The Motivation

Compassion

    Compassion is the root of the Buddhist path (31)
        - Acharya Nagarjuna, The Treatise on the Great
          Perfection of Wisdom (32)

Why is compassion considered the lifeblood of Buddhist practice? The answer to this question lies in the goal of practice, and in how compassion is intrinsically connected to attaining this goal.
   
After Shakyamuni Buddha attained enlightenment 2,500 years ago under the Bodhi tree in India, he gave a teaching called ‘the Four Noble Truths’:

    (The first truth states that) samsaric
    existence is suffering.
    (The second truth states that) there is a
    cause of suffering.
    (The third truth states that) there is a way
    out of suffering.
    (The fourth truth teaches) the path to the
    cessation of suffering.

The Buddha said that this suffering arises as the result of ignorance of the way things are, which is the first link in a cycle of a twelve-link chain (33) that creates the illusion of samsara to which we feel bound.
    
In the context of the Buddha's teaching, suffering may be viewed from three aspects: the suffering of suffering, the suffering of change and the suffering of compounded things. The first kind of suffering is associated with sensations. Having a headache, feeling too hot or worrying are all examples of this category of suffering.
    
The nature of the universe is change; yet we cling to an idea of permanence. So, when confronted with the realities of sickness, loss, old age and death, we struggle and suffer. Consider our acquaintances: can we think of even one who has never been ill or experienced adverse circumstances? Even once famous and powerful kings are now only characters in history. The unrealistic hope that our present good situation will never change, and the fear that it will, taint our view of the world and create a misguided relationship with others as well as our environment. This is an example of suffering associated with change.
   
Finally, there is the suffering of compounded things. This is the most subtle kind of suffering because it may not be experienced directly as something painful or threatening, but is intrinsic to life itself, like the lustre fading in the object we have strived so hard to acquire or the new job not quite meeting our expectations. The nature of existence, formed as it is from karma, is somehow imbued with a sense of imperfection.
    
In Buddhism, our basic ignorance is illustrated by the example of the man who mistakes a piece of rope for a snake. Seeing what he believes to be a snake, he takes appropriate action to defend himself. However, being based upon a mistaken view, his response is inappropriate. Only when he realizes the true situation does he relax and his suffering come to an end.
   
From a Buddhist perspective, all our thoughts, words and deeds are misguided because our view of phenomena and ourselves is incorrect. Consider a stack of coins. Each coin in the stack is reliant on the coins below for its position. They are separate entities, but have a dependent relationship that creates the illusion of a solid stack. The mind stream is the same. It is actually a succession of mental occurrences. Yet, its continuity creates the false impression of an independent and permanent ‘I’, or ego.
    
This mistaken view creates a schism. The ego supposes the world to be external, and reinforces this falsity either through anger and fear, or through desire and acquisitiveness. We create a fortress, and our possessions each become ‘another brick in the wall'. With this kind of view, true and meaningful relationships are impossible. In addition, we begin to identify ourselves with our status and possessions. The fortress becomes us.

Yet, wealth and status and even friends and family are impermanent and therefore unstable. Our fortress is built on sand, and when we rely on something that is insecure, we ourselves naturally feel insecure. Take these erroneous views and irrational fears and multiply them on a national level. War and exploitation are inevitable.
    
As we have stated, the root of this problem is ignorance, and its creation, the ego. The Buddha
realized this, and taught ways to counter the ego and transform ignorance into wisdom as a means to free us from ‘the fortress’, thereby focusing on its source.

Ego, by its very nature, is tight and restrictive. It is preoccupied with its own narrow world, and sees itself as an independent and permanent entity. Compassion is the total antithesis of this state. Consequently, the Buddha taught that compassion should be generated as a means to soften and lessen ego's power. Compassionate action is like warm balm being massaged into a frozen fist. It gradually melts away the hardness and frigidity, which allows the fist to open to the world. To explain it another way, action that is based on self-preservation, such as that motivated by emotions like greed or jealousy, reinforces the notion of a permanent self that is separate from other beings. Pure and selfless action, on the other hand, requires a certain degree of surrender of the self. Consequently, when we commit ourselves to the welfare of others, we are in fact chipping away at ego's ‘fortress’. We are ending our self-imposed isolation and beginning to connect with our environment and fellow beings in an open and caring way. Nyoshul Khen Rinpoche has taught that the difference between the deluded and enlightened mind is mainly the difference between narrowness and openness.

First and foremost, true compassion is free-flowing and all-encompassing. It is not tainted with a desire for reward, nor is it a partisan to the sports-team mentality where one expresses outrage at the opponent while reserving support for one's own team.
    
Compassion and wisdom (34) are inseparable. They are like the two wings of a bird that will lead us to enlightenment. Without this union, compassion can be misguided. We have all met people who need to help and force themselves into another's territory. The ‘beneficiary’ is thus merely a crutch for the inadequacies of the ‘helper’. Likewise, we have all seen pictures of cities vandalized by social activists. Such action comes from lack of wisdom, a lack of understanding that the world is interdependent and that the supposed ‘I’ and ‘external it’ are in reality not two different entities. Compassion enshrined in wisdom should shine forth like moonlight, naturally and impartially. Shabkar (35) composed the following verse in praise of compassion:

If a man has compassion, he is Buddha;
Without compassion, he is Lord of death.
With compassion, the root of Dharma is planted,
Without compassion, the root of Dharma is rotten.
One with compassion is kind even when angry,
One without compassion kills even as he smiles.
For one with compassion, even enemies turn into friends.
Without compassion, even friends turn into enemies.
With compassion, one has all Dharmas,
Without compassion, one has no Dharma at all.
With compassion, one is a trué Buddhist,
Without compassion, one is worse than profane.
Even meditating on voidness, one needs compassion as its essence.
A Dharma practitioner must have a compassionate nature.
Great compassion is like a wish-fulfilling gem.
Great compassion fulfils the hopes of self and others.
Therefore, all of you, renunciants and householders,
Cultivate compassion and you will achieve Buddhahood. (36)

Wisdom refers to the understanding, intellectually at least, of the interdependent relationship of all phenomena that we discussed in the chapter on karma. In the same way that paper is composed of various elements, so we realize that the object of our animosity, the bad guy, is not absolutely bad. He is a complex being with all kinds of emotions and possibilities, and is very much a product of his environment, education and karmic traits.
    
Hostility, fear, greed and the desire to impose our philosophy are like dark glasses. Everything that is seen through them is the same colour: black. We need to demonize our supposed enemy before we attack. I am right. He is wrong. This over-simplistic ‘good guy — bad guy’ dichotomy, which was the staple of Hollywood westerns, certainly wouldn't stand up to investigation in a Buddhist court of reason!
   
There is a simple but clever story that illustrates the destructive potential of failing to realize the interdependent nature of all things: Once, the organs of a man's body had a mistaken view, believing themselves to be independent entities. Because of this misunderstanding, they began to argue. The heart felt that she was the most important organ as she controlled the blood. The liver disagreed, stating that as he kept the body pure, he was its greatest asset. Each organ held that its role was the most vital. Finally, in anger, they ceased to cooperate. The heart refused to pump the blood and the kidneys stopped processing the fluid. This caused the body, composed of the organs, to die. The body can be a metaphor for members of society and nations that, due to ignorance, fail to cooperate. When industrialists pollute our planet and war rages between nations, the result is always the same. Everyone, including the perpetrator, loses out.
    
Zen Master Dogen (37) describes the connection between wisdom gained through Dharma practice and the realization that all things are inseparably linked:

     To learn the Buddhist Way is to learn about oneself.
     To learn about oneself is to forget oneself,
     To forget oneself is to perceive oneself as all things (38)                              ,

There are numerous ways of awakening compassion, but the crux of all these methods is the same. We must deeply understand that all sentient beings, like ourselves, wish to be happy and free from suffering. In the Dhammapada (39) it is stated:

    All beings tremble at violence.
    Life is dear to all.
    Putting oneself in the place of another
    One should neither kill nor cause others to kill.(40)

Initially, it is difficult to be kind to beings that have been cruel to us. However, persistent practice will break even habitual patterns that have been formed over many lifetimes. We also discover that as our compassion flows, we become more cheerful and open. This will encourage us to practise more diligently.
   
A common misunderstanding exists that the Buddhist teaching on compassion encourages submission and over-compliance. This is incorrect. As stated earlier, a Buddhist cultivates compassion in union with wisdom. In certain situations, a passive attitude may be neither the wisest nor most compassionate response, although in many cases it can be.
    
With insight into the mechanics of interdependence and an attitude grounded in benevolence, revenge or moral outrage can never be accommodated. A mother may punish her wayward son, but she never stops loving him. Her punishment aims to correct his behaviour and is for his benefit. Never is it inflicted out of malice.
    
Likewise, a Buddhist may respond actively, but the action is always underpinned with compassion and a strong motivation to benefit others. This, however, should not be taken as a license to impose one's religious or political views on others under the erroneous belief that it is beneficial for them. This is again to put on the dark glasses of ignorance and view everything in absolute terms: our side is totally right and everyone else is totally wrong. Hitler and Pol Pot were both guilty of this. They viewed the world in stark extremes of pure and impure, and in order to purge the world of the impure, millions were murdered.
   
In contrast, the Buddha advised his followers to show respect to adherents of other beliefs and customs. He never advocated converting others, nor imposed his views; neither did he claim that his teaching had a monopoly on truth. Instead, he exhorted others to accept and honour truth wherever it is found. Words and phrases like religious persecution, heretic, heathen, fanatic and zealot have no place the Buddhist lexicon.
   
As we become more in touch with our hearts and feelings of benevolence grow, we will feel restricted by our inability to truly benefit others. A person who lives where sickness pervades may have tremendous courage and compassion, but without medical knowledge, he cannot be very effective. Consequently, he may decide to leave and train to become a doctor. The motivation to do so, however, is not for personal benefit, but purely in order to gain a skill that can increase his ability to assist others.
    
In Buddhism, when we reach the same conclusion, we make a vow to realize enlightenment with the motivation of becoming more effective in helping sentient beings. This mind is called the mind of
bodhichitta.””


Bodhichitta

     For as long as space endures,
     And for as long as sentient beings remain,
     Until then may I too abide
     To dispel the misery of the world.(42)

This quote from The Way of the Bodhisattva (43) expresses the deep sentiments of one who has opened his heart to bodhichitta and set out on the Bodhisattva (44) path. It is an attitude characterized by fearless persistence that has grown from a profound empathy with the suffering of all sentient beings and a heartfelt desire to alleviate that suffering.
    
Bodhichitta has two aspects: relative and ultimate. Relative bodhichitta forms the foundation of Mahayana practice and is the fire that generates all merit. The practice of relative Bodhichitta is further divided into two inseparable parts: intention and application. Before we depart on a journey to a distant city, we must have the desire to go there. The practice of relative bodhichitta is the same. Only when pure intention is firmly rooted in our heart and mind can it deepen and produce fruit. There are three practices that are especially effective for accomplishing this:

1: Regarding others as equal to oneself.
2: Mentally exchanging oneself and others (Tib. tonglen).
3: Considering others to be more important than oneself.(45)

These practices should be performed wholeheartedly and thoroughly. If they are done perfunctorily, it will be like trying to reach the city without having deeply established the desire to go there. The chances of arriving are slim.
    
With the sincere wish to alleviate the suffering of our fellow beings rooted in our hearts, the obvious and natural progression is to channel it through practical application. The desire to reach the city is established.
    
As with any course of action, we need certain structures. In the practice of relative bodhichitta, these are provided by the ‘six perfections’.(46) In addition, any serious practitioner would be advised to take the refuge (47) and Bodhisattva vows (48) from a qualified master. Taking these vows infuses one's practice with vigour and momentum, and is a statement of one's commitment to the welfare of all sentient beings. The city has been located, the supplies are gathered, and the journey begins.
   
During the early stages of practice, our hearts are opening. However, there is still a strong sense of an ‘I’, the dispenser of compassion, and of sentient beings as the beneficiaries. Slowly, as our meditation practice matures, mere intellectual understanding of shunyata becomes more internalized. A feeling arises that the giver, the objects given and their recipient are somehow illusory. Finally, even this vague notion of a subject — object dichotomy dissolves, and the emptiness of an independent self and phenomena is fully revealed.
   
At this stage, there is no reference point. This is the realization of ultimate bodhichitta. The (illusory) destination has been reached. Chandrakirti (49) describes this process of realizing emptiness in the following way: At first, we continuously transmigrate through the various levels of samsara like buckets in a well, crashing into the shaft walls as we endlessly rise and fall within this cycle.
   
As our practice deepens, however, our perceptions change. Chandrakirti poetically depicts this as seeing the moon reflected in the ripples of water. It is there, yet the ripples disturb its shape. We question its reality.
   
Finally, he offers the picture of a full moon reflected in a calm lake as an allegory of the realization of ultimate bodhichitta, the perfection of wisdom. The moon is visible. It is clear and bright. Yet, we are fully aware that like a rainbow, it has no substance. It can neither be touched nor grasped. It is empty.
 
Merit derived from practising the first five perfections - generosity, discipline, forbearance/ patience, diligence/vigour and concentration/ meditation — is like petrol. It gives a vehicle the means to progress, but cannot determine its destination. The final perfection, wisdom, is like the driver. Stated a different way, outside the context of bodhichitta, the seeds planted by undertaking any of the first five perfections will mature within samsara. When united with wisdom, on the other hand, the result is liberation. This is the culmination of the dual paths of compassion/merit and wisdom.
   
This can be explained in another way: Imagine that your two hands do not recognize that they are part of the same body. They are jealous of each other and covet each other's possessions. Later, they are introduced to the Buddha Dharma. They are told that they are brothers, and should be kind to each other. A sense of duality still exists, but animosity has been replaced by love. Finally, they realize that they are actually the same body. Dualistic thinking dissolves, and with it the identity of a separate giver and receiver. All action is now spontaneous and free of reference points.
    
To continue this allegory, consider if only one hand realizes its connection to the body — for example, the right hand. Even though the left hand may be jealous or troublesome, the right hand cannot see the left as an enemy. He may discipline him or protect himself. However, because they are part of the same body, he can never retaliate out of malice. This is the same for someone who has realized emptiness, and is an attitude that we, as Dharma practitioners, should emulate.
    
One of the greatest means to channel the Bodhisattva spirit is through the activity of saving life. The highly accomplished master of the Nyingma school of Tibetan Buddhism, Jigme Lingpa,(50) placed such great value on this activity that he maintained that saving the lives of animals destined for slaughter was one of his greatest achievements. Once, he even bought a whole mountain just to save the bees from being killed for their honey.
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(31) Sodachi Khenpo, 1997: 14.
(32) Skt. Mahaprajnaparamita Sastra.
(33) Skt. nidana. For detailed information regarding these twelve links, see appendix 1, ‘The Twelve Links of Dependent-Arising.
(34) For detailed information regarding the practices of compassion and wisdom, see appendix 3, ‘The Six Perfections’.
(35) (1781-1851). A Tibetan yogi in the Nyingma tradition, whose spontaneous teachings have been a great source of inspiration and instruction for successive generations of Vajrayana students.
(36) Shabkar, 1994: 501
(37) (1200-1253). A Japanese monk who introduced the teachings of the Soto Zen tradition into Japan from China. In his principal work, the Shobogenzo, he reconfirms his commitment to the distinctive feature of Soto Zen, the practice of ‘just sitting’ (J. shikan-taza), and also introduces the principle of ‘practice and enlightenment are one’.
(38) Dogen Zenji, 1975: 1.
(39) One of the most influential set of teachings in the Theravada tradition. It was committed to written script in the first century BCE.
(40) Dh. 10, 130.
(41) This is the standard Mahayana view of bodhichitta. However, the teachings also talk of adopting the attitude of a shepherd (Patrul Rinpoche, 1996: 218), where one ushers other beings towards enlightenment without any thoughts for one's own liberation. In this way, one's practice is safeguarded against the possibility of contamination by selfish thoughts, and this is considered the most courageous attitude to adopt. However, if one's motivation remains pure, the attitude described in the text above is a very effective driving force for one's practice.
(See: www.khandro.net/doctrine_bodhicitta.htm)
(42) Shantideva, 1987: 188.
(43) Skt.   Bodhisattvacharyavatara. Composed by Acharya Shantideva in the 8th century.
(44) One who has taken the vow to liberate all beings from suffering and guide them to enlightenment.
(45) For detailed information regarding these practices, see appendix 2, ‘Training in Bodhichitta’.
(46) For detailed information regarding these practices, see appendix 3,‘The Six Perfections’.
(47) This is accomplished by making a formal commitment to accept the protection of the Buddha, Dharma and Sangha (the Three Jewels) as a means to facilitate one's enlightenment.
(48) These vows are taken as a means of formally committing oneself to the attainment of enlightenment with the view of rescuing all beings from suffering.
(49) (Approx. 600 CE). His most important work is the Introduction to the Middle Way (Skt. Madhyamakavatara), in which he defends the view that all phenomena are merely the temporary creations of circumstances.
(50) (1729-1798). Jigme Lingpa was one of the greatest exponents of the Dzogchen lineage. After realizing the essence of three visionary teachings that he received from Longchen Rabjam, he transmitted them to his disciples. Later, these teachings gained great importance throughout Tibet,
where they became known as the Longchen Nyingthig cycle of teachings.

related post:  The Release

Source Of Information:
《Releasing Life: An Ancient Buddhist practice in the Modern World》, by Shenphen Zangpo (Stephen Powell), distributed by: Persatuan Penganut Agama Buddha Amitabha Malaysia, 90 & 92, Jalan Pahang, Gombak, 53000 Kuala Lumpur, Malaysia.)
*** The information provided above does not contain personal opinion of this blog.