We often wish each other “May you be filled with Dharma joy,” but it may not come swiftly. Conversely, “Dharma suffering” remains a constant companion on our journey. Enduring the hardships of practicing Dharma is preferable to enduring the heartbreak of a breakup, the bullying of a boss, or the guilt of mistreating others. When comparing these two forms of suffering, enduring the challenges of Dharma practice is meaningful. If you are beaten up by society, will you truly learn from your mistakes? More likely, you will continue to encounter similar struggles without experiencing growth. In contrast, the suffering encountered in Dharma practice is transformative; it gradually shapes and refines us as we endure it.
Of course, we also acquire various useful knowledge about meditation and other practices, which gradually guides us towards the right path. However, how much of an impact does this knowledge really have? Do not assume that simply learning about breathing techniques, cross-legged sitting, the Seven-point posture of Vairochana, or mind-training techniques can transform you. It will not. The key lies in consistent practice and application over an extended period. Only through continuous accumulation can this knowledge become truly beneficial. And this accumulation requires dedicating a significant portion of your life for years to bear fruit. Only then will you experience the transformative power of this knowledge.
Some people say, “This sounds so boring!” It is not about whether it is boring or not; it is about the fact that you have no other way out. There is no other choice. You can try anything else, but it won't work. No matter what you do, even if you become Bill Gates or President Biden, it still won't work. You will grow old, and you will die. Look at how old Biden is, and he is still running for president. Isn't that hard? He is taking the hardship as a joyful thing.
Everyone will inevitably reach that point because aging and death is the universal nature. There is no choice, because only the Dharma can solve the problem of aging and death. If we had a choice, we would not necessarily have to take this path, but it is not up to us. Some people ask, 'Is this any fun?' It's not about whether it is fun or not; it is about the fact that it is a necessity. However, it will definitely become very interesting later on. Since doing this can lead to liberation, there is nothing more meaningful in the entire great chiliocosmos than this.
If one can genuinely think in this manner, understand it, and back it up, then it indicates a certain maturity in the context of renunciation. The mindset is: "I am determined to achieve liberation. As for all other matters, whether they are ordinary or extraordinary, good or bad, right or wrong, moral or immoral, lawful or unlawful, or whatever else, I don't care! My sole concern is liberation." Making such a resolute decision is not easy!
Imagine someone saying, "I yearn for liberation, but I can't because my wife said that we are going to visit her mother." In this scenario, his pursuit of liberation is sidelined by a family obligation. This reflects the complexities of our lives. We might say we want liberation, but often we do not fully grasp what it truly means, nor are we truly committed to pursuing it. Sometimes, it is just a fleeting feeling or a passing impulse. We might even believe it brings practical benefits, like health or wealth through practicing Dharma. Yet, plenty of people who do not follow Buddhism achieve those things too. So, what does this tell us?
Therefore, if you misunderstand liberation and just see it as a means to obtain benefits, you might practice for a while and then quit when you do not get the benefits. This is not what a genuine Buddhist practitioner would do. Genuine Buddhist practitioners are not after just worldly benefits; they are in it for the whole package. But there is no such thing as a free lunch, right? You have to give something up to gain something. The path will teach you what it truly means to gain everything: letting go of everything you cling to, including your ego. And only then, can you experience the full range of benefits.
Here's the rub: everyone is stuck in their own heads, chasing after their current agendas or imagined future agendas. What is an imagined future agenda? Becoming a star, getting rich, marrying eight husbands or taking nine wives - these are all the imagined agendas that we chase after. Of course, none of that necessarily helps you on the Buddhist path. It is easy to say we should break these habits, but actually doing it? That is the tough part. Maybe you think the hard part is understanding the pith instructions or achieving realization? In reality, realization is the easiest thing, and practicing after that is as easy as pie. So easy, you would not believe it. Thinking it is difficult is simply an illusion!
Those who practice Dzogchen or Chan find that realization unfolds effortlessly. What did those Chan masters say? "When it comes to Dharma, everything is already present." This phrase "everything is already present" can be interpreted as a statement of insight, a result of dedicated practice, or a revelation of a spiritual state. It carries deep significance. "Everything is already present" means that there is no need for effort, that it is already there from the beginning. Why exert effort? If you do, it is no longer 'already present.' Every sentient being is a wealthy heir—the Buddha's wealthy heir, but the problem is that we do not realize we are. We wander in Samsara as a prince who has forgotten their fortune. Don't we feel a little ashamed?
Therefore, perseverance and some hardship are necessary. There is no doubt about it.
Excerpted from:Cognition and Expression Part Two
