Compassionate Heart of Bodhicitta.VIETNAMESE TRANSLATE ENGLISH BY=THICH CHAN TANH.AUSTRALIA.
Perhaps you have been taught how to give bodhicitta so I do not emphasize this here. Instead, I will talk about the importance of the practice stages that lead to this motivation. It is very easy to ignore these stages and try to go straight to the highest Mahayana motivation. We can say: "I cultivate because I want to help others, it is a responsibility to society." Obviously, this is useful, so we will immediately start working, but if we do not practice the previous stages, we will have difficulties. I want to discuss how to avoid difficulties when we are in the development phase of compassionate motivation to help other beings.
According to the " lam-rim, " or the path of cultivation, which leads to enlightenment, we will practice the tu tu sequences to reach the peak of spiritual development. The first motivation is to practice for happiness for the next life. Just taking advantage of the happiness of the present life is what everyone does, even animals. They take care of their children and food. Although these are essential, it is not necessarily related to spiritual practice.
However, caring about the present life is an important thing. Some people really don't know how to take care of themselves and their circumstances, and never want to consider what's happening in their lives, so they don't want to improve their current situation. They only accept everything that is happening and never target anything better. Therefore, it is important that at least we have to start at the level of caring about ourselves, our families and our circumstances, although this is not a specific spiritual motive. When encountering obstacles, we will truly acknowledge that; We will observe life to see what difficulties we have. "Am I happy? Do I suffer? Are the difficulties I face that make life uncomfortable?
Future Lives
The main focus and interest in the afterlife is a sign that we have actually entered spiritual practice. All books agree on this. When we are interested in the following lives, we will want to avoid worse problems than what is happening in the present life. We look at possible future situations as a result of what we are doing in the present. I will think of my precious human life: "It is so lucky, I have not starved to death, I have not gone to the concentration camp, not to be stubborn. I do not live in the border area, where people always attack each other. I am very fortunate not to have to deal with these problems and have the opportunity to develop spiritually. However, this life is not eternal. Surely death will come. It will come to everyone, just don't know when it will happen. Maybe I will get hit by a car at any time. Where to wait for the old to die. I can die prematurely. ”. Then we think about what will happen after death. We may encounter a better or worse situation. Looking at the worse realms, such as becoming an insect or a hungry demon, we will be horrified. Not scared , but horrified .
We do not try to sow fear in Buddhism. If it is assumed that we are afraid of rebirth in the lower realms, it is a misinterpretation. It must be said that horror is more true. Fear is a paralysis of the mind, when we draw a bold line around a situation that we don't like, making it a monstrous and frightening thing, then we are numb, unresponsive. behave. This is not what Buddhism refers to. I'm talking about terror, and I don't want such a terrible thing to happen to me. The difference between fear and horror is like when we have to spend the afternoon to receive an obnoxious and disgusting person, making us very uncomfortable. I am not afraid of that, but feel horrified. The horror is an intense desire for something not to happen.
We do not try to sow fear in Buddhism. If it is assumed that we are afraid of rebirth in the lower realms, it is a misinterpretation. It must be said that horror is more true. Fear is a paralysis of the mind, when we draw a bold line around a situation that we don't like, making it a monstrous and frightening thing, then we are numb, unresponsive. behave. This is not what Buddhism refers to. I'm talking about terror, and I don't want such a terrible thing to happen to me. The difference between fear and horror is like when we have to spend the afternoon to receive an obnoxious and disgusting person, making us very uncomfortable. I am not afraid of that, but feel horrified. The horror is an intense desire for something not to happen.
Refuge
Fearing that worse circumstances might happen in the future, we will find a way to resolve the difficulties. Refuge is the direction to avoid these circumstances. Refuge is the safe direction that we choose for ourselves, which is the refuge according to the Dharma. Dharma fullness is a state in which all limits and difficulties are eliminated, and we have achieved all our potential.
France means prevention methods; what we do to avoid troubles. The ultimate and the greatest thing we can do to avoid all difficulties is to destroy the drawbacks that make them. “If I get angry, upset or stressed, or anxious, I will have many difficulties. But if I can achieve all my potential, I will be able to solve all problems. I will be able to help people in the best way. ”When I see this, I will want to go in that direction.
Engaging in that direction is positive and beneficial. That is the direction the Buddha went through and the Sangha is heading towards it. Increase is a group of people who have great enlightenment, who have seen reality directly and unconditionally. For us, the monks and nuns represent these people. Refuge in this life is the solution to avoid falling into more negative directions in later lives.
In particular, we have to think about the cause and effect of action, to see destructive actions that will lead to disastrous and troublesome results. If we create many negative energies, we will have to experience those negative energies. I will be bound to what I have created. But on the contrary, if you know how to make yourself, avoid destructive behaviors and only do things that are constructive, you will create positive potential, and things will be better in the future. Thus, we will practice to improve future lives.
France means prevention methods; what we do to avoid troubles. The ultimate and the greatest thing we can do to avoid all difficulties is to destroy the drawbacks that make them. “If I get angry, upset or stressed, or anxious, I will have many difficulties. But if I can achieve all my potential, I will be able to solve all problems. I will be able to help people in the best way. ”When I see this, I will want to go in that direction.
Engaging in that direction is positive and beneficial. That is the direction the Buddha went through and the Sangha is heading towards it. Increase is a group of people who have great enlightenment, who have seen reality directly and unconditionally. For us, the monks and nuns represent these people. Refuge in this life is the solution to avoid falling into more negative directions in later lives.
In particular, we have to think about the cause and effect of action, to see destructive actions that will lead to disastrous and troublesome results. If we create many negative energies, we will have to experience those negative energies. I will be bound to what I have created. But on the contrary, if you know how to make yourself, avoid destructive behaviors and only do things that are constructive, you will create positive potential, and things will be better in the future. Thus, we will practice to improve future lives.
Determined to Deliver the Bridge
However, no matter how future life can be achieved, trouble will continue to recur out of control, such as frustration, confrontation, conflict with others; not getting what you like, enduring things you don't like, etc. These things can't be avoided. They happen because we lack the understanding of who we are, how we and those around us exist. Because of this ignorance, we are very confused, so embarrassed, we feel insecure, and because of the feeling of insecurity, we cling to a being to feel some safety. We cling to some aspects of ourselves, real or imagined, and identify ourselves with it: "That's me."
We can identify ourselves as a role or career in society like "I am a TRADER", "I am a MOTHER", or "I am a FATHER". We assign all of our individuals to these things, and because we still feel insecure, we try to protect or assert them by promoting and coercing others. I threaten children, make them respect me. Of course, children have a lot of difficulties accepting this and conflicts occur between parents and children. The child thinks he is an independent person and knows what he wants to do. Parents who want to maintain their individuality should force "you must obey your parents." Everyone feels insecure and clings stronger to their social status. This constantly creates controversy, anger and anger out of control. It is reincarnation, with unintended recurring problems.
We need to vow to vigorously to get rid of this vicious cycle of endless recurring problems. This is often translated as 'renunciation' and this translation leads to misunderstandings. The word 'give up' makes many people understand that we have to give up everything, to live in a cave. Buddha did not teach like that. We have this concept because we read about people like Milarepa, who gave up their family and society to enter the cave, so I think we have to do the same, but that is not the meaning of renunciation. . Of course, we have to avoid the attachment to the possessions, but we don't have to throw it all through the window.
In fact, 'giving up' means 'deciding to choose freedom'. I have definitely and asserted: "I was bored and disgusted with family problems, difficulties in doing things; Enough is enough, and now I have to find a way out of this scene. ”. Based on that, we try to develop wisdom to see the truth and understand how we exist; Because I don't really exist to be imprisoned in these rigid bodies. In fact, things are more open than that. We do not exist in a strange way, full of illusions, in which we are both parents, children, and friends. We play many roles. Therefore, we decide to seek freedom and this motivates us to follow the path of spiritual practice to gain wisdom.
We can identify ourselves as a role or career in society like "I am a TRADER", "I am a MOTHER", or "I am a FATHER". We assign all of our individuals to these things, and because we still feel insecure, we try to protect or assert them by promoting and coercing others. I threaten children, make them respect me. Of course, children have a lot of difficulties accepting this and conflicts occur between parents and children. The child thinks he is an independent person and knows what he wants to do. Parents who want to maintain their individuality should force "you must obey your parents." Everyone feels insecure and clings stronger to their social status. This constantly creates controversy, anger and anger out of control. It is reincarnation, with unintended recurring problems.
We need to vow to vigorously to get rid of this vicious cycle of endless recurring problems. This is often translated as 'renunciation' and this translation leads to misunderstandings. The word 'give up' makes many people understand that we have to give up everything, to live in a cave. Buddha did not teach like that. We have this concept because we read about people like Milarepa, who gave up their family and society to enter the cave, so I think we have to do the same, but that is not the meaning of renunciation. . Of course, we have to avoid the attachment to the possessions, but we don't have to throw it all through the window.
In fact, 'giving up' means 'deciding to choose freedom'. I have definitely and asserted: "I was bored and disgusted with family problems, difficulties in doing things; Enough is enough, and now I have to find a way out of this scene. ”. Based on that, we try to develop wisdom to see the truth and understand how we exist; Because I don't really exist to be imprisoned in these rigid bodies. In fact, things are more open than that. We do not exist in a strange way, full of illusions, in which we are both parents, children, and friends. We play many roles. Therefore, we decide to seek freedom and this motivates us to follow the path of spiritual practice to gain wisdom.
Duty to Be Human
After that, I thought: "There are many others in this universe besides me. Do I have a duty to them? ”We can say:“ What needs, I have no connection with them, I just need to work for myself. ”. Thinking like that is impractical. A great teacher of India, Shantideva (Shantideva), gave examples of hands and feet. If my foot kicks to prickle and my hand says, "That's true, it's bad for you, but that's your problem, I'm still okay here." Thinking like that is foolish. The right hand helps the legs to remove the thorns because both are connected. Similarly, we cannot just work for ourselves because we are all connected.
We will see this clearly if we think about each object we use or enjoy every day. For example, my breakfast breakfast this morning could be a bowl of cereal. Where did this bowl come from? There are many people who have grown wheat, others harvested rice, others transported to the factories to grind into powder. Some others make flour into cereals, then some others have to wrap and pack. These are the people who made the grain. Then it must be transported by plane or ship, or by road. Who built roads, built boats and airplanes? Where does the material for aircraft and road construction come from? And also, there's fuel to transport. Think of the corpses of disintegrated dinosaurs to turn into kerosene. How many people and animals contributed to making this cereal box.
How to cook cereals? Electricity or gas in the kitchen is required. These are obtained by people working in power plants and miners and oilers. How many people have to take part in different jobs because of a bowl of cereal. Other food, clothes we wear everyday and household items. Where does the cup to eat cereal come from? Where does a piece of paper or plastic bag come from? We think again of people working in sawmills, paper firms, plastics industry and printing industry that have contributed to making grain bags.
Hundreds of thousands of people contributed to our daily life. Just working for yourself is absurd, because we all have a relationship with each other. When everyone is in a tragic situation, we cannot be at peace. Similarly, if we are the only one who survived a nuclear war in the tunnel with a safety mask, how long will we live? Certainly not long. Besides, there is nothing to be happy about.
At that time, we started thinking about others. I will think about their kindness and want to thank them. I will start from, wish they were happy, compassionate, sincere desire for them to escape difficulties. In addition, we take the responsibility to help them. We have not done enough if we see the child drowning in the pool and just standing on the shore complaining: "Oh, God, this is not happening." For the duty and responsibility, we must jump in to save it. This is an extraordinary solution; and I decided to confess: "I must be committed to helping others."
I wonder: "Can I really help others in a good way?" Honestly not. I can't help myself, how can I help them? The only way is to become a Buddha. When I become a Buddha, I will overcome all difficulties and realize all my potentials. At that time, I could help others in the best way. ”. We distribute bodhicitta, try to cultivate and attain Buddhahood to benefit sentient beings. Distributing bodhicitta is expanding your mind to others, aiming to achieve omnipotence and overcome all obstacles to help them perfectly.
This is the shop path that we rely on to develop ourselves. First, we want to have good afterlife. Next, we are determined to get rid of all the problems. Finally, we vow to cultivate a Buddha to help sentient beings. We take on this responsibility based on love and kindness, taking care of the happiness of all other sentient beings and hoping for them to escape suffering.
We will see this clearly if we think about each object we use or enjoy every day. For example, my breakfast breakfast this morning could be a bowl of cereal. Where did this bowl come from? There are many people who have grown wheat, others harvested rice, others transported to the factories to grind into powder. Some others make flour into cereals, then some others have to wrap and pack. These are the people who made the grain. Then it must be transported by plane or ship, or by road. Who built roads, built boats and airplanes? Where does the material for aircraft and road construction come from? And also, there's fuel to transport. Think of the corpses of disintegrated dinosaurs to turn into kerosene. How many people and animals contributed to making this cereal box.
How to cook cereals? Electricity or gas in the kitchen is required. These are obtained by people working in power plants and miners and oilers. How many people have to take part in different jobs because of a bowl of cereal. Other food, clothes we wear everyday and household items. Where does the cup to eat cereal come from? Where does a piece of paper or plastic bag come from? We think again of people working in sawmills, paper firms, plastics industry and printing industry that have contributed to making grain bags.
Hundreds of thousands of people contributed to our daily life. Just working for yourself is absurd, because we all have a relationship with each other. When everyone is in a tragic situation, we cannot be at peace. Similarly, if we are the only one who survived a nuclear war in the tunnel with a safety mask, how long will we live? Certainly not long. Besides, there is nothing to be happy about.
At that time, we started thinking about others. I will think about their kindness and want to thank them. I will start from, wish they were happy, compassionate, sincere desire for them to escape difficulties. In addition, we take the responsibility to help them. We have not done enough if we see the child drowning in the pool and just standing on the shore complaining: "Oh, God, this is not happening." For the duty and responsibility, we must jump in to save it. This is an extraordinary solution; and I decided to confess: "I must be committed to helping others."
I wonder: "Can I really help others in a good way?" Honestly not. I can't help myself, how can I help them? The only way is to become a Buddha. When I become a Buddha, I will overcome all difficulties and realize all my potentials. At that time, I could help others in the best way. ”. We distribute bodhicitta, try to cultivate and attain Buddhahood to benefit sentient beings. Distributing bodhicitta is expanding your mind to others, aiming to achieve omnipotence and overcome all obstacles to help them perfectly.
This is the shop path that we rely on to develop ourselves. First, we want to have good afterlife. Next, we are determined to get rid of all the problems. Finally, we vow to cultivate a Buddha to help sentient beings. We take on this responsibility based on love and kindness, taking care of the happiness of all other sentient beings and hoping for them to escape suffering.
Not Thinking Of Strictly Afterlife
If we want to reach Buddhahood, if we go straight to the last wish, but ignore the early stages, it will be difficult. For example, the first step is to think about future lives seriously. We may not think much about this, or have accepted it vaguely and did not pay attention to it. If you do not know that you have countless lifetimes, then when the relationship with someone is no longer good, you can abandon them and go with others. We often have this attitude for people who don't know much, or who we don't like. When you're bored or having trouble with your partner, you just need to find another partner. In some countries, up to 50% of couples are divorced. It was a shock, and also very sad!
Why so? This comes from the idea of not having contact with others, so we can throw them away like throwing a piece of rag. "I will not help this person and put them aside." However, if you think about future lives and countless other lives, you will find that you cannot avoid contacting anyone. there. If the relationship is not good, we should not be decisive by not knowing them and not seeing them. If it does not solve the problems in the present, the same situation will return in the next life. If we now have a problem with this person and only leave, then in the next life, we will meet another very similar person, a continuation of the other person and we will encounter difficulties and problems as before. I can't run away.
This does not mean we have to live forever with people who are in trouble. Sometimes there are very difficult cases, but at least we should reconcile before breaking up, or try to make the situation better, because it will continue in the future. Perhaps we are not quite ready to deal with this situation in the present, but hopefully in the next life, we will be able to do it.
It is very useful to think about future lives, when you focus on people and want to attain Buddhahood to help them. If you don't do that, there may be many problems: "I'm interested in everyone but I don't like this person so I choose others." Our mind will be open to everyone when we realize that in future generations, we will not escape anyone, we will meet them again. Therefore, we have to solve the problem with them. We need to open up a wider, more enthusiastic and affectionate love. This is important.
Another aspect is that we often consider ourselves in separate small groups, We identify ourselves with Americans or Chinese, or with Buddhists, with our families, or with people of the same gender, or same age - for example, adolescents, adults, or seniors, and feel that "I can only contact people from my group. I can only understand their difficulties. So I can only help them. I can only help other Americans. How can I understand Africans? ”; "I can only help other Buddhists, because it is impossible to understand followers of other religions."; "I can only help other men, how do I understand women?"; “I can only help women, because all men look down on women and bully me. How can I communicate with them? ”; "I can only understand and help young people, because parents do not know what is happening and they do not understand their children."; "I can only help mature people, because all children are now spoiled and difficult to teach."
Therefore, we limit ourselves by only thinking about this life and our personal circumstances, based on age, gender, family, nation, etc. If we think of countless lives from too When you come to the future, you will realize that: "I have experienced different ages. I had a young age, a middle age and an old age. I can relate to people of different ages, because I have experienced these ages. I understand their value. I used to live in every different race and nationality. I have come from many different cultures around the world. ”. This helps us to sympathize with other groups and feel the connection with them.
We can extend this and recall that in the past we used to be animals, knew how it felt when the body was trampled. Thus, we know that animals also feel pain and joy, so we have to be careful in how we treat them.
Therefore, thinking about past lives and future life is very useful for us to have a connection with all sentient beings. We can relate to both men and women. "I used to be a man and a woman in the past." We can feel and sympathize with the difficulties and circumstances of each group. This is very useful for spreading the mind to help people and wish to achieve Buddhahood to do this in the best way. These are things that will come from thinking about the next life; without them, distraction will be limited.
Why so? This comes from the idea of not having contact with others, so we can throw them away like throwing a piece of rag. "I will not help this person and put them aside." However, if you think about future lives and countless other lives, you will find that you cannot avoid contacting anyone. there. If the relationship is not good, we should not be decisive by not knowing them and not seeing them. If it does not solve the problems in the present, the same situation will return in the next life. If we now have a problem with this person and only leave, then in the next life, we will meet another very similar person, a continuation of the other person and we will encounter difficulties and problems as before. I can't run away.
This does not mean we have to live forever with people who are in trouble. Sometimes there are very difficult cases, but at least we should reconcile before breaking up, or try to make the situation better, because it will continue in the future. Perhaps we are not quite ready to deal with this situation in the present, but hopefully in the next life, we will be able to do it.
It is very useful to think about future lives, when you focus on people and want to attain Buddhahood to help them. If you don't do that, there may be many problems: "I'm interested in everyone but I don't like this person so I choose others." Our mind will be open to everyone when we realize that in future generations, we will not escape anyone, we will meet them again. Therefore, we have to solve the problem with them. We need to open up a wider, more enthusiastic and affectionate love. This is important.
Another aspect is that we often consider ourselves in separate small groups, We identify ourselves with Americans or Chinese, or with Buddhists, with our families, or with people of the same gender, or same age - for example, adolescents, adults, or seniors, and feel that "I can only contact people from my group. I can only understand their difficulties. So I can only help them. I can only help other Americans. How can I understand Africans? ”; "I can only help other Buddhists, because it is impossible to understand followers of other religions."; "I can only help other men, how do I understand women?"; “I can only help women, because all men look down on women and bully me. How can I communicate with them? ”; "I can only understand and help young people, because parents do not know what is happening and they do not understand their children."; "I can only help mature people, because all children are now spoiled and difficult to teach."
Therefore, we limit ourselves by only thinking about this life and our personal circumstances, based on age, gender, family, nation, etc. If we think of countless lives from too When you come to the future, you will realize that: "I have experienced different ages. I had a young age, a middle age and an old age. I can relate to people of different ages, because I have experienced these ages. I understand their value. I used to live in every different race and nationality. I have come from many different cultures around the world. ”. This helps us to sympathize with other groups and feel the connection with them.
We can extend this and recall that in the past we used to be animals, knew how it felt when the body was trampled. Thus, we know that animals also feel pain and joy, so we have to be careful in how we treat them.
Therefore, thinking about past lives and future life is very useful for us to have a connection with all sentient beings. We can relate to both men and women. "I used to be a man and a woman in the past." We can feel and sympathize with the difficulties and circumstances of each group. This is very useful for spreading the mind to help people and wish to achieve Buddhahood to do this in the best way. These are things that will come from thinking about the next life; without them, distraction will be limited.
Not Determined to Achieve Liberation
When vowing to benefit others, there is one other important and important thing is the determination to achieve liberation. When we embark on helping others, we often do for many crazy reasons. I help others because I want to feel loved: "I help him because I want to be famous"; "People like me because I help him"; "I do it because I want to be sympathetic and famous"; "I do it because people will think I'm good and I'll be famous"; "I do it because otherwise I will lose face and people will think badly of me, so I have to do it." Or we want to feel the need. "I help him because I feel more important and will be loved more." Parents sometimes feel obligated to their children, even though they have grown up. However,
When we look at the recurring circumstances beyond our control, the afflictions and their consequences, we will be determined to liberate. “Enough, I have to escape this scene. It is crazy. It has created countless frustrations, worries and stresses. ”
When deciding to liberate, we also want to get rid of the bonds of madness with the person we're helping. “I will help, but not for people to think that I'm a great person. I know a lot of bad things will happen: “I worry about what people will think of me; I only help people when someone witnesses them so they can spread the word to others, or let others admire me; I give charity money but will not be anonymous, because I want everyone to know. I will write the name and amount on a plate so that everyone knows how much I have given. ”Once we decide to find freedom, we will see the harm of thought:“ I help others to have them belong to me and I will become important. ”. If you are determined to vigorously get rid of the problems, you will give up all the secret minded things when helping others.
Although it may not be possible to give up immediately, but at least, we will be aware that helping people for crazy reasons will cause many problems. In the end, the other person will be resentful. They will recognize their intentions and confront us. This can reduce our efforts. Not only questions about crazy motives, but also our selfless actions can cause us to give up in helping others.
We need to clean up crazy minds. This way of doing things is determined to get rid of all the seriousness and fakes that often occur when we act with impure mind. It is very important to develop a determination to seek liberation so that the relationship between us and others is not defiled by crazy motives. Although that's important, we tend to ignore it.
When we look at the recurring circumstances beyond our control, the afflictions and their consequences, we will be determined to liberate. “Enough, I have to escape this scene. It is crazy. It has created countless frustrations, worries and stresses. ”
When deciding to liberate, we also want to get rid of the bonds of madness with the person we're helping. “I will help, but not for people to think that I'm a great person. I know a lot of bad things will happen: “I worry about what people will think of me; I only help people when someone witnesses them so they can spread the word to others, or let others admire me; I give charity money but will not be anonymous, because I want everyone to know. I will write the name and amount on a plate so that everyone knows how much I have given. ”Once we decide to find freedom, we will see the harm of thought:“ I help others to have them belong to me and I will become important. ”. If you are determined to vigorously get rid of the problems, you will give up all the secret minded things when helping others.
Although it may not be possible to give up immediately, but at least, we will be aware that helping people for crazy reasons will cause many problems. In the end, the other person will be resentful. They will recognize their intentions and confront us. This can reduce our efforts. Not only questions about crazy motives, but also our selfless actions can cause us to give up in helping others.
We need to clean up crazy minds. This way of doing things is determined to get rid of all the seriousness and fakes that often occur when we act with impure mind. It is very important to develop a determination to seek liberation so that the relationship between us and others is not defiled by crazy motives. Although that's important, we tend to ignore it.
Improve yourself
The main purpose of Buddha Dharma is to help us identify the shortcomings to modify and develop good qualities of ourselves. As we improve ourselves, we progress by practicing some progressive means and using our own experiences to be self-aware. For example, we have a habit of grumbling our mate. "Why don't you do this, why not go home, why not call, why not take garbage out, etc." I know this is very harmful, because it creates so much tension. straight in the relationship. It can make your spouse or children become colder, more aloof and they will say, "Let me be alone." Or if he doesn't speak, they won't notice me anymore and become completely cold. At that time, I said, "Why don't you talk to me anymore, why not do this, why not do that? ”and the person became even colder, more closed, and did not go home anymore. This creates too much suffering and how to put an end to it?
First, we have to know how to control ourselves: "I know I shouldn't say that and I won't say it anymore." I controlled it very carefully, but it was very difficult, so I started grumbling again: "The mind advised me not to grumble, but I couldn't do it, because I couldn't afford to fix it." Then we are angry with ourselves. "It's strange, I want to close my mouth, but it can't be." While angry, I lose my temper, so it's not easy to be self-reliant or improve the problem, because we're too frustrated.
Anger turns into guilt: "It's not done! I feel extremely guilty! It is so bad! I should not grumble. I have created another conflict. ” The feeling of guilt is an unfortunate and unfortunate thing, making us feel like a mischievous child: "I am really naughty." Let's see what I did. My parents won't love me anymore. ” I feel bad. The more we see sin, the more we find ourselves corrupted and feel even more guilty. It was a vicious circle. It is difficult to change the situation when we feel guilty.
Then we go to the stage of depression. "It's so frustrating and boring." I was tired of the scene when I grumbled and my spouse or child withdrew with resentment, they told me not to grumble anymore. I was tired! I'm bored! Enough, I have to escape this scene. ” These are the stages that we must go through to go to determination to liberate. When you're angry or feel guilty, you can't change yourself. When we get bored, we change. "That's stupid!" That's when I tried to escape that situation.
If you have not gone through periods of self-improvement, when you help others, you will tend to assign them negative emotions. This is very unfair. For example, I want to help a person and the first thing I do is bully him: "I want to apply self-control, so I MUST change, I MUST stop acting like that."
We often treat children like that. We bully them easily, then make them listen to my words, under my control. No one wants to be treated like children, especially when they are not their children.
Nobody wants to be bullied to modify or improve themselves. Then we push the other person: "You have to change, you have to go to school, you have to find a job, you have to do this and that." I also use supremacy to force sex strongly. So he does not listen, or does not receive my help. In the past, I was angry at myself, now I shouted: "You are so strange, I told you to do it like this, but you won't. Look at the disastrous consequences you have caused. ”This help was not ideal. If we are angry with others, they will protest.
The next stage is to make the person who receives the help feel guilty like we felt guilty before. "You are not aware of what I helped you. Look at the difficulties I experienced. At the very least, you have to know that and try. ”
After that, because of fatigue, we want to get rid of problems and difficulties. Then I looked at the other person, and I thought, "We must get out of this situation, endure it all!" I will return to help one get out of their problems. If you do not overcome many stages, much experience, when you help others, you will assign your problems to others. We try to change them by threatening, angry and making them feel guilty. These are major obstacles in helping others.
First, we have to know how to control ourselves: "I know I shouldn't say that and I won't say it anymore." I controlled it very carefully, but it was very difficult, so I started grumbling again: "The mind advised me not to grumble, but I couldn't do it, because I couldn't afford to fix it." Then we are angry with ourselves. "It's strange, I want to close my mouth, but it can't be." While angry, I lose my temper, so it's not easy to be self-reliant or improve the problem, because we're too frustrated.
Anger turns into guilt: "It's not done! I feel extremely guilty! It is so bad! I should not grumble. I have created another conflict. ” The feeling of guilt is an unfortunate and unfortunate thing, making us feel like a mischievous child: "I am really naughty." Let's see what I did. My parents won't love me anymore. ” I feel bad. The more we see sin, the more we find ourselves corrupted and feel even more guilty. It was a vicious circle. It is difficult to change the situation when we feel guilty.
Then we go to the stage of depression. "It's so frustrating and boring." I was tired of the scene when I grumbled and my spouse or child withdrew with resentment, they told me not to grumble anymore. I was tired! I'm bored! Enough, I have to escape this scene. ” These are the stages that we must go through to go to determination to liberate. When you're angry or feel guilty, you can't change yourself. When we get bored, we change. "That's stupid!" That's when I tried to escape that situation.
If you have not gone through periods of self-improvement, when you help others, you will tend to assign them negative emotions. This is very unfair. For example, I want to help a person and the first thing I do is bully him: "I want to apply self-control, so I MUST change, I MUST stop acting like that."
We often treat children like that. We bully them easily, then make them listen to my words, under my control. No one wants to be treated like children, especially when they are not their children.
Nobody wants to be bullied to modify or improve themselves. Then we push the other person: "You have to change, you have to go to school, you have to find a job, you have to do this and that." I also use supremacy to force sex strongly. So he does not listen, or does not receive my help. In the past, I was angry at myself, now I shouted: "You are so strange, I told you to do it like this, but you won't. Look at the disastrous consequences you have caused. ”This help was not ideal. If we are angry with others, they will protest.
The next stage is to make the person who receives the help feel guilty like we felt guilty before. "You are not aware of what I helped you. Look at the difficulties I experienced. At the very least, you have to know that and try. ”
After that, because of fatigue, we want to get rid of problems and difficulties. Then I looked at the other person, and I thought, "We must get out of this situation, endure it all!" I will return to help one get out of their problems. If you do not overcome many stages, much experience, when you help others, you will assign your problems to others. We try to change them by threatening, angry and making them feel guilty. These are major obstacles in helping others.
Self-esteem
Another aspect that we need to be aware of when helping people is when someone comes to ask us to solve a problem, they will tell us their story, and after a while, we feel bored, no want to hear more. Just like when watching television, if there is an unattractive program, turn to another station. This happens because we don't value that person. While they were telling their stories, I thought, "This program is too long, but I'm hungry", so I turned off the phone. We despise the other, although their problems are real and are making them suffer. We do that because before, we also looked down on ourselves.
It is very important to consider your difficulties and try to resolve them. If you can't do that, how can we consider other people's problems? If we don't care for our own happiness, how can we develop the desire for others to be happy?
Worrying for yourself doesn't mean being selfish, doesn't mean "I have to have a million to buy." Rather, we must respect ourselves as a being.
Many people have very negative attitudes and thoughts about themselves, "I am not a good person, not worthy of living happily, not worthy of being loved." Because of this feeling, they thought: "If I don't deserve to be happy, then how do you deserve it?" However, if they look at themselves and think: "I have Buddha nature, I have enough factors to help yourself grow and mature to become a Buddha, to help people. I have a mind, ability and ability to communicate and, to a certain extent, I am kind. All of these factors can be developed. So of course, I deserve to be happy and a better life. ”
Acting like that is having a serious look and respect yourself. I accept: "I deserve to be happy and get rid of all problems." On that basis, we can transfer respect to others. We see that they also have the ability to improve, also have Buddha nature, have all the potential. On that basis, they also deserve to be happy, and worth escaping from all problems. I had a serious look at them.
It is very important to consider your difficulties and try to resolve them. If you can't do that, how can we consider other people's problems? If we don't care for our own happiness, how can we develop the desire for others to be happy?
Worrying for yourself doesn't mean being selfish, doesn't mean "I have to have a million to buy." Rather, we must respect ourselves as a being.
Many people have very negative attitudes and thoughts about themselves, "I am not a good person, not worthy of living happily, not worthy of being loved." Because of this feeling, they thought: "If I don't deserve to be happy, then how do you deserve it?" However, if they look at themselves and think: "I have Buddha nature, I have enough factors to help yourself grow and mature to become a Buddha, to help people. I have a mind, ability and ability to communicate and, to a certain extent, I am kind. All of these factors can be developed. So of course, I deserve to be happy and a better life. ”
Acting like that is having a serious look and respect yourself. I accept: "I deserve to be happy and get rid of all problems." On that basis, we can transfer respect to others. We see that they also have the ability to improve, also have Buddha nature, have all the potential. On that basis, they also deserve to be happy, and worth escaping from all problems. I had a serious look at them.
From the Beginning
These are very important points when giving bodhicitta to help others attain enlightenment and gain maximum benefit. This does not mean that we should not help others from the beginning, only to practice to an upper level before doing this. From the Mahayana point of view, we help from the beginning, but when we do, we should not think: "I can quit the previous stages and start working." On the path of practice, we always help others with all our abilities. That is essential in Buddhism.
However, we should spend a lot of time to develop basic or fundamental motivation, which is to create motivation and experience. If you do not do so, when you help others, you will encounter many problems later. We may think that when it is difficult for anyone, we can ignore them. Where not! We have countless lives and we will always see them again. Or we might think we just need to help people in the same group, the same age or the same culture. Not that! We used to live in all ages, in every culture and were once male or female. Therefore, we can contact people.
We should not help others just because we want to be loved, to find ourselves important and necessary for others. Be determined to overcome such crazy ways of interaction, because they only bring about recurring difficulties out of control. I will not use authority when I help people, or threaten them to listen to my advice. I will not be angry or make them feel guilty when they do not follow my advice. It is because we have gone through periods of practice such as trying to control ourselves, angry at ourselves and feeling guilty, but then we feel depressed and determined to liberate. We have resolutely overcome these things. When we have gone through these stages, we will not assign them to others.
Through this whole process, we will value ourselves. We recognize the Buddha nature in us, knowing we have the ability and the factors that help us grow and enlighten, to help people. When you look at yourself seriously, you will respect yourself. In Buddhism, honoring a person is not about them. Respect means: “I look at myself seriously and excitedly. I deserve to be happy. ”. Then we also respect others because we know they also have Buddha nature. “Even if you act like a fool, I still see you have the ability to become a compassionate and wise person. Because I value my own problems, I also take matters seriously. I have suffered because of my problems, so I know he is also suffering from his problems. ”
However, we should spend a lot of time to develop basic or fundamental motivation, which is to create motivation and experience. If you do not do so, when you help others, you will encounter many problems later. We may think that when it is difficult for anyone, we can ignore them. Where not! We have countless lives and we will always see them again. Or we might think we just need to help people in the same group, the same age or the same culture. Not that! We used to live in all ages, in every culture and were once male or female. Therefore, we can contact people.
We should not help others just because we want to be loved, to find ourselves important and necessary for others. Be determined to overcome such crazy ways of interaction, because they only bring about recurring difficulties out of control. I will not use authority when I help people, or threaten them to listen to my advice. I will not be angry or make them feel guilty when they do not follow my advice. It is because we have gone through periods of practice such as trying to control ourselves, angry at ourselves and feeling guilty, but then we feel depressed and determined to liberate. We have resolutely overcome these things. When we have gone through these stages, we will not assign them to others.
Through this whole process, we will value ourselves. We recognize the Buddha nature in us, knowing we have the ability and the factors that help us grow and enlighten, to help people. When you look at yourself seriously, you will respect yourself. In Buddhism, honoring a person is not about them. Respect means: “I look at myself seriously and excitedly. I deserve to be happy. ”. Then we also respect others because we know they also have Buddha nature. “Even if you act like a fool, I still see you have the ability to become a compassionate and wise person. Because I value my own problems, I also take matters seriously. I have suffered because of my problems, so I know he is also suffering from his problems. ”
Understanding Understanding Karma
Another problem is sometimes trying to help people, but not succeeding, so we are discouraged. A heartbreaking example is that we try to help a person in the family and that person to commit suicide again. In this terrible situation, it is easy to blame ourselves: "If I do this, nothing will happen." We can be discouraged in the process of trying to behave like Bodhisattva. When things are not successful, we feel so guilty and horrified that it can become a great obstacle on the spiritual path.
The problem is that we think of mirrors that are not appropriate. I think I am Heaven, or should be Heaven, and must be able to prevent a bad thing from happening to others. Buddhism thinks this is impossible. There is no almighty being. In the universe there are only a few fixed energies and scientists agree. One aspect of energy in the universe is the active power of the Buddhas, which is the enlightening effect that a Buddha gives to any living being. Another aspect is energy from impulses entering people's consciousness, in other words karma. Karma is the impulse that comes to mind from action habits. Since there are only a few fixed energies, a source of energy cannot surpass other energy sources. What a Buddha or Bodhisattva can do is try to create a positive influence on someone, but cannot prevent them from doing anything. If the suicidal impulse is too strong in the person's mind, then how do they act like that?
A very interesting example occurred when I was in Dharamsala, in India. In front of the library I worked with a mouse that was dropped in the sewer. A friend of mine saved it and put it on the ground to revive it. When he just left, there was a giant kite coming down to grab the mouse immediately.
From this example, we do not need to think that we cannot help anyone because of what will happen due to their karma. Don't think that karma is destiny. “The mouse will die when it dies. There is no reason to help it, because its karma is to die. ”We should try our best. If the person who is helped has some seed or potential, then our help will be linked to that seed and we can benefit them. But if they do not have a seed, it is the same as the other mouse. I tried to save it, but it still died.
Help others too. When earnestly wanting to be Bodhisattva, we try our best to help them. If success is good, we do not congratulate ourselves and do not boast that we have benevolence and are extraordinary. But if you don't succeed, you don't need to feel guilty, torture or punish yourself. We tried our best and if the other person received help, then the work was successful, but if they did not receive it, there was nothing more they could do. Nobody can be a Almighty God. Surely we are not God. If the impulses in the other person's mind are too strong, no one can prevent their actions.
We need to be realistic when helping others and realize that no one can eliminate everyone's difficulties. We can develop a desire to be able to do it. We are really worried and ready to take responsibility to help them. If possible, good; otherwise we have tried our best. We need not be discouraged.
The problem is that we think of mirrors that are not appropriate. I think I am Heaven, or should be Heaven, and must be able to prevent a bad thing from happening to others. Buddhism thinks this is impossible. There is no almighty being. In the universe there are only a few fixed energies and scientists agree. One aspect of energy in the universe is the active power of the Buddhas, which is the enlightening effect that a Buddha gives to any living being. Another aspect is energy from impulses entering people's consciousness, in other words karma. Karma is the impulse that comes to mind from action habits. Since there are only a few fixed energies, a source of energy cannot surpass other energy sources. What a Buddha or Bodhisattva can do is try to create a positive influence on someone, but cannot prevent them from doing anything. If the suicidal impulse is too strong in the person's mind, then how do they act like that?
A very interesting example occurred when I was in Dharamsala, in India. In front of the library I worked with a mouse that was dropped in the sewer. A friend of mine saved it and put it on the ground to revive it. When he just left, there was a giant kite coming down to grab the mouse immediately.
From this example, we do not need to think that we cannot help anyone because of what will happen due to their karma. Don't think that karma is destiny. “The mouse will die when it dies. There is no reason to help it, because its karma is to die. ”We should try our best. If the person who is helped has some seed or potential, then our help will be linked to that seed and we can benefit them. But if they do not have a seed, it is the same as the other mouse. I tried to save it, but it still died.
Help others too. When earnestly wanting to be Bodhisattva, we try our best to help them. If success is good, we do not congratulate ourselves and do not boast that we have benevolence and are extraordinary. But if you don't succeed, you don't need to feel guilty, torture or punish yourself. We tried our best and if the other person received help, then the work was successful, but if they did not receive it, there was nothing more they could do. Nobody can be a Almighty God. Surely we are not God. If the impulses in the other person's mind are too strong, no one can prevent their actions.
We need to be realistic when helping others and realize that no one can eliminate everyone's difficulties. We can develop a desire to be able to do it. We are really worried and ready to take responsibility to help them. If possible, good; otherwise we have tried our best. We need not be discouraged.
Enlightenment Purpose
The Dalai Lama said that when we pray: "May I attain enlightenment to benefit all beings", the order of this wish is a little unstable. Often for me, the important thing seems to be "pray for me to attain enlightenment". Why? Because it is the biggest, highest and most rewarding reward. After all, I want to get the highest rank, the highest position. But following the sentence "May the child achieve enlightenment" is "to benefit all beings", it is like having a heavy tax that we must pay later. It is not really what we want to do, but because we want to be a Buddha, we must do so. We must benefit all beings. He thinks it should be said in reverse, because what needs to be emphasized is "I want to help sentient beings as much as possible, and to do this, I have to become a Buddha. ” The emphasis is on "I want to help people."
Sometimes, when we think about benefiting others, we may be in trouble because we are not honest while helping others. I said, "I will help people because I love them" but when parents or children ask me to do something, I refrain: "Don't bother me! I am trying to help sentient beings. ” France training center ( lojong) It is said that first of all, we have to start helping ourselves, then the family, then the surrounding people, etc. In other words, we need to help people close to us, not give up fall them. Often children of social workers do not understand why their parents only care for others, so much so that there is no time for their families. That is an injustice. If we follow the teachings of the Buddha, we must start caring for our family first.
Distributing fairness does not mean "Now, I will neglect my children and only care for others.", Which means "Because I love my children very much, I will spread that love to more people. Instead of having two children, now I have five, ten, one hundred, one thousand. ” I extend that love. We do not transfer our care and love from one person to another. It is important to take care of those close to you first, then spread this to others like friends, strangers, uninterested people, animals and beings in all different realms .
Delivering bodhicitta means expanding your mind. Expanding the mind is not a leap from a selfish person to a loving person of all beings. We have to go slowly, because doing so will make us more sincere. If we speak like this, it will not be honest: "I will benefit all beings", but do not take care of their parents and children. Bodhicitta does not contradict ordinary cultural values, attaching importance to family, parents and children. Bodhicitta builds on that foundation and gradually spreads further.
These are important points to know when we embark on the path of Mahayana, expanding our minds to other sentient beings, focusing on the goal of eliminating all the shortcomings and achieving all potentials, so that we can benefit. best. If we can remember these things, we will have less difficulty on the road.
Sometimes, when we think about benefiting others, we may be in trouble because we are not honest while helping others. I said, "I will help people because I love them" but when parents or children ask me to do something, I refrain: "Don't bother me! I am trying to help sentient beings. ” France training center ( lojong) It is said that first of all, we have to start helping ourselves, then the family, then the surrounding people, etc. In other words, we need to help people close to us, not give up fall them. Often children of social workers do not understand why their parents only care for others, so much so that there is no time for their families. That is an injustice. If we follow the teachings of the Buddha, we must start caring for our family first.
Distributing fairness does not mean "Now, I will neglect my children and only care for others.", Which means "Because I love my children very much, I will spread that love to more people. Instead of having two children, now I have five, ten, one hundred, one thousand. ” I extend that love. We do not transfer our care and love from one person to another. It is important to take care of those close to you first, then spread this to others like friends, strangers, uninterested people, animals and beings in all different realms .
Delivering bodhicitta means expanding your mind. Expanding the mind is not a leap from a selfish person to a loving person of all beings. We have to go slowly, because doing so will make us more sincere. If we speak like this, it will not be honest: "I will benefit all beings", but do not take care of their parents and children. Bodhicitta does not contradict ordinary cultural values, attaching importance to family, parents and children. Bodhicitta builds on that foundation and gradually spreads further.
These are important points to know when we embark on the path of Mahayana, expanding our minds to other sentient beings, focusing on the goal of eliminating all the shortcomings and achieving all potentials, so that we can benefit. best. If we can remember these things, we will have less difficulty on the road.
Questions and Answers
If there is experience in previous lives, can we burn the stage and go off the road?
Yes, that is possible. There are two groups of practitioners, one group must cultivate slowly and one group then everything happens at the same time. So there is the path of enlightenment and the way of the shop. However, it is rare for cultivators that everything happens at the same time. The case of accumulating good air and instincts in the past lives to help the practitioner burn the stage in this life is very rare. Normally, because I'm lazy and don't want to lose time practicing all the stages, I excuse myself, "I have gained many potentials in my previous lives. I belong to one of the few special cases where everything happens simultaneously, so I can burn the stage and practice at a higher level. ”. We have to be honest with ourselves. Very few people have accumulated such positive potentials in previous lives. Practicing along the way, there is nothing harmful, although we do not need to spend many years in each stage of the path. One of the writings about monastic life that leads to enlightenment confirms that although instinct is available, we should confirm it by practicing step by step quickly, but not burning the stage , and that is a good thing.
Can we be kind and compassionate without being taken advantage of?
Chogyam Trungpa Rinpoche made an excellent statement, very relevant to this question, which is: "foolish compassion.". It is a wisdom without compassion. For example, children always ask for candy. With foolish compassion, we will give them candy, whenever they ask. Or a madman came to tell me: "Give me a gun, because I want to kill people." If we say, "Because I am practicing compassion, I will give him a gun." It is foolish compassion.
Likewise, if you are abused by others and continue to help, it is not a way to help them. In fact, it is harmful to their maturity. Sometimes, we need to be tough and strict. Should give them what they need, and this may be discipline. They need to hear someone say "No", or need someone to limit their demands. For example, an unruly child needs discipline. In the West, there is a generation that grows up with the philosophy of no discipline. "Let children be free, do whatever they want." What a damn thing! These children feel unloved and insecure, because the parents of other children set rules, but their parents do not. They think their parents are not loving and caring about them, so they don't have to follow them. So sometimes we have to say "No," to create a limit, not let people abuse. This is very important.
Foolish compassion has no benefit. Compassion must go hand in hand with wisdom. This is the basis of Dharma and has been manifested in the mantra " Om Mani Padme Hum ". Mani is "treasure", symbolizing compassion, and padme means "lotus", symbolizing wisdom. These two things go together.
Sometimes it is necessary to say "No". This may hurt others, because they do not understand. Is that good? The doctrine of karma teaches if there is only a little harm in a short time, but it is very beneficial in the long run, so do it. Of course, it is best to always make a profit, but for example, if I give candy to a baby, coax me to stop crying so I can sleep, it is only an instant, but not long good. It will be harmful because the child will get sick from eating candy regularly. Moreover, the baby will be pampered and become spoiled. In this case, it is better to let him cry. Although this is a bit less harmful and unpleasant in the short term, it will be beneficial in the long term. We need wisdom to see the benefits, but most cases are common sense.
If I die prematurely, will I become the spouse of the same person in the next life?
Maybe, but not necessarily. This can happen if your relationship is very close. For example, a family with a child dies early. If the relationship between the child and the family is very intimate, it will be reborn as another child in the family. This may happen, but in general a person's career has many different possibilities. At the time of death, there are many different karma that can be activated to bring us to different rebirths.
Moreover, we are not only involved with a person like a wife or husband, but we have a relationship with many people in different lives. These relationships change constantly. In a lifetime, communication with someone happens, and our relationship changes. Therefore, the continuation of that relationship is not necessarily the same as your husband or wife. Therefore, this acquaintance will not necessarily continue as husband and wife. It is possible that the two brothers and sisters will become two cows grazing together, or two ants working together in a nest, depending on the relationship that happened before, and maybe we will not meet the other person in The next life, or the next life, may also be a thousand lives in the future.
It is important to coordinate the understanding of rebirth with the basic doctrine that there is no real person, a solid self or self. It is not that I will not meet my husband or wife again, having something in the next life. Each person is a continuity - a continuous flow of energy, a continuous mind, a tendency and a continuous concentration of temperament. In certain future lives, the continuum of two people will meet, but not me and you like me in the present.
We all have experience that when we go into a crowd, we will see a few people who pay attention. I feel close, dear to them and want to talk to them. On the contrary, there are other people we don't want to know or contact. Why is this happening? That is because we have a relationship with that person from previous lives. We have known millions and millions of sentient beings. There are more recent or more intimate relationships that influence more. Other relationships may not be as close, maybe we were born in the same city with them, but never met.
Some people wear Buddha statues to be protected. How effective is this?
There are two related factors here. The first is from the Buddha statue. These Buddha statues have been given permission by the nobles. It is possible that many teachers gathered and recited Om Mani Padme Hum ten million times and blew these Buddha statues. A rising monk can also do this, or enter samadhi. In a scientific way, keeping notes or meditating changes the magnetic field and energy of the other Buddha statues, so they have a spiritual magnetic field.
The second factor is the belief and belief of the wearer of the Buddha image, as well as the action or karma they created before. If the person has a belief that something can protect them, that belief can protect them. It may not protect them when they have an atomic bomb, but it can help them when they lack faith to effectively confront adversity. END=NAM MO SAKYAMUNI BUDDHA.( 3 TIMES ).VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.GOLDEN AMITABHA MONASTERY=AUSTRALIA,SYDNEY.2/3/2019.
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