【Relying on the Teacher 依师】reliance on mindfulness and vigilance in your ethical discipline, turning away from wrongdoing and engaging in good activities 依念正知，知善恶进止
【RELYING ON THE TEACHER】- reliance on mindfulness and vigilance in your ethical discipline, turning away from wrongdoing and engaging in good activities
【“Serene” refers to having accomplished the training of meditative concentration. Meditative concentration is a mental state in which the mind remains peacefully withdrawn. This is achieved by means of reliance on mindfulness and vigilance in your ethical discipline, turning away from wrongdoing and engaging in good activities. 】
This is meditative serenity. From the text earlier we learned that, ah, this is virtuous and should be done and, for those unfamiliar things that we didn’t feel like doing, now [we need to] do it. For the nonvirtuous deeds, refrain from doing them – although the habit has always been there, now [we] stop from doing it. Virtuous deeds should be acted upon, nonvirtuous ones should be stopped, and this is how it should be. Therefore, by doing this, what is it considered? It is the reliance on mindfulness and vigilance in your ethical discipline – proper recognition and mindfulness are required. If you can tame the coarse affliction in this manner, the next step is to apply this tamed mind. On one hand, the mind is already familiar with how to discipline itself so the coarse affliction is tamed. The following step is to practice to tame the subtler [afflictions]. This time, the appearance of the mind is known as “meditative serenity.” This “ethical discipline and meditative serenity” have this certain reciprocating sequence, the cause and effect relationship. If we consider this ethical discipline as just superficial pretence then its relationship with meditative serenity becomes totally separated, and this should be noted. By then, the mind will “remain peacefully withdrawn” – the mind maintains the most peaceful state, this is the meditative serenity. Upon attainment of this meditative serenity, then apply this pacified mind to further analyze on a profound level to recognize the true reality of the worldly condition; this is “wisdom.” Thus, “thoroughly pacified”.
SOURCE 来源 :
14B 11’58” Vol 2 of Master Jih-Chang’s Discourse P206 L8
English Lamrim Vol 1 P71
日常师父法语📡14B 11’58”手抄稿第2册P206 L8
依师 : 依念正知，知善恶进止
【寂静者，如是于其妙行恶行，所有进止，由其依止念正知故，令心发起内寂静住，所有定学。】
那个就是定学。由于我们前面晓得：啊，这个是该作的妙行，所以以前不习惯不想作，现在去作；这个是不该作的恶行，以前尽管一向欢喜，现在不要作。妙行应该进，恶行应该止，这样。那么要想这样作的话，是什么啊？依念正知，一定要有正确的认识，心心念念。所以如果说你能够这样制伏了粗猛的，进一步把已经调息的那个心，一方面呢心里已经习惯了怎么样去调伏自己，一方面把粗猛的降伏了，所以进一步就用这个来调伏细的，这个时候得到这个心相叫做“定”。这个“戒、定”有这样必然的层次，必然的因果关系。假定说我们这这个戒就是说表面做一样的话，那个定跟它毫无关系变得，要晓得这个。那么那个时候，内心就发起“寂静住”，心就安住在最寂静的状态，这个定。那么有了这个定以后呢，然后把这个宁静的心啊，再去深细地观察，才了解世间的真实的状态，这个就叫做“慧”。所以【近寂静者】。