Purify the Mind

In Buddhism, the root cause of human suffering and other problems are identified as the mind. It thus proposes to tap into this invaluable resource by transforming any unwholesomeness into wholesomeness. Buddhism instructs sentient beings on how to recognize the mind, calm the mind, and handle the mind. The Buddha taught for forty-nine years during his lifetime. Whether his teachings were about the four noble truths, the twelve links of dependent origination, the six paramitas, or the four means of embracing, they invariably involved the mind. The mind dictates a person’s behavior. If a person’s mind is pure, all of his or her thoughts, speech, and actions will also be pure. If a person’s mind is impure, then what he or she hears and sees will be impure. Therefore, it is said in one sutra,

“When the mind is impure, the being is impure; when the mind is pure, the being is pure.”

Modern medicine is very advanced, and all kinds of pharmaceuticals are widely available. The great variety of drugs corresponds to the numerous ailments modern people now experience, many of which were nonexistent before. However, while it is true that there are illnesses and cancers in our physical bodies, aren’t there cancers in our minds as well? Greed, anger, ignorance, arrogance, and doubt are illnesses we cannot ignore. When we have physical disorders, we treat them with medicine, injections, or nutritional supplements. There is an old Chinese saying, “Medicine can only cure symptoms of ailments. It will not heal the real illnesses.”

The real illness is the illness of the mind.

As a matter of fact, many physical diseases are caused by psychological factors. The most obvious examples are illnesses of the stomach and digestive system. Eighty percent of these disorders are related to emotional distress. If we can maintain a balanced and peaceful mind, many diseases will disappear.

If we have a psychological disorder, what medicine will benefit our spirit? The Buddha created eighty-four thousand instructions to remedy our eighty-four thousand tenacious maladies. For example, if we do not eradicate greed by upholding the precepts, our minds will act greedy and run wild. If we do not overcome anger by practicing meditation, our spirit will live forever in a “flame of fire,” making true tranquility difficult to reach. Finally, the affliction of ignorance can only be cured by wisdom because wisdom is capable of penetrating the darkness of ignorance, uncovering the magnificent and tranquil state of the original mind.

In addition to the major illnesses caused by the three poisons, there are all kinds of psychological sicknesses that need to be healed, transformed, or overcome. The following are treatments prescribed in the Buddha’s teachings:

A calm mind is the antidote to a busy mind. The tempo of modern life is rather fast and compacted. Most people suffer from distress caused by anxiety and insecurity. Therefore, in our daily lives, it is beneficial if we take a few minutes to practice the art of self-healing through mind calming and purification. When the “impurities” in our minds are cleansed, insight and wisdom will emerge from calmness.

A benevolent mind is the antidote to a malevolent mind. The mind sometimes is like that of a “sage,” but at other times like that of a “troubled one,” rambling here and there between the positive and the negative. When the benevolent mind arises, everything goes well; when the malevolent mind arises, millions of defilements result. Therefore, we must eradicate the unwholesome mind and guard and keep our correct thoughts to cultivate a mind of loving-kindness and compassion.

A trusting mind is the antidote to a doubtful mind. Many mistakes and tragedies in the world are due to doubt and suspicion, for instance, suspecting the betrayal of a friend, infidelity of a spouse, or ill will of a relative. When doubt arises, it is like a rope restraining the body, making movement almost impossible. The Great Perfection of Wisdom Treatise [Mahaprajnaparamita Sastra] says, “The Buddha’s teachings are as large as an ocean. Trust provides the only means to reach it.” Building trust not only allows us to realize the truth in the Buddha’s teachings, it also enables us to be more tolerant toward others, to accept the world as it is, and to strengthen our belief in the Dharma.

A true mind is the antidote to a deluded mind. Because of attachments to the notion of self, personal preference, and judgment, ordinary people’s minds are constantly discriminating and deliberating, creating countless illusions and unwarranted responses. To lead a life of truth, beauty, and virtue, we must use our minds without discrimination or duality, perceive things as they are, and treat all sentient beings as inherently equal.

An open mind is the antidote to a narrow mind. We need to make our minds like an ocean, capable of receiving all the water from hundreds of rivers and tributaries without changing their characteristics. Only an all-embracing mind of gratitude and forbearance can relieve us from a jealous and intolerant mind.

A balanced mind is the antidote to a fragmented mind. If material wealth is the only thing we value in life, we will feel anguished if we lose our fortune. If ordinary love is the focal point of life, we will suffer tremendously if that loving relationship can no longer be maintained. Whenever there is grasping and clinging, there is differentiation and bondage. How can one be free? It is better that one reacts to the transient, worldly possessions and attached illusions with an even and equanimous mind. In doing so, one will become free and unperturbed at all times and during all occasions without any attachment or restriction.

An enduring mind is the antidote to an impermanent mind. Although Buddhism maintains that all things and phenomena, including thoughts and feelings, are impermanent and constantly changing, it also holds that when we vow to serve others and not just ourselves, the power of the vow and devotion is so immeasurable that it reaches beyond the universe. The Flower Ornament Sutra says, “As soon as one invokes the bodhicitta (the vow to attain Buddhahood), one is immediately enlightened.” A bodhisattva who has just pledged his or her vow has a mind as pure as that of the Buddha’s. However, he or she must maintain that momentum, without falling back, in order to attain perfect enlightenment.

An unattached mind is the antidote to an impulsive mind. Modern men and women fancy novelties and fads. They are curious about any new gimmick and thus become easy targets of bizarre and eccentric scams and frauds perpetrated by con artists. Chan Buddhism states, “an unattached mind is the path to enlightenment.” Maintaining an unattached mind in daily life will enable us to appreciate that “every day is a delightful day; every moment is an enjoyable moment.”

In addition to these eight observations, we should cultivate a mind of patience, humility, thoughtfulness, filial piety, sincerity, honesty, innocence, purity, loving-kindness, forgiveness, joyfulness, charity, reverence, equanimity, forbearance, contrition, repentance, thankfulness, wisdom (prajna), compassion (a trait of a bodhisattva), and enlightenment (a trait of a Buddha) in order to fully develop its boundless potential.

From Buddhism and Psychology, written by Venerable Master Hsing Yun.

Image from Pixabay.

More Featured Articles

If we want to understand what the Dharma teaches us about building affinity and living in harmony with others, we must first understand the four great all-embracing virtues. The Buddha teaches that for us to realize our true capacity of connecting with and serving our fellow citizens, we have to first build a good rapport, and the four virtues are tools to that end. The four Read more
Sharing joy with others is not only a virtue, it is also a delightful experience.To take delight in shared joy is to give willing support to those who are compassionate in helping the needy; it is to give genuine praise to those who have dedicated themselves to the highest achievements in life. If we want to be successful in this world, we must cultivate the Read more
Human beings are social animals; we cannot live apart from community. As Buddhists, we are told to seek the Dharma among the people, for the Dharma does not exist in some other world or far away place; the Dharma is here among us, embodied in each and every being. When we understand that human society is nothing other than a web of human relationships, we Read more
The analysis of the mind in Buddhism is both multifaceted and sophisticated. As a spiritual practice, Buddhism contains numerous descriptions of the nature and function of the mind and instructions on how to search for, abide with, and refine it. In this regard, Buddhist psychology has much to offer, as does Western psychology.In the beginning, “psychology” referred almost exclusively to “a science that explains the Read more
Some people may think it is strange that in this scientifically enlightened century anyone would want to talk about ghosts. In the past, even sages avoided the subject of the supernatural if they could. Confucius never spoke about ghosts. At the mere mention of ghosts, frightful images instantly arise in our minds of their pale faces, their wild hair and their sharp fangs. The truth Read more
Buddhism says we should see friends and enemies as equal. This means we should learn to tolerate unfriendly people, unideal environments, and language that is hard on the ears. Read more
Dharma is for people. There is one thing about the Dharma that I am completely sure of: the Dharma is for people. The Buddha’s teachings are not a cold philosophy designed merely to rearrange the concepts in our minds, they are a living act of compassion intended to show us how to open our hearts. I learned this truth just as everyone must learn it—by Read more
People often ask me, “What ad­versity have you experienced in your life?” And for a moment, I can­not come up with an answer. I have always maintained the attitude of taking things as they come, as in the sayings “When the soldiers come, de­ploy the generals to fight back; when there is a flood, use earth to stop it” and “When encountering a mountain, cut Read more
In the practice of meditation, once you have developed meditative concentration it does not matter if you are walking, standing, sitting, lying down, carrying firewood, or bringing water—every single action can suddenly lead to enlightenment and seeing intrinsic nature. For true Chan practitioners meditation is whatever they see in their daily lives; it is everywhere. Read more
In fact, what I have enjoyed the most in my reading, and it could be said that a piece of writing that has had an important influence upon my life is the poem “Thoughts on My Fiftieth Birthday,” written by Venerable Master Taixu during his visit to India when the lay Buddhist Tan Yun-shan, Chairperson of the Institute of Chinese Language and Culture at Visva-Bharati Read more
Given that I have become a monk, I have placed demands upon myself. My sense of leaving the secular and focusing on the path must surpass others; my sense of self restraint and doing for others must be strengthened. I must learn to endure disadvantage, and I must let others gain some advantage at my expense; I must learn how to be patient and how Read more
Humans are thinking animals! Since the beginning of time, there have always been people who fantasize, who have delusions, who dream—and many who have ideals. When we lie in our beds at night, we should be free from worry. Yet thoughts about our lives often arise then; thoughts about family, country, or even the world. Everything is within our minds.The average person often tends to Read more