..續本文上一頁lf and the higher wisdom of insight into things …. Now, monks, this person who has gained the higher wisdom of insight into things, but not mental calm in himself, might approach one who has done so…. Then at some later time he is one who has gained both the higher wisdom of insight into things and mental calm in himself.

　　The passage we cited recommends to practice śamatha and vipaśyanā meditation in cooperation and balance. This may provide a strong sense for us to disagree with Bhikkhu Pesala”s argument that it is enough for a meditation practitioner to reach the realization of nirvana by merely practicing vipaśyanā meditation. The Buddha”s sincere suggestion here is that the practice of śamatha and vipaśyanā meditation should be reconciled, in pair and in balance. As the practice of śamatha and vipaśyanā can eradicate lust and ignorance—two main roots that imprison a person inside the circle of death and rebirth. In Anguttara-Nikaya, the text expresses:

　　諸比丘，有定無慧者，當學慧于他比丘……後致定慧圓成。諸比丘，有慧無定者，當學定于他比丘……後致定慧圓成。

　　顯然，止(定)觀(慧)等持是佛所建議。單從這一點來看，披薩喇法師提倡就修“觀”可證涅槃的說法，有很值得商榷的一面。 又止觀等持還在于能從根本上根除叁毒中的貪、癡二毒。如《增一阿含經》中佛言：

　　Monks, these two conditions have part in knowledge. What two

　　 Calm and introspection. If cultivated, what profit does calm attain

　　 The mind is cultivated. What profit results from a cultivated mind

　　 All lust is abandoned. Monks, if introspection be cultivated, what profit does it attain

　　 Insight is cultivated. If insight be cultivated, what profit does it attain

　　 All ignorance is abandoned.

　　諸比丘，此中二事有助解脫。何等爲二？定慧是。定成則心寂，心寂則貪欲滅。諸比丘，慧成則心明，心明則愚癡滅。

　　Furthermore, in Netti-ppakaraņam, it is said that once the Buddha observed: “Find the outlet by the way of insight heralded by quiet, to the heart-deliverance due to the fading of lust. Both kinds of view-temperament find the outlet, by way of quiet heralded by insight, to the understanding-deliverance due to the fading of ignorance.” The Dhammapada also expresses, “for one with both jāna and understanding, / Nibbana surely is near.” Thus, the practice of śamatha and vipaśyanā meditation is better to be balanced.

　　In China, Master Zhiyi 智顗 (538—597)—the founder of the special classic of the Tiantai 天臺 sect, one of the pre-eminent śamatha and vipaśyanā meditation advocators and instructors—once said that, “a person who achieves śamatha and vipaśyanā meditation is capable of bringing suffering to an end and qualified to benefit others.” He argues that, to become enlightened, calm and insight are essential indeed to be practiced in pair, “Like the wheels of a chariot, or two wings of a bird” that cannot work on single.

　　又根據南傳巴利《導論》(Netti-ppakaranam)記載，佛說：“當尋由定而起之慧，斷諸貪欲，得心解脫。如是，當尋由慧而起之定，斷諸愚癡，得慧解脫。” 又《法句經》雲：“定慧等持近涅槃。” 由此可見，止(定)觀(慧)當需雙運等持。對此，中國天臺宗創始人智者大師 (538—597)在《童蒙止觀》一文說：“若人成就定慧二法，斯乃自利利人，法皆具足。”又言：止觀雙運“如車之雙輪，鳥之兩翼；若偏修習，即墮邪倒。”

　　The present translation, The Basic Principles of Calming (Śamatha) and Insight (Vipaśyanā) Meditaion composed by Zhiyi, elaborates on this kind of issue. The original Chinese text Tongmeng zhiguan 童蒙止觀 (i.e., The Basic Principles), available in Taisho Tripitaka, Vol. 46, No. 1915, contains ten chapters regarding how one can gain the realization of nirvana through the practice of śamatha and vipaśyanā meditation in cooperation. Zhiyi, based on his studies of texts such as the Lotus Sutra, the Marvelous Dhyāna Stūra, the Mahā-vaipulya-buddhâvataṃsaka Sūtra, the Great Nirvāņa Sūtra, Treaties on Prajñāpāramitā Sūtra, etc, devised his own system of practice of the basic Indian Buddhist meditation exercises of śamatha and vipaśyanā. The system he provided is unique.

　　本英譯《童蒙止觀》，原文從《新修大正藏》第四十六冊而來，共十章，即在闡述如何通過止觀雙運而得解脫。智者大師本人在通過對《法華經》，《最妙勝定經》，《華嚴經》，《涅槃經》，《大智度…

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