欢乐, huānlè, Gladness
爱心, àixīn, Compassion
感到, gǎndào, (Benevolent) Affect
安素, ānsù, Equanimity
THE ENEMY
Buddha Dharma teachings direct us to that set of unstained illusions.
We are then directed to refrain from the false antagonists of Unstained Gladness, Compassion, Benevolent Affect and Equanimity. But we are warned against direct enemies.
The direct enemy of Gladness (mudita) is Mundane Happiness, while Dislike and Envy are the distant enemy. The three should be noted cognitively and restrained.
The direct enemy of true Benevolent Affect (metta) is what we call Love and seek so much, while Ill-will is the distant enemy. They should also be noted cognitively and restrained.
The direct enemy of Compassion (karuna) is Craving, while strangely the distant enemy is a form of cruelty which lurks within the mind. These should be noted cognitively and restrained.
The direct enemy of Equanimity (upekkha) is Intellectual Indifference, while there are two distant enemies. They are Lust and Aversion. These should be noted cognitively and restrained.
Remember the direct enemies:
MUNDANE HAPPINESS
LOVE
CRAVING
INTELLECTUAL INDIFFERENCE
We must remember, however, that the four sublime states are cognitive experiences which have their corresponding physiological/psychological attributes as Correct and Natural Attitude, Intention, Readiness to Respond, and Action.
We should then pay particular attention to Attitudes towards Mundane Happiness:
Intentions regarding Love
Response Forces of Craving
Actions with respect to Indifference
FIRST STEPS
When practiced formally, the sublime states are in the first place termed the Brahma-Viharas and are always considered as mundane (Lokiya). They have as their basic object the conditioned beings of the world (Satta-sankhara), but the experiences remain just higher experiences and are not supermundane experiences.
The following steps are entailed:
1. Confidence in the practice
2. Guarding the door of the senses with the use of cognitive restraint
3. Applied and sustained mindfulness
4. Simplicity of the mundane life
5. Gradual freedom from the five hindrances
6. Joy and peace arising as a result
7. Concentration of the mind
8. The actual practice of pervading the world to the last small corner with Gladness, Compassion, Benevolent Affect and Equanimity
The less prepared with the previous seven factors the practitioner is, then the less effective the practices will be. The first seven steps can then be considered as the "Will TO DO" (kattukamyata Chanda).
THE PRACTICE
"He abides, suffusing one quarter of the world with the energetic thought projected of Gladness; likewise the second, the third, the fourth quarters, above, below, around, everywhere, he abides pervading the whole world with all sentient beings, all as himself with his thought of Gladness, far reaching, grown great, immeasurable, free from hatred, free from malice."
This in subsequent meditation sessions making each one a path the practitioner continues with Compassion, Benevolent Affect, and when these three are sustained well then Equanimity can be practiced.
Now do not deceive yourself into believing that there is some great transcendental becoming here. It is simply an auto-conditioning process in which the cognitive mind is generating an "other-directedness" in such a manner that it competes with and finally diminishes the power of the egocentric "self".
It must be noted that Equanimity cannot be attained until the other three are sustained and internalized.
This practice must be accompanied by a day-to-day, moment-by-moment awareness of these four attributes. The constant presence of the ideals of the Metta sutta is an example of this daily practice.
Let us now review the second level of Sublime State development.
This is not a meditation but is to be understood and carried with one as a daily presence along with the other three Sublime states.
This is what should be done
By one who is skilled in goodness,
And who knows the path of peace:
Let them be able and upright,
Straightforward and gentle in speech.
Humble and not conceited,
Contented and easily satisfied.
Unburdened with duties and frugal in their ways.
Peaceful and calm, and wise and skillful,
Not proud and demanding in nature.
Let them not do the slightest thing
That the wise would later reprove.
Wishing: In gladness and in saftey,
May all beings be at ease.
Whatever living beings there may be;
Whether they are weak or strong, omitting none,
The great or the mighty, medium, short or small,
The seen and the unseen,
Those living near and far away,
Those born and to-be-born,
May all beings be at ease!
Let none deceive another,
Or despise any being in any state.
Let none through anger or ill-will
Wish harm upon another.
Even as a mother protects with her life
Her child, her only child,
So with a boundless heart
Should one cherish all living beings:
Radiating kindness over the entire world
Spreading upwards to the skies,
And downwards to the depths;
Outwards and unbounded,
Freed from hatred and ill-will.
Whether standing or walking, seated or lying down
Free from drowsiness,
One should sustain this recollection.
This is said to be the sublime abiding.
By not holding to fixed views,
The pure-hearted one, having clarity of vision,
Being freed from all sense desires,
Is not born again into this world.