前言 Foreword

　　Normality 平常心

　　Luangpor Teeana  隆波田禅师 著

　　FOREWORD 前言

　　Luangpor Teean (1911 – 1988) was one of the most remarkable teachers of Buddhist practice to appear in Asia in modern times. His teaching issued very directly from his own experience, intensely personal and original.

　　Not a scholar nor academic, but a simple man who spoke very frankly about his experiences. His method of meditation employs simple hand and arm movements as a way to increase awareness. If you are searching for ways to calm a busy mind, Luangpor Teean’s gentle teaching will guide the way.

　　隆波田(1911-1988)是当代亚洲最著名的佛教禅修导师之一。他的教导完全是直接从他自己的体验流露出来的，是非常具有个人特色及原创性的。

　　他不是个学者也不是个教授，只是一个非常单纯的人，坦白直率地为人讲说他的体验。他的禅修方法是运用“简单的手部动作”作为“培养觉性”的方法。如果你正在寻找一个平静烦扰之心的方法，那么，隆波田的亲切教导将为您指引出这条道路。

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　　Part 1, 2, 3 and the Conclusion, are translations from the book ‘Plik Lok – Neu–a Kwahm Kit’ (Turn Over The World – Beyond Thought). Part 4 and the Supplement is a translation from the book ‘Pokati’ (Normality).

　　第1, 2, 3篇和结论是依泰文的"Plik Lok – Neu–a Kwahm Kit (Turn Over The World – Beyond Thought) "一书翻译为英文。第4篇及补充是依泰文的"Pokati (Normality)"一书翻译为英文。中文则是依英文版翻译。

　　PREFACE英译序

　　The way Luangpor Teean teaches differs somewhat from other teachings because he speaks directly from his experiences. Luangpor Teean couldn’t read or write (nor speak central-Thai, only the Lao-dialect), until twelve or thirteen years before he died. Because of this lack of academic knowledge, his words don’t always correspond to the accepted interpretations of those words.

　　隆波田教导的方法和其他的教法有点不同，因为他是直接依他自己的体验而说的。隆波田直到他死前十二、三年都还不会读、写泰语，也不会说官方的泰语，而只会说寮国方言。由于学术知识的缺乏，所以他对某些术语的说法总是和一般公认的诠释不太一样。

　　One who is attached to conservative explanations, will find this unacceptable; but someone with an open mind, concerned about what is behind the words, can step over rigid views about what things mean. For example, the four Jhanas are explained in terms of the four stages of enlightenment, and ‘seeing the Tathagata’ as seeing oneself.

　　执着传统解释的守旧之人，会觉得无法接受；但是如果能用开放的心，关注话语背后的真义，那么对某些事情就可以超越呆板而僵化的看法。举例来说，隆波田将“四禅定”解释为证道的四阶段，而“见如来”解释为看见自己。

　　Some of these points could be seen as ‘ready wit’ (Pali – patibhana), and at the same time, their meaning recognized. Other things need a mature attitude of not fussing about definitions, but sincerely opening up to what Luangpor is trying to convey.

　　隆波田某些的观点可以说是一种“辩无碍解智”(巴利语－patibhana)，而且它们的意义都是经隆波田验证过的。至于他的另外一些观点我们则要用成熟的态度来看，切莫在名相的定义上吹毛求疵，而要诚敬地打开心胸来听受隆波田所要传达的真实义涵。

　　It is unlikely that it will escape the reader’s attention that Luangpor Teean was a simple man who spoke very frankly about his experiences, and the reason he did so seems rather obvious. With confidence one is liable to open up the mind more and come closer to what Luangpor is pointing to.

　　读者们一定都会注意到：隆波田是个单纯的人，他坦白直率地为人讲说自己的体验，而他这么做的理由是相当明显的。一个人有了信心，就更能打开心胸而趋近隆波田所要指出的真义。

　　To have an open mind is exactly what awareness is about; to receive anything that appears or occurs in the present whether they are sensations due to movements, breathing, the eyes blinking, the knee resting on the floor, a breeze touching the skin or even sound and visual phenomena. We hear and see them in the present, don’t we? As long as the mind doesn’t proliferate, all of this can be used as more objects of awareness. They are not obstacles.

　　觉知的要点就是要有开放的心胸：接受当下出现或发生的一切情境，包括动作时的觉受、呼吸、眨眼、跪拜、微风轻拂在身上，乃至声音、色相…等等。这些我们当下都有听到、看到，不是吗？只要我们的心不在这一切情境上加油添醋，那么所有的情境都不会是一种障碍，反而能够作为我们培养觉性的对象(所缘)。

　　That’s a different attitude then training in concentration, where the mind is narrowed down to one point. But Samadhi is the establishing of the mind; and we can establish the mind in awareness every second of the day because movements, as well as this practice, are natural.

　　这样的开放心胸和训练专注时心集中在一点上是不一样的。三摩地(Samadhi)是安顿的心灵，我们可以运用觉性而在生活中的每一刻得到心灵的安顿，因为肢体动作和培养觉性的练习是顺乎自然的。

　　英译者

　　Developing Awareness According To The Teachings of

　　Luangpor Teean Cittasubho

　　依隆波田?吉塔苏活的教导培养觉性

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