..续本文上一页ail to meet its ultimate goal.

　　Finally, it is necessary [for a meditator] to comprehend that the kauśalyajñāna and eka-citta must function as a set. As the sūtra expresses, “Without skillful insight, there be no dhyāna, and vice versa.”[26]

　　五者、一心分明。明见世间可患可恶，善识定慧功德可尊可贵。尔时应当一心决定修行止观，心如金刚，天魔外道不能沮坏。设使空无所获，终不回易，是名一心。譬如人行，先须知道通塞之相，然后决定一心涉路而进，故说巧慧，一心。经云：「非智不禅，非禅不智。」义在此也。

　　[1] See T. 25. 1509. 181b22-24. Bimbasāra, king of Magadha, resided at Rājagṛha. Udayana, king of Kauśāmbī, is reputed to have made the first image of the Buddha. Both of whom were contemporaries of Buddha Śākyamuni.

　　[2] Kong-hou is an ancient Chinese plucked stringed instrument.

　　[3] Zheng is a 21- or 25-stringed plucked instrument in some ways similar to the zither.

　　[4] In his Māhaprājna-Pāramita śāstra, Nāgārjuna states, “Delusive people do not understand that sounds are subject to change and decay. So, they sillily attach to sounds and thus lose themselves among them. Like five hundred immortals that lived in snowy mountains, they could not control themselves while Gandharvas joyfully bathing in a pool began to sing.” See T. 25. 1509. 181b25-29.

　　[5] See T. 25. 1509. 181c23-26.

　　[6] Ibid, 182a9-11.

　　[7] Ibid, 183a17-183c15.

　　[8] Ibid, 181a14.

　　[9] See T. 15. 609. 238c24-27.

　　[10] According to Māhaprājna-Pāramita śāstra”s recount, Subhakara, son of a fishing family, was self-ignited to die by his own intensively sexual desire towards the princess Kumuda. See T. 25. 1509. 166a29-b23.

　　[11] See T. 25. 1509. 183c24-25, 184a5-6 ＆184a11-14.

　　[12] Ibid, 167a16-18.

　　[13] Ibid, 167a20-1.

　　[14] Ibid, 184b26-c04.

　　[15] A Chanzhang is a staff or pole for touching those who fall asleep while assembled in meditation.

　　[16] T. 25. 1509. 184c09-10.

　　[17] Ibid, 184c13-20.

　　[18] Although Master Zhi-yi himself said that the sentence comes from Māhaprājna-Pāramita śāstra, it however cannot be found in the text.

　　[19] T. 25. 1509. 184c25-185a05.

　　[20] The three realms are the realm of sensuous desire, the realm of form, and the formless realm of pure spirit.

　　[21] Although Master Zhiyi says that the sentences he quotes in this text are derived from the Ten-Stage Sūtra (Shidi jing 十地经), the sentences, however, cannot be exactly found in the sūtra. Nevertheless, some close descriptions have been found in the sūtra. See T. 26. 1522. 169a15. 经曰。是菩萨作是念三界虚妄但是一心作。Also see T. 26. 1522. 179b14-15. 是菩萨远离一切心意识忆想分别。无所贪着。如虚空平等。入一切法如虚空性。

　　[22] See T. 23. 1436. 478c4-5.

　　[23] See X. 37. 665. 634b09 ＆b14-5.

　　[24] T. 9. 262. 41c16-9.

　　[25] See T. 25. 1509. 140a14. 如佛所言：「一切诸法，欲为其本」 Also T. 12. 374. 587a29＆b1. The Mahā-parinirvāṇa-sūtra states that the skillful desires are the fundamental principles that access the Way and eventually the anuttara-samyak-saṁbodhi (The unsurpassed, equally perfect enlightenment). 善欲即是初发道心，乃至阿耨多罗三藐三菩提之根本也。是故我说欲为根本。

　　[26] See T. 4. 210. 572a18. 《法句经》云：无禅不智，无智不禅，道从禅智。

《童蒙止观(亦名小止观) The Basic Principles Of Calming(Samatha) And Insight(Vipasyana) Meditation》全文阅读结束。