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◎隆波田好一陣子健康狀況都不佳，在1983年年中，他被診斷出罹患了癌症(惡性腫瘤)，盡管在1983年和1986年分別動了大手術，並且還要反複地做放射線治療和化學治療，隆波田還是在他生命最後的五年當中完成了超量的工作，奉獻相當多的精神提供個人指導、公開演講以及主持禅修。1983年隆波田在洛伊省大明光寺(Thapmingkhwan)建立了最後一個禅修中心而且在1986年該中心又增加了附近廣大的一塊地佛法島(Ko Phutthatham)，他還是積極而勤快地持續教導，一直到他疾病的末期。
When he realized that the end was near, Luangpor Teean discharged himself from the hospital and returned to Ko Phutthatham in Loei province. Late in the afternoon on his fifth day back in Loei he announced that he was now going to die: He then turned his awareness completely inward; his wasted body which had been so stiff and brittle, became fully relaxed and fluid; and fully aware, unattached, holding to nothing, not even the breath, an hour later (at 6:15 p.m. on September 13, 1988) his breathing ceased like a tree coming to rest as the wind that moved it fades completely away.[10]
◎當他知道生命即將結束時，隆波田申請出院回到洛伊省佛法島。在他回來之後的第5天下午，他宣布自己即將死去：然後他就完全反照向內覺知——他一向僵硬脆弱的身體，整個變得放松柔軟，他的心完全覺知、離執、不取著任何一切甚至呼吸。1小時之後(1988年9月13日下午6點15分)，他停止了呼吸，就像風完全止息而樹跟著平靜了下來。[10] (待續…)
■附注：
[7] Chusri Rungrotchanarak and I served as Luangpor Teean”s interpreters during his first visit to Singapore when he met Yamada Roshi. Both teachers were invited to teach in the same Buddhist center at the same time.
◎當隆波田第一次到新加坡並與Yamada Roshi見面時，Chusri Rungrotchanarak和我擔任隆波田的翻譯員，這兩位老師都同時受邀到同一個佛教中心教授。
[8] The Japanese word mumonkan is the Sino-Japanese reading for the Chinese word wu-men-kuan ”the gateless gate.” It is a historical record of koan used in zazen (Zen sitting meditation) within the Rinzai Zen tradition.
◎日文字的“mumonkan”是中文「無門關」(wu-men-kuan)的日本讀音，這是臨濟(Rinzai)宗用于參禅(zazen；即禅宗靜坐禅修的方法)時的一本古代公案語錄。
[9] See the second part in this article -- His Teachings.
◎請參考本文的第二部份：他的教導(His Teachings)。
[10] I wish to thank Phra Charles Nirodho, who practiced under Luangpor Teean since 1980 and stayed with him in his final days, for helping me revise this biography and especially for his personal account of Luangpor Teean”s final minutes.
◎普拉‧查爾斯‧尼羅多(Phra Charles Nirodho)，他自1980年起開始在隆波田的座下修學，並且在隆波田生命的最後幾天當中隨侍在側，我想要謝謝他，因爲幫助我修正這篇傳記，尤其是他親自口述了隆波田生命中最後的幾分鍾。
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Luangpor Teean”s dynamic meditation incorporates rhythmic bodily movements as a way to stimulate and develop awareness (sati). This practice is regarded as a way through which the body (rupa or form) and the awareness of it (nama or mind) are harmonized. The harmony between the body and the awareness of the body is, according to Luangpor Teean”s teachings, the very first result and the first step on the path to “seeing” thought. //隆波田的動中禅配合規律的身體動作來喚醒及培養覺知(sati正念)，透過這種修行方法可以達到「身體(色rupa)」與「對身體的覺知(心nama)」二者的協和。依隆波田的教導，身體與對身體的覺知二者之間的協和，是我們欲達到「看見念頭」之途中，要先踏出的第一步以及要先獲得的第一個成果。
Usually a human being collects a lot of mental images in daily activities, and these images reflect themselves in the process of thinking. With the dynamic meditation of bodily movement, according to Luangpor Teean, the awareness becomes active and clear, and as a natural consequence it encounters the process of thinking and sees thought clearly. For Luangpor Teean, thought is the source of both human activity and human suffering.
◎通常一個人在日常活動當中會累積許多的心智影像，而且這些影像會在我們思考的過程中投射出來。依照隆波田的教導，透過身體動作而修動中禅，可以促使覺知變得活躍而清明，然後自然地就能夠臨遇(encounter)整個思考過程並清楚地看見(see)念頭。就隆波田來說，念頭是人類活動與痛苦的根源。
In Luangpor Teean”s teachings, thought and awareness are two basic elements in a human being. When awareness is weak, thought drags us away to the past and the future, forming a strong chain. At any moment when awareness is strong, the chain of thought is immediately broken. In dynamic meditation, the practitioner seeks to stimulate, develop, and strengthen awareness to see thought and break its bonds.
◎在隆波田的教導中，念頭和覺知是一個人的兩種基本元素。當覺知弱時，念頭會把我們拉到過去和未來形成強大的鎖鏈。而當覺知強時，念頭的鎖鏈就會當下被打破。在動中禅裏，禅修者努力喚醒、培養及強化覺知以看見念頭並打破它的束縛。…
《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…