..续本文上一页lf and the higher wisdom of insight into things …. Now, monks, this person who has gained the higher wisdom of insight into things, but not mental calm in himself, might approach one who has done so…. Then at some later time he is one who has gained both the higher wisdom of insight into things and mental calm in himself.

　　The passage we cited recommends to practice śamatha and vipaśyanā meditation in cooperation and balance. This may provide a strong sense for us to disagree with Bhikkhu Pesala”s argument that it is enough for a meditation practitioner to reach the realization of nirvana by merely practicing vipaśyanā meditation. The Buddha”s sincere suggestion here is that the practice of śamatha and vipaśyanā meditation should be reconciled, in pair and in balance. As the practice of śamatha and vipaśyanā can eradicate lust and ignorance—two main roots that imprison a person inside the circle of death and rebirth. In Anguttara-Nikaya, the text expresses:

　　诸比丘，有定无慧者，当学慧于他比丘……后致定慧圆成。诸比丘，有慧无定者，当学定于他比丘……后致定慧圆成。

　　显然，止(定)观(慧)等持是佛所建议。单从这一点来看，披萨喇法师提倡就修“观”可证涅槃的说法，有很值得商榷的一面。 又止观等持还在于能从根本上根除三毒中的贪、痴二毒。如《增一阿含经》中佛言：

　　Monks, these two conditions have part in knowledge. What two

　　 Calm and introspection. If cultivated, what profit does calm attain

　　 The mind is cultivated. What profit results from a cultivated mind

　　 All lust is abandoned. Monks, if introspection be cultivated, what profit does it attain

　　 Insight is cultivated. If insight be cultivated, what profit does it attain

　　 All ignorance is abandoned.

　　诸比丘，此中二事有助解脱。何等为二？定慧是。定成则心寂，心寂则贪欲灭。诸比丘，慧成则心明，心明则愚痴灭。

　　Furthermore, in Netti-ppakaraņam, it is said that once the Buddha observed: “Find the outlet by the way of insight heralded by quiet, to the heart-deliverance due to the fading of lust. Both kinds of view-temperament find the outlet, by way of quiet heralded by insight, to the understanding-deliverance due to the fading of ignorance.” The Dhammapada also expresses, “for one with both jāna and understanding, / Nibbana surely is near.” Thus, the practice of śamatha and vipaśyanā meditation is better to be balanced.

　　In China, Master Zhiyi 智顗 (538—597)—the founder of the special classic of the Tiantai 天台 sect, one of the pre-eminent śamatha and vipaśyanā meditation advocators and instructors—once said that, “a person who achieves śamatha and vipaśyanā meditation is capable of bringing suffering to an end and qualified to benefit others.” He argues that, to become enlightened, calm and insight are essential indeed to be practiced in pair, “Like the wheels of a chariot, or two wings of a bird” that cannot work on single.

　　又根据南传巴利《导论》(Netti-ppakaranam)记载，佛说：“当寻由定而起之慧，断诸贪欲，得心解脱。如是，当寻由慧而起之定，断诸愚痴，得慧解脱。” 又《法句经》云：“定慧等持近涅槃。” 由此可见，止(定)观(慧)当需双运等持。对此，中国天台宗创始人智者大师 (538—597)在《童蒙止观》一文说：“若人成就定慧二法，斯乃自利利人，法皆具足。”又言：止观双运“如车之双轮，鸟之两翼；若偏修习，即堕邪倒。”

　　The present translation, The Basic Principles of Calming (Śamatha) and Insight (Vipaśyanā) Meditaion composed by Zhiyi, elaborates on this kind of issue. The original Chinese text Tongmeng zhiguan 童蒙止观 (i.e., The Basic Principles), available in Taisho Tripitaka, Vol. 46, No. 1915, contains ten chapters regarding how one can gain the realization of nirvana through the practice of śamatha and vipaśyanā meditation in cooperation. Zhiyi, based on his studies of texts such as the Lotus Sutra, the Marvelous Dhyāna Stūra, the Mahā-vaipulya-buddhâvataṃsaka Sūtra, the Great Nirvāņa Sūtra, Treaties on Prajñāpāramitā Sūtra, etc, devised his own system of practice of the basic Indian Buddhist meditation exercises of śamatha and vipaśyanā. The system he provided is unique.

　　本英译《童蒙止观》，原文从《新修大正藏》第四十六册而来，共十章，即在阐述如何通过止观双运而得解脱。智者大师本人在通过对《法华经》，《最妙胜定经》，《华严经》，《涅槃经》，《大智度…

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