A more advanced method is to counteract it through the contemplation of one-sided emptiness. This is similar to how we previously dealt with suffering arising from the aggregate of form (rūpa-skandha) and pleasant feelings. At the beginning, when afflictions arise, one may habitually want to sit cross-legged in meditation. However, in reality, we often do not have such opportunities—especially at work. When suffering arises, there are usually people around and external conditions stimulating you, so suddenly sitting cross-legged would seem quite odd.
So what should you do? You don’t need to sit cross-legged, but you must gather and withdraw your mind. First, you need to cut off your connection with the object that is triggering your affliction. For example, if you are arguing with someone, the moment you realize, “I am afflicted,” stop arguing immediately. Cut it off at once. Withdraw your attention and mental energy, and turn to observe your own painful feeling. Then immediately reflect: “Yes, it has arisen—but it is false.” Three minutes ago it did not exist, and five hours later it will certainly disappear; therefore, what exists now is false. Since that is the case, I will simply watch it. This is a very effective method of practice and must be sustained over the long term. Women in particular should practice this more, as they often tend to torment themselves internally.
The moment suffering arises—especially subtle suffering—immediately turn back and observe it: “Oh, you are an illusion.” This “seeing” does not mean looking with the eyes, but placing the mind’s attention upon it—observing and illuminating it, seeing that afflictions are all of mere emptiness. Although you may not yet understand true emptiness (śūnyatā), you do understand mere emptiness. In practice, recognizing “this is an illusion” is precisely mere emptiness (this is a simplified explanation; in reality, it is not so simple).
At the very moment of awareness, the mind becomes exceptionally clear and lucid. This clarity is like a mirror—you watch the afflictions gradually dissolve within it, and the mind returns to a state of calm. In this way, you have won one battle, then a second, a third, a fourth, a fifth… accumulating small victories into a great triumph, exchanging time for space. Gradually, your inner strength will grow stronger and stronger.
As for the method of counteracting through true emptiness, since very few people can accomplish it at present, we will not go into it. In essence, it is to directly face its true nature, allowing the mind to instantly return to its own nature. What does it mean to return to one’s nature? If you already have some realization, then bringing forth that prior realization is what it means to return to the nature. Ultimately, it is simply a mental act—recognizing it is the essence.
However, since you do not yet know what the true nature is, you cannot apply the method of emptiness. But mere emptiness is entirely doable, and transforming suffering into the path through bodhicitta, as mentioned earlier, is also achievable. Both methods are highly effective—extremely effective. You must actually practice them. Otherwise, it is like being prescribed medicine but not taking it—you will not experience any benefit and will continue to struggle in affliction and suffering.
Most people are like this—the teachings of the Dharma either become mere concepts for them or are turned into empty talk. These methods must be practiced day by day, at all times.
None of these methods require you to sit formally on a meditation cushion. They can be applied anytime and anywhere. We must cultivate the habit of introspection. The very moment you turn inward in observation, you have already largely cut off the external conditions that give rise to suffering—otherwise, they will only grow stronger and more aggressive.
This is how we observe the relationship between the aggregate of perception (saṃjñā) and afflictions, and how to cut off the suffering generated by perception .
—Excerpted and compiled from The Arising and Remedies of Afflictions
This article is a preliminary translation draft and has not yet been reviewed or proofread by the speaker.
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