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However, by conventional usage, this term also applies to those who are free from lust, just as the term "palm-fan" is used for a seedless palm-leaf. Etymologists, without considering the meaning, consider this to be merely a name. Those who do consider the meaning, consider them "beings" (sattā) by virtue of their being. "Living beings" (pāṇā) means by virtue of breathing, that is, by virtue of their existence depending on in-breaths and out-breaths. "Creatures" (bhūtā) means by virtue of having come into existence, that is, by virtue of having been born and produced. "Hell" is called puṃ. Those who fall into it are "persons" (puggalā), meaning those who go there. "Self-existence" (attabhāva) is called the body. Or it is just the five aggregates, as designation arises only in dependence on them. Those included in that self-existence are "those included in self-existence" (attabhāvapariyāpannā). "Included" means delimited, contained within. Just as the word "beings" (sattā) is used, so too should the others be understood as synonyms for "all beings" by applying them conventionally. Although there are other synonyms for all beings, such as "all creatures" and "all living things," these five are taken as prominent, and it is said, "the boundless pervading of loving-kindness, the liberation of mind, is in five ways." For those who would wish that "beings" and "living beings," etc., are not merely different in word, but also different in meaning, for them boundless pervading would be contradictory. Therefore, without taking the meaning in that way, boundless loving-kindness should be pervaded in one of these five ways. 257. Here, "May all beings be free from enmity" is one application. "May they be free from affliction" is one application. "Free from affliction" means afflicting. devoid of suffering. May they be free from affliction— this is one application. Free from affliction means free from suffering. May they maintain themselves happily— this is one application. Therefore, in these instances too, whatever is evident, metta should be pervaded according to that. Thus, in the five aspects, by means of the four applications, there are twenty applications in unlimited pervasion. In limited pervasion, however, in the seven aspects, by means of the four, there are twenty-eight. Here, "women, men" is stated by gender. "Noble ones, ignoble ones" by noble and ordinary people. "Devas, humans, those in woeful states" by rebirth. In directional pervasion, however, "May all beings in the eastern direction" and so on, making twenty for each direction, there are two hundred. "May all women in the eastern direction" and so on, making twenty-eight for each direction, there are two hundred eighty. Thus, four hundred eighty applications. Thus, all of these, as stated in the Paṭisambhidā, are five hundred twenty-eight applications. Thus, by cultivating the liberation of mind through metta by means of any of these applications, this meditator obtains the eleven benefits stated in the manner of "sleeps happily" and so on. 258. Therein, "sleeps happily" means just as other people tossing and turning, groaning, sleep unhappily, so too, not sleeping like that, he sleeps happily. Even when fallen asleep, he is as if entered into an attainment. "Wakes up happily" means just as others, complaining, yawning, tossing and turning, wake up unhappily, so too, not waking up like that, he wakes up happily, undisturbed, like a blossoming lotus. "Does not see bad dreams" means even when seeing dreams, he sees only good dreams, he is as if venerating a cetiya, making an offering, or listening to the Dhamma. Just as others, however, see themselves surrounded by thieves, afflicted by wild animals, or falling into a precipice, so too, he does not see bad dreams. He is dear to humans. He is dear and pleasing to humans, like an ornament of pearls on the chest, or a garland worn on the head. He is dear to non-humans: just as he is dear to humans, so too is he dear to non-humans, like Thera Visākha. He was a householder in Pāṭaliputta, it is said. While living there, he heard: “The island of Tambapaṇṇi, it is said, is adorned with relic shrines, illuminated by saffron robes. Here, one can sit or lie down wherever one wishes. Everything here is easy to obtain: suitable for the season, suitable for lodging, suitable for individuals, suitable for listening to Dhamma.” So, entrusting his wealth to his wife and children, he left home with just one kahāpaṇa tied in his clothes. He lived for one month on the seashore, watching for a ship. Being skilled in trade, he bought goods in that place and selling them in another, he accumulated a thousand [kahāpaṇas] through righteous trade within that same month. Gradually, he came to the Mahāvihāra and requested ordination. When he was led to the boundary for ordination, he dropped that purse of a thousand [kahāpaṇas] through a small opening onto the ground. When asked, “What is this?” he said, “A thousand kahāpaṇas, venerable sir.” When told, “Upāsaka, from the time of ordination, it is not possible to deal with this; deal with it now,” he released it, saying, “May those who come to Visākha’s place of ordination not go away empty-handed.” He scattered it in the ordination hall, was ordained, and received higher ordination. Having been a monk for five years, he mastered the two Mātikas. After the Pavāraṇā ceremony, he took a meditation subject suitable for him. He spent four months in each monastery, living a life of even conduct. While thus wandering— The elder Visākha, standing in the forest, roaring [with joy], recalling his own virtues, spoke these words: “From the time I was ordained, from the time I came here, in this interval, there has been no fault. Oh, what gains for you, my friend!” As he was going to Cittala Pabbata Vihāra, he came to a fork in the road. He stood there, wondering, “Is this the path, or is that?” i. Then the deity dwelling on that mountain stretched out her hand and said, "This is the path," and showed it. He went to Cittalapabbata Vihāra, stayed there for four months, and thinking, "I will go at dawn," lay down. The deity dwelling in the maṇila tree at the head of the walking path sat on the stair-plank and wept. The elder said, "Who is that?" "I am Maṇiliyā, venerable sir." "Why do you weep?" "Because of your departure." "What benefit do you gain from my staying here?" "When you, venerable sir, stay here, the non-humans attain mutual loving-kindness. Now, when you leave, they will quarrel and speak ill words." The elder said, "If your well-being comes from my staying here, that is good," and stayed there for another four months. Again, he conceived the thought of departing. The deity again wept there. By this same means, the elder stayed there and attained final Nibbāna there. Thus, a bhikkhu dwelling in loving-kindness is dear to non-humans. Deities protect him: Like parents protect their child, deities protect him. Fire, poison, or weapons do not affect him: For one dwelling in loving-kindness, fire, like for the female lay follower Uttarā, or poison, like for the elder Cūḷasivatthera, the reciter of the Saṃyutta, or weapons, like for the novice Saṃkicca, do not affect his body, do not enter it. It is said that they do not harm his body. The story of the cow is also told here. Once, a cow stood releasing a stream of milk for her calf. A hunter, intending to pierce her, whirled a long-handled spear with his hand and threw it. It struck her body and fell away like a palm leaf, not by the power of access concentration, nor by the power of absorption, but solely by the power of strong affection for her calf. Such is the great power of loving-kindness. His mind is quickly concentrated: For one dwelling in loving-kindness, the mind is quickly concentrated; there is no slowness for him. His facial complexion is clear: It is said that from the bond... Like a cleansed mirror, his face becomes clear-colored. He dies unbewildered. For one abiding in loving-kindness, there is no bewildered death. Unbewildered, just as if falling asleep, he makes an end of time. "Not penetrating further" means: Unable to attain Arahantship beyond the attainment of loving-kindness, he passes away from here, and like one awakened from sleep, is reborn in the Brahma-world. This is the detailed discourse on the development of loving-kindness. Discourse on the development of compassion. 259. One who wishes to develop compassion should reflect on the danger of lack of compassion and the benefit of compassion, and then begin the development of compassion. When beginning it, one should not begin with dear persons, and so on. For a dear person remains in the position of being dear. A very dear friend remains in the position of being a very dear friend. A neutral person remains in the position of being neutral. An unpleasant person remains in the position of being unpleasant. An enemy remains in the position of being an enemy. Those of the opposite sex and the deceased are not suitable objects. "And how, monk, does a monk abide pervading one direction with a mind accompanied by compassion? Just as one would feel compassion for a person who is wretched and unfortunate, even so does he pervade all beings with compassion," as it is said in the Vibhaṅga (Vibha. 653). Therefore, first of all, one should arouse compassion by seeing some pitiable person, one who has fallen into extreme difficulty, wretched, unfortunate, a miserable man, whose food has been cut off, sitting in an almshouse with a begging bowl placed before him, with swarms of worms oozing from his hands and feet, making a piteous sound, thinking: "Indeed, this being has fallen into difficulty; may he somehow be freed from this suffering!" If one does not find such a person, then even a happy wrongdoer should be made an object of compassion by comparing him to one condemned to death. How? Just as royal officers,