【修持轨理 The Meditation Session】正行 - 总共修法 Actual Session – How to sustain the meditation in general P2
【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。】
以前缘的是恶的，这个恶的特质是什么——遭到自他恶果的；善的是自他的善果的，那么这个善是一步一步慢慢地上去，从增上生然后决定胜。把我们现在的心里所缘，心里所缘这个就是我们心里的行，受想行识的「行」，那个行的时候这个样子，这个就叫作「行相」。文字是这样，然后呢我们的概念，然后最后实际的状态，我们要很清楚、很明白。我们现在的心理行相是什么？慢慢、慢慢地了解，在痴相当中，痴相当中的特征，你说不上来是好是坏，就这么糊里糊涂、痴痴呆呆。当它生起比较猛利的状态当中，那有两种，有一种呢，就是欢喜的方面，这个贪的现象；有一种方面呢，不欢喜的排拒，嗔的行相。如果说诸位，仔细地一检查，马上检查得出来，没有一个人例外的，他会感觉到这个东西。
来源 SOURCE：
日常师父法语 24A 05’01”手抄稿第三册 P257LL1
24A 05’01”Vol 3 of Master Jih-Chang’s Discourse P257LL1
English Lamrim Volume 1, pg 99
【The 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. (*See Note 163 in Lamrim Pg 357: 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.) 】
What we have focused on in the past was non-virtue. What is the characteristic of non-virtue? It brings a bad effect to oneself and others. With virtue, it brings a good effect to oneself and others. Virtues can increase step by step, progressing from attaining high status to reaching the final goal of certain goodness. This "focus" in our mind now, when we focus with our mind, it is essentially the compositional factors of our mind. That is, the “compositional factors” within four of the five aggregates, namely "feeling”, “discrimination”, “compositional factors” and “consciousness." [Note: the fifth aggregate is “form”] So when you carry out compositional activities, the look of that, it is called the "subjective aspect" [or “mental action”]. These are the words. As for the concept that we establish and what the actual state is, we need to make sure that these are clear and distinct to us. What is our current subjective aspect [or mental action]? Slowly, slowly you will understand that we are in a state of ignorance. The characteristic of being in a state of ignorance is that you cannot say it is good or bad, but that you are just muddled and foolish. And, when the mind is in a stronger state, it falls into two categories: one is with something you enjoy, which is a phenomenon of attachment; the other is a rejection of something you dislike, which is a phenomenon of hostility. If everyone examines himself carefully, one will be able to see this immediately. No one is an exception, one can feel this.
