There is indeed survival pressure in real life. This is what we are used to. Buddhism, on the other hand, has a worldview understanding of worldly phenomena. This can only be explained by some feelings, because I didn't see it myself and I didn't completely prove it. In other words, I still use my eyes, ears, nose and tongue to understand the world, and I also use these senses to determine the state of the world and make my own judgment.
But is this world really a state of perception for my eyes, ears, nose and tongue? For example, when something is running, we often infer its prospect from our own experience. Then this prospect is the future of our desire. Like doing business. I'm afraid nobody wants to take the initiative to lose money. All business is for profit. And before investing, I believe that most businessmen will carefully budget. Anyone who starts a business basically has his own plans and calculations that look very reliable.
However, as for whether the business will be taken away along the track you imagined, there is no guarantee. What we speculate is only the prospect that our mind imagines based on sensory information. Just like chasing girls and seeing the right girls, we take the initiative to chat up, be attentive, so-called please and so on by feeling. Then I think about how to make a good impression, how to hold hands for the first time, how to develop and so on. But do potential customers have to run like this? That's not necessarily true. Otherwise, how can so many people worry about their feelings? We do not exclude this kind of emotional life, but realize it through this point, which is related to some elements of Buddhism.
From the point of view of Buddhism, the prospect of my development is the synergy of many elements. Instead of relying on our own habitual understanding to grasp. We are only a part of many elements in the world, including our way of thinking and so on. Everything goes on regularly. I want to have money, and I think I need to do something to get income, but it is actually karma that makes me see money for the first time. I can set up a stall to do business, but when the customer arrives and when the deal is made is not in my hands. So as for when I can get the money, it's not really up to my supervisor to decide. Then I pursue girls, and whether girls can recognize me and eventually become my wife and the mother of my children is beyond my control.
This seems a bit negative. But the basic law of the development of things is mentioned in the Buddhist point of view. The reason why I can see money in my pocket is because I once did something that made me see money in my pocket today. This can be understood as "cause and effect". I called to the valley, and then I heard the echo. There are many factors in the cause and effect of a thing. The action of each element leads to the state of the result. When did you meet your wife? I once met her somewhere. Why did I go there in the first place? Step by step for a reason. This goes deep into the senses and eventually forms the trajectory of fate. The key is why these reasons occur. Why I was born in that year and so on all have their reasons. From this, we also know the appeal of "cause" to "effect". Then through the analysis of the concept of Buddhism, there is a certain equivalence analysis between "cause" and "effect", that is to say, I did something at first, and the result was that I saw money later. But the money will not appear in front of you for no reason, just need some "fate" to make it happen. Or clinch a deal, or buy lottery tickets, and so on. Therefore, if there is no "cause" at all, even if the "fate" is constantly increased, there can be no "effect". This means that 100 people buy lottery tickets, but not all 100 people win. 100 people do the same business, but the results are different. 100 people go after girls, but they can't all succeed.
But "reason" seems to be understandable. We still have habits. He earns more money than I do, so I think my industry is not good. He walked more smoothly than me, so I thought his family background or something. We all have this habit. Including myself, although I can understand "reason". But my habits are still very heavy. But what we have to think about is why his family has a background and mine doesn't. This is the problem.
Therefore, from the perspective of "rationality", it may be meaningful. But it's hard to be willing. We will still judge by our feelings. So it is not easy to return to peace. That's why there is "practice". It doesn't mean I believe in Buddhism, it means I feel at ease. This is irresponsible. I believe in Buddhism, that is, through my own experience, I use Buddhism to understand and analyze, and after repeated experiences, I get a feeling, so that I can really let go. In other words, "reason" has passed and "habit" has leveled off. And this is achieved through "practice, practice". The truth we have learned collides with real life and experiences around us. Let's analyze it and re-recognize it, so as to have a deeper understanding of the truth. This is an exercise.
Therefore, the so-called practice is not a very abstract concept. Learning Buddhism and real life should not be separated. It doesn't mean becoming a monk when it comes to learning Buddhism, not getting married, not eating fireworks and so on. Everyone has their own karma. I have done an act in my life, and what is my mentality when I do it. Mind determines the nature of behavior, and the nature of behavior determines the state of consequences. For example, if I see a beautiful woman in trouble, I will give her money to help her. What is my mind at this time? I hope she can get out of trouble and help her. Or because she is beautiful, I hope she loves herself and helps herself. These two concepts directly affect the fundamental attribute of "helping others" behavior. One is kindness. The other is an attempt. Then the consequences of sentimentality are naturally positive. And the consequences of trying to feel can be imagined. Therefore, it is uncertain whether a good thing is really good on the surface.
Of course, not everyone can become a monk, and most people don't have the courage. Don't say how much responsibility and obligation you have. It's not easy to keep yourself so clean. We are often influenced by habits. For example, I learn Buddhism and know how to do good. I feel like a good person. But if I need money badly, I'm glad I finally made 10000 yuan. I happened to meet someone who was more bitter than me, and he needed money more. Will I give him my new 10000 yuan? This is very challenging. I won't give it, of course, because I am selfish. I give a part to show that I have some sympathy, interact with selfishness and do good deeds in a limited way. If you donate all your money without hesitation, that is true compassion. In other words, you can reach this level if you think you are a good person. It takes practice. In fact, happiness often comes from such behavior. Because of this, a great kindness was planted. And most of us are in a state of neither good nor bad. Because we are a mixed person.
The next question is that you mentioned the example of returning good for evil and meeting gangsters. I see it this way. It's really hard. Paying back grievances with good is actually a way of practice. As I said before, "reason" has passed, and "learning" is still there. So how to balance "reason and action"? This needs to be controlled in "learning". Therefore, forbearance and humiliation are all about treating habits and honing your inner behavior. Because thought determines the nature of behavior. Habit has a very direct influence on thinking. If you master the habit, you can calm your mind and directly reflect your interest in behavior.
How do I feel when others misunderstand me? If I know that the other person just doesn't understand, I shouldn't be angry or even curse. Then we should use humiliation to control our habitual evil thoughts. So you won't do bad things yourself. Keep honing your mind, and the interference from the outside world will be reduced.
As for the gangsters with knives. This problem needs specific analysis. When the situation is temporary, as I said before, the mind determines the nature of the behavior. If we can't stop criminals from doing evil or killing people. When we "cope", our thoughts are very important. Look at the thinking mode of helping beautiful women before to analyze this problem, I think I will feel more relaxed. Forgive me for not saying much here, but I am afraid that the words may be unintentionally separated, which may lead to regrettable results.
Next question, the so-called "great power behavior". Of course, "great power behavior" is common in today's world, and we in China also suffer from it. In view of these phenomena, in fact, the way actors solve problems is politics-ambition. "Politics-ambition" has its limitations in dealing with things, and it is naturally full of limitations. It is a typical national concept to deal with the uneven society by powerful means. Even the so-called "sensitive cooking" countries can't accommodate all different opinions. There must be sacrifices in doing things. This is "political ambition", not "rule by virtue". Moreover, "America" does not allow religion to interfere with political records. As long as it is contaminated with political records, it is no longer a simple problem. This is just like the reason why our government's position on Tibet is different from that of western countries. Western countries emphasize religious issues, while the government of China emphasizes that it is not purely religious issues, but has considerable political content, or political issues. Its political ambitions make it impossible for our government to respond from a religious standpoint.
But we can taste it like this Why such an era has been caught up by us. We often hear "How about this year …", but I think we should also think about why "this year" has been overtaken by ourselves. There must be a reason.
Finally, self-deception is not a real religious concept. Many plots in our lives are real self-fantasies. We can enjoy it. Most of us pray for blessings. I'm afraid few people take the initiative to make trouble. We are doing things in the right direction. However, although there is no need to make trouble, it will still happen. Why did I come without asking? Because this trouble is your own, and it is your own if you don't want it. There is enough karma to put trouble in front of you. From this, let's go back and analyze whether the blessing fruit is also sought. If the blessing is destined to be your own, even if you don't ask for it, it is your own, and unexpected maturity will surprise you. Every time we feel happy, it is actually a blessing. And "reading" will let us know the root of "good fortune" and thus know the way to choose. If you seek happiness, you plant the reason why you can see happiness. Avoid disasters and stop planting evil causes. But it doesn't mean that as long as I start planting good news, bad consequences won't happen. If there are enough evil causes in the past, you will still put trouble in front of you. But the only way to get rid of the evil consequences is to stop evil and turn it into all kinds of good causes.
But this is in terms of the world. If we can get to know each other better. What is the state of Guo Fu when it is full? With money, it seems to be full of superiority, occupying other people's resources, harming other people's interests, and bribing and killing people. If you are lucky, you are addicted to female sex and even have sex-abortion. Oppressing people with power is arrogant. As a result, these "blessings" have become a hotbed of evil. The consequences of creating evil can be imagined. Therefore, from this perspective, it is easy to plant the karma of "blessing" and "disaster" in the world. Then this "blessing" is not really a "blessing". And "disaster" is the end of evil cause. From this, "blessing is not blessing" and "disaster is not disaster" embody the truth of "emptiness"
Not really. I'm just saying my personal feelings. I also admit that some words have been used in answering other questions. Components designed to solve similar problems. We might as well keep our eyes open to each other. Many of us say that we study Buddhism, but we dare not say that we are not superstitious. In my opinion, superstition is also a process. From superstition to belief.