三、显示所缘异门。
二、明此处所缘者。(3′)) Synonyms of the object of meditation
《广论》【闻·思·修】Lamrim·Meditation
(b’)) Identifying objects of meditation for this context
三、显示所缘异门：定所缘处、持心之事，即前所说心中所现所缘之影像或行相。其名异门，如《声闻地》云：“即此影像亦名‘影像’，亦名‘三摩地相’，亦名‘三摩地所行境界’，亦名‘三摩地方便’，亦名‘三摩地门’，亦名‘作意处’，亦名‘内分别体’，亦名‘光影’。如是等类，当知名为所知事同分影像诸名差别。”
二、明此处所缘者：如作是念：若尔，已说如是多种所缘，今于此中当依何等所缘而修止耶？答：如前经说，无有限定，须各别缘，以补特伽罗有差别故。尤其定当修成最下奢摩他者，若是上品贪行者等，须依决定所缘。若不尔者，纵或能得奢摩他随顺三摩地，然不能得实奢摩他。以虽修净行所缘，然未经久，尚说不得正奢摩他，况全弃舍净行所缘弗能成故。尤其多寻思者定应修息。若是等分补特伽罗，或是薄尘补特伽罗，于如前说诸所缘中，随意所乐作所缘处。又《修次第》中下二篇，依于《现在诸佛现住三摩地经》及《三摩地王经》，说缘佛像修三摩地。觉贤论师亦说多种，如云：“止略有二，谓向内缘得及向外缘得。其中内缘亦有二种，谓缘全身及依身法。缘身又三，谓即缘身为天形像、缘骨鏁等不净行相、缘骨杖等殊胜标帜。缘依身法又有五种，谓缘息、缘细相、缘空点、缘光支、缘喜乐。向外缘者亦有二种，谓殊胜、平庸。殊胜又二，谓缘身、语。”《道炬论释》亦引此文。
《广论》 Pg355LL05-Pg356LL03
*《菩提道次第广论》原文改译——大慈恩译经基金会
(3′)) Synonyms of the object of meditation
There are synonyms for the images or mental appearances of these objects of meditation explained above, these “points upon which the attention is kept,” or “meditative bases for concentration,” as stated in Asariga’s Sravaka Levels:
Also, that image is called “image”; it also is called “sign of concentration,” “object in the domain of concentration,” “technique of concentration,” “door to concentration,” “basis of attention,” “body of internal conceptualization,” and “appearing image.” Know these as synonyms of the image which accords with the object that is known.
(b’)) Identifying objects of meditation for this context
Now, from among the many objects of meditation I have explained, on which object of meditation should you base yourself so as to achieve serenity? As stated in the sutra passage cited above, there is no single, definite object; individuals require their particular object of meditation. Specifically, if you are determined to achieve serenity at the least, and if your behavior is dominated by attachment or another affliction, then you need to use a certain type of object of meditation. For if you do not, then you may attain a concentration that approximates serenity, but you will not attain actual serenity. It is said that even if you train with an object of meditation for purifying behavior, you will not achieve serenity unless you do so for a very long time, so how could you ever achieve it by rejecting objects of meditation for purifying behavior? In particular, if you have a predominance of discursiveness, then you definitely have to meditate on the breath.
If you are a person of balanced behavior or a person with slight afflictions, then, as explained before,’ make your meditative base whichever of the objects of meditation explained above most appeals to you.
Alternatively, Kamalasila’s middle and last Stages of Meditation follow the Sutra on the Concentration Which Perceives the Buddha of the Present Face to Face and the King of Concentrations Sutra in stating that you achieve concentration by focusing on the body of the Tathagata. Also, the master Bodhibhadra explains a multitude [of objects] :
Here, serenity is twofold: that attained by looking inward and that [based on] an object of meditation viewed outwardly. Of those, looking inward is twofold: focusing on the body and focusing on what is based on the body. Of those, focusing on the body is threefold: focusing on the body itself in the aspect of a deity; focusing on ugliness, such as skeletons; and focusing on special insignia, such as a khatvanga.
Focusing on what is based on the body is fivefold: focusing on the breath, focusing on subtle divine insignia, focusing on the drops, focusing on the aspects of light rays, and focusing on delight and bliss.
Serenity based on an object of meditation viewed outwardly is twofold: special and common. Of those, the special is twofold: focusing on a deity’s body and focusing on a deity’s speech.
Atisha’s commentary on his own Lamp for the Path to Enlightenment also cites this passage.
Lamrim Chenmo Pg41LL05-Pg43L07
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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