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: