第三止观自性分二
(c) The nature of serenity and insight
《广论》【闻·思·修】Lamrim·Meditation
有说内心无分别住，无有明了之明分力说名为止，有明分力说名为观，此不应理。以与佛经及慈尊无着之论，并修次第等诸广决择止观相者，说于所缘心一境性胜三摩地名奢摩他，于所知义正简择慧名毗钵舍那皆相违故。特于无分别心有无明了之明分力者，是因三摩地有无沉没之差别，以此为止观之差别，极不应理，以一切奢摩他定皆须离沉，凡离沉没三摩地中，心皆定有明净分故。故缘如所有性之定慧，是就内心证与未证二无我境随一而定， 非就其心住与不住，明了安乐无分别相，而为判别，以心未趣向无我真实者，亦有无量明乐无分别三摩地故。现前可证，虽未获得实性见解，但可执心令无分别。故未解空性，生无分别定无少相违，若能由此久摄其心，以摄心力生堪能风，彼生起时，身心法尔能生喜乐，故生安乐亦不相违。喜乐生已，即由喜乐受相明了力能令心起明分，故说一切明了安乐无分别定，皆证真性全无确证。故证空性妙三摩地，虽有明乐无所分别，诸未趣向空性之定，亦有极多明了安乐及无分别，故应善辨二定差别。
《广论》 Pg340L06-Pg341L03
*《菩提道次第广论》原文改译——大慈恩译经基金会
Some claim that a mind resting in a non-discursive state without vivid intensity is serenity, while such a mind with vivid intensity is insight. This is not correct because it contradicts the definitions of serenity and insight that are established at length in sources such as the words of the Conqueror, the treatises of the Regent, the texts of Asanga, and Kamalasila’s Stages of Meditation. These texts say that meditative serenity is attention concentrated one-pointedly on an object of meditation, while insight is wisdom that properly distinguishes the meaning of an object of knowledge. In particular, the presence or absence of vivid intensity of mind in a non-conceptual consciousness indicates whether the concentration is lax; it is utterly incorrect to claim that it indicates the difference between serenity and insight. This is because in all concentrations of meditative serenity you definitely must clear away laxity, and because all concentrations free from laxity are invariably limpid states of mind.
Thus, identify concentration and wisdom that focus on the real nature according to whether your mind knows as its object either of the two selflessnesses. Do not identify them according to whether your mind rests in a non-discursive, clear, and blissful state, because there are countless states of concentration which are blissful, clear, and non-discursive, yet which do not orient your mind toward the reality of objects, their lack of self. Even without finding the view that knows the way things are, any totally non-discursive mind can be adequate to induce bliss and clarity. Even without understanding emptiness by establishing it in perception, nothing at all prevents you from developing non-discursive concentration. If you keep your mind that way for a long time, you cause the wind-energies to become serviceable. Once this occurs, nothing precludes the arising of bliss, as it is the nature of such serviceability to create mental and physical delight and bliss. Once bliss has arisen, then there will be mental clarity by virtue of the quality of clarity in the feelings of delight and bliss. For this reason, there is not a single authentic source to prove that all blissful, clear, non-discursive concentrations know reality. Therefore, since bliss, clarity, and non-discursiveness are present in concentrations that know emptiness, yet very often occur in concentrations that are not directed toward emptiness, you have to differentiate these two.
Lamrim Chenmo Vol. 3 Pg18L06-Pg19LL08
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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