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Compassion by The Dalai Lama.
by muni Thu May 14, 2009 7:19 am
Compassion and the Individual :buddha1:
Tenzin Gyatso; The Fourteenth Dalai Lama
The purpose of life
How to achieve happiness
Our need for love
Tenzin Gyatso; The Fourteenth Dalai Lama
The purpose of life
ONE GREAT QUESTION underlies our experience, whether we think about it consciously or not: What is the purpose of life? I have considered this question and would like to share my thoughts in the hope that they may be of direct, practical benefit to those who read them.
I believe that the purpose of life is to be happy. From the moment of birth, every human being wants happiness and does not want suffering. Neither social conditioning nor education nor ideology affect this. From the very core of our being, we simply desire contentment. I don't know whether the universe, with its countless galaxies, stars and planets, has a deeper meaning or not, but at the very least, it is clear that we humans who live on this earth face the task of making a happy life for ourselves. Therefore, it is important to discover what will bring about the greatest degree of happiness.
How to achieve happiness
For a start, it is possible to divide every kind of happiness and suffering into two main categories: mental and physical. Of the two, it is the mind that exerts the greatest influence on most of us. Unless we are either gravely ill or deprived of basic necessities, our physical condition plays a secondary role in life. If the body is content, we virtually ignore it. The mind, however, registers every event, no matter how small. Hence we should devote our most serious efforts to bringing about mental peace.
From my own limited experience I have found that the greatest degree of inner tranquility comes from the development of love and compassion.
The more we care for the happiness of others, the greater our own sense of well-being becomes. Cultivating a close, warm-hearted feeling for others automatically puts the mind at ease. This helps remove whatever fears or insecurities we may have and gives us the strength to cope with any obstacles we encounter. It is the ultimate source of success in life.
As long as we live in this world we are bound to encounter problems. If, at such times, we lose hope and become discouraged, we diminish our ability to face difficulties. If, on the other hand, we remember that it is not just ourselves but every one who has to undergo suffering, this more realistic perspective will increase our determination and capacity to overcome troubles. Indeed, with this attitude, each new obstacle can be seen as yet another valuable opportunity to improve our mind!
Thus we can strive gradually to become more compassionate, that is we can develop both genuine sympathy for others' suffering and the will to help remove their pain. As a result, our own serenity and inner strength will increase.
Our need for love
Ultimately, the reason why love and compassion bring the greatest happiness is simply that our nature cherishes them above all else. The need for love lies at the very foundation of human existence. It results from the profound interdependence we all share with one another. However capable and skillful an individual may be, left alone, he or she will not survive. However vigorous and independent one may feel during the most prosperous periods of life, when one is sick or very young or very old, one must depend on the support of others.
Inter-dependence, of course, is a fundamental law of nature. Not only higher forms of life but also many of the smallest insects are social beings who, without any religion, law or education, survive by mutual cooperation based on an innate recognition of their interconnectedness. The most subtle level of material phenomena is also governed by interdependence. All phenomena from the planet we inhabit to the oceans, clouds, forests and flowers that surround us, arise in dependence upon subtle patterns of energy. Without their proper interaction, they dissolve and decay.
It is because our own human existence is so dependent on the help of others that our need for love lies at the very foundation of our existence. Therefore we need a genuine sense of responsibility and a sincere concern for the welfare of others.
We have to consider what we human beings really are. We are not like machine-made objects. If we are merely mechanical entities, then machines themselves could alleviate all of our sufferings and fulfill our needs.
However, since we are not solely material creatures, it is a mistake to place all our hopes for happiness on external development alone. Instead, we should consider our origins and nature to discover what we require.
Leaving aside the complex question of the creation and evolution of our universe, we can at least agree that each of us is the product of our own parents. In general, our conception took place not just in the context of sexual desire but from our parents' decision to have a child. Such decisions are founded on responsibility and altruism - the parents compassionate commitment to care of their child until it is able to take care of itself. Thus, from the very moment of our conception, our parents' love is directly in our creation.
Moreover, we are completely dependent upon our mothers' care from the earliest stages of our growth. According to some scientists, a pregnant woman's mental state, be it calm or agitated, has a direct physical effect on her unborn child.
The expression of love is also very important at the time of birth. Since the very first thing we do is suck milk from our mothers' breast, we naturally feel close to her, and she must feel love for us in order to feed us properly; if she feels anger or resentment her milk may not flow freely.
Then there is the critical period of brain development from the time of birth up to at least the age of three or four, during which time loving physical contact is the single most important factor for the normal growth of the child. If the child is not held, hugged, cuddled, or loved, its development will be impaired and its brain will not mature properly.
Since a child cannot survive without the care of others, love is its most important nourishment. The happiness of childhood, the allaying of the child's many fears and the healthy development of its self-confidence all depend directly upon love.
Nowadays, many children grow up in unhappy homes. If they do not receive proper affection, in later life they will rarely love their parents and, not infrequently, will find it hard to love others. This is very sad.
As children grow older and enter school, their need for support must be met by their teachers. If a teacher not only imparts academic education but also assumes responsibility for preparing students for life, his or her pupils will feel trust and respect and what has been taught will leave an indelible impression on their minds. On the other hand, subjects taught by a teacher who does not show true concern for his or her students' overall well-being will be regarded as temporary and not retained for long.
Similarly, if one is sick and being treated in hospital by a doctor who evinces a warm human feeling, one feels at ease and the doctors' desire to give the best possible care is itself curative, irrespective of the degree of his or her technical skill. On the other hand, if one's doctor lacks human feeling and displays an unfriendly expression, impatience or casual disregard, one will feel anxious, even if he or she is the most highly qualified doctor and the disease has been correctly diagnosed and the right medication prescribed. Inevitably, patients' feelings make a difference to the quality and completeness of their recovery.
Even when we engage in ordinary conversation in everyday life, if someone speaks with human feeling we enjoy listening, and respond accordingly; the whole conversation becomes interesting, however unimportant the topic may be. On the other hand, if a person speaks coldly or harshly, we feel uneasy and wish for a quick end to the interaction. From the least to the most important event, the affection and respect of others are vital for our happiness.
Recently I met a group of scientists in America who said that the rate of mental illness in their country was quite high-around twelve percent of the population. It became clear during our discussion that the main cause of depression was not a lack of material necessities but a deprivation of the affection of the others.
So, as you can see from everything I have written so far, one thing seems clear to me: whether or not we are consciously aware of it,from the day we are born, the need for human affection is in our very blood. Even if the affection comes from an animal or someone we would normally consider an enemy, both children and adults will naturally gravitate towards it.
I believe that no one is born free from the need for love. And this demonstrates that, although some modern schools of thought seek to do so, human beings cannot be defined as solely physical. No material object, however beautiful or valuable, can make us feel loved, because our deeper identity and true character lie in the subjective nature of the mind. :buddha1:
Last edited by muni on Thu May 14, 2009 7:50 am; edited 4 times in total
muni- Number of posts : 449
Registration date : 2009-01-27
Re: Compassion by The Dalai Lama.
by muni Thu May 14, 2009 7:23 am
:buddha1: Developing compassion
Of course, developing this kind of compassion is not at all easy! As a start, let us consider the following facts:
How can we start
Friends and enemies
And who creates such opportunities? Not our friends, of course, but our enemies. They are the ones who give us the most trouble, So if we truly wish to learn, we should consider enemies to be our best teacher!
Compassion and the world
Some of my friends have told me that, while love and compassion are marvelous and good, they are not really very relevant. Our world, they say, is not a place where such beliefs have much influence or power. They claim that anger and hatred are so much a part of human nature that humanity will always be dominated by them. I do not agree.
We humans have existed in our present form for about a hundred-thousand years. I believe that if during this time the human mind had been primarily controlled by anger and hatred, our overall population would have decreased. But today, despite all our wars, we find that the human population is greater than ever. This clearly indicates to me that love and compassion predominate in the world. And this is why unpleasant events are news, compassionate activities are so much part of daily life that they are taken for granted and, therefore, largely ignored.
So far I have been discussing mainly the mental benefits of compassion, but it contributes to good physical health as well, According to my personal experience, mental stability and physical well-being are directly related. Without question, anger and agitation make us more susceptible to illness. On the other hand, if the mind is tranquil and occupied with positive thoughts, the body will not easily fall prey to disease.
But of course it is also true that we all have an innate self-centeredness that inhibits our love for others. So, since we desire the true happiness that is brought about by only a calm mind, and since such peace of mind is brought about by only a compassionate attitude, how can we develop this? Obviously, it is not enough for us simply to think about how nice compassion is! We need to make a concerted effort to develop it; we must use all the events of our daily life to transform our thoughts and behavior.
First of all, we must be clear about what we mean by compassion. Many forms of compassionate feeling are mixed with desire and attachment. For instance, the love parents feel of their child is often strongly associated with their own emotional needs, so itis not fully compassionate. Again, in marriage, the love between husband and wife - particularly at the beginning, when each partner still may not know the other's deeper character very well - depends more on attachment than genuine love. Our desire can be so strong that the person to whom we are attached appears to be good, when in fact he or she is very negative. In addition, we have a tendency to exaggerate small positive qualities. Thus when one partner's attitude changes, the other partner is often disappointed and his or her attitude changes too. This is an indication that love has been motivated more by personal need than by genuine care for the other individual.
True compassion is not just an emotional response but a firm commitment founded on reason. Therefore, a truly compassionate attitude towards others does not change even if they behave negatively.
Of course, developing this kind of compassion is not at all easy! As a start, let us consider the following facts:
Whether people are beautiful and friendly or unattractive and disruptive, ultimately they are human beings, just like oneself. Like oneself, they want happiness and do not want suffering. Furthermore, their right to overcome suffering and be happy is equal to one's own. Now, when you recognize that all beings are equal in both their desire for happiness and their right to obtain it,you automatically feel empathy and closeness for them. Through accustoming your mind to this sense of universal altruism, you develop a feeling of responsibility for others: the wish to help them actively overcome their problems. Nor is this wish selective; it applies equally to all. As long as they are human beings experiencing pleasure and pain just as you do, there is no logical basis to discriminate between them or to alter your concern for them if they behave negatively.
Let me emphasize that it is within your power, given patience and time, to develop this kind of compassion. Of course, our self-centeredness, our distinctive attachment to the feeling of an independent, self-existent �I�, works fundamentally to inhibit our compassion. Indeed, true compassion can be experienced only when this type of self- grasping is eliminated. But this does not mean that we cannot start and make progress now.
How can we start
We should begin by removing the greatest hindrances to compassion: anger and hatred. As we all know, these are extremely powerful emotions and they can overwhelm our entire mind. Nevertheless, they can be controlled. If, however, they are not, these negative emotions will plague us - with no extra effort on their part! - and impede our quest for the happiness of a loving mind.
So as a start, it is useful to investigate whether or not anger is of value. Sometimes, when we are discouraged by a difficult situation, anger does seem helpful, appearing to bring with it more energy, confidence and determination.
Here, though, we must examine our mental state carefully. While itis true that anger brings extra energy, if we explore the nature of this energy, we discover that itis blind: we cannot be sure whether its result will be positive or negative. This is because anger eclipses the best part of our brain: its rationality. So the energy of anger is almost always unreliable. It can cause an immense amount of destructive, unfortunate behavior. Moreover, if anger increases to the extreme, one becomes like a mad person, acting in ways that are as damaging to oneself as they are to others.
It is possible, however, to develop an equally forceful but far more controlled energy with which to handle difficult situations.
This controlled energy comes not only from a compassionate attitude, but also from reason and patience. These are the most powerful antidotes to anger. Unfortunately, many people misjudge these qualities as signs of weakness. I believe the opposite to be true: that they are the true signs of inner strength. Compassion is by nature gentle, peaceful and soft, but itis very powerful. It is those who easily lose their patience who are insecure and unstable. Thus, to me, the arousal of anger is a direct sign of weakness.
So, when a problem first arises, try to remain humble and maintain a sincere attitude and be concerned that the outcome is fair. Of course, others may try to take advantage of you, and if your remaining detached only encourages unjust aggression, adopt a strong stand, This, however, should be done with compassion, and if itis necessary to express your views and take strong countermeasures, do so without anger or ill-intent.
You should realize that even though your opponents appear to be harming you, in the end, their destructive activity will damage only themselves. In order to check your own selfish impulse to retaliate, you should recall your desire to practice compassion and assume responsibility for helping prevent the other person from suffering the consequences of his or her acts.
Thus, because the measures you employ have been calmly chosen, they will be more effective, more accurate and more forceful. Retaliation based on the blind energy of anger seldom hits the target.
Friends and enemies
I must emphasize again that merely thinking that compassion and reason and patience are good will not be enough to develop them. We must wait for difficulties to arise and then attempt to practice them.
And who creates such opportunities? Not our friends, of course, but our enemies. They are the ones who give us the most trouble, So if we truly wish to learn, we should consider enemies to be our best teacher!
For a person who cherishes compassion and love, the practice of tolerance is essential, and for that, an enemy is indispensable. So we should feel grateful to our enemies, for itis they who can best help us develop a tranquil mind! Also, itis often the case in both personal and public life, that with a change in circumstances, enemies become friends.
So anger and hatred are always harmful, and unless we train our minds and work to reduce their negative force, they will continue to disturb us and disrupt our attempts to develop a calm mind. Anger and hatred are our real enemies. These are the forces we most need to confront and defeat, not the temporary enemies who appear intermittently throughout life.
Of course, it is natural and right that we all want friends. I often joke that if you really want to be selfish, you should be very altruistic! You should take good care of others, be concerned for their welfare, help them, serve them, make more friends, make more smiles, The result? When you yourself need help, you find plenty of helpers! If, on the other hand, you neglect the happiness of others, in the long term you will be the loser. And is friendship produced through quarrels and anger, jealousy and intense competitiveness? I do not think so. Only affection brings us genuine close friends.
In today's materialistic society, if you have money and power, you seem to have many friends. But they are not friends of yours; they are the friends of your money and power. When you lose your wealth and influence, you will find it very difficult to track these people down.
The trouble is that when things in the world go well for us, we become confident that we can manage by ourselves and feel we do not need friends, but as our status and health decline, we quickly realize how wrong we were. That is the moment when we learn who is really helpful and who is completely useless. So to prepare for that moment, to make genuine friends who will help us when the need arises, we ourselves must cultivate altruism!
Though sometimes people laugh when I say it, I myself always want more friends. I love smiles. Because of this I have the problem of knowing how to make more friends and how to get more smiles, in particular, genuine smiles. For there are many kinds of smile, such as sarcastic, artificial or diplomatic smiles. Many smiles produce no feeling of satisfaction, and sometimes they can even create suspicion or fear, can't they? But a genuine smile really gives us a feeling of freshness and is, I believe, unique to human beings. If these are the smiles we want, then we ourselves must create the reasons for them to appear.
Compassion and the world
In conclusion, I would like briefly to expand my thoughts beyond the topic of this short piece and make a wider point: individual happiness can contribute in a profound and effective way to the overall improvement of our entire human community.
Because we all share an identical need for love, it is possible to feel that anybody we meet, in whatever circumstances, is a brother or sister. No matter how new the face or how different the dress and behavior, there is no significant division between us and other people. It is foolish to dwell on external differences, because our basic natures are the same.
Ultimately, humanity is one and this small planet is our only home, If we are to protect this home of ours, each of us needs to experience a vivid sense of universal altruism. It is only this feeling that can remove the self-centered motives that cause people to deceive and misuse one another.
If you have a sincere and open heart, you naturally feel self- worth and confidence, and there is no need to be fearful of others.
I believe that at every level of society - familial, tribal, national and international - the key to a happier and more successful world is the growth of compassion. We do not need to become religious, nor do we need to believe in an ideology. All that is necessary is for each of us to develop our good human qualities.
I try to treat whoever I meet as an old friend. This gives me a genuine feeling of happiness. It is the practice of compassion. :buddha1:
muni- Number of posts : 449
Registration date : 2009-01-27
Re: Compassion by The Dalai Lama.
by muni Thu May 14, 2009 8:01 am
https://www.youtube.com/watch?v=VdaQDziDXLQ
It is each of us its responsablity to act with real love. _/\_
http://tr.youtube.com/watch?v=6SuoXv2-zFY&feature=PlayList&p=CDF9CC663B3F10CB&index=6
It is each of us its responsablity to act with real love. _/\_
http://tr.youtube.com/watch?v=6SuoXv2-zFY&feature=PlayList&p=CDF9CC663B3F10CB&index=6
Last edited by muni on Thu May 14, 2009 8:24 am; edited 1 time in total
muni- Number of posts : 449
Registration date : 2009-01-27
Re: Compassion by The Dalai Lama.
by muni Thu May 14, 2009 8:05 am
Mantra of compassion. 
OM MANI PADME HUM
By His Holiness the Dalai Lama.
It is very good to recite the mantra Om mani padme hum, but while you are doing it, you should be thinking on its meaning, for the meaning of the six syllables is great and vast. The first, Om is composed of three letters, A, U, and M. These symbolize the practitioner's impure body, speech, and mind; they also symbolize the pure exalted body, speech, and mind of a Buddha.
Can impure body, speech, and mind be transformed into pure body, speech, and mind, or are they entirely separate? All Buddhas are cases of beings who were like ourselves and then in dependence on the path became enlightened; Buddhism does not assert that there is anyone who from the beginning is free from faults and possesses all good qualities. The development of pure body, speech, and mind comes from gradually leaving the impure states arid their being transformed into the pure.
How is this done? The path is indicated by the next four syllables. Mani, meaning jewel, symbolizes the factors of method-the altruistic intention to become enlightened, compassion, and love. Just as a jewel is capable of removing poverty, so the altruistic mind of enlightenment is capable of removing the poverty, or difficulties, of cyclic existence and of solitary peace. Similarly, just as a jewel fulfills the wishes of sentient beings, so the altruistic intention to become enlightened fulfills the wishes of sentient beings.
The two syllables, padme, meaning lotus, symbolize wisdom. Just as a lotus grows forth from mud but is not sullied by the faults of mud, so wisdom is capable of putting you in a situation of non-contradiction whereas there would be contradiction if you did not have wisdom. There is wisdom realizing impermanence, wisdom realizing that persons are empty, of being self-sufficient or substantially existent, wisdom that realizes the emptiness of duality-that is to say, of difference of entity between subject an object-and wisdom that realizes the emptiness of inherent existence. Though there are many different types of wisdom, the main of all these is the wisdom realizing emptiness.
Purity must be achieved by an indivisible unity of method and wisdom, symbolized by the final syllable hum, which indicates indivisibility. According to the sutra system, this indivisibility of method and wisdom refers to wisdom affected by method and method affected by wisdom. In the mantra, or tantric, vehicle, it refers to one consciousness in which there is the full form of both wisdom and method as one undifferentiable entity. In terms of the seed syllables of the five Conqueror Buddhas, hum is the seed syllable of Akshobhya - the immovable, the unfluctuating, that which cannot be disturbed by anything.
Thus the six syllables, om mani padme hum, mean that in dependence on the practice of a path which is an indivisible union of method and wisdom, you can transform your impure body, speech, and mind into the pure exalted body, speech, and mind of a Buddha. It is said that you should not seek for Buddhahood outside of yourself; the substances for the achievement of Buddhahood are within. As Maitreya says in his Sublime Continuum of the Great Vehicle (Uttaratantra), all beings naturally have the Buddha nature in their own continuum. We have within us the seed of purity, the essence of a One Gone Thus (Tathagatagarbha), that is to be transformed and fully developed into Buddhahood.
OM MANI PADME HUM
By His Holiness the Dalai Lama.
It is very good to recite the mantra Om mani padme hum, but while you are doing it, you should be thinking on its meaning, for the meaning of the six syllables is great and vast. The first, Om is composed of three letters, A, U, and M. These symbolize the practitioner's impure body, speech, and mind; they also symbolize the pure exalted body, speech, and mind of a Buddha.
Can impure body, speech, and mind be transformed into pure body, speech, and mind, or are they entirely separate? All Buddhas are cases of beings who were like ourselves and then in dependence on the path became enlightened; Buddhism does not assert that there is anyone who from the beginning is free from faults and possesses all good qualities. The development of pure body, speech, and mind comes from gradually leaving the impure states arid their being transformed into the pure.
How is this done? The path is indicated by the next four syllables. Mani, meaning jewel, symbolizes the factors of method-the altruistic intention to become enlightened, compassion, and love. Just as a jewel is capable of removing poverty, so the altruistic mind of enlightenment is capable of removing the poverty, or difficulties, of cyclic existence and of solitary peace. Similarly, just as a jewel fulfills the wishes of sentient beings, so the altruistic intention to become enlightened fulfills the wishes of sentient beings.
The two syllables, padme, meaning lotus, symbolize wisdom. Just as a lotus grows forth from mud but is not sullied by the faults of mud, so wisdom is capable of putting you in a situation of non-contradiction whereas there would be contradiction if you did not have wisdom. There is wisdom realizing impermanence, wisdom realizing that persons are empty, of being self-sufficient or substantially existent, wisdom that realizes the emptiness of duality-that is to say, of difference of entity between subject an object-and wisdom that realizes the emptiness of inherent existence. Though there are many different types of wisdom, the main of all these is the wisdom realizing emptiness.
Purity must be achieved by an indivisible unity of method and wisdom, symbolized by the final syllable hum, which indicates indivisibility. According to the sutra system, this indivisibility of method and wisdom refers to wisdom affected by method and method affected by wisdom. In the mantra, or tantric, vehicle, it refers to one consciousness in which there is the full form of both wisdom and method as one undifferentiable entity. In terms of the seed syllables of the five Conqueror Buddhas, hum is the seed syllable of Akshobhya - the immovable, the unfluctuating, that which cannot be disturbed by anything.
Thus the six syllables, om mani padme hum, mean that in dependence on the practice of a path which is an indivisible union of method and wisdom, you can transform your impure body, speech, and mind into the pure exalted body, speech, and mind of a Buddha. It is said that you should not seek for Buddhahood outside of yourself; the substances for the achievement of Buddhahood are within. As Maitreya says in his Sublime Continuum of the Great Vehicle (Uttaratantra), all beings naturally have the Buddha nature in their own continuum. We have within us the seed of purity, the essence of a One Gone Thus (Tathagatagarbha), that is to be transformed and fully developed into Buddhahood.
muni- Number of posts : 449
Registration date : 2009-01-27
Re: Compassion by The Dalai Lama.
by muni Thu May 14, 2009 8:45 am
Love and compassion are necessities, not luxuries. Without them, humanity cannot survive.
I myself feel, and also tell other Buddhists that the question of Nirvana will come later.
There is not much hurry. If in day to day life you lead a good life, honesty, with love, with compassion, with less selfishness, then automatically it will lead to Nirvana.
If the love within your mind is lost and you see other beings as enemies, then no matter how much knowledge or education or material comfort you have, only suffering and confusion will ensue.
We humans have existed in our present form for about a hundred thousand years. I believe that if during this time the human mind had been primarily controlled by anger and hatred, our overall population would have decreased. But today, despite all our wars, we find that the human population is greater than ever. This clearly indicates to me that love and compassion predominate in the world. And this is why unpleasant events are "news"; compassionate activities are so much a part of daily life that they are taken for granted and , therefore, largely ignored.
If you want others to be happy, practice compassion. If you want to be happy, practice compassion.
Love and compassion are necessities, not luxuries. Without them humanity cannot survive.
True compassion is not just an emotional response but a firm commitment founded on reason.
Only the development of compassion and understanding for others can bring us the tranquillity and happiness we all seek.
I have found that the greatest degree of inner tranquility comes from the development of love and compassion. The more we care for the happiness of others, the greater is our own sense of well-being. Cultivating a close, warm-hearted feeling for others automatically puts the mind at ease. It is the ultimate source of success in life.
We must recognise that the suffering of one person or one nation is the suffering of humanity. That the happiness of one person or nation is the happiness of humanity.
Under the bright sun, many of us are gathered together with different languages, different styles of dress, even different faiths. However, all of us are the same in being humans, and we all uniquely have the thought of "I," and we´re all the same in wanting happiness and in wanting to avoid suffering.
True compassion is universal in scope. It is accompanied by a feeling of responsibility.
When we are young and again when we are old, we depend heavily on the affection of others. Between these stages we usually feel that we can do everything without help from others and that other people´s affection is simply not important. But at this stage I think it is very important to keep deep human affection.
It is not enough to be compassionate. You must act. There are two aspects to action. One is to overcome the distortions and afflictions of your own mind, that is, in terms of calming and eventually dispelling anger. This is action out of compassion. The other is more social, more public. When something needs to be done in the world to rectify the wrongs, if one is really concerned with benefitting others, one needs to be engaged, involved.
Right from the moment of our birth, we are under the care and kindness of our parents, and then later on in our life when we are oppressed by sickness and become old, we are again dependent on the kindness of others. Since at the beginning and end of our lives we are so dependent on other´s kindness, how can it be in the middle that we would neglect kindness towards others?
Whether someone believes something or not, believer or non-believer, as long as you are a member of the human family, you need warm human feeling, warmhearted feeling. The question of world peace, the question of family peace, the question of peace between wife and husband, or peace between parents and children, everything is dependent on that feeling of love and warmheartedness.
A truly compassionate attitude toward others does not change even if they behave negatively or hurt you.
I would like to explain the meaning of compassion which is often misunderstood. Genuine compassion is based not on our own projections and expectations, but rather on the rights of the other: irrespective of whether another person is a close friend or an enemy, as long as that person wishes for peace and happiness and wishes to overcome suffering, then on that basis we develop a genuine concern for his or her problems. This is genuine compassion. Usually when we are concerned about a close friend, we call this compassion. This is not compassion; it is attachment. Even in marriage, those marriages that last only a short time, do so because of attachment - although it is generally present - but because there is also compassion. Marriages that last only a short time do so because of a lack of compassion; there is only emotional attachment based on projection and expectation. When the only bond between close friends is attachment, then even a minor issue may cause one´s projections to change. As soon as our projections change, the attachment disappears, because that attachment was based solely on projection and expectation. It is possible to have compassion without attachement, and similarly, to have anger without hatred. Therefore we need to clarify the distinctions between compassion and attachment, and between anger and hatred. Such clarity is useful in our daily life and in our efforts toward world peace. I consider these to be basic spiritual values for the happness of all human beings, regardless of whether one is a believer or a nonbeliever.
My religion is very simple. My religion is kindness.
Our prime purpose in this life is to help others. And if you can't help them, at least don't hurt them.
The purpose of all the major religious traditions is not to construct big temples on the outside, but to create temples of goodness and compassion inside, in our hearts.
This is my simple religion. There is no need for temples; no need for complicated philosophy. Our own brain, our own heart is our temple; the philosophy is kindness.
Whether one believes in a religion or not, and whether one believes in rebirth or not, there isn't anyone who doesn't appreciate kindness and compassion.
We can live without religion and meditation, but we cannot survive without human affection.
At the heart of Buddhist philosophy is the notion of compassion for others. It should be noted that the compassion encouraged by Mahayana Buddhism is not the usual love one has for friends or family. The love being advocated here is the kind one can have even for another who has done one harm. Developing a kind heart does not always involve any of the sentimental religiosity normally associated with it. It is not just for people who believe in religions; it is for everyone who considers himself or herself to be a member of the human family, and thus sees things in accordingly large terms.
The rationale for universal compassion is based on the same principle of spiritual democracy. It is the recognition of the fact that every living being has an equal right to and desire for happiness. The true acceptance of the principle of democracy requires that we think and act in terms of the common good. Compassion and universal responsibility require a commitment to personal sacrifice and the neglect of egotistical desires.
Through violence, you may 'solve' one problem, but you sow the seeds for another.
War is out of date, obsolete.
When the days become longer and there is more sunshine, the grass becomes fresh and, consequently, we feel very happy. On the other hand, in autumn, one leaf falls down and another leaf falls down. The beautiful plants become as if dead and we do not feel very happy. Why? I think it is because deep down our human nature likes construction, and does not like destruction. Naturally, every action which is destructive is against human nature. Constructiveness is the human way. Therefore, I think that in terms of basic human feeling, violence is not good. Non-violence is the only way.
The universe that we inhabit and our shared perception of it are the results of a common karma. Likewise, the places that we will experience in future rebirths will be the outcome of the karma that we share with the other beings living there. The actions of each of us, human or nonhuman, have contributed to the world in which we live. We all have a common responsibility for our world and are connected with everything in it.
Anything that contradicts experience and logic should be abandoned.
The ultimate authority must always rest with the individual's own reason and critical analysis.
Happiness is not something ready made. It comes from your own actions.
I believe our every-day experience confirms that a self-centred attitude towards problems can be destructive not only towards society, but to the individual as well. Selfishness does not solve problems for us, it multiplies them. Accepting responsibility and maintaining respect for other will leave all concerned at peace. This is the essence of Mahayana Buddhism.
Today, more than ever before, life must be characterized by a sense of Universal responsibility, not only nation to nation and human to human, but also human to other forms of life.
Basically, universal responsibility is the feeling for other people´s suffering just as we feel our own. It is the realization that even our own enemy is motivated by the quest for happiness. We must recognize that all beings want the same thing we want. This is the way to achieve a true understanding, unfettered by artificial consideration. _/\_
I myself feel, and also tell other Buddhists that the question of Nirvana will come later.
There is not much hurry. If in day to day life you lead a good life, honesty, with love, with compassion, with less selfishness, then automatically it will lead to Nirvana.
If the love within your mind is lost and you see other beings as enemies, then no matter how much knowledge or education or material comfort you have, only suffering and confusion will ensue.
We humans have existed in our present form for about a hundred thousand years. I believe that if during this time the human mind had been primarily controlled by anger and hatred, our overall population would have decreased. But today, despite all our wars, we find that the human population is greater than ever. This clearly indicates to me that love and compassion predominate in the world. And this is why unpleasant events are "news"; compassionate activities are so much a part of daily life that they are taken for granted and , therefore, largely ignored.
If you want others to be happy, practice compassion. If you want to be happy, practice compassion.
Love and compassion are necessities, not luxuries. Without them humanity cannot survive.
True compassion is not just an emotional response but a firm commitment founded on reason.
Only the development of compassion and understanding for others can bring us the tranquillity and happiness we all seek.
I have found that the greatest degree of inner tranquility comes from the development of love and compassion. The more we care for the happiness of others, the greater is our own sense of well-being. Cultivating a close, warm-hearted feeling for others automatically puts the mind at ease. It is the ultimate source of success in life.
We must recognise that the suffering of one person or one nation is the suffering of humanity. That the happiness of one person or nation is the happiness of humanity.
Under the bright sun, many of us are gathered together with different languages, different styles of dress, even different faiths. However, all of us are the same in being humans, and we all uniquely have the thought of "I," and we´re all the same in wanting happiness and in wanting to avoid suffering.
True compassion is universal in scope. It is accompanied by a feeling of responsibility.
When we are young and again when we are old, we depend heavily on the affection of others. Between these stages we usually feel that we can do everything without help from others and that other people´s affection is simply not important. But at this stage I think it is very important to keep deep human affection.
It is not enough to be compassionate. You must act. There are two aspects to action. One is to overcome the distortions and afflictions of your own mind, that is, in terms of calming and eventually dispelling anger. This is action out of compassion. The other is more social, more public. When something needs to be done in the world to rectify the wrongs, if one is really concerned with benefitting others, one needs to be engaged, involved.
Right from the moment of our birth, we are under the care and kindness of our parents, and then later on in our life when we are oppressed by sickness and become old, we are again dependent on the kindness of others. Since at the beginning and end of our lives we are so dependent on other´s kindness, how can it be in the middle that we would neglect kindness towards others?
Whether someone believes something or not, believer or non-believer, as long as you are a member of the human family, you need warm human feeling, warmhearted feeling. The question of world peace, the question of family peace, the question of peace between wife and husband, or peace between parents and children, everything is dependent on that feeling of love and warmheartedness.
A truly compassionate attitude toward others does not change even if they behave negatively or hurt you.
I would like to explain the meaning of compassion which is often misunderstood. Genuine compassion is based not on our own projections and expectations, but rather on the rights of the other: irrespective of whether another person is a close friend or an enemy, as long as that person wishes for peace and happiness and wishes to overcome suffering, then on that basis we develop a genuine concern for his or her problems. This is genuine compassion. Usually when we are concerned about a close friend, we call this compassion. This is not compassion; it is attachment. Even in marriage, those marriages that last only a short time, do so because of attachment - although it is generally present - but because there is also compassion. Marriages that last only a short time do so because of a lack of compassion; there is only emotional attachment based on projection and expectation. When the only bond between close friends is attachment, then even a minor issue may cause one´s projections to change. As soon as our projections change, the attachment disappears, because that attachment was based solely on projection and expectation. It is possible to have compassion without attachement, and similarly, to have anger without hatred. Therefore we need to clarify the distinctions between compassion and attachment, and between anger and hatred. Such clarity is useful in our daily life and in our efforts toward world peace. I consider these to be basic spiritual values for the happness of all human beings, regardless of whether one is a believer or a nonbeliever.
My religion is very simple. My religion is kindness.
Our prime purpose in this life is to help others. And if you can't help them, at least don't hurt them.
The purpose of all the major religious traditions is not to construct big temples on the outside, but to create temples of goodness and compassion inside, in our hearts.
This is my simple religion. There is no need for temples; no need for complicated philosophy. Our own brain, our own heart is our temple; the philosophy is kindness.
Whether one believes in a religion or not, and whether one believes in rebirth or not, there isn't anyone who doesn't appreciate kindness and compassion.
We can live without religion and meditation, but we cannot survive without human affection.
At the heart of Buddhist philosophy is the notion of compassion for others. It should be noted that the compassion encouraged by Mahayana Buddhism is not the usual love one has for friends or family. The love being advocated here is the kind one can have even for another who has done one harm. Developing a kind heart does not always involve any of the sentimental religiosity normally associated with it. It is not just for people who believe in religions; it is for everyone who considers himself or herself to be a member of the human family, and thus sees things in accordingly large terms.
The rationale for universal compassion is based on the same principle of spiritual democracy. It is the recognition of the fact that every living being has an equal right to and desire for happiness. The true acceptance of the principle of democracy requires that we think and act in terms of the common good. Compassion and universal responsibility require a commitment to personal sacrifice and the neglect of egotistical desires.
Through violence, you may 'solve' one problem, but you sow the seeds for another.
War is out of date, obsolete.
When the days become longer and there is more sunshine, the grass becomes fresh and, consequently, we feel very happy. On the other hand, in autumn, one leaf falls down and another leaf falls down. The beautiful plants become as if dead and we do not feel very happy. Why? I think it is because deep down our human nature likes construction, and does not like destruction. Naturally, every action which is destructive is against human nature. Constructiveness is the human way. Therefore, I think that in terms of basic human feeling, violence is not good. Non-violence is the only way.
The universe that we inhabit and our shared perception of it are the results of a common karma. Likewise, the places that we will experience in future rebirths will be the outcome of the karma that we share with the other beings living there. The actions of each of us, human or nonhuman, have contributed to the world in which we live. We all have a common responsibility for our world and are connected with everything in it.
Anything that contradicts experience and logic should be abandoned.
The ultimate authority must always rest with the individual's own reason and critical analysis.
Happiness is not something ready made. It comes from your own actions.
I believe our every-day experience confirms that a self-centred attitude towards problems can be destructive not only towards society, but to the individual as well. Selfishness does not solve problems for us, it multiplies them. Accepting responsibility and maintaining respect for other will leave all concerned at peace. This is the essence of Mahayana Buddhism.
Today, more than ever before, life must be characterized by a sense of Universal responsibility, not only nation to nation and human to human, but also human to other forms of life.
Basically, universal responsibility is the feeling for other people´s suffering just as we feel our own. It is the realization that even our own enemy is motivated by the quest for happiness. We must recognize that all beings want the same thing we want. This is the way to achieve a true understanding, unfettered by artificial consideration. _/\_
Last edited by muni on Thu May 14, 2009 8:54 am; edited 1 time in total
muni- Number of posts : 449
Registration date : 2009-01-27
Re: Compassion by The Dalai Lama.
by muni Thu May 14, 2009 8:47 am
If you must be selfish, then be wise and not narrow-minded in your selfishness. The key point lies in the sense of universal responsibility. That is the real source of strength, the real source of happiness. If we exploit everything available, such as trees, water and minerals, and if we don´t plan for our next generation, for the future, then we´re at fault, aren´t we? However, if we have a genuine sense of universal responsibility as our central motivation, then our relations with the environment, and with all our neighbours, will be well balanced.
As human brothers and sisters, I have a feeling that deep down we are all the same human beings. Therefore, it is quite natural that when some human brothers and sisters suffer, then other brothers and sisters spontaneously develop some kind of sincere feeling or concern. At this moment I find this very much alive. I consider this a hope for the future.
As people alive today, we must consider future generations: a clean environment is a human right like any other. It is therefore part of our responsibility toward others to ensure that the world we pass on is as healthy, if not healthier, than we found it.
Ultimately, the decision to save the environment must come from the human heart. The key point is a call for a genuine sense of universal responsibility that is based on love, compassion and clear awareness.
All People and things are interdependent. The world has become so small that no nation can solve its problems alone, in isolation from others. That is why I believe we must all cultivate a sense of responsibility based on love and compassion for each other.
We must therefore develop a sense of responsibility for each others condition, we must see that hurting someone else, or inflicting pain on other people , cannot bring happiness or peace of mind.
Transforming the mind, Spend some time alone every day.
The roots of all goodness lie in the soil of appreciation for goodness.
In the practice of tolerance, one's enemy is the best teacher.
The underlying principle of this teaching is the universal principle of causality. What becomes important in the understanding of this basic teaching is a genuine awareness of one´s own potentials and the need to utilize them to their fullest. Seen in this light, every human action becomes significant.
In order to encourage in such practices as taking refuge, living a way of life which accords with the law of karma, and living in an ethically disciplined way characterized by observance of the ten virtues, and so on, we require a tremendous sense of confidence that we can do it. To generate that, and also a kind of enthusiasm, we find in the Buddha´s texts a discussion of the preciousness of the human body and human existence. At that stage, we never talk about how impure the body and bodily substances are, or how imperfect they are. In fact, we are talking about how good it is, how meaningful, how purposeful, how much potential lies within our body, what good purpose it can be used for, and so on. This is to instill a sense of confidence and courage.
Old friends pass away, new friends appear. It is just like the days. An old day passes, a new day arrives. The important thing is to make it meaningful: a meaningful friend - or a meaningful day.
When you think everything is someone else´s fault, you will suffer a lot. When you realize that everything springs only from yourself, you will learn both peace and joy. Pride leads to violence and evil. The truly good gaze upon everything with love and understanding.
If you have fear of some pain or suffering, you should examine whether there is anything you can do about it. If you can, there is no need to worry about it; if you cannot do anything, then there is also no need to worry.M Do not think only of your own joy, but vow to save all beings from suffering. This is sharing in its highest form and purity beyond all poisons of this world.
It is easy to point out the mistakes of others, while it is hard to admit one´s own mistakes. A man broadcasts the sins of others without thinking, but he hides his own sins as a gambler hides his extra dice.
A good friend who points out mistakes and imperfections and rebukes evil is to be respected as if he reveals the secret of some hidden treasure.
For discovering one´s true inner nature, I think one should try to take out some time, with quiet and relaxation, to think more inwardly and to investigate the inner world. That may help. Then when one is very much involved in hatred or attachment, if there is time or possibility during that very moment, just try to look inward and ask: "What is attachment? What is the nature of anger?"
Human happiness and human satisfaction must ultimately come from within oneself. It is wrong to expect some final satisfaction to come from money or from a computer.M Do not dwell in the past, do not dream of the future, concentrate the mind on the present moment.
One who is caught in thought loses one´s original nature. All he knows are words and descriptions, when he sees the actual thing, he fails to perceive it.
To conquer oneself is a greater victory than to conquer thousands in a battle.
A great rock is not disturbed by the wind; the mind of a wise man is not disturbed by either honor or abuse.
There is a saying in Tibetan, "Tragedy should be utilized as a source of strength."
No matter what sort of difficulties, how painful experience is, if we lose our hope, that's our real disaster.
One has to try to develop one's inner feelings, which can be done simply by training one's mind. This is a priceless human asset and one you don't have to pay income tax on!
First one must change.
I first watch myself, check myself, then expect changes from others.
It is under the greatest adversity that there exists the greatest potential for doing good, both for oneself and others.
To develop genuine devotion, you must know the meaning of teachings. The main emphasis in Buddhism is to transform the mind, and this transformation depends upon meditation. in order to meditate correctly, you must have knowledge.
The fundamental philosophical principle of Buddhism is that all our suffering comes about as a result of an undisciplined mind, and this untamed mind itself comes about because of ignorance and negative emotions. For the Buddhist practitioner then, regardless of whether he or she follows the approach of the Fundamental Vehicle, Mahayana or Vajrayana, negative emotions are always the true enemy, a factor that has to be overcome and eliminated. And it is only by applying methods for training the mind that these negative emotions can be dispelled and eliminated. This is why in Buddhist writings and teachings we find such an extensive explanation of the mind and its different processes and functions. Since these negative emotions are states of mind, the method or technique for overcoming them must be developed from within. There is no alternative. They cannot be removed by some external technique, like a surgical operation.
So, the tendency of our childish nature is to take small things too seriously and get easily offended, whereas when we are confronted with situations which have long-term consequences, we tend to take things less seriously.
Encountering sufferings will definitely contribute to the elevation of your spiritual practice, provided you are able to transform calamity and misfortune into the path.
As human brothers and sisters, I have a feeling that deep down we are all the same human beings. Therefore, it is quite natural that when some human brothers and sisters suffer, then other brothers and sisters spontaneously develop some kind of sincere feeling or concern. At this moment I find this very much alive. I consider this a hope for the future.
As people alive today, we must consider future generations: a clean environment is a human right like any other. It is therefore part of our responsibility toward others to ensure that the world we pass on is as healthy, if not healthier, than we found it.
Ultimately, the decision to save the environment must come from the human heart. The key point is a call for a genuine sense of universal responsibility that is based on love, compassion and clear awareness.
All People and things are interdependent. The world has become so small that no nation can solve its problems alone, in isolation from others. That is why I believe we must all cultivate a sense of responsibility based on love and compassion for each other.
We must therefore develop a sense of responsibility for each others condition, we must see that hurting someone else, or inflicting pain on other people , cannot bring happiness or peace of mind.
Transforming the mind, Spend some time alone every day.
The roots of all goodness lie in the soil of appreciation for goodness.
In the practice of tolerance, one's enemy is the best teacher.
The underlying principle of this teaching is the universal principle of causality. What becomes important in the understanding of this basic teaching is a genuine awareness of one´s own potentials and the need to utilize them to their fullest. Seen in this light, every human action becomes significant.
In order to encourage in such practices as taking refuge, living a way of life which accords with the law of karma, and living in an ethically disciplined way characterized by observance of the ten virtues, and so on, we require a tremendous sense of confidence that we can do it. To generate that, and also a kind of enthusiasm, we find in the Buddha´s texts a discussion of the preciousness of the human body and human existence. At that stage, we never talk about how impure the body and bodily substances are, or how imperfect they are. In fact, we are talking about how good it is, how meaningful, how purposeful, how much potential lies within our body, what good purpose it can be used for, and so on. This is to instill a sense of confidence and courage.
Old friends pass away, new friends appear. It is just like the days. An old day passes, a new day arrives. The important thing is to make it meaningful: a meaningful friend - or a meaningful day.
When you think everything is someone else´s fault, you will suffer a lot. When you realize that everything springs only from yourself, you will learn both peace and joy. Pride leads to violence and evil. The truly good gaze upon everything with love and understanding.
If you have fear of some pain or suffering, you should examine whether there is anything you can do about it. If you can, there is no need to worry about it; if you cannot do anything, then there is also no need to worry.M Do not think only of your own joy, but vow to save all beings from suffering. This is sharing in its highest form and purity beyond all poisons of this world.
It is easy to point out the mistakes of others, while it is hard to admit one´s own mistakes. A man broadcasts the sins of others without thinking, but he hides his own sins as a gambler hides his extra dice.
A good friend who points out mistakes and imperfections and rebukes evil is to be respected as if he reveals the secret of some hidden treasure.
For discovering one´s true inner nature, I think one should try to take out some time, with quiet and relaxation, to think more inwardly and to investigate the inner world. That may help. Then when one is very much involved in hatred or attachment, if there is time or possibility during that very moment, just try to look inward and ask: "What is attachment? What is the nature of anger?"
Human happiness and human satisfaction must ultimately come from within oneself. It is wrong to expect some final satisfaction to come from money or from a computer.M Do not dwell in the past, do not dream of the future, concentrate the mind on the present moment.
One who is caught in thought loses one´s original nature. All he knows are words and descriptions, when he sees the actual thing, he fails to perceive it.
To conquer oneself is a greater victory than to conquer thousands in a battle.
A great rock is not disturbed by the wind; the mind of a wise man is not disturbed by either honor or abuse.
There is a saying in Tibetan, "Tragedy should be utilized as a source of strength."
No matter what sort of difficulties, how painful experience is, if we lose our hope, that's our real disaster.
One has to try to develop one's inner feelings, which can be done simply by training one's mind. This is a priceless human asset and one you don't have to pay income tax on!
First one must change.
I first watch myself, check myself, then expect changes from others.
It is under the greatest adversity that there exists the greatest potential for doing good, both for oneself and others.
To develop genuine devotion, you must know the meaning of teachings. The main emphasis in Buddhism is to transform the mind, and this transformation depends upon meditation. in order to meditate correctly, you must have knowledge.
The fundamental philosophical principle of Buddhism is that all our suffering comes about as a result of an undisciplined mind, and this untamed mind itself comes about because of ignorance and negative emotions. For the Buddhist practitioner then, regardless of whether he or she follows the approach of the Fundamental Vehicle, Mahayana or Vajrayana, negative emotions are always the true enemy, a factor that has to be overcome and eliminated. And it is only by applying methods for training the mind that these negative emotions can be dispelled and eliminated. This is why in Buddhist writings and teachings we find such an extensive explanation of the mind and its different processes and functions. Since these negative emotions are states of mind, the method or technique for overcoming them must be developed from within. There is no alternative. They cannot be removed by some external technique, like a surgical operation.
So, the tendency of our childish nature is to take small things too seriously and get easily offended, whereas when we are confronted with situations which have long-term consequences, we tend to take things less seriously.
Encountering sufferings will definitely contribute to the elevation of your spiritual practice, provided you are able to transform calamity and misfortune into the path.
Last edited by muni on Thu May 14, 2009 8:52 am; edited 1 time in total
muni- Number of posts : 449
Registration date : 2009-01-27
Re: Compassion by The Dalai Lama.
by muni Thu May 14, 2009 8:48 am
From one point of view we can say that we have human bodies and are practicing the Buddha's teachings and are thus much better than insects. But we can also say that insects are innocent and free from guile, where as we often lie and misrepresent ourselves in devious ways in order to achieve our ends or better ourselves. From this perspective, we are much worse than insects.
In Buddhism, both learning and practice are extremely important, and they must go hand in hand. Without knowledge, just to rely on faith, faith, and more faith is good but not sufficient. So the intellectual part must definitely be present. At the same time, strictly intellectual development without faith and practice, is also of no use. It is necessary to combine knowledge born from study with sincere practice in our daily lives. These two must go together.
Our ancestors viewed the earth as rich and bountiful, which it is. Many people in the past also saw nature as inexhaustibly sustainable, which we know is the case only if we care for it. It is not difficult to forgive destruction in the past that resulted from ignorance. Today, however, we have access to more information, and it is essential that we re-examine ethically what we have inherited, what we are responsible for, and what we will pass on to coming generations.
As people alive today, we must consider future generations: a clean environment is a human right like any other. It is therefore part of our responsibility towards others to ensure that the world we pass on is as healthy, if not healthier, than we found it.
Peace and the survival of life on earth as we know it are threatened by human activities that lack a commitment to humanitarian values. Destruction of nature and natural resources results from ignorance, greed and lack of respect for the earth´s living things.
This lack of respect extends even to the earth´s human descendants, the future generations who will inherit a vastly degraded planet if world peace does not become a reality, and if destruction of the natural environment continues at the present rate.
Our beautiful world is facing many crises.... It is not a time to pretend everything´s good.
Many of the earth´s habitats, animals, plants, insects and even micro-organisms that we know to be rare may not be known at all by future generations. We have the capability and the responsibility to act; we must do so before it is too late.
Just as we should cultivate gentle and peaceful relations with our fellow human beings, we should also extend that same kind of attitude towards the natural environment. Morally speaking, we should be concerned for our whole environment.
This, however, is not just a question of morality or ethics, but a question of our own survival. For this generation and for future generations, the environment is very important. If we exploit the environment in extreme ways, we will suffer, as will our future generations. When the environment changes, the climatic condition also changes. When the climate changes dramatically, the economy and many other things change. Our physical health will be greatly affected. Again, conservation is not merely a question of morality, but a question of our own survival.
Therefore, in order to achieve more effective environmental protection and conservation, internal balance within the human being himself or herself is essential. The negligence of the environment, which has resulted in great harm to the human community, resulted from our ignorance of the very special importance of the environment. We must now help people to understand the need for environmental protection. We must teach people to understand the need for environmental protection. We must teach people that conservation directly aids our survival.
We are all here on this planet, as it were, as tourists. None of us can live here forever. The longest we might live is a hundred years. So while we are here we should try to have a good heart and to make something positive and useful of our lives. Whether we live just a few years or a whole century, it would be truly regrettable and sad if we were to spend that time aggravating the problems that afflict other people, animals, and the environment. The most important thing is to be a good human being.
When ever Buddhism has taken root in a new land, there has been a certain variation in the style in which it is observed. The Buddha himself taught differently according to the place, the occasion and the situation of those who were listening to him.
Samsara-our conditioned existence in the perpetual cycle of habitual tendencies and nirvana - genuine freedom from such an existence- are nothing but different manifestations of a basic continuum. So this continuity of consciousness us always present. This is the meaning of tantra.
According to Buddhist practice, there are three stages or steps. The initial stage is to reduce attachment towards life. The second stage is the elimination of desire and attachment to this samsara. Then in the third stage, self-cherishing is eliminated.
The creatures that inhabit this earth-be they human beings or animals-are here to contribute, each in its own particular way, to the beauty and prosperity of the world.
In our struggle for freedom, truth is the only weapon we possess.
War is out of date, obsolete.
A spoon cannot taste of the food it carries. Likewise, a foolish man cannot understand the wise man´s wisdom even if he associates with a sage.
Not to identify oneself with something, or to associate things with the "me," and to see that the idea that there is a "me" which is distinct from things is a delusion - that is true wisdom.
Whether we are rich or poor, educated or uneducated, whatever our nationality, color, social status, or ideology may be, the purpose of our lives is to be happy.
Every man has the basis of good. Not only human beings, you can find it among animals and insects, for instance, when we treat a dog or horse lovingly.
Don´t try to use what you learn from Buddhism to be a Buddhist; use it to be a better whatever-you-already-are.
What is the Bodhisattva´s way of life? It is the way of life that follows naturally from having cultivated the awakening mind of bodhicitta. Omniscience is achieved only through the process of purifying the disturbing emotions within your mind. It cannot be achieved merely through wishes and prayers. We have to train in eliminating all the specific disturbing emotions within our mind. We have to train in eliminating all the specific disturbing emotions by relying on specific antidotes. All the activities of a Bodhisattva can be included in two major categories: the practice of skillful means and the practice of wisdom. If the practices of giving, ethics, and so forth are to be perfected, they should be supported and influenced by the practice of wisdom. Without the practice of wisdom, the first five of the six perfections cannot actually become practices of perfection.
It is our custom to say that someone is "lucky" or "unlucky" if they meet with fortunate or unfortunate circumstances, respectively. It is, however, too simplistic to think in terms of random "luck." Even from a scientific point of view, this is not a sufficient explanation. Should something unfortunate happen, we immediately think, "Oh, how unlucky!" And yet this is not sufficient to explain what happened-there must be a cause. We seem to call "luck" that factor which overrides external conditions to bring about a positive situation. But that too is a cause; it is an inner cause, which we call "merit".
Buddha-Nature exists in everyone no matter how deeply it may be covered over by greed, anger and foolishness, or buried by his own deeds and retribution. Buddha-Nature can not be lost or destroyed; and when all defilements are removed, sooner or later it will reappear.
Wisdom is the best guide and faith is the best companion. One must try to escape from the darkness of ignorance and suffering, and seek the light of Enlightenment.
In Buddhism, both learning and practice are extremely important, and they must go hand in hand. Without knowledge, just to rely on faith, faith, and more faith is good but not sufficient. So the intellectual part must definitely be present. At the same time, strictly intellectual development without faith and practice, is also of no use. It is necessary to combine knowledge born from study with sincere practice in our daily lives. These two must go together.
Our ancestors viewed the earth as rich and bountiful, which it is. Many people in the past also saw nature as inexhaustibly sustainable, which we know is the case only if we care for it. It is not difficult to forgive destruction in the past that resulted from ignorance. Today, however, we have access to more information, and it is essential that we re-examine ethically what we have inherited, what we are responsible for, and what we will pass on to coming generations.
As people alive today, we must consider future generations: a clean environment is a human right like any other. It is therefore part of our responsibility towards others to ensure that the world we pass on is as healthy, if not healthier, than we found it.
Peace and the survival of life on earth as we know it are threatened by human activities that lack a commitment to humanitarian values. Destruction of nature and natural resources results from ignorance, greed and lack of respect for the earth´s living things.
This lack of respect extends even to the earth´s human descendants, the future generations who will inherit a vastly degraded planet if world peace does not become a reality, and if destruction of the natural environment continues at the present rate.
Our beautiful world is facing many crises.... It is not a time to pretend everything´s good.
Many of the earth´s habitats, animals, plants, insects and even micro-organisms that we know to be rare may not be known at all by future generations. We have the capability and the responsibility to act; we must do so before it is too late.
Just as we should cultivate gentle and peaceful relations with our fellow human beings, we should also extend that same kind of attitude towards the natural environment. Morally speaking, we should be concerned for our whole environment.
This, however, is not just a question of morality or ethics, but a question of our own survival. For this generation and for future generations, the environment is very important. If we exploit the environment in extreme ways, we will suffer, as will our future generations. When the environment changes, the climatic condition also changes. When the climate changes dramatically, the economy and many other things change. Our physical health will be greatly affected. Again, conservation is not merely a question of morality, but a question of our own survival.
Therefore, in order to achieve more effective environmental protection and conservation, internal balance within the human being himself or herself is essential. The negligence of the environment, which has resulted in great harm to the human community, resulted from our ignorance of the very special importance of the environment. We must now help people to understand the need for environmental protection. We must teach people to understand the need for environmental protection. We must teach people that conservation directly aids our survival.
We are all here on this planet, as it were, as tourists. None of us can live here forever. The longest we might live is a hundred years. So while we are here we should try to have a good heart and to make something positive and useful of our lives. Whether we live just a few years or a whole century, it would be truly regrettable and sad if we were to spend that time aggravating the problems that afflict other people, animals, and the environment. The most important thing is to be a good human being.
When ever Buddhism has taken root in a new land, there has been a certain variation in the style in which it is observed. The Buddha himself taught differently according to the place, the occasion and the situation of those who were listening to him.
Samsara-our conditioned existence in the perpetual cycle of habitual tendencies and nirvana - genuine freedom from such an existence- are nothing but different manifestations of a basic continuum. So this continuity of consciousness us always present. This is the meaning of tantra.
According to Buddhist practice, there are three stages or steps. The initial stage is to reduce attachment towards life. The second stage is the elimination of desire and attachment to this samsara. Then in the third stage, self-cherishing is eliminated.
The creatures that inhabit this earth-be they human beings or animals-are here to contribute, each in its own particular way, to the beauty and prosperity of the world.
In our struggle for freedom, truth is the only weapon we possess.
War is out of date, obsolete.
A spoon cannot taste of the food it carries. Likewise, a foolish man cannot understand the wise man´s wisdom even if he associates with a sage.
Not to identify oneself with something, or to associate things with the "me," and to see that the idea that there is a "me" which is distinct from things is a delusion - that is true wisdom.
Whether we are rich or poor, educated or uneducated, whatever our nationality, color, social status, or ideology may be, the purpose of our lives is to be happy.
Every man has the basis of good. Not only human beings, you can find it among animals and insects, for instance, when we treat a dog or horse lovingly.
Don´t try to use what you learn from Buddhism to be a Buddhist; use it to be a better whatever-you-already-are.
What is the Bodhisattva´s way of life? It is the way of life that follows naturally from having cultivated the awakening mind of bodhicitta. Omniscience is achieved only through the process of purifying the disturbing emotions within your mind. It cannot be achieved merely through wishes and prayers. We have to train in eliminating all the specific disturbing emotions within our mind. We have to train in eliminating all the specific disturbing emotions by relying on specific antidotes. All the activities of a Bodhisattva can be included in two major categories: the practice of skillful means and the practice of wisdom. If the practices of giving, ethics, and so forth are to be perfected, they should be supported and influenced by the practice of wisdom. Without the practice of wisdom, the first five of the six perfections cannot actually become practices of perfection.
It is our custom to say that someone is "lucky" or "unlucky" if they meet with fortunate or unfortunate circumstances, respectively. It is, however, too simplistic to think in terms of random "luck." Even from a scientific point of view, this is not a sufficient explanation. Should something unfortunate happen, we immediately think, "Oh, how unlucky!" And yet this is not sufficient to explain what happened-there must be a cause. We seem to call "luck" that factor which overrides external conditions to bring about a positive situation. But that too is a cause; it is an inner cause, which we call "merit".
Buddha-Nature exists in everyone no matter how deeply it may be covered over by greed, anger and foolishness, or buried by his own deeds and retribution. Buddha-Nature can not be lost or destroyed; and when all defilements are removed, sooner or later it will reappear.
Wisdom is the best guide and faith is the best companion. One must try to escape from the darkness of ignorance and suffering, and seek the light of Enlightenment.
Last edited by muni on Thu May 14, 2009 8:51 am; edited 1 time in total
muni- Number of posts : 449
Registration date : 2009-01-27
Re: Compassion by The Dalai Lama.
by muni Thu May 14, 2009 8:49 am
Since form (phenomena) is emptiness and emptiness is form, then instead of a hand grasping at nothing, it is better to grasp at someone´s nose because this is closer to reality.
I love friends, I want more friends. I love smiles. That is a fact. How to develop smiles? There are a variety of smiles. Some smiles are sarcastic. Some smiles are artificial-diplomatic smiles. These smiles do not produce satisfaction, but rather fear or suspicion. But a genuine smile gives us hope, freshness. If we want a genuine smile, then first we must produce the basis for a smile to come.
I believe in justice and truth, without which there would be no basis for human hope.
Sometimes one creates a dynamic impression by saying something, and sometimes one creates as significant an impression by remaining silent.
:buddha1:
I love friends, I want more friends. I love smiles. That is a fact. How to develop smiles? There are a variety of smiles. Some smiles are sarcastic. Some smiles are artificial-diplomatic smiles. These smiles do not produce satisfaction, but rather fear or suspicion. But a genuine smile gives us hope, freshness. If we want a genuine smile, then first we must produce the basis for a smile to come.
I believe in justice and truth, without which there would be no basis for human hope.
Sometimes one creates a dynamic impression by saying something, and sometimes one creates as significant an impression by remaining silent.
:buddha1:
muni- Number of posts : 449
Registration date : 2009-01-27
sherab zangpo- Number of posts : 578
Registration date : 2008-12-28 -
Re: Compassion by The Dalai Lama.
by muni Sat May 16, 2009 12:57 pm
sherab zangpo wrote:
This painting shows warm peaceful mind in the middle of soldiers. :hands:
muni- Number of posts : 449
Registration date : 2009-01-27
Re: Compassion by The Dalai Lama.
by muni Sat May 16, 2009 5:59 pm
My religion is kindness. :buddha1:
muni- Number of posts : 449
Registration date : 2009-01-27
Re: Compassion by The Dalai Lama.
by muni Wed Nov 11, 2009 11:09 am
http://www.rudyh.org/dalai-lama-quotes-quotations.htm
http://fora.tv/2008/07/26/His_Holiness_the_Dalai_Lama_at_The_Aspen_Institute#The_Dalai_Lama_on_the_Oneness_of_Humanity
To see equality and love for all is breaking conflicts.
All happiness comes from the wish others are happy, all suffer comes from the wish may I be happy. Words from Shantideva His Holiness says a lot. It is a treasure!!
http://fora.tv/2008/07/26/His_Holiness_the_Dalai_Lama_at_The_Aspen_Institute#The_Dalai_Lama_on_the_Oneness_of_Humanity
To see equality and love for all is breaking conflicts.
All happiness comes from the wish others are happy, all suffer comes from the wish may I be happy. Words from Shantideva His Holiness says a lot. It is a treasure!!
muni- Number of posts : 449
Registration date : 2009-01-27
Re: Compassion by The Dalai Lama.
by muni Thu Nov 26, 2009 10:29 am
Interdependence and compassion.
https://www.youtube.com/watch?v=0nTRqR71NzU (last year)
https://www.youtube.com/watch?v=IYyAR9YDwFs&feature=related
https://www.youtube.com/watch?v=kKHw3Na4Rnw&feature=related
https://www.youtube.com/watch?v=PRUeTVRWXxo&feature=related
https://www.youtube.com/watch?v=FV0l6gSM-iU&feature=related
Ven Bagdro La his latest book: "A Hell on Earth". Here he is talking with many courage, for the welfare of so many.
I really think the importance of the welfare of our human fellows should be primordial in our daily life. To take care of others is to take care of the own being; as all is interdependent.
We cannot experience real peace by protecting our own being only, as a being which is independently existing. This is not. As to experience so, is to suffer.
The whole temporary network of causes and conditions in the display of our mind. To be careful, aware (Noble Path) with body, speech and mind and "act" by the precious paramitas; will stop the suffer by the grasping ego and no suffer will be spread to other beings.
Self-importance and self-happiness are PAINFULL JOKES.
Boundless joy, equanimity, compassion and love is our dwelling in daily life, when we can see the two wings of Bodhichitta; wisdom and compassion.
Then our heart knocks not for our own only, but for all in genuine peace.
I placed this post here as it is His Holiness the Dalai Lama who showed compassion and care to dear Tenzin Bagdro La, when he arived in very bad condition in India.
Bowing, muniTP
https://www.youtube.com/watch?v=0nTRqR71NzU (last year)
https://www.youtube.com/watch?v=IYyAR9YDwFs&feature=related
https://www.youtube.com/watch?v=kKHw3Na4Rnw&feature=related
https://www.youtube.com/watch?v=PRUeTVRWXxo&feature=related
https://www.youtube.com/watch?v=FV0l6gSM-iU&feature=related
Ven Bagdro La his latest book: "A Hell on Earth". Here he is talking with many courage, for the welfare of so many.
I really think the importance of the welfare of our human fellows should be primordial in our daily life. To take care of others is to take care of the own being; as all is interdependent.
We cannot experience real peace by protecting our own being only, as a being which is independently existing. This is not. As to experience so, is to suffer.
The whole temporary network of causes and conditions in the display of our mind. To be careful, aware (Noble Path) with body, speech and mind and "act" by the precious paramitas; will stop the suffer by the grasping ego and no suffer will be spread to other beings.
Self-importance and self-happiness are PAINFULL JOKES.
Boundless joy, equanimity, compassion and love is our dwelling in daily life, when we can see the two wings of Bodhichitta; wisdom and compassion.
Then our heart knocks not for our own only, but for all in genuine peace.
I placed this post here as it is His Holiness the Dalai Lama who showed compassion and care to dear Tenzin Bagdro La, when he arived in very bad condition in India.
Bowing, muniTP
muni- Number of posts : 449
Registration date : 2009-01-27
Re: Compassion by The Dalai Lama.
by Gerry Thu Nov 26, 2009 11:51 am
I remember some years ago when I formally set off on the spiritual path, it was with the Hindu yogis by way of an old friend from grade school as we got together after I returned to hometown after a long hiatus. Back then I picked up a copy of Hinduism Today magazine because it had a picture of HH on the cover. A few years later while studying Ayurveda and after adding the Medicine Buddha to my then Hindu Altar, I started studying Tibetan Buddhism (Medicine Buddha's 12 Great Vows came true).
Everytime I would have difficulty understanding some teaching, if I found something by HH on the subject, the confusion went away.
Eventually I settled in with Nyingma then finally Bön - understanding that the Buddha(s) teach according to the capacity of the aspirant.
I came across that old copy of Hinduism Today recently while unpacking at my new home and it also had an article on Bön so maybe that planted the seed. But what I find even more interesting that HH has received the entire Cycle of ZZNG Dzogchen - in addition to holding almost all of the Tibetan Buddhist Teachings.
It was by way of HH that I first heard the quote from Shantideva:
"For as long as space remains
And as long as sentient beings remain
Until then may I too remain
To dispel the suffering of all beings."
I think that explains things rather nicely.
_/\_
Everytime I would have difficulty understanding some teaching, if I found something by HH on the subject, the confusion went away.
Eventually I settled in with Nyingma then finally Bön - understanding that the Buddha(s) teach according to the capacity of the aspirant.
I came across that old copy of Hinduism Today recently while unpacking at my new home and it also had an article on Bön so maybe that planted the seed. But what I find even more interesting that HH has received the entire Cycle of ZZNG Dzogchen - in addition to holding almost all of the Tibetan Buddhist Teachings.
It was by way of HH that I first heard the quote from Shantideva:
"For as long as space remains
And as long as sentient beings remain
Until then may I too remain
To dispel the suffering of all beings."
I think that explains things rather nicely.
_/\_
Gerry- Number of posts : 56
Location : Crestone
Registration date : 2009-10-12
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