菩提道次第广论手抄稿:旧版第八十七卷A面
（手抄稿 第十一册 p215）[00:11]
呀！恭敬的不得了，喔唷，这个是好东西啊！嗯，错了！这个才是我们应该真正努力做对的。
p. 199
Also, Geshe Pu-Chung-wa said, "Even when I am buried under the afflictions, I can still clench my teeth beneath them."
【善知识朴穷瓦亦云：“我虽忽被烦恼压伏，后我从下而为切齿。”】
这个祖师这种行持，都是值得我们作为榜样的，我们看见祖师这样，我们就心里面不会气馁、不会气馁，我们就勇气百倍。像这么一个大善知识，朴穷瓦，欸！他有的时候也被烦恼压伏喔！换句话说，它又现行了，它又犯，但是他怎么办呢？“从下而为切齿”，什么叫作切齿呀？咬牙。我虽然被你压、压，压住了，对不起，我就是不服气，我就是要跟你斗！你有这个心，欸！你就斗得过它。现在我们还没有斗啊，已经臣服在它的脚底下了，你一点用场都没有。现在我们还常常说：“哎呀，这个事情不行啊，这个事情少不了啊，这个事情这样啊！”不是，这个事情我也不服气，那个事情我也不服气，我的目的就在这里！它眼前虽然还在现行当中，但是我全部的精神就要跟它斗！是的，我现在被它压住了，但是我不服 (p216) 气的就是这个！好了，这就对了！这就对了！所以那善知识就是这样来的。[01:25]
Upon hearing what Pu-Chung-wa said, Bo-do-wa stated, "If you do this, you will instantly stop them."
【博朵瓦闻之曰：“若能如是，当下即退。”】
说你真的这样的话，欸，对不起，它马上就退了。别的敌人他压在你身上，虽然你咬牙紧，咬紧了牙关，对不起，你力气不如他，你没办法。烦恼这个东西妙极了，你真的在下面咬牙的话，它就没有了！原因为什么？简单得很哪！所以是内法。所以说它难哪，是难极了；说它容易，是容易极了！当你一念觉醒的时候，请问你这个决心是什么？觉相嘛，已经不是烦恼相了嘛！所以说，它的的确确非常容易耶！的的确确学别的东西啊，的的确确有的时候不可能，不一定能够学耶！但是学佛的话，你真正会了以后，没有一个人，没有一个时刻，没有一件事情上面不能学的。为什么？在任何情况之下你都有心嘛，很简单嘛，只要你的心提起来就对了嘛！[02:28]
你说你现在做任何事情，你要去买一样东西，哎呀，对不起，天气不好；哎呀，等一下没有钱；跑出去又不方便。这个不行、那个不行，一大堆不行耶！眼前做太多的事情，你要扫一个地，找不到扫把，你还弄了个半天啊！但是烦恼这个东西的话，你一念觉醒，所以你只要切齿，“当下即退”！对吧？这个理论很清楚欸！然后呢，我想我们每一个人 (p217) 都有经验，当你真正全部精神贯注在听的时候，欸，没错、没错！真正重要的就是，前面你是不是在忍受这个烦恼？最严重、最可怕的─我们非理作意，他还觉得它：唉，这个有道理的！[03:15]
记得这个生烦恼的六因吧？你前面这些东西你必须要弄得很清楚。固然烦恼最主要的是它的随眠、它的种子，它遇见了个境界啊，那就生起来了。那遇见的境界有几种：有一种由人而引起的，有一种由法而引起的，有一种呢习惯而兴起的。还有呢非理作意。现在你心里面一天到晚在那个烦恼上面转，非理作意，尽管听见了法，你会说：“是啊，法师你说得很好啊，但是我就听不进啊！”为什么听不进啊？你现在这个就是非理作意，你并没有真的跟它切齿。这个就是牵涉到对前面所说的道理，或者对法的真实的行相你没清楚。[04:00]
如果你真实地清楚了以后啊，你能够感觉到：“欸，对啊！我现在这个脑筋起心动念是非理作意。”但是它又偏偏不能解决，为什么呢？因为你不认识这一件事情的真相─无明。所以它明明是“如非亲”，然后呢“非实”，记得这个无明的特质吧？它明明不是实在的，是明明不是亲的，就是你偏偏以为这个实在、宝贝的。由于这个无明，所以你执着，这个是第一个不认识它的行相─总的。然后呢，一样一样……然后呢，你也不要晓 (p218) 得它的害处，你也不晓得它的、净化它了以后的好处。假定你这些东西都了解了的话，那个非理作意就生不起来了，你认得很清楚。[04:54]
所以这个次第，大家现在啊，我要重新说一下啊！大家不妨想想看，第一个；当你想通了，用用看，妙不可言！不但我们在座的，我经验到的─也应该这么说啦，这不但我，在座的好几位同学，大家都有这个经验过了已经。有的人，哎呀，觉得怎么弄啊就弄不起来；有的人觉得，欸！一转转过来，原来这么个简单法。是嘛，的的确确，就是你是不是照着刚才这个办法去做。说你没做的事情，哎呀，总觉得难得不得了。你只要每一个次第摸对了以后，当那个心相一转过来，觉得：啊！原来这么个现成法，这么个现成法。嗯，就这个！所以，[05:45]
When you rout ordinary enemies, they can take over another country, seize power, and then return again to challenge you. The afflictions are not like this. Once you expel them completely from your mind, there is no other country to which they can retreat; nor can they return. However, we fail to overcome the afflictions because we lack joyous perseverance.
【世庸怨敌，一次摈逐遂居他方，待得力时仍来报怨，烦恼不同。烦恼于身，若能一次拔出根本，无往他方亦无报复，然由我等，不能精勤破坏烦恼之所致耳。】
说世间的这种怨家仇人啊，尽管你一次把他赶走了，现在暂时地安乐了，等到过两天，他慢慢地等他恢复了力量，他又来了！欸，这个麻烦。烦恼这个东西不是，烦恼在你的身心上面，假定你一次真正地能够从根本拔掉了以后，它绝对没再力量来报 (p219) 复你的，绝对没办法再报复你的。但是问题在哪里呢？由于我们“不能精勤破坏烦恼所致”。这个地方真正重要的，我们眼前真正要努力的在这里啊，真正要努力的这里啊！所以我们真正应该努力精进的。[06:50]
《Engaging in the Bodhisattva Deeds》 says: Ordinary enemies, expelled from a country, settle in other countries, and take them over, recouping their strength, they then return. The afflictions are enemies of a different sort.
【《入行论》云：“摈庸敌出国，摄受住他方，养力仍返报，烦恼敌不尔。】
就是这个，前面解释这个。[07:06]
The eye of wisdom eradicates the various afflictions.
Once cleared from my mind, where can they go?
From where can they regroup and counterattack?
Of weak mind, I have no joyous perseverance at all.
【烦恼为惑慧眼断，遣离我意能何往，岂能住余返报我，唯我志弱无精进。”】
这个烦恼之所以能够迷惑我们，因为我们不认识它。你现在认识它了，有了智慧呀，有了明，有了正知见，被这个慧眼一断，断除掉了以后，从我们的心意当中，把它赶出去了。它能到哪里去啊？它没地方可去了！它岂能住在别的地方再来回报我吗？不可能的。只是问题在哪里啊？只是我的意志薄弱啊，不精进啊！第一个是意志薄弱不精进，这已经是非常糟糕了，我们还找种种藉口：唉呀，这个也少不了；唉呀，那个也少不了、那个也少不了！那少不了，你心里本来就没准备嘛，那当然就完了！[08:11]
Nyuk-rum-ba said: When an affliction appears, do not be indolent, but counter it immediately with its remedy. If you cannot overcome it, stop thinking about it, set up a mandala and other offerings, offer these to the guru and the chosen deities, and make supplications to them to overcome it. Focusing on the affliction, recite the mantras of wrathfully deities. Doing these things will cause the affliction to disappear.
【女绒巴云：“烦恼起时不应懈怠，当下应以对治遮除，若不能遮，应即起立设曼陀 (p220) 罗及诸供具，供养祈祷尊长本尊，次缘烦恼，忿怒念诵、即能折伏。”】
这个一个祖师说的。说烦恼起的时候不要犯懈怠，这是我们真正的时候，当下就应该去对治，这样地遮止它。如果不能做的话应该怎么办呢？站起来！这个第一个对治，就是你当下一念认得它。万一做不到，站起来设曼陀罗，曼陀罗就是供养。为什么这个地方要设曼陀罗呀？这个曼陀罗就是我们……这个真正的曼陀罗叫作坛城，叫周界。换句话说，这个曼陀罗虽然是我们现在手上的形相，这个就是表示把我们所有、所有的一切都供养，所以这个现在西藏还保留着。这个三种供养法，第一个供养的话，就是把我们那个南阎浮提的一切，乃至三千大千世界一切，最好的一身就是佛的圆满报身报土─就是你观想、供养一切诸佛。为什么要供养？我们上面说那个四力对治当中说过的，这个对治烦恼当中，因为你的力量太小啊！所以我供养，靠佛的力量，你靠这个金刚山，欸！这个力量就很大了。[09:43]
然后呢，因为自己的力量差，所以供养了以后，“祈祷尊长本尊”。尊长就是师长，本尊的话那就是，你念佛的，就是佛陀，阿弥陀佛；然后呢，你念本师释迦，就是我们世尊，释迦世尊；乃至于观世音菩萨、地藏菩萨。念了以后，然后以他的力量“缘烦恼，忿怒念诵”，对着烦恼，以起大忿怒！这个真是大瞋相，来折伏它，来折伏它。[10:14]
(p221) 所以这个地方注意啊！“烦恼起时不应懈怠”，要当下对治遮止。你们了解了这一个，渐渐就了解了为什么我告诉你们，说我要尊重时间，为什么要这个？就是你心里当中平常是什么？一天到晚随顺着烦恼。现在渐渐了解了没有？所以这个地方你心里面晓得：欸！我现在这个是，跑到这个寺院里来订立的规矩，他的规矩的目的干什么？就是“依法治情，依法净情，依法化情”，还记得这三句话吗？不是说斤斤计较在这个上头，是，这个时间本身是的确有它特别的原因，可是它每一个地方有它各式各样的原因在。哦，早晨一听见板，“叭！”马上起来，就是这样。固然一方面对治烦恼，一方面呢你又尊重法，任何一方面，就是这样，它有种种这种好处。[11:17]
如果你了解了这一个，你就不会说：欸！别的地方这样，那地方……。那有它什么关系嘛！别的地方那一些人，在他的环境当中用这种法治他的烦恼，就是如此嘛，这样。这个法本身，那个是不管是法法圆融，然后呢，适应你的缘用这样的法，所以这个叫作缘起之法嘛！你把握住这一点，一点问题都没有了，一点问题都没有了，这是我们要根本上面认识的呀！[11:50]
Lang-ri-tang-ba said: Even changing the place where you sit or merely turning your head will make the afflictions disappear. It is said that he struggled with his afflictions.
【朗日塘巴亦云：“彼又云移动住处，劲举项颈，亦能折伏，可见彼与烦恼斗争。”】
(p222) 另外一个人说，他又说呀─就是还是那个女绒巴─他只是说别的人又告诉他：他不但如此呀，而且他本来坐在那个地方，站起来，换一个地方，“劲举项颈”，咦，努力地去咬紧牙关，就这么来几下……是这样来，他也能折伏。这个实际上真正说明、说明，说明他的心里的状态，他全部精神摆在那个地方。所以从这个地方，可以看见他跟烦恼斗的样子，跟烦恼斗的样子。[12:38]
昨天晚上我下去跟人家说一个笑话，还有人晓得这个事情，我以前曾经跟你们常常说的。说我们这个不认识，如果不认识菜啊，叫你拔草，结果你草没有拔掉，就把菜拔掉了。这虽然是一个笑话，但是有它的一个原因的。那我常常说的，就是我老师，喔，这个人是非常努力、非常精进。大家就出坡了，干什么？就到菜园院子里拔草，他一定第一个，“啪！”袖子卷得个，“蹦、蹦”，人家还没准备好，他跑得去，他那个菜园已经拔好了。一看哪，草固然没有了，菜也没有了，那就是这样。然后呢，大草是没有了，小草在这个地方，所以常常人家拿来笑话。[13:28]
刚才开始的也是这样，到后来，我越到后来我越尊敬、越佩服。啊！一点都没有错，矫枉过正，你一开始就十全十美绝无可能的，所以你开始的时候一定要精进。所以他做任何事情，是拿出全部的精神去做。然后一做，一听见，“碰！”马上站起来， (p223) 别的人在那儿拖拖拉拉、慢慢吞吞，这么弄了个半天，你跑得去看，他已经拔得干干净净。尽管这个本身是有问题，可是我们现在这个地方说明什么？我那个时候才了解，是的，他的的确确任何一个地方，他就拿起精神来做，所以表示他心里面绝不协妥的态度。这个是我们现在真正重要的，眼前我们第一件要学的，所谓“正知见”。[14:18]
现在我们不但是协妥啊，而且还去保护，还去保护它，用种种藉口。你如果用世间的藉口来保护还好，我们还可怜的是用佛法来保护，总觉得：啊，我是行大乘，为了利人。这个啊，这种地方千万自己要检点啊，千万自己要检点啊！你拼命去对治都不一定能够解决，你还保护！不但保护，用佛法来保护，完了，那是一点办法都没有。佛法本来就是拿来对治这个东西的，结果你用佛法来保护烦恼，请问：怎么办？你修学佛法的人都用烦恼来保护烦恼，还靠谁来弘法？然后说：“哎呀，大家要弘法啊！你们不努力啊！”这个话怎么说起啊？唉！我所以现在……想想以前我也这样做啊，真是惭愧，到现在还改不过来。所以我特别把我的错误处处地方提出来，但愿大家把我作为一个殷鉴，不要走这个覆辙，不要走这个覆辙啊！[15:25]
所以我告诉你们，我对佛法的的确确实在谈不到，只是我把我自己的痛苦经验，错误的，告诉你们哪！再说一遍：拿世俗的藉口来宽容已经不可以，还有佛法来救他；现在你 (p224) 拿佛法来宽容，你也没有救，佛法也完了！这个道理是我们一定要在这个地方，好好地摆在心里面警惕自己。观察自己内心最清楚不过，观察自己内心最清楚不过！最后一句话：这是观察我们内心喔，不要看别人，如果你拿刚才这句话一看别人那就完了。的的确确现在有太多的大菩萨，他宁愿自己下地狱救别人，这种人了不起的人，他一定要“和光混俗”的，所以我们不必看别人。佛世以及佛的前世，有多方面的这一种人。最主要的，我们看自己，这个一点特别重要！[16:36]
Such disappearance of the afflictions as Lang-ri-tang-ba describes occurs when you do as Gon-ba-wa said: "What is there to do except to stand guard over your mind day and night?"
【此复应如阿兰若师云：“昼夜唯应观察自心，岂有余事。”】
现在我们啊不管是白天也好，不管是晚上也好，实际上呢，不管你醒着也好，不管你睡着也好。你说你睡着你怎么办啊？欸，它有个方便善巧的。你在睡了之前，你只要努力把持这个概念的话，对不起，睡着了以后这个它还在转。这个道理你们先听着，将来有一天我们真正有机会的时候，开始行的时候我告诉你们，妙不可言！如果是你临睡之前，你说，哎呀，伸一个懒腰，啊，今天忙了一天，好高兴睡在那个地方，然后呢今天晚上乱梦颠倒。然后你睡了之前先缘那个正法，对，没错！然后你想想想，尽管你想完了以后一定睡不着，你不要怕，慢慢地睡着了，今天晚上的梦当中，这个梦境一定是好境。就算这烦恼起来的时候，你很容易觉得：欸！为什么？你这个细的现行还在跟烦恼斗，就这么妙法 (p225) 耶！这个都是千真万确的事实。[17:50]
【依此而行乃能生起。】
你照着去做的话，欸，它就生起来了。也只有照着这个办法，你才能够生得起来。[17:58]
Furthermore, no matter how many times the Great Elder met someone in a day, he would always ask, "Meanwhile, have you had a good mind?"
【又传说大觉窝一日随见几次，尔时定问“生善心否？”】
这个是阿底峡尊者说的，到了宗喀巴大师已经三百多年了，所以它“传说”。那听见，说这个这样说的，不管你碰到几次，他总归问：“你的善心生吗？”注意喔，这个就是我们最大的一个教诫哦！我们现在碰见了，干什么？啊，一碰见哪，那有不晓得多少这种闲话，一串哪，怎么弄也弄不断。大善知识碰见了，他就问你：“欸，你那善心生吗？”这样。所以记得云谷法会禅师这段公案，碰见─《了凡四训》─谁去，他丢个蒲团给你，然后呢，问你的时候：“别来功夫如何啊？”那是祖师的典型。佛是更高，我们现在要学佛的话，就从这个地方学起。自己问自己也问这个，大家遇见了也应该这个，那个时候慢慢、慢慢地烦恼就减少了，互相策励的时候，也是策励这个。那么前面就是又把应学的，学的戒，关于戒的特质，重要的，以及降伏烦恼我们现在应该做的。[19:21]
The way to eliminate the affliction is as follows, beginning with the six root afflictions. Among the great misdeeds, ignorance is the most tenacious, and serves as the basis of all other afflictions.
(p226) 【◎ 此诸烦恼如何断者。谓痴罪重极难远离，为余一切烦恼所依。】
在这个断烦恼当中，它也有一个深浅次第等等，最难断的是痴烦恼；同时它不但难，而且是一切烦恼所依。这个我前面特别跟大家说过，不要说：“哎呀，我现在没烦恼。”现在在无记，在痴相当中。这个贪啊、瞋啊，说实在的，我们就算不能断掉它，还认得它，你只要认得它都有机会。这个痴我们还不认得它，我们还觉得很好。现在常常有人说：“哎呀，六祖大师不是说：‘心平何劳持戒！’我现在心很平啊，持什么戒啊？”现在实际上呢，心平了没有？不一定。有的固然平，有的，对不起，在痴烦恼当中。[20:22]
心平什么境况呢？就是六祖大师他是这样说的，然后他的示现怎么样？到后面人家拿了一把刀，在他脖子上面“叭！”抹过去，咦？怎么刀在脖子上抹过去头还在。第二次再来一下，以为眼睛花了，对着他再来一下，他的头还在，他这个心平的现象。你有这个本事吗？那的的确确你可以不要持戒了，这样喔！这个心平这样的哦，不是说你现在的心里平平，心平平、心平气和；人家打你一个耳光，不要用那个刀子来喔，哇！你就跟他吵得个面红耳赤，不打架才怪咧！说心平，这个不是平！人家呢少给你一样东西，那时候你心里面觉得：“怎么没有我的份啊？”那个不是平，那是痴，这我们要认识的。[21:18]
Therefore, as a remedy for ignorance, you should meditate a great deal on dependent-arising and become knowledgeable about the progression and cessation of cyclic existence.
(p227) 【彼之对治，多修缘起，善巧生死流转还灭。】
怎么对治它呢？多修缘起，十二因缘。你对这个生死流转的行相，以及怎么样使它还灭，你能够很善巧地了解了以后，那就对了。上次那个考题的这个答案啊，我没给你们，我告诉你们喔，下次还要考。所以你们在这个上面，好好地要认真地努力，好好地努力，等到你们考对了我才告诉你们，你考不对我不会告诉你们。但是我在旁边，会慢慢地指引你们如何认识它，这个是很重要的一件事情。现在的的确确地，目前对治这个东西最好的办法，学到现在为止─这个，实际上将来还是这个！不过它的内涵，一步一步地更深入、更细致，只是如此而已，这是千真万确的事实。[22:23]
If you have habitually cultivated this, none of the bad views such as the five afflicted views will occur.
【若能修此，则五见等一切恶见悉不得生。】
假定你真正能够修这个的话，我们现在的“五见”，一切恶见统统不得生。这个见烦恼啊，罪魁祸首就是这个东西，见解一定是在前面的。你有了这个见解那就这样，哦，觉得这个事情要这样地办，要就那个事情那样办！我说了这个见解，我想起一个很有趣的事情来了。如果我们现在这个地方，说给你一个苹果啊，叫你连皮吃，你觉得不愿意。我们以前也这样，那个苹果很好吃的，为什么连皮吃啊！欸，结果到了美国人哪，你削皮， (p228) 他就觉得笑你：“怎么，你怎么皮削掉的？”“我觉得这个苹果皮很不好吃，为什么要吃掉？”你问他好吃不好吃，“当然不好吃！”“为什么？”“营养嘛！”他就是什么？见解，他那个概念在前头。[23:16]
实际上有太多的事情，如果你仔细观察的话，妙不可言。我们的习惯哪，是已经养成功了，我们不知不觉就是这样的。但是最初一个新的习惯的建立，有两种可能：有一个，你在不知不觉当中就培养成功了；还有一种新的习惯，往往是先那个见解，你觉得要这个样的，你觉得，当你有了这个见解以后你就会……。譬如我们现在很多情况都是这样，啊！人家说，现在的科学知识告诉你怎么……想想没错，然后你照着去做。所以它一切的根本─恶见，你不认识这个事情的产生，所以种种恶见的根本就是“萨迦耶见”。现在如果你要想对治的话，把根本把它拔除了一切都解决，而对治的方法就是换了缘起，这样。所以他第一个，特别把最难治的根本说出来。实际上呢，普通一般主要的烦恼有三样东西，除了这个痴以外，还有瞋、贪。[24:22]
Hostility is the enemy who brings suffering both in this and future lives, and who destroys the accumulated roots of virtue.
【瞋与现后二世大苦，断诸善根是大怨敌。】
瞋容易了解，但是呢我们往往容易发，所以他特别告诉我们：瞋，现在啊是一点好处 (p229) 都没有，然后呢将来也一点好处都没有。不但没有好处，是大苦！ 善根由此而断，真正害我们的是这个。[24:47]
As《Engaging in the Bodhisattva Deeds》 says, "There is no sin like hatred."
【《入行论》云：“无罪能如瞋。”】
天下没有比瞋更糟糕的坏事情了。[24:55]
Therefore, never give hostility an opportunity, and make every effort to be patient.
【故一切种莫令生起，励修忍辱。】
在任何情况之下不要生这个，要修忍辱。[25:04]
If hostility does not arise, you will be very happy, even in this lifetime.
【若不生瞋，则于现法，亦极安乐。】
这个，说我们第二个对治瞋。[25:13]
p. 200
Engaging in the Bodhisattav Deeds: Those who persistently defeat anger, will be happy in this and other lives.
【如《入行论》云：“若能励摧瞋，此现后安乐，”】
眼前心平气和，将来的得到美善果报，[25:25]
Attachment - that is, craving - strengthens all previously accumulated virtues and nonvirtues and enhances their power to create cyclic existence.
【贪爱能令先造一切善不善业，渐增势力能生生死。】
这个贪爱这个东西真糟糕！能够把以前造的善业、不善业啊，“渐增势力能生生 (p230) 死”。当我们把十二因缘这个关系了解了，现在了解这个贪爱的可怕，然后呢也了解了，真正对治的生死就从这个地方下手，对不对？是这个，这样。所以啊，把以前所积下去的种种的业，所以把这个业，这是一个因种，这是一个因种，引发它增长生死启发现行的，就是这个贪爱，爱、取、有嘛！所以它引发了这个势力能够生生死。[26:32]
For those in the desire realm, craving arises from the feelings caused by the mental process of contact, which involves sensory objects. Therefore, you should meditate a great deal on what is externally or internally unpleasant and on the faults of being attached to desirable objects, and thereby overcome your craving and attachment.
【又欲界者，从受用境，触缘生受，味着生爱，应多修习内外不净及贪欲尘所有过患，而正遮除。】
修行最好的地方就是欲界，所以他这个地方就讲，对我们这个欲界啊，虽然最难了解的是痴，但是我们修行的下手第一步，从这个地方开始啊！真正的受用的境界上面，受用的圆满有两样东西─触跟受。触缘就生了受，受缘─受为因缘而生爱，那怎么对治它呢？“多修习内外不净及贪欲尘所有过患，而正遮除。”这个告诉我们，你怎么对治法呢？就是这样─修习。这个修习包含了亲近善知识，呃，不要拿这个人，喔唷，人家对你好：“哎哟，你现在这样啊，这个人讲得这么严，都没有道理啊！都说什么啊！”你不要！这个晓得，所以善知识第一。第二呢，听闻如理的正法，然后呢第三个……呃，这个正听闻，最后呢如理思惟。思惟些什么呀？你晓得这个东西的害处，不清净以及种种的过 (p231) 患。如果是你真正地了解它的害处，知见上面就排斥它，不像以前。然后呢，你修习了不净观以后的习性上面整个扭过来。那个时候啊，这个贪爱再怎么也沾不上你了，再怎么也沾不上你！[28:20]
佛法主要的目的就是讲这个，所以我们千千万万不可以拿佛法作为藉口：“哎呀，我在这儿弘法啊！哎呀，我如果不这样做的话，那些信徒啊，那、那、那断了他们善根啊！”嗯，不是这样的啊！如果说你不得善巧，如果说不了解这一点，这样去做的话，不是断了信徒的善根，是我们断了佛法的慧命啊！佛无量阿僧祇劫所积的法宝，到我们手上就被你一刀杀死，这个我们要认得清楚的啊！[28:57]
所以拿这个佛法用来这样，对了！怎么用啊？啊！你思惟它的过患，然后呢修不净观。到那个时候，再有好的名闻利养，你一看见啊，哎呀，害怕得逃都来不及，沾都沾不上，那个时候遮止掉了！这个是下手。于是贪瞋痴一一对治，欸，这个主要的都对治了，其他的当然没问题啦！粗的对治了，细的就可以一步一步地深入了。[29:30]
The great master Vasubandhu says: The five beings - deer, elephants, butterflies, fish, and bees - are overcome by five desirable objects. If a single desirable object can overwhelm each one of them, why shouldn't all five destroy someone who constantly dwells on them?
【世亲大阿阇黎云：“鹿象蛾鱼蝇，五类被五害，一害况恒常，近五何不害。”】
[29:46]这个五样东西，就是指我们的五毒，
87a Commentary
ENGLISH LR V.1(ENGLISH COMMENTARY BOOK 12 C24 P.75)[00:11]
Also, Geshe Pu-chung-wa said, "Even when I am buried under the afflictions, I can still clench my teeth beneath them."
This master’s conduct is truly worthy of our role model. As we observe the ways of a master like him, we will no longer be dejected, will no longer be dejected. We will instead become very courageous. Great excellent teacher like Pu-chung-wa, ah! He at times was also buried by the afflictions too! In other words, the afflictions would manifest again. They would again raid him. But what did he do? "I can still clench my teeth beneath them." What is clenching your teeth? That is to bite the teeth. Even though I have been buried, buried, buried again, sorry, I just would not concede. I will fight you! If you have this determination, ah! You will be able to defeat it. But now we have not even fought it yet, we already submitted to it. You are completely useless against it. But yet we would frequently say, "Ah, this thing does not work. I cannot go without that. This thing is like this!" No. I would not give in to this, or give in to that, my goal is right here! Even though it is still manifesting, I will fight it with everything I have! Yes, though I am buried under the afflictions now, I am unconvinced that it should Remain this way. Great, that is correct! That is correct! This is how excellent teachers come about.[01:25]
Upon hearing what Pu-chung-wa said, Bo-do-wa stated, “If you do this, you will instantly stop them.”
If you could truly be like this, ah, sorry, the afflictions will instantly subside. When you are buried under other enemies, even though you could clench your teeth, even though you could clench your teeth, sorry, you are less powerful so you cannot change anything. But afflictions are so exceptional that if you truly clench your teeth while you are buried underneath them, they disappear! What is the reason? It is very simple! This is why it is an internal phenomenon. So when we say that it is difficult, it is extremely difficult. But when we say that it is easy, then it is extremely easy! At the moment of awakening, may I ask, what constitutes your awakened mind at that point? It is the subjective aspects of awakening, not the subjective aspects of afflictions! Therefore, it is indeed very simple! It is true that when you try to learn other things, it is indeed possible that you cannot learn it, you may not be able to learn it! However, as to the learning of Buddhism, after you really learnt it, there is no one, no particular time, and no matter which you cannot learn from. Why? Under any circumstance, your mind is present. It is very simple. As long as your mind is perked-up, you are on the right track![02:28]
Speaking about engaging in any task now, if you want to go buy something, ah, sorry, the weather is bad; Ah, later (you say) you do not have enough money; it is not convenient to go out right now. You give all sorts of reason, all kinds of imperfect conditions! Far too many things demonstrate this point right before us. You cannot locate a broom when you want to sweep the floor, yet you spend half a day doing this! But for afflictions, the moment you realize it, all you have to do is to clench your teeth, "you will instantly stop them!" right? This theory is very clear! And then I think everyone has had this sort of experience, when you truly focus all your attention to listen to something, ah, that is right, that is right! What is truly important is that, were you not putting up with the afflictions earlier? The most serious and horrendous thing is - we think illogically, and we would feel that, ah, this is making sense![03:15]
Do you remember the six causes of the afflictions? You will have to make sure that you have understood very clearly the materials that were presented earlier. The predominant cause of affliction is the latent proclivity, the seed. When this encounters the sensory object, afflictions will appear. There are several types of objects that we come across: one type comes from social context, another type comes from bad explanations, and there is another one which comes from your habit. Then there is incorrect attention. You are whirling in your afflictions all day long, paying incorrect attention. Even though you have heard the teaching, you will say, "Yes, Dharma Master, you have taught well. But I just cannot follow it!" Why can you not follow it? What you are doing now is paying incorrect attention. You have not truly clenched your teeth with respect to this. This has to do with the principles that were described earlier. Or perhaps you are not clear of the true characteristics of the teaching.[04:00]
If you truly have understood clearly, then you will feel this way, "Ah, precisely! My very thought right now is paying incorrect attention." But I cannot seem to correct it. Why? This is because you do not understand its reality - the ignorance. It is in fact "animosity," and "falsehood." Do you remember these characteristics of ignorance? Clearly it is unreal. Clearly it is not friendship. But still you hold this to be true and precious. Due to this ignorance, you become attached. This is the first mistake, not recognising the characteristics of such - this is the general one. And then, one by one was... and then you do not know its faults. You also do not know the benefits of purifying it. If you do understand all of these things, then incorrect attention will not arise anymore. You have seen through them clearly. Hence for the stages, I would like to reiterate this for us now! Let us think through this. First, after you thought through it, you can try to practice it. It is marvellous beyond words! But for all of us sitting here, for what I have experienced - or rather we should say, not only for me, but for quite a few of the students here who have already experienced this. Some, ah, feel that no matter what they do they just cannot get it. But some would feel, ah! They can change their mindset as soon as they try it, it is so simple. Yes, indeed. It is a matter of whether you have practiced by following the method described earlier. For what you have not tried before, ah, you will always feel that it is really difficult. But as long as you can figure out each stage correctly, once your mind makes the shift, you will feel, ah! It is so readily accomplished, so readily accomplished. Ah, this is it! Therefore,[05:45]
When you rout ordinary enemies, they can take over another country, seize power, and then return again to challenge you. The afflictions are not like this. Once you expel them completely from your mind, there is no other country to which they can retreat; nor can they return. However, we fail to overcome the afflictions because we lack joyous perseverance.
It is exactly like this. For the enemies of the mundane world, even though you can drive them away and live in peace temporarily, after a short time, when he gradually recovers his strength, he will return! Ah, this is troublesome. The afflictions are not like this. The afflictions that are in your body and mind, suppose you can truly uproot them completely from your mind, they will never have the strength to avenge themselves, never have the strength to avenge themselves. But where is the problem? It is because "we fail to overcome the afflictions because we lack joyous perseverance." This is really important here. This is what we should truly strive for right now. This is what we should truly strive for! Therefore we should truly strive to joyously persevere.[06:50]
Engaging in the Bodhisattva Deeds says:585 Ordinary enemies, expelled from a country, Settle in other countries and take them over; Recouping their strength, they then return. The afflictions are enemies of a different sort.
This is it. This was explained earlier.[07:06]
The eye of wisdom eradicates the various afflictions. Once cleared from my mind, where can they go? From where can they regroup and counterattack? Of weak mind, I have no joyous perseverance at all.
The reason the afflictions can delude us is because we do not recognize them. Now that you recognize them, you have the wisdom, the clear cognition, or the correct view, the eye of wisdom can eradicate them. After they are eradicated, this means we have expelled them from our minds. Where would they go? They have nowhere to go! Could they live somewhere else and counterattack me again? It would be impossible. Where is the problem? It is just that I have a weak mind and I have no joyous perseverance! The first one is a weak mind and the lack of joyous perseverance. This is already very terrible. On top of this, we would even find all kinds of excuses for ourselves. I cannot go without this. I cannot go without that! If you cannot go without them, this means you do not prepare yourself from the start. Of course, then you are doomed![08:11]
Nyuk-rum-ba (bsNyug-rum-pa) said: When an affliction appears, do not be indolent, but counter it immediately with its remedy. If you cannot overcome it, stop thinking about it, set up a mandala and other offerings, offer these to the guru and the chosen deities, and make supplications to them to overcome it. Focusing on the affliction, recite the mantras of wrathful deities. Doing these things will cause the affliction to disappear. [277]
This is what one past master said. It is said that when an affliction appears, do not be indolent. This is indeed the time. This is when we should apply the remedy right away to overcome it. If you cannot overcome it, what should you do? You should stand up! The first one is to apply the remedy. That is, you need to recognise it right away. If in case you cannot overcome it right away, you should set up mandala. To set up mandala is to make offerings. Why do we need to set up a mandala here. This mandala is in fact, what we refer to as an altar or the circumference for offering. In other words, even though the mandala is shaped by our hands’ gesture now, it means that we offer everything that we have. Therefore, this is still kept in place in Tibet. There are three ways of making this offering. The first way is to take everything in the Jambūdvīpa, everything in the three billion world systems, the best physical form is the Buddha's blissful form and the Pure Land - so you visualize this and make this offering. Why should you make this offering? This was said in the four powers. When you need to apply antidotes to your afflictions, your power is too weak! Therefore, we need to make offering and rely on the power of the Buddha. You can rely on this Diamond Mountain. This power is immense.[09:43]
And then, because our power is weak, after we make the offering, "make supplications to them to overcome it.” Guru is the teacher. As for the chosen deities, if you are the person who recites the Buddha's name, then it would be the Buddha, the Amitabha Buddha for you. If you recite the fundamental Buddha's epithet, then it would be our Bhagavan, the Shakyamuni Bhagavan. Or even the Avalokiteshavara, the Sitigharba Bodhisattva. After recitation, by their power, "Focusing on the affliction, recite the mantras of wrathful deities. Doing these things will cause the affliction to disappear." Toward these afflictions, you will generate great hostility! This is real great hostility to cause the afflictions to disappear, to disappear.[10:14]
Therefore, you need to pay attention to this! "When an affliction appears, do not be indolent." You need to apply remedy to overcome it right away. You need to understand this. Gradually you will understand why I tell you that I need to respect time. Why this? That is what goes on normally in your mind? All day long, you follow afflictions. Have you gradually understood that? Therefore, then you will know, "This is a rule set by the monastery." Why did he set this rule? It is to "Use the teaching to remedy the emotions. Use the teaching to purify the emotions. Use the teaching to transform the emotions." Do you remember these three sentences? You are supposed to get overly worked up about this. Yes, there is a special reason for respecting time. Every rule has all kinds of reasons behind it. Oh, when you hear the wooden board sound in the morning, "Pa!" You will get up immediately. It is just like that. On the one hand you will purify your afflictions and on the other hand, you respect the teaching. No matter which way you look at this, it is as plain as that, there are all kinds of benefits to it.[11:17]
If you can understand this thing, you will no longer say, "Eh! This is what they do in this other place. That place..." What does that matter! People of other places will use different ways to purify their afflictions. That is all there is. Just like that. The teaching itself, the teaching befits all situations. A certain teaching is used to suit you. That is why it is called dependent-arising! If you can grasp this point, there will be no more problems, no more problems. This is what we shouldfundamentally recognise![11:50]
Lang-ri-tang-ba (Glang-ri-thang-pa) said: Even changing the place where you sit or merely turning your head will make the afflictions disappear. It is said that he struggled with his afflictions.
So, this other person said, he also said - this is still referring to Nyuk-rum-ba - he is just saying that others have told him this: not only does he do that, but that from where he sat before, as he stands and move to somewhere else, "merely turning your head," this means he is striving to clench his teeth to fight a few rounds with it... just by doing that, he can make afflictions disappear. In fact, what this actually explains is the state of his mind. He devoted all of his energy on that. Hence, from this we can see the way he struggled with the afflictions, the way he struggled with the afflictions.[12:38]
Last night, I went down to tell a funny story. Some people already know this. I had frequently mentioned this before. I said that if we do not know, do not know what vegetables look like, then when we ask you to pull out the weeds, you will wind up pulling out the vegetables instead of the weeds. Even though this seems funny, but there is a reason behind this. I had frequently mentioned this, which is about my teacher. Oh, this person is very assiduous, very diligent. When we set out to maintain the monastery, what do we do? We would at times go to the garden to pull out the weeds. He would be the first one to do so. "Pa!" He would roll up his sleeves. "Bong, bong," before others are ready, he was already there. He was done pulling the weeds. But when we looked at the garden, though the weeds were gone, the vegetables were gone as well. And then even though the taller weeds were gone, the smaller ones remained. That was why people frequently found it amusing. [13:28]
In the beginning, I thought the same as well. But later on, I revered and admired this more and more as time progressed. This is absolutely unmistaken. Even it is overcorrected, but in the beginning, it is impossible to be completely perfect. That is why you must be diligent right from the start. This was the reason he poured every bit of effort he had to do everything. As soon he does something, he hears something, "Pong!" He immediately stands up and carries it out. Others may still be dragging and slow, still working on it. When you look at everyone's progress, he has already pulled everything out. Even though there is a problem with what he did, but how does this relate to what we are explaining here? I then realized, yes, indeed in any instance, he is geared up to be engaged. This shows an uncompromising attitude. This is what is really important for us now. This is the first thing that we have to learn now, the so-called "correct view."[14:18]
Not only do we make compromises now, we even try to shield it, to shield it with all kinds of excuses. If you use the mundane world excuses, then it is relatively not as bad. What is pitiful is when we use Buddhism to shield that. We would always feel, "I practice in the Mahayana. I am doing this to benefit others." This thing, you must absolutely examine yourself in this instance. You must absolutely examine yourself! Even if you desperately try to remedy this, you may not necessarily be able to succeed. Yet you still try to shield it! Not only do you try to shield it, you use Buddhism to do so. Then you are doomed. There is no other way to help you anymore. Buddhism is originally intended to be used to remedy this thing. Yet you use Buddhism to shield your afflictions. May I ask then, "What are you going to do?" If you as a Buddhist use afflictions to shield your afflictions, who can we rely on to propagate the teachings? And you would say, Everybody needs to propagate the teachings! You are not working hard at it!" Where does that come from? Therefore, for me now... as I think about this, I was like that before as well. I am truly ashamed and embarrassed. I still cannot change that up until now. This is why I particularly want to point out my mistakes whenever we come across them. I hope that my setbacks will serve as a warning for you. Do not go down the same disastrous track. Do not go down this same disastrous track![15:25]
Therefore, I tell you, indeed, I cannot say that I can practice Buddhism. I can only share with you my painful experiences, my mistakes! I will say this one more time. It is already not allowed to use mundane excuses to be lenient with yourself. You however can still be saved by Buddhism. But if you use Buddhism for leniency, not only will you be unsaved, Buddhism is doomed as well! At this point, we must put this principle in our mind constantly to caution ourselves. If you can examine your own mind, there is nothing clearer than that. If you can examine your own mind, there is nothing clearer than that! This is my final advice to you, "This is about examining our own minds. Do not examine others. If you use this one sentence to examine others, then you are doomed." Indeed, there are too many great Bodhisattvas who would rather go to hell for the sake of helping others. These excellent beings must blend in with the conventional folks. Therefore, we should not be examining others. During Buddha's lifetime and his previous lifetimes, there were many people like that. Most importantly, we should be looking at ourselves. This is especially important![16:36]
Such disappearance of the afflictions as Lang-ri-tang-ba describes occurs when you do as Gonba-wa said: "What is there to do except to stand guard over your mind day and night?"
For us now, no matter day or night, in fact, no matter whether we are wake or asleep, it would even be fine if you are sleeping. What can you do while asleep? There are still skilful means. Before you sleep, as long as you are able to keep up this idea, sorry, this idea will still remain in your mind during sleep. Just listen to this concept first and one day when we really get the opportunity, I will tell you how to go about this when we actually begin to practise. It is marvellous! Before you sleep, you lazily stretch yourself, "I have been busy for the entire day. I am so happy to sleep." Then you will have all kinds of dreams. What you will need to do is to focus on the sublime teaching first before you sleep. Yes, that is right! And then after you contemplate, contemplate and contemplate, even though after you contemplate, you may not be able to fall asleep, do not be afraid. After you fall asleep gradually, the dreams that you will have that night will certainly be good dreams. Even when your afflictions arise, you will still readily feel, "Why [am I doing this]?" There will be subtle manifestations of this that will continue to struggle with your afflictions. It is that marvellous! This is absolutely a fact.[17:50]
If you can put this into practice, eh, [such disappearance of afflictions] will occur. And only when you follow this method will you be able to make that occur.[17:58]
Furthermore, no matter how many times the Great Elder met someone in a day, he would always ask, "Meanwhile, have you had a good mind?"
This is what Master Atisha said. By the time of Lama Tsong Kha Pa, more than three hundred years have passed. Hence it said, "So it was said." So, they heard it this way. No matter how many times you meet the Great Elder, he would always say, "Have you had a good mind?" Pay attention to this. This is the great explication for us! When we see each other now, what do we do? Ah, as soon as we see each other, you have no idea what kind of nonsense comes out of our mouths. It goes on and on without stopping. But when great excellent teachers see you, they will ask you, "Eh, have you developed a good mind?" Just like that. Therefore, remember what the Zen master, Yún Gǔ Fǎ Huì said, when he saw someone in The Liao Fan's Four Lessons, whoever went to see him, he would throw a pillow at you and ask, "How have you learnt?" This is the example of past masters. The Buddha has an even higher expectation of us. If we wish to learn from the Buddha, we should begin to learn from this. When we ask ourselves questions, this is what we should be asking. When we see each other, this is what should come up. By then, your afflictions will have gradually, gradually reduced. When you encourage each other, this is what you should be encouraging. So, the earlier section covered again on what we should be learning, the ethical disciplines, the characteristics of ethical disciplines, the important aspects, and what we should do now to discipline the afflictions.[19:21]
The way to eliminate the afflictions is as follows, beginning with the six root afflictions. Among the great misdeeds, ignorance is the most tenacious, and serves as the basis of all other afflictions.
The way to eliminate the afflictions is as follows. There are basic and advanced stages. The most difficult one to eliminate is the affliction of ignorance. Not only it is difficult, but that it is the basis of all other afflictions. I had particular mentioned this earlier, you should not say, "Ah! I do not have afflictions now." You are just being ethically neutral now, amidst the subjective aspects of ignorance. For attachment and hostility, honestly, even though we are not able to eliminate them now, we at least recognize them. As long as you recognize them, you will have opportunities. But we do not recognize ignorance and yet we feel just fine. We would now frequently say, "Ah! didn't the Sixth Patriarch say, 'if the mind is at peace, why is there a need to maintain ethical discipline!' My mind is at peace now. What need is there to keep ethical discipline?" But actually, is your mind at peace? Not necessarily. Some people are at peace. True. But sorry, some are amidst the afflictions of ignorance. What is mind at peace like? This is what the Sixth Patriarch said. And how did he manifest this? Later, there were others who took a knife and put it on his neck, "Bā!" The knife was swung. Eh? How come after the knife was swung, the head was still there? That person tried the second time. He thought his eyes did not see right. So that person did it again. But the head remained intact. This is his manifestation of mind is at peace. Do you have this ability? If so, then indeed, you do not need to uphold ethical disciplines anymore. That is how it is! This is what at peace is like. It is not the case where your mind is just undisturbed and without temper. But if someone comes and slaps your face, not to mention a knife, wow! You would argue like crazy. It would be strange if you do not begin to fight physically! This is not called being at peace in your mind! If someone gave you one thing less, then you will feel, "Where is my share?" That is not at peace. That is ignorance. This is what we should understand.[21:18]
Therefore, as a remedy for ignorance, you should meditate a great deal on dependent-arising and become knowledgeable about the progression and cessation of cyclic existence.
How would you remedy this? You will need to meditate a great deal on dependent-arising. You will need to know the characteristics of life and death and how to make it cease. After you can skilfully understand this, then it would be right. The answer to the last question that I asked of you, I did not give that to you. Let me tell you, I will give you another test at a later time. So, you must work hard and work hard on this. I will tell you when you pass the test correctly, and I would not tell you if you fail the test. But I am at your side, slowly guide you how to recognise it. This is a very important thing. Now, indeed, the best way to remedy this thing based on what we learn up till now — it is this. Actually, in the future it is still this! But the meaning of which will go deeper one step at a time, becoming even more intricate. That is all there is. This is an absolutely true fact.[22:23]
If you have habitually cultivated this, none of the bad views such as the five afflicted views will occur.
If you can truly train in this, the "five afflicted views" that we have now, all bad views will not arise. This affliction of the views, this is the culprit. The view will certainly precede everything. Once you take on a certain view, oh, you will feel that this is how things should be done! Speaking of the view, I thought of something really interesting. Where we are now, if we give you an apple and ask you to eat with the skin, you will not want to. That is how we are before as well. The apple is tasty but why would you want to eat the skin? Eh, but for the Americans, if you peel the apple, they will laugh at you. "What? Why would you peel the skin?" "I do not think the apple skin tastes very good. Why should I eat it?" If you ask him if it tastes good, "Of course it does not taste very good!" "So why do you eat it?" "It is nutritious!" What does that display? It is his view. His concept leads him to do this.[23:16]
In fact, there are too many things that occur the same way. If you examine this carefully, it is marvellous. As our habits have been formed, we unknowingly behave in a certain way. But to establish a new habit in the very beginning, there are two possible ways: one is that you develop it without being aware; there is another way to form a new habit, which is often due to the view that has been established first. You will feel that you need to have things done a certain way. You will feel that after you have established this view, you will... For instance, this is the case for us most of the time. Ah! People will say, the scientific knowledge tells you this. If you think about it, [you will feel that] there is no fault to that knowledge. So, then you will follow to do it. Therefore, the root to everything is the bad views. You do not know how things happen. Hence the root to all bad views is "the view of the perishing aggregate." Now if you want to remedy this, you will need to take out the root. This will solve everything. And the method for remedying this is to exchange your view for dependent-arising. Just like that. Hence the first thing he does is to point out the root that is the most difficult to remedy. In fact, there are three main afflictions. Other than ignorance, there are still hostility and attachment.[24:22]
Hostility is the enemy who brings suffering both in this and in future lives, and who destroys the accumulated roots of virtue.
future lives, and who destroys the accumulated roots of virtue. It is easy to understand hostility. But we would frequently become angry. So, he especially tells us, there is not one advantage to harbouring hostility. Not only is there no advantage, but that it brings great suffering! The virtuous roots will be severed right through this. This is what really harms us.[24:47]
As Engaging in the Bodhisattva Deeds says,
There is nothing more terrible than hostility.[24:55]
"There is no sin like hatred."586 Therefore, never give hostility an opportunity, and make every effort to be patient.
Under any circumstance, do not give rise to this. You must train in patience.[25:04]
If hostility does not arise, you will be very happy, even in this lifetime.
This, the second thing to remedy is hostility.[25:13]
Engaging in the Bodhisattva Deeds:587 Those who persistently defeat anger,Will be happy in this and other lives.
This tells us, if you can maintain peace now, you will obtain a beautiful effect in the future.[25:25]
Attachment—that is, craving—strengthens all previously accumulated virtues and nonvirtues and enhances their power to create cyclic existence.
This attachment is truly terrible! For the previously accumulated virtues and nonvirtues, it "strengthens all previously accumulated virtues and nonvirtues and enhances their power to create cyclic existence." After we understand the relationship of twelve dependent- arising, we now know how horrible attachment is. We also understand that to truly remedy the problem of cyclic existence, you have to begin here. Right? It is this. Just like that. Therefore, for all kinds of previously accumulated karma, therefore for this karma, this is a causal seed.
And what will cause it to enhance, to manifest? It is this attachment -craving, grasping and existence! Hence this will bring about a force to propel cyclic existence.[26:32]
For those in the desire realm, craving arises from the feelings caused by the mental process of contact, which involves sensory objects. Therefore, you should meditate a great deal on what is externally or internally unpleasant and on the faults of being attached to desirable objects, and thereby overcome your craving and attachment.
The best place to cultivate is the desire realm. Hence, he says that for the desire realm that we are in, even though ignorance is the most difficult to understand, but the first step to cultivation begins exactly with that! Indeed, to process the sensory objects, a complete experience requires two things, one is contact and the other is feeling. After you have contact, you will have feeling, the condition of feeling - feeling is the condition that facilitates the arising of craving. So how will you remedy this? "Therefore, you should meditate a great deal on what is externally or internally unpleasant and on the faults of being attached to desirable objects, and thereby overcome your craving and attachment." This tells us, how will you remedy this? You will have to do that - to meditate on that. This meditation includes relying on the teacher. Eh, you should not be listening to a person like this, oh, this person may seem nice to you and say this, "Ah, look at how you are now. This person is so strict with his teachings and these principles do not make sense at all! What is he saying?!?" You should not be like that! You should know this. Hence relying on an excellent teacher is the first one. Secondly, you need to listen to the sublime teaching. And then the third one...eh, after listening properly, you will need to reflect accordingly. What will you reflect on? You will know the faults of these things. Know the unpleasantness and the associated faults. If you truly understand the harms of them, you will reject them in your views. It will not be the same as before. After you train on the unpleasantness of it, you will completely turn your latent propensity around. By then, craving and attachment can no longer come near you, no longer come near you![28:20]
The primary goal of Buddhism is exactly this. Hence, we should never use Buddhism as an excuse, "Ah, I am here to propagate the teachings! Ah, if I do not do this, then, then, then the virtuous roots of those Buddhists will be severed!” Well, that is not how it is! If you are not skilful with this, if you do not understand this point, and choose to engage with such attitude, it will not sever other Buddhist's virtuous roots but instead sever the wisdom life force of Buddhism! The Dharma jewel that has been accumulated by the Buddha through countless eons will be destroyed by you with a single blow. This is what we need to recognize clearly![28:57]
Hence if you use Buddhism in this way [as described by the text], then it will be correct! How would you use it? Ah! You would contemplate on the faults and meditate on the impurity [of the sensory objects]. By then, no matter how lucrative fame and profit is, as soon as you see them, ah, you would flee in terror without hesitation. You will abstain from these things totally. That is when you have overcome them! This is how you begin. Hence for attachment, hostility and ignorance, each has been remedied. Well, if the main ones are being remedied, of course there will be no problems with the others! If you can overcome the coarser afflictions, you will then be able to progress to overcome the subtle ones step by step.
The great master Vasubandhu says: The five beings—deer, elephants, butterflies, Fish, and bees—are overcome by five desirable objects. [278] If a single desirable object can overwhelm each one of them, why shouldn't All five destroy someone who constantly dwells on them?