..续本文上一页#347;yanā meditation. He expressed the teachings of śamatha and vipaśyanā with great eloquence, as what he taught came directly from what he had cultivated and attained.

　　實大部之梗概，入道之枢机，曰止观、曰定慧、曰寂照、曰明静，皆同出而异名也。若夫穷万法之源底，考诸佛之修证，莫若止观。天台大师灵山亲承，承止观也；大苏妙悟，悟止观也；三昧所修，修止观也；纵辩而说，说止观也。故曰说己心中所行法门。

　　Thus, we should understand that despite the fact that the teachings of Tantai School are complex, the central teaching of the school is the practice of śamatha and vipaśyanā meditation. Apart from the practice, the Path of Tiantai cannot be comprehended; the doctrine of Tantai School cannot be discussed. Therefore, for beginners, they have to learn śamatha and vipaśyanā first; then, after learned, they may go on to practice. It is so sad to see though that nowadays [most of the monks and nuns who physically leave their households], but in spirit pursue worldly fame and profits. They firmly attach to terms and appearances [of things]. They mix up enlightened teachings with unreal achievements without knowing what is really wrong. In such cause, even though the text, The Basic Principles, still exists, the correct way to practice śamatha and vipaśyanā meditation is seldom heard. This is miserable and is the reason why I ask people to republish the text. It is my sincere hope that may it be of benefit to those who hear or see it to seed seeds in Mahayana. And, for those who take further steps to practice the meditation, may there be measureless real benefits!

　　则知台教宗部虽繁，要归不出止观。舍止观不足以明天台道，不足以议天台教，故入道者不可不学，学者不可不修。奈何叔世寡薄驰走声利，或胶固于名相，或混肴于暗证，其书虽存，而止观之道蔑闻于世，得不为之痛心疾首哉。今以此书命工镂板，将使闻者见者皆植大乘缘种，况有修有证者，则其利尚可量耶！予因对校乃为叙云。

　　Dharma Master Yuanzhao

　　The Middle August of the Second Year of Shaosheng [1095]

　　Yuheng, China

　　时绍圣二年仲秋朔，余杭郡释元照序。

　　Not doing what is unwholesome,

　　Practicing what is wholesome,

　　Purifying one”s mind,

　　Is the teaching of all Buddhas.

　　诸恶莫作，众善奉行；

　　自净其意，是诸佛教。

　　To arrive at nirvana, numerous paths are feasible. However, śamatha and vipaśyanā are the most expeditious and seminal. The reason for this is: śamatha is a basic means for subduing the fetters; vipaśyanā, a main force to eradicate delusion. Yet, the former is the resting of the mind for clearness of vision and also the very primary cause of meditative absorptions, the dhyāna; and the latter, the beginning of the eye of understanding, the Prajñā.

　　若夫泥洹之法，入乃多途。论其急要，不出止观二法。所以然者，止乃伏结之初门，观是断惑之正要；止则爱养心识之善资，观则策发神解之妙术；止是禅定之胜因，观是智慧之由藉。

　　A person who achieves śamatha and vipaśyanā meditation is capable of bringing suffering to an end, qualified to benefit others, and able to grasp all Dharmas. Hence, the Lotus Sūtra states, “The Buddha, peacefully dwelling in the Great Vehicle, dignified with meditative absorptions and prefect realization, unloads beings” suffering.” We, therefore, should understand that, as to be enlightened, clam and understanding are essential indeed, like the wheels of a chariot, or two wings of a bird. For this reason, do not separate both śamatha and vipaśyanā while practicing the meditation; otherwise, the practice itself is a deflection, an error. As the sūtra says, “Monkey-witted, a contemplative inclines to meditative absorptions and merits; deranged, he or she gravitates to the perfect wisdom.”

　　若人成就定慧二法，斯乃自利利人，法皆具足。故《法华经》云：「佛自住大乘，如其所得法，定慧力庄严，以此度众生。」当知此之二法，如车之双轮，鸟之两翼；若偏修习，即堕邪倒。故经云：「若偏修禅定福德，不学智慧，名之曰愚。偏学知慧，不修禅定福德，名之曰狂。」

　　Although ignorance and arrogance are little bit different from each other [in terms of terminology], they are similar in terms of elevating unwholesome views. If concentration and wisdom are not embraced, then how much less can a meditator reach enlightenment

　　 So, the sūtra says, “Mahā-śrāvakάs, excessive in concentration, never arrive at Buddhahood; the ten-stage bodhisattv…

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