..续本文上一页 stages.
◎隆波田好一阵子健康状况都不佳，在1983年年中，他被诊断出罹患了癌症(恶性肿瘤)，尽管在1983年和1986年分别动了大手术，并且还要反复地做放射线治疗和化学治疗，隆波田还是在他生命最后的五年当中完成了超量的工作，奉献相当多的精神提供个人指导、公开演讲以及主持禅修。1983年隆波田在洛伊省大明光寺(Thapmingkhwan)建立了最后一个禅修中心而且在1986年该中心又增加了附近广大的一块地佛法岛(Ko Phutthatham)，他还是积极而勤快地持续教导，一直到他疾病的末期。
When he realized that the end was near, Luangpor Teean discharged himself from the hospital and returned to Ko Phutthatham in Loei province. Late in the afternoon on his fifth day back in Loei he announced that he was now going to die: He then turned his awareness completely inward; his wasted body which had been so stiff and brittle, became fully relaxed and fluid; and fully aware, unattached, holding to nothing, not even the breath, an hour later (at 6:15 p.m. on September 13, 1988) his breathing ceased like a tree coming to rest as the wind that moved it fades completely away.[10]
◎当他知道生命即将结束时，隆波田申请出院回到洛伊省佛法岛。在他回来之后的第5天下午，他宣布自己即将死去：然后他就完全反照向内觉知——他一向僵硬脆弱的身体，整个变得放松柔软，他的心完全觉知、离执、不取着任何一切甚至呼吸。1小时之后(1988年9月13日下午6点15分)，他停止了呼吸，就像风完全止息而树跟着平静了下来。[10] (待续…)
■附注：
[7] Chusri Rungrotchanarak and I served as Luangpor Teean”s interpreters during his first visit to Singapore when he met Yamada Roshi. Both teachers were invited to teach in the same Buddhist center at the same time.
◎当隆波田第一次到新加坡并与Yamada Roshi见面时，Chusri Rungrotchanarak和我担任隆波田的翻译员，这两位老师都同时受邀到同一个佛教中心教授。
[8] The Japanese word mumonkan is the Sino-Japanese reading for the Chinese word wu-men-kuan ”the gateless gate.” It is a historical record of koan used in zazen (Zen sitting meditation) within the Rinzai Zen tradition.
◎日文字的“mumonkan”是中文「无门关」(wu-men-kuan)的日本读音，这是临济(Rinzai)宗用于参禅(zazen；即禅宗静坐禅修的方法)时的一本古代公案语录。
[9] See the second part in this article -- His Teachings.
◎请参考本文的第二部份：他的教导(His Teachings)。
[10] I wish to thank Phra Charles Nirodho, who practiced under Luangpor Teean since 1980 and stayed with him in his final days, for helping me revise this biography and especially for his personal account of Luangpor Teean”s final minutes.
◎普拉‧查尔斯‧尼罗多(Phra Charles Nirodho)，他自1980年起开始在隆波田的座下修学，并且在隆波田生命的最后几天当中随侍在侧，我想要谢谢他，因为帮助我修正这篇传记，尤其是他亲自口述了隆波田生命中最后的几分钟。
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Luangpor Teean”s dynamic meditation incorporates rhythmic bodily movements as a way to stimulate and develop awareness (sati). This practice is regarded as a way through which the body (rupa or form) and the awareness of it (nama or mind) are harmonized. The harmony between the body and the awareness of the body is, according to Luangpor Teean”s teachings, the very first result and the first step on the path to “seeing” thought. //隆波田的动中禅配合规律的身体动作来唤醒及培养觉知(sati正念)，透过这种修行方法可以达到「身体(色rupa)」与「对身体的觉知(心nama)」二者的协和。依隆波田的教导，身体与对身体的觉知二者之间的协和，是我们欲达到「看见念头」之途中，要先踏出的第一步以及要先获得的第一个成果。
Usually a human being collects a lot of mental images in daily activities, and these images reflect themselves in the process of thinking. With the dynamic meditation of bodily movement, according to Luangpor Teean, the awareness becomes active and clear, and as a natural consequence it encounters the process of thinking and sees thought clearly. For Luangpor Teean, thought is the source of both human activity and human suffering.
◎通常一个人在日常活动当中会累积许多的心智影像，而且这些影像会在我们思考的过程中投射出来。依照隆波田的教导，透过身体动作而修动中禅，可以促使觉知变得活跃而清明，然后自然地就能够临遇(encounter)整个思考过程并清楚地看见(see)念头。就隆波田来说，念头是人类活动与痛苦的根源。
In Luangpor Teean”s teachings, thought and awareness are two basic elements in a human being. When awareness is weak, thought drags us away to the past and the future, forming a strong chain. At any moment when awareness is strong, the chain of thought is immediately broken. In dynamic meditation, the practitioner seeks to stimulate, develop, and strengthen awareness to see thought and break its bonds.
◎在隆波田的教导中，念头和觉知是一个人的两种基本元素。当觉知弱时，念头会把我们拉到过去和未来形成强大的锁链。而当觉知强时，念头的锁链就会当下被打破。在动中禅里，禅修者努力唤醒、培养及强化觉知以看见念头并打破它的束缚。…
《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…