SAMATHA ― VIPASSANĀ 止观

Then, for example, when we read The Buddha explain the bhikkhu’s training to King Ajātasattu, in the ‘Sāmañña ∙Phala ∙Sutta ’ of the Dīgha ∙Nikāya , we may understand that even though He does not mention the words ‘samatha’ and ‘vipassanā’, He in fact describes the bhikkhu’s practice of those two things. 
例如，当我们读到佛陀在《长部·沙门果经》中向未生怨王(Ajàtasattu)解释比库的禅修时，虽然没有提到“止”和“观”的字句，但我们仍然清楚他其实是在谈论比库对此二法的修习。

SAMATHA (ABANDONING THE FIVE HINDRANCES)止（舍离五盖）

佛陀首先向国王解释比库如何坐在适合的地方， “使正念现起于面前”(parimukhaṃ satiṃ upaṭṭhapetvā)， 然后解释比库如何舍离五盖：
“1)他舍离对世间的贪爱，以离贪之心而住，使心从贪爱中净化。
2)舍离恼害、瞋恨，以无瞋之心而住，慈悯于一 切有情生类，使心从恼害、瞋恨中净化。
3)舍离昏沉、睡眠，住于离昏沉、睡眠，持光明想，念与正知，使心从昏沉、睡眠中净化。
4)舍离掉举、追悔，住于无掉举，内心寂静，使心从掉举、追悔中净化。
5)舍离疑惑，度脱疑惑而住，对诸善法不再怀疑 ，使心从疑惑中净化。”(D.1.217)

First The Buddha explains to the king how the bhikkhu sits down in a suitable place, having founded mindfulness before him (parimukhaṃ satiṃ upaṭṭhapetvā) . Then The Buddha explains how the bhikkhu abandons the five hindrances:

[1] Having abandoned (pahāya) covetousness (abhijjha) for the world (loke) , he abides with a mind free of covetousness: he purifies his mind of covetousness.
[2] Having abandoned ill-will and hatred (byāpāda∙padosa) , he abides with a mind free of ill-will: without malice, compassionate towards all beings, he purifies his mind of ill-will.
[3] Having abandoned sloth&torpor (thina∙middha) , he abides with a mind free of sloth&torpor: perceptive of light (āloka∙saññī) , mindful and discerning (sato∙sampajāno) , he purifies his mind of sloth&torpor.
[4] Having abandoned restlessness&remorse (uddhacca∙kukkucca) , he abides unagitated (anuddhato viharati ) : with mind internally quietened (ajjhattaṃ vūpasanta∙citto) , he purifies his mind of restlessness&remorse.
[5] Having abandoned scepticism (vicikicchā) , he abides gone beyond scepticism: without having questions about wholesome things, he purifies his mind of scepticism.

In many suttas, The Buddha explains that the five hindrances hinder concentration (samādhi) and wisdom (paññā) . That is why they need to be abandoned. And they are abandoned with either access concentration or absorption (the first jhāna). This The Buddha also describes to King Ajātasattu:
在许多经典中，佛陀提到这五盖能障碍定和慧， 所以需要舍离它们，而且是通过近行定或安止定（初禅）舍离它们。 佛陀接着对未生怨王说：
“他见到自己舍离这些五盖而生愉悦，由愉悦而生喜，由心喜而身轻安，身轻安而觉乐，乐而心得定。”(D.1.225)

When he observes how these five hindrances are abandoned in him, gladness arises (pāmojjaṃ jāyati ) ; from gladness, joy arises (pīti jāyati ) ; from the joyous mind his [mental] body is tranquillized (pīti∙manassa kāyo passambhati ) ; with his body tranquillized (passaddha∙kāyo) , he experiences happiness (sukhaṃ vedeti) , and being happy, his mind is concentrated (cittaṃ samā dhi yati) .

source:
The Only Way for the Realization of Nibbāna
证悟涅槃的唯一之道
《大念处经·入出息念部分》 根据巴利圣典对禅修细节的解释
Pa-Auk Tawya Sayadaw帕奥西亚多 著述
玛欣德比库 中译