菩提道次第广论手抄稿:旧版第七十卷B面
ENGLISH
（手抄稿 第九册 p193）[00:09]
如果反面反显的话，换句话说，他把错误的地方整个地挡住了。譬如说我昨天讲的，一个同修讲的这个经验。他说他到那时候用功，哎呀，用得心里很紧，然后因为他是一个在家居士，那当然了，可以有的时候听听那个轻音乐之类。嗯，这有它的功德的，有它正面效果的，但是它不是“无垢”。昨天我就解释了，你们了解了没有？就像我这讲那个关于这个电视当中，插一个广告进去的道理。所以这个真正的严密的，凡是遵循法相上头的，它为什么这么个好法。同时这地方也说，念本论就算很辛苦啊，你不要怕辛苦，它正因为你前面稍微辛苦一点，所以它学得圆满一点漏洞都没有。到那时候你修起来，一点漏洞都没有的话，百分之百地安全。[01:06]
现在前面你要图一点省事，我举个比喻吧，比如你造个船，前面造个船，图一点省事，结果漏洞很多。你以为造好了开出海去，这个地方漏水，那个地方漏水，到那时来不 (p194) 及了，一条路—死。所以现在我们这个地方，真正的这个原因告诉我们，这无垢的，绝对不会有漏洞的。这个圣语圣者，这个“圣语”的特质是什么？针对着问题来解决的，所以无垢的圣语。尽管现在的书好多，各式各样的书，但是这些书当中，我们一定要选择，要如理地抉择，这个才对，所以这个质本身不能错。还有呢，“如量解释”，根据相应的，解释得清清楚楚。对这个道理“正寻求清净了解”，这里面次第已经包括：你先了解，了解了对了，[02:20]
p. 161 (13)
Then, use prolonged and discerning analytical meditation to bring about a powerful transformation of your mind.
【次须长时观择修习，引发其心猛利变动。】
这是平常我们真正修行的重要的关键哦！所以为什么我们懂了做不到？通常实际上，我们没有真的懂，这是第一个。现在在这里我们了解了：啊！关键在这里。懂是真的懂了，但是虽然真的懂了，因为无始以来习气还在，在无始的习气的现行当中。这个无始的习气是什么？杂染的。既然在杂染的习气当中现行，你所做到的还是生死染污之业，还是感得这个苦恼的苦报，你怎么可能解脱呢！所以这个地方，进一步告诉我们：你要长时地观察，然后修习，就修改那个心，一定要令我们的心意转变过来。如果做到了就行，做不到了，是赶快猛利忏悔。[03:33]
(p195) 所以我们现在马上就回想一下，对！当初在前面告诉我们正修的时候怎么修啊？说先把佛像安置，然后呢我们一心皈依，这皈依这个意都在里头。万一你资粮未具，业障未除，到那时你皈依是皈依不起来。他告诉我们的皈依有个特定的特质，一定要使身心相续和合，这几句话。现在我们了解了，什么叫“相续和合”？就是问你为什么皈依的？啊，原因了解以前的苦，所以要找快乐，这个快乐所依靠的地方是这个。所以那个时侯，你一心皈投依靠他，那个时候心里面什么个现行？以前是一无可取，是唯一可以皈投啊！请问这种状态的心里的现行是烦恼还是随顺正法？是随顺正法嘛！一点都没错嘛！[04:45]
所以那个时候假定你念佛的话，阿弥陀佛、阿弥陀佛、阿弥陀佛……念累了嘴巴尽管不想，脑筋里面还阿弥陀佛，等到你睡觉了作梦你也在阿弥陀佛。如果你参禅的话，一天到晚就看着这个；如果你持戒的话，自然必然会自净其意。啊，人家各宗各派的，他怎么说、他怎么说，那我不去管他，那我不去管他，这各人的根性不一样，我晓得这个针对我的毛病，我就照着这个自净其意，哪里还有什么质疑的问题？没有啦！结果呢，对不起，嘿，我们资粮未具，我们的障碍未除，或者在思惑上转，或者在见惑上转。见惑上转那些人，脑筋很聪明哦！这个见解文字很通达。思惑上转的人，那个习性很强，叫他不要发脾气，他也晓得发脾气不好，碰见这种情况，就是要发脾气，看那个人也看不惯，看那个 (p196) 人看不惯；贪心不好嘛，讲的时候满好，等一下看见了东西，唉呀，食指大动。原因是什么？就是这个。[06:00]
那么怎么办呢？要忏悔。那么忏悔的时候第一个就“破现行”，啊！现在我们心里晓得了，原来这问题是这样。那要怎么办？要长时候地观察、思惟、修习，然后呢“引发其心，猛利变动”。怎么变动啊？以前哪，心一天到晚在烦恼上面转，现在整个地改过来了，啊，原来这个样的！很清楚、很明白地变掉了，这第一个。还有呢变掉了以后，因为是烦恼，烦恼的行相是什么？烦烦恼恼嘛，很简单嘛！等到你变过来了以后，当下—平常你一直，你这个贪心放不下，到那放下了，哎呀，你那时觉得：啊！满心清凉。本来你看见这种地方看不顺眼的话，你瞋心放掉了，啊，你只觉得安乐无比。平常你在知见上面老转的，现在发现原来是知见稠林，一点用场都没有，那时放下了。[07:02]
所以不是说等到果位上面，因地上面你已经是感受得到这个法乐，这个才是真正的法乐。不是说：唉呀，那个讲的个文字听得很美。如果说讲的文字听得很美的话，你跑到说书场里面，唱相声的，说实在那个唱相声的，远比我们精采，我怎么比得过一个唱相声的人！这个概念你们务必要知道，务必要知道。所以法乐是跟法相应，法的特质是净化烦恼，那个时候你因地上面很清楚、很明白地降伏了。有这个因，将来感得的果是什么？清净之果。清 (p197) 净之果就是不轮转生死的，两个的根本差别。所以说：[08:02]
Thus, I have followed the well-founded presentation of the noble Asańga in explaining the Bhagavan's purpose in teaching the eight types of suffering as a way to understand the truth of suffering, the faults of cyclic existence.
【故薄伽梵令知苦谛生死过患，宣说八苦，所以密意，如圣无着极善决择而为宣释。】
所以佛陀为了要让我们了解这个苦谛的特质，喏，就是这样，所以说这几样东西。他这个真正重要的密意、内涵就是这样的。那么这个圣者，佛所说的是比较深奥，现在经过无着菩萨，非常善巧地把它解释了，哪！就这个道理。啊！现在我们懂了。[08:56]
p. 162
Bo-do-wa said:
【如博朵瓦云：】
那么这个祖师也告诉我们：[08:59]
As soon as we are born as any one of the six types of beings, we are faced with the sufferings of sickness, death, and so forth. When the cause of sickness is present, we are sick; when the cause of death is present, we die. This is neither inappropriate nor accidental; it is the character or nature of cyclic existence. While we are in cyclic existence there is no escaping it. If we are disgusted by it, then we must eliminate the process of birth. To do this, we must eliminate its cause.
【“于六趣中，随生何趣，其后发生病痛死等，众苦恼者，是病者病，是死者死，非彼不应，忽尔而起。是生死相，或生死性，住生死时，必不能越。我等于此，若起厌离离，须断其生，此须断因。”】
下面告诉我们，这个祖师说：在我们这个六道当中，不管三界、四生、六道，不管你在哪一个地方，所有的这些东西，种种的痛苦啊！然后这个种种的身心的苦恼，不管是病、死等等，它这个东西，不是说没有理由地突然之间跑得来，不是的！它总是在这个(p198) 地方，你在杂染的情况，感得生死的轮回以后，它那个性就是“生死性”，相就是“生死相”。你只要在这个生死轮回当中，你决定没有办法超越跳出。对于这一点我们要认识，认识了以后要发起厌离。你真正要厌离、要断除的时候，要怎么办哪？那时候进一步要找它，它为什么来的？哦！有这个原因。既然是这原因而产生这个结果的话，那个时候你要断其因，所以从苦谛而推到集谛。如果你这一点没有的话，的的确确地，尽管我们讲：唉呀，这个三毒啊！但是你看起来这个不是毒，喔唷，这个三种什么最宝贝的东西哦！看见那好东西，哎哟，唯恐少，这样。教你修行一点事情的话，唉呀，这个东西苦得受不了，偷懒，不要说偷，这个话不必这么说啦，总之就是问题没有找到的话，你总归在外面空转。[11:05]
Reflect in this way on the arising of the sufferings explained above—the sufferings of birth, old age, illness, death, and so forth.
【当于前说，生老病死等已生众苦，如是思惟。】
就要照着前面这个这样来，这个是正说八苦的根本原因，所以它的重点现在我们认得了。那么至于这个五蕴，他是说出重点来，五蕴当中最特别的，所谓三苦—苦苦、坏苦、行苦的特质，在最后那地方还要讲。这是分八类来讲。第二思惟六苦，思惟六苦。那么这个方面我们也把它看一看：[11:45]
(b) Reflection on the six types of suffering. [Mahamati's] Clear Words: Explanation of the 《Friendly Letter》 says that there are seven types of suffering, but since the last merely restates each of the faults, you should contemplate six types here.
【◎ 第二思惟六苦者。《亲友书释》宣说七苦，其最后者是别过患，故于此中当思六种。】
(p199) 这个六苦的来源，他，换句话说这个地方，处处地方说明这个师承，这点我前面说过很多次了。我觉得古人著述立说，他一字之差，明明晓得这个字错了，他不改，一定要找到原因。然后呢他有说明的，这个是他想当中可能什么，找不到根本不会改。我们现在动不动就是乱改，然后呢不但一个字改，然后概念拿我们的想法去想。我们实在是生死当中，百分之一百的凡夫，如果我们这种概念正确的话，那佛菩萨是一点用场都没有。我们不是学佛菩萨，我们变成功教佛菩萨了，这一点大家要了解啊！[12:45]
虽然这个小地方，他处处地方说明了真正的圣者，他们的著述的立说，一定有他的圆满的师承。而且这个师承不仅仅是说听见就对哦，他一定要自己亲自验证。像本论的根本—阿底峡尊者，以及根据阿底峡尊者的蓝图造本论的宗喀巴大师，他都是三事具足哦！这个都是三样东西都具足的。换句话说，他们说出来这个量本身的话，百分之百地正确。所以这一点他有这样的说明，这个意义在这里。“其最后”是各别的，所以这里不谈。那么现在我们是总思的时候，所以这个里边只说它的总的六种。[13:54]
(i) The fault of uncertainty.
【其中无定过患者，】
是第一个，说这个没有定，看看那个内容什么叫无定呀？[14:01]
As you pass through cyclic existence, close relatives such as your father and mother become enemies in other lifetimes, while enemies become close relatives. Similarly, your father becomes your son and your son your father; and your mother becomes your wife and your wife your mother. Since there is nothing but a succession of such transformations, there is nothing that you can count on.
(p200) 【谓于生死流转之时，父母等亲，于他生中转为怨敌，诸怨敌等转成亲属，如是父转为子，子转为父。母转为妻，妻转为母等。唯是次第展转流转，是故全无可凭信处。】
嗯，就是这个，没有一定的。这个本来很亲爱的，到下一生变成怨敌，本来怨敌又变成功亲爱的。上面说“父转为子”是颠倒，这个颠倒还是亲，可是有很多怨家仇敌转过来了。那我们是不是也一天到晚，唉呀，你跟我好，我跟你怨，是毫无意思、毫无意思。短短的几十年完了以后，到下一次谁晓得谁是谁？这个时候都不是我们应该忙的事情，不是我们应该忙的事情。我们如果了解了这个，那一无可凭。所以我们第一了解，现在世间的亲爱，一切无可凭信处啊！所以这些东西，“是故全无可凭信处”。《亲友书》上面怎么说呢？[15:14]
The《Friendly Letter》: For those in cyclic existence there are no certainties because fathers become sons, mothers become wives, enemies become friends, and the converse happens as well. Even in this life, enemies become friends and vice versa.
【《亲友书》云：“父转为子母为妻，怨仇众生转为亲，及其返此而死殁，故于生死全无定。”即现法中亦复展转，互为亲怨。】
不但在轮回当中转，那现在也是一样的，这个千真万确。欸，以前的好朋友，到那时候反面成仇；以前说不定两个人不好，到那个时候，大家也有的好得很欸！处处地方都是这种。经上面 [15:45] ：
The《Tantra Requested by Subahu》 says： Within a short space of time, an enemy can become a friend and a friend can become an enemy. Likewise, either one may become indifferent, while those who were indifferent may become enemies or intimate friends. Knowing this, the wise never form attachments. They give up the thought of delighting in friends and are content to focus on virtue.
(p201) 【如《妙臂经》云：“有时怨敌转为亲，亲爱如是亦为怨，如是一类为中庸，即诸中庸复为怨。如是亦复为亲爱，具慧了知终莫贪，于亲当止爱分别，于心善法安乐住。”】
就是这样，实际上一直在转哪！真正地这样转来转去，真正有智慧的人，所以对这个是一无可贪。因为平常我们最难舍的这个事情就是这样，你了解了，还有什么好贪？应该停止，停止啊！那么停止了这个贪爱的心，怎么办呢？在法上面善安住，这个是基本的。实际上呢，他更进一步分进升华这个东西，把它变成功大乘的。你既然是宝爱的话，真正要宝爱，不是像现在世间的染污，这个没有用。你要进一步地帮忙人家去解决，那就变成功大乘。所以那个大乘的心的的确确，就把那爱的染污部分净化了，把它好的那部分升华了，就变成功悲呀！[16:58]
By meditating on this, you should check the arising of the attachment and hostility that come from discriminating between friends and enemies. Be aware that among the phenomena of cyclic existence, absolutely nothing can be trusted. Become disenchanted.
【如是修习，破于亲怨分别党类而起贪瞋，观生死法，任何全无安心之处，应起厌离。】
这一点就是第一个，我们观生死流转当中，啊！“全无”，一点点没有凭信的，没有凭信的。第二，[17:26]
(ii) The fault of insatiability.
【◎ 无饱足过患者。】
(p202) 然后呢生死当中，最大的行相就是贪，当你贪而遇不到，或者违背的时候那是瞋。这一个情况叫“无饱足”，做任何事情永远没有饱足的，不但没有饱足，越做越厉害，越做越厉害！这东西真是可怕极了，真是可怕极了！我想这个我们人人有经验，有的人很多，也就是贪心比较浅的人，不一定感觉到；贪心重的人的确，你不管怎么样，啊！他在任何情况之下，这个东西的可怕，像滚雪球一样越滚越大。一看见了，唉呀，到那时候只有除了这个以外就没有了。但是不管你怎么样，你没办法饱满它，它这个过患就是这样。[18:20]
The《Friendly Letter》: Each of us has drunk more milk than would fill the four oceans; yet those in cyclic existence who act as ordinary beings are intent on drinking still more than that.
【如云：“一一曾饮诸乳汁，过于四海于今后，随异生性流转者，尚须多饮过于彼。”】
我们任何一个人，就是单单吃母亲的奶，比四大海水还要多，不晓得多多少。而且向后去，你只要还在生死轮回当中，你吃的还远超过这个。[18:46]
Think about it: each living being has drunk so much mothers milk in the past, and yet— without training on a path to liberation—will drink that much again in the future. This is just an example. When you reflect on how you have no lack of experience with the wonders and sufferings of cyclic existence, you should become disenchanted.
【谓当思惟，一一有情，饮母乳酪昔饮几许，今后若不学解脱道，当饮几何，此是略喻，更当思惟生死之中，盛事苦事，无所未经，令心厌离。】
那告诉我们，任何一个人，我们所饮的奶汁不晓得多少，如果说我们不求解脱的话，以后还远超过这个。除了这个以外，还有在生死当中，不管任何一件事情，苦事、坏事没有不经过的。而所有经过的事情，没有一个例外，永远就是这个行相，永远没有够的时(p203) 候，永远没停止的时候。结果呢实际上状态，没有停止的内容是什么？唉！一点点小小的快乐，这个是虚假的，带来是无比的痛苦，带来无比的痛苦。所以想到这里，要厌离啊，要厌离啊！[19:51]
p. 163 (2)
You indulge in pleasures in pursuit of satisfaction, yet, with worldly pleasures, you are never satisfied no matter how much you enjoy them. Hence, time after time your craving grows,
【◎ 若谓受乐令意满足，然三有乐，任受几多，非但无饱，后后转复增长贪爱，】
假定说，你受了快乐可以使得我们满足的话，真的能满足那倒好呀！但是三有当中，不管哪一个，不管你受多少，你永远没有满足的时候，不但没满足，而且越来越厉害，越来越厉害！[20:18]
and on that account you wander for ages through cyclic existence. For an immeasurably long period of time you will experience intolerable suffering,
【由此长夜驰骋生死，经无量劫，受诸至极难忍大苦，】
就因为这个，然后无量无边劫受无边大苦。现在我们贪小小的一口之食，将来烊铜热铁丸，到那时候好可怕，好可怕！唉呀，所以想到那个，实在是不值得，实在不值得啊！[20:47]
which those pleasures will not ameliorate in the least.
【然其安乐不及一分。】
那个痛苦是无量无边，所受的快乐是一点点。[20:54]
The《Friendly Letter》： Just as a leper tormented by maggots turns to fire for relief but finds no peace, so should you understand attachment to sensual pleasures.
(p204) 【如《亲友书》云：“如诸癞人为虫痒，为安乐故虽近火，然不能息应了知，贪着诸欲亦如是。”】
就像那个生癞，“癞”就是痲疯病，啊！这个痲疯病的可怕，不晓得你们去过没有？这新庄有个乐生痲疯院，我去过一次，我听他们叙述说这个事情，当时没有什么感觉。有的时候自己身上痒了以后，你去抓抓，啊，那真是越抓越痒。但是比起那个痲疯病，那个痲疯病的痛苦，他实在是受不了，受不了到什么程度？他宁愿拿那个火来烤。对不起，烤得那个肉都烧焦了，他那个外面是痛得要命，里面还在痒。啊！这个东西，那我们这个贪心就是这么严重法，这个这么严重法。可是这个东西比起地狱的猛火来，那还不晓得多少。[21:46]
所以平常我们的心里边，这种贪、瞋的心相，那个就是将来到地狱里面去感得饿鬼的，所以你长劫受苦的就是这样。眼前哪，我们到那时候，一到那时候猛利的贪生起来了，你永远不得满足的，就是这个心。将来为什么会感得那饿鬼，就是这样，你就永远不能满足。那么偏偏贪心的人也就是这样，哎哟，好东西样样顾自己，完全顾不到人家，所以没有积一点福报。所以那个心里面永远不得满足，偏偏又造了这个业，所以他吃的时候，对不起！又找不到东西吃，这个。所以眼前你了解了这个因果关系的话，你很明白就了解将来这果性的状 (p205) 态。所以我们现在多思惟、多观察，那唯一的方法，来静息、转变它。[22:42]
Also in the 《Compendium of the Perfections》 it is said: You get what you want, use it up, then acquire more, and still you are not satisfied, what could be sicker than this?
【《摄波罗蜜多论》云：“获得此案乐，犹如一日享，多累仍不足，重疾莫过此。”】
And Candragomin's 《Letter to a Student》 says: What being has not come into the world hundreds of times? What pleasure has not already been experienced countless times? What luxury, such as splendid white yak-tail fans, have they not owned? Yet, even when they possess something, their attachment continues to grow. There is no suffering they have not experienced many times. The things they desire do not satisfy them. There is no living being that has not slept in their bellies. So why do they not rid themselves of attachment to cyclic existence?
【《弟子书》亦云：“岂有百返未经趣，岂有昔未多受乐，未得吉祥如白拂，岂有是事反增贪。岂有昔未多经苦，众生无欲能饱满，无有情腹未曾卧，然何生死不离贪。”】
那这上面又告诉我们，这个“百”，并不是说一百趟，实际上是“泛百”。就是我们任何一趣当中，任何一趣，都是经过无量无边，任何一个快乐都受过，任何一个好事情都有过。结果有了以后，对不起，我们的贪心满足了吗？对不起，没有耶，反而增长。唉，还有呢苦也是如此，也是如此啊！正因为你受那个贪，所以受那个苦，就因为我们不能满足所以受那个苦。然后呢受这个生死的轮回当中，“无有情腹未曾卧”，这个话什么意思？就是互为母子，世间的有情是无量无边找不到边际，可是又因为我们的生死是无量的，所以人家互为母子。找不到一个人，绝找不到一个有情例外的，所有的有情都曾经做过，互为母子过，这么多！结果呢，对不起，还是不能满足，我们也不能离开。[24:18]
Think about this.
【应如是思。】
应该这样去思惟、观察啊！[24:23]
Furthermore, you will become very disenchanted [with cyclic existence] if you reflect on what the 《Alleviating Sorrow》 says：
(p206) 【又如《除忧经》说而思极能厌离，】
照着除忧苦的经上面这样思惟的话，你就很容易了，很容易了。说实在，有的人读那个经，有的人曾经告诉我：“唉呀，法师啊！听了这个，我就不敢听、不敢看了。”我说：“为什么？”“唉呀，看看那个都好怕哦，就是这样，做也做不到。”如果是你们碰到这种情况，你们怎么说？以前我也这样想，后来不，后来不！因为你做不到的结果你退下来，退下来安乐吗？假如退下来安乐的话，谁也不愿意做，我是第一个绝对不愿意做，喔唷，做这个苦事情干什么！因为你退下来，是只有一条路 — 死路一条，永远受无边的大苦。你现在这样做地做下去的话，欸，你眼前虽然做不到，你只要咬紧牙关慢慢地做的话，做到；做到了以后，问题都解决。这眼前虽然你心里面觉得：啊，有一点做不到。那一点做不到，实际上并没有苦欸，只是心里面一点恐怖，对不对？你这一点心里的恐怖挡不住，将来这个大苦你怎么挡得住啊！所以你想到这里的话，你一定向前冲。[25:41]
所以说来说去，主要的是什么 — 正知见。你就把那事情的问题看得、认得得很正确了以后，这问题都会解决的。你如果仔细想想：啊，发现了！努力地一心只有向上。所以这一点是告诉我们：所以我们要照着这个经上面，能够这样去做的话，那一定能够产生厌 (p207) 离。现在我们继续下去 [26:17] ：
Again and again in hells You drank boiling liquid copper—So much that even the water in the ocean Does not compare. The filth you have eaten as a dog and as a pig would make a pile far more vast than Meru, the king of mountains. On account of losing loved ones and friends, you have shed so many tears In the realms of cyclic existence that the ocean could not contain them. The heads that have been severed from fighting one another, If piled up, would reach beyond Brahma’s heaven. You have been a worm and, having been ravenous, you ate so much sludge that if it were poured into the great ocean it would fill it completely.
【如云：“数于地狱中，所饮诸烊铜，虽大海中水，非有尔许量。生诸犬豕中，所食诸不净，其量极超过，须弥山王量。又于生死中，由离诸亲友，所泣诸泪滴，非海能为器。由互相斗诤，积所截头首，如是高耸量，出过梵世间。为虫极饥虚，所啖诸土粪，于大乳海中，充满极高盛。”】
你看看，经上面告诉我们：啊！我们在地狱当中所饮的烊铜，超过大海水。唉呀！想到这一点，想到这一点哪，那个贪心实在一点都生不起来，想到这一点，那贪心实在一点生不起来！我们不要说饮大海水的烊铜，不要说热铁丸，你们试试看，把那个铁烧得啊，不要说烧红哦！把那个铁摆在火里面烧它五分钟，还是黑黑的一点看不见，你们摸它一下看，你们不妨摸它一下看。我有一个同学，我们同班的，有一次我们一起去参观高雄那个铝厂，那个铝锭拿出来，就是这个从原料当中拿出来以后，放在边上，放在边上。那时候已经完全变成铝锭，一点看不见，像好好的。嘿！他老兄好玩地跑得去一摸，这就这样。这一摸，旁边人告诉他：“欸，这个不能摸的！”把那手马上就一下打开，打开当时感觉不到。打开完了以后，发现那个手整个地烂了，整个地烂了，这个就这么厉害哦，这样啊！[28:19]
(p208) 所以，这种地方我们不要单单，如果想真正听听、结结缘，那也就罢了。啊，反正觉得满好玩的，倒真是满好玩的。你觉得满好玩，愿意看看也有好处哦！如果你要真的希望，这个心情能够感受得到的话，你最好自己试一试。可是不要吞下去，吞下这个受不了哦，你手上面去试一下。那个开水烧了一百度，把那手指伸下去，不要用那个手指，用那个手指，为什么原因？因为那个手指要做事情的。或者用左手的手指，然后你弄，万一到那时候你又来了，放那边又烫它一下。如果你觉得烫的太不行的话，你割开来放一点盐上去。然后呢你欢喜吃酱油嘛，你欢喜吃那些嘛，你要欢喜吃的东西，你放上去试试看。你来了几趟以后，大概我想可以稍微对我们有一点帮助。现在受一点小小的痛苦，将来可以免除极大的痛苦哦！所以说如果自己想有心痛改的话，这个自然……也许这个方法太笨了一点，但是却它收效最快。[29:44]
所以我告诉你们，你们要烫手指，不要烫这个，烫这个的原因在这个地方。
70B Commentary
ENGLISH LR V1. P279 (COMMENTARY P193) [00.09]
For instance, just like what I said yesterday where a fellow practitioner told me his experience. He said that when he practices a lot, ah-ya, he would get to a point of being very uptight. And since he is a lay practitioner, so of course, there are times when he can listen to some sort of light music. Hmm, there are some merits to that. There are positive effects. But it is not "flawless." I have explained this yesterday. Did you understand it? It's similar to the case that I told you, about how when one is watching TV, the idea of how commercials are inserted in between the programs. Therefore, to be really strict on this, which is the case for those who abide by the principles of characteristics of phenomenon, and this is the reason why it is that great. At the same time, this section here also explains to us that even though it is more difficult to study this treatise, do not be afraid of the difficulty. It is precisely because you have slightly more difficulties now that you will be able to learn the entirety of it without leaving any loopholes. So that by the time you train, there will be no loopholes. It will be 100% safe. [01:06]
Now if you attempt to save yourself a little effort in the beginning, let me give you an example [of what this would do]. Let's say you are going to build a ship. So in the earlier stages of building a ship, you decided to save yourself some effort. But as a result, there were many loopholes. You thought that you had finished construction and you sailed out to the sea. It starts to leak here and leak there. By that time, it is too late. There is only one option for you - death. Hence now for us here, the real reason that it explains how this is flawless is because there are absolutely no loopholes. What are the attributes to the "flawless scriptures"? They will specifically pinpoint the problems and solve them. Hence they are flawless scriptures. Even though there are many books now, there are a variety of books, but among these books, we must be choosy. We must choose according to the principles. That would be correct. Hence the quality (the attributes) cannot be wrong. And then there are the "authoritative commentaries." For that which accords with the subject, it is explained clearly. For these principles, "seek an exact understanding of them." The stages here will include: you should first understand it, and after you understand it, [02:20]
Then, use prolonged and discerning analytical meditation to bring about a powerful transformation of your mind.
This is the vital point to how we should truly train in general! So why is it that after we understand, we can't seem to do it? Actually, in general, we haven't really understood it. This is [the] number one [reason]. Now that we understand this here, [we know that,] "Ah! The key is right here." We do now truly understand it. But even though we truly understand it, but because the latent propensity from beginningless time still remains, you will still carry out [mental] actions that manifest from the beginningless latent propensity. What is our beginningless latent propensity? They are defiled. Since our actions manifest from defiled latent propensities, whatever you have done still fall within the defiled karma of cyclic existence. This will still produce miserable effects. So how could you be liberated! Hence at this place, this further tells us, "You must analyze for a prolonged period of time and train. You are training to change your mind. And you must transform your mind." If we are able to accomplish this, then it will work. If we can't, then we should quickly confess intensely. [03:33]
Therefore we now can immediately recall this. Yes! In the earlier sections, what did it tell us to practice in the actual session? It said we should arrange the images of the Buddha first and then wholeheartedly go for refuge. The intention of refuge is included. In the case that you do not have adequate collections and have not cleared away obscurations, then you won't be able to go for refuge even if you try. He told us earlier of a special attribute for going for refuge. It is that we need to absorb ourselves in the practices of going for refuge. There were these few sentences. Now we understand what is called "absorb yourself." This is asking, "Why do you go for refuge?" Ah, the reason is you understand what happened to you previously were sufferings. Hence you [now] wish to seek happiness. What this happiness will depend on is this. So at that time, you will wholeheartedly go for refuge and rely on Him. What mental actions will manifest in your mind at this point? Whatever that happened before is devoid of any merit, the only thing to do now is to go for refuge! May I ask then, this type of manifestation of the mind conforms to afflictions or to the sublime teaching? It conforms to the sublime teaching! It is entirely unmistaken! [04:45]
Therefore at this time, suppose you are a practitioner who recites the Buddha's name, "Amitabha Buddha, Amitabha Buddha, Amitabha Buddha..." Even after you become tired, though your lips do not want to move anymore, but your mind will continue to recite Amitabha Buddha. Even when you fall asleep, you will still be reciting Amitabha Buddha. If you are a person practicing Zen, you will be looking for the answer all day long. If you are one who focuses on maintaining ethical disciplines, you will naturally purify your mind. Ah, whatever that is said in the different sects and factions, this person would say this, and that person would say that - I can't worry about them. I can't worry about them. Everyone has different dispositions. I know that what I have here specifically pinpoints my problems. I will follow this method to purify my mind. Why would there be any queries [of other sects' methods]? No more! As a result, sorry, hey, because we do not have adequate collections and have not cleared away our obscurations, we either whirl in the afflictions of the emotions or whirl in the afflictions of the view. Those who whirl in the afflictions of the view are very intelligent. They have a good sense of the concepts and the language. For those who whirl in the afflictions of the emotions, they have very strong habits. You may ask him to not throw a tantrum, and he knows it's not good to have a temper. But when things happen, he will throw a fit. He cannot stand the way this person is and cannot stand the way that person is. Attachment is not good. And when you explain that to him, it would be all fine. But as soon as he sees something, ah-ya, the index finger* begins to move. What is the reason for that? That's just what it is. (*please note that this came from a Chinese story how before this one person is about to eat something delicious, his index finger would first move.) [06:00]
So then what do you do? You will have to confess. So the first thing to do when you confess is to "eradicate [your current manifestations]." Ah! Now we see it in our mind, so this is the situation. What should we do? We should analyze, reflect and practice for a prolonged period of time and then "bring about a powerful transformation of your mind." How does this transformation take place? Previously, you pursued afflictions in your mind all day long. Now you are entirely changed. Ah, so that's what it is! You have very clearly and plainly transformed this mental state. This is the first one. After the transformation...because what occupied you before were the afflictions and what are the subjective aspects of afflictions? It's very simple! Once you are transformed, you will immediately...normally, you always cannot let go of what you are attached to. But when this happens, ah-ya, you will feel, "Ah! Coolness pervades throughout the mind." With what you normally cannot stand to look at, you are now able to let go of your hostility. Ah, you will only feel this incomparable joy. You might be normally whirling in views, but you will discover that you have actually been stuck in a dense forest of views to no avail. You will then let it go. [07:02]
Hence you won't have to wait until the effect period, but that you will have already experienced the joy from the teaching in the causal period. This is the true joy from the teaching. It is not the case where, "Ah-ya, he sounds so pleasant." If you care for it being pleasant then you should go and listen to a professional storyteller or a cross talk. Honestly speaking, the cross talkers will perform a lot better than us, how can I compare to them! This is a concept that you must know, must know. Hence the joy of teaching would indicate one becoming attuned to the teaching. The attribute of the teaching is to purify the afflictions. By then you will know very clearly in the causal period, you have clearly and plainly subdued and disciplined [the afflictions]. Once you have this cause, what is the effect that will be issued? It will be a pure effect. A pure effect is one that will not put you in the cyclic existence. This is the difference between the two. Therefore, [08:02]
Thus, I have followed the well-founded presentation of the noble Asańga in explaining the Bhagavan's purpose in teaching the eight types of suffering as a way to understand the truth of suffering, the faults of cyclic existence.
Therefore, Buddha's purpose was for us to understand the nature of the truth of suffering...there, this is exactly how it is...and therefore he explained these few things to us. The really important intended meaning, the content is as such. Here is this noble being. What the Buddha said is more profound. Now that Asangha has skilfully explained it. There! Herein is the principle. Ah! Now we understand. [08:56]
Bo-do-wa said:
This former teacher also tells us, [08:59]
As soon as we are born as any one of the six types of beings, we are faced with the sufferings of sickness, death, and so forth. When the cause of sickness is present, we are sick; when the cause of death is present, we die. This is neither inappropriate nor accidental; it is the character or nature of cyclic existence. While we are in cyclic existence there is no escaping it. If we are disgusted by it, then we must eliminate the process of birth. To do this, we must eliminate its cause.
It tells us this past master said that among the six realms, whether categorized by the three realms, the four types of births or the six kinds of beings, no matter where you are, all of these things you face are all sorts of sufferings! And all these sufferings of the body and mind, sickness, death and so on, do not occur accidentally without any reason. No! The case is always like this. Because you are in an afflictive state, you continue to exist in cyclic existence. The nature of this is "the nature of cyclic existence." The character of it is "the character of cyclic existence." As long as you are inside this cyclic existence, you have no way to escape these [sufferings]. With regards to this point, it is something we should understand. After we understand it, we should develop disenchantment. When you become truly disenchanted and want to put an end to this (existing in cyclic existence), what do you need to do? That is when you would try to understand it (cyclic existence) further. You would wonder why and how does it (cyclic existence) come about? Oh! There is a reason. Since this is the reason that produces such corresponding result, that's the time you would want to eliminate the cause. Hence, you would study the truth of suffering and the truth of the cause of suffering. Suppose you do not have this viewpoint, indeed, although we would say, "Ah, these three mental poisons!" But these are not poison to you. Instead, (to you), these three are the most precious things! When you see something that's nice, ah, you are only afraid there isn't enough of it. Like this. But if you are asked to carry out some minor duties as cultivation, you would feel so miserable. You would secretly find some time to be lazy. Not to mention secretly, well we don't need to say it that way. In brief, if you have not found the problem, you will always be going around in circles on the external. [11:05]
Reflect in this way on the arising of the sufferings explained above—the sufferings of birth, old age, illness, death, and so forth.
Therefore, we must follow the above instruction. This is the fundamental reason for explaining the eight types of suffering. Hence, we have now understood the main points. As for the five aggregates (five skandhas), he has covered the main points. The most unique features of the five aggregates are the three types of sufferings: suffering of pain, suffering of change, and suffering of conditionality. At the very end of this section, there will be more explanations. It is divided into eight categories. The second part is to reflect on the six types of suffering, and to reflect on the six types of suffering. So then, from this perspective, let us now take a look as well. [11:45]
(b) Reflection on the six types of suffering. [Mahamati's] Clear Words: Explanation of the 《Friendly Letter》 says that there are seven types of suffering, but since the last merely restates each of the faults, you should contemplate six types here.
The source of [the explanations on] the six sufferings, in other words, the treatise has in many places clarified the lineage from which a particular explanation comes from. I have explained this point numerous times earlier. I feel that when the ancients write or compile writings, a single word makes a difference. For any word that may be a mistake, even though it is obviously wrong, he will not just go ahead and change it. He will certainly search for the reason why it (the wording) is that way. And then there will be an explanation for it. It might have possibly been because of something. But if he can't find anything, he won't change it (the wording) at all. But for us now, we at any given chance will just change it (the wording) at will. Not only do we change the word, we will use our own ideas to interpret it. We are truly, in this cyclic existence, 100% ordinary beings. If our concepts are correct, there is absolutely no need to learn from Buddhas and Bodhisattvas. And that would mean instead of us learning from the Buddhas and Bodhisattvas, we would be teaching them. This is something that everyone should understand! [12:45]
Even though this seems unremarkable here, but these references indicate how when a real noble being writes or compiles writings, he has to have a perfect lineage source. And by having this lineage source does not necessarily mean that he will go by it just because he heard it. He will have to personally experience it for himself. This is the case for the author of the root text of our treatise (Lamrim) Master Atisha. It is also true for Master Tsong Kha Pa who composed this treatise using Master Atisha's work as the blueprint. They possessed all three ideal qualifications! They all possessed the three ideal qualifications. In other words, for whatever cognition they stated, these are 100% accurate. Therefore for this one particular point, he provides this explanation. This is the meaning here. "But since the last" is something that is specific, so we will not explain it here. This is the time that we contemplate in general now. So here, we will explain the six general ones. [13:54]
(i) The fault of uncertainty.
This is number one. It says that there is uncertainty. Let us take a look at the meaning of uncertainty? [14:01]
As you pass through cyclic existence, close relatives such as your father and mother become enemies in other lifetimes, while enemies become close relatives. Similarly, your father becomes your son and your son your father; and your mother becomes your wife and your wife your mother. Since there is nothing but a succession of such transformations, there is nothing that you can count on.
Hmm, this is it, there is no certainty. Those who are your close relatives could become your enemies in the next lifetime. Those who are your enemies could become your close relatives. It says that "your father becomes your son." This is a reverse in the roles. But this reverse still maintains a close relationship. Many of your enemies become your relatives. So, do we get ourselves preoccupied with, ah, you are on good terms with me and I am on bad terms with you. These are all utterly meaningless, utterly meaningless. After a few short decades have passed, who knows who is going to be who? At this time, we shouldn't be preoccupied with these things. We should not be busy about such things. If we understand this, then we know there is nothing that we can count on. Therefore we should understand first that for the close relationships that we have in this mundane world, these are not something that we can count on! Hence for these, "there is nothing that you can count on." What does the Friendly Letter say? [15:14]
The《Friendly Letter》: For those in cyclic existence there are no certainties because fathers become sons, mothers become wives, enemies become friends, and the converse happens as well. Even in this life, enemies become friends and vice versa.
Not only do we go in circles in cyclic existence, but this happens even now. It is absolutely true. Ah, the good friends that you have from before could become your enemies. Previously, perhaps these two people did not get along, but later on, they could be really close! This happens everywhere. So the scripture says, [15:45]
The《Tantra Requested by Subahu》 says： Within a short space of time, an enemy can become a friend and a friend can become an enemy. Likewise, either one may become indifferent, while those who were indifferent may become enemies or intimate friends. Knowing this, the wise never form attachments. They give up the thought of delighting in friends and are content to focus on virtue.
It is just like this. Actually, it is constantly changing! It is truly constantly changing back and forth. For those who have true wisdom, they will never form attachments. Ordinarily, what we find most difficult to let go is this. But after you understand this, what is there to be attached to? You should stop, stop! Once you stop this attachment, what would you do? You will be content to focus on virtue. This is the most fundamental. But in fact, one can go a step further to transcend and transform it into a Mahayana state of mind. If you so cherish and love them, real love is unlike the defilement that we have in the mundane world. This is useless. You must go a step further to help others to solve their problems and that is when you transform it into a Mahayana state of mind. Hence, the attitude of a Mahayana practitioner is to purify the defiled part of love and to transcend the good part of it into compassion! [16:58]
By meditating on this, you should check the arising of the attachment and hostility that come from discriminating between friends and enemies. Be aware that among the phenomena of cyclic existence, absolutely nothing can be trusted. Become disenchanted.
This point is the first one. When we view cyclic existence, ah! "Absolutely nothing," this means there isn't anything that we can count on, nothing can be counted on. [ 17:26]
(ii) The fault of insatiability.
And then in the cyclic existence, the greatest characteristic of that is attachment. When you are attached and cannot get what you want or when things turn out the opposite of what you want, you will become hostile. This type of situation is called "insatiability. For anything that you do, you are just insatiable. Not only are you insatiable, the more you do it, the more severe it (the craving) becomes. The more you do it, the more severe it (the craving) becomes! This thing is truly horrendous, truly horrendous! I believe that all of us have this experience. There are many who have fewer attachments and may not be able to feel this. For those who have great attachments, no matter what, ah! Under any circumstance, the horridness of this thing is that it is like a rolling snowball. It will get bigger as it rolls downhill. As soon as you see what you want, ah, at that point, you see nothing else. But no matter what you do, you are insatiable. The fault is as such. [18:20]
The《Friendly Letter》: Each of us has drunk more milk than would fill the four oceans; yet those in cyclic existence who act as ordinary beings are intent on drinking still more than that.
For anyone of us, just by the quantity of milk that any one of us drank, it amounts to more than the four oceans. We have no idea how much that is. To forsee the future, as long as you are in cyclic existence, what you will drink will far surpass this [18:46]
Think about it: each living being has drunk so much mothers milk in the past, and yet— without training on a path to liberation—will drink that much again in the future. This is just an example. When you reflect on how you have no lack of experience with the wonders and sufferings of cyclic existence, you should become disenchanted.
This tells us that for any of us, we have no idea how much milk we've drunk. If we do not seek liberation, what we will drink in the future will far surpass that which is described here. Other than that, as long as we're in cyclic existence, it doesn't matter what [bad thing there is], there are no sufferings and bad things that you won't have to experience. And for all the things (wonders) that you experience, without any exception, there will forever be this characteristic. You will never have enough, never stop wanting to have. But as a result, the actual state of it, what is the ramification for not being able to stop? Ah! For any little happiness, it is actually false, and it will bring you incomparable suffering, bring you incomparable suffering. So as you think of this, you must become disenchanted, become disenchanted! [19:51]
You indulge in pleasures in pursuit of satisfaction, yet, with worldly pleasures, you are never satisfied no matter how much you enjoy them. Hence, time after time your craving grows,
Suppose then if you indulge in pleasure and this can satisfy you, then it would be great if you can truly be satisfied! But in the three worlds, no matter which one (of the three worlds) no matter how much you get, you will never be satisfied. Not only are you unsatisfied, but that the craving grows even more, it grows even more! [20:18]
and on that account you wander for ages through cyclic existence. For an immeasurably long period of time you will experience intolerable suffering,
It is exactly because of this, this is why you will have immeasurable suffering for the boundless eons to come. Now we are attached to a small bite of food. In the future, liquid copper and hot iron [will be waiting for us]. When that time comes, it will be horrendous, really horrendous! Ah, so as we think of that, it is indeed not worthwhile, indeed not worthwhile! [20:47]
which those pleasures will not ameliorate in the least.
The sufferings will be boundless for the very little pleasures that you receive. [20:54]
The《Friendly Letter》： Just as a leper tormented by maggots turns to fire for relief but finds no peace, so should you understand attachment to sensual pleasures.
It is like leprosy. Ah! Leprosy is terrifying. I don't know if you have gone to see it before? In Xīn Zhuāng, there is a Lè Shēng Leprosy Hospital. I went there once. I heard them describe this. At the time, I didn't have much feeling about it. Sometimes, when you have an itch on your body, you would try to scratch it. Ah, the more you scratch it, the itchier it gets. But if you compare it to leprosy, one truly cannot bear the pain of leprosy. To what degree is this sort of suffering? He would rather use fire to burn his skin. I am sorry to say that he would burn his skin till he burned his flesh. Although he would feel the extreme pain on the external, he would still feel the itch within. Ah! Like this thing, it is how severe our attachment is. It is that severe. But to compare this thing to the fierce fires of hell, we have no idea how much worse they (fires of hell) are. [21:46]
Hence what we normally have in our minds, these subjective aspects of attachment and hostility, these are what will issue rebirth in hell to become hungry ghosts. Therefore, this is how you suffer for numerous eons. At present, whenever that time comes, when it comes, our intense attachment will arise. You will never be satiated. This is the type of mentality. In the future, why would someone become a hungry ghost? It is because of that. You can never be satisfied. Yet for those who are attached/greedy, they act this way: ah, they take care of themselves with all the good things and they cannot care for others. Therefore, they cannot accumulate any merit. This is why they can never feel satisfied and yet, they have created the karma. That is why when he wants to eat, I am sorry! He cannot find food. This is it. That is why if at present you understand the cause and effect relationship, you will clearly understand the state in which the effect takes place. Hence we should now spend more time to reflect and analyze. The only method is to stop it, to transform it. [22:42]
Also in the 《Compendium of the Perfections》 it is said: You get what you want, use it up, then acquire more, and still you are not satisfied, what could be sicker than this?
And Candragomin's 《Letter to a Student》 says: What being has not come into the world hundreds of times? What pleasure has not already been experienced countless times? What luxury, such as splendid white yak-tail fans, have they not owned? Yet, even when they possess something, their attachment continues to grow. There is no suffering they have not experienced many times. The things they desire do not satisfy them. There is no living being that has not slept in their bellies. So why do they not rid themselves of attachment to cyclic existence?
So the above tells us also, this "hundreds of times," this does not just mean a hundred but that it actually means "numerous hundreds." That is for any of the [six] realms, any of the realms, we have gone through it innumerable times. We have experienced every sort of pleasure, every good thing. But after we possessed it, I am sorry, were our attachments satisfied? I am sorry, we were not, but the craving actually increased. Ah, and so the sufferings are as such, as such! It is precisely because you got what you were attached to that you will have to experience the suffering. It is because we are not satiated that we will have to experience the suffering. And when we are in the cyclic existence, "There is no living being that has not slept in their bellies." What does this mean? That is living beings are all mother and child to each other. There are countless beings in the world. But because we have lived and died countless times, hence we've all been a mother and child to others. There isn't one living being, you absolutely cannot find one living being who is an exception to this. All of the living beings have been a mother and a child to all other living beings. It occurred that many times! As a result, I am sorry, we are still not satisfied. This would also mean that we won't be able to leave. [24:18]
Think about this.
We should think and analyze in this way! [24:23]
Furthermore, you will become very disenchanted [with cyclic existence] if you reflect on what the 《Alleviating Sorrow》 says：
If we follow along the Alleviating Sorrow to reflect, it will be very easy, very easy for you [to develop disenchantment]. Honestly, someone read the sutra and told me this before, "Ahya, Dharma Master! After I heard this, I am afraid to keep listening or to keep reading." I said, "Why?" "Ah-ya, when I look at that, I am very frightened. Just like that. But I still can't do what's right." If you get into situations like that, what would you say? I used to think like that as well. But later, no! Later, no! Even if you can't do it and back down, will there be happiness by backing down? If there is happiness by backing down, then no one would be willing to do this in the first place. I would be the first one to say I absolutely don't want to be doing this. Oh-yo, what's the point of engaging in such a painstaking task! It is because if you back down, there is only one option for you - a dead end. You will forever have to endure the boundless sufferings. However, if you do this now and continue, eh, even though you can't accomplish it at present, but if you clench your teeth down and pace yourself, you will accomplish it. After you accomplish it, all the problems are solved. Even though at present you may feel this, "Ah, I can’t accomplish this, I can't accomplish that." But for that point of not being to accomplish, there is no actual suffering. You are just a little fearful in your mind. Isn't it right? If you can't even withstand a little fear in your mind, how will you be able to withstand this enormous suffering in the future! So as you think of this, you will definitely charge forward. [25:41]
Therefore, speaking of this, what is most crucial? The correct view. Once you are able to look at the issue and assess it accurately, all the problems are solved. If you thoroughly contemplate this, ah, you will realize it! And you will at this time only intend on striving to progress from the depths of your heart. Hence this point is telling us, this is why we should follow according to the scriptures. If you can do that, you will certainly develop disenchantment. You will certainly develop disenchantment. Now let us continue. [26:17]
Again and again in hells You drank boiling liquid copper—So much that even the water in the ocean Does not compare. The filth you have eaten as a dog and as a pig would make a pile far more vast than Meru, the king of mountains. On account of losing loved ones and friends, you have shed so many tears In the realms of cyclic existence that the ocean could not contain them. The heads that have been severed from fighting one another, If piled up, would reach beyond Brahma’s heaven. You have been a worm and, having been ravenous, you ate so much sludge that if it were poured into the great ocean it would fill it completely.
Look at that, the sutra tells us, “Ah! The boiling liquid copper that we’ve drunk in hells exceeds the amount of water in the ocean." Ah-ya! When I think of this, when I think of this, there really is no way for me to generate any attachment at all. As I think of this, there really is no way for me to generate any attachment at all. Not to mention drinking as much boiling liquid copper as the amount of water in the ocean, not to mention the hot iron, just try this for yourself. Heat the iron, and not necessarily to the point of making it red hot! But heat the iron in the fire for five minutes. It will still be black and you can't see any difference. Then you can try touching it. You might want to just touch it. I had this classmate, someone in my class. Once we went to visit an aluminum factory in Kaohsiung together. They took out the aluminum ingots, after forming them from the crude materials, and placed them on the ledge. They were already in the shape of ingots. You can't tell they were any different from the ones that were completely done [and cooled]. Hey! This fellow thought it was fun and went over to touch it. Just like that. He touched it. Someone said to him, “Eh, you can’t touch this!” He let go of his hand immediately. At first, he didn’t feel anything wrong. But once he opened his hand, he realized that his hand was severely burnt, severely burned. It was that terrible! It was like that! [28:19]
Therefore, at this point we should not merely…if you truly just want to listen and establish a connection for the future, then that’s fine. Ah, it’s fun anyway. It is indeed fun. If you feel that it is fun and you are willing to take a look, it will still benefit you! However, if you truly wish to be able to relate to this kind of feeling, it would be best for you to try it yourself. But don't swallow it. You will not tolerate swallowing it. Oh, but you can try it with your hand. Boil the water until it reaches 100 degrees and stick your finger in it. Don’t use this finger, use that finger. Why? It is because you need this finger to do things. Or you can use the finger on your left hand. So after while, in case you revert again, you can try putting the finger down to burn it. If burning doesn’t work, then cut it and sprinkle some salt on it. If you like soy sauce, whatever you like to eat, with what you like to eat, try putting that on the wound. After doing these things a few times, I think it will probably provide some help to us. With a little suffering now, you will be able to avoid tremendous suffering in the future! Hence, if we have set our minds to rectify ourselves, then naturally… Perhaps this method is awfully dumb, yet, it’s most effective. [29:44]