..续本文上一页tika discipline.[17] Their form of meditation is to concentrate on the breathing and to silently recite the word buddho(Buddha) each time they inhale or exhale. In deep concentration, on the path to nibbana, a practitioner may encounter gods (deva) and other forms of supernatural beings. Achan Man”s tradition represents “traditional orthodoxy” within the Thai Theravada Buddhism.
◎ (1)阿姜曼和他的系统，包括阿姜查，已经被视为泰国东北方森林寺院(arannavasi)之中最强盛的禅修系统。[16] 这个体系除了阿姜查以外，都持守一种非常严厉传统的法宗派(Dhammayutika)戒律。[17]他们的禅修方式是专注入出息并且在入息和出息的时候，心里默念bu-ddho(佛陀)。在入深定(通达涅槃之路)时，禅修者可能会看到天神和其他形式的超自然存在现象。阿姜曼的系统在泰国原始佛教里面代表"传统的正说"。
The Yup-no Phong-no (falling-rising) tradition originally derived from a Burmese form of meditation. It has some traditional links with the contemporary Srisayadaw movement in Myanmar. This Burmese form of meditation emphasizes concentration on the falling and rising of the abdomen, while breathing out and breathing in, with the silent recitation of the words yup-no (falling) and phong-no (rising) respectively. A practitioner may use this well-trained concentration to contemplate a corpse or to “see though” a beautiful body as a composite of skin, flesh, blood vessels, organs, and skeleton to realize the impermanent, suffering, and non-self nature of a human being.
◎ (2)Yup-no Phong-no(降下－上升)系统本来起源于一个缅甸的禅修方式。它和缅甸当代Srisayadaw动作禅有一些传统的关连。这种缅甸的禅修方式强调在入息和出息时，专注腹部的降下和升起，并且同时分别默念yup-no(降下)和phong-no(上升)。禅修者可以运用这训练精湛的禅定力来观照尸体，或把美丽的色身"观想"成只是一个皮肤、肉、血管、器官和骨骼的聚合物，从而了解人类无常、苦和无我的本质。
Some suggest that the Dhammakaya movement may represent the emergence of the new middle-class in modern Thai society.[18] It uses mass-marketing and sophisticated media techniques to propagate its movement. It allows lay followers to use the practice traditionally attributed to the forest monks. Dhammakaya reduces the traditional Buddhist cosmology, with its goal of nibbana, to a location within the body. Its technique of meditation is to visualize and concentrate on a crystal ball two inches above the naval, which is regarded as the “center” of the body. Their meditation is accompanied by the silent recitation of the phrase samma-araham (one who is free from defilements). Later on, a practitioner may attempt to visualize a crystal Buddha image. In the final stages, the practitioner may literally see the Buddha and nibbana at the “center” of his or her own body.
◎ (3)有些人说Dhammakaya动作禅可以代表现代泰国社会中新中产阶级的出现[18]。它运用大众营销和复杂的媒体技术宣传它的动作禅。它让在家人可以练习这种传统上属于森林僧侣的修法。Dhammakaya基于涅槃的目标，因而把传统佛教的宇宙论缩小到色身之内。他们禅修时默念samma-araham(没有烦恼之人)。它的禅修技巧是观想并专注在肚脐眼上面两吋的一个水晶球，他们认为那是人身的中心。接着，禅修者可以尝试观想水晶佛像。最后，禅修者可以真的在他身体的"中心"看见佛陀和涅槃。
Luangpor Teean”s dynamic meditation has nothing directly to do with the scriptures. It has nothing to do with contemplation on the nature of things, on a composite of repulsive elements. It does not emphasize the keeping of precepts, although the keeping of precepts is good – socially good. It has nothing to do with concentration, silent recitation, or visualization. Dynamic meditation is a method of bodily movement involving the raising of arms or walking, one movement at a time, to stimulate and develop awareness, and to let awareness “see” thought – the root cause of human defilements – and break the chain of thought. From these basic differences it can be seen that Luangpor Teean”s teachings are quite distinct from the teachings of other traditions and teachers in contemporary Thai Theravada Buddhism.
◎ 四、隆波田的动中禅与圣典没有什么直接关连，也与观照事物的本质或不净之物无关。它不强调持戒，虽然持戒对社会是好的。它与禅定、默念或观想也毫无关系。动中禅是一个有关手部动作和经行的身体动作的方法，一次一个动作，以唤醒及开展觉性，然后让觉性"看见"念头(人类烦恼的根源)，以打破念头的环链。从这些基本差异可以看出来，隆波田的教导完全不同于当代泰国原始佛教的其它系统和老师。
■附注：
[14] See Grant A. Olson, “A Person-Centered Ethnography of Thai Buddhism: The Life of Phra Rajavaramuni (Orayudh Payutto)” (Ph.D. dissertation, Cornell University, 1989), 353-377.
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