..续本文上一页现象发生时，我们的眼耳鼻舌身意(六根)就会和色声香味触法(六尘)分离开来。这就像是将车子的驱动机制拆卸开来，当这些零件各自分离之后，这部汽车仅管还在，但没办法再行驶了。(隆波田1984:6-7) (待续…)

　　■附注：

　　[11] In the Theravada tradition it is very common to list these three defilements together when describing the human condition of the common man or woman.

　　◎在原始佛教传统中通常在描述凡俗男女的情形时，都将这三种烦恼并列。

　　[12] In Buddhism, the inner six senses are the eye, ear, nose, tongue, body, and mind. Their counterparts, the outer six objects, are seeing, hearing, smelling, tasting, touching, and perceiving mental objects.

　　◎在佛教里，内六根是眼耳鼻舌身意。而与它们相对的就是外六尘，也就是色声香味触法。

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　　Luangpor Teean summarized the “object of practice” in dynamic meditation as follows:

　　◎隆波田概述了动中禅的“禅修所缘”如下：

　　Stage 1: Suppositional object

　　◎第一阶段：世俗谛所缘(从所缘知道世俗真相)

　　1. Rupa-nama (body-mind)

　　◎色-名(身心)

　　2. Rupa-acting-nama-acting, rupa-disease-nama-disease

　　◎身的活动－心的活动；身病－心病

　　3. Dukkham-aniccam-anatta (unbearable-unstable-uncontrollable)

　　◎苦－无常－无我(无法忍受的－不坚固的－无法主宰的)

　　4. Sammati (supposition)

　　◎世俗表相(Sammati)

　　5. Sasana (religion), Buddhasasana (Buddhism)

　　◎宗教、佛教

　　6. Papa (sin), punna (merit)

　　◎罪业、功德

　　Stage 2: Touchable object

　　◎第二阶段：胜义谛所缘(从所缘看见胜义实相)

　　1. Vatthu-paramattha-akara (thingness-touchable-changingness)

　　◎一切事物－以心触及－无常变化

　　2. Dosa-moha-lobha (anger-delusion-greed)

　　◎瞋－痴－贪

　　3. Vedana-sanna-sankhara-vinnana (Feeling-memory/percept-conceiving-knowingness)

　　◎受蕴－想蕴－行蕴－识蕴(感觉、记忆/知觉、意志造作、了知)

　　4. Kilesa-tanha-upadana-kamma[13] (Stickiness-heaviness-attachment-action)

　　◎固着－沉重－执着－造业 [13]

　　5. Sila (normality)

　　◎戒(正常)

　　6. Silakhandha-samadhikhandha-pannakhandha (Container of nomality-setting up the mind-knowing)

　　◎戒蕴－定蕴－慧蕴(正常－定心－了知三者的蕴集)

　　7. Samatha (concentration) and vipassana (insight) types of calmness

　　◎止禅(专注)和观禅 (觉知)两种不同的定静

　　8. Kamasava-bhavasava-avijjasava (The taint of “sensuality”, being, not-knowing)

　　◎欲漏、有漏、无明漏(欲爱、有取、无明等三种造成三界生死的染污)

　　9. The results of a bad bodily, verbal, and mental actions, and their combination;

　　◎身、口、意等恶业的各别果报，和他们整体的果报

　　10. The results of a good bodily, verbal, and mental actions, and their combination;

　　◎身、口、意等善业的各别果报，和他们整体的果报

　　11. The state of koet-dap (arising-extinction).

　　◎生灭的状态

　　The “object of practice” in dynamic meditation is a series of experiences by which the mind progresses step by step towards the end of suffering. These experiences are those – inner as well as physical – discovered by Luangpor Teean. They now serve as guideposts for the practitioners of dynamic meditation.

　　◎动中禅这些次第的“禅修所缘”也是一系列次第的“体证成果“，透过这一系列次第的体证能够让我们的心一步一步地趣向苦灭。这些是隆波田修动中禅时在身心之中亲身经历的体证，所以它们是动中禅的行者修学过程中的指标。兹说明如下——

　　During the first stage of dynamic meditation, the suppositional object, one is supposed to know rupa-nama, its acting and its disease. Rupa-nama is known when the body (rupa) and the awareness of the body (nama) are harmonized. Then each movement is the movement of rupa-nama (body-mind). Luangpor Teean explained that for a disease of the body, one needs medical care from a doctor or a hospital. For the diseases of the mind, whose symptoms are distress, frustration, anger, greed, delusion, and so on, one needs awareness and a method to stimulate and develop awareness. In practicing dynamic meditation, the mind comes to know the rupa-nama characteristics of dukkham-aniccam-anatta.

　　At this point in the practice, one is supposed to know the distinction between supposition (sammati) and actuality. One is supposed to know actual meanings of phenomena “religion”, “Buddhism”, “sin”, and “merit”. In the suppositional world, they have many different meanings, interpreted by scholars and religious people. But in actuality, they all point to the immediate experience of awareness. Luangpor Teean explained that “religion” is every one of us without exception who has a body and the consciousness of the body. “Buddhism” is the awareness leading to insightful wisdom and the cessat…

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