About Compassion

When we usually talk about compassion, we think of moral compassion, and it is easier to associate it with certain behaviors. Some of the most common understandings of compassion are "positive" behaviors such as releasing life, saying good things, doing good deeds, etc. At a certain level, we can indeed say that these are compassion—a folk-style compassion. This kind of compassion sometimes turns into a moral condemnation, such as "that person did so many bad things, why didn't he die sooner?"

However, if we continue to look at compassion and do not allow ourselves to remain in this kind of compassion that is implicated in behavior or morality, we will see something different, and even those behaviors that are seen as uncompassionate may also be a kind of Show of mercy.

Dzongsar Jamyang Khyentse Rinpoche once mentioned the practice of the four immeasurable minds in his book "Not for the Path":

• Infinite Compassion: May all sentient beings abide in happiness without a cause
• Boundless Compassion: May all sentient beings be free from suffering and the root cause of all suffering
• Immeasurable joy: May all sentient beings stay away from happiness without a cause and stay away from all causes of suffering
• The immeasurable heart of renunciation: May all sentient beings abandon all the differences between relatives and enemies, and hold the heart of fundamental equality

The immeasurable compassion in it - the root cause of wishing all living beings to be free from all suffering - contains the knowledge of impermanence and the continuous and uninterrupted realization of gratuitousness. This practice can sometimes seem painful and cruel. For example, one way of doing this type of practice might be to visualize his lover dying in front of him, his body rotting into bones; Destruction; alternatively, the practitioner may visualize himself lying in a coffin, with the body-burning fire burning towards him from all directions; or, alternatively, visualize the whole world turning into bones, which are all Broken into pieces, or sprinkled into ashes.

Visualizing the person or thing I love, or the body I love breaking down, starting to break down from this very moment, is one way of contemplating impermanence.

Another point of view against the permanence is to wish those whom I hate or dislike, that they too may find happiness without a cause and be free from the root of suffering forever. Or, visualize yourself giving all your possessions—material, intellectual, spiritual, or whatever you want or not—to the deity in full, unconditionally.

When we start meditating on impermanence, we're actually trying to practice reintroducing that perspective into the world in a way that doesn't ignore the consequences that could actually happen at any time. The original point of view - we are accustomed to, insensitive, attached to, and insist that life is like this every day is actually the way we look at the world with a habitual eye, which contains many so-called Buddhist concepts. Greed ( Taṇhā ), which is a roughly fixed, habitual insistence on "as it should be," often accompanied by aversion to being disturbed and changing. And greed often extends to eight kinds of what Buddhism calls suffering-the persistent anxiety of life:

• Birth, sickness and death
• The bitterness of parting from love: Saying goodbye to the person, thing, or object you love
• not asking for hardship: not getting what you want
• Resentment will be bitter: encountering people, things, or things that you hate

Compassion in Buddhism is not limited to goodness in the form of saying good things and doing good deeds. It is a kind of moral goodness. Buddhist compassion is also likely to be seen as a form of anti-morality if assessed against a moral point of reference. "You say I'm going to die all day long, are you cursing me to die?" However, Buddhist compassion is neither moral nor anti-moral, but regards morality as a temporary aggregation.

The deepest realization of impermanence is the real deep experience that the world is constantly changing - to be more precise, there is no constant world, there is no constant existence of anything called things, the only thing that exists is change itself Constantly changing. However, this may be too general and conceptual, since it is indeed possible for us to say, "only the change itself is changing" while accustomed to the whole change of our own body.

For the perception of change itself, we refer to the eyes of small children-especially newborn babies-will be easier to understand. Have we become accustomed to the position of the sun moving, the feeling of the wind blowing across our skin, and the greenness on each leaf being different? Have we become accustomed to cicadas chirping, birdsong, and sounds in all directions in the air? How often have we stopped being amazed, amazed and moved by every corner of the world - treetops, flowers, dirt, sky, butterflies... How long do we live in a fixed, lonely shell? How often have we not felt the movement of every inch of skin, every pore, every bone, every tissue and sarcolemma when the body breathes? How often do we see ourselves as part of this world?

We can stand, sit, see, hear, smell, feel, and be moved and moved. The sun, moon and stars are constantly moving and turning. All of this is full of mysteries and mysteries that we forget. How long has this whole great mystery been forgotten? How long have we left our connection with all this inexhaustible?

When we begin to recognize impermanence, we are learning to recognize the life of the world. The two are actually two sides of the same coin. We know alive by feeling dead, and we experience the infinite in this moment by feeling limited. . This is another kind of compassion—one that doesn't deny first, but starts by trying to recognize what is seen as dark, unpleasant, unpleasant, annoying, and then recognize this whole complex mystery.