【修持轨理 The Meditation Session】正行 - 总共修法 Actual Session – How to sustain the meditation in general P7
【修持轨理】正行 - 总共修法
日常师父法语 24A 10’45”手抄稿第三册 P260LL1
24A 10’45”Vol 3 of Master Jih-Chang’s Discourse P260LL1
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.
(*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.) 】
So then, we now say this is virtuous and that is non-virtuous. After understanding this, I will correct it, meditate to correct it. But because you are up against this incredible latent propensity [i.e. habit], this latent propensity from beginningless time is right there, so you want to continuously protect it [i.e. the virtuous object and subjective aspects/mental action]. So to "focus" means to protect it, to continue without any interruptions to meditate, to practice and keep practising it. Before, the mind is distracted throughout the day or that it would focus on certain things. But now, you want to pull it away from non-virtue and sustain your focus on virtue without wavering just as you desire - command the mind and make it comply. This is exactly what we are doing.
Now you want to recite "Amitabha Buddha" and you want to imagine the Amitahba Buddha. What were you thinking of before? It was none other than attachment, hostility or ignorance. Now we do not want that. We want to think of the immeasurable light and life. This is what we want to practice. When it does not want to listen to you, you continue to bring it back, to sustain and abide on this, and not waver from this. Isn't it right? Isn't it so?
There! This is it. So it does not matter which teaching method you choose, say you are in Zen. But no! I do not imagine this in the Zen practice. I would imagine something else which is "who is the one mindful of the Buddha?" "Who is the real you?" "Where does the one reduce to? All phenomena are reduced to one, where does the one reduce to?" Then Zhào Zhōu would say, "What is nothing?" In brief, we used to focus on things which accord with the three mental poisons, and now we focus on this.