The retribution of suffering is due to the negative karma done in previous lives, so in addition to hoping that they will be liberated from the suffering causes, we should also pray that they will be free from the causes of suffering, because if we do not plant the causes of suffering, we will not continue to suffer the consequences of suffering. And now we are constantly suffering in the course of our lives, and if we continue to create karma, the suffering in future lives will only be more and heavier. By visualizing the suffering of sentient beings and observing our own cause and effect, we have a strong desire that every sentient being will be free from the suffering and that they will be able to cut off the root of suffering. Bitter root is bad karma. Hell beings are hateful, hungry ghosts are stingy, and bystander beings are ignorant and fall into the Three Negative Realms, so we hope that their bad karma will be cut off and they will be blessed by humans and celestial beings for the time being.

However, as long as you are in samsara, no matter how much you try to make yourself happy, you will still suffer. It's like people in the world who are desperate to make money, and they have savings in the bank, so they can enjoy the mountains and rivers and enjoy themselves comfortably. However, from the day of the tour, the deposits in the bank gradually decreased, that is, the time for the next effort was getting closer and closer. If you don't know how to manage money, the time to enjoy it is even shorter, and soon you have to work hard to accumulate wealth. It's the same in samsara, when you have exhausted your blessings, you have to suffer again. Therefore, the only way to be permanently free from suffering is for sentient beings not to be reborn in samsara, but to be reborn in the Pure Lands of Buddhahoods, and finally to become bodhisattvas and Buddhas there, so that they will no longer be tormented by the pain of samsara, which is the deepest and broadest compassion.

We should always meditate like this, so that we can immerse ourselves in the suffering of all kinds of samsaric beings. If it's just talking, then the feeling is more profound when you say it, and the feeling ends with the language after you finish speaking. So let the great compassion be united as one and arise constantually in the self-continuum. Whether you are holding mantras, worshipping Buddhas, making offerings, or doing good deeds to help others, you should try to fill yourself with the heart of great compassion and dedication to all sentient beings.

The Sutra says: "Those who want to become Buddhas do not need to learn many Dharmas, they can learn just one Dharma." Whoever has the Dharma of compassion is the cause of Buddhahood as in the palm of his hand. "Cultivating compassion is very important for those who want to become Buddhas, especially for Mahayana Buddhists. If we don't have compassion for all sentient beings, we won't have a source of food, and we won't be able to grow our good roots, accumulate good fortune, and of course, we won't be able to achieve anything. We often talk about "removing karma," and if you don't have compassion, it's not easy to get rid of karma. Karma is created by different sentient beings, and if we can't treat all sentient beings with compassion without discrimination, we can't eliminate the karma created by sentient beings with the power of all sentient beings.

Joy is the immeasurable mind of "wishing all sentient beings to be free from the happiness of no suffering," which in Tibetan means "immeasurable happiness." Becoming a Buddha is the greatest happiness that sentient beings can get, so attaining the supreme Buddhahood is called supreme bliss. The only way to sustain happiness in perpetuity is to understand Prajna, so the supreme bliss of ultimate happiness must be achieved by understanding emptiness. Therefore, immeasurable joy not only wishes for sentient beings to receive the short-term happiness of human heavenly retribution, but also wants them to attain the immeasurable happiness of perfect enlightenment of eternal happiness.

The blessings of each sentient being are different: some have sufficient wealth, some are happy, some live a long life without illness, some have good looks, some have a group of dependents, and some have strong rights. Sometimes when we see the good fortune of others coming forward, our hearts are jealous and want to make comparisons, so that compassion is blinded by jealousy and cannot arise. Originally, bodhichitta wanted sentient beings to be free from suffering and to place them in the heavenly attainment of temporary happiness and the attainment of eternal happiness and perfection of Buddhahood, but when somebody is happy, we feel unhappy and our hearts are a little sour, and that's because jealousy is at work.

We should learn to rejoice in those who receive short-term blessings and not to be jealous. Because jealousy does not do any harm to others in its lifetime, but it is a painful torture for oneself. A person with a strong sense of jealousy actually has a very painful life, because any benefit of others becomes a weapon to torture him in his eyes. For example, many people just can't accept the praise of others, and those praise words seem to be sarcastic to their ears, and their hearts are unreasonably uncomfortable.

There are beings who don't need us to give to have these blessings, and we should be happy and not jealous. There is a Chinese idiom called "tree big wind", when you have money, power and power, it is easy to arouse the jealousy and slander of others and invite disasters and troubles, and harm will follow; At the same time, when people have these earthly blessings, their wisdom often begins to diminish. Therefore, when we see that sentient beings have good fortunes, we should pray that they will not be harmed by these good fortunes, and that their wisdom will also increase, and that they will have good fortune and good fortune. And for other sentient beings who have not received good fortune, I also hope that their blessings and wisdom will increase.

To be happy is to rejoice in the happiness that every life has; For sentient beings who have not attained it, I also hope that because we have compassion for them, happiness will always be with them. This joy is the best cure for jealousy and arrogance. Otherwise, when others are happy, they will dig into the horns of the bull and ask for their own hardships; Even if you are so depressed, you will not be able to transfer your belongings to you. While others are happy, you are sullen on the sidelines, and others are reluctant to get close to you or help you when they see you with a bad face. And when you like others and praise others, in order to make yourself and others have the same happiness, and then make a wish to work hard, others will also be willing to share weal and sorrow with you.

Many of the teachings of the Dharma sound so vast and profound that many times we feel that it is good to act on the law, but it seems difficult to actually put it into action. In fact, the four immeasurable minds, simply put, hope that you have a good heart, a kind heart, the words you speak, the things you do become good and beautiful, and what others do for you will also be pleasing to you, this is your good retribution. We must learn to think about the good side of everything, and when everyone is full of good thoughts, when the words are good, and the actions taken are good deeds, then it is unlikely that the world will be bad.

In fact, the real place of comfort and happiness is not to look outside to find a quiet, noisy place. When the mind is settled, the present is the Pure Land. When our hearts are filled with habits such as jealousy, arrogance, hatred, and greed, no matter how elegant and comfortable the external environment is, we will have no time to appreciate it because of the ups and downs of our hearts. If we can reflect on our own hearts and always treat everything around us with compassion and joy, we will be able to feel from the bottom of our hearts: if our hearts are pure, our land will be pure.