The topics to be discussed here are the Four Sublime States of Gladness, Compassion, Benevolent Affect and Equanimity. While it may seem like a well-worn topic, here we examine a fundamental aspect of these that is overlooked and has great importance.

If I were to reveal that importance now, all would nod their heads knowingly and forget the matter, but that would be an error, and so I will here reserve the important conclusions until the end of the series after we examine the subtleties of these states at a mundane level, at all levels of Gotama Buddha's meditations, at the level of Dao Rexin, the zeal aspect of Dao, the Shen aspect of Dao and the Chan Contemplations.

Ajita Kesakambali, an ancient Indian philosopher of the 6th century BCE, argued:

There is no such thing as alms or sacrifice or offering. There is neither fruit nor result of good or evil deeds... A human being is built up of four elements. When he dies the earthly in him returns and relapses to the earth, the fluid to the water, the heat to the fire, the wind to the air, and his faculties pass into space. The four bearers, on the bier as a fifth, take his dead body away; till they reach the burning ground, men utter forth eulogies, but there his bones are bleached, and his offerings end in ashes. It is a doctrine of fools, this talk of gifts. It is an empty lie, mere idle talk, when men say there is profit herein. Fools and wise alike, on the dissolution of the body, are cut off, annihilated, and after death they are not.

The noble cry then arises from religions, educationalists, social reformers and within the family that this is not so. We should, it is declared, be kind and generous without hatred, all will agree, but somehow these fine words vanish in the light of day when the ceremonies and rituals of words and phrases disappear. What is left is human behavior which reflects more the ideals of Ajita than all those pretty noble phrases.

The following is a straightforward and direct statement that will come as no surprise to Buddha Dharma students.

Buddha, from the Sermon at Rajagaha

And the Buddha made this solemn utterance:

"Do not deceive, do not despise each other, anywhere. Do not be angry, nor should you bear secret resentment.

For, as a mother risks her life and watches over her child, so boundless should be your love to all, so tender, kind and mild!

Indeed, cherish goodwill and dispense it right and left, all around, early and late, and without hindrance, without stint, free from envy and hate, while standing, walking, sitting down.

Whatever you have in mind, the rule of life that is always best is to be loving and kind."

Let us get to the core phrase:

"For, as a mother risks her life and watches over her child, so boundless, should be your love to all, so tender, kind and mild."

Furthermore review:

THE METTA SUTRA (BENEVOLENT AFFECT)

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 safety,

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.

This idea is no different than that espoused from pulpits from all over the world.

What makes Buddha Dharma so different?

It declares that the false Gladness, Compassion, Benevolent Affect and Intellectual Indifference are illusion which stain Samsara, but also that Gladness, Compassion, Benevolent Affect and Equanimity, which are a natural part of Samsara that is not stained, are also illusion.

欢乐, huānlè, Gladness

This is the experience of being Glad when others are correctly Glad.

 爱心, àixīn, Compassion

This is the deep experience that wishes that no creature should suffer.

感到, gǎndào, (Benevolent) Affect

This is the deep experience that wishes that all remain immersed in Well-being.

 安素, ānsù, Equanimity

This is the deep experience that wishes that all living creatures remain with Well-being in the face of both apparent agreeable consequences of their actions and all apparent disagreeable consequences of their actions.

NOTE

感到, gǎndào, (Benevolent) Affect (Metta) is essential for those who with introspection detect the presence of subliminal or directed ill-will.

爱心, àixīn, Compassion (Karuna) is essential for those who harbour injurious, malevolent thoughts.

欢乐, huānlè, Gladness (Mudita) is essential for those who maintain emotive dislike.

安素, ānsù, Equanimity (Upekkha) is essential for those who possess lust of any form.