菩提道次第广论手抄稿:旧版第二十九卷A面
P. 56 (10)（手抄稿 第四册 p149）[00:04]
p. 56 (10)
So you will not achieve firm concentration.
【故不能成坚固等持。此当宣说。】
上面这个是错误的见解，现在下面有一种呢，他错倒不一定错，但是见解太狭窄、狭窄。那么这种人怎么说？他就说，你拿这个观慧去不断去思惟的话，这是障碍你学定，你要学定的话，专心一注贯注在这个上面。全部精神贯注在上面，它不一定定，那东想西想、胡思乱想，生不起来，不能得到这个坚固的定。那么他下面说，“此当宣说”，是的，这个要下面详细，你要分别得清楚。[00:53]
Reply: I will explain this. Concentration allows you to willfully fix your attention on any single object of meditation. If you have not already achieved such concentration, then this concentration will not develop if you attempt to achieve it for the first time while analyzing many objects. Therefore, simply do stabilizing meditation to achieve concentration until you attain it. If this is what you mean by your qualm, then I agree.
【若谓其心于一所缘，如其所欲，堪能安住，此三摩地，先未成办现新修时，若数观择众多所缘，定则不生，乃至其定未成以来，于引定修，唯应止修，亦是我许。】
(p150)是说，你现在希望安住在你所缘的，专一贯注在上头，要想得到这样的定，那么要想得到这样的根本三摩地，而这个你以前没有学过，现在你正在修这个。既然你正在修这个，当然你心要安住在这个上面，在这个状态当中，如果说你要思惟观察的话，这个定的确是不生的，一直等到你得到定以后。所以为了你现在要学定，一心安住修，对的，对的！所以“亦是我许”，我也是这样说，没错，千真万确，眼前状态。下面这一段重要哦！下面这一段是极端重要！真的要学定。[02:08]
However, you might assert that if you do too much analytical meditation prior to achieving concentration, you hinder your concentration. If this is the case, then it is clear that you do not understand the way to achieve concentration as it is explained in the commentaries of the great trailblazers.
【若谓引发如是定前，观修众多即许是此定障碍者，是全未解大车释论宣说引发三摩地轨。】
刚才说你正修的时候，那么正修的时候，还有前面的基础是什么？要的！说“若谓引发如是定前”，你为了得到这样的殊胜的三摩地—定，那么这个前面的基础，就是前面的加行，这个要什么？观修很多前面这个条件。假定说你把这个修定前面的基础，认以为这是学定的障碍而不要的话，对不起！那你根本不了解这个大车。这个大车就是什么？就是两个大轨，不管是性宗龙树菩萨那个，相宗无着菩萨那个，他们不管是哪宗、哪派，真正完整传承都告诉我们，你学定之前一定要很多基础。这个基础要经过思惟观察，有了这(p151)个基础，然后呢，拿这个东西来安住在上面，这样的。所以假定像你这样的说法的话，你根本不了解，那些真正成就的人告诉我们引发胜定的这个正确的道理，你不了解。下面这解释看一看就明白了。[03:43]
For example, when a skilled smith repeatedly burns gold and silver in a fire and repeatedly washes them in water, they are purified of all their defilements and residues. The gold and the silver then become very soft and pliable. Hence, they are ready to be transformed into whatever ornaments you want, such as earrings.
【谓如黠慧锻师，将诸金银数数火烧，数数水洗，净除所有一切垢秽，成极柔软堪能随顺，次作耳环等诸庄严具，如欲而转堪能成办。】
就像一个银楼当中的技师一样，他在正式做那个东西之前，先把那个粗胚，当然我们现在做的那个金器已经完全成了金了，平常那个是指什么？就是说它一个金沙或者矿沙，得到了这个以后，第一件事情要不断地烧、不断地洗，把这个里面的杂质统统净除，能够纯一，达到了纯金以后，然后把这个东西再来做你要的这个首饰。那这样去做的话，你要怎么，就能够完成什么。现在同样地，我们修学定的时候，应该怎么办呢？[04:51]
p. 57
Likewise, you initially use your discerning wisdom to meditate repeatedly on faults, such as the afflictions, the secondary afflictions, karmic effects of wrongdoing, and the faults of cyclic existence, according to their order inscripture. This makes you completely displeased or disenchanted. By bringing this to mind, you turn away from the group of nonvirtuous things and clear away these defilements, like burning gold in fire.
【如是先于烦恼随惑及诸恶行，如在修习诸黑业果，生死患等时中所说，应以观慧数数修习彼等过患，令心热恼，或起厌离，以是作意如火烧金，令意背弃诸黑恶品，净此诸垢。】
那么同样地，我们修行的时候，先对我们的烦恼，这个烦恼是总的，或者是根本大烦(p152)恼，或者是随，或者是大随、中随、小烦恼，种种的恶行。那么这些东西就像什么？就像下面说的，修恶业的恶果啊，生死的过患等等啊，凡是这种东西都应该以观察慧不断地去看。怎么看呢？说这个东西有多大的过失，有多大的祸害，等到你经过了这样地思惟观察了以后，你那个时候心里面懊恼起来，唉呀，以前我不懂，上了它的当，一天到晚贪着难舍啊！那时候你就起大厌离心，你就不会被它绑住了。[06:11]
这个就像什么？这个作意就像我们这个银楼的技师，用火来烧那个金沙一样，银楼的技师用火来烧那个金沙，把金沙里的杂质拿掉；我们现在修行的人，经过这样地思惟观察的话，使得我们对以前难舍的这种事情就厌离。所以佛法第一件事情要厌离心，把这个贪着净除，这是第一个。其次呢，[06:44]
Next, you use your discerning wisdom to meditate repeatedly on good qualities, such as the good qualities of the teacher, the great importance of leisure and opportunity, good qualities of the three jewels, virtuous karma and its effects, and the benefits of the spirit of enlightenment, again according to their order in scripture. This causes the mind to become "moist" or clear. Like washing gold in water, bringing this to mind directs the mind toward the virtuous group of phenomena, causes delight, and then moistens the mind with virtues.
【如在修习，知识功德暇满义大三宝功德，白净业果及菩提心诸胜利等，时中所说。以观察慧数数修习此等功德，令心润泽，或令净信，以此作意，如水洗金，令意趣向诸白净品，爱乐欢喜，以白善法泽润其心。】
那么前面是厌患，说它的过患。另外一方面呢？对于善知识的种种的好处，对于我们难得的人身的重要，然后呢三宝的给你的殊胜的价值，以及你修善业以后得到多少的好(p153)的果报，以及大菩提心的最不可思议、了不起的大利益，那种……。那个是后头讲的哦，“时中所说”，那个后头都会讲。如果说你照着他那个能够观察，能够不断地修行的话，那时候你心里面就“润泽”—哈，欢喜呀！绝不会像我们现在那样的话，听到上课就不欢喜。那时候你一听到上课耳朵就竖起来，眼睛瞪大了就睡不着，就是这个东西滋润了我们的心里了，那个时候就产生了清净信心，你一点都不怀疑。就像什么？就像这个“作意”，这种的思惟作意，就像用水洗金，就像前面那个银楼的银匠，用水来洗金，那么我们修行的时候呢，就把这种好的种种“白净品”，清洗我们的染污。[08:35]
Once this happens,
【◎ 如是成已，】
前面的那个前行基础有了。[08:39]
focus your mind on what you want to achieve—either meditative serenity or insight—and you will accomplish it without difficulty.
【随所欲修若止若观，于彼属意无大劬劳，即能成办。】
把前面的这个基础弄好了，那个时候啊，随你所希望的，你要修止—止就是得定；你要修观，乃至于观空、观什么，“无大劬劳”，不要大努力，“即能成办”，成功了！现在我们看看对不对？我们平常所以修不起来的原因是什么？我们如果肯仔细地检查，马上就了解了！就是这个心里面烦烦恼恼，为什么烦恼？放不下呀！就是这样。然后呢，另(p154)外一点呢，提不起来呀！为什么放不下？你没有见到这东西的过患、祸害，你只见到它的以前无始以来的习气。经过了修习了以后，你厌患，送给你都不要，你还有放不下的吗？状态起来了。还有呢，现在你提不起来，现在你见到一个特别的好处的话，唉，不叫你去还办不到！就像我刚才说的，“现在该睡觉啦！”“欸！没关系，我等一下。”你就放不下，你对这个东西尝到它的味道了，这不是很清楚明白吗？然后呢，这个前面的障碍是一点都没有，推动你的力量是这么大，你去修，用正确的方法，会修不成吗？当然成功了！[10:24]
所以现在我们常常说，哎哟，我现在要修行喔！要住茅篷喔！然后一住十年，最好的，就在那里睡了十年，可惜呀！道理就在这里。不过，原则已经说明了，细则那个内部我们还不知道，你真正地学下去，你会越学越有趣，不但有趣而且慢慢、慢慢地自然每一部分的内容跟你相应。相应的结果是什么啊？成就了，就是这样，你要往生一定往生，成佛有余，千真万确的。所以为什么你看《阿底峡尊者传》上面，那个时代天天都有成就的人出现，到处都是！我们现在呢？啊！这个讲经说法的人如过江之鲗，多于牛毛，真正成就的人，鲜于麟角！问题—得不到这个善巧，问题得不到这个善巧。所以我们现在了解了，原来真正修行啊，不难，正知见最主要！[11:39]
Therefore, such analytical meditation is the superior method for achieving nondiscursive concentration.
(p155)【如是观修，即是成办无分别定胜方便故。】
喔！现在懂得了，原来前面教我们的思惟观察，正是成就我们这个无分别胜定的最善巧的方便哪、最好的工具啊！你现在这个方法、工具都不要了，请问你怎么行？眼前这么简单的烧饭，你说烧饭，锅子不要了；你锅子不要了，你怎么烧？你火不要了；火不要了，你怎么烧？你水不要了；你水不要了，怎么烧？我们现在这样：饭是要的，要烧的，锅子不要，水不要，火也不要。这个地方现在我们都了解了，只要照着去做，一一都如我们所欲，一定成功。[12:33]
In the same way, the noble being Asanga says: For example, in order for smiths or their skilled apprentices to purify silver or gold of all defilements and impurities, they burn it in fire and wash it in water. By doing this, they understand that they can make it into this or that ornament by way of its serviceability and pliability. Then those who know the appropriate craft— the smiths and their skilled apprentices—use the smiths' tools to transform the metal into whatever kind of ornament they want.
【如是亦如圣无着云：“譬如黠慧锻师或彼弟子，若时为欲，净除金银，一切垢秽，于时时中，火烧水洗，柔软随顺，现前堪能，成办彼彼，妙庄严具。黠慧锻师若彼弟子，随所了知，顺彼工巧以诸工具，随所欲乐妙庄严相，皆能成办。】
就是解释那个，就像那个银楼的技师，或者是他的徒弟一样，为了要想做一样首饰工具，他就用种种的方式水洗、火烧，把那个杂质弄干净了，然后照他所知道的，要做的首饰都做起来了。[13:23]
Likewise, yogis and yoginis become disenchanted by simply not turning their mind toward any impurities or defilements such as covetousness.
【如是诸瑜伽师，若时令心，由不趣向贪等垢秽，而生厌离，即能不趣染污忧恼，】
(p156)现在我们真正修行的人，假定是你能够照着前面这个办法去修，那么那个时候，对于我们一向贪着的这种东西，都排除掉了，生起了厌离心；生起了厌离心，这些染污忧恼沾不上了。平常眼前我们现在生的烦恼，你仔细看起来都是什么？都在这里，都在这个地方！喔唷，他多吃了，他占了便宜了，我多做了！喔，这个地方怎么样。然后呢，他那个法器敲错了，他那个东西干什么了！假定我们真正的对世间的现象认得清楚，你的厌离心生起来的话—啊！我现在为了修学佛法，增长我的功德……。这个东西不管它怎么弄，你心里面动都不动，自然不会为这个染污忧恼沾起来了，沾不到你的心，你的烦恼没有了。然后呢？[14:42]
They create delight simply by not turning toward the unhappiness of the afflicted mind and by being inclined toward joy in the group of virtues.
【若时令心，由于善品，爱乐趣向，即生欢喜。】
同时，现在你了解了三宝的殊胜的功德，一心一意，啊，你好欢喜！他前面的障碍又没有，后面推动的力量又这么强。[15:00]
【次瑜伽师，】
下面一步我们修行的人。[15:04]
(p157)【为令其心于奢摩他品，或毗钵舍那品，加行修习，】
那时候正式的用功，用在或止、或观。[15:15]
When they do this, their minds become linked to and calmly settled upon—without fluctuation or movement—any object to which they apply them within the scope of serenity or insight.
【即于彼彼极能随顺，极能安住，无动无转，如为成办所思义故，皆能成办。”】
那个时候就对于那些“极能随顺”，那完全相应了，你要安住就安住，绝不动、绝不转，就要想做到的样样做到了！这个比喻清楚吗？现在了解了，但是这里还是一个原则喔！这地方原则先引发我们好乐欢喜，你有了这个好乐的欢喜，然后对下面学那个次第，自然你会认真。那么现在这个是产生一个好乐的欢喜，下面次第你认识得清楚的话，一一如他所说的现象心里现起来，慢慢就开始成就了。[16:15]
请翻到五十七页，关于修，简单地说明修的道理。那么这个分两部分：第一个是先说明修是什么一回事情，简单地说明；其次呢，破除错误的一种执着。这个里边破除邪执特别重要，以我们现在时下的一般状态来说，太多这种错误，太多这种错误。经常有听见这么说，要修行啦，赶快学打坐啊，赶快学什么啊！实际上呢，现在我们学了上面这段，我们了解了，为什么坐了半天不相应的道理，大概有个概念。现在我们继续下去，最后一行：[17:37]
They then can use their minds to properly attain whatever objective for which they aim. Laxity and excitement are the two principal conditions that are unfavorable for attaining a concentration wherein the mind steadfastly stays upon one object of meditation.
(p158)【◎ 又能令心坚固安住，一所缘境胜三摩地，所有违缘要有二种，谓沈及掉。】
说，对于这个三摩地，就是定，我们通常说的得定、得定，或者等持、等至、三摩地等等。这个三摩地的行相是什么呢？就是我们心安住在我们所一心缘的这个对象上面，在任何情况之下它都不动摇，不受影响，不受影响，那么这个就是得到坚固安住的殊胜三摩地。所以真正得了定了以后，你把他抬走了，放到别的地方去，他也不知道；再冷，他也不知道；再热，他也不知道；再吵，他也不知道。他的心安住在他所缘的境界上面，你怎么动他，他都不知道，这样啊！这样啊！这种殊胜的状态。[19:03]
那么现在我们想学，这个东西它有两种障碍、违缘，跟它违背的，主要的“要有二种”，最主要的，有哪两种呢？沈跟掉。“沈”通常我们叫昏沈，“掉”叫掉举。那么昏沈是什么呢？掉举是什么呢？昏沈就是他那个心里边这个力量慢慢、慢慢地就差了，叫“心不堪能性”。平常譬如说你看一个什么东西、听什么东西，你要想听的话，精神贯注在这里清清楚楚、明明白白，到了一个时候这个它心里面就不一定听你招呼了，这个就是沈相。[19:55]
这个沈相不一定是说你坐在这里，等到你打瞌睡就是沈相。当你看书的时候，刚开始(p159)的时候非常利，看到后来尽管你眼睛还在那儿、脑筋还在动，它那个书上说的什么东西，你迷迷糊糊了，那时候已经沈了。我们要晓得这个沈，细微的沈相我们根本察觉不到。实际上就是学定的时候，到那个时候你心里面还是觉得很好，安住在这里，实际上已经进入了沈相了。所以经常正式学打坐的眼睛不必闭，眼睛微微地张开，但是你会觉得这个眼睛好像要闭下来，觉得闭下来才舒服，那个时候实际上那个心已经开始沈相了。这个细微的沈相我们根本就察觉不到，等到你察觉到了已经来不及了，这样。所以我们往往在那种昏沈当中，自己还觉得很好，至于说等到要打瞌睡的话，那也不晓得跑到哪里去，所以这个沈相很难能够鉴别得出来。[21:05]
另外一种呢，掉举，掉举就是一种散乱，不过它那个散乱是什么呢？实际上呢，就是它那个心里面不能寂静的一种心理行相。有的嘛说“贪分所摄”的，为什么叫贪分所摄的呢？就是在心里面，你因为以前想这个，想的以前这种对自己好乐欢喜的事情，那时候心里面使得你不能够宁静下来，这一种状态叫作掉举，使得我们得不到宁静的。总之一句话，换句话说心里面向上扬的时候，叫掉，向下沉的时候，就是向下跌的时候—沈，所以没办法得到平等的这种所谓等持，这个是它最大的障碍。关于真实的详细的内容，在后面奢摩他那一章当中有非常详细的说明。[22:15]
(p160)这地方就指出这个学定的大障碍，告诉我们如何去对治，我们有了这个概念，然后照着下面告诉我们的次第去学，我们就会非常欢喜的。为什么？原来下面告诉我们每一部分，正是帮助我们怎么样一步一步达到学定的必不可少的基础，否则的话，我们还急急忙忙：哎呀，学定啊，这个都不要。在这种状态当中，你既然没有学定的基础，你忙了半天，白浪费！所以这个地方真正要解释的重点，在这地方说明这个基础的重要。那么我们肯照基础上面下手，然后照着次第一步一步上去，等基础有了、认识了，最后讲到学定的时候，只要把你沈、掉的行相一指出来，你马上就可以照着去做，很快地就得定。继续下去：[23:29]
p. 58
With respect to this, if you have a very forceful and long-lasting awareness of the good qualities of the three jewels and the like, you will easily eliminate laxity. Many authorities state that the remedy for laxity is uplifting the mind by means of seeing good qualities.
【是中若有猛利无间，见三宝等功德之心，则其沉没极易断除，以彼对治，即是由见功德门中策举其心，定量诸师，多宣说故。】
那么现在我们分开来谈，怎么样对治这个沈跟掉两个主要的毛病呢？说，假定是你有下面这个力量，什么力量呀？见三宝的功德，见到这个三宝有殊胜的功德。那么这个见到三宝的这种功德的心里面还要什么？“猛利无间”，猛利是心里面力量很强，无间是中间没有间断。那么，在这种状态当中，这个沉没就很容易把它净除掉。我们眼前马上用一样东西来说明一下。譬如说我们有一样东西是非常欢喜的，对我们一直很深的一个嗜好，在(p161)这种状态当中，也许有的时候你坐在那儿觉得没精打采，乃至于昏昏欲睡。欸！忽然之间这个境界现起了，于是你心里面很快地就会向上面扬起来。这个你们随你们自己的嗜好，你们去思惟观察一下，立刻可以体会得到，立刻可以体会得到。[25:20]
在世间上面有很多人有特别嗜好的人，他一谈到他这个嗜好，哇！他马上精神百倍，乃至于一点点小小的病，牙痛、头痛，那时候牙痛、头痛都没有了。所以我们常常说一个笑话：那小孩子欢喜吃糖的，他那个牙齿痛呀，牙痛啊，看见糖了，牙齿不痛了。实际上这个心理状态是通于我们一切的，为什么？就是看见他所喜好的这个东西的殊胜的好处，那么这种好处心里面还要强、要猛利。无间的话，就是当这个力量很强或者你经常薰习的话，别的力量就进不来了，就是这种力量。[26:12]
那么现在我们要做的什么呢？就是做这个。为什么前面一步一步按着次第，我们虽然说皈依三宝，皈依三宝有什么好处？说实在的啊，绝大部分人并不一定能够真实地体会到，这是千真万确的。你真正地体会到了以后，那个心里面会非常强有力的一种心情提起来的。那么这个强有力的心情一提起来的，本来你要昏昏欲睡的，自然而然就不会，去掉了。所以他下面告诉我们这个对治，沈的这个对治，正确地针对着治疗这个沈相，是什么呀？能够心里面见到了他的好处，一见到这个好处，他这种心理真实的一种策励，马上把(p162)那个心就扬起来了、举起来了，这个是说这个道理。[27:09]
下面这里两句话，“定量诸师”的话，就是所谓“定量”的话—作意确实无误，那些大德们他们都这么说。所以所谓“定量诸师”这一种人指什么呢？他不但理路清楚，而且根据这个理路修行如实验证。换句话说，他们这个经验报告是千真万确的，那些有修有证的人都这么说的。理路是这样，实际上呢，证明确实无误，这个是对治沈。下面呢，对治掉。[27:49]
Likewise, if you have a very forceful and long-lasting awareness of the faults of impermanence, suffering, and the like, you will easily eliminate excitement. Many scriptures say that disenchantment is praised as the remedy for excitement because excitement is a mental distraction involving attachment.
【若有无间猛利能见无常苦等过患之心，则其掉举极易断除，以掉举者是贪分摄散乱之心，能对治彼，诸经论中，赞厌离故。】
同样地，假定我们能够有猛利而无间的，下面这个认识什么呀？看见无常、苦，这个人世间的种种的患害、过失，那么那个时候这个掉举，就很容易除掉了。为什么呀？掉举之所以掉举的话，你看见这个东西呀，这个好，这个好！所以贪分所摄，你胡思乱想。现在见到这个东西，原来是一无是处，原来有这么大的过患的话，叫你不除，你也去不掉。所以说这一个东西的正确的对治是什么？厌离。而“无常、苦”那的的确确就是修厌离的最好办法。你所以不能厌离就是看见它的好处，现在看见它有这么大缺点的，当然你会厌(p163)离。所以，这个诸经论当中处处地方赞叹、说明。经论实际上就是佛菩萨的经验报告，凡是有经验的人，都共同有这个认识。那么由此我们可以晓得，你只要把前面这两个修好的话，那自然而然到时候，你修的时候，沈生起来了，欸，一观这个，马上心就举起来了。等到掉生起来了，换过来观那个，马上把那个心就压下去，压平掉了，这种情况自然很容易得定。[29:43]
29A Commentary
ENGLISH LR V.1 P.114 (COMMENTARY V.4 P.272) [00:04]
This statement above is a misconception. Now, there is another type below – one might not necessarily be wrong but one’s view is too narrow, too limited. Well then, what does this type of practitioners say? They say that if you take this analysis with discernment and repeatedly reflect; it will hinder you from achieving concentration. If you want to achieve concentration, you must focus on it one-pointedly. Totally focus your energy on it, which may not necessarily be concentration – thinking about this or that, the mind wanders everywhere and can’t concentrate and the attainment of stabilized concentration will not arise. So the author follows by saying, “I will explain this.” Yes, it will be explained in detail later, you must distinguish clearly. [00:53]
Concentration allows you to willfully fix your attention on any single object of meditation. If you have not already achieved such concentration, then this concentration will not develop if you attempt to achieve it for the first time while analyzing many objects. Therefore, simply do stabilizing meditation to achieve concentration until you attain it. If this is what you mean by your qualm, then I agree.
It says that now you wish to fix your attention on an object, focus entirely on that. To achieve this type of concentration – to attain this fundamental Samadhi – which you’ve never studied before, now you just begin to practice this teaching. Since you are studying this right now, of course, your mind has to focus on it. In this situation, if you wish to reflect and analyze, then this concentration will certainly not arise, you will have to wait until you have achieved concentration. So for you to learn concentration now, to mindfully do stabilizing meditation is the right approach, this is correct! Thus “then I agree.” The author also agrees, it is correct and definitely [is our] present situation. The next section is important! The section is extremely important for learning meditative concentration sincerely. [02:08]
However, you might assert that if you do too much analytical meditation prior to achieving concentration, you hinder your concentration. If this is the case, then it is clear that you do not understand the way to achieve concentration as it is explained in the commentaries of the great trailblazers.
Just now, it talks about your actual session, so at the time of the actual session and its preceding preparation, what is the foundation? The foundation is required! says, “prior to achieving concentration,” for you to attain this sublime Samadhi or meditative serenity, then what does the foundation – the preparation – require? One needs to apply the aforementioned qualifications. If you think that the foundation preceding concentration is a hindrance and forsake it, very sorry! You totally don’t understand this great trailblazer. What is this great trailblazer? It is the two lineages. Regardless if it is Nagarjuna’s Profound View or Asanga’s Extensive Deeds, it doesn’t matter which one, all of the complete lineages tell us that, prior to your study of concentration, a lot of basic knowledge is required. These basics need to be contemplated and analyzed. Once you have this foundation, then abide by the object of meditation by building on it, this is how it works. So if you say things like the above, you truly don’t understand the principles of how to develop concentration as taught by these great adepts - you lack the understanding. Next, the explanations will clarify it. [03:43]
For example, when a skilled smith repeatedly burns gold and silver in a fire and repeatedly washes them in water, they are purified of all their defilements and residues. The gold and the silver then become very soft and pliable. Hence, they are ready to be transformed into whatever ornaments you want, such as earrings.
Just like a skilled jeweler, before he actually works on it, he first makes a coarse mold. Of course, the gold plate that we have now is the finished product, what is the text referring to then? It is saying that with the gold or mineral sand, once we have them, the first step is to repeatedly melt and wash it to totally remove the defilements and purify it. Upon it becomes pure gold, and then you make your desired jewelry out of it. By so doing, then it becomes possible to obtain whatever you want it to be. By the same token now, when we study meditative concentration, what should be done? [04:51]
Likewise, you initially use your discerning wisdom to meditate repeatedly on faults, such as the afflictions, the secondary afflictions, karmic effects of wrongdoing, and the faults of cyclic existence, according to their order in scripture. This makes you completely displeased or disenchanted. By bringing this to mind, you turn away from the group of nonvirtuous things and clear away these defilements, like burning gold in fire.
Similarly, when we apply the teachings, first [start with] our afflictions, affliction is a general term – it is either the root afflictions or the secondary afflictions - either the major secondary afflictions, or the medium secondary afflictions, or the small secondary afflictions - all sorts of wrongdoings. Thus, what are all these like? They are just as described below, the negative effect of engaging in wrong deeds, and the faults of cyclic existence, etc. all these categories require applying discerning wisdom to analyze repeatedly. How do we analyze? Think about what great faults they have and what great harm [they will bring]. Once you go through this reflection and analysis, then you will be distressed, alas, in the past I didn’t understand this and was fooled by it, and attached to it all day long! That will be when you develop great disenchantment and you will not be bound by it anymore. [06:11]
What is this is like? This kind of motivation is like the skilled jeweler who uses fire to smelt gold sand. The jeweler uses fire to smelt the gold sand, to remove the impurities from the gold sand. As for those of us practitioners now, by proceeding through the stated reflection and analysis, we develop disenchantment toward our previous attachments. So the first thing in Buddhism is to form disenchantment, to purify the attachment. This is the first one. As for the next, [06:44]
Next, you use your discerning wisdom to meditate repeatedly on good qualities, such as the good qualities of the teacher, the great importance of leisure and opportunity, good qualities of the three jewels, virtuous karma and its effects, and the benefits of the spirit of enlightenment, again according to their order in scripture. This causes the mind to become “moist” or clear. Like washing gold in water, bringing this to mind directs the mind toward the virtuous group of phenomena, causes delight, and then moistens the mind with virtues.
Well then, in the earlier discussion on disenchantment, it talks about its faults. What about other aspects? Regarding all the benefits of the good qualities of the virtuous teachers, the importance of our leisure and opportune human form, then there are the sublime values provided to you by the Three Jewels, as well as many positive effects from your practice of kind deeds, as well as the most inconceivable and remarkable benefits of the spirit of enlightenment ... They will be covered later. Well, “according to their order in the scripture,” that will be explained later in the text. If you can abide by it to analyze and continuously apply the teachings, then your mind will be “moistened.” Ah, how joyful! You definitely won’t be like how we are now: when hearing about going to class you immediately feel disagreeable. At that time, upon hearing that the class is on, your ears will be alert and eyes wide open, and won’t fall asleep. That is the teaching that moistens our minds and that will be when we develop pure faith – you will not have any doubt. What is it like? It is just like “bringing this to mind,” this kind of reflective awareness is like purifying the gold sand with water, just like the skilled jeweler using water to clean the gold. So when we apply the teaching, utilize this kind of “virtuous group of phenomena” to cleanse our contaminations. [08:35]
Once this happens,
Once you have that preparatory foundation. [08:39]
focus your mind on what you want to achieve—either meditative serenity or insight—and you will accomplish it without difficulty.
Once you’ve established the preceding foundation, by then, as you will apply meditative stabilization and you will achieve concentration. When you practice analytical meditation, or meditate on emptiness and so on, “without difficulty,” you do not need much effort and you “will accomplish it” with success! Now, let’s see, is that right? What is the reason that we often cannot apply it successfully? If we are willing to examine carefully, then we will know right away! It is that our minds are filled with afflictions. What are we afflicted by? Won’t let go! That is it. And then, another aspect is that our spirits are not lifted! Why can’t we let go? You haven’t seen the faults and harms of these objects. You only see the beginningless latent propensity from the past. After meditation, you become disenchanted. Even if you are handed these objects for free, you don’t even want it. Is there anything you can’t let go of? So this mind state has arisen. Moreover, if you are unable to lift [your spirit], once you see a specific benefit now, well, even if you were told don’t do it is impossible! Just like what I have mentioned, “time to go to bed now!” “Well! It doesn’t matter; I will wait a little bit.” You just can’t let go [of the study and contemplate]; you have tasted the flavor of its benefit. Isn’t this very explicit and clear? Furthermore, the obstacle ahead is cleared, the force pushing you forward is powerful. While practicing the teaching with the proper method, how can success be impossible? Of course, you will succeed! [10:24]
So we often say this now, oh well, I am about to meditate! Going to stay in a shack! Then stay there for ten years. The best outcome is that you slept there for ten years, what a pity! The concept is right in here. Although the framework has been explained, the details are still unknown to us. When you sincerely continue with the study, you will find it more and more intriguing; not only intriguing, also gradually, gradually you will spontaneously concord with every part of the content. What is the effect of concordance? You will have achievement, just like that. If you are inspired to be reborn to Pure Land that will certainly happen. Moreover, attaining Buddhahood is absolutely possible. This is why, when you read the Biography of Venerable Atisha, at his time, there are adepts achieving every day. It happened everywhere! Whereas for us now? Alas, the instructors of the scriptures are as numerous as schools of fording carps in the river - as many as the hairs on a cow. Yet true adepts were as scarce as the horn of the Chinese unicorn! The issue is that we don’t have skillful means; the problem is that we do not have the proper approach. Now with this recognition of ours, it is not difficult to genuinely meditate on the teaching; yet the most critical part is proper perception! [11:39]
Therefore, such analytical meditation is the superior method for achieving nondiscursive concentration.
Oh! Now that we know that the earlier text taught us to reflect and analyze, which is the most skillful method for us to achieve nondiscursive concentration – the best tool! Whereas, if you forsake this method and do away with the tool, may I ask, how can you practice? Even right now, for something as simple as cooking rice, you say you want to cook rice, yet throw away the pot. Without the pot, how are you going to cook? If you don’t use fire, how can you cook without fire? You don’t want water, how do you cook without water? That is how we are now – we need rice, it needs to be cooked, yet pot is not needed, water is not needed, even fire is not needed either. Now we understand it here, as long as we abide by it, all will appear as we wish and achievement is certain. [12:33]
In the same way, the noble being Asanga says:
For example, in order for smiths or their skilled apprentices to purify silver or gold of all defilements and impurities, they burn it in fire and wash it in water. By doing this, they understand that they can make it into this or that ornament by way of its serviceability and pliability. Then those who know the appropriate craft—the smiths and their skilled apprentices—use the smiths’ tools to transform the metal into whatever kind of ornament they want.
This is to explain that, just like the jeweler or his apprentices, for the sake of making one ornament, he uses all sorts of methods to wash and smelt [the gold] in the fire to purify all defilements and impurities. Then, based on his experience the designed ornaments are made. [13:23]
Likewise, yogis and yoginis become disenchanted by simply not turning their mind toward any impurities or defilements such as covetousness.
Now for those of us who are serious about applying the teachings, if you can abide by the aforementioned approach to meditate, then those objects that we usually attached to will be removed and you will develop disenchantment. Once disenchantment is generated, these contaminations, worries, and afflictions will not remain. Usually, our immediate afflictions at present time, if you examine it closely, what are they like? They are all these, all included in these [contaminations, worries, and afflictions]! Oh, he ate too much, he took advantage of the situation, and I did more! Well, such and such over here, etc. Furthermore, he is playing the Dharma instrument wrong, and that other thing he did is so on and so forth! If we actually recognize the true reality of worldly phenomena, once your disenchantment arises – ah! For the sake of studying Buddha Dharma now, I want to increase my merits…. Regardless of what the situation is, your mind does not fluctuate. Naturally, you will not be tainted by contaminations, worries, and afflictions. Once your mind is not impacted, your afflictions will disappear. And then? [14:42]
They create delight simply by not turning toward the unhappiness of the afflicted mind and by being inclined toward joy in the group of virtues.
At the same time, now with your recognition of the sublime merits of the Three Jewels, wholeheartedly, ah, you sense great joy! The obstacle ahead is gone, and the driving force from behind is very strong. [15:00]
When they do this,
The next step is for us practitioners.
their minds become linked to and calmly settled upon—without fluctuation or movement—any object to which they apply them within the scope of serenity or insight.
By then, during the actual meditation session, apply either stabilizing meditation or analytical meditation. [15:15]
They then can use their minds to properly attain whatever objective for which they aim.
At that time, for those who “use their minds to properly attain,” then you will be totally aligned. If you want to settle [on a given object], it will happen, [your mind] will not fluctuate or be moved, and all your aspirations can be achieved! Is this example clear? Now, with this understanding, this is however still a theory! Here, this concept is for us to develop aspiration and once you have this joyful aspiration, then you will naturally become earnest toward the following stages on the path. So, now the joyful aspiration is cultivated. Once you clearly recognize the following steps, one by one, just like the text has stated, the arising mind state will appear and the achievement will gradually take place. [16:15]
Please turn to [page 115]. Regarding meditation, the text briefly explains the guidelines for practice. So this is divided into two parts: the first clarifies what meditation is, gives a brief explanation. Then it refutes the misconception of one kind of attachment. Here, refuting misconceptions are particularly important – for our present situation in general, there are too many of these misconceptions, too many of them. Often, we hear sayings like: need to meditate, hurry up to learn the seated lotus position, or hurry up to learn something else! In fact, now we have studied the above section, we understand the cause for why we do not concord after sitting there for a long time – we may have some idea. Now let’s continue, the second to the last paragraph: [17:37]
Laxity and excitement are the two principal conditions that are unfavorable for attaining a concentration wherein the mind steadfastly stays upon one object of meditation.
It says, with this Samadhi, that is meditative concentration. We usually refer to it as achieving concentration, attaining concentration, or being focused, calm abiding, Samadhi, etc. What is the sign of Samadhi? That is when our minds abide upon a given object of meditation, and the mind is steadfast can’t be fluctuated under any circumstance, not to be influenced or disturbed. Thus this is the attainment of being steadfast and staying upon one object of meditation – the sublime Samadhi. So once one truly achieves this concentration, even if you lift the meditator up and put him somewhere else, he would not know. No matter how cold it is he would not know; no matter how hot it is he would not know either; no matter how noisy it is he would not know either. His mind is steadfast on the object of meditation. Regardless of what you do to him, he does not know, such is the sign! That’s how it is! Such is the admirable state. [19:03]
So now we wish to learn [meditation], but there are two obstacles or unfavorable conditions that are contradictory [to meditative concentration]. Primarily, there are “two principal conditions,” they are the main ones. What are the two? They are laxity and excitement. “Laxity” is what we usually know as lethargy. “Excitement” is attached to distraction. So what is laxity? What is excitement? Lethargy is the force of the mind that gradually, gradually becomes weaker, that is when “the mind becomes not serviceable.” For example, usually, when you see an object or hear something, if you really want to listen, the attention will be focused on it explicitly and clearly. Up to a point, the mind will no longer want to listen to you – this is laxity. [19:55]
This laxity does not necessarily mean that you sit here and, when you doze off, that is laxity. When you are reading a book, in the beginning, you are quite sharp but, later even though your eyes are still reading and the mind is still working, you are confused about what the book says. That is when you are already in laxity. We should know for this laxity, that the subtler level of laxity is something we are totally unable to detect. Actually, while applying meditative concentration, by then your mind feels great, abide on it. In fact, you have already entered into laxity. In the usual practice of seated meditation, the eyes do not need to be shut; the eyes can be slightly open. However, you will feel that the eyes seem to be shut, and the feeling of shutting the eyes is more comfortable. By then, actually, the mind is already falling into laxity. This subtle sign of laxity is impossible for us to detect. Once you have detected it, it is already too late, that is how it works. So we often are in the midst of laxity and even feel good about it. By the time one dozes off, then one has no idea how far off it is. So the sign of laxity is quite hard to distinguish. [21:05]
The other kind is excitement, which is a type of distraction. However, what is this distraction? Actually, it is the sign of disturbance within. Some think of it as being “endowed with attachment.” Why do they think of it this way? That is because, internally, you have this predisposed thought about those favorable objects in the past and, at that time, your mind cannot be tranquil. This state is excitement. It will not bring us calm abiding. To sum it up in one statement: in other words, when your mind is high, it is called excitement; when it sinks that is when it slides downward – laxity. So you cannot reach the state of meditative concentration. These are the greatest obstacles. Regarding the actual detailed content, it will be explained in the serenity section in [v.3] with great detail. [22:15]
Here, the text points out the obstacles to learning concentration and tells us how to apply the remedy. Once we have this concept and abide by the following systematic order to study, we will be very pleased. Why? As a matter of fact, the following sections will help us to study the necessary foundation for concentration step by step. Otherwise, we will still rush, ah, need to learn meditative concentration, don’t need [the foundation]. Under this circumstance, since you don’t have the foundation for meditative concentration, you try for so long, and it is totally wasted! So here the key point being explained is the importance of the foundation. Thus, as long as we are willing to start from the foundation and abide by the systematic order to advance step by step, once the foundation is established and understood then, later when learning meditative serenity, all you have to do is to identify the signs of laxity and excitement. You will be able to immediately apply [the teachings] accordingly and quickly achieve meditative concentration. Continuing: [23:29]
With respect to this, if you have a very forceful and long-lasting awareness of the good qualities of the three jewels and the like, you will easily eliminate laxity. Many authorities state that the remedy for laxity is uplifting the mind by means of seeing good qualities.
So let’s look at them separately. What is the remedy for both laxity and excitement? It says if you have following force, what force? It is your recognition of the good qualities of the Three Jewels and seeing their sublime merits. Other than seeing the merits of the Three Jewels, what else requires mental preparation? “A very forceful and long-lasting awareness.” Forceful means that the power in your mind is very strong, and long-lasting means that there is no interruption. Thus, in this state of mind, laxity is easily purified and eliminated. We can readily use one thing to illustrate this. For example, there is something we like very much – one of our established hobbies – in this situation, maybe sometimes you feel dispirited or even drowsy. Wow! All of a sudden, when this object arises, your mind will therefore quickly get excited. You should subsequently contemplate and analyze your own interests and hobbies, and you will immediately relate to it and recognize it right away. [25:20]
Many worldly people have specific hobbies, when they talk about their hobbies, wow! They are immediately energetic. Even they have any minor illness, toothache, or a headache, when they get to that point, they don’t feel the pain. So we often tell a joke of how much kids love candy. Even if he has a toothache, when he sees candy with his aching tooth, the tooth no longer hurts. Actually, this mentality is common to everything we do. Why? Just by seeing something you enjoy and thinking about its benefits, it creates something forceful and strong in your mind. Long-lasting means, when this force is extremely strong or you habituate it often enough, no other force can interrupt it. That is the [long-lasting] force. [26:12]
Thus, what should we do now? The above is what we need to do. Why is it that we are following the preceding order step by step – although we talk about taking refuge to the Three Jewels, what are the benefits of going for refuge to the Three Jewels? Honestly speaking, most people may not truly recognize it. That is absolutely true. Once you have experienced it, the mental force will be very strongly upheld. When this powerful mindset is developed, if you were about to fall asleep, naturally it will not happen – [the drowsiness] is removed. Therefore, next, the author provides us with the remedy, the remedy for laxity - the accurate way of pinpointing the healing of laxity. What is it? That is the mind that can recognize the benefits. Upon seeing the benefit, this mentality will actually become an encouragement, and the mind is immediately uplifted and elevated - this is the conceptual description. [27:09]
Next, there are two statements from “many authorities.” The so-called “authorities” means that they are accurate and flawless. All great masters of the past gave such [authoritative] instructions. Thus, who does “many authorities” refer to? They are not only those with clear scripture perceptions but are also endowed with the experiential knowledge acquired by practicing according to the scripture perceptions. In other words, the reports of their experience are absolutely flawless – those experienced, accomplished masters all said the same. This is the conceptual reasoning, yet in reality it is supported by infallible validation. This is with regard to the remedy for laxity. Next, is the remedy for excitement. [27:49]
Likewise, if you have a very forceful and long-lasting awareness of the faults of impermanence, suffering, and the like, you will easily eliminate excitement. Many scriptures say that disenchantment is praised as the remedy for excitement because excitement is a mental distraction involving attachment.
Similarly, if we can have a forceful and long-lasting awareness, then what kind of understanding is needed? Recognize the faults and flaws of impermanence, suffering, and the like in the mundane world. By then, this excitement will be easily eliminated. Why? The reason for excitement is that you see this object and think it is great and it is good! Thus, the attachment dominates, and your imagination runs wild. Now, seeing that this object actually is good for nothing and has great faults. If you were told not to eliminate it, you can’t help but remove it. So what is the direct antidote for this? Disenchantment. And “impermanence and suffering” are the best remedy to become disenchanted. The reason you are not able to renounce it is that you see its advantage. Now that you see its great faults, of course, you will be disenchanted. Hence, all scriptures praise and expound on this in all aspects. Scriptures are actually the reports from Buddhas and Bodhisattvas about their own experiences – those experienced ones share the same recognition. So, from here, we will know that, as long as you are able to cultivate these two [to counter laxity and excitement], then naturally when you are meditating and laxity arises, well, analyze [the good qualities of the Three Jewels] and the mind is immediately uplifted. Once excitement arises, immediately switch to analyze [impermanent or suffering], and immediately calm the mind, it becomes pacified. In this situation, the meditative concentration will naturally become very easy to attain.