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+## XI. Benefiting Self and Others
+
+### Never Forget Renunciation; Always Cultivate Bodhicitta
+
+Q: Does Buddhism place greater emphasis on transcending the world or engaging in it? Are these two approaches sequential?
+
+A: Transcending the world and engaging in it correspond to renunciation and *bodhicitta*. On the surface, leaving and entering appear to be opposites. In fact, renunciation does not mean abandoning the world or hiding in the mountains; rather, it means seeing through the illusory nature of the five sensual pleasures and the six objects of perception, and freeing oneself from attachment to the world. This attachment is the true root of *samsara*. Buddhism regards liberation as the foundation of practice for all three vehicles. Not only *shravakas* who arouse renunciation seek liberation; *bodhisattvas* who arouse bodhicitta likewise need liberation. Only by eliminating afflictions and entering the world with a transcendent mind can we better help sentient beings. Otherwise, we are likely to be like a clay bodhisattva—before helping others, we ourselves collapse. Thus transcendence and engagement are unified. Fundamentally, both require a mind of transcendence, a resolve to liberate from samsara. Yet engaging in the world is the bodhisattva's path of benefiting others; without forming karmic bonds with sentient beings, how could we liberate them?
+
+As for sequence, although bodhicitta is founded on renunciation, this does not mean we must perfect renunciation before cultivating bodhicitta. This is especially true for lay practitioners: once a certain foundation is established, the two can be practiced together—do not forget renunciation, and cultivate bodhicitta constantly. Of course, if conditions allow for a period of quiet retreat, the mind will become more stable.
+
+### The Measure of Altruistic Intention
+
+Q: Buddhist practice should benefit both self and others, yet I feel my ability is insufficient. I cannot help a few friends and sometimes even get hurt. To what extent should altruism be pursued? How do I resolve this when my capacity is inadequate?
+
+A: The difficulty of benefiting others lies in its conflict with self-grasping. Therefore, the prerequisite for arousing altruism is truly recognizing the faults of self-grasping and the value of benefiting others. Such understanding is essential. As for whether there is a suitable measure in the process, it cannot be generalized; it depends on one's practice, orientation, and capacity.
+
+Orientation means the standard you set for yourself—whether you aspire to train as a bodhisattva. Capacity means the maximum you can do at present, which varies from person to person. For example, the bodhisattva precepts state that a bodhisattva may give away his head, eyes, hands, feet, and even life for the sake of benefiting others. But this refers to a bodhisattva who has attained the grounds and realized *emptiness*. Before reaching that level, doing so would have adverse effects, because you are still attached to your body, and after such sacrifice you might become distressed or even lose heart. So you must measure your own capacity.
+
+From the Buddhist perspective, improving yourself is also a form of benefiting others, provided it is done with an altruistic intention. The Mahayana verse of refuge, "May whatever merit I accumulate be dedicated to the welfare of sentient beings so that I may attain buddhahood," tells us that cultivating merit and pursuing buddhahood are for the sake of better helping sentient beings. With such a view, you can make a balanced decision according to circumstances and need not obey others' every wish. Do your best within your capacity; otherwise, you may politely decline and explain why, without forcing yourself. When there is a large gap between aspiration, capacity, and realization, forcing ourselves to act is harmful to both others and ourselves. Of course, you may also stretch yourself a little beyond your current level; this will lead to faster progress.
+
+### Aspiration Must Be Genuine and Earnest
+
+Q: Many people have cared for and helped me, yet when they face difficulties I feel powerless to help them. I feel especially guilty and do not know what to do. How can I repay their kindness within my ability? What is the ultimate way to repay kindness?
+
+A: First, do what you can according to your ability, and at the same time arouse bodhicitta and establish a noble altruistic aspiration. When this aspiration is strong, your ability will quickly grow. It is like studying with a clear goal: the motivation is inexhaustible. Once such an aspiration arises, the conditions for benefiting others will keep appearing. In fact, regardless of ability large or small, as long as there is the intention, there is always something one can do. Sometimes even without doing anything concrete, you can convey compassion to the other person and make them feel warmth and care. The key is that this aspiration must be genuine—truly felt and strongly desired. Otherwise, you may merely think or speak about it, feel that you are a grateful person, and stop there without taking further action. That is not enough. The ultimate way to repay kindness, of course, is to guide them through Buddhist practice to turn from delusion to awakening and thoroughly transcend suffering. But this requires that you yourself have truly benefited from the Dharma; only then will you be convincing.
+
+### Because of Understanding, There Is Compassion
+
+Q: I know that Buddhists should have compassion. When I see stray animals, I want to help them, but when I see people in need, the urge is not as strong as toward small animals; I only feel that I should help. Why is this?
+
+A: This phenomenon is not uncommon. Many people feel compassion toward animals but find it harder to feel the same toward people. There are many reasons. Mainly, social values today are declining, and negative news is endless—such as those who help others being falsely accused. So when faced with a request for help, we instinctively become defensive, afraid of subsequent problems, and compassion is replaced by various worries. Moreover, compared with stray animals, helping people is usually more complex and difficult. When compassion is not strong enough, we start to discriminate between what to help and what not to help. Even among animals, most people would help a cat but not a tiger, because the latter is too difficult; only those with great ability can help it.
+
+But compassion can be cultivated. We must look at and understand all human differences from the standpoint of *dependent origination*. For example, those we dislike, those with twisted characters, even those with corrupt morality—they have become this way through long-term accumulation. In fact, they themselves are the greatest victims of their own negative mental states and conduct, and only afterward does the harm spread to others. The practice of compassion must be trained on the basis of understanding and acceptance. At first it may not be easy; you have to persuade yourself to act. As compassion grows, you will naturally take on responsibility. On another level, doing so also spreads kindness. Someone will be moved by it and respond with the same kindness to you and to others, creating a harmonious and friendly social environment. When the greater environment improves, mutual help becomes natural, without extra worry. Such a society requires everyone's joint effort.
+
+### Sharpening the Ax Does Not Delay the Cutting of Wood
+
+Q: I am rather busy with work and have also vowed to form a volunteer team, so I have little free time. Although I am very interested in the graduated stages of Three-Stage Practice, I have no fixed time for study. Can I study on my own? In addition, the volunteer organization I lead is oriented toward society and made up mostly of young people. Everyone is busy, and their motivations and interests differ. How can I guide everyone to do volunteer work well?
+
+A: Regarding study, first, studying is always better than not studying; second, studying with a systematic progression is more effective than studying haphazardly; third, the atmosphere of participating in Three-Stage Practice is certainly better than self-study. You can choose according to your own conditions. In fact, whether one is busy is relative. Whatever you consider more important, you will find time for.
+
+Regarding volunteer teams, whether in the Buddhist community or in society, as long as you are doing something beneficial for the public, the meaning is the same. The key is how to do it effectively and sustainably. Effectiveness has two aspects: first, doing the work joyfully and growing through it yourself; second, ensuring that both participants and recipients receive genuine help. Sustainability also has two aspects: first, having clear goals and stable mindsets; second, making the work itself a form of practice, so that it provides a continuous source of motivation.
+
+How can benefiting self and others be effective and sustainable? It depends on whether your motivation is pure compassion and whether you have the wisdom to guide and skillfully handle matters. This requires elevating yourself. When we grow in compassion and wisdom through Buddhist practice and bring this into the volunteer team, guiding everyone to adjust their motivation and act under the guidance of wisdom, volunteer work will inevitably be of higher quality and greater meaning. This itself nourishes the team and strengthens cohesion. Many volunteer teams cannot keep going mainly because their thinking is not unified and the results are barely satisfactory, so naturally they lose motivation over time. Since we have aspired to do something beneficial for society, we must value our own cultivation. Study is like sharpening the ax before cutting wood—it does not delay the work.