..續本文上一頁t beings, engendering afflictions, discrimination, hatred and scorn. The faculty of vision is the same; the difference lies in whether we are enlightened or not. As disciples of the Buddhas, we should fo low their teachings and develop a m ind of equanimity and respect towards sentient beings; they are the Buddhas of the future and are all endowed with the same Buddha Nature. When we cultivate with a mind
of equanimity and respect, we rid ourselves of the afflictions of discrimination and scorn, and engender virtues. To cultivate with such a mind is called “developing the Bodhi Mind.”
Point 3: The Mind of Compassion
We ourselves and all sentient beings already possess the virtues, embellishments
and wisdom of the Buddhas. However, because we are deluded as to our True Nature and commit evil deeds, we revolve in Birth and Death, to our immense suffering. Once we have understood this, we should rid ourselves of the m ind of love-attachment, hate and discrimination, and develop the m ind of repentance and compassion. We should seek expedient means to save ourselves and others, so that all are peaceful, happy and free of suffering. Let us be clear that compassion is different from love-attachment, that is, the mind of affection, attached to forms, which binds us with the ties of passion. Compassion is the m ind of benevolence, rescuing and liberating, detached from forms, without discrimination or attachment. This m ind manifests itself in every respect, with the result that we are peaceful, happy and liberated, and possess increased merit and wisdom.
If we wish to expand the compassionate mind, we should, taking our own suffering as a starting point, sympathize with the even more unbearable misery of others. A benevolent mind, eager to rescue and liberate, naturally develops; the compassionate thought of the Bodhi M ind arises from there. For instance, in a situation of war and famine, the young, who should be cared for by their parents, grow up orphans, helpless and forsaken. Likewise, the old, idea ly, are supported by their children. However, their children having been killed prematurely, they are left to grieve and suffer alone. Witnessing these examples, our hearts are moved and we wish to come to their rescue. The compassionate thought of the Bodhi Mind, which up to that time had not developed, will spontaneously arise.
Other examples: there are young men, endowed with intelligence and full of health, with a bright future, who are suddenly cut down by bullets and bombs. There are also young women in their prime who suddenly lose the parents and family members upon whom they depend for support and therefore go astray, or they become orphans, their future livelihood and survival under a dark cloud. Witnessing these occurrences, our hearts are deeply moved and we wish to come to their rescue. The compassionate thought of the Bodhi Mind, which up to that time had not developed, will spontaneously arise.
There are people who are sick but cannot afford the high cost of treatment and must therefore suffer needlessly for months or years, to the point where some even commit suicide. There are the poor and unemployed, whose wives and children are undernourished and sick, their clothing in rags; they wander aimlessly, pursued by creditors, enduring hunger and cold, day in and day out. They can neither live decently nor die in peace. There are people who face difficult mental problems, without family or friends to turn to for advice and solace. There are those who are deluded and create bad karma, not knowing that in the future they will suffer retribution, unaware of the Dharma and thus ignorant of the way to emancipation. Witnessing these occurrences, our hearts are deeply moved and we wish to come to their rescue. The compassiona…
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