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Author Topic: [Q&A] Recurring Lack of Compassion - Devoloping Compassion  (Read 118 times)

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Offline Johann

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[Q&A] Recurring Lack of Compassion - Devoloping Compassion
« on: October 28, 2017, 03:01:01 AM »
Recurring Lack of Compassion - Devoloping Compassion

Recurring Lack of Compassion

am trying generally to follow the Mahayana path, with a union of emptiness and compassion. However, I experience clear problems with compassion. These manifest as : 1) general detachment from people 2) spontaneous and stubborn judgments towards others 3) lack of altruistic motivation.

I'm wondering how to tackle all these problems. I'm similarly wondering how best to develop compassion, or rather what prerequisites might allow greater feeling and furthering of compassion.

Thank you.

Venerable members of the Sangha,
walking in front Fellows in leading the holly life.

  _/\_  _/\_  _/\_

In Respect of the Triple Gems, Buddha, Dhamma and Sangha, in Respect of the Elders of the community  _/\_ , my person tries to answer this question. Please, may all knowledgeable Venerables and Dhammika, out of compassion, correct my person, if something is not correct and fill also graps, if something is missing.

Valued Upasaka, Upasika, Aramika(inis),
dear Readers and Visitors,

 *sgift*

(This is a maybe modified and expanded answer of the "original" that can be found here   .)


- Namo tassa bhagavato arahato sammā-sambuddhassa



Namo tassa bhagavato arahato sammā-sambuddhassa


These six properties (dhātus/elements) are means of escape. Which six?

"Furthermore, there is the case where a monk might say, 'Although compassion has been developed, pursued, handed the reins and taken as a basis, given a grounding, steadied, consolidated, and well-undertaken by me as my awareness-release, still viciousness keeps overpowering my mind.' He should be told, 'Don't say that. You shouldn't speak in that way. Don't misrepresent the Blessed One, for it's not right to misrepresent the Blessed One, and the Blessed One wouldn't say that. It's impossible, there is no way that — when compassion has been developed, pursued, handed the reins and taken as a basis, given a grounding, steadied, consolidated, and well-undertaken as an awareness-release — viciousness would still keep overpowering the mind. That possibility doesn't exist, for this is the escape from viciousness: compassion as an awareness-release.' (AN 6.13)



See also Brahmavihara . As a factor leading to liberation: AN 6.13 Systematic practice of ~: SN 42.8 Practicing ~ as a way to deal with annoying people: AN 5.161 Detachment and Compassion in Early Buddhism (Harris) "Educating Compassion "

It's not possible to develop compassion, understand it even, if one is after certain elements, follwer of certain dhatus, holding on wrong views and disregard the tripple gems. Such are no means. So fist real refuge is generally the only refuge.

Such answers like

Quote
Compassion is the willingness or wish to help others therefore I suppose compassion can only be practised when others need help when it is obviously they want help.

might give foundation for defilements to regard there ideas for right, but such does not cover what is called skillful or path contuctive.

The wish to help other beings has nothing to do if one is actually able or not, regardless of lack in oneself or by handicaps of others: boundless, meaning that all beings are to be included.

Of course such as to develope karuna requires such as compassion or pity toward one self first. This requires the understanding that one actually need to be helped, misses certain things for having no kind of suffering.

If one does not see dukkha, one does not see ground for help. Not knowing dukkha in one self, not spoken about the cause, how can one develop even desire to help other?

There is no being that is not subject to suffering, knowing it or not.

To be able to develope conductive compassion it is required to have right view, without right view, the following parts of the eightfold path, which are in fact deeds of compassion, starting with virtue outwardly, can not come into be.

Developing right compassion, even to expand it torward all beings is therefore not possible for a wordily mind, person, but might be so fare, "just" a training.

 

- Namo tassa bhagavato arahato sammā-sambuddhassa -

One who is a disciple of the noble ones — thus devoid of greed, devoid of ill will, undeluded, alert, & resolute — keeps pervading the first direction [the east] — as well as the second direction, the third, & the fourth — with an awareness imbued with compassion. Thus he keeps pervading above, below, & all around, everywhere & in every respect the all-encompassing cosmos with an awareness imbued with good will: abundant, expansive, immeasurable, free from hostility, free from ill will.

Such is impossible for a person with giant ego, totally overestimating one self. Such a person will of course, guided by his defilements, prefer to dwell in his "emptiness" (e.g. in his ignorance).

At least, one IS able to help every being - to pull away the ground of such foolish ideas: even if one might not see certain lack, does not know certain mind, in keeping precepts, being without intention to harm, has threefold rght intention, one helps all beings.

Namo tassa bhagavato arahato sammā-sambuddhassa

"There is the case where a disciple of the noble ones, abandoning the taking of life/taking what is not given/illicit sex/lying/use of intoxicants, abstains from taking life. In doing so, he gives freedom from danger, freedom from animosity, freedom from oppression to limitless numbers of beings. In giving freedom from danger, freedom from animosity, freedom from oppression to limitless numbers of beings, he gains a share in limitless freedom from danger, freedom from animosity, and freedom from oppression. This is the first gift, the first great gift — original, long-standing, traditional, ancient, unadulterated, unadulterated from the beginning — that is not open to suspicion, will never be open to suspicion, and is unfaulted by knowledgeable contemplatives & brahmans...
Quote from: AN 8.39

Taken on such on high level, this is by the way the reason why monks and certain brahmans are often adressed as "lord of compassion", because of the gift of virtue and then the other trainings and for teaching possible the way to end suffering.

So compassion in action on the eightfold path helps actually every being, and ideas, like even favored by deluded minds here, giving cause to be corrected for those able to see through defilements, have no rightous ground at all.

Since this is actually a place that gives much reason to face the suffering of beings, caught in wrong views, here is planty place to spread compassion, pity for them, since that grave hopeless situation no one can directly posible help, is indeed a field that "cries" for compassion and may lead later to righous equanimity "beings are heirs of their kamma", that's then dwellingin emptiness, not possible to gain without having done the right deeds in body, speech and mind befor.

So the matter in short, incl. act-ually all being:

 

Namo tassa bhagavato arahato sammā-sambuddhassa

And how does one, when watching after oneself, watch after others? Through pursuing [the practice: e.g. stating with developing right view by practicing silas], through developing it, through devoting oneself to it. This is how one, when watching after oneself, watches after others.

"And how does one, when watching after others, watch after oneself? Through endurance, through harmlessness, and through a mind of kindness & sympathy (e.g. developing a mind, thoughs of compssion). This is how one, when watching after others, watches after oneself.
Quote from: BaMboo-acrobats

So, right here where this is, there is, at the point of a wordling, no better act of compassion as to strive for right view by practicing generosity, precepts and reflecting the Dhamma and let go of certain ego-trips:

Namo tassa bhagavato arahato sammā-sambuddhassa


Abandoning the wrong factors of the path

"One tries to abandon wrong view & to enter into right view: This is one's right effort...

"One tries to abandon wrong resolve & to enter into right resolve: This is one's right effort...

"One tries to abandon wrong speech & to enter into right speech: This is one's right effort...

"One tries to abandon wrong action & to enter into right action: This is one's right effort...

"One tries to abandon wrong livelihood & to enter into right livelihood: This is one's right effort."

— MN 117

Cultivating skillful ways of thought


"And how is one made pure in three ways by mental action? There is the case where a certain person is not covetous. He does not covet the belongings of others, thinking, 'O, that what belongs to others would be mine!' He bears no ill will and is not corrupt in the resolves of his heart. [He thinks,] 'May these beings be free from animosity, free from oppression, free from trouble, and may they look after themselves with ease!' He has right view and is not warped in the way he sees things: 'There is what is given, what is offered, what is sacrificed. There are fruits & results of good & bad actions. There is this world & the next world. There is mother & father. There are spontaneously reborn beings; there are brahmans & contemplatives who, faring rightly & practicing rightly, proclaim this world & the next after having directly known & realized it for themselves.' This is how one is made pure in three ways by mental action."

-AN 10.176
Quote from: Right Effort

With much karuna! (and mudita) and as a "Bodhisatta" once explained: "How few understand what love (goodwill & compassion) really is,...  : Wisdom and the work for it.

 
Sabbe sattā sabba-dukkhā pamuccantu.

May all living beings be freed from all stress & pain.

For those more interested in how to develop the Brahma Viharas: The Sublime Attitudes: A Study Guide on the Brahmaviharas

Beware of the manifold extrems of Mohayana-Compassion, leading to pain for many and oneself in wandering on, feeding on the "beloved"..

karuna & mudita
This post and Content has come to be by Dhamma-Dana and so is given as it       Dhamma-Dana: Johann

Offline Johann

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[Q&A] Self-Compassion and Wisdom
« Reply #1 on: October 28, 2017, 03:20:46 AM »
Quote from: again by Eggman
Self-Compassion and Wisdom

I have questions linked with wisdom and self-compassion.

(1) Does self-compassion arise from wisdom?

(2) Does self-compassion imply accumulating joys and happiness in a context of detachment and non-craving? I.e. what is the nature of the wise person's self-compassion?

Thank you.

(This is a maybe modified and expanded answer of the "original" that can be found here   .)



🌐 (1) Does self-compassion arise from wisdom?

Yes! And out of compassion for all others. An all included wisdom & compassion.

1th stage of wisdom, serious honesty:

- Namo tassa bhagavato arahato sammā-sambuddhassa -

🔲 Rājan Sutta: The King

I have heard that on one occasion the Blessed One was staying near Sāvatthī at Jeta's Grove, Anāthapiṇḍika's monastery. And on that occasion King Pasenadi Kosala had gone with Queen Mallikā to the upper palace. Then he said to her, "Mallikā, is there anyone dearer to you than yourself?"

"No, great king. There is no one dearer to me than myself. And what about you, great king? Is there anyone dearer to you than yourself?"

"No, Mallikā. There is no one dearer to me than myself."

Then the king, descending from the palace, went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there, he said to the Blessed One, "Just now, when I had gone with Queen Mallikā to the upper palace, I said to her, 'Mallikā, is there anyone dearer to you than yourself?'

"When this was said, she said to me, 'No, great king. There is no one dearer to me than myself. And what about you, great king? Is there anyone dearer to you than yourself?'

"When this was said, I said to her, 'No, Mallikā. There is no one dearer to me than myself.'"

Then, on realizing the significance of that, the Blessed One on that occasion exclaimed:

Searching all directions
  with your awareness,
  you find no one dearer
      than yourself.
  In the same way, others
  are thickly dear to themselves.
  So you shouldn't hurt others
      if you love yourself.

2nd Stage:

- Namo tassa bhagavato arahato sammā-sambuddhassa -

🔲 Piya Sutta: Dear

At Savatthi. As he was sitting to one side, King Pasenadi Kosala said to the Blessed One: "Just now, lord, while I was alone in seclusion, this train of thought arose in my awareness: 'Who are dear to themselves, and who are not dear to themselves?' Then it occurred to me: 'Those who engage in bodily misconduct, verbal misconduct, & mental misconduct are not dear to themselves. Even though they may say, "We are dear to ourselves," still they aren't dear to themselves. Why is that? Of their own accord, they act toward themselves as an enemy would act toward an enemy; thus they aren't dear to themselves. But those who engage in good bodily conduct, good verbal conduct, & good mental conduct are dear to themselves. Even though they may say, "We aren't dear to ourselves," still they are dear to themselves. Why is that? Of their own accord, they act toward themselves as a dear one would act toward a dear one; thus they are dear to themselves.'"

That's the way it is, great king! That's the way it is! Those who engage in bodily misconduct, verbal misconduct, & mental misconduct are not dear to themselves. Even though they may say, 'We are dear to ourselves,' still they aren't dear to themselves. Why is that? Of their own accord, they act toward themselves as an enemy would act toward an enemy; thus they aren't dear to themselves. But those who engage in good bodily conduct, good verbal conduct, & good mental conduct are dear to themselves. Even though they may say, 'We aren't dear to ourselves,' still they are dear to themselves. Why is that? Of their own accord, they act toward themselves as a dear one would act toward a dear one; thus they are dear to themselves."

That is what the Blessed One said. Having said that, the One Well-Gone, the Teacher, said further:

If you hold yourself dear
  then don't fetter yourself
          with evil,
  for happiness isn't easily gained
      by one who commits
      a wrong-doing.

When seized by the End-maker
      as you abandon the human state,
  what's truly your own?
  What do you take along when you go?
  What follows behind you
      like a shadow
      that never leaves?

Both the merit & evil
      that you as a mortal
      perform here:
  that's      what's truly your own,
          what you take along when you go;
  that's      what follows behind you
      like a shadow
      that never leaves.

So do what is admirable,
  as an accumulation
      for the future life.
  Deeds of merit are the support for beings
      when they arise
      in the other world.
.

🌐 (2) Does self-compassion imply accumulating joys and happiness in a context of detachment and non-craving? I.e. what is the nature of the wise person's self-compassion?

3rd stage, supramundane wisdom: real compassion with all

It's already given under one, but maybe a ballade give wisdom for success of being really dear to oneself and so naturally to every being by leaving the states of demerits as well as merits behind:

Quote
🔳 The Ballad of Liberation from the Khandhas

Once there was a man who loved himself and feared distress. He wanted happiness beyond the reach of danger, so he wandered endlessly. Wherever people said that happiness was found, he longed to go, but wandering took a long, long time. He was the sort of man who loved himself and really dreaded death. He truly wanted release from aging & mortality. Then one day he came to know the truth, abandoning the cause of suffering & compounded things. He found a cave of wonders, of endless happiness, i.e., the body... ❋

4th stage: the practice out of compassion:

- Namo tassa bhagavato arahato sammā-sambuddhassa -

🔲 Sedaka Sutta: At Sedaka

The Blessed One said, "Once upon a time, monks, a bamboo acrobat, having erected a bamboo pole, addressed his assistant, Frying Pan: 'Come, my dear Frying Pan. Climb up the bamboo pole and stand on my shoulders.'

"'As you say, Master,' Frying Pan answered the bamboo acrobat and, climbing the bamboo pole, stood on his shoulders.

"So then the bamboo acrobat said to his assistant, 'Now you watch after me, my dear Frying Pan, and I'll watch after you. Thus, protecting one another, watching after one another, we'll show off our skill, receive our reward, and come down safely from the bamboo pole.'

"When he had said this, Frying Pan said to him, 'But that won't do at all, Master. You watch after yourself, and I'll watch after myself, and thus with each of us protecting ourselves, watching after ourselves, we'll show off our skill, receive our reward, and come down safely from the bamboo pole.'

"What Frying Pan, the assistant, said to her Master was the right way in that case.

"Monks, a frame of reference is to be practiced with the thought, 'I'll watch after myself.' A frame of reference is to be practiced with the thought, 'I'll watch after others.' When watching after oneself, one watches after others. When watching after others, one watches after oneself.

"And how does one, when watching after oneself, watch after others? Through pursuing [the practice], through developing it, through devoting oneself to it. This is how one, when watching after oneself, watches after others.

"And how does one, when watching after others, watch after oneself? Through endurance, through harmlessness, and through a mind of kindness & sympathy. This is how one, when watching after others, watches after oneself.

"A frame of reference is to be practiced with the thought, 'I'll watch after myself.' A frame of reference is to be practiced with the thought, 'I'll watch after others.' When watching after oneself, one watches after others. When watching after others, one watches after oneself."
This post and Content has come to be by Dhamma-Dana and so is given as it       Dhamma-Dana: Johann

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Fehlinvestition: Was immer man nicht in die Juwelen, in den Pfad investiert, ist vergeude Mühe, schnurrr einen fest im Rad des Leidens. Prüfen Sie es!   :) Wiederholungstäter...
 

Johann

July 17, 2017, 01:50:17 AM
Moritz
 

Moritz

July 16, 2017, 02:28:02 PM
Namasakara, Bhante _/\_
 

Johann

July 14, 2017, 07:07:17 AM
Moritz. Gut ihn früh Morgens und nicht bis in den frühen Morgen zu sehen.
 

Moritz

July 14, 2017, 07:03:53 AM
Namasakara, Bhante _/\_
 

Johann

July 13, 2017, 08:12:46 AM
Moritz.
 

Moritz

July 13, 2017, 07:42:39 AM
Chom reap lea
_/\_
 

Moritz

July 13, 2017, 07:40:46 AM
Namasakara, Bhante _/\_
 

Johann

July 08, 2017, 02:26:09 AM
Vor mehr als 2500 Jahen wurde a diesem Vollmondtag das Rad des Dhammas in bewegung gesetzt. Anumodana!
 

Mohan Gnanathilake

July 02, 2017, 08:24:13 AM
Sehr ehrwürdiger Samanera Johann,

ich bedanke mich bei Ihnen für Ihre nette Erklärung.

Dhamma Grüße an Sie aus Sri Lanka!

 

Johann

July 01, 2017, 07:43:41 PM
Nyom Mohan. Besser: "Ich hoffe, daß es Ihnen gut geht." und bestens (ohne suggerieren, wenn interessiert) "Wie geht es Ihnen." Oder: "Möge es Ihnen Gut gehen." (wenn metta ausdrücken wollend)
 

Mohan Gnanathilake

July 01, 2017, 10:43:15 AM
Sehr ehrwürdiger Samanera Johann,

ich glaube, dass es Ihnen gut geht.

Dhamma Grüße an Sie aus Sri Lanka!
 

Mohan Gnanathilake

July 01, 2017, 10:32:46 AM
Werter Micro,
herzliche Grüße aus Sri Lanka nach Deutschland!
 

Johann

July 01, 2017, 10:32:17 AM
Nyom Mohan.
 

Johann

June 25, 2017, 01:38:38 PM
Alles Zufälle. Nissaya. Und wenn da keine starke Grundlagenursache aufkommt, upanissayapaccayena, na dann war's das, und alles is weg. Lebewesen sind Erben ihrer Taten (im Geist, Wort und Körper).
 

Johann

June 25, 2017, 01:27:24 PM
Schwupps und weg. Waffen und Nahrung geholt.

Oh, was sag ich. Wenn man's doch nehmen kann, auch ohne das Gefühl zu nehmen... Unsinn hier. Hat doch keiner interesse Verdienste zu tun.
 

Johann

June 25, 2017, 01:21:28 PM
Mirco. Wie geht es?
 

Johann

June 25, 2017, 01:20:43 PM
Es ist doch viel angenehmer, wenn man sich nehmen kann was und wann immer man will, oder? Warum sollte man sich so viel antun, da sind genügend die Anbieten.

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