菩提道次第广论手抄稿:旧版第二十六卷B面
P. 50 (13)（手抄稿 第四册 p61）[00:05]
这个是原则，说“种性之主”，就是我们真正修行的人，真正具足善根的。那么，这个整个的白天，乃至于晚上，晚上啊就是初夜跟后夜，也一样地，不要马马虎虎地过去。就算是中夜，睡眠的时候，同样地有它正确的方法。所以他“眠时”，等到你中夜睡的时候，他也在修行，而不是让它空空地浪费。怎么样才能够使得睡眠的时间也不浪费呢？“具足正念于中睡”—睡的时候，在正念当中去睡。我们也把它念一下，念一下。[01:06]
p. 51
"All day" and "the first and last periods of the night" both refer to what should be done during and between meditation sessions. Therefore, while sitting or standing, act purposefully, as I have explained before, by completely clearing your mind of the five obscurations.
【此显永日，及其夜间初后二分，若正修时，若其中间，如所应行。故行坐时，应从五盖，净修其心，令不唐捐，如前已说。】
那当然，白天，白天的前面早就说过了。[01:29]
There are teachings both for meditation sessions and for between meditation sessions with regard to restraining the sensory faculties and acting vigilantly, as well as this section on making effort to practice instead of sleeping.
【此与护根正知三中，皆具修时修后二法，】
这个前面都说过了。[01:35]
Therefore, here I have singled out those teachings for between sessions. Your conduct during sleep takes place between sessions,
【此中所说，是修后者。眠睡现行是修后事，】
真正睡觉，一定是修以后的。那么：[01:47]
so do not treat even that as having no purpose.
【故此莫令空无果。】
现在这地方所谈的，就是告诉我们睡觉的时候该怎么办？[01:54]
How should you sleep? During the day and in the first of the three portions of the night, spend your time doing virtuous activities; then sleep when the middle portion arrives. For, by sleeping you will enhance those elements of the body which are benefited by sleep.
(p63)【如何眠者，谓于永日及夜三分，于初分中，修诸善行，过初分已至中分时，应当眠息，诸为睡眠所养大种，由须睡眠而增长故。】
为什么呢？要晓得真正修行啊，还要靠那个四大的身。那个四大的身，的的确确需要不同的种种的方法去保护、长养它。睡眠是保护长养的必须要的，所以要睡觉的！我们现在刚开始学不倒单，这是一个错误。你修到了某一个程度的时候，自然不要倒，那个时候才可以。正规地说，到什么时候才是不要的？得了定以后。因为定，那个是根本定了以后，身心都转化了。那个你的四大转化了以后，跟这个境界相应的时候，你不要睡。我们现在刚开始，硬来的话，始终犯了这个，什么毛病啊？你学那个样子，绣花枕头一个，里边啊，是不堪一看！这个，就是在这个地方。不过呢禅堂里边要这样去做，它有它的理由的。真正的禅堂里面是有它的特殊的理由的。[03:23]
所以这个地方，这个我想起有一个祖师，一个大祖师啊，他就是不倒。啊！然后呢，弄了个不晓得几年，我忘记掉了，那个困得啊不晓得怎么样，在任何情况下就想睡觉。后来他说：“实在不行了！”换一个地方，跑到这个地方，一睡，他大睡一通啊，结果睡起来了以后，精神百倍。他说：“啊！原来学这个东西还是要睡觉的。”然后就起来打起精神来，成就了！这个莲池大师所集的，这本叫什么？嗯，我一下记不起来了。他那个公案(p64)提起来，你们真正要想学不倒单，好好看它一下，好好看它一下！他说得清清楚楚，这样。所以我们平常要了解，这个睡觉需要的，不过呢，不要贪、不要纵，一纵你就完了！那么这个是说中夜。[04:25]
When you develop the body in that way, your body will be most serviceable for employment in both kinds of joyous perseverance" in the group of virtues, and this also will be helpful.
【若能如是长养其身，于诸修善品修二精进，极有堪能，极为利益。】
喏，这个道理告诉我们：因为经过睡眠长养的这个四大之身，保护得好好的。然后呢精神很旺，那个时候你才提得起力量来去修。这个时候修的话，力量很大，所以“极有堪能”，因为有这个力量，所以有很大的利益。我就看见太多这种学不倒单的人，晚上不睡觉，白天打瞌睡，做什么事情提不起来。唉！做什么事情……这样，就站在那里痴痴呆呆还勉强可以，你叫他用一点劲啊，一听经啊或者一试什么，就打瞌睡了，那个不倒单跟它干什么啊？真是！所以很大的一个错误。这一点我们开始的时候，要了解的。[05:21]
这是他告诉我们精进，后面谈到精进一度当中，他会有非常详细地说明。问题是在什么地方呢？就是你不要纵它，这第一个。第二个呢，睡眠的时候，还有正确的方法，所以绝不浪费。像前面那个不得善巧，那个学不倒单哪，不要说晚上浪费掉了，白天也完全浪费掉了！叫你该睡的时候嘛你不睡，浪费掉了，你也没有在正念当中；白天该做事情提不(p65)起来，你也不能做，这么个错法！所以不得善巧，你单单从行相上面去学啊，怎么学，怎么错，就是这个道理！现在告诉我们正式睡觉了。[06:07]
When you go to sleep, first come out from the meditation room, wash your feet, and then enter your own room. Then, lying on your right side, place your left leg upon the right, and sleep like a lion.
【临睡息时，应出房外，洗足入内，右胁而卧，重叠左足于右足上，犹如狮子而正睡眠，】
第一个，现在睡觉的时候，应洗个脚。我们现在这里跟印度不一样，印度是赤脚的，所以他当然睡觉的时候要洗一下。我们这里穿了鞋子的，当然，夏天要洗澡，冬天如果不那个，可以不必。那么，然后呢去睡，睡的时候要这样睡，这我们大家晓得的，是吉祥卧。为什么要这样呢？[06:47]
As for sleeping like a lion, among all animals it is the lion who uses superior capacity, confidence, and fortitude to subdue its opponents.
【如狮子卧者，犹如一切旁生之中，狮力最大，心高而稳，摧伏于他。】
所以要这样去做的话，狮子就这样卧的，那个时候，那个“心高”。它这个心高，不是这个心的摆得高低，就那个时候的心里面哪，它不像平常沉得很厉害，沉得厉害的时候，那个时候用心用不起来，就是这样。所以那个地方要保持得这个能够用心的程度，而且很稳。这有什么好处呢？不被他所摧伏，能够“摧伏于他”。我们现在被什么？被烦恼摧伏。你能够这样去做的，就是睡眠的时候你还能摧伏烦恼，这是它的特质。[07:33]
Likewise, one who joyously perseveres at practice instead of sleeping will use superior capacity, etc. to subdue opponents and will, at rest, sleep like a lion.
(p66)【如是修习悎寤瑜伽，亦应由其大势力等，伏他而住，故如狮卧。】
现在我们修学这个睡眠那个的方法，也要让这个睡觉的时候还有这样大的势力，能够摧伏，所以要学这个。[07:51]
This is unlike the sleep of hungry ghosts, deities, or those who are involved in desire,
【饿鬼诸天，及受欲人，所有卧状，则不能尔。】
喏，除了这个狮子以外，其他都不那样的。[07:58]
for they all have laziness, weak perseverance, and little capacity to subdue opponents.
【彼等一切悉具懈怠，精进微劣，少伏他故。】
因为其他的都是什么？在懈怠当中。不过懈怠有一个好处啊—舒服。啊，那真是舒服啊！所以我们要了解，我们跑到这地方来，不要为眼前的小舒服付大代价。我们要求大舒服，无比地圆满的舒服，那个时候就要付出一点点的本钱来，这个才是我们的究竟目的。所以“人无远虑，必有近忧”，普通的世间人都贪小便宜，现在如果我们修学佛法，在这个概念上面不认识的话，那自己害自己，自己对自己最大的损害，莫过于此，别人也没办法救，佛没有办法救我们。我们只看见小的地方，并不是不讲利害，这一点我们要了解的。所以不要贪小便宜堕落懈怠，要为了求大利益策发精进，眼前虽然苦，将来毕竟好。[09:04]
From another point of view sleeping on your right side like a lion means that your body naturally does not become limp. Even when you have fallen asleep, you do not lose your mindfulness. Your sleep does not become heavy. You do not have bad or sinful dreams. But if you should sleep in some other way, all the faults that are the opposite of these four will arise.
(p67)【又有异门，犹如狮子右胁卧者，法尔令身，能不缓散。虽睡沈已，亦不忘念，睡不浓厚，无诸恶梦。】
除了这个以外，这个狮子卧，还有它本身法尔它就是这个，特性就是这样。它令我们的身体不放松，一放松，懈怠等等跟着都来了，这样。那个时候它能够保持，保持什么？保持精进的余势，它有它的特质。所以的的确确舒服，谈舒服是不舒服的，谈修行的话却是最好。任何一个地方都是这样，我们饮食也是一样，任舒服啊，最好向你的味口，你要吃什么就吃什么，就这样，任何一件事情都是这个！然后呢睡的时候会睡得不深，然后呢忘念比较减少，然后呢睡不浓厚，没有恶梦。这个都是平常作世间的人不需要的，可是修行人都必须要的。
【若不如是而睡眠者，违前四种，一切过失，悉当生起。】
不照着这样去做的话，恰恰相反，所有的过失都从这地方生起来了。那除了这个睡的方法以外，下面这个看着：[10:22]
There are four kinds of thoughts with which to fall asleep:
【◎ 以何意乐睡眠有四，】
(p68)那么在这种状态当中，我们因为睡的方法保持着这样，所以能够还有大的力量，还能够用心，那个时候心应该怎么办？四个：[10:41]
(1) The idea of illumination:
【光明想者，】
第一个想光明；[10:44]
First apprehend an image of light, and then sleep while imagining light. Thereby, when you fall asleep, darkness will not arise in your mind.
【谓应善取光明之相，以其光心而睡眠之，由是睡时心无黑暗。】
这第一个，你心里先想光明。平常我们睡觉的时候就想黑一点才好。黑一点就昏、沈、痴，现在想光明。你能够真的想的话，哦，这个妙不可言，将来你真正修行到某一个时候的话，你会发现，嘿，妙极了！这心性本身的光明就这个样。所以上次我跟你们提过那虚云老和尚那个公案，人家背后“叭！”抱着他：“你干什么？”“看月亮。”就是这个意思—心性本身的光明。在我们因地当中就要这样做上去，到那时有种种好处，这个不必去说它。现在[11:31]
(2) Mindfulness: This arises from having heard, thought, and meditated on meaningful, virtuous teachings. Pursue this practice until you have fallen asleep. By this means, even when you are asleep, your mind will continue to engage the teachings, just as though you were not asleep. In short, you will sustain your virtuous practice even when you are asleep.
【念者谓闻思修，诸善法义，所成正念，乃至未入熟睡之际，应令随逐，由此能令已睡沈时等同未睡，】
(p69)这个心里面那个怎么办呢？那个时候啊，第二个就是，前面是个光明想，第二个呢，你那个心念。平常我们睡下去，放掉了，什么都不念。它现在不是，还要再继续地闻思修，继续地思惟，念我们白天所念的种种的善法，然后呢，那个时候正念保持。你能够这样的话，欸，它有一个状态，如果说我们真的能够这样的话，平常我们来说的话，我们会睡不着的，你躺下来你还在那儿想的话，会睡不着，是必然。但是它有一个好处，你不妨去试试看，你真的能够这样去想想想想，到后来它还是睡着。睡着了以后，妙的境界，它那个正念还在，非常清楚。你们去试试看！[12:46]
不过那个试啊，像现在我们这个环境之下试不大合适。最好的什么时候呢？譬如说，我们或者是有假期，或者是什么时候，你自己告一天假试试看。有的时候告一天假不够的，这是我的经验，我告诉你。我经常每年有一段时候，有一段时候我就试这个办法，躺在床上，头上两天，左思右想，说睡不着，不管，我不要去想它。慢慢、慢慢地心提起来了，不管怎样，我要这么想，然后躺下去想，想想想想……。胡思乱想不行喔！胡思乱想这个对你没帮助的，因为胡思乱想这个神识散乱，这个身体也弄不好。你正念凝聚起来了以后啊，那个身心本身是很稳的状态，就这样，所以身心是种安稳状态。然后呢，睡不着也不管它，你心里一点都不着急，结果睡着了。睡着了以后啊，这个心里这种念头还在，(p70)很有意思！如果说你念佛的话，那千真万确，你在临睡之前，先猛利地念一下，猛利念完了以后，躺下去就放松。然后呢你扶着那个念：好！让它去。掉掉了把它拿起来，掉掉了把它拿起来，轻轻松松地，这样，等一下你自己觉得睡着了。不是……睡着了你才感觉到睡着了，可是那个时候睡着，佛号一直在，就是这么清楚明明白白地在，这样的好法。等到你第二天起来，嗨，那个精神啊，比整个的浓睡也还要好，这千真万确的事实，我告诉你。[14:14]
所以这种地方，你单单看看那文字是没有用，你要真正修行的话，就得这样地下苦功，下了苦功这个好处都来了，到那时候你会发现。唉，所以我常常感觉得，再十倍的苦我也愿意，这算什么！那个时候真正的法乐，才真正啊，那才是一点点，很少一点点，我告诉你。这个还有个好处，你付出代价体会到的，啊，觉得收获原来这么好啊！你这个时候意志越来越强，同样地你的力量越来越强，所以到那意志越强，力量越强，修更难的方法，你就不会难了。现在因为我们没有做，一点点事情都做不到，唉，一看这个学佛菩萨这么难！哎呀，南无阿弥陀佛！你怎么能修啊？所以说这个地方特别一提，虽然难，你们愿意的去试。到那时候你所感觉到，啊！好。[15:12]
“正知者”，这个下面“念”，换句话说，正念。第一个是光明想，第二个是要怎么(p73)正念。下面：[15:21]
(3) Vigilance: While you cultivate mindfulness in this way, any of the afflictions could arise. If any of them does, you notice it and eliminate it rather than acquiesce to it.
【正知者谓由如是依止念时，随起烦恼即能了知，断除不受。】
嘿！这个睡觉的时候啊，还有一个要保持“正知”。这个东西啊跟那个念有关系的，念有关，同时你那个睡觉的时候，你心里想说：我要这个样，我要这个样，要这个样！然后在这种情况之下，你睡觉的时候，它那个烦恼起来以后，要能够断除。嗯？这一点我们大家也许不一定了解。现在我也告诉你，平常譬如说，你睡觉的时候，到第二天早晨起来的时候，听见了那个板响了的话：“唉！这个板敲得这么早干什么啊？再睡它几分钟！”你会这样想的。那或者：“没关系！还早，等到他敲了第三通再醒。”乃至于：“敲了鼓我起来不晚！”我们常常有这个心情的。这个为什么？就是前面你没有正知，后面就跟着烦恼在转，非常清楚！那怎么办？你睡觉的时候先这样想：我要精进！我要精进！以前一直为这个烦恼所转的。单单这样够不够？不够！告诉我们的“数数思惟”—你不断地想这个念头。当你心里面，睡下时，明天说我决定要这样去做！行相很清楚哦！想过了以后，你放掉睡觉。等到你第二天起来的时候，一听见板声，你“咚！”一下，能够坐得起来！你们试试看，保证有效。[16:54]
(p74)乃至于你有了这样的想法，你作梦。譬如说，平常我们有的时候，梦当中也会有这种烦恼现起的。然后你如果能够保持正念的话，欸，梦当中那个烦恼现起来的话你照样挡得住，梦里面你都挡得住！所以它这个睡眠，的的确确有它正确的方法在。现在我们常常想：哎啊！我现在希望怎么样，希望怎么样啊！达到它的目的，正确的方法，因，这里都告诉你，你只要照着去做，你真正的希望的都得到。[17:30]
p. 52
(4) The idea of rising: This has three aspects.
【起想有三，】
这个正知的，这个观念的时候有三种方式。[17:36]
First, do not let the mind slip into a state of being completely overwhelmed by sleep.
【初者谓一切种，其心不应为睡所蔽，】
这是第一点哦，这样。[17:41]
Instead, sleep very lightly like a deer, with a mind imbued with joyous perseverance. This will prevent heavy sleep, and you will be able to awaken without oversleeping.
【应以精进所摄之心，惊慑而眠，犹如伤鹿，由此睡眠，不甚沉重，不越起时，而能醒觉。】
第一点，你想的时候要有这个，不要为那个睡眠所遮蔽，要“精进所摄的心”，心要这样。像这个伤的鹿，受伤的鹿本来就是啊非常小心的。这个鹿啊，它经常，跑到任何地(p75)方去，平常我们很多动物，看见那东西就吃；这个鹿不是，在森林当中啊，它跑到一个地方，一定停下来，四面看。然后你看那个鹿的耳朵，四面那么咕噜咕噜转，它一定要观察一段时候，有没有伤害它的东西，再吃，正常状态；一旦受了伤，它更是警惕得不得了！我们的心要这个样。你能这样的话呢，这个睡眠不沉重，不超过了。实际上这个话怎么讲？就是在你真正想的之前，欸，平常我们睡下去的时候啊，你会想：“哎呀，这睡了，已经睡觉了，还想它干什么！”那时候就完了！所以说不为睡蔽的话，这个就是第一种情况。欸，你不要让它—我要精进、要努力；然后呢策动你的这个心去行，不要随着懈怠烦恼而转，随着精进而转。[19:06]
Second, think, "Ah, I will always practice staying awake" as the Buddha taught," and then with great effort develop an aspiration to this end. With this, your sleep will not deviate from the sleep of a lion, which the Buddha permitted.
【二者谓作是念，我今应修，佛所开许悎寤瑜伽，为修此故，应大励力，引发欲乐。由是能依佛所开许狮子卧式眠无增减。】
第二个告诉自己，我现在跑得来干什么啊？哦，我是修学佛法。那么佛告诉我们怎么做的，是这样的，所以我努力。“应大励力，引发欲乐”，这个是成败的关键，他不是马上叫你去做，在做的之前，你先要想：欸，这样做有什么好处，不这样做有什么坏处。所以不妨我随时提醒自己说：“我到这里来干什么呀！”这第一个，我学佛。哦！那么佛告(p76)诉我们怎么做的啊？所以种种、用种种的方法，哦！原来这样做有殊胜的好处，不那样做有这么特殊的害处，然后由这个推动的力量，一步一步照着深入去。[20:08]
Third, think, "Just as I joyously persevered at cultivating virtue and not sleeping today, I will do the same tomorrow as well." This will prevent breaking the continuity of your aspiration to cultivate virtue. Even if you forget your aspiration, always work to make it stronger.
【三者谓应作是思，如我今日勤修悎寤，及诸善法，明日亦应如是勤修，由是，于善欲乐相续，虽忘念中亦能精勤修上上品。】
嘿！这样地思惟：说我现在这个地方的修，你看，不要说白天，晚上睡觉都修这个善法！今天这样，明天也这样。因为你继续不断地这样的思惟，所以你这个心意—意乐，这个善法欲的意乐，继续地相续。那个相续有个什么好处啊？我们现在的内心当中，随顺于无明的这个心里的相续，拿掉了，拿掉了。在这种状态当中啊，因为你的相续一直是善法，所以你就是忘念当中，你忘失了，还在用功。我们现在怎么呢？这个要对比一下，那个才了解。因为我们现在没有正式地修过这个内容，所以平常的时候，心里面一直跟烦恼，随着烦恼转。就这么，自己不晓得为什么事情烦烦恼恼的，就是这样，啊，就觉得坐立不安。那有的时候，稍微弄得好一点，哎呀，那时候觉得好得很！实际上这个“好得很”，也就是说这个粗猛烦恼不现行的时候。那么这种情况之下，你只有正念提起来，还勉强可以，正念一掉掉了以后，它一定是这个烦恼相都在那个转。[21:49]
(p77)我们平常为什么不相应的？就是因为我们的相续在烦恼当中。既然在烦恼当中相续的话，当然啦，不管你提起来提不起来，都是随顺着烦恼走。现在啊，你这个相续，就是你的身心已经有了善法欲，对这个善法的欲乐相续当中，所以你内心的这种心识等流，一直是跟着那个善法随顺的。因为这样的关系，所以就算你没有提起正念，睡眠的时候，它那个善法还在那里向前走。平常我们说求戒，得戒体，那就是这个东西，说起来。那将来正讲这个东西的，会告诉我们清清楚楚、明明白白。所以，在忘念当中，欸！他也精进，而且修上品的精进。请问，忘念的时候都修上品的精进，你正念的时候还有不修行的吗？那问题解决啦！所以[22:51]
Conducting yourself in this way while eating and sleeping involves no misdeeds. Since acting purposefully in this manner will clearly stop you from wasting so much of your life,
【此食睡行，若能无罪，具义而行，现见能遮众多无义虚耗寿数故。】
假定说你吃饭、睡眠都能够没有错误，而又正确地如法如理的，对你有意义的这样去做的话，啊，那太好了！我们眼前看得很清楚地，能够遮止很多无义的事情，这个很清楚。我们平常的睡眠、吃饭，啊！增长罪过，都是毫无意义的。我们一生的寿命，就这么轻轻松松地浪费掉。能够这样的话，都派上用场。[23:34]
I have explained it as the noble Asanga, citing sūtra, determined it to be.
【如圣者无着引经，如所抉择，而为解说。】
(p78)所以现在照着无着菩萨引着经论，经过的抉择，就是说，已经把它分析得很清楚明白，这个地方跟大家说明。[23:51]
Everything that I have said here about how to act before, during, after, and between sessions applies to all of the meditations described from here through and including the section on insight. The only exceptions are the distinctive meditative procedures during the actual sessions.
【如是唯除正修时中所有不共修法之外，加行正行完结，中间诸应行者，从此乃至毗钵舍那，所修一切所缘行相，皆如是行。】
好了！现在说除了正修，正修的时候，你所缘的这个行相不共的。什么叫不共？就是你特别的—说我念阿弥陀佛，对！那么我缘的那个就是阿弥陀佛。我念观世音菩萨就是观世音菩萨。或者然后呢，我在这儿参一个“什么是你本来面目？”那是个人各的，不共同的。除此以外，那么前面的加行、正行、完结、中间，就是说，除了正修以外，其他的中间哪，所有一切的我们该做的事情，统统在这里，都应该这样去做。[24:46]
现在我们想想看，如果是你能这样做的话，你还有恶业吗？没有了。如果你能这样做，善业不够吗？当然，现在你一直在善业当中，好了！而且这个善业产生什么？相续的现行，一直在现行当中，一直在现行当中！将来我们会晓得的，你真正生死的时候，引发你下一生的什么？就是到临终的时候那个最后一念的现行，那就是这个东西带我们到下一生去。[25:23]
(p79)我们现在呢，整个的这个现行都在烦恼当中，都在烦恼当中。所以为什么尽管你念佛，嘴巴在那念佛，心里还在烦恼相应。精神这么旺健，可以打起精神来都提不起，临终的时候病苦，苦成这个样子，你能提得起来了吗？所以那个时候，就算你拿一个大喇叭摆在你耳朵里面念，念佛，你也没用。你会觉得：唉呀，我痛得要命，你们还吵我干什么啊！这千真万确的哦！[25:54]
不要说临终，就现在，比如说精神好端端的，跑得来叫你去做一件事情，唉！做这个事情，这么麻烦哪！我们都心里这样想耶，何况生病的时候！这样。所以当你真正慢慢地去做的时候，到那时候就好了，那个靠什么？就是我们靠我们现在还壮健的时候。真正重要的都在眼前哪，千万不要现在壮健的时候的那点小聪明，害了自己啊！保护无始以来的大冤家，保护这个“我”，你错了！你保护它，结果修了半天，这个我是越来越增长，越来越大！这个“我”就是生死的根本。那么他前面告诉我们，这个四种资粮，已经解释清楚了。[26:46]
This concludes the explanation of what to do in between sessions.
【已释中间所应行说。】
正修以后，中间应该怎么办。好了！正助双修，他这里告诉我们正助双修，美不美(p80)啊？啊，在我的感觉当中啊，实在好！这是原则。你用这个原则不管你做什么事情，百分之百一点漏洞都没有，就是一点漏洞都没有。那个是告诉我们约略地解释一下，还是约略地、大略地告诉我们哦！细致—倒是千真万确的，所有后面告诉我们的，就是关于这前面这个大纲的真实的内容。所以如果说大家条件够了，你听了前面已经会，已经能做；万一我们不能做，对不起，听见了那个没有真的懂，那么好好地学下去，他每个地方会告诉我们清清楚楚，就这样。你认识了以后啊，修行的确一定能够成功。[27:51]
Refuting misconceptions about medition.
【◎ 第二破除于此修轨邪执分别者。】
啊！这个非常重要，这个非常重要！我们现在太多人没有了解真实修行的内容。啊！觉得修行了，不知不觉当中，在错误当中，这是最可惜，最大的损失！所以这个地方要把它破除拿掉它，拿掉它！[28:37] 我们刚才随便说的一些事情乃至于譬如说：饮食。
26B Commentary
ENGLISH LR V.1 P.106 (COMMENTARY V.4 P.168) [01:06]
“All day” and “the first and last periods of the night” both refer to what should be done during and between meditation sessions. Therefore, while sitting or standing, act purposefully, as I have explained before, by completely clearing your mind of the five obscurations.*
[*v.1 p.388 #171: excitement and regret, malice, lethargy and sleepiness, longing for desires, and doubt.]
Of course, daytime was covered earlier. [01:29]
There are teachings both for meditation sessions and for between meditation sessions with regard to restraining the sensory faculties and acting vigilantly, as well as this section on making effort to practice instead of sleeping.
This was mentioned earlier. [01:35]
Therefore, here I have singled out those teachings for between sessions.
For actual sleep, it has to be after meditation. So, [01:47]
Your conduct during sleep takes place between sessions, so do not treat even that as having no purpose.
Now, here the text tells us, what should be done when we are sleeping? [01:54]
How should you sleep? During the day and in the first of the three portions of the night, spend your time doing virtuous activities; then sleep when the middle portion arrives. For, by sleeping you will enhance those elements of the body which are benefited by sleep.
Why? We should know that actual meditation still relies on the four physical elements [fire, earth, air, and water]. The physical form of the four elements truly requires various methods to protect and enhance. Sleep is necessary for protection and enhancement, so sleep is needed! For us beginners to engage in “constantly sitting in meditation without lying down to sleep,” this is wrong. Once you have achieved a certain level, of course lying down to sleep is not needed, that would be the time for this practice. Strictly speaking, up to what point is normal sleep not needed? It is after the attainment of meditative serenity. Because of meditative serenity, which is after meditative equipoise has been achieved, both the body and mind are transformed. Once your four elements have transformed to concord with the object of meditation, you won’t need to sleep. For us beginners, if we are to force it, then the mistake will always be there. What mistake? You are just learning the appearance [of the practice], just like an embroidered pillow – the inside looks messy! This is the point. However, the Zen center requires [continuous sitting], and they have their reasoning. In a serious Zen center, they have their specific reasons. [03:23]
So here, I recall there was a master in the past, a great master, who meditated in a sitting posture constantly. I am not sure how many years he did this for, I forgot. But he was so sleepy and did not know what to do, constantly felt sleepy in any situation. Then he said, “I really can’t keep up with it!” So he went to another center, arrived there and slept. After he slept for a long time, he woke up fully charged with energy. He said, “Ah! So practicing meditation does need to sleep.” Then he was invigorated and attained achievements! This was in the stories collected from the great master Venerable Lian-Chi. What is this book called? Well, I can’t remember it all of a sudden. His story mentions: that if you are serious about applying the constantly sitting in meditation without lying down to sleep, study it carefully. Take a good look at this book! For the book clearly reveals it just as is. So we should often recognize that sleep is necessary. However, do not overdo or indulge in it. Once you indulge in it, then it’s hopeless! So this is about the middle portion of the night. [04:25]
When you develop the body in that way, your body will be most serviceable for employment in both kinds of joyous perseverance* in the group of virtues, and this also will be helpful.
[*v.1 p.388 #172:1. Joyous perseverance of constant practice. 2. Taking delight in it and making intense effort.]
Well, this concept tells us: because the body has been enhanced through the process of sleeping, it is well kept. Then you are fully charged with energy. So at this time, your energy in practicing the teaching can be generated. This is when your practice will be more powerful, and thus becomes “serviceable for employment.” Because of this power, the benefit is great. I have seen too many who have tried to practice constantly sitting in meditation without lying down to sleep – they don’t sleep at night yet doze off during the day – and they can’t muster any energy to do anything. Alas! Doing anything… just like that. To stand there and be dull-witted, one may be barely able to get by. But once you ask him to put in more effort – to listen to a sutra or to try something else – one gets sleepy. So why bother with the constant sitting in meditation without lying down to sleep? Really! So this is a mistaken approach. This is something we should recognize right from the beginning. [05:21]
Here the author is telling us about joyous perseverance. Later in the chapter on the perfection of joyous perseverance [v.2 Chapter 13], he will explain this in great detail. What is the key issue here? The first one is you should not indulge in it. As for the second, while sleeping, there is a proper method, so it will definitely not be wasted. Like the previous example, if one does not have skill-in-means in practicing constantly sitting in meditation without lying down to sleep, not only will you waste the night, but the day will be wasted as well! You wasted the time for you to sleep; moreover, you are not mindful of the correct view. You lack the energy to engage in things during the day, and you are not able to do it. How wrong can this be! Thus, that is a sign of lacking skill-in-means. You only learn from the appearances – such learning is making mistakes, and this is the concept! Now it reveals to us about what to do when we actually sleep. [06:07]
When you go to sleep, first come out from the meditation room, wash your feet, and then enter your own room. Then, lying on your right side, place your left leg upon the right, and sleep like a lion.
First, at time of sleep, you should wash your feet. Here now, we are different from India. In India, people were often barefoot. So naturally, they washed their feet before going to bed. We wear shoes here, and certainly, it is necessary to take a bath in the summer, but in the winter it is optional [to take bath everyday]. Then, go to bed. When sleeping, we all know this is about the auspicious posture to sleep in. Why do we need to do this? [06:47]
As for sleeping like a lion, among all animals it is the lion who uses superior capacity, confidence, and fortitude to subdue its opponents.
The reason for doing this is that a lion sleeps like this. That is when one is with “superior capacity.” This superior capacity does not refer to the position of the mind being high or low. That is when the mind is not too lax. If it is too lax, the mind will not be serviceable, just like that. So that is where we need to maintain the level of mindfulness and stabilization. What benefits does this have? One won’t be subdued by opponents, rather have the “fortitude to subdue its opponents.” What are we subdued by now? Subdued by the afflictions. If you can abide by this – that is, during the time of sleep you are still able to subdue afflictions – this is the special quality [of sleeping like a lion]. [07:33]
Likewise, one who joyously perseveres at practice instead of sleeping will use superior capacity, etc. to subdue opponents and will, at rest, sleep like a lion.
So now we are studying the method to sleep. At the same time, it is necessary to maintain this superior capacity when sleeping to subdue [afflictions]. Thus, this study is required. [07:51]
This is unlike the sleep of hungry ghosts, deities, or those who are involved in desire,
Well, other than the lion, no beings sleep like this. [07:58]
for they all have laziness, weak perseverance, and little capacity to subdue opponents.*
[*v.1 p.388 #173]
Because what are all other beings? They are in the midst of laxity. However, there is an advantage to being lazy – comfort. Ah! How comfortable it is! So we should understand why we are here, do not pay a big price for the short-term immediate comfort. We should pursue great comfort, peerless and perfect comfort. That is when we pay extra principal, for [peerless comfort] is our ultimate purpose. Therefore, “One who does not have far-reaching goals will be bothered by immediate petty things.” Most ordinary worldly people will be attached to small comforts. Now if we study Buddha Dharma without this conceptual clarification, it is harming ourselves. The greatest harm done to the self is none other than this. No one else can help us, and Buddha cannot help us either. We only see the small aspect –not that considering the pros and cons are not needed, this point we should recognize. Thus, don’t fall for laziness over small advantages. For the sake of great benefits, one is inspired with joyous perseverance. Although there is hardship for now, ultimate benefit is in the future. [09:04]
From another point of view sleeping on your right side like a lion means that your body naturally does not become limp. Even when you have fallen asleep, you do not lose your mindfulness. Your sleep does not become heavy. You do not have bad or sinful dreams. Other than this, the nature of the Dharma characteristic of this sleeping like a lion is such – it allows our bodies not to be limp. Once they are limp, then laziness, etc. will follow, that is how it works. At that time, you can maintain, maintain what? Maintain the momentum of joyous perseverance. This has its specific characteristics. So, with regard to comfort: if [you] speak of comfort, then [sleep like a lion] is not comfortable. However, for meditation, it is the best way. This applies to every aspect. It is the same with our food: indulge in comfort to better suit your taste – give you whatever you want, like that. This applies to everything! Then, [your] sleep will not be very deep so [your] nonvirtuous thoughts will be reduced. Also, the sleep won’t be heavy and will be free from nightmares. These are all things that ordinary worldly people don’t need to tend to, yet required for practitioners. [10:07]
But if you should sleep in some other way, all the faults that are the opposite of these four will arise.
If you do not abide by it and practice the exact opposite, then all the faults will arise from here. Other than the method for sleep, next let’s continue: [10:22]
There are four kinds of thoughts with which to fall asleep:
Well then in this condition, since we sleep in this manner, thus we are able to develop the great power to use our minds. By then, what should the mind be doing? Four things: [10:41]
(1) The idea of illumination:
First is the idea of illumination. [10:44]
First apprehend an image of light, and then sleep while imagining light. Thereby, when you fall asleep, darkness will not arise in your mind.
This is the first one. In your mind, first, imagine a light. Most of the time, when we go to sleep, we prefer it to be dark. If it is dark, this makes us lethargic, lax, and dull-witted. Now think of light. If you can truly think of it in this way, well, this is wondrous beyond words. Later, when your practice reaches a certain level, you will discover, hey, this is superb! The nature of the light of the mind is just like this. Last time when I talked to you about the story of Venerable Shu-yun*, where somebody came from behind “Pow!” and grabbed him: “What are you doing?” “Looking at the moon.” The meaning refers to the light of the nature of [Venerable Shu-yun’s] mind. At the causal stage, we must practice this. Later, the benefit will arise, and there is no need to go over it now.
[*Venerable Shu-yun was a great Chinese Zen Master who passed away on October 13, 1959, at age 120.] [11:31]
(2) Mindfulness: This arises from having heard, thought, and meditated on meaningful, virtuous teachings. Pursue this practice until you have fallen asleep. By this means, even when you are asleep, your mind will continue to engage the teachings, just as though you were not asleep. In short, you will sustain your virtuous practice even when you are asleep.
What should you do with your mind? At that time - the previous one was the idea of illumination - this second one is about your thoughts. Usually, when we fall asleep, we let go and do not think of anything. Now it is not like that. We still need to continue with our study, reflection, and meditation. Continue to reflect, be mindful of the virtuous teachings that we studied during the day. Then continue to maintain it mindfully. If you can do so, well, there will be a certain state. If we truly are able to do so, usually when we can’t sleep, if you lie down there and continue to think, of course, you will not fall asleep. But there is an advantage – you might give it a try. If you can really think, and think like this, in the end, you will still fall asleep. Once asleep - such a wonderful state - the mindfulness remains and is very clear. You give it a try! [12:46]
But as for trying, it may not be appropriate for our environment. When is the best time? For example, when we have days off or some extra time, you can try to take one day off and give it a try. Sometimes, taking one day off is not enough. This is my experience to share with you. I often set aside a period of time each year, and during this period I will try this approach. I lie down on the bed for the first two days, thinking of things left and right, unable to sleep. Ignore it; just stop worrying about it. Gradually, gradually, the mind is lifted. No matter what, I maintain this mindfulness, lie down and think, think, think, think…. However, wandering thoughts will not work! Such a way of thinking will not help you, for these wild thoughts disturb your consciousness, which is not good for your health either. When your mindfulness is focused, both your body and mind become very steady, just like that. Thus, your body and mind are in a state of stability. Moreover, sleeplessness will not be a concern, you are not anxious at all. Eventually, you fall asleep. Once you fall asleep, the mindset still remains. This is very interesting! If you are chanting Buddha’s name, then it is absolutely true; before you sleep, try to chant vigorously. After that, lie down to relax. Then you maintain that mental momentum: good! Let it continue. If it fades out, pick it up, fades out then pick it up. In a relaxed manner, just like that. Later, you would feel that you have fallen asleep. No…after you fall asleep then you sense it, but during sleep, the recitation of Buddha’s name remains. It is as clear as it can be, such greatness. By the time you get up in the morning, hey, your energy will be better than if you had been in a deep sleep. This is an absolute fact that I am sharing with you. [14:14]
So in aspects like this, if you are only looking at the words, it is of no use. For you to actually meditate, [you] have to work hard at it. Once [you] strive with effort, all kinds of benefits will arise, you will realize it at that time. Alas, I often feel even if I have to work ten times harder, I am more than willing to endure it. This [hard work] is nothing! At that time, the true Dharma joy is real. That [Dharma joy] is only a tiny bit, at the very minimum, I am telling you [from my experience]. There is also one benefit. When your efforts have paid off, the experience will arise. Ah, the feeling of the harvest is so nice! At this time, your will becomes stronger and stronger. Subsequently, your vigor becomes stronger and stronger. Thus, the stronger the will is, the more vigorous you become. When you have to practice more profound teachings, it will not be difficult to you anymore. Now because we are not engaging [mindfully] yet, we can’t even achieve any of it. Alas, when we look at how to become Buddha and Bodhisattva, it is so difficult! Alas, goodness Namo Amitabha Buddha! How can you achieve the practice? So it specifically says here, although it is difficult, if you are willing, try it. At that time you will feel, ah! How wonderful. [15:12]
“Vigilance”, next is about “thought.” In other words, it is mindfulness. The first is the idea of illumination. The second is how to maintain mindfulness. Next: [15:21]
(3) Vigilance: While you cultivate mindfulness in this way, any of the afflictions could arise. If any of them does, you notice it and eliminate it rather than acquiesce to it.
Well! When sleeping, one more thing you need to preserve – “vigilance.” This is related to your thoughts, related to mindfulness. Also, when you are sleeping, your mind should think: I want to do this, I have to do this, need to do this! Then, with this mind state, as you sleep, when afflictions arise, one needs to have the ability to eliminate them. Well? For this point, perhaps the majority of us may not necessarily understand it. Now I will share this with you as well. For example, usually when you go to sleep, all the way until you get up the next morning, hear the knocking of the [wakeup] board, “Ah! Why is knocking of the board so early? Let me go back to sleep for a few more minutes!” You will have this thought. Or perhaps, “It’s ok! It’s still early, I will wait until the knock of the third round to get up.” Moreover, “It will not be too late to get up when I hear the drum!” We often have this kind of mentality. Why is that? It is due to a lack of vigilance ahead of time, and then affliction follows. This is very obvious! So what should be done? Prior to sleep, one first thinks this way: “I need to apply joyous perseverance! I need to apply joyous perseverance! In the past, I was influenced by affliction.” Is this alone enough? Not enough! [The author] tells us to “repeatedly reflect” – you continuously have this thought. When you lie down to sleep, thinking tomorrow I am determined to do so! So this sign of application is very clear! After this reflection, you let go and sleep. By the next morning, when you get up, upon hearing the knocking of the board, you will “Thump!” and sit up! Give it a try, I guarantee it will work. [16:54]
So once you have this thought, you may still have dreams. For instance, often we have afflictions arise in our dreams. Then if you can maintain mindfulness, well, even if afflictions arise in your dreams, you can still block them. You can even hinder it in your dreams! So, for sleeping, there is absolutely a proper method that can be applied. Now we often think, “Alas! Now I wish for this and that!” To reach the goal, there is a proper method and cause – they are all revealed to you here. As long as you abide by it, you will attain all your genuine aspirations. [17:30]
(4) The idea of rising: This has three aspects.
For vigilance, this concept has three aspects. [17:36]
First, do not let the mind slip into a state of being completely overwhelmed by sleep.
The first aspect is like this. [17:41]
Instead, sleep very lightly like a deer with a mind imbued with joyous perseverance. This will prevent heavy sleep, and you will be able to awaken without oversleeping.
The first one, when you reflect on it this one should be included. Do not be completely overcome by sleep. One needs to have “a mind imbued with joyous perseverance” – have this mentality. Like a wounded deer, a wounded deer is always on high alert. As for a deer, often wherever it goes – usually many animals would eat whatever food they see. But not a deer – in the forest, everywhere it goes, it will stop and look around. If you have noticed the ears of the deer, they rotate around and around. It has to observe for some time to see if there is anything that might cause harm. Then, it will eat. This is under normal circumstances. Once [a deer] is wounded, it is even more alert! Our mind has to be like this. If you can do so, then the sleep will not be heavy, and will not oversleep. Actually, what does this mean? That is, prior to your actual thought, well, normally when we go to sleep, one will think, “Well, time to go to bed. When I’m already in bed, what need is there to think!” This is not helpful! So in the case of not being overcome by sleep, this is the first aspect. Well, you should … I want to apply joyous perseverance, to strive hard at it. And then encourage your mind to practice. Instead of being surrounded by afflictions, revolve around joyous perseverance. [19:06]
Second, think, “Ah, I will always practice staying awake as the Buddha taught,” and then with great effort develop an aspiration to this end. With this, your sleep will not deviate from the sleep of a lion, which the Buddha permitted.
The second aspect is to ask yourself: what am I here for? Oh, I am here to learn Buddha Dharma. So what did Buddha tell us to do? It is to do so and so – therefore, I strive at it. “With great effort, develop an aspiration to this end,” this is the key to success or failure. He did not tell you to engage in it right away. Before that, you first need to think: well, what is the advantage of doing so, and what are the faults of not doing it. So I might as well remind myself constantly with this: “What am I here for?” First, I am here to learn from Buddha. Oh! Then what did Buddha tell us to do? Thus, there are various approaches. Well! So there are great advantages to practice accordingly. There will be great Lamrim disadvantages for not abiding by it. Thus, from this motivating force, go deeper into the teachings one step at a time. [20:08]
Third, think, “Just as I joyously persevered at cultivating virtue and not sleeping today, I will do the same tomorrow as well.” This will prevent breaking the continuity of your aspiration to cultivate virtue. Even if you forget your aspiration, always work to make it stronger.
Well! Reflect in this way: I am practicing like this now, notice, not only is it in the daytime but also practicing virtuous teachings when asleep at night! Today is like this and so is tomorrow. Because you continuously reflect in this way, therefore your mind – your mentality, this mentality of aspiring for virtue – this mental momentum continues. What is the benefit of this thought process? In our minds now, the thoughts that align with ignorance are eliminated, removed. In this situation, because your thoughts conform to virtue, even though you are not mindful and you have forgotten about it, the momentum of applying the teaching is still at work. What about us now? This requires a contrast to help our understanding. Because we have not yet officially studied this content, often the mind follows afflictions, circling around the afflictions. Just like that. One doesn’t even know what one is afflicted by, just like that. Ah, the feeling is agitating either sitting or standing. There are times, when it seems like there is some improvement, wow, the feeling is very good! Actually, this “very good” is also when the coarse afflictions are not emerging. In this circumstance, only by upholding your mindfulness can you barely get by. Once the mindfulness disappears, one will certainly be surrounded by afflictions again. [21:49]
Why is it that most of the time we cannot accord to it? That is because our continuum is in the midst of afflictions. Since submerging in the continuum of afflictions, of course, whatever your [mind] can generate is all conforming to afflictions. Now, this physical and mental continuum of yours is inspired by virtue. With this mentality of virtuous aspiration, your innermost thoughts will therefore always follow virtue. Because of this, even if you are not mindful while sleeping, the virtuous momentum is still moving forward. Normally when we talk about seeking for precepts and attaining the essence of the vows, we are specifically talking about this [virtuous mental continuum]. In the future, during the actual session of this topic, the text will tell us clearly and specifically. Therefore, even if one is not mindful, well! He can still strive at it, and engage in a higher level of joyous perseverance. May [I] ask, even when we are not mindful, we can cultivate a higher level of joyous perseverance. Then, when you are being mindful, how can the practice not take place? So the issue [of advancement] is resolved! Thus, [22:51]
Conducting yourself in this way while eating and sleeping involves no misdeeds. Since acting purposefully in this manner will clearly stop you from wasting so much of your life,
If you maintain no misdeeds while eating and sleeping, and you can precisely abide by the teaching, your application with such meaningful attitude, ah, that would be wonderful! We clearly look at what is in front of us now, various meaningless things can be prevented, and this is very obvious. With our routine sleeping and eating, ah! All are about increasing misdeeds, which is totally without purpose. Our entire life is casually squandered. By applying this [mindfulness] accordingly, all of these [teachings] can be very useful. [23:34]
I have explained it as the noble Asanga, citing sutra, determined it to be.
So the text is based on the commentary of the Bodhisattva Asanga, which is validated. That is to say, it has been analyzed very thoroughly. Just clarifying it here for everyone. [23:51]
Everything that I have said here about how to act before, during, after, and between sessions applies to all of the meditations described from here through and including the section on insight. The only exceptions are the distinctive meditative procedures during the actual sessions.
Well! Now it says, during the actual session, your object of meditation may be distinctive. What is distinctive? It is your specific object – if I recite the name of Amitabha Buddha, yes! So my object of meditation is Amitabha Buddha. If I recite Avalokitesvara Bodhisattva, then it is Avalokitesvara Bodhisattva. Or perhaps I am here trying to deliberate “What is your true self?” These are unique to each individual - distinctive. Other than this, the aforementioned preparation, actual session, and conclusion, as well as in between sessions, that is to say, other than the actual meditation session, all the things we need to do are included in the in-between times. Practice all of them accordingly. [24:46]
Now let’s think about it, if you are able to abide by it, will you still have non-virtuous karma? No more. If you can do this, will there be a shortage of virtuous karma? Of course, you will constantly be in the midst of virtuous deeds, great! Also, what will these virtuous deeds generate? The continuous effect is always there, continues to appear and manifest! We will know in the future when you are truly facing life and death, what prompts you into the next life? That is the last thought at one’s final moment, which will lead us to the next life. [25:23]
As for us now, our entire mentality is submerged in afflictions – filled with afflictions. This is why, even if you recite Buddha’s name, the mouth is reciting Buddha’s name but the mind still concords with afflictions. While one has energy and is able to be mindful, yet one cannot apply it. In the final moment facing the suffering of sickness – with so much pain, can you be mindful? So, at that time, even if you put a big speaker next to your ear that plays the chanting of Buddha’s name, it is of no help to you. You will think, “Alas, I am in such pain, why are you bothering me with such noise!” This is absolutely true! [25:54]
It does not have to be at the final moment. Even now, in the present moment – for instance, when [we] are still energetic, all of a sudden you are asked to take care of something, alas! To do it is so much trouble! This is how our minds work, needless to say when we are sick! That is how it is. So when you actually engage in it gradually, by then, one will be able to adapt to it. What does this rely on? It relies on our present strength and health. The key concept is right at this moment, never count on the petty cleverness while we happen to be healthy and do harm to ourselves! When protecting this enemy from beginningless time – protecting this “I” – you have wronged! You protect it, then, after cultivating for so long, this “I” inflates more and more, becomes bigger and bigger! This “I” is the root of cyclic existence. So the author taught us earlier that these four preconditions have been clearly explained. [26:46]
This concludes the explanation of what to do in between sessions.
After the actual session, what do we do in between sessions? Well! The dual practice of both the actual and in between sessions; the text tells us that both of them complement each other, isn’t it beautiful? Ah, I think that is truly great! This is the principle. Based on this principle, no matter what you do, it will be 100% free of loopholes, completely without omission. That is a brief explanation for us, just a brief one, only a general explanation for us! But there are definitely subtler details. All of the following sections will tell us the true contents of the preceding covered outline. So if you are endowed with the qualified conditions, by hearing the earlier sections, you already know how to practice and become able to achieve it. If we are not ready, very sorry – while hearing it but do not have proper comprehension – then continue with earnest study. The author will tell us clearly in every aspect, just like that. Once you understand it, [your] meditation will certainly be successful.