Excerpt from the Diamond Rosary, A commentary on the five preliminary practices called the Blazing Glory of Blessings.
“Even though these mothers desire happiness,
By the force of nonvirtuous actions they are
Tortured in the three lower realms.
Suffering unendurable agonies
They become object of my unbearable compassion.”
The practice of compassion will also help break down barriers between ourselves and others. Again, we recall the motherly sentient beings and notice they are suffering endlessly by the force of their nonvirtuous karma. The verse mentions the three lower realms because the suffering there is more poignant, but in actuality all beings in all the realms suffer constantly. Due to our practice of loving kindness, described above, we have a feeling of closeness with sentient beings, and cannot bear to witness their dreadful suffering. An urgent feeling tha stht must be done to alleviate their suffering arises within us. These sentiments are compassion and we can cultivate it by regarding all sentient beings with this same feeling.
Some people believe that contemplating suffering is negative and pessimistic. In fact, it presents us with a lot of opportunity. First of all, when we suffer, our arrogance abates. In contrast, when things are going well, we can develop a heightened ego and think, “I’m so successful. I’m very good at what I do and don’t need anyone’s help.” But when we encounter problems, we will look around for someone to give us advice and the ego is reduced. Suffering helps us understand karma, avoid creating the causes of more suffering in the future and develop empathy for suffering of others. Think, “ May this small suffering of mine serve to purify the suffering of all sentient beings. May it purify the negative karma I have created and, through this act, may peace and harmony prevail. “ In this way, we use suffering as a special method to avoid hating our own suffering and of others. This, in turn, allows the mind to relax.
We cultivate this great compassion not only towards those who are suffering, but also for those who are creating the causes of future suffering. This can be demonstrated with a story about the great master Asanga. One time, he came upon an injured dog lying at the side of a road. .The dog was full of worms and maggots, but was still barking and threatening Asanga. Not only was the dog suffering, he was also creating the cause of future suffering. Upon seeing this dangerous combination, powerful compassion arose in Asanga. It overcame any fear, doubt or hesitation in his mind and allowed him to cut a piece of flesh from his own body to attract the maggots and free the dog from his suffering. .This is what is called “unbearable compassion.” Suffering gives bodhisattvas a great opportunity to purify negative karma and it facilitates advanced bodhicitta practice. Therefore, suffering is not necessarily negative. It can be a wondrous opportunity, We need to develop the discernment to be able to capture and utilise this opportunity.
Great bodhisattvas have no fear or doubt to cause them to hesitate to undergo hardship for another’s benefit. They will go into hell for 1000 eons if it would benefit even one sentient being. That is the kind of inconceivable compassion that we have an opportunity to develop with this practice.
People occasionally confuse compassion with bodhicitta. They are not the same thing. Anyone can develop compassion. In fact, some ordinary people have greater compassion than bodhisattvas. There are some with no religion at all who have great compassion. Compassion is helping to free others from suffering, but not every who practices it is looking to attain complete enlightenment, On the other hand, ,it is indispensable for the cultivation of bodhicitta.
There are 3 types of compassion: one that takes sentient beings as its object, one that takes phenomena as its object, and one that has no object, called “ non-objectified” compassion.
The first one is the development of compassion based on the suffering of the lower realms, aging, sickness, death and so forth. This type of compassion is easiest to cultivate and develop.
The second type arises toward those sentient beings who are confused about the nature of reality because they do not understand cause and result. These beings, especially those who are ruthless, have no concern for others, constantly destroy others’ peace and happiness, experience grasping and aversion that are very real to them, and undergo immense suffering. Great bodhisattvas who have developed their meditation practice more highly can perceive that suffering, and powerful compassion arises in them.
The third category, the great nonobjectified compassion, occurs with the realisation of emptiness, the experiential knowledge that nothing is inherently existent. Samsaric beings, on the other hand, are deluded by illusion and do not realise this true nature of reality. They thirst for genuine peace and happiness, but pursue mirage-happiness within duality and, therefore, only suffer. They chase rainbows and, in spite of all their efforts, have no satisfaction.
Bodhisattvas who have the practice of ultimate bodhicitta, the realisation of emptiness, see that nothing exist inherently, Samsaric sentient beings are dominated by ignorance and confused about the nature of reality, so they constantly chase after external objects in order to find peace and happiness. But their attachment and aversion only result in unending suffering .Their condition causes the great bodhisattvas to give rise to nonobjectified compassion. Bodhisattvas who have fully experienced emptiness develop the indomitable courage to benefit sentient beings tireless and fearlessly. Through the experience of emptiness, these bodhisattvas realise everything to be a mere manifestation and reflection. This gives them the ability and strength to lead sentient beings to enlightenment continuously life after life until the end of samara. With this unmistaken mind, bodhisattvas can bring all mother sentient beings to happiness while they enjoy their own total peace and happiness.