Two Kinds of Compassion

By: Ken McLeod

If compassion is the wish that others not suffer, one approach, certainly, is to address material and emotional needs—struggles with poverty, hunger, illness, and fear in all of their innumerable combinations, as well as the many ways in which people are treated as less than human. This form of compassion seeks to alleviate suffering and pain as much as possible and takes expression in society as kindness, care, and justice.

To bring an actual end to suffering is another matter entirely. Suffering comes to an end only when a person is so in touch with life that he or she is completely at peace, regardless of physical or emotional circumstances. The wish to help others find that kind of peace is a very different form of compassion.

Bodhicitta evolves out of this second kind of compassion. Bodhicitta, as awakening mind, is the intention to awaken to life in order to help others awaken to life. It is not simply a feeling or an emotion or a sentiment. It has a vertical dimension that runs at right angles to our social conditioning and embraces a knowing, a seeing, into the nature of experience itself. It may grow out of a compassion that sees to alleviate suffering, but it is qualitatively different.

Bodhicitta permeates every aspect of Mahayana teaching and practice. Broadly speaking, it is a quality (many might say it is the quality) that moves us in the direction of awakening.

From: Bodhicitta Explained (Tricycle magazine, Summer 2018)

The Inconceivable Vow

By: Taigen Dan Leighton

A key aspect of Bodhisattva practice is the commitment or dedication to the way of awakening and to carrying out this commitment and practice for the benefit of all. The aspiration to care for and to awaken all beings (in Sanskrit called bodhicitta, literally “enlightening mind”) is considered mysterious and auspicious. This heartfelt care for suffering beings and fundamental questioning into the meaning of our lives arises unaccountably amid the multitude of psychological conditionings in our experience, known and unknown…

Although bodhisattva qualities may unfold over great stretches of time, the initial aspiration of beginners seeking the Way is said to be identical in nature and value to that of an advanced bodhisattva.

From: Faces of Compassion: Classic Bodhisattva Archetypes and Their Modern Expression—An Introduction to Mahayana Buddhism

Why 'Right Intention' Is Important in Buddhism

by Barbara O'Brien

Updated April 09, 2018

The second aspect of the Eightfold Path of Buddhism is Right Intention or Right Thought, or samma sankappa in Pali. Right View and Right Intention together are the "Wisdom Path," the parts of the path that cultivate wisdom (prajna). Why are our thoughts or intentions so important?

We tend to think that thoughts don't count; only what we actually do matters. But the Buddha said in the Dhammapada that our thoughts are the forerunner of our actions (Max Muller translation):

"All that we are is the result of what we have thought: it is founded on our thoughts, it is made up of our thoughts. If a man speaks or acts with an evil thought, pain follows him, as the wheel follows the foot of the ox that draws the carriage.
"All that we are is the result of what we have thought: it is founded on our thoughts, it is made up of our thoughts. If a man speaks or acts with a pure thought, happiness follows him, like a shadow that never leaves him."

The Buddha also taught that what we think, along with what we say and how we act, create karma. So, what we think is as important as what we do.

Three Kinds of Right Intention

The Buddha taught that there are three kinds of Right Intention, which counter three kinds of wrong intention. These are:

1. The intention of renunciation, which counters the intention of desire.

2. The intention of good will, which counters the intention of ill will.

3. The intention of harmlessness, which counters the intention of harmfulness.

Renunciation

To renounce is to give up or let go of something, or to disown it. To practice renunciation doesn't necessarily mean you have to give away all your possessions and live in a cave, however. The real issue is not objects or possessions themselves, but our attachment to them. If you give away things but are still attached to them, you haven't really renounced them.

Sometimes in Buddhism, you hear that monks and nuns are "renounced ones." To take monastic vows is a powerful act of renunciation, but that doesn't necessarily mean that laypeople cannot follow the Eightfold Path. What's most important is to not attach to things, but remember that attachment comes from viewing ourselves and other things in a delusional way. Fully appreciate that all phenomena are transient and limited—as the Diamond Sutra says (Chapter 32),

"This is how to contemplate our conditioned existence in this fleeting world:
"Like a tiny drop of dew, or a bubble floating in a stream;
Like a flash of lightning in a summer cloud,
Or a flickering lamp, an illusion, a phantom, or a dream.
"So is all conditioned existence to be seen."

As laypeople, we live in a world of possessions. To function in society, we need a home, clothing, food, probably a car. To do my work I really need a computer. We get into trouble, however, when we forget that we and our "things" are bubbles in a stream. And​, of course, it's important to not take or hoard more than we need.

Good Will

Another word for "good will" is metta, or "loving kindness." We cultivate loving kindness for all beings, without discrimination or selfish attachment, to overcome anger, ill will, hatred, and aversion.

According to the Metta Sutta, a Buddhist should cultivate for all beings the same love a mother would feel for her child. This love does not discriminate between benevolent people and malicious people. It is a love in which "I" and "you" disappear, and where there is no possessor and nothing to possess.

Harmlessness

The Sanskrit word for "non-harming" is ahimsa, or avihiṃsā in Pali, and it describes a practice of not harming or doing violence to anything.

To not harm also requires karuna, or compassion. Karuna goes beyond simply not harming. It is an active sympathy and a willingness to bear the pain of others.

The Eightfold Path is not a list of eight discrete steps. Each aspect of the path supports every other aspect. The Buddha taught that wisdom and compassion arise together and support each other. It's not hard to see how the Wisdom Path of Right View and Right Intention also supports the Ethical Conduct Path of Right Speech, Right Action, and Right Livelihood. And, of course, all aspects are supported by Right Effort, Right Mindfulness, and Right Concentration, the Mental Discipline Path.

Four Practices of Right Intention

The Vietnamese Zen teacher Thich Nhat Hanh has suggested these four practice for Right Intention or Right Thinking:

Ask yourself, "Are you sure?" Write the question on a piece of paper and hang it where you will see it frequently. Wong perceptions lead to incorrect thinking.

Ask yourself, "What am I doing?" to help you come back to the present moment.

Recognize your habit energies. Habit energies like workaholism cause us to lose track of ourselves and our day-to-day lives. When you catch yourself on auto-pilot, say, "Hello, habit energy!"

Cultivate bodhicitta. Bodhicitta is the compassionate wish to realize enlightenment for the sake of others. It becomes the purest of Right Intentions; the motivating force that keeps us on the Path.