Buddha Practice Association Thesis Writing

　　The Self-Nature Is Not Language or Words, How Can It Be Expressed with Language and Words

　　Using Case Studies from the Śūraṅgama Sutra as Examples

　　Advisor: Director Wang Huaigu

　　Author: Venerable Shi Yinyi

　　March 8, 2025

　　Abstract

　　This paper explores how language and words express “self-nature” in Buddhist scriptures, taking the case studies of “Observing the River to Discern Seeing” and “Rāhula Striking the Bell” from the Great Buddha Crown Tathāgata’s Secret Cause for Cultivation and Realization of the Definitive Meaning of All Bodhisattvas’ Myriad Practices

　　Śūraṅgama Sutra as examples, analyzing their role in guiding practitioners to recognize self-nature. Self-nature, as a pure, unborn, and undying essence, though transcending language, can be pointed to through techniques such as metaphor, analogy, contrast, symbolism, situational description, logical reasoning, and rhetorical questioning, from concrete phenomena pointing to abstract essence. “Observing the River to Discern Seeing” contrasts the impermanence of the physical body with the unchanging “seeing nature,” revealing its eternal and undying nature; “Rāhula Striking the Bell” reflects the arising and ceasing of sound against the clear “hearing nature,” proving its transcendence over dullness and flux. Language and words, like “the finger pointing to the moon,” through logical analysis and situational guidance, assist practitioners in moving from impermanent phenomena toward recognition of self-nature, playing a transformative role. This study not only demonstrates the multifaceted functions of language in expressing self-nature but also provides new perspectives for future related research.

　　Keywords: Self-Nature, Language and Words, Observing the River to Discern Seeing, Rāhula Striking the Bell, Seeing Nature, Hearing Nature

Chapter One: Introduction

　　In the profound wisdom of Buddhism, “self-nature” is like a radiant pearl, guiding practitioners toward the shore of awakening, stepping toward the path of becoming a Buddha. For Mahayana practitioners, self-nature is the fundamental means of cultivation. The Great Buddha Crown Tathāgata’s Secret Cause for Cultivation and Realization of the Definitive Meaning of All Bodhisattvas’ Myriad Practices Śūraṅgama Sutra points out that if one does not know the “two kinds of roots”—namely, sentient beings mistakenly taking the clinging mind as self-nature, and forgetting the inherently pure self-nature—cultivation is like cooking sand into rice, even after countless eons, it remains futile and without merit. The Platform Sutra of the Sixth Patriarch also clearly states: “The self-nature of Bodhi, originally pure, simply use this mind, directly become a Buddha.” It further says: “Not recognizing the original mind, studying the Dharma is without benefit; if one recognizes their original mind, sees their original nature, they are called a great person, a teacher of humans and gods, a Buddha.” It can be seen that recognizing self-nature is the key to liberation, its importance is self-evident. However, self-nature is pure and true, transcending the scope of expression of language and words, difficult to be completely captured. Despite this, language is not entirely useless. It is like the finger pointing to the moon, though not the moon itself, it can guide the direction, helping people glimpse the truth. Similarly, though language and words are not self-nature, they can serve as a medium, pointing to self-nature, assisting practitioners in realizing its true meaning.

　　To explore how language and words express self-nature, this paper takes the Great Buddha Crown Tathāgata’s Secret Cause for Cultivation and Realization of the Definitive Meaning of All Bodhisattvas’ Myriad Practices Śūraṅgama Sutra as the basis for analysis, selecting “Observing the River to Discern Seeing” and “Rāhula Striking the Bell” as two case studies, from a Buddhist perspective, exploring how language and words in the sutra, through specific techniques, manifest the characteristics of self-nature, guiding Mahayana practitioners to recognize self-nature.

Chapter Two: Techniques of Language and Words in Guiding Recognition of Self-Nature

　　Though self-nature transcends language, it does not mean we can only remain silent. Language and words, as tools for human understanding and communication, if used appropriately, can play a guiding and pointing function, like a nautical chart guiding a ship to reach the shore. This chapter takes “Observing the River to Discern Seeing” and “Rāhula Striking the Bell” from the Great Buddha Crown Tathāgata’s Secret Cause for Cultivation and Realization of the Definitive Meaning of All Bodhisattvas’ Myriad Practices Śūraṅgama Sutra as examples, analyzing how language and words, through seven techniques—metaphor, analogy, contrast, symbolism, situational description, logical reasoning, and rhetorical questioning—help practitioners understand self-nature. Among them, “Observing the River to Discern Seeing” reveals the unborn and undying and eternally constant nature of “seeing nature,” “Rāhula Striking the Bell” verifies the transcendence of “hearing nature” over arising and ceasing, both being specific manifestations of self-nature.

1. Metaphor

　　Metaphor is using familiar things to explain abstract concepts. In “Observing the River to Discern Seeing,” the Buddha uses the flowing river water as a metaphor for the changes of the physical body, showing its impermanent quality. In “Rāhula Striking the Bell,” the rising and falling of the bell sound is used as a metaphor for the flux of form and sound, laying the groundwork for later exploring the constancy of “hearing nature.”

2. Analogy

　　Analogy is explaining unfamiliar concepts through similarity. In “Observing the River to Discern Seeing,” the flowing Ganges River water is analogous to the changes of the physical body, guiding King Prasenajit to recognize the impermanence of the body, preparing for the unchanging “seeing nature.” In “Rāhula Striking the Bell,” the rising and falling of the bell sound is analogous to the impermanence of form and sound, and hearing sound in a dream is analogous to the “hearing nature” not being dull, highlighting its constant clarity.

3. Contrast

　　Contrast is highlighting differences to emphasize characteristics. In “Observing the River to Discern Seeing,” the arising and ceasing of the physical body contrast with the unchanging “seeing nature,” the Buddha using “wrinkled” and “not wrinkled” to distinguish change from no change, revealing self-nature’s unchanging and unwrinkled nature. In “Rāhula Striking the Bell,” the presence and absence of sound contrast with the constant “hearing nature,” guiding the distinction between arising-ceasing and true constancy.

4. Symbolism

　　Symbolism is using concrete things to express abstract meanings. In “Observing the River to Discern Seeing,” the flowing Ganges River water symbolizes the impermanence of all phenomena. In “Rāhula Striking the Bell,” the arising and ceasing of the bell sound symbolize the flux of form and sound. Also, hearing sound in a dream symbolizes the non-dull characteristic of self-nature, showing that whether in a dream or awake, the “ability to hear” remains clear.

5. Situational Description

　　Situational description provides specific contexts to deepen understanding. In “Observing the River to Discern Seeing,” the Buddha designs a scenario for King Prasenajit to recall changes in the physical body, guiding him to perceive the body’s impermanence. In “Rāhula Striking the Bell,” the Buddha designs a scenario of striking the bell, the sound arising and ceasing, repeatedly questioning Ānanda, revealing the difference between sound and hearing nature. The dream scenario of one person sleeping is constructed to make Venerable Ānanda and the assembly understand that hearing nature is not dull.

6. Logical Reasoning

　　Logical reasoning is deriving conclusions from premises. In “Observing the River to Discern Seeing,” the Buddha asks the king: The body from age three to sixty-two continuously ages, why does your perception of the Ganges River water always remain “seemingly unchanged”? The king answers, whether at three, thirteen, or sixty-two, his seeing nature of the Ganges River has not changed. Logically, if “seeing nature” depended on time, body, or river water and changed, the perception (seeing) should differ; but the perception has not changed, showing that “seeing nature” shines spiritually alone, not changing with changes in time, body, or river water. Therefore, seeing nature is unchanging.

　　In “Rāhula Striking the Bell,” the Buddha uses the bell sound as an example, arguing that sound has arising and ceasing, while hearing nature is constant. The bell sound arises and then disappears; if hearing nature extinguished with it, when the sound arises again, it should not be heard, but this is not the case, thus hearing nature does not change with the arising and ceasing of sound. Additionally, the Buddha uses “hearing pounding rice sound in a dream” as an example, further explaining that hearing nature is not dull. If hearing nature were dull in sleep, one should not perceive the pounding rice sound in a dream, yet people can still hear, showing that hearing nature remains spiritually clear in dreams. From this, it is deduced that hearing nature is constant and not dull.

7. Rhetorical Questioning

　　Rhetorical questioning provokes reflection to emphasize viewpoints. In “Observing the River to Discern Seeing,” the Buddha asks: “Is your physical body like vajra, eternally constant and undecaying, or does it decay?” This启发 (inspires) King Prasenajit to perceive the body’s impermanence; in “Rāhula Striking the Bell,” “What do you hear? What do you not hear?” points out the distinction between “hearing nature” and sound.

　　The above seven aspects demonstrate the guiding role of language and words in expressing self-nature; the next section will verify their practical application with specific cases.

Chapter Three: Empirical Evidence of Language Expressing Self-Nature in Scriptural Case Studies

　　Self-nature, the origin of all phenomena, is a pure, undefiled, unborn, undying, all-pervading true entity of the Dharma realm. It transcends all distinctions and oppositions, is eternally constant, absolutely equal. It does not increase in the noble, does not decrease in the ordinary. Self-nature is like a four-dimensional solid, filling the void, pervading the Dharma realm. Its aliases are numerous, such as Bodhi, Nirvana, True Suchness, Buddha-Nature, Amala Consciousness, Empty Tathāgatagarbha, Great Perfect Mirror Wisdom, Wondrously Clear True Mind, True Suchness Nature, etc., all pointing to this one essence. Seeing nature, hearing nature, etc., are all one of the countless inherent abilities of self-nature.

　　This chapter takes “Observing the River to Discern Seeing” and “Rāhula Striking the Bell” from the Great Buddha Crown Tathāgata’s Secret Cause for Cultivation and Realization of the Definitive Meaning of All Bodhisattvas’ Myriad Practices Śūraṅgama Sutra as examples, verifying how language and words point from concrete phenomena to self-nature, guiding practitioners to recognize its unborn, undying, and pure, wondrously constant qualities. Through refining the reasoning process, this chapter will demonstrate how the Buddha gradually unfolds logic, transforming observation at the phenomenal level into profound recognition of self-nature’s essence.

　　1. Observing the River to Discern Seeing

　　In the “Observing the River to Discern Seeing” case study, the Buddha, through a series of dialogues, gradually guides King Prasenajit to recognize the eternal constancy of “seeing nature.” The dialogue begins with a rhetorical question: “Is your physical body like vajra, eternally constant and undecaying, or does it decay?” This question directly points to the essence of the physical body, making King Prasenajit reflect on its changeability.

　　After King Prasenajit answers “ultimately it decays,” the Buddha immediately uses the metaphor “like fire becoming ash” to depict the process of the physical body’s moment-by-moment change, and with subdivisions of time (ten years, a year, a month, a day, even an instant) symbolizes the body’s constant change without a moment’s pause, its impermanent characteristic. This description establishes the foundation for subsequent reasoning: the physical body is a conditioned phenomenon of arising and ceasing, moment by moment arising and ceasing, decaying until it ultimately perishes.

　　Next, the Buddha rhetorically asks: “Also at the time of decay, do you know there is something in your body that does not decay?” This question shifts the focus from the “change” and “decay” of the physical body to the exploration of “unchanging” and “undecaying,” inspiring King Prasenajit to seek something transcending impermanence. To unfold the reasoning, the Buddha introduces a specific scenario, requiring King Prasenajit to recall experiences of observing the Ganges River at ages three, thirteen, and up to sixty-two. King Prasenajit answers: “As at three years old, seemingly unchanged, even now at sixty-two, also without difference.” Here, the Buddha unfolds logic with analogy: If “seeing nature” relied on the physical body, then as the body aged (e.g., eyes dimming, memory declining), its perception should change, such as the Ganges River possibly becoming blurry or hard to discern. If “seeing nature” relied on time, then “seeing nature” should disappear with time; yet, what is it seeing with now? However, King Prasenajit’s answer negates this assumption, his “seeing nature” at different times, different ages, and different river conditions remains unaffected, always clear as before. If “seeing nature” changed with time, body, or river water, then perception (seeing) should differ; yet perception has not changed, this shows “seeing nature” shines spiritually alone, not changing with changes in time, body, or river water.

　　This phenomenon triggers a key question: the Buddha seizes the moment to deepen reasoning with contrast: “You now lament your white hair and wrinkled face, your face surely more wrinkled than in childhood; then when you now observe this Ganges River, compared to your childhood observation of the river, is there youth or old age in that seeing?” King Prasenajit answers: “No, World-Honored One.” Here, the Buddha contrasts the “wrinkling” of the physical body (change) with the “not wrinkling” of the “seeing essence” (unchanging), proposing a logical conclusion: “That which wrinkles is change, that which does not wrinkle is not change; that which changes is subject to decay, that which does not change originally has no arising or ceasing. How could it, within this, be subject to your birth and death?” The reasoning steps are as follows:

　　Premise One: The physical body, due to years, “wrinkles,” “wrinkling” belongs to “change.”

　　Premise Two: The “seeing essence” does not “wrinkle” with the body’s “wrinkling,” “not wrinkling” does not change.

　　Inference: That which “changes” is subject to decay, all conditioned phenomena that “change” are subject to causes and conditions, with birth and death due to causes and conditions; that which “does not change” originally has no arising or ceasing, transcends the birth and death of causes and conditions. This breaks King Prasenajit’s misunderstanding of “body dies, all perishes,” and refutes externalist (e.g., Maskari) views that everything perishes with the physical body.

　　Reasoning up to this point, starting from the impermanence of the physical body, step-by-step proves that the self-nature capable of seeing does not change with the body, does not arise or cease with the body, possessing the characteristic of being unborn and undying, language and words through this logical process closely connect phenomena and essence.

　　2. Rāhula Striking the Bell

　　In the “Rāhula Striking the Bell” case study, the Buddha has Rāhula strike the bell to create alternating scenarios of “sound” and “no sound,” forming a contrast as the starting point for discerning “hearing nature.” The Buddha first instructs Rāhula to strike the bell and asks Ānanda: “Do you hear now?” Ānanda replies: “I hear.” After the bell sound ceases, he asks again: “Do you hear now?” Ānanda replies: “I do not hear.” On the surface, Ānanda’s answers seem to align with common sense, but the Buddha immediately counters with a rhetorical question: “What do you mean by hearing? What do you mean by not hearing?” pointing out his confusion between hearing and sound.

　　To clarify this point and guide Ānanda to recognize the constancy and clarity of “hearing nature,” the Buddha first uses the metaphor of dry wood, unfolding detailed reasoning:

　　Premise One: Sound arises and ceases due to external conditions (such as striking the bell or stopping), belonging to impermanent phenomena.

　　Premise Two: If “hearing nature” existed or ceased with sound, then when there is no sound, “hearing nature” should lose its function like dry wood, unable to hear again.

　　Fact: When the bell sound arises again, Ānanda can still perceive hearing, proving that “hearing nature” does not vanish with the disappearance of sound.

　　Inference: “Hearing nature” does not depend on the presence or absence of sound to change; its essence is constant and independent.

　　The Buddha then uses a dream analogy to verify the characteristic of “hearing nature” not being dull. He describes a person asleep hearing the sound of pounding cloth or rice, mistaking it in the dream for a drum or bell. Although consciousness is dull and judgment inaccurate, “hearing nature” remains spiritually clear, distinctly perceiving the sound. The Buddha asks rhetorically: “If hearing nature were dull, how could it hear in a dream?” The reasoning is as follows:

　　Premise One: When consciousness is dull, judgment is limited, but the ability to perceive sound is not lost.

　　Premise Two: If “hearing nature” were lost with the dullness of consciousness, like a blurred mirror unable to reflect objects, then nothing should be heard in a dream.

　　Fact: Sound is still heard in the dream, proving that “hearing nature” is not altered by the state of consciousness.

　　Conclusion: “Hearing nature” is not dull, always clear.

　　The Buddha further explains that the rising and falling of sound is like the arising and ceasing phenomena of form and sound, belonging to impermanence; while the constancy and non-dullness of “hearing nature” symbolize the pure, wondrously constant essence of “self-nature.” Sentient beings, due to beginningless attachment to arising-ceasing phenomena, fail to awaken to the purity of their nature, thus falling into defilement and flux.

　　Finally, the Buddha teaches: “If you abandon arising and ceasing, hold to true constancy, the constant light manifests, and the roots, dust, and consciousness-mind fall away at that moment.” This conclusion not only responds to Ānanda’s doubt about “no mind, no realization of the path,” but also reveals that abandoning impermanence and holding to true constancy can achieve the cultivation path of unsurpassed awakening.

　　This case study begins with the bell-striking scenario, through rhetorical questioning and logical analysis clarifies the distinction between “sound” and “hearing,” then uses a dream analogy to prove “hearing nature” is not dull, layer by layer deducing the pure, wondrous constancy of “self-nature.”

　　In summary, this chapter, through the two case studies of “Observing the River to Discern Seeing” and “Rāhula Striking the Bell,” elucidates how the Buddha skillfully employs language and words, gradually guiding from concrete phenomena to abstract essence. These two case studies demonstrate the multifaceted functions of language and words, not only as tools for describing phenomena but also, through layered analysis and reasoning, pointing to “self-nature.”

Chapter Four: Conclusion

　　Self-nature possesses the qualities of being unborn and undying, pure, and wondrously constant; though it transcends the direct expression of language and words, it can be recognized through the guidance of language. This paper takes “Observing the River to Discern Seeing” and “Rāhula Striking the Bell” from the Great Buddha Crown Tathāgata’s Secret Cause for Cultivation and Realization of the Definitive Meaning of All Bodhisattvas’ Myriad Practices Śūraṅgama Sutra as examples, analyzing how language and words use metaphor, analogy, contrast, symbolism, situational description, logical reasoning, and rhetorical questioning to point from impermanent phenomena to the essence of self-nature. “Observing the River to Discern Seeing” contrasts the changes of the physical body with the unchanging “seeing nature,” revealing its unborn and undying nature; “Rāhula Striking the Bell” reflects the arising and ceasing of sound against the constant “hearing nature,” highlighting its clarity and non-dullness, and responds to Ānanda’s doubt about realizing the path, arguing that holding to true constancy can achieve unsurpassed awakening. Language and words are like “the finger pointing to the moon,” through diverse techniques assisting practitioners in moving from phenomena toward recognition of self-nature, playing a transformative role from the concrete to the abstract. In short, though language and words cannot fully express self-nature, they serve as a medium for recognizing self-nature. Future research can further explore the ways language expresses self-nature in other scriptures and their limitations, providing new perspectives for deepening the study of self-nature.

　　References

　　Classical Texts

　　(Sorted by Dynasty Chronology)

　　[Tang] Translated by Buddhatrāta: Great Expansive Perfect Awakening Sutra of Definitive Meaning, Vol. 1, Taisho Tripitaka, Vol. 17.

　　[Tang] Translated by Paramiti: Great Buddha Crown Tathāgata’s Secret Cause for Cultivation and Realization of the Definitive Meaning of All Bodhisattvas’ Myriad Practices Śūraṅgama Sutra, Vol. 1, Vol. 2, and Vol. 4, Taisho Tripitaka, Vol. 19.

　　[Yuan] Compiled by Zongbao: Platform Sutra of the Sixth Patriarch, Taisho Tripitaka, Vol. 48, page 347 bottom.

　　Abstract

　　Anger is a common psychological characteristic of human beings. Especially in this era of information explosion or rapid information development, people’s emotions fluctuate greatly.In recent years, more and more studies have shown that there is a close relationship between emotions and diseases.This paper will focus on the relationship between the negative emotion of anger and diseases. Anger is a strong emotion of hatred and hostility. When a person is under the anger, His body will produce a toxin and cause physical problems easily. Studies have shown that anger is related to the incidence of many common diseases, such as hypertension, heart disease, depression, etc., and is one of the main causes of various diseases.

　　Key words: Anger, Disease, Toxin, Main Cause

Chapter One Introduction

　　In today’s fast-paced life, diseases have become a significant issue that people are confronted with. In recent years, the fields of psychology, medicine, and psychosomatic health research have gradually focused on the correlation between emotions and health. Anger, as a negative emotion, is widespread in people’s daily lives. It not only affects an individual’s psychological state but also may have negative impacts on physical health. Then, from the perspective of Buddhism, anger is a fundamental affliction. Exploring the relationship between anger and diseases from the Buddhist perspective helps people recognize the harm of negative emotions to health and thereby search for solutions. This research will, through the collection of literature and the study of Buddhist scriptures, discuss the influence mechanism of anger on physical and mental health and the possible diseases it may bring. Simultaneously, through case analyses and practical discussions, it reminds everyone to be fearful of the arising of anger, effectively control the emotion of anger, and thereby promote personal health and happiness. This thesis is divided into four major chapters: the first chapter is the introduction; the second chapter is the definitions of anger and diseases; the third chapter is the relationship between anger and diseases; the fourth chapter is the conclusion, which serves as a summary of this thesis.

Chapter Two Definitions of Anger and Disease

　　Section 1 The Definition of Anger

　　What is anger? The Sutra of the contemplating of the Proper Dharma said, ‘What is anger? It is called anger because its mind is evil.’ If the mind is evil, it can be called anger.

　　In Volume 5 of the Sutra and Commentary Asked by Bodhisattva Maitreya, it is written, ‘Anger is when one has a vicious mind toward other sentient beings, wishing to harm them, etc., and when the mind of great compassion is at odds with this, it is called anger.’ To have evil thoughts toward other sentient beings and to wish to harm them is contrary to the great compassionate mind, and is therefore called anger.

　　Section 2 Definition of Disease

　　What is a disease? Disease is the general name of the disease. Disease is in a certain etiology, the body’s internal homeostatic disorder caused by abnormal life activities. In the process of disease, the body, mental and social adaptation on the intact state is destroyed, the body into the internal environmental stability imbalance, is not compatible with the environment or social state.

　　In modern concepts, “disease” is a deviation from the normal form and function of the human body, and is the opposite of “health”. So, what is disease in Buddhism? How is it defined in the Maha Sangha, Volume 38: ‘ What is sickness? “Old age, lethargy, cold food, vomiting and unhappiness.” If the body is in any of these states, it is sick.’

　　In the Mahaparinirvana Sutra, Volume 11 (19 Sacred Acts,), it is said, ‘What is sickness? Sickness means that the four great vipers are not in tune with each other, and there are two kinds of sickness: one is sickness of the body, and the other is sickness of the mind.’ From this, we can see that sickness is the lack of adjustment among the four great vipers of earth, water, fire, and wind, and that there are two kinds of sickness: physical sickness and mental sickness.

Chapter Three The Relationship Between Anger and Disease

　　From the above, we have already understood the definition of anger and disease, then, what is the relationship between them? Then the author discusses the relationship between anger and disease from the perspective of medicine, psychology, and Buddhism.

　　Section 1: Anger Causes Physical Disease

　　Anger is a kind of intense emotion, when we feel angry, irritated or dissatisfied, our body will produce a series of physiological changes. For example, when a person in a state of anger loses his temper, his face will immediately turn blue, red and white. When anger arises, the body will produce harmful toxins, so as soon as one loses his temper the physiology will immediately produce a negative reaction, which is a disease, only the general public is not aware of it. So, what are the common illnesses that anger can cause?

　　I. Breast Hyperplasia

　　In addition to pigmentation, women are also prone to breast cancer. Breast cancer ranks first in the incidence of female cancers. Clinically, the first stage of breast cancer is a breast nodule, which is a hard lump. If the lump is left untreated, it will grow bigger and bigger, and then it will become cancerous. People with depressed personalities are prone to this disease. Many women suffer from breast pain and breast enlargement, many of which are related to love of anger; post-partum moody, easy to occur mastitis; middle-aged and elderly people are more likely to trigger breast cancer.

　　II. Cardiovascular diseases

　　The mind and body are closely related. When a person is in the mood of anger and rage for a long time, the body will continue to release stress hormones, such as adrenaline and corticosteroids. Under continuous stress, these hormones will accelerate the heart rate, raise blood pressure and accelerate the breakdown of blood sugar, such a physical reaction may lead to overloading of the heart in the long term, increasing the risk of heart disease and stroke. For example, some studies have found that people who often feel angry and rage are more likely to suffer from cardiovascular disease, and that the degree and duration of anger are associated with heart attacks in heart disease patients. People with cardiovascular diseases are most afraid of anger, which will immediately cause tachycardia, shortness of breath, fluctuation of blood pressure, and in serious cases, may cause stroke. The author has met a patient with high blood pressure. Due to the pressure from work and family, he is often angry, easily frustrated. He often lost his temper with his neighbors, colleagues, relatives and family members, and could not control his emotions even in public. Over time, he began to experience symptoms of hypertension: headaches, dizziness, chest tightness, palpitations, etc. He went to the hospital for a checkup. After that the doctor told him that his blood pressure was already high and that he needed timely treatment and lifestyle changes to control his blood pressure, or else it would lead to a lot of sequelae. The doctor also pointed out that excessive anger, worry and agitation could be a major cause of his high blood pressure, and advised him to learn to control his emotions and avoid excessive anxiety and stress.

　　Anger is also prone to heart disease, because once a person is angry, the sympathetic nerves are too excited for a long time and highly nervous, which will lead to excessive burden on the heart, accelerated heart rate, and even produce arrhythmia. In the long run, the heart will be damaged, resulting in the occurrence of accidental cardiac events. For example, there is a patient with heart disease, this person is also angrily strong, angry, come or go on the fire. She often scolded her colleagues at work and once yelled at them in the office, and was once sent to the hospital because of her emotional turmoil. A checkup at the hospital revealed that she was suffering from myocardial ischemia, a condition caused by a lack of oxygen to the heart. The doctor asked her if she had any special lifestyle habits, she said that she had been suffering from insomnia lately, and that her mood was very unstable and often out of control. After the doctor’s questioning and examination, it was found that she suffered from severe hypertension, high blood viscosity and tightness of blood vessels, which led to poor blood circulation, thus triggering myocardial ischemia. Doctors pointed out that emotional fluctuations will lead to sympathetic nervous excitement, triggering the body’s secretion of hormones such as epinephrine and cortisol, which in the long term will lead to higher blood pressure and increased blood lipids, thus increasing the risk of heart disease.

　　In addition, on November 20, 1996, a personal health column in the New York Times reported that “Learning to control anger is the best medicine for your heart.”Each episode of anger or hostility triggers a cascade of physiological responses in the body, such as increased heart rate, increased blood pressure, constriction of the coronary arteries, and thickening of the blood. In the case of heart disease, such reactions can reduce the return of blood to the heart and cause a lack of oxygen to the heart muscle. If the blood clots block the coronary arteries or the lack of oxygen causes the heart to beat irregularly, a heart attack can result.

　　III. Diabetes

　　It is well known that anxiety, anger, rage, anxiety and irritability can increase blood sugar, which are important factors leading to diabetes. If left unchecked, diabetes can easily develop in the long run. I have heard people talk about some of the usual state of diabetic patients, indeed, the kind of hot temper, easy to anger.

　　IV. Liver disease

　　In “Huang Di Nei Jing”, it is written that “Anger hurts the liver, joy hurts the heart, anxiety hurts the lungs, thoughts hurt the spleen, and fear hurts the kidney”. From the physiological and psychological point of view, every kind of emotion can hit our vital organs, and even lead to a serious impairment of their functions. For example, anger harms the liver: anger leads to anger, which in turn harms the liver and leads to boredom, irritability, dizziness, etc. According to Chinese medicine, the liver is the officer of the general, and it likes to be smooth and open. If long-term depression and anger, can lead to liver stagnation, causing physiological disorders. Modern medical research shows that anger will make people shortness of breath, the number of red blood cells in the blood increased dramatically, the blood than under normal circumstances, accelerated coagulation, tachycardia, which will not only damage the cardiovascular system, but also affect the liver health. Survey results show that people who are irritable are 8 times more likely to suffer from liver disease than the general public. A cousin of the author is a typical example, the spleen has been bad, good and people fight, long time in angrily under the state, resulting in he suffered from liver disease, fifty years old passed away.

　　V. Gastric ulcer, gastritis, cancer

　　According to statistics, there are more than 200 kinds of diseases related to emotions, and more than 70% of all the sick people are related to emotions. Fear, anxiety, guilt, depression, anger, frustration …… There is a map of emotions in every human body. at the time of being angry will cause sympathetic nervous excitement, direct effect on the heart and blood vessels, gastrointestinal blood flow is reduced, peristalsis slowed down, poor appetite, and in severe cases will cause gastric ulcers, gastritis and other diseases. Research has pointed out that more than 70% of people will suffer from emotional attacks on the body organs, cancer and long-term resentment related.

　　In addition, psychological studies have found that the stress hormone produced by a person’s body when he or she is angry is enough to kill a mouse. This “stress hormone” is also called “toxic hormone”. This toxin is extremely harmful to the human body.

　　In the Sutra on Buddhist Medicine, it is written, ‘There are ten causes of sickness: first, sedentary behavior; second, lack of food; third, sorrow; fourth, fatigue; fifth, licentiousness; sixth, anger and rage; seventh, endurance of defecation; eighth, endurance of urination; ninth, control of the upper winds; and tenth, control of the lower winds. It is from these ten causes that one gets sick.’ This shows that anger is one of the causes of sickness.

　　Section 2: Anger-induced Mental Illness

　　Anger is a kind of negative emotion. If maintained for a long time, it will affect mental health and lead to a series of mental illnesses, including:

　　I. Depression

　　Long-term anger and hatred might result in persistent depressive emotions and eventually evolve into depression. For example, when a person feels betrayed or hurt by someone close, they start to have a strong emotion of anger and hatred. This resentment keeps accumulating, causing him to start doubting his own value or adopt a hostile attitude towards the people around them, and subsequently become estranged from relatives and friends. As time goes by, this person may have persistent depressive emotions, lose interest and motivation in life, and be unable to engage in social activities and work. Symptoms such as decreased sleep quality, changed appetite, and intensified mood swings may appear one after another, eventually leading to the onset of depression.

　　II. Anxiety Disorders

　　When the emotion of anger and hatred accumulates continuously, it may cause the intensification and onset of anxiety. For example, when a strong emotion of anger and hatred is aroused by a certain event or relationship, but one unable to effectively let go or deal with it, gradually entering an anxious state. One might repeatedly recall the event that triggered the emotion of anger and hatred, worry about being hurt or betrayed again, and begin to feel that the control over the surrounding things is constantly being lost.

　　III. Appetite disorders

　　When people are emotionally frustrated, they may develop unhealthy eating habits such as overeating or dieting, which may lead to appetite disorders. Anger can lead to appetite disorders under certain circumstances. For example, a person who has been hurt or betrayed by someone for a long time has strong anger, but cannot effectively release or deal with this emotion. This person often turns the anger into a desire for control over his or her body, trying to gain a false sense of control by controlling what he or she eats. The person may experience symptoms of appetite disorders, either overeating or restrictive eating, leading to the onset of an eating disorder. If he chooses to overeat to get rid of his anger, he may develop symptoms of bulimia, such as chronic overeating and an inability to control his eating behavior.

　　In addition, from the Buddhist point of view, anger itself is a kind of vexed mind disease, which is called the disease of anger. In Volume 12 of the Tripitaka Dharma Numbers, it is stated as follows: ‘The second disease of anger. It is the mind of anger and rage. The mind of angriness. It is the angular mind that is passionately annoyed by all the offending situations. This is the disease of anger.’ The Mahaprajña Paramita Sutra, Volume 331 (51) says, ‘There are four diseases of the mind: First, the disease of covetousness. The second is the disease of anger. The third is dementia. The fourth is the disease of all the vexations, such as slowness.’ From these two paragraphs, it is clear that anger itself is a disease, a disease of the vexed mind.

　　To summarize, anger will trigger a series of physical and mental illnesses, and it is one of the main causes of disease. Therefore, we should pay attention to the problem of anger in order to have a healthy body and mind.

Chapter Four Conclusions

　　In this paper, through the exploration of various physical and mental diseases resulting from anger, it was found that the two are closely related. Eventually, the conclusion that “anger is one of the main causes of diseases” was drawn. I sincerely hope that through the discussion of the relationship between anger and diseases in this article, those who have the opportunity can manage their anger well and avoid the torment of various illnesses. There are many deficiencies and imprecisions in the writing of this article. I respectfully hope for your understanding and kind instructions.

　References

　　Ancient Books
　　(in chronological order)

　　1. [Wu] Zhuruyan and Zhiyue: The Buddhist Sutra on Buddhist Medicine, Taishō Tripiṭaka, Vol. 17.
　　2. [Eastern Jin] Dharmaksema: The Great Nirvana Sutra, Volume 11, Taishō Tripiṭaka, Vol.12.
　　3. [Eastern Jin] Buddhavatara, Fa Hin,The Mahasamadhi Sutra, Volume 38, Taishō Tripiṭaka, vol. 22.
　　4. [Northern Wei]Gautama Prajñāruci, the Sutra on the Nembutsu of the True Dharma, Volume 33, Taishō Tripiṭaka, vol. 17.
　　5. [Northern Wei] Bodhidharma Liuji,Maitreya Bodhisattva’s Sutra of Questions, Volume 5, Taishō Tripiṭaka, vol. 26.
　　6. [Tang] Xuanzang, “Mahaprajnaparamita Sutra,” Volume 331, Taishō Tripiṭaka, vol. 6, pp. 695ff.
　　7. [Qing] Ding Fubao recalibrated: “The Three Tibetan Dharma Numbers,” Volume 12, Taishō Tripiṭaka, Supplementary Vol.22, pp. 223 ff.

　　Other Notes:

　　1, Anger Hurts the Liver http://www.360doc.com/content/17/0616/03/41245772_663666377.shtml
　　2, “70% of diseases are related to emotions, how to be the master of emotions” https://www.fjdh.cn/wumin/2016/11/085701348800.html

　　The Relationship between Greed and Disease
　　–Taking Being Greedy for Eating and Drinking as the Main Factor

　　Instructor：Director Wang Huaigu

　　Bhiksuni: Shi Yinyi

　　March 23rd, 2024

　　Abstract
　　Greed is a universal psychological characteristic of human beings, which represents the desire and pursuit of material goods and power. Disease enters through the mouth, and cold comes from the feet. Do not overeat when hungry, do not drink when thirsty. If you eat a meal 80 per cent, you will have a good stomach and intestines in your old age.
　　If you eat and sleep too much, you will get sick and lose years of life. These folk wisdoms fully illustrate the great relationship between food and disease. In fact, the relationship between “eating” and disease has long been revealed in the Buddhist scriptures, and in the Tripitaka Dharma Number, it is stated: “If you are greedy for too much food, you can have all kinds of diseases. This is the cause of illness: excessive craving for food is the cause of all illnesses. The focus of this study is to examine how gluttony affects physical and mental health, and the interrelationship between gluttony and disease through the perspectives of medicine, psychology and Buddhism. The results of this study show that gluttony is the main culprit of disease, and the resulting behaviors and attitudes induce physical, mental, and affliction diseases.

　　Key words: greed, disease, affliction disease, main culprit

Chapter 1 Introduction

　　Diet is an integral part of people’s lives in contemporary society. However, due to the fast pace of modern life, high pressure of life, and modernization of food supply, many people tend to be gluttonous, i.e., over-eating or consuming excessive amounts of food.
　　This kind of gluttony not only has a negative impact on personal health, but also places a burden on society and the environment. Greedy eating and over-consumption are closely related to obesity, cardiovascular disease, diabetes, high blood pressure and certain cancers. In addition to physical problems, gluttony can have a serious impact on mental health.
　　Many studies have pointed out that eating disorders such as bulimia and even satiety are closely related to psychological problems such as mood, anxiety and depression. This kind of greedy desire not only consumes the body’s energy, but also leads to anger, suspicion, jealousy and other affliction diseases, creating a vicious cycle from which people cannot extricate themselves.
　　The purpose of this study is to analyze the effects of gluttony on personal health. By studying the association between gluttony and obesity, hypertension, cardiovascular disease, diabetes, cancer, anxiety disorders (anger, suspicion, and envy), and psychological disorders, it is possible to better control one’s diet and ensure a healthy body and mind.
　　The text is divided into four main chapters: Chapter 1: Introduction; Chapter 2: Definition of Greed and Disease; Chapter 3: The Relationship between Greed (Greedy for Eating) and Disease; and Chapter 4: Conclusion, which summarizes the main points of this thesis.

Chapter 2 Definitions of Greed and Disease

Section 1: Definition of Greed

　　What is greed? It is written in Volume 2 of the Sutra on the Precious Rain Preached By the Buddha, “If the mind holds on to all the means of living them, it is always said to be covetous.” If one’s mind holds on to all the means of living, then one is greedy.
　　In Volume 1 of The Secret Record of the Surangama Sutra, it is said, “The each desire of others to gain for themselves is called greed.” The every desire to possess all the things of others is greed.
　　The Volume 5 of Mahayana Meaning Chapter says, “The love of the five external desires is called greed. To love and cling to wealth, sex, fame, food, and sleep is called greed.

Section 2: Definition of Disease

　　What is Disease? Disease, in medical terms, is simply called illness. Disease is an abnormal process of life activity that occurs when the body is under the damaging effect of a certain cause, due to a disturbance of self-regulation.
　　It is a state of life existence caused by certain reasons, in this state, the human body’s form or function undergoes certain changes, normal life activities are restricted or damaged, either early or late to show detectable symptoms, the end of this state of affairs can be the recovery or long-term residual, or even lead to death.
　　How is illness defined in Buddhism? The Buddha says in Volume 4 of Slight Theory of the Bodhisattva Precepts of the Brahma Net Sutra, “The four great elements are the bodies which have the four hundred and forty diseases. The word “hundred” is used today to refer to one of the four. This is just a brief example of one of the four.” It is not difficult to realise from this paragraph that there are four hundred and forty diseases in the bodies of the four great elements, and this is only a brief description.
　　The Volume 40 of Maha Sangha Law, defines it this way: “What are the diseases? Old age and weakness, sickness, vomiting, haemorrhaging from a pricked head, and so on.”
　　And Volume 38 of Maha Sangha Discipline says, “What are the diseases? Old age and sickness, weakness and emaciation, cold food and vomiting, and unhappiness.” If any of these conditions occur in the body, it is disease.

Chapter 3: The Relationship between Greed and Disease

　　Now that the definitions of greed and disease have been understood, what is the relationship between greed and eating and disease? First of all, from the medical and Buddhist point of view, the excessive pursuit of material desires will lead to bad eating habits,such as excessive consumption of high-sugar, high-fat foods, or smoking, or excessive drinking will lead to obesity, diabetes, gout, cancer, constipation, hypertension and other physical diseases.
　　In addition, it will also make people’s three karmas difficult, jealousy, intense anger, strong suspicion, increasing ignorance and dementia. Secondly, psychologically speaking, greedy eating can also lead to anxious disorder, anxiety disorder and other psychological disorders.

Section 1: Physical Diseases Caused by Greedy Eating

　　1 Obesity
　　Obesity has become a public health problem all over the world, and the International Task Force on Obesity (TOTF) has pointed out that obesity will become the biggest threat to human health and life satisfaction in the new century. There is no denying that obesity has been called a number of diseases and has been a serious threat to our health.
　　So what exactly is obesity? Obesity is a chronic social disease. The body’s intake of calories is higher than consumption, resulting in excessive fat accumulation in the body, resulting in overweight, bloated, the actual measurement of body weight more than the standard weight percent above, and the fat percentage (F%) more than 30% of the person is called obese.
　　Commonly known as obesity is the excessive accumulation of fat in the body.　For example, the following kinds of food eaten in excess, will lead to obesity. If you eat more protein energy than your body needs, it is stored as fat. Protein-containing foods are mostly meat, eggs, dairy, soybeans, grains, vegetables and fruits also have a small amount of protein.
　　Protein-rich foods (meat, eggs, milk, soybeans) are high in fat, and more of these foods will have more fat with them. Eating more processed sugar can also lead to obesity. One gram of artificial carbohydrates or one gram of protein produces only 4 kilocalories, while one gram of fat produces 9 kilocalories, so eating a little more fat is the same as eating a lot more carbohydrates or protein.
　　Vegetable oil contains more fat than the same weight of fat meat, because fat meat contains water, protein, fiber tissue in addition to fat. Some people say, “I can avoid obesity by not eating fatty meats and only eating veggie oils.” In essence, it is a misunderstanding, melon seeds, peanuts, walnuts, pine nuts, hazelnuts, the composition of almost half of the food of summer fruits and other such hard fruits is fat.
　　Foods containing carbohydrates are grains, legumes, milk, fruits, dried fruits and vegetables. In the past, when the standard of living was low, the side dishes were poor, and it was common for the average person to eat four or five taels of staple food per meal. Now that the standard of living has improved, the side dishes are better, and the staple food is still four or five taels of overdose.
　　Excessive snacking will trigger obesity, especially when people feel bored with life or eat too many snacks while watching TV. Snacks have almost all the ingredients of carbohydrates, proteins and fats. Eating snacks is equal to eating energy, and some snacks are also very high in energy, such as hard fruit foods contain more oil, bananas, pistachios, cashews, potato chips, puffed food contains more starch, candy, dried fruit, sweet drinks contain more sugar, beef jerky, fish fillets contain more protein, which produces more energy can not be consumed, it will be stored in the form of fat.
　　In addition, drinking alcohol will also trigger obesity, because wine is a high-calorie beverage, 1 gram of alcohol can produce 7 kilocalories, second only to the calories produced by fat, although the alcohol content of beer is only about 3%, but there is also 11% of the degree of sugar, and the amount of beer to drink is much larger.
　　A bottle of beer produces calories equivalent to 100 grams of grain calories. Drinking a lot of wine is equivalent to eating a lot more food, and the excess energy will also be stored in the form of fat, leading to an increase in body weight.
　　The author knows some people who love to drink beer, the body is very fat, there will be a beer belly, as a few months of pregnant women .

　　2 Diabetes
　　Currently, China has become the country with the largest number of diabetes patients in the world. 2020 published the sixth large-scale epidemiological survey on diabetes, the total number of diabetes patients in China is about 129.8 million.
　　Diabetes mellitus is a group of metabolic disorders caused by absolute or relative insufficiency of insulin secretion and reduced insulin sensitivity of target tissue cells, resulting in a series of metabolic disorders of proteins, fats, and electrolytes, of which hyperglycemia is the main hallmark.
　　It is a chronic disease in which insulin secretion increases when we consume too much sugar. However, too much insulin is resistant to the cells and prevents them from properly absorbing glucose from the blood. This leads to an increase in blood glucose levels and eventually to diabetes.
　　Prolonged high blood sugar levels can damage blood vessels and nerves, especially in the eyes, kidneys and heart. Diabetes can also lead to foot ulcers and infections, and may even lead to amputation.
　　According to Guangdong Television reported in August 2021, 29-year-old Ms. Lin in Guangzhou did not expect that she, who usually has no chronic diseases and is in good physical condition, would suddenly vomit, abdominal pain, fever, dizziness …… and multi-organ and multi-system failure within a short period of time, and was eventually diagnosed with fulminant type 1 diabetes mellitus, combined with shock, pancreatitis, myocarditis etc., life critical.
　　Doctors said that Ms. Lin had a dozen sweet drinks a few days before admission to the hospital, and usually drink milk tea. Can sweet drinks really cause diabetes? Dr. Hong Jing, chief physician of the Endocrinology Department at China-Japan Friendship Hospital, said in a 2013 article in the Health Times that after drinking the beverages, the sugar in the beverages stayed in the body, some of which was absorbed into the bloodstream and increased blood sugar, and some of which went to the liver to be stored.
　　Sugar in drinks also produces heat when it enters the body. For example, the heat two 600-milliliter bottles of beverages are equivalent to the heat provided by about 2.5 taels of main meals . If you consume a sugary drink at 4pm and eat normally at dinner, there are more calories left in your body. Calorie overload, obesity and diabetes naturally follow. It can be said that the direct cause of diabetes is calorie overload, and sugar and sweet drinks are the catalyst.
　　The author also heard a diabetic so-and-so said has been sick for many years, at least going to the hospital to review once a year, for diabetes complications of fear is also increasing. Many “diabetics” are still able-bodied when they met a few years ago, but when they met again in the review, they have already had their eyeballs removed or even their limbs amputated due to complications. As mentioned above, eating high-fat and high-sugar foods may cause the body to produce too much glucose, which in turn triggers diabetes.

　　3 Gout
　　What is gout? Gout is a recurrent inflammatory disease caused by increased purine biosynthesis metabolism, excessive production of uric acid or poor excretion of uric acid, resulting in elevated uric acid in the blood, urate crystals deposited in the synovial membrane of the joints, the bursa, the cartilage and other tissues.
　　Why do people get gout? What are the causes of gout? The A+ Medical Encyclopedia describes it this way: Gout can be triggered by diet, weather changes such as sudden temperature and pressure changes, and trauma. After some foods are metabolized, some of their derivatives can trigger the re-dissolution of uric acid crystals that have accumulated in the soft tissues, which can trigger and aggravate arthritis.
　　For example, a long-term diet of high-purine foods: internal organs (liver, kidney), red meat (beef, lamb), seafood (shrimp, crab, shellfish), etc., will produce a large amount of uric acid, which can trigger gout.
　　Excessive intake of food containing high sugar content, such as soft drinks, desserts, candies, etc., will lead to elevated uric acid in the body and increase the risk of gout. According to some doctors, 30% of those who feast constantly will suffer from gout, and those who often eat hot pot will suffer from gout more.
　　This is because hot pot ingredients are mainly animal offal, shrimp, shellfish, seafood, and then drink beer, naturally adding oil to the fire. Investigation proved: shabu hot pot is 10 times higher, or even dozens of times higher than a meal intake of purine. A bottle of beer can double the uric acid.
　　A certain gentleman was a great fan of hot pot by nature, and then when his position was promoted, he had even more opportunities to socialize. Big fish and meat, raw seafood, almost every other day someone invited, not a few years later the joint pain.
　　Later, the joint pain was too much to bear and had to go to the hospital. Doctors said that the pain in the joints is indeed related to gluttony. No wonder, Mr. Zhang found that the sudden onset of joint pain have occurred in the night of the day after the feast a number of times

　　4 Cancer
　　In today’s society, deep-fried food is popular among the public, such as doughnuts, deep-fried cakes, fried chicken legs, French fries, deep-fried blossom beans and other fried foods． Attractive aroma, crisp texture are very appetizing. Many people will be fried food as a delicacy, more preference.
　　So some people eat fries for breakfast, eat fried chicken legs for lunch, and also eat fried fish for dinner, and have French fries ,fried potato chips when watching TV at night. However, they do not know if they eat more these fried food, they will produce a variety of diseases, such as cancer is one of them. When food is fried, high temperature cooking process will form carcinogenic substances, such as polycyclic aromatic hydrocarbon compounds and acrylamide.
　　These compounds are believed to have damaging effects on body cells, and these carcinogens will further increase the risk of cancer, especially the risk of liver cancer. One of the author’s relatives at home, who used to eat deep-fried doughnuts, fried dumplings, fried dough twist, and fried animal carcasses, finally felt sick and went to the hospital for check-ups, and was found to have liver cancer, and passed away at a very young age.

　　5. Hypertension
　　Hypertension is a clinical syndrome characterized by increased arterial blood pressure in the body circulation (systolic blood pressure greater than or equal to 140 mmHg, diastolic blood pressure greater than or equal to 90 mmHg), which may be accompanied by functional or organic damage to organs such as the heart, brain, and kidneys. Dietary factors are one of the most important factors affecting the occurrence of hypertension, such as high salt diet, high fat diet, high sugar diet, alcohol consumption, etc.
　　1. High salt diet: excessive salt intake will lead to increased sodium ion concentration in the body, causing fluid retention and increased blood volume, which in turn increases the burden on the heart and leads to increased blood pressure. Foods high in salt include processed foods (e.g. instant foods, canned foods), pickled foods and salty snacks.
　　2. High-fat foods: Consuming too much saturated fat and trans fat may increase the risk of arterial wall blockage, which increases the burden on the heart, and in turn increases blood pressure. High-fat foods include red meat, processed meat products, fried foods and butter.
　　3. High sugar diet: excessive sugar intake will lead to weight gain and metabolic abnormalities, which in turn increase the risk of high blood pressure.
　　4, High coffee, high alcohol beverages: excessive intake of caffeine leads to increased blood pressure. Caffeine is a strong stimulant that can increase blood pressure. Excessive consumption of alcohol will increase blood pressure and damage the heart and blood vessels.
　　The author’s father is a patient with high blood pressure and heart disease. He has always been fond of eating foods high in sugar and salty preserved foods, such as preserved meat and fish, pickles, and salty snacks. He puts a lot of oil and salt in his family’s dishes, including soup dishes, three times a day. Every time the blood pressure rises, after cutting off the oil and salt, the blood pressure drops straight down.
　　It is worth mentioning that a diet high in fat and cholesterol will lead to higher levels of lipids and cholesterol in the blood, increasing the risk of atherosclerosis, which can lead to cardiovascular diseases such as coronary heart disease and stroke.
　　For example, Bill Clinton did not have a very healthy diet when he was the President of the United States, and he often indulged in foods high in fat and cholesterol, including hamburgers, French fries, pizza and fast food. This diet led to his heart surgery in 2004, and he has suffered from a variety of cardiovascular diseases, including heart disease and atherosclerosis.

　　6 Cardiovascular and Chronic Diseases
　　People who eat a high-sugar diet over a long period of time will not only trigger high blood pressure, but a large number of studies have shown that sugary drinks are the cause of many chronic diseases.
　　Research has proven that a long-term diet high in sugar can increase the risk of many chronic diseases. A study by the University of Oxford found that eating more sugary foods such as chocolate and candy is associated with an increased risk of cardiovascular disease and death in middle-aged adults. WASHINGTON (Reuters) – Overeating leads to brain dysfunction, triggering a range of damages that can lead to diabetes, heart disease and other chronic illnesses, U.S. researchers reported on Thursday.
　　All of the above is from a medical point of view, and there is indeed a direct relationship between diet and the development of various diseases. Then, in many Buddhist scriptures, it is also mentioned that a greedy diet can lead to various diseases. For example, in the Sutra of the Past Vows of Earth Store Bodhisattva, it is said, “If one encounters a person who eats and drinks excessively, he is said to be hungry, thirsty, and phlegmatic.” If one encounters a person who eats and drinks indiscriminately, love eating and drinking , Earth Store Bodhisattva will tell him that he will suffer from hunger, thirst, and pharyngeal diseases.
　　In Volume 2 of The Sutra of the Buddha on Unprecedented Causes and Conditions, it is said, “If one eats too much, and if one’s food is not consumed, then one will be afflicted with many diseases.” It is also mentioned in Volume 4 of the Sutra on the Composition of the Hundred Conditions, “When the people were greedy for too much food, they could not digest it, and all kinds of sicknesses arose, and each of them came to the king’s place to ask for medicines.” In these two places, it is mentioned that too much gluttony leads to indigestion and various diseases.
　　It is also written in Volume 2 of the Sutra on the Conditions of the Two Brahmans in White Clothes and Golden Pennants, “If one has a lot of craving, one’s face and body will be thin and weak.” If one has a lot of craving, one’s face and body will be thin and weak and sickly. As stated in Volume 1 of the Buddha’s Nirvana Sutra, “Do not crave for food and taste; do not eat too much; those who eat too much will be sick”.

Section 2: Greedy for Eating Leads to Affliction Diseases

　　From the previous section, it is clear that gluttony can lead to all kinds of illnesses in the body. Not only that, but also gluttony leads to anger, suspicion, jealousy and other disturbing diseases.As Dharma Commentary on the Subsequent Offerings of the Great Vairocana Sutra’s says, “And excessive eating increases vexation, which is difficult to subdue, so it must be measured.” Therefore, it is clear that excessive eating is a factor in the growth of vexation.

　　1 Anger
　　When one develops a craving for a particular delicacy but is unable to satisfy that craving, one feels a sense of loss and frustration. This sense of loss is often transformed into anger and anger toward others.
　　For example, a certain A is very fond of a specific kind of cake that must be purchased on Taobao. He finally received it on this day and put it in the refrigerator, intending to enjoy it in the evening. However, A’s brother was so hungry that he ate two-thirds of the cake at lunchtime because he didn’t order it. When A came home in the evening and saw the remaining cake, he couldn’t satisfy his craving at all, and immediately became very angry with his brother.
　　When I was a child, I loved cakes and desserts, but my family was poor and could not afford to buy them. Whenever I saw my favorite food outside and could not afford to buy it, I would complain that my parents were too incompetent and could not even give me what I wanted to eat, so why was I born into such the poor family?

　　2 Doubt and envy
　　When people can’t crave a certain kind of food, there is a common psychological reaction: suspicion. They begin to doubt the fairness of others, begin to doubt the fairness of heaven, and even begin to doubt the fairness of the whole world.
　　For example, Zhang San and Li Si are sisters-in-law who eat at the same table every day, and the food is prepared by their parents-in-laws. Whenever Zhang San sees her favorite dish placed in front of Li Si, she suspects that her parents-in-laws favor Li Si and are too unfair to herself.
　　It is the same in the workplace, too, coworkers occasionally buy snacks for each other. When Zhang San sees that the snacks bought by another person are not his favorite, he will suspect that this person has a problem with him and deliberately buys snacks that I don’t like. He even suspects that the god and the world are unfair to him and always asks himself why I can’t have the food I crave.
　　Moreover, this suspicion easily spreads to envy, and thus to jealousy of those who can obtain food with ease. As it says in Volume 12 of The Sutra of the Fundamental Rituals of the Great Square Grand Bodhisattvas Collection of Manjushri , “And the man that is greedy for food and sickly is jealous of others.”

　　3 Power of ignorance Increases
　　The experts of the World Health Organization (WHO) Children’s Health Division proposed: excessive gluttony of children with low IQ. Some parents say that their children are particularly gluttonous, no matter what food they see are greedy, eat up not enough, in order not to aggravate the child, as long as the child wants to eat ,they let him eat.
　　These parents also wrongly believe that children eat more will grow faster, but also get smart. Especially some new mothers and fathers always worried about the child does not eat enough to affect the development of the child, so they let the child eat without stop , in addition to the basic three meals a day, will be extra to the child to eat snacks. They do not know, such behavior is not only not conducive to the physical development of the child, but also conducive to the child’s intellectual development , and will make the child stupid.
　　Foreign pediatric experts found that: eating too much in childhood will cause bloating of the belly, bad digestion and malabsorption, if they are in such long-term state, then the character will also become impatient, become abnormally slow to respond to things for the outside world, have poor concentration and so on.
　　After eating, food has to be digested and absorbed through the peristalsis and secretion of gastric juice in the gastrointestinal tract, and if a child eats too much at once, or keeps eating non-stop, then the blood at the stomach and intestines, due to insufficiency, will be mobilized to the gastrointestinal tract from all parts of the human body, including the blood of the brain. And if the brain is in a state of prolonged ischemia, then the development of the brain will also be affected.
　　American pediatric experts in the study found that too much food in childhood will cause belly fullness, digestion and malabsorption, if they are long-term like this, it will also make the character become impatient and irritable, slow response to external things, distracting attention .
　　Is it true that only children who are greedy for food will become more and more stupid? No. This is true of all people who are greedy for food. For example, people who eat french fries and so on, in serious cases, even cause Alzheimer’s disease. There are also many people who love popcorn, however, do not realize that the large amount of lead in popcorn can seriously affect the human body’s IQ. Studies have found that：
　　1. Gluttony can lead to constipation and thus harm the brain
　　In life, if the people are dominated by deep-fried, high-calorie diet will lead to constipation. Because these foods in the process of processing are removed a large amount of fiber, after eating it is easy to get constipation, once one has constipation, the body will have a lot of metabolites accumulated in the digestive tract, these metabolites will produce a large number of harmful substances, which are easy to stimulate the brain, so that the brain nerve cells will have chronic poisoning.
　　The author myself is a real-life example, since childhood, I like to eat fried things, including vegetables are to be fried to eat, I do not like boiled dishes, do not like to eat coarse grains. For many years I have been suffering from constipation, with age increasing, I also more and more feel that my brain “turns slowly”.

　　2. Gluttony makes the brain premature aging
　　Because too much satiety, the body will produce a kind of brain premature aging substances – fiber sprout cell growth factor. Scientists in a study found that a substance that can promote premature aging of the brain – fiber sprout cell growth factor, will increase tens of thousands of times due to over-satiation diet, which is a substance that can promote atherosclerosis, and thus in the long run, gluttony will make the brain premature aging.

　　3. Being Greedy for eating increases the risk of Alzheimer’s disease
　　In particular, people who are greedy for refined rice and white flour increase the risk of Alzheimer’s disease. Alcohol will also affect the function of the brain and cerebellum, long-term drinkers may also cause mental confusion, memory loss and other symptoms, serious damage to brain health.
　　In addition, margarine contains trans-fatty acids, and studies have shown that excessive intake of these fatty acids not only leads to cognitive impairment but also affects memory! Those who consume it regularly will increase the risk of memory loss and Alzheimer’s disease.

　　4. Greedy drinkers of sugary beverages are more likely to suffer from memory loss
　　The intake of high fructose as well as sweeteners (aspartame) may cause damage to the brain’s midbrain function, memory function and also cognitive function.

　　5. Gluttony will inhibit the brain’s intelligent region physiological functions
　　Human brain activity is induced each other excitement and inhibition , that is, some parts of the brain is excited, some of its neighboring parts of the region is in a state of inhibition, the more the excitement is strengthened, the inhibition of the surrounding parts of is deepened, and vice versa.
　　In addition, there are also studies found that Once the human body long-term intake of trans fatty acids and saturated fatty acids, processed foods, seafood containing heavy metals, refined carbohydrates, high fructose, and sweeteners, etc. enters the human body, the human brain nerves will cause great damage to the human body, so that the more you eat, the more stupid you are, and the more silly you become.

Section 3: Being Greedy Diets Causes Mental Illnesses

　　Milk tea, cola, desserts …… For many people, the deliciousness of these drinks and foods is really hard to resist. However, recently researchers from Tsinghua University and the Central University of Finance and Economics published a research paper in the Journal of Affective Disorders , which shows that drinking milk tea may lead to addiction and is associated with depression, anxiety and suicidal ideation.
　　Previously, numerous studies have shown that frequent drinking of sugary drinks or eating sweets can also be addictive, and high sugar and calorie intake is very bad for health.

　　1. Bulimia
　　Bulimia itself is a disease. In serious cases, people cannot control their eating behavior. This is bulimia. It is mentioned in A+ Medical Encyclopedia that Bulimia Nervosa is an eating disorder characterized by recurrent and irresistible desire to eat, and binge eating behavior.

　　2. Depression
　　Eating disorders can force people to use food to cope with emotional stress, but the temporary satisfaction may later trigger guilt and depression. In the long run, food becomes an antidote to negative emotions, jeopardizing mental health.

　　3. Anxiety
　　Overeating can lead to body image anxiety, especially when weight gain or appearance is affected. This kind of anxiety makes people feel lower self-esteem, social difficulties and emotional agitation. Moreover, overeating increases the stress and burden of the patient. At the same time, it also reduces an individual’s sense of value and self-esteem, which can damage mental health.
　　Researchers from Tsinghua University and the Central University of Finance and Economics analyzed data from more than 5,000 college students in Beijing, and collected the frequency of milk tea consumption, symptoms of depression and anxiety, and suicidal ideation of the participants through questionnaires.
　　The researchers also created the Milk Tea Addiction Questionnaire, which investigated the trend of milk tea addiction, and analyzed the impact of milk tea addiction on the mental health of adolescents. The results suggest that milk tea consumption may lead to addiction symptoms and increase the risk of anxiety.

Chapter 4 Conclusion

　　In this thesis, by exploring the various ways in which craving for food and drink triggers many diseases, it has been found out that it is directly the root cause of physical and mental problems in human beings. Finally, it is concluded that “gluttony is the main culprit in causing diseases”.
　　With the help of this article on the relationship between gluttony and disease, I hope to awaken the public to the fact that disease enters through the mouth and that they must control their diets firmly so that they will not regret too much under the claws of the demon of disease, and that they will be able to free themselves from the pitfalls of gluttony as soon as possible, and regain their health and inner peace. There are many deficiencies in the writing of this article, and I pray that you will bear with me and be generous with your advice if I am not careful.

　　Bibliography

　　Ancient Books
　　(in chronological order)

　　1. 〔Wu〕Translated by Zhiqian : Volume 4 of the Sutra on the Composition of the Hundred Conditions, Volume 4 of Da Zheng Zang.
　　2. [Western Jin] Translated by Bai Fazhu: Volume 1 of the Sutra of Buddha’s Nirvana, Volume 1 of Da Zheng Zang.
　　3. [Eastern Jin], translated by Buddhavatara and Fa Hin: Vol. 40 of the Mahasangha-vinaya , vol. 22 of Da Zheng Zang.

Others:
　　1. A+ Medical Encyclopedia :
　　http://cht.a-hospital.com/w/%E7%B3%96%E5%B0%BF%E7%97%85 Date of retrieval: March 23, 2024.
　　2. Eating too many sweets is linked to a wide range of mental illnesses and chronic diseases https://www.thepaper.cn/newsDetail_forward_24942453,Date of retrieval: 23rd March, 2024 .
　　3. Medical Science-Overeating Leads to Brain Diseases:http://med.essaystar.com/a/yiyaokexue/2011/0305/5403.html,Date of retrieval: March 23, 2024 .

　　Supervisor: Director Wang Huaigu, Master Wuguang
　　Submitted by: Bhikkhuni Shi Yin Yi
　　June 23, 2023

　　Abstract
　　This study explores consciousness from a Buddhist perspective. It begins by focusing on the definition of consciousness: consciousness is a seed, formed through habituation and conditioned by that habituation. It is also effortlessness. In the course of this exploration, I utilized Buddhist scriptures and several real-life examples to discuss why it is necessary to define consciousness in this manner, with a particular emphasis the principle of formation of consciousness through perfume. Furthermore, the study analyzes the four characteristics of consciousness: defilement, falsehood and delusion, impermanence, and the difficulty of eradicating negative qualities. Through these four characteristics, a deeper understanding of the fundamental concept of consciousness is developed and strengthened.Without recognizing consciousness, all actions are carried out in a state of ignorance, which is contrary to the teachings of Buddhism. However, by having a precise understanding of consciousness and acting in a state of clarity, one aligns with the natural way. It is similar to holding a compass in the vast ocean, preventing confusion, bewilderment, and straying from the right path. Therefore, the study of consciousness and attaining a profound understanding of it is an essential undertaking.

　　Contents

　　Chapter 1 Introduction 1

　　Chapter 2 Fundamental Concepts of Consciousness 2

　　Section 1 Definition of Consciousness 2
　　.Consciousness as a Seed 2
　　.Habituation Leading to Consciousness 3
　　.Manifestation of Consciousness after Habituation 6

　　Section 2 Nature of Consciousness 8
　　.Contaminating Nature 8
　　.Illusory and Unreal Nature 9
　　.Impermanent Nature 9
　　.Stubborn and Hard-to-Eliminate Nature 10

　　Chapter 3 Conclusion 11

　　 
　　As a preliminary topic of research, this chapter begins by clarifying the motivation and objectives of the study. It then explores the research status through a literature review and presents an overview of the entire document’s structure. Initially, when hearing phrases like “The three realms are only a manifestation of our mind, all phenomena are nothing but consciousness, everything in the universe is transformed by consciousness,” I was lost in confusion. Eventually, I studied some sutras and heard some teachings, which gave me a somewhat abstract understanding of the concept of consciousness. However, I still have limited knowledge of its true significance.
　　As stated in the Flower Ornament Sutra , “Without someone expounding the Dharma, even if you possess wisdom, you will be unable to understand.” If there is no one to explain the teachings, even with intelligence and wisdom, it is difficult to comprehend the Buddha’s intent. In order to dispel the confusion in my mind, I have relied on recent teachings from master, drawing from the wisdom of the Buddha and various patriarchs, and combining it with my own observations and personal experiences. Through this preliminary exploration, I hope to shed some light on the profound meaning of “consciousness.” Firstly, I will elucidate the concept of consciousness by referencing the explanations found in classical texts and relating them to social and personal examples. Then, in order to further understand consciousness, I will explore its nature based on the content of scriptures and treatises.
　　The entire document is divided into three main chapters. Chapter 1 is the introduction, Chapter 2 explores the basic concept of consciousness, which is further divided into two sections: Section 1 defines consciousness, and Section 2 discusses the nature of consciousness. Chapter 3 is the conclusion, providing a comprehensive summary of the key discussions presented in this thesis.

　　Section 1: Definition of Consciousness

　　1. The Meaning of Consciousness

　　What is consciousness? How is it defined in Buddhism? In the Mahāyāna Mahāparinirvāṇa Sūtra, Volume 1, it states:
　　”Bhadrapāla, what is the meaning of consciousness? Consciousness is named ‘seed’ because it is capable of producing buds that eventually mature into diverse karmic bodies.The body contains not only buds that eventually mature into diverse karmic bodies, but the functions, manifestations, and perceptions of consciousness, including sensation, perception, thinking, and mindfulness. Thus, the body knows suffering, happiness, goodness, and evil, the realms of wholesome and unwholesome, hence it is called consciousness.
　　In the Buddhâvataṃsaka-mahāvaipulya-sūtra, in Volume 37, it mentions that the karma created by body, speech, and mind is the field, and consciousness is the seed.What does it mean for consciousness to be the seed? It refers to the recognition of oneself as very clever, this consciousness acts as the seed sown in the field of actions. For instance, when a person recognizes money and, for the sake of money, employs any means to create actions, the karma created by the person become the field, and the seed of consciousness is sown in that field of actions.
　　In the “Explanations of the Heart Sutra,” it’s stated that the Buddha described this ‘five aggregates body’ as rooted in consciousness, and consciousness is the seed of birth and death. What is consciousness? From the above discussion, it’s not hard to see that consciousness is the seed. For instance, the body’s ability to perceive pain, pleasure, distinguish good from bad, and the realms of good and evil—all encapsulated within—is termed as consciousness.

　　2. Permeation to Form Consciousness

　　From what we’ve understood, consciousness is the seed. To thoroughly clarify the meaning of consciousness, let’s delve further into analysis. How is consciousness formed as a seed? Consciousness is formed through permeation, through repeated recognition. In other words, what is permeated beforehand becomes the identity. First, let’s understand what permeation entails. Permeation refers to the process of conditioning. Similar to placing perfume or fragrance in a wardrobe, the clothes absorb the lingering scent. Similarly, individuals, influenced by their parents, society, and educational institutions regarding lifestyle, start recognizing and associating themselves with certain ways of eating, dressing, leisure, and enjoyment.
　　When it comes to the taste of various foods, initially, it’s not one’s own perception of their taste. It’s not that one inherently assigns sourness, sweetness, bitterness, or spiciness to these foods. These perceptions accumulate from what parents say, what teachers impart, what people in society express, gradually passing on to oneself. With continued exposure, these perceptions become ingrained. Just like a one or two-year-old child who doesn’t inherently know that grapes are sour or that apples are sweet. However, after hearing it from others, the child understands that grapes are sour and apples are sweet. From that point on, they firmly believe that grapes are sour and apples are sweet.
　　People’s perception of the taste of food is permeated. Their understanding of what they can or cannot eat is also permeated. Just like how Westerners don’t eat stinky tofu, why not? Because when they smell stinky tofu, it’s almost more offensive than their own excrement—how could they possibly eat it? However, Chinese people believe stinky tofu is edible and have been consuming it for over a thousand years. Why? It’s a matter of permeation. Through permeation, stinky tofu has become something that is edible. Westerners, on the other hand, haven’t been permeated to accept it; they’ve been permeated to believe that stinky tofu is inedible.
　　Take, for instance, the curious tribe in the Brazilian indigenous region—the Dawalavara Village, where the indigenous people, men, women, the elderly, and children alike, are all completely naked. They don’t feel embarrassed upon seeing others; they continue to play and engage in their activities as they please. They believe that not wearing clothes is right, it’s normal. Conversely, when they see someone wearing clothes, they find it odd, especially during hot summers when they observe people dressed; they consider it an act of madness. However, nearly everyone, conditioned by parents since childhood, is taught to wear clothes immediately upon waking up in the morning. Not wearing clothes is unacceptable; it’s shameful except for infants. As they grow slightly older, going out without clothes is strictly prohibited. In reality, all these perceptions are permeated by parents and the outside world. Through prolonged permeation, it naturally becomes a form of consciousness.
　　For example, since childhood, the author only ate plain rice as the main staple for all three meals. Noodles or porridge were completely avoided. However, later while studying away from home, breakfast options were limited to porridge and noodles. Reluctantly, out of necessity, I began eating them. One bite, not bad; two bites, quite good; three bites… and so on. Gradually, as I ate, paying attention to the taste, feeling, and becoming accustomed to it, I started craving these foods. With time, I ended up desiring them.
　　Similarly, consider couples worldwide—were they born knowing they had to get married? No. Did they grow up thinking marriage was great? No. Did they inherently long for marriage in their childhood? Not at all. They didn’t have such concepts in their early years. However, as they grew older and observed people around them getting married, celebrating the union, they began to believe that marriage was good. Add to that the societal narrative, with people saying it’s better for men to establish a home before a career and advocating for a fulfilling life achieved through a prosperous family and career. Through continuous exposure to these beliefs and societal norms, with time, they accepted the idea that getting married is a must. This process follows the same principle as the example of clothing perception mentioned earlier
　　It’s evident that consciousness is permeated, formed through repeated recognition. In short: permeation shapes consciousness.
　　The Third Compilation: Learning Across the Three Vehicles records,Ignorance of the mind and actions driven by ignorance are transient and impermanent, arising and ceasing in a split second, continuously tainted or fabricated. Subsequently, past lives bring forth these habitual tendencies. Presently, what one sees, hears, or feels is pleasurable, thereby cultivating these habits. This gives rise to discernment, permeating the seeds of consciousness.
　　What is the Buddha conveying in this passage? The innate perception, observation, and awareness inherent in everyone’s nature originally served as a virtuous function of one’s inherent nature. It was originally incapable of accommodating habitual delusions.
　　However, it is capable of experiencing everything through these deluded habits. It’s akin to encountering peculiar and rare items many years ago. A single glimpse creates a powerful memory due to its extraordinary nature.
　　After many years, due to infrequent use, the memory of the item fades, becoming forgettable. Eventually, when suddenly encountering this strange item again, the memory of seeing it many years ago resurfaces vividly, as if it was never lost.
　　Why does this happen? It’s due to the clarity of true consciousness, it’s refined, profound, and unshaken. Within this clarity of true consciousness, within the essence of reality, what consideration is there?
　　When people encounter peculiar items, they don’t just glance and walk away. Driven by curiosity, they can’t resist taking multiple looks—first one, then two, then three, and so on—each glance leading to a thought, each thought beginning the process of influence.
　　Eventually, within your field of consciousness, this thing settles down. Hence, the Buddha eventually tells Venerable Ānanda about various habitual tendencies, connecting them through perception, hearing, and awareness.
　　Simply put, it’s about cultivating these habits and actions. What is this cultivation of habits (habitual tendencies, conditioning)? It’s immersed in the fabric of delusion, the subtle mental fabrications of the fifth inverted perception (conditioned thoughts and delusions).
　　Additionally, in the “Verses on the Structure of the Eight Consciousnesses Annotations” it is stated: “Habitual tendencies are the seeds held within. This refers to that in consciousness, from a time without a beginning until now, every single moment, even the slightest, is being permeated between each moment. Through these seeds of habitual tendencies, actions and conduct arise, resulting in the receipt of karmic consequences, leading to the six realms.” From this passage in the scripture, it becomes evident that consciousness is permeated at every single moment.
　　In the Great Vehicle Manifestation of Consciousness, Volume Two, it is stated: “The sensations, intentions, and mental distress experienced by individuals are all functions of consciousness, which perceives these through karmic impressions. Furthermore, the cultivation of wholesome and unwholesome actions establishes tendencies, which in turn manifest as inclinations. These functions illustrate the force of consciousness.”
　　Moreover, in the ‘Twelfth Chapter: Doctrine of Essence’ it is stated: ‘Seeds are indeed consciousness; seeds are the functional aspect of consciousness, formed from the habitual tendencies of the preceding seven consciousnesses.
　　From the aforementioned excerpt, it is understood that consciousness is formed through habitual tendencies. Consequently, it can be defined as ‘habituation leading to consciousness.’
　　Three, after consciousness is tainted, it manifests as spontaneous action without deliberate effort.
　　What happens after consciousness is tainted? It attains a state of unwavering firmness, acting naturally and effortlessly, without conscious thought. For instance, ‘Drunken Shrimp’ is a specialty dish in the Qiubei region of Yunnan, renowned as a local delicacy. Generations of people in this area have been accustomed to preparing this delicious dish. In the Puzhehei area of Yunnan, fish and shrimp are abundant. During the summer, locals serve live shrimp soaked in strong liquor and aged vinegar. When eating, they dip the shrimp simmered in alcohol and vinegar in soy sauce and vinegar. In their perception, Drunken Shrimp isn’t just a culinary delight; it’s also rich in protein, beneficial for recuperation after illness or for strengthening weak bodies.
　　Hence, whenever guests arrive in Puzhehei, hospitable locals spontaneously offer a bowl of Drunken Shrimp. They can instinctively pick up live shrimp and eat without hesitation, demonstrating a natural and instinctive response.
　　In certain South American countries, there’s a practice of placing live frogs, still filled with their excrement and urine, into a blender, blending them, and then consuming the mixture. These individuals hold strong misconceptions, believing that consuming this concoction enhances their vigor for sexual activities, considering it a potent tonic. Does everyone have the ability to consume this? No, the author wouldn’t. Just the thought of it is nauseating. Why can they consume it so naturally while the author cannot? It’s because the author has never been tainted by those misconceptions, never believed it to be a tonic. This contamination of misconceptions hasn’t formed into consciousness, hence not reaching the state of spontaneous action without deliberate effort.
　　Here’s another common example: Anyone who knows how to write their own name, when asked to sign something, does so effortlessly, without needing a few seconds to contemplate. Some can even sign accurately with their eyes closed. Similarly, someone with nearsightedness won’t place their glasses on their mouth; they instinctively put them on their eyes. When they want to eat something, they won’t try to insert it into their ear but naturally guide it into their mouth. Undoubtedly, these actions occur effortlessly due to habitual tendencies forming into consciousness, manifesting as spontaneous and effortless actions.”
　　The manifestation of spontaneous action without deliberate effort due to the conditioning of consciousness is depicted in the Mahaprajnaparamita Sastra, where there’s a story about a maid halting a river’s flow.
　　In the Shurangama Sutra Commentary, Volume 5, it states: ‘Bilinjiapocuo—this term ‘maid’ is due to residual habitual tendencies. The term ‘summoning the spirit of the Ganges’ did not come from intentional thought. Due to the residual arrogance from past five hundred lifetimes as a Brahmin, these habitual tendencies lead him to refer to others as ‘maid’ even when they have already become spirits of the Ganges.’
　　Moreover, in the Sutra on the Great Benefit of the Buddha’s Teaching, Volume 6, it mentions: ‘Furthermore, even after the Buddha’s habitual tendencies have ceased, the two vehicles’ habitual tendencies are not yet exhausted. Like the bhikkhu who habitually acts like an ox due to having been an ox in many past lives; or the bhikkhu who, despite having eliminated all defilements, still constantly looks at himself in the mirror due to having been a libertine in many past lives; or the bhikkhu who habitually leaps and bounds due to having been a monkey in many past lives.’
　　Why does the bhikkhu behave like an ox even when liberated from afflictions? Why do the bhikkhus still peer into mirrors despite being free from defilements? Why does a bhikkhu exhibit jumping actions? From these passages, it’s evident that these tendencies were conditioned through countless lifetimes, forming into consciousness, and persisting through subsequent existences, naturally manifesting as spontaneous actions without deliberate effort.
　　Summing up, what is consciousness exactly? Consciousness is a seed formed through conditioning. It can be defined as ‘habituation leading to consciousness’ or ‘spontaneous action without deliberate effort.’

　　Section Two: The Nature of Consciousness

　　From the analysis in the previous section, the definition of consciousness and the underlying principles for such a definition have become clear. Next, let’s delve into the nature of consciousness, exploring the explanations and analyses provided in various sutras and treatises. References to the nature of consciousness are found in texts such as the Sutra on the Visualization of the Buddha of Infinite Life, the Treatise on the Awakening of Faith in the Mahayana, the Treatise on the Awakening of Mahayana Faith, the Great Buddha Crown Tathagata’s Unsurpassed Secret Meaning Bodhisattvas’ Myriad Practices King Sutra, the Miscellaneous Discourses, the Differentiated Discourses, and the Buddha Pronounces the Seal of Truth Sutra. These texts collectively provide insights into the nature of consciousness, allowing for a deeper understanding.
　　Upon analysis, the nature of consciousness can be summarized into four aspects: 1. The nature of contamination, 2. The nature of falsity and unreality, 3. The nature of impermanence, and 4. The nature of being difficult to eradicate and obstinate.”

　　1. The Nature of Contamination

　　Given that consciousness arises from conditioning, it is imperative to acknowledge its contaminating nature, as the world is rife with powerful misconceptions.
　　As recorded in Volume 3 of the Sutra on the Visualization of the Buddha of Infinite Life:’The accumulated habitual tendencies of sentient beings since time immemorial have pervaded this field of consciousness, resulting in the formation of the five turbidities. It is likened to a filthy vessel filled with maggots. Even if cleansed with the intent to transform it into a delicacy, it remains foul and putrid.’
　　Additionally, in Volume 8 of the Treatise on the Awakening of Faith in the Mahayana:’It indicates that prior to attaining Buddhahood, consciousness is tainted, necessitating the transition from contaminated consciousness to the arising of pure seeds of consciousness.”
　　”Although consciousness possesses contaminating qualities, its inherent nature pervades all things and remains untainted by any place or object. Just as stated in Volume 1 of the Mahayana Mahaparinirvana Sutra:
　　’The inherent nature of consciousness pervades all places, remaining untainted by any place or object. Whether it’s the six sense faculties, the six sense objects, or the five aggregates of afflictions, consciousness pervades and yet remains untouched by their contamination. This illustrates the function and utility of consciousness.’
　　The inherent nature of consciousness extends everywhere; it remains unaffected by any particular place or object.”

　　2. The Falsity and Unreal Nature of Consciousness

　　Consciousness is like illusory flowers in the sky, ephemeral and unreal, rather than inherently real.
　　As stated in Volume 5 of the Shurangama Sutra:
　　”The Buddha told Ananda, ‘For sentient beings in the heavenly realms, regarding this consciousness as real, it is nevertheless illusory, just like flowers in the sky.'”
　　In Volume 2 of the Shurangama Sutra:
　　”Consider someone carrying a bottle filled with ’emptiness’ to a distant land to reward other countries. Similarly, consciousness is thus falsely unreal. From its essence, it lacks inherent existence; it is inherently empty. Attempting to reward others with emptiness is an impossible task. Through this analogy, the Buddha elucidates to the assembly that the consciousness aggregate is illusory, akin to illusions in dreams and not inherently existent.”
　　These excerpts illustrate the illusory and unreal nature of the consciousness aggregate, likening it to a phantom or something lacking inherent existence, as explained through similes and analogies by the Buddha

　　3. The Impermanent Nature of Consciousness

　　Beings rely on consciousness, constantly engaging with it, believing it to be eternal and unchanging, unaware of its impermanence.
　　As stated in Volume 1 of the Miscellaneous Discourses:
　　’One should contemplate correctly upon the five aggregates and, through proper observation, come to understand the impermanence of consciousness.’
　　In the Buddha Pronounces the Seal of Truth Sutra:
　　’All consciousness arises from the union of causes and conditions, and both causes and consciousness are impermanent and ungraspable.'”
　　These teachings emphasize the impermanent and transient nature of consciousness, urging accurate contemplation and observation to realize its impermanence.

　　4. The Difficulty in Eradicating the Stubborn Nature of Consciousness

　　In scriptures, examples are used to illustrate the stubborn and hard-to-eliminate nature of consciousness.
　　As mentioned in the Treatise of the Great Commentary on the Abhidharma, Volume 18:
　　’Modern girl Mara saw Venerable Ananda, and why did desire arise, persistently pursuing without relenting? It’s because they had been in a marital relationship for five hundred lifetimes in the past. Their deeply ingrained habitual tendencies of consciousness are excessively stubborn, challenging to eradicate and remedy. Hence, upon their encounter, such binding characteristics naturally manifest.’
　　Additionally, the earlier example of the bhikkhu acting like an ox perfectly illustrates the stubborn nature of consciousness, which is challenging to eliminate and remedy.
　　From the descriptions in these scriptures, it’s evident that consciousness possesses contaminating, illusory and unreal, impermanent, and stubborn and hard-to-eliminate qualities

Chapter 3: Conclusion

　　Since delving into the study of consciousness, understanding its meaning has been paramount. Due to my limited exposure to scriptures and lack of profound exploration, I encountered several obstacles along the way. Fortunately, the foundational guidance from a great mentor served as a cornerstone for my article, supplemented by the explanations found in scriptures. This support enabled me to approach the discourse on consciousness without feeling utterly lost. In my view, comprehending consciousness isn’t solely achieved through reading textual content but rather demands reliance on real-life examples to facilitate a deeper understanding.
　　Similar to how this paper, in Chapter 2, presented everyday observations and combined them with classical content to delineate the definition of consciousness: it is a seed formed through habitual tendencies, known as ‘habituation leading to consciousness,’ also termed as ‘spontaneous action without deliberate effort.’ Furthermore, the analysis of scriptures dissected four inherent qualities of consciousness: contaminating nature, illusory and unreal nature, impermanent nature, and the stubborn and hard-to-eliminate nature. Consequently, this exploration led to a deeper appreciation of the concept of consciousness.
　　Through this investigation, I aspire that my understanding of consciousness will further elevate in future studies. I aim to contemplate in accordance with the teachings, practice diligently, first understanding the meaning of consciousness and then transforming consciousness into wisdom, thereby attaining great freedom!”

I. Preface

　　When I first learned about Buddhism, I read some Buddhist scriptures and stories, and one story that stuck with me vividly was about the venerable Chou Li Pan Te. “He considered himself foolish and lacking in the ability to recite Buddhist texts. However, after the Buddha taught him the “sweeping away of dust and dirt” practice, he recited the verse while sweeping and, after some time, realized that he also had internal dust and dirt that needed to be removed. Eventually, he had a sudden enlightenment and became a great Arhat .As Buddhist disciples, can we also awaken to the need to cleanse ourselves of dust and dirt like Venerable Zhoulipan? Do we have an understanding of these dust and dirt? In various Buddhist scriptures, such as the “Shurangama Sutra” (Chapter 6), “Vimalakirti Sutra” (Chapter 1), “Samyutta Nikaya” (Chapter 39), and “The Sutra on the Perfection of the Buddha’s Actions” (Chapter 34), there are references to dust and dirt that need to be cleansed.
　　It is highly virtuous to distance oneself from dust and dirt, as well as from delusions about mental images，emotions and consciousness. At the very least, one’s Dharma eye will be clear, and the supreme nature of awareness and knowledge can manifest their true functions without the influence of biased perceptions or past karma. To remove these impurities, it is necessary to have a clear understanding of how they are formed. Without understanding its formation, it is impossible to comprehend.Without comprehension, there can be no removal. Thus, comprehending the formation of impurities is a crucial step in their elimination.
　　This article focuses on the “Shurangama Sutra” as the core text, with other sutras and commentaries as supplements, and emphasizes the formation of dirt. It is hoped that through simple discussions, the public can fully understand, comprehend, and eliminate dust and dirt, providing some references. The main text of this paper is arranged as follows: Definition of dust and dirt.
　　How dirt is formed. This chapter analyzes the formation of dust and dirt from three aspects:
　　The formation of dirt between people;
　　The formation of dirt between people and things;
　　The formation of dirt between people and objects.
　　The harm of dust and dirt and methods to eliminate it.
　　Conclusion.

II. Definition of Dust and Dirt

　　What is dust and dirt? In the eyes of ordinary people, dust generally refers to floating small dust and dirt particles, while dirt is considered as impure substances, such as scale, plaque, and grease. How does Buddhism define dust and dirt? Dust is defined as a phenomenon that is perceived by the mind, and is associated with defilement, pollution, dust pollution, and impurity. Dirt is defined as defilements, impurities, fetters, consciousness, delusions, and so on. Dirt is also called afflictions, sinful actions, retrogressive actions, latent actions, feverish actions, and regretful actions. Therefore, the 88 bonds, afflictions, and karmic afflictions,the lack of understanding of the nature of reality, and they can taint and obscure the wisdom of Prajnaparamita, all of which are considered as dust and dirt. In this section, the author briefly discusses several definitions of dust and dirt, providing a preliminary understanding of it.

　　(1).The Definition of “Dust”

　　What is “dust”? According to the Commentary on the Vinaya (Shizong Yiji Ji) Volume 2, “dust refers to dust defilement, which is the obstacle of afflictions.” From this we know that dust has the meaning of defilement and refers to the obstacle of afflictions , including the six root afflictions (greed, hatred, delusion, pride, doubt, and wrong views) and the twenty secondary afflictions .
　　In addition, the Commentary on the Shurangama Sutra (Leng Yan Jing Bao Jing Shu) volume 1 also strongly confirms that dust is the root and secondary afflictions. The scripture states: “Dust means defilement, and disturbance means labor. Speaking in general, it refers to the root and secondary afflictions.”
　　From the above two passages, it can be seen that dust is simply the root afflictions and secondary afflictions.
　　So, how is dust defined in the famous Shurangama Sutra? The original text records: “If you abandon the maintenance of birth and death and abide in the true and constant, the constant light will manifest. The dust, roots, consciousness, and mind dissolve as they should. The conceptual appearances are dust, and the emotion and consciousness is defilement. Both are far away, and your Dharma eye will be clear at the right time. How can you not attain the supreme knowledge and enlightenment?”

　　(2). Definition of dust and dirt

　　Having a basic understanding of dust, what then is defilement? How is it defined in the Buddhist scriptures?
　　In Buddhist scriptures, the term “垢” (gòu) refers to defilement or impurity. According to the “Chengshi Lun”, which is a Mahayana Buddhist text, it is defined as follows: “The various afflictions are called impurities. Whatever is influenced by afflictions is called impure, and whatever is not influenced by afflictions is called pure.”
　　In the “Shurangama Sūtra”,”垢” is defined as follows in Chapter 4: “Imaginary appearances are dust, and conscious emotions are impurities. If you are free from both, then your Dharma eye will be clear and bright. How can you not attain the supreme knowledge?” So what is “識” (shí)? It is also a form of impurity, or “垢” (gòu), which arises when we experience conscious emotions. When a person becomes aroused, that is “識,” or impurity.
　　As we can see from these two passages, various afflictions are considered as impurities, and anything that is influenced by these afflictions is also impure. Conscious emotions, or “識,” are also considered impurities. Of course, the definition of impurities and dust is broad, and here the author has only briefly discussed two or three of these definitions.

　　The Formation of dirt

　　How do impurities, or “垢” (gòu), form? In this chapter, the author will focus on the “The Shurangama Sūtra” to discuss how impurities form. The author will mainly talk about how impurities are formed.

　　Formation of external impurities.

　　First, let’s understand how external impurities in the world are formed. For example, the grease in a range hood (the main components of grease are waste oil and small particles of dust in the oil fumes. Grease has a certain viscosity, and when it comes into contact with the grease filter, some of it will adhere to the filter and form grease) is not visible on the first time cooking. In fact, it has already accumulated a thin layer of impurities, but it is too thin to be seen. On the second time cooking, it accumulates another layer, but it is still too thin to be seen. After a few days or ten days, suddenly we find that the range hood is covered with grease? In fact, it accumulates layer by layer, each time it accumulates a very thin layer, which is invisible to the naked eye. However, once it accumulates a lot and the frequency increases, the thickness of the grease increases and people can see the grease.
　　In addition, there is also the limescale that adheres to electric kettles when boiling water. How is it formed? In a high-temperature state, calcium sulfate, which is slightly soluble in water, will precipitate due to water evaporation. Carbonate ions in the water will combine with calcium, magnesium ions, etc. to form insoluble calcium carbonate and magnesium carbonate, which are water alkaline. As water evaporates and concentrates, the amount of water alkaline increases until it reaches saturation, forming limescale. So, the limescale is not visible after the first or second time boiling water in an electric kettle. In fact, the electric kettle has already accumulated a layer of limescale after the first boiling, and another layer after the second or third boiling. Although each layer is very thin, once the number of layers accumulates over time, such as two or three months or half a year, the limescale becomes visible.
　　The above is a brief discussion on how the dirt on range hood and electric kettle is formed, which is visible external dirt. There is also invisible internal dirt that forms unknowingly. So how is this internal dirt formed?

　　The Formation of Inner dust and dirt

　　From the previous section, we learned how the visible dirt on range hoods and electric kettles is formed. In fact, the formation of inner impurities in each individual is based on the same principle. In order to better explain the formation of inner impurities, the author mainly discusses the three types of impurities – greed, anger, and ignorance – from the following three aspects: the formation of impurities between individuals, the formation of impurities between individuals and events, and the formation of impurities between individuals and objects. First, let’s discuss the formation of impurities between individuals.

　　How is dirt formed between people?

　　For example, in modern society, blind dates are popular. At the first meeting, there may not be any feelings, and at the second or third meeting, there still may not be much of a connection. However, gradually, from having no feelings towards the person to developing a liking, to feeling a strong attachment and eventually falling deeply in love, things change completely as the relationship progresses. As time goes on, the attachment becomes more serious until it reaches the state where one day apart feels like three autumns and one cannot be without the other. Why does this happen?As stated in the second chapter of the Surangama Sutra, the Buddha said to venerable Ananda:“consider this example: when a person who has pure clear eyes looks at clear, bright emptiness, he sees nothing but clear emptiness, and he is quite certain that nothing exists within it.If, for no apparent reason, the person does not move his eyes, the staring will cause fatigue, and then of his own accord, he himself will see strange flowers in space and other unreal appearances that are wild and disordered.”
　　This metaphor is describing a person who, with nothing else to do, stares at the sky for a long time without moving their eyes. Eventually, their eyes become fatigued and they start to see stars and even some chaotic phenomena. This is similar to how the relationship between a man and a woman can develop. If they stare at each other for a long time, they can start to feel a strong attraction. Every time they think of each other, it adds another layer of “dirt” to their relationship, and every time they meet, the feeling becomes more intense. Once enough “dirt” accumulates, it forms an attachment to the person
　　In addition, there is also a kind of love at first sight between men and women. Many men and women will call each other after their first meeting and become inseparable. For example, in Buddhist scriptures, Matangi fell in love with the venerable Ananda at first sight. As recorded in the Comprehensive Commentary on the Surangama Sutra, “In the Matangi Sutra, it says that Ananda and Matangi were a husband and wife in their past lives for five hundred births. They loved each other deeply and never forgot about it, thus leading to this situation.” Like Matangi, this kind of love at first sight is due to the karmic bond of greed and attachment between men and women, which has been accumulated over many lifetimes. Therefore, it is not surprising that many men and women fall in love at first sight nowadays, as this is a continuation of their past karmic habits of greed and foolishness.
　　The examples mentioned by the author above are all forms of impurities that arise due to liking. There is also a kind of emotion that arises due to dislike, where one feels hatred and displeasure upon thinking about it. Liked emotions arise from greed, while disliked emotions arise from hatred and displeasure. For example, the author once had a good relationship with someone, but after a while, I began to find fault with her and added one speck of dust. Then I found more things I didn’t like and added two specks of dust, and as time went on, I found more and more things I disliked…always focusing on that one point that didn’t suit me, and hating it more and more every time I thought about it. This repetitive cycle of adding impurities due to hatred and displeasure will eventually lead to intense hatred that permeates one’s very being.

　　2.The Formation of Dirt Between People and Things

　　We already have some understanding of the formation of dirt between people, but how is dirt formed between people and things? Generally speaking, appetite is one of the three desires of sentient beings in the desire realm. Why do people eat? Because they have a desire for it, a fondness for the act of eating, and have an obsession with it. For instance, when I first tasted mantou, I didn’t find it very appetizing since I had grown up eating rice as my staple food three times a day. However, when I started studying at a teacher’s college, I had to eat the same breakfast every day which mainly consisted of mantou, baozi, huajuan, youtiao, and congee. Initially, I only ate my favorite baozi and youtiao, avoiding mantou altogether. But on days when there were no other options, I had to eat mantou and found it to be better than going hungry.
　　The first few times I tried mantou, it was like chewing wax and there was no taste or sensation, and it took a long time to eat just one. Gradually, as I ate it more and more, taking a bite every time, feeling it, then taking another bite and savoring it, and it wasn’t bad. I then took another bite, felt it, and tasted it, and it was good. As I ate it more and more, I started to appreciate it and found it to be really good.
　　This process was a gradual buildup of attachment, from initially not liking it to feeling okay, then good, and finally really good. With each bite, a kind of attachment was formed, until it became stuck in one’s heart and cannot be removed. Due to repeatedly eating it over and over again, I had become unable to let go of it. I always yearned for the aroma of wheat that lingers in the mantou, to the point that when I went back home during holidays and there was no mantou to eat, I still could not get used to it and asked my mom to make some. At this point, the obsession with eating mantou had formed a kind of dirt.
　　Similarly, the act of sleeping is also subject to this process. For example, I have seen many students who do not like to take naps, but under the school system, they are required to sleep, or else they will be punished by their teachers. At first, they are unable to fall asleep and must close their eyes even if they don’t sleep. Gradually, with each nap, a layer of dirt is formed. Through repeated cultivation of this habit, even those students who initially disliked napping eventually succeed in the habit. When nap time arrives, they immediately enter a drowsy state, and cannot resist the urge to sleep. At this point, not only does the dirt of sleepiness form, but also the dirt of foolishness , as people who enjoy sleeping hinder wisdom and cannot escape from the afflictions. Therefore, wise people do not enjoy sleeping. Similar to this, the formation of dirt in drinking, playing and indulging in pleasures follows the same principle.
　　3.How does dirt between people and objects form? The formation of dirt between people and objects is based on the same principle as the formation of dirt between people and things. For example, young women generally like to buy beautiful clothes, shoes, jewelry, handbags, etc. Why do they want to buy them? Sometimes it’s because they see these styles of clothes on Taobao and think they look pretty, so they have the urge to buy them. Then they see someone wearing this new style of clothes, with a graceful figure and full of temperament, and their desire to buy them becomes even stronger. Because they keep staring at these beautiful clothes, always fixating on this point, they eventually develop a strong attachment to the clothes, becoming obsessed, and thus feel they must buy them at all costs. Once they enter this state, it indicates that the dirt of coveting beautiful things and becoming infatuated with objects has already formed. If they can’t buy the clothes or the price increases, they will become angry, resentful, and complain, and each time they become angrier, which is equivalent to cultivating anger, it solidifies,and eventually the dirt of anger will also form.
　　As mentioned above, when people constantly think about what they want to eat, drink, play, and enjoy, or constantly think about a certain person or object, and reach a state of obsession and madness, their minds are filled with delusions, constantly increasing in number. One delusion, two delusions, three delusions… repeatedly thinking, eventually they will calculate how to obtain these things no matter what, and become completely bound and attached to them, unable to let go and unable to separate themselves from these people or things, forming various kinds of dirt.

　　The Harm of Dirt and Methods of Removal
　　The harm of dust and dirt.From the discussion in the previous section, we have a rough understanding of how dirt is formed. So what harm does dust and dirt cause?
　　For example, the author originally had a lot of dirt and was always indulging in eating, drinking, playing and having fun, constantly adding more dirt, making it stronger and more unbreakable. Once the author tried to do something but didn’t satisfy the greed demon in time, it would keep calling and causing trouble. How can anything be accomplished under such situations?
　　In the fifth volume of the Shurangama sutra, it is recorded: “By departing from impurities and eliminating dust, the Dharma eye becomes pure and attains Arhatship, and the Tathagata personally seals the attainment of the path of non-learning.”
　　Those who are able to depart from mental images and the consciousness of feelings are called the pure Dharma eye. By following this path, one can attain Arhatship. Conversely, those who are unable to depart from mental images and the consciousness of feelings are said to have impure Dharma eyes and cannot attain Arhatship.
　　In the fifth scroll of the Record of the Discourses on the Surangama Sūtra, it is said, “Once the dust and dirt of the senses and objects of perception are eradicated, why would enlightenment not be accomplished and perfect? Once the distant dust is shaken off, the eye of the Dharma will be clear and bright. Why would it not become supreme knowledge? On the other hand, without removing the dust, the eye of the Dharma will not be clear. It would be like wearing colored glasses to view and perceive things, unable to see them as they truly are. If you want to achieve supreme knowledge, it will be even more impossible.”
　　Therefore, it can be seen that the harm of defilements is manifold, from the highest level of Buddhist practice to the mundane world. As long as one momentarily raises a thought, the dust and dirt will arise. If one indulges in sensory perception and delusional thinking, and engages in defilements, they will fall into the trap of the grass, like the roots of thousands of grasses entangled together, which can never be untangled. How can one practice then? Therefore, removing the dust and dirt is necessary.

　　(2) Methods to Eliminate Defilements

　　Since defilements pose such a great danger, a wise person should be willing to actively distance themselves from them. But how can this be accomplished? Finding the right method is crucial since even external defilements are difficult to clean, let alone the internal ones, especially those that are deeply ingrained. The appropriate method is essential; otherwise, it is almost impossible to eradicate them. In Volume 5 of the Praising Practice of the Buddha, it is stated: “The great ocean of birth, aging, and death is traversed by the light boat of wisdom. The great darkness of ignorance is illuminated by the lamp of wisdom. The various entanglements and illnesses of defilement are cured by the medicine of wisdom. The thorn forest of afflictions is cut down by the sharp axe of wisdom. The torrential river of delusion and attachment is crossed by the bridge of wisdom. Therefore, we should diligently practice, listen, contemplate, and cultivate wisdom.”
　　In the “Anguttara Nikaya” Volume 11, it is said, “Julipandita…repeated this thought: ‘Binding is impurity and dirt, wisdom is the cure. I will now sweep away these binding impurities and dirt with my wisdom.’ “From these two passages of scripture, it can be seen that wisdom is one of the methods for removing impurities. In addition to wisdom, meditation can also be used to remove impurities and dirt. As stated in the “Cloud of Jewels Sutra” Volume 2, “How does a Bodhisattva remove all kinds of binding impurities? By flooding the six objections with the water of meditation, the roots are purified, and the senses of sight and sound are not stained. This is called the method by which a Bodhisattva removes all kinds of binding impurities.” Using the water of meditative concentration to wash away the defilements of the six sense objects, purifying the sense faculties and rendering them unstained by the six sense objects. This is the method by which Bodhisattvas eliminate all the bonds and defilements caused by sensory attachments. In summary, the methods for removing impurities are wisdom and meditation. The key is not in the number of methods, but in finding the appropriate method that suits oneself.

Summary:

　　This article focuses on the “Mahāvaipulya Buddhāvataṃsaka Sūtra” and provides a simple discussion on the definition, harm, and methods of removing dirt. The formation of dirt is also explored in detail,。It became clear that dirt is originally a manifestation of staring and grasping. If one indulges in it too much, they will become addicted to it. Things that one previously disliked can be transformed into things that they now love, becoming attached to them and unable to let go. Of course, there are exceptions where the first encounter with something can be so captivating that it becomes difficult to let go, which is a continuation of past habits. The realm of desire has three major desires (see footnote 19), which are what ordinary beings covet and pursue. These desires are difficult to control because they have been deeply ingrained for countless lifetimes.Therefore, in the chapter on the formation of dirt, I focused on these three desires and discussed them from three different angles, in order to allow readers to understand how dirt is formed from within themselves, with the aim of thoroughly removing the dirt. To achieve this goal, it is necessary to have a thorough understanding of the formation of dirt. Unfortunately, due to my insufficient understanding of Buddhist teachings, the basis for dirt formation in the Buddhist scriptures is too weak to be convincing. I hope to continue improving myself and enriching my knowledge of Buddhist teachings so that I can provide the most valuable service to more fellow practitioners.

Reference Materials

　　I. Ancient Texts (in chronological order by dynasty)

　　〔Eastern Jin Dynasty〕Translated by Qutuo Sengjia Tiba: Samyutta Nikaya, Taisho Tripitaka, Volume 2.
　　〔Later Qin Dynasty〕Translated by Kumarajiva: “The Treatise on the Perfection of Wisdom”, Taisho Tripitaka, Volume 32.
　　〔Later Qin Dynasty〕Translated by Kumarajiva: “The Sutra of Vimalakirti”, Taisho Tripitaka, Volume 14.
　　〔Northern Liang Dynasty〕Translated by Dharmaraksa: “The Hymns in Praise of the Buddha’s Acts”, Taisho Tripitaka, Volume 4.
　　〔Northern Wei Dynasty〕Translated by Bodhiruci: “The Dashazheniqianzisuoshuo Sutra”, Taisho Tripitaka, Volume 9.
　　〔Liang Dynasty〕Translated by Mandrasena: “The Cloud of Jewels Sutra”, Taisho Tripitaka, Volume 16.
　　〔Sui Dynasty〕Translated by Shramana Paramartha: “The Collection of the Buddha’s Practices”, Taisho Tripitaka, Volume 3.
　　〔Tang Dynasty〕Compiled by Zhanran: “A General Explanation of the Vimalakīrti Sutra”, Taisho Tripitaka, Volume 38.
　　〔Tang Dynasty〕Translated by Shramana Paramiti: The Shurangama Sutra, Taisho Tripitaka, Volume 19.
　　〔Tang Dynasty〕Written by Dingbin: “The sifenlvshushizongyiji”, Xin Xu Zang, Volume 42.
　　〔Tang Dynasty〕Translated by Bodhiruci: “The Maharatnakuta Sutra”, Taisho Tripitaka, Volume 50.
　　〔Tang Dynasty〕Edited by Yurong: “The Commentary on the Sutra of the Benevolent Kings”, Xin Xu Zang, Volume 26.
　　〔Tang Dynasty〕Translated by Xuanzang: “The Abhidharmakosabhasyam”, Taisho Tripitaka, Volume 27.
　　〔Song Dynasty〕Collected by Zixuan: “The Commentary on the Shurangama Sutra”, Taisho Tripitaka, Volume 39.
　　〔Song Dynasty〕Written by Congfang: “The Exposition of the One Hundred Dharmas”, Xin Xu Zang, Volume 48.
　　〔Song Dynasty〕Authored by Dehong: “The Compendium of the Treatises on the Sutra of Shurangama”, Xin Xu Zang, Volume 12.
　　〔Ming Dynasty〕Compiled by Cheng Shi: “The Record of the Lectures on the Shurangama Sutra”, Xin Xu Zang, Volume 15.
　　〔Qing Dynasty〕Written by Pu Wan: “The Ornament of the Shurangama Sutra”, Xin Xu Zang, Volume 16.
　　〔Qing Dynasty〕Annotated by Xingzhou: “The Commentary on the Verse Summary of the Eight Consciousnesses”, Xin Xu Zang, Volume 55.
　　〔Republic of China〕Authored by Shih Ta-hsu: “The Sixth Section of Yogacara-Svatantrika-Madhyamika Only School”, Wan Xu Zang, Volume 7. – Translation

I. Preface

　　For a beginner in the study of Buddhism, it is very confusing at first, not knowing where to start with the first step. As a true practitioner, if you can’t even begin the first step, you will never be able to take the second or third step. What is this first step? It is the Ten Good Karmas. It is just like the passage of Dharma that the Buddha Enlightenment for the Dragon King at the Dragon Palace. [Shikonanda: The Sutra on the Ten Good Karmas,Taisho Buddhist Scriptures, vol. 15, p. 159].

　　Everyone wants to be free from all suffering in the path of evil, and wants to be free from all evil and to be able to attain true happiness. But the Buddha said that all sentient beings in the South of Jambudvipa are always karma and all sins. [Shikonanda: Chapter 1of the Sutra of the Earthstore Bodhisattva, Taisho Buddhist Scriptures, vol. 13, p. 783]. What can we do if all that comes out of our actions and thoughts is evil and bad? The Buddha was already teaching the dharmas of breaking all evil suffering. [Shikonanda: The Sutra on the Ten Good Karmas: Taisho Buddhist Scriptures, vol. 15, p. 157-158.] What is the Dharma? This dharma is the Ten Good Karmas. But to achieve it, there are many obstacles. What is the biggest root reason of failure to achieve the Ten Good Karmas? If we analyse it carefully, we will find that it is evil views, foolishness and ignorance.

　　In this paper, we have briefly explored the Ten Good Karmas according to the needs of the theme, such as the connotation of the Ten Good Karmas, their importance, the fundamental reasons that they cannot be achieved, and the ways to achieve them. Through this, we hope that we can make ourselves and others realise that the Ten Good Karmas are not to be ignored and that we should cherish them and make them a habit, just like putting on clothes and trousers. In order to achieve this, we have to uncover the root thief that hinders the achievement of the Ten Good Karmas. Otherwise, just pluck the leaves and search for the branches.” [Song of Enlightenment by Master Yongjia, vol. 48, p. 395, below]. This is the root of foolishness (evil view)! At the same time, I hope that by doing this, we can work hard to complete the Ten Good Karmas, and even to attain the supreme Bodhi.

　　The body of this paper is organised as follows: Chapter 2, which is about how to achieve the Ten Good Karmas. It is divided into four sections: the meaning of the Ten Good Karmas, the importance of the Ten Good Karmas, the root cause of the failure to achieve the Ten Good Karmas, and the way to achieve the Ten Good Karmas. The third chapter is the conclusion of the paper. If a person who has not attained the Ten Good Karmas, it is a joke to practice any Dharma, If you want to practice and achieve fruition, it is like building a castle in the sky, or planting rice in the air. If you want to achieve growth, it is useless. [Shatai Hsu: Five Vehicles Learning Together, The New Continuing Collection, vol. 3, p. 36.] Since it is so important, we must find ways to achieve it. How can we achieve it? We have to catch the root thief, foolishness. Overall, the root cause of the failure to achieve the Ten Good Karmas is foolishness (evil view).

II. How to Achieve the Ten Good Karmas

　　The connotation of the Ten Good Karmas
　　If you want to achieve the Ten Good Karmas, first of all, you need to understand the meaning of the Ten Good Karmas. When I first learned the Dharma, every time I read the Sutras, I saw that the Sutras mentioned how good men and good women do can attain the benefits, and I was very happy. I thought I was a good woman, and I could also get these benefits.In fact, this is not the case. It is only because you do not understand the Ten Good Karmas that you have this wrong perception.
　　What are the Ten Good Karmas? The Ten Good Karmas are the ten good deeds performed in the three karmas of body, speech and mind.
　　It is also known as the Ten Good Karmas, the Ten Good Paths, the Ten Good Fundamental Karmas and the Ten White Karmas.The terminology of the ten good karmas varies from Sutra to Sutra, but their meanings are the same.
　　For example, in the Shari’ah Vipassana, Chapter 7, it is defined as follows: “What are the Ten Good Karmas? The ten virtues are to refrain from killing, from stealing, from evil speaking, from double-talking, from bad speech, from speaking in a beautiful manner, from covetousness, from anger, and from righteous action. [Shumayashtha and Shumabhorita, etc.: Shakyamuni Avalokiteshvara, vol. 7, Taisho Buddhist Scriptures vol. 28, p. 584].

　　In the Sutra of the Ten Good Karmas, it is also said, “What are the ten? They are those who are free from killing, stealing, sexsual misconduct, delusions of speech, harsh speeches, evil words, greed, anger, and evil views. [Shikonanda: The Sutra of the Ten Good Karmas, Taisho Buddhist Scriptures vol. 15, p. 158].
　　From the above, we can see that the Ten Good Karmas refer to the ten good deeds, namely: the three of the body (not to kill, not to steal, not to commit sexual misconduct), the four of the mouth (no delusional speech, no harsh speech, no evil words, no nonsense), and the three of the mind (not to be greedy, not to be angry, not to have evil views = not to be foolish). Having a clear understanding of the Ten Good Karmas lays a foundation for the next step in achieving them.

(1) The importance of the Ten Good Karmas

　　From the above, we have already understood what the Ten Good Karmas are and how important they are. All of these sutras and treatises speak of the Ten Good Karmas, but some speak of them in detail and some in brief. From this, it is clear that its status in Buddhism is not to be ignored.

　　As far as the author knows, the Buddha mentioned the Ten Good Karma in these sutras: the Ten Good Karma Sutra, Sutra of Receiving the Ten Good Precepts, Dafang Guangfo Huayan Sutra, Upasaka Precepts, Zha Ahan Sutra, Sutra of Precepts, the Sutra of Mahayana Great Rally Ten Wheels of Earth Store, Prajna Paramita Sutra of Benevolent King Protecting the Country, Retribution Sutra of Distinguishing Good and Evil, Sutra Said by Mahasattva Channi Ganzi, Theory of Realization, and The Sequence of the Path to Bodhi etc..

　　As above, we can see that the Ten Good Karmas are mentioned in so many sutras. In the Sutra of the Ten Good Karmas, it is said, “Speaking about the Good Dharma, it means that body of the human beings, gods, the Sound-hearers, the Sages Enlightened by Conditions, and the Supreme Bodhi are all rely on this Dharma as the foundation for attainment. This Dharma is the Ten Good Karmas.” [Shikonanda: The Sutra on the Ten Good Karmas, Taisho Buddhist Scriptures, vol. 15, p. 158].
　　It can be seen that the Ten Good Karmas are fundamental to the attainment of the body of the human beings, gods, Sound-hearers, Sages Enlightened by Conditions and the Supreme Bodhi.
　　As a disciple of the Buddha, the ten virtuous karmas are particularly important, for without them, if one cannot even attain a body of human and god, how can one attain Buddhahood?

　　In the Sutra of Mahayana Great Rally Ten Wheels of Earth Store, the Buddha also explained the importance of the Ten Good Karmas, both in the worldly and the out-of-worldly.

　　In order to deepen our understanding of the importance of the Ten Good Karmas, and to increase our confidence and motivation to achieve them, let us look at what the Buddha said in the Sutra of the Ten Good Karmas: At that time, the World Honored One praised this Dharma and gave a verse saying, ‘If one can practise the Ten Good Karmas and follow the teachings of the Buddha Dharma, one will be able to see the Buddha in every births, one’s body and mind will be enlightened, one will be free from all sorrows, and attain the supreme path.[Sutra of Receiving the Ten Good Precepts, Taisho Buddhist Scriptures vol. 24, p. 1024].

　　From this it can be seen that the Ten Good Karmas enable a person to follow the teachings of the Buddha Dharma, not only to see the Buddha more often, but also to be enlightened in body and mind, and that person who is enlightened will understand everything when he faces it.

　　Moreover, those who perform the Ten Good Karmas can leave the bondage of suffering and can also achieve the supreme path quickly.

　　Not only that, but even if one has created the Ten Evil Karmas, all kinds of obstacles have arisen as a result of the creation of these evil karmas.

　　Since one is free from killing, stealing, sexual misconduct, and evil views, one’s previous evil karmas and karmic obstacles such as killing, stealing, sexual misconduct, and even evil views will be destroyed, and there will be nothing left of them, and one will not be able to suffer the evil karmas that should be produced.[Xuanzang: the Sutra of Mahayana Great Rally Ten Wheels of Earth Store, Vol. 9, Taisho Buddhist Scriptures, vol. 13, p. 767.]

　　Based on the above, it is easy to see that the ten good karmas have a very high status in Buddhism, both in the worldly and the out-of-worldly, and that they can bring incredible benefits and should be given absolute attention. However, if we want to obtain these benefits, we have to take action, identify the points that hinder its achievement and break through, and work hard to complete the Ten Good Karmas.

(2) The root cause of the failure to achieve the Ten Good Karmas is ignorance

　　The importance of the Ten Good Karmas has already been understood, and the great benefits they bring have been made clear. It is because of this importance that one aspires to the Ten Good Karmas and thus strives to achieve them.

　　In the previous chapter, we also mentioned the root cause of the failure to achieve the Ten Good Karmas, which is ignorance. Why is it that ignorance is the root cause of the failure to achieve the Ten Good Karmas? From the Sutra of Receiving the Ten Wholesome Precepts, there is a quote: ‘ Comitting the Five Relentless, severing the prajna, breaking the Prohibition of the Four Felony, and so forth up to the Felony of Relentless result all from the upside-down and evil thougts of false view. The wind of false view blows the evil speech, and the fire in the Avici Hell results from harsh tongue.'[Translation by Xuanzang: The Sutra on the Ten Good Precepts, Dazhongzang, vol. 24, p. 1028.]

　　From this, it is easy to see that people will recklessly create the Fivefold Relentless Retribution, committing the four kinds of sins and even the sins of Fivefold Relentless Retribution, all from evil views and upside-down evil thoughts! The wind of evil views will also move one to create evil karma of the mouth.

　　It is also written in the Sutra of the Ten Good Karmas: “All these things are caused by the heart creating good and bad karma of the body, speech and mind. Some people like to create the karma of killing, stealing and sexual lust, while others like to create the karma of deluded speech, double-talking, evil speaking, and Nonsense. All this is due to the first thought that moves the mind, and as soon as the mind is moved, karma begins to be created. For example, when one sees something of interest (good food and beauty), one begins to desire it, and when one does not, one becomes angry. Creating by your body, mouth and mind. For example, for the desire of tasty food, one may hurt some animals and kill them alive for the desire of a good felling; for the desire of beauty, one may desire what belongs to others, and one may secretly commit evil sexual acts, and if one fails to do so, one may become angry and destroy the other.

　　I have met people around me who quarrelled and even fought with each other every day because of their sexual misconduct, causing a lot of unrest in the family. This is not the worst. Some people even kill their partners or take them to court when they find out that they have been disloyal. Why do people do such things? It is because of ignorance and evil views that the body and mouth commit such perverse deeds.

　　As stated in the Avalokitesvara Vipassana, Volume 116, “The ten bad karmas are known. All of them arise from anger and greed.” [Xuanzang: A Vipassana Mahavairocana, vol. 116, Dazhongzang, vol. 27, p. 606]. It is clear that the ten bad karmas arise from greed and anger, and that greed and anger arise from ignorance. [Jiang Weinong, Vajrapani Borealis Sutra, vol. 3: “Knowing the three poisons of greed, anger and idiocy, idiocy is the root of poison, and idiocy is ignorance. Idiosyncrasy is ignorance, and it is because of ignorance that anger and greed arise. [Da Zang Jing Supplement, vol. 7, p. 488].

　　Therefore, ignorance (stupidity) is the root of the ten good karmas. It is from this ignorance that greed and anger arise, and from this greed and anger that the seven kinds of bad karma of killing, stealing, lust, delusion, two tongues, evil tongue, and Nonsense are created.

　　From the above, we can see that the root cause of the Ten Good Karmas is ignorance. It is thus clear that in order to achieve the ten good karmas, one must eradicate ignorance.

(3) The way to achieve the Ten Good Karmas

3.1. Breaking the ignorance by wisdom and achieving the Ten Good Karmas

　　What are the specific ways to break the ignorance, uproot it and further achieve the Ten Good Karmas? Capture the thief and then capture the king. In order to receive the Ten Good Karmas, we must take down the thief of ignorance (evil views) to ensure the successful achievement of the Ten Good Karmas.

　　In the Sutra of the King of Victory, Volume 5, it is said, “Good men and good women, if you do this, then you will be free from killing, non-taking, sexual misconduct, delusional speech, divisive and harsh speech, nonsense, greed, anger and evil views, and you will always be mindful of these ten karmas. It is clear from this that to keep away from the ten bad karmas, one needs to practice Prajna Bharata (wisdom). Where does the wisdom come from? In Volume 6 of the Dhammapada, it is said, “When one penetrates deeply into the sutra, the wisdom is like the ocean. ” It can be seen that breaking through ignorance is inseparable from wisdom, which means that the way to attain the ten good karmas is to rely on wisdom.

　　The Volume 40 of Treatise On the Paramita of the Great Wisdom says, “The wisdom is the first of all the Dharmas, so it is called Honourable Paramita, and it is able to guide the Five Paramitas correctly, so it is called the First Paramita. The Five Paramitas are not as good as the paramita of the wisdom, therefore it is called the Supreme Perfection ,just as the five emotions are not as good as the consciousness.It is clear from this that without wisdom paramita, the other five precepts cannot be achieved, which means that when wisdom paramita is achieved, the precepts are achieved, and therefore, to achieve the ten good precepts, must also rely on wisdom.

3.2. Relying on the Buddha’s special vows to achieve the Ten Good Karmas

　　It is not possible to achieve the ten good karmas by self-reliance alone. [Xuanjue, “Song of the Eternal Enlightenment”: “Seeking the Buddha’s merits will be accomplished sooner or later. Dazhongzang, vol. 48, p. 395.] And there are some Buddhas and Bodhisattvas who have this kind of supreme vows to enable all sentient beings to attain the ten good karmas.

　　Which Bodhisattva has this supreme aspiration to guarantee the achievement of the Ten Good Karmas? Earth Store Bodhisattva has this vow. In the Mahayana Mahamudra Ten Wheel Sutra, Volume 1, it is said, “Anyone who is able to call the name, recite, honour and offer support to Earth Store Bodhisattva Mahasattva with all sincerity will have all affilictions destroyed, be free from the ten evil paths, achieve the ten good karmas, and have compassion and benefit for all sentient beings.

　　It is easy to see that in order to stay away from the ten evil karmas and attain the ten good karmas, one can call the name, chant, venerate and worship Earth Store Bodhisattva Mahasattva with all one’s heart.

　　Earth Store Bodhisattva has this great vow to enable all sentient beings to achieve the ten good karmas, and so does Medicine Buddha. In the Sutra of the Merit and Virtue of the Past Vows of Medicine Master Vaidurya Light Tathagata, it is said, “The Fifth Great Vow: When I attain buddhahood in the future, if there are boundless and unlimited beings practising Brahman in my Dharma, all of them will attain the Three Precepts without any deficiency. If there is any offender, after hearing my name, he will be purified and will not fall into evil paths.

　　Indeed, the Medicine Buddha has the power of vow to enable an infinite number of sentient beings to attain no lack of precepts, even if they have broken the precepts, even if they have broken them accidentally, unintentionally, or by habit, it is the same as if they had not broken them. This is because the Ten Good Karmas are the disciplinary precepts of the Three Precepts. Therefore, if you wish to attain the ten good karmas, you should rely on the Vow of the Medicine Buddha and pray to him for the attainment of the ten good karmas.

　　From the above, we can see that both Earth Store Bodhisattva and Medicine Buddha have the special vows to enable sentient beings to attain the Ten Good Karmas. Therefore, if you want to achieve the Ten Good Karmas, you should pray more and more to Medicine Buddha. Relying on Medicine Buddha, even if one accidentally commits, unintentionally commits, or habitually commits this Ten Good Deeds, it is the same as if one had not committed them, and Medicine Buddha has this special wish power.

　　Not only Earth Store Bodhisattva and Medicine Master Vaidurya Light Buddha have this power of the vows, but so does Fahui Shenghui Game Shen Tong Ruler. [Yijing: Yakushi Liulikuang Seven Buddhas Benevolent Virtues Sutra, Dazhengzang, vol. 14, no. 412].

　　We know from the sutra that the Buddha has the power to enable all sentient beings to attain the ten good karmas, and that if one only chants to the Buddha, one can attain the ten good karmas and not fall into the evil world, and even attain the Supreme Bodhi.

　　In summary, the achievement of the Ten Good Karmas requires first of all the wisdom of the Buddha’s teachings to be cultivated to the marrow of the bones, so that foolishness can be destroyed and the Buddha’s true wisdom can take its place. If one’s own wisdom is not sufficient, one must also rely on the power of the Buddhas and Bodhisattvas and be endowed with their supreme vows, so that the ten good karmas can be achieved quickly.

III. Conclusion

　　This article has explored the Ten Good Karmas and has made it clear that the Ten Good Karmas are the foundation of all Buddhist attainments, without the first step of the Ten Good Karmas, the second and third steps are not necessary. At the same time, it is also clear that the root cause of the failure to achieve the Ten Good Karmas is ignorance. Therefore, in order to achieve the ten good karmas, the first step is to uproot the ignorance, to eliminate all the karmic consequences of the ten bad karmas, and to establish all the karmic consequences of the ten good karmas. Once the ten good karmas are achieved, one is at least a good man and good woman recognised by the Buddha, and at least the root of the Dharma has been achieved.

　　As I have been studying the Dhamma in a watery manner, I have not studied the Dhamma thoroughly, so I can only make a superficial exploration of the Ten Noble Karmas. I wish that all sentient beings and other true beings will be able to break their foolishness, achieve the ten good karmas and practice them.

Chapter 1 Preface

　　People in the world generally think that eating, drinking, playing, amusing and receiving both fame and fortune is one of the great pleasures of life, without which people will not be able to live a tasty and delicious life and will live painfully. After a lifetime of chasing and chasing after the happiness that they recognize, which do you get in the end, suffering or happiness? What is behind the apparent happiness that seems to have been achieved? Few people have explored this. How does Buddhism view this suffering and happiness?

　　The most important purpose of Shakyamuni Buddha, the founder of the Buddhism of Saha, in this evil world of five turbidities, to manifest his greatly inconceivable wisdom and power is to regulate and subdue the stubborn and disobedient beings and let them know what is suffering and what is happiness. Then, do sentient beings know what is suffering and what is happiness? In the Treatise on Attaining Achievement by Great Wisdom, it is said that there are four kinds of being upside down of sentient beings, one of which is the distorting of happiness of in suffering. In the Volume 32 of Mahaparinirvana Sutra, it is also said, “All sentient beings practice all kinds of suffering, and their minds are perverted to think of them as happiness. In other words, sentient beings do not know at all what is suffering and what is happiness, and often take happiness as suffering and suffering as happiness. Then, what is suffering and happiness? Is the suffering and happiness that people in the world think of the suffering and happiness that the Buddha talks about the suffering and happiness that the Buddha talks about? Where does suffering come from? Where does happiness come from? What is the method of creating suffering and happiness?

　　With these questions in mind, let us first understand what on earth suffering and happiness are. Secondly, we analyze what causes suffering and happiness, and then we analyze the methods of creating suffering and happiness, and finally we conclude that if one is greedy, he will be suffering, one is not greedy, he will be peaceful. This essay does not discuss all aspects of the methods of creating suffering and happiness but focuses on the point that greed brings suffering and non-greed brings happiness. I hope that the analysis in this article will help those who are interested and destined to know what the methods of creating suffering and happiness are.

Chapter 2 Knowledge of suffering and happiness

　　Everyone has the delusion and attachment that having money, having power, having a good reputation, being rich, eating delicious food, wearing brand-name clothes, and having children who are competitive …… are all happy and enviable. On the contrary, if people live such a life that there is no money, no power, no fame or fortune, no good food and drink and fun, they are often very lost. They think it’s too painful to live like this. In fact, what people think of as a peaceful life is the accumulation of countless sufferings. Moreover, when there is no escape from the fixed karma, such as when one is terminally ill, when one is dying, when a disaster is coming, can the recognized money and power bring happiness and relieve the suffering brought by it? No. What seems to be peace and happiness is hidden behind it is suffering.

　　In the Flower Adornment Sutra, it says, “The happiness of the world is nothing but suffering. It is the state of many demons, is the greed of the ignorant people, is the berating of the Buddhas, all suffering arises from these things.” All this worldly happiness is nothing but suffering. All these things that we like and hate in this world are the realm of the demons. Only a foolish person would covet and attach these things. The happiness of the world is what the Buddhas rebuke. All suffering arises from these things, and if one covets any of these things, one will create an infinite amount of suffering. If you covet any of these things, you will have infinite suffering. No matter what you covet, whether you covet food, drink, play, or anything else, you will end up with infinite suffering, which brings infinite pain and hidden sufferings. It is evident that what the people of the world thinks of as happiness is not happiness, but rather suffering. However, perverted beings have a perverse view of suffering and happiness, and almost always live with taking suffering as happiness, without realizing it.

　　(1) Knowledge of Suffering

　　What is suffering? Sufferings can be divided into two kinds of sufferings: physical and mental. On the one hand, there is physical suffering, which occurs in the body, the most obvious of which is the suffering of birth, old age, sickness and death. Whether it is the pain caused by the disorders of four elements or the revenge of a grievance, it will cause the body a lot of pain.

　　For example, toothache needs to be pulled out, appendicitis is so painful that it makes you roll around with embracing your stomach, and especially if you have cancer, you will die from the pain in the end. It was truly a painful and excruciating experience. Any point of the body is sick, is to suffer great pain. For example, when a person’s stomach is bloated due to his greed for delicious food, he can hardly be cured in the hospital, and the stomach acid erodes into his internal organs, and his life is almost over.

　　Why does this happen? He is confused, does not know that gluttony is not good, does not know that here is a hidden opportunity to kill, is a lot of pain, has to rush into it, like a moth to a flame …

　　The author has experienced physical pain, such as eating some sweet food, sometimes the teeth will hurt, and this sugar will provide a breeding ground and platform for those bacteria, so that the bacteria that specialize in gnawing on the nerve endings can quickly multiply. When it starts to gnaw on the nerve endings, the tooth starts to hurt, but when it doesn’t gnaw, the tooth doesn’t hurt. Toothache is not a disease, but when it hurts, it really kills you, and only those who have experienced it can experience the drilling-heart pain.

　　On the other hand, there are psychological sufferings, such as the sufferings of not being able to get what one seeks, the sufferings of parting from loved ones, the sufferings of encountering those they hate and detest, the sufferings of being intense in the five skandhas in the eight sufferings, all of which belong to this aspect of suffering. For example, the sufferings of not being able to get what one seeks ，if you want to buy a certain thing you like most, but your pockets are empty, is that suffering? Is it painful to want to eat a certain tasty food at a certain time, but you don’t have it at home, and you can’t get it nearby. Is it painful when the person you love most becomes someone else’s other half? It is all painful to the extreme. There is also the pain of parting from loved ones, the loss of the most valuable and favorite things, the death of the best relationship, feeling as if a knife were being twisted in one’s heart. For example, a couple, the man found a new lover, the woman suddenly found it out, although the man is still in sight, but for the woman, it has produced a kind of separation. At the moment the woman finds it out, the pain has reached the extreme.

　　From the above, it is easy to see that as long as one is covetous, it is suffering. Whether one is covetous of things or people, one’s body and mind are all in pain.

　　(2) Knowledge of Happiness

　　Having a brief understanding of suffering, what is happiness? In Volume 17 of the Sutra of the Great Square Equal and Large collection, it is written like this, “To be free from the love of material, sound, scent and taste and object of touch is called peace and happiness.”

　　The Theory on Ten Dwelling Vipassana also states: “The happiness of five desires is not called peace and happiness, but for the sake of attaining pure peace and happiness in this life and the next life, one enters into the three vehicles, it is called peace and happiness.”

　　In the Sixth Edit, Dharma Appearance and Mere Consciousness Learning, it is said, “To be able to quickly leave the means of having the affliction is called peace and happiness.” That is to say, to be far away from the means of having the affliction is called peace and happiness.

　　From the above scriptures, it is clear that not craving for the five desires and being far away from the affliction is peace and happiness.

Chapter 3 The way to create suffering and happiness

　　From the previous section, we have a preliminary understanding of suffering and happiness. And all sentient beings usually yearn for happiness, but do not know how to practice the cause of happiness, or even just practice the cause of suffering. As the Mahaparinirvana Sutra says, “All sentient beings often desire peace and happiness, but do not know how to cultivate the cause of peace and happiness.” So, what are the ways to create suffering and happiness?

　　(1) The method of creating suffering

　　What is the method of creating suffering? In the Lotus Sutra, it says, “All suffering is caused by greed. “It is also stated in the Missing Buddha Deeds of Three Periods that all sufferings arise from greed, which means that greed is the root of suffering in Buddhism and all sufferings arise from it. At the same time, it also shows that greed is a way to create suffering. For example, if you are accustomed to eating three meals a day, it is painful to not eat on any day, but it is comfortable to eat, especially your favorite foods.

　　Once you catch these favorites, you will be led by the satan of greed to eat and drink without restraint, resulting in a large number of diseases: diabetes, high blood fat, high blood pressure, high blood sugar, kidney stones, etc., which bring countless suffering. These diseases are supported by full of food, where do these pains come from? From greed for eating.

　　For example, when diabetes develop to the last serious time, the internal organs are in waste little by little, and in this process of being waste, the pain is gradually increasing, and finally the pain is to the extreme, it cannot function, and the person also dies. There is also liver failure, liver is useless, and kidney fails, kidney is useless. Why do organs fail? Exploring to the beginning, it is just greed.

　　Su Dongpo once famously said, “Eat after you are hungry, stop before you are not full. However, modern people have the opposite concept, and usually eat before they are not hungry, drink before they are not thirsty, eat as many meals a day as they want. This makes the body organs overload operation, resulting in the body’s various organs pressure is particularly large, there is no way to get enough rest, and then after getting to a certain critical point, like a dam, its water suddenly burst out, it can not withstand, there will often be sudden death.

　　The suffering caused by greedy eating and drinking is described in the Mahaparinirvana Sutra: “All sickness and suffering are due to eating and drinking”. The whole body suffers from all kinds of pains and sufferings because of eating and drinking.

　　In Volume 34 of the Mahaparinirvana Sutra, it is also stated, “Love is the root of all afflictions; all diseases are caused by retained food.

　　It is also stated in Volume 11 of the Flower Adornment Sutra: “Good man! I have told you that all diseases grow at any time. The sickness of the body arises from the retained food.”

　　From the above, we can see that gluttony brings suffering to the body. Not only that, but also the demon of greed will lead you to kill, steal, speak falsely and other evil karma. The author stole because I was greedy for food. When I saw a ripe melon or fruit in someone’s field, I picked it and stole money from my parents and friends in exchange for my favorite food. In order to cover up the theft, I even made false accusations against others. In order to eat some animal carcass, I kill them myself or teach others to do so. The consequences of such evil deeds are not to be ignored by me, but the cause and effect are never ignored. For example, if one kills a living being because of greed, the result is suffering. Greed is a way to create suffering, and when it is present, suffering follows.

　　The above is only a discussion of the suffering caused by greed for food. The same is true for greed for drink, fun, pleasure, beautiful clothes, etc. When the greed arises, suffering is already created, no matter what you are greedy for, as long as there is greed for you. For example, when I shop on Taobao, I choose to buy goods that are on sale at a good price and discounted.

　　At the moment of purchase I am very happy, think I have earned a lot, cheaper than to buy them before the event. However, after getting it in hand, I only find that it is not satisfactory. From now on, whenever I use and think about it, I feel pain in my heart, especially when I spend more money on something, the pain is doubled. The Sutra on the inquiring of Removal of Covered Obstacles Boddhisattva Preached by the Buddha provides the best explanation: “The great sufferings of the world and the disasters of the world, are without pause in the world, and the beings are covered by the long-suffering ignorance and obscurations, all of them are caused by greed, and are conditioned by greed.”

　　If greed is the cause of all suffering, does anger, ignorance, arrogance, doubt, and even the 20 kinds of branch afflictions also bring suffering? The answer is yes. Let’s take anger and arrogance as examples to briefly explain them.

　　I have a very strong anger, and when I am not satisfied with something slightly, I will get angry. I once had a falling out with someone I cared about most, and because I was so arrogant and unwilling to bow down, I began to be coldly violent, and it lasted for a long time. In those days, I was extremely bored, without a smile, but with a bitter face all day long, trying to squeeze out a smile but being able not to squeeze out. I am also not in the mood at work, I am also reluctant to do housework, so the family is a mess. Moreover, when people around me see that I am depressed all day long, they are also unhappy. As you can see, all sufferings are generated as long as you create something with greed, anger, arrogance and so on.

　　It is also worth mentioning that anger, ignorance, arrogance, and doubt are also methods of creating suffering, which means that the creation of any kind of afflictions tends to suffering. As the Sutra on Mahayana Contemplation Generating from Heartland Originally says, “All sufferings are not without cause, but are rooted in all sorts of afflictions.” It is clear that all sufferings are caused by all kinds of afflictions. As long as we follow these afflictions, all sufferings will follow us as the shadow follows the body.

　　But of all the afflictions, if there is no greed, the other afflictions cannot stand, because greed is the root. In the Brief Digest of the yoga masters’ State Treatise, it is said, “Greed is the root that all afflictions arises from.” From this, it is clear that greed is the root cause of all kinds of afflictions.

　　In summary, the way to create sufferings is greed, and with it there are sufferings.

　　(2) The Way to Create Happiness

　　What is the purpose of studying Buddhism? It is for the sake of peace and happiness. This is also the purpose of the Buddha’s appearance in the world. What is Buddhism? It is wisdom. Create happiness for oneself according to the wisdom of the Buddha’s teachings, and this happiness is not the apparent happiness, but the ultimate happiness. The Buddha’s dharma is what gives people ultimate happiness. This is the key to creating peace and happiness according to the Buddha’s teachings, as stated in Volume 2 of the Sutra of Great, Square, Wide Treasure Suitcase : “All peace and happiness without suffering and distress is called the Buddhas’ teachings. How to create peace and happiness according to the Dharma specifically is the key. Generally speaking, people are blindly unaware of what to do in order to achieve happiness. In the end, things do not go as one wishes, and instead of happiness, endless pain is caused.

　　The Volume 44 of Miscellaneous Agama Sutra says: “Cut off desire and detach from conjugal love, and you will be able to dwell in peace and happiness.”

　　The Sutra of Great Jewel Accumulated also says, “I do not desire love, but desire is scorned by the Buddha. If I am free from desire and love, I will become a celestial and human teacher.”

　　From this, we can see that not being covetous is the way to happiness, and if we cut off covetousness and love, we can live in happiness. Moreover, if one is free from craving and love, one can become a Buddha, which does not achieve a little happiness, but the ultimate great happiness. In general, when people in the world leave their cravings, they are happy in body and mind.

　　For example, if a loving couple does not have this kind of greed, they will not think that the other person is theirs, and they will not be suspicious of each other all the time, and they will not even stalk each other and control each other like a prisoner, making the other live like a prison.

　　The two will respect each other like guests, respect and tolerate each other’s everything, even if the other is with other men and women, he or she will not be sad, because they do not think that the other is theirs, which is greedy, they can face it openly, and even joyfully bless and thank each other. If parents do not think that their children are their own, they have to obey everything they do and strictly control everything they do, including marriage and career. Even if the other person is already 60 or 70 years old, they are still children in the eyes of their parents, thinking that they do not know anything and have to interfere in everything. Is there any happiness in such a life? Not only is there no happiness, but it is also rapidly destroying the cause and condition between father and son, mother and daughter, because the least respect between them is gone, and they are only making bad condition.

　　If we do not have greed for people, and if we get along with each other in a harmonious way, our families, working place, and even the whole society will be happy. What about money, property, fame and gain? The same is true. Without greed, people are also happy. As the Buddha said in the Sutra on Mahayana Contemplation Generating from Heartland Originally: “Just as a small fire can burn all plants and trees, so is a house in this world, and so is a greedy mind that seeks and travels in all directions. If you have something, you do not have enough, so you pursue it at all times; if you have nothing, you pursue it day and night，giving rise to hot afflictions in your mind. Therefore, all the houses in the world can give rise to an infinite amount of fires of vexation, and for the sake of covetousness there is always no contentment. The world’s treasures are like grass and trees, and the covetous mind is like the world’s dwelling houses; for this reason, all Buddhas say that the three realms are called dwelling houses of fire.”

　　Moreover, the Sutra on the Names of the Buddhas Preached by the Buddha states, “A person who has many desires has many sufferings and distressing. A man who knows his own contentment is happy even though he lies on earth. He who does not know his own contentment is not satisfied even though he is in heaven.

　　The above shows that not being greedy is the only way to be happy, and not being greedy is the way to attain happiness, and so is not being angry, not being ignorant, not being arrogant, and not being suspicious. For example, the author is very suspicious and is in a state of doubt all day long, not only of people but also of things. Not long ago, I bought a pair of nail scissors, and the moment I saw the package, I was very disappointed because they were too small, what kind of scissors are they? They were definitely unused parallel goods, and I began to resent the merchant for cheating due to doubt, and this resentment continued until I used the scissors and found that they were small, exquisite, sharp, and easy to use.

　　Just because of a thought of doubt, the thought of doubt led to anger, which caused me to suffer for several days. If we look into this doubt and anger forth, we will find that at the very beginning, at the very root, it is actually greed. On the contrary, if there is no greed, when I first see the package, I will not have doubts, and I will not have anger even more, and I will naturally be happy in mind.

　　Of course, not being greedy is only one of the ways to create happiness, such as kindness, compassion, happiness, and contentment, the Four Absorbing Methods, the Six Perfections, precepts, meditation, wisdom, protection of the Dharma and so on. All of these are practicing the cause of happiness and making the condition of happiness, and the effect must be happiness. The following scriptures support that these methods lead to happiness:

　　In the Sutra of Great Jewel Accumulated, it is said, “Compassion removes the vexation of following the demons, and it is the power of compassion that leads to happiness. It is the power of compassion that enables people to live in happiness together.” Compassion can remove the vexations and make people happy.

　　In the Mahaparinirvana Sutra, it is said, “Those who practice good deeds are rewarded with happiness, and those who hold precepts are happy and do not suffer in body, and those who have done all things are the happiest.” Holding the precepts makes one happy and not suffering in body.

　　It is also mentioned in the The Maha Prajna Paramita Sutra: “The giving of the Six Perfection can also bring happiness to all sentient beings.”

　　Also, in the Miscellaneous Agama Sutra, it is said, “Practicing the right Dharma will bring happiness.”

　　And the Sutra of the Great Square Equal and Large collection also says, “If you want to be happy, you should protect the right Dharma.” Practicing the right Dharma protecting and upholding the right Dharma can also lead to peace and happiness!

　　To sum up, the way to create happiness is not to be greedy!

Chapter 4 Summary

　　As a disciple of the Buddha, one must be clear to understand what suffering and happiness are, not only to understand them, but also to master precisely how to create suffering and happiness. In this essay, I have explored the methods of creating suffering and happiness in a very simple way, and I have gained a certain understanding of suffering and happiness. I am clear that greed and non-greed are the root cause of suffering and happiness, and finally, I have confirmed that greed is suffering, and non-greed is happiness!

　　The main point of this essay is that greed brings endless suffering, which is the way to create suffering, while non-greed brings infinite happiness, which is the way to create happiness. The text only captures this root for a preliminary inquiry, while the other methods of creating suffering and happiness are only briefly discussed. In fact, the root of these methods is still the same: greed.

　　Once one has mastered these methods of creation, one is free to create one’s own destiny for the future. It’s entirely up to you to take control of whether it is towards the abyss of suffering or the path to happiness. Therefore, it is important to have a thorough understanding of suffering and happiness, and to be skilled in the methods of creation, and to use them flexibly.

　　Finally, when they know, if they want to be happy, they will choose happiness, and if they want to be suffering, they will choose suffering. This is also the author’s purpose of writing this essay. May all those who have the condition have the wisdom to choose and create a beautiful and happy destiny!

　　Reference Materials

　　I. Ancient texts (in chronological order of dynasties)
　　〔East Jin〕Translated by Faxian: the Mahaparinirvana Sutra, vol. 1 of Da Zheng Zang.
　　〔Later Qin〕Translated by Kumarajiva: The Treatise on Attaining Achievement by Great Wisdom, vol. 25, Daizhengzang
　　〔Later Qin〕Translated by Kumarajiva: The Lotus Sutra, vol. 9, Dazhengzang.
　　〔Later Qin〕Translated by Kumarajiva: The Maha Prajna Paramita Sutra, vol. 8, Dazhengzang.
　　〔Northern Liang〕Translated by Tangwuchan: the Mahaparinirvana Sutra, vol. 12, Dazhengzang.