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[size=+2]Against the Stream of Thought[size=+2] 戰勝念頭的洪流

The Teaching of Luangpor Teean 隆波田的教導

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1999[size=+0][size=+1][size=+0]年美國佛教學會再版印贈3000本[size=+0]
[size=+0]版權[size=+0]@1993 [size=+0]安嘉莉‧[size=+0]泰雅儂得[size=+0]
[size=+0]免費印製流通，[size=+0]以法為贈禮[size=+1][size=+0]任何人只要是免費流通都可印製本書。[size=+0]其它事宜請徵詢作者：安嘉莉‧泰雅儂得[size=+0][size=+0][size=+0]129 Sawankalok [size=+0]Road Dusit，[size=+0]曼谷，泰國[size=+0] 10300

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[size=+0]國際標準圖書編號[size=+0] 974-8495-89-2

Preface序
I first became interested in Luangpor Teean 's teaching through reading a book of his talks in Thai. This interest led me to practise in accordance with the teaching. Having been very satisfied with my practice, I would like to make this teaching available to those who cannot read Thai, and so I am printing this book as a gift of Dhamma.
我最初對隆波田的禪法感到興趣是因為閱讀了他的一本泰文法談集要，並從此引領我依他的教法修學。由於我修學得非常滿意，想要將這個教法分享給一些不懂泰文的人，因此我付印此書以之為法的贈禮。

Talks printed in three Thai books have been edited together to construct this booklet. The editing has been done in order to extract the essence of this teaching.
這本小冊子匯集了三本泰文法談語錄的內容，目的是要擷取這個教法的精華核心將之編輯成冊。

Anchalee Thaiyanond August 1989

安嘉莉‧泰雅儂得一九八九年八月

Against the Stream of Thought 戰勝念頭的洪流

The teachings of all the teachers in the world are like the leaves in the whole forest. But there are very few that we can use as medicine. Don't take the whole tree, including root and stem. When you practise meditation or insight, you should take only things that will not let suffering occur in your mind, that can extinguish suffering at its source, can destroy delusion. You should take only the most important part of the teaching. The heart of the teaching I am talking about is to be aware of oneself, to have the mind steady, to have complete knowing. When thought arises, you should see it, know it, understand it in every manner, and know how to prevent it from deceiving you. According to the Lord Buddha 's teaching, there are many procedures to cure suffering. You should choose one of them with mindfulness and wisdom.
全世界所有導師的教法就像整個森林裡的樹葉那麼多，但是其中能作為藥用的卻非常少，而就算有也不要連根帶莖地將整棵樹挖走（你需要的葉子沒那麼多）。同樣的，當你練習禪修或內觀時，應該只取用不會讓心中有苦、能夠從根截斷苦惱以及能夠破除無明的那些教法；（而就動中禪來說）你應該只取用這個教法當中最重要的核心部份。我所謂的這個教法的核心就是——覺知自己，保持內心安定，以及全然覺知。當念頭一生起，你必須見到它、知道它、完全了解它，而且知道如何不受它欺騙。依照佛陀的教導，有許多方法能夠對治痛苦，但是你應該只取用其中帶有正念和智慧的一種。

What you should understand in practising Dhamma is "calmness". If you misunderstand you will waste your time and will not make any progress. There are two kinds of calmness:
修學佛法首先要弄明白的是「靜定」，如果你誤解的話，將會浪費時間而且徒勞無功。靜定有二種：

1. Concentration (samatha practice) is calmness without liberating knowledge. It is calmness under the power of delusion.
1. 專注的靜定（奢摩他行）：是沒有解脫智慧的靜定，是還有無明的靜定。

2. Insight (vipassana practice) is calmness that you clearly know, really know, clearly see and really see. You can practise this kind of meditation while you are working, sitting, eating, whatever you are doing. You don't have to stay still, but should know the movement of body and mind every moment. When the body moves, feel it; when the mind moves, know it. The movement of mind is thought. As soon as thought arises, you should know it, understand it, and manage to conquer it. Do the continuous practice until you achieve total awareness: you will have the knowledge that liberates. You will see, you will know, you will understand. Practising correctly means seeing, knowing, understanding by and in yourself, a knowledge and understanding that cannot come from anyone else. When you practise correctly the not-knowing just disappears while the knowledge that liberates appears in its place; stupidity disappears and wisdom will immediately replace it; darkness and unhappiness disappear while brightness and calmness will be there instead.
2.內觀的靜定（毘婆舍那行）：是清楚、真實知道以及清楚、真實見到的靜定。無論你做什麼——工作、吃東西或行住坐臥都可以練習這種禪修，你不需保持靜止不動，而是要不停地動，並時時刻刻知道自己身心的動作：身體一動，就感知它；內心一動，就知道它。心的活動就是念頭，當念頭一生起，你應該要見到它、知道它與了解它（中譯註：修行過程中練習見到、知道與了解），並且想辦法去戰勝念頭，如果你能這樣持續不斷的練習達到完全的覺知，就會生起解脫的智慧，而真正見到，真正知道，與真正了解（中譯註：最終真正的見到、知道與了解）。正確地練習就是——（從過程到最終）自己見到、知道與了解自己內在那種不從他得的智慧。如果你正確地練習，就能破除無明而當下生起解脫智慧，能夠破迷開慧，而黑暗與苦惱當下就能轉成光明與寂靜。

Let us practise the developing of awareness until it is completed: anger, delusion and greed will be gone, but you will still have feeling, perception, conceiving, and knowing, and these will be free from suffering. You will have the life that is normal. You can work, eat, walk, sit, and sleep, just as common people do.
讓我們練習培養覺知直到圓滿為止：那時貪瞋痴就會不見，但是請放心，你還是會有感受、知覺、思惟和認知，而且這些都將不再有苦。你還是可以有正常的生活，可以上班工作、吃飯睡覺、行住坐臥，跟一般人沒兩樣。

No matter what your age or sex or social role, everybody has a mind that is clean, illuminated and calm. It's just a matter of whether you will study to the point of detachment or not. The only way to detach yourself is to develop the awareness and consciousness. You will be free from anger, delusion and greed, free from defilement, craving, attachment and all action.
無論你是什麼年齡、性別或在社會上扮演什麼角色，每個人都有一顆清淨、光明而寂靜的心，就看你能不能修學到捨離執著而已。而要能捨離執著的唯一之道就是培養覺知，當你覺知圓滿的時候，就能從貪瞋痴、煩惱、欲貪、執著和一切業行中得到解脫自在。

[size=+1]Part 1: Method of Practice // [size=+1]第 1 部份: 修行方法
There must be proper technique and right understanding in practice. // 修學動中禪時必須要有適當的形式技巧和正確的了解要領。

■Technique適當形式技巧
The technique is to do the rhythmic practice, rub the fingers, walk back and forth. This is a technique that has been developed in order that the body not stay still; you can practise the developing of awareness continuously and clearly while your body is moving. // 修學動中禪的形式技巧就是練習手部規律動作、摩擦手指和來回經行。這個技巧是要避免身體靜止不動，而讓你在身體動作的時候，持續不斷並清明地練習培養覺知。

■Understanding正確了解要領
（中譯註：這是非常簡要精確的說明，請真實體會其義並依此檢視自己的修學方法）
a) You should understand that awareness means only feeling or knowing, not more than that, not anything additional to that. (You don't have to be aware that you are walking, inhaling, exhaling: that is wrong. Just feel it: that's enough, that's all.) Be aware of the movement of body and mind. When thought arises, know it; when the body moves, feel it.
1. 你必須了解：所謂『覺知』是指——只是感知或知道而已，就僅止於此，不能再加上任何其它的東西。你不需要覺知你“在經行、吸氣或呼氣”（中譯註：不必心內默念也不必在心內有這些語言文字），那樣是錯的！你只是感知它而已，這就夠了，而且就這樣而已。 你要正確的『覺知』身心的動作和活動，當念頭一生起，就知道它；當身體一動，就感知它。

b) You should understand when anything arises: just feel it or know it and let it pass away. You don't have to know whether it is greed or anger: that is not necessary. You should only feel it and let it go away. For example, when the wind blows be aware of the feeling, you don't need to know the name of it; even to know that it's the wind seems to be more than enough. Just to feel the change from the normality (when there is no wind) is enough. You don't have to name it, or you will be confused. Developing the awareness by doing the rhythmic practice, you should not pay strong attention to the feeling; take it easy, do not be too serious.
2. 你必須了解：任何東西一生起，就只是感知或知道，並讓它過去。你不需要知道它是貪心或瞋心，那（些分別思惟）是完全不需要的。你應該只是感知它並讓它自然的離去。舉例來說，當風吹來的時候，你只是覺知那個感受，而不需要知道它的名稱，甚至連知道是風都嫌多餘！只是感知從沒風的常態所起的變化就夠了。你不需要加上名稱，否則就會（失去覺知）陷入妄想迷惑之中。在練習規律動作以培養覺知時，不要『過度專注』感受，要放輕鬆點，不要太嚴肅，只是感知或知道就好。

That is why both the proper technique and right understanding of how to practise are necessary. If you only know the technique but misunderstand the way of practice, there will be no result. If you understand the way of practice very well, but have no technique, there will be no result either. So to practise the developing of awareness there must be both proper technique and good understanding.
這就是為什麼練習動中禪需要適當形式技巧和正確了解要領的原因，因為如果你只知道形式技巧而誤解了修行的要領，就不會有結果。同樣的，如果你只是了解修行的要領，而沒有適當的形式技巧，也一樣不會有結果。因此練習動中禪培養覺知時一定有適當的技巧和正確的了解。



Conclusion 結論
1. You have to do it (developing the awareness) by yourself until you know it, see it, understand it, and discover it in your body and mind. // 1. 你必須實際去做——培養覺知，直到你真正知道它、見到它、了解它，並且在你身心之中發現它（即自己內在那種不從他得的智慧）。
2. There must be the proper technique and right understanding. // 2. 必需有適當的形式技巧和正確的了解要領。
3. Don't stay still; you should move all the time. // 3. 不要靜止不動；要一直不停的動作。
4. Practise intensively using the technique without any demands or expectations. The result will come by itself. // 4. 運用技巧精進地練習而不要有所祈求或期待，一切自然會水到渠成。



The Rhythmic Practice規律動作的練習

1.
Rest the hands, palm down, on the thighs // 1. 雙手放在大腿上，手掌向下。

2.
Turn the right hand onto its edge, aware, and stop. // 2. 右手掌向右轉正，覺知，然後停止。

3.
Raise the right hand, aware, and stop. // 3. 舉起右手，覺知，然後停止。

4.
Lower the right hand to rest on the abdomen, aware, and stop. // 4. 降下右手停在腹部上，覺知，然後停止。


5. Turn the left hand onto its edge, aware, and stop. // 5. 左手掌向右轉正，覺知，然後停止。

6.
Raise the left hand, aware, and stop. // 6. 舉起左手，覺知，然後停止。

7.
Lower the left hand to rest on the abdomen, aware, and stop. // 7. 降下左手停在腹部上，覺知，然後停止。
8.
Move the right hand up to rest on the chest, aware, and stop. // 8. 右手向上移動停在胸口上，覺知，然後停止。

9.
Move the right hand out, aware, and stop. // 9. 右手向外移動，覺知，然後停止。
10.
Lower the right hand to the thigh, aware, and stop. // 10. 降下右手停在大腿上，覺知，然後停止。
11.
Turn the right hand down, aware, and stop. // 11. 右手向左轉平，覺知，然後停止。

12.
Move the left hand up to rest on the chest, aware, and stop. // 12. 左手向上移動停在胸口上，覺知，然後停止。
13.
Move the left hand out, aware, and stop. // 13. 左手向外移動，覺知，然後停止。


14.
Lower the left hand to the thigh, aware, and stop. // 14. 降下左手停在大腿上，覺知，然後停止。
15. Turn the left hand down, aware, and stop. And repeat this cycle of movements again and again. // 15. 左手向右轉平，覺知，然後停止。而且不斷地重複練習這個循環動作。

[size=+1]Part 2: Knowledge from Developing Awareness 第 2 部份: 培養覺知而生起的智慧


[size=+0]You should practise the developing of awareness until you have more and more awareness (sati), more and more steadiness of mind (samadhi); the knowledge that liberates (panna) will arise. You will know the truth within yourself, not outside.
[size=+0]你應該持續練習培養覺知，等到你的覺知(sati正念)越來越強大, 心越來越安穩(samadhi正定)，那麼，解脫的智慧(panna般若)將會次第生起，而最後你會自己親知、親証真理，不從人得，不假外求。依隆波田的教導，練習動中禪而生起的智慧有四個層次（記憶而知、思惟而知、通達而知、親証真知），可以大分為兩個階段，說明如下：
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First, you know yourself to be rupa-nama: the mind feeling / knowing the body's movements. undefined
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You know action of the body and action of the mind. Action of the body is, for example, standing, walking, sitting, lying. Action of the mind is, for example, thought and feeling.undefined
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You know disease of the body, disease of the mind. Disease of the body is headache, stomachache, and so on. Disease of the mind is thought, satisfaction, dissatisfaction, and so on.undefined
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After knowing rupa-nama, you know and understand dukkha, anicca, anatta (the three universal characteristics of being). Dukkha is with the body, which is a kind of lump of dukkha. Dukkha means the unbearability of non-movement or unchangingness. Anicca means unstable. Anatta means uncontrollable. It's like that all the time.undefined
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Now you come to know supposing (sammuti). Know all kinds of supposing completely; for example, you know that money is just a kind of metal or paper that's supposed to be valuable. The knowing is awareness, steadiness of mind, knowledge that liberates. Sacca means truth. If it's true by supposing (sammuti), you know it. If it's true by touching with the mind (paramattha), you know it. Ghosts, deities, hell, heaven, demerit, merit are true by supposing and true by touching with the mind (samrnuti-paramattha).undefined
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Then you know religion; religion does not mean temples, but means a refuge. Buddha means one who has awakened from delusion, who has liberating knowledge. So Buddhism means a fertile refuge, with awareness and liberating knowledge, that exists in each person who is aware of him or herself, who has the mind steady, and who has liberating knowledge. Or one who has a clean, illuminated and calm mind.undefined
[size=+0]If you only study, but never practise the developing of awareness, that is only to memorize, not to see clearly or to see really. When you know, see and understand supposing completely, you don't attach to supposing anymore. The knowledge that arises from developing awareness is truth or insight.


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[size=+1](一) 第一階段：此階段是練習『知道身體的動作』。
[size=+0]當你能『感知或知道身體的動作』而覺知越來越強大時，你會生起智慧了知下列次第的事物(所緣、對象)。
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[size=+0]1. 首先，你會知道自己只是『色-名』 (rupa-nama)。（中譯註：隆波田對於『色-名』或『名-色』有不同於傳統的說法，其實也不能說不同於傳統，他只是借用現有的傳統名相來詮釋他自己獨特的體悟，佛陀也是如此不是嗎？請勿泥執名相而要體會隆波田在名相背後所要表達的真義。隆波田所謂的『色-名』是『色與名』（即身與心）的意思，而所謂『知道色-名』意思就是說你會知道：自己只是色與名(身與心)緣起的一個現象而己，其中並沒有一個我。）
[size=+0]2. 接著你會知道身體的動作及心的動作。身體的動作就如行、住、坐、臥；心的動作就如思想、情緒、感受等。
[size=+0]3. 你也會知道身體的疾病以及心理的疾病，身病就是指頭痛、胃痛…等等，心病就是指滿意、不滿意的念頭…等等。
[size=+0]4. 當知道色-名之後，你會知道並了解苦、無常、無我 (一切存有的三個普遍持性)。苦(Dukkha)是就身體而言，且不是指特定一種苦，而是指一堆苦的集合體。所謂苦(Dukka)是指對「事物的不可改變」不堪忍受之苦(比如「生老病死」你能奈之何呢)；無常(Anicca) 意指一切事物都變化不定。無我(Anatta)是指一切事物都不能自主。世間萬法都有這三種特性，而且必然如是、3恒常如此。
[size=+0]5. 接著，你會知道世俗諦(Summuti世間法的真諦)，所有世間法你都能完全了知。舉例來說，你會知道錢僅僅是一種金屬或一張紙，只不過是大家認定它有價值而已(中譯註：你不會再跟著大家假戲真作而只會逢場作戲)，這種了悟便是覺知、正定及解脫智慧（覺定慧）。Sacca 是真理、真諦的意思。如果就世俗分別而言是真諦(samrnuti世俗諦)，你會了知此世俗真諦；如果就自心親証而言是真諦(Paramattha第一義諦，或稱勝義諦)，你也會了知此第一義真諦(中譯註：亦即你會了知一切萬法的世俗諦乃至第一義諦）。鬼、神、地獄、天堂、罪報、功德等等一切萬法有可由分別而知的世俗真諦，也有唯自心親証乃知的第一義真諦。
[size=+0]6. 然後你會知道什麼是佛陀？什麼是宗教？「佛陀」是指具足解脫智慧而轉迷為覺的人；「宗教」不是指寺廟或教堂，而是一個庇護所。兩個合起來你就會知道：「佛教(佛陀的宗教)」是指一個有豐足的覺知與解脫智慧的庇護所，而且這個庇護所不在外面，就在一個能覺知自己、內心安定又具足解脫智慧者的內在，或者說存在於一個具足清淨、光明與寂靜之心者的內在。
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[size=+0]如果你只是研究而沒有實際去練習培養覺知，那只是用腦子記一堆知識而已，而不是用心清楚見到或真正見到。當你完全地知道、見到並了解了世間法，你就不會再迷信執著世間法了。從培養覺知而生起的智慧是一種真見或洞見。
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[size=+0]1.
Next you know nama-rupa: the mind knowing the arising of thought. Keep on developing the awareness. When thought arises, you should see it, know it and understand it, but don't "stare" at it, and don't stop developing the awareness. When you see it, thought will become shorter and shorter. undefined
[size=+0]2.
At this point, you know vatthu-paramattha-akara. Vatthu means the object that exists. Paramattha means seeing it, being it right now in front of you, touching with the mind. Akara means changingness. Knowing vatthu-paramattha-akara means you are touching the changing object with the mind.undefined
[size=+0]3.
When you clearly comprehend it, then you see, know, understand, and touch anger, delusion and greed, because they are vatthu-paramattha-akara. After knowing this, the mind will be very cheerful, and can see feeling, perception, conceiving and knowing that do not suffer: this is the pure life. There will arise rapture (Piti). The mind changes from one stage to another. When knowing arises, the not-knowing disappears immediately. continue the practice; do not attach to rapture. When knowing arises, awareness (sati) will be reduced, not full like the previous stage. When knowing arises, it is never forgotten from then on.undefined
[size=+0]4.
Continue the practice, and know the movement more and more: the liberating knowledge will occur by itself. You will know, see and understand defilement, craving, attachment, and action; seeing clearly and understanding really, defilement, craving, attachment, and action will reduce or fade away. When liberating knowledge arises, you will have confidence in your own knowledge. When you know this point, rapture will occur again. Be careful and don't attach to it.undefined
[size=+0]5.
Continue the practice and you will know and understand sila (moral conduct), silakkhandha, samadhikkhandha, pannakkhandha. The knowledge arises that sila means normality of body, speech, and mind: neutrality; khandha means container of, category. Silakkhandha means container of normality of body, speech, and mind. Samadhikkhandha means container of the steady mind. Pannakkhandha means container of the liberating knowledge. Sila (normality) occurs when crude defilement comes to an end. Crude defilements are anger, delusion, greed, defilement, craving, attachment, and action. That is why we say that sila keeps us normal, so we don't have to separately keep ethical precepts. Samadhi is the tool to get rid of median defilement: attaching to samatha calmness is kiimiisava (under the control of attachment), bhaviisava (under the control of being or suffering), avijjiisava (under the control of notknowing). Panna is the tool to get rid of subtle defilement: the not-knowing.undefined
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After knowing and understanding sila, silakkhandha, samadhikkhandha, pannakkhandha, you will know and understand that there are two kinds of calmness.
(1) Concentration (samatha calmness) is calmness without liberating knowledge.
(2)
Insight (vipassana calmness) is calmness that you clearly know, really know, clearly see and really see. Because of the developing of awareness, calmness will arise by itself, because it is already there. You do not have to create it. It's the calmness of freedom from anger, delusion, greed. When anything happens to you, the awareness will come immediately. Because the awareness, the steady mind, the liberating knowledge are already there, that's why anger, delusion, greed cannot come. If you don't develop awareness, and don't make this thing occur, you will not have it, even though it is already there.undefined
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After that, you will know and understand merit and demerit. If there really is a hell, you'll know into which level you will fall for any bad action: bodily action, verbal action, mental action, and for any bad bodily, verbal and mental actions together. For good action, you will know how it is meritorious. If here really is a heaven, you'll know to which level you will go for any good action: bodily action, verbal action, mental action, and for any good bodily, verbal and mental actions together.undefined
[size=+0]When you come to the end of the object of this method of developing awareness, you will come to the end of dukkha (unbearability, suffering). You will know, you will see, you will understand, and you will have no doubt anymore. The mind will change for the last time. There will be only a clean, illuminated and calm mind, a mind with equanimity. That person will dwell the rest of their life with total awareness and knowledge that liberates, because the not-knowing is not there anymore. But one still has feeling, perception, conceiving and knowing that do not suffer. One clearly knows, really knows, clearly sees and really sees the truth as it is.
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[size=+0][size=+1](二)第二階段：此階段是練習『知道念頭的生起』。
[size=+0]你要繼續培養覺知，當念頭生起時，你應當見到它、知道它並了解它，但不要專注它，也不要停止培養覺知。當你能見到它時，念頭就會慢慢變得越來越短了。當你能『感知或知道念頭的生起』而覺知越來越強大時，你會生起智慧了知下列次第的事物(所緣、對象)。
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[size=+0]1. 你會知道『名-色』(nama-rupa)。（中譯註：隆波田所謂的『名-色』是「心之色」的意思，簡單說就是心中的念頭、感受、知覺、意志等，隆波田認為這些心內之物也是一種所緣的對象事物，亦即與一般外在事物一樣也是一種「色」，故特稱之為『名-色』。而所謂『知道名-色』意思就是說你會知道：心並不是自我，只是一些念頭、感受、知覺、思惟而己。）
[size=+0]2. 到這裡，你會知道『境-觸-流轉(Vatthu-Paramattha-Akara)』。境(Vatthu)指一切存在或生起之事物；觸(Paramattha)意思是見到它、現前當下如其本來以及自心親証；流轉(Akara)意思是流轉變化。所謂『知道境-觸-流轉』，意思就是說你自心親証一切流轉變化的事物。
[size=+0]3. 當你清楚地了解了這回事，你就能見到、知道、了解並真正觸及貪、瞋、痴，因為它們就是『境-觸-流轉』而已。而當你覺悟這些之後，你心裡會非常高興，而且能見到離苦的受蘊，想蘊，行蘊及識蘊：這就是清淨的生命。這時內心會生起喜悅（piti），你的心會從一個層次提升到另一層次，因為當你親知親見時，不知（即無明）就會當下消失，但是你要繼續修行；不要執著那種喜悅。另外，當你親知親見時，就不用再那麼用力作意地去覺知了，因此覺知（sati）就會減弱而不會再像之前那麼強猛。但是親知親見不同於覺知，一旦你親知親見，從此以後就永遠不會再迷失了。
[size=+0]4. 要繼續練習，而且要越來越覺知動作，那麼解脫智慧自然會生起。你將會知道、見到並了解煩惱、貪欲、執著和業行；而當你清楚地見到並真正的了解，那麼煩惱、貪欲、執著和業行就會減少甚或消除。當解脫智慧生起，你會對自心的智慧有絕對的信心。注意！當你知道到這一層次，喜悅會再次生起，你要小心！不要執著它。
[size=+0]5. 再繼續練習，你會知道並了解戒(sila)、戒器(silakkhandha戒蘊)、定器、(samadhikkhandha定蘊)、慧器(pannakkhandha慧蘊)。你會知道「戒(sila)」是指身口意的平常心，亦即中道心；器k(handha)是指裝放某一類相同事物的容器。戒器就是指各種身口意平常心的容器。定器是指正定的容器。慧器(Pannakkhandha)是指解脫智慧的容器。
煩惱可分為粗中細三種，粗煩惱就是貪瞋痴等煩惱以及貪欲、執著和業行等。除盡粗煩惱，『戒（平常心）』自然就會生起，這也就是為什麼我們說“『戒（平常心）』能使我們正常而且不必一一持守各別『戒相、戒條』”的原因。定(Samadhi)是除去中煩惱的工具，中煩惱有三種：亦即貪著奢摩他(止)靜定的欲漏（還被貪著所繫縛）、有漏（還被存有或苦所繫縛）及無明漏（還被不知或無明所繫縛）。智慧則是除去最後細煩惱的工具，細煩惱就是指不知(即無明)。
[size=+0]6. 在知道並了解戒、戒器、定器、慧器之後，你將知道並了解二種靜定：
[size=+0](1) 專注的靜定（奢摩他定）：這種定是不具足解脫智慧的定。
[size=+0](2) 內觀的靜定（毗缽舍那定）：這種定是你清楚知道、真正知道以及清楚見到、真正見到而現起的靜定。藉由培養覺知，這種靜定會自然生起，因為這種定是當下現成的，它本來就在那兒，不是你怎麼修而修出或修成它，而是修除貪、瞋、痴等染污覆蓋，它自然就會顯露出來的。有了這種靜定，覺知當下也會現起，因為覺知、靜定的心及解脫智慧（即覺定慧）三個都是當下現成，早就在那兒的，所以有了這種定，當你面臨任何情境時，貪、瞋、痴自然就不會生起了。不過雖然這種定是當下現成的，但是如果你不培養覺知，讓它顯現出來，那麼即使它當下現成，你也不能得到這種定。
[size=+0]7. 然後，你將知道並了解功德與罪報。如果真的有個地獄，你會清楚知道：由於你某種身口意的各別惡業以及三者共作的惡業，因此自己將會墮入何種地獄。至於善業，你也會知道它們為什麼會帶來功德福報（不是佛菩薩給你的，是你種下的善因善緣成就的），而且如果真的有個天堂，你會清楚知道：由於你某種身口意的各別善業以及三者共作的善業，因此自己將會去到哪個天堂。
[size=+0]當你練習培養覺知而通達最後一個所緣對象時，就會達到苦滅（苦指不堪忍），你將會真正知道、真正見到、真正了解（中譯註：這是隆波田所說四種智慧的最後一種），且心中不會再有疑惑。你內心會有最後一次脫胎換骨的改變，煩惱盡除，而唯存一顆純然清淨、光明、寂靜的心，炯脫根塵，靈光獨耀。
[size=+0]達到這個境界的人，他的餘生就能安住在圓滿的覺知和解脫智慧當中，因為不知(無明)已不復存在了。但是他還是會有感受、知覺、思惟和認知(受、想、行、識)，而且這些都不再有苦。這樣的人他清楚知道、真正知道以及清楚見到、真正見到了如實的真理。

Afterword: In Gratitude to Luangpor Teean 後記：謹謝隆波田

I first knew of Luangpor Teean through reading a book containing a collection of his Dhamma talks, "Sawang Tee Klang Jai" ("Brightness in the Mind"). This was the first time that I began to read a book about Buddhism and did not want to stop reading, a book about Buddhism that I found hard to put down. Subsequently, I read all the books of Luangpor's talks that I was able to find.
我最初知道隆波田是因為閱讀了他的一本叫做“心地光明”的泰文法談集要，這也是我首次閱讀有關佛教的一本書，而且是讓我看得欲罷不能又愛不釋手的佛教書籍。後來，我讀遍了所有能找到的隆波法談的書。

Once I had faith in his teaching, I decided to practise Luangpor Teean 's dynamic form of meditation. At first I practised by myself, using the books for guidance, but my practice was not successful because 1 did not understand the technique correctly. Therefore I went to see Luangpor Teean, who was staying at that time, October 1985, at Wat Sanamnai, on the outskirts of Bangkok. After he explained how his method was to be practised-to maintain the knowing continuously - I began the rhythmic practice on the porch of his cottage. Luangpor stayed nearby all through my time of practice, He urged me to be continuously aware of the movements of the body. After one hour of practice, he questioned me to check my knowledge about body-mind (rupa-nama). I could clearly understand body-mind, action of body and action of mind, disease of body and disease of mind, and also the three characteristics of existence (dukkha-anicca-anatta), supposition (sammuti), religion, Buddhism, ghosts, deities, hell, heaven, demerit and merit. Then Luangpor asked me to stop practising and told me about "vipassanu" -- knowing outside oneself endlessly, forgetting oneself in the process.
當我對他的教導有了信心，我決定練習隆波田的動中禪。起先我以書本為指導獨自練習，但是沒有修學成功，因為我沒有正確地了解技巧。1985年十月隆波田正好停留在曼谷近郊的南來寺，因此我就前往參見。經過他解釋該怎麼練習（即持續不斷地保持覺知）之後，我就開始在他屋外的門廊做規律動作的練習。在我練習時，隆波就在我身邊看著，他教我要持續不斷地覺知身體的動作。經過一小時的練習之後，他問我一些問題看看我對身-心（色-名）的了解如何。我可以清楚地了解身-心、身的動作、心的動作、身的疾病、心的疾病、「苦．無常．無我」三個特性、世俗法（sammuti）、宗教、佛教、鬼、神、地獄、天堂、罪報和功德。之後隆波要我停止練習，並且告訴我什麼是觀障(vipassanu)——即不斷地攀緣自己以外之物，而忘失當下的自己。

I very much appreciated what Luangpor Teean had so kindly shown me the way to the ending of suffering. He had made available to me a new life, which was to be mine from then on. He never asked me to stay at Wat Sanamnai, but on the contrary indicated that I should develop my practice of this dynamic form of meditation in my daily life at home. I followed his suggestions strictly, which was good for my practice because having never practised meditation before I never fell away from the true path. Every time I had knowledge arise by and within myself I noted down the date, and when I would tell Luangpor what I had come to see and know he would merely nod and tell me to continue the practice. He would never answer any questions I asked him about Dhamma, but would say, "you will know it by yourself - continue your practice". I always listened to and obeyed him.
我非常感激隆波田親切的指示我這一條滅苦之道，他讓我從此得到了真正屬於自己的新生命。他沒有要我留在南來寺( Wat Sanamnai)，反而指示我應該在日常家庭生活中練習動中禪以培養覺知。我嚴格地遵守他的指示，那對我的練習很有益處，因為我之前沒有學過禪修，所以我從來就沒有背離真實的正道。每次我自己內在生起了智慧，我就把日期記下來，而當我後來告訴隆波我見到並知道的境界，他都只是點個頭然後告訴我繼續練習。我問他有關「法」的問題，他也從來都不予回答，而只是說：「繼續練習，到時候你自己就會知道。」我一直都聽從他的教導。

Now I can attest to the truth of Luangpor Teean's teaching. Before I met him, I had never been interested in religion, in making merit, in keeping precepts. Luangpor Teean led me to know, see and understand my life and my mind. Since he was one who knew truly, one with knowledge and wisdom of the very deepest and sharpest, we who met and knew him were very fortunate. We cannot know when a person like this will again appear in the world.
如今我能證明隆波田教導的真理。在我遇見他之前，我從來就對宗教、做功德、持戒不感興趣。隆波田讓我知道、見到並了解我的生命與內心。因為他是真正知道的過來人，具足非常深刻、敏銳的知識和智慧，能遇見並認識他的人是非常幸運的。我們無法知道：這樣的人何時能再次出現在這世間。

Everybody who really knew Luangpor Teean would agree with me. There was nothing special about his appearance, and in the eyes of people in general he seemed to be just an ordinary monk, but although his manner was pleasant and his ways easy-going he had a goal that was very firm. He had supreme knowledge, and the greatest skill in teaching, showing us the most direct and easiest way to the most difficult realization. As he was one who knew clearly and really, his Dhamma talks issued not from books but from his own direct knowledge. The talks were very deep and sharp, and attracted and interested many people, though some people could not accept what he had to say and reacted to him negatively, failing to see his honesty and sincerity. Out of kindness to fellow humans, Luangpor Teean explained the truth he had discovered from his own experience, so that others would not waste their time, misunderstand, and practise in a wrong way. His kindness to us was as immense as the sky that covers the earth.
任何真正知道隆波田的人都會認同我的看法：他的外表並沒有什麼特別，而且在一般人的眼裡他看起來就只是一個平凡僧而已，但是雖然他的態度隨和，方法又輕鬆愉快，他有一個非常堅定的目標。他有著極高的智慧和殊勝的教學技巧，為我們指出一條最直接又簡單的道路，達到最困難的覺悟。因為他是清楚並真正知道的過來人，所以他的法談不是從書本來的，而是從他自己親証的直觀智慧流露出來的。他的談話非常深刻、一針見血又吸引人，讓許多人深感興趣，但是還是有些人無法接受他所要說的，對他有負面的批判，而無法見到他的實在與真誠。由於慈愍眾生，隆波田向人們解釋他自己體証而發現的真理，希望其他人不致誤解或修錯方法，而浪費時間，他對我們的慈念與天同高，與地同寬。

The practice of meditation was the thing that most interested Luangpor Teean. He paid close attention to his students' practice, following them closely, and was there when they had problems with their practice. He did not worry about his own health, despite its inexorable deterioration. I wanted him to take more rest, and asked him not to travel so much as it made him tired and weak, but Luangpor answered: "I do not have much time left. I have to work hard." His work was teaching. Everyone who was close to him knew that Luangpor never changed his mind once he had decided to do something. He wanted to give an opportunity to people everywhere, irrespective of nationality, sex or age, to know the truth that he had discovered for himself. He wanted all of us to understand that the calmness we are looking for is not far away - if we just look into ourselves, just study ourselves, we will find real happiness and calmness.
禪修是最讓隆波田感興趣的事，他非常注意學生的練習情形，密切地跟著他們，當他們修行有了問題他就在那裡，儘管病情持續地惡化，他從不擔憂自己的健康。我要他多休息，不要再這麼頻繁地四處旅行，因為那些使他變得疲累又虛弱，但是隆波回答說：「我剩下的時間不多了！我必須要更認真的工作。」他的工作就是教導。任何親近過他的人都知道：一旦他決定做什麼事，隆波從來不會改變他的心意。他要給全世界的人一個機會——不管他們什麼國籍、性別或年齡——讓他們知道他自己親証而發現的真理。他要我們所有人都了解：我們追尋的安詳寂靜在不遠處——只要我們反觀自己、探究自己，就一定會找到真正的喜悅與寂靜。

Luangpor Teean was a true disciple of the Lord Buddha, one with the same mind, the same normality and same view as the Lord Buddha. He was the monk that my family respected most highly. His talks were reasonable and irrefutable, and he challenged us with his own life to discover for ourselves the truth or otherwise of what he had to say. Many people, myself included, came to prove for ourselves the truth of his teaching. From the time he knew true Dhamma, Luangpor Teean devoted the rest of his life to teaching others, and he came to be known among practitioners of Dhamma as "the outstanding master of the developing of awareness (sati)".
隆波田是佛陀真正的弟子，與佛同心、同行、同知、同見。他是我的家人最尊敬的僧侶。他的談話理性而讓人無法反駁，而且他用自己的生命擔保，要我們自己去發現他所說的真理。許多人，包括我自己，最後都自己親證了他教導的真理。自從他親知親見真實的正法之後，隆波田奉獻他的餘生教導別人，後來被諸多正法的修行者公認為「培養覺知的傑出禪師」。

People who have never practised any kind of meditation and have no special commitment to the teaching as found in the Buddhist scriptures, such people, having no attachment and not holding onto the things of the past, can make quick progress. But those who have practised concentration will have become accustomed to the method of concentrating. Luangpor Teean always told his students not to concentrate, but to be aware of the movements of the body and of thought. He taught this because awareness is the most important thing: it leads us to have sila, samadhi, panna.
一個從來不曾練習任何禪修以及從來不曾致力於佛典中教導的人，他不會執著和抓住過去的知見，因此反而能夠進展神速；而學過專注的人會習慣於修專注的方法。隆波田總是告訴他的學生不要專注，只要覺知身體的動作和念頭。他這麼教導是因為覺知是最最重要的事，它可以使我們成就戒定慧。

We should develop awareness continuously. When we have complete continuous sati it will become satipatthana (the four foundations of awareness: kayanupassana, vedananupassana, cittanupassana, dhammanupassana) and we will discover the state that is called absolute spontaneity, autonomy. We will have panna - knowing, seeing, understanding: the knowledge that liberates.
我們應該不斷地培養覺知。當我們有了恆常圓滿的覺知，它就會變成「念住」（覺知的四個基柱：身念住、受念住、心念住、法念住），而我們會親証所謂絕對的自然狀態與自主。我們將會有解脫智慧——知道、見到與了解。

We should practise until we know and see the body and mind continuously. When we know and understand truth more and more, piti (rapture) will arise. Don't pay attention to it! Don't stop, but continue practising awareness, otherwise piti will become a big problem that will prevent you from reaching the destination. This kind of rapture is called "jinta-nana": false, deceptive knowledge. When you practise to the end of the path, piti will arise again-this final piti is called vipalasa. This kind of rapture is very dangerous. You may fall into "meditation-derangement", deluded into believing that you are an extraordinary person, and you will become disorientated and unaware of yourself. The practitioner should be very careful and should never forget the danger of attaching to rapture. Just know it, see it, understand it, in the same way as you see thought, and continue developing awareness. Always be with the awareness and you will be safe.
我們應該練習到能夠持續如鍊地知道並見到自己的身心。但是要注意！當我們越來越知道並了解真理的時候，會生起一種禪悅（piti）。不要去管它！不要停下來！要繼續練習覺知，否則禪悅就會成為一個使你達不到目的地的大障礙。這種禪悅叫做喜障（jinta－nana思惟而知的智慧)，是一種虛妄的、會迷惑人的智慧。另外，當你練習快到終點的時候，又會再次出現禪悅，這最終的禪悅叫做顛倒障（vipallasa）。這種禪悅非常危險，一不小心可能就會落入"禪狂"，變得狂惑並堅信自己成了聖者，如此一來，便將誤入迷途而不能覺自己。修行人一定要非常小心，千萬要記得執著禪悅的危險。當它出現的時候，就如你覺知念頭那樣，只是知道它、見到它、了解它，並且繼續培養覺知。隨時隨地帶著覺知，你就會安全抵達終極目的。

You should practise without any expectations of achievement, without any imaginings. You should be diligent in practising continuously and properly, but do not be too serious in your practice since that is not helpful. From my own experience I can guarantee that this teaching is the true Dhamma: all will know, see and understand the same thing. When your practice reaches the end you will know by yourself that it is the end. You will have no doubt anymore. The state of arising-extinction will happen to you - it is something that you never knew, something that never happened to you before. It will be sudden, not something that you expected. It happens very suddenly-it is even faster than thought. When you have encountered this state, proliferation of thought and emotion ceases: you have come to the end of suffering. The not-knowing (avijja) is not there anymore, but you will have feeling, perception, conceiving and knowing that do not suffer. You can continue your daily life, fulfilling your duties along the middle path with equanimity.
練習時，不能對修行成果有所期待，不能有任何妄想，你必須正確並持續不斷地精進練習，但是練習當中不要過度嚴肅認真，那對你的修行沒有幫助。就我自己的經驗而言，我能保証這個教法是真實的正法，所有人都將能夠知道、見到並了解同一個東西。當你的練習到達了終點，你會自知那就是終點了，你將不再有任何疑惑。你會親見生-滅的狀態——那是你從來不知道、從來沒見過的境界，是頓然而至的，不是可以預期的，它就只一剎那間頓現而已——甚至比念頭還要快。當你親証這個境界，情緒思想等念頭就不會再生起——你証得了苦滅。無明(Avijia)永不復存在，但是，你還是會有不再有苦的感受、知覺、思惟、認識（受想行識）。你還是可以繼續你的日常生活，依著平等捨心的中道，履踐你的責任。

[ 本帖最后由 lovetvb 于 2009-11-27 20:34 编辑 ]