The Diligence of Buddhist Practitioners Should Be No Less Than That of Non-Buddhist Practitioners

During the Buddha's time, there was a non-Buddhist practitioner named Dīrghanakha (Long-Nailed Ascetic). In order to debate his nephew Śāriputra, he resolved to study several major non-Buddhist scriptures, vowing not to cut his nails until he had mastered them. Thus, people called him Dīrghanakha. Consider how diligently a non-Buddhist practitioner applied himself for the sake of meaningless worldly debate, going years without clipping his nails, having no time even for that. How then are we, as Buddhist practitioners, applying ourselves? How much time each day is truly spent on spiritual cultivation—sipping tea, chatting, strolling around, tidying up, eating meals, gathering with family, practicing health regimens like yoga or qigong, engaging in idle talk or boasting with fellow practitioners, and then sleeping soundly?

How many Buddhist practitioners in the world are as diligent in their practice as those non-Buddhist ascetics? Very few indeed. How many Buddhist practitioners, like those non-Buddhists, have seen through the world’s illusions, renounced secular life, and devoted themselves to the path? Very few indeed. As it is said, "Among any three people, there is always someone I can learn from." We should truly learn from non-Buddhists—adopting their strengths and virtues, their spirit of renunciation, their diligence in practice, and their detachment from worldly concerns. If Buddhist practitioners possessed such a spirit, coupled with correct understanding of the Dharma, it would be exceedingly difficult not to attain realization.

Such a diligent non-Buddhist, upon encountering the Buddha, was swiftly liberated. With pure ethical conduct, perfected meditative concentration, and wisdom, upon hearing the appropriate Dharma and focusing his mind for a moment, he attained realization. That was genuine realization (pratyakṣa), not mere intellectual understanding (parijñāna). Can we, as Buddhist practitioners, match this? We cannot uphold the precepts; we cannot cultivate meditative stability. No matter how long we linger within Mahāyāna communities, we barely brush against the periphery of realization—at best, we grasp a little intellectually. How vast is the gap between the inner path (Buddhism) and the outer path (non-Buddhism)? Some even look down upon non-Buddhists. Yet, teaching such non-Buddhists would be effortless—utterly free from vexation. At most, they might lack the resolve for the Great Vehicle (Mahāyāna). But even the "great resolve" of many Buddhist practitioners ebbs and flows—it is far from steadfast.