Introduction to Lamrim’s Serenity & Insight 广论止观初探

Lamrim Discussions | 广论研讨
1

如修次中编云：
「唯观离止如风中烛，瑜伽师心于境散乱不能坚住，以是不生明了智光，故当同等习近二者。」

Kamalasila’s second Stages of Meditation says:
With bare insight that lacks serenity, the yogi’s mind is distracted by objects; like an oil-lamp in the wind, it will not be stable. For this reason, what sublime wisdom sees will not be very clear. As this is so, rely equally on both.

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《月灯经》云：“由止力无动，由观故如山。“心无散乱，自然安住所缘，是修止迹。由证无我之真实性，断我见等一切恶见，敌不能动犹如山岳，是修观迹。故于此二应各分别。”

As the Moon Lamp Sutra says:
The power of meditative serenity makes your mind steady; insight makes it like a mountain.
So, the mark of meditative serenity is that your attention stays right where it is placed without distraction from the object of meditation. The mark of insight is that you know the reality of selflessness and eliminate bad views such as the view of self; your mind is like a mountain in that it cannot be shaken by opponents. Therefore, you should distinguish these two marks.

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3

《修次初篇》云：“心动如水无止为依，不能安住非等引心，不能如实了知真义，故世尊亦说由心住定，乃能如实了知真实。”

Kamalasila’s first Stages of Meditation says:
Because your mind moves like a river, it does not rest without the foundation of meditative serenity; a mind that is not in meditative equipoise cannot understand reality just as it is. Also, the Bhagavan says, “With meditative equipoise, you know reality just as it is.”

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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

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5

《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.

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《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.”

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《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.

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8

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.

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《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.

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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.

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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.

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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.

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13

《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.

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一、住随顺处，谓住具五德处：易于获得，谓无大劬劳得衣食等；处所贤善，谓无猛兽等凶恶众生，及无怨等之所居住；地土贤善，谓非引生疾病之地；伴友贤善，谓具良友戒见相同；具善妙相，谓日无多人，夜静声寂。

The area should have five attributes: (a) easy access, so that necessities such as food and clothing may be readily obtained; (b) being a good place to live, where there are no wild beasts such as predators, no enemies, etc.; (c) being on a good piece of ground, in that it does not breed sickness; (d) offering good companionship insofar as your companions are ethically disciplined and likeminded; and (e) being well-situated inasmuch as there are not many people about in the day and little noise at night.

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如《庄严经论》亦云：“具慧修行处，善得贤善处，善地及善友，瑜伽安乐具。”

Maitreya’s Ornament for the Mahayana Sutras states:
The intelligent practice in a place
Which is accessible, is a good place to live,
Offers good ground and good companions,
And has the requisites for comfortable yogic practice.

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五、清净尸罗，于别解脱及菩萨律，皆不应犯性罪、遮罪，破坏学处；设放逸犯，速生追悔，如法还净。

(5′) Pure ethical discipline
You do not violate precepts, doing deeds that are wrong by nature or wrong by prohibition, either in the case of vows of individual liberation or in the case of bodhisattva vows. If you do violate them through carelessness, you restore them promptly with regret in accordance with the teaching.

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《道炬论》亦云：“失坏止支分，虽励力修习，纵经多千年，不能成正定。”

Atisha’s Lamp for the Path to Enlightenment states:
When you lack the elements of serenity,
Even if you meditate assiduously,
You will not achieve concentration
Even in thousands of years.

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其中足者，谓全跏趺，如毘卢遮那佛坐，或半跏趺，应如是行。

(1) Cross your legs in the manner of the venerable Vairocana, using either the full-lotus posture or the half-lotus posture as appropriate.

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PDF will be updated after every “止观初探 Serenity and Insight - an Introduction” Premiere.
Last update - 9th August 2021

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