or with the aid of the
a text from ancient india
we have been meditating compassion now this is our fourth meeting i think what do you think
so we're kind of in the middle ah lot of the series and i also feel like it
we're coming upon
yeah that in the middle of war heart of this teaching
and am
would you like to look at some more verses from the ancient teacher a sanga
so i'm suggesting we look at verse number
thirty four
chapter or seventeen
so the translation you have i think is something like
the compassion the compassionate
or the compassionate ones have four types of mercy
natural
analytic
from former cultivation
and from purity
attained by overcoming
it's resistance

so that translation sounds like a the the fourth
get me say before i get into this then i think that rather than seeing this as for types of compassion i see it has four ways that compassion comes
into our life
i hesitate to say causes but it's like for causes of compassion
rather than didn't speak to so much types of for conversion but is speaking of their womb or their origin
so again is ah
compare present and
the first type is
ah
compassion which is called natural compassion but it could also be
ha compassion that comes
from its nature
and the next one is compassion that comes through analysis
and compassion that comes from former cultivation and compassion that comes from purity attained by overcoming
it's resistance by overcoming resistance to compassion

another translation is
the tenderness of those whose nature is compassion is for fall
and i add in terms of how it comes to be
tenderness of those who is nature is compassion is fourfold
and i'm adding in terms of pollen comes to
it comes naturally it comes through eminent through analysis
it comes in relationship to former practice
and it is acquired through purity that weekends it's a counter agents for the first translation is
it's a the last way that the compassion comes is it comes from a purity that attained by overcoming
resistance but the last translation is it's a purity that overcomes
the resistance so one way to say it is there's a kind of compassion that comes
from a purity it overcomes resistance the other way is is a compassion was comes from purity which has overcome resistance
two practicing compassion

so again the first one is kind of like
when compassionate ones
see suffering
by the nature of compassion they feel
tenderness towards those who they see
despite by the by their nature

you could see sounds like kind of spontaneous
the second type
through analysis means like an analyzing the virtues of compassion and analyzing the shortcomings
of compassion of up our practice of it and also as a shortcomings of not practice singer
by analyzing them in that analysis compassion comes forth
and the next wires and this is somewhat troublesome did something people it comes from
past practice
and the past he has kind of like a deep past
in all the way to the beginning of this lifetime that will we have heard about
and if he had a have a birth certificate for
but before that too
we may have practice compassion
and if we have
in ancient times and in the early part of her life and the middle part of our life our past practice of compassion is where our president compassion comes from
in the last one is the compassion comes from a purity
which overcomes resistance
or it comes from a purity which overcomes resistance
so those are for kind of for ways that are being talked about how compassion comes to be
and i think i would i'm okay with stopping that for second and see if you have any questions about this

well i'm more i'm ready to move on if you don't have any questions right now
next the next verse
and it doesn't say so in your translation and and it doesn't say so relief ah in the original text but i would say that this card a versed number thirty five or which is also called karaka thirty five
five
it's about great compassion
it's about the great compassion which we talked about before
it's his compassion which doesn't have a objects
it's about a compassion
that's not separate
from the purse the compassionate person and being for whom the compassion is is given are expressed
that's the great compassion which you've talked about before and this compassion is talked about in thirty five
giving us more information about buddhists compassion great compassion
in love so let me warn the assembly beforehand that ditches is talking about great compassion which means
you know it may seem that we're not there yet
and in the tradition in the traditional comment cherries on this text they say that this is the great compassion which is realized by
advanced body surface
so this is not if you don't feel like you have
have this kind of compassion realized in your life i would say well maybe you're not
you know a celestial body so that fuck because they they're the ones who attain this
still it's in the text and i kind of want to talk talk to your body and offer you some more information about where we're headed eventually
so the translation you have i think is
it also it's put negatively right this this a description of the great compassion is put negatively
so it is not mercy
in other words it is not great compassion which is not equal
or constant
not universe or responsibility nor from practice and not from detachment
nor from non perception
likewise with one without this kind of mercy it says he says one without mercy but i would i would add one without this kind of mercy
he is not an advanced borisov
so it's written in poetry and i'm elucidating the poetry for you
as i would say the last line there is
one without this kind of come of mercy is not an advanced body sought from
in other words we could have the other kinds of compact can we talked about
and not yet great compassion

i'll give you another translation if you you can handle it which is that which is not uniform
or constant
which is without superior intention
which corresponds to universal responsibility which lacks the means of accomplishment
and is neither free from attachment nor non conceptual is not the body surface great tenderness
and so i like to
say a little bit about that so the first one is put negatively
on it is not borisov from mercy if it is a mercy which is not equal
so that means
equal towards all living beings
and not just all living beings but it's equal towards all living beings whether they are in lots of pain and also even if they're really very happy right now
i've talked about this before this compassion is not just towards people who are in agony it's also tories people who are feeling really happy
and also the beings who have kind of neutral neutral feelings it applies to all different kinds of of suffering including the suffering of mundane happiness
and then the next one is constant if is not constant it's not this kind of great tenderness constant means again this is very lofty
it means it's non-stop it made you you don't miss a beat it means every moment you're on the bodhisattva compassion ball
so great compassion is constant
and then the transition you have is not from practice

actually i got the wrong word ah not from universal responsibility comes before that
which means
not
universal responsibility means that year
yeah you feel responsible to all beings as as you would toward yourself
you see all beings as yourself
and you had that intention to practice compassion towards all beings as you will towards yourself and toward yourself as you would towards all beings

the one that i'm actually not so clear bot is not from practice not sure what that means and maybe you could help me with that and the last the last two are
not being free of
attachment and
oh yeah and that i would say is that you if you practice compassion without with attachment you're very likely to practice with some sense of getting something from it
sample you practice compassion towards someone and you're kind of trying to get them to to feel differently you're practicing compassion towards someone who's sick and you're trying to get them to be not sick
are you practicing compassion towards yourself and you're trying to get such get yourself something by practicing compassion

when in that is something you might want to has lots of questions about and the last one is through non perception and that one is which i started said before
you don't perceive you don't you don't conceive of others as separate from you you don't you don't proceed even conceive that they're suffering is separate from you that you are separate from them that your compassion is separate from them
that you are separate from your compassion that they are separate from compassionate and there's no perception of separation
and in order to have this kind of non conception another very high level of attainment is to have insight into
the non-iron ising of all phenomena

ah which is which is also called the patient acceptance of the non or arising of all phenomena but he says patients in the original but the patients is understood as actually understanding that of course we have to accepted in order to understand it but the name of the this type of
the inside is called acceptance so this kind of of compassion accepts that the beings for whom we feel tenderness for whom we feel compassion
they do not actually arise
and our compassion also doesn't arise and their suffering does not actually arise and we do not actually arise insight into that is
the final criteria for this great compassion in this character

no i'm not to oh take a leap from this cargo thirty five up to forty one and give you two more verses
which i find which i found stunning almost shocking and extremely interesting
so i'm will go into if if it's okay with you i'm willing to do two more carcass and then open up the am discussion
so if you want to give me any feedback whether you want to stop now and have discussion or one or or want me to do to leap to the next to
at and then have discussion and i don't know how we let maybe you can raise your thumbs for on
for going on
i see one thumb i see i see a lot of thumbs
okay anybody who does not want to go on and please make yourself vocal
okay so let's go onto the next to and then come back to discuss these former car can so i'm so i suggested to last week to skip the lovely section on comparing on the analogy of compassion being a tree
i'd like to skip that lovely section and go to carry a forty one
which is like
it's it's really the heart for me of this chapter
of this teaching
ah here it is forty once
who would not be compassionate towards beings who are the source of the virtue ah of universal mercy
i e great compassion so again who would not be compassionate towards beings who are the source of the virtue of great compassion
click clear the living beings are the source of great compassion so who would not be compassionate to them then the next one comes this is this is the real surprising thing for me
there is a matchless happiness
even in that at suffering
which mercy for beings generates

and here's another treasure

fence great compassion is the source of qualities who would not have compassion for sentient beings who are the source of great compassion
even though they the compassionate ones feel pain for them
aroused through tenderness
it a pain produces immeasurable bliss
so the amazing statement here is that the pain that is generated
by compassion
that pain generates
matchless
ah unsurpassable bliss

the this suffering what suffering the suffering that comes because we feel compassion
that suffering
produced this generates unsurpassed lists

and then one more

mentally
those compassionate body surface
permeated with mercy
do not seek to rest even in to that is nirvana
they do not seek to rest in nirvana
how then could they become fond of worldly happiness or even their own lives

those whose tenderness
those were tenderness who are imbued with great compassion do not even set their minds on piece of nirvana let alone become attached to mundane bliss or their lives
hey we did it we we brought this for characters into our life and now i'm ready for
to deal with your offerings and responses to these amazing teachings
which again i think
it's difficult for us to understand that there's the type of suffering with generates an unsurpassed bliss
and that type of suffering is not the suffering that comes from selfishness
or cruelty is suffering that comes from loving beings with great compassion
we we we do feel suffering
because because they suffer and
we feel compassion for them and from that compassion we have a suffering in which there is unsurpassable bliss
which by the way
we'll make it possible for us to continue to work in the middle of suffering this type of suffering
which is surrounded by other kinds of suffering but again all the other kinds of suffering we have compassion for and our compassion for them hurts
and not hurt generates the joy and bliss that keeps the body sought the going okay made us enough
welcome great assembly

arab
it might my question was kind of man i while he was on analytic i is that we i have never respect speculations on what analytic could be
in the first one would be is it's
it's just logical it's what the mind
leads you to think
i'm should be your response but your heart may or may not be in it but your mind is driving you to that uploaded that's part of it and then you notice
you can even you can notice that when you do do certain when you do compassion practices you can notice how that's
that's a virtue of them you can actually analyze your compassion in that way and you can notice the fault of not being compassionate
so there is some study of the times when we miss it
and see how that works and they're also as a study of times when we are x actually able to engage in compassion
and how that works so that's the analysis of faults and virtues of the practice and it's part of the practice in highly
yea i have lots and lots of conversations with people about the faults and virtues of compassion is at its analytical is logical
is rational
but it has it has its function is one of the places compassion developed from
yeah thanks you're welcome

nancy
haley
hi there hi there i was wondering how do we developed this compassion i guess there's a lotta talk about what it is and how it's and all this comparison about the strength of the compassion of this
the bodhisattva how is it developed well you say my beloved besides besides our meditation practice how is this author suggesting that it's developed or

ah
later in the chapter which is another reason why i love this teaching
he's going to teach how practicing generosity
you know
nourishes and brings forth this compassion
so generosity i see as a compassion practice
so if i practice generosity i am practicing john i'm practicing compassion and also by practicing compassion in the form of generosity
as we sat back in the check in the verse had talked about the there if the effects of the results a practice if i practice compassion towards soft suffering if i practice generosity towards suffering if i welcome suffering if i allow suffering if i'm gracious
was suffering
that ah is one of the places suffering comes forth for from also if i practice ethical discipline with the suffering if i don't try to kill it or lie about it or intoxicate myself in relationship to it or
try to misuse sexuality and relationship do not all the things are all the ways of not taking care of it
i give up or i take care of it by practicing those precepts and then the third practice is i practice patience with it
those first three practices of generosity ethical discipline and patience but shall we start practicing compassion with pain and that git that
that generates more compassion and then their compassion
which has been generated when it's applied to the suffering of others and self
that compassion brings up a special pain which were to is discussed in carica forty one
a pain in which
a only the people who are compassionate feel that pain is a fein pain that comes from love and compassion and that compassion has a great joy in it which sustains as in a very profound way in practicing compassion in the midst of suffer
ring

but there's more to come about how was
no we do continue to talk about how did how to foster generate nourish and practice compassion

hi i'm hey everybody i read my question is related to the word mercy as
you know that somehow you got muted difference and a challenge i'm sorry that my computer i got stopped by the word mercy i didn't know what is the connection between compassion embers okay so standing on
yeah and love different i slightly different so i'm
i'm just a different word so that the word that the mostly as translated in this text as compassion is
karuna
and the word that translated as on
act as mercy
is a
it's called i don't know how to say exactly but crippa k instead of coronas crippa which is also sometimes translated as
pity
so they're related but the are using different words to get different angles and so we have compassion we have pity we have a mercy and we have tenderness and these are different a translations of different words
but i don't think this up a real line between
i should say bruh like this there's not really in a separation between compassion mercy tenderness and pity but they had different qualities however there dinner there is also a term
ah that that we use that was quite familiar iv of you heard the term mehta
some matter is often translated as loving kindness so met met as somewhat different from compassion
we don't say this text doesn't say that when you feel matter
for beings
you feel our pain
it's not make it is somewhat different point part of our practices to feel loving kindness towards beings which is wishing them well wishing that they'd be free of suffering from be of fear and distress
but in the matter doesn't necessarily lead us to feel pain
that's the key difference compassion when we feel compassion for beings we feel pain
because of the compassion
and feeling pain because we love someone this tax is saying is a great joy but loving kindness which is sometimes also translated as love is a different animal it's part of the program but this tax is emphasizing this
this feeling we have this tenderness we have towards beings
which gives rise to a pain which generates gop
whereas the loving kindness
when we practice it towards beings it also gives rise to joy
practicing matter which is also in sanskrit my a tree towards beings practicing love in that form wishing them well it doesn't it usually not spoken of in the tradition to sing when people practice loving kindness they feel pain
but when they practice compassion they feel pain a special kind of pain which is the pain that comes because you love the other kind of love it doesn't really lead to pain it's just it's a joy it's to join a wish people well and want them to be free the
this is compassion which embraces them tenderly with empathy and in that room brace we feel pain
but it's the pain that comes from love it's a special p
the great compassion does not feel campaign from being mean to people is far beyond that
it feels pain the by loving people and that pain is unsurpassed there's no greater happiness in in our life than the happiness that comes from feeling pain
because we love
so at the differences and the tenderness and the pity or kind over and that in the compassion department
and the signed chinese characters there's too common chinese characters that are used in this connection the first character ah is
print not g in japanese
and is translated as love
and it's also translated as compassion
but has not translated as pity or sorrow
the second character that's translated as compassion and also as love but it's also translated as pity and sorrow
so compassion has pity and sorrow in it it's
it's in that way to different from other forms
and it's mercy and the sense mercy slightly different also than wishing people well
mercy's like relating to their suffering rather than
not sit nuts not in contradiction with but it's different to wish people who are suffering well
then to be with their suffering
mercies and not about is so much about wishing them well it's about being with them in their misery
and again that's painful and that's great joy
so i can getting some some hoops making some sense we thank you you're welcome thank you

good evening there were even paying everyone
i'm so you know in sanskrit there's also the usage of the word crippa and that it to mean a grace
ah as in like can you know when you say good provides like the grace of the guru and the guru has so much compassion not enough the teacher so much compassion for the student and and their suffering from ignorance and their state that they isn't it a sort of a grace
that is bestowed upon the student am so it and it's slightly different from the the surfer sense of mercy but it i can see the relationship to that word of mercy and grace like a universal grace of some kind you know which comes from at
from that quality of love and so so there is that the i guess is that relationship with love
in that word of mercy and grace sent in a
in that way the guru has this crippa crippa and and and the gurus crippa crippa crippa yeah yeah the gurus whatever it is
the gift yes this this whatever he wanted translated compassion ah pity mercy it's it's a gift it's given
yeah and
though the one who gives it
feels pain
for the one is given to even if one has given to is very happy
and but the and that pain
sustains the one who is giving this
because it's it's hard to feel this pain and it cause it's painful
we want to keep feeling it which means you want to stay with beatings and keep giving them this compassion and feel the pain and give the compassion and and give the compassion and feel the pain we need joy to keep us going
yeah
so this isn't monday enjoy monday and have been is usually goes with getting something or being free of pain
this is not for this this destiny joy is in the middle of pain
yeah
yeah
rem that there was a question also this joy helps us not attach to mundane joy because we all know it we've all probably had some experience of mundane joy and we all probably have had some
attachment to it
so this kind of joy frees us from being attached or even addicted to this other kind of joy which is
monday
and doesn't really grow this monday enjoy doesn't grow on the suffering of others that that we feel compassion for
thank you rep living there was one a question that came up when you were reading the verses about an eye and linda i noticed also had typed it in the chat were you there was a worse switch said that it comes from the realization that are the insight that
or that we don't arise the compassion doesn't arise the suffering doesn't arise
and so is that teaching at sort of related to the teaching on emptiness and they are is in the sense that it is that isn't this isn't the same idea would like something not arising
well in emptiness think gonna rise in the cease for her
and this is and this is emphasizing the not arising of things is not much emphasizing for whatever reason disappearance a thing for him and again this realization is the way the body side for understands nirvana to that nirvana
also doesn't really
they understand nirvana as not arising not on origination an earlier understanding was they understood nirvana as ceasing of nirvana us he ceasing of suffering
but he sought for understand nirvana as non arising of suffering and non arising of compassion and the nano rising compassion and the nano arising of suffering and the nine arising of the body sought for they go together in great compassion
and all this of course lives in emptiness
but it's the slightly different emphasis is slightly different emphasis than emptiness need up in emptiness there's not nothing arises but also not successes nothing increases nothing decreases so this is emphasized the special emphasis on non arising
interesting here that takes a little bit of chewing over foot thank you a lot of during out and is calling keep the tradition it's very advanced to actual with see this and the meantime we're hearing about it and having problems understanding what they can be talking about
thank you
you're not you the assembly not been sheltered from
very advanced discussions
i have a question about resistance to compassion as and i'm i have somebody in my life it's and resisting compassion and so i'm trying to give my spouse compassion and sometimes i wonder will maybe actually compassion looks like resisting right now from
what i think of as being compassion
so i guess i have a question about a great compassion does it have a little variety and it's flavor or would i know if it was great compassion that ah
i'm setting a limit and and maybe in my heart feels tight so it's just not compassion
well i will suggest a great compassion again has the quality of
equal
so it would apply to this any tight feeling in your chest it would it would embrace any resistance
and you can end again there's two different ways i see this translated it embraces resistance great compassion embraces resistance
because it is pure it has no way to like a embrace this kind of suffering enough that kind of suffering so it embraces resistance to to compassion but also the other way around it's a by read by embracing
i said was will were more because it's pure in embraces resistance and embracing resistance it overcomes was distance the other way around if you embrace resistance
you overcome it by embracing it and and then that's the purity of great compassion so either embrace the resistance
and overcome it or
be pure and embrace through resistance and overcome it

so many opportunities

next please

when evening
oh wow
just in the nature of a discussion this text is you say it's advanced and our
so it comes across to be as
concepts you don't wait a minute
so i just wanna discuss little bit with you know first of all about crippa on one lovely thing that happened to regular conversation in india my friends
especially the village friends if i say to them how are you are you healthy is a up kick passing by your creeper i am healthy which seems like such a
and adding a cultural understanding of what you're talking about know you
japan though i bet i'm not the only one who does not like to work pity but we don't have to get into that as it is a translation for anything here so wonderful that is what we're talking about but our august's demon say something about them or just maybe i'll i hear so much people have a problem with that word i say
it has the quality people associate i was looking down on people
can we do and you've probably heard this often and everybody knows what i'm talking outside rather just raise one more thing instead of that looking sorrows nicer word
sorry was good you know so
this section you advised us to skill
i just you know mischievously read that and
it's a nice because it's a it's just a metaphor of the three and it helped me
and then put out by saying about the tree of compassion on that wherever of this is where it started but it thirty nine it says when should recognize that long as the watering where the tree of compassion so that gets to me tend to i'm when
it's just grappling with this
constructs that you're giving us in word doesn't
it goes up my tree lot that where it says love
oh is the watering of the tree of compassion with you think that that might be much for your net
i'm not right now i'm not sure when i well i don't want to thank you i'd i i do you feel like it's a beautiful section but i feel like to discuss an analogy doesn't work very well i can just medium but i do think that it's a
beautiful analogy or metaphor and i and i'm glad that you read it and found a nurturing so
ah you
but i just didn't feel like discussing analogies it's like an iron i just don't know how to do that than a group but i do a meditating on that would be good when it it's it's poetic so it can sometimes get to our heart in a way that the concepts can enrich so loved on
i have some ability to say oh love whatever it areas cause that's justice aren't penetrate as compassion
but i can sort of get it in something is in love
even the suffering
on behalf of the loved one
also is
beautiful you said blissful so at i just want to say that you
so i i i loved someone in their suffering and i'm just stall
happy to be with them
and then i would feel terrible not being with them and i would feel weird if i didn't care
but i do care
it has also the sources that great happiness so anyway we agree thank you

bhatia
i know hi assembly
i just wanted to add some things in to
i was as i was listening to the
move conversations on the meaning of compassion
i was reminded me what came to my mind was working as a therapist with clients and and and and trying to find a place that is most helpful to the clients
and as i so what what came to me was
ah that
if there's something about transformative for the client when the therapist is able to be with the client completely
and really is in that great compassion you and i just remembered and i then from that quality of being i thought it feels like
when we have no none of those things on the list in thirty five then there's that total openness to the person to the situation to what is and then the suffering simply is the product of know separations
no barriers between
of the concepts of me and day and this and that so then i looked up in in the dictionary to see if that's where actually
is there any translation of that kind of meaning that i was thinking about and the anathema end in the wikipedia it said the etymology of compassion is latin meaning co suffering so it's a very good observation it is
to be so unreserved not protected not separated by any conceptual things that we're completely naked
and like a and a good not a very good word of has it's just there being so you know what i mean it's just there's no separation and then first you feel suffering because you perceive that it you see it you your when it will be with it it just there
and somebody mentioned i will ask the question how do we get there will actually thirty five gives the list of things that if we observe in a that's how i saw it as i read it if we observe each one of those in our
quality of being
and if recognize that okay first one not equal or constant to me actually what you you is not only what you just said that it's equal to everyone but also i thought about equal or constant instead of rick i'm describing
a state of being because
come person does not have preferences or you know fear liking or disliking or so it's a state of being that is sake just totally
non flavored so it's constant if the if there's up and down those emotions and that's usually attached to the self right so that's what else think he will do you think about that well we talked about three kinds of compassion right
and now we're talking about great compassion yeah that's what i'm talking about so are you could say great compassion has more flavor but also great compassion embraces all flavors right doesn't have them but it's not suffer from any flavor right
and if it embraces all fragrances or orders invoices all sounds and submitted embraces all beings
but don't i have he doesn't have any of them
it just is nothing in addition to are separate from all beings right and when you go to the second one not from universal responsibility again ice the the way i read it was you know when i come to act from my purse
personal response that's that's my little self coming up universal responsibility something that again just like flavorless a great compassion
it's gonna indescribable until we feel it because anything else is a little self jumping in and the agenda of me trying to do something so but the little self is included right
is just a it's not great compassion by itself is embraced by great compassion
but is that quote quantity of constant that you don't feel when he are just ah when you're and calculated in the self innocent level self but again bigger than its up and down being encapsulated
and being and up and down
a tired of it that doesn't interfere with great compassion great compassion just embraces that it draws on that right
yes we just more nourishment for great compassion but the other kinds of compassion like sentimental compassion have some problems with some of this stuff
get rid of that self or bring us java honor keep to self-fund get rid of that self that's part of compassion to
but we call that kind the first time which is again sentimental compassion or compassion which see these these things as objects an existing on their own
but all the beings to are doing this warm up compassion
the first type i'm totally included in great compassion and great compassion is saving them
without being anything in addition to them
or less than them
eyes almost like holding them in at once once in a
big big hands you know exactly holding them and it's also being held by them
album all those kind of immature forms of compassion hold great compassion and vice versa it's really a great situation you know yeah like
thank you thank you

yes not come you kill me thank you
i'm i wanted to ask you about equality also in
at the very beginning of this this class something in the first session you said something about you had a pain in your knee
and i said i had a pain in my knee to but those two things seem different you know and i might i might equally wish that we each be free of pain but the experience still has you know
my my needs and emmylou more intimate with that that i am with your pain so i'm just wondering how that works into this discussion of great compassion
you know i have heard that there's some practice like exchange of self or others like imagine that somebody else says pain issuers you can find can i would be harmful you can do that as an exercise know are asked the in this text where it says i wonder how does it say
a it on
i think universal responsibility is one translation and your your intention is another translation and hybrid of that referring to when you actually see
when you actually in a site that that you are exchangeable for others and others are exchangeable for you and then there's also exercises to develop their
well that seems very advanced
yeah i guess is fragments and an art this this understanding of this reciprocity between us to each other got as part of great compassion
and even before we realize it we can do exercises which promoted
and before that i feel like we can be sympathetic and we can even be up a salad but it's not the same as we can and that and that's part of walloping this other thing
no
and in in shanty david's work of the entering the the bodhisattvas way of life
body cherry of tyra
he teaches you know about developing tranquility and concentration and then after being concentrated then he brings up this meditation on exchanging sell for other so it's a practice he recommends to do after a person has been taken good care of themselves and aren't the person is not quite
calm and then an hour com open space he recommends this meditation in
and then if one gets actually enters into that understanding than you have realized an element of great compassion
congratulations
thank you thank you

ram yes pan am i just had a question the double negatives and number thirty five am have confused me so it says that is not mercy
the which is not equal to or constant so i get that part mercy is this mercy that we're talking about is equal and constant add this mercy that we're talking about his from universal responsibility
yeah live it is from practice all it is it's from his from equality
it's from come on sickness it's from universal responsibility which also means understanding a self and other are reversible that unit another translation of that it's from practice and it's from detachment from gain in the practice and it's from non perception is from all those things
as type of compassion
and if we don't have those things are some lack of realization of great compassion even though he may have
quite a bit of other types of compassion
where they cannot which great a pack compassion embraces
so the part where it says this mercy and is from non perception so what they're talking about
there are nine perception is nope is it's beyond perception also as he look it's a particular thing has been referred to it saying
well that this this great compassion
it emerges from realizing that the beings were devoted to
don't arise in arises from realizing that we practitioners do not arise and there an hour compassion doesn't arise that really unleashes and opens up the the mention of compassion so great compassion has this the
realization of not a resignation which
set it free to totally embrace all beings and that totally embrace which requires this kind of understanding otherwise we hold back now and then or a lot
is tolin brace is what saves all beings
doesn't add anything to them or subtract anything but an order to not had we need to understand that the thing that we're not adding to doesn't even her eyes okay we understand that thing doesn't arise we don't subtract from of so easy suffering we don't add to the suffering we don't suffer
track from the suffering without this understanding we're into lot like subtracting from st lot of people into subtracting suffering or increase single freedom from suffering is none of that in this because we're starting with things don't arise and that that's releases the compassion to enter fully into
two
great compassion
and when we say they don't arise we mean it doesn't arise and consciousness as a separate thing
well ah
see even if there's an appearance and consciousness of a separate thing that appearance of separation doesn't he does not arise okay that's the understanding okay which again allows us to be kind to these illusory appearances
as of separate beings
who are you know who who should be cool though and i get into there should be different rather than just embracing them
yeah
thank you thank you
ah me
am i am
who who's
who is it is it tracy or or jump
right he was real but i think who like tracy i think he turned off your video ah i did where next day after you
if you don't you can see my picture right now now we can all get but the before your voice and jones brother john's face ah okay shall we do my face snap okay
and a new procedure should we have bobby jones' voice
he might be an interesting company
am i
like the confess to being deeply unsettled by the compassion teachings by my mistress misperceptions that i feel like i based my love of buddhism on a complete misunderstanding and it's it's just it is
and disorienting for me and am
it more than did something beyond disoriented so all this time i thought about i took were to remove suffering i thought that's what i was signing up for that may all beings be happy sentient beings are a number of hussain center so i've been going down that track that's my that's my buddhist or
up and then at the intensive i think i heard or got the little idea that know that's not the job the job is to be with not not remove it okay so that's been i'm knackered it has been a huge deal yes and so
by the way i'm going to give a talk on saturday
through the know abode zoom room and i will talk about in more detail about this but when i like to say that yes buddhism's about saving beings who are suffering rather than removing the suffering
i was for me because if you remove the suffering you would also get rid of the beatings
you throw the baby out with the bathwater
yeah it's a bottle it's about embracing suffering beings and protecting them from suffering even while others suffering protecting them
liberate them while they're suffering and not liberate them from suffering they've used to have
there might have in the future or but to suffering to have right now
it's fine to wish people to be free of suffering that's like loving kindness
i wish beings to be free of suffering way but loving kindness does not say i wish there was no suffering doesn't say that and said maybe may beings be free of suffering may be buoyant and at ease and free
it doesn't say i wish there were no suffering people
but some people think that's what buddhism bodies reducing the suffering which means reduce those people to let to be suffering less that's fine and we have a wonderful medical profession in which is trying to do that to reduce suffering and you know i'm probably going to have a knee replacement
which might be seen as to reduce suffering so i can walk more own you know because right now this suffering in my knee is such that i can't walk very far
but i'm being careful with it but i'm not so much trying to reduce the suffering i'm just being careful with it so i would say not so much for me buddhism's about embracing the suffering and liberating beings embracing suffering beings and liberating them and the main
that liberates them is for me and the other to realize that we're not separate
not for me who separate from you to get you to suffer less which might really annoy you
and you might feel like a disrespect you to try to get you to be a less suffering person but i'm not into that i'm not into unless get having a less suffering tracy than i've got right now but but is that realistic i mean if i'm suffering and you can help me i i don't think i'd be insulted as in fact
you've helped me a ton with my suffering so why why you so i would but heck does hey my helping people is not intended to reduce their suffering is to help them deal with with their suffering better
because if i if i were to reduce people's suffering what happens when i walk away and the suffering comes back
but if i if i'm helping a person deal with your suffering if they feel less suffering when when i'm around that's fine i don't mind but i but i really do mine is for them not to learn how to deal with it cause it's gonna come back and he never done it and come back for them it's going to come back for their friends so for me
the compassion towards her compassion is not about reducing suffering from my understanding is about embracing it and liberating it
and liberating the beings who are engaged with it it's about freedom and peace and also not and also not attaching to peace and freedom
and being compassionate with this suffer we've got now goes with not attaching to less suffering and peace so again look at the first cause is same the bodhisattva does not abide they do not abide in peace if you're not abide in nirvana were basically
the suffering is not arising
yes but they don't abide there they embraced us of ring when it comes they wish people well i wish you know you can have an operation i wish you well but i don't wish you do suffer less than your suffering
i'm with your suffering the way it is and i wish you well
as you speak it that that is i as i am a spy air to that and i'd just feel like i cannot be counted on to not that if i see you suffering to not one of remove the suffering i feel like it's an honor i feel like it's in my blood in my bones to want to do that
the sentimental compassion is deeply rooted in our body and mind and great compassion embraces the sentimental compassion and helps it become free of itself it was deliberate beings from these lesser compassion but not by getting rid of we're not trying to get rid of suffering or
sessions were embracing both to to save beings and to liberate them and to make them at be at peace and then missouri peace we practice compassion with them so they won't be attached to the peace
this is a truly amazing teaching think thing you and thank you for sharing how just disorienting it can be
not and i'll talk more about isn't as many people come to me and say that they're practicing buddhism in our to reduce suffering
and and they don't ask me but if they did you say can i stay at sunset or even i'm here mainly to reduce my suffering
as a yeah you can stay
but some people come to practice them not to reduce their suffering but to learn how to embrace it and more fully the people who attracted me weren't people who had a low level of suffering they were people who like open themselves to suffering and weren't afraid of it that's what i want to learn
barbara john and jeffery and whatever well i think it is me with the question is done by i also want to say that i really appreciated tracy voicing that misgiving and the answer you're just scared to her to zinc i was very helpful as with everything you
and sayings were helpful posts particularly resonant with me my question is a bit different and a this from the very first kind of couple of minutes of this on which is you speak a little more about not a rising you've mentioned that the number of times tonight that that the nine arising of the
per are being that is suffering or that is apparently suffering and the not arising of the appearance of that me he you've spoken to both as could you elaborate what that means some having trouble with that concept so he said of that's clear enough question but it's a very clear question and pages
and it's
yes it's you're talking about a very profound teaching gay so what i've just what one thing i would say for starters is that we have three kinds of patients sometimes we talk about
the first kind of patients as patients with hardship like being too cold to hot but having pain in your knees or you know
just like i just thought of this this gymnast name's simone
what bob miles
she said i feel like i have the weight of the world on my shoulders that's like a hardship it just really hard to be in her shoes and not to mention she had a hard time true training all those years she went through a lot of hardship to get it to where she's at now she she did lot of
hard training to get where she's out and now she has a new kind of weight and difficulty to bear and it's really hard at so the first type of patients is to be with that kind of torture
like pain in your body overwork and is on that the second kind is patients with
reinfeldt or or the attack and cruelty that comes to us from other people it's more difficult than cold and heat and heavy burdens it's really hard when people are cruel to us or other people
so as the next kind of compassion with a patience compassion in the form of patients with insult and injury from other cinch in bags and a third type of compassion is i'm a third type of patience is to be able to accept that things don't arise that's the most def
cult thing to be patient with
and ah you didn't exactly ask about them but i'm just saying that this kind of patience is so unusual i mean it the object of this kind of compassion patience is very unusual and it's much more difficult to deal with them being insulted because it basically a it up
ends our whole view of the world as a place where things are arising and ceasing
so basically what is saying is that this arising and ceasing the earth the arising is an illusion
his legs something's rising
which is really totally the whole universe but it looks like this things arising and not something else but as an illusion and some i'm happy to talk about this more but basically it's the ala arising is an illusion which if we meditate on
and we see that as an illusion and we can accept it we see the and accepted that kind of freeze our compassion
but ah
i i i'm happy to talk about this more buds quarter of nine it's a very deep question and basically it's the acceptance of reality that that these appearances arising are illusions would that take the thing that arising out of context
in context doesn't arise it just isn't happening together with everything out of context it arises and something else doesn't but we can talk about this hopefully forever
because it's an ongoing meditation okay i suspect we will be talking about it
it's a very found in advanced thing to understand but that doesn't move not start talking about it now but meditating on it may effect let's meditate are tonight show forget
kip as you go to sleep tonight meditate on ah no nine arising of all things all right
thank you everybody for her stay with us through this challenging kitchen
may our intention equally extend to every being in place with the true married of buddha's way beings are numberless i vowed to save them
the lose things are inexhaustible i've had to cut through
dharma gates are boundless i vow to enter them
good away is unsurpassable i vowed to become it
vivian you came late welcome
let's see who with your hat on
what time did you arrive in
around seven twenty
welcome everybody and thank you everybody and good night everybody
rare that
to pm on each other by greg coach i wish i wish you well i wish you well
is it possible to for to get from you the titles of the translations or whatever that they are using so we could read them as well
yeah let's see
devers
not a threat maybe i'll try given to sonia and as sonia to send him to to and gay dance good i you
yeah you're welcome good know i
when i thank you