Translation of "Mental dullness" in German

Sleepiness, mental dullness and flightiness hinder our concentration.

To overcome mental flightiness or mental dullness, we need to apply:

We can summarize these five obstacles in flightiness of mind and mental dullness.

They are not limited by having mental dullness or mental wandering.

Foggy-mindedness and gross mental dullness can both occur within one moment of mental activity.

We are not talking simply about our meditation being free of mental dullness.

With mental dullness, we fall into a mental fog and so become inattentive of everything.

Although laziness is not actually a form of mental dullness, it underlies it.

Quieting the Mind To experience the feeling of sadness in a non-upsetting manner, we need to quiet our minds of all mental wandering and dullness.

Tsongkhapa explains that here we employ the mental factor of gross detection to see whether, in a general sense, our state of mind is coming under the influence of disturbing emotions, mental wandering or dullness.

With middling mental dullness, we give rise to an appearance of the object, but the hold is not tight and so it lacks sharp focus (ngar).

Here, although there is no longer great danger of subtle mental dullness, nevertheless in uplifting the mind, we became too excited and the mental hold became too tight.

The five can be summarized by flightiness of mind (a subdivision of distraction or mental wandering) and mental dullness.

But since achieving absorbed concentration is a step before a attaining a stilled and settled mind, it is relevant to discuss the faults of gross and subtle flightiness and mental dullness occurring during the process of focusing on a tantric recitation.

Without naivety, and so without attachment, repulsion, or indifference, we then need to quiet our minds of mental wandering and dullness.

With higher concentration we work to gain control over mental wandering, dullness, and so on.

This comes from eliminating flightiness of mind, mental wandering and mental dullness, which are causes for being unable to use our minds in any constructive or productive way.

Single-minded concentration (ting-nge-'dzin) is a concentration that is free of all mental wandering, mental agitation, and mental dullness.

Otherwise, with mental wandering, we follow out thoughts, or with mental dullness, we fall into a daze and understand nothing.

When the mind actually becomes unclear, due to foggy-mindedness, this is mental dullness (bying-ba).

The two faults that we're trying to get rid of fall under two main categories: "flightiness of mind" and "mental dullness."

In the terminology of the Indian Buddhist masters, Asanga and Kamalashila, as explained in the Gelug tradition, the boon experience of clarity undoubtedly corresponds to the total elimination of all degrees of mental dullness, while that of starkness to the stilling of all levels of flightiness of mind.

With gross mental dullness, we lose the mental hold on the object of focus because the appearance-making is too weak to give rise to it.

It is a common mistake to think that when you have eliminated your gross mental dullness, you have attained shamatha and are practically enlightened.

With gross mental dullness, we lose the object because the appearance-making factor is too weak to give rise to it.

Although non-determining cognition is not strictly a form of mental dullness, it is a great obstacle to concentration.

It sees if the mental hold has been lost or is too weak or too tight due to flightiness of mind or mental dullness.

It is stilled in the sense that, with it, we have quieted down all levels of mental dullness and flightiness of mind or mental agitation (a mind that flies off to some other attractive object).