Universe: True essence of Buddhist practice

In my many years of sharing Buddhist teachings, I have often observed that people are drawn to the external practices of our tradition — the colourful ceremonies, the peaceful monasteries, and the rhythmic chants. While these aspects hold their own beauty and significance, I must emphasise that the true heart of Buddhism lies in something far more subtle: the transformation of the mind.

Let me share with you why this is so essential. In their unique ways, all religions aim to help humans become better, more refined, and more creative. Some traditions emphasise prayer, others physical devotion. In Buddhism, we focus on the mind itself — that ever-flowing stream of thoughts, emotions and consciousness that shapes our entire life experience.

Think of it this way: these actions are relatively straightforward when you move your hand or speak a word. You can see them, measure them, and correct them quickly. But the mind? Indeed, the mind can be challenging to control. It is subtle, quick, and often seems to have a will of its own. This is why mental transformation is both the most challenging and crucial aspect of spiritual practice.

I am deeply heartened to see a growing interest in Buddhism worldwide. However, what matters most is not the spread of Buddhism as a religion, but the genuine understanding of its essential teachings. Without this understanding, even the most elaborate temples or the most dedicated recitation of scriptures may miss the true purpose of Buddhist practice.

Let me offer an example from everyday life. Imagine someone walking around a temple, performing the traditional circumambulation. From the outside, it appears to be a perfect act of devotion. But what is happening in their mind? Perhaps they are chatting with a friend about mundane matters, simply passing time on a long day. Or, more troublingly, they might be harbouring thoughts of revenge, planning deception, or nurturing anger. In such cases, though the body moves in circles around the sacred space, the mind moves in circles around negativity.

Similarly, one may recite the holiest of mantras, but harmful thoughts may consume their mind. The mouth speaks of compassion while the heart holds onto hatred. This is why I often say that actual Dharma practice — true spiritual practice — takes place not in the monastery, but in the mind.

So, how do we train the mind? Let us consider a common human experience: anger. Anger can feel overwhelming, akin to a fire that requires nourishment. In these moments, the practice of mind transformation begins. Instead of letting anger dictate your actions, pause. Reflect rationally on the situation. Consider that the person who has sparked your anger, just like you, wishes to be happy and free from suffering. They too have known pain, confusion, and the struggle to find peace.

Ask yourself, “If I claim to follow the path of Buddhism, if I begin each day with prayers for the welfare of all beings, how can I now harbour thoughts of harm? How can I face the teachings of compassion while nursing grudges and plotting revenge?” This self-reflection is not about guilt or self-condemnation but gentle, honest awareness.

Through such contemplation, you can gradually dissolve harsh attitudes and angry feelings. Like ice melting in warm water, negativity naturally subsides when exposed to the warmth of compassionate understanding. In its place, gentleness and kindness can arise naturally, born from the wisdom that sees the fundamental interconnectedness of all beings.

This is the true meaning of Dharma practice — not the external actions, but the internal transformation. When the mind is filled with virtuous thoughts, there is no room for negativity. It is like turning on a light in a dark room — the darkness cannot persist in the presence of light.

Remember, even seemingly negative situations can yield positive results when approached with a mind of kindness and wisdom. This is the profound potential of mind transformation. It is not about suppressing our thoughts or forcing ourselves to be ‘good’. Instead, it is about cultivating a more profound understanding that naturally leads to compassionate action.

As you practice this transformation, be patient with yourself. The mind’s habits are deep and formed over many years, but they can be changed through consistent, gentle effort. This is the journey of Buddhist practice — not a destination to reach, but a continuous awakening to our true nature of wisdom and compassion

— As told to Rajiv Mehrotra