Chapter Six: Abandoning Disturbing Emotions


If desire increases through pleasure

And anger increases through pain,

Why are those with pleasure not ascetics?

Why are the ascetics those with pain? [6.126]


Desire’s activity is acquisition;

Anger’s activity is conflict.

As wind is to all the elements,

Confusion’s activity is nurture. [6.127]


Desire is painful because of not getting,

Anger is painful through lack of might,

And confusion through not understanding.

Because of this, these are not recognized. [6.128]


Just as it is seen that bile

Does not occur with phlegm,

One sees that desire, too,

Does not occur with anger. [6.129]


Desire should be driven like a slave

Because severity is its cure,

And anger looked upon as a lord

Because indulgence is its cure. [6.130]


First there is confusion,

In the middle there is anger.

And later there is desire,

In three stages during the day. [6.131]


Desire is no friend, but seems like one,

Which is why you do not fear it.

But shouldn’t people particularly

Rid themselves of a harmful friend? [6.132]


Desire arises from causes and

Also arises through circumstance.

Desire arising through circumstance

Is easy to deal with; not the other. [6.133]


Anger is lasting and certainly

Makes one do grave non-virtue.

Thus constant awareness of their distinctions

Will bring to an end disturbing emotions. [6.134]


As the tactile sense [pervades] the body

Confusion is present in them all.

By overcoming confusion one will also

Overcome all disturbing emotions. [6.135]


When dependent arising is seen

Confusion will not occur.

Thus every effort has been made here

To explain precisely this subject. [6.136]


They always like “Claiming the Earth,”

Are extravagant , greedy and fastidious.

Characteristics such as these

Are seen in people with desire. [6.137]


Buddhas told these with desire

That food, clothes and dwellings are all

To be avoided and to remain

Close to their spiritual guides. [6.138]


Through anger, those who are powerless

Only make themselves look ugly;

But one who has power and is merciless

Is said to be the worst. [6.139]


It is said unpleasant words

End previously done ill deeds.

The ignorant and unwise do not

Want to purify themselves. [6.140]


Though unpleasant to hear

They are not intrinsically harmful.

Thus it is fantasy to think that

What comes from preconception comes from elsewhere. [6.141]


Just as it plainly says

The abuser should be punished,

Likewise why should one who speaks

Pleasantly not be rewarded? [6.142]


If that for which you are reviled

Is known to others though they are not told,

And anger at the speaker is unreasonable,

How much more so toward those who lie. [6.143]


Abuse from inferiors

Does not ensure escape.

Abuse from inferiors thus should be

Seen as isolated and trivial. [6.144]


If harming others is not even

Of the slightest use to you,

Your approval of useless aggression

Is just an addiction. [6.145]


If through patience enormous merit

Is acquired effortlessly,

Who is as foolish as

One who obstructs this? [6.146]


Aggression especially

Does not arise toward the powerful.

Why then do you approve of

Aggression which defeats the weak? [6.147]


Whoever is patient with the source

Of anger develops meditation.

Saying you fear the source of

Good qualities is just foolish of you. [6.148]


Who has gone to the next world

Having ended all disparagement?

Therefore consider contempt

Preferable to ill deeds. [6.149]


Disturbing emotions will never

Remain in the mind of one

Who understands the reality of

The abiding and so forth of consciousness. [6.150]



Transmigrators governed by disturbing emotions like desire,
Which prevent activities for the attainment of enlightenment,
Are conveyed to the happpiness of liberation by teaching them
To become familiar with love and repulsiveness and by teaching them suchness.
This concludes the sixth chapter of the Four Hundred Stanzas on the Yogic Deeds, showing the means to abandon the disturbing emotions.
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