菩提道次第广论手抄稿:旧版第二十六卷A面
P. 48 (12)（手抄稿 第四册 p43）[00:05]
平常闲闲荡荡没事情，看见一个人，你出去：“嗳！你出去啊，我也跟你出去！”“你干什么？”“唉，无聊嘛！”你说修行，修行到这种程度！啊，就这样。的的确确，所以我跟你们说啊，假如你们真的愿意修行的话，你们到那时候会感激立下的规矩，这规矩不是我立的，佛菩萨立的。我也得到我的善知识……当年我总是有点事情，他一定问的：“欸，你去干什么？去多少时候啊？”唉！我心里面，所以啊，因为这样的关系，我也不敢随便开口，现在一直觉得受用不尽。慢慢、慢慢地约束你的，你养成习惯了以后慢慢就好了。所以当年我的老师告诉我：“现在有的时候你觉得太严啊，到时你要求严找不到，你懊悔来不及。”[00:58]
我眼前我也是这样对大家，你们心里究竟怎么想，我也不知道，我只是凭我心里想，(p44)我能最好的给你们的就是这些。我还是非常欢喜，可以说悲欣交集的那种心情哪，防着你们，防着你们！就很认真地在这个地方。所以我特别说明，跑到这地方来只说说空话的话，不欢迎！先到别地方有一点准备。可是跑到这地方来不是说叫你马上做到，我已经说得很清楚了。只要有一个心理—说我到这里来要肯学的、想做的，就对了！然后呢有了这个心情，慢慢、慢慢地把我们的习气，从这个严格的要求当中，慢慢、慢慢地去升上。下面最后一行，三，书本上面：[02:01]
p. 49
3) The element of time. With regards to any period of time, you analyze to discover what will be happening and how to proceed, and then consider the situation in light of what you have concluded. For example, once you have understood that it is proper to go to town in the morning but not in the afternoon, act accordingly and be vigilant at that time.
【三谓于其何等时分，应以何相如何观察，即于是时，以如是相如是观察，譬如午前可赴聚落，午后不可，既了知已，即如是行，尔时亦应安住正知。】
那么第三呢，就是除了去的地方以外，时间是怎么办。这个容易了解，说上午可以，下午不行，那么你就按照你所知道的去做。[02:40]
4) The element of actions: no matter how many actions you undertake, you analyze to discover what will be happening and how to proceed, and then consider the situation in light of what you have concluded. For example, when you go out, keep in mind any precepts there may be ongoing out, such as "Go to another domicile in a very restrained manner."
【四于所有此诸事业，应以何相如何观察，即应于其尔所事业，以如是相，如是观察，譬如宣说行时应当极善防护而入他家，所有此等行走学处，悉应忆念。】
那么最后一条呢，关于你做的这个事情、事业，那个事情应该怎么办？那么你就也是善巧地观察，你这件事该做的事情，该怎么办、做？他下面是告诉我们，到人家家里面要(p45)非常善巧防护。譬如我们现在说，我在这个地方讲说，那么讲说的时候应该怎么样，譬如说我在那地方听，听的时候应该怎么样，乃至于像平常我们上殿、过堂，每个地方都有它一定的，做任何事情如法如理这样去做。[03:44]
In short, be mindful of whatever behaviors may take place in the night or day. Then understand which are to be done and which not to be done. Whenever engaging in those which are to be done or turning away from those which are not to be done, be vigilant, and think, "Now I am engaging in or turning away from this, and now this." If you do this, it is said that you will not be tarnished by infractions in this lifetime; even after death, you will not fall into the miserable realms; and you will have the preconditions for attaining knowledge of the paths that you have not yet attained.
【总之所有若昼若夜一切现行，悉应忆念，了知其中，应不应行，于进止时，一切皆应安住正知。谓我现前正行如是，若进若止，若如是行，则现法中不为罪染，没后亦不堕诸恶趣，诸道证德未获得者，即住能得正因资粮。】
总括说，在这样的状态当中，不管是白天，不管是晚上，一切我们的现行，一切的现行啊，统统都能够保持忆念而不忘失，不是在痴痴呆呆当中过去，像随风飘荡的，像墙头草一样。而正确地了解：我现在做的事情，哪个该做的、哪个是不该做的，那么不管是行也好、坐也好，都照着我正确的认识去做。那么在这样地去做法的话，不管停也好、走也好、行也好、坐也好，都能够如法不犯罪。因为不犯罪，所以后面都不会堕落；因为你能够这样做的，所以你要想求得的一切都能够得到。前面所说的就是戒，你能够有这样的完整的戒的话，后面的定、慧都来了。所以这是我们能得到所有希望的，一切的戒、定、慧的现在下手的地方，这是因。你得到如是正确的，下了如是正确的因，一定得到圆满如是(p46)相应的果报。[05:41]
那么把上面这个再总结起来，说这个四种行相。实际上呢，换句话说，我们现在出家修学佛法，所有做的事情，不外乎这几样东西。那么这个几样东西的话呢，它又分成功几个项目：第一个，关于你做的内容，譬如说你现在是去，怎么去法？来，怎么来法？然后去的地方，哪些对、哪些不可以；去的时间是合法、不合法。然后你做的事情，你做些什么，这个事情该怎么做。看看还有没有遗漏啦？没有一点遗漏！而且晚上，他后面还告诉我们怎么睡觉，这是清清楚楚、明明白白。[06:32]
做这件事情啊，一定要忆念正知，忆念正知什么啊？业—意业，意业。你清清楚楚、明明白白，这个是完全如理如法的。然后呢因为有这个正知现前，你身口的行为照着这样去做，身口相应。现在你身、口、意三业清净，请问你能到地狱里面去吗？所以这个故事有一个笑话，但是千真万确。说你这样做了以后，跑到地狱里面，阎罗王翻翻那个帐啊：对不起！这里没你分，你没挂那个号嘛！啊，这样！他又恭恭敬敬把你送到天堂去。就是这么简单，说起来是这么简单！[07:19]
所以在这个地方，我们要启发我们的好乐心，我们是的的确确有这个能力的。所以我昨天晚上特别说呀，我们不是没有聪明才智，可惜的我们用错了，这个聪明才智变成世(p47)智聪辩，然后呢被自己的罪过遮盖。“唉！我想很巧妙的办法，人家……。”逃避过去了好像，错啦！害了自己啊！你把那个聪明才智用在这个地方。万一错了，马上发露忏悔：“啊，错了！错了！错了！”所以这个你能够这样去做的话，那个错误本身也是什么—忏悔业障，十大愿王当中的一个主要的功德，这一点非常重要！那么继续下去，[08:05]
I have arranged both this section on acting vigilantly and the section on restraining the sensory faculties in accordance with the noble being Asanga's citations of Sütras and the subsequent commentaries on the meaning of those citations.
【◎ 此与密护根门二者，如圣无着引经解释而正录取。】
上面这个东西，这两样东西就是无着菩萨引经解释。凡是这种真正的圣者，他说话一定有他的根据。根据是什么？一定是佛说的。他只是把那佛说的这个精要、原则，如理地更明白地阐扬开来。所以说法相，你们了解了这个地方，才晓得法相之美啊！法相之好啊！实在我们修学佛法不能少的，尤其是刚开始。每一个地方告诉你清清楚楚，我们现在总是觉得：哎呀，你不要分别嘛就算了！然后呢不分别在什么当中啊？就在这个痴相当中，好可惜！好可怜！下面：[09:06]
Work on these practices, for it is said that if you do, you will have unusual success in all your virtuous practices;
【若能励力修此二事，则能增长一切善行，非余能等。】
假定能够这样努力去做的话，注意哦！努力去做，那么所有的好事都增长，别的任何一样东西都比不上，要讲修行最好的方法就是这个！[09:28]
in particular, your ethical discipline will be completely pure; and you will easily attain the nondiscursive states of concentration that comprise meditative serenity and insight.
(p48)【特能清净尸罗及能速引止观所摄无分别心胜三摩地，】
特别是能够什么？“清净尸罗”。我们要持戒，处处地方讲戒、戒、戒。喏！从这个地方才持起，这个地方才真正持戒。然后呢因为你戒根清净了以后，同样地把这个方法再下去，止、观都得到。得到了以后“无分别胜三摩地”得到了，那个时候才真正得到无分别根本智的时候啊！阿弥陀佛！现在我们前面这个都不要的，那反正痴痴呆呆说不要去分别就好了，陷在自己的大……这个什么，软暖习气的这个大险坑当中，是自己害自己！所以啊，应该努力！[10:29]
【故应勤学。】
这是非常重要的。再下面，这个里边特别关系的，就是我们二十四小时除了这个原则以外，那么平常我们哪，最容易引发烦恼的以及放逸的—吃、睡，下面就说：[10:52]
c) Appropriate diet:
【◎ 饮食知量者，】
这里边分四个：[10:56]
An appropriate diet has four attributes: 1) Not eating too little:
【谓具四法。非太减少，】
不是太少。[11:00]
If you eat too little food, you will be hungry and will become weak, leaving no strength for virtuous activities. Therefore, "not eating too little" means that you must eat just the amount that will allow you not to be afflicted by hunger until tomorrow's meal.
(p49)【若太减少饥虚羸劣，无势修善，故所食量，应令未到次日食时无饥损恼。】
说不要太少，太少了以后这个体力不够，所以吃的那个能够维持到明天吃的时候。那个地方要注意哦！平常我们真正的肚子饿啊，它不是真的饿、真的不够，不是的！你习惯了。譬如说我们平常的时候吃三餐，如果你忽然减得两餐，到了晚上那时候自然而然觉得：欸，没东西进去。它就有感觉，这个感觉不一定真的饿。所以那一天我们老和尚告诉我，我也晓得这个事情。在早一些时候，在三十年以前，整个的大陆上面，广大的地区只吃两餐，上午、下午就这样，好好的，没问题。我们现在三餐，还要营养，还要这么多东西，还嫌不够，凭良心说，太多、太多了！我们不妨自己试试看，就是不要说别人，你自己在你没出家之前，然后自己量一下，我们两餐吃下来的东西啊，比一般人三餐有余，你相信不相信？你跑到哪里去看好了，乃至于仔细看的，我以前也是这样的。以前我每餐吃的时候啊，那个饭碗只是浅浅的一碗最多，后来我就持午了，一餐这个饭可以吃下三碗来！一餐哦，两餐还不算，那个菜，你不妨去看看，这个是千真万确的事实。[12:53]
现在我们讲营养，真正讲营养，世界上最营养的是美国这个区域。这里有人到过美国的，大家可以了解，到美国你们诸位都有机会去。美国人极大部分早晨起来，很多人根本不吃东西，这样。有的人最多喝一点什么，或者是吃一个水果，或者跑得去街上面买一(p50)杯咖啡，然后一个热狗，或者是一个三文治，好了！中午亦是如此，晚上回去认真地吃一下。我们现在把这个早晨跟中午的两个热狗、那个两杯咖啡，我们一餐就吃那么一点点吗？不止耶！那我们还觉得不够，所以论营养是绝对够了，这我们要了解。实际上我所以特别强调这点，这概念你们要认识。我们消化这个东西，花掉的体力，花掉的体力啊，花了很多，吃多了你要消化它，要消化它呀！这样。所以我们吃很多实际上呢，实在是对自己最大的浪费，就在这地方。[14:01]
你怎么样衡量自己呢？就这样，你不妨吃了以后保持一个时间，然后你保持一个时间，如果瘦了那的确是不够，如果说稍微有一点点瘦，那不算，这个是一个正确地衡量的标准。你持午了也许过了十天以后，那时候如果还觉得不对，那个时候是的。刚开始的时候感觉是一定这样，这个是我这个地方特别说明一下。[14:27]
广大的群众那时在大陆上面都是这样啊！他生活得好好的。然后呢大陆上面开放了，我们回去，我自己也看见。还有一个老太太到美国来，她今年八十七岁了，她自己叙述她，她八十七岁当然不做事情了，她前几年八十岁的时候啊，她还自己一个挑担子。问她吃些什么啊？唉！你们有人去过，有人没去过，我现在告诉你们，她大陆上面那时候文化大革命，那个时候真是苦得啊，那个哪有什么现在我们这么吃东西啊！那个譬如说我们现(p51)在菜黄了以后，那都是丢掉了；她们还有黄菜吃啊？我的天啊！唉！那个捡到随便一点点，那一点都舍不得。那个萝卜拔出来那须须掉在地下，一定拿出来洗洗干净，一样就把它吃了，就这样的！那个粗糠拿来，那个细糠也拿来吃，就吃这些！还有什么营养？还有什么维他命？还有什么蛋白质？但是她今年八十岁啰！她还跑得去挑一百多斤的东西，这个老人家我亲眼看见。她的儿子就是在洛杉矶顶好超级市场的有一个老板。你们每一个人都可以亲眼……哦，她跑得精神好得很！我母亲今年多少？今年我母亲是八十六不晓得八十七了，那以前我回去的时候，她牙齿也没有了，偶尔给她弄点菜她不要，吃点豆腐乳，天天这样，我说怎么行啊？欸，来得个好耶！[16:07]
我自己的经验我也告诉过你们，所以啊，现在我们真正重要的—见烦恼，见取见，你还没弄就觉得：唉呀，营养不够！那的确地营养就是不够。为什么啊？我们在无明的意识当中轮转，你就是会受这个东西的支配。就好像平常说，你看见这两个人说话，好端端地跟你无关紧要，你想：这两个家伙在那儿说我！你就心里烦恼得要命，他跟你了不相干哪，你就烦恼了！我想我们每个人都有这个经验。现在我们还没吃，先就觉得：唉，今天营养不够了！的确，那个营养就是不够，会影响你的心情。现在修学佛法的人这样颠倒，说修行，修什么行！所以我在这个地方倒绝对不是说太过分的，这是我们从这个地方策励(p52)大家呀，好好地从这里提起来啊，好好地从这里提起来啊！这个正知见，我不逼着大家，可是这地方有一点啊，你们应该策励你们自己说：是的，行可以慢一点，这个正知见一定要先建立起来。太重要、太重要的一个概念啊！那么太少固然不可以，也不要太多。[17:20]
2) Not eating too much: This is because if you eat too much, your body will be heavy,
【若食太多，令身沉重，】
唉，我想，这个我不要多解释了！[17:26]
as if you were carrying a burden. It will be hard to breathe in and out. Sleepiness and lethargy will increase.
【如负重担，息难出入，增长昏睡，】
吃多了以后，睡得个好睡。[17:33]
You will be unfit for any action,
【无所堪任，】
唉，坐起来的时候，到那时候是昏沈，这样。这个吃过了以后的昏沈是最严重。[17:42]
so you will have no strength for eliminating the afflictions.
【故于断惑全无势力。】
我们现在出家的目的干什么？“断惑”。结果跑得去为了这张嘴巴，为了那个肚子，唉！前面嘛是饿了不行；吃过了以后呢昏沈又不行！等到昏沈过了以后，还要忙这些事情(p53)又不行；忙过了，等一下肚子又饿了又不行！不晓得什么时候才行？这个事情我们虽然是说笑话，我就记得一个祖师说一句话：“我这个笑里有痛！”是这样，一点都没错，笑里有痛！[18:19]
3) Eating digestible and wholesome food.
【相宜而食消化而食者，】
吃，吃相宜的，可以消化的。[18:26]
With such food you eliminate old feelings of suffering related to food
【依饮食起，诸旧苦受，悉当断除，】
凡是饮食所起的，那都要断除。[18:35]
and you do not create new ones.
【诸新苦受皆不生长。】
这一点，是吃相宜的东西，不要不相宜的东西。我昨天为什么晚上会躺一下就是这样。这前几天说起来，他们说，唉呀，你饮食……他们注意得不好。实际上我自己晓得，还是我自己不小心，还是自己不小心。那两天有这个木瓜，我觉得大家这样多嘛，好就多吃一点，多吃一点就不舒服。平常我正常状态也不大会这样，已经有一点不大舒服了。所以早晨哪，早晨嘛辣，中午嘛太咸。唉！我这是吃了……我觉得大众嘛，就马马虎虎，下(p54)午就不舒服，到那时候实在没办法，所以我就躺一下。后来那一个同学买了药啊，什么弄啊！还满好！这个地方就告诉你们，这样，告诉你们这饮食我们还是满重要的。最后：[19:28]
4) Eating appropriatefood which does not produce afflictions:
【非染污心中量食者，】
这个是我们饮食，[19:35]
With such food you do not create misdeeds, and you stay happy.
【谓不起众罪安乐而住。】
这个两方面：吃的时候心里边，注意！“非染污心”，这话好难哦！但是我们一定要摆在心里面，作为我们的目标去做。我自己的经验，我告诉你，它问题不是说这个事情怎么难，问题在不得其巧，以及得到了巧你不肯去做。这个我想说不定在座的很多同修有共同的经验，就像我那天说的，我刚出家的时候有一个同修跟我说：“唉呀，我现在出了家了，什么都放下了，就是那个嘴巴放不下。”虽然我现在想起来，唉，这个话，这也不去谈它了。至少是个事实，那这个嘴巴是很难放，我花了很大的劲，那时想吃一餐；结果想不到吃了一餐，唉！吃的东西更多，吃过了更难伺候。不、不、不！还是两餐，问题还是不得解决！多少年来。一直到后来，对这个有一个正确的认识，那时候我就晓得，你在事前一定要先什么，把那个正念现起。[20:48]
(p55)所以我有很长一段时候，这个早课作完了，下面的有一段重要地作，早课作什么呢？就是把那饮食的过患，以及我所以跑到这里来的目的干什么，把它念一下，念了以后坐在那边细细、细细地想。有的时候念的时候匆匆忙忙念过了，因为唉哟，这个厨房等着我，那一定没有效。有的时候念的时候就心情很宁静，自己感觉得很清楚，然后呢很欢喜。不管念得快、念得慢，心里就缘想这件事情，很稳地跑到厨房里面去。欸！马上有效，千真万确地。然后有效了，我就试，把最好的东西摆在那里。啊！平常看见啦，总归是想办法占为己有，那时候心里面就会不一样—那这么好的东西，布施，布施，然后，我就把最好的那个东西去布施给鸟吃，鸟要不吃，给蚂蚁吃，蚂蚁不吃，我说：“成就我的舍心，丢到垃圾桶里我也不吃它！”做完了，好欢喜，我从来没有欢喜过。因为我觉得，我花了十几年功夫挡不住的，欸，就这么简单的一个方法挡住了！[21:56]
但是不是我一直做得到哦！我以后晓得，你只要真正那个正念摆在这里的话，千真万确地有效。而且等到你真正有效的时候，妙咧！其他相应的这种情况都来了。所以这不是难耶，不是难耶！难在你得不到正确的认识，以及得到了正确的认识你不肯做。你还没做心里面先打了退堂鼓：唉呀，我就是个凡夫嘛！那注定你，你没办法，永远没办法！这一点我在这地方。[22:27]
(p56)你有了这个经验的时候，你真正地感觉到什么？你不会烦恼所困的这个快乐，那是法乐。到那时候人家看见，以前我也是这样的—唉哟，好东西看见人家多吃了，眼睛……现在不了。唉！说起来好可怜，我不晓得用什么方法帮忙他？他帮忙我解决这个问题，他不吃掉，我摆到第二天又引发我的贪心，真感谢他！这心情就完全不一样，这千真万确的事实耶！你有了这个，那那你才可以说向上去，进一步的调伏，这个是这地方顺便一提，是这个染污心。[23:12]
然后呢你有了这个染污心，你才能够中量食；不过反过来，假如说硬是把住你这个中量食，虽然你染污心，它也有好处的。因为至少你中量食，吃过了以后，你不会再去脑筋里老想。也许第一天你觉得今天怎么少一点，少了三天你也就习惯了，于是下面你保持身心的，比较不会像前面的沉重，那时候你用功就比较更好，大家想想看对不对？[23:42]
所以这个地方啊，为什么我常常提起一个事情来，就是这个样。虽然晓得刚开始不习惯，你过了几天也就习惯了。就拿我们这里来说，刚开始的大家觉得这个罗汉菜，唉呀，不晓得多困难，结果我们现在吃了几天，大家还来得个高兴耶！就是这样嘛！所以注意！这千真万确的这个事实，我告诉你们，千万不要讲口味啊，讲那东西啊！就是我们能够做到“非染污心”而“中量食”这是最上等，但是平常我们，我也自己晓得，我们不是这种(p57)条件的人，我们条件什么呢？宿生的善根都能够放弃世间走的路，肯来，这个是非常可贵的，现在。那怎么办呢？接受它那个条件，心里先晓得：这个条件帮忙我的，虽然刚开始不习惯、委曲，那么做了些时候，欸，慢慢地相应了。这个就是顺便一提。这样的话“不起众罪”，不起众罪则“安乐而住”，这个是我们的最后目的就达到啦！[24:50]
Moreover, the remedy for craving food
【又于饮食爱着对治者，】
那是另外一个。我们那个饮食放不下呀，怎么样去正法的对治呢？[24:59]
lies within meditating on the faults of food.
【谓依修习饮食过患。】
这个是，就是说要有个修行了，要晓得这个饮食的害处。了解这个害处以后，还要有一个正确修习的办法，这个修习的办法就是思惟。下面会正确告诉我们的，所以关于那个如何修习思惟啊，暂时不提。那么这个地方提的过患有三个：[25:23]
There are three faults: (1) The fault that arises from the causes of enjoyment: Contemplate how any colorful, aromatic, and good-tasting food whatsoever appears like vomit once you have chewed it and moistened it with your saliva.
【由受用因所生过患者，谓应思惟任何精妙色香味食，为齿所嚼，为涎所湿，】
p. 50
(2) The fault that arises from digesting food: Contemplate how food produces such elements of the body as flesh and blood after it is digested in the middle or last period of the night. Contemplate how some food becomes feces and urine, and then remains in the lower part of the body; moreover, each day you have to excrete that. Think how many kinds of illnesses develop in connection with this food.
(3) The five faults that come from looking for food.
The five are as follows:
1) The fault of procurement: While being tormented by heat and cold, you must make great effort in order to procure food and assemble its causes. If you do not procure it, you suffer sorrow and the like. Even if you do procure the food, you fear that it will be stolen or wasted, and then suffer because of taking great pains to guard it.
2) The fault of ruining close relationships: Even close relatives, such as fathers and sons, will dispute and fight with one another for the sake of food.
3) The fault of insatiability: Kings and the like will go to war with each other and experience much suffering when their craving for food intensifies.
4) The fault of the lack of independence: Those who eat others' food experience much suffering when they fight with opponents on behalf of their leader.
5) Thefault that arises from wrongdoing: Having amassed sins of body, speech, and mind for the sake of food and its causes, you remember your sins when you are dying, and die with regret. Moreover, after death, you fall into a miserable realm.
Despite all of this, there is some benefit to food—after all, the body depends upon it. Eat your food after you think, "Since it is not correct to rely on food just for the sake of my body's maintenance, I will conduct myself in a pure manner in dependence on my body's maintenance. Benefactors and those who actually carry out acts of charity work so hard that their skin, flesh, and blood dry up! Then they make their gifts with a wish for a special result. I will ensure that their actions have great effects." Remember as well that Santideva's 《Compendium of Trainings》 says to eat while reflecting that
(1) you are benefiting the giver;
(2) whereas now you are assembling micro-organisms in your body through the material gift of food, in the future you will gather these beings together through the teachings; and
(3) you will accomplish the welfare of all living beings.
Also Nagarjuna's 《Friendly Letter》 states:
With an understanding that food is like medicine, eat it without hostility or attachment; not for haughtiness, might, or robustness, but only to maintain your body.
【犹如呕吐。由食消化所生过患者，谓思所食至中夜分，或后夜分，消化之后，生血肉等，诸余一类变成大小便秽不净，住身下分。此复日日应须除遣，及由依食生多疾病。由(p58)求饮食所起过患，此有五种，由为成办所生过患者，谓为成办食及食因，遭寒热苦，多施劬劳，若不成办忧憾而苦，设若成办，亦恐劫夺及损失故，发起猛利精勤守护，而受诸苦。亲友失坏者，谓由此故，虽父子等互相斗诤。不知满足者，由于饮食爱增长故，诸国王等互相阵战，领受非一众多大苦。无自在过失者，诸食他食者，为其主故，与他斗竞，受众多苦。从恶行生者，谓为饮食，饮食因故，三业造罪，临命终时，忆念其罪，追悔而死，没后复当堕诸恶趣。虽乃如是，然亦略有少许胜利，谓由饮食安住其身，若唯为此故，依止饮食，不应道理。故应善思而后受用，谓由身住，我当善修清净梵行。施者施主，亦为希求殊胜果故，榨皮血肉而行惠施，亦当成办彼等所愿，令得大果。又应忆念《集学论》说，应当思念饶益施主，及身中虫，现以财摄，于当来世，当以法摄。又应思惟当办一切有情义利，而受饮食。《亲友书》亦云，“应知饮食如医药，无贪瞋痴而近习，非为憍故非慢故，非壮唯为住其身。”】
我把它快快地念过去，文字也不细解释，关于这一部分，在晚上自习的时候再去详细讲它。因为真正说起来，对于想对治的，它有绝大的帮助。但是一般普通的来说，如果我(p59)们认真地去讲的话，这个是要说得很细。实际上呢，当然对我们的同学来说我们用得上，可是因为这个地方还要向外流通，有很多人不一定用得上，所以简单地了解一个，说我们正式修行的时候要这些的，那大概就可以了。这地方我所以把它约略地念过，那么这个关于晚自习，明天晚上有。[28:49]
这是饮食。总之，自己把这个地方好好地看一下，认真地看一下，然后讲到每一个地方的时候会告诉我们。[29:03]下面是睡觉：[29:05]
d) How to practice diligently without sleeping at the wrong time and how to act properly at the time of sleep.
【◎ 精勤修习悎寤瑜伽，于眠息时如何行者。】
那么，关于睡觉怎么办？[29:16]
The《Friendly Letter》: O Reasonable One, after cultivating virtue all day and in the first and last periods of the night as well, Sleep between these periods with mindfulness, Not wasting even the time of sleep.
【《亲友书》云：“种性之主于永昼，夜间亦过初后分，眠时亦莫空无果，具足正念于中眠。”】[29:29]
这个是原则。
26A Commentary
ENGLISH LR V.1 P.104 (COMMENTARY V.4 P.146) [00:05]
Now, we often muck around with nothing to do, and when we see someone going out, “Hey! You’re going out, I want to go, too!” “What do you need to do?” “Well, I’m bored!” So you say you are practicing, such is the level of practice! Ah, that is how it is. Absolutely, so I am telling you, if you truly want to apply the teaching, then you will be grateful for all the rules that were set. I did not set these rules – the Buddha and Bodhisattvas set them. I also received from my virtuous teacher… back then, I often had chores, he always asked, “Well, what are you doing? How long will you be gone?” Well! In my mind, then, because of this, I dared not to randomly ask [to go anywhere]. Even now I still continue to benefit from this indefinitely. So gradually, gradually you become disciplined, and when you get into a habit, then it will gradually become better. So my teacher told me then, “Now you may feel that it’s too strict, but there will be a time when you wish it were more strict but you won’t have that. You will feel remorseful, and it will be too late.” [00:58]
I will also apply a similar attitude toward everyone now. What is in your minds I don’t know, but in my mind, this is the best that I can offer you. I am still very delighted; you could say that it is a combination of sorrow and joy, protecting you, guarding you! I am very sincere about this [responsibility of mine] here. So, I want to specifically explain: for the ones coming here to merely provide lip service, [you] are not welcome here! Please find other places and prepare yourselves first. However, once here, you are not expected to achieve it right away – I have explained this very clearly. As long as one has the mentality that I am here to learn and would like to achieve it, then it is right! Thus, with this mindset, then slowly, gradually we will transform our habits within these strict requirements and slowly, slowly advance. Next, [page 104] the third element. In the text: [02:01]
3) The element of time: With regards to any period of time, you analyze to discover what will be happening and how to proceed, and then consider the situation in light of what you have concluded. For example, once you have understood that it is proper to go to town in the morning but not in the afternoon, act accordingly and be vigilant at that time.
So the third element is other than going outside, what about timing? This is easy to understand, it says that morning visits are permitted and afternoon ones are not. Thus you just apply according to what you know. [02:40]
4) The element of actions: no matter how many actions you undertake, you analyze to discover what will be happening and how to proceed, and then consider the situation in light of what you have concluded. For example, when you go out, keep in mind any precepts there may be on going out, such as “Go to another domicile in a very restrained manner.”
So, for the last element, with the things you are doing, your activities, how should they be handled? So you also skillfully analyze your task, how should you go about it? The author tells us next, when going to someone’s house, we should have skillful restraint. For example, now that I am teaching here, so then how should I act while giving teachings? For instance, if I am there to listen, what should be done when listening? Even when we routinely go to the prayer hall or the dining hall, there is a defined set of guidelines for everything, engage in everything with this proper attitude. [03:44]
In short, be mindful of whatever behaviors may take place in the night or day. Then understand which are to be done and which not to be done. Whenever engaging in those which are to be done or turning away from those which are not to be done, be vigilant, and think, “Now I am engaging in or turning away from this, and now this.” If you do this, it is said that you will not be tarnished by infractions in this lifetime; even after death, you will not fall into the miserable realms; and you will have the preconditions for attaining knowledge of the paths that you have not yet attained.
In summary, with this condition, regardless of whether it is day or night, all our behavior and actions should fully remain mindful without forgetting anything, instead of wasted in dull-wittedness, as though we were drifting in the wind or like the fence sitter. But if [you] have the proper understanding of what [you] are engaged in now: which one should be done and which one should be avoided. Then whether walking or sitting, abide by one’s proper understanding. Thus, by so doing, no matter whether [you] are standing still, walking, moving, or sitting, all will be appropriate without infractions. Because there are no infractions, then the downfall will not follow. Because you are capable of doing this, all your aspirations can be achieved. The preceding description is ethical discipline. With this encompassing upholding of the ethical discipline, concentration and wisdom will follow. So this is for us to attain what we aspire to. All ethical discipline, concentration, and wisdom begin from here – this is the cause. If you have obtained what is correct and planted a proper cause in this way, the comparable effect must also be perfect. [05:41]
So to conclude what was described above, it says that there are these four preconditions. Actually, in other words, now with our study of the Dharma as ordained monastics, everything [we] do is included in these. So these aspects are further divided into a few categories: first, regarding the content of your engagement, for instance, you are now going somewhere, how do you go there? When you are coming, how to do it? Then, with the locations, what is permissible or not, is the timing according to the precepts or not. Then, with the things you do, what are they, how should you proceed. Take a look, is there anything left out? Make sure there is no omission! And, at night, later the author will tell us how to sleep. This is very explicit and clear. [06:32]
When engaging in this, be mindfully vigilant. Mindfully vigilant of what? Karma refers to the mental activity or mental karma. You clearly and plainly know that this is completely in accordance with the teachings. Then, because you have this vigilance, your physical and verbal activities will follow – your body and speech will conform. Once your physical, verbal, and mental three karmic deeds are all pure, may [I] ask, will you descend to hell? So there is a funny story, but it’s absolutely true. It says that once you abide by the above and end up in hell, Yama [Lord of death] looks through the ledger: “Sorry! You don’t belong here because you did not register!” Ah, that is how it works! Yama will respectfully send you to heaven. When it comes down to it, it is just this simple! [07:19]
So here, we should be inspired to have this desire, we definitely have this ability. This is why I specifically mentioned: it is not that we lack intelligence and ability, but because we’ve misused it. This intelligence and ability becomes worldly intellect, and becomes concealed by one’s own faults. “Alas! I thought of this really good trick, others [did not know] ….” Then it seems as though one can get away with it, wrong! You’ve harmed yourself. You should apply your intelligence here [to act vigilantly]. Once a mistake is made, immediately reveal it and confess: “Alas, [I am] wrong! Wrong! Wrong!” So if you are able to apply accordingly, then what is the mistake itself – confession of sins, which is one of the primary merits in the Ten Great Aspirations [Seven Branches of Worship]. This point is very important! So let’s continue. [08:05]
I have arranged both this section on acting vigilantly and the section on restraining the sensory faculties in accordance with the noble being Asanga’s citations of sutras and the subsequent commentaries on the meaning of those citations.
With the above, these two [acting vigilantly and restraining sensory faculties] are the explanations that Asanga Bodhisattva quoted from sutras. All these sincere sages, their words are all from a reliable source. What is the source? It has to be taught by Buddha. These sages took the essence and principles from Buddha and explained them further to clearly expound accordingly. So, when we talk about the sign of Dharma characteristics, once you understand this section, then the recognition of the wonder of the sign of Dharma characteristics will arise! Dharma characteristics are so wonderful! Actually, this is required for our study of the Dharma, especially in the beginning. It reveals every detail to you clearly, yet now we often feel: alas, you just don’t need to discern and that is it! Thus, if one is not discerning, then what is one in the midst of? One will be in the midst of being dull-witted, very unfortunate! Very pathetic! Next: [09:06]
Work on these practices, for it is said that if you do, you will have unusual success in all your virtuous practices;
Once [you] have strived at it as stated above, take heed! Strive at it, then all virtues will increase, nothing else can be compared to this. So this is the best approach for meditation! [09:28]
in particular, your ethical discipline will be completely pure; and you will easily attain the nondiscursive states of concentration that comprise meditative serenity and insight.
In particular, what does this lead to? “Ethical discipline will be completely pure.” We need to abide by ethical discipline; ethical discipline is referenced everywhere, vows, and precepts. Well! You must begin to uphold it from here; this is where you can truly uphold ethical discipline. Then, because the root of your ethical discipline is pure, continue with this same approach thus meditative serenity and insight will arise. By then, the attainment of a “nondiscursive state of concentration” will be achieved, and that is when you have genuine attainment of the nondiscursive ultimate truth! Goodness, Amitabha Buddha! But now we are discarding the preceding [practices], just staying in the non-discerning, dull-witted state, submerged in our great… this is what, this great dangerous pit of being comfortable and snug. It is imposing harm on the self! Thus, make effort! [10:29]
Work on these practices. This is very important. Furthermore, this specifically relates to our 24 hours day, other than [the first two] preconditions – eating and sleeping seem to easily elicit afflictions and laxity. So, next it states: [10:52]
c) Appropriate diet
So now this is divided into four parts.
An appropriate diet has four attributes:
1) Not eating too little:
Not too little. [11:00]
If you eat too little food, you will be hungry and will become weak, leaving no strength for virtuous activities. Therefore, “not eating too little” means that you must eat just the amount that will allow you not to be afflicted by hunger until tomorrow’s meal.
It says not to have too little [because] if you do, you will not have enough energy. So eat enough to sustain oneself until tomorrow’s meal. Please be careful on this! Often, when we truly feel hungry, it is actually not hunger or not having eaten enough. No! It is your habit. For example, we normally eat three meals a day. If all of a sudden, you are reduced to two meals, by the evening, naturally one will feel, “Ah, nothing in [the stomach].” So the feeling is there, but it may not necessarily mean hunger. So the other day, our senior abbot told me something and I knew [it was true] as well. In the earlier days, about 30 years ago most areas in China, they only ate two meals: once in the morning and once in the afternoon, that’s it. It was fine and there weren’t any problems. Now for us, we eat three meals and we want nutrition and all kinds of extras, yet it is still not enough. Honestly speaking, it’s abundant, overly abundant! We might try it for ourselves. No need to criticize others. Before your ordination, evaluate yourself – the food we eat in two meals is more than what the average person eats in three meals, do you believe it? You can go check it out, even take a closer look; I was once like that, too. In the past, when I ate each meal, the bowl was filled just to the rim. Later, I upheld the ethical discipline of not eating in the afternoon; I could finish three bowls during a meal! That’s in one meal – yet two meals plus those dishes – you might want to look into it. This is absolutely true. [12:53]
Now we emphasize nutrition, to seriously talk about it, the country with the best nutrition should be the United States. Many of you have been there before, you all can understand. You all will have the opportunity to go. The majority of Americans get up in the morning and many of them don’t eat anything, just like that. Some will at most drink something or eat some fruit, or they may buy a cup of coffee on the road then a hot dog or sandwich, that is it! Lunch is the same, and at night they go home to have a decent meal. For us now, if we were to have two hot dogs for breakfast and lunch and have two cups of coffee, is that all for us? There is more to it! Yet we still feel that it is not enough. However, as far as nutrition is concerned, it is absolutely sufficient, this we have to recognize. Actually, the reason I specifically emphasize this point is for you to recognize this concept. When we digest something, it consumes energy; it uses a lot of energy. The more you eat, the more you need to digest – digestion is required! That is how it works. So when we eat a lot, actually, this is the greatest waste for us. [14:01]
How do you measure yourself? Just like this: you might want to eat the same quantity for a period of time. And then, after you have maintained it for a while, if you lose weight then that means it is not enough. However, if you just lose a little bit, it does not count. This is an accurate way to measure. If you have two meals a day for more than 10 days and still feel unaccustomed to it, then that means [you are not eating enough]. In the beginning, the feeling is definitely like this. Here, I just want to specifically point this out. [14:27]
The majority of the population in China [in the past] was all like this [eating two meals a day]! They are doing well. So after China opened to the world again, we went back and I saw it for myself, too. There was an elderly lady who came to the United States. She is 87 this year. According to her own description, at age 87 of course she wasn’t working. She said a few years back when she was 80 years old; she still carried heavy loads balanced on a pole on her shoulders. When she was asked, what do you eat? Ah! Some of you have been there, some haven’t. Let me tell you now, during the Cultural Revolution, it was such a hard time. There was nothing like the food that we have now! For example, we now toss away the yellowish vegetable leaves; they didn’t even have yellow leaves to eat. My goodness! Alas! When any little bit was picked, it was treasured and wasn’t thrown away. The little strings that fell from the turnips to the ground would certainly be picked up, washed, and eaten, just like that! The chaff and bran were all eaten, that’s all they got to eat! What nutrition is there? What vitamins are there? What protein is there? But she is [87] years old now! She still shouldered things totaling over one hundred catty [equal to 50 kg]. I’ve met this elder in person. Her son is one of the partners of Diho Market in Los Angeles. You can see for yourself personally… oh, she was looking quite energetic! How old is my mother this year? I think my mother is 86 or 87, when I went back to see her, she didn’t even have any teeth left. [I] tried to fix some vegetables for her, but she didn’t want it. She just ate fermented soybean curd every day. I said how could that be? Well, that works perfectly fine! [16:07]
I have also told you my own experience. Thus, what is most important for us now is the afflictive view, a belief in the supremacy of wrong views [v.1 p.299]. Before you even start, you feel, “Alas, there isn’t enough nutrition!” Then, truly the nutrition will be deficient. Why? For we are tumbling in the cycle of ignorant state of consciousness and are dominated by these [afflictions]. Just like usually when you see two people talking, it has nothing to do with you. Yet you might think: “These two guys are talking about me!” Your mind is filled with afflictions, but they have nothing to do with you yet you are afflicted! I believe we all have this experience. Now, before we eat, we already have the pre-occupied feeling: ah, there isn’t enough nutrition today! Certainly, if the nutrition is not sufficient, it will affect your emotions. Nowadays, those learning Buddha Dharma are so inverted, claiming that they are applying the teaching, what kind application is it! So, here, I am definitely not exaggerating. This is for us to be encouraged, try to properly uplift [yourself], be uplifted from [the teaching] here! As for the correct view, I am not trying to give you pressure, but here is a point that you should use to encourage yourself: “Certainly, the actual application can be slow, but this correct view must be established first.” It is too important, such an important concept! So then if [eating] too little is not good, but too much is not good either. [17:20]
2) Not eating too much: This is because if you eat too much, your body will be heavy,
Well, I think I will not say too much about this topic! [17:26]
as if you were carrying a burden. It will be hard to breathe in and out. Sleepiness and lethargy will increase.
After eating too much, lethargy follows. [17:33]
You will be unfit for any action,
Well, when sitting up, that will be when one gets dizzy, just like that. After meals, you will be extremely lethargic. [17:42]
so you will have no strength for eliminating the afflictions.
What is the purpose of being a monastic? It is to “eliminate the afflictions.” Then it turns out that you came here [to the monastery] for the sake of tending to this mouth and stomach, alas! First, you are too hungry to manage anything, but after eating you are too sleepy and can’t manage anything either! After the sleepiness, one still need to take care of chores, and still can’t [remove afflictions]. Shortly after finishing the chores, you are hungry again and still can’t manage [affliction]! So, when would a good time be? Even though we are joking about this, I just recalled a statement from one great master: “There is pain in my laughter!” It’s just like that, absolutely true – there is pain in the laughter! [18:19]
3) Eating digestible and wholesome food:
As for eating, eat appropriate and digestible food. [18:26]
With such food you eliminate old feelings of suffering related to food
For any food that causes this, eliminate it. [18:35]
and you do not create new ones.
This point is to eat wholesome foods, not anything that is unwholesome. This is the reason why I lay down for a bit last night. A few days ago, people said well, your diet… they noticed it was inappropriate. Actually, I knew about it, but it was still my own carelessness, I wasn’t careful enough. In the past two days, there were papayas. I thought there was so much of it, so I should eat more. I ate more but then became uncomfortable. Generally, I would not do this because I already felt the discomfort. So that morning, the breakfast was spicy and lunch was too salty. Well! I ate… but I thought that I should be an accommodating member of the community. That afternoon, the discomfort started, and it became really bad that I had no other choice but to lie down for a while. Later, a disciple bought some medicine and helped prepare it! Then that eased the discomfort! So, here, it tells you that diet is still pretty important. Lastly: [19:28]
4) Eating appropriate food which does not produce afflictions:
This is regarding our diets. [19:35]
With such food you do not create misdeeds, and you stay happy.
This is divided into two parts: when you eat, please be mindful! “Food which does not produce afflictions.” This statement is difficult to maintain! However, we have to keep it in mind as our goal. From my experience, let me tell you, the issue is not how difficult the task is, it is not knowing the skillful means. And even if you have the skill, you may be unwilling to do it. This I believe, perhaps many of you sitting here have the same experience. It is just like what I said the other day – when I was first ordained, a fellow practitioner told me, “Alas, now that I am ordained, I can let go of everything except my mouth.” Now that I think of this, ah, nothing more needs to be said about it. At least this is a fact – it is hard to let go of the mouth. I put a lot of effort into this when I tried very hard to eat one meal a day. In the end, I ended up eating more in one meal, alas! I ate much more food, and the discomfort from eating was hard to deal with. No, this was not working, no! Going back to two meals, the issue was still not resolved! It has been this way for years. Finally, with this proper recognition, then I knew – one must be prepared ahead of time to maintain the proper mindset. [20:48]
So there was a long period of time for me, at the end of my morning session followed by an important practice. What is this morning practice? To reflect on the faults of food and my reason for being here, to mindfully review it. Afterwards, sit there and thoroughly contemplate on it, very carefully think through it. Sometimes, I would just quickly go over them because, well, the kitchen is waiting for me [to do chores]. Then [this practice] wouldn’t be effective. But there were times when I would go through it and think about it, I felt quite peaceful, and it was quite clear and delightful. Regardless of whether I reflected quickly or slowly, the mind focused on the subject, and I went to the kitchen with certainty. Well! It worked right away, and this was absolutely effective. Once it took effect, then I tried to put the best foods there. Ah! Normally when I saw them, the intention was to keep them for myself. But, at that time, the mentality was different – such delicious food, give it away or donate it! Then I gave away the best food to the birds. If the birds wouldn’t eat it, gave it to the ants. If the ants wouldn’t eat it, I would say, “To perfect my spirit of generosity, even if it had to be thrown in the trashcan, I won’t eat it!” After this was all done, the feeling was very pleased, I had never been this happy before. Because I felt that I have tried for more than a decade and could not tame [this attachment to certain foods]. Well, with just such a simple method it is achieved! [21:56]
However, it doesn’t mean that I can continuously do this! Later, I knew that, as long as you are mindful of the proper perception, the effect is absolutely positive. Besides, once you have achieved the true effect, how wonderful! All the other concordant conditions will arise. So this is not hard, not difficult! The hard part is being unable to attain proper recognition. And even if you have proper recognition, you are not willing to practice. Before you even begin, the drum of retreat is already beating within: alas, I’m only an ordinary being! Then you are destined – you have no way out, you will never get rid of [afflictions]! This I am pointing out here. [22:27]
Once you have this experience, how do you truly feel? You will experience the happiness of not being bond by affliction, and that is the joy of Dharma. By then, seeing others, I was like that too – alas, when the eyes seeing others eat more good food… now it has no impact [on me]. Well, it is a pity to talk about; I don’t know what to do to help this person? He helped me resolve this issue – if he hadn’t eaten it and [instead] left the food until the next day to invigorate my attachment again, I’m so thankful to him! So the mentality is completely different, this is an absolute fact! Once you have this, then you can move forward in further discipline. I just want to mention about this contaminated mind here. [23:12]
Once you have understood this contaminated mind, contaminated, the benefit is still there. Because at least you are eating properly, after eating you won’t keep thinking about it. Maybe on the first day you would feel the amount is a bit too little, but after the third day of having less food, you become used to it. Then the following maintenance of your body and mind will not be as weighty as before. By then, your study will be more effective. Let’s think about it, is it right? [23:42]
Thus, here, this is why I often bring it up, that is how it works. Even though you might not be used to it in the beginning, but after a few days you will get used to it. Take this place for example. In the beginning, everyone feels that the arhat-dish [a pot of assorted vegetables for monastery meal], well, so difficult [to accept], but after eating it for a few days, everyone is pretty pleased with it! That is the way it is! So make note of this! This is absolutely a true fact. Let me tell you, you must not emphasize the taste, [do not] focus on it! So if we can achieve “eating foods which do not produce afflictions” and eat “appropriate” foods, these are the best. However, most of the time for us – I know for myself – we lack these qualifications. What is our qualification? Our virtuous roots from past lives have led us to forsake the worldly path and we are willing to be here [in the monastery], this present state is very precious. So what should be done? Take in the qualification [as a monastic] with the recognition that it will help me. Even though, in the beginning, we are not used to it and feel wronged, but after doing it for a while, well, gradually conform to it. [I] just mention it in passing. In this manner, “with such food, you do not create misdeeds.” In that case, then “you stay happy.” Then our final goal is achieved! [24:50]
Moreover, the remedy for craving foods
That is another one. We can’t let go of food. What correct method can be applied to remedy this? [24:59]
lies within meditating on the faults of food. There are three faults:
This is, when we are ready to practice the teaching; the faults of food need to be recognized. Once we understand the faults, there is another requirement for the proper method to practice, which is to contemplate. Later, it will tell us the correct way, so with how to practice reflection, it will not be covered yet. So, there are three faults mentioned here. [25:23]
(1) The fault that arises from the causes of enjoyment: Contemplate how any colorful, aromatic, and good-tasting food whatsoever appears like vomit once you have chewed it and moistened it with your saliva. (2) The fault that arises from digesting food: Contemplate how food produces such elements of the body as flesh and blood after it is digested in the middle or last period of the night. Contemplate how some food becomes feces and urine, and then remains in the lower part of the body; moreover, each day you have to excrete that. Think how many kinds of illnesses develop in connection with this food. (3) The five faults that come from looking for food: The five are as follows:
1) The fault of procurement: While being tormented by heat and cold, you must make great effort in order to procure food and assemble its causes. If you do not procure it, you suffer sorrow and the like. Even if you do procure the food, you fear that it will be stolen or wasted, and then suffer because of taking great pains to guard it.
2) The fault of ruining close relationships: Even close relatives, such as fathers and sons, will dispute and fight with one another for the sake of food.
3) The fault of insatiability: Kings and the like will go to war with each other and experience much suffering when their craving for food intensifies.
4) The fault of the lack of independence: Those who eat others’ food experience much suffering when they fight with opponents on behalf of their leader.
5) The fault that arises from wrongdoing: Having amassed sins of body, speech, and mind for the sake of food and its causes, you remember your sins when you are dying, and die with regret. Moreover, after death, you fall into a miserable realm.
Despite all of this, there is some benefit to food — after all, the body depends upon it. Eat your food after you think, “Since it is not correct to rely on food just for the sake of my body’s maintenance, I will conduct myself in a pure manner in dependence on my body’s maintenance. Benefactors and those who actually carry out acts of charity work so hard that their skin, flesh, and blood dry up! Then they make their gifts with a wish for a special result. I will ensure that their actions have great effects.” Remember as well that Santideva’s Compendium of Trainings says to eat while reflecting that (1) you are benefiting the giver; (2) whereas now you are assembling micro-organisms in your body through the material gift of food, in the future you will gather these beings together through the teachings; and (3) you will accomplish the welfare of all living beings. Also Nagarjuna’s Friendly Letter states:
With an understanding that food is like medicine,
Eat it without hostility or attachment;
Not for haughtiness, might,
Or robustness, but only to maintain your body.
I’ll just briefly read through it and won’t go into detailed explanation of the text. Regarding this portion, during the evening review session, it will be covered in more detail. Sincerely speaking, for those thinking of applying a remedy, the benefit is tremendous. However, in general, if we are serious about it, the explanation must be given in great detail. In fact, of course, we [monastics] should be able to apply this practice. However, since this [recorded teaching] will be shared with the public, it may not apply to many [laypeople]. Therefore, to have just a brief understanding: during our actual practice, the above is required, and this [explanation] should be sufficient. So, here, I just read the text briefly. Thus, as for the evening review session, there is one tomorrow. [28:49]
This is about the diet. In short, read it over carefully, earnestly read it. When covering each point, the text will tell us what to do. [29:03]
Next is about sleeping. [29:05]
d) How to practice diligently without sleeping at the wrong time and how to act properly at the time of sleep
Well, what do we do about sleep? [29:16]
The Friendly Letter:
O Reasonable One, after cultivating virtue all day
And in the first and last periods of the night as well,
Sleep between these periods with mindfulness,
Not wasting even the time of sleep.
This is the principle, the basic concept. It says, “Reasonable One,” which is referring to those of us who are sincere practitioners, those truly endowed with virtuous roots. So for the entire day even at night – night includes the first and last periods of it. Do everything in the same manner, never slacking off. Even in the middle of the night, while asleep, there is also a proper method [to maintain the meditation]. Thus, the text says, “the time of sleep” – when you are sleeping during the middle period of the night, one can still apply the practice instead of wasting it. How do we not waste the time when we sleep? “Sleep between these periods with mindfulness” – when sleeping, preserve the mindfulness. We will also read the text once.