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Picture of If you are a true practitioner, you have never seen others

If you are a true practitioner, you have never seen others

SKU: FS9101318
Buddhism allows us to have no right and wrong minds, not to deny right and wrong in the outside world

Since the beginning of this heart,

Never born and never die, neither green nor yellow, invisible and invisible.
It does not belong to existence, does not count new or old, not long or short, not big or small,

Exceed all limits, famous sayings, traces, treatments,

The body is right, and the thought is good!

It's like nothingness, without bounds, and unpredictable. Only this is the Buddha!

              ——Huang Bo Xiyun Patriarch, "The Heart of Falun Gong"

—Master Xuecheng Answers Questions

   Question: Do you just look at the other's strengths and ignore the shortcomings, or treat everything about the other's as strengths. Everyone is a Buddha? Or even though you see the shortcomings of the other party, you can't afford to worry about yourself, but try to tolerate and understand?

   Not observing it doesn't mean that you don't see your faults, and it's not that you insist on seeing your faults as merits. Rather, under the premise of a clear purpose, you treat all realms as opportunities for yourself to practice, adjust your mind, and increase your resources.

Question: What is meant by "If you are a true practitioner, you will never see others"? There is a kind of understanding: practitioners must distinguish between right and wrong things, and not be disgusted or angry with beings who do not follow the Dharma. Another kind of understanding is that there is a continuity of cause and effect, and one cannot look at things right and wrong from the perspective of the world. How to understand it?

    "If you are a true cultivator, you will not see the world." This means that the cultivator's focus should be on the adjustment of his body and mind, rather than on the outside world. It is emphasizing a mentality of "looking inward": a person with the purpose of cultivating the path can see that everything outside can be transformed into a resource for inner growth, instead of staying on the right and wrong things. For example, Confucius said: There must be our teacher for the three-person line, choose the good ones and follow them, and change the bad ones. A true monk must first look to his inner bounds and be optimistic about his own heart, instead of worrying about the faults of others all day long, because he understands that only by adjusting himself can he help others, and by improving his mood can he improve his external environment.

Question: How to understand "the fault of seeing people, the root of all evils. The fault of self-discovery, the door to all good "? Is this sentence said by the Buddha? Which classic is it from? Did the Sixth Patriarch say: "I haven't seen others on the road of spiritual practice"?

     The original words come from "Lianbi Motto", which is a good book in the world, but the connotation is similar to Buddhism. The Sixth Patriarch once said in the "Altar Sutra": "If you are a true cultivator, you will not see the world." The meaning of this sentence is to encourage us to reflect on ourselves and cultivate ourselves diligently, instead of blindly looking at external mistakes. If one always sees the mistakes of others and does not know how to reflect on oneself, it will only increase the inner arrogance, hatred and other bad karma, and it will be difficult to make progress.

How to deal with the faults of others?

Question: Hearing that Master Chang is talking about staying away from evil knowledge, I just look at it roughly: Many friends around us have the joy of eating and drinking together, but they all belong to this evil knowledge. "Others are not" regard others as bodhisattvas. If you have righteous knowledge and righteous thoughts, how should you treat and get along with it?

 "If you are a true cultivator, don't see other people's pasts" is to emphasize the direction of your practice, not to ask people to ignore right from wrong. Beginners are not strong enough. In order to protect their xinxing, they should stay away from evil knowledge, but they should not reject or hate them. If there are causes and conditions to get along with, you should strive to maintain righteous thoughts, choose the good ones to learn from them, and the bad ones to correct them.

Question: How to understand the sentence "If you see others wrong, you will be at odds with one another"?

If a practitioner is upset when he sees the mistakes of others, he is already wrong. When others do wrong, how do we do it ourselves? Is it enough? Have we made the effort to help each other correct? Is the method of helping others correct and appropriate?

Question: Why do you always see the desires of others? For example, if someone thinks about one thing, he will quickly discover his purpose. Is it because I have not practiced enough?

The more important question is what you will think and do after seeing it.

How to deal with the negligence of others skillfully?

Question: Don’t criticize others when they see that they’re wrong?

Criticize others to do: 1. There are no feelings of disgust, dislike, disgust, etc. in the heart, purely hoping that the other person is good; 2. Fully understand others, be free from prejudice, and not criticize for the moment; 3. Find the right time , The language is appropriate.

Question: Buddhism is neutral, so there is no need to argue about right and wrong?

Buddhism allows us to have no right and wrong minds, not to deny right and wrong in the outside world. There is no right and wrong heart, facing the wrong people and things, there will be no hatred and contempt in the heart, it is the photo of compassion; the insight into the right and wrong of the outside world, knowing how to use the principles of karma to decide one's own behavior, is the result of wisdom Photo.

Question: The inner strength requires a process of cultivation. Does gentleness mean blindly silence? Is this connivance?

Gentleness is a manifestation of no worries on the inside, but not necessarily on the outside. Only when one's heart is not dominated by worries, can one adopt a way of handling that is beneficial to oneself, to him, and to things.