Afflictions and Karma, Their Seeds and Latencies Flashcards
Chapter 5 (284 cards)
1
Q
Between afflictions and karma, which is considered chief in perpetuating cyclic existence and why?
A
Afflictions are chief because they give rise to karma and also act as the cooperative conditions for karma to ripen.
2
Q
Can polluted karma be created without the presence of afflictions?
A
No, polluted karma, by definition, is created under the influence of afflictions.
3
Q
Can previously created karmic seeds ripen into duḥkha without the presence of afflictions?
A
No, even if seeds of previously created karma remain in our mindstreams, they cannot ripen into duḥkha without the presence of afflictions to act as cooperative conditions.
4
Q
What is the specific meaning of ‘karma’ in the context of the twelve links of dependent origination as discussed in this chapter?
A
It refers to volitional actions done under the force of afflictions that specifically propel or bring rebirth in cyclic existence.
5
Q
How does the meaning of ‘karma’ in the twelve links differ from its broader use in Volume 2?
A
Volume 2 discussed many kinds of actions, not all of which propel rebirth, whereas here it specifically refers to rebirth-propelling karma.
6
Q
What are ‘afflictive obscurations’ (kleśāvaraṇa) that need to be eliminated to attain liberation?
A
Ignorance, all the other afflictions that it produces, and the seeds of these afflictions.
7
Q
What are ‘acquired afflictions’ (parikalpita-kleśa)?
A
Afflictions that arise based on incorrect philosophical systems or learned wrong ideas, rather than being spontaneously present.
8
Q
What are ‘innate afflictions’ (sahaja-kleśa)?
A
Afflictions that arise spontaneously from birth without relying on philosophical conditioning, such as innate self-grasping.
9
Q
Which type of afflictions, acquired or innate, are generally considered the primary target for initial antidotes involving reasoning?
A
Acquired afflictions, as their basis in faulty reasoning can be dismantled through correct reasoning.
10
Q
Which type of afflictions, acquired or innate, are considered more deeply embedded and fundamental?
A
Innate afflictions.
11
Q
What are ‘coarse afflictions’ (sthūla-kleśa)?
A
Afflictions that are easily recognizable and manifest overtly in one’s thoughts, speech, or actions.
12
Q
What are ‘subtle afflictions’ (sūkṣma-kleśa)?
A
Afflictions that operate at a more hidden or refined level, such as subtle forms of self-grasping or very fine traces of attachment.
13
Q
What are ‘underlying afflictions’ or ‘latent afflictions’ (anuśaya)?
A
Afflictions that are dormant in the mindstream as predispositions or tendencies, not currently manifest but capable of arising when conditions are met.
14
Q
What are ‘manifest afflictions’ (paryavasthāna-kleśa)?
A
Afflictions that are currently active and overtly present in the mind, influencing thoughts and behavior.
15
Q
What is a ‘seed’ (bīja) of an affliction?
A
A karmic potency or predisposition left on the mindstream by a past afflicted state, which has the potential to give rise to that affliction again.
16
Q
What is a ‘seed’ (bīja) of karma?
A
A karmic potency or predisposition left on the mindstream by a past volitional action, which has the potential to ripen into a future experience.
17
Q
What are ‘latencies’ (vāsanā) of afflictions and karma?
A
Subtle imprints or habitual tendencies left on the mindstream by past afflictions and karmic actions, influencing one’s perceptions, thoughts, and behaviors.
18
Q
Is there a difference between ‘seeds’ (bīja) and ‘latencies’ (vāsanā), or are they sometimes used interchangeably?
A
They are closely related and sometimes used interchangeably, but ‘seed’ often emphasizes the potential to produce a specific result (like a manifest affliction or karmic effect), while ‘latency’ can refer to more general habitual colorings or predispositions.
19
Q
How are seeds of afflictions planted in the mindstream?
A
By engaging in an affliction, which then leaves an imprint or seed for its future recurrence.
20
Q
How are seeds of karma planted in the mindstream?
A
By performing a volitional action (physical, verbal, or mental) motivated by intention, which leaves an imprint for a future result.
21
Q
Where are these seeds and latencies said to be stored, according to many Buddhist schools?
A
In the continuum of consciousness, often specifically associated with the ‘alaya-vijñāna’ (storehouse consciousness) in Yogācāra school or the mere continuum of mental consciousness in other schools.
22
Q
What conditions are generally needed for a karmic seed to ripen?
A
Both a principal cause (the seed itself) and cooperative conditions (such as the presence of afflictions, a suitable rebirth, contact with an object, etc.).
23
Q
How do afflictions act as a ‘cooperative condition’ for the ripening of karmic seeds?
A
Afflictions like craving and grasping ‘water’ the karmic seeds, providing the necessary moisture for them to sprout into experiences of duḥkha.
24
Q
Can a karmic seed ripen if its specific cooperative conditions are not met?
A
No, specific conditions are generally required for a specific seed to ripen.
25
What does it mean for a karmic seed to 'ripen'?
It means that the potential stored in the seed manifests as a specific experience, such as a feeling of pleasure or pain, or a particular rebirth.
26
What are the three main types of results that can ripen from a karmic seed?
Ripened results (e.g., rebirth in a particular realm), results corresponding to the cause (experiencing something similar to the action done, and a tendency to repeat the action), and environmental/pervasive results.
27
What is a 'ripened result' (vipāka-phala) of karma?
The type of rebirth one takes in a particular realm (e.g., human, animal, god) as a result of powerful past karma.
28
What is a 'result corresponding to the cause in terms of experience' (niṣyanda-phala)?
Experiencing something similar to the action one performed (e.g., if one killed, one may have a short life or experience illness).
29
What is a 'result corresponding to the cause in terms of habitual action' (niṣyanda-phala)?
A tendency or inclination to repeat the same type of action that created the original karmic seed.
30
What is an 'environmental result' or 'pervasive result' (adhipati-phala) of karma?
The nature of the external environment one is born into or experiences, shaped by collective and individual karma.
31
How are 'acquired afflictions' typically counteracted?
Through study, critical analysis, and reasoning that dismantles the faulty philosophical basis of these afflictions.
32
How are 'innate afflictions' typically counteracted and ultimately eradicated?
Through the direct, non-conceptual wisdom realizing emptiness, cultivated in meditation, which attacks their root (innate self-grasping).
33
What is the relationship between 'coarse self-grasping' and 'subtle self-grasping'?
Coarse self-grasping might involve a strong sense of an independent 'I' that owns the body and mind. Subtle self-grasping is a more ingrained, almost imperceptible sense of inherent existence.
34
How do 'underlying afflictions' (anuśaya) pose a challenge to spiritual progress even if manifest afflictions are temporarily controlled?
Because they remain as dormant potentials, ready to spring forth when triggering conditions arise, thus preventing lasting peace.
35
What is the process by which an 'underlying affliction' becomes a 'manifest affliction'?
When a latent seed encounters appropriate internal and external conditions (like a triggering object and inappropriate attention), it is activated and manifests.
36
Are seeds of afflictions and seeds of karma the same thing?
No, seeds of afflictions give rise to future afflictions. Seeds of karma give rise to future experiences (results of actions).
37
Can a single action create multiple karmic seeds?
Yes, a strong action can create seeds that ripen in various ways or at different times.
38
What is meant by 'actual virtue' (dngos gzhi'i dge ba)?
Virtuous actions or mental states that are intrinsically wholesome and lead to positive results, often defined by their motivation and nature.
39
What is meant by something being 'just called virtue' or 'imputed virtue' (btags pa tsam gyi dge ba)?
Actions or states that may appear virtuous externally but might be motivated by afflictions (like pride) or are neutral but associated with virtue, thus not being purely or intrinsically virtuous.
40
What is meant by 'actual nonvirtue' (dngos gzhi'i mi dge ba)?
Nonvirtuous actions or mental states that are intrinsically unwholesome and lead to suffering, defined by their harmful nature and motivation by afflictions.
41
What is meant by something being 'just called nonvirtue' or 'imputed nonvirtue' (btags pa tsam gyi mi dge ba)?
Actions that might appear nonvirtuous but are done with a pure motivation (e.g., a bodhisattva's skillful means) or are neutral but associated with nonvirtue.
42
What are 'roots of virtue' (kuśala-mūla)?
Virtuous mental factors or the imprints of virtuous actions that act as a foundation for future happiness and spiritual development.
43
What is the significance of having 'roots of virtue'?
They are essential for experiencing favorable conditions, meeting the Dharma, and progressing on the path to liberation and enlightenment.
44
Which affliction is particularly emphasized as being capable of 'destroying' or 'damaging' roots of virtue?
Anger or hatred.
45
How does anger 'destroy' roots of virtue?
A strong moment of anger can overwhelm and prevent the fruition of previously accumulated virtuous karma, delaying or diminishing its positive effects.
46
When anger 'destroys' a root of virtue, does it mean the virtuous karmic seed is completely annihilated?
It generally means its potential to ripen is severely damaged or delayed, not necessarily that the seed itself is utterly erased beyond any possibility of future ripening under other conditions.
47
What does it mean to 'cut the root of virtue'?
This refers to a more severe situation, often caused by generating deeply wrong views (like denying karma and its effects), which can prevent any of a certain class of virtuous seeds from ripening for a very long time.
48
If a human being 'cuts the root of virtue,' does it affect all their virtuous potential?
The texts suggest it primarily affects the root of virtue related to their current type of existence (e.g., human realm experiences). Roots of virtue for other potentials might remain.
49
Can a 'cut root of virtue' be regained?
Yes, through encountering favorable conditions, changing one's views, and engaging in strong purification and virtuous actions, the potential for virtue can be re-established or uncovered.
50
What is the relationship between 'seeds' (bīja) and the 'twelve links of dependent origination'?
Karmic formations (samskāra, the 2nd link) create karmic seeds in consciousness (vijñāna, the 3rd link), which then contribute to future links like birth, aging, and death.
51
How does understanding 'seeds and latencies' help in understanding the continuity between lifetimes?
These subtle imprints carried in the mindstream provide a mechanism for how actions in one life can lead to results and predispositions in future lives.
52
What is the role of 'craving' (tṛṣṇā, 8th link) and 'grasping' (upādāna, 9th link) in activating karmic seeds for a new rebirth?
Craving and grasping act like water and fertilizer, nourishing the karmic seeds of 'becoming' (bhava, 10th link) to bring about a new birth (jāti, 11th link).
53
Are all latencies (vāsanā) negative?
No, there can also be latencies from virtuous actions and meditative experiences, which contribute to positive predispositions and spiritual growth.
54
How does the Yogācāra school specifically explain the storage of seeds and latencies?
Through the concept of the ālaya-vijñāna (storehouse consciousness), which is a neutral consciousness that serves as the repository for all seeds.
55
For schools that do not accept the ālaya-vijñāna, how do they explain the persistence of seeds?
They often explain it as seeds being carried on the mere continuum of the mental consciousness (mano-vijñāna) or the sixth consciousness.
56
What is the difference between a 'karmic seed' for an action and the 'latency of the affliction' that motivated it?
The karmic seed pertains to the action itself and its future result. The latency of the affliction is the tendency for that particular affliction to arise again.
57
Can one eliminate karmic seeds without eliminating the seeds of afflictions?
While some karmic seeds can be exhausted through ripening or purified to some extent, as long as afflictions and their seeds remain, new polluted karma will be created, and old seeds can still be ripened by afflictions.
58
What is the ultimate way to prevent new karmic seeds for samsaric rebirth from being planted?
By eliminating afflictions, especially ignorance, so that actions are no longer 'polluted' or contaminated by them.
59
What is the ultimate way to prevent existing karmic seeds from ripening into samsaric suffering?
By eliminating afflictions (which act as cooperative conditions for ripening) and by realizing emptiness, which purifies the mindstream where seeds are stored.
60
How does 'attachment to the self' (ātma-sneha) contribute to planting seeds of both afflictions and karma?
Strong self-cherishing motivates actions to benefit the self and avoid harm to the self, often driven by afflictions like desire and aversion, thus creating karma.
61
What is meant by 'coarse latencies' versus 'subtle latencies'?
Coarse latencies might be strong habitual patterns of thought or behavior. Subtle latencies could be very fine predispositions that are hard to detect but still influence the mind.
62
How does the practice of purification (e.g., Vajrasattva meditation) affect karmic seeds and latencies?
It is said to weaken, purify, and prevent the ripening of negative karmic seeds, and can also help to attenuate the strength of afflictive latencies.
63
What is the connection between 'underlying afflictions' (anuśaya) and the concept of the 'unconscious mind' in some psychological theories?
Anuśaya, as dormant potentials for afflictions, share some conceptual similarity with unconscious drives or unresolved issues that can surface and affect behavior.
64
How does 'deluded awareness' (moha, a form of ignorance) contribute to the establishment of karmic seeds?
Actions performed with a mind obscured by delusion regarding cause and effect or the nature of reality will inevitably plant seeds for future suffering.
65
Can karmic seeds lie dormant for many eons?
Yes, if the necessary conditions for their ripening do not come together, karmic seeds can remain dormant in the mindstream for extremely long periods.
66
What is the significance of understanding that afflictions are the 'root' and karma is the 'stem and branches' of suffering?
It highlights that to overcome suffering completely, one must address the root cause (afflictions, especially ignorance) and not just the karmic actions or their results.
67
What is 'karma of intention' (cetanā-karma)?
The mental factor of intention or volition itself, which is the primary driving force behind an action.
68
What is 'karma of the intended' (cetanāyiṣṭva-karma) or 'karma of action'?
The physical or verbal actions that are carried out due to the initial intention.
69
Which is considered more primary in determining the ethical weight of an action: the intention or the external act?
The intention (cetanā) is generally considered more primary.
70
How do 'seeds of doubt' affect spiritual progress?
Seeds of afflicted doubt, when they ripen, cause indecisiveness and lack of conviction about the path, hindering effort and commitment.
71
What does it mean for a karmic seed to be 'definite' in its result?
It means that a virtuous seed will definitely lead to a pleasant result, and a nonvirtuous seed to an unpleasant result, unless purified or altered by other strong karmas/conditions.
72
What does it mean for karma to 'increase' or 'multiply'?
A small action (and its seed) can lead to a disproportionately large result in the future.
73
If one does not create a specific karma (plant a seed), will one experience its result?
No, one will not experience results for actions one has not performed.
74
If one creates a karma (plants a seed), will its effect definitely be experienced unless purified or exhausted?
Yes, a created karmic seed will eventually ripen and bring its effect unless specific counteractions are taken or it's exhausted by prior ripening.
75
How does the concept of 'seeds' explain individual differences in experiences and predispositions?
Each individual has a unique accumulation of countless seeds from past actions and afflictions, leading to their distinct experiences, talents, and challenges.
76
What is the relationship between 'afflictive obscurations' (kleśāvaraṇa) and 'cognitive obscurations' (jñeyāvaraṇa) in terms of seeds and latencies?
Afflictive obscurations are primarily the afflictions and their seeds. Cognitive obscurations are more subtle latencies related to ignorance that prevent omniscience, even after afflictions are removed.
77
What is the main target of the Hinayāna (Foundational Vehicle) path in terms of seeds and afflictions?
Primarily the manifest afflictions and their seeds (afflictive obscurations) to attain arhatship (liberation from samsara).
78
What is the main target of the Mahāyāna path in terms of seeds, latencies, and afflictions?
Both afflictive obscurations and cognitive obscurations (the subtle latencies of ignorance) to attain full Buddhahood for the benefit of all beings.
79
How does understanding 'innate self-grasping ignorance' as an affliction relate to its seed?
This deep-seated ignorance, present from beginningless time, continuously plants seeds for its own recurrence and fuels other afflictions.
80
What is the 'seed of the view of a transitory collection' (satkāyadṛṣṭi-bīja)?
The latent tendency to grasp at the aggregates as a real 'I' or 'mine'.
81
How are the 'seeds of the six root afflictions' nourished in daily life?
Through repeated engagement in thoughts, speech, and actions motivated by these afflictions, and through inappropriate attention to objects.
82
What is the role of wisdom in 'sterilizing' karmic seeds?
The wisdom realizing emptiness can prevent contaminated karmic seeds from ever ripening into samsaric suffering, effectively neutralizing them.
83
Can virtuous actions also leave seeds and latencies?
Yes, virtuous actions leave seeds for happiness and favorable rebirths, and latencies for virtuous predispositions.
84
Are the 'seeds of virtue' also to be overcome on the path to Buddhahood?
Seeds of 'polluted' virtue (virtue mixed with subtle self-grasping or aiming only for samsaric happiness) are eventually transcended. Seeds of 'unpolluted' virtue (linked with wisdom and bodhicitta) contribute to the accumulations for enlightenment.
85
What is the difference between a 'thrown' karma (ākṣepa-karma) and its seeds?
'Thrown' karma is a powerful past action that projects a future rebirth; its 'seeds' are the specific imprints that carry this projective potential.
86
What is 'completing' karma (paripūraka-karma) and its seeds?
'Completing' karma shapes the specific experiences within a lifetime projected by throwing karma; its 'seeds' determine these particular details.
87
How does the presence of 'afflictive seeds' ensure that even if one is born in a high realm, it is still samsara?
Because these seeds will eventually ripen into manifest afflictions, leading to further karma and rebirth within the cycle.
88
What is the nature of the 'mindstream' (citta-santāna) where seeds and latencies are said to reside?
It is the continuity of moments of consciousness, individual to each being.
89
How does the concept of 'imprints' (vāsanā) from afflictions explain why certain situations trigger us more than others?
Past experiences and reactions leave imprints, making us more sensitive or reactive to similar situations in the future.
90
What is the 'cycle of twelve links' essentially a description of?
The cycle of how afflictions, karma, and their seeds/latencies perpetuate rebirth and suffering.
91
Within the twelve links, which links are primarily afflictions?
Ignorance (1), craving (8), and grasping (9).
92
Within the twelve links, which links are primarily karma?
Karmic formations (2) and becoming (10).
93
Within the twelve links, which links are primarily the results or basis (suffering)?
Consciousness (3), name-and-form (4), six sense sources (5), contact (6), feeling (7), birth (11), and aging-and-death (12).
94
How does understanding the 'seeds' of afflictions give hope for their elimination?
If they are merely seeds, potentials that depend on conditions, then by changing conditions and applying antidotes, their manifestation can be stopped and the seeds themselves can be removed.
95
What is the role of 'ethical discipline' in preventing new negative karmic seeds from being planted?
By restraining from harmful actions of body, speech, and mind motivated by afflictions, one avoids creating causes for future suffering.
96
How can meditation on 'emptiness' affect the 'storehouse consciousness' (ālaya-vijñāna) and its seeds, according to Yogācāra?
It purifies the ālaya-vijñāna by transforming the nature of the seeds and eventually ceasing the projection of a dualistic reality.
97
What does it mean to say that karmic seeds are 'perfumed' (paribhāvita) onto the mindstream?
It's a metaphor to describe how actions leave subtle traces or imprints that affect the subsequent continuity of consciousness.
98
Are 'innate afflictions' the same as 'genetically inherited' predispositions in a modern scientific sense?
While there might be some overlap in how predispositions manifest, Buddhist 'innate afflictions' are primarily rooted in the karmic continuum from past lives and the fundamental ignorance of self-grasping, not just biological inheritance.
99
What is the difference between a 'coarse affliction' like overt anger and its 'subtle seed'?
The coarse affliction is the manifest emotional state. The subtle seed is the dormant potential for that anger to arise again, which might not be consciously perceived.
100
How can one become aware of 'subtle afflictions' or the 'stirrings of seeds'?
Through refined mindfulness and introspection developed in meditation, one can begin to notice the very early stages of afflictive arousal before they become gross.
101
What is the danger of only addressing 'manifest afflictions' without dealing with their 'underlying seeds'?
It's like cutting weeds without removing the roots; they will grow back.
102
How does 'anger destroying roots of virtue' differ from simply creating negative karma?
Creating negative karma is common. Anger 'destroying roots of virtue' implies a particularly powerful negative impact that specifically obstructs the fruition of significant past virtues.
103
Can 'roots of virtue' for mundane happiness (e.g., good health, wealth in a future human life) be affected by anger?
Yes, the texts suggest that anger can impede the ripening of various types of positive karmic potential.
104
When a 'root of virtue is cut' by wrong views, what is the psychological state of the person?
They typically have a strong, fixed conviction in a nihilistic view (e.g., denying karma, rebirth, or liberation) that actively rejects virtuous principles.
105
How does the concept of 'latencies of perception' relate to afflictions?
Past afflicted ways of perceiving objects and situations leave latencies that cause us to continue perceiving them in a distorted way, thus fueling further afflictions.
106
If afflictions are the primary cause of suffering, why is so much emphasis also placed on karma?
Because karma is the mechanism through which afflictions manifest their results; afflictions are the 'farmer,' and karma is the 'seed' that grows into the 'harvest' of suffering or happiness.
107
What is the role of 'shame' (hrī) and 'consideration for others' (apatrāpya) in preventing afflictions from translating into negative karma?
These wholesome mental factors act as internal and external moral safeguards, restraining actions driven by afflictions.
108
Can 'seeds of positive potential' (like seeds for compassion) also be cultivated and strengthened?
Yes, through repeated virtuous actions and meditation, positive seeds and latencies are nourished and grow stronger.
109
What is the relationship between 'afflictive habits' and 'afflictive seeds/latencies'?
Afflictive habits are the observable patterns of behavior resulting from the repeated activation and strengthening of afflictive seeds and latencies.
110
How does the 'impermanence' of karmic seeds and afflictive seeds offer an opportunity for purification?
Because they are conditioned phenomena and not eternally fixed, they are subject to change and can be influenced, weakened, and ultimately removed by antidotal forces.
111
What is 'non-virtue merely imputed by way of a basis' (gzhi'i cha nas btags pa tsam gyi mi dge ba)?
This could refer to actions that are neutral by nature but become non-virtuous due to a negative motivation or context.
112
What is 'virtue merely imputed by way of a basis' (gzhi'i cha nas btags pa tsam gyi dge ba)?
This could refer to actions that are neutral but become virtuous due to a positive motivation or context.
113
What are 'latencies of words and conventions' (prajñapti-vāsanā)?
Habitual tendencies to perceive and conceptualize the world according to learned linguistic and conceptual frameworks, which can contribute to ignorance if these frameworks reify inherent existence.
114
How does the concept of 'momentariness' relate to the planting and ripening of seeds?
Each moment of action plants a seed in a subsequent moment of consciousness. The ripening also occurs through a causal chain of moments.
115
What is the difference between the 'seed' (bīja) for a future life and the 'consciousness' (vijñāna) that takes rebirth?
The seed is the karmic potential. The consciousness is the actual stream of awareness that carries these seeds and links one life to the next.
116
How can understanding the 'subtlety of karma and its seeds' prevent complacency in ethical conduct?
Recognizing that even seemingly small actions plant seeds that can have significant future consequences encourages greater mindfulness and care in one's conduct.
117
What is the 'affliction of laziness' (kausīdya) in relation to dealing with one's afflictive seeds?
Laziness prevents one from engaging in the sustained effort required for purification practices and applying antidotes to weaken and eliminate these seeds.
118
How does 'pride' (māna) obstruct the process of acknowledging and working with one's afflictive seeds?
Pride can make one unwilling to admit the presence of afflictions or the need for purification, hindering self-awareness and effort.
119
What is the role of 'faith' (śraddhā) in the process of purifying afflictive and karmic seeds?
Faith in the efficacy of the Dharma, the purification methods, and the guidance of the Three Jewels provides the motivation and confidence to engage in these practices.
120
Can 'unspecified' or 'neutral' karma (avyākṛta-karma) also leave seeds?
Yes, neutral actions leave neutral seeds, which generally don't lead to strong experiences of pleasure or pain but contribute to the continuity of mundane existence.
121
How does the 'power of the object' influence the strength of the karmic seed planted (e.g., acting towards a Buddha vs. an ordinary being)?
Actions directed towards powerful objects (like one's spiritual teacher, parents, or holy beings) are said to create much stronger karmic seeds, whether positive or negative.
122
How does the 'power of the intention' influence the strength of the karmic seed planted?
A very strong, deliberate intention (whether virtuous or non-virtuous) will create a more potent karmic seed than a weak or casual intention.
123
How does the 'power of the action itself' influence the strength of the karmic seed (e.g., prolonged action vs. brief action)?
The nature, duration, and completeness of the action can affect the potency of the seed it leaves.
124
How does the 'power of the basis' (e.g., having taken vows) influence the strength of karmic seeds from actions?
Actions performed by someone who has taken vows (e.g., monastic vows, bodhisattva vows) can have a greater karmic weight, both for transgressions and for upholding them.
125
What is the difference between a 'karmic trace' (karma-vāsanā) and an 'afflictive trace' (kleśa-vāsanā)?
A karmic trace relates to the potential for future experiential results of an action. An afflictive trace relates to the tendency for an affliction to recur.
126
How does 'self-grasping ignorance' ensure the 'contamination' of karmic seeds, making them 'polluted karma'?
Because actions performed under the influence of self-grasping are inevitably aimed at the benefit of a falsely conceived self, they are tainted and perpetuate samsara.
127
What is the 'latency of the two truths' (satyadvaya-vāsanā) as a cognitive obscuration?
The subtle habitual tendency to perceive conventional phenomena as inherently existent, even after realizing emptiness, which obstructs omniscience.
128
How can one 'exhaust' karmic seeds without necessarily purifying them with wisdom?
Some karmic seeds can be exhausted by experiencing their full results, but this process is endless within samsara if new seeds are constantly being planted.
129
What is the primary factor that determines whether a karmic seed will ripen as an experience in the desire realm, form realm, or formless realm?
The nature of the karma itself (e.g., karma created through sensory desire leads to desire realm; karma from meditative absorptions leads to form/formless realms) and the afflictions active at the time of death.
130
How are 'seeds of meditative stabilization' (samādhi-bīja) cultivated?
Through consistent practice of concentration meditation, leaving imprints that facilitate deeper states of focus in the future.
131
How are 'seeds of wisdom' (prajñā-bīja) cultivated?
Through study, reflection, and meditation on topics like impermanence, selflessness, and emptiness, leaving imprints for deeper insight.
132
Do afflictions themselves have seeds, or do they only arise from the seed of ignorance?
While ignorance is the ultimate root, specific afflictions like attachment or anger also leave their own specific seeds or strengthen their specific latencies, making them more prone to arise again.
133
What is the danger of 'complacency' regarding one's 'store of virtuous seeds'?
Believing one has enough merit can lead to neglecting further accumulation of virtue and purification, and past virtue can be damaged by subsequent anger or wrong views.
134
How does the concept of 'afflictions acting as the condition for karma to ripen' explain why mere cessation of action is not enough for liberation?
Even if one stops creating new karma, old karmic seeds exist, and as long as afflictions are present, these seeds can be 'watered' and brought to fruition.
135
What does 'cutting the stream of an affliction' mean in terms of its seeds and latencies?
It means to stop its manifest arising and prevent it from further strengthening its underlying seeds and habitual patterns.
136
Can 'positive affirmations' or 'wishful thinking' alone eliminate deep-seated afflictive seeds?
While they might offer temporary psychological relief, they typically do not have the power to eradicate deeply rooted afflictive seeds without being combined with wisdom and transformative practices.
137
How does the understanding of 'coarse and subtle afflictions' inform the stages of the path?
The path often involves first dealing with coarser, more obvious afflictions, and then gradually addressing the more subtle layers and their underlying seeds.
138
What is the role of 'effort' (vīrya) in preventing new afflictive seeds from being planted and weakening old ones?
Sustained, joyous effort is needed to maintain mindfulness, apply antidotes, engage in purification, and cultivate wisdom, all of which counteract afflictions and their seeds.
139
How is the concept of 'karma ripening at an uncertain time' related to its seeds lying dormant?
A karmic seed may be planted, but the specific cooperative conditions for its ripening might not occur for a very long time, leading to uncertainty about when the result will manifest.
140
What is the connection between 'seeds of generosity' and future wealth or resources?
Acts of generosity are said to plant seeds that can ripen as future abundance and favorable material conditions.
141
What is the connection between 'seeds of ethical conduct' and future fortunate rebirths or good health?
Maintaining ethical discipline plants seeds that can lead to rebirth in higher realms and contribute to physical well-being.
142
What is the connection between 'seeds of patience' and future positive relationships or a pleasing appearance?
Practicing patience is said to plant seeds that lead to harmonious relationships and an agreeable form.
143
How can one ensure that virtuous karmic seeds are 'sealed' with wisdom so they lead towards liberation rather than just better samsara?
By dedicating the merit of virtuous actions with an understanding of emptiness and an aspiration for the enlightenment of all beings.
144
What is the difference between a 'seed that has ripened' and a 'seed that has been purified'?
A ripened seed has produced its effect and is exhausted. A purified seed has been neutralized or transformed by antidotal forces (like wisdom or specific practices) and will not produce its originally intended negative result.
145
How does 'regret' (one of the four opponent powers) specifically affect negative karmic seeds?
Sincere regret is said to weaken the potency of negative karmic seeds, making them less likely to produce severe results.
146
How does 'reliance' (taking refuge, generating bodhicitta) affect negative karmic seeds?
It changes the mental context, making purification more powerful and reorienting the mind away from the non-virtuous tendencies that created the seeds.
147
How does 'applying remedial actions' affect negative karmic seeds?
Specific practices (like reciting mantras, meditating on emptiness, performing prostrations, offering service) directly counteract and purify the negative imprints.
148
How does 'resolve not to repeat the action' affect negative karmic seeds?
It stops the creation of similar new seeds and demonstrates a commitment to change, which is crucial for the purification process to be effective.
149
What are 'latencies of projection' (prapañca-vāsanā)?
Habitual tendencies of the mind to elaborate conceptually on perceptions, often creating a distorted and reified sense of reality, which fuels afflictions.
150
How does one 'starve' an afflictive seed?
By consistently refraining from engaging in the manifest affliction when its trigger appears, and by not feeding it with inappropriate attention or conceptual proliferation.
151
What is the significance of understanding that even 'subtle conceptual thought' can be influenced by afflictive latencies?
It highlights the depth to which afflictions pervade the mind and the need for profound wisdom to purify even these subtle levels.
152
How can 'dream states' reveal the presence of afflictive seeds and latencies?
Afflictions and habitual patterns that are less restrained by conscious control can manifest more freely in dreams, indicating their presence in the subconscious/ālaya.
153
What is the relationship between the 'ālaya-vijñāna' (storehouse consciousness) and the 'afflicted mind' (kliṣṭa-mano-vijñāna) in Yogācāra theory regarding afflictions?
The afflicted mind grasps at the ālaya-vijñāna as a self, and this grasping is a primary innate affliction that projects other afflictions based on the seeds within the ālaya.
154
Can afflictions be 'unconscious' in the sense that their seeds influence us without our awareness of their specific origin?
Yes, many of our habitual reactions and underlying anxieties can be driven by ancient afflictive seeds and latencies of which we are not consciously aware.
155
What is the role of 'contemplating the faults of afflictions' in motivating the desire to eliminate their seeds?
By repeatedly reflecting on how afflictions cause suffering now and in the future, one develops a strong aversion to them and a wish to be free from their underlying causes.
156
How does the Mahāyāna ideal of 'not abandoning sentient beings' relate to working with one's own afflictive seeds?
To be of true benefit to others, one must purify one's own mindstream of afflictions and their seeds; thus, this internal work is inseparable from the bodhisattva's compassionate activity.
157
What is the final 'residue' that remains even after an Arhat has eliminated manifest afflictions and their seeds, which a Buddha fully overcomes?
Arhats have eliminated afflictive obscurations, but Buddhas also eliminate the most subtle cognitive obscurations (jñeyāvaraṇa), which are fine latencies of dualistic appearance and grasping at true existence.
158
How can even 'neutral feelings' become a basis for planting afflictive seeds if not met with wisdom?
Neutral feelings, if accompanied by ignorance of their true nature or the subtle workings of self-grasping, can still be part of a mind that perpetuates the planting of seeds for cyclic existence.
159
Why is it said that true 'roots of virtue' are those conjoined with the 'three noble principles' (renunciation, bodhicitta, wisdom of emptiness)?
Because virtue combined with these principles leads towards liberation and enlightenment, rather than just temporary samsaric benefits.
160
What is the most powerful 'condition' for preventing virtuous karmic seeds from being damaged by anger?
The practice of patience and the immediate application of regret and purification if anger does arise.
161
How does the understanding of 'seeds' help explain 'karmic ripening that seems disproportionate' to the initial action?
The principle of karma multiplying means a small seed (action) can grow into a large tree (result), especially if conditions are conducive or if the object/intention was powerful.
162
What is the ultimate 'state free from all seeds and latencies' of afflictions and contaminated karma?
The state of Buddhahood, where the mind is completely purified.
163
How does the affliction of ignorance contribute to the other five root afflictions directly?
Ignorance regarding the true nature of reality, especially the self and phenomena, provides the faulty basis upon which attachment, anger, pride, afflicted doubt, and afflicted views arise.
164
What is the specific object of focus for attachment that makes it an affliction?
An object or person perceived as inherently desirable or capable of bringing lasting happiness, an exaggeration of its positive qualities.
165
What is the specific object of focus for anger/aversion that makes it an affliction?
An object, person, or situation perceived as inherently undesirable or threatening, an exaggeration of its negative qualities.
166
How does 'pride of superiority' (māna) manifest?
Believing oneself to be superior to others who are actually equal or even superior in some qualities.
167
How does 'pride exceeding pride' (atimāna) manifest?
Believing oneself to be superior to those who are clearly superior, or equal to them when one is inferior.
168
How does 'pride of conceit' or 'self-overestimation' (abhimāna) manifest?
Believing one has attained qualities or realizations that one has not actually achieved.
169
How does 'pride in slight inferiority' or 'wrongly asserted pride' (ūnamāna/mithyāmāna) manifest?
While acknowledging slight inferiority in some aspects compared to greatly superior individuals, one still maintains a sense of pride or self-importance instead of appropriate humility or aspiration.
170
What is an example of the 'view of a transitory collection' (jigta) focusing on 'I'?
Perceiving the 'I' as a singular, independent controller or owner of the psycho-physical aggregates.
171
What is an example of the 'view of a transitory collection' (jigta) focusing on 'mine'?
Perceiving the body, feelings, or thoughts as inherently 'mine,' belonging to an independent self.
172
How does the 'view holding to extremes' of eternalism specifically fuel afflictions?
Belief in a permanent, unchanging self can lead to strong attachment to this self and its experiences, and fear of its annihilation.
173
How does the 'view holding to extremes' of nihilism specifically fuel afflictions?
Denial of cause and effect or future lives can lead to recklessness, lack of ethical restraint, and despair, which are afflicted states.
174
Why is 'concealment' (mrakṣa) considered an affliction if one is simply hiding faults?
Because it is motivated by attachment to reputation or fear of consequences, and obstructs purification and honest self-assessment.
175
How does 'dissimulation' (śāṭhya) differ from 'deceit' (māyā)?
Deceit is about misleading others regarding one's qualities in general for gain, while dissimulation often involves feigning virtuous qualities one lacks, especially in a Dharma context, to impress others.
176
What is the subtle way 'lethargy' (styāna) can manifest in Dharma practice?
A lack of mental clarity or vibrancy, making the mind heavy and unable to engage keenly with virtuous objects, even if one is physically present for practice.
177
How does 'excitement' (auddhatya) specifically hinder meditative concentration?
The mind is scattered outwards, drawn to objects of past attachment or pleasant memories, preventing single-pointed focus.
178
What is a key difference between 'forgetfulness' (muṣitasmṛtitā) and simple poor memory in the context of afflictions?
Afflictive forgetfulness specifically refers to losing mindfulness of virtuous instructions, precepts, or meditative objects due to the influence of other afflictions or lack of conscientiousness.
179
Can 'distraction' (vikṣepa) be towards virtuous objects and still be an affliction?
If the mind uncontrollably flits even between various virtuous thoughts without purpose or stability for a chosen practice, it can be a subtle form of distraction hindering deeper cultivation.
180
What are the three main spheres through which afflictions lead to karmic actions?
Body (physical actions), speech (verbal actions), and mind (mental actions like covetousness or ill will).
181
How does 'inappropriate attention' fixate on the 'signs' of an object to generate afflictions?
It isolates certain characteristics of an object, reifies them as inherently real and important, and then reacts with attachment or aversion based on this distorted perception.
182
What is the role of 'previous conditioning' or 'habituation' in the strength of an affliction?
The more one has indulged in a particular affliction in the past, the stronger its latent seeds and the more easily it will manifest with greater intensity.
183
How can afflictions motivate 'virtuous' actions that are still contaminated?
Actions like giving with a motivation of pride or seeking a good reputation are virtuous in outcome but contaminated by the underlying affliction, thus not leading to liberation.
184
What is the 'object-possessor' relationship in the context of afflictions like miserliness?
Miserliness involves strong grasping at possessions as 'mine' and an inability to part with them, highlighting the afflicted view of self and ownership.
185
How does 'non-shame' (āhrīkya) differ from simply being shameless in a conventional sense?
Afflictive non-shame is a specific lack of internal moral restraint regarding negative actions, irrespective of societal views.
186
How does 'non-embarrassment' (anapatrāpya) differ from simply not caring what others think?
Afflictive non-embarrassment is a lack of concern for the ethical reputation or the negative impact one's actions have on respected others or the community.
187
What is the primary 'function' of an affliction from a Buddhist psychological perspective?
To cause mental agitation, obscure wisdom, and impel actions that perpetuate cyclic existence.
188
How can one differentiate between a strong non-afflictive emotion (e.g., deep empathy) and an affliction?
Non-afflictive wholesome emotions are generally accompanied by mental peace and clarity, and motivate constructive actions, while afflictions lead to agitation and unskillful behavior.
189
What does it mean to 'undermine the support' for an affliction?
To weaken the conditions that allow it to arise, such as reducing contact with triggering objects (if appropriate) or changing one's internal interpretation of events.
190
How does reflecting on the 'faults of samsara' act as a general antidote to many afflictions?
Understanding the pervasive suffering and unreliability of cyclic existence reduces attachment to worldly things and strengthens the resolve to abandon afflictions that bind us to it.
191
Can one use an affliction to fight another affliction? For example, using anger to overcome laziness.
This is generally not recommended as it replaces one affliction with another. The path emphasizes using wisdom and wholesome states as antidotes.
192
What is the problem with merely suppressing afflictions without uprooting their seeds?
Suppressed afflictions can re-emerge with greater force when conditions change or one's concentration weakens.
193
How does the 'affliction of views' (dṛṣṭi-kleśa) act as a 'scaffold' for other afflictions?
Incorrect views about reality (e.g., a permanent self, denial of karma) provide a conceptual framework that justifies and strengthens other afflictions like attachment or pride.
194
What is the role of 'conceptual proliferation' (prapañca) in sustaining afflictions once they arise?
The mind elaborates on the initial afflicted thought with a stream of related concepts, stories, and judgments, thereby feeding and prolonging the affliction.
195
How does 'non-conscientiousness' (pramāda) relate to the three gates of action (body, speech, mind)?
It implies a lack of vigilance in all three areas, allowing unwholesome actions driven by afflictions to occur without restraint.
196
What is an 'afflictive obscuration' (kleśāvaraṇa) and what does it primarily obstruct?
It refers to the afflictions themselves and their seeds, which primarily obstruct the attainment of liberation (nirvāṇa) from cyclic existence.
197
How can understanding the 'dependently arisen nature' of afflictions help in overcoming them?
Recognizing that afflictions arise due to specific causes and conditions, and are not solid, independent entities, reveals that they can be ceased by removing those causes and conditions.
198
What is the difference between an 'antidote that directly opposes' an affliction and an 'antidote that uproots the foundation'?
Directly opposing antidotes target specific afflictions (e.g., love for anger). Uprooting the foundation refers to wisdom realizing emptiness, which removes ignorance, the basis of all afflictions.
199
How can 'mindfulness of death and impermanence' help weaken afflictions like attachment and pride?
Realizing the certainty of death and the uncertainty of its timing, and the impermanent nature of all possessions and status, reduces clinging to these worldly concerns.
200
What does it mean to 'transform adverse conditions into the path' in relation to afflictions?
Using difficult situations or the arising of afflictions as opportunities to practice patience, compassion, or wisdom, rather than being overwhelmed by them.
201
Why is 'patience' often described as one of the most powerful practices for dealing with afflictions, especially anger?
Patience directly counters the agitated and intolerant state of anger, creates mental space, and prevents harmful reactions.
202
How does the view of 'all sentient beings having been our mothers' help to counteract anger or ill will?
Recognizing the kindness received from all beings in past lives makes it difficult to sustain anger towards them and fosters compassion instead.
203
What is the specific danger of 'spiritual pride' where one feels superior due to Dharma practice?
It corrupts the virtuous practice itself, becoming an obstacle to genuine realization and fostering isolation.
204
How does one guard against 'intellectually acquired afflictions' if one studies many philosophical views?
By maintaining a primary focus on the core purpose of Dharma (liberation from suffering), practicing critical analysis grounded in reason and reliable teachings, and not clinging rigidly to views for egoic reasons.
205
What is the significance of the term 'defilement' (another translation for kleśa) in understanding afflictions?
It highlights that these mental factors 'stain' or 'pollute' the otherwise pure nature of the mind.
206
How does the 'affliction of doubt' manifest regarding the efficacy of antidotes themselves?
Wavering or disbelieving that practices like meditation on patience or emptiness can actually overcome afflictions, thus hindering effort.
207
What is the 'sphere of operation' for an affliction?
The particular types of objects or situations that tend to trigger a specific affliction in an individual due to their conditioning.
208
How does the 'grasping at permanence' in impermanent things directly lead to the arising of afflictions like anxiety or frustration?
When impermanent things inevitably change or cease, the expectation of permanence is unmet, leading to distress (anxiety about loss, frustration when it occurs).
209
What is the role of 'mental labeling' in the formation and strengthening of afflictions?
We often apply strong conceptual labels (e.g., 'perfect,' 'terrible,' 'mine') to objects or experiences, and then react to the label as if it were the inherent reality, fueling afflictions.
210
How can afflictions affect our perception of time (e.g., when angry versus when happy)?
Strong afflictions can distort our subjective experience of time; for example, moments of anger or anxiety might feel prolonged, while moments of intense pleasure might seem to pass too quickly.
211
What is the 'antidote of cessation' (nirodha-pratipakṣa) in relation to afflictions?
This refers to the ultimate antidote, the direct realization of emptiness which leads to the true cessation of afflictions.
212
What is the 'antidote of abandoning' (prahāṇa-pratipakṣa) in relation to afflictions?
This refers to the path factors that actively work to abandon or eliminate afflictions, such as the practices of the three higher trainings.
213
How can afflictions be 'contagious' in a social environment?
Being around people who are strongly expressing afflictions like anger or anxiety can often trigger similar states in oneself if one is not mindful.
214
What is the difference between 'regret' as a wholesome factor and 'guilt' as an afflicted state?
Wholesome regret acknowledges a mistake and motivates positive change. Afflicted guilt often involves excessive self-blame, hopelessness, and doesn't lead to constructive action.
215
How does 'wishful thinking' sometimes act as a subtle support for afflictions like attachment?
Clinging to unrealistic hopes about how an object of attachment will bring lasting happiness can prevent one from seeing its true impermanent or unsatisfactory nature.
216
Why is the affliction of 'ignorance' often depicted as darkness?
Because it obscures the true nature of reality, preventing one from seeing things clearly, just as darkness prevents sight.
217
What is meant by the 'tyranny' of afflictions?
It implies that when afflictions are strong, they dominate the mind, compelling one to think, speak, and act in ways that are often unskillful and lead to suffering, as if ruled by a tyrant.
218
How does 'mindfulness of the breath' serve as a foundational practice for observing and understanding afflictions?
It cultivates mental stability and a non-reactive observation space, allowing one to notice afflictions as they arise without immediately being swept away by them.
219
What is the specific danger of the affliction 'view holding wrong ethics and modes of conduct as supreme' (śīlavrataparāmarśa)?
It can lead one to engage in pointless or even harmful practices, believing them to be purifying, while neglecting genuinely effective methods for overcoming afflictions.
220
How does the 'afflicted view of a transitory collection' (jigta) contribute to fear of death?
Grasping at the current psycho-physical aggregates as a real, inherent self leads to intense fear when faced with their inevitable disintegration at death.
221
What is the role of 'aspiration' (chanda) in applying antidotes to afflictions?
A strong aspiration or intention to apply an antidote is a necessary precursor to the effort (vīrya) required to do so effectively.
222
Can an affliction arise without a specific external object, e.g., free-floating anxiety?
Yes, while often triggered by objects, afflictions like anxiety can also arise due to internal mental states, past conditioning, or general ignorance without a clearly defined external trigger in the moment.
223
How does the Buddhist understanding of afflictions challenge the idea that one should always 'follow their heart' or 'trust their gut'?
If the 'heart' or 'gut feeling' is influenced by afflictions like attachment, aversion, or fear, following it can lead to unskillful actions and suffering. Wisdom is needed to discern.
224
What is the difference between 'suppressing' an affliction and 'repressing' it in a psychological sense?
Suppression in a Dharma context can be a skillful temporary measure (e.g., through concentration). Repression often implies unconsciously pushing away an emotion, which can have negative psychological consequences. Dharma aims for conscious understanding and eradication.
225
How does 'joyous effort' (vīrya) specifically counter the laziness that prevents one from applying antidotes to afflictions?
Joyous effort finds delight in virtuous activity, including the work of understanding and counteracting afflictions, thus overcoming the inertia of laziness.
226
Why is a 'balanced' approach to applying antidotes important (e.g., not being too harsh or too lax with oneself)?
Excessive harshness can lead to discouragement or self-aversion (another affliction), while excessive laxity allows afflictions to continue unchecked. A middle way guided by wisdom is needed.
227
How can afflictions lead to a 'narrowing of perspective'?
When an affliction like strong anger or desire is present, the mind tends to become fixated on the object of that affliction, losing sight of the broader context or other important factors.
228
What is 'afflictive clinging' (abhiniveśa)?
A strong, stubborn adherence to an object, view, or experience, often rooted in afflictions like attachment or ignorance.
229
How can the practice of 'analytical meditation' on an affliction help to dismantle it?
By systematically investigating its causes, conditions, characteristics, and effects, one can see its lack of inherent reality and its conditioned nature, thereby weakening its hold.
230
What is the significance of recognizing that afflictions are 'not me and not mine' in a profound sense?
This refers to understanding their empty nature – they are not an inherently existent self, nor do they belong to such a self – which is key to uprooting them.
231
How does the Buddhist path aim to achieve not just a temporary absence of afflictions but their 'non-arising'?
Through the complete eradication of ignorance and the seeds of afflictions, so that they lack the conditions to ever manifest again.
232
What are 'environmental conditions' that can exacerbate afflictions?
Stressful work environments, conflict-ridden relationships, or societies that promote excessive consumerism can provide fertile ground for afflictions to arise more frequently.
233
How can afflictions create a 'distorted sense of time' (e.g., impatience)?
Impatience, often linked to aversion or attachment, arises from a distorted expectation of how quickly things 'should' happen, leading to frustration when reality doesn't match.
234
What is the connection between 'unrealistic expectations' and the arising of afflictions?
Expecting people or situations to be perfect, permanent, or always satisfying sets one up for disappointment, frustration, and other afflictions when these expectations are not met.
235
How is 'compassion for oneself' important when working with strong or persistent afflictions?
Recognizing that one is suffering due to afflictions and cultivating a kind, patient attitude towards oneself can provide the resilience needed for long-term practice, rather than succumbing to self-criticism.
236
What is the 'antidote of patience towards the profound meaning' (referring to emptiness)?
This involves patiently studying, reflecting, and meditating on the difficult and subtle teachings on emptiness, even when full understanding doesn't come quickly, as this is the ultimate antidote to afflictions.
237
How can 'gratitude for the opportunity to practice Dharma' motivate one to confront afflictions?
Realizing the preciousness of having access to teachings and methods that can overcome suffering can inspire the effort needed to tackle one's own internal afflictions.
238
Why is 'honesty with oneself' about the presence of afflictions a crucial first step?
Without acknowledging that an affliction is present, one cannot begin to apply any remedy or understand its workings.
239
How does the concept of 'cognitive bias' in modern psychology relate to the Buddhist understanding of afflictions arising from distorted conceptions?
Many cognitive biases (e.g., confirmation bias, negativity bias) can be seen as specific ways in which the mind's tendency towards distorted conceptions, often fueled by underlying afflictions, manifests.
240
What is the role of 'equanimity towards praise and blame' in reducing afflictions like pride and discouragement?
By not being overly elated by praise or dejected by blame, one maintains mental stability and reduces the power of these external events to trigger internal afflictions.
241
Can afflictions be 'collective' or 'societal'?
While afflictions are experienced individually, widespread afflictions within a society (e.g., collective greed, fear, or hatred) can shape societal norms, behaviors, and lead to large-scale suffering.
242
How does 'self-compassion' differ from 'self-pity' when dealing with afflictions?
Self-compassion involves acknowledging one's suffering due to afflictions with kindness and a wish to alleviate it through skillful means. Self-pity is often a passive, afflicted state that can reinforce feelings of helplessness.
243
What is the ultimate 'medicine' prescribed by the Buddha for the 'illness' of afflictions?
The Noble Eightfold Path, culminating in the wisdom that eradicates ignorance.
244
What is the primary difference in how acquired versus innate afflictions are 'held' by the mind?
Acquired afflictions are held through reliance on faulty reasoning or specific learned doctrines, while innate afflictions arise more spontaneously due to beginningless habituation.
245
How does the 'subtlety' of an affliction relate to the difficulty of recognizing and counteracting it?
Subtler afflictions are harder to detect in one's own mindstream and thus can influence behavior pervasively without being consciously addressed, requiring finer mindfulness and introspection.
246
Can an 'underlying affliction' influence one's mood or general outlook even without manifesting overtly?
Yes, underlying afflictions can create a subtle background tone of dissatisfaction, anxiety, or bias, even when no coarse affliction is actively present.
247
What is the significance of understanding that karmic seeds are 'carried moment to moment' by the consciousness?
It explains the uninterrupted continuity of karmic potential from the time of action to the time of ripening, even across lifetimes.
248
How does 'volition' (cetanā) play a role in both planting karmic seeds and in the ripening process?
Initial volition plants the seed. Subsequent volitions, often driven by afflictions like craving, can contribute to the conditions for that seed's ripening.
249
If afflictions are necessary for karmic seeds to ripen into duḥkha, what happens to virtuous seeds that ripen into samsaric happiness?
Even samsaric happiness, if arising from virtuous seeds still within the context of an afflicted mind (e.g., one with underlying self-grasping), is ultimately conditioned and not true liberation. Afflictions still play a role in the overall samsaric context.
250
How does the concept of 'imputed virtue/nonvirtue' challenge a simplistic view of good and bad actions?
It highlights the crucial role of motivation and context, showing that external appearances of actions can be deceiving regarding their true ethical value and karmic consequence.
251
When anger 'damages' roots of virtue, what is a practical implication for one's future spiritual progress?
One might find it harder to generate positive mental states, experience the results of past merit, or connect with Dharma teachings until purification is done and new virtue created.
252
What is the most effective long-term strategy to protect one's 'roots of virtue' from being damaged or cut?
Cultivating strong patience, consistently purifying any anger that arises, and deeply ingraining the correct view that understands karma and counters wrong views.
253
How does the understanding of 'seeds and latencies' explain why certain afflictions are more predominant in one individual than another?
Each individual has a unique history of actions and afflictions from countless past lives, leading to a different accumulation and strength of specific seeds and latencies.
254
What is the role of 'mindfulness' in preventing the activation of afflictive seeds?
Mindfulness allows one to recognize triggering conditions and the initial stirring of an affliction from its seed, providing an opportunity to apply antidotes before it fully manifests.
255
Can 'seeds of wisdom' (prajñā-bīja) themselves become 'afflicted' or distorted?
Pure wisdom seeds lead to liberation. However, intellectual understanding of wisdom could be mixed with pride, or a misunderstanding of emptiness could lead to nihilistic views, which are afflicted.
256
What is the difference between a 'latency for dualistic appearance' (a cognitive obscuration) and an 'afflictive seed'?
An afflictive seed directly produces a disturbing emotion. A latency for dualistic appearance is a more subtle imprint that causes the mind to perceive subject-object duality as inherently real, obscuring omniscience but not necessarily causing immediate emotional turmoil in an arya being.
257
How does 'grasping at signs' (nimitta-grāha) contribute to the strengthening of afflictive seeds?
By repeatedly focusing on and reifying apparent characteristics (signs) of objects as inherently attractive or repulsive, one continuously reinforces the seeds of attachment or aversion.
258
Why is it important to understand that even the 'desire for liberation,' if mixed with subtle self-grasping, can still be linked to afflictive seeds?
While the aspiration for liberation is crucial, if it's centered around a strongly conceived 'I' who wants to be free, that self-grasping is still an afflictive basis. The desire becomes pure when conjoined with wisdom of selflessness.
259
Can 'collective karma' (karma shared by a group) also have 'collective seeds' that ripen for that group?
Yes, actions performed by a group can create karmic potentials that ripen as shared environmental conditions or experiences for that group.
260
What is the significance of the 'ālaya-vijñāna' being 'perfumed' by seeds, according to Yogācāra?
'Perfuming' implies that the seeds are not just stored like items in a box but actively modify the nature and continuity of the consciousness itself.
261
If afflictions are chief, why is the immediate cause of rebirth often identified as the karma activated at the time of death?
Because at death, a specific powerful karmic seed is activated by the afflictions present (especially craving and grasping), and this karma directly projects the next rebirth.
262
How does 'mental karma' (mano-karma), such as covetousness or ill will, plant potent seeds even without physical or verbal expression?
Strong mental intentions and afflicted thoughts are powerful actions in themselves that create significant karmic imprints on the mindstream.
263
What is the relationship between the 'seeds of the ten nonvirtuous actions' and future suffering?
Each of the ten nonvirtues (killing, stealing, etc.) plants seeds that lead to specific types of suffering experiences and rebirths in lower realms.
264
How can 'making offerings' or 'practicing generosity' plant seeds that counteract the latencies of miserliness?
By actively engaging in the opposite behavior with a positive motivation, one weakens the habitual tendency of miserliness and cultivates the seeds of generosity.
265
What is the 'latency of beginningless ignorance' and why is it so difficult to remove?
It's the most fundamental habitual tendency to misapprehend reality, deeply ingrained from time without beginning, forming the very basis of samsara.
266
How does understanding the 'ripening process of seeds' help in developing patience towards difficult life experiences?
Recognizing that current suffering is the ripening of past karmic seeds (often planted due to afflictions) can help one accept the experience without generating new anger or despair.
267
What is the difference between 'contaminated seeds' (sāsrava-bīja) and 'uncontaminated seeds' (anāsrava-bīja)?
Contaminated seeds are those associated with afflictions and lead to samsaric results. Uncontaminated seeds are associated with the path (e.g., wisdom of emptiness, bodhicitta) and lead to liberation and enlightenment.
268
Can a 'seed of an acquired affliction' be eliminated more easily than a 'seed of an innate affliction'?
Generally yes, because acquired afflictions are based on specific, learned faulty reasoning which can be directly refuted, thus undermining their seeds. Innate afflictions require deeper meditative insight.
269
What role does 'joyful effort' (vīrya) play in transforming or purifying seeds and latencies?
Sustained and joyful effort is necessary to engage in practices like meditation, purification, and ethical conduct that weaken negative seeds and cultivate positive ones.
270
How can 'reflecting on the kindness of others' help to weaken seeds of anger or resentment?
Focusing on kindness received can shift the mind away from perceived harms, cultivate positive emotions, and diminish the basis for anger.
271
What is the connection between 'karmic seeds for perception' and how we experience the world?
Our accumulated karmic seeds influence not just what happens to us, but also how we perceive and interpret events, coloring our reality.
272
Are 'seeds of doubt regarding the Dharma' considered an afflictive obscuration?
Yes, because such doubt hinders the ability to engage with the path that leads to liberation from afflictions.
273
How does 'cutting the root of virtue through wrong views' differ from ordinary non-virtuous karma in its impact on seeds?
Ordinary non-virtue plants specific negative seeds. Cutting the root of virtue through deeply held wrong views (like denying karma) can create a pervasive blockage, preventing a whole class of virtuous seeds from ripening for a long time.
274
What is the impact of 'strong faith' (śraddhā) on the 'seeds of virtue' in one's mindstream?
Strong faith can 'water' or activate virtuous seeds, inspiring one to engage in practices that further strengthen them and lead to their positive ripening.
275
How can 'meditation on impermanence' help to weaken the 'seeds of attachment' to worldly pleasures?
Recognizing the fleeting nature of pleasures undermines the exaggerated importance given to them by attachment, thereby weakening the tendency (seed) to grasp.
276
What are 'latencies of clinging to true existence' (satkāyadṛṣṭi-vāsanā) and how are they eliminated?
These are the subtle habitual tendencies to perceive inherent existence. They are primarily eliminated by prolonged meditation on emptiness combined with the accumulation of merit.
277
Can 'unconscious biases' be understood in terms of 'afflictive latencies' or 'latencies of perception'?
Yes, many unconscious biases likely stem from deeply ingrained latencies established by past conditioning, including cultural influences and subtle afflictive patterns.
278
How does 'maintaining ethical precepts' help to prevent the planting of particularly strong negative karmic seeds?
Precepts define clear boundaries for actions, and consciously refraining from proscribed negative actions prevents the creation of their potent karmic consequences.
279
What is the significance of 'dedicating merit' (pariṇāmana) in relation to virtuous seeds?
Dedicating the merit from virtuous actions towards enlightenment for all beings directs the power of those virtuous seeds towards the ultimate goal, preventing them from being exhausted by lesser samsaric results or damaged by anger.
280
How does the accumulation of 'wisdom seeds' (from hearing, contemplating, and meditating on Dharma) counteract 'ignorance seeds'?
As wisdom seeds grow stronger through practice, they directly undermine and eventually replace the fundamental ignorance and its resultant afflictive seeds.
281
Can simply 'waiting out' the ripening of all negative karmic seeds lead to liberation, without addressing afflictions?
No, because new negative karmic seeds would continually be planted due to ongoing afflictions, and afflictions themselves are needed to ripen old seeds into samsaric experiences. Liberation requires eliminating afflictions.
282
What is the role of the 'spiritual mentor' (guru/kalyāṇamitra) in helping a disciple understand and work with their afflictions, karma, seeds, and latencies?
A qualified mentor provides teachings, guidance, and personal advice tailored to the disciple's specific afflictive patterns and karmic predispositions, helping them navigate the path of purification and transformation.
283
How does 'taking refuge' sincerely affect one's continuum of afflictive and karmic seeds?
Sincere refuge begins a process of reorienting the mind towards wholesome influences, which can start to purify negative imprints and plant seeds for spiritual growth, especially when combined with ethical conduct.
284
Why is it said that even subtle 'conceptual elaborations' (prapañca) can plant or water afflictive seeds?
Because these elaborations often stem from and reinforce the fundamental ignorance of self-grasping and the reification of phenomena, thus perpetuating the conditions for afflictions.
