other things, one after another Likewise, spiritual guides should treat those habituated to anger like lords.' The antidotes should be applied with an understanding of when disturbing emotions arise At night sleep and lethargy increase and because phlegm predominates, first in the morning there is confusion In the middle of the day one rides on the wheel of suffering caused by the frustrations of making a living, and anger arises because one is plagued by hunger and thirst Later, in the evening, when one has recovered from exhaustion and so forth, desire arises Thus, associated with different forms of physical weakness, the disturbing emotions arise in three successive stages during the day, and one must apply their antidotes accordingly with care It is like the following analogy: When King *Jentaka asked a Brahmin questions, the Brahmin felt hostile, but when he was given pots of oil, his greed was aroused Desire masquerading as a friend deceives ordinary people Since desire is hard to recognize, you must pay special attention to getting rid of it Ultimately it produces suffering, so it is not a friend, but looks like one because it seems benevolent Therefore you not fear it Shouldn't people make a particular effort to rid themselves of a harmful friend? Similarly one should get rid of desire It is like the following analogy: King Pandu shot an arrow at a sage copulating with a doe and, disregarding his curse, died as soon as he had intercourse with a woman When King Pandu was out hunting, he heard a sage, who had turned himself into a deer, copulating with a doe He shot an arrow and hit the sage, who cursed him, saying, "When you have sexual intercourse you will die." Wishing to practise sexual continence the king gave up his kingdom and went into the forest One day he saw his queen standing naked, facing the setting sun He thought, "My queen is so beautiful, she could seduce even the gods." Out of desire he had intercourse with her and died.' Never give desire a chance to arise! It arises in two ways: some forms of desire arise from a cause of a similar type created by repeated familiarity in the past Some arise adventitiously through the circumstance provided by the proximity of an object Of these two, desire caused by circumstance is easier to counteract: one can get rid of it by getting rid of the object The other is not like that, since a strong antidote is needed to get rid of it The kind that arises through circumstance is like the following: a bird cannot fly without one of its wings The kind that is difficult to discard is like a pigeon's instinctive desire Anger is a fault more grave than desire, and therefore one should strive to get rid of it Since anger, which is made to last and held fast by resentment,' certainly bums one's own and others' mindstreams and causes others harm, it is totally nonvirtuous It makes one serious misdeeds such as the five heinous crimes.10 Through constant awareness of their different faults, disadvantages, causes and the means to eliminate them, disturbing emotions will be brought to an end Thus, once their specific antidotes are known, one must get rid of them It is like the following analogy: Dharmaruci was bom ninety-one times as an animal because of anger, but became a Foe Destroyer within the Teacher's spiritual tradition Seeing the Buddha Dipamkara place his feet on the Bodhisattva Sumati's hair while making a prediction to him, Dharmaruci was incensed and performed a verbal misdeed by saying, "He's like an animal standing on the hair with both feet." He was born as an animal ninety-one times because of this action As a fish he wrecked a boat and heard the Supramundane Victor Sakyamuni's name He thought, "Why should I just continue comfortably in an animal's rebirth?" and destroyed his body He took rebirth as a human being and became ordained in the Buddha ~akyamuni's spiritual tradition Through aversion to cyclic existence while walking outside his door, he actualized the state of a Foe Destroyer." Question: The different characteristics of desire and anger have been described, but what are the various characteristics of confusion? Answer: In the body the tactile sense organ pervades all other sense organs such as the eye and acts as a basis without which none of the others could exist Confusion, which is the disturbing attitude ignorance," misconceives dependent arising free from inherent existence as truly existent It similarly is present in and pervades all disturbing emotions such as desire and anger Misconceiving things distorted by confusion as inherently pleasant or unpleasant, one thinks of them as desirable or repugnant Thus one must understand how the mode of apprehension entailed in the conception of true existence is present in the modes of apprehension of anger and desire All other disturbing attitudes and emotions depend on the disturbing attitude ignorance, which is principal By overcoming confusion through meditation on dependent arising empty of inherent existence, all other disturbing attitudes and emotions will be overcome as well Therefore make effort to understand emptiness as the meaning of dependent arising For instance, by cutting down a poisonous tree, everything useless associated with it ceases Question: What are the means to get rid of confusion, which is the root of futility? Answer: If a sprout, action13 and so forth existed by way of their own entities, they would not depend on the seed nor on ignorance, but they With the help of many different kinds of reasoning one must understand that the existence of a sprout and so forth is exclusively a dependent existence and not an existence by way of its own entity When dependent arising free from existence by way of its own entity is seen by direct valid perception, confusion will not arise, and because confusion has ended, all other disturbing attitudes and emotions too will end Thus here in the Treatise of Four Hundred every effort is made specifically to explain how emptiness means dependent arising." By merely understanding the dependent arising of a sprout, one does not understand its emptiness of true existence; if one did it would not be a reason establishing emptiness of true existence When one discovers that existence by way of a thing's own entity is invalidated in many ways, one discovers how phenomena exist Understanding that they only exist dependently means one should thereby understand they not exist by way of their own entities This resembles what appears in the expression of worship in the text and commentary on the Sixty Stanzas of Reasoning.15 Just as the full moon dispels darkness, [seeing dependent arising makes the moon of wisdom shine, dispelling confusion.161 Question: How does one recognize people in whom desire is a strong habit? Answer: They always like dances such as "Claiming the Earth," fun, flirtation, flowers, perfume, garlands, jewelry, color and so forth They are extravagant to others, greedy, fastidious, clever, alert and speak frankly Characteristics such as these are seen in people with desire and their opposite in people habitually inclined toward anger Those whose behavior is a mixture are inclined to confusion It is like a wealth-creating spirit that makes a variety of goods appear and disappear While one has a wealth-creating spirit various kinds of goods accumulate, but if one gets rid of him, they all disperse.18 Question: How does one train someone in whom desire is a strong habit? Answer: Buddhas told those with desire that objects of beauty and quality which stimulate desire such as fine food, clothes and dwellings are all to be avoided, and that they should always remain close to their spiritual guides Being made to work constantly by their spiritual guide will curb their desire and through instruction in training,19 they will be able to rid themselves of their incorrect mental approach Those with desire were taught twelve rules of training20 to counteract attachment to dwelling places, beds, food and clothing Those habituated to anger should make use of dwellings and so forth that are contrary to these It is like the following analogy If someone captured by a Brahmin ogre gives him unclean things, he will go away If one wants to get rid of anger, one should think about its disadvantages Anger toward those one is powerless to harm makes one's face turn dark, while angry frowns and the like just make one look ugly However the merciless anger of those who have the power and ability to harm is said to be the worst, since it is detrimental both to them selves and others It is like a Brahmin contravening the rules of his caste, which harms others too It is foolish to feel angry when one hears harsh words Hearing unpleasant words is said to rid one of the effects of previously done ill deeds by bringing them to an end Not to feel glad but angry at the circumstances that end these effects is simply to be ignorant regarding actions and their effects and unwise in not wanting to purify ill deeds It is like an old bull killing the cowherd who gives him medicine For the following reason, too, it is inappropriate to be angry about harsh words: Though hearing harsh words is unpleasant, they are not intrinsically harmful, otherwise the speaker would also be harmed Thus, when the damage done by anger comes from one's own preconception that one has been insulted, it is just fantasy to suppose it comes from elsewhere When one's own ideas have done the harm, it is unreasonable to be angry with others It is like the following analogy: When a herdswoman heard someone eating in the dark, thinking it ... sprout, action13 and so forth existed by way of their own entities, they would not depend on the seed nor on ignorance, but they With the help of many different kinds of reasoning one must understand... not exist by way of their own entities This resembles what appears in the expression of worship in the text and commentary on the Sixty Stanzas of Reasoning.15 Just as the full moon dispels darkness,... what are the various characteristics of confusion? Answer: In the body the tactile sense organ pervades all other sense organs such as the eye and acts as a basis without which none of the others