The Achievement of Others is Your Own Achievement

Venerable Changren is a dedicated practitioner who sought guidance and deliverance at the Hsiang Kuang Pure Land Buddhist Centre. This interview, recorded on October 16, 2017, by Chief Writer Shi Fa, captures the Venerable’s profound insights into the nature of competition, the importance of humility in practice, and the true meaning of achievement within the monastic community.

Venerable Changren speaks:

"Have you ever seen a green leaf trying to steal the spotlight? Have you ever seen green leaves bickering and competing with one another? They do not. Yet, the green leaf is far more resilient than the flower it supports.

The Trap of Comparison

In countless places, we see a hundred flowers blooming and competing for attention. It is clear that these individuals are talented, yet they insist on fighting for victory. They engage in open conflict and secret schemes, leaving themselves covered in wounds. The achievements they gain in this way are not true happiness. In reality, they have been exploited by their own emotions—feelings rooted in jealousy, the obsession with gain and loss, dissatisfaction, and inferiority. There are far too many terrifying comparisons that drive people to act this way. Almost everyone possesses this mindset to some degree. In some situations, you can even see people vying for favour and scrambling to consolidate their status. This is simply the nature of the human heart. Regardless of the role one plays, these inferior tendencies exist; they are not exclusive to the inner chambers of a palace. Practitioners are no different. This seems to be a manifestation of inner emptiness.

Without realising it, one always feels the urge to strive for something, even if it is not truly needed. It is difficult to describe this state, but it seems that comparing oneself to others has become a natural instinct, or perhaps it is a fear of being surpassed. Subtle ripples of agitation arise in the heart. You may not always be aware of them, and you may not always be able to control them. It seems this has become a habit—a habit of acting this way, a habit of savouring this bitter taste. In a bodhimanda, this is a major taboo, yet it is a precept that is so difficult to uphold. I ask you: can you truly keep this precept? Can you manage your own heart? Can you actually do it?"

The Illusion of the Hidden Mind

"To have not a single thought or intention arise seems like a fantasy. If you feel this way, it only proves that you do not understand what practice is. You have not yet recognised true practice. No one has taught you these things, which is why you mistakenly believe that you can continue to act this way. You have frequent thoughts in your heart, naively believing that no one can know your inner world. You act recklessly within your own mind, destroying your practice without even being alerted to it. There are quite a few young people like this, and it is not just the youth—many of the older generation who have practised for years are the same.

How can one attain a state of cool, refreshing ease? It seems that as soon as 'the self' is involved, it becomes impossible. 'Why did you say that about me?', 'Why is he looking at me like that?', 'How can you be better than me?'—with so many conflicting thoughts, how can one practise properly? A single glance or a single gesture can leave you brooding, and even after a day or two, you may not be able to settle these emotions. If that is the case, do you still intend to continue on the path of practice?"

The Virtue of Yielding

"You do not yet understand what the state of mind in practice should be. Look at how many bodhimandas are managed in this way today. Everyone wants to be strong, everyone wants to be in the spotlight, yet no one remembers that yielding is a virtue. As the years pass, this state of affairs has emerged one after another. This is especially evident in educational systems designed to train the monastic community. It is not that others do not have these issues; it is just a matter of whether they are manifest or hidden. Because the level of environmental stimulation varies, it is even easier for comparison to arise within a learning system.

If you are currently a teacher or a master leading others, have you noticed these problems? Are your students quietly competing or fighting? Are they entangled in jealousy and obstacles? If a practitioner lacks compassion and mind-capacity, and lacks the grace to praise others, how can they ever become a great Venerable? To treat the achievements of others as your own hardship, or as a motivation to work harder, is one thing—but if your motivation is to surpass the other person, you will always be a failure. On the path of practice, you should always offer praise, gratitude, and support. To help others achieve is to achieve yourself. The achievement of others is your own achievement. Can you do this?"

The Resilience of the Green Leaf

"In the spring, when a hundred flowers bloom, if the Buddha’s teachings could always manifest such a sacred scene, it would certainly be a magnificent moment. Everyone is that beautiful, delicate flower. But do you understand the principle of whether it is truly delicate or truly beautiful? You must have skills, but you must not have arrogance. Once you have a sense of arrogance, you become that flower in the secular world that is merely competing for attention—possessing only superficial beauty. After being battered by wind, sun, and rain, you will break and rot, leaving nothing behind. Because there are too many others who look just like you, and some may even be more beautiful than you, there is no room for you to stand if you only want to compete and be arrogant. The world today is exactly like this. It is better to be a simple, humble person; you can still preserve the cool purity of your heart. Have you ever seen a green leaf trying to steal the spotlight? Have you ever seen green leaves bickering? Yet, the green leaf is far more resilient than the flower.

If a fresh flower lacks the accompaniment of green leaves, it seems unable to show its vitality. The green leaf is destined to be the supporting role; it will never have the chance to be in the spotlight, yet it is the most important role. It is only through the addition of the green leaves that the flower, which has grown for so long, has the opportunity to perform on a stage. Whether it is the flower or the green leaf, neither should seek applause. The green leaf should protect the flower, stepping back to act as a guardian. In practice, this is the role of the Dharma protectors, but there is absolutely no implication of high or low status. If the flower has this mistaken perception, I ask those who are Dharma protectors not to be in a hurry to withdraw. As a Dharma protector, you have the important duty of teaching this delicate flower. Often, the flower's abilities cannot be fully utilised because it has been dazzled by its own superficial beauty. If you are a true person of ability, I urge you: never be that kind of flower. Let us all work together to play the role of this flower that receives beings. The green leaf is the best Dharma protector and will also be the best person of ability. However, these green leaves acting as protectors cannot stop the flower from blooming, because the flower still needs to blossom. This flower is meant to be seen by others, because Causal Conditions require the performance of this flower. Whether it is the flower or the green leaf, both appear only for the sake of beings. Everything is for the sake of beings—if you understand this, then you are on the right path. No matter what happens on the outside, you must remain unmoved on the inside. This means remembering not to let your 'heart'—which you have cultivated for so long—also 'bloom' with arrogance! If your heart blooms, and it blooms beautifully and brilliantly, then once the flower withers, all your skills will be gone as well."

Inner Stillness Amidst Outer Change

"Move on the outside, but remain unmoved on the inside. External changes are only for the sake of responding to Causal Conditions; they are changes that follow the conditions. If you take them seriously, you are too foolish! Practice should be about remaining unmoved on the inside, firming your resolve in the Way, and not drifting with the waves of worldly conditions. Always maintain this pure state. If you cannot do this yet, then you must put in more effort. I hope that all bodhimandas in the world can truly practise well, especially the junior disciples who are currently learning. Practice is a personal matter, and achievements should be mutually praised. Only then will the Buddha’s teachings truly flourish. If you continue to engage in these inner struggles, no one will be able to attain rebirth in the Western Pure Land, nor will they be able to achieve anything. You must be cautious about these issues. Practice should be about having a great heart. Namo Amituofo."