Afflictions, Their Arising, and Their Antidotes Flashcards
Chapter 4 (260 cards)
1
Q
What is the general Tibetan term for afflictions?
A
nyön mong (nyon mongs)
2
Q
What is the Sanskrit term for afflictions?
A
kleśa
3
Q
What is the primary characteristic of an affliction?
A
When it arises, it makes the mind unpeaceful and uncontrolled.
4
Q
What is the fundamental root of all afflictions?
A
Ignorance (avidyā, ma rigpa).
5
Q
How many primary afflictions are commonly enumerated?
A
Six: ignorance, attachment, anger, pride, afflicted doubt, and afflicted views.
6
Q
How many secondary afflictions are often listed?
A
Twenty: belligerence, resentment, concealment, spite, jealousy, miserliness, deceit, dissimulation, haughtiness, harmfulness, non-shame, non-embarrassment, lethargy, excitement, non-faith, laziness, non-conscientiousness, forgetfulness, non-introspection, and distraction.
7
Q
What does ‘ignorance’ as a root affliction primarily refer to?
A
Misapprehending the nature of reality, particularly grasping at a truly existent self and inherent existence of phenomena.
8
Q
How does ignorance grasping at a self lead to other afflictions?
A
Believing in a solid self leads to differentiating ‘self’ from ‘other,’ which then gives rise to attachment for what benefits the ‘self’ and aversion for what harms it.
9
Q
What is ‘attachment’ (rāga) as an affliction?
A
It is a mental factor that exaggerates the attractiveness of an object or person and desires to possess or be close to it.
10
Q
What is ‘anger’ or ‘aversion’ (dveṣa/pratigha) as an affliction?
A
It is a mental factor that exaggerates the negative qualities of an object or person and wishes to harm it or push it away.
11
Q
What is ‘pride’ (māna) as an affliction?
A
It is an inflated sense of self-worth based on a misapprehension of one’s own qualities or possessions relative to others.
12
Q
What are the common bases for pride?
A
Comparing oneself to others in terms of qualities, possessions, status, knowledge, or spiritual attainments.
13
Q
How many types of pride are often discussed?
A
Seven: pride, pride of superiority, pride exceeding pride, pride of thinking ‘I’, pride of conceit, pride in slight inferiority, and wrongly asserted pride.
14
Q
What is ‘afflicted doubt’ (vicikitsā) as an affliction?
A
It is a two-pointedness of mind that wavers indecisively about crucial points like the Four Noble Truths, karma, or the nature of reality, hindering progress.
15
Q
What distinguishes afflicted doubt from investigative doubt?
A
Investigative doubt seeks clarity and understanding, while afflicted doubt is rooted in confusion and obstructs faith and practice.
16
Q
What are ‘afflicted views’ (dṛṣṭi) as an affliction?
A
They are incorrect understandings or philosophies that one clings to, which distort reality and lead to further suffering.
17
Q
How many types of afflicted views are commonly listed?
A
Five: view of a transitory collection, view holding to extremes, view holding wrong views as supreme, view holding wrong ethics and modes of conduct as supreme, and wrong views.
18
Q
What is the ‘view of a transitory collection’ (jigta)?
A
Grasping at the impermanent psycho-physical aggregates as a real, unitary, and independent ‘I’ or ‘mine’.
19
Q
What are ‘views holding to extremes’ (antagrahadṛṣṭi)?
A
Clinging to eternalism (that the self or phenomena exist permanently and inherently) or nihilism (that the self ceases completely at death, or denying cause and effect).
20
Q
What is ‘view holding wrong views as supreme’ (dṛṣṭiparāmarśa)?
A
Considering one’s own incorrect philosophical or spiritual views as the highest and best.
21
Q
What is ‘view holding wrong ethics and modes of conduct as supreme’ (śīlavrataparāmarśa)?
A
Believing that mistaken ethical disciplines or ascetic practices alone can lead to purification or liberation.
22
Q
What are ‘wrong views’ (mithyādṛṣṭi) in the context of the five afflicted views?
A
Views that deny cause and effect, the existence of past and future lives, or the possibility of liberation and enlightenment.
23
Q
Why are afflictions considered the primary cause of suffering in cyclic existence?
A
Because they motivate contaminated actions (karma), which in turn lead to rebirth and the experience of duhkha.
24
Q
What does it mean to say afflictions are ‘rooted in ignorance’?
A
Ignorance of the true nature of reality is the fundamental error that allows all other afflictions to arise and flourish.
25
Can afflictions arise without ignorance?
No, ignorance is the necessary foundation for other afflictions such as attachment and anger to develop.
26
How do afflictions disturb mental peace?
They create agitation, cloud judgment, and lead to compulsive thoughts and behaviors.
27
What is the role of 'inappropriate attention' (ayoniśo manaskāra) in the arising of afflictions?
It is a distorted way of focusing on objects that exaggerates their positive or negative qualities, thereby fueling afflictions.
28
How does attachment lead to suffering?
When the object of attachment is not obtained, is lost, or changes, mental pain and frustration arise.
29
How does anger lead to suffering?
It destroys one's own peace of mind, harms relationships, and motivates harmful actions that create negative karma.
30
How does pride lead to suffering?
It prevents learning, creates conflict with others, and leads to disappointment when one's inflated self-image is challenged.
31
Are afflictions an inherent part of the mind's nature?
No, according to Mahāyāna teachings, afflictions are adventitious and not intrinsic to the mind's fundamental clear light nature.
32
What is the concept of 'eighty-four thousand afflictions' meant to illustrate?
The vast number and variety of disturbing emotions and distorted cognitions that beings can experience.
33
Are emotions like fear, anxiety, and depression considered afflictions?
Yes, they are often seen as subtypes or manifestations of root afflictions like attachment, aversion, and ignorance.
34
How can fear be related to attachment?
Fear of losing what one is attached to (e.g., loved ones, possessions, reputation, life).
35
How can anxiety be related to attachment and ignorance?
Anxiety can arise from attachment to desired outcomes and ignorance about how to achieve them or deal with uncertainty.
36
What is the main antidote to ignorance?
The wisdom realizing selflessness (emptiness).
37
What is the general function of an antidote in relation to an affliction?
To counteract, reduce, and ultimately eliminate the affliction.
38
What are the two main ways antidotes can work against afflictions?
By temporarily suppressing them or by permanently uprooting them.
39
Which type of antidote can permanently uproot afflictions?
The wisdom directly realizing emptiness.
40
What are some common antidotes to attachment?
Meditation on ugliness (of the body), impermanence, the suffering nature of the object of attachment, and ultimately, wisdom.
41
What are some common antidotes to anger or aversion?
Meditation on loving-kindness, compassion, patience, and understanding the dependent arising of the situation.
42
What is a common antidote to pride?
Reflecting on the equality of self and others, contemplating the faults of pride, or considering beings who are more accomplished.
43
What is a common antidote to afflicted doubt?
Studying authentic teachings, reflecting on them critically, and cultivating faith based on reason.
44
What is a common antidote to afflicted views?
Developing the wisdom that understands the correct view, especially emptiness and dependent arising.
45
What is the role of ethical conduct (śīla) in dealing with afflictions?
It helps to restrain actions motivated by afflictions and creates a conducive environment for mental cultivation.
46
What is the role of meditative concentration (samādhi) in dealing with afflictions?
It helps to temporarily suppress gross afflictions, calm the mind, and allows for deeper insight.
47
What is the role of wisdom (prajñā) in dealing with afflictions?
It directly counteracts and eradicates the root of afflictions, which is ignorance.
48
What is 'belligerence' (krodha - often used for anger, but here as a secondary affliction) as a secondary affliction?
A strong outburst of anger, often involving harsh words or actions.
49
What is 'resentment' or 'grudge-holding' (upanāha) as a secondary affliction?
Maintaining a hostile feeling towards someone for a past harm.
50
What is 'concealment' (mrakṣa) as a secondary affliction?
Hiding one's own faults or wrongdoings from others.
51
What is 'spite' or 'vindictiveness' (pradāśa) as a secondary affliction?
A malicious intention to harm in return, often expressed through harsh speech.
52
What is 'jealousy' or 'envy' (īrṣyā) as a secondary affliction?
Feeling displeasure at others' good fortune, qualities, or possessions.
53
What is 'miserliness' or 'stinginess' (mātsarya) as a secondary affliction?
An unwillingness to share one's possessions, knowledge, or virtues due to excessive attachment.
54
What is 'deceit' or 'deceptiveness' (māyā) as a secondary affliction?
Misleading others about one's own qualities or intentions for worldly gain or reputation.
55
What is 'dissimulation' or 'pretension' (śāṭhya) as a secondary affliction?
Presenting a false appearance of possessing good qualities that one lacks, often related to Dharma practice.
56
What is 'haughtiness' or 'arrogance' (mada) as a secondary affliction?
An inflated sense of self-importance due to focusing on one's own fleeting worldly assets like youth, health, or wealth, leading to disrespect.
57
What is 'harmfulness' or 'cruelty' (vihiṃsā) as a secondary affliction?
The wish to inflict suffering on others, often accompanied by actions.
58
What is 'non-shame' or 'lack of integrity' (āhrīkya) as a secondary affliction?
Not refraining from negative actions due to a lack of concern for one's own moral principles or conscience.
59
What is 'non-embarrassment' or 'lack of consideration for others' (anapatrāpya) as a secondary affliction?
Not refraining from negative actions due to a lack of concern for how one's actions affect others or reflect on one's community/teachers.
60
What is 'lethargy' or 'mental dullness' (styāna) as a secondary affliction?
A heaviness and fogginess of mind that makes it difficult to engage in virtuous activity or meditation.
61
What is 'excitement' or 'mental agitation' (auddhatya) as a secondary affliction?
A scattering of the mind towards objects of desire, preventing mental stability and concentration.
62
What is 'non-faith' or 'lack of conviction' (āśraddhya) as a secondary affliction?
A lack of belief or trust in what is worthy of respect, such as the law of karma, the Three Jewels, or the path to enlightenment.
63
What is 'laziness' (kausīdya) as a secondary affliction?
A disinclination to engage in virtuous activities, often manifesting as procrastination or attachment to worldly comforts.
64
How many types of laziness are commonly described?
Three: laziness of indolence (attachment to sleep and comfort), laziness of being attracted to negative actions, and laziness of self-pity or discouragement.
65
What is 'non-conscientiousness' or 'unconcern' (apramāda - here as its negative) as a secondary affliction?
A lack of care or mindfulness regarding the cultivation of virtue and abandonment of non-virtue.
66
What is 'forgetfulness' (muṣitasmṛtitā) as a secondary affliction in this context?
Losing one's mindfulness of virtuous instructions or intentions, allowing afflictions to arise.
67
What is 'non-introspection' or 'lack of alertness' (asamprajanya - here its negative) as a secondary affliction?
Not monitoring one's own mental state and behavior, thus failing to recognize the arising of afflictions.
68
What is 'distraction' (vikṣepa) as a secondary affliction?
The mind being scattered towards various external objects or internal thoughts, hindering focus on virtuous objects or meditation.
69
How are secondary afflictions related to the six root afflictions?
They are considered branches or aspects that arise from the root afflictions, particularly ignorance, attachment, and anger.
70
What does it mean that afflictions 'bind' us to cyclic existence?
They compel us to create karma which ripens as rebirth in states of suffering.
71
Can afflictions be skillful in any context according to Buddhism?
No, by definition, afflictions are non-peaceful states that lead to suffering; however, difficult situations can be used skillfully by applying antidotes.
72
What is the difference between an emotion and an affliction?
Not all emotions are afflictions. For example, love and compassion, when non-attached, are positive emotions. Afflictions are specifically those mental factors that are rooted in ignorance and disturb the mind.
73
How does 'grasping at signs' (nimitta-grāha) contribute to afflictions?
By focusing on and reifying the apparent characteristics of objects (e.g., beautiful, ugly), one strengthens the basis for attachment or aversion.
74
What is the role of 'afflictive latencies' or 'seeds' (anuśaya/bīja)?
These are dormant predispositions for afflictions to arise, stored in the mindstream, which can be activated by conducive circumstances.
75
How are afflictive latencies eliminated?
Primarily through the sustained application of the wisdom realizing emptiness.
76
What is the process of 'manifestation' of an affliction?
An affliction moves from a latent state to becoming active and influencing thoughts, feelings, and actions.
77
What conditions are necessary for a latent affliction to manifest?
Contact with a relevant object, inappropriate attention, and the presence of the affliction's seed.
78
How does the 'object' (ālambana) play a role in the arising of an affliction?
The object serves as a focal point upon which inappropriate attention projects exaggerated qualities, triggering the affliction. For example, seeing a 'beautiful' person can trigger attachment.
79
Does the object itself cause the affliction?
No, the affliction arises due to the mind's distorted perception and grasping related to the object, not from the object itself.
80
How does 'familiarity' (abhyāsa) strengthen afflictions?
Repeatedly indulging in an affliction creates a strong habit, making it arise more easily and powerfully in the future.
81
What does it mean to 'cut the continuum' of an affliction?
To prevent it from repeatedly arising and strengthening, often by applying antidotes immediately.
82
Why is it important to recognize afflictions as soon as they arise?
To prevent them from gaining strength and dominating the mind, and to apply antidotes effectively.
83
What is the danger of not recognizing subtle afflictions?
They can subtly influence behavior and perpetuate suffering without one being fully aware of their operation.
84
How does self-reflection or meditation help in understanding one's own afflictions?
It creates a space to observe the mind's patterns, identify recurring afflictions, and understand their triggers and effects.
85
What is the relationship between afflictions and karma?
Afflictions are the motivating forces behind contaminated karmic actions. Without afflictions, actions would not create the causes for rebirth in samsāra.
86
Can one create negative karma without afflictions?
Generally no, as negative karma is defined by actions motivated by afflictive states like anger, attachment, or ignorance.
87
What is meant by 'non-afflictive ignorance'?
This usually refers to a simple lack of knowledge about conventional things (e.g., not knowing a specific scientific fact), which is different from the root affliction of ignorance that misapprehends reality.
88
How does understanding the impermanence of afflictions help in dealing with them?
Recognizing that afflictions are temporary states and not fixed parts of one's identity can give the courage and willingness to work with them.
89
What is the role of patience when afflictions arise strongly?
Patience prevents one from reacting with further afflictions (like anger at being angry) and allows space to apply antidotes.
90
Can afflictions be transformed?
Some Mahāyāna and particularly Vajrayāna practices involve methods to transform the energy of afflictions into wisdom, but this requires a strong foundation in understanding emptiness and bodhicitta.
91
What is the difference between suppressing an affliction and eradicating it?
Suppression is temporary and the affliction can arise again. Eradication means removing its root so it can never arise again.
92
Which Buddhist vehicle places a strong emphasis on understanding and transforming afflictions using specific tantric methods?
Vajrayāna.
93
How does compassion act as a general antidote to many afflictions?
Focusing on the suffering of others and wishing them well can reduce self-centeredness, which is often a core component of afflictions like attachment, anger, and pride.
94
What is meant by afflictions being 'objects to be abandoned' on the path?
Spiritual practice involves a gradual process of identifying, counteracting, and ultimately eliminating afflictions.
95
How does the view of emptiness help to 'de-solidify' afflictions?
By understanding that both the self experiencing the affliction and the object of the affliction lack inherent existence, the power and seeming reality of the affliction diminish.
96
What is the connection between afflictions and the concept of 'mental projections'?
Afflictions often arise from projecting onto people or situations qualities that are not inherently there, or exaggerating those that are.
97
Can one be attached to 'getting rid of' afflictions in an afflictive way?
Yes, if the desire to be free from afflictions becomes a source of intense frustration, anxiety, or self-criticism, it can take on an afflictive quality. The motivation should be balanced with wisdom and patience.
98
What is the importance of 'conscientiousness' (apramāda) in guarding against afflictions?
It is the mindful awareness that actively protects the mind from the arising of afflictions and engages in virtuous conduct.
99
How does 'introspection' or 'alertness' (samprajanya) work with conscientiousness to counter afflictions?
Introspection regularly checks the state of one's mind and body, allowing one to detect the subtle arising of afflictions so that conscientiousness can apply antidotes or restraint.
100
What is the role of 'equanimity' (upekṣā) in relation to afflictions?
Developing equanimity helps to reduce strong reactions of attachment or aversion when encountering pleasant or unpleasant objects, thus preventing afflictions from easily taking hold.
101
How can recollecting the disadvantages of afflictions serve as an antidote?
By repeatedly thinking about the suffering and problems caused by afflictions, one's motivation to abandon them is strengthened.
102
What is the relationship between afflictions and the 'ego-grasping' mind?
Ego-grasping, the mistaken belief in an inherently existent self, is the fertile ground from which afflictions sprout.
103
How does the practice of 'giving and taking' (tonglen) help to reduce afflictions like self-cherishing and apathy?
By mentally taking on the suffering of others and giving them happiness, one directly counteracts self-centeredness and cultivates compassion, which in turn weakens many afflictions.
104
Why is it said that afflictions are like 'enemies'?
Because they are the internal factors that destroy one's own peace and happiness and lead to further suffering.
105
What does it mean to 'know the nature' of an affliction?
To understand how it arises, what its characteristics are, what fuels it, and what its negative consequences are.
106
How can one use afflictions as objects of meditation to understand their nature?
By mindfully observing an affliction when it arises, without judgment, to see its impermanent and conditioned nature.
107
What is the difference between 'innate afflictions' and 'intellectually acquired afflictions'?
Innate afflictions arise naturally without relying on specific philosophical indoctrination (e.g., innate self-grasping). Intellectually acquired afflictions arise from incorrect reasoning or adherence to mistaken philosophical systems.
108
Which type of affliction is generally harder to remove, innate or intellectually acquired?
Innate afflictions are usually considered more deeply rooted and harder to remove.
109
How does studying the specific characteristics of each root and secondary affliction help in practice?
It allows for precise identification when they arise in one's own mind, which is the first step to applying the correct antidote.
110
What is the role of 'moral shame' (hrī) and 'moral consideration' (apatrāpya) in preventing afflictions from leading to negative actions?
Moral shame is an internal sense of right and wrong that prevents wrongdoing. Moral consideration is concern for others' opinions and the consequences of one's actions, also preventing harm. These are antidotes to non-shame and non-embarrassment.
111
How can 'faith' or 'conviction' (śraddhā) act as an antidote to non-faith and doubt?
Strong conviction in the efficacy of the path and the qualities of the Three Jewels can overcome indecision and lack of motivation.
112
How can 'joyous effort' or 'enthusiasm' (vīrya) counteract laziness?
A mind that takes delight in virtue and understands its benefits will naturally strive to engage in positive actions and overcome the pull of laziness.
113
Why is it important to apply antidotes consistently and repeatedly?
Because afflictions are deeply ingrained habits, and their power can only be diminished through sustained counter-effort.
114
What is the ultimate goal regarding afflictions in Buddhist practice?
To completely eradicate them and their seeds from the mindstream, attaining liberation (nirvāṇa) or full enlightenment (Buddhahood).
115
How does the Madhyamaka understanding of dependent arising help to undermine afflictions?
By seeing that all phenomena, including the self and objects of afflictions, arise dependently and lack inherent existence, the basis for afflictive grasping is removed.
116
What is the 'object of observation' (ālambana) for the affliction of ignorance?
Primarily, the falsely conceived inherent existence of persons and phenomena.
117
What is the 'aspect' (ākāra) of the affliction of ignorance?
It is a way of apprehending its object as truly or inherently existent.
118
How do afflictions like attachment and aversion create 'fixation'?
They cause the mind to become narrowly focused and fixated on the object of desire or resentment, losing broader perspective.
119
What is the relationship between the five aggregates and afflictions?
The contaminated five aggregates (form, feeling, discrimination, compositional factors, consciousness) are both the basis upon which afflictions operate and the result of past afflictions and karma.
120
Can one have an affliction towards a neutral object?
Yes, for example, ignorance can be present in relation to any object if its ultimate nature is not understood. Also, one might develop attachment to something neutral if it's associated with pleasure.
121
How does the teaching on the 'three types of duhkha' relate to understanding the pervasiveness of afflictions?
The pervasive duhkha of conditioning highlights that as long as one is under the control of afflictions and karma, even seemingly neutral or pleasant states are ultimately unsatisfactory because they are tied to the cycle driven by afflictions.
122
What is the role of 'mindfulness of the body' in recognizing the arising of afflictions?
Physical sensations or tensions can often be early indicators of an arising affliction (e.g., tightness in chest with anger).
123
What is the role of 'mindfulness of feelings' in recognizing the arising of afflictions?
Feelings (pleasant, unpleasant, neutral) are direct precursors to craving and aversion, so mindfulness here is key to preventing afflictions.
124
What is the role of 'mindfulness of mind' (citta) in recognizing afflictions?
Directly observing the state of the mind to see if it is caught by greed, hatred, delusion, etc.
125
What is the role of 'mindfulness of dharmas' (phenomena) in applying antidotes to afflictions?
Understanding phenomena in terms of Buddhist principles (e.g., the five hindrances, the seven factors of enlightenment, the Four Noble Truths) helps in applying targeted antidotes.
126
How does 'clear comprehension' (samprajanya) support mindfulness in dealing with afflictions?
It adds an element of discernment and wisdom, understanding whether actions of body, speech, and mind are beneficial or harmful, afflicted or unafflicted.
127
What is the 'seed of the affliction' (anuśaya/bīja)?
The latent potential or predisposition in the mind for a particular affliction to arise when conditions are met.
128
How do afflictions lead to rebirth in specific realms of samsara?
For example, strong anger is said to be a cause for rebirth in hell realms; strong attachment for rebirth as a hungry ghost; strong ignorance for rebirth as an animal.
129
Why is it said that even a small amount of an affliction, if not dealt with, can cause great harm?
Like a small spark can start a large fire, a seemingly minor affliction can escalate and lead to significant negative actions and suffering.
130
What is the connection between afflictions and 'distorted conceptualization' (vikalpa)?
Many afflictions are preceded or accompanied by distorted conceptual thoughts that misinterpret reality.
131
How does the affliction of 'conceit' (thinking 'I am') differ from simple self-awareness?
Conceit involves a grasping at a truly existent 'I' and often an element of superiority, whereas simple self-awareness is a functional aspect of consciousness.
132
Can afflictions be directed towards oneself (e.g., self-hatred, self-attachment)?
Yes, afflictions like aversion can manifest as self-hatred, and attachment can manifest as excessive self-cherishing or narcissism.
133
What is the meaning of 'afflictions are like uninvited guests'?
They arise in the mind without our conscious bidding and often disrupt our peace, so we need to learn how to manage and eventually prevent their entry.
134
How does developing 'renunciation' help in overcoming afflictions?
Renunciation involves a clear seeing of the faults of samsara and its causes (afflictions), leading to a strong wish to be free from them, which motivates the application of antidotes.
135
Is it possible to be completely free from afflictions?
Yes, this is the state of an Arhat (liberation) or a Buddha (full enlightenment).
136
What are the 'four opponent powers' used for purifying negative karma created due to afflictions?
Regret, reliance (refuge and bodhicitta), remedy (antidotal actions), and resolve (not to repeat the action).
137
How does cultivating the 'four immeasurables' (love, compassion, joy, equanimity) counteract afflictions?
Love counteracts ill will; compassion counteracts cruelty and indifference; joy counteracts jealousy; equanimity counteracts biased attachment and aversion.
138
What is the relationship between afflictions and 'habitual tendencies' (vāsanā)?
Afflictions, when acted upon, create and reinforce habitual tendencies, making it more likely for similar afflictions and actions to occur in the future.
139
How can one develop 'patience towards harm' as an antidote to anger?
By understanding that the harm-doer is also suffering and under the influence of their own afflictions, or by seeing the harm as a ripening of one's own past karma.
140
How can one develop 'patience in accepting suffering' as an antidote to aversion or discouragement?
By understanding the nature of samsara and duhkha, and seeing suffering as an opportunity to purify karma or develop compassion.
141
How can one develop 'patience in Dharma practice' as an antidote to frustration or laziness?
By understanding that spiritual development is gradual and requires sustained effort, and by cultivating joy in the practice itself.
142
What does it mean that afflictions have 'faulty perception' as their basis?
They arise from a mind that is not seeing reality clearly, but is instead superimposing or distorting qualities.
143
How does 'mental proliferation' (prapañca) contribute to the strengthening of afflictions?
Once an initial afflicted thought arises, the mind tends to elaborate on it with further concepts and stories, magnifying the affliction.
144
What is the role of 'wisdom discerning specifics' when applying antidotes?
It means understanding precisely which affliction is present and which specific antidote is most effective for it in that particular situation.
145
Why is a 'gradual approach' necessary for overcoming deeply rooted afflictions?
Because afflictions are strong, long-standing habits, they cannot be eliminated overnight but require persistent, skillful effort over time.
146
How can reflecting on the 'precious human rebirth' motivate one to work against afflictions?
Recognizing the rare opportunity afforded by a human life to practice Dharma and overcome suffering provides a strong impetus not to waste it by being controlled by afflictions.
147
What is the danger of 'spiritual bypassing' in relation to afflictions?
Trying to prematurely transcend or ignore afflictions without genuinely working through them with appropriate antidotes can hinder real progress.
148
understanding afflictions?
Abhidharma texts provide detailed analyses and classifications of mental factors, including afflictions and their functions, which can aid in their identification.
149
What is the ultimate 'freedom' that overcoming afflictions brings?
Freedom from the cycle of rebirth (samsara) and the attainment of lasting peace and happiness (nirvana or Buddhahood).
150
How does the concept of 'emptiness of afflictions themselves' help in dealing with them?
Recognizing that afflictions, like all other phenomena, lack inherent existence means they are not solid, unchangeable entities and can therefore be deconstructed and eliminated.
151
What is the difference between 'manifest afflictions' and 'latent afflictions'?
Manifest afflictions are currently active in the mind, while latent afflictions are dormant seeds or tendencies that can become active when conditions are ripe.
152
How does inappropriate attention to the 'sign of attractiveness' fuel attachment?
By focusing on and exaggerating features perceived as pleasant or desirable.
153
How does inappropriate attention to the 'sign of repulsiveness' fuel anger?
By focusing on and exaggerating features perceived as unpleasant or threatening.
154
What is the affliction of 'conceit of superiority' (atimāna)?
Thinking oneself superior to those who are actually superior in some quality. This is one of the seven types of pride.
155
What is the affliction 'pride of thinking ""I""' (asmimāna)?
A subtle form of pride that involves a strong sense of an inherently existent 'I' even if not explicitly comparing to others.
156
How can 'mindfulness of breathing' (ānāpānasati) help to calm afflictions temporarily?
By providing a neutral object of focus, it can interrupt the chain of afflicted thoughts and bring a degree of mental stillness.
157
Is it possible for afflictions to arise towards virtuous objects or people?
Yes, for example, one could feel jealous of someone's virtuous qualities or develop pride based on one's own Dharma practice if it's mixed with ego-grasping.
158
What is the role of 'shame' (hrī) and 'propriety' / 'decorum' (apatrāpya) in a positive sense, as opposed to their afflicted counterparts?
Positive shame is an internal moral compass; positive propriety is concern for societal norms and the views of respected others, both leading to ethical conduct.
159
How does 'non-conscientiousness' (pramāda) lead to the increase of afflictions?
By being careless and unmindful, one allows afflictions to arise and take hold without applying antidotes.
160
What is the connection between afflictions and the 'five hindrances' to meditation?
The five hindrances (sensory desire, ill will, lethargy/drowsiness, excitement/regret, afflicted doubt) are all manifestations of afflictions that obstruct concentration.
161
How does 'laziness of discouragement' (one of the three types of laziness) hinder overcoming afflictions?
Feeling that one is incapable of overcoming afflictions or attaining spiritual goals can lead to giving up effort.
162
What is the impact of afflictions on one's physical health?
Chronic afflictions like anger, anxiety, and stress are known to contribute to various physical health problems.
163
Why is 'understanding the object' of an affliction important for applying an antidote?
Because the antidote often involves re-evaluating or re-perceiving the object in a more realistic, less distorted way.
164
How does the affliction of 'non-faith' (āśraddhya) obstruct the path?
It prevents one from engaging wholeheartedly in practices and from trusting the guidance of the Dharma and qualified teachers.
165
What is the meaning of 'afflictions are adventitious' (āgantuka)?
They are not part of the essential nature of the mind, but are like temporary obscurations that can be removed.
166
How does 'wisdom born of study' (śrutamayī prajñā) help combat afflictions?
By providing an intellectual understanding of the nature of afflictions and their antidotes.
167
How does 'wisdom born of reflection' (cintāmayī prajñā) help combat afflictions?
By internalizing the teachings through critical thinking and contemplation, leading to conviction.
168
How does 'wisdom born of meditation' (bhāvanāmayī prajñā) help combat afflictions?
By directly experiencing the nature of reality and afflictions, leading to their transformation and eventual eradication.
169
Can simply knowing about afflictions intellectually be enough to overcome them?
No, intellectual understanding is a necessary first step, but direct meditative experience and sustained practice of antidotes are required for their eradication.
170
What is the relationship between 'self-cherishing' and afflictions?
Self-cherishing, the attitude that holds one's own happiness as paramount, is a powerful underlying support for many afflictions like attachment to what pleases the self and aversion to what displeases it.
171
How can reflecting on the 'equality of self and others' help reduce afflictions?
By recognizing that all beings equally desire happiness and wish to avoid suffering, the self-centered basis of many afflictions is weakened.
172
What is the danger of identifying with one's afflictions?
Believing that """"I am an angry person"""" or """"I am an anxious person"""" makes the affliction seem like a fixed part of one's identity and harder to change.
173
How does the 'middle way' view avoid the extremes that can fuel afflictions?
By avoiding eternalism (which can lead to attachment to a permanent self) and nihilism (which can lead to despair or recklessness), it provides a balanced ground for overcoming afflictions.
174
What does it mean to 'see afflictions as an illness' and the Dharma as medicine?
This analogy helps to cultivate a constructive attitude: afflictions are problems to be solved, and the teachings provide the methods for healing.
175
How can 'gratitude' help in dealing with afflictions?
Cultivating gratitude for what one has can reduce feelings of lack that fuel attachment and dissatisfaction.
176
What is the ultimate source of power that afflictions have over us?
Our own ignorance and our habitual reinforcement of them.
177
How does the development of 'Bodhicitta' (the altruistic intention to attain enlightenment for all beings) act as a powerful antidote to afflictions?
By shifting the focus from self-concern to the welfare of all beings, it undermines the self-centeredness that fuels most afflictions and provides a vast motivation for purification.
178
Why is it said that afflictions are 'beginningless' but not 'endless'?
They have been perpetuating samsara from beginningless time due to ignorance, but they can be ended through the path of wisdom and compassion.
179
What is the role of a spiritual community (Saṅgha) in helping to overcome afflictions?
Providing support, encouragement, good examples, and a conducive environment for practice.
180
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.
181
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.
182
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.
183
How does 'pride of superiority' (māna) manifest?
Believing oneself to be superior to others who are actually equal or even superior in some qualities.
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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.
185
How does 'pride of conceit' or 'self-overestimation' (abhimāna) manifest?
Believing one has attained qualities or realizations that one has not actually achieved.
186
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.
187
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.
188
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.
189
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.
190
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.
191
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.
192
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.
193
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.
194
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.
195
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.
196
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.
197
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).
198
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.
199
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.
200
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.
201
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.
202
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.
203
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.
204
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.
205
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.
206
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.
207
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.
208
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.
209
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.
210
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.
211
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.
212
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.
213
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.
214
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.
215
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.
216
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.
217
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.
218
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.
219
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.
220
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.
221
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.
222
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.
223
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.
224
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.
225
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).
226
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.
227
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.
228
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.
229
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.
230
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.
231
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.
232
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.
233
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.
234
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.
235
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.
236
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.
237
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.
238
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.
239
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.
240
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.
241
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.
242
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.
243
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.
244
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.
245
What is 'afflictive clinging' (abhiniveśa)?
A strong, stubborn adherence to an object, view, or experience, often rooted in afflictions like attachment or ignorance.
246
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.
247
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.
248
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.
249
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.
250
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.
251
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.
252
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.
253
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.
254
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.
255
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.
256
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.
257
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.
258
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.
259
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.
260
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.
