..续本文上一页ion of psychological suffering. “Sin” is the state of lacking awareness, hence it is full of suffering. And “merit” is the state of awareness that releases suffering. Knowing the suppositional object, one is free from all kinds of superstition.//

　　(一) 动中禅的第一阶段(世俗谛所缘)：「知道」世俗真相

　　1. 我们首先应该要「知道」身心(rupa-nama；色-名；身-心)以及身心的动作和身心的疾病。所谓知道身心，就是指我们的身(rupa色)和对身的觉知(nama名)达到协和，此时每个动作都只是身心的动作。隆波田说：身体的疾病需要(外在的)医生或医院的医疗照护；而像苦恼、挫折、瞋怒、贪爱、愚痴等等的心病则需要(内在的)觉知以及唤醒与培养觉知的方法。

　　2. 练习动中禅,我们的心渐渐会「知道」身心苦、无常、无我(dukkham-aniccam-anatta)的特性。

　　3. 修到这里，我们应该要「知道」世俗表相(sammati)与真实本意之间的区别。我们应该知道宗教、佛教、罪业和功德这些世俗表相的真实意义，在认知的表相世界里这些名相在学者和宗教人士的诠释之下有许多不同的意义，但从其真实本意来说，它们全都指向一种「觉知」的当下体证。因此，隆波田解释说：

　　(1)“宗教”就是我们自己——有身体且对身体有“觉知“的每个人。

　　(2)“佛教”就是获得洞察智慧及心苦止息的“觉知“。

　　(3)“罪业”就是指缺乏“觉知“的身心状态，它会引生痛苦。

　　(4)“功德”就是指带着“觉知“的身心状态，它能解脱痛苦。

　　当我们能「知道」这些所缘的世俗谛，就能破除一切世间的迷信或知见而回归其真实本意。

　　In the second stage, the touchable object, a practitioner is taught to be attentive to the process of the awareness seeing thought. The well-developed awareness naturally encounters and sees thought, as a cat seeing a rat immediately pounces upon it. In seeing thought, a person is supposed to see vatthu-paramattha-akara. For Luangpor Teean, vatthu means anything that exists inside or outside of the mind. Paramattha means the touching of things with the mind. Akara means the flux witnessed by the mind. Then, in continuing the practice of dynamic meditation, the mind progresses to see “anger-delusion-greed”, and vedana-sanna-sankhara-vinnana.

　　Now, in the continuous practice, one is supposed to see kilesa-tanha-upadana-kamma Luangpor Teean metaphorically characterized the experience of seeing these phenomena as at least a 60% reduction in the weight of the psychologically oppressive burden he bore before beginning his practice. Then the mind progresses to see first sila, and then silakhandha-samadhikhandha-panna-khandha. At this point, the distinction between samatha and vipassana types of calmness is realized. According to Luangpor Teean, the calmness of samatha suppresses thought, so it is temporary and unnatural – it is a deluded calm that is not truly calm. On the other hand, the calmness of vipassana is beyond thought and exists all the time – it is calmness that is full of awareness and insight. The mind then progresses to see kamasava-bhavasava-avijjasava, and their combinations, and good bodily, verbal and mental actions, and their combinations.

　　At this point, one sees the state of koet-dap in which the inner six senses detach themselves from outer objects. Luangpor Teean characterized this as being like a rope that, after having been tautly drawn between two posts, is cut in two in the middle. It is not possible to tie the rope together again so long as its two parts remain tied to the posts. The state of koet-dap is the end of suffering and the final goal of the practice.

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　　(二) 动中禅的第二阶段 (胜义谛所缘)：「看见」胜义实相

　　在第二阶段，禅修行者要能在觉知中「看见」念头。当你有圆满的觉知自然能临遇(encounter)并看见念头，就像猫看见老鼠立刻就会迅速去捕捉。

　　1. 看见念头时，行者应该「看见」一切事物(vatthu)、心触及一切事物(paramattha)、一切变化无常(akara)。隆波田解释：

　　vatthu意指在我们心内心外的一切事物。

　　Paramattha意指心触及这一切事物。

　　Akara意指内心体证变化无常。

　　2. 继续修学动中禅，接着我们的心便能进一步「看见」“瞋－痴－贪”和“受蕴－想蕴－行蕴－识蕴”。

　　3. 继续用功，应该「看见」固着－沉重－执着－造业(Kilesa－tanha－upadana－kamma)。隆波田比喻说，当我们看见这些现象时，内心的沉重负担和还没修以前比起来，就像突然减少了60%似的。

　　4. 然后我们心进一步会再先「看见」戒(sila)，再接着「看见」戒蕴－定蕴－慧蕴(silakhandha－samadhikhandha－panna)。此时便能通达专注(samatha止禅)和觉知(vipassana观禅)两种定静的区别。依照隆波田的看法：

　　专注的定静是抑止念头而来的，这种是暂时的，而且不是自然生起的，是假相的平静而不是真正的平静。另一方面，觉知的定静是超越念头而来的，这种是永恒的，是充满觉知和智慧的平静。

　　5. 接着我们心进一步会「看见」欲漏、有漏、无明漏(Kamasava－bhavasava－avijjasava)

　　6. 再来是「看见」身、口、意等恶业的各别果报，和它们整体的果报；身、口、意等善业的各别果报，和他们整体的果报。

　　7. 修到这里，我们就能「看见」生灭(koet-dap)的状态，而且这时内六根就会从外六尘中脱离出来。隆波田比喻说，这种根尘离系的情形就像将一条两端绑在木杆上而又绷紧的粗绳，突然从中间把它切成两段。由于两段都固定在木杆上，因此不可能再把它们接起来。所以，「看见」生灭的状态就是苦灭，也是修学动中禅的终极目标。(待续...)

　　■附注：

　　[13] Luangpor Teean freely used Pali terms to name the experiences from his prac…

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