[Lamrim·Meditation] FOCUSING YOUR MIND P25

一正明其思灭沉掉法

(1’)) Intention and the way it stops laxity and excitement

《广论》【闻·思·修】Lamrim·Meditation

 此中分二,正明其思灭沉掉法,明能生沉掉之因。  今初
  如集论云:「云何为思,令心造作意业,于善不善无记役心为业。」如由磁石增上力 故,令铁随转,如是于善不善无记随一能令心之心所,是名为思。此中是说生沉掉时,令心 造作断彼之思。
  为断沉掉发动心已,复应如何除沉掉耶。心沉没者,由太向内摄,失攀缘力,故应作意诸可欣事,能令心意向外流散,谓佛像等极殊妙事,非生烦恼可欣乐法,又可作意日月 等诸光明相。沉没除已,即应无间坚持所缘而修。如修次初编云:「若由昏沉睡眠所覆,所缘不显,心沉没时应修光明想,或由作意极可欣事佛功德等,沉没除已仍持所缘。」此不 应修厌患所缘,由厌令心向内摄故。又以观慧思择乐思之境,亦能除沉。摄波罗蜜多论云: 「由勤修观力,退弱而策举。」沉没与退弱者,谓缘所缘力渐低劣说名沉没,太向内摄说 名退弱,故由策举力及广所缘即能除遣。中观心论云:「退弱应宽广,修广大所缘。」又云:「退弱应策举,观精进胜利。集学论云:「若意退弱,应修可欣而令策举。」诸大智者同所宣说,故除沉没最要之对治,谓思惟三宝,及菩提心之胜利,并得暇身大利等功德,令如睡面浇以冷水顿能清醒,此须先于功德观择修习已生感触。又沉没所依之因,谓昏沉睡眠,及能生昏睡之心黑暗相,若修光明则不依彼而生沉没,生已灭除。声闻地说:「威仪应经行,善取明相数修彼相,及念佛法僧戒舍天六中随一,或以所余清净所缘策举其心,或 当读诵显示昏沉睡眠过患之经论,或瞻方所及月星等,或以冷水洗面。」若沉微薄,或唯 少起励心正修,若沉浓厚或数现起,则应暂舍修三摩地,如其所应修诸对治,待沉除已后乃修习。若心所取内外所缘相不明显,内心黑暗随其厚薄,若不断除而修习者,则其沉没极难断除,故应数数修能对治诸光明相。声闻地云:「应以光明俱心,照了俱心,明净俱心, 无暗俱心,修习止观。汝若如是于止观道修光明想,设有最初胜解所缘相不分明,光明微 小,由数修习为因缘故,于其所缘胜解分明光明转大。若有最初行相分明光明广大,其后 转复极其分明光明极大。」此说最初所缘分明者尚须修习,况不分明。应取何等光明之 相,即前论云:「应从灯明,或大火明,或从日轮,取光明相。」如此之修光明相,非唯限于修 三摩地,余亦应修。

《广论》 Pg368LL01-Pg370LL03

(1’)) Intention and the way it stops laxity and excitement
Asanga’s Compendium of Knowledge:
  What is intention? It is the mental activity of applying your mind, having the function of drawing your mind to virtue, nonvirtue, or the ethically neutral.

This is how you should understand it. For example, iron filings are compelled to move under the influence of a magnet. Similarly, the mental process of intention moves and stimulates your mind toward virtue, nonvirtue, or the ethically neutral. So it here refers to an intention that applies your mind to the elimination of laxity or excitement when one of them occurs.
 Question: After you have thus aroused your mind to eliminate laxity and excitement, how do you stop laxity and excitement?
 Reply: Mental laxity involves a very excessive inward withdrawal, leading to a slippage in the way you apprehend the object of meditation; so you should direct your mind to delightful things that cause it to expand outward. This should be something like a very beautiful image of the Buddha, not something delightful that gives rise to afflictions. Or bring to mind an image of light, such as sunlight. When this clears away laxity, immediately tighten the way you apprehend the object and sustain that in meditation. As Kamalasila’s first Stages of Meditation explains:
  How? When you are overcome with lethargy and sleepiness, when there is a lack of clarity in your apprehension of the object of meditation and your mind has become lax, then meditate on the idea of light or bring to mind the most delightful things, such as the qualities of the Buddha. Dispel laxity in this way and firmly hold on to the object of meditation.

In this situation, do not meditate on a disenchanting object because disenchantment causes your mind to withdraw inward.
 When you expand your mind by using discerning wisdom to analyze an object of your choice, this also stops laxity. Aryasura’s Compendium of the Perfections says:
  When slack, your mind is stimulated and inspired
  By virtue of the energy of striving for insight.

Thus laxity, or slackness, is as follows. The state of mind the two terms describe is called “laxity” because there is a decline in the way you apprehend the object of meditation. It is called “slackness” because there is an excessive withdrawal inward. You counteract it by stimulating the way you apprehend the object and by making the object of meditation extensive, so as to expand your mind. Bhavaviveka’s Heart of the Middle Way states:
  In the case of slackness, expand your mind
  By meditating on an extensive object.

And:
  Further, in the case of slackness, inspire yourself
  By observing the benefits of joyous perseverance.

Also,  Santideva’s Compendium of Trainings states: “If your mind becomes slack, inspire yourself by cultivating delight.” The great scholars and adepts are in agreement on this matter.
 So here is the most important remedy for stopping laxity: When you reflect on the good qualities of such things as the three jewels, the benefits of the spirit of enlightenment, and the great significance of attaining leisure, it should have a bracing effect on your mind, just as cold water is thrown in the face of a sleeping person. This depends on your having had experience with discerning analytical meditation on these beneficial topics.
 If you cultivate a remedy for being accustomed to the underlying causes of laxity—namely, lethargy, sleepiness, and something that induces these two wherein your mind takes on a gloomy aspect—then laxity resulting from these causes will not arise or, if it has arisen, will stop. In this regard, Asanga’s Sravaka Levels suggests such activities as going for a walk; holding an image of brightness in your mind and familiarizing yourself with it repeatedly; pursuing any of the six recollections—the Buddha, the teaching, the community, ethical discipline, generosity, and the deities; stimulating your mind by means of other inspiring objects of meditation; orally reciting teachings that discuss the faults of lethargy and sleepiness; gazing in different directions and at the moon and stars; and washing your face with water.
 Also, if laxity is very slight and occurs only infrequently, tighten up your apprehension of the object and continue meditating; but if laxity is dense and seems to occur repeatedly, suspend your cultivation of concentration, clear away laxity using any of those remedies, and then resume your meditation.
 Whether your object of meditation entails directing your mind inward or outward, if the object is unclear and you have the sense of darkness—slight or dense—descending on your mind, then it will be hard to cut through laxity if you continue to meditate without eliminating it. Therefore, as a remedy for that, repeatedly meditate on the appearance of light. Asanga’s  Sravaka Levels states:
  Cultivate serenity and insight correctly, with a mind that is bright and radiant, a mind of clear light, free of gloom. On the way to serenity and insight, meditate on a sense of brightness in this way. If you do, then even if at the outset your interest in an object of meditation is dull and brightness is fading, the cause and condition of having accustomed yourself to that meditation will clarify your interest in the object of meditation and lead to great brightness. If there is clarity and great brightness at the outset, clarity and brightness will later become still more vast.

So since he says you should cultivate brightness even when the object of meditation is clear from the beginning, this is all the more true when it is unclear. Asanga’s Sravaka Levels also describes how to hold the sign of brightness in meditation:
  Hold in meditation the sign of brightness from the light of an oil- lamp, the light of a bonfire, or the orb of the sun.

Meditate on the sign of brightness not only while cultivating concentration, but on other occasions as well.

Lamrim Chenmo Pg62LL13-Pg65L04


References 参考资料:​​
  1. 《菩提道次第廣論》全文下載
  2. The Great Treatise on the Stages of the Path to Enlightenment (Tib. Lam rim chen mo) (Volume 3), Shambhala Publications
Recent Posts:​

Leave a Reply

Your email address will not be published. Required fields are marked *

This site uses Akismet to reduce spam. Learn how your comment data is processed.