..续本文上一页yo observes, “Since a concentrated mind supports the development of insight, and the presence of wisdom in turn facilitates the development of deeper levels of concentration, calm (samatha) and insight (vipassanā) are at their best when developed in skilful cooperation.” Paravahera Vajirañāna Mahāthera also states that, “vipassanā, which means to see, to penetrate an object thoroughly, is always found with Samatha in the scriptures.”

　　止观双运——如《屈陀迦集》中所指出——在一定程度上还促使行者“明了五种执着的根本，从而证得寂静妙离的涅槃。” 阿纳拉尤法师(Anālayo)亦认为：“从定而生慧，慧而促成更深层次定的发展来看，禅修最好的方法，是止[定]和观[慧]的有效结合。” 摩诃摄若(Paravahera Vajirañāna Mahāthera)也曾指出，“在许多经典之中，止和观常常被相提并论。”

　　To illustrate the necessity of cooperation of the practice of śamatha and vipaśyanā meditation, the Anguttara-Nikaya states as follows:

　　关于这一点，《增一阿含经》曾有这样的一段记载或可供参考：

　　[Thus I heard,] once Ānanda was staying at Kosambī in Ghosita Park and addressing the monks:

　　闻如是，阿难时住憍赏弥(Kosambī)瞿师罗园中(Ghosita)，为诸比丘说法。

　　“Reverend sirs, when anyone, be it monk or nun, proclaims in my presence that he has attained arahantship, all such do so by virtue of four factors or one of these four, what are they

　　“善知识，若比丘比丘尼，于我前自誓得阿罗汉道者，如是以四证量而知。何者为四？

　　“Herein, your reverences, a monk develops insight preceded by calm, in him thus developing insight preceded by calm is born the Way. He follows along that Way, makes it grow, makes much of it. In him following, developing, making much of that Way, the fetters are abandoned, the lurking tendencies come to an end.

　　“善知识，若此中比丘习慧于定，定中现慧，则道生矣。从彼而长，绵延不绝，烦恼当断，习气当尽。

　　“Or again, your reverences, a monk develops calm preceded by insight. In him developing calm preceded by insight is born the Way. He follows along that Way, makes it grow, makes much of it. In him following, developing, making much of that Way, the fetters are abandoned, the lurking tendencies come to an end.

　　“覆次，善知识，若此中比丘习定于慧，慧中现定，则道生矣。从彼而长，绵延不绝，烦恼当断，习气当尽。

　　“Yet again, your reverences, a monk develops calm-and-insight coupled. In him this developing calm-and-insight coupled the Way is born. He follows along that Way….As he does so the fetters are abandoned, the lurking tendencies come to an end.”

　　“覆次，善知识，若此中比丘定慧等持，则道生矣。……从彼而长，绵延不绝，烦恼当断，习气当尽。”

　　To approach the Way, as Ānanda observes, it is relevant to one”s ability to develop calm and insight meditation in a mutual and balanced path. He emphasizes that this is the beginning of enlightenment. In this case, calm and insight, in one way or the other, functions a path to end fetters and lurking tendencies. This, to Ānanda, is the sign of attaining arahantship.

　　可见，从阿难的观点来看，阿罗汉道的成就，在于对定慧的开发与等持。定慧的成就是断烦恼、去习气，得阿罗汉道的根本。

　　In Mahāmudrā: The Quintessence of Mind and Meditation, it is said that although Mahāmudrā is very deep and profound, it can be realized, “through the direct and simple practice of śamatha and vipaśyanā meditation.” This mainly is because the practice of śamatha and vipaśyanā meditation can free the mind from fetters and attain clearness. Donald K. Swearer declares that, “The ultimate aim of Buddhist meditation is freedom from the bondage of attachment to sense objects. This liberating state of being is reached through a process of consciousness control (samādhi) and insight into the real nature of the world (vipassanā).” For that reason, calm and insight should be practiced in skillful cooperation. As the Buddha may have once instructed the monks as below:

　　又《摩诃母陀罗心性论》说，大手印法甚深微妙，惟有通过对止观的直接修习，才能明了。 丹若•斯瓦尔(Donald K. Swearer)亦曾言：“佛教禅定的最终目的是从根尘的束缚中解脱，而这一解脱的根源在于禅定智慧对事物本来的彻见。” 对于这一方面的探讨, 佛陀本人亦曾教诫弟子说：

　　Now, monks, this person who has gained mental calm in himself, but not the higher wisdom of insight into things, might approach one who has done so…. Then at some later time he is one who has gained both mental calm in himse…

《童蒙止观(亦名小止观) The Basic Principles Of Calming(Samatha) And Insight(Vipasyana) Meditation》全文未完，请进入下页继续阅读…