Explanations by Master Cheng-Yan
Subject: Abandon Coarse Afflictions and Cultivate Goodness (棄麤修善 福相莊嚴)
Date: June.27.2019
“Our afflictions that arise from greed, anger and ignorance will grow into coarse afflictions. In favorable conditions, we may experience severe delusions of greed. In adverse conditions, we may experience severe delusions of anger. Although they arise from different causes, they are all called coarse afflictions.”
As we listen mindfully, we must also mindfully seek to understand this. People’s afflictions can be subtle or coarse. The subtlest afflictions are invisible. How do afflictions arise in someone’s mind? What are they thinking? They smile along with everyone else in the moment, but they might actually feel unhappy inside. They might be experiencing greed, anger or ignorance, but refrain from showing this to others, so we do not know what they are thinking inside. For some people, each of their afflictions that arise from greed, anger and ignorance will grow, and these subtle afflictions will slowly expand to become uncontrollable. Unable to stabilize them, [they think] they can just keep them in their mind. But [afflictions] do not stay this way. In our external environment, whenever there is something we want, the greed in our minds will slowly expand outward until we lose control over ourselves. So, we desire to grasp after things. Due to this greed, we want to fight over things. This is all due to our ignorance and our lack of reasoning to control it. Greed arises from a single thought, which can be very subtle. We might have a strong craving for something yet hide our emotions in public. However, once we give rise to ignorance, it prevents us from understanding the principles. If we do not understand the principles, we will only focus on what we desire. “This thing is so great! I crave it.” This craving sparks the desire to grasp after it. If we fail to get what we desire, we will get angry. This all arises from greed. Greed causes us to discriminate between things, whether it is people or material objects. Once we see something we like, we want it. But what follows this is ignorance and anger. Ignorance will lead us to take action. And anger? [Anger] will manifest clearly in our actions. “If I cannot get what I want, I will fight for it.” These three things are linked to one another; these are our coarse afflictions.
Thus, “Our afflictions that arise from greed, anger and ignorance” are something we all possess. Lifetime after lifetime, we constantly accumulate [these afflictions]. In our current lifetime, though we have our pure nature of True Suchness, we have also spent a long time entangled by our ignorance and afflictions. So, our ignorance and afflictions arise from greed, anger and delusion. They have entrapped us for such a long time and have grown to become very severe. So, they are all growing in us. Our greed is growing. Our ignorance is growing. They grow constantly, lifetime after lifetime. So, these are known as “coarse afflictions”.
As for delusions, “In favorable conditions, we may have severe delusions of greed.” In favorable conditions, things are very simple. In these favorable conditions, our greed will grow more and more. “Since my business is doing so well, I will seize the opportunity to expand it.” This [attitude] is very prominent among people these days. In favorable conditions, they will open chain stores and subsidiaries, wishing to take over the whole world. These are how favorable conditions [give rise to] delusions of greed. Once delusion is added to greed, we lose our sense of restraint. It is better to just have enough. Our greatest purpose in life should not just be making money. Our greatest purpose in life should be having a happy family. An even greater purpose is serving others. This is a proper life with the right goal. This is a proper life with the right goal.
However, the desires of unenlightened beings keep growing bigger, deeper and more entrapping. As a result, when the external conditions seem to go our way, we give rise to delusions of greed. Delusions are subtle afflictions. We know very clearly that what we have is enough, but for some reason we still have these delusions. Trapped by our thoughts, we always have layer after layer of coarse afflictions and [our desires] keep growing bitter. So, “We have severe delusions of greed.” Because of this, in favorable conditions, [our greed] grow bigger and bigger and we expand [our businesses] more and more. Thus, they are “coarse.” “In adverse conditions, we may have severe delusions of anger.” [Our business] might be doing well for now, but whenever we encounter a problem, whenever adverse conditions arise, many afflictions will emerge. If we go to a certain country or place and invest a lot [in a business] only to experience adversities, we will feel that our situation is unfair. So, we will get angry and lose our temper. But at eth beginning, we never think, “Why do we need to go do business so far away?” This is unnecessary! It is only once we have gone there that we experience all those disappointments. This affects us and makes us angry, giving us delusions of anger. Anger comes from feeling that we are always right, while everyone else is wrong. Such delusions are very serious; they are impossible to control. Just our “thoughts” alone are subtler and deeper than our afflictions. Once we experience [delusions], [our thoughts] will be impossible to control.
So, these “severe delusions of anger” are very difficult [to mange]. When something bad happens to us when we are in a foreign country, it will be very troublesome. Or there may be a problem at one of those stores. The Principe is the same; though we might not typically mange a big business like this, we should still know how to manage our own lives. We must realize that we come into this world not to seek conflicts with matters, people or worldly affairs. No matter what we do, no matter how others treat us, we must uphold our fundamental duties. If it is right, just do it. If it does not harm anyone, we can do it. If it benefits others, we must do it all the more diligently. It is just that simple. We share this same mindset preserve our intrinsic nature, we will do very well. But when our delusions grow too severe, then no matter where we are, our hearts will never find peace. Confused, deluded and afflicted, we will react very strongly to things. These are “severe delusions of anger” [that cause] many difficult problems for us. Though they all “arise from different causes, they are all called coarse afflictions.” These “coarse afflictions” are something we do not discuss very often. In fact, everyone has [afflictions]; they just tend to be more subtle and not as severe. Our daily lives are full of greed, anger and ignorance. This subtle greed, anger and ignorance is part of our lives. This is more or less part of our lives. Others do not see our subtle [afflictions]. Those with less greed, anger and ignorance have broader minds. Whenever something bad happens, they protect themselves to avoid loss. They also experience greed, just in different degrees of subtle or coarse.
It is hard work to be a good person; a single divergent thought, either coarse or subtle, will become more or less severe, thereby bringing afflictions upon us.
We seek to abandon our coarse afflictions and cultivate the virtuous Dharma, yet we give rise to attachments to the self and its possessions, to self-conceit and other deviant views. Due to the severity of these deviant attachments, though we cultivate the virtuous Dharma, we will never become pure. This is how severe karmic forces scatter and disturb [the mind].
Now we understand the principles. Having understood the principles, we seek to “abandon our coarse afflictions and cultivate the virtuous Dharma.” We must cultivate the virtuous Dharma. We must eliminate these “coarse,” severe delusions. “Coarse” refers to coarse afflictions, which we absolutely must not have. We must eliminate them and earnestly engage in spiritual cultivation to seek the principles, to understand the principles. If we understand the principles, we will be more at ease, and we will start to realize how to abandon these coarse afflictions and cultivate the virtuous Dharma. As we begin to cultivate the virtuous Dharma, we also form attachments to the self. We have transformed our habitual tendencies; instead of making money for personal gain, we have transformed [this tendency] and devote ourselves to the practice of charity. However, once we devote ourselves to the practice of charity, we start to covet the image of merits and virtuous. So, we become attached to this concept of merits and virtues. This is also very miserable.
For the sake of worldly fame and gain, we want to do more and more to make more of a name for ourselves. We know the principles and have changed for the better, yet we also have expectations. “I have so many merits and virtuous. I deserve recognition for this. Why is my name not mentioned? Why was I not praised? Why was I not …” and so on. We are not content with what we gain from serving others, so we form attachments to the self. [We give rise to] “attachments to the self and is possessions, self-conceit and others deviant views.”
Not only do we get attached to the self, we also acquire self-conceit. When people give away a lot of money but obtain no recognition for this, they give rise to many afflictions, as well as arrogance and deviant views. “If I can’t get it here, I will go elsewhere with my money so that I can gain these benefits in return.” They cannot focus their minds [on any one goal], always relying on their money. If we lack the right faith, we will fail to make good choices, unable to focus on doing what should.
This is all due to our coarse afflictions. They are impure. People’s habitual tendencies are impure. So, we all must be very mindful. We must be very aware of ourselves; do we ever have thoughts like these? Thus, “Due to the severity of these deviant attachments, though we cultivate the virtuous Dharma, we will never become pure”. People like these form, very severe deviant attachments, so despite cultivating the virtuous Dharma, they will never become pure. Their minds are defiled, always expecting to get something in return. So, if we have a mind full of deviant arrogance and give rise to afflictions, how can we ever become pure? We often talk about giving without expectations. We must practice the Three Spheres of Emptiness so that we may serve others for a long, long time. If we do this in our lifetime, our life will be free of regrets. Without the slightest defect, we will live a complete life; this is our life’s [goal]. Freedom from afflictions, greed and regrets is what we must seek to achieve in life. People who have money and power only want to do crude things. They are afflicted and deeply troubled. In life, we must be very vigilant. “This is how severe karmic forces scatter and disturb [the mind]”. People like this will never be able to focus. Though they may be rich, in whatever they do, even if they are doing good, they will find it very difficult to focus. This is human. This is one of the challenges of engaging in spiritual practice in life. We must live a simple life; what we are able to do, we should just do. This is what we must do, our direction in life.
In the previous sutra passage, [the Buddha] says,
“Their breath will never be foul. Their tongues will always be free of ailments, and their mouths will be free of ailments as well. Their teeth will never be dirty or black, yellow or gapped, and they will never fall out or become uneven or crooked”.
He meant that they all speak good words everything they do is legitimate. Whatever they say or do, they do according to people’s wishes, according to the needs of sentient beings. So, everything they say is correct. They are not described as having any shortcomings; they have none of these various shortcomings.
In the next sutra passage, [the Buddha] continues, “Their lips will never sag or shrivel. They will never be rough or chapped or grow sores, nor will they have any defects. They will never be distorted or crooked. They will never be too thick or too large, nor will they be sickly or repulsive in any way”.
[Their appearance] is very proper. They bring joy to all who see them. To attain a good appearance, we need blessings. We need to have created blessings in the past. We have discussed this before. “How many good deeds must we do to attain blessings?” We need to do hundreds, thousands [of good deeds] to attain such blessings. With blessings, [we will gain this] appearance. This requires us to let go of everything so that once we do [a good deed], we will not be stuck there worrying about it. Didn’t Sakyamuni Buddha and all Buddhas and Bodhisattvas spend lifetime after lifetime accumulating blessings? The affinities they have formed with sentient beings are all good affinities. Similarly, when it comes to a person, if everyone always feels happy to see them, that sense of joy we feel shows that their goodness can be seen from their appearance. Seeing someone like this brings us so much joy and this also helps us give rise to good thoughts. Someone like this must be a spiritual practitioner. If we cultivate ourselves well, in future lifetimes, others will see our virtuous causes and conditions and they will also give rise to virtuous causes and conditions and willingly do good deeds with us. This ability to bring joy to everyone who sees us requires us to earnestly engage in spiritual cultivation now. We must cultivate ourselves until our coarse and subtle afflictions are all gone. We must cultivate ourselves to be gentle so that people will be joyful to meet us. So, the sutra passage we have just read describes how people who have engaged in spiritual cultivation will never appear ugly or fail to bring joy to others.
So, next, [the Buddha] says, “Their lips will never sag or shrivel”. Their lips will never sag or shrivel: “Never sag or shrivel” means that their lips will be full and free of defects. “Never shrivel” means that they will not bear the mark of an early death. Because they use virtuous language, their lips will never sag or shrivel.
This describes how their lips will be full and perfect. They will “never shrivel” refers to the philtrum, and how some people are born with a short philtrum. In ancient time, people would say, “Oh no, look at this child. His philtrum is so short. This is the mark of an early death”. This means [the child] will not live long. This is what people thought in the past; people today must not think this way. This is like wearing clothes that have shrunk, clothes that are wrinkled and shrunken, unable to be smoothed out. Some people’s [faces] are like this. Others will see their face [and say], “Why is your face so crinkled up?” This is how some people might describe it. If we live every day free and at ease, our face will not crinkle up but appear relaxed, and our appearance will not make people think, “This is the mark of an early death”. This will not happen. “Because they use virtuous language, their lips will never sag or shrivel”. Because they; constantly speak good words, throughout lifetime after lifetime, they have built up these [good] tendencies. Whenever they meet people, they say good words, help them succeed in doing good deeds and take joy in their merits and virtues.
People with coarse, rough speech use coarse and vulgar language. If, from a defiled mindset, we utter hateful words to disparage others, this is coarse and vulgar speech.
“People with coarse, rough speech use coarse and vulgar language”. Some people use coarse and vulgar language. Some people often experience a dry, rough feeling in their mouths. They often find it difficult to speak. This is because in past [lifetimes], they have often used coarse language. As a result, now they find it hard to speak. Their mouth is dry and bitter. When they try to speak, their mouth is always dry. Because they created such karma in the past, whenever they open their mouth to speak, they find it hard to do so. “If, from a defiled mindset, we utter hateful words to disparage others…”. If, from a defiled mindset, we utter words to harm others so sow discord through gossip, harsh speech, lies and flattery, if we used words like these in the past, we will easily end up this way, with “coarse, rough speech”. This comes from a defiled mindset. [Such speech] defiles the Dharma. We must approach the Dharma with sincerity and speak with true and sincere words. [Vulgar people] lack this and will even disparage others. We mentioned earlier that those who not only fail to take joy in but also disparage those who expound the Dharma will leave a very difficult, cynical life.
If it comes from a defiled mindset, it is not loving speech. Among the Four All-Embracing Virtues, there is loving speech, loving speech and working together. This is what we all [must practice] in our daily lives and while speaking to others; we must constantly encourage others to do good things and advise others against doing bad things. These are all forms of “loving speech”.
What about “hateful speech”? When we stop others from doing good deeds and fail to advise them against doing bad deeds, this is “hateful speech”. When we fail to advise other against doing wrong and fail to mindfully encourage them to do good, then we are in the wrong. So, when we “disparage others, this is coarse and vulgar speech”. This is coarse and vulgar speech. We must cultivate ourselves so that we do not use coarse and vulgar speech. Then, our speech will flow unhindered. We must be very mindful. How do we speak good words? How do we determine if something is good or evil? If someone consults us about something, saying, “I cannot make a decision about this matter”. Could you please listen to my situation? I want to do this thing…”. If we hear this, we might say, “Oh, this is a good thing! If you have this good opportunity and you are able to do it, then you should do it”. This helps someone decide on their direction, thus it is very important. We must work hard to be mindful and encourage everyone to mindful serve others. If they tell us [about a bad idea] saying “I want to do it this way,” we must quickly tell them, “No, no. You must not do that. If you did that, you would harm others, and it would be of no benefit to you. We must mindfully seek to guide and advise others. So, here, [the Buddha] says again, “[Their lips] will never be rough or chapped or grow sores, nor will they have any defects.” This is what He says in the sutra passage.
They will never be rough or chapped or grow sores, nor will they have any defects: When people grow sores on their lips, their lips will be rough, and they will be unable to speak smoothly. When they do not grow any sores, words will slide fluently from their smooth lips. Being free of sores symbolizes their retribution for virtuous language.
If we speak earnestly, naturally, our lips will “never be rough or chapped”. If all our words are gentle and refined and never coarse or rude, we will “not grow sores”. This refers to blisters or sores on the lips. Ordinary people sometimes get these as a result of excess heat in the body. However, sometimes, people are born with such conditions. This brings a lot of pain throughout the course of their entire lives. This is unlike our [experience]. When we get sick, our bodies are not in balance, so we quickly take medicine and get better after taking it. This does not work for them. Previously, we talked about people who are born with [certain conditions]. What we are discussing right now is also about [things that] people are born with. So, if we spoke good words in our past lives and advised others to do good deeds, then in this life, we will have a normal [body]. However, if we failed to do what we should do, if we kept sowing discord and obstruct people who tried to do good deeds, then our situation would be especially severe. Earlier, we discussed lies, flattery, gossip and harsh speech. If we keep [speaking] like this our whole lives, this is how we will end up in our next life. So, “when people grow sores on their lips, their lips will be rough”. Our lips will end up the same way, with festering [sores]. If our lips are this way, we cannot generate saliva, so our lips will naturally be rough and our words will be coarse. If our mouth is covered with sores, our speech will be coarse and inelegant. So, “When they do not grow any sores, words will slide fluently from their smooth lips”. If we do not grow any sores, our lips are smooth. The words we want to say will easily and fluently slide [from our lips]. So, “being free of sores” symbolizes “their retribution for virtuous language”. If all words we speak are good words, then we will speak without hindrances. This is the retribution for virtuous speech.
They will never be distorted or crooked: Their lips will never become distorted or crooked because their speech is not vulgar, whereas people with indecent speech will have distorted and crooked lips. Their righteous words in the present are symbolized by even facial features and upright speech.
“[Their lips] will never be distorted or crooked” means that “their speech is not vulgar”. If “their speech is not vulgar,” everything they say will be clear. [Someone with] vulgar, distorted or crooked speech is unable to speak good words. Whenever they want to say something, they will stutter and repeat themselves, forming several sentences without saying anything coherent. So, “People with indecent speech will have distorted and crooked lips”. This means their words are always distorted. They keep repeating themselves without saying anything coherent. This is a very miserable experience. So, “Their righteous words in the present are symbolized by even facial features and upright speech”. When we speak using righteous words, everything we say is right. We must not say wrong things. We must not make things up or deny what exists. We must not flip the meaning of things. We must not do that! We must sincerely speak words that are decent and true. We must not say words that are indecent or untrue. If we do, that would be indecent speech. So, we must use righteous words, which are symbolized by “even facial features and upright speech”. If we speak clearly and reasonably, then others will feel that we are reasonable and accept our words wholeheartedly. This is why, whenever we speak, at all times, we must use righteous words. We must not tell lies or use evil words. We must learn this.
“They will never be too thick or too large. If their lips were too thick or too large, they would be disproportional”.
Their lips and tongue are not too thick. They are just right. Some people have large tongues that prevent them from speaking. Some people have large lips and cannot speak very well. These are all hindrances of speech. What is the reason for these hindrances? They come from the karma we created in our past lives. So, we must remind ourselves to be vigilant. We must not speak incorrectly. No, we must be very mindful.
So, “If their lips were too thick or too large, they would be disproportional. Neither excessively thick nor deficiently thin, their lips will be right in the middle”. If our lips are not too thick or too thin, they are just right. This is how our appearance [affects] our ability to function. So, “Nor will they be sickly or repulsive in any way”. Their appearance will be very proper.
“They will be free of ailments and blemishes, and they will not be repulsive in any way. Their lips will be pleasantly red. Their virtuous speech will transform people, so they will be free of any repulsive features”.
This is very simple; everyone can clearly understand from reading it. If their face is clear and unblemished, their appearance will be just right, and they will bring joy to everyone they meet. Their lips will be pleasantly red, their face will be very clear and their skin tone will be healthy and good. Their words will bring everyone joy, and others will be drawn to them. Being free of any repulsive features is very rare. For someone to go among people and bring about joy is very rare. We talk about these appearances only as analogies for our [behavior]. They are analogies to remind us to be vigilant. If we see that in this life we are born with so many defects, we must be vigilant. “Oh, this is due to our past lives. We have forgotten what we’ve done in past lives. That is fine; in this lifetime, we will remind ourselves to be vigilant”. Right now, we can speak good words. We can use true and correct words to advise others to do good and advise others against doing wrong. Being a virtuous and good friend is our fundamental duty. So, if our mind deviates in the slightest, a single divergent thought will throw off our every step. So, even if we were wrong in our past lives, we must be vigilant in this lifetime. Even if this lifetime goes favorably, we must be self-disciplined, and we must maintain this in our next lifetime too. If we always keep good thoughts in our minds, then whenever we deal with people and matters, things will always go smoothly and cordially, and we will never deviate. So, we must not have any coarse afflictions. We must not even have subtle afflictions. So, everyone, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
首頁 
