The practice of compassion begins at home. We have our parents, our children, and our brothers and sisters, who perhaps irritate us the most, and we begin our practice of loving-kindness and compassion with them. Then gradually we extend our compassion out into our greater community, our country, neighbouring countries, the world, and finally to all sentient beings equally without exception.

Extending compassion in this way makes it evident that it is not very easy to instantly have compassion for "all sentient beings." Theoretically it may be comfortable to have compassion for "all sentient beings," but through our practice we realize that "all sentient beings" is a collection of individuals. When we actually try to generate compassion for each and every individual, it becomes much more challenging. But if we cannot work with one individual, then how can we work with all sentient beings? Therefore it is important for us to reflect more practically, to work with compassion for individuals and then extend that compassion further.

Dilgo Khyentse Rinpoche

Parting from the Four Attachments

"Buddha said in the Prajnaparamita Sutra, that the bodhisattvas should never abandon the dharma. By this he meant that if a bodhisattva were to think, 'Oh, this person is only teaching the Shravakayana, that person is teaching only the Pratyekabuddhayana,' then even that can be considered as abandoning the dharma, which is one of the most hideous nonvirtuous actions. Thinking in this way means you have developed an attitude, considering Mahayana as the supreme and all the other vehicles as lesser. An ecumenical or nonsectarian attitude to the teachings of the Buddha is so much required—especially if you are practicing the Mahayana path."

Dzongsar Khyentse Rinpoche

'The Compassionate Life'

Compassion without attachment is possible. Therefore, we need to clarify the distinctions between compassion and attachment. True compassion is not just an emotional response but a firm commitment founded on reason. Because of this firm foundation, a truly compassionate attitude toward others does not change even if they behave negatively. Genuine compassion is based not on our own projections and expectations, but rather on the needs of the other: irrespective of whether another person is a close friend or an enemy, as long as that person wishes for peace and happiness and wishes to overcome suffering, then on that basis we develop genuine concern for their problem. This is genuine compassion.

For a Buddhist practitioner, the goal is to develop this genuine compassion, this genuine wish for the well-being of another, in fact for every living being throughout the universe.


HHDL