..續本文上一頁yo observes, “Since a concentrated mind supports the development of insight, and the presence of wisdom in turn facilitates the development of deeper levels of concentration, calm (samatha) and insight (vipassanā) are at their best when developed in skilful cooperation.” Paravahera Vajirañāna Mahāthera also states that, “vipassanā, which means to see, to penetrate an object thoroughly, is always found with Samatha in the scriptures.”

　　止觀雙運——如《屈陀迦集》中所指出——在一定程度上還促使行者“明了五種執著的根本，從而證得寂靜妙離的涅槃。” 阿納拉尤法師(Anālayo)亦認爲：“從定而生慧，慧而促成更深層次定的發展來看，禅修最好的方法，是止[定]和觀[慧]的有效結合。” 摩诃攝若(Paravahera Vajirañāna Mahāthera)也曾指出，“在許多經典之中，止和觀常常被相提並論。”

　　To illustrate the necessity of cooperation of the practice of śamatha and vipaśyanā meditation, the Anguttara-Nikaya states as follows:

　　關于這一點，《增一阿含經》曾有這樣的一段記載或可供參考：

　　[Thus I heard,] once Ānanda was staying at Kosambī in Ghosita Park and addressing the monks:

　　聞如是，阿難時住憍賞彌(Kosambī)瞿師羅園中(Ghosita)，爲諸比丘說法。

　　“Reverend sirs, when anyone, be it monk or nun, proclaims in my presence that he has attained arahantship, all such do so by virtue of four factors or one of these four, what are they

　　“善知識，若比丘比丘尼，于我前自誓得阿羅漢道者，如是以四證量而知。何者爲四？

　　“Herein, your reverences, a monk develops insight preceded by calm, in him thus developing insight preceded by calm is born the Way. He follows along that Way, makes it grow, makes much of it. In him following, developing, making much of that Way, the fetters are abandoned, the lurking tendencies come to an end.

　　“善知識，若此中比丘習慧于定，定中現慧，則道生矣。從彼而長，綿延不絕，煩惱當斷，習氣當盡。

　　“Or again, your reverences, a monk develops calm preceded by insight. In him developing calm preceded by insight is born the Way. He follows along that Way, makes it grow, makes much of it. In him following, developing, making much of that Way, the fetters are abandoned, the lurking tendencies come to an end.

　　“覆次，善知識，若此中比丘習定于慧，慧中現定，則道生矣。從彼而長，綿延不絕，煩惱當斷，習氣當盡。

　　“Yet again, your reverences, a monk develops calm-and-insight coupled. In him this developing calm-and-insight coupled the Way is born. He follows along that Way….As he does so the fetters are abandoned, the lurking tendencies come to an end.”

　　“覆次，善知識，若此中比丘定慧等持，則道生矣。……從彼而長，綿延不絕，煩惱當斷，習氣當盡。”

　　To approach the Way, as Ānanda observes, it is relevant to one”s ability to develop calm and insight meditation in a mutual and balanced path. He emphasizes that this is the beginning of enlightenment. In this case, calm and insight, in one way or the other, functions a path to end fetters and lurking tendencies. This, to Ānanda, is the sign of attaining arahantship.

　　可見，從阿難的觀點來看，阿羅漢道的成就，在于對定慧的開發與等持。定慧的成就是斷煩惱、去習氣，得阿羅漢道的根本。

　　In Mahāmudrā: The Quintessence of Mind and Meditation, it is said that although Mahāmudrā is very deep and profound, it can be realized, “through the direct and simple practice of śamatha and vipaśyanā meditation.” This mainly is because the practice of śamatha and vipaśyanā meditation can free the mind from fetters and attain clearness. Donald K. Swearer declares that, “The ultimate aim of Buddhist meditation is freedom from the bondage of attachment to sense objects. This liberating state of being is reached through a process of consciousness control (samādhi) and insight into the real nature of the world (vipassanā).” For that reason, calm and insight should be practiced in skillful cooperation. As the Buddha may have once instructed the monks as below:

　　又《摩诃母陀羅心性論》說，大手印法甚深微妙，惟有通過對止觀的直接修習，才能明了。 丹若•斯瓦爾(Donald K. Swearer)亦曾言：“佛教禅定的最終目的是從根塵的束縛中解脫，而這一解脫的根源在于禅定智慧對事物本來的徹見。” 對于這一方面的探討, 佛陀本人亦曾教誡弟子說：

　　Now, monks, this person who has gained mental calm in himself, but not the higher wisdom of insight into things, might approach one who has done so…. Then at some later time he is one who has gained both mental calm in himse…

《童蒙止觀(亦名小止觀) The Basic Principles Of Calming(Samatha) And Insight(Vipasyana) Meditation》全文未完，請進入下頁繼續閱讀…