Puss in Boots & the Dharma teaching

Puss in Boots and Humpty Dumpty had a colourful relationship … not to spoil the film for those who haven’t watched it…. Puss in Boots finally says “I always knew he was a Golden Egg inside!” : we are ALL Golden Eggs!

The Sure Heart’s Release An Interview with Jack Kornfield by HELEN TWORKOV

It is I who must love myself. No one else can make me feel whole. Only I can provide that love. Now I know that wholeness is always accessible to me and all beings everywhere. This knowing allows me to live with a new peacefulness and kindness to myself and others. In the simplest way, it has changed my whole life.

Dharma teaching @ Bondi Junction : Inner Strength, week 1

This week’s Dharma teaching

There is only one way to achieve happiness and that is to start to control and purify our mind. We cannot control others, the weather, our employees, our employer etc.
We achieve inner strength by focussing on the quality of patience and thus develop a mind of inner strength.

Our basic human desire is to experience happiness. Consciously or unconsciously we have this thought: I want to be happy and free from suffering. Whatever we do is a manifestation of this wish/need. When we awake everyday we hope that today is the day we will experience only happiness; we have an expectation not a hope as when suffering arises we don’t accept it! When things go wrong in life we get disappointed! We are perpetualy overwhelmed, disappointed so we have unrealistic expectations. We expect people to cherish us, to never let us down, that everything goes according to our wishes and desires …. How do we react to what happens? By accepting that difficulties are a part of life it gives us freedom to take control of our happiness and well-being. Difficulties are a part of life it is useless suppressing them. for e.g. when someone is doing something we don’t like, we tell them to change (if we
feel it is socially acceptable for e.g if we know the person well) or resent them. Has it worked? Controlling our external world is exhausting… our homes,possessions, partner… manipulating externals is unproductive and unsatisfying and ends up by creating more problems. Suffering arises from our mind. Looking outside of ourselves is doomed to fail. It is easier to wear leather shoes than to cover whole ground with leather! By relying on a mind of patience, contentment, love….. we will always find a place where we  are comforted becasue we are controlling our inner environment – well-balanced and positive. We do not feel overwhelmed and stressed and we feel we want to run away from the situation.

Transform life’s difficulties to a practice.

Meditation works by familiarising and acquainting our mind with virtue which is a cause of happiness. Suffering arises from negative minds of anger, selfishness, jealousy etc. Meditation is a method to abandon these thought patterns, delusions and negative minds and replace with positive, virtuous minds.
If our own mind is acquainted with love and patience instead of anger, aversion etc we are able to find happiness even in difficult circumstances. Meditation is a potent medicine: 10-15 minutes/day of meditation on a positive quality is like a medicinal. The nature of meditation is concentration, single pointedly placed on a virtuous object e.g. contentment, patience… We transform our mind by holding a feeling. Mixing our mind with the virtuous object. You talk yourself into it and allow the feeling to arise e.g. thinking how much patience would benefit us, talking yourself into a mind of patience, when
an accepting mind arises, fully and happily – we stop thinking of reasons and we stay with that feeling of patience: this is meditation. In contrast to negative thoughts – the mind stream (the mind is a formless continuum) of thoughts – if the thoughts are dark and bad – like a stream bubbling away – if you pour in some dirt it gets murky without the dirt the stream is clean and pure, undefiled. The mind is like this when it is free from delusions. Negative minds are not our actual nature, just like the stream, it is not intrinsically weak, impure or disturbed but only when we allow ourselves to foucs on the negative does it become impure. Meditation re-trains the mind … quality of life depends on the quality of our mind. No better gift to give yourself and to others! You become a source of strength to others. We can deal with our own problems and others’ as we are strong inside ourselves.

A mind of patience helps us develop inner strength. If we only can be happy when things are going well we will never be happy! A set of conditions – perfect home, partner, job, based on things will go well for us, it is not the nature of life things will still go wrong. How often does everything all come together? There’s always something going on. Inner strength is a  mind that is happy when things go well or badly! If we realise life is characterised by suffering – mental pain usually more than happiness arises – learn to accept difficulties in the same way as we accept wordly enjoyments. Our mind is impure due to
delusions, so we create an impure world. Mindset of creating our happiness not happiness for all! We need to learn to accept happy mind when difficulties arise. We think suffering arising for eg from difficult boss or happiness arises from new job but it is all a state of mind not in external things. Practice of patience decreases all our sufferings.Suffering is an internal phenomenon, part of our mind, a feeling, an internal experience for eg when you are sick, when you have a nightmare boss but these are external; our own suffering is a feeling, an internal problem so they are different. If you don’t allow situations to trigger in your mind negative feelings you have an outer problem not an inner problem and only an inner problem is our problem. Two people in same situation react differently depending on their mind people respond differently depending on the quality of their mind: is it experiencing pain or calm? An accepting mind is inner strength. We cannot avoid challenging situations but we can avoid unpleasant feelings! Through meditation we create a force field to protect us like a suit of armour to deflect negativity; a mind of patience protects us with armour of patience. Your heart is open but you don’t allow negativity to affect your mind, we protect ourselves from difficulties. Protect mind through patience, mind happily accepts. Change your expectations get more realistic e.g. how we expect a date to turn out, how our life turns out etc based on a wish of happiness. True freedom: cast out unreaslistic expectations, accept and change your mind. Accept difficulties readily to avoid mind of aversion , mind of anger etc.

“The heart of Dharma practice is meditation. The purpose of meditation is to make our mind calm and
peaceful. If our mind is peaceful, we will be free from worries and mental discomfort, and so we will
experience true happiness; but if our mind is not peaceful, we will find it very difficult to be happy,
even if we are living in the very best conditions. If we train in meditation, our mind will gradually
become more and more peaceful, and we will experience a purer and purer form of happiness. Eventually,
we will be able to stay happy all the time, even in the most difficult circumstances.”
~ How to Solve Our Human Problems, p. 121

‎”Happiness is not something ready made. It comes from your own actions.” -Dalai Lama

Kung Fu Panda and the Secret Ingredient

Kung Fu Panda and the Secret Ingredient.

Take your medicine!!

Aaaah this reminds me of so many Dharma & Dhamma talks & teachings!

Buddha is the doctor & Dharma is the medicine, believing the medicine works and having faith in Buddha & showing it by prostrations, pujas etc but not taking the medicine is futile!!

http://bible.us/r/x.1M.5u Today I am reading day 84 of Life Application Study Bible ® Devotion:

Dharma class: How to solve our human problems

Happiness and suffering are states of mind and so their main causes are NOT to be found outside the mind.
We MUST learn how to control our mind.
Everything including the world itself is created by mind. There is no creator other than the mind.
We are like servants of our mind. We can reverse this and gain control over our mind. Only then shall we have real freedom.
We NEED to put Buddha’s teachings, the DHARMA into PRACTICE.

What is the real nature of our problems? What are their main causes?
Our problems do not exist outside our mind. Real nature of our problems is our unpleasant feelings (part of our mind) arising from our delusions of attachment and self-grasping ignorance. Therefore these delusions are the main cause of our problems.
When our wishes are not fulfilled we experience unhappiness/depression, we get angry and create more problems.
We lose a friend, job etc we experience pain because of strong attachment or strong attachment to our own views e.g. when someone opposes them we experience inner problem of unpleasant feelings e.g. my religious views.

Sutra of the 4 Noble Truths
You should know sufferings: use this life for the freedom and happiness of next life
You shouls abandon origins: our delusions of attachment, anger and self-grasping ignorance
You shouls attain cessations
You should practise the path

Delusions are called ORIGINS because they are the source of all sufferings and main cause of all our problems.

e.g. self-grasping – mistakenly believes ourself and others to be truly or inherently existent. This is an ignorant mind which believes and grasps at “I”/”mine” – we develop attachment to those things we like and hatred for those we do not like!

Taking analogy of a poisonous tree: the trunk is our self-grasping, the branches are our other delusions and the fruits of the tree are our sufferings!

We should attain the permanaent cessation of suffering.

inner path, a spiritual path that leads us to the pure happiness of liberation and enlightenemnt

Abandoning inappropriate actions, maintaining pure behaviours and performing every action correctly with a virtuous motivation.

Preventing distractions (see Venerable Tcharchen’s advise on Vimeo video) and concentrating on virtuous objects.

Meditating on wisdom realising emptiness, motivated by renunciation.

What are kleshas?

Bringing Obstacles to the Path By Thrangu Rinpoche

The practice of Shamatha or Tranquillity is how to calm down coarse thoughts and kleshas and the practice of Vipashyana or insight is how to see the nature of your mind just as it is and in that way eradicate defects and increase qualities.

Generally speaking we can divide all things into bewilderment and that which is un-bewildered.

Bewilderment or ignorance is what we call samsara, or cyclic existence. That which is un-bewildered is what we call nirvana.

The function of the practice of Vipashyana is to recognize that nature which exists beyond and before bewilderment. When you see that, then you see the fruition which is without defects and includes all qualities. But although you have recognized this nature, until you actually attain that fruition, you still have to deal with adversity; thoughts, kleshas, suffering, illness and so on.

So the next subject, what I’m going to talk about now is how to deal with adversity through the practice of meditation. This is called “bringing adversity to the path.”

1. Bringing Thoughts to the Path

There are six types of adversities which need to be brought to the path. The first adversity is thought. Now thoughts continue to arise for us and sometimes they are extremely intense. These intense thoughts can be virtuous or non virtuous; they can be pleasant or unpleasant. In any case, if we follow the thought we become more bewildered, which leads to more fixation, which leads to more problems. If we apply the remedy to the thought, the thought is pacified, which leads to both temporary and ultimate happiness. So when we’re meditating with a relaxed mind, whether we are practicing Shamatha or Vipashyana, when thoughts arise and distract us this obstructs our meditative state of stillness, so therefore it can be an obstacle. The remedy to this is how to bring thoughts to the path.

When we are meditating, eventually a thought will arise. It could be a weak thought or an intense thought, it could be a virtuous thought or a negative thought. In any case the situation is the same. It seems necessary to do something about this and there are three things we usually think of that we might do about thought.

  • The first thing is that we need to recognize that the thought has arisen, and once we recognize that the thought is present we need to somehow restrain the thought, in other words get hold of it. Finally we need to apply an antidote, a wisdom that serves as an antidote to that thought. But here, this is not what is done. That is not how we bring thoughts to the path.
  • Another thing that we think we might have to do is to recognize that a thought has arisen and then examine it, we question the thought, try to see what it is like. Here, revealing the nature of the thought through analysis is also not what is done.
  • A third thing that may occur to us is that when the thought arises we just acknowledge its having arisen and then let go of it and it will dissolve. That is also not bringing the thought to the path.

Bringing thoughts to the path consists of: When the thought arises, you recognize that it has arisen, but you don’t try to stop it or get rid of the thought, nor do you follow the thought. In other words, you don’t try to alter the thought or the presence of the thought in your mind in any way. You don’t examine or analyze the thought. All you do, is in a relaxed way look directly at it. When you look directly at the thought, the substance of the thought will disappear. But even before the thought has disappeared or dissolved, you will see its nature, which is beyond conceptual apprehension. As soon as you see the nature of the thought, even though the thought is still present, it has become meditation. That is how to bring thoughts to the path.

When you attempt looking at thoughts as a beginner, particularly with intense thoughts, you may find this uncomfortable. It may seem somewhat unnatural to you, but if you continue to apply it, it will eventually become quite natural and be an effective way to enter into meditation even in the midst of thought. Once you are experienced with this, then you will have the habit of, as soon as a thought arises, looking directly at its nature and it will become quite easy.

2. Bringing Kleshas to the Path

The second type of adversity to be brought to the path is kleshas or mental afflictions. Kleshas are thoughts, but they are a specific type of thoughts that are particularly problematic. We consider them problematic or even poisonous because they cause us suffering and indirectly they cause others suffering as well. According to the Buddha’s teachings in both the sutras and the tantras, all kleshas or mental afflictions can be summed up in five categories, and those can be further reduced to three. These are usually referred to as the five poisons or the three poisons because they are poisonous if they are not remedied.

  • The first klesha is attachment, which can be attachment to anything such as food, wealth, pleasure and so on. This is poisonous because being attached to something causes suffering.
  • The second klesha is aggression. Aggression has many varieties such as hatred, holding a grudge, spitefulness, malevolence and so on. All of these are varieties of the same basic klesha.
  • The third klesha is apathy, which is a state that arises from ignorance or mental dullness.
  • The fourth klesha is pride, which in this case is holding yourself to have qualities which you don’t possess.
  • And the fifth is jealousy, which is being unable to tolerate the good things that others enjoy. It’s being bothered by the good qualities of others, being bothered by the wealth or pleasure of others and so on.

These five types of kleshas do not normally arise simultaneously. The reason we consider the kleshas problems is that they can simply ruin our lives. They can certainly ruin our practice of dharma and especially our practice of meditation.

So the first step, of course, is recognizing that a klesha has arisen. Normally we don’t recognize even that. Normally when a klesha arises it takes hold of us before we are even prepared to admit that it has arisen. At this point, having learned what the kleshas are and having come to admit that they arise has prepared you to recognize and acknowledge them when they do arise. Although you recognize the arising of the klesha, and although normally we consider kleshas poisonous and problematic, you don’t try to stop or get rid of the klesha when it arises. The approach here is identical to that with thoughts in general.

When the klesha arises and you recognize such-and-such klesha has arisen in my mind, you don’t try to chase it out or stop it, nor do you indulge it. You don’t need to stop it because the nature of the klesha is empty, the same as the nature of thought, the same as the nature of mind. So therefore once you have recognized the arising of whatever klesha it is, then you simply look directly at its nature without altering anything, without attempting to alter your mind or the klesha. As you look at its nature you will experience and recognize its nature. In order to do this of course your mind needs to be somewhat relaxed, but also you need to have a lucid awareness.

Seeing its nature is the same as in the previous case with thoughts in general. While the klesha does not particularly disappear, because its nature is recognized it is no longer poisonous or problematic, and even while it is still present, before it has vanished it becomes an aid to meditation. 

3. Bringing Gods and Demons to the Path

The third type of adversity to be brought to the path is gods and demons. Now gods and demons here, is a term for a category of experience that includes more than simply gods and demons. What is called gods and demons here includes all kinds of hallucinations and paranormal experiences, which some people tend to regard as the influence of actual external beings which we would classify as gods and demons. Or other types of experiences that we have that are not particularly paranormal but still involve intense fear. So basically what is called gods and demons here means experiences of intense fear.

Now fear can arise for a good reason. There may be something to be afraid of. But sometimes fear arises for no apparent reason. We just suddenly become afraid and this can reach a point even of terror, or can simply remain as an instance or attack of anxiety. Whether or not you view this as the activity of gods and demons it is still a problem, because this anxiety and even terror, is by its very nature disturbing and unpleasant.

How do you deal with it? You deal with it in exactly the same way as thoughts and kleshas. The first step is to recognize the presence of the anxiety or fear in your mind. Then, you don’t try to stop it or get rid of it, nor do you indulge it. You simply look directly at its nature with a mind that is otherwise utterly unaltered. As you look at its nature, you directly experience its nature. You experience that in fact it has the same nature as your mind, the same nature as thoughts and kleshas. It has no substance. When you recognize that the anxiety or fear has no substance, in one way you recognize that there is nothing to be afraid of. Now the fear in one sense is still there. The fear hasn’t vanished, but it has become meditation, because its nature is recognized. And becoming meditation, even before it vanishes, it is no longer what we could really call fear.

By using the method of bringing fear, or gods and demons to the path, what would otherwise be adversity is not only pacified, and pacified through the recognition of its nature, but in fact it actually becomes a source of benefit to one’s meditation.

4. Bringing Suffering to the Path

The fourth type of adversity to be brought to the path is suffering. A great deal of our suffering is connected with sickness and death. But here, because they are so significant they are enumerated separately as the fifth and sixth. Suffering here means situations other than sickness and death. Basically it refers to two situations. One is when you are miserable, and the other is when you see the misery of others and that produces misery or depression in yourself. The question here is how to deal with both in meditation.

Actually there are really three situations because there are two possible reactions that practitioners tend to have towards the misery or suffering of others. These reactions occur when you witness the suffering from illness, misery, deprivation, poverty and so on, of others.

One reaction that practitioners tend to have is one that is uncompassionate; where when you see the suffering of someone else your real reaction is fear that the same thing might happen to you. You think, “What would I do if that happened to me? I’d better practice so it doesn’t.” That is what is called here the Hinayana reaction to the suffering of others.

The second type of reaction that is characteristic of practitioners is a compassionate one; where you see that the being is miserable and you realize that there must be a lot of beings all over the place who share that same misery, and you intensely desire, almost intolerably so to help them and you want to do something about it.

Whether the situation here is your own misery or the feeling of sadness that comes from witnessing the misery of others and being afraid of it, or the situation of sadness that comes from seeing the suffering of others and wanting to help it, the situation is fundamentally dealt with the same way. You recognize the presence of this sadness in your mind and you look at its nature. Looking at its nature you see that it is empty, it has no substantial existence. While the sadness is still present, it is transformed into meditation, and being transformed into meditation it is no longer a problem.

5. Bringing Sickness to the Path

The fifth type of adversity to bring to the path is sickness. Now sickness of course is a type of suffering, but it is enumerated separately because it is so intense. The idea here is how to use meditation to deal with an unavoidable experience, the suffering of sickness. But the idea is not to use meditation to replace medical treatment.

Sickness can be either physical or mental and arises for us because our bodies are composites, therefore impermanent, therefore subject to illness. We do experience physical and mental illness of various degrees at various points in our lives. When these arise, our usual reaction is simply that we cannot stand it. It makes us miserable. The approach here is neither to indulge in endless thinking about how bad it is, nor to deny how bad it is. You simply look directly at the sensation of illness, the sensation of pain or discomfort. By looking at it you see its nature. This does not mean that the sensation will cease. The sensation, of course, is extremely intense, and therefore it is vivid and clear. When you look directly at its nature, the clarity or vividness of the sensation is not diminished, but because you experience its nature, the experience of illness or pain becomes a state of meditation. This means that while the illness or pain does not cease through seeing its nature, it is no longer quite the problem it was, no longer quite the source of misery it was.

This is also called bringing sickness down off its pedestal, which means bringing sickness down to a level where it is not controlling you and is not such a problem. There are two ways to do this.

  • One is to look directly at the sensation of sickness or pain and see its emptiness, its nature.
  • The other way is to look at the nature of the mind that is experiencing the sensation.

In either case the result is the same, and bringing sickness to the path in this way will actually help a great deal.

You might wonder how you can prepare for this, how you can practice this as a technique when you’re not ill. The way to prepare for this is actually to pinch yourself – a little bit of skin, which hurts if you’ve ever tried it. It hurts, but not that much. So it’s good to start with. If you look at the nature of the pain of pinching your skin, if you look directly at it, you’ll see that it is empty. It has no substantial existence. While you are observing or experiencing its emptiness, the pain is still there. The pain has not stopped, it still hurts, but because you are experiencing the emptiness of the pain, although it still hurts, it’s not a problem. When you develop stability in that, then gradually you will be able to deal with actual illness and more and more intense degrees of discomfort.

6. Bringing Death to the Path

The sixth adversity to bring to the path is death. Death is something that is definitely going to happen to each and every one of us. Once you have been born a human being there is no way to avoid the experience of death. Everyone who has been born either has died or will die, and so we will also. Death is something that inspires tremendous fear and sadness in us, and as a result we often try to avoid thinking about it and live in denial of death. Denial of death of course is useless, since it’s going to happen anyway one day what we need to do is cultivate some method through which we can transcend both fear and denial and go through death without fear and suffering. It is actually possible to do this, and since we have no choice but to experience death, we really must find a way to get through it. There are many methods for doing this, but here the approach is based on Shamatha and Vipashyana.

Basically, what we call death consists of three different experiences or stages. There is the approach of death, there is dying and there is after death. The suffering of the approach of death is a combination of possibly sickness and primarily fear. It is the fear of loss, the fear of losing your life and everything that goes along with that. It also may entail a fear of what’s going to happen to you after you’ve died. In any case, the way to deal with the fear of approaching death is basically the same as how to bring gods and demons to the path, because it is a type of fear. So you look directly at the fear and you recognize its nature to be emptiness.

The second experience of death is the experience of dying. Throughout your life, your body and mind have been united or combined. Death consists of the separation, the gradual separation of your mind from your body. Therefore it’s an experience different from anything you’ve undergone in this life, and as a result, being a completely new experience it will be unfamiliar and could possibly be terrifying. The approach here is to prepare yourself for that experience, so that you can look at the nature of it while it is occurring with a relaxed mind.

Then the third part is after death, when your body and mind, having separated are experiencing things even stranger, even more novel than dying itself, and this is what is called the after death interval, or bardo. Because it is completely new to you, it is also apt to be terrifying. So in the same way, you prepare yourself for it so that your mind can be relaxed and look at the nature of the experience itself at that time.

Death is usually accompanied by great sadness and suffering and when that starts to happen, when you start to feel that way, you need to reflect upon what death really is. The first thing you need to remember is that you are not alone in dying, everyone dies, so that there is no point in fearing death, since it cannot be avoided. Now, simply thinking in this way will help to stabilize your mind somewhat. With regard to the intense sadness that death inspires in us, particularly if we are the one who is dying, you have to remember that there is no reason to be that sad about it, because death is, by definition, the most natural thing in the world, which happens to everyone. So initially you encourage yourself by trying to gain a perspective on what is happening to you. That will somewhat reduce the intensity of the sadness and suffering, enough so that you can recognize in a conscious way the appearances or experiences which will occur as you come closer and closer to the actual moment of death, which is the actual separation of your mind from your body. By not panicking about death quite so much your mind will be relaxed enough to be able to notice these experiences.

The value of this is that at the culmination of the process of dying, when your mind is no longer biologically seated in your body, you will experience the fundamental nature of your mind, or of all things. If you have previously experienced this in meditation, then you will be able to recognize it, and in general if your mind is calm through the dying process then you will enter the interval between lives not in a state of panic. That will help you a great deal because it will make you more able to consciously choose your subsequent rebirth.

Now there is an actual technique for preparing for these experiences. While we cannot actually experience while we still have a body the exact appearances that arise in the bardo, we can experience something that is similar in nature and slightly less intense. As far as preparing for the visual appearances that accompany or immediately follow death, the technique is to close your eyes very, very tight, so that your eyelids, your upper eyelids in particular, are actually pressing on your eyes. As you squeeze your eyes shut quite tightly, first of all, because your eyes are closed, you’ll see darkness. But then within the darkness, because of the pressure on the eyes, you will start to see a light. It’s of various colours, green, blue, yellow, red, or whatever; and various shapes. These are a little bit of what you see in the bardo immediately after death.

Now when you do this as a practice, initially what you see is quite surprising. You can’t think of a reason why you should be seeing these things simply by squeezing your eyes. But what you see is the natural light, or natural display of dharmata, which is the nature of your mind and the nature of all things and has no existence outside yourself. As you look at this light or these appearances, while they don’t disappear, because the condition for their having occurred or arisen is still being applied, you’re able to see their nature. In other words, you are able to recognize that they’re not external to yourself.

Also in the bardo there are sounds that are in nature similar to these lights or appearances. You can prepare for that with a similar technique, which involves gritting your teeth so that your jaw is somewhat clenched. If you do this in an appropriate environment, first of all you won’t hear anything. But if you do it long enough, eventually you start to hear a hum that eventually starts to become something of a roar, or a roaring sound. This is called the empty sound of dharmata. By familiarizing yourself with these appearances and sounds, then when you actually experience them in their full intensity in the bardo, you will be prepared and your mind will be relaxed.

Those are the six adversities to be brought to the path. These six techniques teach how to deal with adversities that affect this life and affect meditation. But for them to work, you need to apply them. You can’t just forget them. You are extremely fortunate to be practicing Mahamudra meditation, to be studying it and receiving instruction, and to be interested in it in the first place. As I mentioned earlier, Mahamudra is very convenient to practice. It does not involve anything that does not fit into a conventional lifestyle, so please do whatever formal practice of Mahamudra you can. Even if you do it only for very, very short periods of time, by practicing regularly for the rest of your life, you will benefit yourself tremendously.

Some people, because of considerations of time or other circumstances find themselves unable to practice and then may become unhappy and sad. But don’t feel too bad about that either, because even having had contact with these teachings, having the motivation to study and practice these teachings will eventually benefit you greatly as well.

Questions & Answers

Question: My question is on attachments and relationships, specifically with loved ones and how one can be a good father, husband, mother, brother, friend and yet maintain non-attachment.

Rinpoche: Well, attachment and love are fundamentally different. Attachment is selfish, attachment makes us use people and love is a concern for the welfare of others. Whether it’s your family, your spouse, or anyone else, it’s a concern that things go well for others, that they be happy, that they have what they need, that they acquire an education, and so on. So there is no conflict with being a loving husband and father. Attachment is something entirely different.

Question: I’m confused about compassion. You suggested that we should not feel compassion any more, but I feel sad if somebody is poor like in the pictures that you have there. That is compassion in me, I do not want to kill that so that I can maybe donate. I don’t understand that.

Rinpoche: What you are referring to is bringing suffering to the path. The instruction was not to avoid compassion or to get rid of compassion. It was how to deal with the misery that arises in our mind when we feel compassion but feel frustrated when we can’t achieve everything we want. So it’s not the case that you want to get rid of compassion. In fact, you need compassion very much, but you do want to be able to work with compassion without being disturbed by it.

© Copyright Thrangu Rinpoche & Zhyisil Chokyi Ghatsal Publications 2002.