For those who have only recently entered the path of practice, it is understandable to occasionally lose one’s temper, fall into cold silence, or complain about the faults of others. For ordinary beings, cultivating the “mindset of a Bodhisattva” is by no means something accomplished overnight. Yet one point must be made clear: we must strive to move toward the way of a Bodhisattva.
To follow the path of the Bodhisattvas is to learn to willingly accept loss, and to learn how to transform afflictions amid apparent disadvantage, until ultimately there remains no “loss” left to endure. This principle has been explained many times, yet some still question it: “If we learn to accept loss, would that not make us fools?” If one thinks this way, it reveals a lack of genuine trust in the Buddhadharma, as well as a failure to understand how karma works. The teaching states very clearly: “May I accept defeat and loss upon myself, and offer victory to others.” Must we then reverse it—forcing others to bear the loss while we alone enjoy the victory? If that were the case, what would be the point of listening to the Dharma or engaging in practice?
Therefore, what we truly need to do is to genuinely arouse bodhicitta and sincerely make this aspiration: “May I free myself from entanglement in all these trivial worldly concerns.”
Nowadays, there is a popular expression called “ineffective socializing.” When people remain apart, everything seems peaceful; yet once they gather together, endless chatter and entanglements arise, stirring up all kinds of conflict. This is truly a form of depletion. When we come together, there should be only one purpose: to help one another. If it becomes clear that we can no longer benefit each other, then there is no need to force the relationship to continue.
In studying Buddhism, we must develop genuine faith in the Buddhadharma. If one merely approaches it with the attitude of “just learning a little” or “having a look out of curiosity,” then this is not true faith. It is like taking a university elective course, thinking that even if one studies it, it may never prove useful, and even if one performs poorly, it hardly matters. Such an attitude reflects a lack of confidence in what one is learning.
Moreover, studying Buddhism is not meant as a way to pass the time, casually learning a few concepts and then letting them slip away. Otherwise, what would be the point of the Buddhadharma? It is unlike ordinary schooling. Many people drift aimlessly through their years of study, yet after graduation still manage to find employment and establish a livelihood. And once they truly enter society, much of the knowledge they once learned from textbooks often proves of little practical use.
Studying Buddhism, however, is different. The purpose of studying Buddhism is to apply it directly to one’s own continuum of body and mind. Through the gradual process of hearing, contemplation, and practice, one allows everything taught in the Buddhadharma to become actualized step by step.
When we gather together to practice, there are no worldly economic benefits to be gained. If one relies upon the community for one’s livelihood over a long time yet fails to practice sincerely, what is being consumed? It is sacred wealth from the Noble and the offerings born of faith. To squander such things continuously leads to consequences that are truly frightening. On the other hand, if one genuinely arouses bodhicitta and practices with the view of emptiness (śūnyatā), then even if such expenditures increased a hundred thousandfold, it would still amount to nothing significant.
These principles are not teaching people merely to suppress themselves or endure problems blindly. Consider for a moment: in Buddhism, to which pāramitā does “forbearance” correspond? It is precisely the third of the Six Pāramitās—the pāramitā of forbearance (kṣānti). Among the first three pāramitās—generosity (dāna), ethical discipline (śīla), and forbearance (kṣānti)—each is deeper and possesses greater merit than the previous one. Yet for ordinary practitioners, forbeara nce is especially the most crucial and unavoidable stage of practice. To cultivate forbearance toward those around us, and to give rise to genuine warmth and care for living beings, is the natural result of basic renunciation and bodhicitta. Without even these foundational attitudes, true accomplishment in practice is impossible.
Therefore, everyone must truly apply themselves with sincerity. Do not let time quietly slip away amid meaningless entanglements. Preserve your energy, and devote it wholeheartedly to practice.
This article is a preliminary translation draft and has not yet been reviewed or proofread by the speaker.
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