..續本文上一頁ail to meet its ultimate goal.

　　Finally, it is necessary [for a meditator] to comprehend that the kauśalyajñāna and eka-citta must function as a set. As the sūtra expresses, “Without skillful insight, there be no dhyāna, and vice versa.”[26]

　　五者、一心分明。明見世間可患可惡，善識定慧功德可尊可貴。爾時應當一心決定修行止觀，心如金剛，天魔外道不能沮壞。設使空無所獲，終不回易，是名一心。譬如人行，先須知道通塞之相，然後決定一心涉路而進，故說巧慧，一心。經雲：「非智不禅，非禅不智。」義在此也。

　　[1] See T. 25. 1509. 181b22-24. Bimbasāra, king of Magadha, resided at Rājagṛha. Udayana, king of Kauśāmbī, is reputed to have made the first image of the Buddha. Both of whom were contemporaries of Buddha Śākyamuni.

　　[2] Kong-hou is an ancient Chinese plucked stringed instrument.

　　[3] Zheng is a 21- or 25-stringed plucked instrument in some ways similar to the zither.

　　[4] In his Māhaprājna-Pāramita śāstra, Nāgārjuna states, “Delusive people do not understand that sounds are subject to change and decay. So, they sillily attach to sounds and thus lose themselves among them. Like five hundred immortals that lived in snowy mountains, they could not control themselves while Gandharvas joyfully bathing in a pool began to sing.” See T. 25. 1509. 181b25-29.

　　[5] See T. 25. 1509. 181c23-26.

　　[6] Ibid, 182a9-11.

　　[7] Ibid, 183a17-183c15.

　　[8] Ibid, 181a14.

　　[9] See T. 15. 609. 238c24-27.

　　[10] According to Māhaprājna-Pāramita śāstra”s recount, Subhakara, son of a fishing family, was self-ignited to die by his own intensively sexual desire towards the princess Kumuda. See T. 25. 1509. 166a29-b23.

　　[11] See T. 25. 1509. 183c24-25, 184a5-6 ＆184a11-14.

　　[12] Ibid, 167a16-18.

　　[13] Ibid, 167a20-1.

　　[14] Ibid, 184b26-c04.

　　[15] A Chanzhang is a staff or pole for touching those who fall asleep while assembled in meditation.

　　[16] T. 25. 1509. 184c09-10.

　　[17] Ibid, 184c13-20.

　　[18] Although Master Zhi-yi himself said that the sentence comes from Māhaprājna-Pāramita śāstra, it however cannot be found in the text.

　　[19] T. 25. 1509. 184c25-185a05.

　　[20] The three realms are the realm of sensuous desire, the realm of form, and the formless realm of pure spirit.

　　[21] Although Master Zhiyi says that the sentences he quotes in this text are derived from the Ten-Stage Sūtra (Shidi jing 十地經), the sentences, however, cannot be exactly found in the sūtra. Nevertheless, some close descriptions have been found in the sūtra. See T. 26. 1522. 169a15. 經曰。是菩薩作是念叁界虛妄但是一心作。Also see T. 26. 1522. 179b14-15. 是菩薩遠離一切心意識憶想分別。無所貪著。如虛空平等。入一切法如虛空性。

　　[22] See T. 23. 1436. 478c4-5.

　　[23] See X. 37. 665. 634b09 ＆b14-5.

　　[24] T. 9. 262. 41c16-9.

　　[25] See T. 25. 1509. 140a14. 如佛所言：「一切諸法，欲爲其本」 Also T. 12. 374. 587a29＆b1. The Mahā-parinirvāṇa-sūtra states that the skillful desires are the fundamental principles that access the Way and eventually the anuttara-samyak-saṁbodhi (The unsurpassed, equally perfect enlightenment). 善欲即是初發道心，乃至阿耨多羅叁藐叁菩提之根本也。是故我說欲爲根本。

　　[26] See T. 4. 210. 572a18. 《法句經》雲：無禅不智，無智不禅，道從禅智。

《童蒙止觀(亦名小止觀) The Basic Principles Of Calming(Samatha) And Insight(Vipasyana) Meditation》全文閱讀結束。