Saturday, January 16, 2021

The Logic of Bodhicitta -- Why is it so important? - 056

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Why is Bodhicitta so important? The Logic of Bodhicitta.

Meditation without bodhicitta ~ Lama Yeshe

๐—ช๐—ต๐˜† ๐—ถ๐˜€ ๐—ฏ๐—ผ๐—ฑ๐—ต๐—ถ๐—ฐ๐—ถ๐˜๐˜๐—ฎ ๐—ป๐—ฒ๐—ฐ๐—ฒ๐˜€๐˜€๐—ฎ๐—ฟ๐˜† ๐—ณ๐—ผ๐—ฟ ๐˜€๐˜‚๐—ฐ๐—ฐ๐—ฒ๐˜€๐˜€ ๐—ถ๐—ป ๐—บ๐—ฒ๐—ฑ๐—ถ๐˜๐—ฎ๐˜๐—ถ๐—ผ๐—ป?

Because of selfish grasping. If you have a good meditation but don't have bodhicitta, you will grasp at any little experience of bliss: 'Me, me; I want more, I want more.' Then the good experience disappears completely. 

Grasping is the greatest distraction to experiencing single-pointed intensive awareness in meditation. And with it, we are always dedicated to our own happiness: 'Me, me I'm miserable, I want to be happy. Therefore I'll meditate.' It doesn't work that way. 

For some reason good meditation and its results — peacefulness, satisfaction and bliss — just don't come.

– Lama Yeshe

from the book "Buddhist Wisdom: The Path to Enlightenment"

https://quotes.justdharma.com/meditation-without-bodhicitta-lama-yeshe/ 

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MORE:

It is also because 'thinking there are inherently existing SUBJECT / self / ego and OBJECT / phenomena / others in opposition' 

๐—ถ๐˜€ ๐—ฐ๐—ผ๐—ป๐˜๐—ฟ๐—ฎ๐—ฟ๐˜† ๐˜๐—ผ, ๐—ป๐—ผ๐˜ ๐—ถ๐—ป ๐—ฎ๐—ฐ๐—ฐ๐—ผ๐—ฟ๐—ฑ ๐˜„๐—ถ๐˜๐—ต,
๐˜๐—ต๐—ฒ ๐—ฉ๐—œ๐—˜๐—ช / ๐—ฏ๐—ฎ๐˜€๐—ถ๐˜€ ๐—ฎ๐—ป๐—ฑ ๐˜๐—ต๐—ฒ ๐—™๐—ฅ๐—จ๐—œ๐—ง๐—œ๐—ข๐—ก / ๐—ด๐—ผ๐—ฎ๐—น ๐—ผ๐—ณ ๐—บ๐—ฒ๐—ฑ๐—ถ๐˜๐—ฎ๐˜๐—ถ๐—ผ๐—ป : 

that the subject / self and object / others phenomena are EMPTY of inherent existence <==> and/because the two are more like inseparable / interdependent / co-dependent / DEPENDENTLY CO-ARISEN / co-emergent / co-evolving / equal / non-dual / one ... 

We cannot on one hand think one thing, and on the other hand assume the exact opposite; or seek something and implicitly assume the opposite. This will never work. 

That is why bodhicitta is absolutely necessary for the success of any Buddhist practice. That is why an egoistic person will never understand the true nature of Reality as it is here & now / his true mind.

Note: So Bodhicitta can lead to Wisdom, but Wisdom can also lead to Bodhicitta. One supports the other. Ultimately, Fruition/Buddhahood is the Union of perfected virtues like loving-kindness & compassion <==> and perfected wisdom / emptiness.

In conclusion, virtuous methods -- like developing loving-kindness, compassion, Bodhicitta … --  are necessary for meditation, even in the case of Dzogchen or Mahamudra

  • because practices like this are antidotes to our self-preoccupation / self-cherishing / egotism / grasping / fears / attachment;

  • because antidotes like this help to calm the body, speech & mind before meditation;
    help to bring our focus to the present moment;

  • because antidotes like this help the mind to perceive the present with more equanimity, directly, and thus be able to learn from Reality as it is here & now (inside / subject, outside / objects / appearances, and between the two / relations / actions);

  • because, to be efficient, the Path must be more and more in accord with the true nature of Reality as it is here & now, with the true nature of our body speech & mind, with our close interdependence with others and our environment, and with the emptiness of inherent existence of everything;
    (Because Reality is the Union of self <==> others <==> universe: Union of the Two Truths about self & others & universe: Union of interdependence <==> and emptiness of inherent existence of self & others & universe.)

  • because, to be more and more efficient, the Path must be more and more in accord with the View and Fruition;

    • View / Ground: Union of the Two truths:
      Union of conventionally dependently co-arisen relatively functional impermanent appearances <==> and emptiness of inherent existence;  Union of the three spheres, Union of opposites: ex. Union self <==> others <==> universe, the Middle Way free of all extremes & middle: nothing to accept / affirm / seek /do in absolute terms, nothing to reject / negate / abandon / not-do in absolute terms, just conventionally / relatively / inter-subjectively if it helps someone to get closer to the liberating Truth;

    • Path (meditation, conduct): Union method <==> wisdom; Union of more and more subtle virtuous methods, temporary imperfect adapted skillful means, conventionally dependently co-arisen relatively functional impermanent conventional tools -- truths & methods & goals <==> combined with more and more wisdom / emptiness;

    • Fruition / Buddhahood: Union perfected virtues <==> and perfected wisdom / emptiness;

    • This is expressed with the concept of the Union of View <==> Method / Path <==> Fruition. Meaning the three are empty of inherent existence <==> because inseparable, interdependent, co-defined, co-relative, co-dependent, co-emergent, co-evolving, co-ceasing / co-transcended, in harmony, equal / non-dual / one in the non-dual sense of those terms … So we could use them as adapted skillful means, but without any grasping, attachment, without becoming slave to any version of them (any stages), without thinking they are inherent / universal / absolute and trying to impose them to others by intimidation or force.

Examples of practices for Bodhicitta:

  • Prayer of Refuge and Bodhicitta;

  • Four Immeasurables Thoughts: prayer, contemplation and practice;

  • Dedication of merit to others at the end of each practice;

  • Seven-Point Instruction for Cause and Effect;

  • Equalizing and Exchanging Self and Others;

  • Sending and Receiving while breathing practice;

  • Taking the Bodhisattva Vows;

  • Developing the six paramitas;

  • Training in the two bodhicitta;

The purpose of our lives is to directly realise the true nature of Reality as it is here & now and act more and more in accord with it. This is exactly the same as saying that the purpose of our lives is to live harmoniously with others and our environment, to respect and help others, all sentient beings, the whole world. Because we are inseparable, interdependent, co-evolving … That explains why Buddha and Bodhisattvas are spontaneously acting like it is described in the teachings.

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Quotes

Just like me ~ Ribur Rinpoche

Just like me, others don’t want even the slightest suffering and they want to experience happiness, but that happiness is never enough. Therefore, ๐—บ๐˜†๐˜€๐—ฒ๐—น๐—ณ ๐—ฎ๐—ป๐—ฑ ๐—ผ๐˜๐—ต๐—ฒ๐—ฟ๐˜€ ๐—ฎ๐—ฟ๐—ฒ ๐—ท๐˜‚๐˜€๐˜ ๐˜๐—ต๐—ฒ ๐˜€๐—ฎ๐—บ๐—ฒ.


(i.e. We are not different / separate / multiple, dual / in opposition, not identical / united / one / non-dual, not both together, not neither; but as buddhists we insist on the first point, by saying that we are One / Equal, as antidote to our usual position.)


However, the way we think of ourselves and the way we think of others is actually quite different. We think of ourselves as extremely important, and we are constantly concerned about ourselves. We are the very focal object of our own concern. For instance, we think, “I’m hot, I’m cold, I’m not very comfortable, I need this, I don’t need that, I wish for this, I wish for that, my health, and this and that.” We are the main focus of our mind, and our thoughts revolve around ourselves, and whether we are well and happy or not.


(i.e. Because of our ignorance, we usually think self & others / world are different / separate / multiple / dual / in opposition / unequal.)


If we compare the strength of the thoughts we have about ourselves with the thoughts we have about others, others fall into a dismissible category. We think, “I myself am very important, I need to get this and that,” but others are dismissible and we’re not very concentrated on them. Is this true or not? We are not very concentrated on others, right? We are the main focus of our life.


This is a clear indication that we don’t have ๐˜๐—ต๐—ฒ ๐˜๐—ต๐—ผ๐˜‚๐—ด๐—ต๐˜ ๐˜๐—ต๐—ฎ๐˜ ๐—ฒ๐—พ๐˜‚๐—ฎ๐—น๐—ถ๐˜‡๐—ฒ๐˜€ ๐—ผ๐˜‚๐—ฟ๐˜€๐—ฒ๐—น๐˜ƒ๐—ฒ๐˜€ ๐˜„๐—ถ๐˜๐—ต ๐—ผ๐˜๐—ต๐—ฒ๐—ฟ๐˜€.


(i.e. a method of generating bodhicitta is called Equalizing and Exchanging Self and Others: see https://thubtenchodron.org/2003/08/bodhicitta-preparation/ ;

the first method being the Seven-Point Instruction of Cause and Effect: see https://thubtenchodron.org/2003/08/joyful-responsibility/ )


This is the difference between equalizing ourselves with others and not equalizing ourselves with others. This is the main focus of our meditation.


(i.e. That is the focus & goal is to directly realise that subject / self and object / others (and action) are empty of inherent existence <==> because inseparable, interdependent, co-defined, co-relative, co-dependent, co-emergent, co-evolving, co-ceasing / co-transcended, in harmony, equal, non-dual, one, in Union -- in the non-dual sense of those terms: ex. not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither; not existent, not non-existent, no tboth together, not neither; not this, not non-this, not both together, not neither ... Meaning their true nature is inconceivable, beyond all conceptual proliferations, beyond all extremes & middle. But we insist on them being 'One / Equal'.)

– Ribur Rinpoche

Via Just Dharma Quotes &

https://www.facebook.com/GelukGems/photos/a.1095292010500357/4131345953561599/ 

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[Wisdom and compassion]

The extent of a person’s ๐˜„๐—ถ๐˜€๐—ฑ๐—ผ๐—บ, is the extent of their ๐—ฐ๐—ผ๐—บ๐—ฝ๐—ฎ๐˜€๐˜€๐—ถ๐—ผ๐—ป.


To acknowledge that death is an illusion is wisdom; to maintain empathy for the pain felt and suffered for, then hold wisdom and compassion equally.


Even the highest view and wisdom are meaningless, if not grounded with tenderness of heart.


What is ultimate is what is true, nothing exists inherently, but that does not mean that things don’t exist at all.


Things exist as we think and name them, and this is where we derive our meaning, there is no intrinsic identity in anything, and this is no contradiction.


Existence is extreme, nothingness is extreme, reality lies in between.


Yes all appearances are mind made, and it is only because of this do we experience this realm, it’s joy and suffering. Your thoughts, speech and actions matter, they are your experience and relationship to your world.

May there be limitless illusion-like compassion, for limitless illusion-like beings๐Ÿ™


May Pristine Awareness recognize you and the appearance of every living being as the clear light nature and reflection of itself, and may the mind experience immeasurable and limitless happiness, well-being, safety, peacefulness and ease.


With Palms Together

In Loving Kindness

From: Mindfulness Meditation Centers

Lama Michael Gregory

https://www.facebook.com/mindfulnessmeditationcenters/posts/3582572481849846 

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Cutting through conditioned existence ~ Lama Tsongkhapa

If you lack the ๐˜„๐—ถ๐˜€๐—ฑ๐—ผ๐—บ that realizes the nature of things,

Although you might grow accustomed to renunciation and ๐—ฏ๐—ผ๐—ฑ๐—ต๐—ถ๐—ฐ๐—ถ๐˜๐˜๐—ฎ,

You will be incapable of cutting through conditioned existence at its root,

Exert yourself, therefore, in the methods for realizing interdependence.

-- Lama Tsongkhapa

Three Principal Aspects of the Path

https://quotes.justdharma.com/cutting-through-conditioned-existence-lama-tsongkhapa/ 

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The Essence of the Path ~ Dudjom Rinpoche

...

Those with faith will go for refuge;

Those who have compassion will have ๐—ฏ๐—ผ๐—ฑ๐—ต๐—ถ๐—ฐ๐—ถ๐˜๐˜๐—ฎ;

Those with ๐˜„๐—ถ๐˜€๐—ฑ๐—ผ๐—บ will gain realization;

Those who have devotion harvest blessings.

...

Harmony with others is the sign of one who practices.

...

-- Dudjom Rinpoche

from the book Counsels from My Heart

https://quotes.justdharma.com/the-essence-of-the-path-dudjom-rinpoche/ 

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The fruit of ultimate perfection ~ Ling Rinpoche

1) You should try to meditate regularly on death and impermanence and thus become a spiritual practitioner of ๐™ž๐™ฃ๐™ž๐™ฉ๐™ž๐™–๐™ก ๐™จ๐™˜๐™ค๐™ฅ๐™š.


2) Then you should develop the meditations on the unsatisfactory nature of samsara and the three higher trainings [ethics, concentration and wisdom] and thus become a practitioner of ๐—บ๐—ฒ๐—ฑ๐—ถ๐˜‚๐—บ ๐˜€๐—ฐ๐—ผ๐—ฝ๐—ฒ.


3) Finally, you should give birth to love, ๐—ฐ๐—ผ๐—บ๐—ฝ๐—ฎ๐˜€๐˜€๐—ถ๐—ผ๐—ป, universal responsibility and ๐—ฏ๐—ผ๐—ฑ๐—ต๐—ถ๐—ฐ๐—ถ๐˜๐˜๐—ฎ and thus enter the path of the practitioner of ๐™œ๐™ง๐™š๐™–๐™ฉ ๐™จ๐™˜๐™ค๐™ฅ๐™š, the Mahayana, which has full buddhahood as its goal.


Relying on the guidance of a spiritual master, you should ๐—ฐ๐˜‚๐—น๐˜๐—ถ๐˜ƒ๐—ฎ๐˜๐—ฒ ๐˜๐—ต๐—ฒ ๐˜€๐—ฒ๐—ฒ๐—ฑ๐˜€ ๐—ผ๐—ณ ๐—ฏ๐—ผ๐—ฑ๐—ต๐—ถ๐—ฐ๐—ถ๐˜๐˜๐—ฎ ๐—ถ๐—ป ๐—ฐ๐—ผ๐—ป๐—ป๐—ฒ๐—ฐ๐˜๐—ถ๐—ผ๐—ป (๐—จ๐—ป๐—ถ๐—ผ๐—ป) ๐˜„๐—ถ๐˜๐—ต ๐˜๐—ต๐—ฒ ๐˜„๐—ถ๐˜€๐—ฑ๐—ผ๐—บ ๐—ผ๐—ณ ๐—ฒ๐—บ๐—ฝ๐˜๐—ถ๐—ป๐—ฒ๐˜€๐˜€ and, for the sake of all that lives, quickly actualize buddhahood.


This may not be an easy task, but it has ๐˜‚๐—น๐˜๐—ถ๐—บ๐—ฎ๐˜๐—ฒ ๐—ฝ๐—ฒ๐—ฟ๐—ณ๐—ฒ๐—ฐ๐˜๐—ถ๐—ผ๐—ป (๐—ผ๐—ณ ๐—ฏ๐—ผ๐˜๐—ต ๐—ฐ๐—ผ๐—บ๐—ฝ๐—ฎ๐˜€๐˜€๐—ถ๐—ผ๐—ป & ๐˜„๐—ถ๐˜€๐—ฑ๐—ผ๐—บ ๐˜๐—ผ๐—ด๐—ฒ๐˜๐—ต๐—ฒ๐—ฟ) as its fruit (Buddhahood).

-- Ling Rinpoche

https://quotes.justdharma.com/the-fruit-of-ultimate-perfection-ling-rinpoche/ 

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The path of Mahayana ~ Kalu Rinpoche

By recognizing that one’s delusion and habitual clinging cause suffering, an intense compassion can arise. The recognition of emptiness itself is referred to as wisdom, and the arising compassion is referred to by the term means. The path of recognizing the emptiness of these three categories of phenomena, and of developing compassion for all those experiencing such delusion, is the path of mahayana, and ๐˜๐—ต๐—ถ๐˜€ ๐—ฝ๐—ฎ๐˜๐—ต ๐—ต๐—ฎ๐˜€ ๐—ถ๐˜๐˜€ ๐—ฝ๐—ถ๐—ป๐—ป๐—ฎ๐—ฐ๐—น๐—ฒ ๐—ถ๐—ป ๐˜๐—ต๐—ฒ ๐—จ๐—ป๐—ถ๐—ผ๐—ป ๐—ผ๐—ณ ๐—บ๐—ฒ๐—ฎ๐—ป๐˜€ [๐—ฐ๐—ผ๐—บ๐—ฝ๐—ฎ๐˜€๐˜€๐—ถ๐—ผ๐—ป] ๐—ฎ๐—ป๐—ฑ ๐˜„๐—ถ๐˜€๐—ฑ๐—ผ๐—บ [๐—ฒ๐—บ๐—ฝ๐˜๐—ถ๐—ป๐—ฒ๐˜€๐˜€].

-- Kalu Rinpoche

from the book Gently Whispered: Oral Teachings by the Very Venerable Kalu Rinpoche

https://quotes.justdharma.com/the-path-of-mahayana-kalu-rinpoche/ 

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What Is Bodhichitta ~ Dzongsar Khyentse Rinpoche

All too often, though, even so-called Buddhists misunderstand bodhichitta and reduce it to little more than compassionate loving-kindness. Love, compassion and wanting to make people happy are very popular ideals these days and are often promoted as bodhichitta’s most important features. We forget that without bodhichitta there would be no mahayana or vajrayana Buddhism, and that the most crucial aspect of both these yanas is the wisdom of understanding shunyata (emptiness). ๐—ช๐—ถ๐˜๐—ต๐—ผ๐˜‚๐˜ ๐˜„๐—ถ๐˜€๐—ฑ๐—ผ๐—บ, ๐—ฐ๐—ผ๐—บ๐—ฝ๐—ฎ๐˜€๐˜€๐—ถ๐—ผ๐—ป ๐—ฎ๐—น๐—ผ๐—ป๐—ฒ ๐—ถ๐˜€ ๐—ป๐—ผ๐˜ “๐—ฏ๐—ผ๐—ฑ๐—ต๐—ถ๐—ฐ๐—ต๐—ถ๐˜๐˜๐—ฎ,” ๐—ฎ๐—ป๐—ฑ ๐˜ƒ๐—ถ๐—ฐ๐—ฒ ๐˜ƒ๐—ฒ๐—ฟ๐˜€๐—ฎ; ๐—ฏ๐—ผ๐˜๐—ต ๐—พ๐˜‚๐—ฎ๐—น๐—ถ๐˜๐—ถ๐—ฒ๐˜€ ๐—ฎ๐—ฟ๐—ฒ ๐—ฒ๐˜€๐˜€๐—ฒ๐—ป๐˜๐—ถ๐—ฎ๐—น.

https://quotes.justdharma.com/what-is-bodhichitta-dzongsar-khyentse-rinpoche/ 

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Just Dharma Drama ~ Thinley Norbu Rinpoche

We may pretend to be Buddhists, but if we do not ๐—ต๐—ฎ๐˜ƒ๐—ฒ ๐—ฎ ๐˜„๐—ถ๐˜€๐—ฑ๐—ผ๐—บ ๐—ฝ๐—ผ๐—ถ๐—ป๐˜ ๐—ผ๐—ณ ๐˜ƒ๐—ถ๐—ฒ๐˜„ ๐—ฎ๐—ป๐—ฑ ๐˜๐—ต๐—ฒ ๐—ฐ๐—ผ๐—บ๐—ฝ๐—ฎ๐˜€๐˜€๐—ถ๐—ผ๐—ป that the Buddha Shakyamuni revealed again and again, then whatever Dharma acts we perform are just Dharma drama for the nihilist audience to senselessly gossip about during intermission.

-- Thinley Norbu Rinpoche

from the book Magic Dance: The Display of the Self-Nature of the Five Wisdom Dakinis

https://quotes.justdharma.com/just-dharma-drama-thinley-norbu-rinpoche/ 

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A fool sees himself as another, but a wise man sees others as himself.

-- Dzongsar Khyentse Rinpoche

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Things That Tend to Be Misleading ~ Khenpo Tsultrim Rinpoche

...

If you believe that SELF and OTHER are separate, there’s much deception.

But if you recognize that they are not two separate things, there’s no deception.


If you understand this true nature of deception, discursive thoughts will be liberated in their own place (i.e. ๐˜๐—ฟ๐—ฎ๐—ป๐˜€๐—ฐ๐—ฒ๐—ป๐—ฑ๐—ฒ๐—ป๐—ฐ๐—ฒ / ๐—ฝ๐˜‚๐—ฟ๐—ถ๐—ณ๐—ถ๐—ฐ๐—ฎ๐˜๐—ถ๐—ผ๐—ป / ๐˜€๐—ฒ๐—น๐—ณ-๐—น๐—ถ๐—ฏ๐—ฒ๐—ฟ๐—ฎ๐˜๐—ถ๐—ผ๐—ป ๐—ผ๐—ณ ๐—ฎ๐—น๐—น ๐—ฑ๐—ต๐—ฎ๐—ฟ๐—บ๐—ฎ๐˜€ -- all dualities -- ๐˜๐—ต๐—ฟ๐—ผ๐˜‚๐—ด๐—ต ๐˜„๐—ถ๐˜€๐—ฑ๐—ผ๐—บ ๐—ผ๐—ณ ๐—ฟ๐—ฒ๐—ฎ๐—น๐—ถ๐˜€๐—ถ๐—ป๐—ด ๐˜๐—ต๐—ฒ๐—ถ๐—ฟ ๐˜๐—ฟ๐˜‚๐—ฒ ๐—ป๐—ฎ๐˜๐˜‚๐—ฟ๐—ฒ & ๐—ฑ๐˜†๐—ป๐—ฎ๐—บ๐—ถ๐—ฐ).

-- Khenpo Tsultrim Rinpoche

https://quotes.justdharma.com/things-that-tend-to-be-misleading/ 


(i.e. Both self & other are ๐—ฒ๐—บ๐—ฝ๐˜๐˜† of inherent existence (2nd truth) <==> because ๐—ถ๐—ป๐˜€๐—ฒ๐—ฝ๐—ฎ๐—ฟ๐—ฎ๐—ฏ๐—น๐—ฒ, ๐—ถ๐—ป๐˜๐—ฒ๐—ฟ๐—ฑ๐—ฒ๐—ฝ๐—ฒ๐—ป๐—ฑ๐—ฒ๐—ป๐˜, ๐—ฐ๐—ผ-๐—ฑ๐—ฒ๐—ณ๐—ถ๐—ป๐—ฒ๐—ฑ, ๐—ฐ๐—ผ-๐—ฟ๐—ฒ๐—น๐—ฎ๐˜๐—ถ๐˜ƒ๐—ฒ, ๐—ฐ๐—ผ-๐—ฑ๐—ฒ๐—ฝ๐—ฒ๐—ป๐—ฑ๐—ฒ๐—ป๐˜, ๐—ฐ๐—ผ-๐—ฒ๐—บ๐—ฒ๐—ฟ๐—ด๐—ฒ๐—ป๐˜, ๐—ฐ๐—ผ-๐—ฒ๐˜ƒ๐—ผ๐—น๐˜ƒ๐—ถ๐—ป๐—ด (๐Ÿญ๐˜€๐˜ ๐˜๐—ฟ๐˜‚๐˜๐—ต), co-ceassing / co-transcended, in harmony, equal / non-dual / one -- in the non-dual sense of those terms: not different / separate / multiple / dual, not identical / united / one / dual, not both together, not neither; not existent, not non-existent, not both together, not neither; etc. Meaning their true nature is beyond all conceptual elaborations, beyond all extremes & middle.)

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Wisdom and Compassion, June 2015, Vancouver

Wisdom and compassion or “method” are fundamental components of the Buddha Dharma. A sound, sober path will include both and balancing these two is always the biggest challenge. Without method, the path becomes abstract and theoretical. But methods, such as discipline, morality and ethics, without wisdom lead to righteousness and puritanical attitudes. The driving force to make us seek something spiritual is our fundamental wish not to suffer. Yet it is difficult to identify suffering and hard to accept that so-called happiness, success and good times will all result in suffering. One of the best ways to analyse suffering and the causes of suffering is to explore the techniques of wisdom and compassion. We need both: that is what the Buddha taught.

Via: Siddhartha's Intent Global - Dzongsar Jamyang Khyentse Rinpoche

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Relative and Ultimate Bodhicitta ~ Tulku Urgyen Rinpoche

Unless we connect with the two types of precious bodhicitta, we will not approach enlightenment even in the slightest; this is certain.


The two types of bodhicitta are

  1. relative bodhicitta, ๐—ฐ๐—ผ๐—บ๐—ฝ๐—ฎ๐˜€๐˜€๐—ถ๐—ผ๐—ป, and

  2. ultimate bodichitta, (๐˜„๐—ถ๐˜€๐—ฑ๐—ผ๐—บ) the insight into emptiness.


Without ๐˜๐—ต๐—ฒ๐˜€๐—ฒ ๐˜๐˜„๐—ผ (๐˜๐—ผ๐—ด๐—ฒ๐˜๐—ต๐—ฒ๐—ฟ, ๐—ถ๐—ป ๐—จ๐—ป๐—ถ๐—ผ๐—ป), there is absolutely no way to take even one step closer towards buddhahood.


Any Dharma practice devoid of these two kinds of bodhicitta will not bring the practitioner even one step toward enlightenment – I will swear to that.

-- Tulku Urgyen Rinpoche

from the book Repeating the Words of the Buddha

https://quotes.justdharma.com/relative-and-ultimate-bodhicitta-tulku-urgyen-rinpoche/ 

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The importance of relative bodhicitta ~ Dilgo Khyentse Rinpoche


Some people may have the idea that these teachings on compassion and exchanging self and others are part of the ‘gradual path’ teachings of the sutras, and are not nearly as effective as the more advanced ‘direct path’ teachings of the Great Perfection or the Great Seal. That is a complete misunderstanding.


Only if you have developed the love and compassion of ๐—ฟ๐—ฒ๐—น๐—ฎ๐˜๐—ถ๐˜ƒ๐—ฒ ๐—ฏ๐—ผ๐—ฑ๐—ต๐—ถ๐—ฐ๐—ต๐—ถ๐˜๐˜๐—ฎ can ๐—ฎ๐—ฏ๐˜€๐—ผ๐—น๐˜‚๐˜๐—ฒ ๐—ฏ๐—ผ๐—ฑ๐—ต๐—ถ๐—ฐ๐—ต๐—ถ๐˜๐˜๐—ฎ – the very essence of the Great Perfection and the Great Seal – ever take birth in your being.

-- Dilgo Khyentse Rinpoche

from the book The Heart of Compassion: The Thirty-seven Verses on the Practice of a Bodhisattva

https://quotes.justdharma.com/the-importance-of-relative-bodhicitta-dilgo-khyentse-rinpoche/ 

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The truth of the path ~ Dudjom Rinpoche

It is said in the sutras:


  • Wisdom accompanied by skillful means is the path.

  • Skillful means accompanied by wisdom is the path.

https://quotes.justdharma.com/the-truth-of-the-path-dudjom-rinpoche/ 

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If you realize the [Genuine] Emptiness of All Things (๐˜„๐—ถ๐˜€๐—ฑ๐—ผ๐—บ)

(i.e. the true nature of Reality beyond all extremes & middle),

๐—–๐—ผ๐—บ๐—ฝ๐—ฎ๐˜€๐˜€๐—ถ๐—ผ๐—ป will rise within your heart;

If you lose all differentiation between yourselves and others,

fit to serve others you will be;

And when in serving others you shall win success,

then shall you meet with me;

And finding me, you shall attain to Buddhahood.

-- Milarepa

Songs of Milarepa


(i.e. A lot of text mentions that compassion leads to wisdom;

But few are the texts that mention that it works both ways: Wisdom can also lead to compassion.

In fact the two are inseparable; that is why one leads to the other one.)

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"If you have contemplated the empty nature of all phenomena (๐˜„๐—ถ๐˜€๐—ฑ๐—ผ๐—บ) in your meditation sessions, it is easy to see the dreamlike nature of phenomena between sessions.


At the same time, you will feel effortless ๐—ฐ๐—ผ๐—บ๐—ฝ๐—ฎ๐˜€๐˜€๐—ถ๐—ผ๐—ป toward all those who suffer needlessly because they are unaware of the illusory nature of everything."

-- Kyabje Dilgo Khyentse Rinpoche

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The sublime path ~ Saraha

Without ๐—ฐ๐—ผ๐—บ๐—ฝ๐—ฎ๐˜€๐˜€๐—ถ๐—ผ๐—ป [merit], the view of emptiness [๐˜„๐—ถ๐˜€๐—ฑ๐—ผ๐—บ]

Will not lead you through the sublime path.

-- Saraha

https://quotes.justdharma.com/the-sublime-path-saraha/ 


(i.e. You will only have a conceptual understanding of emptiness, not a direct realisation of Genuine Emptiness free from all extremes & middle, free from all conceptual proliferations == the inconceivable Union of the Two Truths about the three spheres, the true nature of Reality / Mind.)

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With bodhicitta ~ Lama Yeshe

Many people who have spent years alone in meditation have finished up the worse for it. Coming back into society, they have freaked out. They haven’t been able to take contact with other people again, because the peaceful environment they created was an artificial condition, still a relative phenomenon without solidity.


With ๐—ฏ๐—ผ๐—ฑ๐—ต๐—ถ๐—ฐ๐—ถ๐˜๐˜๐—ฎ, no matter where you go, you will never freak out.

-- Lama Yeshe

https://quotes.justdharma.com/with-bodhicitta-lama-yeshe/ 

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For more see: Logic of the path: https://www.gilehtblog.com/2020/11/the-path.htm 

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Fulfilling our goals ~ 14th Dalai Lama

We live in a world in which we are dependent on others;
we cannot expect to fulfill our goals while disregarding others’ needs.
(Because Reality is the Union of self <==> others <==> universe: Union of the Two Truths about self & others & universe: Union of interdependence <==> and emptiness of inherent existence of self & others & universe.)

-- 14th Dalai Lama

https://quotes.justdharma.com/fulfilling-our-goals-14th-dalai-lama/ 

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Prime purpose in this life ~ 14th Dalai Lama

Our prime purpose in this life is to help others.
And if you can’t help them, at least don’t hurt them.
(Because Reality is the Union of self <==> others <==> universe: Union of the Two Truths about self & others & universe: Union of interdependence <==> and emptiness of inherent existence of self & others & universe.)

-- 4th Dalai Lama

quoted in the book The Back Porch Philosopher: Life Is Simple: It's the Instructions That Are Difficult

https://quotes.justdharma.com/prime-purpose-in-this-life/ 

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Our lives are interdependent ~ 17th Karmapa

For our life to have meaning, first we need a purpose, and this purpose should be long-term and enduring. It should not be aimed solely at the immediate future, nor should the purpose of our life be selfish. Our lives are interdependent. 


Our happiness arises through our interdependence with others, as does our suffering. 

Therefore, since our lives depend on one another, a meaningful life requires that we feel concern for others.
(Because Reality is the Union of self <==> others <==> universe: Union of the Two Truths about self & others & universe: Union of interdependence <==> and emptiness of inherent existence of self & others & universe.)

-- 17th Karmapa

Nurturing Compassion: Teachings from the First Visit to Europe

https://quotes.justdharma.com/our-lives-are-interdependent-17th-karmapa/ 

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A prison of our own making ~ 17th Karmapa

When we seek happiness, it should not be just for ourselves. The self that wishes only for its own happiness is mistaken. From the Buddhist point of view, that self does not even exist in the way we think it does. Seeing ourselves as the centre of the universe is like being trapped inside a prison of our own making. It has a negative, distorting effect on all our relationships. But if we think carefully about how things really exist, we come to understand that essentially there is no difference between ourselves and others. They are a part of us, and we are a part of them.


– 17th Karmapa

https://www.facebook.com/.../a.70280544.../2197460183717880/ 


(i.e. Bodhicitta is necessary because it is in accord with the true nature of Reality as it is here & now.

We are all interdependent, co-dependent, co-evolving <==> because/thus empty of inherent existence.)

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Our Mistaken Feeling of Separateness ~ Pema Chรถdron

At the level of absolute truth, there is no reason to suffer. But at the relative level, we’re all in considerable pain. The cause of our discontent is our mistaken feeling of separateness. This isn’t based on anything tangible. It’s based on beliefs and concepts. The duality of subject and object, self and other, is an illusion imputed by the mind.


This absolute understanding is arrived at through the practice of letting go. Meanwhile, we can work at the level of everyday pain and treat other people’s suffering as our own.


– Pema Chรถdron

from the book "No Time to Lose: A Timely Guide to the Way of the Bodhisattva"

https://www.facebook.com/.../a.58753894.../1956475201159520/ 

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Emptiness and great compassion ~ Mipham Rinpoche

When phenomena are indeed seen to be devoid of true existence, great compassion will well up effortlessly, a compassion that will never abandon living beings who circle in samsara through their clinging to true existence. For as it has been taught, it is in the nature of things that such an attitude is born.


– Mipham Rinpoche

from the book "The Wisdom Chapter: Jamgรถn Mipham's Commentary on the Ninth Chapter of The Way of the Bodhisattva"

https://quotes.justdharma.com/emptiness-and-great-compassion-mipham-rinpoche/ 

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