【修持轨理】正行 - 总共修法

【所言修者。谓其数数于善所缘，令心安住，将护修习所缘行相。】

就这么一句话。这修是什么呀？「数数」就是不断地，不断地、不断地，不断地干什么啊？「将护」——保护我们的所缘的行相。什么是「缘」？缘的相是什么？「缘」就是平常我们说猴子攀那个东西，那个手就缘树，古来人说，文言叫「缘」，现在我们就「抓住」，就是这样。那个手去抓住的是外面的；现在呢，我们心也抓住一样东西，就这样。那个心抓住这样东西的这个状态，那个就是心理的行相，就是你的心理行为，那个相状就是这样，那文字很清楚。然后呢，我们内心上那个状态也应该很清楚。平常我们理论上面都是说：「唉呀！我们现在所以众生为什么啊？两种执。」执的意思什么？就是攀缘的，你把它牢牢把住。缘什么啊？缘我、缘法两样东西。所以现在我们修的时候是去掉它；欸，对不起啊！他并不是叫我们去掉，还是要缘——缘善所缘的，不过，以前我们缘的是恶的。所以它这个修行一定的次第，一定的次第。

来源 SOURCE：

日常师父法语 24A 03’31”手抄稿第三册 P257L3

24A 03’31” Vol. 3 of Master Jih-Chang’s Discourse P257L3
English Lamrim Volume 1, P99

【Meditation Session】Actual Session – How to sustain the meditation in general

【That which is known as "meditation" is the act of sustaining an object of meditation and specific subjective aspects163 by repeatedly focusing your mind upon a virtuous object of meditation.
(*163 In this context, the object's subjective aspect is the guru's being a buddha and your mind's subjective aspect is your faith of conviction that the guru is a buddha.)】

It is just this one sentence. What is meditation? "Repeatedly" means to continue with no interruption, continuously, continuously, continuously to do what? It is to sustain an object of meditation and specific subjective aspects. What is "focusing"? What is the object or subjective aspect upon which you are focusing? "Focusing" is like when we normally say the monkey is always clinging on something. His hand will cling onto the tree. In the ancient times, they call that "focusing." Now we would call it "grasping." Just like that. When a hand grasps something, it is an external phenomenon. Now, our minds also grasp something, just like that. When the mind grasps something, this is the subjective aspect of the mind, a mental action. That is the state. The words describe it clearly. And then, we should be very clear with the state of our mind as well. Normally in theory we would say, "Ah-ya! The reason why we are ordinary beings is because of what? We conceive signs of true existence in the two kinds of self." What is the meaning of conceiving the signs? That is focusing. You hold on to it tightly. What are you focusing on? You are focusing on the self of the person and the self of the phenomena. So now we meditate to get rid of that. Eh, sorry! He does not want us to get rid of the focus. We still need to focus - but we will now focus on a virtuous object. However, what we have focused on before was nonvirtuous. Hence meditation has its own specific order, specific order.