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revise 人生百问

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proofread 佛教徒的人生态度
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## VIII. Right View of Life
### What Is True Success
### What Is True Success?
Q: Since I was young I have cherished great aspirations—to become a scientist who benefits humanity, a doctor who heals the sick and saves the wounded, a teacher who cultivates talent; in short, to become someone who contributes to the world. But after encountering the Dharma, I realize that awakening is the only true success. I wonder: does this mean that even someone who changes the world is not considered successful?
Q: Ever since I was young I've had big dreams—to become a scientist who benefits humanity, a doctor who heals the sick and saves the wounded, a teacher who nurtures young minds; in short, to become someone who contributes to the world. But after encountering the Dharma, I realize that awakening is the only true success. I wonder: does this mean that even someone who changes the world is not considered successful?
A: That depends on what standard you use to measure success. Modern standards tend to be materialistic: the size of one's career, the amount of wealth, the height of fame, the number of followers, and so on. In ancient China the standard was to establish virtue, merit, and worthy discourse, placing more importance on character and contribution to society. The Dharma's standard of success is benefiting self and others, awakening self and others. On the one hand, you perfect a noble personality, eliminate afflictions, and fulfill compassion and wisdom within yourself; on the other hand, you can guide living beings to improve their lives. I believe this is a more ultimate success, and its significance is more enduring.
A: That depends on what standard you use to measure success. Modern standards tend to be materialistic: how big your career is, how much wealth you have, how famous you are, how many followers you have, and so on. In ancient China the standard was to establish virtue, merit, and worthy words—placing more importance on character and contribution to society. The Dharma's standard of success is to benefit and awaken both ourselves and others. On one hand, we cultivate a noble character, free ourselves from afflictions, and develop compassion and wisdom; on the other, we guide living beings to improve their lives. I think this is a deeper, more lasting success.
As for being a scientist, doctor, or teacher, these are certainly meaningful, and they do not conflict with awakening to life's truth. If you pursue these professions on the basis of perfecting your character, you will make an even greater contribution to the world. Otherwise, although the profession itself is noble and able to benefit the masses, without a sound mind it can still bring harm to yourself and others. A profession is merely a tool; what matters is the person who uses it.
As for being a scientist, doctor, or teacher, these are certainly meaningful, and they don't conflict with awakening to life's truth. If you pursue these professions while perfecting your character, you'll make an even greater contribution to the world. Otherwise, although the profession itself is noble and able to benefit many, without a sound mind it can still bring harm to yourself and others. A profession is merely a tool; what matters is the person who uses it.
### How to Find Life's Mission
Q: After nearly ten years of wholehearted dedication to my work and achieving some results, I now feel that I have lost my goal; both work and life have lost the passion they once had. I have also asked myself what I truly want, but my heart feels empty. How can I find my life's mission?
Q: After nearly ten years of pouring myself into my work and achieving some results, I now feel I've lost my goal; both work and life have lost the passion they once had. I have also asked myself what I truly want, but my heart feels empty. How can I find my life's mission?
A: Learning Buddhism helps us see the value of human life and make good use of this rare and easily lost form. Because human beings possess reason, they can, through practice, awaken themselves and awaken others. Apart from this ultimate goal, any worldly achievement is temporary and cannot withstand scrutiny. Before reaching a goal you may feel it is worth striving for; once you arrive, you find it is merely so-so, and what you gained is not what you truly wanted. Some philosophers and artists even took the road to ruin after achieving fame and success. Why? Because after reaching a certain goal they suddenly lost direction, looked around in bewilderment, and no longer had any interest in merely surviving in this world. Therefore we should accept the culture of wisdom with an open mind and re-examine life. If we cannot see the height of life and have no ultimate goal, there will be no way forward.
A: Learning Buddhism helps us see the value of human life and make good use of this rare, fleeting opportunity. Because we human beings have reason, we can, through practice, awaken ourselves and others. Apart from this ultimate goal, any worldly achievement is temporary and won't hold up under scrutiny. Before reaching a goal you may feel it's worth striving for; once you arrive, you find it's not all you imagined, and what you gained isn't what you truly wanted. Some philosophers and artists even took their own lives after achieving fame and success. Why? Because after reaching a certain goal they suddenly lost direction, felt utterly lost, and no longer saw any point in going on living. So we need to open ourselves to wisdom and take a fresh look at life. If we can't see the true height of life and have no ultimate goal, there will be no way out.
### What Does "When a Human Is Perfected, Buddhahood Is Perfected" Mean?
Q: How should we understand "when a human is perfected, Buddhahood is perfected"? Doesn't this make becoming a Buddha too simple?
A: What Master Taixu meant by "when a human is perfected, Buddhahood is perfected" has a specific meaning: it refers to a person who has perfected boundless compassion and wisdom, not merely a good person in the ordinary, worldly sense. For example, the Confucian idea of human perfection means becoming a sage or worthy in the Confucian ideal, but this is not Buddhahood. Moreover, this saying was put forward in a particular historical context to counter the prevailing misconceptions in Buddhist circles at the time—ritualization, spiritism, and otherworldliness—and to propose that cultivation should begin with being a genuine human being. In fact, the Buddha practiced and ultimately attained awakening in human form. From this perspective, the Buddha too is human: a person who has perfected the qualities of eradication, wisdom, and compassion, but one must follow the bodhi path to perfect these virtues.
A: What Master Taixu meant by "when a human is perfected, Buddhahood is perfected" has a specific meaning: it refers to someone who has perfected boundless compassion and wisdom, not just a good person in the ordinary, worldly sense. For example, in Confucianism, human perfection means becoming a sage or worthy, but that is not Buddhahood. Moreover, this saying arose in a particular historical context to counter the prevailing misconceptions in Buddhist circles at the time—reducing Buddhism to rituals, spirits and ghosts, and afterlife concerns—and to propose that cultivation should begin with being a genuine human being. In fact, the Buddha practiced and attained awakening as a human being. From this perspective, the Buddha too is human—one who has perfected the virtues of eliminating afflictions, wisdom, and compassion—but we must follow the bodhi path to perfect these qualities.
### It's All Fine; No Need for Afflictions
Q: Venerable, you are so compassionate and wise—do afflictions still arise in you?
A: Everyone's living environment is different, and so are the ways they look at things; naturally, their states of mind differ as well. The monastic environment is relatively simple, free from the constraints of various relationships and from the complexity of society; there are few conditions that provoke afflictions. Moreover, the work we do is vast. I once wrote on Weibo about the five advantages of doing great things: first, it is hard to fail, because it is hard to succeed; second, it is hard to become unemployed, because it cannot be finished in the short term; third, it is hard to become attached, because there is no point of attachment; fourth, there is an excuse for not doing it well, because it is not easy to do well in the first place; fifth, there is no need to hurry, because if the conditions are not ripe, anxiousness alone is useless. So I have always felt that monastics have neither elation nor dejection. When conditions allow, do more to propagate the Dharma and benefit sentient beings; when conditions do not allow, it is also good—and very important—to practice quietly by oneself. In short, whatever happens is fine; there is no need for afflictions.
A: Everyone's living environment is different, and so are the ways they look at things; naturally, their state of mind differs too. The monastic environment is relatively simple, free from complicated relationships and social complexity; there are few triggers for affliction. Moreover, the work we do is vast. I once wrote on Weibo about the five advantages of doing great things: first, it's hard to fail, because it's hard to succeed; second, you won't lose your job, because it can't be finished quickly; third, you won't get attached, because there's nothing to cling to; fourth, you have a ready excuse when things don't go well, because it isn't easy to do well in the first place; fifth, there's no need to hurry, because if conditions aren't ripe, worrying won't help. So I've always felt that monastics don't get carried away by success or cast down by setbacks. When conditions allow, do more to spread the Dharma and benefit sentient beings; when they don't, it's also good—and very important—to quietly cultivate on your own. In short, whatever happens is fine—no need for afflictions.
### Our Outlook Determines Our Life
Q: As a parent, how can I guide my child to develop the right outlook on life? At what stage is it appropriate to begin?
A: In recent years people have begun to emphasize the "three outlooks": view of life, view of the world, and values. In fact, learning Buddhism also helps us establish these three outlooks. Every day many things happen in life. What effect they have on us depends not on the events themselves but on how we regard them. In addition, we constantly face choices: from how to treat people and handle affairs to finding the meaning of living, everything involves choice. To choose means to give up. Why take this and not that? Why is this important and that unimportant? What ultimately determines these choices is the three outlooks. Some parents like to make decisions for their children, but in doing so they are imposing their own outlooks on them. If these outlooks are wrong, they will have a negative impact on the child, even causing lifelong pain. Such examples are everywhere.
A: In recent years people have begun to emphasize the "three outlooks": outlook on life, worldview, and values. In fact, learning Buddhism also helps us establish these three outlooks. Every day, many things happen in life. What effect they have on us depends not on the events themselves but on how we see them. In addition, we constantly face choices: from how to deal with people and handle affairs to finding the meaning of life, everything involves choice. To choose means to let go. Why take this and not that? Why is this important and that unimportant? What ultimately determines these choices is the three outlooks. Some parents like to make decisions for their children, but in doing so they impose their own outlooks on them. If these outlooks are wrong, they will harm the child, even causing lifelong pain. We see this all the time.
Only with the right outlook can we live each day well. Therefore this kind of education is extremely important, indeed the most important education in the process of growing up. But under the present educational system this aspect is somewhat weak. As parents, if we can share the culture of wisdom with our children and help them establish life goals and moral standards, it will benefit them throughout their lives. Establishing the three outlooks is not the same as learning knowledge; it can begin at any stage. Through our own words and example, we can let children know imperceptibly what kind of person they should become and what they should and should not do. This should be more effective than merely lecturing.
Only with the right outlook can we live each day well. So this kind of education is extremely important—indeed the most important part of growing up. But in today's schools this area is somewhat neglected. As parents, if we can share wisdom with our children and help them establish life goals and moral standards, it will benefit them throughout their lives. Establishing the three outlooks is not about learning facts; it can begin at any stage. Through our own words and example, we can let children absorb it naturally—what kind of person to become and what to do and not do. This should be more effective than just lecturing.