第四须双修之因相
(d) Why it is necessary to cultivate both
《广论》【闻·思·修】Lamrim·Meditation
如是成就无分别住等持，心于所缘不余散者，义为令心于善所缘，成就堪能任欲遣使。此复系心于一所缘即能安住，欲令起时，亦于无边善所缘境如欲而转，如浚沟渠引诸流水。故成止后，更须将护所缘行相，谓缘如所有及尽所有境智慧、施心、戒心、忍辱、精进、净信及厌离等，诸能摄无边善、灭无边失者，若唯安住一所缘境者，是未了知修止之义，应知不能令于善行起大功效。如是若舍行品、观品妙观察慧所观察修，唯修三摩地心一境性，其利极小。尤于无我义，若无引生恒常猛利定解方便，谓以观慧观择将护，如是缘如所有性毘钵舍那，纵久修习正奢摩他，仅容压伏现行烦恼，终不能断烦恼种子。故非唯修止，亦定应修观。如《修次中篇》云：“诸瑜伽师若唯修止，唯能暂伏烦恼，不能断障，以未发生智慧光明，则定不能坏随眠故。《解深密经》云：‘由静虑故，降伏烦恼；由般若故，善摧随眠。’《三摩地王经》亦云：‘虽善修正定，不能破我想，后为烦恼乱，如胜行修定。若观法无我，观已善修习，是证涅槃因，非余能寂灭。’《菩萨藏经》亦云：‘若未闻此菩萨藏法门，亦未听闻圣法毘奈耶，唯三摩地而得喜足，为我慢转堕增上慢，不能解脱生、老、病、死、愁、叹、苦、忧及诸衰恼，不能解脱六道轮回，亦复不能解脱苦蕴。如来于此密意说云：“从他听闻随顺，解脱老死。”’故欲断诸障发净智者，应依奢摩他而修妙慧。《宝积经》亦云：‘住戒能得定，得定能修慧，由慧得净智，智净戒圆满。’《修信大乘经》亦云：‘善男子，若诸菩萨不住于慧，我不说彼能信大乘，能生大乘。’”
《广论》 Pg342L03-Pg344L01
*《菩提道次第广论》原文改译——大慈恩译经基金会
Thus, the aim of attaining a concentration (定) in which your mind is non-discursively stabilized on a single object without distraction is to have mental serviceability – the ability to willfully direct your attention to virtuous objects of meditation. If you fix your attention on a single object of meditation, you can keep it there, but if you release it, it will proceed as you wish to limitless virtuous objects, just like water drawn into smoothly flowing irrigation ditches. Therefore, after you have achieved meditative serenity (止), you must sustain in meditation objects and attitudes that stop limitless faults and bring together limitless virtues, such as wisdom consciousnesses focusing on the real nature and the diversity of phenomena, generosity, the attitude of restraint, patience, joyous perseverance, faith, and disenchantment with cyclic existence. Realize that continuously stabilizing your mind by fixing it on a single object of meditation yields no great advantages in the practice of virtue, for those who do this fail to appreciate the purpose of achieving serenity.
Thus, if you reject analytical meditation with discerning wisdom both in the deeds section of the perfections and in the view section of the perfections, your cultivation of one-pointed concentration will be very weak. The technique for producing forceful and longlasting certainty about the meaning of selflessness is sustained analysis with discerning wisdom. Without such insight into the real nature, no matter how long you cultivate serenity (奢摩他), you can only suppress manifest afflictions; you cannot eradicate their seeds. Therefore, do not cultivate only serenity (止); you need to cultivate insight as well because, as Kamalasila’s second Stages of Meditation says:
Cultivating just serenity (止) alone does not get rid of a practitioner’s obscurations; it only suppresses the afflictions for a while. Unless you have the light of wisdom, you do not destroy dormant tendencies. For this reason the Sutra Unravelling the Intended Meaning says:
Meditative stabilization (静虑) suppresses afflictions; wisdom destroys dormant tendencies.
Also, the King of Concentrations Sutra says:
Although worldly persons cultivate concentration (定)
They do not destroy the notion of self.
Their afflictions return and disturb them,
As they did Udraka, who cultivated concentration (定) in this way.
If you analytically discern the lack of self in phenomena
And if you cultivate that analysis in meditation,
This will cause the result, attainment of nirvana;
There is no peace through any other means.
Also, the Scriptural Collection of the Bodhisattvas says:
Those who are unlearned in the contents of the Scriptural Collection of the Bodhisattvas, unlearned in the discipline of the noble teaching, and who derive a sense of sufficiency from mere concentration (三摩地) fall by virtue of their pride into an inflated sense of themselves. They will not escape from birth, aging, sickness, death, sorrow, lamentation, suffering, unhappiness, or perturbation; they will not escape from the six realms of cyclic existence; they will not escape from the aggregation of suffering. With that in mind, the Tathagata said, “Learning from others what is appropriate, you will escape aging and death.”
As this is so, those who seek completely pure sublime wisdom from which every obscuration has been eliminated should cultivate wisdom while they remain in serenity (三摩地). On this point, the Ratna-kuta Collection says:
Keeping ethical discipline, you will attain concentration (定);
Attaining concentration (定), you cultivate wisdom;
With wisdom you attain pure, sublime wisdom;
As your sublime wisdom is pure, your ethical discipline is perfect.
And the Sutra of Cultivating Faith in the Mahayana says:
Child of good lineage, if you did not have wisdom, I would not say that you had faith in the Mahayana of bodhisattvas, nor would I say you knew the real nature in the Mahayana.
Lamrim Chenmo Pg22L03-Pg23LL11
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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