Pema Chodron - The Love That Will Not Die

"Spiritual awakening is frequently described as a journey to the top of a mountain. We leave our attachments and our worldliness behind and slowly make our way to the top. At the peak, we transcend all pain.

The only problem with this metaphor is that we leave all the others behind—our drunken brother, our schizophrenic sister, our tormented animals and friends.  Their suffering continues,  unrelieved by our personal escape.

In the process of discovering bodhichitta [Bodhichitta is a Sanskrit word that means "noble or awakened heart."] the journey goes down, not up. It's as if the mountain pointed toward the center of the earth instead of reaching into the sky.  Instead of transcending the suffering of all creatures, we move toward the turbulence and doubt. We jump into it. We move toward it however we can.  We explore the reality and unpredictability of insecurity and pain, and we try not to push it away.  If it takes years, if it takes lifetimes, we let it be as it is.

At our pace, without speed or aggression, we move down and down and down.  With us move millions of others, our companions in awakening from fear. At the bottom, we discover water, the healing water of bodhichitta. Right down there in the thick of things, we discover the love that will not die."

Pema Chodron
When Things Fall Apart: Heart Advice for Difficult Times

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Dharma Practice - Commiserate with the Turtle in Trouble, Help the Sick Sparrow

"Working for the welfare of all beings means that you contrive to benefit all sentient beings, high and low.  In other words, you carefully investigate others's distant and near futures, and think of various means that will be the most congenial to their well-being.

Commiserate with a turtle in trouble, and take care of a sparrow suffering from injury. When you see the distressed turtle or watch the sick sparrow, you do not expect any repayment for your favor, but are moved entirely by your desire to help others.

Fools may think that if another's benefit is given priority, their own good must be lost.  This is not the case.  The practice of benefiting others is a total truth, hence it serve both self and others far and wide...

Therefore serve enemies and friends equally, and assist self and others without discrimination.   If you grasp this truth, [you will see that] this is the reason that even grasses and trees, wind and water are all naturally engaged in the activity of benefiting others, and your understanding will certainly serve others' benefit..."  Dōgen Zenji

Quoted in Eihei Dōgen: Mystical Realist
By Hee-Jin Kim, Taigen Daniel Leighton

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A Tibetan Lama's Insight into Doing Good for Others

Helpful Thoughts on Doing Good for Others

By Chagdud Tulku Rinpoche

Question (Helen): For months at a time, I can be tremendously active and capable of helping others. Inevitably, a difficult situation arises, and I despair of ever making any difference in the world whatsoever. I realize that good heart is the way to go, but how can I deal with these periods of burnout?

Answer (Rinpoche): Ideally, we serve others with pure heart, not expecting gratitude, payment or recognition. We accept complaints with equanimity and patiently continue, knowing that people don't always see the purpose of what we're doing. Though our actions may seem insignificant or unproductive, if our motivation is pure and we dedicate the merit expansively, we generate great virtue.

Though we may not accomplish what we set out to do, auspicious conditions and our ability to benefit others in the future will only increase. No effort is wasted; when someone witnesses our loving-kindness, he sees a new way of responding to anger or aggression. This becomes a reference point in his mind that, like a seed,will eventually flower when conditions ripen. Then when we dedicate the virtue, our loving kindness will extend to all beings.

We mustn't become discouraged if someone we are trying to help continues to experience the results of her negative karma and, in the process, creates the causes of future suffering. Instead, because she doesn't have enough merit for her suffering to end, we must redouble our efforts to accumulate merit and dedicate it to her and others. We're not out to accomplish selfish aims. We are trying to establish the causes of lasting happiness for all beings. By purifying our self-interest and mental poisons, we develop a heroic mind. The process of going beyond suffering and helping others do the same is the way of the Bodhisattva."

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Pema Chodron - Don't practice Idiot Compassion!

"Don't impose the wrong notion of what harmony is, what compassion is, what patience is, what generosity is. Don't misinterpret what these things really are. There is compassion and there is idiot compassion; there is patience and there is idiot patience; there is generosity and there is idiot generosity.

For example, trying to smooth everything out to avoid confrontation, not to rock the boat, is not what's meant by compassion or patience. It's what is meant by control. Then you are not trying to step into unknown territory, to find yourself more naked with less protection and therefore more in contact with reality. Instead, you use the idiot forms of compassion and so forth just to get ground.

When you open the door and invite in all sentient beings as your guests, you have to drop your agenda. Many different people come in. Just when you think you have a little scheme that is going to work, it doesn't work. It was very beneficial to Juan, but when you tried it on Mortimer, he looked at you as if you were crazy, and when you try it on Juanita, she gets insulted...

...So you sit there and you say, "Okay, now I'm going to make friends with the fact that I am hurting and afraid, and this is really awful." But you are just trying to avoid conflict here; you just don't want to make things worse. Then all the guests are misbehaving; you work hard all day and they just sit around, smoking cigarettes, drinking beer, eating your food, and then beating you up.

You think you're being a warrior and a Bodhisattva by doing nothing and saying nothing, but what you're being is a coward. You're just afraid of making the situation worse. Finally they kick you out of your house and you're sitting on the sidewalk. Somebody walks by and says, "What are you doing sitting out here?" You answer, "I am practicing patience and compassion." That's missing the point."

From Start Where You Are : A Guide to Compassionate Living by Pema Chodron, Copyright 1994, Shambhala Publications.

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