第二修习知已为断彼故对治不勤功用
(b’)) Using the remedy for failing to try to eliminate them even when they are recognized
《广论》【闻·思·修】Lamrim·Meditation
生觉沉掉正知之方便者：非唯了知沉掉便足，须于修时能生正知，如实了知沉没、掉举生与未生。又由渐生有力正知，故于沉掉生已无间，即能生起识彼正知，固不待言，纵实未生而将生时，亦须生起觉了正知，《修次》中、下篇云：“见心沉没，或恐沉没。”又云：“见心掉举，或恐掉举。”乃至未生如斯正知，纵自断言“从彼至此中无沉掉，所修无过”，然非实尔，以生沉掉亦不知故，有力正知未生起故。如是亦如《中边论》云“觉沉掉。”谓觉沉掉须正知故。如是若未生起正知──凡生沉掉即必觉察，则虽久修，沉掉正生而不自觉，必以微细沉掉耗时。
若尔，正知云何生耶？答：前所开示修念之法，即一最要之因。以若能生相续忆念，即能破除忘境散逸，故能遮止沈掉生已久而不觉，遂易觉了沈掉。以觉失念时之沈掉，与觉未失时之沈掉，二时延促，环绕体验观之甚明。故《入行论》亦密意说：“住念护意门，尔时生正知。”《辨中边论疏》亦云：“言‘正知者，由念记言，觉沈掉’者，谓安住念，始有正知。是故说云：‘由念记言。’”余一因者，是正知不共修法，即令心缘天身等所取之相，或缘觉受唯知唯明等能取相，次如前说于修念中，相续侦察流未流散余处，任持其心，应执此即将护正知扼要。如是亦如《入行论》云：“数数审观察，身心诸分位，总之唯彼彼，是护正知相。”由此能生沉掉将生了知正知。由修念法，是遮散后所起忘念，应善辨别。若不尔者，杂一切心全无分别，如今后人修习而修，由混乱因，三摩地果恐亦如是。故应顺一堪为依据大论，细慧观察，修验决择，极为重要，不应唯恃耐劳。如《摄波罗蜜多论》云：“独修精进自苦边，慧伴将护成大利。”
第二、修习对治知已不为断彼勤加功用：修习正念、正知之法，由如前说善修习已，生起有力正念、正知。由正知故，极细沉掉皆能觉了，无有沉掉生已不识之过。然彼二者生已无间，不修破除功用，忍而不起功用、不作行者，是三摩地极大过失。以若如是，令心成习，极难发起离沉掉定。故于沉掉生已不行断除，应修对治名曰“作行、功用”之思。
《广论》 Pg367L06-Pg368LL02
*《菩提道次第广论》原文改译——大慈恩译经基金会
(2’)) The method for developing vigilance that recognizes laxity and excitement
It is not enough just to have an understanding of laxity and excitement; you have to be able to develop vigilance that accurately detects whether laxity or excitement is present during meditation. Moreover, by gradually developing powerful vigilance, not only must you develop vigilance that recognizes laxity and excitement as soon as they occur, you must also develop a vigilance that recognizes them when they are on the verge of occurring, before they have actually arisen. This is demonstrated by statements in Kamalasila’s last two Stages of Meditation:
If you see your mind become lax, or in danger of laxity…
And:
You see your mind become excited or in danger of becoming excited.
Until you develop such vigilance, you cannot reliably conclude that you have had flawless meditation—free of laxity and excitement— during a given period of time. This is because, not having developed powerful vigilance, you cannot be sure whether laxity and excitement have occurred. Likewise, in a passage that begins, “There is recognition of laxity and excitement…,” Maitreya’s Separation of the Middle from the Extremes says that you need vigilance in order to recognize laxity and excitement. Accordingly, if you have not developed vigilance such as would preclude any failure to recognize the presence of laxity or excitement, then even if you try to meditate for a long time you will pass the time under the influence of subtle laxity and excitement, failing to sense laxity and excitement while they are occurring.
Question: How do you develop this vigilance?
Reply: Its most important cause is the process of maintaining mindfulness which I explained above. If you can develop continual mindfulness, you will be able to avoid forgetting the object of meditation and becoming distracted. Thus, since this prevents a prolonged failure to sense the presence of laxity and excitement, you can easily recognize laxity and excitement. This will be perfectly evident if you examine in terms of your own experience how long it takes to recognize laxity and excitement when mindfulness is impaired and how quickly you recognize them when it is not impaired. With this in mind, Santideva’s Engaging in the Bodhisattva Deeds states:
When mindfulness dwells
At the gate of your mind for its protection,
Then vigilance will appear.
And Sthiramati’s Explanation of the “Separation of the Middle from the Extremes” states:
The statement, “There is recognition of laxity and excitement by vigilance if mindfulness does not lapse,” indicates that mindfulness, when fully present, is accompanied by vigilance. That is why it says, “if mindfulness does not lapse….”
The following cause of vigilance is distinctive to the way to maintain vigilance. Focus your mind on a visualized image of the body of a deity, etc., or focus on a subjective aspect such as the quality of experience being simply luminous and aware. Then, while you stay mindful as explained above, hold your attention on the object while continuously monitoring whether it is scattering elsewhere. Know that this is critical for the maintenance of vigilance. As Santideva’s Engaging in the Bodhisattva Deeds says:
Examining again and again
The states of the body and the mind—
Just that, in brief,
Is what it means to preserve vigilance.
Thus, with this method you develop vigilance that notices laxity and excitement when they are on the verge of arising, while with the method for maintaining mindfulness you prevent forgetfulness in which attention is distracted and slips away. Hence, you have to properly distinguish these two. Otherwise, if you practice as is done nowadays—combining all these awarenesses with no understanding of their distinctions—I am afraid that the concentration resulting from a muddled cause will itself be muddled. Therefore, it is very important to make a very precise analysis of this in accordance with each of the major authoritative texts, and then to determine it in your practice. Do not place your hopes on sheer determination, for Aryasura’s Compendium of the Perfections says:
Using only joyous perseverance, you will end up exhausted.
If you practice with the aid of wisdom, you will achieve the great goal.
(b’)) Using the remedy for failing to try to eliminate them even when they are recognized
As explained above, you develop very powerful mindfulness and vigilance through proper use of the methods for maintaining mindfulness and vigilance. Vigilance is then able to notice even very subtle laxity and excitement, so there is no problem recognizing the occurrence of laxity and excitement. However, when you make no effort to stop those two as soon as they arise, your complacency or failure to apply yourself constitutes an extremely serious problem for your concentration. For, if you practice in this way, your mind will form bad habits and then it will be extremely difficult to develop a concentration free of laxity and excitement. Therefore, to remedy a failure to apply yourself to the elimination of laxity and excitement, cultivate the intention called application, or effort.
This section has two parts: (1) intention and the way that it stops laxity and excitement, and (2) the underlying causes of laxity and excitement.
Lamrim Chenmo Pg60L12-Pg62LL14
References 参考资料:
- 《菩提道次第廣論》全文下載
- The Great Treatise on the Stages of the Path to Enlightenment (Tib. Lam rim chen mo) (Volume 3), Shambhala Publications
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