2. Transforming Suffering into the Path (Dharma Practice)
There is an even more profound method: restore the mind to calmness through meditative concentration (samādhi). However, this requires a certain level of mastery, which is often beyond the reach of the average practitioner. Alternatively, we can instead calm the mind through contemplation—a practice commonly known as “transforming suffering into the path.” Khenpo Tsultrim Lodrö has also taught that when physical pain arises, the mind should not immediately follow with distress. Instead, one should instantly tell oneself: “While my body is in pain right now, I am willing to take this pain upon myself to replace the suffering of all sentient beings.”
At the beginning, this practice may feel artificial, but that is fine. With repeated training, it gradually becomes genuine and eventually forms a habit. This habit brings great benefit: while your body is in pain or discomfort, because you no longer dwell on the suffering, your mind ceases to suffer. Furthermore, by transforming the pain into the path through the aspiration to“take on the suffering of all beings,” a sense of joy arises within the mind. A very paradoxical phenomenon may occur: the body is in pain and discomfort, yet the mind feels happy. Will this really happen? Yes, it truly will.
What I am describing here is a concrete method of practice—do not dismiss it as a joke and move on. You must cultivate this habit; otherwise, it will not work. With sufficient practice, you may even begin to feel gratitude toward suffering, and may even come to “need” it. Of course, at the beginning this may not be achievable, and the pain you work with should not be too intense. If it is too overwhelming—for example, receiving a sudden diagnosis of cancer—then the concept of “transforming suffering into the path” may be immediately thrown to the wind, and one may collapse entirely under the weight of it.
Therefore, when we begin training the mind, we should start with small things. Our bodies often experience minor discomforts—for example, I myself sweat easily and have various small ailments. When these arise, resist the urge to follow the habit of complaining. In the past, when sweating felt uncomfortable, we might have grumbled about the heat—but now we should not do that.
When physical illness or pain strikes, do not fall into habitual complaints. Instead, immediately and repeatedly recite inwardly: “I am in pain right now, my body is uncomfortable, but I am willing to take this suffering upon myself to substitute for the suffering of all sentient beings.” Once, twice, three times… as you continue this reflection, a sense of joy will unexpectedly arise within the mind—this is truly remarkable. If a person persists in this practice, you will notice a transformation in their very character; they become more open-hearted and expansive.
Some people cannot tolerate even minor physical ailment—they begin to whining and grumbling. No one are reluctant to associate with such people because they cannot endure even the slightest setback, especially physical ones. At the slightest discomfort, women turn into fragile “Lin Daiyu”, and men into pampered “Jia Baoyu”. In Cantonese, this is called “hat-jan-zang” (utterly obnoxious); in Sichuan dialect, they are simply “tao-ren-xian” (a total nuisance).
However, if you consistently train in transforming suffering into the path, then when physical pain arises, not only will you refrain from complaining, but you will also remain joyful, calm, and at ease. With advanced mastery, one may even actively seek out hardship. This has ever occurred among great masters: for example, in one of his incarnations, a guru of Avalokiteśvara prayed to the Dharma protectors to grant him adverse conditions and suffering. The protectors replied, “Your mental continuum is far too pure; there are no such obstacles to be found,” yet he persisted in his humble petition."
With long-term training in this way, we become extremely resilient, no longer afraid of suffering, and increasingly capable of handling it. This is a crucial foundation for cultivating bodhicitta. Many people claim that bodhicitta is difficult to practice, because they practice the visualization daily in meditation, “For the benefit of all beings, I vow to attain Buddhahood,” until it devolves into mere lip service. Yet once they leave the cushion, at the slightest inconvenience they cry out: “Who cares about attaining Buddhahood for others? I need every Buddha to help me right now!” This happens because we have failed to ground our practice in the small, detailed aspects of daily life.
——Excerpted and adapted from The Arising and Remedy of Afflictions
This article is a preliminary translation draft and has not yet been reviewed or proofread by the speaker.
