How Are Kleshas Subdued and Eradicated?

When a mental affliction arises within oneself, upon discovering it, one recalls the Dharma teachings: all people, events, and phenomena are empty. Recognizing that this affliction should not have arisen, one then pinches it off, becoming as if the affliction had never occurred. Is this the state of eliminating afflictions? Not at all. This is the state of "awareness arising upon the thought's emergence, and the thought vanishing upon awareness." However, since the thought did indeed arise and manifest before awareness occurred, it cannot be treated as if it never appeared.

The emergence of the thought means affliction has arisen. Where there is affliction, it is not the state of eliminated afflictions. Regardless of what happens afterward, the fact that the affliction appeared proves that the manas (mind root) possesses afflictions, and they have manifested. Although the manovijñāna (consciousness) is acquired and post-aware, the manas inherently possesses afflictions and is unaware. The afflictions of the manas cannot always rely on the manovijñāna for detection and management. Firstly, the manovijñāna may be too late to prevent the affliction, allowing it to form karmic actions and leave karmic seeds. Secondly, the manovijñāna cannot operate alongside the manas constantly and everywhere, nor is it always clear and awake; it also has moments of weakness, confusion, and disappearance, making it impossible to detect and manage the afflictions of the manas.

Pinching off afflictions as they arise is necessary in the initial stages of practice. After attaining meditative concentration (dhyāna), one gradually transitions to a state of reduced thoughts, where afflictions cease to arise naturally, and they are gradually subdued and suppressed. Forcibly pinching off thoughts to subdue afflictions is extremely difficult. In truth, ultimately, whether subduing or eliminating afflictions, one does not need to apply such countermeasures. Once dhyāna arises, afflictions cease to arise naturally. Within dhyāna, afflictions naturally diminish and lighten, then become subdued, and finally, they are naturally eliminated within dhyāna. Those who possess dhyāna understand this principle. Practitioners whose dhyāna has arisen and become stable—consider whether you have ever specifically counteracted your afflictions? Do they not simply cease to appear naturally within dhyāna? Those without dhyāna, due to insufficient concentration, are forced to engage in internal dialogue, with the manovijñāna reasoning with the manas. Those with dhyāna find that the manas naturally follows teachings and is naturally influenced.

For example, "Qi fullness leads to no thought of food"—is this lack of desire to eat a result of counteraction or a natural occurrence? Forcibly resisting eating or eating less is difficult and distressing. However, when one cultivates dhyāna to the point where the qi within the body becomes sufficient, the stomach is always filled with qi, and one naturally does not feel hungry. "Essence fullness leads to no thought of lust"—is this a result of counteraction or a natural occurrence? This also occurs when dhyāna cultivation leads to sufficient essence within the body; lustful thoughts naturally vanish. Forcible restraint is difficult. "Spirit fullness leads to no thought of sleep"—is this a result of counteraction or a natural occurrence? Similarly, when dhyāna cultivation leads to fullness of spirit, one no longer needs sleep to restore vitality and naturally does not feel drowsy. Forcibly depriving oneself of sleep would harm the body. The subduing and elimination of other afflictions follow a similar pattern.

Outsiders to practice, in the pre-entry stage, use theory to counteract and suppress afflictions. After suppressing them for a while, they claim to have eliminated afflictions, attained fruition, or realized the mind. In truth, they have not yet entered the gate of practice. The merit of dhyāna is precisely to subdue and eliminate afflictions. Without dhyāna, no matter how perfect the theory, one is powerless against afflictions. One thing subdues another; dhyāna subdues afflictions. Subduing afflictions subdues karmic obstacles and the obscurations to realizing the Path. Only without obscurations can one realize the Path. Therefore, it is impossible to attain Bodhi without eliminating afflictions.

Practice is a process of self-dissolution. As long as the direction of practice is correct, the methods are appropriate, and one diligently applies effort to the Path, the self will gradually dissolve. Naturally, the afflictions related to the self will also dissolve bit by bit, disappearing imperceptibly. After practicing for a period, looking back, one realizes one has changed. Where is the logic of using theory to counteract afflictions, of afflictions surfacing only to retreat?