..續本文上一頁ry preoccupation with the objects and goals of the mundane world.” So, rather than practicing in a separated manner, they should work in pair.

　　南傳的披薩喇法師(Bhikkhu Pesala)，曾經在其所著《止觀》一文中以爲，止觀是兩種不同的禅修方法。他強調：止只是四禅和神通的導因；觀纔是智慧和最終涅槃的根本。如同他的禅定指導老師馬哈思•薩亞達(Mahasi Sayadaw)所提倡的“無遮之智”( “bare insight”)爲得涅槃之主因一樣，披薩喇法師以爲：行者可以先修止，然後修觀，或者只修觀即可得到最終的涅槃。 關于這一點，西方學者珀爾•戈瑞菲斯(Paul Griffith)在其《禅定與智慧：南傳佛教禅法中的問題》一文中亦表示：在巴利語藏經中，關于禅定與智慧的修習，確實存在諸多的不同說法。因此，學人有必要對禅定與智慧的不同之處給與討論。 雖然，止(定)和觀(慧)，如前所示，在修行的過程中，的確存在不同的功能和作用——前者在于息諸外緣；後者在于內心的智慧觀照。但是，就最終的涅槃境界而言，兩者卻是互助的。此外，止觀雙運的修習還有助于行者擺脫世間的種種煩惱。因此，在修持上，止觀雙運是根本。

　　For instance, Bhadantācariya Buddhaghoṣa, the 5th century Indian Theravadin Buddhist commentator and scholar, once argued that the sign of a nonreturner or an arhat is to have his or her āsavas or defilements destroyed and be possessed of two powers (dve-balāni), “which in their turn are defined as samatha (tranquility) and vipassanā (insight).” Buddhist texts such as Visuddhimagga (Path of Purity), Mahāmudrā: The Quintessence of Mind and Meditation, Anguttara-Nikaya, Netti-ppakaranam, Khuddakapātha, etc., also illustrate the same issue regarding the elementary-level practice of Buddhist meditation.

　　關于這一點，五世紀印度著名的覺音論師(Bhadantācariya Buddhaghoṣa)曾認爲，阿羅漢的境界，是在諸漏已盡的前提下，具備止觀雙運的能力。 佛教典籍如《清靜道論》(Visuddhimagga), 《摩诃母陀羅心性論》(Mahāmudrā: The Quintessence of Mind and Meditation), 《增一阿含經》(Anguttara-Nikaya), 《導論》(Netti-ppakaranam) 和 《屈陀迦集》(Khuddakapātha)等, 對此亦有相同的看法。

　　Generally speaking, the goal of the Buddhist path, “complete and permanent liberation from suffering,” as Henepola Gunaratana claims, “is to be achieved by practicing the three stages of the path—moral discipline (sila), concentration (samādhi), and wisdom (paññā).” In Buddhism, besides the developing of wisdom and the observing of disciplines, the practice of calm meditation (concentration)—which in this case is much like a “bridge” between discipline and wisdom—is indeed essential. It is also much like a tache linking up all main Buddhist values. Therefore, it is not surprise to see that, in some Buddhist texts, discipline, concentration, and wisdom are oftentimes found working in unity to final realization of nirvana. Calm and insight, in practice, are more often accommodating and supposed to reconcile with each other than not. Ajahn Chah (1918-1992) once said that śamatha and vipaśyanā cannot be separated, “nor can the pair be developed apart from Right View, Right Thought, Right Moral Conduct and so forth.”

　　如所周知，佛教所提倡的戒、定、慧叁學，是成就解脫的根本。在修持上，叁者一體，互相關連，以戒生定，以定生慧。而定(止)和慧(觀)在修行解脫道上的相互協調，至關重要。阿姜查(1918-1992)曾經就此言：修習止觀時，不可以把兩者分開來。或者把兩者獨立于正見，正思維，正命等八正道之外。

　　The reason for this—if I may presume—is that calm brings mindfulness and further develops insight to look into the true nature of things. Insight, as one of the main skillful means to realization, generates psychic strength to penetrate the nature of anatta (empty of independent substantial reality), anicca (impermanent), and dukkha (unsatisfying). Visuddhimagga expresses, “When the mindfulness in conformity with that (the first Jhāna) state stands established, paññā tends to be stable…. When perceptions and thoughts of revulsion, associated with detachment (Viragupasamhita) arise (in the state of Vipassanā), paññā is leading to release.” Calm and insight assist each other in deliverance.

　　對此，筆者以爲：止，意在令心專注，從而發展內在的智慧來照見事物的本來；觀——作爲覺悟之道的有效助緣——其本質乃在于孕育心靈方面的力量，用以透視事物的內在性質，亦即：苦(dukkha)，空(anatta)，無常(anicca)。《清靜道論》 以爲：“當專注的定力達到初禅的境界，智慧得以牢固；當執著與妄想，在觀力下達到無所執著，無所住的時候，智慧導向涅槃。” 可見，在修持上，止觀雙運的確相當重要。

　　Besides, reconciled, the function of calm and insight meditation—as Khuddakapātha points out—can, “approach to comprehend the five categories of what is affected by clinging and arrive at final release.” Anāla…

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