..续本文上一页recently acquired body-moving meditation, but without the inner recitations. This he did throughout the whole of the following day, practicing in accord with nature, remaining energetic and at ease.
◎波田在此之前早已练习过各种禅法超过35年(10-46岁)，而且所有这些禅法也都是修专注入出息并且大都配合着默念，但是经过那么多年的修学之后，他发现自己只获得暂时的平静。因此，经过隆波万通这次的禅修之后，他决定尽舍所有这些专注入出息的方法，而一门深入练习他最近跟阿姜潘学到的「觉知身体动作」的禅法，不过——他舍弃了默念。在接下来几天的禅修中他一直使用这个方法，顺应自然地练习，而且始终能保持精神充沛及轻安自在。 (待续…)
■附注：
[1] The Chinese word ch”an is a transliteration of the Sanskrit word dhyana “meditation”, which is the etymological source for the Pali word for meditation, jhana. The Japanese word Zen is the Sino-Japanese reading for ch”an. I wish to express my thanks and gratitude to Louis Mangione who helped clarify the sources and the meanings of these technical terms as well as working with me on improving my English throughout this article.
◎中文字的“禅(ch”an)”是梵文字"dhyana(禅修)"的音译，"dhyana"则是巴利语jhana(禅修)的语源。日文字的“禅(Zen)”是中文字“禅(ch”an)”的日本读音。我想向刘易斯曼哲尼(Louis Mangione)致上感谢之意，他帮助我澄清了这些专业术语的语源及意义，并改善我此文的英语。
[2] For certain proper names, the author is following his own conventions that have appeared in previous publications (also see titles in the bibliography). For other terms, the Library of Congress system of Romanization has been followed. While the LC system has not been used for proper names, according to it "Por Teean" would be rendered Pho Thian -- editor.
◎某些特定专有名词，作者沿用了他先前已出版著作中的惯例(请见参考书目中的书名)，至于其他术语，则采用美国国会图书馆的罗马拼音。由于专有名词不用美国国会图书馆的罗马拼音系统，因此作者将一般采用的"Por Teean"写成"Pho Thian"--编者。
[3] The Thai word Achan means "teacher". It is a title for a dhamma teacher as well as an academic teacher.
◎泰文字Achan意指“老师”，这是佛法老师和学校老师的称呼头衔。
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On the third day of his practice at Wat Rangsimukdaram at around 5 a.m., while he was sitting and moving his arms in meditation, a scorpion and its young fell onto Por Teean”s thigh and then scurried all over his lap and finally onto the floor. To his surprise he felt neither startled nor fearful[4] At that moment a sudden knowledge occurred in his mind: instead of experiencing himself as he always had, he now saw rupa-nama (body-mind); he saw it acting, and he saw its disease. Furthermore, at that point he knew clearly that rupa-nama was dukkham-aniccam-anatta (unbearable-unstable-uncontrollable); by seeing with insight he also knew clearly the difference between actuality and supposition. Knowing rupa-nama, his understanding of "religion," "Buddhism," "sin," and "merit" changed completely. After a while all the young scorpions returned to their mother”s back, and Por Teean used a stick to carry them away to a safe place.
◎他在珠光寺练习自己的方法到第三天，早上五点左右，当时波田正坐着练习觉知手部动作的禅修，一只母蝎和一些小蝎子突然掉到他的大腿上，在他的腿上跑来跑去，然后跑到地板上去。令他惊讶的是，他既没有惊吓也没有恐惧[4]，而就在这剎那之间他顿悟了(译注：初次的短暂小悟)：他不再如往常那样错会自己而当下看见了色-名 (身心)，看见它如何演戏，也看见了它的过患。此外，他当下清楚地知道：色-名是苦－无常－无我 (无法忍受的－不坚固的－无法主宰的)。他生起了内观智慧如实亲见，因此他也清楚地知道：真实法和世俗法之间的不同。领悟了色-名之后，他对宗教、佛教、罪恶和功德的看法完全地改变了。过了一会儿，那些小蝎子回到他们母亲的背上，波田就用一根树枝把他们带到一个安全的地方。
At this point, his mind was carried away by a flood of emotions and thought, but eventually he returned to his practice, taking note of the body”s movements. His mind soon returned to normal. By evening Por Teean”s awareness was sufficiently continuous and fast that he began to "see", rather than merely know, thought; thought was "seen" as soon as it arose, and it immediately stopped. Soon, practicing in this way, he penetrated to the source of thought and realization arose. His mind changed fundamentally. Por Teean was now independent of both scriptures and teachers.
◎不过，这个时候他的心被一股情绪和思绪的洪流给拉走了，但是最后他又回到自己的修行上来，注意身体的动作，内心也很快恢复了正常。那天的白天里，波田的觉知达到完全持续且异常灵敏，他开始“看见”念头而不仅仅是“知道”念头而已；念头才一起来就被“看见”而立刻止息。这样练习没多久，他就彻见念头的根源而获得了体悟(译注：稳定的小悟)，他的心有了脱胎换骨的彻底改变，此时的波田不再需要依靠圣典和导师了。
As he continued to practice that day, his mind was changed step by step. In later years,…
《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》全文未完，请进入下页继续阅读…