So how should we deal with mental factors and cut off their connection with afflictions? First, we must observe the arising of “feeling”. For example, when a pleasant feeling arises, we turn back and examine: what kind of mental factor has brought about this pleasant feeling? Take being in love as an example—one feels very happy. Through observation, one will understand that this actually arises from attachment, from craving toward an external object, which gives rise to this pleasant feeling.
We can apply the earlier method of cutting off the link between pleasant feeling and afflictions, preventing pleasant feeling from ultimately leading to afflictions. Alternatively, we can address the issue directly at the level of the mental factors (the movements of the mind) that give rise to the pleasant feeling, preventing it from proceeding further into pleasant, painful, or neutral feeling.
Now, to keep things simple, we will speak in general terms, focusing mainly on how to cut off afflictions.
1 Pacifying Afflictions through Meditative Concentration (samādhi)
Mental factors are essentially the movements of the mind. Upon observation, we find that the fifty-one mental factors already encompass all possible mental activities—no matter how the mind moves, it falls within them. To deal with these movements, there are several methods. The first method is to bring the movement of the mind to a stop.
Regardless of what we observe it to be, we first use meditative concentration to calm it down. However, this is not something ordinary people can easily accomplish, which is why we must cultivate meditative concentration in our daily practice. The root of afflictions actually lies in the grasping at a self of person (pudgala-ātman), but uprooting this is not so simple. Therefore, today we will not discuss the self of person directly, but instead focus on its relationship with afflictions and how to sever their connection.
Mental factors create fluctuations within us—sometimes subtle, sometimes intense. For now, we are unable to calm the more intense disturbances, so we will set those aside. In training, we must begin with the subtle fluctuations.
We observe the state of our mind, and in doing so, we compare it with the fifty-one mental factors. The prerequisite for this is that you must have some understanding of these fifty-one factors. You may begin by studying texts such as the Verses on the Structure of the Eight Consciousnesses and the Treatise on the Hundred Dharmas. In this way, when a fluctuation arises in the mind, the moment you turn inward to observe, you will know which mental factor it is—this is true practice of Yogācāra.
Some practitioners may be able to do this, but most can only recognize coarse forms of attachment and anger. Many subtle mental factors remain unnoticed. You should first memorize the various mental factors—what is anger, what is resentment, what is concealment, deceit, flattery, arrogance, and so on. It is not actually very complicated, but you tend to forget. Therefore, you should retain the key points and frequently cultivate the habit of introspection and comparison.
Through such comparison, you will discover which mental factors are arising. For example, during meditation, you may observe that you are in a state of dullness or restlessness. Or you may notice that your overall mental state is one of desire or strong conviction. When thoughts keep arising continuously, that belongs to mindfulness.
You must continuously observe your own mind and compare it with these mental factors described in Yogācāra. In this way, you will understand what kind of mental activity your mind is in at any given moment. Moreover, Yogācāra also provides methods to counteract them—this is why it is considered a concrete path of practice.
The meditative concentration we are discussing now is a general method for counteracting mental activity. No matter what mental factor it is, if I enter into concentration, it ceases. Although this is difficult for those without a foundation in meditation, practitioners in meditation centers can achieve it.
In other words, whenever intense mental fluctuations arise—whether good or bad—you should enter into meditative concentration. This is because all fifty-one mental factors, even the wholesome ones, will lead to suffering if not properly counteracted, since they are all connected to grasping at the self of person. This self-grasping is their underlying foundation.
—Excerpted and compiled from The Arising and Antidotes of Afflictions
This article is a preliminary translation draft and has not yet been reviewed or proofread by the speaker.
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