NO MATTER HOW DEEP OR CONTINUOUS, samadhi is not an end in itself. Samadhi does not bring about an end to all suffering. But samadhi does constitute an ideal platform from which to launch an all out assault on the kilesas that cause all suffering. The profound calm and concentration generated by samadhi form an excellent basis for the development of wisdom.
無論叁摩地有多深或多久，它本身不是最終目的。叁摩地不能使所有煩惱熄滅，不過它提供一個理想的平臺，以便全力以赴攻擊帶來一切痛苦的煩惱。叁摩地所産生的甚深甯靜與定力爲智慧的修行提供卓越的基礎。
The problem is that samadhi is so peaceful and satisfying that the meditator inadvertently becomes addicted to it. This happened to me: for five years I was addicted to the tranquility of samadhi; so much so that I came to believe that this very tranquility was the essence of Nibbana. Only when my teacher, Acariya Mun, forced me to confront this misconception, was I able to move on to the practice of wisdom.
然而叁摩地本身的問題在于，它是那麼的甯靜和令人滿足，以至禅修者一不小心就會耽溺其中。這發生在我身上：我耽溺在叁摩地的平靜中五年，甚至相信這平靜就是涅槃的核心，直到我的老師阿姜曼(Venerable
cariyaMunBhūridatta)逼我正視這個錯誤的知見，我才能轉去修智慧。
Unless it supports the development of wisdom, samadhi can sidetrack a meditator from the path to the end of all suffering. All meditators who intensify their efforts to develop samadhi should be aware of this pitfall. Samadhi”s main function on the path of practice is to support and sustain the development of wisdom. It is well suited to this task because a mind that is calm and concentrated is fully satisfied, and does not seek external distractions. Thoughts about sights, sounds, tastes, smells, and tactile sensations no longer impinge upon an awareness that is firmly fixed in samadhi. Calm and concentration are the mind”s natural sustenance. Once it becomes satiated with its favorite nourishment, it does not wander off where it strays into idle thinking. It is now fully prepared to undertake the kind of purposeful thinking, investigation and reflection that constitute the practice of wisdom. If the mind has yet to settle down—if it still hankers after sense impressions, if it still wants to chase after thoughts and emotions—its investigations will never lead to true wisdom. They will lead only to discursive thought, guesswork and speculation—unfounded interpretations of reality based simply on what has been learned and remembered. Instead of leading to wisdom, and the cessation of suffering, such directionless thinking becomes samudaya—the primary cause of suffering.
除非用來支援智慧的開發，熄滅所有的痛苦，不然叁摩地會引導禅修者誤入歧途，所有專精修行叁摩地的禅者都應該意識到這陷阱。在修行中，叁摩地的主要功能是支持和滋潤智慧的發展，它非常適合這項任務，因爲甯靜和有定力的心會滿足，不再追尋外在的刺激。定在叁摩地中的覺知不會受到與色、聲、香、味和觸相關的念頭沖擊。甯靜和定是心自然的營養，一旦它得到喜歡的營養就會心滿意足，不再胡思亂想。它現在已充分准備好負責智慧的修行，這包括了有目的的思維、觀察和反映。如果心還未安住下來——仍然追逐著感官感受，渴望著思想和情緒——那麼它的觀察就永遠不會帶來真正的智慧，結果只會導至妄想、猜測和推斷——只是按照過去的學習和記憶，對實相作出沒有根據的诠釋。這種散漫的思考不會帶來智慧和苦的熄滅，相反的，它成爲集——苦的主要根源。
Since its sharp, inward focus complements the investigative and contemplative work of wisdom so well, the Lord Buddha taught us to first develop samadhi. A mind that remains undistracted by peripheral thoughts and emotions is able to focus exclusively on whatever arises in its field of awareness and to investigate such phenomena in light of the truth without the interference of guesswork or speculation. This is an important principle. The investigation proceeds smoothly, with fluency and skill. This is the nature of genuine wisdom: investigating, contemplating and understanding, but never being distracted or misled by conjecture.
由于叁摩地尖銳而往內專注，能很好地輔助智慧進行觀察和思維的工作，因此佛世尊教導我們先修叁摩地。心能夠保持不被周圍的思想和情緒所幹擾的話，就能全神專注在覺知範圍內生起的一切，並且依照實際觀察這現象，不受猜想或推測介入——這是一個重要的原則。觀察能流暢和熟練順利地進行，這是真正智慧的本性：觀察，思維和明白而決不受猜想幹擾或誤導。
The practice of wisdom begins with the human body, the grossest and most visible component of our personal identity. The object is to penetrate the reality of its true nature. Is our body what we”ve always assumed it to be—an integral and …
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