Here is a key point: that is, your mentality when facing the enemy. Although I don’t think I have any enemies, I always encounter people who hurt me in my life.
When these people hurt us, we will feel angry and depressed; Then when these enemies are killed, most people will gloat.
But as a Mahayana Bodhisattva practitioner, we should not have such a reaction, our minds should be larger. So how should we respond when facing injuries?
For example, you may be falsely accused by others. Generally speaking, you still need to respond and you cannot be stunned and do nothing. But in the process of responding, you should not be resentful or cursing the other person.
Instead, we should maintain an empathy. Empathy means that from the perspective of wanting to be free from suffering and gain happiness, we are all equal: you want to be free from suffering and gain happiness, and those who hurt you also want to be free from suffering and gain happiness.
Therefore, when you are responding, you should have a heart of empathy, tolerance and respect. This mentality is the mentality that a Bodhisattva should have, which is different from ordinary people.
Rational handling is very important at this time, that is, wisdom is required. Wisdom is good at distinguishing all dharmas, and what it means here is: when facing harm, you can distinguish between people and things.
We often say that we should be able to deal with things and not people. Although this thing does hurt you, you should also respond to it, and sometimes even have to be tough and decisive in attitudes - these are understandable and should be done.
In fact, if you calm down and think about it, the other person may be unable to control himself, may have had strong troubles, or may have caused various harm to you under the drive of the environment or others.
In short, trying to face and clarify the reasons behind the problems rationally is the wisdom that practitioners should have. In order to deeply understand that all sentient beings want to get rid of suffering and gain happiness, so as to develop great compassion for the entire reincarnation.
First of all, we must think about the situation where sentient beings suffer more than they suffer less. Through such meditation, we will develop a compassion to take responsibility and help sentient beings stay away from suffering. This is not just praying for sentient beings to escape from suffering.
It also includes the strong desire to help sentient beings away from pain with practical actions. In addition, I think that rather than eliminating temporary pain of sentient beings, it is more important to help sentient beings ultimately eliminate pain.
Many times, our understanding of compassion is too superficial. For example, when we see a person helping the poor, or giving medical care, education, etc., we say that he is a compassionate person.
Although the behaviors of helping the poor, free medical consultations, disaster relief, etc. are also very good, these are only part of the compassion and are only to alleviate the temporary pain of sentient beings. However, true compassion is not just that.
Compassion should not be reduced to just helping sentient beings eliminate temporary pain. Compassion is concerned with deeper issues.
What is the sympathetic thinking is: What is deeper and more serious pain? And what are the causes of these pains? How should we help sentient beings eliminate this fundamental problem? ? This is what we should think about.
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