【The Six Types OF Suffering】- causally concordant behavioral effect during our confession rites

Therefore, after you understand this point, you should know: oh, to truly cultivate - everyone should pay attention to this - [it is to change] the causally concordant behavioral effect. Hence, in our confession rites, it says, "I have committed the ten nonvirtuous actions and the five actions of immediate retribution since beginningless time. These actions are caused by the afflictions from which the mind is bound by." Do you remember this sentence? What should you do with "all these nonvirtuous karma?"  "I confess for all these."  Ah! So, my mind has been bound by afflictions since beginningless time. How am I bound? I am bound by the causally concordant consciousness. Whenever a sensory object arises, if you do not cultivate the remedy, do not follow the correct method to reflect and analyze, eh, your customary temperament will arise. As soon as you see the sensory object, this [temperament] will come up. What happens at this point? It is about your affliction, you will certainly pursue it, certainly pursue it. So, when you are cultivating, what are you cultivating? It is exactly this. Therefore, the real purpose to confession is something that you must understand. Otherwise, you'll be saying, "I confess. Ah, I am regretful.  I have weighty karmic obscuration!" After you go on at length, what is your karmic obscuration? You don't know it yourself. You don't know it at all.  So, what are you confessing? For this concept, we are now clear. That is excellent! Finally, the third one is,  

【3) You have been caught in cyclic existence from beginningless time.  】

Just like what is said earlier, the first one is that there is no assurance, that you cannot count on it. And then, after you obtain something good, you are never be satisfied. And you will end up with great suffering. The situation is that you are forever whirling inside, completely oblivious. Ah!  It is that serious.  

SOURCE 来源 :

71B 08’31” Vol 9 of Master Jih-Chang’s Discourse P235 L13
English Lamrim Vol 1 P287

日常师父法语📡71B 08’31” 手抄稿第9册P235 L13

希求解脱 : 忏悔无始等流烦恼

所以懂得了这一点，就要晓得：哦，真正修行，大家注意哦，所谓等流。所以我们忏悔的当中，“从无始时来，十恶五无间，心随烦恼故”，记得这句话吧？“诸罪”应该如何啊？“皆忏悔”。啊！原来我无始以来心随着烦恼，什么地方随起？就在那地方—等流心识。任何一个境界现起的时候，如果说你不修对治，不照这个办法思惟观察的话，欸，你这个老脾气又来了，看见了又来了。那个时候是什么？烦恼，你一定跟着它去，一定跟着它去。修行修什么？就是这个。所以这个忏悔真正的用意，你必定要懂得；否则的话，你说我忏悔啊，哎哟，我惭愧呀，我业障很重啊！说了半天你的业障在哪里呀？自己也不晓得，自己也根本不知道，你忏什么悔！这一点概念我们现在清楚啦，非常好！最后第三点是：

【无始而转。】

就像前面这个东西，第一个没有保证、没有信赖；而且呢，得到了好的是永远没有饱足，反而受了大苦。这个状态呢，就永远在那里转，没头没脑。唉！这么严重法。