..續本文上一頁論》等經論的切身研習中，從印度佛教的止觀修行系統中，形成了自己的一套系統。從某些方面而言，這一系統甚是特有。

　　As we mentioned earlier, the goal of the Buddhist path is to practice the three stages of the path. In the Foundation Work, the method that Zhiyi utilized to organize the text also accords with these three stages of the path (i.e., the observing of moral disciplines leads to concentration; and, the practice of concentration generates wisdom). This is one of the fundamental principles of Indian Buddhist thoughts that guides a practitioner to achieve enlightenment. E.g., in the Naxian biqiu jing 那先比丘經，or Questions of King Menander, Nāgasena addresses the Greek king Milinda, or Menander as follows:

　　在前文我們提到：佛法解脫之道，可由戒定慧叁學圓成。智者大師所著之《童蒙止觀》一書，亦即循此慣列而來——以從戒生定，從定生慧，進而得解脫的順序來安排全書的結構。事實上，這一結構性的佛法修學，承源于印度的佛教思想。在此不妨舉個例子以說明，如在《那先比丘經》裏，那先比丘曾對彌蘭陀王如是說：

　　Like city builders who try to build a great city, will first, need to plan, measure, and built solid foundations so that sturdy structures can be constructed …. Like singers and dancers who try to perform at their best, will first need to set up the stage so that the best venue for their performance can be carried out. As a disciple of the Buddha, to pursue the Way, one has to observe disciplines, perform good deeds, be sedulous, and cast away lusts.

　　譬若師匠圖作大城。先度量作基址已乃起城…… [又] 譬若倡伎欲作。先淨掃地乃作。佛弟子求道先行經戒。作善因知勤苦棄諸愛欲。

　　Zhiyi believes that observing precepts properly will lead to the success of the practice of śamatha and vipaśyanā meditation. This further results in two consequences: dhyāna and prajñā—the two main characters leading to liberation. In fact, if we look deeply into early Buddhist texts, observing precepts is oftentimes described as the first step to achieve deliverance ; without vinaya, it is impossible for a Buddhist practitioner to avoid wrongdoing and to ensure the attaining of the realization of nirvana. For instance, in the Yijiao jing 遺教經 (Sutra of the Buddha”s Last Teaching), it is said that when the Buddha was ready for entering the final nirvana, he urged his sincere followers to respect the vinaya, treating it as the “living” Master—the Buddha himself. The Gemstones of the Good Dhamma: Saddhamma-maniratana also declares:

　　從《童蒙止觀》一書的結構來看，智者大師本人確信這一信條，亦即：通過持戒的謹嚴，止觀可成，終以禅定和智慧成就佛道。實際上，這一觀點本身(亦即修道必先持戒)，爲早期的佛教經典所共強調。 佛法的修學成就確以持戒爲根本， 無戒則難免諸行虧損，涅槃難成。所以，在《遺教經》裏頭，當佛陀臨入滅時，教導身邊的弟子，當尊重珍敬波羅提木叉，如佛本人住世無異。 《寶石經》(The Gemstones of the Good Dhamma: Saddhamma-maniratana) 中亦言：

　　39. Virtue is the foundation,the forerunner and origin of all that is good and beautiful;

　　therefore one should purify virtue.

　　“戒爲無上菩提本；是以明人持淨戒。”

　　40. Virtue is a mighty power,

　　Virtue is a mighty weapon,

　　Virtue is the supreme adornment,

　　Virtue is a wonderful armour.

　　又言：“戒者，無上力也，利刃也，勝飾良甲也。”

　　Zhiyi also proclaims that, before the practice of śamatha and vipaśyanā meditation can be carried out, it is necessary to have external conditions such as living in quiet forests or unoccupied mountains, companied with suitable companions and having living substances such as clothing and food. Next is to cast away worldly desires and five covers. These ideas are further developed in chapter I, chapter II, and chapter III of The Basic Principles. (The ideas Zhiyi provided in The Basic Principles are mainly derived from Nāgārjun”s Treaties on Prajñāpāramitā Sūtra). In fact, in Buddhist tradition, before one can take steps to practice śamatha and vipaśyanā meditation, to have external conditions and cast away worldly desires and Five Covers are basic requirements. As to have external conditions, Ajaan Lee (1907-1961) stated:

　　智者大師于此強調之外，亦以爲在修習止觀之前，行者有必要作事先的預備，亦即需具諸外緣——如具備衣食，與意趣相投的同參道友居住在寂靜的、遠離愦鬧的山林內等。外緣即成，則行者當诃諸世間貪欲，棄絕五蓋。關于這些論述，我們可以從《童蒙止觀》一書的第一，二，叁章中讀到。值得注意的是，智者大師的這些觀點，並非毫無出處，絕大部分是根據龍樹菩薩所著的《大智度論》而來。實際上，具足外緣，對于初修止觀的學人來說，至關重要。如阿姜李(1907-1961)曾言：

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