第二住所缘时应如何修分二
(b)) What to do while focusing on an object of meditation
《广论》【闻·思·修】Lamrim·Meditation
第二、注所缘时应如何修，分二：一、明心住之事──所缘；二、如何心注所缘之理。初又分二：一、总建立所缘；二、明此处之所缘。初又分三：一、明正所缘；二、显示何等补特伽罗应缘何境；三、显示所缘异门。今初：
如世尊言，修瑜伽师有四所缘，谓周遍所缘，净行所缘，善巧所缘，净惑所缘。周遍所缘复有四种，谓有分别影像，无分别影像，事边际性，所作成办。就能缘心立二影像，初是毗钵舍那所缘，二是奢摩他所缘。言影像者，谓非实所缘自相，唯是内心所现彼相。由缘彼相正思择时，有思择分别故，名有分别影像。若心缘彼不思择住，无思择分别故，名无分别影像。又此影像为何所缘之影像耶，谓是五种净行所缘，五种善巧所缘，二种净惑所缘之影像。 就所缘境立事边际，此有二种，如云唯尔更无余事，是尽所有事边际性，如云实尔非住余性，是如所有事边际性。其尽所有性者，谓如于五蕴摄诸有为，于十八界及十二处摄一切法，四谛尽摄所应知事，过此无余。如所有性者，谓彼所缘实性真如理所成义。就果安立所作成办，谓于如是所缘影像，由奢摩他毗钵舍那，作意所缘，若修若习若多修习，远离粗重而得转依。
净行所缘者，由此所缘能净贪等增上现行，略有五种，谓不净、慈心、缘起、界别、阿那波那。缘不净者，谓缘毛、发等三十六物，名内不净，及青瘀等，名外不净；是于内心所现不净非可爱相，任持其心。慈谓普缘亲怨中三，等引地摄，欲与利益安乐意乐。即由慈心行相，于彼所缘任持其心，名曰缘慈，是于心境俱说为慈。缘缘起者，谓唯依三世缘起之法，生唯法果， 除法更无实作业者，实受果者，即于是义任持其心。缘界差别者，谓各别分析地水火风空 识六界，即缘此界任持其心。缘阿那波那者，谓于出入息，由数观门住心不散。
《广论》 Pg349LL06-Pg351LL02
*《菩提道次第广论》原文改译——大慈恩译经基金会
(b)) What to do while focusing on an object of meditation
This section has two parts:
1. Identifying the object of meditation upon which your attention is set
2. How to focus your mind on the object of meditation (Chapter 3)
(1)) Identifying the object of meditation upon which your attention is set
This has two parts:
1. A general presentation of objects of meditation
2. Identifying objects of meditation for this context
(a’)) A general presentation of objects of meditation
This has three sections:
1. The objects of meditation themselves
2. Who should meditate on which objects
3. Synonyms of the object of meditation
(1’)) The objects of meditation themselves
The Bhagavan stated that yogis have four types of objects of medi- tation, these being: (1) universal objects of meditation, (2) objects of meditation for purifying your behavior, (3) objects of meditation for expertise, and (4) objects of meditation for purifying afflictions.
(a’’)) Universal objects of meditation
Universal objects of meditation are of four types: (a) discursive images, (b) non-discursive images, (c) the limits of existence, and (d) achievement of your purpose.
The two types of images (discursive and non-discursive) are posited in terms of the observer: the first is the object of insight, and the second is the object of meditative serenity. The image is not the actual specifically characterized object upon which your mind is focused, but rather the appearance of that object’s aspect to your mind. When you carry out analysis while observing an object, then the image is discursive since analytical thinking is present. When you stabilize your mind without analysis while observing an object, the image is said to be non-discursive since analytical thinking is absent. As for these images, what objects of meditation are they images of? They are the images, or aspects, of the five objects of meditation for purifying behavior, the five objects of meditation for expertise, and the two objects of meditation for purifying afflictions.
The limits of existence are posited with reference to the observed object. There are two: The limits of existence for the diversity of phenomena, which are expressed in the statement, “Just this is all there is; there is nothing more”; and the limits of existence for the real nature, expressed in the statement, “This alone is how things exist; they do not exist in any other way.” In the case of the diversity of phenomena, this means that the five aggregates include all composite phenomena; the eighteen constituents and twelve sources include all phenomena; and the four truths include everything there is to know; there is nothing else beyond this. In the case of the nature, this means that reason establishes the truth or reality of those objects of meditation.
Achievement of purpose is posited in terms of the result. With either serenity or insight you direct your attention to the images of those objects of meditation. Then you stabilize on them, become accustomed to them, and, by virtue of repeated practice, you become free from your dysfunctional tendencies, undergoing a fundamental transformation.
(b’’)) Objects of meditation for purifying your behavior
Objects of meditation for purifying behavior are objects that purify behavior in which attachment or the like [hatred, delusion, pride, or discursiveness] is predominant. There are five such objects of meditation. Respectively they are: (a) ugliness, (b) love, (c) dependent-arising, (d) differentiation of constituents, and (e) inhalation and exhalation. (a) Of these, the objects of meditation on ugliness consist of the thirty-six uglinesses pertaining to the body, such as head and body hair, and external uglinesses such as a corpse’s turning blue. When an aspect of impurity and ugliness arises in your mind, you keep your attention on it. (b) Love involves focusing on friends, enemies, and persons toward whom you have neutral feelings, and having an attitude—at the level of meditative equipoise—of providing them with help and happiness. Keeping your attention on these objects of meditation with a loving attitude is called “meditation on love”; love refers both to the subjective attitude and to the object. (c) Regarding the object of meditation on dependent-arising: All there is in the past, the present, and the future is dependent-arising in which effects that are mere phenomenal factors simply arise based on mere phenomenal factors. Apart from these, there is no performer of actions or experiencer of their effects. You focus your attention on this fact, and hold it there. (d) As for the object of meditation on the differentiation of the constituents: You differentiate the factors of the six constituents—earth, water, fire, air, space, and consciousness. You focus your attention on them and hold it there. (e) Regarding the object of meditation on inhalation and exhalation: You focus your attention without distraction by counting and watching the breath move in and out.
Lamrim Chenmo Pg34LL11-Pg36LL06
References 参考资料:
- 《菩提道次第廣論》全文下載
- The Great Treatise on the Stages of the Path to Enlightenment (Tib. Lam rim chen mo) (Volume 3), Shambhala Publications
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