個有兩個女兒的中年曼谷婦女。安嘉莉不同于泰國文化中其他與她同年齡的女人，她對宗教從來就不感興趣，也不做功德或或持戒。她湊巧看到一些隆波田的書並對他的教導産生信心，因此，她去參訪隆波田並時常在家裏練習，甚至到南來寺(Wat Sanamnai)去尋求他的指導。她在曼谷那樣忙碌的都市日常生活中證悟了正法，並且成爲隆波田的一位嗣法女弟子。
Luangpor Teean had been in poor health for some time when in mid-1983 he was diagnosed as suffering from cancer (malignant lymphoma). Despite extensive major surgery in 1983 and again in 1986, and despite repeated courses of radiation therapy and chemotherapy, Luangpor Teean was able to achieve an extraordinary amount of work in his last five years, giving considerable energy to providing personal guidance, giving public talks, and leading meditation retreats. He built his final meditation center at Thapmingkhwan in the town of Loei in 1983 and added Ko Phutthatham, a large nearby area, to it in 1986. He taught actively and incisively until the disease reached its advanced…
《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…