By Lama Zopa Rinpoche
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By his harming you, he causes you to generate compassion, which is the root of the Mahayana path. You can also think, "This person is so preCious and kind because due to him I can receive all the benefits of practicing patience. " This person is so kind and precious because he is helping you to stop harming all sentient beings and have compassion for them. By your ceasing to harm them and benefiting them instead, sentient beings will receive much peace and happiness. The opportunity for you to offer all this peace and happiness to all sentient beings comes from this one person who gave you the chance to practice patience.
Similarly, you can practice mindfulness that this is like an illusion created by a magician. Here, the magician is your own ignorance. What is like an illusion is the I, action, object, and all other phenomena appearing as not merely labeled by mind but as something real, appearing from there. In reality, there is no real enemy, no real problem, no real I who experiences problems. As the bodhisattva Togme Zangpo said in The Thirty-seven Practices ofBodhisattvas, 48 PRACTICING IN DAILY LIFE All forms of suffering are like a child's death in a dream.
The wisdom realizing emptiness never sees inherent existence. The object it sees is cqmpletely empty of inherent existence. In Tibetan, yiil means "object" and yiil-chen means "having object," which refers to the subject, this wisdom itself (subjective cognition). The object of the wisdom realizing emptiness (suchness, or emptiness) and the subject (the wisdom itself) are not disharmonious. They do not abide as opposites. The object, emptiness, and the subject, wisdom, are not in opposition to each other.
A Chat About Heruka by Lama Zopa Rinpoche