Whether Practitioners Should See the Shortcomings of the World or Not

This world inherently possesses numerous defects, for humans are afflicted with various vexations, inevitably committing many unwholesome deeds and accumulating unwholesome karma, leading to much suffering, conflict, and environmental degradation in the world. To perceive these defects as they truly are requires wisdom and great wisdom. To perceive these defects and be able to avoid and rectify them requires even greater wisdom. Not only to see one's own faults but also the faults of others; not only to transform oneself but also to transform others and the living environment—this is beyond the capability of anyone less than a Great Bodhisattva.

Only by knowing one's faults can the resolve to correct them be aroused; only after correcting them can perfection and excellence be achieved. Since childhood, I have constantly seen the faults in others; I saw that everyone had faults—I could not help but see them. Yet, seeing the faults of people and the world while being powerless to change anything was deeply painful and frustrating. I often wished to close my eyes and avoid crowds to escape the unavoidable sight of others' faults. Therefore, those who can perceive others' faults must, at the very least, surpass them. For instance, parents and teachers generally possess more insight than students and play a supervisory role. They must see their students' faults to demand correction. Even peers can supervise each other, learn from each other's strengths, and make progress together.

How to interact with those who have faults, how to guide them toward correction, and how to handle these imperfect situations—this is the domain of great wisdom, which simultaneously reflects a person's character and cultivation. What problems can be solved by failing to recognize the defects in people and affairs, merely acting as a mediocre peacemaker? After seeing others' faults, while cultivating oneself, one should abide in phenomena yet remain unattached to them. Both require great wisdom.

Conventional truth requires seeing the faults of the world, whereas the ultimate truth beyond the world does not see the faults of the world. Seeing the faults of the world is the wisdom of conventional truth; not seeing the faults of the world is the wisdom of ultimate truth. Only when these two are perfectly integrated does true wisdom arise. And those who can harmonize these two are the Buddhas and Bodhisattvas.

Conventional phenomena are clear and distinct; good and evil, right and wrong are clearly understood in the mind. One should act as one ought to, without any ambiguity. Simultaneously, one must understand in the heart that all of this is illusory and illusorily manifested, that it is all empty, all merely false appearances arising from the *tathāgatagarbha*—that is, without attachment to any of these phenomena. Though unattached to phenomena, all phenomena manifest distinctly.