Moved to North Seattle and into a studio that is the new TCN Buddhist Center! Come by and tell a friend in the area to visit!
TCN Buddhist Center
11024 2nd Ave. NE
Seattle, WA 98125
upper corner unit in the building center of the block
Email: TheCompassionNetwork@gmail.com
Tel: 253-332-6752
Open any time where there is an activity on the schedule below:
TCN Buddhist Center Calendar(2)
5/31/2010
5/29/2010
Learn Rare Buddhist Teachings Firsthand!
OBJECTIVE
Translate the Commentaries and Subcommentaries to the Flower Garland Sutra.
TERMS
If we reach at least $791 by June 29, 2010, then We will translate the first fascicle of the Commentaries to the Sutra in one month.
Here is the preface to the Commentaries by a preeminent Buddhist monk who taught seven Chinese emperors:
大方廣佛華嚴經隨疏演義序
唐清涼山大華嚴寺沙門澄觀述
至聖垂誥。鏡一心之玄極。大士弘闡。燭微言之幽致。雖忘懷於詮旨之域。而浩瀚於文義之海。蓋欲寄象繫之跡。窮無盡之趣矣。斯經文理。不可得而稱也。晉譯幽祕。賢首頗得其門。唐翻靈編。後哲未窺其奧。澄觀。不揆膚受。輒闡玄微。偶溢九州。遐飛四海。講者盈百。咸扣余曰。大教趣深。疏文致遠。親承旨訓。彷彿近宗。垂範千古。慮惑高悟。希垂再剖。得睹光輝。順斯雅懷。再此條理。名為隨疏演義。昔人云。人在則易。人亡則難。今為解釋。冀遐方終古。得若面會。然繁則倦於章句。簡則昧其源流。顧此才難。有慚折中。意夫後學。其辭不枝矣。
The Preface to An Elaboration on the Meaning of the Commentaries to the Great Means Expansive Buddhas Flower Garland Sutra
By Sramana Cheng Guan of Tang Dynasty’s Avatamsaka Monastery, Qing Liang Mountain
The final teachings of the utmost supreme sage reaches the most ultimate and mystical in the singular mind’s mirror. By the candle, Bodhisattvas vastly and comprehensively proclaim the subtleties of these words. Though they may be forgotten in the zone of meanings interpreted, they are extensive like the sea of literary meaning. If you wish to know the elephant overall, you must begin by understanding its footprints; that way you will reach inexhaustible meanings. The principles to this text are said to be unattainable. Xian Shou grasped rather well the mystical intricacies contained in the Jing Dynasty version of the sutra translation; but those of latter generations were not able to peek into the profundity contained in the enchanting compilation of the Tang Dynasty edition o of the sutra translation. Cheng Guan does not accept superficial conjectures; instead he willfully expounds on its fine esoteric points which occasionally brim over the nine continents and soar above the four seas. There had been more than hundreds of speakers, I really do not mean much. The meaning of the great teaching is profound and the commentaries reach principles afar. By personally inheriting the instructions that are close to contemporary schools of thought, they become models who will last for millenia. Worried or confused over lofty awakenings, I hope that you will further dissect the principles so that we may behold its light and comply with their elegant intent. Furthermore, these principles are called the proclaimed meanings in the accompanying commentaries. People in the past said, “Things are easy when people are around; things are difficult when people are gone.” Hopefully these explanations today will reach those throughout lands and times. Though people come face to face with this text, they may grow weary of the passages due to their complexity or they may be blind to their source due to the simplicity of the text. Considering these difficulties, I shamefully compromised in the hopes that students in the future will not go astray in their understanding of the meanings.
Translate the Commentaries and Subcommentaries to the Flower Garland Sutra.
TERMS
If we reach at least $791 by June 29, 2010, then We will translate the first fascicle of the Commentaries to the Sutra in one month.
Here is the preface to the Commentaries by a preeminent Buddhist monk who taught seven Chinese emperors:
大方廣佛華嚴經隨疏演義序
唐清涼山大華嚴寺沙門澄觀述
至聖垂誥。鏡一心之玄極。大士弘闡。燭微言之幽致。雖忘懷於詮旨之域。而浩瀚於文義之海。蓋欲寄象繫之跡。窮無盡之趣矣。斯經文理。不可得而稱也。晉譯幽祕。賢首頗得其門。唐翻靈編。後哲未窺其奧。澄觀。不揆膚受。輒闡玄微。偶溢九州。遐飛四海。講者盈百。咸扣余曰。大教趣深。疏文致遠。親承旨訓。彷彿近宗。垂範千古。慮惑高悟。希垂再剖。得睹光輝。順斯雅懷。再此條理。名為隨疏演義。昔人云。人在則易。人亡則難。今為解釋。冀遐方終古。得若面會。然繁則倦於章句。簡則昧其源流。顧此才難。有慚折中。意夫後學。其辭不枝矣。
The Preface to An Elaboration on the Meaning of the Commentaries to the Great Means Expansive Buddhas Flower Garland Sutra
By Sramana Cheng Guan of Tang Dynasty’s Avatamsaka Monastery, Qing Liang Mountain
The final teachings of the utmost supreme sage reaches the most ultimate and mystical in the singular mind’s mirror. By the candle, Bodhisattvas vastly and comprehensively proclaim the subtleties of these words. Though they may be forgotten in the zone of meanings interpreted, they are extensive like the sea of literary meaning. If you wish to know the elephant overall, you must begin by understanding its footprints; that way you will reach inexhaustible meanings. The principles to this text are said to be unattainable. Xian Shou grasped rather well the mystical intricacies contained in the Jing Dynasty version of the sutra translation; but those of latter generations were not able to peek into the profundity contained in the enchanting compilation of the Tang Dynasty edition o of the sutra translation. Cheng Guan does not accept superficial conjectures; instead he willfully expounds on its fine esoteric points which occasionally brim over the nine continents and soar above the four seas. There had been more than hundreds of speakers, I really do not mean much. The meaning of the great teaching is profound and the commentaries reach principles afar. By personally inheriting the instructions that are close to contemporary schools of thought, they become models who will last for millenia. Worried or confused over lofty awakenings, I hope that you will further dissect the principles so that we may behold its light and comply with their elegant intent. Furthermore, these principles are called the proclaimed meanings in the accompanying commentaries. People in the past said, “Things are easy when people are around; things are difficult when people are gone.” Hopefully these explanations today will reach those throughout lands and times. Though people come face to face with this text, they may grow weary of the passages due to their complexity or they may be blind to their source due to the simplicity of the text. Considering these difficulties, I shamefully compromised in the hopes that students in the future will not go astray in their understanding of the meanings.
5/23/2010
Women of Faith and Spirit: Exploratory Conversation 2
What is the special contribution of women to spiritual leadership?
An exploration with 25 women on the leadership style, paradigm and next steps for women of faith and spirit.
An exploration with 25 women on the leadership style, paradigm and next steps for women of faith and spirit.
5/16/2010
A Buddhist Offering: Anticipations for Science
Inspired by the Wisdom 2.0 Conference and the recent research on neuroplasticity, I offer some musings that scientists may consider for further research. I am not a scientist and certainly would skew the data were I to do research given my likely preferential intent with the outcome; fortunately, I am merely someone who grew up with a scientific education. Affirmed by scientific research more often than not, I look forward to more resonances between science and Buddhism.
Inner World
Stanford University’s pioneer researcher, Phillip Goldin, shared his research data on two types of meditation: samatha and vipasannā, or focus and open awareness. Each produces unique signals in the brain.
I am intrigued and wonder what the brain imaging data might show for the meditative practice of dhyāna, or zen koans inquiring into the "I", the self, by asking "Who?" "Who is this I?" "Who is it that is reading?" "Who is it that is listening?" "Who is it that is smelling?" etc. What might the brain show when it is being contemplated upon as nonexistent?
The Shurangama Sutra specifically recommends this meditative inquiry through the sense organ of ear, as opposed to the eye, nose, tongue, body or mind, the sounds, sights, smells, tactile objects of touch, or thoughts, the ear consciousness, eye consciousness, tongue consciousness, body consciousness or mind consciousness. What does our brain show when we use different meditation methods based on an aspect of a sense faculty? How does the speed of the sense data affect the quality of our meditative experience, e.g., the speed of light for images versus the speed of sound? How much of the sense data do we absorb then mimic, become inspired or depressed through mirror neurons?
Mirror neurons appear to intersect with the Buddhist idea of consciousness, of which there are six sense consciousnesses that collect data, a seventh consciousness that transports the data and an eighth (ālaya ) consciousness that acts as a repository. According to the Consciousness-Only School of Buddhism, all sense faculties, bodies, lands and realms all come into being because of the ālaya consciousness. Here is Thich Nhat Hanh's translation of a verse from Verses Delineating the Eight Consciousnesses:
How immense is the Unfathomable Triple Store!
From the deep ocean of the Store arise the seven waves of the seven
evolving consciousnesses,
This consciousness receives impregnation, preserves all seeds and also the
body, organs and environment.
It is the one who comes first and leaves last,
being truly a master of the house!
Obviously the implication here is that every piece of sense data we come across is experienced by the brain as a personal encounter, as if being perfumed. What programs, education methodology, life style choices can we create and promote to elevate us so that we and our children become kinder, wiser and more at peace? (I have some ideas if anyone is interested in hearing more!)
Outer World
The fascination with finding the ultimate building block may have moved beyond materialism, but it is still an attempt at conceptualizing the universe or multiverse. Quark is now shown to be the conceptual elemental unit, and it is 99% emptiness. The string theory makes sense of the "point" and vibrating waves but may be struggling in some mathematical fog.
On the matter of numbers, there is a metaphorical and metamorphosing relationship between zero, one, ten and infinity in Buddhist texts. I was struck by the string theory's ten dimensions, which parallels the Avatamsaka Sutra's cosmology. Ten is the number of dimensions for worlds. Each dimension continuously multiplies itself into multiple dimensions; hence infinity. And yet infinite and multiple galaxies fold into one thought or one hair pore, and finally experiencing time and space non-conceptually.
With one dharma, all dharmas are created; with all dharmas, one dharma occurs. Dharmas cannot escape their interrelatedness and can never stand on their own. Infinite conditions of the Dharma Realm come into being because of the mind alone. . . In endless layers, the one and the many accommodate each other; the large and the small enter one another; the one is the myriad dharmas and the myriad dharmas are just the one -- they interpenetrate and pervade without obstructing each other. (A Brief View of the Avatamsaka, a manuscript.)
The idea is demonstrated with one candle and ten mirrors.(See sample photo here.) The zero of the absence of inherent nature in the material candle is embodied in the one candle. The one candle is reflected in the ten mirrors while each of the ten mirrors further reflect ten more. The repetition occurs so that we see infinite candles.
I also offer ten theories and their analogies according to the Avatamsaka cosmology for possible scientific exploration:
1. The theory of totality. For instance, one drop of water in the ocean is replete with flavors from hundreds of streams.
2. The theory of transcending dimensions of space. For instance, a small television set can display what is happening in different parts of the world.
3. The theory of mutual accommodation. For instance, lights from a thousand lamps in a room interfuse.
4. The theory that the attributes of dharmas are just the inherent nature. For instance, waves and water cannot be apart from one another.
5. The theory of manifesting noumenon. For example, one individual can simultaneously be a son at home, a manager at work, and a parent at school without impeding one role over another.
6. The theory that the inherent nature of each phenomenon does not debilitate one another. For example, one Buddha may sit in a minute dust mote to turn the great Dharma wheel and establish the land of jeweled kings on the tip of his single hair.
7. The theory of inexhaustible nature. For example, the sheen of pearls referred to in the Indra's Net metaphor intersect, making appear layers upon layers of reflections.
8. The theory of knowing autumn with one leaf. For example, casually pick an item or an event and see infinite Dharma Realms.
9. The theory of the nature that transcends time. For example, one flies through a hundred years in a night’s dream.
10. The theory of role reversals. For example, one Buddha emerges in the world and thousands of Buddhas guard that one Buddha.
Behavioral Indicators
It appears that most of the research on a core virtue being studied, compassion, measures some form of proactive giving, whether monetary donations or a helping hand. There may be more indicators of compassion for researchers to consider.
Mahayana Buddhism names the Ten Pāramitās as practices for Bodhisattavas, enlightened beings who wish to be compassionate to themselves and others, and these are:
1. Dāna pāramitā: generosity, giving of oneself
2. Śīla pāramitā : virtue, morality, discipline, proper conduct
3. Kṣānti pāramitā : patience, tolerance, forbearance, acceptance, endurance
4. Vīrya pāramitā : energy, diligence, vigor, effort
5. Dhyāna pāramitā : one-pointed concentration, contemplation
6. Prajñā pāramitā : wisdom, insight
7. Upāya pāramitā: skillful means
8. Praṇidhāna pāramitā: vow, resolution, aspiration, determination
9. Bala pāramitā: spiritual power
10. Jñāna pāramitā: knowledge
Rendering these in more specific actions for contemporary observation, I consulted the Brahma Net Sutra's prescription for Bodhisattvas. Here are a few indicators of compassion for consideration:
* Refrains from fault-finding, slandering, or gossiping about others.
* Accepts blame and endures humiliation and slander on behalf of others.
* Seeks conciliation and forgiveness humbly, rather than revenge.
* Counsels others to change for the better.
* Refrains from selling or storing deadly weapons.
* Promotes conflict resolution and peace.
* Maintains a vegetarian diet to reduce demand for slaughter.
* Cares for the elderly and the sick.
* Rescues the dying, including creatures large and small.
* Commits no arson.
* Leads with just use of authority, inspiration and service.
* Committed to help widely and for the long-term.
May this offering of random thoughts lead to the understanding and application of wisdom and compassion. May all beings be happy and at ease.
Inner World
Stanford University’s pioneer researcher, Phillip Goldin, shared his research data on two types of meditation: samatha and vipasannā, or focus and open awareness. Each produces unique signals in the brain.
I am intrigued and wonder what the brain imaging data might show for the meditative practice of dhyāna, or zen koans inquiring into the "I", the self, by asking "Who?" "Who is this I?" "Who is it that is reading?" "Who is it that is listening?" "Who is it that is smelling?" etc. What might the brain show when it is being contemplated upon as nonexistent?
The Shurangama Sutra specifically recommends this meditative inquiry through the sense organ of ear, as opposed to the eye, nose, tongue, body or mind, the sounds, sights, smells, tactile objects of touch, or thoughts, the ear consciousness, eye consciousness, tongue consciousness, body consciousness or mind consciousness. What does our brain show when we use different meditation methods based on an aspect of a sense faculty? How does the speed of the sense data affect the quality of our meditative experience, e.g., the speed of light for images versus the speed of sound? How much of the sense data do we absorb then mimic, become inspired or depressed through mirror neurons?
Mirror neurons appear to intersect with the Buddhist idea of consciousness, of which there are six sense consciousnesses that collect data, a seventh consciousness that transports the data and an eighth (ālaya ) consciousness that acts as a repository. According to the Consciousness-Only School of Buddhism, all sense faculties, bodies, lands and realms all come into being because of the ālaya consciousness. Here is Thich Nhat Hanh's translation of a verse from Verses Delineating the Eight Consciousnesses:
How immense is the Unfathomable Triple Store!
From the deep ocean of the Store arise the seven waves of the seven
evolving consciousnesses,
This consciousness receives impregnation, preserves all seeds and also the
body, organs and environment.
It is the one who comes first and leaves last,
being truly a master of the house!
Obviously the implication here is that every piece of sense data we come across is experienced by the brain as a personal encounter, as if being perfumed. What programs, education methodology, life style choices can we create and promote to elevate us so that we and our children become kinder, wiser and more at peace? (I have some ideas if anyone is interested in hearing more!)
Outer World
The fascination with finding the ultimate building block may have moved beyond materialism, but it is still an attempt at conceptualizing the universe or multiverse. Quark is now shown to be the conceptual elemental unit, and it is 99% emptiness. The string theory makes sense of the "point" and vibrating waves but may be struggling in some mathematical fog.
On the matter of numbers, there is a metaphorical and metamorphosing relationship between zero, one, ten and infinity in Buddhist texts. I was struck by the string theory's ten dimensions, which parallels the Avatamsaka Sutra's cosmology. Ten is the number of dimensions for worlds. Each dimension continuously multiplies itself into multiple dimensions; hence infinity. And yet infinite and multiple galaxies fold into one thought or one hair pore, and finally experiencing time and space non-conceptually.
With one dharma, all dharmas are created; with all dharmas, one dharma occurs. Dharmas cannot escape their interrelatedness and can never stand on their own. Infinite conditions of the Dharma Realm come into being because of the mind alone. . . In endless layers, the one and the many accommodate each other; the large and the small enter one another; the one is the myriad dharmas and the myriad dharmas are just the one -- they interpenetrate and pervade without obstructing each other. (A Brief View of the Avatamsaka, a manuscript.)
The idea is demonstrated with one candle and ten mirrors.(See sample photo here.) The zero of the absence of inherent nature in the material candle is embodied in the one candle. The one candle is reflected in the ten mirrors while each of the ten mirrors further reflect ten more. The repetition occurs so that we see infinite candles.
I also offer ten theories and their analogies according to the Avatamsaka cosmology for possible scientific exploration:
1. The theory of totality. For instance, one drop of water in the ocean is replete with flavors from hundreds of streams.
2. The theory of transcending dimensions of space. For instance, a small television set can display what is happening in different parts of the world.
3. The theory of mutual accommodation. For instance, lights from a thousand lamps in a room interfuse.
4. The theory that the attributes of dharmas are just the inherent nature. For instance, waves and water cannot be apart from one another.
5. The theory of manifesting noumenon. For example, one individual can simultaneously be a son at home, a manager at work, and a parent at school without impeding one role over another.
6. The theory that the inherent nature of each phenomenon does not debilitate one another. For example, one Buddha may sit in a minute dust mote to turn the great Dharma wheel and establish the land of jeweled kings on the tip of his single hair.
7. The theory of inexhaustible nature. For example, the sheen of pearls referred to in the Indra's Net metaphor intersect, making appear layers upon layers of reflections.
8. The theory of knowing autumn with one leaf. For example, casually pick an item or an event and see infinite Dharma Realms.
9. The theory of the nature that transcends time. For example, one flies through a hundred years in a night’s dream.
10. The theory of role reversals. For example, one Buddha emerges in the world and thousands of Buddhas guard that one Buddha.
Behavioral Indicators
It appears that most of the research on a core virtue being studied, compassion, measures some form of proactive giving, whether monetary donations or a helping hand. There may be more indicators of compassion for researchers to consider.
Mahayana Buddhism names the Ten Pāramitās as practices for Bodhisattavas, enlightened beings who wish to be compassionate to themselves and others, and these are:
1. Dāna pāramitā: generosity, giving of oneself
2. Śīla pāramitā : virtue, morality, discipline, proper conduct
3. Kṣānti pāramitā : patience, tolerance, forbearance, acceptance, endurance
4. Vīrya pāramitā : energy, diligence, vigor, effort
5. Dhyāna pāramitā : one-pointed concentration, contemplation
6. Prajñā pāramitā : wisdom, insight
7. Upāya pāramitā: skillful means
8. Praṇidhāna pāramitā: vow, resolution, aspiration, determination
9. Bala pāramitā: spiritual power
10. Jñāna pāramitā: knowledge
Rendering these in more specific actions for contemporary observation, I consulted the Brahma Net Sutra's prescription for Bodhisattvas. Here are a few indicators of compassion for consideration:
* Refrains from fault-finding, slandering, or gossiping about others.
* Accepts blame and endures humiliation and slander on behalf of others.
* Seeks conciliation and forgiveness humbly, rather than revenge.
* Counsels others to change for the better.
* Refrains from selling or storing deadly weapons.
* Promotes conflict resolution and peace.
* Maintains a vegetarian diet to reduce demand for slaughter.
* Cares for the elderly and the sick.
* Rescues the dying, including creatures large and small.
* Commits no arson.
* Leads with just use of authority, inspiration and service.
* Committed to help widely and for the long-term.
May this offering of random thoughts lead to the understanding and application of wisdom and compassion. May all beings be happy and at ease.
5/09/2010
The Limits of Compassion
Happy Mother’s Day! No one believes in me and sacrificed more for me than my mother. I see that mothers are the most compassionate beings indeed -- toward their own children.
Paul Ekman calls “tribal-bound compassion” the problem of our time, of our century. Until we untangle ourselves from this limitation, until we focus on global compassion and love all beings like our own children, we may end up destroying ourselves.
Why not bottle compassion as a potion for sale?
Since recent studies show how compassion releases oxytocin, endorphins and other biochemicals in the brain, perhaps we can bottle compassion to make us feel good, to make others be good to us, and to dominate the world with this magic? Oh, wait a minute, there are already labs out there bottling these chemicals. So why are we still so anxious, distressed and unkind?
In a society obsessed with quick fixes, we want our enlightenment and virtues in the next 15 days, or money back! Unfortunately, or fortunately, the process of being compassion evolves and is experienced from moment to moment until a lifetime or more goes by. To master the art of compassion requires patience, commitment and vigilant moment-to-moment mindfulness. There are no magic pills, but just as Alan Watts reflects, life, as "in music, one does not make the end of the composition, the point of the composition." It was a musical thing where we were supposed to sing or dance while the music was being played.
How do we become more compassionate?
Well, yes and no. . .
No, we do not become more compassionate because compassion is inherent, as more and more research such as those at the Center for Compassion and Altruism Research and Education and University of California, Berkeley's Greater Good show. Children help and comfort others in distress without the presence of parents, rewards or "warm glow". We are compassionate by nature, unlike much of the negative psychology tells us. There is no attaining compassion because we are already compassionate. It is more likely that we rediscover our compassion.
So yes, we need to practice to clear away any dust that covers our inner gem of compassion. Much of the practice takes an awareness that may require words at first; but at a certain point of inspiration, "elevation" or experiential, the narrative we construct falls away and there is only the open state of interconnected sense of compassion.
Is anyone undeserving of compassion?
This question struck me somewhat like a zen koan. My mind's gyration came to a grinding halt for a lack of a response. In that moment of pause, a plane of consciousness without conceptions and constructions reveals itself.
Easing out of that spaciousness and squeezing back into the reflective and analytical brain, I notice the perhaps unexamined arrogance in this question. Is compassion a basket to be handed out? Is someone or some collective playing God or judge, determining the how, how much and what for those "deserving" of compassion? Is there a definitive segregation between those distributing compassion and those receiving compassion?
I would imagine and certainly hope that at any time we can BE compassionate and accept compassion. (Actually, accepting compassion is often a way to be compassionate.) In my theoretical mode, I would further examine the perspective from which this question is posed, and that is, compassion cannot possibly come from a place of hierarchy, as if a hand-me-down to a lower echelon. Com-passion, together in passion, can only occur with the realization of interconnectedness, where me becomes we, especially with the realization that we are all in this together.
By claiming that someone is undeserving of compassion, we are essentially denying compassion for ourselves.
Is there politics in causes based on compassion?
Certainly, people can jockey for power in anything, even over virtues and the race to be more virtuous. We like to think that the line between good and evil is impermeable—that people who do terrible things, such as commit murder, treason, or kidnapping, are on the evil side of this line, and the rest of us could never cross it. The Stanford prison experiment and the Stanley Milgram shock experiments revealed the permeability of that line. Some people are on the good side only because situations have never coerced or seduced them to cross over. Pressured by high stakes, even those working for compassionate causes let their uglier heads rear.
In a world where there are more than enough struggles, we alleviate suffering and bring happiness by not engaging in any tug of war, but focus on areas where we can be compassionate. As Jimi Hendrix says, "When the power of love overcomes the love of power the world will know peace."
Is there such a thing as a Compassionate Corporation?
Saw a few high-tech entrepreneurs with huge hearts at the recent Wisdom 2.0 Conference. These business leaders know the value of doing good is good business and have been encouraging enlightening growth for individual employees, their corporate culture and the society at large. Seattle became the first Compassionate City, I expect to see first Compassionate Corporations, first Compassionate Universities, first Compassionate Congregations, first Compassionate Countries and others to join the ranks soon!
"Dream no small dreams for they have no power to move the hearts of men." -- Johann Wolfgang von Goethe
Paul Ekman calls “tribal-bound compassion” the problem of our time, of our century. Until we untangle ourselves from this limitation, until we focus on global compassion and love all beings like our own children, we may end up destroying ourselves.
Why not bottle compassion as a potion for sale?
Since recent studies show how compassion releases oxytocin, endorphins and other biochemicals in the brain, perhaps we can bottle compassion to make us feel good, to make others be good to us, and to dominate the world with this magic? Oh, wait a minute, there are already labs out there bottling these chemicals. So why are we still so anxious, distressed and unkind?
In a society obsessed with quick fixes, we want our enlightenment and virtues in the next 15 days, or money back! Unfortunately, or fortunately, the process of being compassion evolves and is experienced from moment to moment until a lifetime or more goes by. To master the art of compassion requires patience, commitment and vigilant moment-to-moment mindfulness. There are no magic pills, but just as Alan Watts reflects, life, as "in music, one does not make the end of the composition, the point of the composition." It was a musical thing where we were supposed to sing or dance while the music was being played.
How do we become more compassionate?
Well, yes and no. . .
No, we do not become more compassionate because compassion is inherent, as more and more research such as those at the Center for Compassion and Altruism Research and Education and University of California, Berkeley's Greater Good show. Children help and comfort others in distress without the presence of parents, rewards or "warm glow". We are compassionate by nature, unlike much of the negative psychology tells us. There is no attaining compassion because we are already compassionate. It is more likely that we rediscover our compassion.
So yes, we need to practice to clear away any dust that covers our inner gem of compassion. Much of the practice takes an awareness that may require words at first; but at a certain point of inspiration, "elevation" or experiential, the narrative we construct falls away and there is only the open state of interconnected sense of compassion.
Is anyone undeserving of compassion?
This question struck me somewhat like a zen koan. My mind's gyration came to a grinding halt for a lack of a response. In that moment of pause, a plane of consciousness without conceptions and constructions reveals itself.
Easing out of that spaciousness and squeezing back into the reflective and analytical brain, I notice the perhaps unexamined arrogance in this question. Is compassion a basket to be handed out? Is someone or some collective playing God or judge, determining the how, how much and what for those "deserving" of compassion? Is there a definitive segregation between those distributing compassion and those receiving compassion?
I would imagine and certainly hope that at any time we can BE compassionate and accept compassion. (Actually, accepting compassion is often a way to be compassionate.) In my theoretical mode, I would further examine the perspective from which this question is posed, and that is, compassion cannot possibly come from a place of hierarchy, as if a hand-me-down to a lower echelon. Com-passion, together in passion, can only occur with the realization of interconnectedness, where me becomes we, especially with the realization that we are all in this together.
By claiming that someone is undeserving of compassion, we are essentially denying compassion for ourselves.
Is there politics in causes based on compassion?
Certainly, people can jockey for power in anything, even over virtues and the race to be more virtuous. We like to think that the line between good and evil is impermeable—that people who do terrible things, such as commit murder, treason, or kidnapping, are on the evil side of this line, and the rest of us could never cross it. The Stanford prison experiment and the Stanley Milgram shock experiments revealed the permeability of that line. Some people are on the good side only because situations have never coerced or seduced them to cross over. Pressured by high stakes, even those working for compassionate causes let their uglier heads rear.
In a world where there are more than enough struggles, we alleviate suffering and bring happiness by not engaging in any tug of war, but focus on areas where we can be compassionate. As Jimi Hendrix says, "When the power of love overcomes the love of power the world will know peace."
Is there such a thing as a Compassionate Corporation?
Saw a few high-tech entrepreneurs with huge hearts at the recent Wisdom 2.0 Conference. These business leaders know the value of doing good is good business and have been encouraging enlightening growth for individual employees, their corporate culture and the society at large. Seattle became the first Compassionate City, I expect to see first Compassionate Corporations, first Compassionate Universities, first Compassionate Congregations, first Compassionate Countries and others to join the ranks soon!
"Dream no small dreams for they have no power to move the hearts of men." -- Johann Wolfgang von Goethe
4/29/2010
Please Call Me by My True Names
慈悲: Kindness that bestows happiness and compassion that alleviates suffering.
--
Don't say that I will depart tomorrow --
even today I am still arriving.
Look deeply: every second I am arriving
to be a bud on a Spring branch,
to be a tiny bird, with still-fragile wings,
learning to sing in my new nest,
to be a caterpillar in the heart of a flower,
to be a jewel hiding itself in a stone.
I still arrive, in order to laugh and to cry,
to fear and to hope.
The rhythm of my heart is the birth and death
of all that is alive.
I am the mayfly metamorphosing
on the surface of the river.
And I am the bird
that swoops down to swallow the mayfly.
I am the frog swimming happily
in the clear water of a pond.
And I am the grass-snake
that silently feeds itself on the frog.
I am the child in Uganda, all skin and bones,
my legs as thin as bamboo sticks.
And I am the arms merchant,
selling deadly weapons to Uganda.
I am the twelve-year-old girl,
refugee on a small boat,
who throws herself into the ocean
after being raped by a sea pirate.
And I am the pirate,
my heart not yet capable
of seeing and loving.
I am a member of the politburo,
with plenty of power in my hands.
And I am the man who has to pay
his "debt of blood" to my people
dying slowly in a forced-labor camp.
My joy is like Spring, so warm
it makes flowers bloom all over the Earth.
My pain is like a river of tears,
so vast it fills the four oceans.
Please call me by my true names,
so I can hear all my cries and my laughter at once,
so I can see that my joy and pain are one.
Please call me by my true names,
so I can wake up,
and so the door of my heart
can be left open,
the door of compassion.
by Thich Nhat Hanh
1989
--
Don't say that I will depart tomorrow --
even today I am still arriving.
Look deeply: every second I am arriving
to be a bud on a Spring branch,
to be a tiny bird, with still-fragile wings,
learning to sing in my new nest,
to be a caterpillar in the heart of a flower,
to be a jewel hiding itself in a stone.
I still arrive, in order to laugh and to cry,
to fear and to hope.
The rhythm of my heart is the birth and death
of all that is alive.
I am the mayfly metamorphosing
on the surface of the river.
And I am the bird
that swoops down to swallow the mayfly.
I am the frog swimming happily
in the clear water of a pond.
And I am the grass-snake
that silently feeds itself on the frog.
I am the child in Uganda, all skin and bones,
my legs as thin as bamboo sticks.
And I am the arms merchant,
selling deadly weapons to Uganda.
I am the twelve-year-old girl,
refugee on a small boat,
who throws herself into the ocean
after being raped by a sea pirate.
And I am the pirate,
my heart not yet capable
of seeing and loving.
I am a member of the politburo,
with plenty of power in my hands.
And I am the man who has to pay
his "debt of blood" to my people
dying slowly in a forced-labor camp.
My joy is like Spring, so warm
it makes flowers bloom all over the Earth.
My pain is like a river of tears,
so vast it fills the four oceans.
Please call me by my true names,
so I can hear all my cries and my laughter at once,
so I can see that my joy and pain are one.
Please call me by my true names,
so I can wake up,
and so the door of my heart
can be left open,
the door of compassion.
by Thich Nhat Hanh
1989
2/18/2010
An Antidote for Too Much Thinking: Breathing Exercises
(Extrapolated from the Sitting Dhyana Samadhi Sutra)
For beginners, focus on counting your breaths from one to ten. For more advanced practitioners, follow the breaths and count from one to ten, but stop thinking when breathing pauses. For the most advanced practitioners, count while pausing and contemplating; the practice becomes holistic and pure. For example, when an inhalation concludes, count “one” and when an exhalation concludes, count “two.” If you count a breath before it completes, you start with one again.
Counting is the easiest way for us to learn about impermanence, to stop our flurry of thoughts and to focus. The body and mind’s coming into being and ceasing to be are impermanent but difficult to see as they continue. However, the impermanence of the coming into being and the ceasing to be of inhalations and exhalations is easier to detect and understand. When you concentrate on counting, all other thoughts stop, including thoughts of desire, anger, vexation, relatives, nations, and immortality. These thoughts are like the pebbles that a gold digger must first filter before he proceeds to sift through the finer grains for sands of gold.
Though other practices also allow us to let go of thought and are more relaxing and easier to focus, we practice counting the breath because it is quick-paced and easily detracts. Why? Consider the task of tending ox, for example. A rancher rarely loses an oxen, so he does not guard a herd too closely. Monkeys, on the other hand, are easily lost, so they are guarded more closely. Similarly, while counting in our heads our breaths, we cannot think about anything else even for a moment; we would lose count if we did. This is why we count our breaths when first trying to let go of thoughts. Once we know the counting method, we may practice letting go of all thoughts. At that point, follow an inhalation to its completion but do not verbalize “one” in your head. Follow an exhalation to its completion but do not count “two.” Contemplate like a creditor who initially pursues a debtor without parting for a moment. You will be able to tell the difference between inhalations and exhalations then because exhalations are warm while inhalations are cool.
Exhalations occur because the mind stirs. Once exhaled, it ceases. When the nose and mouth suck outside air, breath enters. Once inhaled, breath ceases. There is nothing that is about to be released and nothing to enter. Notice the difference in breaths for those at different stages in life. Young people’s inhalations tend to be longer; those in their prime have even inhalations and exhalations; while the elderly tend to have longer exhalations. Therefore, a breath is not one continuous cycle.
Air generated from around the navel seems all the same and cyclical, but actually, the exhalation reaches the mouth and the nose and ceases. Just like a bellow, when it opens, air ceases. When the nose and mouth invite air in, it enters. Oxygen enters because a set of conditions come together. Similarly, the conditions for inhalations and exhalations are new each time; their coming into being and ceasing to be are impermanent. Contemplate how exhalations are led-in by the conditions of the nose and the mouth while the condition of the mind’s stirring produces inhalations. We may consider breaths “ours,” but breath is air and no different than any air outside; the same with the elements of earth, water, fire, and space.
Being mindful of inhalation and exhalation is called “following.” Once you are familiar with the method of following, practice “stopping” as a method, which means you stop counting when the mind is still. Counting the breath actually interrupts a steady mind. However, without mindfulness, the mind has nothing to do and therefore tends to lose focus. Like a guard at the door who observes the comings and goings of people, for example, the mind at a stop is the same: it knows when the breath is exhaled, going from the navel to the chest, throat, then the mouth and nose. When the breath is inhaled, it moves from the nose and mouth to the throat, chest, and then the navel. By fixing the mind on one thing, it is called “stopping.”
We can begin to notice some different aspects of the breath by being mindful. See whether inhalations and exhalations are long or short. Someone frightened or with a heavy load climbing up a mountain will have relatively short breaths. His breaths are longer when he gets some relief. We also want to notice how all breaths pervade the body. Our awareness covers the body from head to toe, seeping into all pores like water into sand. Contemplate the entire body and see that air travels throughout the pores, as if they were holes of lotus roots or fish nets. Furthermore, be mindful of not only the in and out breaths of the mouth and nose alone, but also observe inhalations and exhalations throughout all the pores and apertures. We will notice how breaths pervade and circulate the entire body.
In the early stages of learning to be mindful of inhalations and exhalations, we tend to give up when we feel lazy, sleepy or heavy. Actually, being mindful of our breaths reduces laxness, sleepiness, and heaviness of the mind. When we practice until we reach a lightness in the mind and a softening in the body, we experience joy. At that point, thoughts about inhalations stop; next, pain resulting from circulation ends because thoughts about the body stop. When thoughts about pain occur no more, we are really happy.
We can actually tell whether meditators are in a state of meditative absorption. In general, their faces are pleasant and lustrous. They stroll along uprightly without losing focus. Their eyes are not glued to form and they enjoy spiritual virtues and the power of samadhi. They are not greedy for fame or gain, but have conquered arrogance. They are gentle by nature, harboring no wish to harm or miserliness and envy. They are straightforward and trustworthy. Their minds are pure. They do not fight during arguments. They do not deceive with physical gestures and are approachable. They are tender with a sense of shame. Their mind is always on the Dharma. They diligently cultivate and uphold the precepts completely. They recite the sutras with proper thought and their thoughts accord with the Dharma practices. They are always joyous and do not become angry in situations eliciting anger. They do not accept any impure offerings among the four types of offerings. They accept pure donations and know their capacity and when to be content. They wake up feeling light and well. They give material goods and teachings and eliminate the deviant through patience. They are not conceited and rarely participate in arguments. They are humble and respectful toward seniors, peers and juniors. They always draw near and comply with good teachers and kind advisors. They know restraint in their diet and are not attached to desirable flavors. They enjoy being alone in quiet places and remain patient and unaffected by hardship or happiness. They do not resent or compete and do not enjoy fighting or litigation. We know those who have these characteristics have reached a singularly focused mind.
Bodhisattvas who see the way should practice patience. Not only are Bodhisattvas not affected, angry or hateful toward unfavorable mindstates and circumstances, they are even compassionate. All these beings wish for good things, so may they attain all they wish. Staying with these thoughts, Bodhisattvas gradually come to understand all dharmas. This is just like a kind mother’s love for her child. She feeds and raises the child. She does not consider the various impurities evil; but is doubly empathetic and wishes for the child’s happiness. Practitioners are the same way; all beings do all kinds of evil but practitioners do not detest, retreat or turn away from them. Gently bring the mind’s focus back to compassion. Do not retreat, and that is patience.
For beginners, focus on counting your breaths from one to ten. For more advanced practitioners, follow the breaths and count from one to ten, but stop thinking when breathing pauses. For the most advanced practitioners, count while pausing and contemplating; the practice becomes holistic and pure. For example, when an inhalation concludes, count “one” and when an exhalation concludes, count “two.” If you count a breath before it completes, you start with one again.
Counting is the easiest way for us to learn about impermanence, to stop our flurry of thoughts and to focus. The body and mind’s coming into being and ceasing to be are impermanent but difficult to see as they continue. However, the impermanence of the coming into being and the ceasing to be of inhalations and exhalations is easier to detect and understand. When you concentrate on counting, all other thoughts stop, including thoughts of desire, anger, vexation, relatives, nations, and immortality. These thoughts are like the pebbles that a gold digger must first filter before he proceeds to sift through the finer grains for sands of gold.
Though other practices also allow us to let go of thought and are more relaxing and easier to focus, we practice counting the breath because it is quick-paced and easily detracts. Why? Consider the task of tending ox, for example. A rancher rarely loses an oxen, so he does not guard a herd too closely. Monkeys, on the other hand, are easily lost, so they are guarded more closely. Similarly, while counting in our heads our breaths, we cannot think about anything else even for a moment; we would lose count if we did. This is why we count our breaths when first trying to let go of thoughts. Once we know the counting method, we may practice letting go of all thoughts. At that point, follow an inhalation to its completion but do not verbalize “one” in your head. Follow an exhalation to its completion but do not count “two.” Contemplate like a creditor who initially pursues a debtor without parting for a moment. You will be able to tell the difference between inhalations and exhalations then because exhalations are warm while inhalations are cool.
Exhalations occur because the mind stirs. Once exhaled, it ceases. When the nose and mouth suck outside air, breath enters. Once inhaled, breath ceases. There is nothing that is about to be released and nothing to enter. Notice the difference in breaths for those at different stages in life. Young people’s inhalations tend to be longer; those in their prime have even inhalations and exhalations; while the elderly tend to have longer exhalations. Therefore, a breath is not one continuous cycle.
Air generated from around the navel seems all the same and cyclical, but actually, the exhalation reaches the mouth and the nose and ceases. Just like a bellow, when it opens, air ceases. When the nose and mouth invite air in, it enters. Oxygen enters because a set of conditions come together. Similarly, the conditions for inhalations and exhalations are new each time; their coming into being and ceasing to be are impermanent. Contemplate how exhalations are led-in by the conditions of the nose and the mouth while the condition of the mind’s stirring produces inhalations. We may consider breaths “ours,” but breath is air and no different than any air outside; the same with the elements of earth, water, fire, and space.
Being mindful of inhalation and exhalation is called “following.” Once you are familiar with the method of following, practice “stopping” as a method, which means you stop counting when the mind is still. Counting the breath actually interrupts a steady mind. However, without mindfulness, the mind has nothing to do and therefore tends to lose focus. Like a guard at the door who observes the comings and goings of people, for example, the mind at a stop is the same: it knows when the breath is exhaled, going from the navel to the chest, throat, then the mouth and nose. When the breath is inhaled, it moves from the nose and mouth to the throat, chest, and then the navel. By fixing the mind on one thing, it is called “stopping.”
We can begin to notice some different aspects of the breath by being mindful. See whether inhalations and exhalations are long or short. Someone frightened or with a heavy load climbing up a mountain will have relatively short breaths. His breaths are longer when he gets some relief. We also want to notice how all breaths pervade the body. Our awareness covers the body from head to toe, seeping into all pores like water into sand. Contemplate the entire body and see that air travels throughout the pores, as if they were holes of lotus roots or fish nets. Furthermore, be mindful of not only the in and out breaths of the mouth and nose alone, but also observe inhalations and exhalations throughout all the pores and apertures. We will notice how breaths pervade and circulate the entire body.
In the early stages of learning to be mindful of inhalations and exhalations, we tend to give up when we feel lazy, sleepy or heavy. Actually, being mindful of our breaths reduces laxness, sleepiness, and heaviness of the mind. When we practice until we reach a lightness in the mind and a softening in the body, we experience joy. At that point, thoughts about inhalations stop; next, pain resulting from circulation ends because thoughts about the body stop. When thoughts about pain occur no more, we are really happy.
We can actually tell whether meditators are in a state of meditative absorption. In general, their faces are pleasant and lustrous. They stroll along uprightly without losing focus. Their eyes are not glued to form and they enjoy spiritual virtues and the power of samadhi. They are not greedy for fame or gain, but have conquered arrogance. They are gentle by nature, harboring no wish to harm or miserliness and envy. They are straightforward and trustworthy. Their minds are pure. They do not fight during arguments. They do not deceive with physical gestures and are approachable. They are tender with a sense of shame. Their mind is always on the Dharma. They diligently cultivate and uphold the precepts completely. They recite the sutras with proper thought and their thoughts accord with the Dharma practices. They are always joyous and do not become angry in situations eliciting anger. They do not accept any impure offerings among the four types of offerings. They accept pure donations and know their capacity and when to be content. They wake up feeling light and well. They give material goods and teachings and eliminate the deviant through patience. They are not conceited and rarely participate in arguments. They are humble and respectful toward seniors, peers and juniors. They always draw near and comply with good teachers and kind advisors. They know restraint in their diet and are not attached to desirable flavors. They enjoy being alone in quiet places and remain patient and unaffected by hardship or happiness. They do not resent or compete and do not enjoy fighting or litigation. We know those who have these characteristics have reached a singularly focused mind.
Bodhisattvas who see the way should practice patience. Not only are Bodhisattvas not affected, angry or hateful toward unfavorable mindstates and circumstances, they are even compassionate. All these beings wish for good things, so may they attain all they wish. Staying with these thoughts, Bodhisattvas gradually come to understand all dharmas. This is just like a kind mother’s love for her child. She feeds and raises the child. She does not consider the various impurities evil; but is doubly empathetic and wishes for the child’s happiness. Practitioners are the same way; all beings do all kinds of evil but practitioners do not detest, retreat or turn away from them. Gently bring the mind’s focus back to compassion. Do not retreat, and that is patience.
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