If the path to liberation has not been cultivated, practicing the bodhisattva path is merely satisfying one’s own habitual reincarnation under the guise of practicing the bodhisattva path. A true bodhisattva, though engages in worldly activities, has no desire or personal preferences, and just follows the preferences of sentient beings. He is always in harmony with sentient beings.

At the beginning of the practice, one tends to be anxious. When troubles arise, one becomes anxious; when progress is slow, one becomes anxious too. Being anxious about certain things is useless; it takes time. ‘Slow and steady wins the race,’ essentially that’s what it means. If you feel slow, then spend more time listening. If someone listens once, you listen ten times; if someone listens ten times, you listen a hundred times. You will surely catch up, it’s impossible not to catch up.

We should constantly examine our own minds. If our current motivation is not wholesome, we should strive to correct it. Only by practicing purely for the sake of life and death and for the enlightenment of all sentient beings can we move towards liberation and the perfect path of Buddhahood.

Actually, it’s very simple. We need to understand the direction of cultivation, which is to break through all the confusion and attachments brought by ignorance. Then our Buddha-nature will have great marvelous uses. It’s not about doing nothing; it’s about having great supernatural powers and marvelous uses. In the eyes of ordinary people, the Buddha is truly powerful and great. In fact, we also have this capability, but it is obstructed by our own ignorance, foolishness, troubles, and attachments.

When we engage in any activity, such as liberation of beings or any other deed, if anyone can reduce afflictions, increase joy in the Dharma, and uphold the mind of the Dharma, it is perfect. We shouldn’t argue over trivial matters—whether to do it this way or that way. If there’s something to discuss, let’s talk calmly. Let’s work together with the most humble attitude, suggesting ways that reduce afflictions for everyone, with the mentality to increase joy in the Dharma and uphold the mind of the Dharma.

We should feel ashamed. Bodhisattvas are very compassionate, yet we remain narrow-minded and fail to appreciate. Nonetheless, Bodhisattvas hold the lamp of wisdom and wait in the endless night to illuminate our path. Because of their vow, they wait patiently like parents awaiting their own children, enduring countless hardships. Why? Because we do not listen, and one cannot force someone to practice. Sentient beings require opportunities, hence the importance of ‘waiting’.”

When others make mistakes, one should guide them or wait for an opportunity to skillfully and conveniently persuade them, for a long time. When the time is ripe, one can also reprimand, but one should not immediately blame, as it indicates a lack of compassion.

The person who hurts you is actually helping you achieve the Bodhisattva path because through his harm, you cultivate compassion towards him and eliminate the bad karmic seeds of your own anger and hatred. In fact, he is truly helping you, so we should be grateful to him. However, you shouldn’t think, “That’s fine, let everyone harm me,” because then aren’t you harming sentient beings? You shouldn’t have such thoughts.

Wisdom isn’t about reducing afflictions and then acquiring something external to transform into wisdom; it’s not like that. Wisdom is inherent; once afflictions diminish, wisdom naturally manifests. By reducing afflictions, wisdom naturally arises; there’s no need to acquire anything else. The revolution in Buddhism is for purification. Practice is just that simple.

In the practice of the Four Immeasurable Minds, the foundation lies in cultivating the mind of renunciation. When you first start, you should mainly practice the mind of equality and eliminate the desire and hatred towards sentient beings. Then comes the cultivation of loving-kindness, followed by compassion. The mind of loving-kindness is to give happiness to sentient beings. It is a kind of positive energy that radiates and emits outwards. In other words, give your positive energy to sentient beings.

We who practice Buddhism must always be in a state of continuous education. We need to know and acknowledge our many faults, strive to repent for our bad karma, bad habits, and bad thoughts, and then try to expose ourselves to right mindfulness, now referred to as ‘positive energy.’ This term is quite useful: positive energy—right mindfulness, right awareness, right view—all the correct attitudes.

You have listened to the teachings, but have you sincerely practiced observation during meditation? Observing during meditation is different. We must diligently observe from morning till night during meditation in order to truly overcome the self attachment. It’s not just talk; what’s the use of just talking for fun? In our lives, how many people truly observe non self during meditation? It’s very difficult. If we observe too little, we won’t find any traces of non self in our daily lives.

Now, when observing suffering, one must observe it moment by moment, not in a coarse manner. After completing the contemplation of impermanence, you must observe the arising and ceasing moment by moment. You must observe how suffering of suffering arises and ceases from moment to moment, how suffering of change aarises and ceases from moment to moment. At that time, do not cling to suffering of change, but when suffering of change arises, observe thoroughly what is moving.