What is the use of analyzing this? It is highly useful. Since physical pain and mental affliction are not in a fixed one-to-one correspondence, this gives us an opportunity. When the body experiences pain, we can adjust our mind instead of immediately falling into affliction. If the body is in pain and the mind follows with suffering, this is adding injury upon injury. So what should we do? We should transform suffering into the path (the Dharma). This transformation is possible precisely because when the body experiences pain, the mind does not have to suffer along with it.
We can begin training with small forms of discomfort—such as being bumped into, being hurt by friends or family, or catching a mild cold. Without training, not to mention life-threatening situations or serious illnesses like cancer, even minor discomfort can immediately darken one’s mood and cause mental suffering.
I once witnessed an incident involving two close friends. One accidentally spilled hot water onto the other’s hand. In fact, it was not serious—the water was not very hot. Yet the other person instantly flew into a rage. They had been very close, but the situation became extremely awkward, and afterward, he himself felt regret.
This happens because whenever the body feels discomfort, the mind habitually follows with suffering or distress. However, as mentioned earlier, physical pain and mental affliction are not in a one-to-one correspondence. In reality, it is due to the mind’s poor habits—it overprotects the body, pays excessive attention to it, is overly fearful, and remains hypervigilant toward everything around it. Thus, when the body feels pain, the mind immediately becomes distressed. In extreme cases, a person may be perfectly heathy, but if someone merely frightens them by saying they will fall ill in three months, they may become so worried that they cannot sleep.
Our mind generates intense yet unnecessary suffering in response to the discomfort of the body (this aspect of form, rūpa). If the body is unwell, then we should treat the illness—why must the mind suffer along with it? Why can one not remain physically uncomfortable while maintaining a joyful mind? In this way, when the illness is cured, both body and mind will be at ease. This is entirely possible, yet we fail to do so.
1 Observing the Mind Inwardly
So what should we do? When small discomfort arises, we should habitually turn inward to observe the mind, rather than focusing on the bodily pain itself. Focusing on the physical pain will amplify it, so we should not do that. Instead, we should observe the afflictions arising in the mind in response to this minor discomfort. These afflictions can take many forms—anxiety, fear, or even anger.
Another incident left a deep impression on me: a child, the only grandchild in the family, was dearly loved by his grandmother. One day, the child ran too fast and nearly knocked her over, certainly causing her some pain. The grandmother immediately became furious, scolding the child harshly and almost resorting to physical punishment. We might think this elderly lady was unkind and lacking compassion. But what was the real reason? Her mind had not been trained. It had long been habituated to protecting the body, so when it was suddenly impacted, anger and suffering arose immediately.
Therefore, when such situations arise, we should not immediately fall into suffering in response to bodily discomfort. Instead, we should promptly turn inward and observe the mind. Remind ourselves: the suffering of the mind and the pain of the body can be separated. There is no need for the mind to become distressed or downcast just because the body feels unwell. One should immediately restore the mind to calmness—this is one method.
——Excerpted and adapted from The Arising and Remedy of Afflictions
This article is a preliminary translation draft and has not yet been reviewed or proofread by the speaker.
