NO MATTER HOW DEEP OR CONTINUOUS, samadhi is not an end in itself. Samadhi does not bring about an end to all suffering. But samadhi does constitute an ideal platform from which to launch an all out assault on the kilesas that cause all suffering. The profound calm and concentration generated by samadhi form an excellent basis for the development of wisdom.
无论三摩地有多深或多久，它本身不是最终目的。三摩地不能使所有烦恼熄灭，不过它提供一个理想的平台，以便全力以赴攻击带来一切痛苦的烦恼。三摩地所产生的甚深宁静与定力为智慧的修行提供卓越的基础。
The problem is that samadhi is so peaceful and satisfying that the meditator inadvertently becomes addicted to it. This happened to me: for five years I was addicted to the tranquility of samadhi; so much so that I came to believe that this very tranquility was the essence of Nibbana. Only when my teacher, Acariya Mun, forced me to confront this misconception, was I able to move on to the practice of wisdom.
然而三摩地本身的问题在于，它是那么的宁静和令人满足，以至禅修者一不小心就会耽溺其中。这发生在我身上：我耽溺在三摩地的平静中五年，甚至相信这平静就是涅槃的核心，直到我的老师阿姜曼(Venerable
cariyaMunBhūridatta)逼我正视这个错误的知见，我才能转去修智慧。
Unless it supports the development of wisdom, samadhi can sidetrack a meditator from the path to the end of all suffering. All meditators who intensify their efforts to develop samadhi should be aware of this pitfall. Samadhi”s main function on the path of practice is to support and sustain the development of wisdom. It is well suited to this task because a mind that is calm and concentrated is fully satisfied, and does not seek external distractions. Thoughts about sights, sounds, tastes, smells, and tactile sensations no longer impinge upon an awareness that is firmly fixed in samadhi. Calm and concentration are the mind”s natural sustenance. Once it becomes satiated with its favorite nourishment, it does not wander off where it strays into idle thinking. It is now fully prepared to undertake the kind of purposeful thinking, investigation and reflection that constitute the practice of wisdom. If the mind has yet to settle down—if it still hankers after sense impressions, if it still wants to chase after thoughts and emotions—its investigations will never lead to true wisdom. They will lead only to discursive thought, guesswork and speculation—unfounded interpretations of reality based simply on what has been learned and remembered. Instead of leading to wisdom, and the cessation of suffering, such directionless thinking becomes samudaya—the primary cause of suffering.
除非用来支援智慧的开发，熄灭所有的痛苦，不然三摩地会引导禅修者误入歧途，所有专精修行三摩地的禅者都应该意识到这陷阱。在修行中，三摩地的主要功能是支持和滋润智慧的发展，它非常适合这项任务，因为宁静和有定力的心会满足，不再追寻外在的刺激。定在三摩地中的觉知不会受到与色、声、香、味和触相关的念头冲击。宁静和定是心自然的营养，一旦它得到喜欢的营养就会心满意足，不再胡思乱想。它现在已充分准备好负责智慧的修行，这包括了有目的的思维、观察和反映。如果心还未安住下来——仍然追逐着感官感受，渴望着思想和情绪——那么它的观察就永远不会带来真正的智慧，结果只会导至妄想、猜测和推断——只是按照过去的学习和记忆，对实相作出没有根据的诠释。这种散漫的思考不会带来智慧和苦的熄灭，相反的，它成为集——苦的主要根源。
Since its sharp, inward focus complements the investigative and contemplative work of wisdom so well, the Lord Buddha taught us to first develop samadhi. A mind that remains undistracted by peripheral thoughts and emotions is able to focus exclusively on whatever arises in its field of awareness and to investigate such phenomena in light of the truth without the interference of guesswork or speculation. This is an important principle. The investigation proceeds smoothly, with fluency and skill. This is the nature of genuine wisdom: investigating, contemplating and understanding, but never being distracted or misled by conjecture.
由于三摩地尖锐而往内专注，能很好地辅助智慧进行观察和思维的工作，因此佛世尊教导我们先修三摩地。心能够保持不被周围的思想和情绪所干扰的话，就能全神专注在觉知范围内生起的一切，并且依照实际观察这现象，不受猜想或推测介入——这是一个重要的原则。观察能流畅和熟练顺利地进行，这是真正智慧的本性：观察，思维和明白而决不受猜想干扰或误导。
The practice of wisdom begins with the human body, the grossest and most visible component of our personal identity. The object is to penetrate the reality of its true nature. Is our body what we”ve always assumed it to be—an integral and …
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