Lamrim Text 广论原文

《本地分》云：“又已如实善知从苦至道，然未能得初静虑等，彼便宴坐，无间住心，更不择法，是依增上慧而修增上心。”

For Asanga’s Levels of Yogic Deeds says:
　　Moreover, you can accurately know the reality of the truths from suffering to path, without having attained the first meditative stabilization, etc. As soon as this knowledge of the truths occurs, you stabilize your mind and do not analyze phenomena. Based on this higher wisdom, you pursue the practice of higher states of consciousness.

此非说未得第一静虑近分定所摄之止，是说未得第一静虑根本定以上之止。

This means that they have not attained the serenity of the actual first meditative stabilization, or beyond; it does not preclude their having attained the serenity which is included in the access to the first meditative stabilization.

若不以别别观察之观修引发轻安，作为发观之理，则先求止，次乃依之修观，全无正理。

Accordingly, the way insight develops is that discerning analytical meditation generates pliancy. If this were not so, there would not be the slightest good reason to seek serenity first and then cultivate insight based on it.

虽缘空性为境，若但由其住一所缘，引生轻安，仍未能出修止之法，仅此不立即得毘钵舍那。

So generating pliancy by setting your attention on a single object of meditation – even if the object is emptiness – is nothing more than a way to achieve serenity (止); that alone does not count as attaining insight.

《解深密经》说：”若以观慧而修思择、最极思择，乃至未起身心轻安，尔时但是毘钵舍那随顺作意，生轻安已乃名妙观。“

According to the Sutra Unravelling the Intended Meaning, as long as the practice of discrimination and special discrimination with discerning wisdom cannot generate physical and mental pliancy, it constitutes a type of attention which approximates insight; when it generates pliancy, then it is insight.

如《入行论》云：“当知具止观，能摧诸烦恼，故应先求止。”

Santideva’s Engaging in the Bodhisattva Deeds says:
　　Insight possessed of serenity
　　Destroys the afflictions. Knowing this,
　　Seek serenity at the outset.

《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。’

On this point, the Ratna-kuta Collection says:
　　　　Keeping ethical discipline, you will attain concentration;
　　　　Attaining concentration, you cultivate wisdom;
　　　　With wisdom you attain pure, sublime wisdom;
　　　　As your sublime wisdom is pure, your ethical discipline is perfect.

《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。

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.”

《解深密经》云：‘由静虑故，降伏烦恼；由般若故，善摧随眠。’

For this reason the Sutra Unravelling the Intended Meaning says:
　　　　Meditative stabilization suppresses afflictions; wisdom destroys dormant tendencies.

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。

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, you can only suppress manifest afflictions; you cannot eradicate their seeds. Therefore, do not cultivate only serenity; you need to cultivate insight as well