This video moved me, and has helped me generate positive minds all day. So I thought I’d share some of my thoughts on it and invite you to contribute your own in the comments.
The sentience — the sheer life — of animals. Indeed, how they are just like us, wanting to protect themselves and their young. They want to be happy and they don’t want to be hurt. Person, self, being, and I are synonyms according to Buddha. Animals are people. They are he’s and she’s, never its.
Animals possess the same Buddha seeds of compassion and wisdom as we do — they are future Buddhas deserving of love and respect.
How at our mercy animals are. The human in the video could easily take that puppy away and there is nothing the dog dad could do about it.
Will this dad in fact get to keep his puppy? Where is the rest of the litter? Every day, millions and millions of children are taken away from their parents – calves, chicks, just this week more schoolgirls in Nigeria. Looking at these dogs, how can we bear that and allow it to go on? What right do we have to separate mothers and fathers from their babies? This illusory sense of ownership comes from ignorance, from the so-called view of the transitory collecting conceiving I and mine.
Animals have ignorance conceiving I and mine, and attachment, just as we do. This dog may not be so protective of other puppies, for example, whom he doesn’t consider to be “mine”. There is a mixture going on of pure love wanting to protect his puppy and the ignorance of attachment. Exactly as there is with us human beings in most of our (good) relationships.
Unlike us right now, animals are not able to cultivate their potential for enlightenment in this life. We could let this increase our compassion wanting to help them, rather than looking down on them. After all, there, but for the grace of Buddha and Dharma, or some good karma ripening, go we.
For who would choose to be born as an animal? Samsara gives us no choice. We have been helpless animals like this countless times already, and have created the karma to be born helpless countless times again. One breath could be all that is keeping us from our next furry body.
How are animals supposed to get out of there? And, if we fall into the animal realm, how on earth are we going to escape? As it says in the Buddhist scriptures: “It is said to be easier for human beings to attain enlightenment than it is for beings such as animals to attain a precious human rebirth.”
This is motivation to make the most of this precious human life while we still have breath in our body. As Chandrakirti says in Guide to the Middle Way:
If when living in good conditions and acting with freedom
We do not act to hold ourselves back,
Once we have fallen into the abyss and lost our freedom,
How shall we raise ourselves from there in the future?
One of the main things about compassion is that it makes us a kinder, more helpful person. A force of good in this world, for sure. But it also helps US. Why? Because it overcomes our own limitations and problems, as does love. If we understand this, we are less reluctant to develop it. (Carrying on from this last article.)
Certain things slow us down, one being a fear that contemplating the suffering of others will make us depressed and give us compassion fatigue. Maybe this is because we do have Buddha seed, the natural good heart of compassion, so when we perceive suffering we do take a kind of responsibility for it, thinking, “I have to do something about this. But I can’t; it is too big. So thinking about it will just make me unhappy, remind me of how useless I am.” If we think like this, we need to build up our confidence that compassion doesn’t cause us problems, instead it solves them. So we don’t have to be that ostrich with its head in the sand. Plus, if we have some understanding of where suffering is coming from, this also really helps us become confident and strong enough to focus on growing our compassion because we know there is a solution.
As Geshe Kelsang says:
Compassion causes us to experience happiness because once we generate it our disturbing minds such as pride, jealousy, anger, and attachment are pacified and our mind becomes very peaceful. It causes others to experience happiness because when we have great compassion we naturally care for others and try to help them whenever we can. ~ Ocean of Nectar page 21.
Brief compassion experiment
We can close our eyes and think of the last time we had strong compassion for someone we loved – our dog at the vet, or our disappointed child, or our parent suffering from a pain of old age, or our friend who lost their partner. Or a stranger whose plight has moved us. I don’t need to give you examples! Think of that person. Sadly we all have at least one.
We wished for them to be free from pain. We would have done anything to free them.
We can go back to that experience, when all we wanted was for them to be well again, free from suffering. What was going on in our mind at that time? During this experience, who were we caring about—ourselves or them? Was this wish for them to be free actually painful or — with the ego temporarily out of the way and our focus exclusively on another — was it okay? We can look and see for ourselves.
Also at that time, we can see how other obstacles in our mind were pacified – for example, was there any irritation or impatience, any self-pity? No, because it wasn’t about us. All problems associated with thinking about ourself disappeared. If someone had said to us, while we were caught up with the needs of a suffering relative, “Look, I’m sorry, but the machine is out of cappuccino”, would we really have cared?
We can keep that experience of compassion vivid, and ask ourself, “Was this a peaceful mind or not? Within that mind was there some cessation of suffering because I wasn’t thinking about myself?” Although we wished for someone we loved to be free from suffering, this was not a painful feeling. It was dynamic, positive.
“You need to go and let him out, then”
I don’t often share my dreams, except with the occasional long-suffering friend, and I don’t want to bore you, but this vivid one I had last night showed me how compassion can be both unbearable and a liberating force that makes everything else pale into insignificance.
A young man was trapped in a big glass box on an unknown pedestrian street, quite visible, by enemies he had crossed, and the box was heated up to an unbearably hot temperature. He wouldn’t die, but his body was shriveling up, and he was clutching his hands together in pain, blinking. People were walking past, some curious, others ignoring him, but no one seeming inclined to do anything. I couldn’t bear it and got on the phone to an (unknown in my dream) assistant of my teacher Geshe Kelsang to tell him what was going on. The message got lost in translation as Geshe-la came out to meet me holding a large glass of water, and I had to explain that the man wasn’t just hot, but trapped in a boiling box. To which Geshe-la replied: “You need to go and let him out, then.”
I hadn’t considered that a possibility, but I ran over there with my friend Morten, who managed to lift up a corner of the box and said, “Man, it is really hot in there.” I realized from this that it was possible to lift the entire side of the box up, so we did, and dragged the skinny man out. Then I told him, “We need to get out of here, we’re not safe yet, run with me.” Which he managed to do. We ran, stopping only for me to beg for some water for him from a passing vendor as I’d left my wallet and phone behind. We got away.
Moral of the tale
I got a few things from this dream: People suffer unbearably every day, including in hot, hellish states of existence that are out of our sight, but also plenty right under our nose, eg, the refugees trying so desperately hard to escape to Europe.
Until Geshe-la told me to let this man out, I hadn’t realized I could. Until I found Buddha’s teachings through Geshe-la, I didn’t realize liberating people from suffering was an option. I also had help from Sangha.
The main thing was the agony of seeing the man curled up in the box, and the sheer joy of helping him escape. Nothing would have distracted me at that point. The passion I had to save this person was stronger than any passion that comes from attachment, strong as that can be (remember Daniel Day Lewis and “I WILL find you?!” Stronger than that even!)
Pure compassion makes heroes of us all. A real hero or heroine, according to Buddhism, is someone who has beaten the foe of their selfish desires & other delusions and developed their compassion for others.
From these kinds of experiences, both in and out of dreams, I think it is not hard to see how, for Bodhisattvas motivated by compassion, nothing now will stop them from getting enlightened. By contrast to strong love and compassion, it is so so boring to be thinking about myself. If I never had to think about myself again out of self-centeredness, it would not be a day too soon.
The best way to have helped this man would have been to realize that I was dreaming, that the suffering was not real. The best way to help people is to wake ourselves and others up. More in a later article on how everything is the nature of the mind and so there are no inherently existent suffering beings. I’ll just leave you with a question: If everything is the nature of your mind, what is going to happen to everyone when you become an omniscient Buddha?
I was remembering the other day what happened when I first encountered Buddhism. A new friend at college happened to mention that there was a talk on that evening by a Tibetan Lama in York – he was not Geshe Kelsang, who became my teacher, but a visitor who was being hosted by the Buddhist Centre. I took another nice, new friend, M., along with me, not having a clue what to expect (this was 1981 in the North of England when meditation was an alien concept to most people.)
To be honest, I hardly understood a word this Geshe said. But during the course of the evening, I couldn’t help thinking: “Whatever it is you have, I want it.”
He said a couple of things I sort of got, the words at least. The first was a comment about how we have radiators in the West, followed by his falling about laughing – something he seemed to be doing most of the evening. I suppose for someone who grew up in Tibet, radiators and other Western technology must have seemed quite amusing. (This was in the days before SmartPhones, which he would doubtless have found hysterical.) M. told me later that I was laughing uproariously and a little crazily at everything, which seems strange given that I didn’t know what this happy Tibetan was saying; but clearly this stuff was infectious.
The other comment I remember from that evening was:
“We are all on the airplane to enlightenment!”
(Followed by even more laughter.)
We’re what??! I thought. What is he talking about?! I knew I still liked it, I probably laughed along, but I wasn’t sure what it was I liked. And, when I stopped to think about it, enlightenment or Buddhahood sounded rather pie in the sky. As far as I was concerned, I’d be lucky to just get through the day without getting annoyed with someone. If Buddhist meditation could do that for me, I’d give it a shot.
And so M. and I did, the following week at the regular introductory meditation class at our nearest Buddhist centre. That was almost 32 years ago. The rest is history.
Although I well remember how pie in the sky enlightenment felt back then, since then I’ve decided that it really is not that much of a culturally alien concept, let alone an impossibly idealistic goal. Indeed, it is within the reach of every one of us; we just have to get going, starting with wanting it.
The other day I asked some friends if they wanted to improve. They said yes. Then I asked them what would happen if they did improve a bit and became a bit kinder and wiser, for example – would that be enough, or would they still want to improve? They said they would.
Interesting, I said. No wonder Buddha says we all have Buddha nature or Buddha seed, which is our natural potential for improvement; we clearly feel it on some level. We have this potential because our mind is not inherently existent, or fixed, which means it can change. If you really want to improve, then your Buddha seed has already sprouted into the beginning of a Bodhisattva’s mentality because a Bodhisattva is someone who has taken that wish to its logical conclusion and wants to keep improving until there is no further room for improvement.
Then I asked them if they would like to be able to help more people than they are helping at the moment. They said yes. So I asked them what would happen if they were able to help, say, 3 more people than they are helping now due to being kinder and wiser (see above), would that then be the end of it? No, they replied, they’d want to help even more people.
And there you have it, I said. You’re already just like a baby Bodhisattva, who has taken this wish to its logical conclusion and wishes to help all living beings without leaving anyone out. That wish is part of our compassion, also our Buddha nature. We are naturally kind because when our delusions are not functioning we default to being peaceful and free from self-centeredness, connected to others.
A Bodhisattva is someone who wishes to help all living beings without exception by attaining enlightenment aka becoming a Buddha. A Buddha is someone, anyone, who has perfected all their good qualities and got rid of all their faults, viz, improved until there is no further room for improvement.
What is so pie in the sky about that? We just have to train in our natural wishes and let our mind expand. We are all on the airplane to enlightenment; we just have to get it off the ground.