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Meditation on Love and Compassion by Shamar Rinpoche

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Meditation on Love and Compassion by Shamar Rinpoche THE PATH Dedicated to the Realization of Wisdom and Compassion Bodhi Path Buddhist Centers Summer 2011 Meditation on Love and Compassion by Shamar Rinpoche In general when we practice the Dharma and we commit ourselves to accomplishing positive actions, we encounter obstacles and difficulties. This is due to the fact that our minds are laden with emotions. Of these negative emotions, the main one is pride, which leads us to feel contempt for others (due to an over- estimation of oneself: I am the best, the strongest, etc). The existence of pride automatically gives rise to jealousy, hatred, or anger. With pride as its underly- ing cause, the emotion of anger creates the most pow- erful effects. This is because it leads us to carry out all kinds of seriously negative actions that will bring about future rebirths in the lower realms. In Western societies, the distinction between pride Karine LePajolec and firmness of mind is often confused. A lack of pride is construed to be a weakness. Pride is a built- up and concentrated form of ego grasping. So in this respect, it is a weakness. A person can have great strength of character, and a strong resolve to achieve a type of thought and try to see what it looks like a goal, such as enlightenment, for example, without and where it comes from. Does it come from the per- pride ever manifesting. son or from yourself? If you think it comes from the We need to dissociate pride — the affirmation of our mind, where does it arise from, how does it remain, own supremacy over others, which suggests a certain and where does it go when it disappears? In this way blindness — from firmness of mind that is a quality one takes the anger itself as the object of meditation free of all the negative aspects and reflection. of pride. In the same way we From time to time, often have a distorted view, By observing a strong emotional state you can practice a which equates humility with method of exchang- a weakness of character. and then a peaceful state of mind, ing roles. Once you What we really need is cour- you will come to observe the nature feel really angry age and strength of character, with someone, you without developing pride. of mind itself. can put yourself in Mental calm and stability that person’s place. The meditation on love and compassion goes hand in For example, I am Shamar Rimpoche. I am angry hand with the cultivation of mental stability. Indeed, with you. Then I imagine that I am you. In this way, with respect to pride and anger, it is difficult for the I adopt a different viewpoint, your viewpoint. The beginner to give up these emotions straight away. same exchange can be applied to the emotions of jeal- Until we are able to do this, we need to practice men- ousy and pride. This is a form of Shi’nay (the pacifi- tal calm in conjunction with the meditation on love cation of the mind). By observing the strong emo- and compassion. This is the very essence of Shi’nay tional state of anger and then a peaceful state of meditation. mind, you will come to observe the nature of mind itself. This is the superior form of insight, which we For example, we can examine the mental image or call Lhaktong. If you can apply this method to all of concept of anger. Think of a person who appears the disturbing emotions, then it will be extremely unpleasant to you, someone whom you regard as your beneficial for you. enemy. If you do not have an enemy, try to think of a person who can make you angry. Once you actually If there are many thoughts in the mind and you feel the anger, do not act it out, as you may end up manage to pacify them with this method, this is Continued hurting someone. Instead, try to relate to the anger as excellent. However, when the emotions are so strong on page 2 1 Karine LePajolec Meditation that we cannot control them, we have to turn away radically from lated. Without love and compas- Continued from need to stabilize the mind by becoming; in other words, from sion, we simply do not have page 1 focusing on our breathing. all the forms of worldly happiness enough energy. Even while we Concentrating on the in-and-out associated with the different remain trapped in this prison of breaths in this case is more effec- realms. One might, for example, samsara, subjected to the influenc- tive. aim to achieve a relative happiness es of the emotions and karma, the Many people often take this medi- in a higher state of existence, or to qualities of love and compassion tation to be a breathing exercise. be free from the sufferings of the allow us to be guided in the right In fact, the important point here is lower realms. One might aspire to direction. not the breathing but in compos- acquire the peaceful state of the This love and compassion has an ing the mind, through being con- Shravakas where there is no possi- object, which is all beings. By stantly aware of the in-and-out bility of benefiting others. beings, we do not simply mean breaths without being distracted. However, it is only in the ultimate those who are around us — The main point is really this con- state of enlightenment that the humans. Anything that possesses a real power and capacity to act for mind is a being. And where there Love and compassion are qualities the benefit of others can be found. is a being, there is suffering. Just Love and compassion– as we have a mind and through that will accompany us throughout Relative level this we experience suffering, the our entire spiritual progression: The remedy for an attachment to same goes for all other types of the happiness of becoming is to beings. Here, we must distinguish from the moment we first give rise reflect on impermanence and the between that which is living and to the enlightened attitude right up “four fundamental thoughts which that which has a mind. A living turn the mind away from the cycle thing does not necessarily have a until we achieve Buddhahood itself. of existences.” As our attachments mind. But where there is mind, start to weaken, we may experi- there is consciousness, and there is centration itself, this mental stabil- ence a certain peace in our mind. life. There are all kinds of beings, ity. Some people think the physi- Grasping, or clinging to this men- some which are very small like the cal aspect of the practice is signifi- tal state of calm may then arise. insects. A common misconception cant, but this is not the case. The remedy for grasping onto this is to attribute consciousness only What is essential is our familiarity peaceful state is to meditate on to beings of a certain size. We with the practice. The success of altruistic love and compassion. We often associate the existence of meditations such as Shi’nay and should develop love and compas- consciousness first with a certain Lhaktong does not depend on the sion within us until they have degree of intelligence and then to conceptualization of these medita- become completely natural atti- a certain size. In this way, scien- tive states. Rather, the essence of tudes for us. Love and compassion tists and certain schools of philo- these practices is in our becoming are qualities that will accompany sophical thought are reluctant to accustomed to the meditation pro- us throughout our entire spiritual acknowledge that smaller animals, cess itself. We have to differentiate progression: from the moment we insects, or tiny marine life possess between Gompa, which means to first give rise to the enlightened a consciousness similar to ours, conceive, and Sgompa, which attitude right up until we achieve even though they recognize that means to meditate, to train oneself Buddhahood itself. This enlight- some larger sea dwellers, such as or to become familiar. enment will then be endowed with dolphins, do have consciousness. The correct conception and under- the body, speech, mind and quali- In fact, even the tiniest and most standing arises from meditation ties of a Buddha. minuscule of insects seeks pleasure and familiarization with the prac- Through the power of love and and fears suffering. If we try to tice. Therefore, the meditation compassion, all unfavourable con- touch the fin of a small fish, its itself must be established on very ditions, the disturbing emotions, initial reaction is to move away. If precise foundations. In order to samsara and its causes will be it is tamed, then it may recognize obtain the state of a Buddha, we destroyed and completely annihi- the hand that feeds it to be a 2 source of satisfaction. It will then feel it automatically. By training a superior love. Not only that, but approach the hand, quite simply ourselves, it will develop gradually, at the same time, while meditating because, in the same way as and sooner or later this impartial on the nature of love, we will humans, it seeks a state of well- love towards all beings will achieve a stable pacification of being and flees suffering. become a natural feeling. Right mind (Shi’nay), and simultaneous- Beings have various sizes, but the now, when we feel love for one or ly the force of our positivity will mind is not proportional to the several beings, very often, this love increase.
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