第三止观自性分二
(c) The nature of serenity and insight
《广论》【闻·思·修】Lamrim·Meditation
宝云经说义同深密，亦明显云：「奢摩他者谓心一境性，毗钵舍那者谓正观察。」慈尊于庄严经论亦云：「应知诸法名，总集为止道，应知妙观道，思择诸法义。」又云：「正住为所依， 心安住于心，及善择法故，是寂止胜观。」依正定住心说名为止，善择法慧说名为观。前经密意作是解已，令更不能别解经义，菩萨地亦云：「于离言说唯事唯义所缘境中系心令住，离诸戏论，离心扰乱想作意故，于诸所缘而作胜解，于诸定相令心内住安住，广说乃至一趣等持，是名奢摩他。云何毗钵舍那，由奢摩他熏修作意，即于如先所思惟法作意其相，如理简择，最极简择，极简择法，广说乃至觉明慧行，是名毗钵舍那。」此与前说极相随顺， 此文如前双解经意及慈尊意，能于前文所明止观坚固定解。修次中篇亦云：「外境散乱，既止息已，于内所缘恒常相续任运而转，安住欢喜轻安之心，是名奢摩他。即由安住奢摩他时， 但唯于彼思择之者，是名毗钵舍那。」般若波罗蜜多教授论亦云：「尽所有性如所有性无分别影像者，是止所缘。尽所有性之义如所有性有分别影像者，是观所缘。」此说于如所有性尽所有性不分别住名奢摩他，思择二境名毗钵舍那。以此亦即《深密》密意，如云：「世尊，几是奢摩他所缘，告曰一种，谓无分别影像。几是毗钵舍那所缘，告曰一种，谓有分别影像。几是俱所缘，告曰有二，谓事边际所作成办。」集论于事边际，开说如所有性及尽所有性之二。由是如前寂静论师所说止观皆有缘取如所有性、尽所有性二者。是故止观非就所缘境相而分，既有通达空性之止，亦有不达空性之观。若能止心于外境转，住内所缘故名寂止，增上观照故名胜观。
《广论》 Pg339L03-Pg340L05
*《菩提道次第广论》原文改译——大慈恩译经基金会
In accord with the Sutra Unravelling the Intended Meaning, the Cloud of Jewels Sutra also clearly states:
Serenity is one-pointed attention; insight is proper discernment.
Also, the venerable Maitreya says in the Ornament for the Mahayana Sutras:
Know as the path of serenity
Combining the names of phenomena;
Understand the path of insight
To be the analysis of their meanings.
And,
Based on a genuine stability,
Through directing your attention to your mind
And through differentiating phenomena,
There is meditative serenity and insight.
This states that stabilization of your mind on the basis of genuine concentration is serenity and the wisdom that differentiates phenomena is insight. Since this provides such an explanation for what those sutras say, it is inappropriate to construe those sutra passages in some other sense.
Also, Asanga’s Bodhisattva Levels says:
Have your mind definitely directed at an object of meditation which is simply some inexpressible thing or meaning. Take to mind the thought to be free from all elaboration and to be free from all mental distraction. Through this, affirm all objects of meditation. On the signs of the meditative concentration within, from “mental placement” and “patched placement,” and so on up to “single channeling” and “equipoise”—these are called “serenity.” What is insight? You bring to mind the signs of those very phenomena upon which you have reflected, using the same attention with which you cultivated serenity. “Insight” is anything from the point of either differentiation, full differentiation, or full differentiation of phenomena, and for as long as skill and wisdom are operating extensively.
This statement accords with those cited above. It gives commentary to the same effect as the sutra and the text of the Venerable One, so it confirms the certainty of the foregoing identification of serenity and insight. Also, the second Stages of Meditation says:
After you have quelled the distraction of external objects, you rest in a delighted and pliant mind which naturally and continuously engages an internal object of meditation. This is called meditative serenity. While you remain in serenity, any analysis of that very object is called insight.
Also, Ratnakarasanti’s Instructions for the Perfection of Wisdom says:
With regard to that, serenity’s object of meditation is a non-discursive image of something which is either a case of the diversity of phenomena or which represents the real nature. Insight’s object of meditation is a discursive image of something which is a case of the diversity of phenomena or which represents the real nature.
This states that meditative serenity is non-discursive stabilization on something among either the diversity or the real nature of phenomena, and that insight is analysis of either of those two objects. This is also the intended meaning of a passage in the Sutra Unravelling the Intended Meaning:
“0 Bhagavan, how many objects does serenity have?”
The Buddha replied, “One, namely, a non-discursive image.”
”How many objects does insight have?”
”Just one, a discursive image.”
”How many objects of both are there?”
”Two, namely, the limits of existence and achievement of your purpose.”
Asariga’s Compendium of Knowledge states that “the limits of existence” refers to both the diversity and real nature of phenomena,” so serenity and insight each take both ultimates and conventionalities as objects of meditation, just as Ratnakarasanti explained above. Thus, meditative serenity and insight are not differentiated in terms of their respective objects of meditation, for there is meditative serenity that knows emptiness and there is insight which does not know emptiness. Also, meditative serenity (zhignas) is your mind quieting (zhi) movement toward external objects, and then abiding (gnas) on an internal object of meditation; insight (Ihag mthong) is superior (lhag pa), i.e., special, seeing (mthong).
Lamrim Chenmo Pg17L04-Pg18LL06
* Lamrim text revised by AMRITA Translation Foundation
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
- 廣論止觀初探 – 大慈恩譯經基金會
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