Now let’s talk about the “aggregate of perception ”. Among the five aggregates, perception and formation are the most dynamic. “Perception” here refers to thinking. What is the relationship between perception and suffering (duḥkha)? The connection is extremely close, and they mutually influence one another. When a person experiences suffering, they immediately try to use thinking to find its cause and resolve it.
However, some people do not even reflect at all—they simply complain, making themselves more and more miserable. Many people (especially some women) fall into this pattern when afflictions arise. But since you’ve already encountered the situation, what use is complaining?
After afflictions arise, the more one thinks, the more afflictions increase. This is called “improper attention” (ayoniso manasikāra). The reason is that we are not thinking in a correct or reasonable way. So how should we think? We must think according to the Dharma teachings; otherwise, the afflictions will only intensify. This is also why those who have not studied Buddhism are unable to deal with their afflictions.
For example, if you get into a fight with someone, then according to the Dharma, you might think: “He is like my mother; being beaten by him is merely a light retribution for a heavy karma” (practice bodhicitta), or “He is empty (śūnyatā); neither striking nor being struck truly exists.” Thinking this way, the affliction disappears.
But ordinary people don’t think like this. Instead, they think: “Why did you hit me? You still owe me three dollars from the other day!” This only makes the affliction stronger—in fact, it would have been better if they hadn’t remembered the three dollars at all. Then they keep thinking, even planning how to retaliate. Improper attention grows more intense, and the mind becomes even more troubled. This kind of thinking only increases afflictions.
There is another situation: when there was no affliction to begin with, but through incorrect thinking, affliction is created. For example, nothing is wrong at all, but I tell you, “Based on my analysis, your boss will definitely cut your salary next month.” This is completely fabricated, yet the more you think about it, the more distressed you become. After several days, you cannot hold it in anymore and go ask your boss, “Why are you cutting my salary?” The boss replies, “What are you talking about? I was planning to give you a raise!” The suffering over those few days was entirely created by your own thinking.
Nowadays, many people generate afflictions through random, uncontrolled thinking. For example, in romantic relationships (why do I keep mentioning this? Because modern people love it, and a lot of suffering comes from it). Everything may be going well, but one day, one person suddenly thinks: “He treats me so well—does he have some hidden motive?” Then they continue down this line of thought, analyzing his behavior and predicting his future actions… and many afflictions arise from this. By the third day, they are already arguing.
Isn’t it like this, fellow practitioners? “Will she change her mind?” “What if a handsome guy starts pursuing her?” The handsome guy hasn’t even appeared, yet many people have already “broken up” over it.
So, many afflictions are simply thought into existence—this too is a form of improper attention.
—Excerpted and compiled from The Arising and Remedies of Afflictions
This article is a preliminary translation draft and has not yet been reviewed or proofread by the speaker.
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