The ancients likened the attitude of sentient beings to "like a Brahmin giving alms." When a brahmin is giving, as long as he sits at the door of his house, whether it is rich or poor, he gives equally and equally. True compassion is unlikely to be achieved without equal giving. Therefore, it is necessary to first let go of the greed for one's relatives, and then let go of the hatred of the enemy, and then be able to treat them as equals, so that we can have true compassion for them. That's why the four immeasurables should first contemplate the "sacrifice."

However, if one thinks that treating all beings as equals means that one has no feeling for one's relatives and hatred, and that one becomes completely numb to one's relatives or enemies, that is the naivety of greed and hatred, that is, ignorance. The true meaning of egalitarianism is to treat all sentient beings as equals, hoping that they will be free from their troubles and sufferings, and will always have the same happiness and blessings. Egalitarianism removes our ignorance.

So how do you cultivate equality? At first, it is easier to think about the people you don't like as your parents, but when you really want to put them into practice, you will find it difficult to do so. We can take a gradual approach by treating people we don't like as equals, treating them as irrelevant strangers, and not clinging to "dislike" thoughts about them, so that we can reduce our disgust. Gradually, when you balance your feelings of disgust and continue to meditate and practice, you will gradually be able to truly recognize him as your own relatives from the bottom of your heart, and therefore you should be merciful to him no matter how bad the other person is, just as many parents are still as compassionate to their children who are not behaving well, and treat them as equals as the rest of their children. By being able to change slowly in this way, our hatred can gradually be directed towards the good side.

After having the equal sacrificial heart of treating all sentient beings equally, the next thing to meditate on is the "compassion" of compassion and joyful giving. "Compassion" means "wishing all sentient beings to have sufficient happiness and happy causes", hoping that all sentient beings will not only receive the "fruit" of happiness, but also create the "causes" that produce happiness.

Just as a mother has many children, some of them are very well-behaved, and she learns well no matter what she teaches, and sometimes she can do satisfactorily even without explanation, as long as she gives him compassion and love, it is enough, and she does not have to beat or scold, nor do she have to worry about it; But some children are not like this, they don't appreciate it at all, the better they treat him, the more things they may do wrong, they want him to go east, he goes west, and everything is worrying. For these children who are not easy to adjust, the mother scolds and sometimes even rude, but she is just as merciful to them as she is to other children. Even the most ferocious carnivore, no matter how hungry it may be, will not eat its own children, because mothers, whether they are bodies, words or hearts, always give to their children in equal ways, and it is this motherly spirit that we have to learn.

Every sentient being wants to be happy and blessed, but many times satisfying one's desires by harming other sentient beings is actually creating negative karma. As a result, aspirations and gains are often at odds with each other. Therefore, it is not enough to just hope for happiness in this life and in the next life, but also to learn to create the "causes" of happiness in order to make others happy, or to allow oneself to be happy because of this.

As we often say, "The fundamental solution is to feed others, not just to give them food, but to teach them how to farm." Therefore, we should not only satisfy their good fortune for a short period of time, such as giving away money, but more importantly, we should tell them how to do good deeds and accumulate the causes of great happiness as Buddhas.

Our bodies, words, and hearts are often directed to "give for the happiness of others." Shantideva said, "Look at all living beings with sincere love and not despise them." "Even when looking at sentient beings, one should not look at each other with an angry look of hatred, but should pay attention with loving eyes. This cannot be just a slogan, but for the true well-being of others, we must constantly think with our hearts, praise them with words, and put them into action, and find ways to make others truly happy and good. Moreover, not only in this life, but also in life and life, they are willing to sacrifice their bodies, mouths and minds for the happiness of all sentient beings.

If, in the process of practicing the Dharma, we can truly put compassion into practice in our own minds, and if we can treat all sentient beings as our parents equally, and strive to continue to develop this good side, then we can say that we will basically have a lot less troubles and suffering, because when all our mental actions are in a normal cycle under the effect of good power, our troubles will naturally turn into the bodhi path.