..續本文上一頁can see this in each other; more importantly we can feel this charge in ourselves.

　　In chapter 4, Shantideva gives five examples of when to apply attentiveness: when bodhicitta arises; before we make a commitment; after we”ve made a commitment; when relating with the cause and effect of karma, or consequences of our actions; and finally, when we are seduced by our kleshas.

　　The Sanskrit word klesha refers to a strong emotion that reliably leads to suffering. It”s sometimes translated as “neurosis” and, in this text, as “afflictions” and “defiled emotions.” In essence, kleshas are dynamic, ineffable energy, yet it”s energy that easily enslaves us and causes us to act and speak in unintelligent ways.

　　Kleshas arise with the subtle tension inherent in dualistic perception. If we don”t catch this tension, it sets off a chain reaction of “for” or “against.” These reactions quickly escalate, resulting in fullblown aggression, craving, ignorance, jealousy, envy, and pride—in other words, full-blown misery for ourselves and others. Kleshas survive on ignorance—ignorance of their insubstantial nature and the way we reinforce them—and they are fueled by thoughts. That their power can be diffused by attentiveness is the main theme of chapter 4.

　　4.26

　　For it”s as if by chance that I have gained

　　This state so hard to find, wherein to help myself.

　　And now, when freedom—power of choice—is mine,

　　If once again I”m led away to hell,

　　4.27

　　I am as if benumbed by sorcery,

　　My mind reduced to total impotence

　　With no perception of the madness overwhelming me.

　　O what is it that has me in its grip

　　From moment to moment, we can choose how we relate to our emotions. This power of choice gives us freedom, and it would be crazy not to take advantage of it.

　　On the other hand, when habitual reactions are strong and long-standing, it”s difficult to choose intelligently. We don”t intentionally choose pain; we just do what”s familiar, which isn”t always the best idea. I think we can all relate with feeling benumbed by sorcery, reduced to total impotence, or overwhelmed by madness. But what actually has us in its grip

　　 The answer is our kleshas: limbless and devoid of faculties—with, in essence, no substance or solidity at all!

　　4.28

　　Anger, lust—these enemies of mine—

　　Are limbless and devoid of faculties.

　　They have no bravery, no cleverness;

　　How then have they reduced me to such slavery

　　This is the sixty-four-thousand-dollar question. How can this powerful but completely ungraspable, ineffable energy do us so much harm

　　 In the following verses Shantideva begins to answer this question by presenting the five faults of the kleshas, the five problematic aspects of our confused emotions.

　　The first fault, presented in verse 28, is that we become enslaved by the kleshas. This insight alone would undercut their power, if we were attentive to it. But as Shantideva says, it”s as if we”re under a spell.

　　Emotional reactivity starts as a slight tightening. There”s the familiar tug of shenpa and before we know it, we”re pulled along. In just a few seconds, we go from being slightly miffed to completely out of control.

　　Nevertheless, we have the inherent wisdom and ability to halt this chain reaction early on. To the degree that we”re attentive, we can nip the addictive urge while it”s still manageable. Just as we”re about to step into the trap, we can at least pause and take some deep breaths before proceeding.

　　4.29

　　I it is who welcome them within my heart,

　　Allowing then to harm me at their pleasure!

　　I who suffer all without resentment—

　　Thus my abject patience, all displaced!

　　The second fault of the kleshas is that we welcome them. They”re familiar. They give us something to hold on to, and they set off a predictable chain reaction that we find irresistible. This i…

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