Overcoming Suffering - Buddha's Path to Letting Go & Liberation

🍂Overcoming Suffering - Buddha's Path to Letting Go & Liberation🍂

🛎️ Namo Amitabha Buddha! 🛎️
Welcome, dear friends, to today’s video. In life, we often try to avoid suffering and seek joy and happiness. However, the Buddha’s teachings offer a deeper and more profound perspective on suffering.
Today, we will explore the topic: “Overcoming Suffering - Buddha's Path to Letting Go & Liberation”, a powerful and essential teaching in Buddhism.
Suffering is an inevitable part of life. From birth, aging, illness, and death to daily worries and frustrations, no one can escape them. But is it possible that we can learn something valuable from these experiences?. This video will help you explore ways to overcome suffering, let go of attachment, and eliminate afflictions, not by avoiding them, but by facing them with courage and learning from them.
With a spirit of warmth and sharing, we will together discover the Buddha’s teachings, real-life stories, and practical methods you can apply in daily life. Through this, each of us can transform suffering into a driving force for personal growth, spiritual practice, and inner peace.
We hope this video will be like a companion, bringing you strength and faith on your journey of cultivation.

🌼 The Buddha's teachings guide us to move away from suffering and attain happiness, a truth universally acknowledged. If Buddhism taught us to abandon joy in order to embrace suffering, perhaps no one would follow it. However, when the Buddha was still in the world, He especially praised the practice of asceticism, a lifestyle of simplicity and hardship.
Is this contradictory to His teaching about avoiding suffering? At first glance, it might seem so. But in essence, it complements His teachings. The principle is simple: by understanding suffering, we can transcend it. But what is suffering? It is the pain of the Three Evil Paths, the suffering within the Six Realms.
Among the Six Realms, we currently reside in the human realm. What we see and hear here is often considered reality. The heavens are said to be joyful, while hells and hungry ghosts are places of torment. But for those who haven’t seen them, such places seem hard to believe. Yet, the Buddha revealed the truth of the universe and human existence. He spoke of the Ten Dharma Realms, of past, present, and future, of the ultimate reality that transcends ordinary understanding.
Why, then, did the Buddha praise ascetic practice? Because we all carry deep karmic habits and heavy obstructions. Who doesn’t wish to eliminate karma and increase wisdom? This desire is universal. But know this: enduring hardship willingly is the most effective way to dissolve karma. It is the fastest and most thorough path.
This is not difficult to understand, but we often overlook it in daily life.
The Buddha, within and beyond the Three Realms, had already attained perfect blessings and merit. His appearance was marked by immeasurable physical qualities and radiant beauty, as stated in the scriptures, such as "an ocean of features as fine as dust particles”.
The Avatamsaka Sutra elaborates even more clearly: the Buddha’s features are more numerous than the particles in ten entire Lotus Treasury Worlds. This is beyond human comprehension, even more vast than what we often hear described as “hundreds of thousands of millions of kalpas”.
Why, then, did Shakyamuni Buddha manifest in this world and still live as an ascetic? From the time He attained enlightenment under the Bodhi tree at age 30, to guiding the first five bhikkhus at Deer Park and establishing the Sangha, He lived a life of utmost simplicity: eating once a day, sleeping under trees, possessing only three robes and one bowl. This is the path of asceticism.
Why did the Buddha choose this life?.
Because at that time, India was a land of religions, filled with countless sects,  according to the sutras, there were 96 prominent schools. Practitioners of each sect followed strict ascetic practices. If the Buddha had not also demonstrated asceticism, He would have been criticized by society. People would say, “Look at them, they don’t practice austerity. They just seek pleasure”.
So the Buddha practiced even more rigorously than other sects, to inspire respect and gain the trust of society, allowing them to accept His teachings.
But beneath these actions lies a deeper meaning, a hidden intention, rich in significance. The Buddha was setting an example for all beings. His message: the sufferings of the Three Evil Paths, the Six Realms, and the Ten Dharma Realms, are all illusory.
As the Prajnaparamita Sutra states: “All phenomena with form are illusions”. This includes all Ten Dharma Realms and the vast universe itself. Why speak of the realms of other Buddhas? Because all Buddha realms are interconnected. One day, we may migrate to those lands.
When will that happen? When this world is destroyed.
According to the Buddha, our great cosmos goes through four stages: formation, existence, decay, and emptiness, one full cycle. Only during the “existence” phase can beings reside here. During formation or destruction, life cannot be sustained. This is what some religions refer to as “doomsday”.
But even as worlds are destroyed, time continues. In each cycle there are 20 smaller epochs. Practitioners of deep meditation, reaching the levels of the Four Dhyanas and Four Formless Realms, have lifespans that span entire kalpas. For instance, beings in the highest heavens can live for 80,000 great kalpas, a timeframe beyond our imagination.
When this world ends, their lives do not. They simply migrate to other worlds that are still in their phase of existence. Likewise, beings in the Three Evil Paths, hungry ghosts, animals, and hell-beings, also endure long karmic durations.
Where do they experience these results? In various realms throughout the cosmos.
These various realms throughout the universe are all places where Buddhas and Bodhisattvas carry out their work of salvation. Wherever sentient beings are moved and ready to receive help, the Buddhas and Bodhisattvas will manifest there. As the sutras say so beautifully, "Those who are ungrateful will encounter misfortune”. In the scriptures, the term "untimely death" is often linked to ingratitude, which inevitably leads to rebirth in hell. Not as hungry ghosts or animals, but directly into hell. Therefore, being ungrateful and betraying righteousness is a very serious offense.
To voluntarily live a pure and humble life of hardship is a great merit. Where does this merit come from? It comes from becoming an example to all beings. This type of merit is immense. Ask yourself: who truly wishes to suffer? No one. Why do people commit evil deeds? Because they fear suffering. They seek happiness but do not understand the path or the methods to attain it.
In modern society, we often see young people seeking fleeting pleasure in harmful ways, through drugs or risky behaviors. Why? Because they mistake temporary stimulation for happiness. That fleeting pleasure comes at the cost of long-term suffering. This truth is so apparent that everyone understands it once it's spoken aloud.
In our own lives, aren't we constantly striving to escape suffering and seek happiness? We chase after fame, wealth, and sensual pleasures, the Five Desires and the Six Dusts, all in the hope of enjoyment. But isn’t this similar to those youth who blindly pursue false happiness?.
If your heart is impure, your actions selfish, and your methods harmful, even if you gain some temporary success, it is only because it was already in your destiny. If it isn’t in your destiny, you won’t get it, no matter what you do. And if it is already destined, why the need to fight for it? Whatever is meant to be yours cannot be taken away.
Perhaps you had blessings accumulated from previous lives, and now you enjoy the results. But if you use unrighteous means to obtain those blessings, you diminish your own merit. Say you were destined to have ten generations of royal descendants, but because of greed and exploitation, your merit shrinks, and perhaps only one or two generations remain.
This is not speculation, it is truth. Maybe your blessings were meant for future lives, but you forcefully pull them into this one. You enjoy them prematurely, and they become lesser blessings. The law of cause and effect states: "When wealth is exhausted, people perish”. If you were meant to enjoy wealth for centuries, but use it all in one lifetime, then it's gone. And worse, you may incur debts and enemies who come back to collect. Is that not a huge burden?.
Let me share a story. A fellow practitioner once experienced severe pain. A spiritual being, claiming to be a karmic creditor, revealed that in a past life, the practitioner had killed him. This was not fabricated; many witnesses can attest to the experience. The being did not take revenge because the practitioner had been kind-hearted and devoted to studying Buddhism for many years. However, the spirit had entered his body and could not leave.
We’ve encountered similar cases before, spirits who enter a body but cannot leave, even when they want to cultivate. They seek guidance from monks to find a proper place to practice. One such spirit was directed to Mount Dong Tian Mu and left joyfully.
"Debts have a debtor, grievances have a source”. In this life, regardless of your status, role, or lifestyle, you must be honest and never harm sentient beings. This includes not only people but also animals. Nor should you destroy the natural environment.
The Avatamsaka Sutra speaks of mountain deities, earth deities, river gods, ocean spirits, tree spirits, plant spirits, seasonal spirits... Are mountains, rivers, and forests truly ownerless? No. Ghosts and spirits reside there as guardians.
In the Vinaya teachings for monastics, if a practitioner in the mountains needs to cut trees to build a hut, it is permitted, but only if done properly. What does that mean? Three days beforehand, the practitioner must identify the specific trees and make offerings to the tree spirits. One must recite sutras and mantras, and respectfully request their permission, explaining: “Out of necessity for a place to cultivate the path, I humbly ask for your understanding and request that you relocate”.
It’s important to know: the tree itself is not a deity. Rather, it is the dwelling of a spirit or ghost who treats it as their home. Asking them to move respectfully is the correct way, and if done so, they will certainly leave without offense.
Buddhism does not worship spirits. Our respect toward them is not the same as in other religions, where spirits are viewed as gods or supreme beings. In Buddhism, spirits are sentient beings, companions in the cycle of existence. Living alongside them, we maintain courtesy and mutual respect, but we do not view them as lords.
When we conduct Buddhist rituals for deliverance or merit transfer, we are encouraging these spirits to cultivate alongside us, especially in Pure Land Buddhism. We encourage them to join us in generating the aspiration to be reborn in the Pure Land of Amitabha Buddha.
Does the Pure Land truly exist? According to the Buddha's teachings, especially for those with middle or lower faculties, the answer is a resounding yes. If you firmly believe it exists, you can be reborn there. If you doubt its existence, rebirth becomes impossible.
To those with the highest faculties, the Buddha teaches differently. For them, the Pure Land is a manifestation of “mind-only” and “consciousness-only”. It exists because it arises from one’s own mind, this is called the True Nature.
Who qualifies as someone of the highest faculties? Those who have completely let go of all discrimination and attachment. Those who have not yet let go are of the middle or lower faculties. When such people are reborn in the Pure Land, they bring karma with them. This is what makes this Dharma gate so unique, rebirth with residual karma.
Whether one awakens or not, ascetic practice plays a crucial role. Why? Because someone willing to endure hardship will gradually lessen their desires. Among all afflictions, craving and lust are the hardest to break. Living simply and embracing poverty helps reduce such cravings, and this is a good thing.
This is why the Buddha, during His time in the world, demonstrated ascetic living. Even today, there are still a few true practitioners who live in remote mountains, never coming down. They stay in thatched huts, grow simple vegetables, and eat only one meal a day, often with no delicious food at all. Yet they are remarkably healthy and live long lives.
Meanwhile, in worldly life, people constantly worry about lacking this nutrient or that vitamin. And what is the result? They truly do end up deficient. Why? Because all phenomena arise from the mind. If your thoughts constantly focus on insufficiency, how can you possibly feel complete?.
Look at people like Lady Hứa Triết, or even the Buddha and His disciples, they had no such thoughts of deficiency, yet lacked nothing. This is something we must recognize.
When we see someone living a life of hardship, a Bodhisattva naturally gives rise to a great vow, to rely on such ascetic practice both to transform oneself and to help others, until reaching the ultimate goal.
And what is that ultimate goal? Rebirth in the Pure Land. That is our destination. Once we reach the Pure Land, we will certainly attain supreme enlightenment in just one lifetime, with no need for a second.
We must rely on ascetic practice. In the past, before the Buddha entered Parinirvana, He instructed His disciples on this very matter. Venerable Ananda once asked: “When the Buddha was still in the world, we revered Him as our teacher. But after the Buddha enters Nirvana, whom should we take as our teacher?”.
The Buddha replied with just two lines:
“Take suffering as your teacher. Take the precepts as your teacher”.
As long as we do not abandon ascetic practice and uphold the precepts, it is no different from when the Buddha was still alive. Therefore, throughout His life, the Buddha demonstrated a life of hardship. Even when kings, ministers, and wealthy laypeople offered their support and made offerings, the Buddha continued to go on alms round, lived with only three robes and one bowl. The gardens and monasteries offered to Him were only used as places for teaching the Dharma, never as personal property.
The Buddha truly renounced worldly life. A monastic who still holds on to possessions is not truly a renunciant. Reflect on this: you may leave your small home, with its land and modest dwelling, but then take up residence as an abbot in a large monastery, and that monastery becomes your “new home”. Its grounds, halls, and buildings are much grander than what you left behind. You have simply traded a small house for a large one.
If the small house was an obstacle to liberation and transcending the Three Realms, how much more so is the large one! We must see this clearly.
Shakyamuni Buddha’s own example is the path we should follow. During His time, although kings, ministers, and wealthy donors offered Him many things, He never accepted them for Himself. He simply borrowed the places they offered, we might say today that He “opened a class” for teaching.
If someone provided a place, the Buddha used it to teach. Once a teaching series ended, He left without attachment. No lingering, no possessions. In some places, He only taught a single sutra, like a single “course” in today’s terms. In others, like the Jeta Grove offered by Anathapindika, He taught over a dozen sutras. It may be the place where the Buddha taught the most.
On Vulture Peak, there were no buildings. The Buddha taught under large trees, surrounded by His disciples sitting on the ground, no chairs, no tables. This was where He spent the longest period teaching during His life. As for monasteries with buildings, they were all provided by others, and quite rare. The Buddha was completely free from attachment, always going with the flow. Everything was “just fine”. There was nothing He saw as “not fine”.
This contains profound wisdom. As the Śūraṅgama Sūtra says:
“If one can turn the environment, one is equal to the Tathāgata”.
Wherever the Buddha was, that place became a Buddha-land.
Even in wild forests, when the Buddha taught Dharma, disciples gathered around Him. Was it cold in winter? Was it hot in summer? We know that India is tropical, with no true winter, so three robes and one bowl were enough. Were there storms or heavy rain? We believe that when the Buddha taught, not only human beings but countless invisible beings also gathered to listen.
From the stage of stream-entry (Sotāpanna) upward, these beings could perceive them. A Sotāpanna, the first level of Arhatship, has spiritual insight equivalent to the first level Bodhisattva (Sthiti) in Mahāyāna. They attain the divine eye and divine ear, allowing them to see heavenly beings and spirits gathering around the Buddha to hear the Dharma.
With so many divine beings present, surely the weather would be harmonious. Today we would call it the “ideal climate”. Wherever the Buddha went, the environment became peaceful, blessed, and free from disturbances. Why? Because those who came to hear the Dharma were all good people, as the sutras say, “good sons and good daughters” who do not create evil karma.
The Buddha taught that all phenomena arise from the mind. The outer world changes according to our thoughts. When we generate wholesome thoughts, then the earth, rivers, mountains, all things, naturally become wholesome. But when our minds are unwholesome, then nothing can be wholesome at all.
What the Buddha said long ago, modern science is now beginning to confirm. Can we still afford not to believe? It is worth deep contemplation.
Those who truly cultivate the path, those with integrity and virtue, I believe have the goal of attaining full enlightenment in this very life. What is Buddhahood? It is the letting go of deluded thoughts, discrimination, and attachment.
Even if you cannot let go of deluded thoughts yet, if you can let go of discrimination and attachment, you are already a Bodhisattva. If you cannot let go of discrimination but can let go of attachment, you are already an Arhat.
So Buddha, Bodhisattva, Arhat, they are not distant beings. They are made through cultivation.
How do we know this? Because the Avatamsaka Sutra tells us:
“All sentient beings possess the wisdom and virtues of the Tathāgata, but due to deluded thoughts and attachments, they cannot realize it”.
What a clear statement!
If we can abandon deluded thinking, discrimination, and attachment, the wisdom and virtue of the Buddha will manifest immediately. And you will become a Buddha right away.
So the true question is: Can you let go or not?.
If you truly aspire to cultivate, do you have perseverance in your vow and practice?.
The key lies in perseverance. “Perseverance” means resolute determination and constant maintenance, never letting a single moment slip away. “Aspiration” (Chí), in today’s terms, is your deepest vow. “Practice” (Hạnh) refers to the actions of body, speech, and mind. If your aspiration is to attain Buddhahood, then that path leads to ultimate wisdom. This wisdom does not come from outside, but arises from your inherent nature.
And where does this inherent nature come from?.
It manifests through great meditative concentration, known in the Śūraṅgama Sūtra as the Śūraṅgama Samādhi (Thủ Lăng Nghiêm Đại Định).
This Samādhi is not something added from the outside. It is the original stillness of your own mind. Even now, your true nature remains unmoved.
What then is all this movement and restlessness we experience?.
It is not our true nature.
It is ignorance (vô minh), deluded thoughts, discrimination, and attachment, all of which are in constant turmoil.
Afflictive habits are in motion because they arise from ignorance. Ignorance is movement. But wisdom (minh) is still.
Wisdom shines. It is illumination. True seeing. And that illumination is unmoving.
It is like still water. When you visit a tranquil lake, you see perfect reflections.
You don’t see this in rivers because the water moves. But in a calm pond or lake, the surface is serene.
So it is with our mind: Originally pure, naturally equal, inherently awakened, and always compassionate. It has never been disturbed. It has never been defiled. That is our true mind, and that is the Buddha Path.
So why have we become the way we are now?. Because, as the Buddha repeatedly said, we have abandoned our true nature.
When did we abandon it?. Right now. In this very moment.
At this moment, you have deluded thoughts, discrimination, attachment, afflictions, and karmic habits, all because you have lost touch with your true nature.
In that true nature, none of these things exist. The Buddha, out of great compassion, tirelessly teaches us.
Teaches us what?. To turn back. To return.
As the Śūraṅgama Sūtra puts it so powerfully, with simple, direct clarity:
“To become a Buddha, one must use the mind that does not arise and cease as the basis for cultivation”. That is the critical point.
Why can’t ordinary people attain Buddhahood despite practicing for lifetimes?.
Because they base their practice on a mind of birth and death, the changing, deluded mind. And so, even after countless kalpas of cultivation, they still cannot succeed.
This is so clear and undeniable. If you do not let go of deluded thoughts, discrimination, and attachment, you can cultivate for infinite lifetimes, for three great asamkhyeya kalpas, and still not attain Buddhahood.
But if you cultivate using the non-arising mind, the unmoving, true mind, then you can attain unsurpassed Bodhi in this very lifetime. You succeed.
This is what Master Giao Quang taught in his commentary on the Śūraṅgama Sūtra.
The most crucial principle is: Abandon consciousness. Rely on the sense roots. What is consciousness?. It is deluded thought, discrimination, and attachment, collectively called “consciousness”.
What are the sense roots?.
They are the functions of true nature within the six faculties.
• Eye faculty contains the seeing nature.
• Ear faculty contains the hearing nature.
• Nose faculty contains the smelling nature.
• Tongue faculty contains the tasting nature.
The nature has no deluded thought, no discrimination, no attachment.
But consciousness does. So, in general, ordinary cultivators today still rely on consciousness. They see with eye-consciousness, hear with ear-consciousness, smell with nose-consciousness, taste with tongue-consciousness. And in doing so, discrimination and attachment arise.
If one can return to using the true nature within the faculties, then what one sees is pure awareness.
• To see with the seeing nature.
• To hear with the hearing nature.
• To smell with the smelling nature.
• To taste with the tasting nature.
Then that person is already a Buddha. See the difference?.
The Śūraṅgama Sūtra explains this so clearly: If you can let go of mind, intent, and consciousness:
• Mind is deluded thought.
• Intent is attachment.
• Consciousness is discrimination.
Letting go of these three is the same as letting go of deluded thought, discrimination, and attachment. Once you let go, the six faculties operate as pure nature. And that is seeing the nature, “kiến tánh”. Hearing, smelling, and tasting, all through nature, not through consciousness.
When the outer world transforms, it truly reflects the teaching: “All phenomena arise from the mind”.
What does the eye actually see?. It sees the nature of form, not just the outer appearance. Eye-consciousness sees the external image. Seeing-nature sees the essence of form. To see the nature of form, to hear the nature of sound, that is enlightenment.
As the Zen tradition says: “Seeing one’s true nature is becoming a Buddha”.
The Buddha never concealed these truths. So the difference between ordinary beings and sages is truly just one thought apart. Failing to make that shift simply means that your habits are too heavy, your afflictions too deep. Yet if you’ve heard this teaching, even just once, and had a moment of clarity, that is precious.
It’s like a lightning flash. Brief, but illuminating. Even though it was momentary, it was the first time your true nature shone through. Let’s hope the flashes increase, grow stronger, and eventually become constant brightness.
How do we make this happen?. By transforming a flash into steady light.
And to do that, we must persevere in our vow and practice.
Let me emphasize clearly: Persevering in ascetic practice and upholding the precepts. If you do not begin from this foundation, then your “perseverance” is just a hollow word.
So where should you begin?.
Today, I encourage you to begin with the Dizigui (Standards for Being a Good Student and Child), The Book of Responses and Retribution, and The Ten Wholesome Deeds, the foundational teachings of Confucianism, Buddhism, and Daoism. If you don’t start here, it will be difficult to proceed. Start from what is simple and easy to practice, not what is difficult. Step by step, from shallow to deep, from easy to profound, this is the way to success.
So to summarize: you must understand the roots of Confucianism, Buddhism, and Daoism. You must first cultivate these roots well yourself before you can go on to teach others. Some people, upon first hearing the Dharma, feel great joy. But after a month or two, they lose interest. After a year or two, they stop coming entirely.
The ancients used to say:
• “In the first year of learning the Dharma, the Buddha is right before your eyes”.
• “In the second year, the Buddha is up in the heavens”.
• “In the third year, the Buddha vanishes into mist and clouds”.
They become “worldly experts”.
This phenomenon is very common in today’s society.
What should we do?. We must turn the light inward.
The ancestors taught: “When things don’t succeed, reflect on yourself”. Why did these people leave?. At first they were so moved, even to tears. But little by little, they disappeared. It means we haven’t practiced well enough. Why in ancient times, when Emperor Yao or Emperor Shun taught people, their students never left, they followed them every single day?.
Why did the Buddha have 1,255 disciples who followed Him throughout His life and never left?.
Because He truly practiced what He taught.
So if we want to teach today, the first thing we must recognize is this: All beings are inherently good. All sentient beings possess Buddha-nature.
We must never say:
• “They don’t have good roots”.
• “They don’t have blessings”.
If someone stops coming after a few days, don’t blame them. If you do, you will never succeed.
Instead, reflect:
• “Have I cultivated well enough?”
• “Was my teaching deep and sincere enough?”
Cultivation is nothing more than cutting off afflictions. There is no need to chase wisdom.Once afflictions are gone, wisdom naturally arises. That is the principle.
So truly, the Buddha-Dharma is not difficult for those who understand.
But for those who find it difficult, it is because they haven’t understood.
If you think it’s hard, it means you haven’t grasped the essence.
We must correct our habitual tendencies, in daily life, in work, and in how we relate to others.
When living with others, we must always harmonize with sentient beings,
just like the Buddhas and Bodhisattvas do, even in the Six Realms.
The lower the realm, the harder it is to harmonize. But that is where it matters most. Doing the difficult, bearing the unbearable, that is true virtue. It’s easy to go along with the good.
Why? Because they are mostly virtuous. But in lower realms, evil outweighs good, so without flexibility, they’ll turn away from you. To harmonize is a virtue. In worldly terms, it is called being accommodating.
We should never insist on using our own standards. We must adopt the standards of others so they can easily accept us, and become close friends. Then, as you continue practicing sincerely. Letting every thought, word, and action align with true virtue, your influence will slowly grow, and they will awaken.
Once they awaken, they will naturally turn back. There’s no one who won’t. If they haven’t yet, it means we haven’t done enough. Our ability to inspire hasn’t reached them. So we must continue refining ourselves, every day, every hour. Not just for ourselves, but for the sake of all beings.
Truthfully, a Bodhisattva’s aspiration is seldom for themselves, it is mostly for sentient beings. With such vigor and determination, if we do not make the effort, beings will remain in confusion for one more day, create more karma for one more day, and suffer more for one more day.
Can a Bodhisattva bear to watch so many beings fall into the lower realms and endure such torment?. How can we save them?.
There’s only one way: Be a living example that inspires them. There is no other way. Speaking alone is not enough. You must embody the Dharma.
Sometimes we hear messages through spiritual mediums: That in the realms of hungry ghosts and hells, Avalokiteśvara Bodhisattva often appears. We rejoice and believe without doubt.
Why does He come?. To be a living example of a cultivator.In the ghost realm, She appears as a ghost. In hell, She appears as a being of hell. Among animals, She appears as an animal. Only by appearing in the same form and speaking the same language, can He teach and uplift them gradually.
This cannot be rushed. As one rises to the levels described in the Śūraṅgama or Avataṃsaka Sutras, it is no longer just about humans or heavenly beings, but something even higher.
Master Qingliang once said the Avataṃsaka Sūtra has ten types of audiences. One of them is ordinary beings, but not just any ordinary beings: those with great aspiration.
Who are they?. Those who, upon seeing the suffering of others, feel deeply distressed, and immediately vow to help them, even if they feel powerless, their heart is still full of determination. Such people are called great-hearted ordinary beings.
They can listen, understand, and accept. And to accept means to practice faithfully and vow never to change that resolve.
No matter the situation, as I often say: “Do not cling to pleasant conditions, and do not resent adversity”. “Follow conditions, but do not chase them”.
In following conditions, everything is good. Every situation is right. Everyone is good.
Why?. Because there is no more discrimination, no more attachment. That’s why they can do this.
Why is it that we still live in conflict, especially in our human relationships?.
Why are we so picky and critical?.
It is because of deep-rooted discrimination and attachment. These habits have built up over countless lifetimes. So they arise naturally, without control. That is what we call habitual afflictions.
What can we do?.
There’s no other way but this:
Awaken, and change.
Keep awakening, hour by hour, day by day.

💐 Dear friends, we have just explored the topic: “Overcoming Suffering - Buddha's Path to Letting Go & Liberation”. We hope that through these reflections, you have found deeper insights into suffering and how to transform it.
Remember: Suffering is not an enemy, it is a teacher. It is through difficult experiences that we learn patience, compassion, and wisdom. More importantly, suffering helps us recognize the impermanence of life and motivates us to seek true liberation.
Apply the Buddha’s teachings in your daily life. Practice letting go of attachment, eliminating afflictions, and living with loving-kindness and equanimity. By doing so, we not only overcome suffering, we also discover true peace and lasting happiness.
May you always persevere on your spiritual path, and may all sentient beings be liberated from suffering.

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