One reason that compassion is our Buddha nature, I think, is because compassion is a natural response to reality. If we remove our wrong conceptions holding ourselves to be independent of others, and focus on our interdependence, which exists, our compassion will naturally grow and grow and grow until it becomes the universal compassion of a Buddha. By the same token, I think the reason why wisdom is part of our Buddha nature is because it is a natural response to the reality of emptiness.
In the sunshine of wisdom and compassion, our delusions have no choice but to dissolve into our clear light mind like the San Francisco fog.
The ME mind
As mentioned, one reason we find our own painful thoughts so intolerable is because we are identifying with them. Another reason is that we are forgetting something quite significant, that we are one of countless people. So it is not really all about me. Therefore, that ME mind is the crux of our suffering, based as it is on an hallucination. We forget:
We are just one person among countless living beings, and a few moments of unpleasant feeling arising in the mind of just one person is no great catastrophe. ~ How to Solve our Human Problems
We grasp at our painful feelings as if they were a storm in a teacup instead of a tiny, passing storm in a vast global sky.
This is true, no? No one else really gives a monkeys, this is our private affair. When we get a glimpse into others’ minds and see their storm in a teacup, we might easily judge: “Get over it! Can’t you just drop it, or him or her, it’s not such a big deal.” Or “You haven’t lost that much money, what are you so worried about?!” But we grapple with our own problems like a dog with a bone because we are so obsessed with ourselves. “What about ME?” Our self-grasping and self-cherishing are like a black hole sucking everything into it.
As soon as we can identify with others, give ourselves a break from poor old me, there is relief. The “What about me?” mind hurts, for example comparing and contrasting our own situation unfavorably with everyone else’s. But everyone has a hard life, and we can use our own pain to remind us of that and slowly but surely get over ourselves.
As a neurotic Tweeter put it the other day:
I’m a tiny speck in the infinite cosmos that feels fat. ~ Melissa Broder
Gabarone, Botswana: Up to 49 million people across Southern Africa are at risk of famine from the worst drought in three decades.
I had to read it again, surely I didn’t just read “49 MILLION PEOPLE”? But I did. How come I never knew this? Why isn’t it the headline on every news outlet? Why has it not occupied a single moment of my attention until now? Why is it just one short paragraph at the bottom of one page in a short-circulation magazine?
I don’t know. But I suspect our global self-cherishing has a lot to do with it. And it is awful.
Meanwhile, the truth is that the Me we are so desperate to serve and protect and freak out about doesn’t even exist.
Of course it feels right now like it exists, but in truth it is nothing more than the non-existent object of an unrealistic painful idea of ourselves.
In the course of one day we tell stories to ourselves about ourselves, one day it’s I’m fabulous, other days it’s “I’m such a wreck, can’t keep anything together.” We have wildly different ideas about ourselves. We might say kind things to ourselves “You’re ok, you’re good”, and we get on with our lives, but then when we get angry, for example, there is the person we are angry with, whom we are holding in an exaggerated way as the source of our harm, and there is the Me we are holding onto in also in an exaggeratedly limited way, eg, “I am a hurt person, that’s who I am.” Then we have to do something to protect that poor hurt person from that really mean person, as described here.
As for the allegedly harmful person, we can go from zero to a hundred miles per hour with anger by exaggerating their faults and thinking about nothing else, leaving the nice bits about them conveniently on the cutting room floor. While we remain angry we give them no wriggle room — nothing they say or do makes much difference as anger has covered Mister Mean with superglue.
A few days ago I was invited to coffee just to have someone insult me in a myriad of quite creative (I thought) ways. But in the same conversation she was telling me about her dying mother, who insists on continuing to work through her painful illness because she wants to claim a $9,000 tax credit in April to give to her child. Wow, I thought. Stand up the real person, the one who is appearing unjust and weird to me, or the beautiful one loved beyond pain by her mother?
In this article I explained how we have the chance to identify with our potential rather than with our painful limited self, and in this way come to our own conclusion that we want liberation. So why do we identify with pain? If we believed we had choice, would we not choose to identify with freedom, space, happiness? Ignorance removes our choice because it is convincing us that we are not creating the painful self and other, that these are independent of our mind; so then we have no choice but to go along with it all.
If we dream of a monster and run away from it, is it because the monster is actually there? Or is it because we are misapprehending the monster’s mode of existence? Ignorance is causing this misapprehension. In the same way, we are not in pain because a real self or other is actually there, but because ignorance is causing us to apprehend both self and other as independent of the mind.
Realizing this about ourselves gives us renunciation. Realizing this about others gives us compassion.
More coming soon! Meanwhile, please share your experiences on this subject in the comments below.
(And thank you for giving me an excuse to share some San Francisco photos I took this week 😉 Kadampa Meditation Center SF was the first Kadampa Center in America. I have been visiting this beautiful, lovable center and community for their 25 Year Anniversary Celebrations.)