Audio recorded at Buddha House Adelaide. Transcript auto-generated and AI-corrected; may contain errors.
About this talk. Subtle laxity, Khensur Rinpoche explains in this 94-minute session, is not a dull or wandering mind — the object appears clearly, yet lacks the vibrancy that true calm abiding requires. This precision marks the whole session: a careful walkthrough of the five faults that obstruct meditation and their eight antidotes, drawn from a Maitreya verse. After covering the second fault — forgetting one’s object of meditation, with a Buddha image or tantric deity recommended as the best support — Rinpoche dissects both laxity and excitement at coarse and subtle levels, quoting Śāntideva to show that mantra recitation without single-pointed placement yields nothing. He then traces the antidotes to their root: three types of faith (conviction, delight, and longing) generate aspiration, which produces exertion — the main remedy for laziness. A brief Q&A closes on the distinction between minds and mental factors.
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File: 09 MM 1997 01 21.mp3
UUID: d02ceb07-4a54-4fb9-9a67-bd80ad434dc4
Teacher: Khensur Rinpoche
Collection: Mahāmudrā 1996-97 (Khensur Rinpoche)
Date: 1997-01-21
Recorded at: Buddha House Adelaide
Duration: 93.7 minutes
Words: ~4,046
Both ourselves and all others want happiness and do not want to suffer, and we can take ourselves as an example of that and developing the determination to lead both ourselves and others to a state which is free of suffering and where we experience complete happiness. Until one has eliminated one’s various faults, then one is not in a position to fulfill one’s determination to bring others complete happiness and to eliminate all others’ suffering. So one must develop the determination that I must eliminate all my various faults and bring into consummation all my excellent qualities. It is only in that state that I will be able to fulfill this aspiration. In order to achieve that state, I must abandon all my various faults, the various afflictions within my mind, and therefore I must practice the various antidotes to those various afflictions.
As the means to achieve that end, then I begin by listening to the nature of the way things are and by again and again reflecting upon those teachings, generating the wisdom arising from reflection, and then having generated that, then I go on to integrate this reflective understanding through generating the wisdom arising from meditation, and I am going to proceed in that orderly fashion. In order to actually develop the wisdom arising from meditation, I must come to an understanding of the supreme of wisdoms, that of Mahāmudrā, the great seal. In order to achieve that wisdom of the great seal, I must develop special insight and calm abiding. In order to develop those two special insight and calm abiding, then I am going to listen well to these teachings, setting out the means for achieving calm abiding and special insight, having once listened to them well, reflecting and then meditating on them both in order to benefit, to be of vast benefit both to myself and all living beings. Beginning with a quotation from a verse by Maitreya in his Discrimination of Middle and Extremes where he says, in talking about the necessity of applying the five antidotes as the means to overcome the five faults.
And what are the five faults? These are set forth as follows: laziness laxity and excitement non application and application. These are asserted as the five faults. So we’ve begun a discussion of the five faults and the means of overcoming them. And the first of these five faults was that of laziness and we’ve covered the explanation of laziness.
Now we’re going to begin an explanation on the second call, that is of forgetting the advice. So what is meant by forgetting the advice? That in order to cultivate calm abiding, is necessary that we have an object of meditation, that is, an object to observe. And here the forgetting of the advice is the forgetting of the object of observation, the object of our meditation. The object upon the basis that we are cultivating calm abiding has been lost from the mind.
So as we’ve described, there are a variety of objects of observation that we can make use of in cultivating calm abiding. So first we consider these variety of objects that we can make use of and whichever that we have an inclination to make use of, we choose that one. But as has been mentioned that in The Graduated Path by Tsongkhapa, He specifically mentioned that the best of objects that we can make use of is an image of a Śākyamūni Buddha, and this is also the assertion of many Indian masters that in the cultivation of calm abiding there are many advantages to using the image of a Śākyamūni Buddha as the basis and therefore this is considered the best of objects that we can make use of. But it is thought that in the practice of secret mantra, that is the tantra, that one generates, makes use of one’s own meditative deity, one’s edam, and generating oneself as the Yidam, observing that as a basis for the development of calm abiding, both in development of calm abiding and completing the generation stage. So whatever your particular meditation or deity may be, whether it’s Yamāntaka, Heruka, Vajrayoginī, Mañjuśrī, Tārā, whosoever that are generating the deity and using that as the object of observation and single pointedly developing calm abiding upon that as a basis.
So that completes the explanation of the second of these five faults, that of forgetting the advice. The third fault is the fault constituted of two parts: laxity and excitement. These are real faults in the development of meditative stabilizations. In order to develop in our meditation, these are probably the greatest of the two faults, the greatest obstacle to the development of calm abiding. It’s necessary that we be able to, you know, if we have these two faults of laxity and excitement, then we cannot develop calm abiding. It’s necessary that we be able to identify them and be able to overcome them.
So we have mentioned previously that the nature of pliancy of body is that it has two factors, that of an intense clarity and an unmoving single-minded placement. These two factors constitute the nature of calm abiding, an intense clarity and an unmoving single-minded placement upon its object. With regard to these, the first of these two, laxity, constituting the third fault, is the obstacle to this first factor of intense clarity. So we have to overcome laxity in order to achieve intense clarity. So Je Tsongkhapa describes the nature of laxity. That between the two minds and mental factors, laxity is a mental factor and it has the quality such that upon its arrival the object of observation is there is no intensity or clarity of the object of observation. The object of observation is not seen clearly. So there is no intensity to its clarity. The object is being held in an overly loose fashion and that there is obscuration with seeing the object clearly and the mind is just about to fall into a state of lethargy, into an extreme dull state.
So these are some of the qualities that we mean by laxity. So when we meditate, the object of our meditation does not appear to the mind clearly. There is obscuration to its clarity. The mind is in a very lethargic state, holding the object in an overly loose fashion. There is a dullness of the mind.
There is no intensity to the object in the way it is appearing to the mind. So with regard to laxity, there are both coarse and subtle laxity. So the coarse laxity, as has just been described, in terms of there is a lack of clarity of the object and a dullness of mind. So, and then with regard to subtle laxity, the object is seen clearly, but there is an absence of the factor of intensity. The object of our meditation is seen clearly, but there is no vibrancy or intensity to the way the object is appearing.
So it is the absence of that vibrancy or intensity which constitutes subtle laxity. So in the cultivation of meditative stabilization, this is the first obstacle that we come across. With regard to excitement, it can be explained in terms of its cause, its nature, and its result. Its cause is the mind chasing after a beautiful object, an appealing object, following towards something which appeals to the mind. That’s its cause.
Its nature is a factor of attachment. So mind has come under the influence of a factor of attachment and that attachment is toward an appealing object. The results of excitement are distraction. So the excitement functions as to distract excitement has the function of distracting causing the mind to be distracted. So the result of excitement is the mind is distracted.
Again, with regard to excitement, there are both coarse and subtle levels. excitement acts as in the development of a pliancy of body, it’s necessary that we develop a single-minded placement upon an object. And it is excitement which is the obstacle to this placement. So with regard to the coarse and subtle excitement? So in the case of coarse excitement, if we were, for example, we’re cultivating calm abiding on the basis of an image of a Buddha, then that due to the coarse excitement the object of observation, that image of a Buddha, is completely lost.
One’s mind is completely taken away from that object, completely distracted, and the object is completely lost. In the case of subtle excitement, the mind is abiding upon the object of observation, but not completely. Part of the mind is being distracted toward another object. Part of the mind is lost to another object. So mind is remaining upon the object.
It is abiding on the object of observation, but not completely. Part of the mind is abiding on another object, has been lost or distracted to another object. So it is excitement which is the greatest obstacle to the cultivation of pliancy of body. While excitement remains, we cannot achieve pliancy of body. As has been explained in discussing calm abiding, this can be extended to all of our meditations in general, that whenever we’re meditating and the object is not appearing clearly to ourselves we can assume that laxity has arisen.
Or in the case where we have a part of our mind is not upon the object or the object is completely lost, then we can assume that excitement has arisen. So whenever these two factors of laxity and excitement arise, we cannot meditate well. So when either of these two factors arise in the mind, there’s a laxity or excitement, we must be able to identify them and immediately put a stop to them or get rid of them. If we allow them to remain, then there’s no meditation. Our meditation simply degenerates.
We have to be able to identify and remove them from the mind. So in the case of when we’re retreating and we are meditating on a particular deity, for example, and that we have come to the recitation of the mantra. While reciting the mantra of the deity, and the deity is not appearing clearly to ourselves, then we are not able to induce the potency of the mantra. We do not gain the potency, the power of the mantra. Creating a verse by Śāntideva where he says, In the course of reciting mantras in meditating, if our mind is not abiding upon its object in a single pointed fashion, then we cannot achieve anything meaningful in such a manner.
So when we enumerate the false, if they are enumerated as five, then the laxity and excitement are counted as one. The fourth of these five faults is the fault of non application. In the course of our cultivating pliancy of body, when laxity and excitement arise, it is necessary that we identify them and apply the means to be rid of them, to stop them. If we allow either laxity or excitement to remain, then we will not be able to develop calm abiding. Our mind will be distracted.
We will not be able to develop a single pointed placement upon the object. That is necessary in order to actually cultivate calm abiding to identify laxity and excitement when they arise and to apply an antidote. We must put a stop to them. We must put a stop to them. If we do not identify them and put a stop to them, then this is the fault of non application of an antidote.
We must identify them and apply antidote to put a stop to them. If we do not, then this is the fault of non application. Then the fifth of these five faults is that of application, or we can say in parentheses over application, but literally just application. That in the course of our cultivating calm abiding, upon identifying the rising of laxity and excitement, we apply antidotes and thereby put a stop to laxity and excitement. And we continue to meditate, but we do not desist from continuing the antidote.
On the contrary, we continue to apply the antidote even though laxity or excitement has put to a stop. We continue to apply the antidote unnecessarily. We do not desist from continuing to apply the antidote. We continue to apply the antidote unnecessarily. So this constitutes a fault, the fault of application or over application.
So these are the five faults. Firstly, laziness, and then the forgetting the advice thirdly, laxity and excitement fourth, when laxity and excitement arise, not applying antidotes which would be the fault of non application. Then fifthly, having once put a stop to the rising of either excitement or laxity, still continuing to apply an antidote which would be the fault of application or over application. So in the cultivation of calm abiding, it’s necessary that we overcome these five faults. And as the means of overcoming those five faults it’s necessary to apply antidotes.
So these antidotes are the eight activities or that is to say the eight activities of applying antidotes, or simply the application of eight antidotes to overcome these five faults to put them to a stop. So there are five there are four antidotes to laziness. And the latter four each have one antidote therefore there is a total of eight. So the four antidotes to the fault of laziness are first, faith, then aspiration, then endeavor, exertion, exertion, exertion, exertion, thirdly, and then fourthly, pliancy. pliancy is the fourth.
Of these, the main antidote to laziness is the antidote of exertion. This is what actually brings an end to laziness. This is what mainly brings an end to laziness. So, Śāntideva defines what is meant by exertion. In other ways, this is translated simply as effort or exertion, endeavor, but it is defined as taking delight in skillful action, or finding joy in virtue.
It is a mental factor. So we have said that here, exertion is defined as taking delight in and involving oneself in skillful actions. So it singles out skillful actions. Taking delight in actions which are not skillful is not what is meant by exertion here. So we previously mentioned in talking about the nature of laziness that it was a non liking for skillful actions and not being pleased to involve oneself in a skillful action.
So obviously as a direct antidote to that, that of exertion is a delight in, a liking toward involving oneself in skillful actions and virtue. So it’s necessary that we put a stop to laziness and that which is mainly asked to bring that about is the factor, the mental factor of exertion And so we need to ask, what is the method by which we can develop exertion? What is its cause? That is aspiration. So aspiration is defined as the striving toward the skillful.
So if aspiration is striving for the skillful, what are the causes for developing that aspiration? What are the methods can we use to develop aspiration? And that is faith. So with respect to faith, there are three types. There is So there are three types of faith.
Are various ways of translating these, but the first of these is believing faith and this is also translated as faith of conviction. And the second is pure faith. This is also translated as faith which is non-captivated clarity. Faith which is non-captivated clarity. And then thirdly, longing faith.
And this is also translated as aspiration which is a wish to So just to give you some more information, these three types of faith. The first one was believing faith or it can be translated as faith of conviction. Believing faith or faith of conviction. So in general there are numberless phenomena that we can take as our object of faith. In the context of the development of calm abiding, that faith is directed toward both temporal and ultimate objects.
The ultimate object of the faith for accomplishing calm abiding is the various grounds and paths that we can attain if we were to develop calm abiding, the liberation and omniscience. So the ultimate object of faith in this context of cultivating calm abiding, the ultimate objects are the various grounds and paths and liberation and omniscience. The temporal objects toward which we are seeking to develop and generate this faith are the physical and mental pliancy, physical and mental pliancy, pliancy of mind and body. So we have a great belief in these objects, and therefore developing this first level of believing faith. But there is a sense of how wonderful these objects are, how wonderful omniscience and liberation are.
We take a great joy in these objects and therefore we develop and we take a great joy in thinking of pliancy, how wonderful pliancy is, that quality. So there is pure delight in these objects. So this is the second type of faith, is pure faith or extended as a pure delight in these objects. And then thinking, Oh, how wonderful it would be to attain that and developing a real yearning to obtain these objects. And one develops a longing faith, longing to obtain them.
So believing faith is seeing that all excellent qualities arise through the development of meditational stabilization and therefore through the cultivation of calm abiding and seeing that, one develops a believing faith. So we have discussed briefly, previously, the quality of pliancy, the bliss of pliancy which arises through the cultivation of meditative stabilizations. In terms of our body, our body is extremely light. It’s not heavy. It’s like cotton wool or a feather.
We experience a great bliss bodily. We can remain seated without any difficulty whatsoever for however long we wish. In terms of the mind, there’s no difficulty of the mind. The mind is continually experiencing pleasure and is able to remain on its object for as long as desired. So in terms of seeing these qualities of physical and mental pliancy and thinking how wonderful they are, that there are great benefits developing, that I can remain upon an object of meditation without any difficulty either mentally or physically.
And therefore, these qualities, developing a great faith in these qualities, one develops, out of that faith, an aspiration to achieve them. Out of that aspiration to achieve them, we develop exertion which applies itself to their achievement. So presently we experience a great deal of difficulty in our meditations. We have difficulty, we have problems, we have troubles with our body, both our body and our mind, and we don’t find a great deal of pleasure either physically or mentally in our meditation. Our object is not clear, we’re not able to abide on the object of meditation for long.
We meet with all these various difficulties in the course of trying to meditate, and these all arise because we haven’t attained calm abiding. If we cultivate calm abiding and attain calm abiding, we will experience contrary to all of this. So it is in the cultivation of calm abiding that it is extremely important that first we overcome our laziness. As we’ve pointed out in terms of the antidote to laziness, the main antidote is that of exertion. And it is necessary that we create the causes in order to develop exertion.
If we create the causes then we will experience the result and if we develop exertion then calm abiding can be easily attained. So the second of the five faults is that of forgetting the advice, and the antidote is the fifth of the eight antidotes, that of mindfulness. So mindfulness is the antidote to forgetting the advice. So, in talking about mindfulness, it is described by the master Asaṇga in his Compendium of Knowledge where he says that mindfulness has three characteristics or three features. The first of these three features is with regard to the object.
The object is an object to which we are familiar, a familiar object. So the first feature of mindfulness is that it is directed toward an object which we are familiar with. Its nature is that of non forgetfulness. And its result is that it functions it has the function of causing non distraction. It has the result of causing non distraction.
So, with regard to these three features of mindfulness, the first feature was that of familiarity. That whatever the thing to which we are to apply mindfulness, it is necessary that it be a familiar object, that it will be habituated to it, that we have seen it, for example, again and again. In the case of two people who have known each other for a few years, that they are said to be familiar with each other and likewise whatever is to be our object of mindfulness necessarily must be one that we have seen previously that we are familiar with. So then the second feature was that of non forgetfulness. The second feature was that of the nature of mindfulness, which is non forgetfulness.
So we have to not forget the object. If we forget the object, then we’ve lost the object. We no longer have an object. So the nature of mindfulness is that it prevents forgetfulness, that it has a nature of non forgetfulness whereby we know we do not lose the object. And then the result is that it’s able to perform the function of causing non distraction.
That if we’re continually being distracted from the object then there is a point when there is no object, if we are distracted from the object. Mindfulness does not allow the mind to be distracted from the object. It therefore is said to function as non distraction. The function of mindfulness is causing non-distraction. So we’re going to stop there for this evening.
If you have some questions we can take those now. Yes? It’s the same. Sam, Sam. The question is what is the difference between minds and mental factors?
Very positive. So there are many differences between minds and mental factors. According to a verse by Maitreya, he says that minds merely see the entity of the object whereas mental factors discriminate the specific characteristics of the object. For example, if we take the flower, the mind merely sees the entity of the flower itself. It simply knows that there is a flower whereas the mental factors would begin to discriminate the flower and think in discriminating that there’s a white flower or a blue flower that leaves and petals and stems.
So they occur simultaneously. They accompany one another, occurring simultaneously. With the objects that we can take at their plate, So, it is possible to develop attachment toward those objects towards which we have believing faith, but we have to begin to discriminate amongst these objects. There are certain objects that we have believing faith for, but We cannot develop attachment for it. There’s uncontaminated objects, for example, liberation.
You can have a believing faith toward liberation, but you cannot develop attachment to liberation? Why you cannot develop attachment toward liberation? Because it’s non contaminated. Contaminated object? Why do we like Buddha?
What was the last part? I mean, a lot of people get not quite attached to Buddha just because they consider it a pure object, but the attachment is contaminated, the Buddha is uncontaminated. It is contaminated, but the Buddha is uncontaminated. There’s no attachment to Buddha. There’s no attachment towards Buddha.
The attachment toward Buddha does not exist. A liking for the Buddha is faith. Yeah. Could you say that going back to the idea of mental factors, could one say that the labeling process is Nāgārjuna talking about, the mental factor, the process of labeling? As was mentioned, the mind conceives of the does not conceive, So labeling, the factor of labeling is a conceptual conscious which thinks such and such like thinks that is a flower and conceives of the various features of the flower.
But not all mental factors are conceptual. There are non conceptual mental factors. So not all mental factors are imputing consciousnesses. There are many mental factors which accompany, for example, an eye consciousness.