How do you handle when someone tries to instill guilt in you?

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From a perspective to hindrances to meditation this may fall under remorse and regrets, but not very apt in that sense.



Using Buddhist philosophy to get over and respond, how do you handle when someone tries to instil guilt in you, like trying to make you feel like you have done something wrong, you are a bad person, I am a victim, you are a perpetrator.



How to respond to such a person?



Sutta references are appreciated but otherwise, any workable answer adhering to keeping Buddhist precepts and practise is welcome.










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    3















    From a perspective to hindrances to meditation this may fall under remorse and regrets, but not very apt in that sense.



    Using Buddhist philosophy to get over and respond, how do you handle when someone tries to instil guilt in you, like trying to make you feel like you have done something wrong, you are a bad person, I am a victim, you are a perpetrator.



    How to respond to such a person?



    Sutta references are appreciated but otherwise, any workable answer adhering to keeping Buddhist precepts and practise is welcome.










    share|improve this question
























      3












      3








      3








      From a perspective to hindrances to meditation this may fall under remorse and regrets, but not very apt in that sense.



      Using Buddhist philosophy to get over and respond, how do you handle when someone tries to instil guilt in you, like trying to make you feel like you have done something wrong, you are a bad person, I am a victim, you are a perpetrator.



      How to respond to such a person?



      Sutta references are appreciated but otherwise, any workable answer adhering to keeping Buddhist precepts and practise is welcome.










      share|improve this question














      From a perspective to hindrances to meditation this may fall under remorse and regrets, but not very apt in that sense.



      Using Buddhist philosophy to get over and respond, how do you handle when someone tries to instil guilt in you, like trying to make you feel like you have done something wrong, you are a bad person, I am a victim, you are a perpetrator.



      How to respond to such a person?



      Sutta references are appreciated but otherwise, any workable answer adhering to keeping Buddhist precepts and practise is welcome.







      personal-practice reference-request






      share|improve this question













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      asked Jan 3 at 5:09







      user14568



























          5 Answers
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          The important thing to do is to have in mind that these people are puthujjanas, so they are bound to be awful, especially when they think something bad is happening to them.
          now the puthujjana who receives this ''attack'' better have equanimity.



          If this happens too much, then the solution is to no longer live around people who try to make you feel sad. It is hard, especially when it is people in the family, but separating yourself from bad puthujjanas in order to live with the meritorious puthujjanas and non-puthujjanas who train for the noble path is the way to have sati, and ultimately to be awaken, like the buddha tells Ananda in the Upaddha Sutta.



          For the ''sutta reference'' you can read the Akkosa Sutta where the buddha is insulted by some puthujjana and the buddha replies that he does not take up the insults.






          share|improve this answer
































            1















            1. Then the Exalted One, realizing the turn their discussion had taken, entered the pavilion, sat down on the prepared seat, and
              addressed the bhikkhus: "What kind of discussion were you holding just
              now, bhikkhus? What was the subject of your conversation?"

            The bhikkhus replied: "When dawn had broken, Lord, after rising we
            assembled in the pavilion. As we sat here, the following conversation
            sprang up among us: 'It is wonderful and marvellous friends, how the
            Exalted One, he who knows and sees, the Worthy One, the perfectly
            enlightened Buddha, has so thoroughly penetrated the diversity in the
            dispositions of beings. For this wanderer Suppiya spoke in many ways
            in dispraise of the Buddha, the Dhamma, and the Sangha, while his own
            pupil, the youth Brahmadatta, spoke in many ways in their praise.
            These two, teacher and pupil, followed closely behind the Exalted One
            and the company of bhikkhus, making assertions in direct contradiction
            to each other.' This, Lord, was the conversation we were having when
            the Exalted One arrived."



            1. "If, bhikkhus, others speak in dispraise of me, or in dispraise of the Dhamma, or in dispraise of the Sangha, you should not give way to
              resentment, displeasure, or animosity against them in your heart. For
              if you were to become angry or upset in such a situation, you would
              only be creating an obstacle for yourselves. If you were to become
              angry or upset when others speak in dispraise of us, would you be able
              to recognize whether their statements are rightly or wrongly spoken?"

            "Certainly not, Lord."



            "If, bhikkhus, others speak in dispraise of me, or in dispraise of the
            Dhamma, or in dispraise of the Sangha, you should unravel what is
            false and point it out as false, saying: 'For such and such a reason
            this is false, this is untrue, there is no such thing in us, this is
            not found among us.'



            1. "And if, bhikkhus, others speak in praise of me, or in praise of the Dhamma, or in praise of the Sangha, you should not give way to
              jubilation, joy, and exultation in your heart. For if you were to
              become jubilant, joyful, and exultant in such a situation, you would
              only be creating an obstacle for yourselves. If others speak in praise
              of me, or in praise of the Dhamma, or in praise of the Sangha, you
              should acknowledge what is fact as fact, saying: 'For such and such a
              reason this is a fact, this is true, there is such a thing in us, this
              is found among us.'



            Brahmajala sutta



            There is what people say, and how people say it. Concentrate on whether what they say is accurate or not, and act accordingly.



            Past and present experience only offers two choices - suffering or learning. Guilt is mostly not useful in that it clouds a reasoned analysis of what the issue is - it embraces suffering over learning. Those that have learnt from their errors, don't feel guilty for their errors, as they have gotten all they can from them, and laid them aside.



            If someone still demands guilt from you when you have already learnt your lesson, they likely need to learn that suffering is not permanent.






            share|improve this answer






























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              Householders,



              may Venerable fellows, in front and behind, have the compassion for many to possible correct failures and also fill up graps if traced here.



              After having put away foolish thought of believing that equanimity is the highest, even supportive, in such cases:



              The first one may do in such a situation, when one gets touched unpleased, better feels that way, is to remind on the very importand Dhammapada stanza, that nobody is of more support as someone pointing out ones failure and in the case of even a wise person, one should stick and hold on such a person.



              The second thought is possible given to remind oneself that there are actually very less how would tell one a fault, having other interests in the back and that it is also not so general possible to get the chance of a possible very releasing way for a even personal pardon of a transgression.



              Being urged by those reminders one should take all his effort and capacity to reconstruct the case, piece by piece, and most importand, with sacca, ujju!, to get not cheated by ones defilement and miss a great opportunity. Possible ask an admirable friend to help in strong cross-questioning.



              If, after real trought-full investigation, it is clear that it's either a missunderstood situation, a unlucky and not right blame, or what ever away from what was fact (done), one does not need to take the given and it will stay his/her's, or as a teacher here once told (a little to quick, on fb), "If someone calls you an ox, look if it is like that, inspecting your back" (retold in it's message, not sure if able to find the original, having been banned because of lifting certain critic on another "lost in short cuts").



              The many proper approaches further and for each case, would require all detail case by case actions according the whole circumstances. But as already told by the Sublime Buddha to his son, good to clear such cases with an admirable (dhammika) friend/teacher/guide and it might be that the "insulter" actually is the proper one.



              [Note: This here is not given for any worldly exchange, trade, stackes, commercial use, dirct or indirect, and may be needed to be deleted if the circumstances do not allow such gifts.]






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                0














                You should respond with equanimity (upekkha), following the example of monk Sanghamaji in Udana 1.8.



                This sutta is about a monk by the name of Sanghamaji, who, when seated under a tree, was visited by his former wife, carrying their infant son. She tried several times to get his attention, and having failed, left the son at his feet and went a short distance away, to observe his reaction. The monk neither reacted, nor said anything to the woman or her child. She then took back the child and left the scene, while lamenting about her former husband's lack of feelings for them, saying "the monk doesn't even care about his son."



                The Buddha, who witnessed this supernaturally, praised the monk, saying (I paraphrase here) that he showed equanimity and is free from attachment, and is therefore a brahman.



                Previously, I asked a question on equanimity related to this sutta.






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                • You have to have the kind of pure objection and being no more householder, trader, to act taking this sample. It's most importand to know you self and where you are first... are you serious in assuming that either you or the questioner are pure? May your movie soon comes to an end where refuge can be taken.

                  – Samana Johann
                  Jan 5 at 6:44











                • The specific example may not be applicable to lay people, but equanimity or upekkha as one of the brahmaviharas is applicable to monks and lay people alike.

                  – ruben2020
                  Jan 5 at 13:26











                • It's not the time for equaminity before having deep and honest investigated and it's not the time for any Brahmavihara if not firm in conduct and having cleansed faults and therefore first things first otherwise simple long journey in arupa realm or even right after straight upward. And this here is no place of upekka as well, as probably already traced, karuna ;-)

                  – Samana Johann
                  Jan 5 at 13:32



















                0














                Speaking from experience: You will not feel guilty unless you have guilt or sense of obligation within yourself, so it is not the other person's fault; they cannot "make" you feel anything. If you are detached within, you can look on the other with compassion, since they are trying to manipulate you out of some negative emotion of their own. Or you can tell them in a neutral way, "You may be right." If through self-observation you see guilt in yourself, you need to work on that. There is healthy guilt that tells you you are wrong, and there is toxic guilt. Which is it?






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                  5 Answers
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                  The important thing to do is to have in mind that these people are puthujjanas, so they are bound to be awful, especially when they think something bad is happening to them.
                  now the puthujjana who receives this ''attack'' better have equanimity.



                  If this happens too much, then the solution is to no longer live around people who try to make you feel sad. It is hard, especially when it is people in the family, but separating yourself from bad puthujjanas in order to live with the meritorious puthujjanas and non-puthujjanas who train for the noble path is the way to have sati, and ultimately to be awaken, like the buddha tells Ananda in the Upaddha Sutta.



                  For the ''sutta reference'' you can read the Akkosa Sutta where the buddha is insulted by some puthujjana and the buddha replies that he does not take up the insults.






                  share|improve this answer





























                    2














                    The important thing to do is to have in mind that these people are puthujjanas, so they are bound to be awful, especially when they think something bad is happening to them.
                    now the puthujjana who receives this ''attack'' better have equanimity.



                    If this happens too much, then the solution is to no longer live around people who try to make you feel sad. It is hard, especially when it is people in the family, but separating yourself from bad puthujjanas in order to live with the meritorious puthujjanas and non-puthujjanas who train for the noble path is the way to have sati, and ultimately to be awaken, like the buddha tells Ananda in the Upaddha Sutta.



                    For the ''sutta reference'' you can read the Akkosa Sutta where the buddha is insulted by some puthujjana and the buddha replies that he does not take up the insults.






                    share|improve this answer



























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                      2








                      2







                      The important thing to do is to have in mind that these people are puthujjanas, so they are bound to be awful, especially when they think something bad is happening to them.
                      now the puthujjana who receives this ''attack'' better have equanimity.



                      If this happens too much, then the solution is to no longer live around people who try to make you feel sad. It is hard, especially when it is people in the family, but separating yourself from bad puthujjanas in order to live with the meritorious puthujjanas and non-puthujjanas who train for the noble path is the way to have sati, and ultimately to be awaken, like the buddha tells Ananda in the Upaddha Sutta.



                      For the ''sutta reference'' you can read the Akkosa Sutta where the buddha is insulted by some puthujjana and the buddha replies that he does not take up the insults.






                      share|improve this answer















                      The important thing to do is to have in mind that these people are puthujjanas, so they are bound to be awful, especially when they think something bad is happening to them.
                      now the puthujjana who receives this ''attack'' better have equanimity.



                      If this happens too much, then the solution is to no longer live around people who try to make you feel sad. It is hard, especially when it is people in the family, but separating yourself from bad puthujjanas in order to live with the meritorious puthujjanas and non-puthujjanas who train for the noble path is the way to have sati, and ultimately to be awaken, like the buddha tells Ananda in the Upaddha Sutta.



                      For the ''sutta reference'' you can read the Akkosa Sutta where the buddha is insulted by some puthujjana and the buddha replies that he does not take up the insults.







                      share|improve this answer














                      share|improve this answer



                      share|improve this answer








                      edited Jan 3 at 7:05









                      ChrisW

                      29k42484




                      29k42484










                      answered Jan 3 at 6:56









                      NachtflugNachtflug

                      692




                      692





















                          1















                          1. Then the Exalted One, realizing the turn their discussion had taken, entered the pavilion, sat down on the prepared seat, and
                            addressed the bhikkhus: "What kind of discussion were you holding just
                            now, bhikkhus? What was the subject of your conversation?"

                          The bhikkhus replied: "When dawn had broken, Lord, after rising we
                          assembled in the pavilion. As we sat here, the following conversation
                          sprang up among us: 'It is wonderful and marvellous friends, how the
                          Exalted One, he who knows and sees, the Worthy One, the perfectly
                          enlightened Buddha, has so thoroughly penetrated the diversity in the
                          dispositions of beings. For this wanderer Suppiya spoke in many ways
                          in dispraise of the Buddha, the Dhamma, and the Sangha, while his own
                          pupil, the youth Brahmadatta, spoke in many ways in their praise.
                          These two, teacher and pupil, followed closely behind the Exalted One
                          and the company of bhikkhus, making assertions in direct contradiction
                          to each other.' This, Lord, was the conversation we were having when
                          the Exalted One arrived."



                          1. "If, bhikkhus, others speak in dispraise of me, or in dispraise of the Dhamma, or in dispraise of the Sangha, you should not give way to
                            resentment, displeasure, or animosity against them in your heart. For
                            if you were to become angry or upset in such a situation, you would
                            only be creating an obstacle for yourselves. If you were to become
                            angry or upset when others speak in dispraise of us, would you be able
                            to recognize whether their statements are rightly or wrongly spoken?"

                          "Certainly not, Lord."



                          "If, bhikkhus, others speak in dispraise of me, or in dispraise of the
                          Dhamma, or in dispraise of the Sangha, you should unravel what is
                          false and point it out as false, saying: 'For such and such a reason
                          this is false, this is untrue, there is no such thing in us, this is
                          not found among us.'



                          1. "And if, bhikkhus, others speak in praise of me, or in praise of the Dhamma, or in praise of the Sangha, you should not give way to
                            jubilation, joy, and exultation in your heart. For if you were to
                            become jubilant, joyful, and exultant in such a situation, you would
                            only be creating an obstacle for yourselves. If others speak in praise
                            of me, or in praise of the Dhamma, or in praise of the Sangha, you
                            should acknowledge what is fact as fact, saying: 'For such and such a
                            reason this is a fact, this is true, there is such a thing in us, this
                            is found among us.'



                          Brahmajala sutta



                          There is what people say, and how people say it. Concentrate on whether what they say is accurate or not, and act accordingly.



                          Past and present experience only offers two choices - suffering or learning. Guilt is mostly not useful in that it clouds a reasoned analysis of what the issue is - it embraces suffering over learning. Those that have learnt from their errors, don't feel guilty for their errors, as they have gotten all they can from them, and laid them aside.



                          If someone still demands guilt from you when you have already learnt your lesson, they likely need to learn that suffering is not permanent.






                          share|improve this answer



























                            1















                            1. Then the Exalted One, realizing the turn their discussion had taken, entered the pavilion, sat down on the prepared seat, and
                              addressed the bhikkhus: "What kind of discussion were you holding just
                              now, bhikkhus? What was the subject of your conversation?"

                            The bhikkhus replied: "When dawn had broken, Lord, after rising we
                            assembled in the pavilion. As we sat here, the following conversation
                            sprang up among us: 'It is wonderful and marvellous friends, how the
                            Exalted One, he who knows and sees, the Worthy One, the perfectly
                            enlightened Buddha, has so thoroughly penetrated the diversity in the
                            dispositions of beings. For this wanderer Suppiya spoke in many ways
                            in dispraise of the Buddha, the Dhamma, and the Sangha, while his own
                            pupil, the youth Brahmadatta, spoke in many ways in their praise.
                            These two, teacher and pupil, followed closely behind the Exalted One
                            and the company of bhikkhus, making assertions in direct contradiction
                            to each other.' This, Lord, was the conversation we were having when
                            the Exalted One arrived."



                            1. "If, bhikkhus, others speak in dispraise of me, or in dispraise of the Dhamma, or in dispraise of the Sangha, you should not give way to
                              resentment, displeasure, or animosity against them in your heart. For
                              if you were to become angry or upset in such a situation, you would
                              only be creating an obstacle for yourselves. If you were to become
                              angry or upset when others speak in dispraise of us, would you be able
                              to recognize whether their statements are rightly or wrongly spoken?"

                            "Certainly not, Lord."



                            "If, bhikkhus, others speak in dispraise of me, or in dispraise of the
                            Dhamma, or in dispraise of the Sangha, you should unravel what is
                            false and point it out as false, saying: 'For such and such a reason
                            this is false, this is untrue, there is no such thing in us, this is
                            not found among us.'



                            1. "And if, bhikkhus, others speak in praise of me, or in praise of the Dhamma, or in praise of the Sangha, you should not give way to
                              jubilation, joy, and exultation in your heart. For if you were to
                              become jubilant, joyful, and exultant in such a situation, you would
                              only be creating an obstacle for yourselves. If others speak in praise
                              of me, or in praise of the Dhamma, or in praise of the Sangha, you
                              should acknowledge what is fact as fact, saying: 'For such and such a
                              reason this is a fact, this is true, there is such a thing in us, this
                              is found among us.'



                            Brahmajala sutta



                            There is what people say, and how people say it. Concentrate on whether what they say is accurate or not, and act accordingly.



                            Past and present experience only offers two choices - suffering or learning. Guilt is mostly not useful in that it clouds a reasoned analysis of what the issue is - it embraces suffering over learning. Those that have learnt from their errors, don't feel guilty for their errors, as they have gotten all they can from them, and laid them aside.



                            If someone still demands guilt from you when you have already learnt your lesson, they likely need to learn that suffering is not permanent.






                            share|improve this answer

























                              1












                              1








                              1








                              1. Then the Exalted One, realizing the turn their discussion had taken, entered the pavilion, sat down on the prepared seat, and
                                addressed the bhikkhus: "What kind of discussion were you holding just
                                now, bhikkhus? What was the subject of your conversation?"

                              The bhikkhus replied: "When dawn had broken, Lord, after rising we
                              assembled in the pavilion. As we sat here, the following conversation
                              sprang up among us: 'It is wonderful and marvellous friends, how the
                              Exalted One, he who knows and sees, the Worthy One, the perfectly
                              enlightened Buddha, has so thoroughly penetrated the diversity in the
                              dispositions of beings. For this wanderer Suppiya spoke in many ways
                              in dispraise of the Buddha, the Dhamma, and the Sangha, while his own
                              pupil, the youth Brahmadatta, spoke in many ways in their praise.
                              These two, teacher and pupil, followed closely behind the Exalted One
                              and the company of bhikkhus, making assertions in direct contradiction
                              to each other.' This, Lord, was the conversation we were having when
                              the Exalted One arrived."



                              1. "If, bhikkhus, others speak in dispraise of me, or in dispraise of the Dhamma, or in dispraise of the Sangha, you should not give way to
                                resentment, displeasure, or animosity against them in your heart. For
                                if you were to become angry or upset in such a situation, you would
                                only be creating an obstacle for yourselves. If you were to become
                                angry or upset when others speak in dispraise of us, would you be able
                                to recognize whether their statements are rightly or wrongly spoken?"

                              "Certainly not, Lord."



                              "If, bhikkhus, others speak in dispraise of me, or in dispraise of the
                              Dhamma, or in dispraise of the Sangha, you should unravel what is
                              false and point it out as false, saying: 'For such and such a reason
                              this is false, this is untrue, there is no such thing in us, this is
                              not found among us.'



                              1. "And if, bhikkhus, others speak in praise of me, or in praise of the Dhamma, or in praise of the Sangha, you should not give way to
                                jubilation, joy, and exultation in your heart. For if you were to
                                become jubilant, joyful, and exultant in such a situation, you would
                                only be creating an obstacle for yourselves. If others speak in praise
                                of me, or in praise of the Dhamma, or in praise of the Sangha, you
                                should acknowledge what is fact as fact, saying: 'For such and such a
                                reason this is a fact, this is true, there is such a thing in us, this
                                is found among us.'



                              Brahmajala sutta



                              There is what people say, and how people say it. Concentrate on whether what they say is accurate or not, and act accordingly.



                              Past and present experience only offers two choices - suffering or learning. Guilt is mostly not useful in that it clouds a reasoned analysis of what the issue is - it embraces suffering over learning. Those that have learnt from their errors, don't feel guilty for their errors, as they have gotten all they can from them, and laid them aside.



                              If someone still demands guilt from you when you have already learnt your lesson, they likely need to learn that suffering is not permanent.






                              share|improve this answer














                              1. Then the Exalted One, realizing the turn their discussion had taken, entered the pavilion, sat down on the prepared seat, and
                                addressed the bhikkhus: "What kind of discussion were you holding just
                                now, bhikkhus? What was the subject of your conversation?"

                              The bhikkhus replied: "When dawn had broken, Lord, after rising we
                              assembled in the pavilion. As we sat here, the following conversation
                              sprang up among us: 'It is wonderful and marvellous friends, how the
                              Exalted One, he who knows and sees, the Worthy One, the perfectly
                              enlightened Buddha, has so thoroughly penetrated the diversity in the
                              dispositions of beings. For this wanderer Suppiya spoke in many ways
                              in dispraise of the Buddha, the Dhamma, and the Sangha, while his own
                              pupil, the youth Brahmadatta, spoke in many ways in their praise.
                              These two, teacher and pupil, followed closely behind the Exalted One
                              and the company of bhikkhus, making assertions in direct contradiction
                              to each other.' This, Lord, was the conversation we were having when
                              the Exalted One arrived."



                              1. "If, bhikkhus, others speak in dispraise of me, or in dispraise of the Dhamma, or in dispraise of the Sangha, you should not give way to
                                resentment, displeasure, or animosity against them in your heart. For
                                if you were to become angry or upset in such a situation, you would
                                only be creating an obstacle for yourselves. If you were to become
                                angry or upset when others speak in dispraise of us, would you be able
                                to recognize whether their statements are rightly or wrongly spoken?"

                              "Certainly not, Lord."



                              "If, bhikkhus, others speak in dispraise of me, or in dispraise of the
                              Dhamma, or in dispraise of the Sangha, you should unravel what is
                              false and point it out as false, saying: 'For such and such a reason
                              this is false, this is untrue, there is no such thing in us, this is
                              not found among us.'



                              1. "And if, bhikkhus, others speak in praise of me, or in praise of the Dhamma, or in praise of the Sangha, you should not give way to
                                jubilation, joy, and exultation in your heart. For if you were to
                                become jubilant, joyful, and exultant in such a situation, you would
                                only be creating an obstacle for yourselves. If others speak in praise
                                of me, or in praise of the Dhamma, or in praise of the Sangha, you
                                should acknowledge what is fact as fact, saying: 'For such and such a
                                reason this is a fact, this is true, there is such a thing in us, this
                                is found among us.'



                              Brahmajala sutta



                              There is what people say, and how people say it. Concentrate on whether what they say is accurate or not, and act accordingly.



                              Past and present experience only offers two choices - suffering or learning. Guilt is mostly not useful in that it clouds a reasoned analysis of what the issue is - it embraces suffering over learning. Those that have learnt from their errors, don't feel guilty for their errors, as they have gotten all they can from them, and laid them aside.



                              If someone still demands guilt from you when you have already learnt your lesson, they likely need to learn that suffering is not permanent.







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                              share|improve this answer



                              share|improve this answer










                              answered Jan 3 at 11:48









                              Ilya GrushevskiyIlya Grushevskiy

                              1,527511




                              1,527511





















                                  1














                                  Householders,



                                  may Venerable fellows, in front and behind, have the compassion for many to possible correct failures and also fill up graps if traced here.



                                  After having put away foolish thought of believing that equanimity is the highest, even supportive, in such cases:



                                  The first one may do in such a situation, when one gets touched unpleased, better feels that way, is to remind on the very importand Dhammapada stanza, that nobody is of more support as someone pointing out ones failure and in the case of even a wise person, one should stick and hold on such a person.



                                  The second thought is possible given to remind oneself that there are actually very less how would tell one a fault, having other interests in the back and that it is also not so general possible to get the chance of a possible very releasing way for a even personal pardon of a transgression.



                                  Being urged by those reminders one should take all his effort and capacity to reconstruct the case, piece by piece, and most importand, with sacca, ujju!, to get not cheated by ones defilement and miss a great opportunity. Possible ask an admirable friend to help in strong cross-questioning.



                                  If, after real trought-full investigation, it is clear that it's either a missunderstood situation, a unlucky and not right blame, or what ever away from what was fact (done), one does not need to take the given and it will stay his/her's, or as a teacher here once told (a little to quick, on fb), "If someone calls you an ox, look if it is like that, inspecting your back" (retold in it's message, not sure if able to find the original, having been banned because of lifting certain critic on another "lost in short cuts").



                                  The many proper approaches further and for each case, would require all detail case by case actions according the whole circumstances. But as already told by the Sublime Buddha to his son, good to clear such cases with an admirable (dhammika) friend/teacher/guide and it might be that the "insulter" actually is the proper one.



                                  [Note: This here is not given for any worldly exchange, trade, stackes, commercial use, dirct or indirect, and may be needed to be deleted if the circumstances do not allow such gifts.]






                                  share|improve this answer



























                                    1














                                    Householders,



                                    may Venerable fellows, in front and behind, have the compassion for many to possible correct failures and also fill up graps if traced here.



                                    After having put away foolish thought of believing that equanimity is the highest, even supportive, in such cases:



                                    The first one may do in such a situation, when one gets touched unpleased, better feels that way, is to remind on the very importand Dhammapada stanza, that nobody is of more support as someone pointing out ones failure and in the case of even a wise person, one should stick and hold on such a person.



                                    The second thought is possible given to remind oneself that there are actually very less how would tell one a fault, having other interests in the back and that it is also not so general possible to get the chance of a possible very releasing way for a even personal pardon of a transgression.



                                    Being urged by those reminders one should take all his effort and capacity to reconstruct the case, piece by piece, and most importand, with sacca, ujju!, to get not cheated by ones defilement and miss a great opportunity. Possible ask an admirable friend to help in strong cross-questioning.



                                    If, after real trought-full investigation, it is clear that it's either a missunderstood situation, a unlucky and not right blame, or what ever away from what was fact (done), one does not need to take the given and it will stay his/her's, or as a teacher here once told (a little to quick, on fb), "If someone calls you an ox, look if it is like that, inspecting your back" (retold in it's message, not sure if able to find the original, having been banned because of lifting certain critic on another "lost in short cuts").



                                    The many proper approaches further and for each case, would require all detail case by case actions according the whole circumstances. But as already told by the Sublime Buddha to his son, good to clear such cases with an admirable (dhammika) friend/teacher/guide and it might be that the "insulter" actually is the proper one.



                                    [Note: This here is not given for any worldly exchange, trade, stackes, commercial use, dirct or indirect, and may be needed to be deleted if the circumstances do not allow such gifts.]






                                    share|improve this answer

























                                      1












                                      1








                                      1







                                      Householders,



                                      may Venerable fellows, in front and behind, have the compassion for many to possible correct failures and also fill up graps if traced here.



                                      After having put away foolish thought of believing that equanimity is the highest, even supportive, in such cases:



                                      The first one may do in such a situation, when one gets touched unpleased, better feels that way, is to remind on the very importand Dhammapada stanza, that nobody is of more support as someone pointing out ones failure and in the case of even a wise person, one should stick and hold on such a person.



                                      The second thought is possible given to remind oneself that there are actually very less how would tell one a fault, having other interests in the back and that it is also not so general possible to get the chance of a possible very releasing way for a even personal pardon of a transgression.



                                      Being urged by those reminders one should take all his effort and capacity to reconstruct the case, piece by piece, and most importand, with sacca, ujju!, to get not cheated by ones defilement and miss a great opportunity. Possible ask an admirable friend to help in strong cross-questioning.



                                      If, after real trought-full investigation, it is clear that it's either a missunderstood situation, a unlucky and not right blame, or what ever away from what was fact (done), one does not need to take the given and it will stay his/her's, or as a teacher here once told (a little to quick, on fb), "If someone calls you an ox, look if it is like that, inspecting your back" (retold in it's message, not sure if able to find the original, having been banned because of lifting certain critic on another "lost in short cuts").



                                      The many proper approaches further and for each case, would require all detail case by case actions according the whole circumstances. But as already told by the Sublime Buddha to his son, good to clear such cases with an admirable (dhammika) friend/teacher/guide and it might be that the "insulter" actually is the proper one.



                                      [Note: This here is not given for any worldly exchange, trade, stackes, commercial use, dirct or indirect, and may be needed to be deleted if the circumstances do not allow such gifts.]






                                      share|improve this answer













                                      Householders,



                                      may Venerable fellows, in front and behind, have the compassion for many to possible correct failures and also fill up graps if traced here.



                                      After having put away foolish thought of believing that equanimity is the highest, even supportive, in such cases:



                                      The first one may do in such a situation, when one gets touched unpleased, better feels that way, is to remind on the very importand Dhammapada stanza, that nobody is of more support as someone pointing out ones failure and in the case of even a wise person, one should stick and hold on such a person.



                                      The second thought is possible given to remind oneself that there are actually very less how would tell one a fault, having other interests in the back and that it is also not so general possible to get the chance of a possible very releasing way for a even personal pardon of a transgression.



                                      Being urged by those reminders one should take all his effort and capacity to reconstruct the case, piece by piece, and most importand, with sacca, ujju!, to get not cheated by ones defilement and miss a great opportunity. Possible ask an admirable friend to help in strong cross-questioning.



                                      If, after real trought-full investigation, it is clear that it's either a missunderstood situation, a unlucky and not right blame, or what ever away from what was fact (done), one does not need to take the given and it will stay his/her's, or as a teacher here once told (a little to quick, on fb), "If someone calls you an ox, look if it is like that, inspecting your back" (retold in it's message, not sure if able to find the original, having been banned because of lifting certain critic on another "lost in short cuts").



                                      The many proper approaches further and for each case, would require all detail case by case actions according the whole circumstances. But as already told by the Sublime Buddha to his son, good to clear such cases with an admirable (dhammika) friend/teacher/guide and it might be that the "insulter" actually is the proper one.



                                      [Note: This here is not given for any worldly exchange, trade, stackes, commercial use, dirct or indirect, and may be needed to be deleted if the circumstances do not allow such gifts.]







                                      share|improve this answer












                                      share|improve this answer



                                      share|improve this answer










                                      answered Jan 3 at 12:06









                                      Samana JohannSamana Johann

                                      965




                                      965





















                                          0














                                          You should respond with equanimity (upekkha), following the example of monk Sanghamaji in Udana 1.8.



                                          This sutta is about a monk by the name of Sanghamaji, who, when seated under a tree, was visited by his former wife, carrying their infant son. She tried several times to get his attention, and having failed, left the son at his feet and went a short distance away, to observe his reaction. The monk neither reacted, nor said anything to the woman or her child. She then took back the child and left the scene, while lamenting about her former husband's lack of feelings for them, saying "the monk doesn't even care about his son."



                                          The Buddha, who witnessed this supernaturally, praised the monk, saying (I paraphrase here) that he showed equanimity and is free from attachment, and is therefore a brahman.



                                          Previously, I asked a question on equanimity related to this sutta.






                                          share|improve this answer

























                                          • You have to have the kind of pure objection and being no more householder, trader, to act taking this sample. It's most importand to know you self and where you are first... are you serious in assuming that either you or the questioner are pure? May your movie soon comes to an end where refuge can be taken.

                                            – Samana Johann
                                            Jan 5 at 6:44











                                          • The specific example may not be applicable to lay people, but equanimity or upekkha as one of the brahmaviharas is applicable to monks and lay people alike.

                                            – ruben2020
                                            Jan 5 at 13:26











                                          • It's not the time for equaminity before having deep and honest investigated and it's not the time for any Brahmavihara if not firm in conduct and having cleansed faults and therefore first things first otherwise simple long journey in arupa realm or even right after straight upward. And this here is no place of upekka as well, as probably already traced, karuna ;-)

                                            – Samana Johann
                                            Jan 5 at 13:32
















                                          0














                                          You should respond with equanimity (upekkha), following the example of monk Sanghamaji in Udana 1.8.



                                          This sutta is about a monk by the name of Sanghamaji, who, when seated under a tree, was visited by his former wife, carrying their infant son. She tried several times to get his attention, and having failed, left the son at his feet and went a short distance away, to observe his reaction. The monk neither reacted, nor said anything to the woman or her child. She then took back the child and left the scene, while lamenting about her former husband's lack of feelings for them, saying "the monk doesn't even care about his son."



                                          The Buddha, who witnessed this supernaturally, praised the monk, saying (I paraphrase here) that he showed equanimity and is free from attachment, and is therefore a brahman.



                                          Previously, I asked a question on equanimity related to this sutta.






                                          share|improve this answer

























                                          • You have to have the kind of pure objection and being no more householder, trader, to act taking this sample. It's most importand to know you self and where you are first... are you serious in assuming that either you or the questioner are pure? May your movie soon comes to an end where refuge can be taken.

                                            – Samana Johann
                                            Jan 5 at 6:44











                                          • The specific example may not be applicable to lay people, but equanimity or upekkha as one of the brahmaviharas is applicable to monks and lay people alike.

                                            – ruben2020
                                            Jan 5 at 13:26











                                          • It's not the time for equaminity before having deep and honest investigated and it's not the time for any Brahmavihara if not firm in conduct and having cleansed faults and therefore first things first otherwise simple long journey in arupa realm or even right after straight upward. And this here is no place of upekka as well, as probably already traced, karuna ;-)

                                            – Samana Johann
                                            Jan 5 at 13:32














                                          0












                                          0








                                          0







                                          You should respond with equanimity (upekkha), following the example of monk Sanghamaji in Udana 1.8.



                                          This sutta is about a monk by the name of Sanghamaji, who, when seated under a tree, was visited by his former wife, carrying their infant son. She tried several times to get his attention, and having failed, left the son at his feet and went a short distance away, to observe his reaction. The monk neither reacted, nor said anything to the woman or her child. She then took back the child and left the scene, while lamenting about her former husband's lack of feelings for them, saying "the monk doesn't even care about his son."



                                          The Buddha, who witnessed this supernaturally, praised the monk, saying (I paraphrase here) that he showed equanimity and is free from attachment, and is therefore a brahman.



                                          Previously, I asked a question on equanimity related to this sutta.






                                          share|improve this answer















                                          You should respond with equanimity (upekkha), following the example of monk Sanghamaji in Udana 1.8.



                                          This sutta is about a monk by the name of Sanghamaji, who, when seated under a tree, was visited by his former wife, carrying their infant son. She tried several times to get his attention, and having failed, left the son at his feet and went a short distance away, to observe his reaction. The monk neither reacted, nor said anything to the woman or her child. She then took back the child and left the scene, while lamenting about her former husband's lack of feelings for them, saying "the monk doesn't even care about his son."



                                          The Buddha, who witnessed this supernaturally, praised the monk, saying (I paraphrase here) that he showed equanimity and is free from attachment, and is therefore a brahman.



                                          Previously, I asked a question on equanimity related to this sutta.







                                          share|improve this answer














                                          share|improve this answer



                                          share|improve this answer








                                          edited Jan 5 at 14:12

























                                          answered Jan 5 at 4:57









                                          ruben2020ruben2020

                                          14k21241




                                          14k21241












                                          • You have to have the kind of pure objection and being no more householder, trader, to act taking this sample. It's most importand to know you self and where you are first... are you serious in assuming that either you or the questioner are pure? May your movie soon comes to an end where refuge can be taken.

                                            – Samana Johann
                                            Jan 5 at 6:44











                                          • The specific example may not be applicable to lay people, but equanimity or upekkha as one of the brahmaviharas is applicable to monks and lay people alike.

                                            – ruben2020
                                            Jan 5 at 13:26











                                          • It's not the time for equaminity before having deep and honest investigated and it's not the time for any Brahmavihara if not firm in conduct and having cleansed faults and therefore first things first otherwise simple long journey in arupa realm or even right after straight upward. And this here is no place of upekka as well, as probably already traced, karuna ;-)

                                            – Samana Johann
                                            Jan 5 at 13:32


















                                          • You have to have the kind of pure objection and being no more householder, trader, to act taking this sample. It's most importand to know you self and where you are first... are you serious in assuming that either you or the questioner are pure? May your movie soon comes to an end where refuge can be taken.

                                            – Samana Johann
                                            Jan 5 at 6:44











                                          • The specific example may not be applicable to lay people, but equanimity or upekkha as one of the brahmaviharas is applicable to monks and lay people alike.

                                            – ruben2020
                                            Jan 5 at 13:26











                                          • It's not the time for equaminity before having deep and honest investigated and it's not the time for any Brahmavihara if not firm in conduct and having cleansed faults and therefore first things first otherwise simple long journey in arupa realm or even right after straight upward. And this here is no place of upekka as well, as probably already traced, karuna ;-)

                                            – Samana Johann
                                            Jan 5 at 13:32

















                                          You have to have the kind of pure objection and being no more householder, trader, to act taking this sample. It's most importand to know you self and where you are first... are you serious in assuming that either you or the questioner are pure? May your movie soon comes to an end where refuge can be taken.

                                          – Samana Johann
                                          Jan 5 at 6:44





                                          You have to have the kind of pure objection and being no more householder, trader, to act taking this sample. It's most importand to know you self and where you are first... are you serious in assuming that either you or the questioner are pure? May your movie soon comes to an end where refuge can be taken.

                                          – Samana Johann
                                          Jan 5 at 6:44













                                          The specific example may not be applicable to lay people, but equanimity or upekkha as one of the brahmaviharas is applicable to monks and lay people alike.

                                          – ruben2020
                                          Jan 5 at 13:26





                                          The specific example may not be applicable to lay people, but equanimity or upekkha as one of the brahmaviharas is applicable to monks and lay people alike.

                                          – ruben2020
                                          Jan 5 at 13:26













                                          It's not the time for equaminity before having deep and honest investigated and it's not the time for any Brahmavihara if not firm in conduct and having cleansed faults and therefore first things first otherwise simple long journey in arupa realm or even right after straight upward. And this here is no place of upekka as well, as probably already traced, karuna ;-)

                                          – Samana Johann
                                          Jan 5 at 13:32






                                          It's not the time for equaminity before having deep and honest investigated and it's not the time for any Brahmavihara if not firm in conduct and having cleansed faults and therefore first things first otherwise simple long journey in arupa realm or even right after straight upward. And this here is no place of upekka as well, as probably already traced, karuna ;-)

                                          – Samana Johann
                                          Jan 5 at 13:32












                                          0














                                          Speaking from experience: You will not feel guilty unless you have guilt or sense of obligation within yourself, so it is not the other person's fault; they cannot "make" you feel anything. If you are detached within, you can look on the other with compassion, since they are trying to manipulate you out of some negative emotion of their own. Or you can tell them in a neutral way, "You may be right." If through self-observation you see guilt in yourself, you need to work on that. There is healthy guilt that tells you you are wrong, and there is toxic guilt. Which is it?






                                          share|improve this answer



























                                            0














                                            Speaking from experience: You will not feel guilty unless you have guilt or sense of obligation within yourself, so it is not the other person's fault; they cannot "make" you feel anything. If you are detached within, you can look on the other with compassion, since they are trying to manipulate you out of some negative emotion of their own. Or you can tell them in a neutral way, "You may be right." If through self-observation you see guilt in yourself, you need to work on that. There is healthy guilt that tells you you are wrong, and there is toxic guilt. Which is it?






                                            share|improve this answer

























                                              0












                                              0








                                              0







                                              Speaking from experience: You will not feel guilty unless you have guilt or sense of obligation within yourself, so it is not the other person's fault; they cannot "make" you feel anything. If you are detached within, you can look on the other with compassion, since they are trying to manipulate you out of some negative emotion of their own. Or you can tell them in a neutral way, "You may be right." If through self-observation you see guilt in yourself, you need to work on that. There is healthy guilt that tells you you are wrong, and there is toxic guilt. Which is it?






                                              share|improve this answer













                                              Speaking from experience: You will not feel guilty unless you have guilt or sense of obligation within yourself, so it is not the other person's fault; they cannot "make" you feel anything. If you are detached within, you can look on the other with compassion, since they are trying to manipulate you out of some negative emotion of their own. Or you can tell them in a neutral way, "You may be right." If through self-observation you see guilt in yourself, you need to work on that. There is healthy guilt that tells you you are wrong, and there is toxic guilt. Which is it?







                                              share|improve this answer












                                              share|improve this answer



                                              share|improve this answer










                                              answered Jan 6 at 18:49









                                              KayCeeKayCee

                                              1062




                                              1062



























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