![]() ![]() We'd rather lie around on a couch watching television, or read a magazine and pass out on the floor. We may get plenty of sleep, but we are completely uninspired. It manifests as an allegiance to comfort. It encroaches on our most intimate ground. Sometimes it's hard to see it because it feels like who we are. Laziness has a draining quality, as if we are low in life-force. Laziness can be an obstacle even before we reach our seat, because it can keep us from ever getting there. One of the most challenging obstacles for a beginning meditator is Laziness. Laziness ( kausīdya) "prevents the application of meditation because one doesn't even begin after receiving instructions in meditation." Over-application ( abhisamskāra, ’du byed-pa).Non-application ( anabhisamskāra, ’du mi-byed-pa).Agitation ( auddhatya, rgod-pa) and dullness ( laya, bying-ba).Forgetting the instruction ( avavādasammosa, gdams-ngag brjed-pa).The five faults (Sanskrit: ādīnava Tibetan: nyes-dmigs) of shamatha meditation according to the textual tradition of Tibetan Buddhism are: This formulation derives originally from the Yogācāra tradition. ![]() ![]() This formulation has been commented upon by generations of Tibetan commentators. ![]() This system originates with Maitreyanātha's Madhyānta-vibhāga and is elaborated upon in further texts, such as Kamalaśīla's Stages of Meditation ( Bhāvanākrama). The five faults identify obstacles to meditation practice, and the eight antidotes are applied to overcome the five faults. The five faults and eight antidotes are factors of samatha meditation identified in the Tibetan Buddhist tradition. ![]()
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