菩提道次第广论手抄稿:旧版第二十五卷A面
P. 46 (5)（手抄稿 第四册 p3）[00:12]
虽然下来了，你一心一意一直想再去做那件事情，你相信不相信？容或我们没有这个经验，我告诉你，今天跑到厨房里面去，那最好的东西让你尝一下，也许你以前没有尝过，他劝你，你不想去吃，最后你想不妨去尝，然后你跑到厨房里面一尝—这么美！告诉你停下来，对不起，明天再来吃！你回去了一天到晚想：唉，等到明天，实在等不到，最好今天中午就吃！我想我们有这个心情吧！就这么善巧，就这么好法，欸，它就是这样！这也是我亲身的经验。我曾经跟你们说过，二十几年我这个念佛的经验，欸，但是到了第二天晚上就不来了。嗯？昨天晚上怎么这么好，今天晚上为什么不来呀？怎么找也找不到。[01:01]
以后经过若干年以后，我这个了解以后，那时候我在另外一个地方，也是一个人在那儿闭，然后那时候，以前每次得到了好处就不行了，啊，原来毛病在这里啊！那时我也这(p4)样坐，坐了没几分钟，欸，境界现起，啊，非常好！我就忽然一个念头想到：哎呀，善知识告诉我马上下来。我就那时候下了绝大的决心欸！把那腿硬是拿掉，然后下来了。下来了以后我就发觉了：真美啊！虽然下来了，我一想：哎，这个时间怎么过得这么慢，我要赶快回去再坐第二座！不管做什么事情它那个心就拉着你，那时我感觉得到。以后的确这样，你只要做得好了以后，到那时候你停下来的话，它就会拉着你。[01:53]
现在我们是不是啊？不是。我们不要说在那儿摸不到，就是你摸到了，也是苦苦地在那儿硬撑撑下去，撑了很长。撑了很长，结果什么啊？味道嘛是没有，哎呀，坐得嘛脚又痛、腰嘛又酸，所以结果啊，下一次还没有看见座位啊，发呕！叫你去，心里想说：唉，最好慢一点！所以我们真正用功的时候，你了解了这个，就巴急不得，不能，要早去。你如果把握不住这一点的话，最好希望拖得晚一点，所以才我们会拖拖拉拉的。假定说你对这上早晚殿尝到了味道的话，叫你到七点钟去，你一定六点五十五分早就去了，先坐起来，他不坐我要坐。毛病就在这里！所以我这黑板上面告诉，特别写，拿现在的话：让那个修行做你的朋友，不要让修行做你的冤家。我们现在就是这样，让修行做我们的冤家，真是好可惜！他下面怎么办呢？[03:08]
p 46(6)
When your meditation has become somewhat stable, lengthen the session. In all the sessions make your practice free from the faults of being either too strict or excessively relaxed, and thereby sustain your meditation. In this way you will have few obstacles and will overcome problems such as overtiredness, laxity, and lethargy.
(p5)【若待稍固时渐延长，于一切中，应离太急太缓加行过失。由此能令障碍减少，疲倦惛沉等亦当消灭。】
你第一个要摸对，摸对了以后，要得到稍固。什么叫作“稍固”？我要说一下：譬如说我们现在念佛也好，打坐也好，瞎猫碰见瞎老鼠，会碰得到的哦！一下来了，这个不算。这一天碰见了，明天没有，你真正摸对了以后，不是，现在碰对了明天还来。但是不稳的，有的时候满好，有的时候一提就提起来了，有的时候提了半天才来，那时候没有。你真正摸对了以后啊，你一上去，一提马上就来，就这样，这个稳了。固不固？不固。什么是固呢？就是你不但一提就起来，外面的境界引动你，引动不了你，那是固了。这样呀！然后呢你延长那个时间，那个时候才是真正延长的时候，不是熬腿。[04:27]
所以现在有很多人练不倒单，唉，我实在代他可惜，但是也无从劝起，没有办法的。在座的诸位也许已经有人信得过我这个话，因为前面已经学了这个教授相当多，如果说你们自己不管听也好，自己看下去，把那个奢摩他、毗钵舍那看完了，我不叫你这样做，你也都不可能，你会很清楚、很明白的。什么是生起，然后什么是稳固，每一个地方的行相非常清楚。走进去每个地方都有次第，那个时候延长，对了！[05:14]
(p6)然后呢，下面是大原则，“于一切中”，在任何情况之下，不要太急，急不可以，缓—太慢也不可以，这是加行的过失。你能够这样做的话，“障碍减少”，这个障碍当中最主要的是掉举，然后昏沈、疲倦等等，统统消灭掉了，所以在这种情况之下，你一坐，啊！自然而然很好，自然而然很好。所以听到这里为止，我想大家可以信得过我，得定不难哪，实在不难啊！你只要得到完整的教授，尽管我已经说过我周围有那些人，你们也信得过，但是这个毕竟是信人家的，你只要肯照着这个完整的内容去做，我们每一位很容易都可以得到。今天就到这里。[06:18]
上面我们讲到修行，所谓的修行是什么，然后呢完了以后应该如何。今天讲“未修中间如何行者”。正修的时候，就算照着他的规矩来做，只有四座。那么以我们现在来说，我们正修的时候，一个早晚课加起来还不到两个钟头，然后你一天二十四小时，除掉两个小时之外，二十二小时都在造恶业。你这个两小时的善业，能抵得上二十二小时的恶业吗？这是为什么我们弄了半天了，不行！他现在告诉我们：欸，没有正修的时候，这个中间怎么办。如果说你能够把这个概念把握住的话，好了，二十四小时都在修行。[07:13]
所以平常我们讲正助双修，正助双修，好像这个“助”只是意思意思，只是意思意思。错了，错了！要晓得：这个助修跟正修是一样的重要，在很多情况之下，这个(p7)“助”比“正”更重要！譬如说我们讲前行，前行好像不是正行，好像是基础，实际上呢没有前面的基础啊，你整个的正行根本没有用。平常我们常常做各式各样的比喻，你烧饭，你前面那个菜没有洗干净，请问你煮了能吃吗？你这个房子的基础没打好，你造上去能住吗？基础没有造好的，你住在里边，轻轻地一阵台风来，把你压死了。这不是很明白的道理吗。这个经上太多说这种地方，这是我们要了解的这个基本概念。[08:07]
而这里边告诉我们正修也好，未修中间也好，不仅仅是这个形相要注意，如果我们不了解这一点的话，那我们往往着在形相上面的话，那个对我们是一个好大的损失。现在我们看那个文：[08:26]
2) What to do in between meditation sessions.
In general there are many things to be done between meditation sessions, such as obeisance, circumambulation, and recitation [of prayers and scripture]. However, the principal thing to do in this context is as follows. After you have made an effort to meditate in the actual session and are at the point of ending the session, you might not continue to rely on mindfulness and vigilance, and might instead completely let go of what should be sustained—the object of meditation and its subjective aspects. If you do so, your progress will be extremely small.
【未修中间如何行者。总之虽有礼拜旋绕及读诵等，多可行事，然今此中正主要者，谓于正修时励力修已，未修之间，若于所修行相所缘，不依念知，任其逸散，则所生德，极其微鲜。】
总之，这个两个座之间，就是前面一座跟后面一座之间。换句话说，我们离开了这个修行，譬如说：离开了早晚殿，或者你自己做的功课以外，那么其他的时候，当然你还是可以，个人有个人的安排。现在这个地方是举说礼拜啊，然后呢绕佛啊、读诵经典哪，有(p8)很多的。那么最主要的是什么，下面告诉我们，先告诉我们这个道理。所谓正修的时候，那么当然那个正修的时候，一定是努力去修；等到下了座，“励力修已”那么下了座完结了，下面一座还没有来的时候，那个中间哪，假定你就这样不管它了，“哎呀，辛辛苦苦弄了半天了。然后休息一下，聊聊天，玩一玩再来。”这个时候就是把“所修行相所缘”散失掉了，这个是不行的。[10:01]
应该怎么办啊？应该正念、正知保持着，不要让它放逸。所以他说如果说你“不依念知”，这个“依”就是忆念正知，换句话说还是正念正知，你不保持着这个正念正知，就让它放逸。这样的话，你真正产生的功效，非常少、非常少！所以他真正修的时候，就有这样的条件，全部精神摆在这里修，下了座还在修。不过这个地方是不同的在哪里呢？我们要晓得，你全部精神坐在这个地方的话，那时精力很贯注，我们的的确确要松、紧互相调配，所以你下了座以后，使得你那个身心松弛一下，并不是叫你放散掉。[11:02]
那个松弛跟放逸这个地方要说明一下：譬如说，我现在去拜佛、念佛，那么全部精神贯注在这里，这个在大殿上面，站在那里全部精神挺起来。那时候身体是全部精神挺得直直的，然后呢眼睛瞪得大大的，然后全部的精神贯注在这里念，喔，这个念了半小时，念得很累！以后那个时候我们就应该下来轻松一下。轻松，轻松什么？轻松这个身体，身体(p9)要轻松一下，那时候心里面也放得轻松一点，但是你不要忘掉你所缘念的，这个很重要！你可以跑得去躺在那个床上，然后呢很轻松的这种方式，身体在这儿休息，可是这个心哪还是跟它相应的，跟它相应的，这个非常重要、非常重要！乃至于你可以想前面那一座有什么缺点，有什么错误，那么后面一座怎么去改善，这样。[12:12]
Therefore, even in between sessions, look at teachings that reveal the meaning of your object of meditation, and recollect it again and again. Accumulate, by many means, the collections, which are favorable conditions for producing good qualities. Also, clear away, by many means, the obscurations, which are unfavorable conditions.
【故于中间应阅显说此法经论。数数忆持，应由多门，修集资粮生德顺缘。亦由多门，净治所有违缘罪障。】
所以在这个中间应该怎么办呢？喏，我们应该阅读“显说此法经论”，说明你修这个方法的经论，当然这个包括善知识的教授，你自己作的笔记，或是什么等等。那么，这个为什么用“显说”呢？因为在我们修的很多法门当中，有很多它不是讲个道理，譬如教你观想，怎么个观法，这个没有什么好说的。乃至于念咒，譬如尤其是密教当中，说三密相应，你只要照着这样去做，那么就对了。至于说如何的做法，为什么要做，这种道理啊，有的时候他不跟你讲，到了时候你自然相应。但是呢他前面一定有说明，跟你相关的地方，他有很完整的说明的。那么这一种经也好，论也好，你不断去看，看了以后脑筋里去思惟，这样。做这个工作无非是什么？无非是集顺缘，以及除逆缘。所以说“修集资粮生(p10)德顺缘”，同样，“净治罪障”，“由多门”是各式各样的，就是什么样跟你相应，什么样正确，你就照这个去做。[13:57]
By applying what you know, strive at whatever vow you have promised to observe, as this is the basis of everything.
【一切之根本应如所知，励力守护所受律仪。】
而在这个过程当中，最重要的“根本”是什么，这个要晓得的。根本就是我们所受的“律仪”。这个律仪就是我们所受的戒，要努力去守护，努力去守护。这个地方这个律仪，我们要认识，不是说我今天剃了个头，具了这个形相，你真正受了律仪戒的话，它有律仪无作戒体，这样。它这个戒体自然而然，任运地能够产生防非止恶的功效，那东西不能坏。那如果说保持的话，你在睡觉它也在增长功德，而且一切时处都在增长功德；一破坏了，这个功效就没有了。这是为什么定慧一定要建立在这个律仪戒上的根本原因。[14:59]
在这个地方我们不能详细地谈，这个真正的概念非常重要，非常重要！这个我们在另外会谈，谈到戒的时候，尤其是我跟你们说过了，将来谈那个《南山律在家备览》的时候，最重要的中心，就是特别说这一点。到那时候你们会体会到的，这个情况就完全不一样。如果我们现在已经得到了，那要好好地珍重，没得到的，好好地努力，好好地努力。但是呢眼前这是就我们所知的，千万不要任意损坏这个东西！那么这个里面最主要的(p11)还是正知见。[15:43]
In addition, follow the instruction called "Consolidation" with regard to (1) training the mind in the object of meditation and its subjective aspects, (2) observing vows, and (3) accumulating the collections.
【故亦有于所缘行相净修其心，及律仪戒，积集资粮三法之上，名为三合而引导者。】
所以也有人把它修行的这个集合起来，把一个就是所缘的行相，这个净修它的心，这个我们晓得我们平常所缘的跟无明相应的杂染，那么现在拿这个东西来净化自己。条件刚开始的时候不够，所以一定要集聚资粮，净除罪障。那基础呢？基础就在那个“律仪戒”上面。所以把这个三样东西合起来，合成功现在我们初机修行的第一步引导，这样。[16:34]
这个地方我们就有个基本的认识了。所以现在它那个修行哪，包括了两部分：一个是前面的准备，以及事后的辅助，一个是正修，正修。那么这个时间通于二十四小时，然后呢处理的事情包括我们各式各样的，你从早晨张开眼睛来，到第二天张开眼睛来所有的，睡觉还在修行，吃饭也是修行，这样。那这个概念我们一定要知道，绝对不是个文字，那时候你心里面自己了解得清清楚楚。[17:14]
所以如果不清楚的话，把昨天晚上谈那个问题，你们多多地努力。昨天晚上，曾经有一个同学提起来，说：“欸，你这个菩提心的定义到那时候还没有说清楚，那是为什么原因？”因为到现在为止，我们这里从修学本论的立场上来说，菩提心真正的内涵还没有(p12)讲到，只讲到前面那一部分，我只是运用前面那一部分。所以说前面那一部分已经告诉他们，我们先要自己知道病，你不知道自己病的话，你还谈什么？自己还觉得很对、很得意、很好，那是一点用场都没有。[17:52]
所以我当年自己出家了以后，遇见了各式各样的老师，有一个老师常常以这个话来给我说，一方面他固然是自己说他自己，一方面也是给我教训我，我现在还记得很牢。唉，他说：“我的毛病啊—好为人师，好为人师！”我现在越来越感觉到这句话，啊！正确啊，正确啊！这样。的的确确的我们哪毛病就在这“好为人师”，不晓得自己拿什么东西教别人，自己的学生都不会做，却要教别人，这个是一个大毛病。所以佛经里面告诉我们：自未调伏而能调人者，无有是处。那么这地方随便一谈。下面呢，[18:45]
Furthermore, learn the four preconditions,
【复应学习四种资粮，】
这下面这个东西说，我们修资粮位当中，有这个四样东西我们要做一下。这四样东西：[18:57]
which are causes that readily produce the paths of serenity and insight:
【是易引发奢摩他道，毗钵舍那道之正因，】
就是说，我们现在所有的世、出世法的一切功德，无非是从定、慧而来；定这地方就(p13)说奢摩他，慧就是毗钵舍那。那么现在我们修的时候，就修这两样东西的因。那么这个下面要告诉我们的四样东西就是，喏，正因；换句话说，就是我们现在下脚第一步该走的，你这个因做对了，将来一定结的这个正确圆满无误的果。[19:37]
p. 47
(a) restraining the sensory faculties, (b) acting vigilantly, (c) appropriate diet, and (d) striving to practice without sleeping at the wrong time, and acting properly at the time of sleep.
【所谓密护根门，正知而行，饮食知量，精勤修习悎寤瑜伽，于眠息时应如何行。】
分成四部分。第一个秘密地保护，以及守护自己的六根门头；然后呢，要做什么事情的时候，我们应该正确地了解我们所做的事情—正知而行，第二个。下面特别开的“饮食知量”，饮食的时候要晓得该吃多少；以及睡觉的时候，要怎么样地努力，还要精进去修。其实前面这两样东西做到了，也就对了，可是呢在我们日常生活当中啊，最大的漏洞就是吃饭跟睡觉，所以他把吃饭跟睡觉要特别说明。真正你们了解了这个，才晓得修行的的确确是二十四小时，二十四小时。[20:41]
关于这个四种资粮，我在这里只是简单地说明一下，一直等到我们后面奢摩他部分讲过了以后，那个时候我们重新回过头来温习这四种资粮，那时候你们会觉得：啊，趣味无穷！真正修行的话，主要的关键是全在这个里头。如果你这个四点把握得住的话，绝对没有不成功的，不要说念佛是绝对成功，参禅也绝对成功，这样啊！现在我们不妨把那个(p14)内容，一个一个看一看。[21:22]
a) Restraining the sensory faculties. There are five parts to this section,
【◎ 初中有五。】
第一个就是密护根门。[21:27]
the first of which is that with which you restrain the sensory faculties.
【1 以何防护者，】
这是第一个。旁边注一个小字。[21:33]
You restrain them with a constant maintenance of your mindfulness and a continuous persistence at mindfulness.
【谓遍护正念及于正念起常委行。】
那么，这个小字是这一次印的时候，旁边加进去的，有很多地方这个对我们很有帮助，说明。说我们在保护这个根门—六根门头，拿什么东西去防护呢？说“遍护正念，及于正念起常委行”，下面就是解释。[22:07]
With respect to these two, the first, maintaining your mindfulness, means that you practice your mindfulness repeatedly without forgetting the teachings about restraining the sensory faculties as well as the other three preconditions.
【其中初者，谓于防护根门诸法，数数修习令不忘失。】
我们要防护的是六根门头，那么你用什么东西去防护啊？就防护你六根门头的这个法宝，关于这个法宝，不断地去修习，不要让它忘失，不要让它忘失。实际上真正地修行，这个才是，就是说这个是你防护你三毒的一个最有效的宝贝，你的工具、你的武器。你对(p15)这个武器一旦失掉了，你怎么防啊？这是第一个。为什么要“数数修习”呢？你对于你使用的这武器，你要善于操作，懂得怎么操作，是不断去摸熟了；那你摸熟了以后，然后你随时随地，欸，这个敌人起来的时候，你一下就拿出武器来把他对治了。[23:10]
所以这个是我们用这个，用防护我们六根门头的这个法宝，把这个法宝要把它弄熟，弄熟了以后就不忘失了。否则的话，就像我们现在那个样。我们说：“哎呀，这明明懂了，就偏偏做不到。”为什么？不要说你没有真的懂，不要说你现在懂得一点文字，只是卖卖狗皮膏药；就算你真的懂了，你如果没有认真地思惟观察的话，对不起，到那时候心理上现起的还是跟三毒相应的。一句话说得不对，哎呀，就在那儿瞋心起来了；稍微捧捧你，轻飘飘的，完全贪心相应的境界；剩下来的痴痴呆呆。有什么用？所以他告诉我们要数数思惟。那个正念摆在这里，那个时候你一定能做得到。这是第一个，就是换句话说“遍护正念”。第二呢，[24:17]
The second, continuously persisting at mindfulness, means that you practice your mindfulness continuously and with respect.
【二者谓于正念，常恒委重而修习之。】
说既然你现在已经晓得，这个防护的东西就是那个正念，正确的念头。然后把那个正念“常、恒”，这个“常”，经常，常到什么？不断，“恒”是不断截的，就这样。不(p16)断地委重，“委重”就是很殷重、很真切的，拿这个东西来修习。所以的的确确修任何一个法门，没有一个例外的，必须要这个。所以佛特别说这个叫什么？就是精进，精进的特质。所以很多地方，本论也说，《大智度论》也说，各式各样的经论上面说：修行的资粮善当中，精进第一，精进第一。平常我们总觉得：哎，修行这件事情好像轻轻松松的。那完全错了！到修到后来的时候，你慢慢、慢慢地……是，心里面哪坦然无碍，那个是得到的果欸！你现在下面进去的时候，是要大精进力量，那的的确确是一步都不能差啊！[25:40]
所以我以前听见那个禅宗的那个老师的话，啊呀，我直感觉得真佩服！他说学禅这东西，就像什么？就像逆水行舟。这个水是个瀑布，瀑流冲下来，它每一分钟冲下来，可以把你的船从这地方向下冲十丈，然后每分钟你拼命用足气力向上划，可以划上一丈，但是对不起，我还是拼命向上划！你拼命向上撑的话，还要退下来，何况你放松一点。嘿，妙咧！你只要肯这样去弄的话，弄到后来的话自然有成功的。所以又有人形容它，说这是叫“赶羊上树”，这羊不能爬树的，猫才能爬树，但是呢他却偏偏做这种事情，就把做不到的事情做到了！[26:34]
实际上何况是佛法，世法也是如此的。所以我前面曾经给大家说过，那个美国的几个什么大王，钢铁大王、汽车大王，他们怎么成功的？都是靠这个精神，所以别人觉得不行(p17)的，他就是绝对坚强的意志，咬紧牙关。现在我们事情还没有做啊，已经打了退堂鼓了，然后找种种藉口，要保护自己：喔唷，这个地方不对、那个地方不对。找了很多这种小心儿的事情，脑筋还很聪明欸！他那个聪明都用糊涂，用错掉了。所以他就会想到种种理由啊，使得自己做漏网之鱼。啊，以为觉得这地方摸鱼了！孰不知这个真正是害了自己，这是千真万确的事实，千真万确的事实！所以我们这个地方要多看看哪，佛教的这个告诉我们，他—佛是怎么修行成功的。[27:35]
那么这个就是说常恒地去提起精神来去做，不过提起精神这个里边有个诀窍的唷，如果你提得不对的话，还是不对。所以佛经上面告诉我们哪，太缓固然不行，太急也不要，太急的话，那个弦绷得太紧，也不可以。所以总之一句话：任何地方都要善知识的巧妙的引导。这第一个，第二[28:04]
What you are restraining is
【2 何所防护者，】
那么有了防护的工具，防什么呢？什么是你要防的呢？[28:13]
the six sensory faculties.
【谓六种根。】
那就是我们的六根门头，眼、耳、鼻、舌、身、意，这个大家都知道的。[28:20]
(p18)【3 从何防护者，】
怎么这么防法呢？从哪里防起呢？[28:26]
What you are restraining them from is the six attractive and six unattractive sensory objects.
【谓从可爱及非可爱，六种境界。】
就是说这个六根对不同的六个境界，或者叫六尘，对了这个六尘以后，你就产生一种顺、逆不同的反应。对于顺的觉得爱，不顺的非爱，这个境界去防护它，这个境界去防护它。继续下去，说完了以后，然后把整个概念再说一下。第四，[28:59]
How to restrain the sensory faculties
【4 如何防护，】
那么你怎么去防护法？前面告诉我们从那个六种境界上面去防，那么怎么防法呢？[29:08]
has two parts, and they are as follows:
【其中有二，】
第一个呢？[29:11]
1) Guarding the sensory faculties: After the six consciousnesses arise based upon their sensory objects and faculties, the mental consciousness produces attachment for the six attractive sensory objects or hostility toward the six unattractive ones. "Guarding the sensory faculties" means protecting your mind against such attachment and hostility, and making a great effort not to produce them.
【守护根者，谓根境合，起六识后，意识便于六可爱境六非爱境，发生贪瞋，应当励力，从彼诸境护令不生。】
(p19)这个怎么防法呀？分两部分：第一个就是守护自己的根。因为当你的“根”跟所缘的“境”合的时候，那时候“识”一定生起来。那么这个识生起来了以后，那时候这个意识就会对可爱的境生贪心，不可爱的境生瞋心，就在这个当下，在这个根上面努力去防护。[29:54]
25A Commentary
ENGLISH LR V.1 P.100 (commentary v.4 p.102) [00:12]
Perhaps we don’t have this experience. Let me tell you this then, say you went to the kitchen today and you were asked to taste the most delicious food, maybe something you have never tried before. This person persuaded you, you were not interested in trying it, but finally, you think that you might as well give it a try, so you went into the kitchen and tried it. How tasty! If you were told to stop eating it, sorry, come back for more tomorrow! Upon leaving, you would think about it day and night: alas, have to wait until tomorrow can hardly wait. It would be nice to have it for lunch today! I believe we all have had this kind of experience! The method is so skillful and superb, well, just like that! This is also my personal experience: I mentioned to you before about my experience in reciting Buddha’s name 20 some years ago, yet it stopped appearing after the second night [of chanting]. Well? Why was last night so smooth, and why didn’t the same feeling arise tonight? No matter how [I] searched, it was not there. [01:01]
After several years had passed, I began to understand this principle. That was the time when I was at another location, also in a retreat by myself there. That was the period of time when I had once benefited [from the seated meditation] and then the feeling would disappear. Ah, so here was the problem! That time, I was sitting as usual. After a few minutes, the object of meditation arose, ah, how nice! All of a sudden, the thought crossed my mind: Well, the virtuous teacher told me to end the session immediately. At that time, I applied the greatest determination and exited the meditation posture. Then, I noticed: how wonderful! Even though I ended the session, in my mind: well, why does time pass so slowly, I need to get back to the second session again! So, regardless of what I engaged in, that mindfulness was there and I could feel it pulling me. Later, further verification confirmed this as well, as long as you experience the benefit then, once you stop, it will be there to pull you back. [01:53]
Are we like that now? No. We can’t even figure out [the essence of it]. Even if you have figured it out, hanging on to it is also very tough. By holding on strenuously for a long time, what do we end up with? The feeling [of meditation] is not there. Alas, sit there the legs hurt and the back is sore. So, in the end, before you see the cushion again, you feel nauseous! You were told [to sit for meditation], and you think, well, maybe I can do it later! So when we truly engage in it, with this understanding, you would hardly be able to wait, can’t wait to have [the next meditation session]. If you cannot get a good grip on this, then you would wish to delay the session, and that’s why we seem to be dragging our feet. If you have tasted the essence of the morning and evening sessions, and you were told to be there at 7:00, you would want to be there early at 6:55 to get ready in the seated position. “If others don’t want to do it, I will.” Here is the key issue! So, on the board I specifically wrote, for now, let meditation be your friend. Don’t let meditation become your enemy. That’s how we are now – we have made meditation our enemy – that is really pitiful! So, next, what happens? [3:08]
When your meditation has become somewhat stable, lengthen the session. In all the sessions make your practice free from the faults of being either too strict or excessively relaxed, and thereby sustain your meditation. In this way you will have few obstacles and will overcome problems such as overtiredness, laxity, and lethargy.
First, you have to figure out the right way, and then it needs to be somewhat stable. What is “somewhat stable?” I need to clarify this. For example, whether it is reciting Buddha’s name or seated meditation, it’s like a blind cat catching a blind mouse [or blind squirrel sometimes find acorn], it could happen! It could happen all of a sudden, but this doesn’t count. One day it’s there, but the next day it isn’t. Once you truly have it, it is not like that. Now you have it, and tomorrow it is still there. But that is not stable – sometimes it’s pretty good, sometimes it arises with little effort, but other times you try for half a day and nothing happens. After you truly have it right, you engage in it and, right away, the object of meditation will arise, just like that. This is the sign of steady engagement. But is it stable? Not yet. What is stable? It is where not only can you engage in it immediately, but also there is no external condition to distract you. They will not distract you, that is the sign of stability. That’s how it is! By then, you can extend the duration of the meditation, that is when you can lengthen it and this is not about torturing your legs. [04:27]
So, nowadays, many practice “continuous seated meditation.” Alas, I just feel sorry for them. But there is no way to advice them, don’t know how to help. For those of you sitting here, perhaps some already have faith in what I have said because the earlier teachings already have pretty much covered it. Regardless of whether you are listening or reading on your own to complete the study of meditative serenity and wisdom insight [v.3], even if I tell you not to abide by it, you would not be able to stop. You will be very lucid and clear about what is generation and what is stabilization, very clear about each sign of practice. Enter into each step with the proper order. At that time, extending the duration of meditation would be appropriate!
[*Continuous seated meditation: constantly sitting in meditation without lying down between sessions] [05:14]
Moreover, next is a major principle – “in all the sessions,” under any circumstance, do not rush; rushing is not permitted. Slow down – being too slow is not permitted, either. These reflect the flaws at the time of preparation. If you are able to abide by it, “you will have few obstacles.” Among the obstacles, the primary one is excitement. Then there is lethargy and exhaustion, etc. Once they are all eliminated, under this circumstance, during your meditation session, ah! Naturally favorable conditions arise, and of course, the experience is positive. So, listening to the teachings up to now, I believe everyone can trust me: to achieve meditative stabilization is not difficult, it truly isn’t hard! As long as you receive the complete instruction, even though I have mentioned those practitioners [who have attainment] around me, and you also have faith in me. After all, this is to believe in others’ attainment. As long as you are willing to practice the entire content accordingly, every one of us can easily have the achievement. Today’s teaching is up to here. [06:18]
From the above, we discussed meditation. What is meditation, and what should be done after the conclusion? Today, the topic is “what to do in between meditation sessions.” During the actual session, if we practice according to the standard, there are only four actual sessions. So for us now, our actual session – the total of morning and evening sessions are no more than two hours, whereas you have 24 hours in a day – other than these two hours, the remaining 22 hours [may] be engaged in nonvirtuous deeds. So for the two hours of virtuous karma, can it withstand 22 hours of nonvirtuous deeds? This is why we tried for a long time, but unable [to achieve] it! Now the author tells us, well, other than the actual session, what should be done in between sessions. If you can grasp this concept, very well, all 24 hours are spent applying the teachings. [07:13]
So, often when we speak of both the actual session and supportive meditation, for both of them, it seems like this “supportive” is a token, just a gesture. This is incorrect, wrong! We must realize that this supportive meditation is as important as the actual session. In many situations, this supportive one is more important than the actual session! For example, when we speak of preparation, it may not seem like the actual session, but rather like a foundation. In fact, without the previous foundation, your entire actual session would be totally useless. We often come up with all sorts of examples, such as cooking – if you didn’t wash the vegetables ahead of time, may [I] ask, are you able to eat it after cooking? If the foundation of your house is not properly established, can you expand it and live in it? Without a solid foundation, if you move in, when a small typhoon hits, it would fall on you. This concept is very clear. The sutras stated this in so many examples; this is a fundamental concept for us to know. [08:07]
Here, it tells us, regardless of whether it is the actual or in between sessions, not only should we pay attention to the appearing sign - if we lack this understanding and we are likely to be stuck on the appearing sign - then it would be our greatest loss. Now, let’s take a look at the text.
2) What to do in between meditation sessions
In general there are many things to be done between meditation sessions, such as obeisance, circumambulation, and recitation [of prayers and scripture]. However, the principal thing to do in this context is as follows.
After you have made an effort to meditate in the actual session and are at the point of ending the session, you might not continue to rely on mindfulness and vigilance, and might instead completely let go of what should be sustained–the object of meditation and its subjective aspects. If you do so, your progress will be extremely small. [08:26]
To sum up, between the two meditation sessions - this is between the previous and the next sessions. In other words, when we end the meditation, for instance, other than the morning and evening sessions or when you are working on your own study, during all other times, of course, you can still arrange your individual schedule. Here, it lists obeisance, circumambulation, and reading texts, and many more. So later the text will tell us what is the most important. First, it tells us the principle of the actual session. Certainly, during the actual session, one must strive at it. Once it has ended, “after you have made an effort to meditate,” get off the meditation seat and before the next session, during that time, if you do not pay attention to it, [thinking,] “alas, after all this hard work, just take a break, chat for awhile, have some fun, then come back.” This is the time you would lose “the object of meditation and its subjective aspects.” This will not work. [10:01]
What should be done? One should maintain mindfulness and vigilance, and not become too relaxed. So the text says, if you do “not continue to rely on mindfulness and vigilance” – this “rely” is to be mindful and vigilant – in other words, it is still about mindfulness and vigilance. If you don’t maintain them and let them become relaxed, thus the generation of true benefit is very minimal, very small! So when a true practitioner has this kind of practice, he applies full attention to meditation and even continues with the practice after the session. However, what is the difference between the two? We should know: when you are meditating attentively, focusing with full energy, we definitely need to properly accommodate both tension and relaxation. Thus, when you are done with one session, you need to adjust physically and mentally, but do not completely slack off. [11:02]
The difference between relaxing and slacking requires clarification here: for instance, I am going to prostrate or recite Buddha’s name now, so I devote full attention to it. Here in the prayer hall, stand there with full attention. At that time, with full attention and standing tall, then the eyes are open wide to focus on the chanting, well, after chanting for half an hour, you feel tired! Then, at that time, we should take a break for some relaxation. To relax, relax what? Relax this physical form – the body needs some relaxation. Yet you should not forget the mindfulness of your object of meditation, this is very important! You can go there and lie in bed, and be relaxed in this manner. The body is relaxing but your mind still concords with the object of meditation, still concords with it. This is very important, very important! You can even recall the flaws of previous session or any mistakes, and how to improve in the next session, like that. [12:12]
Therefore, even in between sessions, look at teachings that reveal the meaning of your object of meditation, and recollect it again and again. Accumulate, by many means, the collections, which are favorable conditions for producing good qualities. Also, clear away, by many means, the obscurations, which are unfavorable conditions.
So what should be done in between sessions? Well, we should read “teachings that reveal the meaning of your object of meditation,” sutras and commentaries that explain how to apply your object of meditation. Of course, that includes the instructions from virtuous teachers, your own notes, or the like. So why does it say, “reveal?” Because in many applications of the teachings, they do not go over the perceptions, for example, in the teaching of visualization or how to visualize, there is not much to be said. Also with recitation of mantras, for example, especially in Vajrayana, it talks about concordance with samaya [Vajrayana precepts]. As long as you abide by it, then it should be right. As for how to apply and why you should apply, many concepts sometimes will not be revealed and, gradually when the time is right, you will automatically conform to it. However, the teacher will definitely explain the points that concern you ahead of time, he will have a complete explanation. So, with this type of sutras or commentaries, you should continuously read and reflect on them, just like that. This kind of task is nothing but what? It is nothing but accumulating favorable conditions and clearing away unfavorable ones. Therefore, it says, “accumulate, by many means, the collections, which are favorable conditions for producing good qualities.” By the same token, “clear away, by many means, the obscurations.” “By many means” is all kind of approaches. That is, whichever conforms to you, whichever is accurate, you just abide by it. [13:57]
By applying what you know, strive at whatever vow you have promised to observe, as this is the basis of everything.
Within this process, what is the most important “basis?” This we should know. The basis is the “vows” we observe. This vow is the ethical discipline we have taken – one needs to strive to observe it, strive to uphold it. The vow described here, we need to know that it doesn’t just mean that I have shaved my head and possess the [monastic] appearance. Once you have truly accepted the vows, there is the invisible moral essence of ethical discipline, just like that. This essence of ethical discipline will naturally and spontaneously arise to prevent wrongdoings and stop nonvirtue. This essence should not be ruined. By proper observation, then even while you are sleeping, it is still accumulating merit and the accumulation is consistently multiplying. Once [the essence of precepts] is damaged, this [moral essence of ethical discipline] disappears. This is the reason why meditative concentration and wisdom have to be established on the basis of ethical discipline. [14:59]
So we will not go into too much detail here, the actual concept is very important, truly important! This we will discuss at another time when we discuss ethical discipline. Especially since I have talked to you about discussing the Nan-shan Discipline in the future – the key importance is about this [moral essence of ethical discipline]. By that time, you will experience a totally different situation. If you have already got [the experience], then you need to treasure it sincerely. If not, strive at it and sincerely work on it. But for now, this is for us to know – never purposefully break it! So within all these [concepts], the key is still the correct view.
In addition, follow the instruction called “Consolidation” with regard to (1) training the mind in the object of meditation and its subjective aspects, (2) observing vows (3) accumulating the collections.
So some have summarized their meditation – take the object of meditation and subjective aspect to purify the mind. With this, we know that we often engage in contaminated deeds that conform to ignorance. Now, apply this conformity to purify [our mental streams]. The condition, in the beginning, may not be sufficient, thus we have to accumulate merits and eliminate obscuration. Then what is the foundation? The foundation is the “vows.” Thus, all three are combined as the first step for us beginners, just like that. [16:34]
Well, now we have a basic understanding here. Thus, for meditation, it includes two parts: one is preparatory and the other is the supportive part after the conclusion. The other is the actual meditation session. So the duration covers all 24 hours, and the tasks involve are our various activities. From the moment you open your eyes in the morning until the next morning when you get up, everything is included. When you are sleeping, you can practice meditation, and the same for meals, just like that. We should understand this concept not just literally. By then, you will know it clearly in your mind. [17:14]
If you are not clear, please reflect on what we have discussed last night, you must spend more effort on it. Last night, there was one fellow practitioner who asked, “Well, your definition of the spirit of enlightenment is not clarified yet, why is that?” Because, until now, from the perspective of studying this treatise, the actual content of spirit of enlightenment is not covered yet, only the very beginning of it – I only made use of the beginning portion. Therefore, [Lamrim] has mentioned in the beginning that we should first recognize that we are sick [with 3 mental poisons]. If you don’t even know that you are sick, what more can be discussed? If you think that you are right, are very proud of it, and feel good about it, then it is no help [to continue the learning]. [17:52]
When I was first ordained, I met all kinds of teachers. One of them would often tell me this – on one hand, of course, he was talking about himself, but, on the other hand, it was a lesson for me too. I still remember it vividly. Ah, he said, “My problem is that I like to teach others, I like to be others’ teacher!” I now have more and more feelings about this statement, well! How true, very accurate! Like that. It is very obvious that our problem is this “like to be others’ teacher.” We don’t even know what we have to teach, don’t even know how to be a student and want to teach others. This is a great flaw. So the sutras taught us: those who have not disciplined themselves have no basis for disciplining others [v.1 p.71]. I just wanted to mention this here. Moreover, [18:45]
Furthermore, learn the four preconditions,
So next it tells us that when we are accumulating merits, there are four things we need to do. These are the four: [18:57]
which are causes that readily produce the paths of serenity and insight:
This is saying that all our merits of the mundane and supramundane worlds arise from meditative concentration and wisdom. This meditative concentration refers to serenity (samatha), and wisdom is insight (vipassana). So when we are meditating now, it is to train on the causes for these two subjects. Thus, next it will show us these four – well, the proper causes. In other words, it is the first step that we should take. Once you apply the cause properly, then the future effect will be accurate, perfect, and flawless. [19:37]
(a) restraining the sensory faculties, (b) acting vigilantly, (c) appropriate diet, and (d) striving to practice without sleeping at the wrong time, and acting properly at the time of sleep.
It is divided into four parts. The first is to closely guard and restrain our six sensory faculties. And upon whatever we engage in, we should accurately recognize what we are working on – act with vigilance, which is the second one. Next, it specifically talks about “appropriate diet.” That is, one should know how much to eat. Also, when we sleep, how to strive on the continuous application of the teaching. Actually, if the first two have been properly applied, then it should be correct. However, during our daily routines, the biggest loopholes are eating and sleeping. So eating and sleeping is explained specifically. Once you truly understand this, then the recognition of applying the teaching definitely can happen within all 24 hours. [20:41]
With regard to these four preconditions, I will just briefly go over them. Until we study the meditative serenity section later, and that will be the time when we come to review these four preconditions. By then, you will feel: ah, how fascinating! For true meditation, the key points are contained in these four. If you can attain certainty on these four, success will definitely arise. Needless to say, the recitation of Buddha’s names can be achieved and so will practice Zen meditation, just like that! Now, let us go over them one by one.
a) Restraining the sensory faculties
There are five parts to this section,
The first one is to restrain the sensory faculties.
[*Please refer to chapter 5 outline page 2 for these 5 parts] [21:27]
the first of which is that with which you restrain the sensory faculties.
This is the first one. There is small words comment next to it.
[Note: the small words referred here is in Chinese text.] [21:33]
You restrain them with a constant maintenance of your mindfulness and a continuous persistence at mindfulness.
The smaller word [in Chinese text] was included in this edition. In many cases, this kind of explanation helps clarify our understanding. It says while we are restraining the faculties – the six sensory faculties – what do we use to restrain it? It says “with a constant maintenance of your mindfulness and a continuous persistence at mindfulness.” This is followed by a clarification. [22:07]
With respect to these two, the first, maintaining your mindfulness, means that you practice your mindfulness repeatedly without forgetting the teachings about restraining the sensory faculties as well as the other three preconditions.
What we need to restrain are the six sensory faculties. Then what do you use to restrain it? Restrain with the Dharma jewel in your six sensory faculties – apply this Dharma treasure to constantly train so as to not to forget about it, do not ignore it. Actually, for true meditation, this is it. That is to say, it is the most effective treasure, your tool, and your weapon to restrain against the three mental poisons. If you lose this weapon, how do you restrain? This is the first part. Why do we need to “repeatedly” practice? For you to become familiar with using this weapon, you need to be skillful and know how to get it to work, which requires continuous familiarization. Once you are familiar with it, then at any time or any place, well, when this enemy [affliction] arises, you can take out the weapon to fight against it immediately. [23:10]
So this is what we use, use the Dharma jewel of our six sensory faculties to restrain. Become familiar with this Dharma jewel, then it will not be forgotten. Otherwise, it would be just like our present state. We may say, “Alas, [I] know it, but [I] just can’t make it happen.” Why? Needless to say, you might not have true understanding. Perhaps you understand some of the words now – it’s just like selling snake oil (狗皮膏藥). Even if you truly understand it, if you lack sincere contemplation and analysis, sorry, by then, the mentality still conforms to the three mental poisons. When a statement with flaws is heard, well, anger arises within. When you are flattered, the feeling becomes light-hearted. These are the signs of totally conforming to attachment. The rest of the time, you are foolish and struck dumb (癡癡呆呆). What is the use of that? So the author tells us to contemplate repeatedly. Once the correct view is there, and then you will definitely be able to apply it. This is the first one. In other words, restrain them with a constant maintenance of your mindfulness. As for the second, [24:17]
The second, continuously persisting at mindfulness, means that you practice your mindfulness continuously and with respect.
Now, with your understanding, the restraining tool is mindfulness – proper perception. Then you take that proper perception and “continuously persist.” This “continuously” means frequently, how frequent? Continuously, “persist” unceasingly, just like that. Continuously practice with respect. “With respect” means to have sincere and genuine care, practice this in meditation. Thus, to sincerely practice any Dharma category, there is no exception this [mindfulness] is required. So what did Buddha specifically refer to this as? It is joyous perseverance - the characteristic of joyous perseverance. So there are many references, in Lamrim as well as in the Great Treatise on the Perfection of Wisdom, and various scriptures talk about this. Joyous perseverance is supreme among the virtuous, joyous perseverance is supreme - the most important one [v.2 p.182]. Often we feel, alas, applying the teaching seems to be an easy task. That is totally wrong! After practicing for a while, you will gradually, gradually… the mind state will certainly be calm and at ease, that is the sign of attaining the effect! In the beginning of your practice now, it requires tremendous joyous perseverance. That definitely must be flawless in each step! [25:40]
So I have heard the teachings from Zen masters before, well, and I am constantly full of admiration! Zen masters said, what is studying Zen like? It is like going against the current in a boat. The current is like a waterfall. When the water falls, every minute it can pull your boat 100 feet further downstream. And for every minute you strive with all your effort against the current, you may advance 10 feet. However, pardon me, I will still try very hard to paddle upstream! By paddling with your greatest effort, the downstream pull will still happen, needless to say when you relax a bit. Well, it is interesting! As long as you are willing to apply this way, eventually success will occur. So some people describe it as “chasing a goat up a tree.” Goats can’t climb trees like cats can. However, what seems impossible can be accomplished! [26:34]
Actually, besides Buddha Dharma, the worldly ways are the same. Therefore, I have mentioned to you all before, the so-called American great entrepreneurs of the steel industry and the automobile industry, how did they succeed? They all relied on this spirit [of joyous perseverance]. For those things considered impossible by others, [those entrepreneurs] continued with great determination and clenched their teeth. Now, even before we start, we already beat the drum of retreat. Moreover, we find all kinds of excuses to protect the self – alas, this is not right and that is wrong. We focus on all sorts of narrow-minded ideas; this shows the mind is still pretty smart! However, these wits are muddled, one has used them wrong. So he will come up with all sorts of reasons to make himself become the fish that escaped the net. Ah, you think that you can get away with it! [You] do not recognize that this is actually harming one self. This is an absolute fact, true reality! So these are the areas that we need to look into more closely. Buddha taught us that he – the Buddha, how he achieved it. [27:35]
So this is saying that you need to continuously engage with an uplifted spirit. However, to uplift this spirit requires some know-how. If you uplift it in the wrong way, it is still not correct. So the sutras taught us, being too slow will not work, but being too hasty should also be avoided. Being too hasty will tighten up the string, and that is not good either. So to sum it up, all aspects require the skillful guidance of the virtuous teacher. This is the first one. Next, the second one,
What you are restraining
Once you have the tools to restrain, restrain what? What are you restraining? [28:13]
is the six sensory faculties.
That is our six sensory faculties: eyes, ears, nose, tongue, body, and mind. These we all know. [28:20]
What you are restraining them from
How do you restrain? From where do you begin restraining? [28:26]
is the six attractive and six unattractive sensory objects.
This means the six sensory faculties interact with the six external objects, also known as the six sensory objects. Once you come upon the six sensory objects, you will develop either favorable or unfavorable reactions. For the favorable ones, you are attached. For the unfavorable ones, you are unattached. These sensory objects should be restrained, restrain them. Let’s continue. At the end of this section, I will summarize the entire concept again. The fourth one, [28:59]
How to restrain the sensory faculties
How do you restrain it? Earlier we were taught to restrain from the six sensory objects. Thus, how is it done? [29:08]
has two parts and they are as follows:
What is the first one? [29:11]
1) Guarding the sensory faculties: After the six consciousnesses arise based upon their sensory objects and faculties, the mental consciousness produces attachment for the six attractive sensory objects or hostility toward the six unattractive ones. “Guarding the sensory faculties” means protecting your mind against such attachment and hostility, and making a great effort not to produce them.