Entering the Middle Way, 14 February 1991, part 2

Course of even while in the in the course of experiencing suffering still creating more karma. And as a result of that karma, having to take rebirth again and experiencing further suffering. And even in the course of experience and suffering creating further karma after which forces to take rebirth again. And this process continuing on and on without end. And the and the the fact is that all sentient beings are in the same position, that every sentient being is undergoing the same process. That, generally, when we see someone suffering, you know, directly, that is we are we we speak of compassion.

But when they aren’t manifesting suffering, it’s difficult for us to generate compassion for them or when it’s not obvious to us. But in fact, everyone, even if they aren’t undergoing obvious suffering, are undergoing this this continual process of of rebirth and suffering. And out of this, we can develop a sense of unbiased compassion that toward all equally, that they’ve all created the karma to undergo this process no matter who it might be. It might be our enemy. It might be a loved one.

It might be a girlfriend, a boyfriend. It might be an insect, an animal that they all are involved in this process. But, really, this developing this quality, this wish of compassion, which is the wish that’s something being free from their suffering and the causes of suffering by So though though we are aware of this process of of continually taking creating karma in the undergoing rebirth and and the suffering involved and wishing that others be free from suffering and the causes of suffering, this in itself will not bring about the development of great compassion that it’s necessary in addition to develop what is to must be associated, accompanied with cherishing love. Why why is that? When we when we see our parents or relatives or our friends undergoing suffering, there there develops a very forceful mind which Because on on the other hand, when we see our enemy undergoing some kind of difficulty, really troubled by some problems having experiencing suffering.

We we don’t develop compassion for them. We think, oh, that’s wonderful. That’s just what he needs. We actually rejoice in their pain. On the other hand, when we observe an individual experiencing something who is neither our enemy nor our loved one, we someone who is neutral, We don’t think we don’t regard it as being bad or good.

We remain somewhat indifferent. We could care less. Is that what you do or not? So they’ve gotten a response there. So the question, question, what do you think?

If when when we when we see our loved ones suffering, we develop a a sense of compassion wishing that they’d be free of suffering. But but when we see an enemy or a stranger suffering, don’t develop compassion toward them. Why why is this? So this points out the the necessity for the development of cherishing love so as to assist in the development of our compassion. The reason that we develop compassion for loved ones is not simply because of suffering, but because have we we regard them with with a cherishing love.

But we don’t have cherishing love toward enemies or strangers. So they’re they’re suffering. We still don’t we don’t develop compassion for them. So, you know, the situation could occur with it. Somebody someone was previously our enemy.

We couldn’t bear to even see to get a sight of them. Even to hear hear their voice made us angry. But over over time, they we began to build up a harmonious relationship with them until they become they became such a wonderful companions that we couldn’t stand we couldn’t bear to be without them. And that if in this situation, once that person had had become that close to it, if they were to experience suffering, we would we would quite naturally develop a caring or sympathy for them. So doesn’t this change come about in the course of relationship?

Doesn’t it does it have ever happen that someone was previously your friend and then the in interval, they become into such a previously your enemy, and they become the interval, they become such a friend that On the other hand, there are times when we have someone who’s so close to that we just we can’t barely be without them. We like them so much. And that through through some type of disagreement, they that there are our relationship changes to the to the to the state where And in this situation, if that if that person were were to suffer, he’s, oh, that’s just what he deserves. That’s really great. And at the at that point, there’s no pleasant love toward it.

Harmonious relationship with. And when they were to undergo suffering, we would develop compassion for them. But the same individual having become our enemy, even when that when that person when when that person undergoes compassion undergoes suffering, we develop no compassion for them. Why is that the difference? They’re both both of them they in both cases, undergoing suffering.

But in one case, there is the the presence of pleasant love, and and in the latter, there is no in the course of developing compassion, our meditation must contain both of these two elements. But first, we consider how cyclic existence, sentient beings are cycling within cyclic existence and undergoing continual suffering. But, additionally, we must complement that meditation with the cultivation of pleasant love. Now from this will come compassion. So let’s if we were to consider your question, you know, how how do I go about cultivating?

So there are two methods of practice for the for the cultivation of pleasant love. There are there’s the method of practice for those of high intelligence, those are really sharp individuals, and those of a little bit less intelligence, but not quite so sharp. So the those of the the the mode of cultivating, the method of cultivating a practice for the cultivation of cherishing love for those who are sharp. Those are most intelligent should make use of the practices set forth by Śāntideva. And those of lesser intelligence can make use of that method set forth by Atisha. The second so that that set forth the second method of cultivation for those who are of lesser intelligence is as set forth by Dharmakīrti and Atisha.

So according to the method of practice of Śāntideva, we in order to develop a cherishing love towards sentient beings, it’s necessary to cultivate appreciation for their great kindness. That in fact, all the happiness that we experience arises in dependence upon other people, for sentient beings. That alone, we wouldn’t be able to experience all the happiness that we have. And, you know, we can live. For example, the very the food, the clothing, our reputation.

All that, you know, the all that we eat, all that we drink, we get we get it from others. All the little clothes that we wear, it came about to kindness of others. And our reputation, people call us such a wonderful person. He’s a great master. He’s a very high official.

Without others, we wouldn’t be able to have this these names given to us, this reputation. So all the various enjoyment that we’re able to experience comes about due to the kindness Whatever excellent qualities that we may possess arises in dependence upon sentient beings. That that the fact that we have a beautiful body or we have a beautiful voice, that we have a healthy body, that we couldn’t achieve all of these things alone. That we we develop on all of our various qualities, all our various desirable experiences of happiness, all come about — you know, just we’ve been confining our examples to this life, but we can extend it to future life, whatever beautiful body that we may possess in the future, the various resources, possessions of food, clothing. Again, our compassion, love, the awakening heart, all of the various amazing qualities of the great vehicle and the ultimate liberation is dependent upon sentient beings.

The force of this will come towards them. When when we came into this room, we had we had none of the positive benefits that we now possess. We came into this world with only our hatred, with only our attachment, with only our ignorance, naked except for those. The development of cherishing love. So And if we look at the system that is set forth by Atisha, in this way, we use as our model our mother, the cherishing love that we have for her, and that we we try to extend this to to others that we begin to see others as beneficial as our own mother, to see them in the same light that we see our own mother.

So in we begin we recollect the various kindnesses and benefits of our own mother that, in fact, the source of all benefit is is taken to be one mother. And then we extend this, and we begin to recognize all sentient beings as our mother, that they are all like our mothers in extending her benefit to us. And out of this will come toward all sentient beings. We naturally the the the the pleasant love toward our mother arises naturally, but the mother is seen as a source of all benefit. And we begin to extend this through all sentient beings, seeing them in the same light as our mother, and that they they too are just like our mother as the sources of all benefit.

And if we accustom our mind to this, we can eventually see all sentient beings just like our mother and have the same sense of present love toward them. We might think, well, It would it would be acceptable. It’s definite that, in fact, all sentient beings are your mother. How can we arrive at this thought that, in fact, all beings are our mother, that we, in this life, were born from our mother, that we possess a body which which came from our mother. And that but there was a previous life to this present life.

And in that life, we too had a body, and that body was born from a mother. And previous to that life, we were born from a mother. And previous to that life, we were born from a mother. And this process of rebirth has been going on since beginningless time. There’s never a point where you can say that this is where we took our it was our first rebirth.

And throughout all of these rebirths, we’ve had mothers. And there’s no difference between the kindness which was shown by our previous mothers as the kindness which is being shown to us But if you say, well, you know, how can they all be my mother? I don’t recognize them. But this would be faulty reasoning, because there are many young children who don’t actually recognize their mother. So when we remember the kindness of our mother, they’re naturally arising because of love toward her. And when we can extend that remembrance of kindness to all sentient beings, thereby all sentient beings will appear and we will develop love toward all sentient beings.

So we can develop this sense of cherishing love toward all sentient beings. Developing that and combining that with the thought, through the reflection, through the remembrance that sentient beings are continually undergoing suffering because of the karma that they’ve created and by the and all the various particular emotions that they generate and and this continual process of suffering which they are undergoing. Out of this, we will develop a a compassion which is an impartial compassion which can extend to loved ones, but additionally to strangers and enemies that we will be able to have compassion So if we really want to practice the great vehicle, then we must meditate, cultivate compassion. Out of compassion will arise the awakening heart, and it is the awakening heart, which is the basis of the great vehicle. We are not we are not great vehicle practitioners unless we have the awakening heart.

Therefore, it is extremely beneficial to cultivate compassion. All the various excellent qualities arise in dependence upon great compassion, and the great vehicle arises in dependence upon great compassion. So they they could they’ve created tremendous negativities in the past, and they have the power