The reason the Buddha recommends to protect the limitless intention of Metta as found in the Karaṇīya-metta-sutta – discourse of the practice of friendliness. Kph 9!
“Just as a mother protects her own child with her life, as though they were her only child, this limitless intention is nurtured in the same way in regard to all beings.”
Karaṇīya-metta-sutta – discourse of the practice of friendliness. Kph 9
Karaṇīya-metta-sutta – discourse of the practice of friendliness. Kph 9
Is because when faced with difficult individuals and situations it can be damaged.
There will be times when meeting few difficulties in life it is harder for this intention to mature and developed fully, as there is no or few opportunities to react to situations with Metta; so it should be cultivated, developed and matured, then when faced with difficult people or news it becomes far harder for the external world to damage it.
When developing Metta (or any of the brahmavihāras) we turn to where it naturally arises and with the aid of the other Brahmaviharas, Metta can be toward all equally.
This development is described as being directed everywhere.
There will be times when meeting few difficulties in life it is harder for this intention to mature and developed fully, as there is no or few opportunities to react to situations with Metta; so it should be cultivated, developed and matured, then when faced with difficult people or news it becomes far harder for the external world to damage it.
When developing Metta (or any of the brahmavihāras) we turn to where it naturally arises and with the aid of the other Brahmaviharas, Metta can be toward all equally.
This development is described as being directed everywhere.
“Toward the whole world should this limitless goodwill be cultivated, directed above, below, and in every direction,
without the obstacles to friendliness or peacefulness.”
Karaṇīya-metta-sutta – discourse of the practice of friendliness. Kph 9
without the obstacles to friendliness or peacefulness.”
Karaṇīya-metta-sutta – discourse of the practice of friendliness. Kph 9
and
I will abide pervading one quarter with a heart imbued with loving-kindness; likewise the second, likewise the third, likewise the fourth; so above and below, around and everywhere; and to all as to myself. I will abide pervading the all-encompassing world with a heart imbued with loving-kindness; abundant, exalted, immeasurable, without hostility, and without ill-will.
Suffusion with the Divine Abidings Chant(which repeats the formula for the rest of the brahmavihāras) MN7
Suffusion with the Divine Abidings Chant(which repeats the formula for the rest of the brahmavihāras) MN7
The Buddha, in the Sigalovada Sutta DN31, said the directions (in brackets are my interpretation of these) which are used in the Suffusion of the Divine Abidings Chant were;
However, Bhadantācariya Buddhagosa uses a different person(s) directed method;
Oneself and a difficult person are not mentioned as a formal practice, the Buddha clearly says there are non whom are dearer than oneself (SN 3.8 Mallikaa Sutta,) and the difficult person is to be shown Metta as a response to the arising of ill-will within difficult situations and practice(MN21;) So Metta is cultivated and developed and used as a protection from harmful states of mind, such as the arising or arisen ill-will, but as a formal cultivation it is used to develop and mature the intention, which is best done formally through those who naturally lend themselves to this quality being present towards.
This doesn't mean that these people or groups in the first list are never difficult or found to be difficult to deal with, it just means that they are the ideal people to develop and test the development out on, due to their close proximity and regular interaction.
Metta can be seen as an outward expression of the last two aspects of Upright Effort (Sammāvāyāmo) or The Four Upright Strivings (Cattāro Sammappadhānā), this is metta using cultivating tools, or tools a builder would use, as it is a desire for happiness.
3. To generate desire for the arising of skilful states that have not yet arisen;
4. To generate desire for the endurance, persistence, multiplication, extension, development, and fulfilment of
skilful states that have already arisen.
Karuṇā or Compassion can be seen as an expression of the first two aspects of these. It is the same intention working with different tools we have a desire to help others out of harm, this is metta using tools that remove, tools a demolition worker would use, as it is a desire for the freedom from affliction.
1. To generate desire for the non-arising of bad unskilful states that have not yet arisen;
2. To generate desire for the abandonment of bad unskilful states that have already arisen;
Mudita, or Joy, on the other-hand can be seen as an expression of gratitude for these Upright Efforts being put into practice, as expressed by seeing someone who needs help overcoming certain unskilled actions getting that help, or someone who was a victim receiving help to overcome the effect that the situation has, so seeing a combination of the four being put to use. Although gladness for the fortunes of others is a form of mudita, and as an expression of metta it is a seeing happiness and or its progress that is being cultivated. Whereas on a personal level it is seeing the presence of what brings happiness or the presence of happiness itself. Although can also be seen as the culmination of the first and fourth upright efforts also.
Upekkhā, or equanimity, is then seen as the full development of Upright Effort, a state of calm not moved by the presence of unskilled states, resting within the skilled, or absence of unskilled states the second and fourth Upright efforts brought to completion. It is developed by unlocking ones attachment to what one is attending on, a calming of the fabrications around the object, or metta without focus on anything so unmoved to act by any stimulus. Although can be seen as the culmination of the second upright effort, that of abandonment.
With more difficult situations it is sometimes best to work in the opposite direction swapping Metta and Upekkha but leaving Karuṇā and Mudita in place, calming down, seeing how something can be done, appreciating a plan is now there, enjoying the reconciliation; or simply in its complete reverse order, calming down, appreciating something can now be done, compassionate for the situation people have found themselves in, and seeking happiness for them.
At the end of the day I may be right, I may be wrong, but I share this hoping I am one, the other, both, or neither.
- The North (forward direction) = Friends;
- The South (backward direction)= Teachers;
- The East (right hand direction) = Parents;
- The West (left hand direction) = Wife;
- Above (upward direction) = Ascetics;
- Below (downward direction) = Workers.
However, Bhadantācariya Buddhagosa uses a different person(s) directed method;
- oneself;
- a good friend;
- a "neutral" person;
- a difficult person;
- all four of the above equally;
- and then gradually the entire universe.
Oneself and a difficult person are not mentioned as a formal practice, the Buddha clearly says there are non whom are dearer than oneself (SN 3.8 Mallikaa Sutta,) and the difficult person is to be shown Metta as a response to the arising of ill-will within difficult situations and practice(MN21;) So Metta is cultivated and developed and used as a protection from harmful states of mind, such as the arising or arisen ill-will, but as a formal cultivation it is used to develop and mature the intention, which is best done formally through those who naturally lend themselves to this quality being present towards.
This doesn't mean that these people or groups in the first list are never difficult or found to be difficult to deal with, it just means that they are the ideal people to develop and test the development out on, due to their close proximity and regular interaction.
Metta can be seen as an outward expression of the last two aspects of Upright Effort (Sammāvāyāmo) or The Four Upright Strivings (Cattāro Sammappadhānā), this is metta using cultivating tools, or tools a builder would use, as it is a desire for happiness.
3. To generate desire for the arising of skilful states that have not yet arisen;
4. To generate desire for the endurance, persistence, multiplication, extension, development, and fulfilment of
skilful states that have already arisen.
Karuṇā or Compassion can be seen as an expression of the first two aspects of these. It is the same intention working with different tools we have a desire to help others out of harm, this is metta using tools that remove, tools a demolition worker would use, as it is a desire for the freedom from affliction.
1. To generate desire for the non-arising of bad unskilful states that have not yet arisen;
2. To generate desire for the abandonment of bad unskilful states that have already arisen;
Mudita, or Joy, on the other-hand can be seen as an expression of gratitude for these Upright Efforts being put into practice, as expressed by seeing someone who needs help overcoming certain unskilled actions getting that help, or someone who was a victim receiving help to overcome the effect that the situation has, so seeing a combination of the four being put to use. Although gladness for the fortunes of others is a form of mudita, and as an expression of metta it is a seeing happiness and or its progress that is being cultivated. Whereas on a personal level it is seeing the presence of what brings happiness or the presence of happiness itself. Although can also be seen as the culmination of the first and fourth upright efforts also.
Upekkhā, or equanimity, is then seen as the full development of Upright Effort, a state of calm not moved by the presence of unskilled states, resting within the skilled, or absence of unskilled states the second and fourth Upright efforts brought to completion. It is developed by unlocking ones attachment to what one is attending on, a calming of the fabrications around the object, or metta without focus on anything so unmoved to act by any stimulus. Although can be seen as the culmination of the second upright effort, that of abandonment.
With more difficult situations it is sometimes best to work in the opposite direction swapping Metta and Upekkha but leaving Karuṇā and Mudita in place, calming down, seeing how something can be done, appreciating a plan is now there, enjoying the reconciliation; or simply in its complete reverse order, calming down, appreciating something can now be done, compassionate for the situation people have found themselves in, and seeking happiness for them.
At the end of the day I may be right, I may be wrong, but I share this hoping I am one, the other, both, or neither.
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