Analysis of Loving-kindness practice

[Aetherous]

I'll just open this thread up without personally going too far into it.

So, after telling a friend that I had begun practicing loving-kindness, she expressed sincere interest in learning it. I don't know of a better source than what I learn from, Tara's Triple Excellence program, so I thought I'd write up a concise how-to.

Part of the way that I've been taught, is that there are the words you say. For instance, one version is: "May ____ be happy, and may ____ possess the causes of happiness: loving-kindness, compassion, and wisdom." Just saying that can be nice. (that is the version I've learned)

But there is also the meaning of each individual word, in terms of Buddhist teaching, which can make the practice profound when truly understood. It makes for a powerful practice to contemplate the deeper meanings while saying the words. And additionally, there is the attitude or feeling to cultivate while practicing.

So I want to see what other practitioners have to say, in analyzing each word. Hopefully I could come up with an easy to understand guide to the practice...or maybe one already exists.

For instance, here's what I'm thinking of...when using yourself as the target for practice, or someone else...it can help to remember concepts of emptiness of self. For instance, who you are today is not who you were, so you have the capacity to change completely, and are not permanent in your current mode of being...and at the same time, each person has Buddha nature "beneath" all of these changes which is unchanging and pure goodness. So when saying "May Bill be happy", you contemplate how Bill currently is, is capable of changing, and how you are bringing forth the inherent goodness in Bill.

 

Or we could analyze the 3 causes of happiness, in comparison to the 3 mental poisons. Loving-kindness is like acceptance, which is the opposite and cure of the poison of aversion. Compassion is wishing to relieve the suffering as well as the causes of suffering (the 3 mental poisons) of others...and being that this takes us out of our selfish mode of life, it is the antidote to attachment. Wisdom is obviously the antidote to ignorance.

What exactly is wisdom? One definition I've heard is that it's the realization of one's own Buddha nature as being unconditioned, spontaneously present, and not realized through external conditions but through self-awareness. Another idea is that it refers to insight into emptiness.

 

So maybe others have clear teachings about this? Thanks.

[doc benway]

One thing that I do and highly recommend with any kindness and compassion practices is to make it very personal.

 

It is easy for us to say words like, I wish and feel compassion for all sentient beings, but at the same time treat those close to us poorly. We also can get bogged down in concepts and intellect but feelings are where it really happens. I don't mean to say that your request for discussing the meaning of words in a prayer isn't helpful, I just want to supplement that with a less conceptual perspective.

 

I always begin with bringing into my heart and mind, someone who I love dearly and feel that connection and how I would feel if they were hurt or afraid or needed help. Then I gradually expand that to less and less close people and move on to people I feel neutral about, and then those who I really have problems with. Then I move on to generating this sort of feeling for "all sentient beings"in a more collective sense. I think it takes a lot of practice to really get the last piece to be genuine and heartfelt.

 

Making these practices close and personal rather than abstract and theoretical is extremely valuable for me.

If the practices are done well and over time, one will find themselves in tears at times, and other times experiencing enormous love and joy for those in our practice. How it feels in our heart is the litmus test for skillful practice.

[Simple_Jack]

Are you asking this in the context of a meditation object (i.e. 4 brahmaviharas)? I'm assuming you want to know this in the context of relative bodhicitta in Mahayana. Lam-rim from any of the 4 Tibetan sects will have all you need for this. You have to understand from the POV of the path why Mahayana practitioners go for refuge in the 3 Jewels and generate bodhicitta:

 

"Without bodhicitta, teachings on the view and meditation, however profound they may seem will be no use at all for attaining perfect Buddhahood. Tantric practices like the generation phase, the perfection phase and so on, practiced within the context of bodhicitta lead to complete Buddhahood in one lifetime. But without bodhicitta they are no different from the methods of the tirthikas. Tirthikas also have many methods for meditating on deities, reciting mantras, and working with the channels and energies; they too behave in accordance with cause and effect. But it is solely because they do not take refuge or arouse bodhicitta that they are unable to achieve liberation from the realms of samsara." ~ Patrul Rinpoche

[Simple_Jack]

Patrul Rinpoche also said: "It is usual for tears to flow from ones eyes now and again

because of biased good will and compassion.

Even though a fool reifies this as bodhicitta,

such things are never supreme bodhicitta."

[Aetherous]

Yes the main purpose will be to cultivate relative bodhicitta, for someone who isn't even exactly a Buddhist. In my limited experience, the words used in this practice mean different things than when used by regular people.

 

For instance, "happy" doesn't mean to get what you want, such as a new car...it means more to have inner fulfillment or peace. Or if negative emotions were likened to clouds and happiness was likened to a clear sky, then to have the clouds removed.

 

Non-Buddhists wouldn't understand this upon first hearing or reading "happy"...so I'm hoping to come up with a concise explanation of these types of meanings. And wanted to get input from other practitioners here.

Edited January 4, 2015 by Aetherous

[C T]

Yes the main purpose will be to cultivate relative bodhicitta, for someone who isn't even exactly a Buddhist. In my limited experience, the words used in this practice mean different things than when used by regular people.

 

For instance, "happy" doesn't mean to get what you want, such as a new car...it means more to have inner fulfillment or peace. Or if negative emotions were likened to clouds and happiness was likened to a clear sky, then to have the clouds removed.

 

Non-Buddhists wouldn't understand this upon first hearing or reading "happy"...so I'm hoping to come up with a concise explanation of these types of meanings. And wanted to get input from other practitioners here.

Perhaps there is an equal emphasis in generating not only the wish for others to be happy, but to also connect with an actual understanding of the causes of (true) happiness, which leads to permanent freedom from sorrow and the causes of sorrow. Therefore, if anyone wishes to tap into this aspect of practice (Metta Bhavana) i think it is good if they make the effort to understand what the real and assumed causes of true happiness are, and also what the real and assumed causes of sorrow are, rather than the mere understanding of what constitutes 'buddhist' happiness. (Ref: The Kalama Sutta)

 

For example, if a practitioner wishes for more peace, then he or she have to make the effort to create the right causes for more peace to enter, and not just dwell on wishful thinking or day-dreaming of peace. The Noble Eightfold Path is the pillar which supports conscientiousness and a joyful disposition as one progresses in cultivating the Paramitas, which is the supreme teaching in this respect (of creating right causes).

 

The sequence of beginning the practice with the right motivation, followed in the middle by gaining the true meaning of the practice, and finally, ending the practice with the right state of mind through the dedication of merit is crucial -- this helps to prevent any 'leakage' of any positive seeds one has generated from each session.

[Aetherous]

what the real and assumed causes of true happiness are, and also what the real and assumed causes of sorrow are\

 

In the Triple Excellence program, they say that the causes of happiness are loving-kindness, compassion, and wisdom. And the causes of sorrow can be summed up as attachment (I like this versus that), aversion (I don't like this at all), and ignorance (I could care less).

 

What are the real and assumed causes of happiness and sorrow in your learning? They are all in the Kalama Sutta?

[Simple_Jack]

The "Kalama Sutta" provides teachings on the 4 brahmaviharas, but it doesn't give liberating teachings, because it was essentially addressed to a "non-buddhist" audience. To understand why practitioners of buddhadharma, go for refuge in the 3 Jewels (3 Roots in tantra) and generate bodhicitta, you would need to understand the Buddha's teachings of the 4 noble truths.

[C T]

The "Kalama Sutta" provides teachings on the 4 brahmaviharas, but it doesn't give liberating teachings, because it was essentially addressed to a "non-buddhist" audience. To understand why practitioners of buddhadharma, go for refuge in the 3 Jewels (3 Roots in tantra) and generate bodhicitta, you would need to understand the Buddha's teachings of the 4 noble truths.

The Kalama Sutta is a teaching that helps clarify CT's point with regards to the appearance and impetus of causes and result, and in what manner does a practitioner of virtue set about cultivating the causes of happiness and other brahmaviharas. It further elaborates that ignorance can be either be disbanded or compounded from the choices we make pertaining to present thoughts and streams of thought, and summarises with a clear explanation on what the 4 Solaces are.

 

The Four Solaces

"The disciple of the Noble Ones, Kalamas, who has such a hate-free mind, such a malice-free mind, such an undefiled mind, and such a purified mind, is one by whom four solaces are found here and now.

 

Suppose there is a hereafter and there is a fruit, result, of deeds done well or ill. Then it is possible that at the dissolution of the body after death, I shall arise in the heavenly world, which is possessed of the state of bliss.' This is the first solace found by him.

 

Suppose there is no hereafter and there is no fruit, no result, of deeds done well or ill. Yet in this world, here and now, free from hatred, free from malice, safe and sound, and happy, I keep myself.' This is the second solace found by him.

 

Suppose evil (results) befall an evil-doer. I, however, think of doing evil to no one. Then, how can ill (results) affect me who do no evil deed?' This is the third solace found by him.

 

Suppose evil (results) do not befall an evil-doer. Then I see myself purified in any case.' This is the fourth solace found by him."

[Simple_Jack]

The Kalama Sutta is a teaching that helps clarify CT's point with regards to the appearance and impetus of causes and result, and in what manner does a practitioner of virtue set about cultivating the causes of happiness and other brahmaviharas. It further elaborates that ignorance can be either be disbanded or compounded from the choices we make pertaining to present thoughts and streams of thought, and summarises with a clear explanation on what the 4 Solaces are.

 

The Four Solaces

"The disciple of the Noble Ones, Kalamas, who has such a hate-free mind, such a malice-free mind, such an undefiled mind, and such a purified mind, is one by whom four solaces are found here and now.

 

Suppose there is a hereafter and there is a fruit, result, of deeds done well or ill. Then it is possible that at the dissolution of the body after death, I shall arise in the heavenly world, which is possessed of the state of bliss.' This is the first solace found by him.

 

Suppose there is no hereafter and there is no fruit, no result, of deeds done well or ill. Yet in this world, here and now, free from hatred, free from malice, safe and sound, and happy, I keep myself.' This is the second solace found by him.

 

Suppose evil (results) befall an evil-doer. I, however, think of doing evil to no one. Then, how can ill (results) affect me who do no evil deed?' This is the third solace found by him.

 

Suppose evil (results) do not befall an evil-doer. Then I see myself purified in any case.' This is the fourth solace found by him."

 

"Four Solaces" aka. 4 brahmaviharas. Buddha didn't give the Kalamas any teachings beyond that such as the 4 noble truths, etc. The result of cultivating the 4 brahmaviharas, without going for refuge in the 3 Jewels and generating bodhicitta, is rebirth in the heavens of Brahma. Without the 8-fold noble path: this becomes a worldly path, not a world transcending path (the "Yoga Sutras" teach the 4 brahmaviharas too). To put it shortly, without the "view", this does not act as a cause for liberation: but for furthur attachment to samsara.

[Apech]

I would recommend this book for anyone interested in mind training, Buddhist or non-Buddhist:

 

http://www.amazon.com/Path-Awakening-Buddhisms-Enlightenment-Happiness/dp/1883285593/ref=sr_1_1?ie=UTF8&qid=1420395181&sr=8-1&keywords=path+to+awakening

[Simple_Jack]

Alternate version of the "Four Immeasurables" in the OP http://archive.thubtenchodron.org/PrayersAndPractices/workshop_on_the_four_immeasurables.html -- May all sentient beings have happiness and its causes,

May all sentient beings be free of suffering and its causes,

May all sentient beings never be separated from sorrowless bliss,

May all sentient beings abide in equanimity, free of bias, attachment and anger.

[C T]

"Four Solaces" aka. 4 brahmaviharas. Buddha didn't give the Kalamas any teachings beyond that such as the 4 noble truths, etc. The result of cultivating the 4 brahmaviharas, without going for refuge in the 3 Jewels and generating bodhicitta, is rebirth in the heavens of Brahma. Without the 8-fold noble path: this becomes a worldly path, not a world transcending path (the "Yoga Sutras" teach the 4 brahmaviharas too). To put it shortly, without the "view", this does not act as a cause for liberation: but for furthur attachment to samsara.

The Buddha had declared all his teachings to have but one taste. In the Minor Anthologies of the Pali Canon, it is mentioned thus: "Just as, wherever one draws water from the ocean, it has but one taste, the taste of salt, in the same way, his teaching - whether you take the Four Noble Truths, the Noble Eightfold Paths, the six paramitas, madhyamaka, dependent co-origination, sunyata - all these have but one taste: the taste of freedom." These different (but of one taste) approaches to buddhadharma all clarifies View, in turn, View distills each individual approach - so ct would respectfully disagree with your ending statement.

[Simple_Jack]

Buddha never taught the 4 brahmaviharas to his disciples as a complete path in itself: he taught them in conjunction with his teachings of the 4 noble truths, etc.; ergo your "one-taste" comment is unwarranted in this context.

[C T]

Buddha never taught the 4 brahmaviharas to his disciples as a complete path in itself: he taught them in conjunction with his teachings of the 4 noble truths, etc.; ergo your "one-taste" comment is unwarranted in this context.

Its definitely warranted within the context of your assertion which implied that some of the Buddha's teachings are less likely than others to produce the fruit of emancipation. Hope you get the point.

[Simple_Jack]

That's the point I was trying to address when you brought up the "Kalama Sutta": that the brahmaviharas in itself won't lead to liberation unless combined with Buddha's liberating teachings of the 4 noble truths, etc. That they were taught to a skeptical audience and non-disciples of the Buddha, without any further teachings, proves that the "Kalama Sutta" was a provisional teaching. Buddha's own disciples were taught the 37 bodhipaksha, etc., which is a complete path in itself (the same cannot be said of the 4 brahmaviharas).

[Aetherous]

Not to get off topic, but aren't the 4 noble truths implicit in the practice of the brahmaviharas?

[Simple_Jack]

No, because the 4 noble truths, as objects of cognitions, leads to permanent sukkha (contrasted with dukkha). Whereas, the 4 brahmaviharas are virtuous states of mind, which can propel one into the rupajhanas when they are used as objects of meditation.

[liminal_luke]

I know it isn´t very Buddhist of me, but wouldn´t it be useful for somebody like myself--not very interested in Buddhism as a path but with a desire to be a more loving person--to do Metta practice without getting into the nitty gritty Buddhist meaning of the words?

 

Can´t I just wish myself and others happiness as I understand it at this moment--even if my understanding is naive, materialistic, and arguably mistaken--and cultivate love?

 

Liminal

[Simple_Jack]

"Sukkha" should be spelled "sukha" which is usually translated as "bliss", "happiness", etc.

[Simple_Jack]

Yes, you definitely can, since the 4 brahmaviharas can be found in the "Yoga Sutras of Patanjali". Do a search on google for "four brahmaviharas".

[Aetherous]

Simple Jack...what exactly is liberation in Buddhism? What is permanent sukha? What is wisdom?

[Simple_Jack]

Read lam-rim or better yet receive teachings on lam-rim from a khenpo, geshe, or lama.

[Aetherous]

Read lam-rim or better yet receive teachings on lam-rim from a khenpo, geshe, or lama.

 

I have been receiving teachings from Chokyi Nyima Rinpoche, some direct, and some authorized by him, as well as other lamas. So far my learning has been incredibly clear and practical (unlike most of this thread)...and actually, it seems to directly negate the things you've been saying in here. I'm not learned enough to say that definitively, but it seems that way to me.

 

This is why I asked for your personal answers to these clear questions. Either I missed something that's true regarding them, and would like to know about it...or the way you've learned isn't in harmony with the way that I have, and I will continue on my way which I'm happy with.

[Simple_Jack]

Aetherous, stick with what you've been taught by CNR, et al. At the end of the day: I'm just some random person posting on the internet.