..續本文上一頁thus the Buddha, as a being freed from all traces of vanity and egotism, could venture to recommend to his disciples a meditation on the Buddha.

　　What, then, are the benefits of such devotional meditations

　　 Their first benefit is mental purification. They have been called by the Buddha "efficacious procedures for purifying a defiled mind" (AN 3.71). "When a noble disciple contemplates upon the Enlightened One, at that time his mind is not enwrapped in lust, nor in hatred, nor in delusion. At such a time his mind is rightly directed: it has got rid of lust, is aloof from it, is freed from it. Lust is here a name for the five sense desires. By cultivating this contemplation, many beings become purified" (AN 6.25).

　　If, by practicing that devotional meditation, one endeavors to live, as it were, "in the Master”s presence" (sattha sammukhibhuta), one will feel ashamed to do, speak or think anything unworthy; one will shrink back from evil; and as a positive reaction, one will feel inspired to high endeavor in emulation of the Master”s great example.

　　Images, and not abstract concepts, are the language of the subconscious. If, therefore, the image of the Enlightened One is often created within one”s mind as the embodiment of man perfected, it will penetrate deeply into the subconscious, and if sufficiently strong, will act as an automatic brake against evil impulses. In such a way the subconscious, normally so often the hidden enemy in gaining self-mastery, may become a powerful ally of such an endeavor. For that purpose of educating the subconscious, it will be helpful to use a Buddha image or picture as an aid in visualization. In that way concentration of mind may be attained fairly soon. For evoking and deeply absorbing some features of the Buddha”s personality, his qualities should be contemplated, for instance in the way described in the Visuddhimagga.

　　The recollection of the Buddha, being productive of joy (piti), is an effective way of invigorating the mind, of lifting it up from the states of listlessness, tension, fatigue, and frustration, which occur during meditation as well as in ordinary life. The Buddha himself advised: "If (in the strenuous practice of meditation, for instance) in contemplation of the body, bodily agitation, including sense desires, or mental lassitude or distraction should arise, then the meditator should turn his mind to a gladdening, elevating subject" (SN 47.10). And here the teachers of old recommend especially the recollection of the Buddha. When those hindrances to concentration vanish under its influence, the meditator will be able to return to his original meditation subject.

　　For a beginner especially, attempts at gaining concentration are often frustrated by an uneasy self-consciousness; the meditator, as it were, squints back upon himself. He becomes disturbingly aware of his body with its little discomforts, and of his mind struggling against obstacles which only grow stronger the more he struggles. This may happen when the subject of meditation is one”s one physical or mental processes, but it may also occur with other subjects. In such a situation, it will be profitable to follow the advice given earlier and to turn one”s attention from one”s own personality to the inspiring visualization of the Buddha and the contemplation of his qualities. The joyful interest thus produced may bring about that self-forgetfulness which is such an important factor for gaining concentration. Joy produces calm (passadhi), calm leads to ease (sukha), and ease to concentration (samadhi). Thus devotional meditation can serve as a valuable aid in attaining mental concentration which is the basis of liberating insight. This function of devotional meditation cannot be better described than in the words of the Master:

　　"When a noble disciple contemplates upon the Enlightened One, at that time his mind is not enwrapped in lust, nor in hatred, nor in delusion. At such a time his mind is rightly directed towards the Perfect One (Tathagata). And with a rightly directed mind the noble disciple gains enthusiasm for the goal, enthusiasm for the Dhamma, gains the delight derived from the Dhamma. In him thus delighted, joy arises; to one who is joyful, body and mind become calm; calmed in body and mind, he feels at ease; and if at ease, the mind finds concentration. Such a one is called a noble disciple who among humanity gone wrong, has attained to what is right; who among a humanity beset by troubles, dwells free of troubles."

　　— AN 6.10

　　Notes

　　1.See Life”s Highest Blessings, Dr. R.L. Soni (Wheel No. 254/256).

　　2.See The Three Refuges, Bhikkhu Ñanamoli (Bodhi Leaves No. A5).

　　3.See The Path of Purification (Visuddhimagga), Chapter VII.

《Devotion in Buddhism》全文閱讀結束。