G E N E RAT ー N G B O D H ー C ー TTA ThiS verse emphasizes the importance of uniting 、 and compassion. Enlightenment iS not compassion devoid Of 、、 divorced OI Ⅱ compassion. lt iS par- ticularly the wisdom Of realizing emptiness that is referred tO here. TO have a direct realization Of emptiness, a conceptual or intellectual understanding Of it, suggests the possibility Of an end tO our unenlightened existence. When such WiSdom complements our compassron, the quality of compassion ever so much more powerful. The 、 MOrd ど〃方〃ゞどイ in this verse suggests a very active or engaged compasslon, not JIISt a state Ofmind. The nextline, suggests that 、 are aspiring tO attain the actual state Of a Buddha. lt may also be read to mean that we are calling the attention Ofall the Buddhas tO bear witness tO this event, as 、 state, 1 7 7

WHAT IS COMPASSION? Compassion is the wish that others be free of suffering. lt is by means of compassion that 、 aspire tO attarn enlightenment. lt is compassion that us tO engage in the virtuous practices that lead tO Buddhahood. We musttherefore devote ourselves [ 0 devel- opmg compasslon. EMPATHY ln the first step toward a compassronate heart, 、 must develop our empathy or closeness [ 0 others.We must alSO recognize the gravity Of their misery. closer 、 are tO a person, the 1 蝨 ore unbearable 、 find that person's suffering. The closeness I speak of is not a physical proximity, nor need it be an emotional one. lt is a feeling of responsibility, 91

A N O P E N H EA RT apply the mentaltechniques necessary to bring about the desired effect. Going about this in a haphazard way is of no real benefit. LOVING-KINDNESS Just as compassion is the wish that all sentient beings be free of suffering, loving-kindness is the wish that all may enjoy happiness. . , S With compassion, 、 cultivating loving-kindness 1 [ is important tO start by taklng a specific individual as a focus Ofour meditation, and 、 then extend the scope Of our concern further and further, tO eventually encompass and embrace all sentient beings. Again, we begin by taking a neutral person, a person 、 MhO inspires no strong feelings in us, as our Object Of meditation.We then extend this meditation to individual friends and family members and, ultimately, our particular enemres. We must use a real individual as the focus of our med- itation, and then enhance our compassron and IOVing- kindness tO 、 vard that person SO that 、 ve can really experience compassion and loving-kindness toward Others. We work on one person at a tlme. Otherwise, ℃ might 9 6

C O M PA S 引 O N ・ must work to recognize our dependence on those for whom 、 feel compassion. ThiS recognition brings them even closer. lt requlres sustained attentlon [ 0 see Others through less self-centered lenses.We must work at recog- mzing their enormous impact on our 、 Mell-being.When we resrst indulging in a self-centered view Of the world, we can replace it with a worldview that takes every living being lnto account. 、 must not expect our 、 0f others [ 0 change sud- denly. RECOGNIZING THE SUFFERING OF OTHERS After empathy and developing closeness, the next im- portant practice our cuItivat10n Of compasslon IS an insight intO the nature Of suffering. Our compassion for all sentient beings must stem 仕 01 a recognition Of their suffer- ing. One thing very specific to the contemplation of suffer- ing is that it tends tO be more po 、丘 11 and effective if 、 focus on our 0 、 suffering and then extend that recogm- tion tO the suffering Of Others. Our compassion for Others gro 、 as recognition Of their suffering does. 9 3

M E D ー TAT ー N G O N C O M PA S 引 O N we would normally envy, those who e 可 oy finelifestyles and wealth. With an ever deeper recognition of what suffering gained 伝 01 れ meditation sesslons, 、 become able tO relate to such people with compassion. EventualIy we should be able to relate to all beings this way, seeing that their situation is al 、 vays dependent upon the conditions of the vicious cycle 0 日 i ln this way all interactrons with oth- ers become catalysts for deepening our compassion.This is how we keep our hearts open in our daily lives, outside of our formal meditation periods. True compassion has the intensity and spontaneity of a loving mother caring for her suffering baby. Throughout the day, such a mother's concern for her child affects all her thoughts and actions.This is the attitude 、 are 、 MOrking tO cultivate tO 、 Mard each and every being. When 、 experi- ence this, 、 have generated great compassron. Once one has become profoundly moved by great com- passion and loving-kindness, and had one's heart stirred by altruistic thoughts, one must pledge tO devote oneself tO freeing beings from the suffering they endure within cyclic existence, the vicious circle of birth, death, and rebirth 、 are all prisoners Of. our suffering iS not limited tO our present situation. According tO the Buddhist vrew, our 10 5

C U LT ー VAT ー N G E QUA N ー M ー TY countless Others have made contributions t0 our welfare. We conclude, "What grounds have I to dis- cnminate? ト { 0 、 can I be close tO some and hostile t0 、 0 市 er I must rise above all feelings of partiality and dis- crimination. I must be of benefit to all, equally!" MEDITATION F 〇 EQUANIMITY HOW do 、 ve trarn our minds to perceive the essential equality of allliving beings?lt is best to cultivate the feeling of equa- nimity by first focusing on relative strangers or acquamtances, those for whom you have no strong feeling one way or the other. From there メ ou should meditate impartially, moving on tO friends and then enemies. Upon achieving an impartial attitude toward 砠 sentient beings, you should meditate on love, the wish thatthey find the happiness they seek. The seed of compassion will grow if メ ou plant it in fer- tile SOil, a conscrousness m()lstened with love. you have 、 vatered your mind 、 Mith love, you can begin [ 0 medi- tate upon compassron. Compassion, here, is simply the wish that all sentient beings be free of suffering.

M E D ー TAT ー N G O N C O M PA S Ⅵ O N our heart. lfwe do have a time each day when we like [ 0 S1t and contemplate, that is very good. As I have suggested, early mornings are a good time for such contemplation, S1nce our minds are particularly clear then.We must, hO 、 v- ever, devote more than just this periOd tO cultivating C01 れ一 passion. During our more formal sesslons, for example, ℃、 MOrk at developing empathy and closeness tO Others. ・ reflect upon their miserable predicament. 、 And once we have generated a true feeling Of compassion within our- selves, we should hold on to it, simply experience it, using the settled meditation I have described tO remain focused, without applying thought or reason. This enables it to sink in. And when the feeling begins to weaken, we again 叩 p ツ reasons tO restimulate our compassron. We go between these tWO methods Of meditation, much as potters 、 vork their clay, moistening it and then forming it as they see the need. lt is generally best that we initially notspend t00 much t11 れ e in formal meditation. ・ We shall not generate compas- sion for all beings overnight. ・ won t succeed in a month or a year. If 、 are able tO diminish our selfish instincts and develop a little more concern for Others before our death, we have made good use of this I 飛 . 圧 instead, we push 1 0 3

A N O P E N H E A RT event that 、 are denied the ObJect Of our desire: the car, the new computer, or 、 Mhatever 1 [ may be. Reification simply means that we gwe such objects a reality they don't have. When compassion is joined with this understanding of hO 、 all our suffering derives frOI 蝨 our nusconceptlon about the nature Of reality, we have reached the next step on our spiritual JOurney. AS 、 recognize that the basis Of mrsery iS this mistaken perception, this mistaken grasprng at a nonex1Stent self, we see that suffering can be elimi- nated. Once 、 ve remove the mistaken perception, we shall no longer be troubled by suffering. Knowing that people's suffering is avoidable, that it surmountable, our sympathy for their inability tO extricate themselves leads tO a more po 、 verful compassion. Other- 、 Mise, though our compassion may be strong, it is likely tO have a quality of hopelessness, even despair. HOW TO MEDITATE ON COMPASSION AND LOVING-KINDNESS If we truly intend to develop compassion, 、 have tO devote more tlme tO it than our formal meditation grant us. lt is a goal we must commit ourselves tO 、 all 10 2

A N O P E N H E A RT practice. Some Of these subjects are specific tO a Buddhist practlce, some not. }{0 、 Mever, once you have developed familiarity with a topic by means of such analysis, it is important tO then remain focused on it by means Of settled meditation in order tO help it sink in 1 れ ore profoundly. SETTLED MEDITATION The second type is settled meditation. This occurs 、 Mhen we settle our minds on a chosen ObJect without engaglng ln analysis or thought.When meditating on compassion, for example, we develop empathy for others and work at recognizing the suffering they are experrencing. This 、 dO by means Of analytical meditation. HO 、 Mever, once we have a feeling Of compassion ln our hearts, once 、 find that the meditation has positively changed our attitude tO 、 vard Others, 、 remain fixed on that feeling, 、 Mithout engaging in thought. This helps deepen our compassion ・ ・、 sense that our feeling Of compassion is 、 ing, 、 can engage ln analytical meditation tO revital- rze our sympathy and concern before returning tO settled meditation. 5 2

A N O P E N H E A RT present sltuatlon as humans is relatively comfortable. HO 、 M- ever, we stand [ 0 experrence much difficulty in the future if 、 mlsuse this present opportunity. Compassion enables us to refrain om thinking in a self-centered way. ・ We experi- ence great JOY and never lto the extreme ofsimply seeking our own personal happiness and salvation. We continually strive tO develop and perfect our virtue and 、 Misdom. ・ W1th such compassion, we shall eventually possess 引 1 the neces- sary conditions for attaining enlightenment.We must there- fore cultivate compassion 伝 0n1 the very start Of our spiritual practlce. So far, we have dealt with those practices that enable us tO refrain 0n1 un 、 vholesome behavior. ・ have discussed hOW the mind 、 MOrkS and how 、 must work on it much as we would work on a physical object, by applying certain actlons ln order tO bring about desired results. We recog- nize the process Of openlng our hearts tO be no different. There is no secret method by which compassion and loving- kindness can come about.We must knead our minds skill- fully, and with patience and perseverance we shall find that our concern for the well-being of others will grow. 10 6