Section Four: Observing Conduct is Also the Process of Subduing Afflictions

I. How does sentient beings' craving for the six dusts arise?

The World-Honored One said in the Saṃyuktāgama: Dependent on the eye faculty and form, eye consciousness arises. Dependent on eye contact, eye perception arises. Dependent on eye perception, eye desire arises. Dependent on eye desire, eye sensation arises. Dependent on eye sensation, eye fever arises. Dependent on eye fever, eye seeking arises. This means that sentient beings, relying on the eye faculty contacting form dust, give rise to eye consciousness. After eye consciousness arises, it cognizes form dust. After cognizing, they still wish to cognize again. Due to liking and craving, craving arises. Then the mind becomes feverish and agitated, desiring to possess and grasp the form dust, and greed is fully manifested. Uncultivated people allow their mental thoughts and desires to develop continuously, never restraining or reproaching their own minds, until they finally create karmic actions.

Cultivated individuals become alert at some point in this chain, stop it, and do not allow it to proceed further. Because Arhats have severed craving for the three realms, their minds are no longer scattered or grasping. After the eye faculty contacts form dust, they do not wish to proceed with further discrimination and sensation; they avert their gaze and cease contact. Thus, they maintain the purity of their inner minds. Their inner minds no longer generate agitation and feverish affliction, much less produce thoughts of craving. The seeds of future lives and rebirth are then severed, and they are no longer subject to the cycle of birth and death. Sentient beings are the opposite; they always follow their mental thoughts and crave incessantly, never knowing to reproach themselves. Consequently, karmic actions are continuous, birth and death are endless, and suffering is unceasing. Sentient beings follow their greed in this way with the other faculties, thus submitting to the cycle of birth and death, unable to escape the sea of suffering.

II. Gradual Cultivation is Necessary to Elevate Mind Nature and Moral Character

The Yogācārabhūmi-śāstra explains the gradual cultivation process from the stage of an ordinary person to the four stages of sainthood. The initial Śrāvakabhūmi is explained in great detail. The process of yogic practice and realization is not rapid but gradual. Only in this way can one gradually attain meditative concentration (dhyāna), subdue greed, hatred, and delusion, and transform various afflicted mental activities. Only then can one sever the view of self, realize selflessness, possess the character of a sage, and undertake the work of sages. It is not the case that one who attains the first fruition (Srotāpanna) is still an evil person with extremely heavy greed, hatred, and delusion, committing all manner of evil deeds.

Gradual cultivation allows for the gradual subduing of afflictions and the elevation of mind nature and character, gradually fulfilling human character and the character of a Bodhisattva. Rapid intellectual understanding, quickly learning the final answer, lacks any such merit. It is too late to subdue afflictions; one cannot elevate mind nature and character. The result is only a reputation without the substance, which is a loss outweighing the gain. It is like cooking rice or brewing medicine; fast cooking versus slow simmering results in completely different flavors and nutritional value. Seeking speed is a serious utilitarian mind, a mind seeking gain, a worldly mind, a mind bound to birth and death. It cannot give rise to a selfless mind, an unconditioned mind, a liberated mind, or a pure mind free from seeking. Often, it is counterproductive, achieving the opposite result.

To subdue afflictions, elevate mind nature, and cultivate the character of a sage, one must start with the contemplation of the four foundations of mindfulness and practice various śamatha (calm abiding) and vipaśyanā (insight). The path of śamatha and vipaśyanā is long, not fast. Only by observing conduct, practicing śamatha, and subduing one's own mind from all directions and angles can the entire person gradually transform, shed the ordinary shell and possess the bones of a sage, undergoing complete renewal from the inside out. Only then can one become a true sage, a leader for sentient beings. Only after pulling one's own legs and feet out of the mire can one lead and pull sentient beings with affinities out of the quagmire. If one lacks the strength to even pull one's own legs and feet out of the mire, how can one pull others out?

III. Subduing Afflictions is the Process of Corresponding with Sagely Nature

The Buddha said that the entire Buddha Dharma is the One Buddha Vehicle, without a second or a third. The practice and realization of the Śrāvakabhūmi are part of the One Vehicle, the most fundamental part, and also a very important part. The cultivation within this is the process of subduing and severing afflictions, gradually corresponding with the sagely nature and Buddha-nature; it is indispensable. If this foundation is not laid well, yet one is determined to build a tall building, even if it can be built, it will be a castle in the air, destined to collapse sooner or later. Therefore, all Bodhisattva practice must be down-to-earth, consolidating the foundation, emphasizing the cultivation of precepts, concentration, and wisdom, diligently extinguishing greed, hatred, and delusion. One cannot merely shout slogans without substantial practice and claim to be engaged in correct and genuine cultivation.

Afflictions and hindrances obstruct both meditative concentration and wisdom, blocking the arising of wisdom light, just like a wall blocking light. When afflictions are removed and obstructions are gone, the sixth and seventh consciousnesses can transform into wisdom, and one's wisdom can become vast and unobstructed. People with heavy afflictions and habitual tendencies and narrow minds cannot observe the profound and subtle Dharma; they merely circle on the surface of the Dharma, unable to penetrate deeply. The seventh consciousness is greatly constrained by afflictions and habits, revolving around an "I," unable to break through. Everything seen carries the nature of self, and wisdom is narrow. Thus, it is evident that the wisdom of selflessness is indeed vast. Therefore, we should often observe whether our minds possess self-nature, whether they are unfair. Upon discovering self-nature and selfishness, we should find ways to subdue them as much as possible, because this is inconsistent with the Buddha-mind and inevitably obstructs the path. Compared to the Way, self-nature is like the hair of an ox versus the ox itself; it must be removed to obtain the ox, not just the hair.

IV. Only by Constantly Observing and Subduing the Self Can One Draw Near to Sages

If one wishes to sever the view of self early, one should usually dilute the sense of "I," observe one's thoughts to see if they are all about "me." When discovering that self-awareness is relatively strong, one should become aware of it or reproach oneself, not being too compliant with the self. When encountering setbacks, it is also a good time to observe and subdue the self, because it is due to the "I" that one feels "I" have suffered a setback. By overcoming the "I," the feeling of setback will diminish or disappear. This greatly aids in severing the view of self.

In crowds or when alone, reduce one's sense of presence; do not care too much about oneself, do not take oneself too seriously. Do not be competitive, do not strive to be first in everything. The self is not truly existent; the other is not truly existent; the group is not truly existent. There is no first or second, no best or worst; it is all a virtual designation. Thoughts like "I must defeat everyone," "I must be in the spotlight," "I must have all eyes on me" indicate a heavy self-nature, making it impossible to sever the view of self, much less become a sage. The sage's mind is empty and unconditioned; it is not of such a nature. The more one tries to stand out, the further behind one's mind nature falls; it does not correspond to the unconditioned and cannot become a sage. The birth of a sage is precisely the opposite: no sense of self-existence, performing conditioned actions with an unconditioned mind, wholeheartedly for the multitude. Only then can one be qualified to become a sage.

V. Practice Must Penetrate to the Manas to Uproot Afflictions

In studying Buddhism and practicing, if the manas (mind faculty) has not been influenced, the body and mind world will not transform, and one will not gain the true benefit of the Dharma. Because the body and mind world is governed and regulated by the manas. When the manas realizes selflessness, it relaxes control over the body and mind, and the body and mind transform, becoming light and unobstructed. This is a great secret in studying Buddhism and practicing; everyone should contemplate it deeply. Studying Buddhism must not stop at verbal Chan; it must penetrate deep into the inner world of the manas. One must truly and genuinely change oneself, uproot greed, hatred, and delusion from the root, so that one can transform completely and achieve realization quickly.

Many people may have studied much Dharma for a long time, but have they gained true benefit? Has their inner world transformed somewhat? Has their perception and attachment to self loosened somewhat? One must constantly reflect inward to progress continuously. If one lacks the ability for self-reflection, one should find someone to supervise, to strike oneself from time to time, making oneself aware, so that practice can also progress faster.

Many people never examine their own minds, much less wish for others to strike them. This is because the manas is too attached to the self, too protective of the self; the self-attachment is deep-rooted, making the study of Buddhism ineffective. Practice requires constantly struggling with oneself to change oneself; only then can the path continuously advance. If one struggles outwardly with others, it is a grave mistake.

VI. Afflictions are Severed in Sequence

In practice, after severing the view of self and attaining the first dhyāna, first sever greed, then sever hatred. Hatred is relatively difficult to sever. After severing greed, how long it takes to sever hatred varies from person to person, depending on the individual's entrenched hatred. Some people have relatively weak greed but very heavy hatred, constantly entangled in interpersonal conflicts; for them, severing hatred is difficult. If hatred is not completely severed, one cannot attain the third fruition of a Śrāvaka. People with heavy hatred also find it difficult to attain the first dhyāna because internal entanglements obstruct the arising of dhyāna. The hope of attaining the third fruition of a Śrāvaka and entering the first bhūmi in one lifetime is very slim.

However, those who have not yet severed the view of self, even if they have attained dhyāna at the first level or above, are still ordinary people because they have not severed the view of self. Beings in the form realm (rūpadhātu) no longer have manifest greed from the desire realm, but hatred and delusion still manifest internally. The desire realm is primarily characterized by greed; greed is dominant. The form realm subdues greed but still has hatred and delusion. The formless realm (arūpadhātu) is primarily characterized by delusion. Beings in the formless realm believe that relying on meditative concentration alone can lead to liberation, that the meditative state they abide in is the nirvāṇa state. They lack the knowledge and view of liberation; therefore, the concentration they attain is perverted concentration (mithyā-samādhi). Concentration not corresponding to wisdom, concentration that cannot lead to liberation, is perverted concentration. Therefore, beings in the formless realm, not severing delusion, cannot escape the cycle of birth and death in the three realms and cannot attain liberation.

VII. After Severing the View of Self, Cultivating Concentration is Less Likely to Deviate into the Demonic Path

Sentient beings have self-attachment because they have the view of self; because there is "I" in the mind, they grasp at "I." Therefore, the foremost task in studying Buddhism and practicing is first to sever the view of self, then to sever self-attachment. If the view of self is not severed, it is impossible to sever self-attachment. This is the sequence of practice; it cannot be reversed. Sentient beings mistakenly regard the five aggregates as the real self or as belonging to the self, hence they grasp and cling to the false self of the five aggregates. Only by knowing that the five aggregates are truly not the self can they gradually sever self-attachment. Once the manas severs self-attachment, one gains the ability to extinguish the five aggregates, no longer wishing to continue possessing them, no longer wishing to suffer endlessly in the threefold world. Thus, at the end of life, one can extinguish the five aggregates and enter parinirvāṇa, liberating oneself from the suffering of the cycle of birth and death.

The World-Honored One taught sentient beings in the Āgamas that the five aggregates, the eighteen elements, and all phenomena of the threefold world are suffering, empty, impermanent, and without self. After sentient beings realize this principle, they are no longer bound by the five aggregates and various states. When cultivating concentration, dhyāna can quickly deepen; the first dhyāna is easily attained, and one is less likely to become possessed by demons or deviate. The World-Honored One also said in Mahāyāna sūtras that all phenomena are mind-made, that there is nothing outside the mind. After sentient beings clearly understand this principle and then cultivate concentration, they no longer grasp various states as real, and when cultivating concentration, they are even less likely to enter the demonic path.

The practice of non-Buddhists, because they do not understand the emptiness of states, grasp and cling to states, pursue various conditioned phenomena, enjoy sensations, and crave states, their minds are imprisoned within states, unable to attain liberation, unable to escape the cycle of birth and death. Seeking Dharma outside the mind is non-Buddhist practice; non-Buddhists can never escape the cycle of birth and death. In Buddhism, it is said that there is nothing outside the mind; states are empty. Those who study Buddhism should cultivate the mind, not seek things, nor seek the false Dharma of the five-aggregate body achieving immortality, not crave various conditioned phenomena of the threefold world. Only then can they accomplish unsurpassed bodhi.

VIII. Afflictions Must Be Severed in Sequence to Correspond with Liberation

When observing the conduct of the five aggregates being without self, realizing the emptiness and selflessness of the physical body is a change in mental knowledge and view; one no longer regards the physical body as self or belonging to self. However, sensations still exist. Only by extinguishing the conscious mind in profound dhyāna can sensations be extinguished. Without the support of dhyāna, sensations will still exist. But the emptier the mind, the lighter the sensations; the less the mind pays attention, the less it grasps.

Severing the view of self and realizing the mind and seeing the nature only twists the original view. Being able to twist the view is a remarkable thing. Due to this twisting of the view, subsequent ignorance and afflictions will be severed one after another, the problem of birth and death can be resolved, and one can attain minor liberation and great liberation. However, all activities of the five aggregates must still occur and exist; one merely does not grasp, sensations are slight, and one can correctly grasp and recognize sensations, not easily creating evil karma for the sake of sensations.

So-called rebirth primarily refers to the mind being immersed in the cycle of birth and death and suffering; the mind not being liberated is rebirth. A liberated mind, although mixed with sentient beings in the six paths, does not have the sufferings of birth and death experienced by sentient beings and does not receive the karmic retribution of the six paths' rebirth. Therefore, Bodhisattvas have the ability to leave the three realms but do not; they remain in the six paths to liberate sentient beings; they do not belong to the cycle of birth and death in the six paths.

IX. How to Cultivate the Faculties to Subdue the Afflictions of One's Own Mind

Saṃyuktāgama, Volume Eleven, original text: A non-Buddhist disciple named Uttara came to see the World-Honored One and said: "My teacher, Parāśarya, says that cultivating the faculties means the eye does not see form, the ear does not hear sound; this is called cultivating the faculties." The World-Honored One said: "If that is so, is a blind person cultivating the faculties?" Ānanda asked Uttara: "Is a deaf person cultivating the faculties?" Thereupon, the World-Honored One used this as a cause to explain to the disciples the supreme method of cultivating the faculties, different from that of non-Buddhists.

Explanation: A non-Buddhist disciple named Uttara saw the World-Honored One and said: "My teacher Parāśarya says that cultivating the faculties means the eye should not see form, the ear should not hear sound; this is called cultivating the faculties." The World-Honored One said: "If this is called cultivating the faculties, is a blind person said to be cultivating the faculties?" Ānanda asked Uttara: "Is a deaf person cultivating the faculties?" Thereupon, the World-Honored One used this cause to explain to the disciples the method of cultivating the faculties different from that of non-Buddhists.

Original text: The World-Honored One said: Dependent on the eye and form, eye consciousness arises. Seeing agreeable form, cultivate revulsion and detachment. Seeing disagreeable form, cultivate non-revulsion and non-attachment. Seeing form that is neither agreeable nor disagreeable, neither agreeable nor disagreeable, cultivate detachment from both revulsion and non-revulsion, abiding in right mindfulness and right wisdom. The mind is well subdued, well closed, well guarded, well restrained, well cultivated. This is the supreme cultivation of the faculties regarding the eye and form. The faculties of ear, nose, tongue, body, and mind should also be cultivated likewise.

Explanation: The World-Honored One said: Dependent on the eye faculty and form dust, eye consciousness arises. When eye consciousness sees form dust that is agreeable to the mind, cultivate revulsion and detachment, not craving the form dust. Seeing disagreeable form dust, cultivate non-revulsion and non-attachment. Seeing form dust that is neither agreeable nor disagreeable, neither agreeable nor disagreeable, cultivate the mind that abandons both revulsion and non-revulsion, abiding without attachment in right mindfulness and right wisdom. Skillfully subdue the mind, skillfully close the mind, skillfully guard the mind, skillfully restrain the mind, skillfully cultivate the mind. This is the best method of cultivating the faculties when the eye sees form. When the ear hears sound, the nose smells scents, the tongue tastes flavors, the body feels touch, and the manas contacts dharmas, one should also cultivate in this way.

The above is the method taught by the World-Honored One for disciples to cultivate the mind to remove afflictions. First, when we see agreeable forms, we should not give rise to joy but should give rise to revulsion and detachment. When seeing disagreeable forms, we should not give rise to aversion; this is the preliminary stage of mind training. Further mind training is when we see all forms, regardless of whether they are agreeable or disagreeable; the mind should neither rejoice nor feel aversion but abide in a state of letting go, not paying attention to these forms internally. This is a more appropriate state of mind, a wise approach.

Facing forms, one must skillfully subdue the mind, guard the mind, restrain the mind, and close the mind, not letting the mind flow outwards seeking external objects. When the ear hears sound, the nose smells scents, the tongue tastes flavors, the body feels touch, and the manas contacts dharmas, one must skillfully subdue the mind, guard the mind, restrain the mind, and close the mind, not letting the mind flow outwards seeking external objects. Continuing like this for a long time, the mind can attain stillness, concentration gradually deepens, contemplating and reflecting on the Buddha Dharma can become profound and detailed, and one can quickly realize the fruition of the path. Practice is not about the eye not seeing form, the ear not hearing sound, the nose not smelling scents, the six faculties not contacting the six dusts. Rather, it is about subduing our minds when the six faculties contact the six dusts, skillfully restraining our minds when encountering objects and situations. Without objects and situations, there is no way to subdue the mind, just like a wild horse must be controlled and trained in the wilderness to be subdued. Practitioners cannot avoid situations to practice; they must train and cultivate the mind within situations, undergoing the test of circumstances. Only then can they pass any future situations they encounter, attain mental stillness, and not be attached to states.

X. People Who Do Not Crave Enjoyment Find it Easier to Sever the View of Self

Modern people find relatively dull and monotonous lives more nourishing to the mind. A simple life makes it easier to sever the view of the body and the view of self because such a life is not easy to become attached to; the mind is relatively simple and pure, not overly focused on or concerned with the physical body, making it easier to sever the view of the body. The sense of self is also slight, making it easier to sever the view of self. Furthermore, such a life does not waste blessings; supported by blessings, progress on the path will be rapid.

A true Bodhisattva should cherish their blessings and not easily deplete them; therefore, they do not pursue enjoyment. When Bodhisattvas are born in this world, they often do not choose wealthy families, lest their blessings be consumed in vain by their parents during childhood. People nowadays neither understand nor care about these matters of blessings; unconsciously and casually, they consume them through enjoyment. It is a great pity, yet they do not know it and even take pride in enjoying glory, wealth, and honor. Parents must be responsible for their children and cannot casually make decisions that consume their children's blessings. If those blessings are consumed during childhood, when they grow up with fewer blessings, they will experience more suffering, and everything will be unfavorable. When studying Buddhism, if the blessings dedicated to the path are insufficient, it will be difficult to achieve realization on the path.

In past eras, consumer goods were less abundant; life was simple, making it difficult to become attached to sights, sounds, smells, tastes, and touches. People rarely maintained the physical body; thoughts were simple, and the view of the body was easy to sever. It is difficult for the wealthy to cultivate the path because their habits of greed are too heavy. It is difficult for the poor to practice giving because their blessings are meager. Therefore, cultivating the path starts bit by bit, accumulating small into large, little into much, developing good practice habits. Then, there is no worry about not realizing the path.