..續本文上一頁#347;yanā meditation. He expressed the teachings of śamatha and vipaśyanā with great eloquence, as what he taught came directly from what he had cultivated and attained.

　　實大部之梗概，入道之樞機，曰止觀、曰定慧、曰寂照、曰明靜，皆同出而異名也。若夫窮萬法之源底，考諸佛之修證，莫若止觀。天臺大師靈山親承，承止觀也；大蘇妙悟，悟止觀也；叁昧所修，修止觀也；縱辯而說，說止觀也。故曰說己心中所行法門。

　　Thus, we should understand that despite the fact that the teachings of Tantai School are complex, the central teaching of the school is the practice of śamatha and vipaśyanā meditation. Apart from the practice, the Path of Tiantai cannot be comprehended; the doctrine of Tantai School cannot be discussed. Therefore, for beginners, they have to learn śamatha and vipaśyanā first; then, after learned, they may go on to practice. It is so sad to see though that nowadays [most of the monks and nuns who physically leave their households], but in spirit pursue worldly fame and profits. They firmly attach to terms and appearances [of things]. They mix up enlightened teachings with unreal achievements without knowing what is really wrong. In such cause, even though the text, The Basic Principles, still exists, the correct way to practice śamatha and vipaśyanā meditation is seldom heard. This is miserable and is the reason why I ask people to republish the text. It is my sincere hope that may it be of benefit to those who hear or see it to seed seeds in Mahayana. And, for those who take further steps to practice the meditation, may there be measureless real benefits!

　　則知臺教宗部雖繁，要歸不出止觀。舍止觀不足以明天臺道，不足以議天臺教，故入道者不可不學，學者不可不修。奈何叔世寡薄馳走聲利，或膠固于名相，或混肴于暗證，其書雖存，而止觀之道蔑聞于世，得不爲之痛心疾首哉。今以此書命工镂板，將使聞者見者皆植大乘緣種，況有修有證者，則其利尚可量耶！予因對校乃爲敘雲。

　　Dharma Master Yuanzhao

　　The Middle August of the Second Year of Shaosheng [1095]

　　Yuheng, China

　　時紹聖二年仲秋朔，余杭郡釋元照序。

　　Not doing what is unwholesome,

　　Practicing what is wholesome,

　　Purifying one”s mind,

　　Is the teaching of all Buddhas.

　　諸惡莫作，衆善奉行；

　　自淨其意，是諸佛教。

　　To arrive at nirvana, numerous paths are feasible. However, śamatha and vipaśyanā are the most expeditious and seminal. The reason for this is: śamatha is a basic means for subduing the fetters; vipaśyanā, a main force to eradicate delusion. Yet, the former is the resting of the mind for clearness of vision and also the very primary cause of meditative absorptions, the dhyāna; and the latter, the beginning of the eye of understanding, the Prajñā.

　　若夫泥洹之法，入乃多途。論其急要，不出止觀二法。所以然者，止乃伏結之初門，觀是斷惑之正要；止則愛養心識之善資，觀則策發神解之妙術；止是禅定之勝因，觀是智慧之由藉。

　　A person who achieves śamatha and vipaśyanā meditation is capable of bringing suffering to an end, qualified to benefit others, and able to grasp all Dharmas. Hence, the Lotus Sūtra states, “The Buddha, peacefully dwelling in the Great Vehicle, dignified with meditative absorptions and prefect realization, unloads beings” suffering.” We, therefore, should understand that, as to be enlightened, clam and understanding are essential indeed, like the wheels of a chariot, or two wings of a bird. For this reason, do not separate both śamatha and vipaśyanā while practicing the meditation; otherwise, the practice itself is a deflection, an error. As the sūtra says, “Monkey-witted, a contemplative inclines to meditative absorptions and merits; deranged, he or she gravitates to the perfect wisdom.”

　　若人成就定慧二法，斯乃自利利人，法皆具足。故《法華經》雲：「佛自住大乘，如其所得法，定慧力莊嚴，以此度衆生。」當知此之二法，如車之雙輪，鳥之兩翼；若偏修習，即墮邪倒。故經雲：「若偏修禅定福德，不學智慧，名之曰愚。偏學知慧，不修禅定福德，名之曰狂。」

　　Although ignorance and arrogance are little bit different from each other [in terms of terminology], they are similar in terms of elevating unwholesome views. If concentration and wisdom are not embraced, then how much less can a meditator reach enlightenment

　　 So, the sūtra says, “Mahā-śrāvakάs, excessive in concentration, never arrive at Buddhahood; the ten-stage bodhisattv…

《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…