Episode 164 – Eliminate Afflictions through Meditation
>> “Of those who hear, none will fail to open their hearts and minds and break the numerous entanglements of the endless cycle of birth and death. Some who hear may become Srotapannas, Sakrdagamins, Anagamins or Arhats.”
>> When we speak of “hearts and minds, heart” refers to accumulation, “mind” refers to contemplation.
>> “Entanglements” refers to the process of accumulation; it is another name for afflictions. This means that the causes of afflictions come from accumulation. Because we have accumulated countless afflictions, we cannot escape this cycle of birth and death. So, these are called entanglements.
>> “Accumulated entanglements in cyclic existence are categorized as entanglements.”
>> “Also seen were Bodhisattvas practicing giving, patience and so forth. They numbered as many as the Ganges’ sands and were illumined by the Buddha’s light.”
>> “Seen too were Bodhisattvas who had entered deep states of Dhyana and Samadhi. With bodies and minds still and unmoving, they sought the unsurpassed path.”
>>Dhyana means to practice contemplation and is also known as calm thought. The body and mind are still and quiet. So, “Samadhi” refers to “the tranquility of a mind in a meditative state that can transcend chaos and delusions.”
>> So, single-minded right thinking is meditation. Stilling the thoughts in the mind is Samadhi.
>> “Seen too were Bodhisattvas who realized the ultimate state of cessation in all things. Each one within his land teaches the Dharma and seeks the path to Buddhahood.”
>> “These causes will lead to achievements.” These causes are still in the process of forming. “The Bodhisattvas seen are practicing the Six Paramitas.”
>> So, “[we must] realize the ultimate state of cessation in all things.” Certainly, “without attaining fundamental wisdom, we cannot realize this.”
>> “By realizing the ultimate state of cessation of all things, we have Prajna.” Prajna is wisdom. “Teaching Dharma and seeking the path to Buddhahood is acquired wisdom.”
>> “When conditions are not apart from wisdom, we will not give rise to discriminations. That is fundamental wisdom.”
>> “To discern between different appearances.” In the beginning, when things happen, we have wisdom that discerns. In the end, [we realize a state of] “wisdom that illuminates,” which is “acquired wisdom.”
As Buddhist practitioners, we must accept the Buddha’s teachings with utmost reverence. We must have a mind free of discursive thoughts to truly be reverent. Therefore, in the Sutra of Infinite Meanings, there is a passage that states,
“Of those who hear, none will fail to open their hearts and minds and break the numerous entanglements of the endless cycle of birth and death. Some who hear may become Srotapannas, Sakrdagamins, Anagamins or Arhats.”
We must listen to teachings with an attitude of utmost reverence and sincerely receive the Dharma, then naturally it will penetrate our minds. In particular, we will “break the numerous entanglements of the endless cycle of birth and death.” We humans live in this world, rushing and bustling about, constantly troubled. We do not know how we came to be here or where we will end up. But in this lifetime, as interpersonal conflicts connect us and create a cycle of enmity, how can the cycle of birth and death be broken? How can we still our minds?
The birth and death we speak of is a form of arising and ceasing. In one sense, it refers to the arising, abiding, changing and ceasing in our minds. In another respect, it refers to the process of going from childhood to death, to birth, aging, illness and death.
We do not know how many times in a day the mind alone experiences arising and ceasing. We may be listening to the Dharma now, but after we are done and another condition arises, our minds will be fluctuating and unstable. This is truly beyond our control. Moreover, the body is truly impermanent. We do not know [when we will die]. Will we grow into our old age? We do not know. Even more troublesome is, when we leave the world, where are we going? We do not know that either. This is the suffering from the endless cycles of birth and death.
We engage in spiritual practice because we want to eliminate this lack of knowledge and awareness. So now, we are fortunate to be born human and listen to the Buddha-Dharma. After listening to the teachings, we must reverently allow the Dharma to penetrate our minds. Then naturally, “of those who hear, none will fail to open their hearts and minds.”
When we speak of “hearts and minds, heart” refers to accumulation, “mind” refers to contemplation.
As long as we truly listen reverently, we can understand these teachings. Our minds were originally full of afflictions, [but] after hearing the Dharma, those entanglements are dissolved. Thus, we will have “open hearts and minds” and naturally, we “break the numerous entanglements of the endless cycle of birth and death.”
Numerous means very many. For some unknown number of lifetimes, we have been involved in an endless mixture of gratitude and resentment. These are the long-accumulated “numerous entanglements.”
“Entanglements” refers to the process of accumulation; it is another name for afflictions. This means that the causes of afflictions come from accumulation. Because we have accumulated countless afflictions, we cannot escape this cycle of birth and death. So, these are called entanglements.
Entanglements are unbreakable and closely interconnected. They drag events of yesterday into today and bring both good and bad [karmic entanglements] from past lives into the present life. This series of entanglements follow us through birth and death and become afflictions. Thus, afflictions entangle us in birth and death. So, the Essay on the Meaning of the Great Vehicle states,
“Accumulated entanglements in cyclic existence are categorized as entanglements.”
So, we must “sever entanglements for liberation.” If we know how to sever entanglements, we can eliminate the source of afflictions. Then there will be an end to birth and death.
Then our minds will be pure. Naturally, as we listen to the teachings, we “may become Srotapannas, Sakrdagamins, Anagamins or Arhats.” So, Srotapanna is the first fruit, Sakrdagamin is the second fruit, Anagamin is the third fruit and. Arhat is the fourth fruit. To realize the Four Fruits is a stage in Small Vehicle practice where afflictions are eliminated.
As we ourselves learn from the Buddha, we must learn the Great Vehicle teachings. The great encompasses the small. If we have not yet eliminated the afflictions of the Small Vehicle, as Great Vehicle practitioners, if we still have afflictions, how can we walk the Bodhisattva-path? So, eliminating afflictions is something we spiritual practitioners must aspire and vow to do. This is the road we must take. This is something we must mindfully experience.
As the Lotus Sutra states,
“Also seen were Bodhisattvas practicing giving, patience and so forth. They numbered as many as the Ganges’ sands and were illumined by the Buddha’s light.”
The Buddha’s light can shine light on the way in which a practitioner engages in spiritual practice. Similarly, in the process of spiritual practice to walk the Bodhisattva-path of. Great Vehicle teachings, the first requirement is to give. Giving, precepts, patience, diligence, Samadhi and wisdom, those who practice Great Vehicle teachings cannot lack these qualities. So, we must practice giving, which requires patience. Those who make vows and aspirations number as many as the Ganges’ sands.
Some are already putting it into action, while others’ wisdom has not yet awakened. But they still intrinsically have Buddha-nature. They were [as many] “as the Ganges’ sands and were illumined by the Buddha’s light.” There are still many people who have not yet received the light of this wisdom. The Buddha-light is everlasting, like the sun, and ever-brilliant. Sentient beings’ minds turn [like planets]. If afflictions arise, even if the sun is up, it is like we are facing away from the sun and it is dark. As long as we sentient beings take care to turn our minds around, then we will face the light once again. So, the Buddha-light is everlasting.
Now we will discuss,
“Seen too were Bodhisattvas who had entered deep states of Dhyana and Samadhi. With bodies and minds still and unmoving, they sought the unsurpassed path.”
After giving, [upholding] precepts, patience and diligence comes Samadhi. We need to be diligent. Being diligent means more than going among people to give. In giving, we will encounter obstacles, so we must proceed and not back down. This also trains us to be in Samadhi. To reach Samadhi, we must practice Dhyana. We “enter deep states of Dhyana and Samadhi.”
To go through states of Dhyana we must engage in self-reflection. By self-reflecting, we give ourselves this space to think about things that happen in our interactions. We need to think about why we are angry, afflicted and so on and consider how to handle it. This is how we create space for self-reflection. This is part of our practice and refinement.
I often say, we need to work on our habitual tendencies. We need to learn to [correct] our habitual tendencies. If someone glares at us and we angrily glare back, this is a habitual tendency. Spiritual cultivation is responding to an angry gaze with a compassionate countenance and appearance. If we can do this, we will refine our habitual tendencies and can naturally mitigate challenging conditions. This is what it means to cultivate habits.
[Dhyana] can also mean “calm thought,” as when “the body and mind are still and quiet.” The state of mind we use to perceive others is one filled with tolerance and forbearance. This is reaching a state of calm thought. When our minds are already very tranquil, no situation can cause our minds to waver. Hence, “the body and mind are still and quiet.” The essence of the mind has returned to its original nature. In this way, we are close to our Buddha-nature; our bodies and minds are still and quiet.
Dhyana means to practice contemplation and is also known as calm thought. The body and mind are still and quiet. So, “Samadhi” refers to “the tranquility of a mind in a meditative state that can transcend chaos and delusions.”
When our minds are in a state of tranquility, they remain unwavering, tranquil and clear. To be “in a meditative state that can transcend chaos and delusions” is [to prevent] these chaos and delusions from agitating our minds. Then our minds, no matter how chaotic our surroundings are, will not give rise to delusional thoughts. Our minds are still and peaceful and settled in one state, the state of Samadhi.
So, single-minded right thinking is meditation. Stilling the thoughts in the mind is Samadhi.
Regardless of the external conditions, to keep our minds from being disturbed by them, we must have such a state of mind. Then these entanglements in our minds will not keep forming more entanglements.
Next the text continues,
“Seen too were Bodhisattvas who realized the ultimate state of cessation in all things. Each one within his land teaches the Dharma and seeks the path to Buddhahood.”
This illumination from the Buddha’s light [allowed] us to also see Bodhisattvas who had already realized the ultimate state of cessation in all things. Ultimately, things do not arise or cease. There is wondrous existence in true emptiness, true emptiness in wondrous existence. These beings have already eliminated their mental defilements and subdued their habitual tendencies. Thus, “Each one within his land teaches the Dharma and seeks the path to Buddhahood.” This happens within each land. “Land” here refers to the people and the world that our minds deal with, the realm of physical existence, the mundane world and so on. We all have a way of dealing with people and being clear about matters and teaching the Dharma. Other than teaching the Dharma, we also continuously seek the path to Buddhahood. We seek the path to Buddhahood and transform sentient beings.
People who have already made aspirations can, in every condition and environment, “teach the Dharma and seek the path to Buddhahood.” This means,
“These causes will lead to achievements.” These causes are still in the process of forming. “The Bodhisattvas seen are practicing the Six Paramitas.”
Practicing the Six Paramitas means they are still in the process of spiritual cultivation.
This passage [describes] those who have aspired to truly understand the meaning of the Dharma. Though we are still in the process of practicing, the teachings are very clear.
So, “[we must] realize the ultimate state of cessation in all things.” Certainly, “without attaining fundamental wisdom, we cannot realize this.”
To understand the teachings on cessation, we must deeply realize this fundamental wisdom. If we do not realize fundamental wisdom, then we cannot know the teachings on cessation. We only say, “I know, I know,” but do we know how cessation happens? [If we say,] “I do not really understand,” then we have not realized it, we just know about it. But if we have not comprehended it, how can we realize the ultimate state of cessation in all things? So, we still need to put in a lot of effort. Therefore,
“By realizing the ultimate state of cessation of all things, we have Prajna.” Prajna is wisdom. “Teaching Dharma and seeking the path to Buddhahood is acquired wisdom.”
After we understand these teachings, we can go among people and truly be impartial.
I often say, “Show compassion to all equally.” We need impartial wisdom to understand things.
“When conditions are not apart from wisdom, we will not give rise to discriminations. That is fundamental wisdom.”
If we can perceive conditions with wisdom, we will not discriminate.
What is the difference between these states? People have the same tranquil and pure Buddha-nature. Everyone is equal, but later conditions cause us to give rise to discriminations. As for consciousness, we must turn that into wisdom. Consciousness alone is not enough, we must have wisdom.
“To discern between different appearances.” In the beginning, when things happen, we have wisdom that discerns. In the end, [we realize a state of] “wisdom that illuminates,” which is “acquired wisdom.”
So in conclusion, there are two types of wisdom: One is fundamental wisdom; one is acquired wisdom. This is what we must seek, a way to “teach the Dharma and seek the path to Buddhahood.” We must unite knowledge and wisdom to awaken self and others, to have perfectly awakened conduct.
So, we must be mindful. The Buddha-path is still far away; we still need to diligently move forward on this Bodhisattva-path. We have to eliminate afflictions. Isn’t eliminating afflictions a Small Vehicle teaching? No. It is part of the practice of. Great Vehicle teachings as well. We must eliminate afflictions and dissolve our habitual tendencies to unite these two types of wisdom into one, so we can clearly discern conditions. So, I hope everyone will always be mindful.