*Buddhapashcimavavadopadesha 1.29

1.29

論曰：懈怠睡眠苦對治者，不疲惓思惟對治故。是中何故懈怠、睡眠共說障法？示現懈怠者，謂心懶墮故。睡眠者，身悶重故。此二相順共成一苦故，五種定障中共說故。於中起睡眠有三種：一、從食起；二、從時節起；三、從心起。若從食及時節起者，是阿羅漢眠，以彼不從心生故，無所蓋故。是三種睡眠中，初二種以精進對治，無有時節故，無始來未曾斷故，復示聖道難得故，如經「汝等比丘！晝則勤心修習善法無令失時，初夜後夜亦勿有廢，中夜誦經以自消息，無以睡眠因緣令一生空過無所得也」故。自餘修多羅，示現第三從心起睡眠對治故。是中對治有二種：一者思惟觀察對治，觀諸生滅壞五陰故，如經「當念無常之火燒諸世間」故。復示求禪定智慧度所度故，如經「早求自度勿睡眠也」故。復次觀察陰界入等常害故，是中可畏求自正覺故，如經「諸煩惱賊常伺殺人甚於怨家，安可睡眠不自驚悟」故。二者淨戒對治，謂禪定相應心戒故，六種境界心安住自心故，可畏如蛇相似法故，如經「煩惱毒蛇睡在汝心，譬如黑蚖在汝室睡」故。淨心戒對治故，如經「當以持戒之鉤早摒除之」故。復示遠離故、安隱故，如經「睡蛇既出乃可安眠」故。次說下地相似安隱無對治故，如經「不出而眠是無慚人」故。又示治法勝，能令自地清淨莊嚴，亦令他地無過故，如經「慚恥之服，於諸莊嚴最為第一。慚如鐵鉤，能制人非法」故。是中最為第一者，示現勝餘戒莊嚴故。「是故比丘」等為明何義？示現勸修勝莊嚴故、常修故。復示遠離者，損自地故，如經「若離慚恥則失諸功德」故。復示有無得失故，如經應知。已說修集對治止苦功德。次說修集對治滅煩惱功德，於中有三種障對治，示道義應知。

The treatise states: As for the antidote to the suffering of indolence and torpor, it is because of the antidote of untiring contemplation. Why are indolence and torpor spoken of together as an obstruction here? To show indolence means the mind's sluggishness and laxity, while torpor is heaviness and dullness of the body. Because these two accord with one another and jointly produce a single suffering, they are spoken of together among the five hindrances to absorption. Among them, torpor arises from three [causes]: first, arising from food; second, arising from the seasons; third, arising from the mind. If it arises from food and the seasons, this is the sleep of an arhat, because it is not born from the mind and has no hindrance. Among these three kinds of sleep, the first two are remedied by vigor; because there is no [set] season, because they have never been severed since beginningless time, and furthermore to show that the noble path is difficult to attain, as the sūtra says: "You bhikṣus! During the day, practice and gather wholesome dharmas with diligent mind, not letting time be lost. Do not neglect [it] in the early night or the late night, and in the middle of the night recite the sūtras to give yourselves rest. Do not, on account of sleep, let an entire life pass in vain with nothing attained." Other sūtras demonstrate the antidote to the third [kind of sleep], which arises from the mind. Here the antidote is of two kinds: first, the antidote of reflective contemplation, contemplating that all arising and ceasing destroys the five skandhas, as the sūtra says: "You should remember that the fire of impermanence burns all the worlds"; furthermore, to show seeking the wisdom of dhyāna in order to cross what is to be crossed, as the sūtra says: "Quickly seek your own crossing over, and do not sleep"; furthermore, contemplating that the skandhas, dhātus, and āyatanas constantly harm [one], and that one ought to fear this and seek one's own right awakening, as the sūtra says: "The thieves of the afflictions constantly watch to kill people, worse than enemies; how can you sleep and not startle yourselves awake?"; second, the antidote of pure moral discipline, which refers to the mind-discipline associated with dhyāna; because the mind in its six sense-objects abides within its own mind, and because it is an analogous dharma fearful like a serpent, as the sūtra says: "The poisonous serpent of the afflictions sleeps in your mind, just like a black viper sleeping in your room"; because of the antidote of pure mind-discipline, as the sūtra says: "You should use the hook of upholding the precepts to quickly expel it"; furthermore, to show departure and peace, as the sūtra says: "Only when the sleeping serpent has come out may you sleep in peace"; next, speaking of the lower stages having a semblance of peace without the antidote, as the sūtra says: "To sleep when it has not come out is to be a person without shame"; furthermore, showing that the remedial dharma is supreme, able to make one's own stage pure and adorned, and also make other stages free from fault, as the sūtra says: "The garment of shame is the foremost of all adornments. Shame is like an iron hook, able to restrain a person from what is unlawful"; here, "foremost" shows that it surpasses other adornments of the precepts; what meaning is made clear by "Therefore, bhikṣus" and so forth? It shows an exhortation to cultivate the supreme adornment, and to cultivate it constantly; furthermore, it shows that departing from it impairs one's own stage, as the sūtra says: "If one departs from shame, one loses all merits"; furthermore, it shows the presence and absence of gain and loss, as should be understood according to the sūtra. Having spoken of the merits of cultivating the antidote to stop suffering, next is spoken the merits of cultivating the antidote to extinguish the afflictions; therein are antidotes to three kinds of obstructions, which should be understood as showing the meaning of the path.