Tag Archives: compassion

lesser and greater attitude

lesser and greater attitude

The lesser attitude people see that because self is a hallucination, therefore everything that is related to self is ridiculous. So why should we do things that are ridiculous. That’s what the lesser attitude people think. But the greater attitude people for them their attitude is: yes, self is a deception, it is a hallucination, therefore everything that is related to self is ridiculous. But let’s play with the ridiculousness. Let’s dwell in it, let’s use it, because – remember we talked about water and moisture cannot be separated – likewise ridiculousness and what is the opposite of ridiculousness, meaningful, is actually after all not separate. So rejecting something is ridiculous is a burden they think. And this, by the way, is a complicated way of expressing what compassion is.

You know we always talk about unconditional love. Knowing something is so ridiculous yet enjoying doing it, that’s quite close to being unconditional love. That’s what mothers do when they play with their babies. All kind of ridiculous stuff they do. And not only the babies, lovers, family members, we all do ridiculous stuff because we have unconditional love for our beloved ones.

The 3 Principal Aspects of the Path, Hongkong 2013 (podcast 20-23)

if only people can do this

if only people can do this

I also told you about two other cause of taking refuge, compassion and devotion. Where does the compassion fits into this. Once we know this truth that for instance, three minutes we were sitting, and maybe you didn’t notice because we are thinking about other things but for some of you maybe you have actually managed to just sit and be aware of whatever is coming right this very moment. And that must have given you some kind of an example that actually this releases you from, this liberates you from hope and fear and, you know the stories that entangle you. So then you realize, wow, this is a really kind of economical way of living. And kind of liberating and really very nurturing and enriching. Then you look at all this people in the street with a small brief case and an umbrella walking up and down, up and down completely thinking about things. Trying to catch up, trying to compete. Trying to knock over somebody in many different ways. Then you suddenly realize, oh, if only they could sit like this for three minutes, three minutes a day, they are missing a lot. It is so, you don’t have to buy anything, you don’t have to download anything. You are just doing it, you can sit anywhere, watch this present moment mind. This you can do anywhere. You almost feel like just frustrating kind of compassion. If only people can do this. And that actually develops even a stronger motivation of taking refuge. You almost develop some kind of a sense of responsibility.

Outer, Inner and Secret Refuge, London 2010

three cause of taking refuge

three cause of taking refuge

Generally, a big generalization actually, there are three cause of taking refuge. Fear, compassion and devotion.

Outer, Inner and Secret Refuge, London 2010

corrosive aspect of Buddhism

corrosive aspect of Buddhism

What I like about Buddhism is its corrosive aspect. It destroys itself. As a famous great Dzogchen master said. He said something like practicing spiritual path should be like sharpening knife. When you sharp knife, two exhaustions happen. Exhaustion of the whetstone and exhaustion of a metal. And this exhaustion is called sharp knife. On the one hand we have emotions to deal with. The antidote to this emotion is the love and compassion and all the meditation and discipline and so on and so forth. But they also have to exhaust.

Fundamental View of Buddhism, Moscow 2010

just watching

just watching

What you have to do, whatever the thought comes, just watch it. Do not fabricate, just watch. What do we mean by that? If an anger comes – watching it. As it comes. Again, here we have to be careful. Okay, so an anger comes. This is a little subtle, so listen carefully. An anger comes to you. Now that you have heard me saying, you just watch. So you watch. If you label as you watch, if you label “Ah, this is an anger”, you are beginning to grasp. Similarly, if there is a devotion arising in you mind, you just watch. But as soon as you are beginning to label it, then you are already grasping. So of course I don’t have to mention when the anger comes, if you think “Oh this is really bad, this is a negative thought, I have to get rid of it”, of course you are already grasping then. If a love and compassion comes and at that point you are so happy, you get so excited, you try to cultivate it, you try to remember it, you try to really look at it. Of course you are grasping already.
So what do you do? What is non-grasping? Whatever the thought comes, watching it, watching it, again and again. Many many examples. Like small children looking at paintings, wall paintings, you are supposed to look at it. Without any distinctions, without making any fabrication. Just watch. That, what does that do? That is slowly, slowly establishing the normality I was talking earlier. Because as soon as you grasp, then you are not letting it be. As soon as you grasp and you alter, you label, then you are poking it. As soon as you are poking it it will change. And then it will change its color, shape and all of that and when it changes its color and shape you will get attracted to it because it is a story, there is a story then. Then you get more and more entangled with the story and then – you know for the meditators, twenty minutes gone by, you are still in the story, forty minutes gone by, you are still in the story. For none meditators, for the ordinary people, not only twenty minutes they have been going, life time after life time, they finish one story, they go to another, with another story.

Parting from the four attachments, Nepal June 2009
(videos)

just knowing

just knowing

Basically it is this. Talking about mindfulness. You know, anger comes. Okay, anger comes, and this is the problem. Anger is the problem. So there is a way to fight with this. One is seeing the fault of the anger. You think and think and how bad it is, how it creates problems, how it destroys the world, all of that angle. That is one way. Another way, this I am stealing from Jamghon Kongtrul Lodro Thaye by the way, I better say this things. The other way is promoting the enemy of the anger, which is love and compassion. And we try to really think about love and compassion, talk about it, praise and read it, you know rap shoulder with people who have love and compassion. Whatever it takes basically. So you have two. There is another one good way, really good way, but difficult for the beginners, which is when the anger comes admitting it and really knowing it. That actually is the most economically, user friendly, what you call it, compact, very compact method. But this is difficult, very difficult, because we don’t have the habit of not doing anything. The moment the problem comes – this is why the shamata, shamata is one of the greatest method of not doing anything. You are just supposed to not do anything. Because if you do something – this is what Saraha said – if you do something you are stirring the muddy water. If you stir more it will become more. This is also the word ???, not doing anything basically. Just knowing. But this is difficult, this is very difficult. Not easy. Because mind has, our habit has so much tricks, it has learned lots of tricks. What it does, okay anger comes, okay anger is coming, and then you know. The moment you know you think: “Ah I know.” Right, “ah I know”, but that “ah I know” is actually, has already stolen your mindfulness. Because there is this ah, we call it sense of victory, you have been defeated by your sense of victory basically.

Parting from the four attachments, Nepal June 2009
(videos)

compassion seeing the causes of suffering

compassion seeing the causes of suffering

One good way to generate the compassion is: Usually when we have compassion, our compassion is always triggered by the result. So let’s say you see a beggar or you see someone who is sick, you see someone who is going through pain. So we have compassion. Like homeless children, I don’t know, this kind of. So usually, our compassion, this ordinary compassion that we have is triggered by result, what we see. But in the Mahayana path, it would be better, on top of what you already have, it would be better if you think about cause. So if you look at the sentient beings, of course, they are going through the result, the suffering so much, but even worse then that, even something one should be more concerned with is. If you look at them, they are all busy diligently accumulating cause of the suffering, everyone of them. This is even better, this should be used as , ??? ?candling method to invoke your compassion.

Parting from the four attachments, Nepal June 2009
(videos)

compassion in the beginning, middle and end

compassion in the beginning, middle and end

Compassion is like the – it is necessary in the beginning, as a seed. As a seed compassion is necessary. Compassion is also what nurtures during the path, so in the middle. Bodhisattvas, they need the compassion. At the end, once you achieve the enlightenment, compassion is what is driving the force of the Buddhahood basically. It is the machine of the Buddha that actually benefits all sentient beings. So in the beginning, compassion is important. In the middle compassion is important. At the end, it is the compassion that is benefiting. Compassion is so important.

Parting from the four attachments, Nepal June 2009
(videos)

bodhicitta and nonduality

bodhicitta and nonduality

Emotions such as love and compassion is something that we can get used to. We can cultivate. We can invest. And then through the love and compassion, because of the sense of empathy, sense of equality, it can bring the understanding of nonduality.
When we talk about bodhicitta, we have to talk about the nonduality. Bodhicitta without the nonduality is not a bodhicitta. Without the nonduality, without that, it is just not possible. It is not possible at all. But the moment you understand the nonduality, or in other words dependent arising, then, you know up to now when we say all sentient beings, when we say all, we have an interpretation of all. What does that mean? All the Chinese, all the Indians. That is already making quite a lot. All the Brazilians, all the Indonesians. So in our mind, all means – you know there is a very good Tibetan word called ???. ???, measureless, it is beyond measure. But the moment we talk about measureless, automatically we think in terms of something big, which is wrong. ??? is not big. All in Buddhism has nothing to do with all, big. Big, infinite. All has to be accompanied with the view, emptiness. If you understand the emptiness, the meaning of the all has changed. So then when you know these things, then bodhicitta, which is the mind to help all sentient beings, is not an idealistic Lala Land policy. It is doable. If you do for one minute, it has an one minute success. If you do it for one month, it has its own month effect.

Parting from the four attachments, Nepal June 2009
(videos)