On Affinity

"The Great Bodhisattva Avalokitesvara while coursing the deep prajnaparamita perceived that the five skandhas were empty thereby transcended all suffering."

(Opening verse of the Heart Sutra)

These wonderful words seem so mystical and other worldly yet our practice seems so worldly. What bridge do we take to course this deep prajnaparamita? What is prajnaparamita anyway? Many Chan masters have used these words to describe the True Nature. We aspire to obtain some perfect understanding, yet we do not practice in a manner to attain this understanding. Actually we are constantly coursing through mind (this deep prajnaparamita) but never realize it. We see the world through discriminatory glasses. We constantly make judgments about everything running through mind and the environment we perceive. Suppose, for a short moment, that we are able to perceive that all phenomenon which appears in mind without any discriminatory thoughts attaching to it (no like, no dislike). Phenomenon appears and one interacts with it, doing, saying, and, thinking only what is necessary. A rose will still be a rose. It will still smell sweet. What is missing is suffering. We are not attaching to what one desires or what one does not have. When our mind is calm, one sees clearly the phenomenon appearing in mind. We begin to see why this phenomenon is appearing (causes and conditions) and equally important we see, moment to moment, the consequences of our actions and the collective actions of those around us.

By quieting the mind through non-attachment, wisdom naturally arises. The less we attach, the clearer the mind becomes; not your mind but Mind. Your ego mind is also phenomenon. This ego phenomenon arises through previous habit energy. Mind is aware that these impressions are arising, that they are transitory. They only appear in mind because of past habit energy which the phenomenal mind previously had a connection with whether they be positive, negative or neutral impressions. As one practices, one can become more adept at observing mental impressions. Over time these impressions will have less effect on one's conduct. Later, one Mind will not claim these impressions as one's personality. Actions are then dictated by wisdom and compassion without ever thinking about applying wisdom and compassion. So, when the Bodhisattva courses through phenomena, the coursing is not any different from the sentient being coursing through phenomena. The Buddha mind and the mind of sentient beings are the same. Mind is mind, constantly manifesting in a myriad of ways and in perfect harmony in accordance to causes and conditions.

An example of how the attaching mind versus the quieted mind works is thus. Suppose you went to an amusement park. You buy the tickets and you think to yourself: "Wow these ticket prices are outrageous! What crooks! I should not have agreed to come". You stand in line and think: "Wow, this line is long. How long will I have to wait? I don’t like the people standing next to me" On and on the thoughts arise in a similar fashion all day long.

Now let’s see the same scene through clearer eyes. You buy your tickets; you note the price of the tickets and are aware of the high costs. You accept this as the price of admission. You are already at the park. You realize there is no sense in going home and disappointing the kids. There is no sense in making everyone feel guilty. Later, you are in a long line. You know it is natural because this is a popular ride. You have chosen to stand in line. After a while your feet hurt. You know this is natural because you have been on them all day. So you are aware of the sensation but do not dwell upon it. Make no mistake about it, with a clear mind your feet still hurt. The difference is that you are not dwelling on it and suffering from the sensation. You are mindful that soon you will get to your car and be able to rest your feet.

The foregoing example is an oversimplification of a clear mind but it may give the reader an idea on how to approach mundane daily situations with a different attitude. One begins to see causes and conditions. When one is hungry, one eats. To some, when they are hungry, they are cranky. Knowing this you can readily see the reason why another person appears to be overacting to a situation. Of course, if you are the one that is hungry, you can be mindful not to let your hunger color the environment around you.
Thus, you are increasingly being mindful about the various factors that may be influencing the actions of yourself and those around you. You can see some of the reasons for people’s behavior. As we understand more of the situation we become more tolerable and compassionate. When we see things clearly we establish a positive affinity with those around us. This positive affinity not only reaps the benefit in this lifetime but will reap benefits in the lifetimes to come.

Imagine the world around you if you were to treat everyone you meet with arrogance, impatience, and hatred. You would not see too many smiling faces. You will probably see a lot of scowling and sad faces. You would create a very tense atmosphere. Your negativity will breed negativity. It will teach negativity. Those around you will not be in a good mood. They will take it out on the others around them. They too will teach negativity. What a legacy to leave!

What one may not see is that the negativity will create a negative affinity in the future lifetimes. Have you ever had a total stranger, perhaps a store clerk, treat you very poorly? Be honest, what was your reaction? Did you begin to harbor ill feelings towards this person? How long did it last? Did it put you in a bad mood? Did you respond to their negativity with negativity? Maybe you have a negative affinity with this person. Your resulting negative feelings will carry this negativity forward. Maybe the next time you will be the clerk who treats the customer poorly.

If you are mindful you do not allow phenomenal situations to affect you. You are clear that the clerk has negative feelings or actions towards you. Yet those negative actions belong to the clerk not to you. You only make these negative emotions your own when you begin to attach to them. However, in these situations, with a positive attitude and positive actions you can neutralize this negativity. Other times, no matter how hard you try, you cannot change this person’s attitude toward you. Simply let it go and do not hold onto the situation. Next time around, some of that negative energy will be dissipated by your nonattachment to the situation.

As negative actions breed negativity, positive actions will produce positive fruit. Now image a scenario the opposite of the above. See yourself as a very positive, calm, and compassionate person. You are patient and forgiving to all. Around you the world will become calmer and more peaceful. You will teach by example. Your emotions will be controlled. People will begin to be more mindful. Now this is a legacy to leave! Most certainly, according to the laws of causes and conditions (causes and conditions never fail) your positive actions will produce fragrant fruit. In the future, your present positive attitude will result in countless positive actions from countless sentient beings.

In conclusion, what kind of a farmer are you? What kind of seeds are you planting? Have you ever had an unknown person go out of the way to help you? How did that make you feel? Did it inspire you to carry this positive, unselfish act forward? Are you regularly engaged in positive, unselfish actions? Do you plant positive seeds which will bear positive fruit or are you planting weeds that choke positive fruit? The choice is yours in this and every moment. Now, with this clear mind, continue your coursing.

Bodhisattva