菩提道次第广论手抄稿:旧版第七十三卷B面
（手抄稿 第十册 p21）[00:08]
生起烦恼的次第当中，又找到了烦恼的根本。
这个从前面的苦而找苦的因，从苦的因上面的惑、业两样找到惑，惑就是烦恼；由烦恼的种种行相当中，最后找到它的根本在这个地方。那么下面呢，再看到生起的原因是什么，生起的原因是什么？第三，啊，这真好啊！他每一个地方都分，经过这样的层层深细地说明，最后找到根本。做任何事情你根本一下切除掉了，什么问题都解决。[00:46]
p. 172
3. The causes of the afflictions. These are sixfold as presented in 《the Bodhisattva Levels》:
1) Basis refers to the latent proclivity for afflictions.
2) Object refers to the appearance of objects conducive to the arising of an affliction.
【◎ 第三能生烦恼之因分六。所依者谓烦恼之随眠，所缘者谓顺生烦恼境界现前，】
这个两样东西最主要，它有一个“所依、所缘”。烦恼依于什么？烦恼的随眠，就是我们的习性，无始以来的种子，就是前面讲的等流哦！等流—这个同类因，以前是这样的，以后是这样的，你没有对治，它永远继续下去。但单单这个生起不生起啊？不生起，(p22) 还要所缘，就是生起烦恼这个外面的境界；当外面这个境界生起的时候，你来了。这个外面不一定是在外面，眼睛看见的色、耳朵听见的声，然后呢意所缘的法—法有内外的，或者你看见前面而五根传来，或者是落谢影子，“嗯，想起来了！”这个就是所缘。由于这个所缘哪，就种种烦恼生起，那么这下面讲的这四个就是一般的，说 [01:53]
3) Social context refers to the influence of bad friends and foolish people.
【猥杂者，谓随学恶友非善士夫，】
就是亲近恶友。所以外面的种种恶友，这是最糟糕、最糟糕的一件事情，我们没有一个人例外的。[02:09]
4) Explanation
【言教者】
就是他所讲的种种的不相应的。[02:14]
refers to listening to wrong teachings.
【听闻邪法，】
一个是外面不相应的人，一个是不相应的法，这两样东西。不相应的法，这也是“顺生烦恼的境”当中分的人、法两样东西。[02:28]
5) Habituation refers to the process of becoming accustomed to past afflictions.
【串习者谓增长烦恼昔串习力，】
(p23) 这是习惯，习惯的力量很强，到那时候它来了。[02:34]
6) Attention refers to incorrect attention that projects "pleasantness" onto what has an unpleasant character, conceives an impermanent thing to be permanent, and the like [the four erroneous conceptions that mistakenly consider things that are actually impermanent, painful, impure and lacking a self to be permanent, pleasant, pure and possessed of a self.]
【作意者谓妄增益爱非爱相，及于无常妄执常等非理作意。】
就是这个！这个“作意”，我们脑筋里面这一点是很糟糕、很糟糕，很糟糕、很糟糕！平常我们最容易犯的几件事情。这个烦恼的随眠，这个一下还谈不到破它，一下谈不到破它。平常我们就是对于这个境界，所以我们为什么出家第一件事情一定要远离，一定要远离，住在……不但住在寺院，这个寺院还要远离城市。一定等到你自己有了问题，你才能进一步帮忙别人，你一跑到那个外面，那一塌糊涂，完了！[03:28]
在这个境界当中呢，一个是人，大家还觉得满好的，啊！卿卿我我的，处处地方帮你忙。然后他讲的种种道理：“喔唷，这个东西对你好啊！这个东西有营养啊！这个东西价廉物美啊！这个东西是这个样啊！”你心里面觉得一点都没有错—完了！就是种种的邪见，乃至现在的科学啊什么，这种很多概念。如果你懂得了，在相对的范围之内，是有它对人类的价值，你能够这样认识它，那就不怕了。就像一个骗子一样，他虽然来骗你，你认得他了：“没关系啊！我认得你。”对吧！就是你做的行为啊，你不妨你还是让他去做，你只要认得。现在的问题我们不认得它，那么偏偏对这东西啊你就作意，平常我 (p24) 们脑筋里一天到晚想：“欸，这个家伙！”你本来好端端的，就是你这样的自己莫名其妙地想，害了！[04:31]
之所以这样地妄作意还有一个原因，就是前面那个，譬如我们常常说的，我们往往无缘无故地生烦恼，本来你心里有一点小小的疙瘩，看见那两个人坐在一起，你就想：“这两个家伙，又在那儿说我了！”其实他跟你了不相干啊！这是什么？“非理作意”。或者你坐在那里，天气啊这么有一点，唉呀，你就想：某人啊，或者怎么样啊，那个莫名其妙的想法都跟着来了，这个就是生烦恼的主因。你了解这个因，从因上面可以对治，这每一个地方这样。[05:08]
不过在正式讲对治之前，它下面还有一个叫烦恼的过患，你先要了解它的害处。你了解它的害处以后，就把它看成功视如怨敌，那个时候你又了解它什么原因生起，根本在哪里，然后你就要找对治它的方法。找到了对治它的方法，又晓得它怎么生起，又晓得它根本何在的话，那很容易就连根拔除。所以修行是这样修的啊！这一点是我们要了解，最重要的。下面说，[05:44]
4 The faults of the afflictions
【◎ 第四过患者。】
(p25) 说讲那个烦恼什么样的祸患呢？[05:51]
When an affliction arises, at first it completely afflicts your mind, causing you to err with regard to what you are observing, reinforcing your latent proclivities, and causing the same sort of affliction to recur. It may harm you, others, or both; it leads to misdeeds in this life, in future lives, or in both. It creates experiences of pain and anguish, as well as the sufferings of birth, and the like. It takes you far from nirvana, your virtue is destroyed and your resources are depleted. In society you feel apprehensive, joyless, and devoid of confidence, while your notoriety spreads in all directions, and excellent persons such as teachers and protectors rebuke you. You die with regret, your aims unfulfilled, and after death you are reborn into a miserable realm.
【谓烦恼才生，先能令心杂染，倒取所缘，坚固随眠，同类烦恼，令不间断。于自于他于俱损害，于现于后于俱生罪，领受苦忧感生等苦。远离涅槃，退失善法，衰损受用，赴大众中，怯惧无乐及无无畏，一切方所恶名流布，大师护法圣者呵责，临终忧悔，死堕恶趣，不能获得自己义利。】
一大堆，啊，不得了！从那个地方，细微的地方说起。这个烦恼一生，才一生起啊，心就杂染了，这个是一切的根本。先“杂染”，那个心生起杂染，我们乃至于现在根本一点都感觉不出来，一点都感觉不出来。它生起来了以后呢，“倒取所缘”，它第一个心生起来了以后，它就产生了缘，这个就是识心的作用。识心一定有一个特别的，像猴子一样，它一定要攀缘，到处去攀缘，瞪大了眼睛就看，耳朵就要听。对不起，你不听也非听不可！那外面讲话，你就是你没办法不去听它。眼睛瞪大了，那个东西就是看，不能不看，就是这么个麻烦。结果偏偏你所看、你所听、你所想的东西，却又看颠倒、又看错，说“倒取所缘”。一错，错了以后呢，这本来为什么？因为以前的随眠，结果呢把以前这个随眠—就是以前的种子，又把它继续地增强，是“坚固随眠”。所以这无始以来的(p26) 习气越弄越坚实、越弄越牢固、越弄越大、越弄越多，都是这个。“同类烦恼，令不间断”，不间断地一直下去，这个是它根本。[07:51]
那么这个生起来了以后呢，好了！害自、害他，所以自、他，或者单独害自己，或者单独害别人，或者同时俱害。对现在、后世，是俱生种种的罪恶。造了这个东西以后呢，领受种种的苦、忧；合起来苦忧是同样的，分开来讲，身上的叫“苦”，心上的叫“忧”，忧愁懊恼啊，身上的痛苦难忍哪！然后“感生等”，眼前是苦，将来是继续。还有呢“远离涅槃”，本来可以静息的，你这样下去的话，永远没有办法静息。一切的善法是退失，一切的好处是受用衰损。[08:45]
因为这样，“赴大众中，怯惧无乐及无无畏”，就是这样。啊！这个东西真正有种种的缺点，你不要说我们平常一般人说忧惧无乐，就是一个总统、一个有钱的人，其实他何尝没有这个忧惧啊！反而倒是穷人倒没有这个忧惧，有钱人忧惧更多。喔唷，他有钱得不得了啊，非常有钱哪！他为什么刚才说这个人一天到晚睡不着？就想这个钱：哎呀，不要万一亏了本喔！如果买了股票，他就担心那个股票跌价；如果他做了生意呀，就怕那个市场不理想，就这个样。做了个总统，他一天到晚要注意，喔唷，万一到那个时候不行了，下一次弄不上了，或者怎么办了，就这个。实际上，不管是穷人、富人，不管是贫穷下 (p27) 贱、地位高，没有一个例外的。“一切方所恶名流布”啊！我们人人都是这样，表面上面称赞你好、我好，背后的话，大家是—这一个家伙！就是这种味道。我们也明明知道，可是偏偏我们做些什么啊？自欺、欺人，然后呢被他欺，那就是真颠倒啊！这个什么？烦恼的过患哪，我们要认得它呀！[10:22]
这件事情是“大师护法圣者呵责”，真正的佛啊，护持的就是这个。我们现在这地方求神、拜佛、护法，没有用啊！这是护法所呵斥的。所以大家说：“哎呀！护法护持你。”护法是护“法”啊，不是护持“你”哦，这个你要记得喔！你说“我”，护法就是绝对不是护我，护法护的什么？除掉我。你能够努力把你的“我”拿掉的话，护法来护你了，我告诉你。护法护的是这个，他护的是法哦！你现在颠倒了，非法，他要护你，怎么叫作护法？他不叫护法呀！所以这正是护法所呵斥的，凡是这种真正有智慧的圣者都是。然后你忙了一辈子，“临终忧悔，死堕恶趣”啊！不管自己、别人的利益，唉，这个烦恼有这么大的缺陷，没有一点点好处。哦！他指出它的行相来了，下面马上引这个经论：[11:31]
Furthermore, as the 《Ornament for the Mahāyāna Sūtras》 says： Through afflictions, you destroy yourself, destroy other beings, and destroy your ethical discipline. After you have ruined your joy, you are shunned; your protectors and teachers rebuke you. Disreputable, you will be reborn in a leisureless condition. You suffer great anguish in losing the virtue you had or have yet to attain.
【《庄严经论》云：“烦恼坏自坏他坏净戒，退损失利护法大师呵，斗诤恶名他世生难处，失得未得意获大忧苦。”】
(p28) 这容易懂。已经得到了嘛，失去；没有得到嘛，得不到，还得到忧苦。下面 [11:53]
Further, you should be aware of the faults as described in 《Engaging in the Bodhisattva Deeds》:
Enemies such as hatred and craving
Have neither feet nor hands,
And are neither brave nor intelligent.
How, then, have they enslaved me?
While they dwell within my mind,
They are pleased to do me harm.
They are not to be endured without anger—
Tolerance of them is ridiculous!
【《入行论》亦云：“瞋爱等怨敌，全无手足等，非勇智如何，彼令我如仆，安住我心中，欢乐反损我，于此忍不愤，忍非处应呵。】
这话很有意思。这样，说现在我们很多怨敌，啊！都是非常厉害；结果这个烦恼，妙了，它呀，这个烦恼是不像平常的这个怨敌那样。这平常的怨家他都强有力的，现在这个烦恼这个怨敌，既没有手又没有足，也没有什么勇，也没有智—烦恼本身是愚痴嘛，也没有勇嘛，结果偏偏把我弄得像个什么？佣人一样。这个话怎么讲？我们忙些什么啊？请问我们忙些什么啊？我们每一个人自己忙、忙，一天到晚忙这个“我”。我是什么？我是烦恼。所以我们每一个人都是烦恼的奴隶，对不对？我们没有一个不是。贪，贪是烦恼，你偏偏跟着它转；瞋，瞋是烦恼，你偏偏跟着它转；慢，慢是烦恼，你偏偏跟着它转，没有一个不是，所以它令我们像奴仆。它在哪里啊？嘿，安住在我的心当中。妙了！别的人你给他一点好处，他都帮助你，现在这个烦恼安乐、欢乐，你给它种种好处啊，它倒反而要伤害你，这个烦恼的相是特别的。[13:40]
别人稍微对不起你一点，你就忍受不住了，这个烦恼对你这么大的伤害，你却忍受， (p29) 不跟它发脾气，不跟它发脾气。所以“忍非处”啊，你所忍的忍错啦，这个不是你应该忍受的，这个是你应该呵斥的，懂不懂？所以这句话，“忍非处应呵”，我们现在一点小小的事情忍不住了，那我们完全错了。我们应该忍不住的什么？对这个烦恼忍不住。我这个贪心来的时候，我忍不住，对不起，我非要把你斗倒不可！当“我”的念头起来了，“对不起，我非要把你斗倒不可！”这个才是我们不应该忍的，那个是，对了！现在我们忍的忍错了，所以忍非处，就是非应忍处，忍了不应该忍的，这个是应该呵斥的，真正我们应该呵斥的。[14:43]
Even if all the deities and demigods
Should rise up as my enemies,
They cannot lead me or force me
Into the fires of the Unrelenting Hell.
【一切天非天，设与我作敌，彼不能令入，无间大火中。】
不管世间外面任何的人，不要说世间的人—天，啊！这个天是不得了，以及修罗，不管他怎么厉害，他绝不能把我送到无间地狱当中去。嘿，妙咧！[15:05]
But this powerful enemy, the afflictions,
Casts me in an instant into fires
So hot that if they met even Mount Meru
Not even ashes would remain.
【此大力惑敌，若遇须弥峰，且不留灰尘，能刹那掷我。】
因为这个惑，这个烦恼这个敌人，这个力量之大呀，哪怕是须弥山，它能够把它弄得干干净净，能够把我一刹那就送到任何地方去，送到地狱里面去。[15:29]
The enemy that is my afflictions
Has lasted a long time, without beginning or end.
No other enemy has the power
To last for such a long time.
(p30) 【如我烦恼敌，长时无始终，余敌皆不能，至如是久远。】
就像所有的敌人，绝不可能跟我怨家对头这么长的，有一样东西例外—烦恼，这个烦恼怨家是无始无终。啊！没有任何一个敌人能够这样的。反过来，任何一个烦恼怨家，[15:56]
Given appropriate service and attention
Everyone helps you and makes you happy,
But if you serve your afflictions
They only inflict further suffering.
【若随顺承事，悉为作利乐，若亲诸烦恼，返作苦损恼。”】
别的人，就是怨家，你能够好好地笑，你能够承奉他，他也多多少少，好、好、好，看在你这个面上就放松你一点。烦恼不是哦！对不起，你呀把它这么看得处处的好，它伤害你更加厉害，所以说“忍非处应呵”啊！我们现在谈修行，不晓得修些什么，这个都不知道，谈什么修行呢？所以这里我们必定要知道。[16:31]
You must have an understanding
【此说过患，皆当了知。】
你了解了这个过患，你就不能忍受它；不能忍受它，你就是找它对治；找了对治，然后找它根本，那个时候你才有机会净除；净除了烦恼，痛苦也就解决了。下面，这个祖师说：[16:50]
that accords with what Gön-ba-wa said: To eliminate afflictions, you must know the afflictions' faults, their characteristics, their remedies, and the causes for their arising. After you have recognized their faults, regard them as defective and consider them enemies. If you do not recognize their faults, you will not understand that they are enemies. Therefore, it is said that you should reflect on this, following what is said in the 《Ornament for the Mahāyāna Sūtras》 and 《Engaging in the Bodhisattva Deeds》.
【又如阿兰若师云：“断除烦恼，须知烦恼过患体相对治生因，由知过患，观为过失，计为怨敌，若不知过患，则不知为怨敌，故如《庄严经论》及《入行论》 (p31) 所说思惟。”】
那个祖师就告诉我们：你不是想“断除烦恼”吗？你要断除呀一定要晓得烦恼的“过患”。做任何事情也是一样，你晓得它对你有害处，那个时候你就断除它。譬如说我们现在忙得要命，这个东西对我们了不相干的，你忙它干什么？跟我们根本不相关，就这样。所以现在远在，譬如说远在非洲，他们有什么好处、有什么坏处，我眼前的事情忙得不得了，忙这个干什么？了不相干。说现在这个事情摆在那里对你有大损害，唉哟，那马上要去忙。所以第一件事情说，我要了解了这个烦恼对我有多大的害处，这样。[17:47]
那么你要了解了害处，然后呢你要对治它，但是什么—对治它，它是什么东西呢，你要认得它，所以进一步要认得它的“体相”，这个烦恼的体相是什么。我们现在所以讲修行而修不来的话，忙了半天你要修的什么啊？不知道！那你怎么修呢？所以常常记牢这个比喻：你要去拔草，你先要认得草欸，你不认得草，去忙了半天，把菜拔掉啦，草都长在这里啊！你不拔还好，越拔是越糟啊！所以现在的很多修行人，修了半天，这个越修啊，这个“我”越大，那就是这个毛病。很多人修行修了几十年了，哎呀，还是苦恼无比，这个原因就在这里。那所以进一步要晓得它的体相，这个烦恼的本质。那么晓得了， (p32) 要“对治”，怎么对治它？欸，说我晓得对治，要对治要从它的根本上面，以及它生起的原因，这样，所以要知道它的“生因”哪！[19:04]
这个次第，每一个地方是有它必然的条件。那么由于你晓得它的过患，于是那个时候你的观念当中原来：啊，这样啊！你就把它看成功这个才是你的生死怨家，一定要的；如果你不了解的话，你不会去对治它。所以上面这个那些论上面都是这样告诉我们，然后呢把这个道理我们才是应该真正思惟、修习的，所以目前真正要修的是修这个啊！真正要修这个。[19:38]
当你这个认识了以后，那就好办了。为什么要念佛啊？平常你念的什么？起心动念无非在烦恼当中，现在我晓得了：“对不起！这个东西对我一点用场都没有，只会害我，那只有一心念佛！”那个时候你这个佛号就提起来了，教你不念也不行。因为为什么？你晓得一把佛号丢掉了，都是烦恼，都是害你的。为什么要参禅？你就要破掉它呀！假定你不认得这个的话，唉哟，你觉得苦得要命，你干什么呢？不会去享受的啊？现在你了解了：“哦，这个不是，不是！”那所有的禅、净、律、密，为什么要持戒？戒也是在这个上面。说你这样去做，那才能够把那个烦恼破除啊！所以你没有一个，整个的佛法的修行，如果这个不知道，谈修行，那都在那儿开玩笑，都在那儿开玩笑！所以这个是修行的根本哪！ (p33) 前面一再告诉我们，你如果这个不懂的话，就像打靶，那个靶在哪里你不知道，这乱放一气，没有道理。再继续下去。[20:56]
p. 173
And also: Study Vasubandhu and Asanga's texts on knowledge as well in order to understand the characteristics of the afflictions. At the least, study Vasubandhu's 《Explanation of the Five Aggregates》. Once you know the root and secondary afflictions, then when any attachment, hostility, or such arises in your mind-stream, you can identify it—thinking, "This is that; now it has arisen"—and fight the affliction.
【又云：“知烦恼相者，亦须听对法，下至当听《五蕴差别论》，了知根本及随烦恼。于心相续，若贪瞋等，随一起时便能认识，此即是彼，他今生起，与烦恼斗。”须如是知。】
好！现在到了这个地方呢我们知道，哦，原来你真正修行要从这个地方做起啊！那么现在我们既然要想认识这些东西的话，这个你怎么办？还要听对法，一定要听。“对法”是什么？论。经虽然告诉你怎么，但是经上面，它并没有这样深细的层次说明这个道理，单单看经，我们不一定看得懂。那么为什么佛说经？那个道理前面已经说过，这里再说一遍。这个是说，那些人已经到了这个条件，善根已经够了，就针对着眼前的问题告诉他一下，他问题就解决了，这样。对我们眼前的人来说，不具这个条件也告诉你，没有用，这个没有用，这个没有用。[22:19]
随便举一个例子来说，随便举一个非常简单的例子来说。譬如说你念书，那么你念书，中间只是有一个生字，或者一个名词不懂，那然后呢人家把那个生字、名词一懂， (p34) “哦！原来这个道理。”你就全部贯穿了。结果你看见他也只是解释这名词，也懂了；对你来说啊，你一个字都不认识，你也跑得去把那个名词、这一个字认得了。请问：这本书对你有没有什么意思啊？你认得这两个名词，对于解释这本书里面道理，你还是没有用场欸！所以你得非要把这本书的全部的内容弄清楚不可，这个是一定有它的特别的特质在。[23:07]
所以他现在这个地方把整个的内容摆在这个上头，那个时候你可以如理如量地选择说，我现在的问题在哪里。如果说你已经晓得了，的的确确你听见随便一点也成了。有很多宿生念佛的人，一个老婆婆，听见一句念佛：“哎呀，很好！”回去什么都不要了，她念念佛是成功了；这个六祖大师啊他也什么都不要，听见人家念了一句《金刚经》，他就开悟了；佛陀就坐在那个河边，抬头一看，看见月亮他就成佛了。是的呀！你对吗？你行吗？这个我们要了解的。所以我们不要看见人家说—哎呀，人家告诉你怎么修行，我也这样修行啊！那不一定成。[23:59]
所以在前面这个基础，一步一步过来，说我们说现在我们了解了，这样地层层向上，然后到这个地方，我们想认识这个烦恼的话，一定要听对法。对法就是论，就是针对这个法的特质，然后告诉你用这个法，对症了，治你的烦恼。你能够了解了，当然烦恼就净化呀！最这起码的，下面说听《五蕴差别论》，为什么听《五蕴差别论》呢？我们现在这个 (p35) 烦恼的根本在哪里啊？就是五取蕴，所以它《五蕴差别论》就告诉你：喏、喏、喏！这个不是你呀，不是我、不是我所啊，原来这个是什么？五取蕴—生死的根本，这些东西在那作怪啊！它这么分别，你了解了根本，那根本烦恼也晓得了，然后呢随着这个根本而来的随烦恼等等，你都晓得了。[25:04]
当你了解了这个情况，那么在身心上面，不管它哪一个烦恼生起来了，你一生起来，晓得：“哦，这个贪！”一生起来，晓得这个瞋，你就能认识它。那个认识它了以后，哦，说你晓得了：原来这个是我的生死冤家，今天我要跟它斗！否则你不认识的话，喔唷，譬如说我们现在平常常常讲的话，看见这种东西好得很：“喔唷，这个正是我要的！”其实你是完全在贪心当中喔！“喔唷，这个东西我要的！我要营养，我要什么，要好吃，要忙、要弄……。”你根本不认识它，越走越远。现在一起来了以后你了解了，原来这个本身，身本身嘛就是色，恶业所感；然后呢，你起来那个贪就是烦恼，一切无非是它。一对起来，你就了解清清楚楚：“哎呀，我的天啊！我以前还把你看成我的、亲爱的，原来你是无始以来的大冤家啊！”你那个时候就不上它当了。尽管它的习性再厉害啊，你就说：“嘿！现在我真正要忙的才是这个，我真正要跟它斗的才是这个，我不能忍受的就是这个！”那个时候你就要持戒了，“哎呀，幸好佛陀制那个戒啊！”那个时候才 (p36) 谈得到戒呀！那个时候你要学其他的任何一个方法，都从这个地方说起。所以说，“须如是知”。[26:38]
现在把这个总结一下，这个是整个修行最重要的几个根本、最重要的根本。现在说，从对世间的真相认识起，说世间的真相是什么？苦。这个苦的固然是苦，然后呢乐的也是苦；而由于这上面推到行苦，而这个“行”住在哪里？就是五取蕴。啊，所以对它厌恶。但是厌恶你也没办法，找它的原因在哪里呢？哦，它的原因在集。那么集是惑跟业，惑跟业当中的主要的是惑，就是烦恼。那么然后呢，从这个上面你又认得烦恼的行相是这个；然后呢它生起的次第是这个；原因是这个；有这样种种的祸害。对这个了解了以后，然后你下面才可以谈得到进一步的，就这样。[27:47]
这个到这地方为止，这个概念我们一定要弄得清楚。不过，单单到这地方，如果谈修道的话还不够，虽然不够是不够，可是至少比之以前就有一个绝大的不同。以前我们说修道啊、修道啊，现在慢慢地了解了，说：哦，为什么我们平常常常说修我、修我，修学佛啊，修我跟学佛之间的差别，现在是越来越清楚、越来越明白。[28:22]
如果你不了解这个的话，的的确确耶！说我很多年以前，那个时候刚出家，二十多 (p37) 年以前了。那个时候，那时实际上我也不懂得那个道理，不过因为我所跟的前人哪，他是比较讲究持戒，也不讲究那种世间的很多享受。那么我也不懂，结果一执着，执着什么？执着苦的那一边，所以衣服好的一定不穿，一定要捡破的。其实现在了解：有破的嘛就穿破的，有好的嘛就穿好的，这也没关系嘛！偏偏要捡这个。然后呢吃的嘛，好的一定要不吃，剩菜嘛我就吃。人家就告诉我说：“某人哪！你不要这样，这个啊，假借修真哪！”他这个话听了满有道理，借那个假的身体来修真的东西，听得满有道理。当初我没有听得进，后来想想倒是没有错，发现到最后变成什么？是弄假作真。[29:31]
73B Commentary
English LR v.1 p.302 (COMMENTARY V1. P32)
Earlier, you were looking for the causes of suffering. The causes of suffering which are the afflictions and karma, you narrow it down to afflictions. Afflictions are mental disturbances. From all the characteristics of afflictions, you have finally found its root cause over here. Next, you want to look into the reason for afflictions. What is the reason for afflictions? Number three, ah, this is just excellent! Every segment is divided and explained in detail one after another, and finally the root cause is found. When you do anything, as long as you eliminate the root cause, you can solve all the problems.[00:08]
3" The causes of the afflictions These are sixfold as presented in the Bodhisattva Levels:
1) Basis refers to the latent proclivity for afflictions.
2) Object refers to the appearance of objects conducive to the arising of an affliction.
These are the two main causes. It is a concept called "the basis and the object." What is the basis for afflictions? It is the latent proclivity for afflictions. It is our latent habituated tendencies, the seeds from beginningless lifetimes. This is the causally concordant effect that was mentioned earlier! Causally concordant effect - the same type of cause, it used to be like this and it will be the same in future. If you do not apply the remedy for it, it will continue to be the same forever. But by just having this, will afflictions arise? They will not arise because you will still need the object, the external object that will induce your afflictions. When the external object appears, here you go. This external object may not necessarily mean something external such as the form seen with your eyes or the sound heard with your ears. There is also the phenomenon which you focus on with your mind. The phenomenon includes both the internal and the external. It could be something you have seen that comes through the five sensory faculties, or a store consciousness from the past , "Hmm, I remember now!" These are the objects. Due to these objects, all kinds of afflictions will rise. So the following four are what we would see in general. It says,[00:46]
3) Social context refers to the influence of bad friends and foolish people.
This is being close to bad friends. So there are all kinds of bad friends outside, this is the most terrible, the most terrible thing. None of us can be an exception in this case.[01:53]
4) Explanation
This means all kinds of things that he says are not associated with the teaching.[02:09]
refers to listening to wrong teachings.
So, one is the inappropriate person externally and the other is the inappropriate teachings. These are the two things. The inappropriate teachings would be a part of "The appearance of objects conducive to the arising of an affliction" consisting the person and the teaching, these two things.[02:14]
5) Habituation refers to the process of becoming accustomed to past afflictions.
This is habituation. The strength of habituation is very strong. When the time comes, it would just show up.[02:28]
6) Attention refers to incorrect attention that projects "pleasantness" onto what has an unpleasant character, conceives an impermanent thing to be permanent, and the like [the four erroneous conceptions that mistakenly consider things that are actually impermanent, painful, impure and lacking a self to be permanent, pleasant, pure and possessed of a self].
This is the one! This "attention," it is a terrible thing in our mind, very terrible, very terrible, very terrible! There are a few things that we usually commit. The latent proclivity for afflictions, this is not something we are ready to destroy now, not something we are ready to destroy now. Normally for the sensory objects [i.e. situations we encountered] , this is why the first thing for us to do when we become renunciates is to stay far away. We must stay far away and live in... Not only should we live in the monastery, this monastery should be far away from the cities. You must wait until you can solve your problems before you can move on to help others. As soon as you go outside, it becomes a complete mess. You are finished![02:34]
Among the sensory objects [i.e. the situations we encountered], one of them is people. Everyone feels that it's pretty good. Ah! They seem so close to you and help you in many ways. And then he will give you all kinds of suggestions, "Oh, this thing is good for you! This is nutritious! This is cheap but excellent in quality! That’s the way it is!" In your mind, you don’t feel anything wrong - you are finished! There are all kinds of wrong views, including scientific knowledge in the present days, there are many concepts like this. If you understand it, within a relative scope, it has some value to the humankind. If you can understand it this way, then you won't need to be afraid of it. It is much like seeing a con artist, even though he has come to deceive you, when you can recognize him, "It doesn't matter! I can recognize you now." Right! It is what you do that matters, you do not guard against him and still allow him to carry out his actions. But as long as you can recognize him, [it will be alright]. The problem now is that we do not recognize it [i.e. wrong views], yet somehow you will pay attention to it. Usually we will always think, "Ah, this fellow!" You were originally fine, but then you [start] thinking without rhyme or reason. Here comes the trouble![03:28]
There is another reason why you pay incorrect attention. It was mentioned earlier. For instance, it is something that we usually say. We often get upset for no reason You may have a little bit of resentment , so when you see those two people sitting together, you will think, "These two fellows are talking about me again!" Actually, they have nothing to do with you! What is this? This is called "incorrect attention." Or you could be sitting there wondering about the weather ah! you will think about, "someone, or how’s thing going on." All sorts of strange thoughts will appear. This is the primary cause for the arising of afflictions. Once you understand this cause, you will be able to apply remedies to it. This is how it is everywhere.[04:31]
However before we formally explain the remedies, there is also the faults of afflictions. You need to understand its faults first. After understanding its faults, you see it as your enemy. That's when you know the reason for it to arise, and the root cause to that. Then you will try to find the way to rectify. Once you find the remedies, since you know how it arises and it’s root cause, it will be very easy for you to eliminate it. This is how cultivation is being done! This is what we need to understand. This is the most important. Next, it says,[05:08]
4" The faults of the afflictions
It tells us what are the faults of the afflictions?[05:44]
When an affliction arises, at first it completely afflicts your mind, causing you to err with regard to what you are observing, reinforcing your latent proclivities, and causing the same sort of affliction to recur. It may harm you, others, or both; it leads to misdeeds in this life, in future lives, or in both. It creates experiences of pain and anguish, as well as the sufferings of birth, and the like. It takes you far from nirvana, your virtue is destroyed and your resources are depleted. In society you feel apprehensive, joyless, and devoid of confidence, while your notoriety spreads in all directions, and excellent persons such as teachers and protectors rebuke you. You die with regret, your aims unfulfilled, and after death you are reborn into a miserable realm.
There are lots of them, ah, it's terrible! Beginning from that point,it explains from a very subtle point. As soon as afflictions arise, as soon as they arise, your mind is afflicted. This is the root cause to everything. First, you become "afflicted," your mind is afflicted [or contaminated]. But we cannot even feel it right now. We cannot feel it at all. Once it arises, it will cause you to "err with regard to what you are observing." After the mind becomes afflicted, it will start to observe. This is the function of your consciousness. The consciousness has a unique characteristic, it is like a monkey. It has to latch onto a certain object. It will roam all over the place to latch onto things. You will open your eyes and see. You want to listen with your ears. I'm sorry, even if you do not want to listen, you will have to! When there are people talking, you just can't help but to listen. When your eyes are open, you just want to look. You can't stop yourself from looking. That’s the trouble. Unfortunately, with what you see, what you hear, and what you think, you are flawed in your judgment, you are mistaken. Hence it says that you "err with regard to what you are observing." Once you are wrong, after you mistaken...why does that happen? This is because of the latent proclivity from the past. So consequently, this latent proclivity from the past, which are the seeds from the past, these are being strengthened. Hence you are "reinforcing your latent proclivities." Therefore this latent propensity from the beginningless times becomes more solid, stronger, bigger and greater. It is all about this. It is "causing the same sort of affliction to recur." It will keep going incessantly, this is the root cause.[05:51]
What happens after this arises, that is it! It will harm yourself and harm others. Therefore it will impact yourself and others. It could be harmful only to yourself, or harmful only to others, or harmful to both parties. For this life or next life, it leads to all kinds of misdeeds. After you've done all these, you will have to go through experiences of pain and anguish. Pain and anguish can be the same when we put these two words together. If we talk about these two words separately, what you experience physically is called "pain." What you experience mentally is called "anguish." You would feel upset and frustrated. It is difficult to bear the pain on your body! And then there will be "the sufferings of birth." There is suffering in the present and it will continue for the future. And then, "It takes you far from nirvana." You could have eliminated [all suffering]. But if you continue this way, you will never have peace. You will destroy all virtues and deplete all resources.[07:51]
Because of this, "In society you feel apprehensive, joyless, and devoid of confidence." That's the way it is. Ah! There are all kinds of faults with this thing. Don't think that only ordinary people feel apprehensive and joyless. Even for the president, or a wealthyperson, how could he not have the feeling of apprehension! It is actually the poor who do not feel apprehensive. The wealthy people will feel even more apprehensive. Oh, someone could be incredibly rich, very rich! So why did he say that this person couldn’t sleep all day long? It's because he thinks of his money. "Ah, I hope I won't lose my capital [in the investment]!" If he buys stocks, he will worry that the stock prices will drop. If he is doing business, he will be afraid that the market is not very good. Just like that. When he becomes the president, he has to keep an eye all day long, oh, what if things don't go well and he can't be elected for the next term, or something else. This is it. As a matter of fact, whether you are a pauper or a rich man, whether you have low or high social status, no one is an exception to this. "While your notoriety spreads in all directions," ah! That's how it is with everyone. On the surface, people will praise how great you are and how great am I. Behind your back, they will say, "This fellow!" This is the idea. We also know that, but what do we do? We deceive ourselves and deceive others, then we are deceived by others. It is truly distorted! What is this? The faults of afflictions, we should recognize them![08:45]
Therefore, "excellent persons such as teachers and protectors rebuke you." What a true Buddha will protect is this. Now we pray to the gods, prostrate to the Buddha and the protectors, it’s no use! This is what the protectors would rebuke at. So everyone would say, "Ah! The protectors will protect you." But the protector is protecting the "Dharma." They are not protecting "you." This is something that you must remember! When you talk about this "self," the protectors are absolutely not protecting this self. What is the protector trying to protect? The elimination of this self. If you can strive to remove your "ego self," the protectors will come to protect you. Let me tell you. The protectors are protecting this, they are protecting the Dharma! If your views are distorted and you engage in things that are contrary to the teaching, how could he be called a protector if he comes to protect you? He won't be called a protector! Hence this is exactly what the protectors would rebuke at. It would be the same for the excellent persons with true wisdom. Then after you have been busy your entire life, "You die with regret, your aims unfulfilled, and after death you are reborn into a miserable realm." Ah! In regards to the benefit for yourself and others, ah, there are these great faults brought on by the afflictions. There is not a single advantage to having this. Oh! Now he pointed out the characteristics. He will immediately cite from the following scriptures.[10:22]
Furthermore, as the Ornament for the Mahayana Sutras says:
Through afflictions, you destroy yourself, destroy other beings, and destroy your ethical discipline. After you have ruined your joy, you are shunned; your protectors and teachers rebuke you. Disreputable, you will be reborn in a leisureless condition. You suffer great anguish in losing the virtue you had or have yet to attain.
This is easy to understand. For what you have already obtained, you will lose it. For what you have not obtained, you won't obtain it. You will even suffer great anguish. Next,[11:31]
Further, you should be aware of the faults as described in Engaging in the Bodhisattva Deeds:
Enemies such as hatred and craving Have neither feet nor hands, And are neither brave nor intelligent. How, then, have they enslaved me? While they dwell within my mind, They are pleased to do me harm. They are not to be endured without anger— Tolerance of them is ridiculous!
These words are very interesting. It is like this. It says that we now have many enemies. Ah! They are all very formidable. Yet this affliction, it is marvelous. This affliction is unlike our regular enemies. Regular enemies are powerful. But this affliction enemy has no hands or feet. It is neither brave nor intelligent ──Affliction in itself is ignorance. There is no bravery in it. However, what has it consequently turned me into? A servant. What does this mean? What are we busy for? May I ask this, what are we busy for? Every one of us is busy and busy every day. We are busy for this "ego self" all day long. What is this "ego self"? This "ego self" is the afflictions. That is why every one of us is a slave to the afflictions. Right? No one is excluded from this. Attachment, attachment is an affliction. But you just keep pursuing it. Hostility, hostility is an affliction, but you just keep pursuing it. Pride, pride is an affliction, but you just keep pursuing it. No one is excluded from this. Therefore, it commands us as if we are slaves. And where is it? Hey, it dwells in my mind. This is amazing! When you do others a small favor, they will come around to help you. Now for this affliction, whatever happiness or joy, whatever pleasure you give it, it will turn around and harm you. This is a special characteristic of affliction.[11:53]
When others slightly rub you in the wrong way, you already have no tolerance for that. But this affliction produces such great harm to you, yet you can take it without being angry at it, without being angry at it. Therefore, "they are not to be endured." You have endured the wrong things. This is not something you should endure. This is what you should be angry with. Do you understand? Hence there is this line here, "they are not to be endured without anger." With little things now, when we feel like we can't take it anymore, we are completely wrong. What should we not endure? We should not endure the afflictions. When attachment comes, I should not endure that, sorry, I must defeat you! When the thought of the "ego self" comes up, "I am sorry, I must beat you down!" That is what we should not endure. That's then right! We have endured the wrong things. Hence, they are not to be endured. We have endured the wrong things. These are what we should be angry at, what we should be really angry at.[13:40]
Even if all the deities and demigods Should rise up as my enemies, They cannot lead me or force me Into the fires of the Unrelenting Hell.
It doesn't matter who we are talking about in this mundane world, not to mention the humans, or even the deities. Ah! The deities are mighty, so are the demigods. But no matter how powerful they are, they cannot send me to the Unrelenting Hell. Hey, but this is the marvelous part![14:43]
But this powerful enemy, the afflictions, Casts me in an instant into fires So hot that if they met even Mount Meru Not even ashes would remain.
The afflictions, the affliction enemy, its power is enormous. Even the Mount Meru can be cleared away completely. It can send me anywhere in an instance. It can send me to hell.[15:05]
The enemy that is my afflictions Has lasted a long time, without beginning or end. No other enemy has the power To last for such a long time.
Much like all the enemies, it would be impossible for anyone to be an enemy for that long. However, there is one exception - affliction. This affliction enemy lasted without beginning or end. Ah! No enemy can be like that. Contrary to that, for any affliction enemy,[15:29]
Given appropriate service and attention Everyone helps you and makes you happy, But if you serve your afflictions They only inflict further suffering.
For others, even if they are enemies, if you can smile at them nicely, can give them appropriate service and attention, they will more or less say, "Fine, fine, fine, seeing that you have done this, I will ease up a little." But afflictions are not like that! I am sorry. You may have taken it with great care, but it will come back and harm you even more. Hence "they are not to be endured without anger"! When we talk about cultivation, we don't know what we are cultivating. If we don't even know this, can we even say we are cultivating? Hence this is what we must know.[15:56]
You must have an understanding
Once you understand the faults, you won't want to endure it. If you don't want to endure it, you will look for its remedies. When you look for the remedies, you will want to get to its root. That's when you will have the opportunity to eliminate it. Once you can eliminate affliction, all sufferings will be alleviated. Next, a past master said,[16:31]
that accords with what Gon-ba-wa said:
To eliminate afflictions, you must know the afflictions' faults, their characteristics, their remedies, and the causes for their arising. After you have recognized their faults, regard them as defective and consider them enemies. If you do not recognize their faults, you will not understand that they are enemies. Therefore, it is said that you should reflect on this, following what is said in the Ornament for the Mahayana Sutras and Engaging in the Bodhisattva Deeds.
The past master told us, "Do you not want to "eliminate afflictions"? If you want to eliminate them, you must know the "faults" of afflictions. This is the same for everything. Once you know that they have brought you harm, that's when you will want to eliminate them. For instance, we are now all extremely busy. If what we are busy with things that have no relevance to us, why would we get busy for that? It has nothing to do with us. Just like that. Therefore then, for instance, for those in the Africa, there may be things that are good or bad for them. But I am so busy with the things that are right in front of me, why would I worry about those things? You will feel that there is no relevance. But here, this thing that is right in front of you brings you such great harm, ah, you will immediately get going on it. Therefore, the first thing I need to understand is how great is the harm from afflictions. Like that.[16:50]
After you understand the harm, you will then want to apply the remedies. But to apply remedies for it, what is it [that we are dealing with exactly]? You must recognize it. Hence you will further need to recognize their "characteristics." What are the characteristics of afflictions? For those who have practiced for a long time but did not achieve anything, what have you been practicing all this time? You don't know! So how will you train? Therefore, you must firmly remember this analogy: If you want to pull out weeds, you must first recognize what weeds are. If you don't recognize what weeds are, after being busy for a while, the more you cultivate, the greater will be the "ego self." This is the problem. Many practitioners will have cultivated for a few decades, but ah, they are still as miserable as ever. The reason for that is right here. Therefore, one needs to further understand the characteristics, the nature of afflictions. After you understand it, you need to find the "remedies." How do you apply the remedies? There, you should know that to apply remedies, you must apply the remedies at the root. You must know how it arises. Therefore, you must know "the causes for their arising"![17:47]
This order, there are necessary conditions to meet for every step. Thus, after you know the fault, then you will conceive this, "Ah! So that's what it is!" That's when you will consider them as the enemies. You must be able to do that. If you do not understand that, you won't want to apply remedies. Hence the aforementioned treatises have all been telling us this. And this is the principle that we should truly reflect and train in. Hence this is what we should truly train on at present! This is what we should truly train.[19:04]
After you understand this, everything becomes a cinch. Why should we recite the Buddha's name? It is because in your every arising thought, you are nevertheless amidst afflictions. Now I understand, "Sorry! This thing can't seem to help me at all. It only harms me. So, I can only recite the Buddha's name with my whole heart!" That's when you can sustain our recitation of the Buddha's name. Even if we ask you not to do it anymore, you can't stop. Why? This is because you know too well that as soon you let go of the recitation, you will be overcome with afflictions which could only bring harm. Why do you practice the Zen? It is because you are practicing to destroy [afflictions]! If you do not know that, ah, you will be extremely miserable. Why are you doing this? Why don't you enjoy yourself instead? But now that you understand this, "Oh, this is not it. This is not!" So, for all the disciplines, Zen, Pure Land, Ethical Disciplines, Mantra, why do you adopt the vows? Vows are maintained on this basis as well. If you can practice as such, that's how you can destroy afflictions! Hence if you don't know this, for the Buddhism practice in its entirety, if you do not know this, to be speaking of cultivation would be simply saying it in jest, would be saying it jest! Hence this is the root to cultivation! It has told us this before time and again that if you do not understand this, it is just like shooting an arrow without knowing where the target is. You just shoot wherever. This does not make sense. Let us continue.[19:38]
And also:
Study Vasubandhu and Asanga's texts on knowledge as well in order to understand the characteristics of the afflictions. At the least, study Vasubandhu's Explanation of the Five Aggregates. Once you know the root and secondary afflictions, then when any attachment, hostility, or such arises in your mindstream, you can identify it—thinking, "This is that; now it has arisen" – and fight the affliction.
Alright! Now that we're here, we know, oh, so this is where you begin to truly cultivate! Now, since we need to identify these things, what will you have to do? You will have to listen to the texts on knowledge. You must listen to them. "Texts on knowledge (the corresponding law, Abhidharma)," what are these? These are the treatises, the commentaries. Even though the scripture has explained things to you, but the scriptures did not explain the principles in subtle layers. So when we only read the scriptures, we may not necessarily understand. So why did the Buddha teach us the sutras? This principle has been explained earlier. I will explain it again here. This is to say that some people have already met the conditions, they have adequate virtuous roots. So when you explain to them the issue at hand, it will solve his problem. Like that. But for us here, we have not the qualifications. So even if we were told the same things, they are useless to us. It is useless. It is useless.[20:56]
Let me just give you any example. Let me just give you any simple example. For instance, say you are studying. When one reads a book, there may be a word or a term that one does not understand. For those people, once they understand the word or the term, "Oh! So this is the idea." They will then completely understand the contents. But to you, it would seem that he has only found an explanation of a term and understood that. For you, since you don't understand any of the words inside, so you will also try to learn that particular term, the word. May I ask you, would this book become meaningful for you after that? Just because you now know a couple of terms, but for the explanations of the ideas in this book, that has not really helped you [to understand it]! Therefore you must be able to clearly understand the book's contents in entirety. This is an essential condition.[22:19]
So at this point he has shown you the entire content. This is the time you can distinguish according to the teaching with a valid cognition to see, "Where is my problem?" If you already know, indeed, you will succeed upon hearing anything. There are many people who have recited the Buddha's name for many lives. An old lady could hear just one recitation of the Buddha's name, "Ah-ya, this is great!" When she returns home, she will let go of everything and succeed in her recitation. For the sixth patriarch, he let go of everything after he heard someone said one verse from the "Diamond Sutra." He was then awakened. The Buddha sat next to the river, lifted his head to see the moon, and he became a Buddha. Yes![23:07]
Therefore with the earlier foundation, we have come to this point step by step. We have understood it and advanced step by step to this point. If we want to recognize the afflictions, we must listen to the texts on knowledge. The texts on knowledge are the treatises and commentaries. They will focus on the particular attribute of a teaching and tell you how to use this teaching to treat your sickness, to apply remedies to your afflictions. If you can understand it, of course your afflictions will be purified! In the very least, it says hat you should listen to the Explanation of the Five Aggregates. Why should we listen to the Explanation of the Five Aggregates? Where is the root to our afflictions? It is the five appropriated aggregates. Therefore the Explanation of the Five Aggregates tells you, "Nah, nah, nah! This is not you. It is not me, not mine. What is it exactly? It is the five aggregates - the root to cyclic existence. It is these things that are making havoc! After it distinguishes it for you, you will then understand the root. You will understand what the root afflictions are, and the secondary afflictions that follow them. You will know all these.[23:59]
Once you understand the situation, then in your mind-stream, whenever an affliction arises, as soon as it arises, you will know, "Oh, this is attachment!" As soon as it arises, you will know that it is hostility. You will recognize it. Once you recognize it, oh, you know, "So this is my enemy that puts me in cyclic existence. I must fight it today!" Otherwise, if you don't recognize it, oh-yo, for instance, this is what we would normally say what we see something good, "Oh-yo, this is exactly what I want!" Actually, you are completely immersed in your attachment! "Oh-yo, this is what I want! I want nutrition. I want this. I want delicious food. I want to get busy and I want to do this...." You don't recognize it at all and will deviate further and further. But now when it arises and you have understood what it is, you will see that the physical body itself is an object of form, something issued by bad karma. And then the attachment that arises is an affliction. This is the culprit for everything. As soon as you can pinpoint that, you will come to know this clearly, "Ah-ya, good heavens! I used to see you as a part of me, something very dear. It turns out you are the greatest enemy from beginningless times!" That's when you will no longer be deceived by it. No matter how strong your latent propensities are, you will say, "Hey! This is what I should really be busy with. This is what I should really fight. This is what I should not endure!" That's when you will adopt the vows. "Ah-ya, fortunately the Buddha has stipulated the vows!" That's when you can begin to talk about ethical discipline! To learn any teaching method, you will have to begin it here. Hence this is what you should know.[25:04]
So now we will summarize this. This part includes the most fundamental roots, the fundamental roots to all of cultivation. This began by helping us to understand the reality of the mundane world. What is the reality of the mundane world? Suffering. Even though pain is suffering, but even pleasures are suffering as well. Through this we deducted the suffering of conditionality. And where does this "conditionality" reside? Within the five appropriated aggregates. Ah, therefore you would develop a disgust of it. But even though you are disgusted by it, you can't do anything about it. You have to see what is the cause to this? The cause is in the origin. The origin is afflictions and karma. Among afflictions and karma, the primary one is afflictions. And then from that you further recognized the character of afflictions and the order in which it arises. The cause is this and there are all these faults to it. After you understand these, this is the time to go further. That's it.[26:38]
Up to this point, this is the concept that we must be clear of. However, having just understood the above is not adequate to train on the path. Even though it is not adequate, but there is at least a great difference when compared to your understanding before. We used to say that we should train on the path, train on the path. Now we have gradually come to understand, "Oh, this is why we would frequently comment on how we are cultivating the ego self, cultivating the ego self." As we learn Buddhism, with regard to the difference between learning to follow my own ways versus learning from the Buddha, this has become more and more clear, more and more obvious to us.[27:47]
If you do not understand this, indeed! Many years ago, when I had first become ordained, that was more than twenty years ago. At the time, as a matter of fact, I didn't understand that principle. The person I followed paid particular attention to maintaining the ethical disciplines and frowned on many enjoyments of the mundane world. But I didn't understand it very well. As a result, I clung to that. What did I cling to? I clung to the side of ascetics. Therefore I would not wear any good clothes. I had to wear something that is worn out. But actually, now I understand this: when there are only worn out clothes, I can wear them; when there are good clothes, I can wear them too. It doesn't really matter! But I was at a point where I had to wear only worn out clothes. And then for food, I always rejected what was good and only ate the leftovers. Others would tell me, "So and so! Don't be like this. This is where you will have to use that which is false to cultivate the true!" When I heard his words, this seemed to make sense. To use this false body to cultivate the true, this sounds very reasonable. But I didn't quite take his advice then. But when I thought it through later, I thought that was not wrong. However, I discovered that this could develop into what in the end? It is that you could work on the false and misconstrue it to be true.[28:22]