..续本文上一页论》等经论的切身研习中，从印度佛教的止观修行系统中，形成了自己的一套系统。从某些方面而言，这一系统甚是特有。
As we mentioned earlier, the goal of the Buddhist path is to practice the three stages of the path. In the Foundation Work, the method that Zhiyi utilized to organize the text also accords with these three stages of the path (i.e., the observing of moral disciplines leads to concentration; and, the practice of concentration generates wisdom). This is one of the fundamental principles of Indian Buddhist thoughts that guides a practitioner to achieve enlightenment. E.g., in the Naxian biqiu jing 那先比丘经，or Questions of King Menander, Nāgasena addresses the Greek king Milinda, or Menander as follows:
在前文我们提到：佛法解脱之道，可由戒定慧三学圆成。智者大师所著之《童蒙止观》一书，亦即循此惯列而来——以从戒生定，从定生慧，进而得解脱的顺序来安排全书的结构。事实上，这一结构性的佛法修学，承源于印度的佛教思想。在此不妨举个例子以说明，如在《那先比丘经》里，那先比丘曾对弥兰陀王如是说：
Like city builders who try to build a great city, will first, need to plan, measure, and built solid foundations so that sturdy structures can be constructed …. Like singers and dancers who try to perform at their best, will first need to set up the stage so that the best venue for their performance can be carried out. As a disciple of the Buddha, to pursue the Way, one has to observe disciplines, perform good deeds, be sedulous, and cast away lusts.
譬若师匠图作大城。先度量作基址已乃起城…… [又] 譬若倡伎欲作。先净扫地乃作。佛弟子求道先行经戒。作善因知勤苦弃诸爱欲。
Zhiyi believes that observing precepts properly will lead to the success of the practice of śamatha and vipaśyanā meditation. This further results in two consequences: dhyāna and prajñā—the two main characters leading to liberation. In fact, if we look deeply into early Buddhist texts, observing precepts is oftentimes described as the first step to achieve deliverance ; without vinaya, it is impossible for a Buddhist practitioner to avoid wrongdoing and to ensure the attaining of the realization of nirvana. For instance, in the Yijiao jing 遗教经 (Sutra of the Buddha”s Last Teaching), it is said that when the Buddha was ready for entering the final nirvana, he urged his sincere followers to respect the vinaya, treating it as the “living” Master—the Buddha himself. The Gemstones of the Good Dhamma: Saddhamma-maniratana also declares:
从《童蒙止观》一书的结构来看，智者大师本人确信这一信条，亦即：通过持戒的谨严，止观可成，终以禅定和智慧成就佛道。实际上，这一观点本身(亦即修道必先持戒)，为早期的佛教经典所共强调。 佛法的修学成就确以持戒为根本， 无戒则难免诸行亏损，涅槃难成。所以，在《遗教经》里头，当佛陀临入灭时，教导身边的弟子，当尊重珍敬波罗提木叉，如佛本人住世无异。 《寶石经》(The Gemstones of the Good Dhamma: Saddhamma-maniratana) 中亦言：
39. Virtue is the foundation,the forerunner and origin of all that is good and beautiful;
therefore one should purify virtue.
“戒为无上菩提本；是以明人持净戒。”
40. Virtue is a mighty power,
Virtue is a mighty weapon,
Virtue is the supreme adornment,
Virtue is a wonderful armour.
又言：“戒者，无上力也，利刃也，胜饰良甲也。”
Zhiyi also proclaims that, before the practice of śamatha and vipaśyanā meditation can be carried out, it is necessary to have external conditions such as living in quiet forests or unoccupied mountains, companied with suitable companions and having living substances such as clothing and food. Next is to cast away worldly desires and five covers. These ideas are further developed in chapter I, chapter II, and chapter III of The Basic Principles. (The ideas Zhiyi provided in The Basic Principles are mainly derived from Nāgārjun”s Treaties on Prajñāpāramitā Sūtra). In fact, in Buddhist tradition, before one can take steps to practice śamatha and vipaśyanā meditation, to have external conditions and cast away worldly desires and Five Covers are basic requirements. As to have external conditions, Ajaan Lee (1907-1961) stated:
智者大师于此强调之外，亦以为在修习止观之前，行者有必要作事先的预备，亦即需具诸外缘——如具备衣食，与意趣相投的同参道友居住在寂静的、远离愦闹的山林内等。外缘即成，则行者当诃诸世间贪欲，弃绝五盖。关于这些论述，我们可以从《童蒙止观》一书的第一，二，三章中读到。值得注意的是，智者大师的这些观点，并非毫无出处，绝大部分是根据龙树菩萨所著的《大智度论》而来。实际上，具足外缘，对于初修止观的学人来说，至关重要。如阿姜李(1907-1961)曾言：
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