In the middle there is anger；
And later there is desire；
In three stages during the day。
132。 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？
133。 Desire arises from causes and
Also arises through circumstance。
Desire arising through circumstance
Is easy to deal with； not the other。
134。 Anger is lasting and certainly
Makes one do grave non…virtue。
Thus constant awareness of their distinctions
Will bring to an end disturbing emotions。
135。 As the tactile sense ＇pervades＇ the body
Confusion is present in them all。
By overing confusion one will also
Overe all disturbing emotions。
136。 When dependent arising is seen
Confusion will not occur。
Thus every effort has been made here
To explain precisely this subject。
137。 They always like 〃Claiming the Earth；〃
Are extravagant； greedy and fastidious。
Characteristics such as these
Are seen in people with desire。
138。 Buddhas told those with desire
That food； clothes and dwellings are all
To be avoided and to remain
Close to their spiritual guides。
139。 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。
140。 It is said unpleasant words
End previously done ill deeds。
The ignorant and unwise do not
Want to purify themselves。
141。 Though unpleasant to hear
They are not intrinsically harmful。
Thus it is fantasy to think that
What es from preconception es from elsewhere。
142。 Just as it plainly says
The abuser should be punished；
Likewise why not should one who speaks
Pleasantly not be rewarded？
143。 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。
144。 Abuse from inferiors
Does not ensure escape。
Abuse from inferiors thus should be
Seen as isolated and trivial。
145。 If harming others is not even
Of the slightest use to you；
Your approval of useless aggression
Is just an addiction。
146。 If through patience enormous merit
Is acquired effortlessly；
Who is a foolish as
One who obstructs this？
147。 Aggression especially
Does not arise toward the powerful。
Why then do you approve of
Aggression which defeats the weak？
148。 Whoever is patient with the source
Of anger develops meditation。
Saying you fear the source of
Good qualities is just foolish of you。
149。 Who has gone to the next world
Having ended all disparagement？
Therefore consider contempt
Preferable to ill deeds。
150。 Disturbing emotions will never
Remain in the mind of one
Who understand the reality of
The abiding and so forth of consciousness。
Transmigrators governed by disturbing emotions like desire；
Which prevent activities for the attainment of enlightenment；
Are conveyed to the happiness of liberation by teaching them
To bee familiar with love and repulsiveness and by teaching them
suchness。
This is the sixth chapter from the Four Hundred on the Yogic Deeds；
showing the means to abandon disturbing emotions。
*Chapter 7： Abandoning Attachment to Sense Objects*
151。 When there is no end at all
To this ocean of suffering；
Why are you childish people
Not afraid of drowning in it？
152。 Youth lies behind and then
Once more it is ahead。
Though ＇one imagines＇ it will last；
In this world it is like a race。
153。 In worldly existence there is never
Rebirth of one's own free will。
Being under other's control；
Who with intelligence would be fearless？
154。 The future is endless and
You were always a mon being。
Act so that it will never again
Be as it was in the past。
155。 The conjunction of a listener；
What is to be heard and an exponent
Is very rare。 In brief； the cycle of
Rebirths neither has nor has not an end。
156。 Most people cling to
An unwholesome direction。
Thus most mon beings
Certainly go to bad rebirths。
157。 On earth the maturation of ill deeds
Is seen to be only deleterious。
Thus to the wise the world appears
Similar to a slaughterhouse。
158。 If 〃insane〃 means
That one's mind is unstable；
What wise person would say that those
In worldly existence are not insane？
159。 The pain of walking； one sees；
Decreases when doing the opposite。
Thus the intelligent generate
The intention to end all action。
160。 When a single effect's original cause
Is not seen； and one sees the extensiveness
Regarding even a single effect；
Who would not be afraid？
161。 Since all results will not definitely
Be achieved； and those that are
Will certainly e to an end；
Why exhaust yourself for their sake？
162。 Once it is done； work done with effort
Effortlessly disintegrates。
Though this is so； still you are not
At all free from attachment to actions （or a path）。
163。 There is no pleasure in relation to
Either the past or the future。
That which occurs now； too； is passing。
Why do you weary yourself？
164。 The wise feel the same fear for even
A high rebirth as for the hells。
It is rare indeed for a worldly state
Not to produce fear in them。
165。 If childish people ever perceived
The suffering of cyclic existence；
At that moment both their mind
＇And body＇ would pletely fail。
166。 People without pride are rare；
And the proud have no passion。
Thus it is said to be very rare
To go from light to light。
167。 Whoever renounces them now
Will； it is said； obtain sense objects。
For what reason would such perverse
Practice to be considered correct？
168。 Wealth； the result of merit；
Must be thoroughly protected from others。
How can that which must be constantly
Protected from others be one's own？
169。 Different social customs
Are termed 〃religious practices。〃
Thus it seems as if society has
More influence than religious practices。
170。 Through virtue there are attractive objects；
But such objects too are considered bad。
By giving them up； one will be happy。
What need is there to acquire them？
171。 For one in need of authority；
Practices for that ＇end＇ are meaningless。
Whoever strives for authority
Is called a fool among men。
172。 With a view to future effects
You grasp at practices out of greed。
When you see the future oute
Why are you not afraid？
173。 Merit is in every way
Just like a wage for a wage earner。
How could those who do not want
＇Even＇ virtue do what is non…virtuous？
174。 Whoever sees phenomena as like
A collection of mechanical devices
And like illusory beings；
Most clearly reaches the excellent state。
175。 For those who do not enjoy
Any objects in cyclic existence
It is altogether impossible
To take pleasure in this ＇world＇。
Thinking thoroughly about impermanence and suffering
Give up craving for objects such as visual form ＇i。e。 or higher rebirths＇；
The cause for this bottomless boundless ocean of suffering；
And strive to attain unsurpassable enlightenment。
This is the seventh chapter from the Four Hundred on the Yogic Deeds；
showing the means to give up clinging to objects of enjoyment which
humans desire。
*Chapter 8： Thoroughly Preparing the Student*
176。 Just as friendship between people
Who disagree does not last long；
Desire does not last long
When all things' faults are recognized。
177。 Some are attracted to it；
Some are averse to it；
Some feel confused by it：
Thus desire has no object。
178。 Apart from conceptuality；
Desire and so forth have no existence。
Who with intelligence would hold ＇that there are＇
Real things ＇imputed by＇ conceptuality？
179。 None is； as it were；
Bound to another。
It is unfeasible to separate
That which is bound together。
180。 Those with little merit
Do not even doubt this teaching。
Entertaining just a doubt
Tears to tatters worldly existence。
181。 The Subduer said of this teaching
There will be increase until liberation。
Anyone who lacks interest in it
Clearly has no sense。
182。 One does not regard that which is not empty
As empty； thinking ＇thereby＇ to gain nirvana。
Tathagatas say that nirvana
Will not be attained through wrong views。
183。 Whatever contains teaching
About the world speaks of engagement。
Whatever contains elucidation
Of the ultimate speaks of disengagement。
184。 Thinking； 〃Nothing exists； what is the use？〃
You may be afraid。
But if actions did exist；
This teaching would not be a prevention。
185。 While attached to your own position
And disliking others' positions
You will not approach nirvana。
Neither ＇kind of＇ conduct will bring peace。
186。 Not acting brings about nirvana；
Acting again brings worldly existence。
Thus； without plication； nirvana
Is easy to attain； but not the latter。
187。 How can anyone who has no aversion
To this take an interest in pacification？
Like ＇leaving＇ home； it is also hard
To leave worldly existence behind。
188。 One sees that some who are overwhelmed
By suffering long for death；
Yet entirely due to their confusion
They will not reach the excellent state。
189。 Giving is taught to the lowest
And ethics to the middling。
Pacification is taught to the best；
Therefore； always do the best。
190。 First prevent the demeritorious；
Next prevent ＇ideas of a coarse＇ self。
Later prevent views of all kinds。
Whoever knows of this is wise。
191。 Whoever sees one thing
Is said to see all。
That which is the emptiness of one
Is the emptiness of all。
192。 Tathagatas speak of attachment to practices
To those who want a high rebirth。
That is disparaged for those who want freedom
What need to mention other ＇attachments＇？
193。 Those who want merit should not
Always speak （or be taugh） of emptiness。
Doesn't a medicinal pound
Turn to poison in the wrong case？
194。 Just as a barbarian cannot be
Guided in a foreign language；
Ordinary people cannot be guided
Except by way of the ordinary。
195。 Teaching existence； non…existence；
Both existence and non…existence； and neither；
Surely are medicines for all
That are influenced by the sickness。
196。 Correct perception ＇leads to＇ the supreme state；
Some perception to good rebirths。
The wise thus always expand their intelligence
To think about the inner nature。
197。 Through knowing reality； eve