..续本文上一页ry preoccupation with the objects and goals of the mundane world.” So, rather than practicing in a separated manner, they should work in pair.
南传的披萨喇法师(Bhikkhu Pesala)，曾经在其所著《止观》一文中以为，止观是两种不同的禅修方法。他强调：止只是四禅和神通的导因；观纔是智慧和最终涅槃的根本。如同他的禅定指导老师马哈思•萨亚达(Mahasi Sayadaw)所提倡的“无遮之智”( “bare insight”)为得涅槃之主因一样，披萨喇法师以为：行者可以先修止，然后修观，或者只修观即可得到最终的涅槃。 关于这一点，西方学者珀尔•戈瑞菲斯(Paul Griffith)在其《禅定与智慧：南传佛教禅法中的问题》一文中亦表示：在巴利语藏经中，关于禅定与智慧的修习，确实存在诸多的不同说法。因此，学人有必要对禅定与智慧的不同之处给与讨论。 虽然，止(定)和观(慧)，如前所示，在修行的过程中，的确存在不同的功能和作用——前者在于息诸外缘；后者在于内心的智慧观照。但是，就最终的涅槃境界而言，两者却是互助的。此外，止观双运的修习还有助于行者摆脱世间的种种烦恼。因此，在修持上，止观双运是根本。
For instance, Bhadantācariya Buddhaghoṣa, the 5th century Indian Theravadin Buddhist commentator and scholar, once argued that the sign of a nonreturner or an arhat is to have his or her āsavas or defilements destroyed and be possessed of two powers (dve-balāni), “which in their turn are defined as samatha (tranquility) and vipassanā (insight).” Buddhist texts such as Visuddhimagga (Path of Purity), Mahāmudrā: The Quintessence of Mind and Meditation, Anguttara-Nikaya, Netti-ppakaranam, Khuddakapātha, etc., also illustrate the same issue regarding the elementary-level practice of Buddhist meditation.
关于这一点，五世纪印度著名的觉音论师(Bhadantācariya Buddhaghoṣa)曾认为，阿罗汉的境界，是在诸漏已尽的前提下，具备止观双运的能力。 佛教典籍如《清静道论》(Visuddhimagga), 《摩诃母陀罗心性论》(Mahāmudrā: The Quintessence of Mind and Meditation), 《增一阿含经》(Anguttara-Nikaya), 《导论》(Netti-ppakaranam) 和 《屈陀迦集》(Khuddakapātha)等, 对此亦有相同的看法。
Generally speaking, the goal of the Buddhist path, “complete and permanent liberation from suffering,” as Henepola Gunaratana claims, “is to be achieved by practicing the three stages of the path—moral discipline (sila), concentration (samādhi), and wisdom (paññā).” In Buddhism, besides the developing of wisdom and the observing of disciplines, the practice of calm meditation (concentration)—which in this case is much like a “bridge” between discipline and wisdom—is indeed essential. It is also much like a tache linking up all main Buddhist values. Therefore, it is not surprise to see that, in some Buddhist texts, discipline, concentration, and wisdom are oftentimes found working in unity to final realization of nirvana. Calm and insight, in practice, are more often accommodating and supposed to reconcile with each other than not. Ajahn Chah (1918-1992) once said that śamatha and vipaśyanā cannot be separated, “nor can the pair be developed apart from Right View, Right Thought, Right Moral Conduct and so forth.”
如所周知，佛教所提倡的戒、定、慧三学，是成就解脱的根本。在修持上，三者一体，互相关连，以戒生定，以定生慧。而定(止)和慧(观)在修行解脱道上的相互协调，至关重要。阿姜查(1918-1992)曾经就此言：修习止观时，不可以把两者分开来。或者把两者独立于正见，正思维，正命等八正道之外。
The reason for this—if I may presume—is that calm brings mindfulness and further develops insight to look into the true nature of things. Insight, as one of the main skillful means to realization, generates psychic strength to penetrate the nature of anatta (empty of independent substantial reality), anicca (impermanent), and dukkha (unsatisfying). Visuddhimagga expresses, “When the mindfulness in conformity with that (the first Jhāna) state stands established, paññā tends to be stable…. When perceptions and thoughts of revulsion, associated with detachment (Viragupasamhita) arise (in the state of Vipassanā), paññā is leading to release.” Calm and insight assist each other in deliverance.
对此，笔者以为：止，意在令心专注，从而发展内在的智慧来照见事物的本来；观——作为觉悟之道的有效助缘——其本质乃在于孕育心灵方面的力量，用以透视事物的内在性质，亦即：苦(dukkha)，空(anatta)，无常(anicca)。《清静道论》 以为：“当专注的定力达到初禅的境界，智慧得以牢固；当执着与妄想，在观力下达到无所执着，无所住的时候，智慧导向涅槃。” 可见，在修持上，止观双运的确相当重要。
Besides, reconciled, the function of calm and insight meditation—as Khuddakapātha points out—can, “approach to comprehend the five categories of what is affected by clinging and arrive at final release.” Anāla…
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