The best way to avoid strangers (all beings) draining and dragging down our lives is to practice the following for all beings--- great love without relationship(without connection;without conditions), and great mercy in the same body of universal.
Author：Tao Qing Hsu（Hsu, Taoqing）
The basic meaning of "great love without relationship(without connection;without conditions), great mercy in the same body of universal(great mercy in the body of oneness), for all beings"
Great love is about giving all beings peace and happiness. Great mercy is about eradicating all suffering and troubles of all beings. "Great" refers to the breadth of one's mind and vision. How great should it be? It should be so great that the mind encompasses the vastness of space, encompassing all of time and space, encompassing the entire universe, all the suns and galaxies of the Earth. That is encompassing the past, present, and future.
"Without relationship(without connection; without conditions)" can be interpreted as people who have no blood relationship with us, and actually refers to all sentient beings who have no karmic connection with us, including various human races and various animals in the world.
In Buddhism, " one body in the same body of universal; in the body of oneness" means "all beings together dwelling on the Law body of emptiness (the Dharma body of emptiness)." This is quite profound; if you'd like to delve deeper, please refer to the explanations in the various articles on this blog. Here, I'm using worldly principles to broadly understand "one body, in the same body of universal" as “one body of shared destiny(a community of shared destiny)" or "sharing the same fate in the one body(common fate in the body of oneness)."
In summary, for those strangers (sentient beings) with whom we have no blood or karmic connection, we should use our broad minds and broad-minded wisdom to offer them peace and happiness. All of these strangers (sentient beings) dwell with us on the same empty body of Law nature(Dharma nature), and we all share a common destiny. Therefore, we should use our broad minds and broad-minded wisdom to eliminate all their afflictions and suffering. That is, to eliminate all our afflictions and suffering. This is the meaning of "great love without relationship (without connection; without conditions), great mercy in the same body of universal, for all beings."
The virtues of "great love without relationship(without connection; without conditions) and great mercy in the same body, for all beings" should be used to demand oneself, not using it to demand others.
Please note, "Great love without relationship(without connection; without conditions), great mercy in the same body, for all beings." This maxim applies to our own moral cultivation, not to others, nor is it used to subjectively judge others' moral integrity. Whether others possess this virtue is their own choice; we should simply keep it in our hearts and understand it; it doesn't have to be expressed in words.
If someone uses "love, mercy or compassion" to ask you to do anything, and measures whether you meet their standards and interests by whether you obey their guidance and authority, we should understand that there is manipulation involved, or even deception. Many things can be explained by analogy. In other words, love, mercy and compassion are not something that others demand of us; love and compassion should come from our own deep understanding of it, through which we can proactively practice it.
"Strangers/sentient beings" actually have direct or indirect karmic connections with us.
To some extent, "strangers/sentient beings" are "others without relationship (connection; conditions;affinity)." These are strangers to us, people with whom we have no karmic connection, whether in life, education, or work, with whom we have no actual contact. They might even be people we only see through various domestic or international news media, such as politicians.
In today's internet-savvy world, all kinds of thoughts, concepts, decisions, ideologies, and other information can be instantly connected and disseminated through online social media. Individuals who appear to have no karmic connection are actually connected through online social media. In other words, "strangers/sentient beings" are actually indirectly or directly connected to us through karmic connections.
We may never encounter strangers, such as domestic and foreign politicians, diplomats, and think tank personnel. Their thoughts, ideas, intentions, and decisions can easily influence or change our lives and destinies. We may suffer direct or indirect harm from them, or we may benefit from them. Furthermore, the opinions and statements expressed by some international think tank personnel are truly ill-intentioned, their underlying motives not necessarily benevolent. They genuinely seek to create chaos in order to profit from it. If our "selfishness" is not a concern here, how can we truly control our own lives and destinies? And how does this relate to "great love without relationship(conditions) and great mercy in the same body, for all beings"? This will be addressed in the following article.
●Love and mercy(compassion) without wisdom will spoil those being helped and deprive them of the opportunity for self-growth.
Some people, after hearing Buddhist teachings on compassion, subjectively believe themselves to be kind and compassionate, walking the bodhisattva path. They constantly seek to provide their loved ones with the best possible assistance and treatment, to help them achieve a peaceful and smooth life. However, this is actually due to bias, self-righteousness, and even ignorant kindness. They direct all their financial resources toward helping those they identify as their chosen benefactors, offering them unearned benefits and a desire to provide them with a life of peace and comfort, free from worry and pain.
However, unexpectedly, this can actually encourage the person being helped to develop arrogance and self-centeredness, leading to a loss of responsibility for their own lives. They complain about others not taking responsibility for them, and even turn around and bully or mock the person who provided them with comfort. This truly spoils the person being helped.
This often happens with how infatuated or patriarchal parents treat their children, or how infatuated husbands and wives treat their spouses. Even worse, it's how people treat political parties or governments. Yes, people can also spoil political parties and governments, including politicians. Politicians, to some extent, also benefit from resources provided by the people, and these people even include people abroad, thanks to today's global trade. This phenomenon can be applied to both domestic and international societies with analogy. In ancient times, authoritarian regimes often forced people into forced labor, even exploiting their property and resources under any pretext. This truly represents good people being bullied by politicians.
The consequence of love and mercy without wisdom is that millions of people suffer severe distress and harm during war.
Love and mercy must be based on wisdom. Compassion without wisdom can bring fatal suffering and harm to oneself and innocent others. And these innocent people could be not just one, but millions, tens of millions, or even hundreds of millions. How should I put it?
Among ordinary people, the most compassionate and merciful are none other than their parents. Imagine, for example, that parents, lacking wisdom and compassion, spoil their son. If this son fortunately gains the opportunity to become the supreme ruler of a country, as we've discussed above, this son, spoiled by his unwise parents, develops arrogance and self-centeredness. Instead of taking responsibility for his own life, he demands responsibility for others'. He thus develops a selfish mindset: "Those who obey me prosper, those who disobey me perish." He can even justify this by making a specious argument, claiming that all mistakes are not his fault, but rather the fault of others. Such people often lack wise compassion and empathy for all living beings. If they start a war, they will cause severe suffering and harm to millions of innocent people, yet they themselves have no feeling or empathy.
Spoiled sons or daughters exist in society, from national leaders to ordinary citizens, and in considerable numbers. This is extremely harmful to both the international and domestic societies. These strangers to us are, to some extent, consuming and dragging down our lives, directly or indirectly affecting the ups and downs of our fate. However, we may not be aware of this.
Unconditional love and mercy refers to compassion that is practiced by an individual who is free from the five poisons and its functions of greed, hatred(anger), infatuation(ignorance), arrogance(pride), and suspicion(doubt).
True compassion is giving unconditionally to all beings, but it doesn't mean there are no limits. Here, "unconditional" means that the practitioner of compassion is free from the five poisons of greed, hatred(anger), infatuation(ignorance), arrogance(pride), and suspicion(doubt)—that is, free from the conditions arising from the interaction of these five poisons. In other words, true compassion is based on a pure mind. Only a pure mind can generate correct wisdom.
Love and mercy(compassion) is not about taking on or bearing the lives, troubles, and suffering of others without permission and by the self will.
Love and mercy(compassion) is not about being an indiscriminate do-gooder to spoil others. It's not about letting others live as parasites, nor is it about bearing all the costs of food, clothing, shelter, education, and entertainment for them, or the costs of supporting their wives or children. It's not about jumping in to shoulder the burden(take responsibility and costs) by yourself and then trying to find ways so as to drag others down with you.
In Asia, I've seen many parents or elders with this kind of unwise, maternalistic mentality. Ultimately, when these parents or elders are old and destitute, they regret their actions. In other words, this kind of unwise compassion is arbitrarily taking on the lives, troubles, and suffering of others, and depriving and hindering their opportunities for self-growth. Furthermore, this kind of compassion is conditional; its underlying subconscious expectation is that the other party will reciprocate, as a condition. However, the reality is always cruel. And it's impossible to get what you want.
Some people may initially act out of goodwill in their compassion for others, but if they lack wisdom, they may end up resorting to emotional blackmail, manipulation, control, or even threats, intimidation, and exploitation. Worse still, psychological and physical violence may occur. This can happen in any religious organization. Organizations without religious affiliation, such as political parties, regardless of whether their initial compassion is well-intentioned or malicious, will also ultimately lead to the aforementioned negative outcomes if they lack wisdom.
Psychologist Alfred Adler said: The reason we suffer in life is that we take on the lessons and burdens of others' lives without their consent and constantly by our own way.
The life lessons and burdens that belong to someone should be returned to that person. In other words, life's lessons and burdens should be returned to whoever bears them.
By unloading this painful burden, we find ease and happiness. In other words, we avoid being drained and dragged down by others.
Love and mercy(compassion) is about helping all beings to be completely independent and autonomous, and to take responsibility for their own lives.
Love and mercy(compassion) is about helping all beings achieve complete independence and autonomy in thought, character, finances, and physical and mental health, enabling them to take responsibility for their own lives. This means that regardless of their position or occupation, especially in matters concerning the lives, livelihoods, and property of others, being responsible for others is, in essence, taking responsibility for one's own life. Compassion is not about arbitrarily shouldering or assuming the responsibilities of others, but rather about fulfilling one's own responsibilities within the scope of one's knowledge and skills, and on this basis, taking responsibility for one's own duties towards others.
In truth, no human being can live alone in this world. Even if we possess unparalleled skills, we still cannot survive independently. Our ability to live and survive is a direct or indirect result of the knowledge, skills, labor, resources, time, and spirit of all beings who contribute to or protect us. The best way to repay all beings is to use our own expertise, knowledge, and skills, along with wisdom and compassion, to treat them in return, reciprocating their kindness.
Many Taiwanese people, regardless of age, gender, or religious belief, excel in this aspect. They truly embody "Great love without relationship (without connection; without condition) and great mercy in the same body (unconditional compassion and universal empathy)." After all, there are many low-key spiritual practitioners who deeply understand this principle in Taiwan. However, I believe the international community perceives a different picture. Why?
●Greedy individuals and speculators internationally openly take advantage of other countries and bully their people.
I have discovered that there are many greedy opportunists in the international community—or rather, vampires seeking to exploit the resources of other countries. They particularly exploit seemingly professional and authoritative figures, who publish bizarre theories and inexplicable ideologies to stir up international politics, influence the decisions of other nations, and seek personal or group benefits. They even aim to achieve speculative gains through a "when the snipe and the clam fight, the fisherman benefits" scenario. In other words, these greedy opportunists fantasize about bullying other countries to profit from their misfortunes.
Be cautious of others, and avoid being misled and harmed by their five poisons of greed, hatred(anger), infatuation(ignorance), arrogance(pride), and suspicion(doubt), so as to avoid being consumed or dragged down.
Those innocent people, their lives and resources are often consumed and dragged down by these unfamiliar speculators in such circumstances. In other words, these speculators are truly bullying these people. If we are wise, we must pay attention to this and be cautious. Why?
As I have mentioned many times in my previous blog posts, we must be wary of the harm that the five poisons of greed, hatred(anger), infatuation(ignorance), arrogance(pride), and suspicion(doubt) can cause to us personally or as a group. This harm is quite diverse, including everything I have mentioned in the following articles, and even the trauma it inflicts on our inner selves, such as religious trauma and personal or collective trauma caused by political violence.
These international speculators often directly or indirectly influence our country's political disputes, politicians, and ordinary citizens. We must observe them closely to understand this. However, international speculators are not the topic I will discuss and criticize today.
Cause and condition(Cause and effect) are like a domino effect, they can cause one after another to fall.
I simply want readers to understand that these speculators will directly or indirectly affect our lives, regardless of our nationality, race, or religious beliefs. Because, like a domino effect, things fall in tandem, and ultimately, we ourselves will not even know how our possessions are damaged and depleted, how our lives collapse, or how we die.
In other words, those international speculators may very well be the first domino to fall in that chain of events. And this first domino must have been caused by someone taking action. I hope this explanation will make things clearer for the reader. Many international and domestic incidents of harm can also be inferred or linked to this.
●Taiwan's compassion is demonstrated in its preventative measures and in its disaster relief and support efforts following various accidents.
Taiwan is a very loving place. This love is not only reflected in the united support and rescue efforts of the Taiwanese people after disasters occur, but also in the prevention of disasters in the first place. I remember that in the past, when reading newspapers or watching television, I often read or saw special reports on various possible disasters and how to prevent them. For example, disaster prevention for earthquakes or debris flows.
Unfortunately, recent news has focused primarily on domestic and international political struggles and controversies, as well as disputes and news involving internet celebrities and stars, which have dominated the headlines of major news media outlets. Surprisingly, no media outlets provided any special reports on the landslide dam incident that occurred in Guangfu Township, Hualien, Taiwan, to prevent such a potential disaster.
Until the landslide dam broke, more than ten million tons of floodwater, sand, and black soil from the high mountains were washed down, burying first-floor houses and driveways in Guangfu Township. Villagers were swept away or drowned, causing severe casualties and property damage. Extensive and thick siltation destroyed homes, rendering them uninhabitable.
More than 12,000 volunteers traveled from all over Taiwan to the disaster area to provide support and relief. Many disaster victims were relocated elsewhere. The lunchboxes prepared by volunteers couldn't even reach the victims, forcing them to eat only meat buns for three consecutive days. Rice cooked by volunteers was blocked from being delivered to the victims, and medical convoys were also obstructed on the road. News media reports tend to focus on human error by the central and local governments.
From officials to ordinary citizens, everyone neglects their responsibilities.
This disaster truly stunned me. All indications suggest that the preventative measures were poorly handled, including the failure to fully disclose relevant information to the public. For such a severe national disaster, there was no extensive media coverage or expert advice provided before the event to gather collective wisdom for solutions, prevention, and warnings.
In my personal opinion, this is also a result of officials from the central to local levels neglecting their responsibilities to the country and its people, and the responsibilities that should be borne, and failing to live up to the public power and public funds bestowed upon them by Heaven and the people. As for the disaster victims themselves, including their village representatives, this is a consequence of their disregard for their own rights.
One should use selfish targets and places.
It is said that human nature is selfish, but unfortunately, selfishness is not used where it should be used, or even not used at all. Then they can only watch helplessly as their homes are destroyed, their property is lost, they have nowhere to live, they can't even have three meals a day, and they might even lose their lives.This is all because they don't care about local affairs, big or small, and they don't care about what central and local government officials have actually done.The affairs of the central and local governments, big and small, are truly matters of personal concern, and all of these are precisely the things that "one should use for selfish purposes." Unfortunately, we "abandon such selfishness." Then we can only allow others' intense selfishness to ignore our rights, or even ruthlessly trample on and bully us.
In partisan struggles, one should demonstrate a broad vision, a magnanimous heart, and great compassion.
Being concerned with politics does not mean engaging in vicious battles against political parties with differing stances. While party competition certainly involves power and interests, if it is conducted with style, wisdom, and compassion, demonstrating a broad vision, magnanimity, and great mercy, it can provide the general public, as well as younger generations, especially the young, with a truly enriching political lesson.
However, if partisan strife becomes extremely polarized, characterized by ugly and petty competition, narrow-mindedness, and a low moral character, involving specious arguments and ideologies, and fighting for the sake of fighting, it easily becomes a target for criticism and a laughingstock for the public. It also sets the worst possible example for society. This will absolutely not bring any benefit to the people. Natural disasters or man-made calamities will become unavoidable.
Take responsibility for yourself and "use selfishness for appropriate purposes".
The above viewpoints are also applicable internationally, especially regarding the geopolitical risks and unresolved political problems facing Taiwan. Both Taiwanese people and members of the international community should take responsibility and "use selfishness appropriately." Paying attention to international politics, domestic politics, and cross-strait politics is essential to ensuring the safety of ourselves and our families, and the preservation of our property and homes. If the majority of people can do this, then we can ensure the safety and peace of the entire society, the nation and the international community, as well as the good preservation of personal property and homes.
Those who practice Buddhism should learn from the great Bodhisattvas who engage in worldly affairs.
In particular, if we are practitioners of Buddhism, although we may possess the spirit of transcending the world, how can we be considered practitioners of Buddhism if we do not engage in worldly activities? In the Great-Direction-Widely-Buddha-Magnificence-Solemn Scripture (Avatamsaka Sutra), most of the fifty-three people visited by the adolescent named Good-Wealth (Integrity-Wealth) were great Bodhisattvas from various walks of life—great Bodhisattvas engaged in the world. The Buddha-Law(Dharma) is not separate from worldly enlightenment; these great Bodhisattvas did not detach themselves from worldly society.
●The main reason why our lives are so miserable is that our selfishness is not used in the right direction.
Therefore, we now understand that the main reason our lives are miserable is that "our selfishness is not being used in the right direction," that is, ignoring any of our rights, including political rights, which means not caring about domestic and international political developments and changes, as well as any related matters, big or small—the affairs of all beings. So, what might be the consequences of not caring about the affairs of all beings?
That is, we ourselves are dragged down and even harmed by the ignorance, laziness, selfishness, and the five poisons of greed, hatred(anger), stupid infatuation(ignorance), arrogance(pride), and suspicion(doubt) of others. The result of being dragged down and harmed is the depletion of our personal resources such as life, spirit, time, physical strength, and property, and even the loss and destruction of life and home.
The consequences of neglecting, or even lacking, “great love without relationship (without connection; without condition) and great mercy in the same body of universal (unconditional great compassion and universal empathy)".
For example, in the recent disaster in Guangfu Township, Hualien, Taiwan, many volunteers were mobilized to assist, and the general public also donated money and supplies. This truly demonstrates human kindness and compassion.
However, from another perspective, isn't this also a case of the resources (time, energy, physical strength, property, etc.) of the general public, including those disaster victims, being consumed and dragged down by those who may be lazy in their duties, or have greedy hearts, or selfishly misuse their resources, etc.?
In other words, this is precisely the result of our neglect, or even lack of, “great love without relationship (without connection; without condition) and great mercy in the same body of universal (unconditional great compassion and universal empathy), for all beings" From the above, other international and domestic events can be inferred and referenced in the same way.
The essence of politics and religion lies in managing and serving the people and the related things, including managing and serving their hearts.
When we delve deeper into religion, we find that political issues and the way political groups operate are remarkably similar to religious issues and the way religious groups operate. Historically, in the international arena, politics and religion have often been intertwined, used to govern nations. This is because the essence of both politics and religion lies in managing and serving the people and the related things, including managing and serving their hearts. However, some deviate from integrity and goodness, using this to establish authority, exclude dissenting voices, or engage in personal idol worship.
We must learn to be "more selfish" than those who are intensely selfish in the political or religious spheres.
Today, we see religious-like characteristics in both democratic and authoritarian regimes. Some authoritarian regimes even claim to be atheistic, and some politicians have even used the banner of God to invade other countries. Therefore, in political and religious matters, our "selfishness" must be "used in the right place." How? That is, in the political or religious sphere, we must be "more selfish" than those who are extremely selfish. Why? How?
If we are not as "selfish" as they are, as I mentioned above, their intense ignorance and selfishness will engulf or disregard our rights, and even ruthlessly trample and bully us. For example, I see these innocent people in Gaza, and even their leaders, as truly incapable of using their selfishness, or even misusing their inherent selfishness. This has led to millions of ordinary people being displaced, suffering property loss, hunger, disease, unemployment, and being unable to attend school, and even dying unjustly. Not to mention how these leaders died. Similar phenomena can be seen in some authoritarian and dictatorial regimes.
In other words, if we observe more closely, we will find that whether they are leaders or ordinary people, they have truly misused their selfishness in the wrong way, in the wrong direction, and in the wrong place. In other words, they don't truly understand the principle of “great love without relationship(without connection; without condition) ; great mercy in the same body of universal(unconditional compassion and universal empathy)." If we have enough wisdom, we will know to be vigilant.
●The best way to avoid being consumed and dragged down by strangers and all living beings is: "great love without relationship(without connection; without condition); great mercy in the same body of universal(unconditional compassion and universal empathy)."
So how can we avoid being consumed and dragged down by strangers and all living beings? There is a good solution: "great love without relationship(without connection; without condition); great mercy in the same body of universal(unconditional compassion and universal empathy)." Why? How do we explain it?
Ordinary people's selfishness is limited in scope and belongs to the selfishness of fools.
Ordinary people have a very limited capacity for selfishness, a small-mindedness for selfishness. They often use their selfishness to engage in petty tricks, psychological manipulation, cunning calculations, and dark schemes, such as setting traps for others or resorting to violence and conflict to gain advantages or infringe upon others in order to achieve their own greed and interests. Such people can be encountered or observed in international or domestic politics, the workplace, social groups, and family life.
Some people, when dividing ancestral property, believe that all ancestral assets are their due. Others, when distributing company profits, believe that everything should belong to them. And so, various underhanded methods are employed. This kind of petty selfishness can be seen in everyone from political and religious leaders and practitioners to ordinary people in all walks of life.
This kind of selfishness, seemingly clever, is actually foolish. To put it bluntly, such people have extremely low IQ and intelligence, and their character and moral standards are extremely poor. Strangely, this has nothing to do with education level, gender, or age. This is the selfishness of a fool. Why?
Truly wise people understand the selfishness of a grand vision: to think wisely of oneself is to think of all beings.
First, truly wise people can see through these petty, selfish tricks and disdain such behavior. Because these foolish and selfish tactics are a terrible waste of precious life and time. Some wise people even use "yielding or feigning ignorance" to protect themselves and know how to stay away from toxic individuals.
A wise and magnanimous person knows how to yield benefits to those who are cunning and have ulterior motives.This is because the reason why wise people are broad-minded is that they must have worldly expertise. And they have considerable self-confidence, enough to make a living and be self-satisfied. At the same time, it serves all living beings and the general public.There is no need to use selfish, petty means to make a living or to enjoy happiness for oneself.
Secondly, wise people understand that the benefits gained through selfish and unethical means will inevitably be lost in other ways, such as the well-known double-crossing. This is the law of cause and effect, only the timing may vary.
Those who oppress and bully others will surely repay the debts owed to all living beings in various ways.
Those who suppress and bully others, using unethical tactics to take advantage of others and seek personal or group benefits, do not have to repay the debts they owe to all beings. Is there any fairness and justice in the world then? This is absolutely impossible.
●An analysis and comparison of the differences between the "zero-sum game" played by Buddhas and Bodhisattvas and worldly speculators.
The "zero-sum game" played by Buddhas and Bodhisattvas.
This is similar to a "zero-sum game". Those who suppress and bully others only possess the number zero. It means they won't gain any benefit; it's simply not in their destiny. They used unethical means to extract a profit of 1 from the weak and kind-hearted. So, this gain of 1 (+1) will one day be reduced by 1 (-1) from their gains in various possible ways. It is their own financial and physical damage that brings the total back to zero.
I hope to use this simple concept to make it easy for readers to understand. The "various possible ways" mentioned are countless, even beyond our imagination, but we can understand this by observing worldly phenomena more closely. In other words, the benefits gained from oppressing others will ultimately return to the oppressed in various possible ways.（０＝１－１）
The "zero-sum game" played by ordinary people and speculators.
Ordinary people and speculators play a "zero-sum game." Their concept is to oppress others, use tricks to make them suffer losses, or employ methods to make others bear costs—that is, to reduce others' gains by 1 (-1) (loss of profit), and then increase that gain by 1 (+1), adding it to themselves (gaining profit). The total sum is zero. (-1 + 1 = 0)
Can readers understand the difference between the two concepts of "zero-sum game" mentioned above? If someone understands this difference and still wants to play the speculative "zero-sum game," then I don't know where their intelligence and level of wisdom lie.
Therefore, we understand that ordinary people and speculators, with their petty cleverness, use their self-righteous methods to play a "zero-sum game." Then, it's hard to say that Buddhas and Bodhisattvas wouldn't use their Tathagata wisdom to play their own creative "zero-sum games."
Evil will own the retribution by evil; it's not that retribution won't come, it's just that the time hasn't arrived yet.
Secondly, from the perspective of Buddhist principles of cause and effect, the causes sown by such foolish selfishness are not good causes. In other words, this is the evil cause formed under the influence of the five poisons of greed, hatred(anger), infatuation(ignorance), arrogance(pride), and suspicion(doubt). Such evil deeds, like a boomerang, will return to the perpetrator. When the evil consequences ripen and occur, the perpetrator will inevitably bear the consequences. As mentioned before, it's just a matter of timing. This difference in timing includes not only karmic retribution in this life but also in the next. Did you know that?
As I looked at the stray cats I fed, I began to see their inner souls, their aristocratic aloofness, as if they had been humans in a past life, holding high positions. If I didn't put out enough food or didn't refill it, they would stare at me with angry eyes, as if blaming me for owing them something, or as if blaming me for not being a good servant. Sigh! I'm speechless! But do stray cats know the suffering they endure as strays?
From my personal observation, they may not be aware of the suffering they endure in the animal realm. Because their lifespans are typically short, they may die unexpectedly before they even have a chance to experience the pain of old age and illness. However, what surprises us humans is that stray cats can also choose suicide. Why? Because they can also suffer from severe depression due to parasite infections or other reasons.(From a Buddhist perspective, whether it's a human or a cat, choosing suicide is because in their past lives they forced others to die, and this karmic consequence leads them to face the retribution of suicide in this life.)
True selflessness is still essentially "selfishness"—it's about using clever methods to amplify the scope of "selfishness."
If we delve deeper, we'll find that true selflessness is still essentially "selfishness"—it's about using "selfishness" in the right direction, in the right place, and on the right people and things. It's about using wisdom to expand the scope of "selfishness" to the point where "I, Buddha, and all sentient beings" are one—a state of "oneness." Within this "oneness," there is no opposition or exclusion towards other sentient beings. This can be understood through deep contemplation and exploration. So why do I use the concept of a "zero-sum game"? Once we understand this concept of a "oneness," you'll understand my explanation of the "zero-sum game" from a Buddhist perspective.
Deeply understanding the concept of "zero-sum game" within the same body of universality in Buddhism: dwelling on the equality in the emptiness of self-nature, where there is neither gain nor loss.
The concept of a "zero-sum game" can be explained more deeply. In the concept of "I am one with all beings," let's assume "I" am a speculator. In the first stage, "I" take a penny from all beings and put it back into "myself." Because of this "oneness," it's no different from taking a penny from "myself." Similarly, in the second stage, taking that penny from "myself" and putting it back into all beings is no different from putting it back into "myself."
Therefore, following this reasoning, there is a concept: in the first stage, from the perspective of "I" myself, there is "no gain"; in the second stage, from the perspective of "all sentient beings," there is "no loss." In other words, whether from the perspective of "I" myself or from the perspective of "all sentient beings," there is "no gain and no loss." This is the Buddhist concept and application of "no gain and no loss" within the emptiness of the Law nature(Dharma nature) and self-nature. That is, both "I" and "sentient beings" abide in the same "equality of emptiness of self-nature." This is a more profound understanding.
From the above, many phenomena and concepts in the world, including international and domestic political conflicts, political, religious, or economic exploitation or oppression of ordinary people, unfair distribution of property among siblings, spousal disputes over gains and losses, and unfair profit sharing in companies, can all be inferred and derived from this. We can then understand that the petty cleverness of ordinary people and speculators is ultimately inferior to the wisdom and merit of Buddhas and Bodhisattvas. If it were you, which kind of cleverness would you choose? The petty cleverness of ordinary people and speculators? Or the wisdom of Buddhas and Bodhisattvas?
"Selflessness and egolessness" means engaging in a career that benefits both oneself and others, a kind of win-win and shared endeavor for everyone.
From a psychological perspective, American psychologist Abraham Harold Maslow (April 1, 1908 – June 8, 1970) proposed the hierarchy of needs theory:
The pyramids require the following levels to ascend from the lowest(Physiological needs) to the highest(Transpersonal or spiritual needs):
Physiological needs;
Safety needs;
Love and belonging needs;
Esteem needs;
Self-achievement needs;
Transpersonal or spiritual needs (Theory Z, proposed in 1969)
True selflessness and no self is built upon the satisfaction of the highest level of needs in the individual's Maslow's hierarchy of needs: the satisfaction of needs that transcend the personal or spiritual needs. In other words, selflessness and egolessness(no self) must be based on the fulfillment of all six levels of needs in the pyramid; only then can an individual achieve physical and mental health and balance.
For most young people under thirty or middle-aged people under fifty, their lives, spirits, and time are spent pursuing and learning to satisfy these six levels of needs. It may still be some time before they fully achieve satisfaction at all six levels. Personally, I think demanding "selflessness and egolessness(no self)" from them is too harsh, illogical, and unreasonable.
Before the age of fifty, one should ideally be in a state of self-awareness, self-development, and pursuit of self-realization and achievement, laying a solid foundation for fulfilling these six needs. It is also through their extensive accumulation of knowledge, skills, and experience that they broaden their horizons, cultivate compassion, wisdom, integrity, kindness, and a broad mind and grand vision, laying the foundation for a rich and fulfilling life ahead.
Unfortunately, this self-development and fulfillment of needs are interfered with and suppressed by various strange fallacies and self-righteous, selfish ideologies. In particular, women's self-realization and development are hampered and suppressed by family, social, and workplace pressures. For both men and women, some even fail to live past fifty. This is my deepest feeling and observation after passing fifty.
"Selflessness and egolessness" refers to engaging in a cause that benefits both oneself and others, a mutually beneficial and shared endeavor. This is "great love without relationship(without condition) and great mercy in the same body of universal(unconditional great compassion and universal empathy)," this is "Prajnaparamita," this is the wisdom of "supreme righteous equality and righteous enlightenment." It also means that we are compassionate towards all beings, giving them peace and happiness, and removing all their suffering. In this "same body (oneness;universal empathy)," we are also being compassionate towards ourselves, from which we will surely benefit, sharing peace and happiness, free from suffering.
In other words, this prevents our own lives from being consumed, burdened and dragged down by all sentient beings. Regardless of gender, age, race, belief, language, or social status, all beings in the world are sentient beings. More broadly, this includes all kinds of plants and animals. When sentient beings are free from the afflictions and suffering arising from the five poisons of the mind, it's as if we ourselves are free from afflictions and suffering—this is a positive impact. Why? For example, this prevents sentient beings from randomly taking a knife or gun out of greed or anger, indiscriminately attacking or killing people. Who knows if we ourselves might be one of the victims? Other phenomena can be inferred from this.
Being asked to be "selflessness and egolessness" reflects an imbalance in personal interpersonal relationships, and in between personal rights and obligations.
If we are required to sacrifice ourselves for the benefit of others, or to give selflessly without expecting anything in return, to be considered "selflessness and egolessness(no self)," I believe this represents an imbalance in our personal relationships, and in our personal rights and obligations. It disregards the rights and interests of those who sacrifice themselves and give selflessly; it also disregards our own six levels of basic needs according to Maslow's hierarchy of needs. In other words, it disregards the fulfillment of these six needs. This is enough to cause inner imbalance and even psychological trauma. It is a disregard for our fundamental rights. It is a deliberate manipulation and incitement of our consciousness by scheming and selfish individuals to pursue their own personal gain.
We must understand that there is a room regarding the concept of "selfless dedication, egolessness to benefit others(altruism)" could be subject to deliberate psychological manipulation and ideological incitement.
Throughout history, many women have been recognized and praised for their self-sacrifice, selfless dedication, selfless giving, and the absence of expectation of reward, even better, for not being calculating, by parental authority, patriarchal society, national politics, or even male-dominated religious groups. From our perspective today, this is clearly an act of bullying women and a disregard for their rights. In modern society, whether in the political or religious spheres, there is a tendency to manipulate ignorant and inexperienced young people into "sacrificing themselves and dedicating themselves to others; egolessness to benefit others."
In Buddhist teachings, I have never read in the scriptures that the Buddha instructed his disciples to be "selfless dedication" or "egolessness to benefit others(altruism)." Absolutely not. Why?
The King of Vow, Bodhisattva Universally-Virtue(Samantabhadra), fulfill the ten great vows mentioned in the "Samantabhadra's Vows and Practices" chapter of the Great-Direction-Widely-Buddha-Magnificence-Solemn Scripture(Avatamsaka Sutra): pay homage to all Buddhas, praise the Tathagata, make extensive offerings, repent of karmic obstacles, follow and rejoice in merits, request the turning of the Dharma wheel, request the Buddha to remain(dwell;stay) in the world, constantly follow the Buddha's teachings, always be in harmony with sentient beings, and universally dedicate all merits.
Which of these wishes do you see as "selfless dedication" or "egolessness to benefit others(altruism)"?
The "make extensive offerings" in the Ten Vows—who are these offerings to? They are offerings to all Buddhas and Tathagatas, not to ordinary sentient beings. To put it bluntly, what right do ordinary sentient beings have to receive offerings from a Bodhisattva who has already attained enlightenment? We must understand this.
"Selfless dedication and egolessness to benefit others(altruism)" is part of "follow and rejoicing in merits," and it is our own autonomous choice and decision, rather than something imposed or manipulated by others.
The "following and rejoicing in merit" among the ten vows refers to doing what one can within one's own capacity after all six levels of general needs in Maslow's hierarchy of needs have been met, such as making donations for disaster relief or supporting temples and monasteries. "Following and rejoicing in others' merits" means not inflating one's own abilities or comparing oneself to others.
If those who receive aid or support ignore, belittle, or even ostracize us because our contributions are meager or the amount is small, that is a matter of their character and perspective, and absolutely not our fault or problem. When we understand that "selfless dedication" or "egolessness to benefit others" is part of "following and rejoicing in merit," it is our own autonomous choice and decision, not a demand from others' psychological manipulation, ideological instigation, or emotional blackmail.
Those who have the will to cultivate compassion and wisdom, and are willing to make diligent progress, resonating with the pure minds of all Buddhas and Bodhisattvas, will surely receive the protection and guidance of all Buddhas and Bodhisattvas.
Furthermore, according to the vows made in the "Scripture of the Merit of the fundamental Vows of Bodhisattva Land-treasure( Ksitigarbha Bodhisattva Sutra)," the "Scripture of the Merit of the Original Vows of the Tathagata Pharmacist Glazelight (Bhaisajyaguru Buddha Sutra)," and the "Scripture of Amitabha(Amitabha Sutra)," if sentient beings have no relationship(connection) with them, and are not corresponding with them, do you think they would care about you? Would they be selfless and egoless altruistic towards you? Would they grant you abundant wealth and benefits? Absolutely not. Why?
They are all Bodhisattvas and Buddhas who have attained enlightenment. Ordinary beings must have a karmic connection with them and resonate with their compassion and wisdom for them to be selfless and egolessly altruistic towards ordinary beings. In other words, are there any conditions? Of course, there are conditions and prerequisites.
The condition and prerequisite is that we have the aspiration to cultivate compassion and wisdom, and the willingness to diligently align ourselves with the pure minds of all Buddhas and Bodhisattvas. If we are lazy, ignorant, selfish, and unenlightened, ordinary people will not want to pay attention to us, let alone Buddhas and Bodhisattvas. Would you pay attention to, make offerings to, or support a lazy, ignorant, selfish, and unenlightened person?
Stony-hearted compassion is a form of wisdom.
Then we have a question: Do all Buddhas and Bodhisattvas actually practice the virtue of "great love without relationship(without connection; without condition) and great mercy in the same body of universal (unconditional great compassion and universal empathy)"? They made vows long ago, so how could they not have done it? We can understand this by studying these three Buddhist scriptures.
However, if a criminal or oppressor claims that he is "of the same body" as all Buddhas and Bodhisattvas, and that they should be "selfless and egolessly altruistic" towards him, and show him "great love without relationship and great mercy in the same body of universal (unconditional great compassion and universal empathy)," then they should give him money to spend so that he can become rich.
Do you think Buddhas and Bodhisattvas would pay attention to such a person? Of course not. Why?
Because even merciless compassion is a form of wisdom; compassion based on wisdom will not spoil such people, nor will it aid and abet wrongdoing(aid the evil to do the evil). Therefore, the principles of Buddhism are there, but their practical application still requires wisdom. That is, our kindness and compassion still need firm resolve (firm way) and must be based on wisdom. Only in this way will our kindness and compassion not be exploited or bullied by the ignorant people who own the five poisons of mind.
"Selflessness and egolessness" is a requirement for self-cultivation, not for ordinary beings.
Personally, I think that no one has the right to demand "selflessness and egolessness" from us. Not even our parents. This can be understood by analyzing and understanding Maslow's hierarchy of needs.
Therefore, from another perspective, we can understand that "selflessness and egolessness" are requirements that Buddhas and Bodhisattvas set for themselves before or after ordinary beings attain Buddhahood, not requirements for ordinary beings. In other words, the scope of "selfishness and self-interest" of Buddhas and Bodhisattvas is extremely vast, boundless, and beyond the imagination of us ordinary beings. The question is, then, what are they "selfish" about? What are they "benefiting" themselves from?
●The difference between Buddhas and Bodhisattvas and ordinary people in their practice of "success".
We ordinary people, in dealing with people and things, in our actions and conduct, inevitably have a selfish and self-interest direction and goal. Buddhas and Bodhisattvas are no exception. This is the vow they made before attaining Buddhahood. Among their many vows, they all share a common point: the ultimate goal of this vow is "to attain Buddhahood," to achieve the wisdom and merits of one's own Buddha-nature. This is the "success" of a Buddhist practitioner—the attainment of the wisdom and merits of the Tathagata. Here, "Tathagata" refers to the practitioner themselves, not some other Buddha. This is vastly different from the "success" of ordinary people, who achieve worldly fame and fortune.
What are the benefits of "self-benefit" after "becoming a Buddha"?
So, what is the "self-benefit" in? By deeply understanding and comprehending the Ten Great Buddha Recitations taught by Buddha Shakyamuni, we can understand where the "self-benefit" after "attaining Buddhahood" lies. Then, after deep reflection, we can understand that this is indeed "benefiting both oneself and others." So, if we have a choice in life, and if we are wise enough, why not choose this path? For related links to the Ten Great Buddha Recitations, please refer to the following (please use translation software or refer to online information):
One of the Ten Titles about Buddha -- Teacher of Heavens and Humans
One of the Ten Titles about Buddha—Truly-All-Over-The-Knowing
The noble two-legged of compassion(love and mercy) and wisdom is also ourselves, possessing two noble legs as we follow the Buddha's teachings and walk on the Bodhi path of self-cultivation into enlightenment.
The essence of Buddhism is the two-legged reverence of compassion(love and mercy) and wisdom. These two legs refer to the Buddha's noble legs, used for walking the Buddhist path; they also represent ourselves, possessing the noble legs to walk the path of self-cultivation, following the Buddha's teachings. It is our personal cultivation, not others using their religious leadership to demand compassion(love and mercy) from others, or from us.
If someone uses the authority established by their religion, under the pretext of saving sentient beings, to link "selfless dedication" or "egolessness to benefit others" with the words or phrases of "compassion(love and mercy) and wisdom," or any concept of spiritual practice, such as giving alms, we must be especially careful and think independently about their inner motives. Is it good intention? Or bad intention? Or both? Or is it using false good intentions to cover up true bad intentions?
Young people, especially those who are naive, should be particularly careful. Why? Because there is a great deal of room for psychological manipulation and emotional blackmail, from which manipulators can reap huge profits.
● Buddha Shakyamuni adhered to the precepts of a monk: not to accumulate wealth.
When Buddha Shakyamuni spoke of the Buddhist classic and the Buddha-law(Dharma), many powerful and influential people selflessly and egolessly provided magnificent monasteries, lodging and meals for him, and participated in the process of Buddha's teaching, and learned how to achieve Buddhahood. However, all of this did not belong to Buddha Shakyamuni as his property, because he adhered to the precept of a monk: not to ccumulate wealth.
When Buddha Shakyamuni finished preaching at a monastery, he and his many disciples moved to another monastery sponsored by a powerful figure. He passed away peacefully in the grove of twin sal trees, not in a monastery sponsored by anyone. This is different from the situation of monks and laypeople today.
Those who accumulate wealth, whether monks or laypeople, make a living by the Way(Path;Dao. Such as the Way of Bodhi), demanding selfless dedication and egoless altruism from their followers, contributing money and effort. The debts they owe to sentient beings can never be repaid, life after life.
A monk or layperson who accumulates assets may preside over Buddhist ceremonies, or even open companies, hospitals, clinics, schools, supermarkets, shops, and restaurants to engage in profit-making businesses, euphemistically calling it "propagating the Bddha Law(Dharma) and benefiting others," while demanding that believers make selfless contributions, be altruistic, and contribute money and effort.
If you are not the person in charge or operator, nor do you receive any shares or salary, nor are you a paid employee, but simply a believer, do you think this is reasonable? Does this make sense? Don't you find it strange no matter how you look at it? Shouldn't a wise and reasonable government try to understand the situation from the perspective of such believers? Or does the government think that since it can collect taxes, it can turn a blind eye and ignore the rights of these ignorant believers?
We can actually see that those in charge and operators are truly bullying those kind, ignorant, and easily manipulated believers. To put it bluntly, they are taking advantage of this vast majority of kind and ignorant believers, treating them like fools, and truly wasting their time, energy, physical strength, labor, and financial resources.
From the perspective of Buddhist law of cause and effect, these leaders and operators make a living by the Way(Path; Dao), have incurred debts to sentient beings that they cannot repay, life after life. What does that mean? They are 100% unable to escape the cycle of rebirth until they truly repent and awaken in one lifetime, at which point they may be able to stop this cycle.
Politics and religion have similarities.
As mentioned earlier, politics and religion share similarities. A political party may accumulate wealth while demanding donations from businesses or the public, requiring volunteers to provide free services, or even, after seizing control of the state apparatus, demanding selfless dedication and altruism from the people, sometimes even requiring them to hand over their ancestral land and property to the party. This is remarkably similar to the aforementioned psychological manipulation. Kind-hearted and naive young people are often the most easily manipulated and swayed by political ideology.
From a legal perspective, there are so-called "unfair transactions," "unequal reciprocity," and situations where a superior "gains unjustly."
From the above, and from a legal perspective, whether in politics or religion, if we examine the issue from the standpoint of exchange and reciprocity, there is clearly an element of "unfair exchange," "unequal reciprocity," and "unjust enrichment" between those in positions of power and those in positions of subservience. This becomes clear with careful consideration. Those in positions of power are the political or religious leaders and operators, while those in positions of subservience are the well-meaning but uninformed masses or believers. If you were one of those well-meaning but uninformed masses or believers, would you want to be treated this way?
●The reason why our lives are consumed, burdened and dragged down.
Therefore, the reason our lives are consumed, burdened and dragged down is that our kindness is consciously or unconsciously exploited and bullied by those with the five poisons of greed, hatred(anger), infatuation(ignorance), arrogance(pride), and suspicion(doubt). When they mess things up or make mistakes in the political or religious spheres, we are forced to act as a fire brigade, selflessly dedicating ourselves, egolessly benefiting others, giving money and effort, and we are even foolish enough to be consciously praised and feel good about ourselves. We are that ignorant.
This phenomenon also exists in some families, especially those that favor sons over daughters. It's clear this is a very common occurrence. Unless one has been a victim and has reflected on this, who would independently and deeply consider this issue? Those who benefit from the system and those who instigate it, who would discuss and reflect on this problem? Absolutely not.
Greed is the root of suffering; if one tries to eliminate suffering by the suffering of indulging in desires and five poisons, suffering will continue uninterrupted.
Based on the above, and from my personal observation, whether it's those in charge or speculators in the international or domestic political and religious spheres, afflicted by the five poisons of greed, hatred(anger), infatuation(ignorance), arrogance(pride), and suspicion(doubt), or innocent people implicated or dragged down by these individuals, thus wasting or ruining their lives, their hearts are filled with afflictions and suffering. This is what the Buddha taught as the "suffering of birth," the pain of living, the pain of being alive.
This means that both sides misuse their personal selfishness (greed, hatred, infatuation, arrogance, and suspicion) for the wrong object, the wrong method, and the wrong place. This is "suffering." These ordinary people use this kind of "suffering" (the suffering of the five poisons mentioned above) to solve their own "suffering of birth," which is "suffering upon suffering." Other phenomena can be deduced by analogy.
Understand the causes of various sufferings and prescribe the right remedy.
If we understand the causes of suffering, we can find the right remedy, that is, a solution. By brainstorming and pooling our wisdom, engaging in broad or professional, positive and beneficial discussions, analyses, suggestions, and sharing, we can help the international and domestic communities, including ourselves, to prevent various potential problems and disasters, including natural disasters, man-made calamities, and even war. This is to prevent our lives from being consumed and dragged down by ruthless, lazy, greedy, or ignorant people. "great love without relationship and great mercy in the same body of universal(Unconditional compassion and universal empathy)"—if applied to prevention, it will be far more effective than post-event remedies and assistance.
"Great love without relationship and great mercy in the same body of universal(Unconditional compassion and universal empathy)" are principles to demand oneself, not to others.
We must understand that "great love without relationship and great mercy in the same body of universal(Unconditional compassion and universal empathy)" are principles for our personal cultivation and virtue, standards we demand and apply to ourselves, not standards we demand and apply to others. We can suggest or share this positive concept and practice, but we cannot force others to accept it, demand it of them, or coerce them. We must understand this proper measure. That is, we can demand that we ourselves do good deeds, but we cannot demand that others do good deeds. Good deeds are like intangible assets; whoever does them owns them.
●Theme Summary
Buddhist teachings on love and mercy(compassion)
In summary, loving-kindness is giving all beings peace and happiness. From a Buddhist perspective, it means teaching beings to understand and learn the "three trainings of morality, concentration, and wisdom. Mercy(compassion) is the removal of all sentient beings' afflictions and suffering. From a Buddhist perspective, it means teaching sentient beings to eliminate the "five poisons of the mind—greed, hatred(anger), infatuation(ignorance), arrogance(pride), and suspicion(doubt)—and their workings." Why?"
Because only when sentient beings are in a state of inner purity (precepts), stability (concentration), and wisdom (insight), can all their actions truly bring peace and happiness. The five poisons of greed, hatred(anger), infatuation(ignorance), arrogance(pride), and suspicion(doubt), and their workings, are the root of all afflictions and suffering for sentient beings. Only when sentient beings have the will and awareness to consciously and autonomously uproot these sources can they truly eradicate suffering. Understanding and practicing this process requires time and the accumulation of experience. Many articles on this blog have explored the related topic extensively. Readers are encouraged to refer to them.
We can all use our professional knowledge, skills and resources to practice "great love without relationship and great mercy in the same body of universal(Unconditional compassion and universal empathy)" towards all beings.
Based on the above principles, we can extend and connect them to the world, from national politics to all walks of life. No matter where we are, whether at home or abroad, we can use our professional knowledge, skills and resources to practice "great love without relationship(without condition) and great mercy in the same body of universal(Unconditional compassion and universal empathy)" for all beings.
In this way, when all beings are peaceful and happy, without suffering or trouble, the probability that they will create a lot of trouble to waste and drag down our lives will approach zero. To put it bluntly, this is for our own good.
The best policy is "prevention is better than cure," while the worst policy is "remedy and assistance."
In domestic politics, when practicing "great love without relationship(without condition) and great mercy in the same body of universal(Unconditional compassion and universal empathy)" towards all beings, it is important to understand that the best approach is "prevention is better than cure," while the worst is "remedy and assistance." In any endeavor, the time, manpower, and resources spent on "prevention" are far less costly and more effective than those spent on "remedy and assistance" afterward. This can be observed in many instances.
Practicing "great love without relationship(without condition) and great mercy in the same body of universal(Unconditional compassion and universal empathy)" towards all beings can promote peace in the world and across the Taiwan Strait.
International politics, including cross-strait politics, can promote world peace and peace across the Taiwan Strait by practicing "great love without relationship(without condition) and great mercy in the same body of universal(Unconditional compassion and universal empathy)" towards all beings. This is something we can understand if we think about it carefully. Many of the leaders in international politics are narcissistic. This becomes clear once we understand narcissistic personality traits.
Those with narcissistic personalities, occupying high positions and seemingly in control, appear glamorous but are actually filled with various troubles and suffer from extreme inner darkness and pain. In other words, they are the most typical representatives of the "five poisons of the mind—greed, hatred(anger), infatuation(ignorance), arrogance(pride), and suspicion(doubt)—and their workings." If we want to promote world peace, or even peace across the Taiwan Strait, we must start from this fundamental issue. Other political ideologies and military confrontations and comparisons are merely changes in appearance.
In Buddhism, the changes in phenomena are seen as illusory and impermanent. Clinging to them is like a fool chasing after colorful bubbles floating in the air. As the Diamond Sutra says, "All conditioned phenomena are like dreams, illusions, bubbles, shadows, dew, and lightning; thus should they be viewed."
People with a toxic mind have low cognitive abilities and a high risk of developing dementia.
According to psychological research and observation, those with toxic minds have lower cognitive abilities than the average lifespan, shorter lifespans, and a higher risk of developing dementia than the average lifespan. If we have researched, observed, or even cared for dementia patients, we will understand that dementia patients lack awareness of their condition. Even though their daily activities and responses may seem normal, there will definitely be some strange behaviors or responses that make people notice.
Some families of people with dementia don't even notice anything unusual in the early stages, only realizing after six months or even a year or two that the person truly has dementia and needs care. Furthermore, medical research shows that the risk of developing dementia increases with age. On average, about one in ten people over seventy will develop dementia, while for those over eighty, the risk is about one in five.
Many books and online resources, including family members sharing their experiences caring for elderly people with dementia, offer insights into the multifaceted nature of dementia. In my personal opinion, I would advise international political figures, diplomats, defense personnel, and scholars from international think tanks to also research and understand this area. Why?
Elderly leaders living in high-pressure political environments are at higher risk of developing dementia.
Most of the leaders of these authoritarian and dictatorial countries are currently over seventy years old, some even over eighty. All indications suggest they will remain in power indefinitely. Based on my past experience as a full-time home caregiver and my existing medical knowledge, I believe these over-seventy leaders of authoritarian and dictatorial countries are definitely elderly people suffering from chronic illnesses.
Based on their physical appearance, their risk of developing dementia is quite high. Studies suggest that workers in high-pressure environments have a relatively high risk of developing dementia. The political environment and atmosphere of authoritarian and dictatorial countries are relatively high-pressure; therefore, it can be inferred that these leaders have a particularly high risk of developing dementia.
People with dementia have a range of consciousness and expressions that seem normal and abnormal.
Based on my understanding of dementia, if these elderly, authoritarian leaders suffer from dementia, their consciousness and expression will oscillate between seemingly normal and abnormal. If their subordinates do not understand that their leader has dementia, they will treat and handle the leader's consciousness and expression as if they were real, which would be a disaster for the nation and the world.
The behavior and decisions of people with dementia often exceed the conscious judgment of normal people.
Some might gloat, thinking this provides a convenient reason to remove them from power. I don't think so. Why? Some 80-year-old dementia patients, retired for many years, still believe they are still in their positions. Therefore, early in the morning, they report to their former posts, saying they want to go to work. I want to point out that the behavior and decisions of dementia patients often exceed the conscious judgment of normal people. Moreover, this dementia patient might be the permanent leader of an authoritarian or dictatorial country.
If we looked into it, we'd understand that families of people with dementia often suffer from insomnia, exhaustion, and even emotional breakdowns, sometimes resulting in physical violence against the patient. If dealing with a dementia patient is this difficult, imagine what it would be like if they were a permanent leader – it would undoubtedly cause chaos and uproar in both international and domestic society.
People with dementia often have other comorbidities, such as diabetes, high blood pressure, cardiovascular disease, cancer, or dialysis. These patients experience highly volatile and intense emotions, and may even exhibit violent tendencies, especially men, who are more prone to violence and aggression. People without medical training often find it difficult to cope with these conditions.
The dementia of an elderly, perpetually ruling leader will have a long-term drain on and burden on the people.
I want to clarify that, based on the above description, these leaders who are over seventy or eighty years old and have held power indefinitely, if they develop dementia and it goes undetected, will absolutely and continuously deplete and burden the lives of ordinary people—our lives in general. This will have an extremely negative impact on the entire international and domestic political landscape, as well as on ordinary citizens. Why?
Men often possess strong aggression and a warlike, combative nature. These traits don't disappear when they're over seventy and suffer from dementia; on the contrary, they may become more pronounced. From a Buddhist perspective, this is neither a blessing for leaders who are over seventy or eighty and hold perpetual power, nor for all sentient beings. The solution remains to overcome rigidity with gentleness. Personally, I believe that using force to subdue force is not a wise approach.
The greatest act of compassion for an elderly leader who has been in power indefinitely is to advise him to retire gracefully and enjoy his later years.
Life has its moments of entering and leaving the stage; knowing how to gracefully exit the stage requires wisdom. If the families of these perpetually ruling leaders possess the awareness and understanding I have described above, I would suggest that their families or relatives persuade these leaders to retire gracefully and enjoy their later years. That would be the greatest compassion you, their families or relatives, can offer to these leaders who aspire to perpetual rule. Of course, from another perspective, it is also the greatest compassion for all sentient beings. It would be a blessing for both sides.
The remaining life is very precious; cherish the time your family spends with you.
The remaining life is very precious. If one has wisdom, one knows that in the remaining years, family members should cherish each other and accompany one another. This is a priceless and invaluable treasure. Once life and death separate us, we will go our separate ways, and the chance of meeting again in the next life is almost zero. Once we are separated from the present life, the power, status, and wealth we once possessed will no longer be ours.
In other words, all the fame and fortune you achieve in this life through scheming and hard work will be illusory and futile to your future self(the self in your next life). It's better to leave some good karma for yourself, benefiting both yourself and others; that's the kind of feast you can take with you when you die.
May all beings truly understand that supreme love and mercy(compassion) benefits both oneself and others.
May all beings understand the principles of "great love without relationship(condition)and great mercy in the same body of universal(unconditional compassion and universal empathy)" and their application, and utilize their professional knowledge, skills, and resources to put these principles into practice in their daily lives and work, benefiting both themselves and others. May they and others all benefit from these principles, sharing in their blessings, and bringing peace, happiness, and well-being to everyone in their families, society, and the international community. Blessings to all, Amitabha!
No comments:
Post a Comment