平常心 Normality - 前言 Foreword
Normality 平常心
Luangpor Teeana 隆波田禪師 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)是當代亞洲最著名的佛教禪修導師之一。他的教導完全是直接從他自己的體驗流露出來的，是非常具有個人特色及原創性的。
他不是個學者也不是個教授，只是一個非常單純的人，坦白直率地為人講說他的體驗。他的禪修方法是運用「簡單的手部動作」作為「培養覺性」的方法。如果你正在尋找一個平靜煩擾之心的方法，那麼，隆波田的親切教導將為您指引出這條道路。
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篇和結論是依泰文的“Plik Lok – Neu–a Kwahm Kit (Turn Over The World – Beyond Thought) “一書翻譯為英文。第4篇及補充是依泰文的”Pokati (Normality)“一書翻譯為英文。中文則是依英文版翻譯。
PREFACE英譯序
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.
隆波田教導的方法和其他的教法有點不同，因為他是直接依他自己的體驗而說的。隆波田直到他死前十二、三年都還不會讀、寫泰語，也不會說官方的泰語，而只會說寮國方言。由于學術知識的缺乏，所以他對某些術語的說法總是和一般公認的詮釋不太一樣。
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.
執著傳統解釋的守舊之人，會覺得無法接受；但是如果能用開放的心，關注話語背後的真義，那麼對某些事情就可以超越呆板而僵化的看法。舉例來說，隆波田將「四禪定」解釋為證道的四階段，而「見如來」解釋為看見自己。
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.
隆波田某些的觀點可以說是一種「辯無礙解智」(巴利語－patibhana)，而且它們的意義都是經隆波田驗證過的。至于他的另外一些觀點我們則要用成熟的態度來看，切莫在名相的定義上吹毛求疵，而要誠敬地打開心胸來聽受隆波田所要傳達的真實義涵。
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.
讀者們一定都會注意到：隆波田是個單純的人，他坦白直率地為人講說自己的體驗，而他這麼做的理由是相當明顯的。一個人有了信心，就更能打開心胸而趨近隆波田所要指出的真義。
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.
覺知的要點就是要有開放的心胸：接受當下出現或發生的一切情境，包括動作時的覺受、呼吸、眨眼、跪拜、微風輕拂在身上，乃至聲音、色相…等等。這些我們當下都有聽到、看到，不是嗎？只要我們的心不在這一切情境上加油添醋，那麼所有的情境都不會是一種障礙，反而能夠作為我們培養覺性的對象(所緣)。
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.
這樣的開放心胸和訓練專注時心集中在一點上是不一樣的。三摩地(Samadhi)是安頓的心靈，我們可以運用覺性而在生活中的每一刻得到心靈的安頓，因為肢體動作和培養覺性的練習是順乎自然的。
英譯者
Developing Awareness According To The Teachings of
Luangpor Teean Cittasubho
依隆波田‧吉塔蘇活的教導培養覺性
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