..续本文上一页ver thought, true samadhi (the quiet mind that sees a thought and the extinction of a thought, or sees a thing directly as it is outside of thought) and panna (knowledge from this direct “seeing”) appear. Silent recitation in concentration; contemplation of a corpse; contemplation on the impermanence, suffering, and void nature of things; and reading of the scriptures are all one form or another of thought.
◎隆波田的动中禅和传统的原始佛教修行完全无关。动中禅中规律的身体动作是要直接唤醒并发展觉性(sati)，到因缘成熟的时候，这觉性便能临遇并看见念头，然后突破念头的环链——贪、瞋痴的根源。当觉性有了控制念头的力量时，真实的戒就会展现；那时候是戒律在"持守"人，而非人在"持守"戒律。当觉性有了控制念头的力量时，真实的禅定(能见到念头生灭的寂静的心，或不受念头干扰而如其本来的观看事物)及智慧(这直接者的知识"见到")也会展现出来。至于禅定时默念、观想尸体、观照事物无常苦空的本质以及研读圣典等，这些则都是某种形式的念头。
Mahayana Buddhism, including Ch”an (Zen) and Vajrayana, in the Far East represents a more liberal trend in Buddhism. Mahayana Buddhism has had the flexibility to adjust itself to the indigenous cultures of Bhutan, China (including Tibet), Mongolia, Korea, Japan, and Vietnam and the openness to add new ideas to its doctrines. It has emphasized the idea of bodhisattva (“one who embraces self-sacrifice for the welfare of others”). From a theoretical point of view, Mahayana doctrines are quite different from those of Theravada Buddhism. But from a practical viewpoint, they are quite similar.
◎在远东的北传佛教，包括襌宗和密教，代表佛教里比较自由的一派。不丹、中国(包括西藏)、蒙古、韩国、日本和越南等地的北传佛教，弹性调整自己以适应本土的固有文化，并开放自己在教义中加入了某些新观念。它强调菩萨(一个怀有为其他众生福祉而自我牺牲之信念的人)的观点。从理论上来说，北传佛教的教义迥异于原始佛教。但是从实际上来看，他们是非常相似的。
Besides placing emphasis on different suttas (the discourses of the Buddha) and some different ideas about keeping the precepts, contemporary Mahayana meditation, be it Ch”an (Zen) or Vajrayana, is essentially the same as Theravada meditation: involving the concentration of the mind. In Ch”an (Zen) meditation, the practitioner is taught to concentrate on a koan. The specific practice is the silent recitation of the koan. In Vajrayana meditation, visualization of religious images, sometimes together with the recitation of a mantra, plays an important role. The visualization of a mental image is, however, another form of thought.
◎除了重视不同的经典以及对戒律的一些不同观点，当代北传佛教的禅修，无论是襌宗或密教，本质上和原始佛教的禅修是相同的——都含摄心的专注。在襌宗的禅修中，禅修者被教导去专注于公案，这种特殊的修行是在内心默念着公案。在密教的禅修中，观想宗教性影像或有时候同时持咒则扮演着重要的角色。然而，观想心智影像也是念头的另外一种形式。
The teachings of Luangpor Teean and his dynamic meditation are unique in the contemporary world of meditation. His meditation technique is not a form of concentration, visualization, or mental recitation; rather it is a way of developing awareness so that the mind directly encounters, sees, and breaks through thought. Accordingly, once a human being has gone beyond the confines of thought, psychological suffering ceases to exist.
◎隆波田的教导和他的动中禅在当代禅修领域里是很独特的。他的禅修技巧不是一种禅定、观想或默念；正确的说，它是一种发展觉性的方法，以便让我们的心能直接地临遇、看见并打破念头。然后，一旦一个人超越了念头的系囿，心理的痛苦就不复存在了。
■References
◎参考著作
Anchalee Thaiyanond
◎安嘉莉‧泰雅侬得[/color]
1989 Concentration-Insight: The Teaching of Luangpor Teean. Bangkok: Thammasat University Press.
◎专注－内观：隆波田的教导。 曼谷Thammasat 大学1989年出版。
1986 Against the Stream: The Teaching of Luangpor Teean. Bangkok: Anchalee Thaiyanond.
◎1986 对抗洪流：隆波田的教导。 曼谷Anchalee Thaiyanond着。
Luangpor Teean
◎隆波田‧吉塔苏活
1989 Prawat Luangpor Teean Cittasubho [The biography of Luangpor Teean Cittasubho]. Bangkok: Thammasat University Press.
◎普拉瓦特 隆波田‧吉塔苏活[隆波田‧吉塔苏活的传记〕；曼谷Thammasat 大学1989年出版。
1989 Sutsamret Utchaidieo [The formula for sudden enlightenment]. Nonthaburi: Wat Sanamnai.
◎Sutsamret Utchaidieo (顿悟的方法)；Nonthaburi：Wat Sanamnai 1989年出版。b
1984 To One That Feels: The Teaching of Luangpor Teean, translated by Charles Tabacznik and Tavivat Puntarigvivat. Bangkok: O.S. Printing House.
◎致感觉者：隆波田的教导，Charles Tabacznik 和 Tavivat Puntarigvivat 翻译。 曼谷O.S. 印刷坊1984年出版。
Teeansawangtham
◎田舍王丹
1989 Pakati: Luangpor Teean Cittasubho lae sing thi fakwai [Normality: Luangpor Teean Cittasubho and the things he left behind]. Bangkok: Klum Teeansawangtham.
◎Pakati: Luangpor Teean Cittasubho lae sing thi fakwai [平常心：隆波田‧吉塔苏活及他的遗教]；曼谷 Klum Teeansawangtham 1989年著作出版。
■附注：
[18] See Peter A. Jackson, Buddhism, Legitimation, and Conflict: The Political Functions of Urban Thai Buddhism (Singapore: Institute of Southeast Asian Studies, q989), esp. 32-36, 205-206; Edwin Zehner, “Reform of a Thai Middle Class Sect: The growth and Appeal of the Thammakai Movement”, Journal of Southeast Asian Studies 21:2, 402-426.
◎[18] 参阅(1)Peter A. Jackson的《佛教、正统和冲突：都市派泰国佛教的政治功能》(新加坡：东南亚研究学会， q 989)。尤其是32-36及205-206页。(2)Edwin Zehner的《改革泰国中产阶级教派：Thammakai 动作禅的成长和要求》”, 东南亚研究期刊 21:2, 402-426页.
《他的一生及教导--介绍泰国禅师隆波田的动中禅 The Dynamic Practices Of Luangpor Teean, A Thai Meditation Master》全文阅读结束。