菩提道次第广论手抄稿:旧版第七十三卷A面
（手抄稿 第十册 p3）[00:03]
我们停一下，我们现在大家都修行了，请问你修什么啊？你从哪里修起啊？在这里，在这里。所以我们应该想一想，说我们要修行啦，记着我以前说过的话：不要修“我”！修“我”是修我越修越大，跳不出生死轮回啊！这一点诸位以前前面没有听的人赶快补听，否则的话你跑到这里来是白上了这个课了。我们都在这儿修我，不知道，还觉得很得意，结果修了我越修越大，只见我大。我既然大，在生死轮回当中转，一生空空白费。我们要学佛，因为只有佛是如理如量地解决一切问题，他晓得这个什么办法，所以第一件事情现在要认真了解。现在他这里告诉我们了，原来这个问题在这里啊！说你要对治这个生死的根本嘛，最后找到了要对治这个烦恼；那么你要晓得烦恼的道理，要如何对治的话，怎么办呢？[01:15]
p. 170 (5)
Moreover, since this requires understanding the afflictions,
(p4) 【此复赖于先知烦恼，】
你先必定要晓得什么是烦恼。[01:20]
you should become knowledgeable about the afflictions.
【故于烦恼，应当善巧。】
你要善巧地了知，你才可以对治它呀！否则的话你做任何事情，叫你拔草固然如此，叫你扫地如此，叫你做任何事情……今天跑得来叫你打扫这个房间，扫一下，你到底要扫掉什么你不知道，本来叫你扫掉地上的垃圾，你却把桌子上面的那些书本统统扫掉了，那你算什么呀？那不是开玩笑吗？这样。所以必定要把你所对治的内容，要认得得清清楚楚。进一步还要认得，所对治的内容知道了，拿什么东西来对治它，对治的方法以及这个正确与否，每一个地方它的质、量、次第。[02:12]
现在我们又进一步层层深入，找到生死的根本原因，原来在烦恼。找到了以后，所以我们进一步去了解一下烦恼是什么？下面看：[02:36]
There are four parts to this: 1. Identifying the afflictions
【此中分四，① 正明烦恼，】
第一个先说烦恼是什么，对这个我们必定要先了解它，如法如理地了解什么是烦恼？ (p5) 第二呢？[02:56]
2. The order in which they arise
3. The causes of the afflictions
4. The faults of the afflictions
【② 如何生起之次第，③ 烦恼之因，④ 烦恼过患。 今初】
为什么要找那个生起的次第？你从那个生起的次第上面你可以找到它—哦！它的根源在哪里。然后呢生起的原因是什么，最后它有什么祸害。你这个了解了以后，它这个祸患了解了，你准备要消灭它；要去消灭它，你就找到它的什么原因，然后它的根本在哪里，就这样，都找到了，以及它烦恼的行相，你每一个地方清楚了，那个时候你就容易下手对治。这个烦恼对治了，一切痛苦都解决，你能够自己有问题解决了，那个时候你才能够帮助别人哪！所以归根究底，不管是大乘小乘、自利利人的根本在此，所以这个地方叫“共中士”—只管你自己的就你学这个，如果你要学大乘的也从这里开始。看文：[04:07]
1. Identifying the afflictions. Asanga's 《Compendium of Knowledge》 gives a general definition of an affliction: An affliction is defined as a phenomenon that, when it arises, is disturbing in character and that, through arising, disturbs the mind-stream. Thus, when it is produced, it disturbs the mind-stream.
【◎ 烦恼总相者。如《集论》云：“若有法生，即便生起极不静相，由彼生故令心相续，极不静起，是烦恼相。”谓若何生，令心相续，极不寂静。】
说任何一个法—这个“法”指一切色法、心法，所有的任何一样东西—如果这个生起的时候，就生起一个不寂静、不安静的相。因为这个生了以后，令我们身心相续 (p6) 不寂静继续不断地生起，这个叫烦恼相，这个叫烦恼相。所以现在我们因为没有体会到这个“静”这个状态，所以这个烦恼相不明显，但是呢粗猛的却是很容易。譬如说你发脾气了，我自己觉得：唉呀！那个时候人就坐立不安，然后呢就是面孔上青筋直爆，心里面就直跳。啊！这个样子，就什么事情都干得出来，跟着来了。贪心来的时候也是一样，那个时候心里面是很强烈的状态，可是没有这种强烈的这种啊，细微的这个状态平常就难感觉得出来了。只有当你要学定，坐下来的话，你就自己觉得心里边：“哎呀，这个不行啊！”所以你一定要相对地去学一个宁静的状态，那个时候你就显得出来不寂静的状态，那个时候你也才了解所谓行的自相，这一点在这个地方特别说明一下。[05:53]
反过来，你有了这个经验，就很容易感受到：哦，这个烦恼生起来了！就在任何那个时候心里面生起来，你就认得它。通常我们的凡夫刚才开始觉得什么叫烦恼，好像等到你发了脾气了这个才叫烦恼，不是的，不是的。就是你眼前在任何状态都是，这是都在烦恼当中，不过这种烦恼比较细，或在痴性当中，这个是我们必定应该了解的，这个是它的总体整相。各别地说来，那么十种，十种，就是属于我们平常说的五钝、五利。贪，第一个。[06:39]
The specific definitions of the ten afflictions are as follows: 1) Attachment means noticing a pleasant or attractive external or internal object and desiring it. When attachment clings to its object and grows stronger, it is hard to tear yourself away from the object, just as it is difficult to remove oil which has soaked into a cloth.
【◎ 各别相中有十项烦恼。贪者，谓缘内外可意净境，随逐耽着，如油着布难以洗除，此 (p7) 亦耽恋自所缘境，与彼所缘难以分离。】
这个就是贪的行相。不管你这个心所缘的、所对的是内或者是外，外是外面的一切境界，内是你自己的身心，乃至你意地当中的见解，觉得我这个地位、我这个名誉、我这个什么，这些。对这些东西跟着它，一直不放失，着在这个上头。这个东西叫油碰在布里边，我们祖师更有一句话：如油入面—碰到布里边还可以洗得干净，如果这个油放在面粉团里面，你拿它一点办法都没有，这个贪就这么个难弄法。[07:37]
他又进一步说，“耽着自所缘境”，这个贪的行相就是对你自己所缘的欢喜它，不忍分离、难分难解的状态，心里边就是这样！这个就是贪的行相。所以平常当我们贪心生起来，你简直一点办法都没有。而且这个贪心的行相啊，你真正看好像看不见，但是随时随地都在。哦，这样，不但是我们经常说外面好看的、好吃的、好玩的、有钱什么等等，眼前一切的东西，你自然而然觉得眼前有个东西总归选好的；唉呀，累了就要去躺；碰见一点小的不如意呀就想……总归对这个“我”产生种种的耽着，这就是这个行相。[08:30]
2) Hostility
【瞋者，】
第二个，[08:33]
means observing origins of suffering—such as living beings, pain, weapons, or thorns—and giving rise to a harsh, tormented mind that contemplates harming these objects.
(p8) 【谓缘诸有情及苦苦具，谓刀杖荆刺等，发恚恼心，发粗猛心，于彼诸境思作无义。】
第二个，瞋就是这样。对于或者是“有情”—对方嘛！“苦、苦具”，这个苦就是苦的、痛苦的本身，或者是伤害我们的那些东西。伤害我们的东西，那些刀啊、杖啊、什么东西啊，如果这些伤了你，你就对它：“好，这个家伙，你！”譬如说你跑过去，一个东西撞你一下，这个东西你一定把它拿掉它，就是这个，那是苦具。发那个不能忍耐、粗猛地对它这种心，瞋恚的心情，要想对所缘的、所瞋的这个境界，做无理的要伤害它的。[09:29]
3) Pride means observing—either internally or externally—qualities that are high, low, good, or bad, and, based on the reifying view of the perishing aggregates, allowing your mind to become inflated; you assume an aspect of superiority.
【慢者，谓依止萨迦耶见，缘内外之高下好恶，令心高举，高相随转。】
慢，怎么来的呢？它有一个萨迦耶见，萨迦耶见通常我们就说“我见”，但是呢正翻的时候不叫我见，叫“坏聚见”，等到下面讲那个萨迦耶见的再讲。通常就说我，慢就是依我，然后呢我比他高、我不如他，由于这样，不管是内、是外，现出来这个，总是使得自己要想高过对方、高过别人。[10:13]
4) Ignorance means possessing the affliction of misunderstanding on account of a mind that is unclear about the nature of the four truths, karma and its effects, and the three jewels.
【无明者，谓于四谛业果，三宝自性，心不明了，染污无知。】
这叫作无明—对于真实的内容不了解。这个四样东西（四谛）是世间真实的行相， (p9) 世间一切真实的行相是苦的，你就偏偏不了解，觉得这是苦。那个苦呢是有它原因的，你又不了解，以为呀……找错了非苦之因。譬如说，我们现在有苦了，应该了解这个苦的原因，从根本上面下手，但是我们平常都不知道的，平常都不知道的。假定我们知道苦的原因，人家来骂你一下的话，你一定忍受。为什么？欸，他所以骂我，我总是以前欠了他，还了就好了嘛！但是实际上呢，我们不会。为什么？因为我们不知道苦的原因，所以第二个，对这个事情的真相的因也不知道。同时呢，这流转固然不知道啊，说它的的确确苦，也像你所希望的把它彻底地净除，彻底地净除有它彻底净除的办法，这个叫灭谛、道谛，这是我们更不知道！这个就是我们世间，偏偏讲这个道理的人，我们还自作聪明，说这是迷信，世间真颠倒啊！“业果”那是由业感果，“三宝的自性”等等，这个不明了，这是种无知，这是错误的、染污的无知，就是愚痴。这个愚痴啊，染污、杂染的，所以啊生死的根本。[11:50]
5) Doubt means considering those three—the four truths, karma and its effects, and the three jewels—and being uncertain whether they exist or are real.
【疑者，谓缘谛等三法，念其有耶无耶，是耶非耶。】
这个是怀疑，这个是怀疑。这个疑的反面是信，我们不要以为我们现在信了，我们信谈不到哦！我们只是已经启发了信的种子，正在这条路上去走。真正得到了净信心的，譬 (p10) 如说：证得预流果的圣者叫不坏信，他那个信心就清净了。他到那个时候一定宁愿饿死，他不会造恶。他因为晓得这个一定有它的因果关系，他不会在那个果相上面，没有一点怀疑。我们尽管晓得因果，讲的时候有，做的时候忘得干干净净；晓得这个不可以做，做的时候又照做不误，就是这样。所以这种状态啊，那都是什么？这个信心未净，这个疑在这里。[12:51]
这个就是通常我们所谓的五钝使—贪、瞋、无明、疑、慢；下面叫五利使，通常我们说。为什么叫钝的、利的呢？因为这个行相非常地猛利；一个呢前面并不是很猛利，但是呢它很深厚，这个既然这里没提，我们先不去谈它。那么下面就是 [13:20]
p. 171
6) The reifying view of the perishing aggregates
【坏聚见者，】
平常就说我见。[13:24]
is an afflictive - intelligence that observes the appropriated aggregates and regards them as "I" or "mine," that is, as the self or that which belongs to the self.
【谓缘取蕴，计我我所，染慧为性，我我所见，】
那就是说，见到了“我”跟“我所”这个东西。那为什么叫它“坏聚见”呢？实际上真的有我吗？真的有我所吗？没有。原来这是什么？这是聚、聚，“取蕴”或者是；这个蕴就是归类，这个五样东西聚在一块，哪五样东西啊？色、受、想、行、识。而这个东 (p11) 西在无常的变坏当中，它是虚假的，是一无可取的，结果因为我们“染慧”—染污的认识，慧是一种观照的力量，这个观照的力量透过了染污、杂染了，你看不清楚，看错了，以为在这个上头有一个我或者我所。所以我们另外的名字叫我、我所见，这个地方叫坏聚见。当你认识了这个东西以后，你就对这个东西，平常我们一天到晚忙这个我，原来这个是什么—坏聚，真正骗你的根本就在这里啊！[14:43]
Here, since "perishing" means impermanent and "aggregates" is plural, the terms indicate that what are apprehended are simply impermanent and multiple phenomena; there is no permanent and unitary person. This is why it is called the view of the perishing aggregates.
【其中坏是无常，聚是众多，为欲显此所见之事，唯是无常，非一之法，全无常一补特伽罗，故为立名曰坏聚见。】
那么就解释一下。为什么是“坏”呢？无常呀！“聚”是几样东西合起来。就是我们这个染慧所见的东西，它是“无常”的，是“非一”的，全没有常一的补特伽罗。“补特伽罗”我们以前称为人、有情，就这样。这个人跟有情在自己身上叫作我，就这个地方立为坏聚见，一切的根本都从这个上头来的，一切的根本都从这个上头来的。它既无常，也非一，所谓“一”的话，什么？我们总觉得好像“我”这个东西就是我，天生来如此，独立的，就是，实际上不是。而且我还有一个特质是可以主宰的，这种东西全没有，我们以前都讨论过。无常，早就了解，在任何情况之下，你没有办法停住它，一分、一秒、一刹那。[15:58]
(p12) 至于这“一”，一跟异是相对的，实际上你真正是一吗？不是！身、心两个很明白。如果是一的话，说你那个手，这个手算是你，还是不是你啊？如果说是一的话，那的的确确这个手，你跟手分不开；如果那个手切断掉了，对不起！你还是你，好好的，只是你少掉了一个手，可想而知这个不是，实际上状态。同样理论上面，如果“你的手”或者“我的手”，不要说“我的”、“你的”，属于你的，那不是你，不是很明白吗？所以这也不是一。那么手是如此，脚也是如此，乃至于心脏也可以如此，就是这个样子。我的心呢，应该是我吧？同样的说“我的心”，那是“我的心”哦，心不是我耶，一样的道理，这个很清楚、很明白。[16:56]
然后你能作得了主吗？那我们已经讨论过了，现在谈到这问题，又再说一下。我说我啊，不妨我们对白，譬如我们两人谈论，我说：“你作不了主。”你想了半天：“对呀！我是作不了主。”那当然作不了主。也许有人不服气，说：“不！我作得了主。”当你说你作得了主的时候，你是什么啊？因为我说你作不了，所以你回答我，说你能作得了主，你这是被动的，对不对？我说你这样，“欸，我说我这样。”这你被动的，请问你被动的，这是算“主”吗？主是什么啊？主是主动耶，你完全在被动耶！所以你说：“我是作不了。”那么当然已经作不了。结果你说：“我作得了。”你还是作不了。人就是这么颠 (p13) 倒啊！这样。但是呢他的的确确在他相对的范围之内，是有他似是而非的这种作主，就好像前面说似是而非的那个安乐在，这个就叫作颠倒啊！所以叫染慧。所以他那个观照的能力，由染污所看见的，所以戴了个有色眼镜，明明是白的，他看起来戴了个黄颜色就看成黄的，戴了红颜色就看成红的，就这样。这个就是坏聚见。[18:25]
7) An extremist view is an afflictive intelligence that observes the self as apprehended by the view of the perishing aggregates and regards that self either as permanent and eternal, or as subject to annihilation in such a way that there will be no rebirth from this life into a future life.
【边执见者，谓缘萨迦耶见所执之我，计为常恒，或见断灭，无从此没，结生当来，染慧为性。】
什么叫“边执见”呢？通常我们叫“边见”。那么边执见就是执着一边，或者是执常边，或者是执断边。这个执常、执断不是说莫名其妙地瞎执哦！都是从这个上面执起的—─从萨迦耶见。说看这个“我”，有的人说这个我是常的，有的人说断的。什么是常、什么是断呢？说执断的人，现在世界科学家执的就是断，说人死掉了就算没有了，好了，到此为止，这个叫断。执常的呢，印度当年外道，譬如说我们现在有一般的人，说他有一个灵魂，这个灵魂就像搬家一样，从这个房子搬到那个地方，那房子虽然换了，这个东西还在，对不起！这个是常。乃至于常的更是说：人哪生生世世投人，狗啊生生世世投狗，就是这个常。平常我们不了解它真相的，都是执着，所以这个真正的“边”啊，断、常的执 (p14) 是执这一个哦！这个我们要了解的。[19:42]
8) A belief in the supremacy of wrong views is an afflictive intelligence that observes one of the three views—the view of the perishing aggregates, an extremist view, and a wrong view—along with a view-holder's aggregates on the basis of which such a view occurs, and regards such a view as supreme.
【见取者，谓缘萨迦耶见边见邪见，三中随一，及彼所依见者之蕴，执为最胜染慧为性。】
“见取”，就是我们这个见解，我们执取我们的见解。这个平常我们每一个人都是这样，我这个对、我这个对、我这个对！那么主要的原因还是什么？因为萨迦耶见、边见跟邪见，有这种观念本身是错误的—通常都是主要的是由于“我”；然后呢你对你所执的这个对象，不是常、就是断；除了这个，邪见。就是说不正确了解的当中，你以为这个样的，你以为这个样的，这也是“染慧为性”。平常我们谈任何问题总有我的见解：“啊，我觉得如此。”这个见解不是邪见、就是见取。[20:42]
9) A belief in the supremacy of ethics and religious discipline is an afflictive intelligence which observes an ethical discipline that renounces faulty ethical discipline, or a religious discipline which requires certain forms of dress, manner, speech, and physical behavior, as well as the mental and physical aggregates on the basis of which these forms of ethics and asceticism occur, and regards them as cleansing you of sin, freeing you from afflictions, and removing you from cyclic existence.
【戒禁取者，谓缘坏戒，可舍之戒，及诸行状轨则，身语定转，所有邪禁及缘彼等所依之蕴，见为能净罪恶，能解烦恼，能出生死，染慧为性。】
戒禁取呢，是另外一个，“谓缘坏戒，可舍之戒”，佛告诉我们的戒，他有他的道理。佛为什么制那个戒？说你这样做，那么将来得到这样的果，因为你要得到这样的果， (p15) 所以你现在要应该持这样的戒，彼此间有它的必然的这个因果正确的关系。现在你这个戒啊，对不起！不对的，这个不应该的，所以可舍的，是坏的。然后呢根据你不正确的这种制定的戒，这样地去行为、轨则，然后你照着它去做，这个所有的邪的禁戒等等。[21:45]
那现在我们各式各样的人哪都有这种禁戒，叫算命先生算了一个命啊，说：哎哟，今年你的命宫什么不利，东南方不要去；唉呀，这个今天出门应该如何、如何。就是这些，平常都是这个样的。然后呢乃至于什么很多东西，你说它有没有道理？它有它相对的道理在，但这种东西啊都是什么？戒禁取。以为这样做能够净罪恶，以为这样做能够解烦恼，以为这样做能够出生死。假定真的这样的话，那佛就没有用了。[22:23]
实际上前面已经说过了，我们现在的普通人，这个啊，不要说不信佛的，信了佛的人对于佛的无上的妙智不一定重视，倒反而看那个算命先生的人、医生、乃至于世间的人，“哎呀，这个医生怎么讲的。”像小孩子一样，跑到小学里边说：“哦，老师怎么讲的。”啊！那个是好像金科玉律，我们就是这样。这个是什么呢？戒禁取，不外乎。所以说，一个叫通常说“非因计因，非果计果”，这个不是这样的原因，你弄错了。譬如说我们现在生了病了，哎哟，讲究这个营养啊，这么一大堆，是不是？它是原因之一倒是的确没有错，因为身通常病是由于四大不调，四大不调是要医药，但是病并不仅仅是受这个， (p16) 这种我们应该了解的，我们应该了解的。再说四大不调有受生理、心理的影响，你执着了这个一部分，对不起！这个都是错的，这个是戒禁取。最后的 [23:35]
10) Wrong view is an afflictive intelligence that denies the existence of things such as past and future lives or karma and its effects, or that believes that the cause of living beings is a divine creator or a primal essence, etc.
【邪见者，谓谤无前世后世及业果等，或计自在及胜性等为众生因，染慧为性。】
邪见前面已经解释过，解释过，不了解这个性空缘起，因此而产生的种种的。既然是性空，既然是缘起，必然是由前面的业因感得将来的果，种种这样。所以啊他毁谤，说：“没有这个东西！”那么一切的既然因果，所以一定是因果生起的，他现在执着了这个，说不是，这个天造的或者这自然有的，就是这个。这是这些错误的判断，是染慧为性。[24:25]
I have explained these ten afflictions in accordance with the 《Compendium of Knowledge》 and 《Levels of Yogic Deeds》 and with Vasubandhu's 《Explanation of the Five Aggregates》.
【此十烦恼，是如《集论》，《瑜伽师地》，《释五蕴论》，所出而说。】
是根据这几个论上面告诉我们，这十烦恼。[24:39]
2. The order in which the afflictions arise
【◎ 第二如何生起次第者。】
第二如何生起？进一步那我们讨论它生起的次第，找它那个次第。这个我们进一步：[24:49]
One way to look at this is to consider ignorance as distinct from the view of the perishing aggregates. For example, when twilight falls on a coiled rope, its status as a rope will be unclear and some- one may imagine that it is a snake.
(p17) 【如许萨迦耶见与无明异者，譬如盘绳，略降黑闇，于绳实体不能明了，于彼遂起执蛇之觉。】
谈生起的次第了，更进一步，这个一步一步地深入，看看这个烦恼从哪里生起的，根在哪里？那么他就告诉我们呀，说这个原来在什么？萨迦耶见。有一部分说“萨迦耶见”，有一部分说“无明”，其实这两个东西可以说一而二、二而一。那么大师把这个都解释得清楚，说有一些人把那个萨迦耶见跟无明看为两样东西，那么为什么看成两样呢？他也说明：就像天黑的时候地上有一根绳盘在那个地方，那么因为天黑了，你看不见这个实际上啊只是一条绳，你看：“哦！一条蛇。”这条蛇，你感觉是一条蛇，实际上呢这是你自己错误的认识。为什么原因啊？[25:57]
Similarly, according to this view, the misapprehension of the aggregates as a self arises due to the darkness of ignorance, which prevents clarity about how the aggregates exist. The other afflictions then develop from this misapprehension.
【如是障蔽明见蕴体，由无明闇误蕴为我，从此发生诸余烦恼。】
因为什么？因为“障蔽明见蕴体”，说你没有明白地看见，所以说无明。由于这个不明白的这个障碍摆在这里，所以你把这个地上的绳看成功蛇。地上的绳，这比喻什么？我们的五蕴这个样东西，但是呢因为你不明白见到，你把它看成功“我”，同样的道理。所以他是说，如果你把萨迦耶见跟无明两个分开来看的话，喏，那么根本就在这里，就在这里。 (p18) 所以由于这个我，由于这个无明，无明嘛事情看不清楚，而看不清楚又偏偏把在不是我的这个五蕴上面看成功我，一切的烦恼由此发生，第一个。[26:59]
On the other hand, if you hold that ignorance and the view of the perishing aggregates are identical,
【如许彼二为一，】
如果你许这两个东西同一的话，[27:04]
then the view of the perishing aggregates is itself the root of the afflictions.
【即萨迦耶见为烦恼根本。】
那就是个萨迦耶见，是烦恼的根本。下面说：[27:12]
When the view of the perishing aggregates apprehends a self,
【此复由其萨迦耶见，执为我已，】
既然你不了解这个真实是明明是五取蕴，你把它看成功“我”，那么有了我就有你呀！[27:25]
discrimination arises between self and other.
【遂即分判自他差别。】
说我、是你、是他。[27:30]
Once you have made that distinction, you become attached to what is associated with yourself and hostile toward that which pertains to others.
【如是分已，贪着自党，瞋恚他品，】
对于自己的嘛种种贪着，我、我所等等，贪；对于别人跟你不相应的嘛，你就瞋，所 (p19) 以贪、瞋是由此发生。[27:44]
As you observe the self, your mind also becomes inflated.
【缘我高举，】
因为有我啊，就慢就生起。[27:47]
You develop a belief that this very self is either eternal or subject to annihilation.
【执我常断，】
执我的，因为执着这个我的话，你考虑以后怎么办哪？或者是常，或者是断，边见就生起。[27:56]
You come to believe in the supremacy of a view of the self and the like, and you also come to believe in the supremacy of the detrimental practices associated with such views.
【于我见等及彼相属所有恶行，执为第一。】
这这一个就是什么？就是见取等等就跟着来了。[28:05]
Similarly, you develop the wrong view that denies the existence of things such as the Teacher who taught selflessness and that which he taught-karma and its effects, the four truths, the three jewels, and so forth;
【如是便于开示无我之大师，及师所说业果四谛三宝等法，邪见谓无，或复生疑，】
于是对于佛告诉我们的种种的这个道理，业果啊、四谛啊，邪见—或者说它无，或者是什么，这个就是邪见。[28:27]
or else you become doubtful as to whether such things exist or are real.
【为有为无是耶非耶，】
(p20) 所有的十种烦恼都是由于这个萨迦耶见的根本上面从此生起。所以进一步找到了，我们不是要断除烦恼吗？烦恼的根本就在这里。[28:48]
Dharmakirti's Commentary on the "Compendium of Valid Cognition":518
Once there is a self, there is an idea of an other.
On behalf of self and other, there is attachment and hostility. All of the faults come about
In association with these.
【如《释量》云：“有我知有他，执瞋自他分，与此等系属，生一切过失。”】
因为有了我，那么即同样的，就找到他。因为有我、他，我嘛就贪着，他嘛就排斥，瞋恚生起，那么跟着所有一切的过失都从这地方生起。进一步我们找到了生起烦恼的次第，从这个生起烦恼的次第当中，又找到了烦恼的根本。[29:32]
73A Commentary
English LR v.1 p.298 (COMMENTARY V1. P8)
Therefore at this point, we should pause for a moment. We have all now begun our practices. May I ask this, what have you practiced? Where do you begin your practice? It is right here, right here. Hence we should think about this, we say that we want to practice. Remember what I said earlier, "Don't be cultivating the "ego self!" If we cultivate the "ego self," the more we cultivate it, the greater it will become. We won't be able to escape cyclic existence! In regards to this point, for those who have not heard this, you need to make up by listening to the previous lessons. Otherwise, you will have wasted your time coming to this class. We have all come here to cultivate the "ego self." And we don't even know it. We are even pleased with ourselves. As a result, the "ego self" is only bigger after cultivation. We have only seen our ego self expand. Since our ego self has expanded, we will whirl in cyclic existence. This life of ours will have been spent in vain. We want to learn from the Buddha, and it is because only the Buddha can solve all the problems with the right precision and measure. He knows what to do. So the very first thing to do is to take the time to understand. Now that he has told us this here, we've come to realize that so this is where the problem is! If you want to apply a remedy to the root to cyclic existence, you have now finally found that you need to apply a remedy to the afflictions. Therefore you will now need to know how the afflictions work, and how you should remedy them. What do you do? [00:03]
Moreover, since this requires understanding the afflictions,
You must first know what afflictions are. [01:15]
you should become knowledgeable about the afflictions.
You must first become knowledgeable before you can rely on a remedy for them! This is the same for anything that you do. It is the same if we ask you to uproot the weeds, if we ask you to sweep the floor, if we ask you do anything. If we ask you to sweep this floor today, you will sweep, but you don't know what you are sweeping. We are asking you to sweep away the trash on the floor, but you may end up sweeping away the books on the table. So what would this do? Isn't that a joke? But it's just like that. Therefore, you must know the things to which you are applying a remedy to. You must understand them very clearly. After you recognize them, understand what you are supposed to apply a remedy for, you will need to know what the remedies you will use to treat them are? What are the remedies and are they correct? What are the quality (the right medicine), the quantity and the stages of the treatment at every point? [01:20]
So now, we have further analyzed one layer after another to find the root cause of cyclic existence. It turned out to be afflictions. After finding this, we will now go a step further to understand what is affliction? Read this next, [02:12]
There are four parts to this:
1. Identifying the afflictions
The first one will describe what afflictions are. We must first understand this. We must understand what afflictions are in accordance to the teaching. Secondly, [02:36]
2. The order in which they arise
3. The causes of the afflictions
4. The faults of the afflictions
1" Identifying the afflictions
Why do we need to know the order in which they arise? From the order in which they arise, you can find this...Oh! This is the root source of it. And then you will see what the causes are for this and what the faults are. After you understand this, know the faults, you will then be prepared to destroy them. To destroy them, you must find the cause, the roots. Just like that. You will find all these, including the subjective aspects of afflictions. Once you clearly know every aspect of this, that's when it will be easy to apply the remedy. After you apply the remedies to the afflictions, all your sufferings will be alleviated. Only when you have solved your own problems can you then help others! Therefore, in this final analysis, whether it is the Mahayana or the Hinayana, whether you want to benefit the self or benefit the others, the root of it lies here. Therefore this place is called "the path that is shared with persons of medium capacity." If you only take care of yourself, then this all that you learn. But if you wish to go down the Mahayana path, you will begin that here as well. Read the text, [02:52]
Asanga's Compendium of Knowledge gives a general definition of an affliction:
An affliction is defined as a phenomenon that, when it arises, is disturbing in character and that, through arising, disturbs the mind-stream.
Thus, when it is produced, it disturbs the mind-stream. ──
This says that for any phenomenon, this "phenomenon" refers to all phenomena of form or mind. So whenever anything arises, when it arises, it will give rise to something that is disturbing and disquieting in character. When this sort of characteristic appears, it will cause our mind-stream to be disturbed continuously. This is the characteristic of afflictions. This is the characteristic of afflictions. Hence now, since we have not experienced the state of being "undisturbed," therefore, the characteristic of afflictions is not readily apparent. However, the coarser ones are easily recognized. For instance, when you rage, you will feel, "Ah!" That's when you are restless sitting or standing, when the blue veins on your temples stand out, and your heart is beating fast. Ah! At this point, you could do anything and anything could happen. This is the same when your attachment arises. At that moment, the mind is intensely volatile. But when you are not in such intense states, it's very difficult for you to take notice of the subtle states that you are usually in. Only when you learn meditative concentration, when you sit down, you will feel this in your mind, "Ah, it doesn't seem to work!" Hence you will have to learn an opposite state of being serene before the state of being disturbed can be revealed. And that's when you will come to realize the characteristic of compositional activities. This is a point that I want to make a special explanation for here. [04:07]
On the contrary, once you have that kind of experience, it will be easy for you to feel, "Oh, I am developing afflictions!" When this arises at any given moment in your mind, you will recognize it. Normally for us ordinary beings, when we first begin to understand what afflictions are, we think that afflictions only happen when one is angry. No, no. It is that for any states that you are in now, you are amidst afflictions. But this type of affliction is more subtle, or you may be in a state of ignorance. This is what we must understand. This is the general definition of it. If you go by the specific definitions, there are ten different ones, ten different ones. This is what we would ordinarily call the five dull and the five keen. Attachment is the first one. [05:53]
The specific definitions of the ten afflictions are as follows:
1) Attachment means noticing a pleasant or attractive external or internal object and desiring it. When attachment clings to its object and grows stronger, it is hard to tear yourself away from the object, just as it is difficult to remove oil which has soaked into a cloth.
This is the characteristic of attachment. It doesn't matter if your mind noticed something that is internal or external. External would mean all the external sensory objects. Internal would include your own body and mind. This goes to the extent of the views in your mind. You may think that this is my status, my reputation, my something. These things. For these things, you cannot let go of them, you are stuck on them. This sort of thing is just like oil that has soaked into a cloth. There is even another saying that describes this from our past masters: it is like putting oil into flour. You can still wash it clean when the oil is soaked into a cloth. But if you put the oil into flour, you have no way of removing it. That's how difficult attachment is. [06:39]
So he further says, "When attachment clings to its object and grows stronger." The characteristic of attachment is a state such that you enjoy what you find pleasant, that it would be unbearable for you to be apart from it and that you would find it difficult to part with. That's how your mind would be! That's the characteristic of attachment. So when our attachment arises normally, you can do absolutely nothing about it. And this characteristic of attachment is something that you cannot seem to see exactly, but it is ever present. Oh, that's how it is. This is not only the case where we say we want to look at something pleasant, eat something delicious, do something fun, have lots of money and so on. For anything before you, you will naturally feel that you have to choose something better, "Ah, when you are tired, you have to lie down. When you are a little dissatisfied, you will think... It all concludes down to all sorts of "self" clinging. That's the characteristic. [07:37]
2) Hostility
This is the second one. [08:30]
means observing origins of suffering-such as living beings, pain, weapons, or thorns-and giving rise to a harsh, tormented mind that contemplates harming these objects.
That's how hostility is. To the "living beings" - that would be the other person! "Pain and weapons," Pain would be the suffering and pain themselves. Weapons are things used to harm us. For things which cause us harm, such as knife, rods, or other things, if they have harmed you, you will do this, "Alright, this thing, you!" For instance, if you run somewhere, and something hits you, you will certainly get rid of it. That's it, that's the weapon. You will develop a mental state that finds it unbearable. You will want to with a mental state that is harsh and hostile harm the sensory object you feel hostile toward without good reason. [08:33]
3) Pride means observing—either internally or externally— qualities that are high, low, good, or bad, and, based on the reifying view of the perishing aggregates, allowing your mind to become inflated; you assume an aspect of superiority.
Pride, how does that come about? There is a reifying view of the perishing aggregates. For the reifying view of the perishing aggregates, we would normally call that "the conception of the self." But a formal translation of that is not the conception of the self, but that of the perishing aggregates. When we talk about the reifying view of the perishing aggregates, we will go into that. But in general, we will refer to this as the "ego self." To have pride is to go by what the self wants. I am better than him or I am worse than him. Because of this, internally or externally, this is what will appear. One will always want to be better than the other person, be better than others. [09:29]
4) Ignorance means possessing the affliction of misunderstanding on account of a mind that is unclear about the nature of the four truths, karma and its effects, and the three jewels.
This is called ignorance – not understanding the real truth. These four things (four noble truths) are the real characteristics of the mundane world. The real characteristic of everything in this world is suffering. But you don't understand that, you just feel there is suffering. There is a reason for this suffering, but you don't understand that either, you think...you would get it wrong and find a wrong cause for the sufferings. For instance, if we have suffering now, we should seek to understand the cause of the suffering and tackle the root. But we do not normally know this, do not normally know this. If we do know the cause of the suffering, then when others scold you, you would certainly tolerate it. Why? The reason he scolds me is due to a debt I owe him in the past. It would be fine after I repay it! But in reality, this is not what we would normally do. Why? It is because we do not know the cause of suffering. Therefore, this is the secondl — we do not know the cause of the truth either. At the same time, we whirl through cyclic existence without knowing. There is indeed suffering and you hope to thoroughly eliminate this. There is a method to thoroughly eliminate itand this is called the truth of cessation and the truth of the path. These are things that we are even more unaware of! This is how it is in the mundane world. Yet for those who tell us these principles, we think we are intelligent and call these [principles] superstition! The mundane world is truly flawed! "Karma and its Effects" refers to how the karma produces the effect. "The Three jewels" and so on, since one is unclear of this, this is a misunderstanding, a mistake and an affliction of misunderstanding. This is foolishness. This foolishness (ignorance) is stained and defiled. Therefore it is the root to cyclic existence. [10:13]
5) Doubt means considering those three—the four truths, karma and its effects, and the three jewels—and being uncertain whether they exist or are real.
This is doubt. This is doubt. The opposite of doubt is faith. Don't think we have faith now. We're not at the point where we can say we have faith! We have sprouted the seeds of faith and are walking down this path. But for those who have truly gained pure faith, for example, the noble beings such as stream-enterers, they have unfailing faith. Their faith is pure. By then, they would certainly rather starve to death than to engage in non-virtue. This is because they know the certainty of the cause and effect relationship. When an effect presents itself, he will not have a single doubt. For us, even though we know cause and effect, we seem to know when we talk about it. But when we do things, we forget everything. We know that we shouldn't be doing something. But when the time comes to do that, we just do it. That's how it is. This reflects what? That our faith has not been purified, that doubt remains. [11:50]
So these are what we would normally call the five dull envoys - attachment, hostility, ignorance, doubt, and pride. The next five are called the five keen envoys. This is how we normally refer to them. Why are they called the dull and the keen? This is because [for the five dull keen envoys,] their characteristics are very keen and intense. For the other ones, the former five, they are not very keen and intense, but instead, very deeply ingrained. Since this concept was not mentioned here, we will not go into it for now. So next is [12:51]
6) The reifying view of the perishing aggregates
Normally, we would call this the conception of the self. [13:20]
is an afflictive intelligence that observes the appropriated aggregates and regards them as "I" or "mine," that is, as the self or that which belongs to the self.
This is to say that I regard them as "I" or "mine." So why is it called "The reifying view of the perishing aggregates?" Actually, is there a real self? Are there things that are truly mine? No. So what are these? They are just aggregates, aggregates. Or you can call them "the appropriated aggregates." The aggregates are categories. It is an assembly of these five things. What are the five things? They are the forms, feelings, perceptions, compositional activities, and consciousness. And these things are deteriorating under the power of impermanence. They are a sham and are devoid of any merit. But we have an "afflictive intelligence" - a defiled understanding. Wisdom is an ability to analyze. But this analytical ability has been stained and defiled. You can't see clearly, you mistook it for something else. We think that there is an "I" or "mine." Here, it is called the reifying view of the perishing aggregates. Once you understand this thing, you will know that this thing, we are busy for this self all day long. But this is what actually? The perishing aggregates. What is truly deceiving you is this! [13:24]
Here, since "perishing" means impermanent and "aggregates" is plural, the terms indicate that what are apprehended are simply impermanent and multiple phenomena; there is no permanent and unitary person. This is why it is called "the view of the perishing aggregates."
So I will explain this. Why is it "perishing?" It is because it is impermanent! "Aggregates" means an assembly of a few things. This thing that we are looking at with our afflictive intelligence is [actually] "impermanent" and "multiple." There is no permanent and unitary person. "Person" is a living being. That's it. To speak of this person or living being with respect to myself would be the "I". This point of the text asserts this to be the view of the perishing aggregates. The root to everything comes from this. The root to everything comes from this. It is impermanent and multiple. The so called "unitary," what is that? It means that we always feel that there is an "I", that this thing is me. It is innately that way. It is unitary. It is just that. But actually, it is not. The concept of self would bring about the idea of having control. But actually, there is no control at all over this. We have discussed that before. As for impermanence, it is something we understood long ago. Under any circumstance, you cannot stop things from passing for a minute, a second or any single moment. [14:43]
As for the "unitary," unitary is the opposite of multiple. But actually, are you really unitary? No! This is evident in your body and mind. If you are unitary, then if you take your arm and say that is you, is it still you? If you are only unitary, then indeed this one arm should be you because you are not apart from the arm. But if you cut off your arm, I am sorry! You are still you. You are still there, just missing an arm. So you can deduct that this theory is not the reality. Using the same trend of thought, if "your arm" or "my arm," not to mention "mine" or "yours," whatever that belongs to you is not actually you. Isn't that very obvious? Hence this also illustrates that it is not unitary. It this is the case for an arm, it is the same for a leg and this extends to even your heart. That's just how it is. This is my mind - that should be mine, right? Similarly, "my mind" is "my mind," oh, but the mind is not me. This is the same principle. This is very plain and clear. [15:58]
And then, do you have control? We have already discussed this before. But now that we are here, I will expound on this some more. So we would say "I," we might as well start a dialogue. For instance, the two of us are having a discussion and I would say, "You have no control." So you think about this for a while, "Yes! I don't have control." Of course you don't have control. But someone will be unconvinced and say, "No! I do have control." But the moment you say that you have control, it is already a dependent reaction. Right? I said that you are this way, and then you say, "Eh, but I think I am this way." So you are reacting. So may I ask, if you are reacting to what I say, can you say that you have "control"? What is control? Control means you act on your own initiative. But you are completely reactive [in this case]! Therefore when you say, "I really don't have control." Of course you don't. But when you say, "I can have control." You still don't. Humans are just that topsy-turvy! Like that. But indeed, within a relative scope of things, he does seem to have some form of spurious control. This is similar to what was mentioned earlier about having spurious happiness. But this is exactly called being topsy-turvy! Hence it is called an afflictive intelligence. The analytical ability to view things is stained. This is much like wearing a pair of colored glasses. This thing is white. But after one wears a pair of yellow-tint glasses, one will see it as yellow. If you use a pair of red-tint glasses, you will see the object as red. This is the view of the perishing aggregates. [16:56]
7) An extremist view is an afflictive intelligence that observes the self as apprehended by the view of the perishing aggregates and regards that self either as permanent and eternal, or as subject to annihilation in such a way that there will be no rebirth from this life into a future life.
So what is an "extremist view"? An extremist view is such that one holds on to one extreme. One would either hold this self to be permanent and eternal, or to be subjected to annihilation. But to hold this view of the self to be permanent and eternal, or to be subjected to the annihilation is not something done without a good reason! These began with the reifying view of perishing aggregates. When we look at this "self," some would say that this self is permanent and some would say that it is subjected to annihilation. What is permanent, and what is annihilation? Those who hold the view of annihilation, [some of] the scientists in this world [actually] hold the view of annihilation. They would say that nothing else is left after a person dies. That it is done, everything stops there. This is called annihilation. As for the permanent and eternal, it would be like the Indian non-Buddhists in the earlier days, which is the same case as those who now claim that there is a soul. To them it would seem as if the soul would move from this house to another. Even though the house has changed, but this thing remains the same. I am sorry! That is the view of the permanent and eternal. Some who hold this permanent view would go to the extent of claiming that people will always be reborn as people and dogs will always be reborn as dogs. This is exactly the view of the permanent and eternal. Since we do not ordinarily know the reality, we will all cling onto this. Therefore the true "extremist" view - the cling to the annihilation or the permanent and eternal actually mean that! This is what we should understand. [18:25]
8) A belief in the supremacy of wrong views is an afflictive intelligence that observes one of the three views—the view of the perishing aggregates, an extremist view, and a wrong view—along with a viewholder's aggregates on the basis of which such a view occurs, and regards such a view as supreme.
"A belief in the supremacy of wrong views" would be our own views...that we cling onto our own views. This is how every one is usually, my way is the right way, my way is the right way, my way is the right way! So what is the primary reason for that? It is based on the view of the perishing aggregates, the extremist view, and the wrong view. These views are wrong themselves - these primarily stem from having the "self." And for the objects such you cling onto, you believe they are permanent or they are subjected to annihilation. Other than those, it could also be the wrong views. This would mean that amidst your incorrect understanding, you recognize something to be a certain way, you recognize something to be a certain way - this is called "afflictive intelligence." When we discuss any issue, there will always be a view that we hold on to, "Ah, I feel this way." This view is either the wrong view or a belief in the supremacy of wrong views. [19:42]
9) A belief in the supremacy of ethics and religious discipline is an afflictive intelligence which observes an ethical discipline that renounces faulty ethical discipline, or a religious discipline which requires certain forms of dress, manner, speech, and physical behavior, as well as the mental and physical aggregates on the basis of which these forms of ethics and asceticism occur, and regards them as cleansing you of sin, freeing you from afflictions, and removing you from cyclic existence.
A belief in the supremacy of ethics and religious discipline, this is another one. It is "an afflictive intelligence which observes an ethical discipline that renounces faulty ethical discipline." The ethical disciplines that the Buddha has explained to us, he has his reasons for doing so. Why did the Buddha stipulate ethical disciplines? He is telling us that if you do this, you will obtain this kind of effect. If you wish to obtain this kind of effect, then you must observe these ethical disciplines. Between these, there is an inevitable and accurate cause and effect relationship. But this religious discipline that you observe, ah, I am sorry about this! These are incorrect, these should not be done. Hence these should be renounced, they are faulty. So based on these incorrectly set ethics, you would act and set rules accordingly. You will follow to practice the incorrect ethical disciplines. [20:42]
Now all kinds of people have their own religious ethics to follow. One would ask the diviner to tell his fortune. The diviner would say, "Ah, this year will bring misfortune for you. Do not go in the direction of southeast." "Ah, you should do this when you go out the door today." These are it. This is what everyone does normally. This goes on to include many things. Does this make any sense? It makes sense within a certain relative scope. But what are all these things? These are "beliefs in the supremacy of ethics and religious discipline." One will think that by doing these, he can cleanse his sins, can free himself from afflictions or he can be removed from cyclic existence. If this is true then the Buddha is not needed anymore. [21:45]
Actually this has been said earlier, for the ordinary people now, not to mention the ones who have no faith in the Buddha, even those who take faith in the Buddha may not necessarily value the unexcelled wisdom of the Buddha. They will actually look at what the diviner says, what the doctor says, and what the mundane world people say, "Ah-ya, this is what the doctor says." This is much like when little kids go to elementary schools and say, "Oh, this is what the teacher says." Ah! It is as if what they say is infallible. This is how we are. What is this exactly? These all come down to the belief in the supremacy of ethics and religious discipline. These are all very well not beyond the scope of that. Therefore a way of describing this normally would be, "To say something is the cause when it is not. To say something is the effect when it is not." The cause is not this, but you got it wrong. For instance, sometimes we would get sick. Ah-yo, we would pay great attention to nutrition and all sorts of things. Isn't that right? It is one of the reasons. That's not wrong. This is because sickness of the body would often come from the imbalance of the four elements. You will need medicine for the imbalance of the four elements. However, the reason for this sickness is not only limited to that. This is what we should understand. We should understand that. Furthermore, the imbalance of the four elements could be influenced by both the body and the mind. If you only focus on one part, I am sorry! It would be wrong. This is a belief in the supremacy of ethics and religious discipline. The last one is the "wrong view." [22:23]
10) Wrong view is an afflictive intelligence that denies the existence of things such as past and future lives or karma and its effects, or that believes that the cause of living beings is a divine creator or a primal essence, etc.
This wrong view has been explained earlier, it has been explained. Due to the lack of understanding of emptiness and dependent arising, thus all kinds of things are created. If the nature of things is emptiness and dependent arising, then the earlier karmic cause will produce an effect in the future. There are also these other things. So one would deny this and say, "No such thing exists!" Since everything is subjected to cause and effect, hence everything arises out of cause of effect. This person now clings onto something else and says it doesn't work that way. He says that there is a divine creator or a primal essence. That's what it is. Hence these erroneous judgments are called an afflictive intelligence. [23:35]
I have explained these ten afflictions in accordance with the Compendium of Knowledge and Levels of Yogic Deeds and with Vasubandhu's Explanation of the Five Aggregates (Pancaskandha-prakarana).
This is the reference. These treatises have explained these afflictions to us. [24:25]
2" The order in which the afflictions arise
Secondly, the order in which the afflictions arise. So further, we will discuss the order in which the afflictions arise. We will look for the order. We will now go further. [24:39]
One way to look at this is to consider ignorance as distinct from the view of the perishing aggregates. For example, when twilight falls on a coiled rope, its status as a rope will be unclear and someone may imagine that it is a snake.
This is now on the order in which the afflictions arise. We will now go a step further. This deepens one step after another. We will now look to see where afflictions begin, where the root is. So he tells us, where did they originate? The view of the perishing aggregates. There are some who would say it is "the view of the perishing aggregates." There are others who would say it is the "ignorance." Actually, these two things can be said as two or one. So the great lama explains this very clearly. He said that some would see the view of the perishing aggregates and ignorance as two things. Why do some people view these as two things? He explains the scenario of seeing a rope coiled on the ground during twilight. Since it is dark outside, you cannot see clearly that it is only a rope. You will see this, "Oh! Here is a snake." This snake, you will feel that it's a snake. But in fact, it is only a misunderstanding on your part. What's the reason for this? [24:49]
Similarly, according to this view, the misapprehension of the aggregates as a self arises due to the darkness of ignorance, which prevents clarity about how the aggregates exist. The other afflictions then develop from this misapprehension.
It is because of what? It is because "...which prevents clarity about how the aggregates exist." This says you have seen it clearly, and therefore you are ignorant. Due to this darkness, you will see the rope on the ground as snake. This is an analogy for what? It is that for our five aggregates, since you cannot see them clearly, you see them as the "self." The same principle applies. Hence he is saying that if you look at the view of the perishing aggregates separately from ignorance, nah, the root of it is here. It is right here. It is because of the self, because of ignorance that you cannot see things clearly. But you not being able to see things clearly will cause you to see the five aggregates as the self. All afflictions will come from this. This is the first one. [25:57]
On the other hand, if you hold that ignorance and the view of the perishing aggregates are identical,
If you think of these two as one, [26:59]
then the view of the perishing aggregates is itself the root of the afflictions.
Then the view of the perishing aggregates is the root of the afflictions. Next, [27:04]
When the view of the perishing aggregates apprehends a self,
Since you don't understand that the reality is the five aggregates, but that you see that it's "the self." So once there is "me," there has to be "you"! [27:12]
discrimination arises between self and other.
This distinguishes me, you and him. [27:25]
Once you have made that distinction, you become attached to what is associated with yourself and hostile toward that which pertains to others.
For whatever that is associated with ourselves, we will have all sorts of attachments for the self and that which belongs to me. To those whom you do not get along with, you will become hostile. This is how attachment and hostility arise. [27:30]
As you observe the self, your mind also becomes inflated.
Because there is this self, there will be pride. [27:44]
You develop a belief that this very self is either eternal or subject to annihilation.
Once you develop a belief of this self, because you cling onto this self, you will then think about what comes after? It will be either eternalism or annihilation. So the extreme view will arise. [27:47]
You come to believe in the supremacy of a view of the self and the like, and you also come to believe in the supremacy of the detrimental practices associated with such views.
What is this? The belief in the supremacy of a view of the self and so on will all follow. [27:56]
Similarly, you develop the wrong view that denies the existence of things such as the Teacher who taught selflessness and that which he taught—karma and its effects, the four truths, the three jewels, and so forth;
Hence, with regard to all the principles that the Buddha has told us such as the karma and its effects, the four noble truths, y you develop the wrong view - by denying the existence [of things taught by the Buddha] or claiming something else. These are the wrong views. [28:05]
or else you become doubtful as to whether such things exist or are real.
For all the ten afflictions, they arise due to the root cause of reifying view [Satkāya-dṛṣṭi]. Oh, so you have found this. Aren’t we going to eliminate afflictions? The root cause to the afflictions is right here. [28:27]
Dharmakirti's Commentary on the "Compendium of Valid Cognition ":
Once there is a self, there is an idea of an other.
On behalf of self and other, there is attachment and hostility.
All of the faults come about
In association with these.
Since there is a self, similarly, you will find an other. Since there is this self and the other, I will become attached to the self and feel intolerant towards others. Hostility will arise, then all of the faults associated [with the afflictions] will arise. Further, we have found the order in which afflictions arise. From the order in which afflictions arise, we have found another root cause to afflictions. [28:48]