[Lamrim·Meditation] SERENITY AND INSIGHT P1

一修习止观之胜利

(a) The benefits of cultivating serenity and insight

《广论》【闻·思·修】Lamrim·Meditation

敬礼胜尊具大悲者足

  第二别学后二波罗蜜多,谓修奢摩他毗钵舍那,如其次第,即是静虑及慧波罗蜜多之所摄故。
 此中分六 修习止观之胜利 显示此二摄一切定 止观自性 理须双修 次第决定 各别学法 今初
  大小二乘世出世间一切功德,皆止观之果。如解深密经云:「慈氏,若诸声闻,若诸菩萨,若诸如来,所有世间及出世间一切善法,应知皆是此奢摩他毗钵舍那所得之果。谓止观,岂非已得修所成者身中功德,今说彼一切功德皆止观之果,云何应理。,如下所说真实止观,实是已得修所成之功德,则大小乘一切功德,非尽彼二之果。然以善缘心一境性,诸三摩地,悉皆摄为奢摩他品,及凡拣择如所有性尽所有性诸妙善慧,悉皆摄为毗钵舍那品。故密意说三乘所有一切功德,皆止观之果,无相违过。又于此义,修信大乘经亦密意说云:「善男子由此异门,说诸菩萨尽其所有大乘信解大乘出生,应知皆是无散乱心,正思法义之所出生。无散乱心,谓奢摩他品心一境性,正思法义,谓毗钵舍那品妙观察慧,故大小乘一切功德,皆以观慧思择而修及于所缘心一境性,二所成办,非唯止修或唯观修一分而成。解深密经云:「众生为相缚,及为粗重缚,要勤修止观,尔乃得解脱。」 言粗重者,谓心相续中所有习气,增长内心颠倒堪能,相者谓于外境前后所生颠倒习气。 般若波罗蜜多教授论说,前者为观所断,后者为止所断。此上是引有止观名者所有胜利, 余未说止观名者,凡说静虑般若胜利,其义同故应知皆是止观胜利。

《广论》 Pg336L01-Pg337L07

The most venerable teachers have great compassion; I bow with respect at their feet.

2’’ In particular, how to train in the last two perfections
Training in the last two perfections, in particular, is the way to cultivate meditative serenity and insight because serenity and insight are included under the perfections of meditative stabilization and wisdom respectively. This section has six parts:
1. The benefits of cultivating serenity and insight
2. Showing that these two include all states of meditative concentration
3. The nature of serenity and insight
4. Why it is necessary to cultivate both
5. How to be certain about their order
6. How to train in each (Chapters 2-26)

(a) The benefits of cultivating serenity and insight
All of the mundane and supramundane good qualities of the Mahayana and Hinayana are the result of serenity and insight. The Sutra Unravelling the Intended Meaning says:
  Maitreya, you should know that all mundane and supramundane virtuous qualities, whether of sravakas, bodhisattvas, or tathagatas, are the result of meditative serenity and insight.

 Qualm: Are not serenity and insight good qualities in the mind-stream of someone who has reached them through meditation?  How is it possible for all good qualities to result from those two?
 Reply: As will be explained, actual serenity and insight are good qualities in the mind-stream of someone who has attained them through meditation, so all the good qualities of the Mahayana and Hinayana do not result from them. However, concentrations which at least involve one-pointedness on a virtuous object are classified with serenity; virtuous cognitions that distinguish an ultimate or conventional object are classified with insight. This is what the sutra means in stating that all of the virtuous qualities of the three vehicles result from serenity and insight, so there is no contradiction.
 With that same purport, the Sutra of Cultivating Faith in the Mahayana states:
  Child of good lineage, this list should inform you that faith in the Mahayana of the bodhisattvas—and indeed, everything resulting from the Mahayana—comes from accurately reflecting on facts and meanings with an undistracted mind.

An undistracted mind is mental one-pointedness, the serenity aspect, while accurate reflection on facts and meanings refers to discerning wisdom, the insight aspect. Thus, you must achieve all good qualities of the two vehicles through both (1) sustained analysis with discerning wisdom and (2) one-pointed focus on the object of meditation. You do not achieve them through one-sided practice of either analytical meditation or stabilizing meditation.
 Also, the Sutra Unravelling the Intended Meaning states:
  Once people have cultivated insight
  And serenity, they are free
  From the bondage of dysfunctional tendencies
  And from the bondage of signs.

Here, “dysfunctional tendencies” refers to latent propensities in your mind-stream which can produce increasing degrees of misconceptions; “signs” refers to ongoing attachments to erroneous objects, which foster those propensities. Ratnakarasanti’s Instructions for the Perfection of Wisdom says that insight eliminates the former, while serenity eliminates the latter.
 These are the benefits attributed to “serenity” and “insight,” but even when the terms serenity and insight are not used, there are similar statements about the benefits of meditative stabilization and wisdom. Realize that such statements describe the benefits of serenity and insight.

Lamrim Chenmo Pg13L01-Pg15L07


References 参考资料:​​
  1. 《菩提道次第廣論》全文下載
  2. The Great Treatise on the Stages of the Path to Enlightenment (Tib. Lam rim chen mo) (Volume 3), Shambhala Publications
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