you can
was anybody not here last greek raise your hand
some people were not here okay
so last week i introduced
the teaching or the concept
and in general when i introduce something i usually you know put it out there like come here there's something i'm offering to you it's kind of an assertion
but it's also can be inserted a thought experiment
something meditate on something to a question
i don't mean what i say to be taken unquestioningly
so i offer these three forms of compassion last week
and to briefly ream reiterate them
first type is called
ah compassion which has beings as an object or as objects
and in particular it has
the beings who are
considered or to believe be believed to be substantially existing beings
so beings are the object there seen as out there separate
they're seen as
substantial and they're cooked their suffering is also an object of compassion in the suffering is also seen as substantial
as self existence and the compassion also
and the compassionate being may also be considered as substantially existing
this is a kind of compassion wish
we're more familiar with
the second type of compassion is called compare compassion according to or according with the dharma and this compassion sees the objects of the first type of compassion but sees them as
insubstantial as non substantial
and says they're suffering and their delusions as non substantial
and sees the compassion
as non substantial
in the third type of compassion called great compassion or buddhist compassion does not have objects

the first tip of compassion has
i'm
she might say shortcomings part
forum
drawbacks
a shortcoming is that ah
i'm
when we see beings have substantially existing and were devoted to them we are at risk of abandoning them
because when we see them as substantially existing and when we see our attempts to help them and substantially existing
it took the it creates outflows in our life energy it innovates us it tires us
so the after a while we feel like we're either being
deflated or our energies being drawn off
being drained out of us in the relationship and we may even think that the other person is sucking our energy out of us they're not really sucking it but the way we see them succeed
or another possibility is when we see them as substantially existing we may feel like energies flowing into us and we're and would become inflated and get bigger and bigger eventually exploding in a catastrophe
so both inflation and deflation our potential drawbacks of the first type of compassion
and also that cut of the fashions in danger of being attached
to the objects and being attached to the compassion
and being attached to benefiting beings which also has a
drinking enervating discouraging consequences
the second type of teaching incorporates the teaching that what we see before us
the things that appear in mind are not as they actually are but a thought construction of beings
we are devoted to help beings
but the diane is also saying to us that the way they appear in consciousness
is an illusory version of them
and if we keep the that teaching in mind then we observe beings with a sense that we're observing an illusory version of them a personal in a sense of personal view of them a thought constructed rendition of them not
the actual person or the actual suffering or the actual compassion
this type of compassion we see beings were devoted to them but we don't grasp them we not
we don't apprehend them we just give ourselves to them without grabbing them
second type of compassion frees us from this sentimental drawbacks the first type of compassion
once again the first type of compassion is called famously in the molecule to sutra sentimental compassion and in the sutures says if you practice this kind of compassion towards beings you will abandon them
either try to get rid of them are run away from them
not realizing that it's not the beings that are the problem but your sentimental view of them
the second type of compassion
phrases from the first type of compassion again without getting rid of it
the second type of compassion does not get rid of beings
however it has a drawback and it's prabang is that it tends to apprehend non substantially city
and if we apprehend non substantially
that also undermines our in intimate and wholehearted engagement with illusory beings
so the the third type of compassion great compassion will be are so intimately involved with beings that we are not grasping the illusory quality of them and we are not grasping the non substantial aspect of them
we are just one and the same as all beings
great compassion is just complete intimacy with all beings and this is what this intimacy is what liberates all beings
so that's a summary of that discussion from last week
these three are not mentioned in the text which we have
i've been considering but i think we we will find them there
so tonight i would like to introduce on
or look at some of the other vs i'd like to look at verse thirty one
which could be translated that this is this talks about five types
or five kinds of result of compassion or five fruits of compassion
so the the text says enlightenment is not far away had all from the victors spiritual heir heirs and heiresses
who rely upon the dharma
i would say i would add the dharma of compassion
which prevents violence as the first
fruit
prevents violence which is a seed of superior awakening or enlightenment as the second fruit
third brings happiness and delivers
is it what it actually says but in parentheses which brings happiness to oneself and delivers other beings
and for
this kind the compassion which causes the desirable and five
naturally imparts it's wealth

okay desert five
five five five five five results now i'm
i'm gonna try something on you can tell me how it goes for you these five results are am i would say
they don't all come at once necessarily when practicing comparisons
they could come separately at different times
and they do however ah
when i say they do kind of summarize the different types of fruit of our action
so in the early buddhist teaching in india
they spoke of five types of fruits are five types ah van
of our action
hum are compassionate action but also other types of action had these five fruits
so the first type again i am chris just try this is the first type is called it we can translate into english as
bondage severance
fruit
or in sanskrit the some yoga follow
bondage severance fruit and that means that by practicing compassion r bondage
excuse the expression are human bondage to violence
his severed
that's the first type of fruit
that comes from practicing in compassion
the second type
the seed of superior awakening is called the dominant
fruit
in sometimes the most important fruit or the most influential fruit for our life is that the practice of compassion is a seed for
superior enlightenment
it sounds good called hot party follow
or a tea party paula actually
the third brings happiness to oneself and delivers others and that is called the heroic
consequence to heroic fruit of compassion is that it brings happiness to self and delivers others
the fourth is that it's a car compact practicing compassion is the cause of the desirable life of the bodhisattva it's the cause of the life which the bodhisattva aspires to the life of saving all beings and
and attaining buddhahood for the welfare of beings compassion is the cause of that life

and this is called the maturation fruit this is the fruit committee to maturity
in the form of the life which the body sound for wishes to live
it is not the see this is the fruit this is the fruit fruit
and the last one
ha
gives of its own nature or gives of itself
or in parts itself so in this way it's yeah can like something you might be familiar with compassion one of the consequences of compassion is more compassion is is the consequence of compassion so by practicing compassion of the rich
salt is to be able to practice compassion
it's not like compassion controls the way compassion is gonna be practiced it just flows into more compassion but the compassionate flows it that the sanskrit is nice yonder power which means even flowing which means
the compassion flawed kind of evenly into another
rendition or manifestation and saw but it's not like the exactly the same so these are the five
results of compassion as taught in this text by a song
ready for another verse grab a point of clarification is are we talking about all three of the compassion or just one in particular the produces these results

i would say that all three might produce these results but
great compassion definitely produces all five
and the first type might produce
the thank you for that question
i always stay actually i take a bath i would say all three have these results is just that and the first type in order to have this result we have to get over the first type and the second time in order to have different result but they are part of the causal process all three are part of the process
and as also i mentioned last week in the vimalakirti sutra it refers to the first type as
sentimental great compassion or loving view great compassion so they're all embraced by great compassion
but in order to realize these results we have to become free of the first two types but we can't become free of the first two types unless we practice them for a while
so thank you for that question and tracy
the next two or me i think the next to
maybe we can handle quickly
ah
this next one is compassion the compassionate genius that you have
understand as which is the body sought for understands that everything included in the lifecycle of samsara
is naturally both
suffering
and selfless everything in samsara is suffering and selfless
and the bodhisattva understands that
and because they understand that
they are neither disgusted
towards the about the suffering nor are they damaged by its faults
because they understand that suffering is selfless they're not disgusted by it
because they understand no excuse gives me because of their compassion they are not disgusted by suffering and because they understand that all things in samsara are suffering
no are selfless they are not harmed by them once again because the body sad for under the seas off all things in samsara has suffering as marked by suffering
they do not get disgusted
because they see them as selfless they are not harmed by them
so
because they do not see them as disgusting they do not push them away
or they also do not abide in nirvana sought can attain peace they can attain nirvana
but they do not abide in it
because of their compassion for some sarah
also bodhisattvas do not abide in samsara because they understand everything in it is selfless so they neither abided some sorrow which is selfless nor are they abide in nirvana
abiding in nirvana would be result of being disgusted by the world of suffering
abiding in samsara would be the result of seeing suffering as having a self
if we see suffering as substantial we abide in samsara
if we see suffering as having us she asked me if we see suffering as having a self
yeah every see sufferings having a self we abide in nirvana if we see suffering as selfless
and do not have compassion we abide in nirvana
the body sought for does not have the bodies thought that can live in nirvana and samsara it can live in either one and they abide in either
the next one is
about really understanding some sarah
when she observes the natural suffering of the world the loving bodhisattva suffers
she knows just what it is as well as the means to avoid it and so she does not become exhausted
so she observes the world of suffering beings and because of her compassion she suffers
but she suffers because of compassion not because of seeing beings a substantial
she sees beings which see the world and it's suffering a substantial suffering she only suffers
because she cares for these beings otherwise there would be no suffering for her
then in addition she knows how to avoid the suffering which is to understand selflessness
so she can live in the world
and suffer in the world because of her love and compassion
and she's not exhausted because she understands the world or selfless
if we live in the world because of our compassion but don't understand that the world is selfless we get exhausted

okay that was a lot and i i think i i think maybe i shouldn't don't move
yeah
ah it just think you think that's enough vs or should do some more
she was just to reach switched to
yeah conversation now or should i do some more
similar vs and he any comments maybe maybe all those who
to stop a raise your hand

okay and those who wish me to continue you
so quite a few people didn't vote right
he looks like fifty fifty i guess i could stop for a while for are cave for the people who want me to continue as or okay if we stop
any comments i'm wonder i'm open to the feedback
i love in to stopping
happy
camping can we can stop
stopping smooth
i need any votes for not snapping about some not anybody not stopping boat
a we will gotten few
verse thirty four and now maybe inspires now and seem to have any questions or continent

so i'm having trouble
getting my head around the relationship between suffering and selflessness and the one being the than you suffer ah it seems suffering as selfless vs seen in the opposite and so you elaborate on that little word say it's just it doesn't
strike me as doesn't immediately jump out and grabbed me i mean i i think i understand the words but does not having a hard time getting it
so one simple definition of suffering is to grasp things
and grasping them depends i'm thinking they have something to grasp that they have herself
so believing that is believing that things have a self
leads to us grasping them and when we grasp them we suffer
so the a cure for that type of suffering for suffering is to see that the things which we could which were used to grasp because we thought that itself to see them selfless and not grasp them this is we leave her suffer
racket follow up but certainly translate that into compassion hat but you have compassion for a person compassion for a group of people compassion for a condition of things
but seems to me when you have you think about and when it is just for i'm mired in a sentimental compassion or something if you have a towards that entity as a person who exists and has substance otherwise
so i'm just trying to put that together with what you just said yeah good so in the first type of compassion if we feel compassion for a person and we see them as substantially existing and graspable then we suffer
and eh we suffered because we're grasping them we start practicing compassion towards them but we don't yet we have we haven't yet moved on to incorporate the teaching that
things are suffering we see the suffering but we have not yet seen the selflessness and therefore we're suffering and then we may be want to get away from these beings because they are suffering because we are grasping them as substantially existed but is it is
no i'm sorry if i can follow up one more time so as to he earlier though when he restarted the danger or the drawbacks of sentimental compassion for example taking that first
yes i can see the tendency toward burn out for the tendency toward a being an i using predict this way but wrapped up in your compassion in the idea of yourself as compassionate present in what you get out of it and all that that that's all a danger but is that it's
one thing to say it's a danger it's a possibility and what maybe even that good chance for might happen saying it inevitably will happen if you don't move on to the second type of compassion
okay i'll say it inevitably will happen
and ah wanting one moment of this type of compassion
maybe as a sufficient for you know burn out
but repeating it because he cause we don't really when were drained of our energy even our compassion energy
we're not drained of it all at once it's little by little case by case and i sometimes use the example of
it's been a while now but sometimes during retreats i would see a lot of people
like maybe to make them sometimes might be ninety people in the retreat and i might see the multiple times
if i ah
if i was seeing two people a day or one person a day i could see them with some sentimental compassion and survive but find seeing many people a day and i do it that way i can not i i would just collapse so
if you if you repeat this pattern enough
you will actually going to collapse compassion collapse or compassion fatigue but it won't happen all at once
it has no bite by bite or leaked by leak but eventually you will be depleted to such a point you couldn't go on anymore
so the but the first type of cap compassion is definitely part of the program we can't skip over it
we have to start there
and
the second type of compassion will free us from the problems of the first type
and just one lesson do we continue practicing the acts of compassion even when we're in the second type where we are recognizing that feed the objects of our compassion are not substantial yes and in the third type two is just in the third type you're not practicing compassion towards any
the thing you just our compassion and everybody or with you and everybody or with that's the compassion but the second type you are still a little bit of holding onto the i'm not substantially which that can undermine your compassion not by draining you but by undermining your whole heartedly
this
it's helpful thank you thank you walk with the eggs for the question

i see two people are yuki
and herein yeah i see myself or with sonia
and god true
okay
it i see myself am my supposed to speak
come
thank you were first go
here you go my question is very similar to his in a way you talked about unbinding and i think you related it in thirty one two am
a feelings particularly be it was particularly severing the bond
to violence to run to violent
what is also resistance to compassion
so it it's servers are resistance to compassion or severs compassion severs the attachment the bondage or the habitual
violence
it severs resistance to compassion
compassion severs resistance to compassion that's the first fruit
a guess my question is what is the relationship between the growth of compassion and all beings in other words if i and and as a corollary do i have to sever the bonds and see things
is insubstantial to have a sense of non-self if i haven't right reach that stage will i have the you first you said what's the relation between beings and growth of compassion yeah like i mean it sounds like unity rather ep of beings are the are what compassion eats
compassion grows on beings
beings are what compassion grows on its soil that they get that a group rosen
as it that to one relationship beings are the nourishment for compassion range nourished by beings and of course compassion nourishes beatings and teaches them to be nourished by beings but it sounds like there's a mirror there because if i'm caught in sentimental compassion
ian i'm it sounds like
i'm sending compassion out but the other ones have all beings in them said there's a more one heartedness i'm actually learning greater compassion in ways i could not do on my own
you can send compassion out and you can send compassion in you can send it in in out or in in the been the first two types you can send compassion out to beings who are other or into himself and all the things that make up the self you you can you can say you send compassion
are you can welcome compassion to come into you
you can welcome compassion to come in to you like we chat you know the tent or phrase sutra of guanyin
ah
convey our normal but ya but we do that chat to invite compassion to come into us an address us address are suffering but also we chatted to send it out so we sent it out and we invited in
we directed out we directed in go out come in
both and and with no exceptions everything directed towards all being showered and are all beings inward
it sounds like it's something you can't really do you have to allowed to happen but i'm not sure
i think i i think a big part of it was allowed to happen but allowed to happen actively like i allow you to have been rather than just passively i welcome you please come i welcome you to go help or beings so you're not really doing it but you're just sort of in a welcoming it in
allowing it
and remembering your roomie you remember you're not doing it you're receiving it you're not doing it you're practicing it but you're not doing it right
okay thank you you're welcome

good evening that good evening three rem or before ask my question i want to ask you how your knee is doing
it's less painful than last week
yeah i'm getting better ask it to hear
ah so on and your other on your aunt has given me lots of medicine for it oh good good good pretty a she has on his way the chair cushions
so that's great
so my question wrap am so it's really it's it's more of a personal question because up in the work that i do i see several people during the day right you know a meeting them one on one in a were talking to share theirs they're suffering
in i listen i offer certain practices so so there are days when been like in i can see where you know that i can feel that the tiredness of the the work
one thing i've learned though is that i don't hold on to the story is usually like my know than the next day it's a fresh start i don't carry the previous day with me but can can you offer a way in which to remember is so as to the insight of no self
you know it's it's something that that is there but it hasn't been established in in a real way in my so when i'm actually interacting with a person it does feel like okay here's a person with real suffering and yeah i'm listening to them but is there a way for me to remember the no self in canada
that the truth of that i'm in it took some kind of practical ways in which i can remember it and use it in the work that i do so that the compassion is more of the second kind rather than the first kind
i think there's many ways one way it just came from my mind is on how can you know
and i remind myself
gayatri is not what i think she is
this
this inconceivable being that i'm aware of is not hard she appears in my consciousness she is appearing in my consciousness but of course i know that the way she's appearing right now is not like she would look if she was in person
mm-hmm
but i could some people might actually fall for this image of on a screen as being you
but i think it's good to me to remember i don't know who you are i'm devoted to you have devoted to somebody and i remember i don't know who you are
and you're not what i think you are but i do think your it was something mine does put you together
but i remind myself she's not how my mind is creating her
she's not on my body creates her
and i'm still devoted to her and actually i i feel lighter when i remember that
even if you're you know if you appear to be wonderful and i remember you're not the way you fear to be wonderful
denver to me from drain from being burn out if i remember if i think you're a monster i remember she's not what i think she is exists a monster but she's not the monster i think she is
who knows what she is she might be an angel she might be even a greater monsters than i thought but she's now what i think she is else that lightens lightens my relationship and supports the continue and compassion
that is one example of remember people are not what i think they are
there's gayatri she's not but i think she is i don't know what she is
don giovanni i'm devoted to the mystery of gayatri woman
i could go on many other examples but maybe maybe that's enough for now and you could ask me for out for another one later okay yeah so i guess in a in a practical sort of way like if i'm about to say meet somebody and so just before i start any
interaction in this kind of to sing exactly what you said okay this person who i'm about to meet is not who i think that person is and is not the way they appear to me and that their suffering is not the way i were the way i may be
understanding it and so i say kind of just remind myself of that and then and then is there a way after the fact to also kind of to release it in a in order to release their that interaction and to start fresh again do you do in order in admit that it's the before
again there's many ways but one way is
let go years ago as i didn't go ahead and as my grandson sometimes says let's not dwell in the past
or the future
and again if you're seeing multiple people again if i think of the next person
that drains me
for the for this person and if i think of the last person that drains me for this person so i would i would try to not think of one just saw for a woman is see next but yes work with this person that also kind of like curse word it excuse the expression that kind of plugs up the holes
us
okay

good evening good evening
it's almost the same question is gayatri trees i i was wondering if the transition from sentimental compassion to compassion related to insubstantial city was that can be accomplished by an act of will or an active intellect or
yeah how how and how much are we kind of in charge of that that shift in our way of thinking ah approximately zero in charge
mm-hmm so i like the structure of your question and i would say that
which are not the transition from sentimental compassion to the next hype which is you could say including the dharma
so i am i notice i i'm aware that i have sometimes
slipped into or i met risk of having sentimental compassion so i bring in this teaching of okay i'm with this person and try to remember that what i'm seeing is an illusion of the person
that helps may make the transition from sentimental to the next type
i didn't get rid of the image of the person that's constructed by my mind he just let go of the idea that the image is the person
the the imaginary person before me is the person i let go of that with the teaching that this is an image of the person so there's a transition and then you said is is there will involve their well the thought the the thought to remember the teaching
one of the pinnacle rising that this thing as thought construction the the wish to remember that is a kind of will i wished remember that teaching
when i'm talking to people i wish to remember the teaching so in this sense the wish in that moment is kind of like my vow but it is also kind of like the tendency of that state of mind however that does not that that wishes she's not in control
and i'm not in control of the wish
and the wish is not in control of me however that wish might
the especially if it's in a compassionate wish
might lead to remembering that when i'm seeing here is an illusion of the person
but i can't control myself to remember the teaching i can't control the teaching to remember me and i can't written and i can't control that once the teaching has room has been remembered i cannot and the teaching cannot control the next moment when that teaching might be apply
line however it does influence the process that has consequences and one of the consequences
this even flowing one if you think of this teaching one of the consequences of the even flowing consequence the consequence of as a server will we say of imparting itself so the wish to remember imparts itself
to the wish to remember to remember
but there's nobody in control in this process
but everything we do has consequences and the teaching is helping us understand the consequences and participate in this process of evolution but not we're not in control of the buddha is not in control of this the buddha's just beaming the teaching
the buddha can't control us to listen to it and remember and practice it
the booty does sometimes say please listen please remember but that doesn't control us but it has consequence and we can say it ourself please remember
that has consequence and part of the consequences another moment of sang please remember but it's not control
senator kind of the instance of a feedback loop of some sort here
there's a feedback loop and and it's a feedback loop is not in control of the feedback process
and because and partly because nobody's in control everybody can be free
if somebody was in control
if if the if the buddha was in control would all be buddhists
if if the you know dalhousie were control we'd all be generals but neither buddha nor devils are uncontrollable were in this process
and what you just said his attitude of the transition from the citing kind of compassion to the third yeah yeah so some of us in in this assembly have sometimes been involved in sentimental compassion
not just not to mention to other things but we have sometimes been really trying to practice compassion but we've done it in a sentimental way and so we're opening i feel of this group is quite open to the feedback that there's some drawbacks in the way we've been practicing compassion
one
and so it seems like people are like taking this teaching in and maybe there's some evolution hear some groups under some circumstances people would be outraged if you would
bring up the possibility that their sentimentally compact machine it
because they actually think my compassion is real this is real compassion
okay
are you you

i can go next
ah yeah so i'm thinking about that might be useful to try and really flesh out if i'm how recognize the the is substantially of self other and suffering helps to avoid the exhaustion
and or the abandonment ah
i wouldn't have a red flag goes up when you say recognize selflessness is are just some hop ha hop dance substantial nature that is not that the recognition of it is not the same as understanding
so can go ahead you're hearing the teaching of the insubstantial quality of these images
if you meditate on that teaching you will realize it if you wreck if you see if you can actually see the selflessness that's not selflessness certain is selflessness is not something you can recognize you can recognize the word selflessness you can recognize the teaching of it
but it's not something to recognize it's something to understand something to realize realized understand become all right why don't you like recognize what's wrong with recognize because it because it makes it an object that harsh this
the in a carriage museum on the of this out there okay it's not an outlet it's sluggish after all objects are substantially but that's not just has not an and you can recognize all those in substantial you can recognize a substantial objects but you can't recognize the instant insubstantial yeah
city
of those substantial objects it's just that yeah it's a laker the semantic impossibility here is immensely and you can see things that appear to be substantial and you can understand that they're not just like i can see the way you look and you do look this way
and you do not like you do not look like the plant behind you or the pictures on the wall you do not
you look like this and i can also remember that you're not the way you look right and by meme remembering that i can actually start to understand him and so you can look like a really really this way or really that way and i don't get
so that's one that's one were exhausted by
so that's one way that realizing or understanding the in substantially on self other and suffering frees you from the exhaustion and the ah a tendency to abandon so i was thinking i wanted to really flesh it out even more so
so
oh so i was thinking okay what what are the like why does this work why why is this important what's it look like so i say well if i didn't if i was stuck in such sentimental compassion i might have a feeling of overwhelm if i see this suffering being and i
think oh my god this poor person i have to help them or i have to do something or i have to fix it that then that would be a substantial view of it which could lead me exhausted not quite now the things you said really are just more beer
pigs
for example i have to help disperse and that's another big right getting in europe that's another being in you write down so where does the the first way that list does the sentimental compassion that you know what known that a being
oh the the thing that says i need to help that person is of being
yeah i have to help that person that thought is a being okay but thinking that thought is substantial that's the sentimental compassion yes i do want to help these beings yes i do but that's enough the building
and if i think i want to help those beings if substantial than i have sentimental compassion towards me my own war
good wish to help beings so you can wish to help beings and remember my wish to help beings is not the way it appears to me is another insubstantial thing then is not insubstantial that is not sentimental compassion for yourself who has a thought
the helper is not as subject and to help her her good wishes are not substantial which good wishes and the being she wishes to help her are not substantial
but you can look at a being and still be seeing them as substantial and wish to help them but but catch yourself and not believe that you wish to help them is substantial
and though the wish to help them as not substantial because it arises in dependent upon the situation in both been and message as part of the logic of wise and potential yeah it wasn't there before this person showed up and you had and this feeling a one help them came up because of them it wasn't there all the time
it's not least not going to last at the you know everything's changing and that will help you real so the basic teaching as all the this is insubstantial and then you just talked about from the reasons why everything's in substantial
are there any other ways that you want to put forward that helps us to see the insubstantial pretty
yes the rest is his class and beyond will be the ways that i'd like i had another idea like if you see the suffering of the other person without seeing the causes and conditions and the dependent nature of that suffering then you might feel more overwhelmed
and drained as well when you seen that their actual causes of their suffering as you can't you can't see all the causes no not all of but know that they are infinite know that their infinite that will also free you from grasping them and grasping their suffering
and now will will open you to understanding the causation eventually
in the last the last thing before i lose it they're seeing
ah lasted
oh well it's okay there's some he said earlier
now has gone now i had after a second and i didn't do berlin
a
thank you walk can thank you

i am
what would be benefit from making this more concrete
i
listen every week to
people i care deeply about who are suffering in their attempt to help others
they are social workers and doctors and parents
they are dealing with heinous crimes that are committed against children that they witness second hand
am
and knife
i want to
support them
and not be overwhelmed by their overwhelm
and yeah red flag
point to it
want to not be overwhelmed
okay i'm overwhelmed yeah so before that you were talking about witnessing them yes then you added in what you wanted to not be overwhelmed
yeah i don't want to reflect their at separate room that's something which should be witnessed also
don't get into that
don't get into that wanting to not be overwhelmed
just witnessed that like your witness sink the these people witnessed that with compassion
don't apprehend has a real thing the wish not to be overwhelmed that that just creates more overwhelm
can you help me more with that
your wooden missing some suffering being they want you to
okay they do not want you to to not to try to not be overwhelmed does not with their one has not what they want from you they just want they want you to witness them
and then there's a being a new that comes up which is i'm starting to feel overwhelmed
then another being comes up i don't want to be overwhelmed
those two are equally deserving of compassionate witnessing has the person the people you were originally looking out so don't don't try to like implement not being overwhelmed
just like when you listen to people don't stick your head in their suffering witnesses
don't stick your head and i'm feeling overwhelmed witness it
don't stick your head in i don't want to be overwhelmed witnesses don't push the beings away don't push the overwhelm away don't push the or the beginning of overwhelmed with the middle of overwhelm don't push the i don't wanna be overwhelmed witness all those things
what does that what does that sound like in conversation
when someone is expressing to you
that they this week they met with a child who was raped by their father and is an immigrant and she has to decide whether to report the father and then risk the child being deported i like what do what would that look like if i were to be
the that you can't say exactly what it would be but the first thing that came to my mind was to help that person who's talking to you
yeah no yeah there's a first responder right yeah so how try to have helped them with how they're feeling ask him how they're feeling
how are they feeling you can you can right now help them with that and then you can help them look at hard they actually witnessing how they're feeling
like what you do with us yes and you you could do that than if you can if you can win this them and help them with within themselves that will help them when they go back to the situation they can help those other people get in touch with how they feel
and crap that's that's being pressed present president president then in there okay now now you've now you find out how you feel you have fat when you you're witnessing that you work with him i substantiate his my mind substantiating this person i'm listening to if so maybe have to
be careful here because i might abandon this person is telling me about this situation i remember they are not what i think they are but i do think there are this way
so then help them look at how they feel and then help them also not believe and take a substantial the way they feel and then take it in this wake is transmitted from you to them to the people there helping this in this way the compassion which might start with first of all
noticing a suffering being and being sentimental but then noticing it and teaching that sentimental compassion to let go of its view it's luck wing view
not get stuck in a loving view
a question like a question it
and let the great compassion com
i being part of it by witnessing the suffering by being aware that we have this sentimental view of it and that there's a and that really also doesn't is a hmong more thorough understanding of what's going on in our view and that and work on their yourself and trap
may tell the other person how to work on it in herself or himself and then that will help them then go and address this terrible situation
which is which he then can get the same teaching
round and round
okay
thank you you're welcome
by the way i just wanted mentioned that
ah pam when i was talking to pam she said she wanted to flesh this baltimore and i thought yeah you want a flesh this out completely you want this teaching to be totally your body so we do on a flush it out we wanted to become our whole body
so let's do that joey
next
leslie
and
i'm curious about in number thirty one where it says
right after is the seat of superior enlightenment comma brings happiness to oneself
and i'm a little i don't know if i'm misreading that are quite what that means there and i'm wondering if you could explain
one of them one of the things that i really love about this text
is this teaching which this is the first kind of like
almost like gum warning of this teaching is coming
which is the greatest joy
is suffering which comes because you love
that's the good that that happiness is much greater than any other happiness so what is it is not that you're happy that people are suffering it's your it it said you're suffering because they're suffering and you love them
that's your happiness you are happy that you can be in this world of suffering with these beings
because you love them that's why you're here and you're suffering because you love them and as that happiness
thank you that's awesome so practice sing happiness in the world is suffering is brings happiness to them
to address a practicing compassion for beings in this world is happiness and the happiness that it delivers others
yes one more
okay if one is not practicing compassion towards themselves is it is it impossible to practice compassion with others
you can you can not practice compassion in toward yourself and practice records sentimental compassion towards others
so only if you're practicing compassion to all beings
of which you are in that
under that umbrella the otherwise it's sentimental compassion yeah and and so and people do some people do have compassion for others and not themselves
and that's because they have a substantial idea of self another so they leave themselves out of course some other people do it the other way round but it's quite common to have for people to have compassion towards others and not towards themselves and they do that because of having an idea of the self of the other
if you don't have any yourself you wouldn't have it for one and not the other
citing i think that's one of the drugs this is just from draw attention to one of the drawbacks of sentimental compassion
it's that you wouldn't have it for others but not in yourself and therefore if you don't have for yourself it it it hobbles or or disenfranchises your compassion towards others that makes sense thank you welcome

king
i was reminded me bookshop and we're going to create really in regard to the pitfalls of the first kind of
was kind of compassion
i was reminded of like when people take courses as where gc medical personnel
whether they're farming
ambulance drivers first responders that there's there's a first principle that your top right away and that is don't become part of a problem and that's what that have reminded me of was like that's if you're if you become part of the problem here with your desired health than you're not a helpful and then you yourself
i'll probably need some help at all
a just to add that if you don't take yourself you'll become part of the problem with exactly thank you

hello world hello hi
oh at the beginning of the class and throughout the class years sat down
the we would be the weird meditate on on these com compassion meditations on compassion and courses
vs on our meditations on compassion
and they give us information about it
but mean to meditate on compassion like the three kinds of compassion we're talking about
the first one know we all do somewhat naturally
by like the other two or you know we might move in and out of them
a day
but in how would we meditate that would like an actual sitting practice meditation how well how would that look to try to develop
we are
oh our experience
of the second and third flavors of compassion
does that make sense
so the a basic definition of god meditation is a topic of contemplation
yeah
a second year i'm a baby meditation is the contemplation of the meditation
so each of these verses is a meditation and we can meditate on them by contemplating you
so all you can like it the beginning at the beginning of var class we sit for the while you could choose one of these meditations and contemplated while we're sitting
or if you're sitting some other time quiet lake you could turn your attention or bring up for consideration one of these verses and just sit there and look at it in a literal at the page or memorize it and look at it mind me
can consider have i to day practice sentimental compassion you can can you can look at that question and silence and stillness
you can look at
for example you can you can say did i today or yesterday or but maybe today did i look at people and remember that they aren't what i think they are
or did i actually fall for what i think they are as them if you're britain
and most of us could probably find some time during the day when we thought somebody with such and such and we actually acted like we believed it
so if you look at study the for of of compassion and part of my peak at the end of the day actually is a good time to see how have i been have i practice sentimentally today
did i sort of
believe that what i thought of people in know like i thought somebody was not smart or i thought somebody with wrong the of an actually lived that's who they were in if saw a wow i did and then you can also say i'm sorry
i confess i did practice
sentimental compassion and i'm sorry
that's it that's a contemplation of your day in light of one of the is types him could also say did i to date practice the second type of compassion and you might say actually i did i actually remembered that the second type and i practiced it and i'm glad i did
so you can both contemplate the teachings of them and uk and also contemplate your daily life to see how they're functioning in your life and you can do that when you're walking around you can also do it sitting still and quiet
very nice
thank you for the teaching thank you for the question

ah
i'm by the way i ah john john had his hand up and disappeared did you change your mind john
oh yes my question was answered by g no not not warrant john
judge john g this is john speaking what is john speaking guess sorry okay so your answer your question guy answered by what are in your exchange with g all great
okay dude ya yang
i read
no
i'd like to i'd like to share my practice that just happened in this in in the beginning of the class today and i like to share what i noticed and i would also like to hear your comments l helped me heal see
what is dead i hadn't more cleaner seeing off what is the first time in the second type of compassion but i'm not quite getting whether there was any store type of compassion there or if not how do i atlas that or how how back kid
come to my practice
so i'm in the in the beginning of the class today i thought someone was someone's name was not called during a greeting and i was i was a towards the end when you when you say okay if not everybody and then i felt like i had to
i cold to to say something about it and so i i send a group jam
send in a in a message saying well i think somebody was not cold and i was able to see that like i was feeling suffering like as if it was mean up getting cold and then i was also realizing my projection out that person
may have found this way or that way and it's my projection it's not that person's actual feeling and but at the same time and steel noticing all my body is feeling the feelings even though act as a when as that it's not real quick call and so i i
i said i said well and i also hear another voice in me while by reb already start talking i want to focus our he's has to say and then i noticed a man of being there that wants to to focus not be worried about this other thing and then so i said cocaine images put a check out there
and then i'd and also texted a private chat cause i thought i thought i was you and and turned out that that stays rep anderson admin so that the vixen
and then then i texted her and then and i was noticing these things going on and i was trying to you to to become compassionate to myself and and i also noticed something's going on there which was like an act of of speaking up for me that she'll say i am really
trusting the as group and i i almost feel safe everybody wants to know this person's have been cold and she is part of us and she's part of me and i'm part of her and we're all part of each other and and then i feel like i what i have to do this and and then
so then then after all that i tried to settle to i thought i did what i can do and then now my should just just let whatever can happen happened everybody is there you'll have all this process and then i started to listen and then later on this person
in a private message me and said said oh grab actually already addressed me by my dharma and that was such a teaching that's like like oh who is this person i like businessman representing her or the dharma name be presenting her and just similar to why i thought i was texting years
web and then oh this is another person and that we're not really is like talking or without really seeing each other but we're also really seeing each other
i i i i would love to hear your comments about others and especially how to recognize if there was any thirds piper compassion if not how where where can they come to my practice how can they come to my practice
well in what you said i think you give some examples of the first type
and there was some examples of the second time
and this the first type of the second type kind of like cayman came up and went away came up and went away came up for the out
so that those those two types one was happening than the other was happening and so on
the third type was doctor it doesn't come or go
does the first two types come and go a third type has come and go the third type is here at the beginning of the class all the way through the class and before the class and after the class the third type is the way we're all together
and we're not separate
and how and the way we are together in a compassionate way where we're not even objects of his trouser like you said she's part of me and she's part of us
that that is
and not did not even thinking that but just beating them that's a third type of compassion
and practising the first two
lead us to realize the third which is there before the first to even started practice
all the way through were always together with all beings
that's odd that buddha
and that way of being together is what liberates us but we have to work with each other forms of compassion to let the third type kind of flush us out completely become our body
that's what we're doing
so hearing what you just said makes me thought when i was asked at asking you how do i bring this to my practice but now i want to say well it's not my practice it's like the food our meeting with another buddha
that's where that is have your name
yeah and there's no real bringing does more like allowing a
hmm
thank you will come
well it's eight forty five thank you again and i also wanted to i'm suggest to you that next time i would like to start with thirty four and thirty five and then i would like to skip over
passion to a tree it's a lovely section but i wouldn't i would like to do it later not in order so what i'd like to do next week is true thirty four and thirty five and then go to do
forty one forty two and so on so if if you're if you're studying the text please look at
thirty four and thirty five and then
yeah maybe skip over that the form of the five vs on the tree to go to forty one and forty two for next time
and we get into the
yeah another another dimension of this study thank you very much everybody i hope your
doing well in them continuing to be very dangerous times
buddha princess tall and let us all blessed buddha with the true merit of our way so that all beings together may attain the boot away
beings are numberless we've our to save them
afflictions are inexhaustible we've our to liberate them
dharma gates are boundless we've out to open them and enter them but away is unsurpassable we vow to become it
thank you very much good night
thank you
in iran thank you
thank you
i'm an
thank you