【修持轨理 The Meditation Session】正行 - 总共修法 Actual Session – How to sustain the meditation in general P6

【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。】

我这个地方特别点醒大家,现在我们不要单单看那个文,你要认识你心理的行相。现在我们的心理行相是什么啊?瞪大了眼睛看那个黑板,看那个讲说的这个法师,这就是我们的心理行相。如果说旁边跑得来有一个人,打一个闲岔,大家回过头去:「干什么啊!」这个就是你的心理行相。不谈不注意,一谈你马上清楚了。
然后呢,平常我们心理的行相跟无明相应的,贪、嗔、痴三毒,现在要把它改过来,就这么。所以修没有别的。什么叫修啊?修改嘛!以前错的嘛!所以说「受、想、行、识」。那么为什么要修「行」呢?不修那个「想」,不修那个「受」呢?不修那个前面那个「识」呢?答案在下面,我现在先问你们,考考你们,大有关系哦!所以它每一个字有它的特别定义,所指的行相一点都不能错,这句话我先告诉你们。

来源 SOURCE

日常师父法语 24A 09’39”手抄稿第三册 P260L6

24A 09’39” Vol. 3 of Master Jih-Chang’s Discourse P260L6
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.
(*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.)】

I want to particularly make sure you are aware of this here - we should not be just looking at the words but learn to recognize the subjective aspects of our minds. What are our subjective aspects now? We are looking at the black board with our eyes wide open. We are looking at the Dharma Master who is speaking. These are the subjective aspects of our mind. If someone comes over now and interrupts the class, everyone would turn his head and say, "What are you doing?" That is the subjective aspect of your mind. If we do not talk about it, we do not notice it. But once we talk about it, you become immediately aware of it.

And then, the subjective aspects of our minds usually accord with ignorance, the three mental poisons of attachment, hostility and ignorance. Now we want to correct that. That is all. There is no more to meditation (cultivation) than this. What is meditation? It is to correct! What we had done wrong before! So when we say "feeling, cognition, mental formations and consciousness," why should we train the "mental formations"? Why do we not train the "cognition"? Why do we not train the "feeling"? Why do we not train the "consciousness"? The answer is following next. I want to ask you these things first to test you a little. This is very relevant! Each word has a very specific definition. So, the subjective aspect that each indicates cannot even be slightly mistaken I just want to tell you this first.