Miscellaneous Discussions on Buddhism (Part One)
Chapter 4: Afflictions and Hindrances (Part 2)
18. Sentient beings are reborn into a specific realm among the six destinies necessarily due to karmic actions and habitual tendencies corresponding to that realm; otherwise, they cannot be reborn there. After rebirth, they inevitably manifest the habits and tendencies corresponding to the beings of that realm; all their actions, conduct, dietary habits, and way of life naturally align with those beings. Therefore, we should cultivate the good habits and virtues of human and heavenly beings, subdue greed, hatred, delusion, and unwholesome behaviors and habits as much as possible, so that our habits align with humans and heavenly beings, enabling rebirth among humans or in the heavens in future lives.
As Buddhists, we should avoid keeping animals as much as possible, because prolonged interaction and constant companionship with animals can unconsciously influence us with their habits, risking rebirth in the animal realm in the next life. If we currently harbor a stingy mind, it corresponds to the realm of hungry ghosts, and we risk rebirth there in the next life. Therefore, generosity (dāna) can eradicate our stinginess; without a stingy mind, we will not be reborn in the hungry ghost realm, because the mind does not correspond to that of hungry ghosts. If the mind harbors anger, malice, and evil, it corresponds to the beings of the hell realm, risking rebirth in hell. Patience (kṣānti) can eradicate our malice and anger, preventing a fall into hell at death. Delusion corresponds to the animal mind; cultivating prajñā (wisdom) can eradicate delusion. Skillful thinking and discernment will eradicate ignorance and stupidity.
Some people have coarse and evil dispositions, defying and abusing parents at home, opposing teachers outside, utterly lacking filial piety, always centered on themselves. In the next life, they will be cut off from the human realm and reborn in an evil destiny. Engaging more in human affairs, speaking humanely, showing filial piety to parents and teachers, and upholding the Five Precepts align the mind with the human realm, ensuring human rebirth in the next life. Cultivating the Ten Wholesome Deeds aligns the mind with heavenly beings, leading to rebirth in the heavens to enjoy blessings. However, Buddhists should strive not to seek enjoyment in the heavens but should vow to remain among humans to continue cultivation. All accumulated merit should be dedicated to one's own path of practice (道业) to rapidly advance it and gain the greatest benefit on the path.
19. Everyone's self-attachment (ātma-grāha) is very heavy. Only through Buddhist study and practice, upon realizing the true nature of the world, can self-attachment gradually dissolve. In past lives, some studied Buddhism for a long time, others for a short time, resulting in different foundational capacities. However, regardless of one's capacity, once entering the Dharma, one is someone who awakens before countless other beings and should feel fortunate for this. Behind us are innumerable beings who cannot even obtain a human body, let alone have the opportunity to encounter the Dharma; their suffering is boundless and endless. By the time we attain Buddhahood, we won't even know in what form of existence they are. Therefore, we Buddhists should generate compassion, not only pitying ourselves but also pitying sentient beings, arousing the great compassionate mind to save beings. This will, on the one hand, solidify our resolve on the path (道心), and on the other, rapidly accumulate merit, enabling swift progress in practice.
Buddhists should cultivate merit (福) as much as possible. The Buddha is the Honored One with Perfect Merit and Wisdom; merit is an indispensable factor for attaining Buddhahood. Only when merit accumulates to a certain degree can the path of practice (道业) advance and wisdom grow. Many do not value cultivating merit, resulting in shallow understanding of the Dharma and no growth in wisdom even after long study; the fundamental problem is insufficient merit. Those who actively cultivate merit progress rapidly, and their wisdom increases swiftly. Consider carefully: is cultivating merit beneficial for oneself, or is not cultivating merit beneficial?
20. Why Do Sentient Beings Have Arrogance?
Sentient beings have arrogance (māna) because there is a "self" (我). There are many kinds of arrogance, all stemming from pride in the illusory, false, and impermanent phenomena possessed by the false self—the five aggregates (skandhas). Arrogance includes māna (arrogance), atimāna (excessive arrogance), abhimāna (conceit), and ūnamāna (inferiority arrogance). For example, sentient beings feel proud of their beautiful, handsome, or dignified physical appearance; proud of their clever, scheming, knowledgeable mind of perception and cognition (见闻觉知心), thinking their views are so correct and superior; proud of possessing immense wealth; proud of their fame, power, and status; proud of their dependents, especially outstanding children; proud of having parents with vast estates or relatives with power and status; proud of their learning, cultivation, and experiences.
Because of this pride, joy and delight arise inwardly. They boast to others, display themselves, consciously or unconsciously wanting others to know and admire them. All mental activities manifest entirely around the false self of the five aggregates, unaware that the five aggregates are illusory, fundamentally unreal, arising and ceasing moment by moment, without a real, unchanging entity. Since the "I" does not truly exist, how much less so the "things I possess"? Those who are arrogant because they feel superior to others are still somewhat better off. Many are clearly inferior or equal to others yet consider themselves superior; this excessive arrogance (atimāna) is severe. It not only hinders equal interaction and communication but also deepens one's own greed and attachment, increasing the bonds of birth and death, preventing liberation.
There is also a type of person who always feels inferior in all aspects. This results from constantly comparing their own five aggregates with others'. It still belongs to a strong attachment to the self-mind; the "I" of the five aggregates remains heavy in the mind, which still desires its own five aggregates to be outstanding, hence the feeling of inferiority—this is inferiority arrogance (ūnamāna). The arrogance of self (我慢) is the subconscious belief in the existence of a "self," feeling that this "self" has function, influence, and experiencing inner satisfaction and joy. This arrogance is what Arhats eradicate; it is still far beyond us and cannot be severed for now.
The arrogance that hinders us Buddhists in our practice is what we should most urgently overcome and change. For instance, some think: "The Dharma I study is orthodox, so supreme, others are not as good as me," but it's not true; "My teacher is such-and-such a great virtue, very famous, the wisdom and views I learned are absolutely correct," but they are not; others say, "I have studied Buddhism for thirty years, I am already this and that, others are not capable."
Because of this arrogance, they refuse to humbly seek guidance from others. When encountering someone truly wiser, they cannot bring themselves to ask without shame, even delighting in debating to defeat the other party, thus pointlessly missing opportunities for learning. These arrogant minds can delay and obstruct one's own path of practice (道业), preventing its advancement. All these arrogances arise from the five-aggregate "I," firmly clinging to the five aggregates as the real "I." This is the root hindrance on the path; obstructing one's own path like this is deeply regrettable. Therefore, it is necessary to contemplate the illusoriness of the five aggregates, eradicate the view of self (我见), and uproot the source of birth and death.
Where does human arrogance come from? It comes from the "I," taking the five aggregates as the basis for arrogance, taking the perceiving and cognizing mind (见闻觉知心) as the basis for arrogance. Only by taking the false as the real "I" does arrogance arise. Comparing one's own five aggregates with others', believing one's own are better. Comparing one's own perceiving and cognizing mind with others', believing one's own is clever, excellent, wise, talented... thus feeling so extraordinary, having a sense of superiority. In speech, one sells oneself, letting others know how capable and supreme one is. This is our pitiful "I"! Once various afflictions form habits, they are hard to change, and one cannot even detect them oneself. Yet they are clearly revealed in speech; others can perceive them, only the self remains unaware.
21. When the first dhyāna (meditative absorption) arises, no matter what external circumstances occur, no matter how others treat you, afflictions will not arise in the mind. Although there might be occasional sadness, it is superficial and cannot penetrate the deep mind. At that time, the mind is like a copper wall, iron wall—external influences cannot enter, internal states do not emerge. External insults cannot truly touch the inner mind; the mind has a protective membrane. This state is called "afflictions do not invade the mind, the mind does not give rise to afflictions." This is the state described in the Āgama Sūtras: "The mind is at ease, the mind attains liberation."
Reaching this stage, one benefits for life after life. Therefore, before the second fruition (sakṛdāgāmin), the mind is neither at ease nor liberated because it is connected to the afflictions of greed, hatred, and delusion. The liberation of the mind primarily refers to the consciousness mind (意识心). The consciousness mind is fully endowed with greed, hatred, and delusion; the liberation of the first five consciousnesses (前五识) means the eye does not crave forms, the five consciousnesses do not crave sights, sounds, smells, tastes, and touches. The liberation of the seventh consciousness, the manas (意根), requires severing self-attachment (我执), having the ability to extinguish oneself—that is the state of the fourth fruition Arhat. True liberation of the mind is the fourth fruition; self-arrogance (我慢) is eradicated, the five higher fetters (五上分结) are severed, and one can verify for oneself that one will not undergo future rebirth.
22. Is Liking Music Greed?
As long as the mind considers it good, is interested, feels joy and delight, it is greed. As long as the mind is preoccupied with these sounds, immersed in them, it is greed. It is because of craving and attachment that birth and death continue without cease. As long as one likes something, one is bound by that thing and cannot be liberated. Liberation means the mind does not cling to anything. Arhats, because their every thought is focused on liberating themselves from birth and death, fear clinging to any state. When they contact the six dusts (objects of sense), the sense faculties and objects merely touch briefly and then move away, not proceeding further, to avoid giving rise to greed and feelings. They pay great attention to this practice. We should also strive to do this as much as possible. Although we cannot achieve it fully yet, such mental cultivation is always beneficial.
When listening to sounds, we should regard them as echoes in an empty valley, knowing sounds are unreal, and not develop interest in them. We should contemplate other objects of the six dusts in the same way, not giving rise to craving and attachment, so the mind can be liberated. In the Saṃyuktāgama Sūtra, Volume 1, the Buddha said: Craving for form (rūpa) is equivalent to delighting in suffering. Delighting in feelings (vedanā) is equivalent to delighting in suffering. Delighting in perceptions (saṃjñā) is equivalent to delighting in suffering. Delighting in formations (saṃskāra) of body, speech, and mind is equivalent to delighting in suffering. Delighting in the consciousness aggregates (vijñāna) of the six consciousnesses is equivalent to delighting in suffering. If one does not delight in suffering, one should not delight in the five aggregates of form, feeling, perception, formations, and consciousness. Severing delight and craving for the five aggregates of form, feeling, perception, formations, and consciousness enables detachment from desire and the cessation of suffering.
To eradicate the view of self (我见) and attain liberation, we must first observe suffering, recognize suffering, to generate revulsion and seek liberation. If revulsion does not arise, craving for the five aggregates will continue, making it impossible to eradicate the view of self, and deeper meditative concentrations (dhyānas) cannot arise. Only when we become weary of the five aggregates and life in the world can the state of the threshold of concentration (欲界定) appear. Only when we become weary of the five aggregates and living environment of the desire realm heavens can the form realm concentrations (色界定) appear. If there is always a mind craving the five desires, no good state can appear because the mind is already full, with no space; better states can only remain outside, unattainable.
23. How to Reduce Emotional Attachment and Liberate Oneself from Afflictions and Suffering
If a person's emotional attachment (情执) is too deep, the inner mind is certainly entangled constantly, with layers of suffering. How to reduce emotional attachment? The best method is to observe the impermanence of the world, the impermanence of every family, the outcome of every family; observe the impermanence of every person, the outcome of every person; observe the impermanent changes in one's own and others' psychology. Carefully contemplate: what is there to cling to in these worldly dharmas? Then contemplate all the emotions one has held through life after life, what their ultimate outcomes were; what results sentient beings have obtained after soaking in all kinds of emotions for countless kalpas; observe what everyone brought from past lives, what they can take away after death in this life; what is the eternally unchanging thing within oneself, what is the most reliable thing, what is the thing that truly belongs to oneself forever.
Further observe and contemplate: where are all one's parents, partners, children, relatives, friends, and all family members from countless kalpas now? Where have all those feelings gone? Why have I cycled through birth and death life after life, suffering endlessly? It is all because of attachment to one's own and others' emotions, thus binding one's own mind, preventing liberation from the six paths of rebirth. Sentient beings greedily pursue birth after birth, death after death; emotion is the root, love is the root. Knowing this, one should not pursue the root of birth-and-death suffering but should gradually extract oneself from the mire of craving and attachment, gradually moving towards freedom and liberation.
24. What is the cause of birth and death? This point must be clarified. Birth and death arise due to the afflictions of greed, hatred, and delusion, due to craving and attachment to the five aggregates and eighteen elements (dhātus), due to craving and attachment to worldly dharmas of the three realms. Without attachment, without craving, without afflictions, when all afflictions are completely severed, one naturally transcends birth and death. If the substance of respect towards others is the manifestation of one's own afflictive nature, not true respect, then there is birth and death. If it is not a manifestation of afflictions, then it is unrelated to birth and death, including respect for the Buddha. If it is with a pure and sincere mind, it can instead increase merit, benefiting the resolution of birth-and-death afflictions. The first volume of the Śūraṅgama Sūtra records that Ānanda's reason for leaving home was his craving for the Buddha, not merely respect. Therefore, the Buddha asked where the mind that loves and delights in the Buddha is, then subdued this craving mind to resolve the problem of birth and death.
25. Can Cultivating the Four Dhyānas and Eight Samāpattis Lead to Attaining Nirvāṇa and Liberation?
Nirvāṇa is the state realized by Arhats who have attained liberation of mind and wisdom. It is not only related to meditative concentration but primarily related to the wisdom of liberation. Even if one cultivates and attains the first, second, third, and fourth dhyānas, one cannot attain liberation and still remains within birth and death. This is because the root of birth and death—the view of self (我见)—has not been severed. Therefore, afflictions related to the "self" are not eradicated; one is bound by afflictions, the mind is not liberated, and nirvāṇa is not realized.
The liberation of the mind is the state of a Śrāvaka at the third fruition (anāgāmin). Not only does one possess dhyāna concentration at least at the first dhyāna level, but one has also eradicated the view of self, eradicated the afflictions of greed and hatred, and severed the three fetters (三缚结). This is the realization of the nirvāṇa with residue (有余涅槃). Then, by eradicating self-arrogance (我慢) and self-attachment (我执), completely severing all craving for the three realms, and attaining the wisdom of liberation, one can enter the nirvāṇa without residue (无余涅槃).
Therefore, meditative concentration alone cannot eradicate afflictions; it can only suppress them. The mind is not liberated, nor is wisdom liberated. The liberation of the mind is the state of liberation attained through wisdom combined with meditative concentration, eradicating afflictions. The liberation of wisdom is similarly the state of liberation attained through liberating wisdom combined with meditative concentration, eradicating all afflictions.
26. Many people speak every day just for the sake of speaking, to express themselves, to display themselves, speaking without restraint. The "I" in their minds is very heavy; they don't know to turn the light inward to examine their own bodily, verbal, and mental actions. What is cultivation for? Every day they shout "no-self," yet the "I" in the mind remains heavy. Examine yourself: what exactly has been cultivated? Is there any strength in it?
Examine your own mind: why is there unhappiness? If there were no "I," if the "I" were not heavy, could there be unhappiness? What accords with "me" brings joy; what does not accord brings sorrow, resentment, bitterness, suffering—this is the full-blown "I," utterly contrary to "no-self." The ultimate goal of cultivation is to attain no-self, to melt away the "I" in the mind every day—this is the best practice. Studying thousands of sūtras and treatises is to attain no-self, not for the sake of studying the Dharma itself. The purpose of studying the Dharma is to achieve no-self. If every day one studies the Dharma for one's own "I," to show off, isn't that counter to the path of cultivation?
The reason the self-attachment of the seventh consciousness, the manas (意根), is heavy is the attachment to the notion of self (着我相). It constantly seeks to assert itself, express itself—"I am like this, I am like that." If told they are wrong, that it's not like that, they immediately defend themselves or walk away angrily. These are all manifestations of a severe "I"-mind. If one truly wishes to cultivate swiftly and rapidly advance the path of practice, one should examine daily whether the afflictive mental factors have decreased compared to before; whether emotional displays have decreased; whether arrogance and the "I"-mind have lessened. This is correct cultivation. It is not about accumulating a pile of knowledge only to increase the "I"-mind and arrogance—that is studying wrongly, studying backwards.
27. What are Intellectual Afflictions (见惑) and Afflictions of Thought (思惑)?
Intellectual afflictions (见惑) refer to afflictions arising from views—impure, incorrect understanding is called intellectual affliction, severed at the path of seeing (见道). Intellectual afflictions mean sentient beings regard the five aggregates and eighteen elements as the real "I," as an unchanging "I," and thus cling to them unrelentingly. Eradicating the view that the five aggregates and eighteen elements are the "I" is called severing intellectual afflictions.
Afflictions of thought (思惑) refer to delusion and inversion in thinking—the afflictions of greed, hatred, delusion, and all habitual tendencies, all ignorance-afflictions, which can only be severed after the path of cultivation (修道). In the Śrāvaka vehicle, afflictions of thought refer to the afflictions of greed, hatred, and delusion—craving for the world of the three realms. In the Mahāyāna, besides these, they also include all the dust-like and sand-like ignorance-afflictions (尘沙无明惑) in the minds of sentient beings. Severing the afflictions of thought completely in the Śrāvaka vehicle is the state of the fourth fruition Arhat. Severing them completely in the Mahāyāna is the state of the Buddha.
28. All contention and struggle arise because there is an "I." Without an "I," there would be no contention or struggle. The nature of no-self is divided into different degrees; the nature of self is also divided into different degrees. The lighter the nature of self, the easier it is to eradicate the view of self; conversely, the heavier it is, the harder it is. During the process of eradicating the view of self, the nature of self must gradually lessen until it approaches no-self; only then can the view of self be eradicated during the final contemplation.
In daily cultivation, one should constantly examine whether one's "I" is gradually weakening. In interactions with others, observe whether one's afflictions are still heavy, whether arrogance and clinging are still heavy. If one observes that one's arrogance is heavy, the "I"-mind is heavy, one should find ways to subdue and restrain oneself.
Why does everyone have arrogance? Because one believes one's own five-aggregate body is superior to others, that oneself is more important than others, thus arrogance arises. If this view is not subdued, it is difficult to eradicate the view of self. Only by taking one's own five-aggregate body as real, taking one's perceiving mind as real, taking the wealth, sensual pleasures, fame, food, etc., that one possesses as real, does the mind consciously or unconsciously give rise to arrogance, belittling others, creating inequality in the mind. In the process of cultivation, one must strive hard to overcome this arrogance. Only after arrogance and the "I"-mind become light is it possible to eradicate the view of self.
All afflictions arise because of the "I." Without an "I," there are no afflictions. The less the "I," the fewer the afflictions. Ultimately without an "I," afflictions and their habitual tendencies are completely eradicated.
29. Worldly contention exhausts everyone physically and mentally. What is contended for in the end? Contending for an "I"! Letting go of the self, you are well, I am well, everyone is well—isn't that joyful! Why must it be that oneself is well and others are not? The "I" in everyone's mind is like a massive boulder, so heavy it suffocates. Day after day, month after month, year after year, life after life, existence is extremely arduous, exhausting, and heavy. From now on, we should learn to use the tool of "no-self" to chip away at this boulder of "self," turning the big rock into a small one, the small rock into gravel, letting the gravel gradually leave the mind and disappear. Then the mind will be light, without heaviness; the mind will be liberated and at ease; the mind will be joyful, happy, and peaceful.
30. Those who do not know how to contemplate the mind, cannot contemplate the mind, or are unable to contemplate the mind cannot awaken to their own mind. Without awakening to their own mind, they cannot change their own mind. Many people who study Buddhism let their minds drift freely, following their own greed, hatred, delusion, following their own self-nature, never thinking they have evil minds, unwholesome mental factors, and thus never thinking of changing themselves. Therefore, they never constantly oppose themselves, oppose their own afflictive habits, oppose their own ignorance and delusion. They do not know that following the "I"-mind and "I"-nature is following birth and death, following the three evil destinies, following karmic suffering.
Revolution—whose life is being revolutionized? It is revolutionizing one's own life, revolutionizing the life of the manas (意根). Only then can one attain liberation and great freedom. Yet many people every day revolutionize others' lives, striving to change others to conform to their own "I"-nature, satisfying their own selfish desires and greed. Such people are precisely those with deep ignorance. All who cannot contemplate the mind are people with severe afflictive habits, heavy "I"-nature, arrogant and conceited people. For such people, the consciousness mind (意识心) is not even awakened; how can the deep-seated manas awaken, be liberated, and be free?
Most people, before encountering the Dharma, are confused and unawakened inwardly. After encountering the Dharma, they remain confused and unawakened. They grasp external objects as "mine," for "my" use, increasing the view of self and self-arrogance, resorting to base means to achieve personal desires and gains, yet grandiosely believing they are cultivated, skillful, clever, and talented. They never turn the light inward to examine themselves. After studying the Dharma, they use Buddhist knowledge as a disguise to strengthen the self, enlarge the self—truly foolish, yet unaware.
31. How to Catch the Thief of Afflictions
Practitioners who have attained some level of awakening often turn the light inward to examine themselves and can discover that the "I" deep in their minds always tries to surface. This is a good thing; unawakened people cannot discover it. When discovering the surfacing "I," observe this "I," see where it truly comes from, where it goes, how it arises, how it ceases, how it operates, what its mental activities are, what its purpose is. Constantly observing like this will surely yield significant discoveries.
Practitioners like this should not deliberately suppress themselves. Let the afflictions surface, then catch them and put them on trial, clarifying their origins and destinations; great gains will be made. In the future, eradicating afflictions is also like this: do not deliberately suppress afflictions; watch where afflictions arise, quickly catch them, put them on trial and investigation properly—surely they can be transformed. Cultivation is best done right here in the Sahā world. Everywhere is an opportunity to catch the thief. As long as one can catch the thief, one can recognize him, and the treasure of one's own household will no longer be lost.
32. The human mind is uneven, full of disputes over right and wrong. Why is it uneven? Because there are the four marks (四相) in the mind—marks of good and bad, high and low—existing in the mind, so the mind is uneven. The mind is originally even; what is uneven is the mind that perceives marks. How to make the mind even? Smooth out the marks. How to smooth them out? Contemplate that marks are equal and identical, see through the substance and essence of marks. What is the substance and essence of marks? Merely combinations of the seven elements (earth, water, fire, wind, space, consciousness, perception—七大种子) created by the Tathāgatagarbha (如来藏). How can there be real marks for us to perceive? The eye has cataracts, seeing high and low, up and down, beautiful and ugly; a diseased eye sees flowers in the sky; when the disease is gone, the sky-flowers vanish. Cultivation is removing the disease to see the true nature (实相); there is nothing else! This is to encourage others and also to encourage oneself.
So what to do when encountering contentious and combative people? Endure them, yield to them; wait a few years and see. Let them contend, let them fight, let them be first, let them be tall and great, let all marks be placed in their minds. But we must empty all marks—the emptier the better, the meeker the better, the more selfless the better. When the four marks are emptied and purified, without attachment or hindrance, the mind attains liberation, constant bliss, true self, purity—surpassing even Buddhahood! So, in the end, who is first? Who wins? The wise are non-doing; the foolish seek!
All contention is contending with one's own mind, fighting with one's own mind; it cannot fight others, only fight oneself. The inner mind is ignorant, perceiving others, perceiving a self, perceiving benefits to contend for. Without ignorance, no self or others are perceived; only the Tathāgatagarbha upholding all dharmas is seen, only the one true dharma realm (一真法界) is seen.
33. When we face disputes, face others' faults, and cannot empty or avoid these situations, when we must resolve these interpersonal matters, what should we do? We should contemplate the illusory and unreal nature of interpersonal situations, contemplate that all dharmas are without self, without person, without sentient being, without the mark of affairs. If we must speak about interpersonal matters, it should only be at the level of the consciousness mind, evaluating objectively, resolving matters according to principle, without inner agitation, without being pulled by the details of the situation, trapped and unable to extricate oneself. Otherwise, all powers of awareness are lost; the marks of self, person, sentient being, and affairs all manifest and are clung to as real. The mind is stained by the marks of affairs; the stained karmic seeds are stored in one's own Tathāgatagarbha, and the karmic retribution is suffered by oneself in future lives—the loss outweighs the gain.
How could a wise person store others' faults in their own mind, contaminating their own field, burdening future lives, preventing purity? Seeing others' faults, turn the light inward to reflect on one's own mind—do not blame others without blaming oneself. Who cultivates is who realizes; who can substitute for others' cultivation, achieve for them, while bearing the karmic fruit oneself? There is no such principle!
34. Studying Buddhism is for Illuminating One's Own Mind and Subduing Afflictions
Many people have studied Buddhism for over ten or even twenty or thirty years, yet to this day do not know what studying Buddhism is for. They have studied much Buddhist theory but still do not know to use it to illuminate their own mind, subdue their own mind, change their own mind, but instead use it to illuminate others. Consequently, when encountering troublesome people or situations, great waves arise in the mind, unable to calm down for a long time; disputes over right and wrong are constant, deviating from the purpose and direction of Buddhist study and practice. The principles learned remain principles; the situations encountered remain situations; principles and situations cannot be integrated or harmonized; one cannot gain the beneficial experience of one's own mind. If a Buddhist's view of situations seriously detaches from principles, becoming situations existing alone, then the principles learned lose their meaning.
So how should one face interpersonal disputes and afflictions in the Sahā world? Those who have studied the Mahāyāna know that all dharmas are manifested by the Tathāgatagarbha; there are no truly existing people, affairs, or things; they are all generated by the Tathāgatagarbha, this master illusionist, outputting the seven elements according to conditions. It is like images splashed out by a painter wielding ink. We should not take the images as real things, nor take the characters and scenery in the images as real objects of craving or aversion. All images are merely sprays of colored ink, piles of pigment. How could a wise person cling to and discriminate piles of pigment, giving rise to thoughts and feelings? A true wise person also should not give rise to clinging thoughts when facing the people, affairs, things, mountains, rivers, and great earth piled up by the Tathāgatagarbha with the seven elements.
Engage in this contemplation often, constantly illuminate awareness. Then one will not let one's own mind get trapped in interpersonal disputes, unable to extricate oneself, thus failing to gain the true benefit of Buddhist study and practice, pointlessly exerting effort in accumulating various Buddhist theoretical knowledge—like drawing cakes cannot satisfy hunger.
35. Everyone in this present life has experienced suffering, distress, turmoil, setbacks, yet the consciousness (意识) still does not awaken. Encountering the Dharma, hearing the Buddha explain the true meaning of the Noble Truth of Suffering, the consciousness still does not awaken, still clings to suffering, unwilling to depart. If the consciousness is like this, how much more so the manas (意根)? Sentient beings' foolishness and ignorance are like this: no matter how much suffering they personally experience, they do not know to reflect and save themselves; even the Buddha coming to save them is not accepted. Those with thin ignorance, deep wholesome roots, and light afflictions, when encountering afflictions, will seek ways to resolve or avoid them. Foolish people will continue to endure, deeply mired yet unwilling to extricate themselves. They remember eating but forget being beaten.
Does the consciousness know to save itself? If the consciousness knew, there would be no need for the Buddha to come to the Sahā world to teach the Noble Truth of Suffering. Yet after the Buddha taught the Noble Truth of Suffering, what use is it for us inferior people in the Dharma-ending age? If either the consciousness or the manas understood self-salvation, understood suffering, understood the need to depart from suffering, there would be no need for the Buddha to come to save us. But now, even if the Buddha came personally again, it would be of little effect; sentient beings' ignorance is too deep, their foolishness incurable.
The Kṣitigarbha Sūtra (地藏经) describes: The Buddha told King Yama (阎罗天子): "The beings of Jambudvīpa (南阎浮提) have stubborn and unyielding natures, difficult to tame and subdue. These great Bodhisattvas, for hundreds of thousands of kalpas, rescue such beings time and again, enabling them to attain liberation early. These people bound by karmic retribution, even if they fall into the great evil destinies, the Bodhisattvas, with skillful means, pull them out by the root karmic conditions and cause them to realize matters of past lives. But the beings of Jambudvīpa form heavy habits of evil, revolving out and revolving back in. They weary these Bodhisattvas, who pass through kalpas upon kalpas, performing acts of liberation." The beings of Jambudvīpa form heavy habits of evil; they revolve out of hell and revolve back in, going out and coming in, as frequently as going home. "They weary these Bodhisattvas, who pass through kalpas upon kalpas, performing acts of liberation." The Bodhisattvas are patient enough! Sentient beings feel no shame! How inferior!
36. How to Repent and Remove Demonic Influences and Sinful Obsessions
Many people, after studying Buddhism, shift their pursuit from worldly benefits to benefits in Buddhist practice, but it is still essentially a pursuit and attachment to the self. The inner "I" does not cease; self-attachment does not cease; the view of self and self-attachment increase. "I want more and more disciples," "I want greater and greater power," "I want higher and higher fame," "I want more respect from more sentient beings"—all aims are for the psychological feeling of comfort. But what real significance does this comfortable feeling have? Being pursued by the crowd feels comfortable—this comfortable feeling is a sensation of the consciousness mind. This consciousness mind is arising and ceasing, illusory, fundamentally unreal, cannot exist long; it arises and ceases, destined to cease day and night.
True practitioners should often calm their minds, constantly reflect inwardly: "What am I truly pursuing?" "I grasp wealth—what is the purpose?" "I now crave enjoyment, crave feelings—what is the purpose? What meaning does it have? What faults does it have?" "I have various desires—what is the final outcome of these desires?" See clearly into your own mind, and bravely face your own mind. Clarify the ultimate purpose of your study and practice of Buddhism, how to achieve this purpose through studying Buddhism according to principle and method, without going against your ultimate goal. If the mind seeks nothing, the goal can be reached swiftly—what else is there to pursue? Constantly ask yourself: What do you want? What are you contending and struggling for? Can you attain liberation? Is there any real significance? Is everything pursued merely an illusion manifested by the Tathāgatagarbha? Will what is sought inevitably be lost, or will even more be lost? Such improper mental formations and pursuits—do they add more shackles binding oneself, or more liberating meritorious experiences?
The more one seeks to obtain, the more one often loses. We study Buddhism to lessen the burden on the mind, not to be blinded by the illusory appearances of the world. See others clearly; see oneself even more clearly. Constantly reflect on oneself like this. If studying Buddhism means clinging to appearances, not applying effort to the mind, then because of clinging to appearances, one contends and struggles in the world, sells one's soul, acts against conscience—this only increases one's own afflictions and the burden on the mind. Using the Dharma as a tool to contend for worldly benefits, as a tool for personal greed, as a tool to suppress others—this is truly sinful, bringing endless disaster. If practitioners do not seek ways to lessen the afflictions in their own and others' minds but instead add layer upon layer of shackles to afflictions, creating various unwholesome karmas, this harms Buddhism and sentient beings. Seeking ascent but falling instead, the loss outweighs the gain—this is truly an act of no wisdom. Repent and reform quickly, remove the sinful obsessions.
37. Conditioned Dharmas (有为法) Are Not Necessarily All With Outflows (有漏)
The bodily, verbal, and mental actions of a fourth fruition Arhat are conditioned dharmas. The bodily, verbal, and mental actions of a Bodhisattva on the grounds (bhūmis) are conditioned dharmas, yet they correspond to the outflow-free (无漏)—outflow-free means free from afflictive nature. However, habitual tendencies are unavoidable.
The Buddha's bodily, verbal, and mental actions are completely and thoroughly outflow-free, yet they are conditioned dharmas. The Buddha liberates sentient beings, manifests immeasurable Buddha lands—all are conditioned dharmas, all are outflow-free. If conditioned dharmas could not be outflow-free, sentient beings' study and practice of Buddhism would be useless.
When the sixth and seventh consciousnesses eradicate afflictions, their mental actions correspond to the outflow-free. After the sixth and seventh consciousnesses transform into wisdom (转识成智), they even more correspond to the outflow-free; their wisdom is also outflow-free, not only their mental actions.
