Issue

16th Issue (June, 2010)

The Brahma-vihara and their near-enemies in the Application of Dharma

Raymond Nam
raymond@buddhistdoor.com

Abstract

“The Brahma-vihara and their near-enemies in the Application of Dharma” abstract : In this essay, the author illuminates the shadowy “near-enemies” of the Four Divine Abodes (metta, karuna, mudita, and upeksha) and explains how the moral challenge to overcome them will help us move toward harmony and happiness. To be able to identify afflictions and transform them into noble states of mind is a cornerstone of applying the Dharma effectively. The corresponding negative mind-states of the Four Divine Abodes are attachment, pity, comparing, and indifference. These shadow counterparts masquerade as moral qualities and can be difficult to distinguish from loving-kindness, compassion, sympathetic joy, and equanimity. Indeed, there are no easy answers to the question of transforming the near-enemies into the Four Divine Abodes. But by identifying the different qualities of the near-enemies and distinguishing them from their noble equivalents, it becomes possible for the individual disciple to identify the intentions and volitions inside their mind. The moral challenge is therefore to understand the differences between: loving-kindness and attachment, compassion and pity, sympathetic joy and comparing, and equanimity and indifference. Buddhist disciples can then practice the Dharma more effectively whilst growing in happiness and inner harmony. This will, in turn, radiate outwards to influence other beings positively. 

Harmony (in all things) and the application of Dharma are inseparable in Buddhism. There is a fundamental interrelationship between true happiness and the exercise of Dharmic principles. Mindfulness of one’s thoughts, speech, and actions is as much an exercise in ethics as it is a practice in cultivating happiness. This fundamental premise makes itself most visible in the Four Divine Abodes (brahma-vihara), or Divine Abidings. The Abodes are well known in the Buddhist tradition as loving-kindness (metta), compassion (karuna), sympathetic joy (mudita), and equanimity (upeksha) (Ajahn Brahm, 2006, p. 245). The cultivation of these states of mind is crucial to true happiness. It is also the foundation to a more genuine practice of Buddhism.

However, disciples have a duty to pay close attention to how they tap into these divine states, because it is easy to slip into four corresponding mind-states that are negative and harmful: attachment, pity, comparing, and indifference. These enemies masquerade as moral qualities and can be difficult to distinguish from their counterparts. It is therefore not uncommon to confuse these so-called “near-enemies” with the brahma-vihara (Theophil, 2009). The Divine Abodes are about connecting to ourselves as well as other beings, but the near-enemies dull our awareness of ourselves and others. They are the causes and results of compartmentalization, self-deception, and arrogance. The consequences of being deceived by these mind-states vary since it is not always easy to outwardly distinguish them from the brahma-vihara. But the “closeness” of the near-enemies to the Divine Abodes is precisely what make them dangerous (Theophil, 2009). They can substitute our happiness with great dissatisfaction. Identifying and avoiding these impostors will help us move toward a happier and more harmonious discipleship in Dharma.

Attachment

The person developed in loving-kindness treats sentient beings with a gentle hand and does not hurt them in any way. Metta denotes friendship, non-violence, receptivity, and a strong desire for the happiness of other beings. Attachment is slightly different: in this sense we desire the happiness of other beings, but only because we want them to acknowledge that we have made them happy. We might also want them to feel “bound” to us, as if they should be morally bound to reciprocate our good feelings. Attachment draws us to the person because we believe that we owe our happiness to them and vice versa, and eventually the initial intention of selfless loving-kindness practice is lost. Awareness of these defects will direct us to cultivating true loving-kindness, and not a poor imitation of it.

Pity

Compassion, along with wisdom, defines the Mahayana bodhisattva. She feels the pain of every being as her own, whilst the cruel person derives pleasure from the pain of sentient beings. But pity is a deceptive state of mind. It elevates our initial revulsion or terror of witnessing suffering into feelings of self-importance and self-protection. Pity is a superior attitude that sets us above suffering (Theophil, 2009). Compassion identifies with beings’ suffering out of love, whereas pity actually places a barrier between oneself and others due to fear of experiencing a similar kind of pain, which the bodhisattva is unafraid of. An attitude of pity ignores the First Noble Truth and the reality of suffering (Thich, 2007, p. 76). Our altruistic intention mutates into a spectator-sport, and we do not commit to the decisive healing and transformation that Buddhism requires of us as moral agents.

Comparing

Sympathetic joy is the happiness that one feels when others attain what they want or accomplish an achievement. Comparing is an artificial form of joy. The comparing person measures herself up to her satisfied counterpart, and will only be happy for the latter if she decides that she is still better in some way (Theophil, 2009). In this sense, comparison can provide conditional happiness. But this does not lead to a truly healthy psychological state, because one can never be satisfied with comparing one’s own achievements and possessions with others’. This is not genuine sympathetic joy.

Indifference

Finally, indifference masks itself as impartiality by treating everyone uncaringly or distantly. Impartiality’s difference is that it treats everyone kindly and compassionately, without bias. There is a world of dissimilarity between the results of the two, and if one measures their efficacy by their results, it is apparent that impartiality is the more harmonious state of mind. It leads to collective happiness, whereas indifference leads to collective unhappiness and dissatisfaction. Contrary to the stereotypes, there is neither aloofness nor cold distance in impartiality.

Parting thoughts

In this short piece I have given an outline of the importance of paying close attention to states of mind masquerading as the Divine Abodes. Applying the Dharma requires constant vigilance for the sake of our individual happiness as well as harmony with others. These are the twofold challenges that the brahma-vihara present to the children of the Buddha

Editor’s Note :
Raymond Lam is the weekly columnist for Buddhist Door. He studied religion and philosophy at the University of Queenland and is afflicted with the School of Oriental and African Studies at the University of London. His academic foci are Mahayana Ethics, Buddhism and Contemporary Society, and Spirituality and Personal Development. His writing is mostly influenced by the teachings of Avatamsaka-Sῡtra (Hua Yen Jing).

Raymond Lam highlights the near-enemies of Brahmavihᾱra-s. Unless and until a Buddhist is able to identify precisely the distinction between lovingkindness and attachment, between compassion and pity, between appreciative joy and comparing, and between equanimity and indifference, the profound Message of ‘Sᾱkyamuni Buddha is not comprehensively  discerned.

Bibliography

Ajahn Brahm (2006) Happiness through Meditation. Boston: Wisdom Publications

Theophil, Marguerite. (3/11/2009), “Beware of lurking near enemies,” Buddhist Channel. Retrieved from http://buddhistchannel.tv/index.php?id=6,8657,0,0,1,0 on December 29, 2009.

Thich Nhat Hahn (2007) The Art of Power. New York: HarperOne