VI Buddhist-Christian Colloquium - Vatican
Inner Peace, Peace among Peoples
Pontificio Consiglio Per Il Dialogo Interreligioso
Ufficio Nazionale Per L'ecumenisimo e Il Dialogo Interreligioso
Auditorium, Pontifical Urbaniana
University
Rome - 06 May 2013
Love and Compassion:
A Buddhist Perspective on Traditional Religious ParadigmsBy
Geshe Gedun Tharchin
Abstract
While I will be presenting love and
compassion from a Buddhist perspective, it is important to
acknowledge that its value is shared across all religious traditions.
In fact, love and compassion is an innate quality, commonly shared by
all sentient beings. It has a simple language and a universal value
which can be found in any human heart. In Buddhism, we believe that
all happiness, including both personal and world peace, depend upon
love and compassion. They are inseparable. Even though the universal
value of love and compassion is my main focus, I will present a
classic Buddhist conception of these ideas, using the Buddha's words,
classic commentarial sources, and practical contemplative methods
which are often used.
Introduction
Mahatma Gandhi once said, "If
there is any message to give, it should be the message of Love".
In today's world of severe global, economic and social crises, the
value of love and compassion is indispensable. In fact, it is an
essential factor for maintaining a healthy human society. For this
reason, love and compassion is, and has always been, a universal
human value. It can be seen as the religion, faith, and heart of our
human family. Even modern democratic societies have often adopted
these core principles of religious life. We can see such commitment
to love and compassion reflected in their fundamental values and
constitutional rights like equality, brotherhood and freedom.
Clearly, all human beings understand on some level that the very
survival of humanity is based on Love. It is our reason for existing.
Love can be seen as the essence of humanity and the living force of
the Universe. I believe that under the umbrella of this one word, the
entirety of humanity could be united to live as one family.
Due to diversity in languages and
various social conditions, there have been many ways of expressing
this universal value. However, in today's era of globalization,
powerful and rapid communication and social networks, these natural
divisions between people are decreasing. Our religious institutions
should follow this trend. They should have the courage and the
competence to adapt traditional methods and descriptions of faith and
doctrine in a more contemporary and universal way. They should update
their ideas so that their valuable ancient wisdom can become
linguistically and culturally accessible to the wider globalized
society. This sentiment is directly in line with the living spirit of
love and compassion: universal brotherhood, respect, equality,
freedom and sharing in the happiness of one another.
The following are some examples of
teachings Buddha Sakyamuni, and subsequent Buddhist masters gave on
Love and Compassion. As we read their presentations, perhaps we can
imagine how they might be adapted for a modern audience.
Buddha's words on Love and Compassion
Tipitaka Digha Nikaya 13 “The Four
Sublime States”
"1. Here, monks, a
disciple dwells pervading one direction with his heart filled with
loving- kindness, likewise the second, the third, and the fourth
directions; so above, below and around; he dwells pervading the
entire world everywhere and equally with his heart filled with
loving-kindness, abundant, grown great, measureless, free from
enmity, and free from distress.
2. Here, monks, a
disciple dwells pervading one direction with his heart filled with
compassion, likewise the second, the third, and the fourth
directions; so above, below and around; he dwells pervading the
entire world every-where and equally with his heart filled with
compassion, abundant, grown great, measureless, free from enmity, and
free from distress.
3. Here, monks, a
disciple dwells pervading one direction with his heart filled with
sympathetic joy, likewise the second, the third, and the fourth
directions; so above, below and around; he dwells pervading the
entire world everywhere and equally with his heart filled with
sympathetic joy, abundant, grown great, measureless, free from enmity
and free from distress.
4. Here, monks, a
disciple dwells pervading one direction with his heart filled with
equanimity, likewise the second, the third, and the fourth
directions; so above, below and around; he dwells pervading the
entire world every-where and equally with his heart filled with
equanimity, abundant, grown great, measureless, free from enmity and
free from distress."
Tipitaka Khuddaka Sutta Nipata 1.8 “Metta Sutta”:
"This is to be done by one
skilled in aims who wants to break through to the state of peace: Be
capable, upright, & straightforward, easy to instruct, gentle, &
not conceited, content & easy to support, with few duties, living
lightly, with peaceful faculties, masterful, modest, & no greed
for supporters. Do not do the slightest thing that the wise would
later censure.
Think: Happy, at rest, may all
beings be happy at heart. Whatever beings there may be, weak or
strong, without exception, long, large, middling, short, subtle,
blatant, seen & unseen, near & far, born & seeking birth:
May all beings be happy at heart. Let no one deceive another or
despise anyone anywhere, or through anger or irritation wish for
another to suffer.
As a mother would risk her life to
protect her child, her only child, even so should one cultivate a
limitless heart with regard to all beings. With good will for the
entire cosmos, cultivate a limitless heart: Above, below, & all
around, unobstructed, without enmity or hate. Whether standing,
walking, sitting, or lying down, as long as one is alert, one should
be resolved on this mindfulness.
This is called a sublime abiding
here & now. Not taken with views, but virtuous & consummate
in vision, having subdued desire for sensual pleasures, one never
again will lie in the womb."
Four Forms of Love and Compassion
In most Buddhist traditions, love and
compassion practices are categorically presented in four types, taken
from the first sutra above, known as the four “bramaviharas”.
These states are often translated as the four immeasurables or
sublime states. They are considered a way of generating the spirit of
peace and kindness toward oneself and others. The four immeasurables
are: 1. Immeasurable Loving kindness: an altruistic attitude that
desires to all sentient beings be happy and have the causes for
happiness. 2. Immeasurable Compassion: an altruistic attitude that
desires that to all sentient beings be free from suffering and the
causes of suffering. 3. Immeasurable Empathetic Joy: an altruistic
attitude that desires all sentient beings to never be separated from
the happiness that is free from suffering. 4. Immeasurable
Equanimity: an altruistic attitude that desires all sentient beings
to have equanimity, a state free from attachment, aggression and
prejudice.
It is said that the practice and the
cultivation of the four immeasurables has the power to cause one to
be reborn into a Brama or “divine” realm. This has often been
understood literally, but “being reborn into a Brama realm” could
also mean transforming ones experience, being “reborn” from a
painful state of mind into a state of mind which holds all four
sublime attitudes. A mind of peace and joy that is free from pain and
suffering, full equanimity, empathetic joy, compassion and love is
something very practical while also “divine”.
Traditionally, it is suggested that
these practices should be developed in a meditative contemplation,
each state leads naturally into the next. For example, one starts
such contemplation beginning with immeasurable equanimity—the
attitude wishing oneself and others live with a state of mind that
free from any hatred and attachment. Such a mind creates room for the
next state, the immeasurable joy that oneself and others may live
with inner joy, appreciation and admiration with all forms of
goodness and happiness. That then leads to immeasurable love and
compassion—an attitude of positive willingness to embrace all other
beings whatever their pain or happiness might be. Clearly, a gradual
development of these four immeasurable values produces an authentic
inner peace, both within and universally.
Another Meditation on Love and Compassion
In my own Tibetan Tradition, the Eight
Verses of Mind Transformation by the 11th century Tibetan
Master Geshe Langri Tangpa are a highly valued practice. Some have
said that the entire scope of the Buddhist religion is contained
within them. These verses are a meditation
practice which is traditionally recommended to be done on a daily
basis. A practitioner would recite the verses and apply them as deep
motivations for all their activities. This is another example of a
practice whereby one can gradually transform our habitual attitudes
and actions toward ones with more good will, peace and altruistic
intent.
The Eight Verses are:
By thinking of all
sentient beings as more precious than a wish-fulfilling jewel for
accomplishing the highest aim, I will always hold them dear.
Whenever I’m in the
company of others, I will regard myself as the lowest among all, And
from the depths of my heart cherish others as supreme.
In my every action, I
will watch my mind and the moment destructive emotions arise, I will
confront them strongly and avert them, since they will hurt both me
and others.
Whenever I see
ill-natured beings, those overwhelmed by heavy misdeeds or suffering,
I will cherish them as something rare, as though I’d found a
priceless treasure.
Whenever someone, out of
envy, does me wrong by attacking or belittling me, I will take defeat
upon myself and give the victory to others.
Even when someone I have
helped or in whom I have placed great hopes mistreats me very
unjustly, I will view that person as a true spiritual teacher.
In brief, directly or
indirectly, I will offer help and happiness to all my mothers and
secretly take upon myself all their pain and suffering.
I will learn to keep all
these practices untainted by thoughts of the eight worldly concerns.
May I recognize all things as like illusions, and without attachment,
gain freedom from bondage.
Love and Truth
Having a loving heart also means
living in the truth. Peace and absolute truth are connected.
Buddhism is based
on the fundamental theory of The Four Noble Truths. The Truth of
Suffering, The Truth of the Causes of Suffering, The Truth of the
Cessation of Suffering and the Truth of the Path that Leads to the
Cessation of Suffering. When
we understand the truth of suffering we must do so on three levels:
the suffering of oneself, others and also on a universal level.
Moreover, at the individual level of oneself and others there are
three types of suffering: that of pain, that of change and the
pervasive dissatisfying nature of the world. It is said that the deep
comprehension of these three levels in one’s own experience is the
key factor that opens our heart to genuine compassion and love. The
realization of our own three dimensional suffering leads to
understanding how others suffer, which generally causes compassion to
spontaneously arise.
Additionally, from the Buddhist point
of view, both the suffering of oneself and others should be
understood through wisdom, or ultimate reality. This wisdom called
“shunyata” is often known as “emptiness” or “selflessness”.
Such a realization is the culmination of the contemplations on
suffering begun with the Four Noble Truths. In selflessness we truly
understand the very root causes of suffering and can clearly see the
path leading to their end. We say at this point that the Three Jewels
(Buddha, Dharma and Sangha) or “protections” in Buddhism have
been firmly established. Buddha is considered the ultimate salvation,
Dharma as the path and Sangha as a personal state of being saved.
In addition, the
second protection, Dharma, is presented in the format of the three
higher trainings. These are: The
Higher Training of Morality, The Higher Training of Concentration and
The Higher Training of Wisdom. The
Higher Training of Morality is, simply put, not harming others
through actions of the body, speech or mind. This is a true
manifestation of an attitude of love and compassion. The Higher
training of Concentration is the practice of mindfulness and
contemplative living. Buddhism uses meditation and prayer as
important methods to develop mental qualities. The Higher training of
Wisdom is to understand all activities, including both of the other
trainings, through an awareness of ultimate reality, the ultimate
truth of selflessness.
The Buddhist
practice of morality is fundamentally based on love and compassion.
In the context of the Fourth Noble Truth, the truth of the path,
these types of actions are commonly referred to as Right Speech,
Right Livelihood and Right Effort. Here
“Right” means a non-harmful or non-destructive form of action.
The essence of Buddhist morality is any action done with a peaceful
motivation and attitude, such as the Four Sublime States I mentioned
above.
Tong Len - Giving and Taking
Finally, the
practice of compassion in my own Tibetan tradition greatly emphasizes
a practice called “Tong Len”. This is a meditation which focuses
on taking all the sufferings of others' upon oneself and giving all
our goodness to others through the mindfulness of breathing in and
out.
It is described above in the Eight
Verses by Kadampa Geshe Langri Tangpa; "In brief, directly or
indirectly, I will offer help and happiness to all my mothers, and
secretly take upon myself all their pain and suffering."
The distinctive characteristic of this
practice is its application while keeping mindfulness of the breath.
We breathe in knowingly while taking on suffering, and breathe out in
the same way, offering happiness. The practice should be “secret”,
which means we don’t allow it to be influenced by pride or desire
for praise.
This practice reflects a genuine
spirit of love and compassion. We sharing our own goodness with
others and take their pain and suffering within our heart. It can
expand human nature infinitely; definitively achieving inner peace
and social harmony for everyone.
Conclusion
Here I have attempted to share the
essential values of love and compassion based on my own Buddhist
tradition. What has been presented could be equally compatible with
many of the other great religious traditions of the world. Certainly,
these ideas could be useful for all of humanity in achieving both
their temporary and spiritual goals.
