..续本文上一页] This meeting of the two teachers raised the question of what "sudden enlightenment" really was in the contemporary context and what was the authentic method leading to that "sudden enlightenment." While Yamada Roshi emphasized concentration and the silent recitation of a koan (dhamma riddle), Luangpor Teean emphasized awareness (without either concentration or recitation) through bodily movement and the “seeing” of thought. Yamada Roshi guided his students to attain step-by-step satori (sudden enlightenment) by breaking through a series of koans recorded in the Mumonkan[8]. In this tradition, if a person cannot finish all the koans within this lifetime, they can be worked on in the next life until final "satori" is attained. Luangpor Teean, on the other hand, guided his students step by step through the "object of practice"[9] without referring to any scriptures or historical records. He insisted that people should diligently develop awareness until they realize the state of arising-extinction, the final sudden enlightenment, within this lifetime. Unlike many teachers within the various Buddhist traditions he never mentioned anything about the life after. The method of concentration and the silent recitation of a koan is quite different from the method of developing awareness through bodily movement. The content of a series of koans is also quite different from the content in the "object of practice" in dynamic meditation.
◎隆波田在1982年应某一佛教社团的邀请去了新加坡两次。六月8-24日他第一次到新加坡，遇见了来自日本的山田罗西(Yamada Roshi)禅师[7]，留下了一段历史事迹。这两位大师的相会谈到了「怎样才是真正的“顿悟”」以及「怎样才是获得这种“顿悟”的真正方法」的问题。山田罗西强调禅定和默念公案(即参公案，公案(koan)即法的问题)；不过隆波田则是强调觉知身体的动作和“看见”念头(没有专注或默念)。山田罗西指导学生藉由参破《无门关(Mumonkan)》[8]中记载的一系列公案达到渐次的顿悟(satori)。在这一系统中，如果一个人终此一生无法参究完所有的公案，他们可以在下一生中继续参究，直到达成最终的顿悟。而另一方面，隆波田不依任何经典或语录指导学生一步一步地完成一系列“禅修所缘”[9]。他主张，人们应该就在今生精进地培养觉知，直到证悟生灭的状态(即最后的顿悟)。不像许多其它佛教系统里的导师，他从不曾提及有关后世的事。专注的修法和公案的参究与藉身体的动作培养觉知的方法相当不同。这一系列公案的内容与动中禅一系列“禅修所缘”的内容也相当不同。
On his second visit to Singapore, October 16-31, Luangpor Teean taught and guided a dynamic meditation retreat for interested people there. During both visits, Luangpor Teean was sick and needed medical treatment in a hospital -- a sign that later revealed a more serious, threatening illness.
◎10月16日至31日他第二次拜访新加坡的时候，隆波田为当地一些感兴趣的人教导动中禅并主持了一次禅修。在这两次拜访期间，隆波田生病了而且必须住院诊疗——这是后来更具威胁的一场重病之前兆。
In late 1985 Luangpor Teean gained an important female disciple, Anchalee Thaiyanond, a middle-aged Bangkok woman with two daughters. Unlike many other women at her age in Thai culture, Anchalee was never interested in religion, merit making, or keeping the precepts. She happened to read some of Luangpor Teean”s books and had faith in his teachings. She went to see him and practiced at home frequently seeking his guidance by visiting him at Wat Sanamnai. She attained the Dhamma in her daily life in the busy city of Bangkok and became a female successor to Luangpor Teean.
◎在1985年末，隆波田收了一个重要的女性弟子安嘉莉泰雅侬得(Anchalee Thaiyanond)，一个有两个女儿的中年曼谷妇女。安嘉莉不同于泰国文化中其他与她同年龄的女人，她对宗教从来就不感兴趣，也不做功德或或持戒。她凑巧看到一些隆波田的书并对他的教导产生信心，因此，她去参访隆波田并时常在家里练习，甚至到南来寺(Wat Sanamnai)去寻求他的指导。她在曼谷那样忙碌的都市日常生活中证悟了正法，并且成为隆波田的一位嗣法女弟子。
Luangpor Teean had been in poor health for some time when in mid-1983 he was diagnosed as suffering from cancer (malignant lymphoma). Despite extensive major surgery in 1983 and again in 1986, and despite repeated courses of radiation therapy and chemotherapy, Luangpor Teean was able to achieve an extraordinary amount of work in his last five years, giving considerable energy to providing personal guidance, giving public talks, and leading meditation retreats. He built his final meditation center at Thapmingkhwan in the town of Loei in 1983 and added Ko Phutthatham, a large nearby area, to it in 1986. He taught actively and incisively until the disease reached its advanced…
《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…