Compassion -- The Language of a Bodhisattva
By HH the 16th Gyalwa Karmapa Rangjung Rigpe Dorje
The practice of Dharma involves certain possibilities. How these potentials evolve into actual situation for the practitioner, and how much is possible within these situations depend on the capacity of individual beings. It depends upon the level of teachings that one is able to relate to, such as Mahayana or Hinayana. At this particular time in our lives, the practice of the Mahayana teaching is possible. It is absolutely precious and absolutely rare. Our concern for development and our sense of responsibility has placed us in a position to integrate the preciousness and rarity of the Mahayana teaching with our lives. Through it there is the possibility of the experience of no‐returning back into Samsara and the experience of ultimate bliss that is self‐ knowing and in which there are no doubts. In the midst of the wandering of our minds we might sometimes fall into thinking that whether one practices or not, the Dharma will always be available. If you have that kind of notion, it is a very serious mistake.
Any brief moment, any time at all that one could use as an opportunity for Dharma practice, one must use.
If you do not take this responsibility and offer sincere respect to the Mahayana abd Vajrayana teachings, there is a definite possibility of causing harm to oneself as well as to those spiritual friends to whom one is linked. A lack of attention to the responsibilities of the Mahayana path constitutes a breaking of the Samaya principles, therefore, in whatever way one can hold to the teachings, one must sincerely do so.
If you think that the teaching is negligible, such a reality will manifest because of your attitude, to your great loss. The fact is that the teachings is very much hidden from you, so you cannot really make speculations about it. On the other hand, the validity of the teaching has been witnessed by its ageless effectiveness from the time of the Buddha to this day. You must sincerely realize the sacredness of the teachings, to the point of understanding that: there is actually nothing more important than the practice of the Dharma within this lifetime, and inf lifetimes to come.
In a simple mundane life situation, in the field of business, we know that the businessman develops a plan for a project, he knows what it will cost him, perhaps one million dollars, and every detail of the project is regarded with the utmost care. Absolute importance is attached to such a project in the business world, and a great deal of energy is put into bringing it to a successful conclusion. The point is if one is going to expand such effort for a result of such a temporary nature, why not put at least as much effort into a project that is going to cause one temporary as well as ultimate benefit?
Whether you are receiving an empowerment, or an explanation , if you are able to have or develop that sense of importance about the Dharma, then there is purpose in your relationship with the Mahayana teachings and there is going to be fulfillment, too. If there is a genuine commitment to the teaching, you will be able to develop direct and meaningful trust and confidence in the teachings and sincere compassion towards beings. You will at the same time develop a true understanding of the university of the working of Karma and the nature of cause and effect.
The Bodhisattvaʹs aspiration and actions are powerful because from the very beginning when a Bodhisattva embarks on the Journey of the Bodhi Path, he aspires to work for the benefit and liberation of all sentient beings with a very determined, definite and powerful intention. Because of the sincere resolve that is within this aspiration, whatever actions need to be performed to benefit and liberate beings are performed with great power and tirelessness.
Having undertaken such a profound journey by virtue of the aspiration to help beings, as the different stages of the Bodhisattva are experienced one finds oneself increasingly capable of benefiting countless beings. That is how the Bodhisattva work for the benefit of all beings with such appropriate aspiration and actions there is total fulfillment. The fulfillment is appropriate in the sense that there is no selfishness involved in the way of expectations, doubts, hopes, attachment or aversion regarding gains and losses of any kind. The Bodhisattva is completely pure and spotless, working incessantly and wholeheartedly for the benefit of beings. Not for a moment is there any hesitation or doubt, as these obstacles have been transcended. The ways of a Bodhisattva are gentle, since all harmful actions and indulgences have been abandoned.
Not only are harmful deeds themselves eliminated in a Bodhisattvaʹs life, but also the creation of causes of future harmful situations. Work is done solely for the benefit of other beings, not only in direct deeds, but in laying the foundations for future benefits to accrue. When these Bodhisattvas initiate work, then, they are able to cause immeasurable benefit towards beings, and they do so manifesting fearless generosity without doubts or expectations, like the great Bodhisattva of Boundless Compassion, Avalokitesvara, or the Bodhisattva of Boundless Power, Vajrapani, and so on.
All who comprise the great assemblage of Bodhisattvas are equally powerful and equally beneficial to countless beings, so that all things seem to be at their command. Sometimes beautiful lotuses and lotus trees are caused by them to grow from the middle of the ocean. Everything in nature is at the Bodhisattvaʹs call. Fire can appear as water; water can appear as fire. It is all because of the strength of the Bodhisattvaʹs attitude, the aspiration and action. For us this says that the practice of compassion must be given full considration, and it must at all times be in our awareness and at all times performed.
(This is an excerpt from an article sent to IKH for publication by Ms Ursula Altmaier of Divonne‐les‐Bains/Arbere, France).
Many thanks to Jerzy for contributing the text!
By HH the 16th Gyalwa Karmapa Rangjung Rigpe Dorje
The practice of Dharma involves certain possibilities. How these potentials evolve into actual situation for the practitioner, and how much is possible within these situations depend on the capacity of individual beings. It depends upon the level of teachings that one is able to relate to, such as Mahayana or Hinayana. At this particular time in our lives, the practice of the Mahayana teaching is possible. It is absolutely precious and absolutely rare. Our concern for development and our sense of responsibility has placed us in a position to integrate the preciousness and rarity of the Mahayana teaching with our lives. Through it there is the possibility of the experience of no‐returning back into Samsara and the experience of ultimate bliss that is self‐ knowing and in which there are no doubts. In the midst of the wandering of our minds we might sometimes fall into thinking that whether one practices or not, the Dharma will always be available. If you have that kind of notion, it is a very serious mistake.
Any brief moment, any time at all that one could use as an opportunity for Dharma practice, one must use.
If you do not take this responsibility and offer sincere respect to the Mahayana abd Vajrayana teachings, there is a definite possibility of causing harm to oneself as well as to those spiritual friends to whom one is linked. A lack of attention to the responsibilities of the Mahayana path constitutes a breaking of the Samaya principles, therefore, in whatever way one can hold to the teachings, one must sincerely do so.
If you think that the teaching is negligible, such a reality will manifest because of your attitude, to your great loss. The fact is that the teachings is very much hidden from you, so you cannot really make speculations about it. On the other hand, the validity of the teaching has been witnessed by its ageless effectiveness from the time of the Buddha to this day. You must sincerely realize the sacredness of the teachings, to the point of understanding that: there is actually nothing more important than the practice of the Dharma within this lifetime, and inf lifetimes to come.
In a simple mundane life situation, in the field of business, we know that the businessman develops a plan for a project, he knows what it will cost him, perhaps one million dollars, and every detail of the project is regarded with the utmost care. Absolute importance is attached to such a project in the business world, and a great deal of energy is put into bringing it to a successful conclusion. The point is if one is going to expand such effort for a result of such a temporary nature, why not put at least as much effort into a project that is going to cause one temporary as well as ultimate benefit?
Whether you are receiving an empowerment, or an explanation , if you are able to have or develop that sense of importance about the Dharma, then there is purpose in your relationship with the Mahayana teachings and there is going to be fulfillment, too. If there is a genuine commitment to the teaching, you will be able to develop direct and meaningful trust and confidence in the teachings and sincere compassion towards beings. You will at the same time develop a true understanding of the university of the working of Karma and the nature of cause and effect.
The Bodhisattvaʹs aspiration and actions are powerful because from the very beginning when a Bodhisattva embarks on the Journey of the Bodhi Path, he aspires to work for the benefit and liberation of all sentient beings with a very determined, definite and powerful intention. Because of the sincere resolve that is within this aspiration, whatever actions need to be performed to benefit and liberate beings are performed with great power and tirelessness.
Having undertaken such a profound journey by virtue of the aspiration to help beings, as the different stages of the Bodhisattva are experienced one finds oneself increasingly capable of benefiting countless beings. That is how the Bodhisattva work for the benefit of all beings with such appropriate aspiration and actions there is total fulfillment. The fulfillment is appropriate in the sense that there is no selfishness involved in the way of expectations, doubts, hopes, attachment or aversion regarding gains and losses of any kind. The Bodhisattva is completely pure and spotless, working incessantly and wholeheartedly for the benefit of beings. Not for a moment is there any hesitation or doubt, as these obstacles have been transcended. The ways of a Bodhisattva are gentle, since all harmful actions and indulgences have been abandoned.
Not only are harmful deeds themselves eliminated in a Bodhisattvaʹs life, but also the creation of causes of future harmful situations. Work is done solely for the benefit of other beings, not only in direct deeds, but in laying the foundations for future benefits to accrue. When these Bodhisattvas initiate work, then, they are able to cause immeasurable benefit towards beings, and they do so manifesting fearless generosity without doubts or expectations, like the great Bodhisattva of Boundless Compassion, Avalokitesvara, or the Bodhisattva of Boundless Power, Vajrapani, and so on.
All who comprise the great assemblage of Bodhisattvas are equally powerful and equally beneficial to countless beings, so that all things seem to be at their command. Sometimes beautiful lotuses and lotus trees are caused by them to grow from the middle of the ocean. Everything in nature is at the Bodhisattvaʹs call. Fire can appear as water; water can appear as fire. It is all because of the strength of the Bodhisattvaʹs attitude, the aspiration and action. For us this says that the practice of compassion must be given full considration, and it must at all times be in our awareness and at all times performed.
(This is an excerpt from an article sent to IKH for publication by Ms Ursula Altmaier of Divonne‐les‐Bains/Arbere, France).
Many thanks to Jerzy for contributing the text!
