English
by the king's command, seize a thief caught with his goods, bind him, and take him to the place of execution, giving him hundreds of blows at every crossroads. People give him food to eat, garlands, perfumes, ointments, and betel. Even though he eats those... He, enjoying something, goes as if happy and endowed with enjoyments. But no one thinks, “This one is happy, greatly endowed with enjoyments.” Rather, people pity him, saying, “This wretch will die now. For with every step he takes, he is near to death.” Just so, a bhikkhu who practices compassion should feel compassion even for a happy person, thus: “This wretch, though now happy, well-adorned, and enjoying pleasures, yet, because of the absence of any good deed done through even one of the three doors, will now experience no small suffering and sorrow in the lower realms.” Having thus felt compassion for that person, thereafter, by this same method, compassion should be extended in sequence to a dear person, then to a neutral person, then to an enemy. If, however, as explained before, aversion arises towards an enemy, it should be appeased as explained in the method for loving-kindness. Even if someone here has done good deeds, seeing or hearing that he is afflicted by some misfortune such as relatives, illness, enjoyments, or calamities, or even in the absence of these, because he has not transcended the suffering of the cycle of existence, thinking, “This one is indeed suffering,” one should feel compassion for him in every way, and as explained, having broken down the boundaries among oneself, a dear person, a neutral person, and an enemy— these four persons— and by cultivating, developing, and repeatedly practicing that sign, one should increase absorption by means of the three or four jhānas, as explained in the method for loving-kindness. However, in the Aṅguttara Commentary, it is stated that first an enemy person should be pitied, then, having softened the mind towards him, a miserable person, then a dear person, then oneself—this order is given. But this does not accord with the Pāli text, “the miserable, the ill-fated.” Therefore, one should begin the development here in the manner explained, and having broken down the boundaries, increase absorption. Thereafter, the variations are: “unlimited pervasion in five ways, limited pervasion in seven ways, directional pervasion in ten ways.” The benefits are: “sleeps happily,” and so on. and should be understood in the same way as explained for loving-kindness. This is the detailed explanation of the development of compassion. The explanation of the development of appreciative joy 260. One who begins the development of appreciative joy should not start first with a dear person and so on. For a dear person is not a basis for appreciative joy merely by being dear, much less a neutral or hostile one. Those of different gender, or who are dead, are not suitable fields. However, a very dear friend might be a basis, who in the commentaries is called a 'jovial friend'. For he is truly joyful, first he laughs, then he speaks; therefore, he should be pervaded with appreciative joy first. Or, seeing or hearing a dear person who is happy, well-adorned, and joyful, one should arouse appreciative joy, thinking: "Indeed, this being is joyful! Oh, how good! Oh, how excellent!" For it is precisely with this purpose that it is said in the Vibhaṅga (Vibh. 663): "And how, bhikkhus, does a bhikkhu dwell pervading one direction with a mind accompanied by appreciative joy? Just as one would be joyful seeing a person who is dear and pleasing, even so one pervades all beings with appreciative joy." If that jovial friend or dear person was happy in the past, but is now unfortunate and ill-favored, one should recall his past happiness and arouse appreciative joy, thinking: "In the past, he was so wealthy, with a large retinue, always joyful." Taking that aspect of his joy, one should arouse appreciative joy. Or, thinking: "In the future, he will again obtain that prosperity and travel on elephant-backs, horse-backs, golden palanquins, and so on," taking that aspect of his future joy, one should arouse appreciative joy. Having thus aroused appreciative joy towards a dear person, then towards a neutral person, then towards a hostile person, one should progressively develop appreciative joy. One should increase absorption. If, however, anger arises towards the hostile person in the manner previously explained, having appeased it in the way explained for loving-kindness, and having broken down the barriers by having an equal mind towards these three and oneself— these four persons— by attending to, developing, and repeatedly practicing that sign, one should develop loving-kindness. The absorption should be developed in the manner already stated, by means of the third and fourth jhānas. After that, the transformation of "unlimited pervasion in five ways, limited pervasion in seven ways, pervasion of directions in ten ways," and benefits like "sleeps happily," should be understood in the same way as stated for loving-kindness. This is the detailed explanation for the development of appreciative joy. The Explanation of the Development of Equanimity 261. However, by one who wishes to develop equanimity, having attained the third and fourth jhānas in loving-kindness and so on, having risen from the perfected third jhāna, seeing the danger in the former states because of being associated with the seven kinds of fondling attention, such as "May they be happy," because of the proximity of aversion and attachment, and because of the grossness due to association with joy, and seeing the benefit of equanimity due to its peaceful nature, whatever person is naturally neutral to him, having regarded that person with equanimity, equanimity should be generated. Then towards dear persons and so on. For it has been said: "And how, monks, does a bhikkhu dwell pervading one direction with a mind accompanied by equanimity? Just as one, having seen a person who is neither pleasing nor displeasing, would be equanimous, even so, he pervades all beings with equanimity." (Vibh. 673). Therefore, having generated equanimity towards a neutral person in the manner stated, then towards a dear person, then towards a close friend, then towards an enemy, thus, "in these three and in oneself," having broken down the boundaries everywhere by means of neutrality, that sign should be attended to, developed, and repeatedly practiced. To one doing so, the fourth jhāna arises in the same way as stated for the earth kasiṇa. Does this also arise for the third jhāna arisen in the earth kasiṇa and so on? It does not arise. Why? Because of the dissimilarity of the object. But it arises only for the third jhāna arisen in loving-kindness and so on, because of the similarity of the object. After that, the transformation and the attainment of benefits should be understood in the same way as stated for loving-kindness. This is the detailed explanation for the development of equanimity. Miscellaneous Explanation 262. By the Supreme Brahma, as taught, these divine abodes. Thus knowing, Further, regarding these, this miscellaneous talk should also be understood. Among these, in loving-kindness, compassion, altruistic joy, and equanimity, in terms of meaning, it is called mettā because it is friendly (mejjati), meaning it is affectionate. Or it is mettā because it exists in a friend, or it is the conduct of a friend. It is called karuṇā because when there is suffering in others, it causes the hearts of good people to tremble. Or karuṇā because it crushes or harms or destroys the suffering of others. Or it is karuṇā because it is extended or spread out to the suffering ones. It is called muditā because those endowed with it rejoice by it, or one rejoices oneself, or it is simply rejoicing. It is called upekkhā because it looks on with equanimity, by abandoning the activity of "May they be free from enmity" and so on, and by attaining a state of neutrality. 263. Here, from the perspective of their characteristics, loving-kindness is characterized by the mode of promoting welfare; its function is to bring about benefit; its manifestation is the removal of ill-will; its proximate cause is seeing the pleasant state of beings. Its success is the calming of ill-will; its failure is the arising of affection. Compassion is characterized by the mode of removing suffering; its function is not to endure the suffering of others; its manifestation is non-violence; its proximate cause is seeing the helpless state of those overwhelmed by suffering. Its success is the calming of violence; its failure is the arising of sorrow. Altruistic joy is characterized by rejoicing; its function is not to envy; its manifestation is the removal of discontent; its proximate cause is seeing the prosperity of beings. Its success is the calming of discontent; its failure is the arising of laughter. Equanimity is characterized by the mode of neutrality towards beings; its function is seeing the equal state of beings; its manifestation is the calming of aversion and attachment; its proximate cause is seeing that "beings are owners of their actions, by whose will will they be happy, or be freed from suffering, or not fall away from the prosperity they have attained?" Its success is the calming of aversion and attachment; its failure is the arising of ignorant equanimity associated with household life. 264. For all four of these divine abidings, the common purpose is the happiness of insight and the prosperity of existence. The special purpose is the counteraction of ill-will and so on. Here, loving-kindness has the purpose of counteracting ill-will. a. The other is for the purpose of striking down ill-will, delight in passion, and aversion. And this has been said: “This, friends, is the escape from ill-will, that is, the liberation of mind by loving-kindness.