【The Origin of Suffering】- Operate in a manner contrary to the conception of self (1)

What is the group of remedies for the craving for future existence?

【Further, in both their objective and subjective aspects, they operate in a manner contrary to the conception of self, the root of cyclic existence.】
 

This is the sentence!  What is the root of the cyclic existence?  "The conception of self," this is it.  Through the conception of self, craving will arise.  The conception of self is afflictions and ignorance, or you can call it delusions.  What is craving?  It is karma.  When you have both afflictions and karma, I am sorry.  This karma will cause you to whirl [in cyclic existence].  But now, even though one has not truly uprooted the afflictions, but one has gained an understanding of it, gained an understanding of it.  Therefore by having this kind of understanding, one will not cling to it anymore.  One will instead attempt to eliminate it on all occasions.  However because one has not directly perceived this, one has not directly perceive this, therefore it is unavoidable to create ordinary karma that will impel rebirths.  However, the subjective aspects are actually contrary from the original ones, are actually contrary.  Therefore,  

【Thus, they are not actual or usual true origins that impel rebirth.】   

SOURCE 来源 :

74B 14’22” Vol 10 of Master Jih-Chang’s Discourse P61 LL2
English Lamrim Vol 1 P305

日常师父法语📡74B 14’22” 手抄稿第10册P61 LL2

希求解脱 : 与我执相违而转 1

而这个后有爱的能对治品是什么？

【与生死本我执行相，相违而转，】

就这句话！生死的根本是什么？“我执”，就这个。因为由于我执，这个爱着就生起来了。这个我执就是惑、无明，或者是烦恼；然后呢爱是什么？业。惑、业两样东西具足了，对不起，这个业就流转。现在呢，他虽然没有把真正的惑从根破除，但是已经有了认识，已经有了认识，因此在他这个认识当中，就不会再去执着它，处处地方破除它；但是因为并没有亲自现证，没有亲自现证，所以所造的难免仍旧在这个里头，这个是它最大的差别。所以虽然没有真正的现证，所造的仍旧是平常引生死业，但是却是跟原来的真实当中这个行相相反的，相反的，所以说

【故非寻常真能引之集谛。】