Embracing Boundless Compassion: The Heart of Bodhicitta

The journey towards awakening is often described as being carried by two wings: wisdom and compassion. This exploration delves into the profound concepts of compassion (karuṇā) and bodhicitta—the altruistic intention to attain enlightenment for the benefit of all sentient beings—drawing from personal reflections, teachings from various Buddhist masters, and discussions on its practical application.

Personal Stirrings of Compassion

Soh: My own path has been deeply influenced by compassion from an early age. I've experienced a profound affinity with Avalokiteśvara Bodhisattva and Ārya Tārā, both revered as ultimate embodiments of compassion. Unforgettable dreams, visions, and encounters with them have consistently guided me towards compassionate action and service to others. My heart is always stirred by the boundless compassion of the Buddhas and Bodhisattvas, which, along with their teachings, forms the core of their legacy. My deepest aspiration is for the liberation of all sentient beings from the cycle of suffering (saṃsāra), and I hold the hope that each individual can cultivate and manifest both profound compassion and penetrating wisdom.

The Two Wings: Wisdom and Compassion

Soh: In Buddhist philosophy, wisdom and compassion are likened to the two wings of a bird. A bird requires both wings to fly true, and similarly, the spiritual path, especially towards understanding the Middle Way (which navigates between the extremes of eternalism/inherent existence and nihilism/nothingness), necessitates the development of both these qualities. Wisdom, particularly the insight into emptiness (śūnyatā), guards against falling into the extreme of believing in inherent existence by revealing the absence of any fixed, independent nature. Conversely, compassion prevents a fall into nihilism by compelling us to acknowledge pervasive suffering and to aspire for its cessation for all beings. When one gains insight into their true nature, an uncontrived compassion naturally arises from the understanding that beings suffer precisely because they do not recognize this fundamental nature.

John Tan (2014) shared insights on this progression:

'After you have glimpses into twofold [emptiness], start to look into compassion. Take small steps at a time and start to understand what compassion means… like practicing anatta and emptiness. …You must have enough rest, stabilize twofold [emptiness], and develop your compassion and sense of reverence towards things step by step. It will bring you to a new height. I am having zero concern of anatta and twofold… it is so natural and relaxed, with added new sources of joyful energy, don’t know from where. Like a brilliant ball of light radiating with joyous flow of energy. …If self-sprung appearance is natural [state] and [is] liberating but lacks a reverent and compassionate heart, then you must practice metta [loving-kindness].'

Understanding Bodhicitta: Aspiration and Insight

Soh: It's crucial to understand that in Mahayana and Vajrayana Buddhism, "relative Bodhicitta" traditionally encompasses more than just the practice of compassion. It involves the profound aspiration and unwavering intention to achieve Buddhahood (complete enlightenment) for the ultimate benefit of every sentient being. "Ultimate Bodhicitta," on the other hand, refers to the direct insight into emptiness. Both are indispensable pillars supporting the path to full awakening.

Acarya Malcolm Smith elaborates on this process:

First, one generates bodhicitta, the desire to liberate all sentient beings from samsara. This has two aspects, ultimate and relative. The relative aspect refers to the aspiration, and then practicing the six perfections. Ultimate bodhicitta means practicing śamatha and vipaśyanā.

One practices these two bodhicitta together, until one realizes emptiness. This is the first bodhisattva bhumi. One continues to practice, until the practice of vipaśyanā has eradicated all traces of affliction (desire, hatred, and ignorance). This happens conventionally, at the seventh bhumi. Ultimately, has eradicated all traces of grasping to personal and phenomena identity, and one attains the omniscience of buddhahood, this happens when one transitions from being a tenth stage bodhisattva to buddhahoFod. A buddha is a totally realized person. There is no other kind of totally or fully realized person.”

The Bodhisattva Vow: A Commitment to All Beings

Soh: Central to Mahayana Buddhism is the cultivation of Bodhicitta—the aspiration to attain Buddhahood for all beings—and taking the Bodhisattva vow, a solemn promise to guide all sentient beings to the shores of liberation. I deeply appreciate Albert Hong’s response to someone grappling with the suffering of loved ones:

Someone asked: ‘How can I get over knowing that all my loved ones may reincarnate for many lifetimes and suffer due to their ignorance? It's like watching your child touch the fire, burn, and not let go. I feel this for everyone, but it's even harder for my loved ones.'

Albert Hong replied:

‘You make a vow to create interdependent connections with all those beings whom you love and are connected with—through seeing, touching, feeling, smelling, etc. And by your hand, your personal mindstream alone, you will come back to help them cultivate virtuous minds and realize wisdom for their liberation. You also make the vow for yourself to develop the capacity to force continuity across lifetimes and to have the skillful means to respond according to their specific needs. You make the vow to do whatever is appropriate to help them. If you need to be a bridge, you are a bridge. If you need to be a toilet, you are a toilet. In any case, you make that vow, you aspire, and you make it the fuel for your practice—your bodhicitta. Liberation only matters because we can then have the free energy to help others. Make the vow.’

The Diamond Sutra also teaches on this selfless motivation:

“The Buddha said to Subhuti: “The bodhisattvas and mahasattvas should thus subdue their thoughts: All the different types of sentient beings, whether they are born from eggs, from wombs, from moisture, or by transformation; whether or not they have form; whether they have thoughts or no thoughts, or have neither thought nor non-thought, I will liberate them by leading them to nirvana without residue. When immeasurable, countless, infinite numbers of sentient beings have been liberated, in reality, no sentient beings have been liberated. Why is this so? Subhuti, if bodhisattvas abide in the notions of a self, a person, a sentient being, or a life span, they are not bodhisattvas.””

The Dzogchen Perspective: Purity, Spontaneity, and Compassion

Soh: In Dzogchen, our fundamental nature, or basis, is described as possessing three inherent qualities: purity (kadag, essentially emptiness), spontaneity (lhun grub, often associated with luminous clarity), and compassion (thugs rje).

In my personal view, all three aspects are equally vital. An exclusive focus on emptiness, while neglecting luminous clarity, risks an intellectualized, dry understanding of emptiness, or potentially even nihilism. Conversely, emphasizing luminous clarity without a firm grounding in emptiness can lead to eternalistic views, where luminosity is mistaken for a substantive essence or substratum. If one recognizes both emptiness and clarity but overlooks compassion—the inherent, dynamic responsiveness of our nature—the realization remains incomplete in its active expression. To conceive of radiance as separate from its activities and manifestations is to reify it as having a self-nature, thereby failing to fully penetrate its empty quality. Moreover, a being not suffused with spontaneous compassion misses the very heart of the path. However, focusing solely on compassion without the backing of wisdom and clarity can result in what might be termed "foolish compassion"—well-intentioned but lacking discernment. This is simply my current understanding, as I am not a Dzogchen teacher.

Andre A Pais shared a relevant passage from The Perfection of Wisdom Sutra in 8,000 Verses with commentary by Jan Westerhoff:

PLACING ALL BEINGS IN SUCHNESS

A Bodhisattva should not train in the same way in which persons belonging to the vehicle of the arhats and Pratyekabuddas are trained. How then are the arhats and Pratyekabuddhas trained? They make up their minds that ‘one single self we shall tame, one single self we shall pacify, one single self we shall lead to final nirvana’

....A Bodhisattva should certainly not in such a way train himself. On the contrary, he should train himself thus: ‘My own self I will place into Suchness, and, so that all the world might be helped, I will also place all beings into Suchness, and I will lead to nirvana the whole immeasurable world of beings’.

~ The Perfection of Wisdom Sutra in 8,000 Verses

What is criticized here is not the validity of the realization of the arhats and pratyekabuddhas, but their limited scope. The Perfection of Wisdom in 25,000 verses compares the arhats and pratyekabuddhas to glow-worms, and the bodhisattvas to the sun.⁵⁷ Both have kindled the flame of enlightenment, but the formers’ light only illuminates their own immediate surroundings, whereas that of the latter can potentially light up the whole world.

~ Jan Westerhoff

Practical Application: Benefiting All Beings

Mr. C asked: “What does it mean for you to do things for the benefit of all sentient beings Soh?”

Soh replied: There are myriad ways to contribute to the welfare of sentient beings. For instance, Bill Gates undertakes significant philanthropic work globally. From a Buddhist perspective, an additional and paramount way to work for sentient beings is by sharing the Dharma. This is considered the highest gift because it offers others the opportunity to achieve complete freedom from suffering and the cycle of samsara.

Consequently, I perceive a form of spiritual parsimony in those who, possessing understanding, do not endeavor to share the Dharma with others in skillful and appropriate ways. Naturally, one must first have clarity in their own view to avoid misleading others, and ideally possess some depth of experiential insight. However, one can share according to their capacity even before achieving profound realizations, or simply guide others towards authentic, awakened teachers and masters. This directive to share isn't exclusive to Mahayanists; the Buddha himself, even within the Theravada Vinaya, instructed his disciples to disseminate the Dharma widely:

“Go forth for the good of the many, for the happiness of the many, out of compassion for the world, for the welfare, the good and the happiness of gods and men. Let no two of you go in the same direction. Teach the Dharma which is beautiful in the beginning, beautiful in the middle and beautiful at the end. Proclaim both the letter and the spirit of the holy life completely fulfilled and perfectly pure.” — Buddha, Mahavagga, Vinaya Pitaka.

Repaying the Buddha's Kindness: Balancing Inner Practice with Compassionate Action

The path of a Bodhisattva involves not only personal cultivation but also a profound commitment to the welfare of all sentient beings. This collection of insights explores the importance of sharing the Dharma and engaging in beneficial actions, emphasizing the balance between inner transformation and outward compassion.

The Call to Teach and Repay Kindness

Venerable Master Hui Lu eloquently underscores the duty to share the teachings:

"If we were to wear the countless kalpas as a crown, and our body spanned across three thousand realms, if we do not teach the Dharma to sentient beings, then we cannot be called repayers of kindness. If we do not try to enlighten sentient beings, we are not repaying the Buddha's kindness. If we feel incapable of enlightening sentient beings, we should encourage others to listen to the scriptures."

Original text: “假使頂戴恆沙劫，身為幢座遍三千，若不說法度眾生，是則不名報恩者。我們若不設法去眾生，就不算是報佛的恩。如果感覺自己無能力度眾生，就鼓勵別人來聽經。”

Integrating Practice and Service

Responding to this call, it is understood that engaging in Dharma dissemination does not imply that one should set aside personal meditation. Indeed, the aspiration to attain Buddhahood is crucial, as this state allows one to offer the greatest possible benefit to all beings. Therefore, a balanced approach involves concurrently dedicating oneself to spiritual practice while actively assisting others. When undertaking activities for the welfare of others, it is essential that these actions are performed without clinging to illusory notions of a separate 'self' performing the action, an 'other' receiving it, or the 'action' itself, reflecting the principle of threefold purity. (Further exploration on threefold purity can be found in the article Supramundane Generosity / Threefold Purity.)

This concept is also related to ideas discussed in "Total Exertion" (see the article at https://www.awakeningtoreality.com/2012/10/total-exertion_20.html).

The View of Action Free from Attachment

From the Dzogchen perspective, Kyle Dixon (writing as krodha on Reddit) elaborates on the nature of action free from dualistic clinging: https://www.reddit.com/r/Dzogchen/comments/1begy6i/comment/kuwdrwp/

krodha • 8h ago

The only way to truly engage in action that is legitimately free of attachment and aversion is to awaken and then act during the equipoise of an arya. That equipoise is free of the three spheres of agent, object and action. Otherwise we are just normal sentient beings under the influence of our karmic vision and our conduct and activities are governed and influenced by mind (sems). Mind and mental factors are completely enveloped in attachment and aversion, subject and object, and so on. In ati practice, we can sort of fake-it-til-we-make-it though. We can implement the "view" (tawa) to essentially mimic that equipoise, and perform activities while recalling the insubstantiality or absence of these three spheres. We do this ideally in dedicating merit for example. We dedicate merit, free of the three spheres so that it is inexhaustible. The answer then is yes, there are methods, but you'd have to delve into this with the guidance of a teacher.

Prioritizing Inner Transformation

Venerable Shen Kai, as shared by Mr. C (paraphrased from Ren Cheng magazine and slightly edited via ChatGPT), emphasizes the foundational importance of self-cultivation:

“People learning and practicing Buddhist have often heard the need to lead sentient beings (to learn Buddhism). Some then become eager to persuade others to learn Buddhism. Despite their efforts, they realize that people are not always easy to lead (into Buddhism). Discouraged, they stop learning Buddhism themselves, ultimately failing to lead even themselves.

We first need to understand what a sentient being is. There are two types: inner sentient beings and outer sentient beings. The inner sentient being refers to our minds and the endless arising thoughts, while the outer sentient being includes everyone else, as well as any beings with emotional states. As ordinary people, we constantly experience various thoughts and opinions in different situations—these are our inner sentient beings. If we do not transform these inner sentient beings, allowing troubling thoughts and emotions to arise and react to situations, how can we expect to lead others (to Buddhism)? Thus, Master Shen Kai often emphasized: "Lead sentient beings, lead sentient beings, first lead inner sentient beings, outer sentient beings then can be led." Bodhisattvas transform themselves and benefit others, and as we learn from them, we too must first transform ourselves, then lead others.

For example, some people chant the Buddha's name, chant sutras, and bow to the Buddha daily but do not work to eliminate their negative habitual tendencies. They argue, bicker, and criticize others, causing their family members to become reluctant to learn Buddhism. These family members question if such behaviors are the result of learning and practicing Buddhism, unwilling to condone them. Some people are overly eager, failing to discern the right opportunities or conditions, talking about Buddhist concepts to everyone they meet, which causes others to distance themselves. Thus, as Buddhist practitioners, we need to first transform ourselves for the better, maintaining joy and clarity. When others see us and our behaviors, they are more inclined to be near us, and we can then naturally lead them to learn and practice Buddhism.

Sariputra and Maudgalyayana, originally practitioners of other teachings, became ordained Buddhist monks after encountering Bhikkhu Asvajit, whose dignified deportment and brief sharing of the Buddha's teachings led them to enlightenment. This story illustrates how one's demeanor and understanding can inspire significant spiritual transformations in others.

Many people have managed to eliminate negative habitual tendencies, like smoking, drinking, and unnecessary socializing, among others, after taking refuge in Buddhism. They began focusing more on their families and treating family members with respect, leading to a more joyous family environment. This positive change has often encouraged entire families and even friends and colleagues to take refuge in Buddhism, establishing a blissful Buddhist community. This exemplifies the principle of first transforming inner sentient beings, which then enables the guidance of outer sentient beings.

Some asked Venerable Master Shen Kai how it's possible to lead all sentient beings, given their vast number. He responded by emphasizing the importance of starting with the inner sentient beings, suggesting that once all inner sentient beings are transformed, one can attain Buddhahood. This advice highlights the foundational principle that personal transformation is a prerequisite for leading others effectively.”

Personal Endeavors in Sharing the Dharma

Consistent with these teachings, some practitioners actively engage in sharing spiritual insights. One individual, Soh, has described a commitment to regular communication for this purpose, underscoring a belief in the importance of such dissemination.

This proactive approach was affirmed by Mr. M, who shared his experience after an interaction on Reddit: “Yeah there’s something positive about evangelisation, even though I think some religions take it too far. I don’t think I would have come across ATR naturally, and there’s no other resource I’ve found that’s as forceful on what full realisation of anatta is and isn’t.”

In response to such feedback and as part of a broader discussion, Soh elaborated on this method of sharing. It was noted that recently, through online dialogues, several individuals had reported gaining insights into anatta, with some moving from a prior understanding centered on 'I AM'. Soh explained a personal practice of sharing Dharma with friends and family, adapting the material to the individual—for example, by suggesting resources like 'The Power of Now' when a deeper text such as Awakening to Reality (ATR) might initially appear too advanced. Introducing receptive people to Dharma centers was also mentioned as a potentially beneficial step. Reflecting on extensive outreach efforts on platforms like Reddit over several years, Soh observed that the majority of these interactions were met with a positive reception. While a minority, often those with firm attachments to concepts of a fixed self, expressed aversion, the approach in these instances was to respect their position and not press the matter. A foundational belief articulated was that all who encounter the Dharma will, in the long run, gain some benefit. This conviction is supported by the T'ien-t'ai master Miao Lo's teaching (as cited by Nichiren) on the enduring impact of hearing the teachings, irrespective of one's initial acceptance or rejection:

“Nichiren use of the word listen is significant. The passage from Miao-lo that Nichiren cites comes from The Annotations on “The Words and Phrases of the Lotus Sutra.” In that work, the Great Teacher Miao-lo goes on to say: “Whether one accepts or rejects the teachings, they have entered one’s ear and one has thus established a bond with them. And then, though one may comply with them or go against them, in the end one will because of this bond be able to achieve liberation [i.e., attain enlightenment]” (WND-2, 56). While keeping in mind the specifics of a person’s situation, to allow them to hear the Lotus Sutra plants the “seed of Buddhahood” in that person’s heart and activates the world of Buddhahood within them.”

Soh further remarked that it has been observed from his experience that some individuals who initially displayed considerable resistance to these ideas later came to a personal realization of anatta.

The Heart of Compassion: Emptiness and Bodhichitta

Thusness, in a reflection on Dharma Connection, highlights the intrinsic link between wisdom and compassion:

"Sometimes I wonder why must the topic frequently oscillate between emptiness and preserving an indestructible essence. Perhaps after experiencing the boundless brilliance, the aliveness, we feel deep down we must somehow exist in a true, solid and substantial way. The more we experience our radiance clarity, the more difficult for us to let go. This I understand. Maybe we should channel some bits of our time and energy towards understanding the relationship between compassion and emptiness. When watching Garchen Rinpoche movie that Piotr sent me, it seems that to Garchen Rinpoche, nothing matters more than sentient beings. Whether there “is or isn’t” an essence seems to be a non-issue; if there is, he would joyfully and generously sacrifice for the benefits of sentient beings when needed. This is what I gathered from the movie. I am beginning to see why Nagarjuna asserted that emptiness is the womb of compassion. I am beginning to understand without the awakening of Bodhichitta, there is no true realization of emptiness. I am beginning to see why Bodhichitta and wisdom are the causes of Buddhahood. May Bodhichitta be awakened in our authentic mindstreams. Homage to Bodhichitta." (February 16 at 6:31pm · Edited · Unlike · 10)

Acknowledging Benefit in Broader Contexts

The principle of benefiting sentient beings can also be observed in actions that address worldly suffering. When a commenter expressed skepticism about assuming Bill Gates' contributions were beneficial to sentient beings, particularly within the context of a group like "Awakening to Reality," a clarification was offered by Soh. This explanation aimed to separate the evaluation of philanthropic actions from other considerations, focusing on their tangible outcomes.

Soh conveyed that the reference to Bill Gates was specifically concerning his philanthropic work and its documented achievements, rather than a commentary on any controversies or an assessment of his personal character. The intent was to point towards the reported positive impacts of these initiatives:

“- Global Health Initiatives: Funding research, treatment, and prevention programs for diseases like malaria, HIV/AIDS, and tuberculosis.

• Polio Eradication: Major contributions towards global efforts to eradicate polio through vaccination campaigns.
• Education: Investing in U.S. and global education through scholarships, school reform initiatives, and support for online learning platforms.
• Water, Sanitation, and Hygiene: Supporting projects to improve access to clean water and sanitation in developing countries.
• Agricultural Development: Funding research and projects to increase agricultural productivity and food security in poor countries.
• Financial Services for the Poor: Promoting financial inclusion through support for mobile banking and microfinance.
• Climate Change: Investing in clean energy research and initiatives to mitigate climate change impacts.
• COVID-19 Response: Funding vaccine development, supporting equitable distribution, and enhancing healthcare systems.
• Nutrition: Addressing malnutrition and supporting efforts to improve health outcomes through better nutrition.
• Family Planning and Maternal Health: Supporting programs to provide family planning services and improve maternal health.
• Neglected Tropical Diseases: Funding efforts to combat and eliminate neglected tropical diseases.
• Innovation in Education: Supporting technological and pedagogical innovations to improve educational outcomes.
• Global Libraries: Initiatives to expand access to digital information through libraries.
• Research and Development: Funding R&D for new vaccines, drugs, and diagnostics.
• Scholarship Programs: Including the Gates Millennium Scholars program, providing scholarships for minority students in the U.S.
• Health Systems Strengthening: Working to improve health care systems and infrastructure in developing countries.
• Emergency Relief: Contributing to relief efforts following natural disasters and crises.
• Gender Equality: Supporting initiatives aimed at promoting gender equality and empowering women and girls.
• Mental Health: Investing in mental health programs and research to improve care and reduce stigma.
• Data and Innovation: Funding the collection and analysis of data to inform health and development policies.
• Advocacy and Public Policy: Engaging in advocacy to influence policy and raise awareness on critical global issues.”

For a wider view of philanthropic endeavors, Soh then shared a comparative list of other notable organizations, noting it was generated by ChatGPT:

| Organization | Rating (Out of 10) | Comments | |--------------------------------------|--------------------|----------------------------------------------------------------------------------------------------------| | Bill & Melinda Gates Foundation | 9 | High impact on global health and education, though faces criticism for influence and approach. | | Ford Foundation | 8 | Significant contributions to social justice but criticized for influence on policy and academic research.| | Rockefeller Foundation | 8 | Pioneering philanthropic efforts with a broad impact, though not without its controversies. | | Carnegie Foundation for the Advancement of Teaching | 7.5 | Major impact on education and peace, with a strong legacy, but less visible in recent years. | | Open Society Foundations | 8 | Prominent in promoting democracy and human rights, but faces criticism for political bias. | | Wellcome Trust | 8.5 | Significant contributions to global health, praised for research funding, but faces scrutiny for investment choices. | | MacArthur Foundation | 7 | Known for the "genius grant," innovative in arts and culture support, but impact sometimes questioned. | | The Howard Hughes Medical Institute | 8.5 | Significant in biomedical research support, though its focus is very specialized. | | The MasterCard Foundation | 8 | Impacts financial inclusion and education in Africa significantly, though its focus is relatively narrow.| | The Walton Family Foundation | 7.5 | Significant in education and environment, but its association with Walmart leads to mixed perceptions. | | The Michael & Susan Dell Foundation | 7.5 | Focused on child poverty and education, with impactful programs, though less known than others. |

This table reflects a combination of the organizations' perceived effectiveness, impact, transparency, and the controversies they might have faced. The ratings are illustrative and based on general perceptions rather than a rigorous evaluation framework. Actual assessments might vary significantly based on different criteria and personal perspectives.

Further Reading: