Luangpor Teean(隆波田)

　　Developing Awareness is The Path That the Buddha Teaches

　　培养觉性是佛陀教导的道路

　　Things Outside of Buddhism 教外之法门

　　Making merit, being generous, keeping precepts and doing tranquility–meditation are a pair with the world. Whether there is a Buddha or there is no Buddha, these things exist anyway.

　　作功德、布施、持戒及修止禅是对应于世间的，在佛陀出世前及出世后，这些都一直存在着。

　　When prince Sidhartha was born, the Brahmins were assiduously looked after, which is making merit and offerings. As for tranquility–meditation, it”s a matter of psychic powers, a matter of ambition. We”ve probably heard about becoming invisible, flying through the air, ping into the earth, reading other people”s minds, multiplying oneself, reciting magical verses to obstruct vision, and hearing by entering absorption. This is not insight.

　　悉达多太子出生时，当时婆罗门得到一般人完善的护持，那就是所谓的作功德和供养。至于止禅，那是一种精神力量，是一种有所求心。我们可能听过，有人可以隐形不见、在空中飞行、遁入地里、有他心通、应化身、或能念诵不思议的咒语而让人看不见，乃至入定而发起天耳通等等，这些都不是观慧。

　　Teachings Outside of Buddhism 教外之教导

　　This kind of practice is called tranquility-meditation. Tranquility-meditation is not more than means to make the mind peaceful, but it is peace under the influence of delusion. It”s just like putting a rock on top of grass: as long as the rock is on top of the grass, the grass can”t grow: but when the rock is removed, the grass grows just as before, or maybe even more vigorously than before. It is true that there is no Lobha,

　　Dosa & Moha when we”re sitting alone, with the eyes closed; but as soon as we go back into society, like and dislike are born again. This is how it is! Going off to stay in a cave in a forest or the mountains, cannot extinguish suffering, just because of going to stay there. At first, I did it like that also.

　　这种修行称为止禅，止禅是一种让心平静的方法，但这还是一种带有无明的平静，就像大石压草一样，石头压在草上，草就不能生长，一旦搬开石头，被压的草还是会像以前那样生长，或甚至比以前更茂盛。没错！当我们闭眼坐着的时候，的确没有贪、瞋、痴，但是当我们回到社会，喜恶爱憎的分别心又生起来了，这种方法就是这样！远离尘嚣而跑到洞穴、森林或山中，不会只因为待在那里就能灭苦，早先我就是那么做的。

　　The Teachings inside Buddhism 教内之教导

　　The word VIPASSANA translates as realizing and truly seeing. Seeing what

　　 Seeing impermanence, instability and non-selfhood. When having insight, one views things differently than before. It is a transcendency. When we don”t yet see clearly nor truly know then, acting, speaking and thinking are

　　as before. It is not yet VIPASSANA. But when we feel differently than before – that is, greed, hatred and delusion decrease – it can be called VIPASSANA.

　　毘婆舍那(VIPASSANA)，翻译为通达及真正见到。见到什么？见到无常、苦和无我。当你有了通达的智慧，你看事情就会和以前不一样，这是一种超越(而不只是春风吹又生的压制)。在我们还没清楚见到及真正知道(明见及真知)之前，我们的行为、语言及思想还是和以前一样，会有贪瞋痴，那样就还不是毘婆舍那(通达、真见才能彻底断除贪瞋痴)，只有在感觉和以前不一样—即贪瞋痴真正减少(而不是暂时压制)的时候，那才可以称为毘婆舍那。

　　A Handful of Leaves: Awareness一掌之叶：觉知

　　To practice insight-meditation, the Buddha teaches us to develop four foundations of awareness, namely：在练习观禅(内观禅修)方面，佛陀教导我们培养正念觉知(sati)的四个基础：

　　1. KAYANUPASSANA SATIPATTHANA, that is, to meditate on the body, in the body and see according to actuality that this body is only just a body; it”s not a being, an inpidual, nor a self. It is neither me nor it.

　　身观念处：即以「身体或身内」为所缘而禅修，并如实见到身体只是身体，不是实有、不是实体、也不是自我，它既非我亦非它。

　　2.VEDANANUPASSANA SATIPATTHANA, to meditate on the feelings and see according to actuality that these feelings are only just feelings; they are not a being, an inpidual, nor a self. They are neither me nor them.

　　受观念处：以「觉受」为所缘而禅修，并如实见到这些觉受只是觉受，不是实有、不是实体、也不是自我，它们也是非自非它。

　　3. CITTANUPASSANA SATIPATTHANA, to meditate on the mind in the mind and seeing according to actuality that this mind is only just mind; it is not a being, an inpidual, not a self. It is neither me nor it.

　　心观念处：以「心」为所缘而禅修，并如实见到心只是心，不是实有、不是实体、也不是自我，它既非我亦非它。

　　4.DHAMMANUPASSANA SATIPATTHANA, to meditate on the mental objects in the mental objects and seeing according to actuality that these mental objects are only just mental objects. They are not a being, an inpidu…

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