Difference between revisions of "The Brahma Viharas"
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by Dale and Barbara Verrkuilen | by Dale and Barbara Verrkuilen | ||
− | The [[Brahma Viharas]] are the [[pure abodes]] of the mature [[Zen]] [[practitioner]], and the [[ethical]] conduct that is the natural outcome of embracing the [[Dharma]] and [[embodying]] its [[essential]] teachings. They are [[virtues]] of the [[highest]] order, gained by a diligent and perseverant [[effort]] in [[Buddhist practice]]. At the crux of the [[human]] [[condition]] there is a fundamental misperception, where an innate [[dualistic]] tendency splits the [[wholeness]] of [[life]] into dichotomies of [[subject]] and [[object]], the outcome of which is the gross discomfort of alienation, and a [[sense]] of separateness from the [[world]]. This innate state can be overcome through a [[revolution]] of [[mind]], one that replaces the fractured viewpoint of [[dualism]] with a clear [[understanding]] of the intimate, complex, and mutually beneficial relationships that are [[reality]]. | + | The [[Brahma Viharas]] are the [[pure abodes]] of the mature [[Zen]] [[practitioner]], and the [[ethical]] conduct that is the natural outcome of embracing the [[Dharma]] and [[embodying]] its [[essential]] teachings. They are [[virtues]] of the [[highest]] order, gained by a diligent and perseverant [[effort]] in [[Buddhist practice]]. At the crux of the [[human]] [[condition]] there is a fundamental misperception, where an innate [[dualistic]] tendency splits the [[wholeness]] of [[life]] into dichotomies of [[subject]] and [[object]], the outcome of which is the gross discomfort of alienation, and a [[sense]] of separateness from the [[world]]. This innate [[state]] can be overcome through a [[revolution]] of [[mind]], one that replaces the fractured viewpoint of [[dualism]] with a clear [[understanding]] of the intimate, complex, and mutually beneficial relationships that are [[reality]]. |
− | The [[four Brahma Viharas]] of [[Kindness]], [[Compassion]], [[Sympathetic Joy]], and [[Acceptance]] arise and ripen during the process of [[awakening]], growing out of [[Wikipedia:Authenticity|authentic]] practice and acquired [[wisdom]]. Others have written beautiful descriptions of the [[Brahma]] | + | The [[four Brahma Viharas]] of [[Kindness]], [[Compassion]], [[Sympathetic Joy]], and [[Acceptance]] arise and ripen during the process of [[awakening]], growing out of [[Wikipedia:Authenticity|authentic]] [[practice]] and acquired [[wisdom]]. Others have written beautiful descriptions of the [[Brahma Viharas]]. There is no need to go over the same ground they have covered so well. However, there is one point that could use further clarification. This account will focus on the personal and [[universal]] aspects of the [[Brahma Viharas]], how they interact, and their effect on an individual’s [[life]]. |
− | The personal side of the [[dualistic]] pair (personal and [[universal]]) consists of the {{Wiki|distinct}} and unique components that make-up someone’s [[life]]. They are products of nurturing, [[education]], {{Wiki|culture}}, [[volitional]] acts, and the immediate environment that constitutes the [[conditions]] of that {{Wiki|individual}}. The [[universal]] focus is made up of collective and [[Wikipedia:Absolute (philosophy)|ultimate]] {{Wiki|characteristics}}. It is defined as the shared [[action]] of the [[universe]] {{Wiki|conditioning}} an individual’s [[life]], [[arising]] from the [[actions]] of all {{Wiki|present}} and antecedent [[beings]] from deepest antiquity. Often times the personal and [[universal]] are viewed as divisive rather than complementary. | + | The personal side of the [[dualistic]] pair (personal and [[universal]]) consists of the {{Wiki|distinct}} and unique components that make-up someone’s [[life]]. They are products of nurturing, [[education]], {{Wiki|culture}}, [[volitional]] acts, and the immediate {{Wiki|environment}} that constitutes the [[conditions]] of that {{Wiki|individual}}. The [[universal]] focus is made up of collective and [[Wikipedia:Absolute (philosophy)|ultimate]] {{Wiki|characteristics}}. It is defined as the shared [[action]] of the [[universe]] {{Wiki|conditioning}} an individual’s [[life]], [[arising]] from the [[actions]] of all {{Wiki|present}} and antecedent [[beings]] from deepest antiquity. Often times the personal and [[universal]] are viewed as divisive rather than complementary. |
− | This leads to an unstable situation. However, when the personal and [[universal]] aspects of the [[self]] are [[recognized]] to act in a dynamic complementary interplay, they give rise to the [[awareness]] of the [[nondual]] [[wholeness]] of an {{Wiki|individual}}. The descriptions that follow address how the personal and [[universal]] sides of the [[Brahma Viharas]] [[manifest]] in a positive feedback loop where improvement in one is growth in the other. Growth of the personal attribute cultivates progress in the [[universal]] attribute of that [[Brahma Vihara]]. Also development of one [[Brahma Vihara]] aids in the development of the others. Even though the [[Brahma Viharas]] [[exist]] as a seamless whole, progress in the [[Wikipedia:Convention (norm)|conventional]] [[sense]] occurs from [[Kindness]] through [[Acceptance]], because the order of their listing advances from the simpler [[virtue]] of [[Kindness]] to the more encompassing [[virtue]] of [[Acceptance]]. | + | This leads to an unstable situation. However, when the personal and [[universal]] aspects of the [[self]] are [[recognized]] to act in a dynamic complementary interplay, they give rise to the [[awareness]] of the [[nondual]] [[wholeness]] of an {{Wiki|individual}}. The descriptions that follow address how the personal and [[universal]] sides of the [[Brahma Viharas]] [[manifest]] in a positive feedback loop where improvement in one is growth in the other. Growth of the personal attribute cultivates progress in the [[universal]] attribute of that [[Brahma Vihara]]. Also [[development]] of one [[Brahma Vihara]] aids in the [[development]] of the others. Even though the [[Brahma Viharas]] [[exist]] as a seamless whole, progress in the [[Wikipedia:Convention (norm)|conventional]] [[sense]] occurs from [[Kindness]] through [[Acceptance]], because the order of their listing advances from the simpler [[virtue]] of [[Kindness]] to the more encompassing [[virtue]] of [[Acceptance]]. |
Below is a chart that illustrates the composite [[makeup]] of each [[Brahma]] Vihara’s personal and [[universal]] [[attributes]]. Descriptions of each [[Brahma]] Vihara’s attribute follow the chart. | Below is a chart that illustrates the composite [[makeup]] of each [[Brahma]] Vihara’s personal and [[universal]] [[attributes]]. Descriptions of each [[Brahma]] Vihara’s attribute follow the chart. | ||
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[[Kindness]]: Making room for others | [[Kindness]]: Making room for others | ||
− | The personal attribute of the first [[Brahma Vihara]] is [[healing]]. [[Healing]] refers to addressing the [[Buddhist]] [[understanding]] of [[suffering]], rooted in the fundamental misperception and its resultant [[attachment]] of believing in a separate and enduring [[self]]. The wounds of [[life]] begin to heal naturally when the practice of [[Zazen]] opens up [[mental]] [[space]] for [[self]] and others, undermining the walled-off [[existence]] perpetuated by the fundamental misperception. The dawning of the [[universal]] [[mind]] begins to breakup rigid {{Wiki|conditioning}}. [[Healing]] means to return to one’s [[natural state]] of being, where one’s connection with [[life]] becomes the chief feature of [[awareness]]. The [[universal]] attribute of connection [[recognizes]] the equality of [[self]] and others, how all [[beings]] – [[human]] and {{Wiki|non-human}} alike – share a common cognizance and [[Wikipedia:Absolute (philosophy)|ultimate]] [[fate]]. | + | The personal attribute of the first [[Brahma Vihara]] is [[healing]]. [[Healing]] refers to addressing the [[Buddhist]] [[understanding]] of [[suffering]], rooted in the fundamental misperception and its resultant [[attachment]] of believing in a separate and enduring [[self]]. The wounds of [[life]] begin to heal naturally when the [[practice]] of [[Zazen]] opens up [[mental]] [[space]] for [[self]] and others, undermining the walled-off [[existence]] perpetuated by the fundamental misperception. The dawning of the [[universal]] [[mind]] begins to breakup rigid {{Wiki|conditioning}}. [[Healing]] means to return to one’s [[natural state]] of being, where one’s connection with [[life]] becomes the chief feature of [[awareness]]. The [[universal]] attribute of connection [[recognizes]] the equality of [[self]] and others, how all [[beings]] – [[human]] and {{Wiki|non-human}} alike – share a common cognizance and [[Wikipedia:Absolute (philosophy)|ultimate]] [[fate]]. |
[[Compassion]]: Embracing [[self]] and others | [[Compassion]]: Embracing [[self]] and others | ||
− | The first [[Brahma Vihara]] of [[Kindness]] is {{Wiki|learning}} about the [[nature]] of [[self]] and others; the [[Brahma Vihara]] of [[Compassion]] is deepening the felt [[sense]] of [[healing]] and connection. A very important requisite for cultivating [[compassion]] for others is experiencing it towards one’s [[self]]. [[Compassion]] for the [[self]] spontaneously arises at some point when the attribute of [[forgiveness]] becomes [[conscious]]. | + | The first [[Brahma Vihara]] of [[Kindness]] is {{Wiki|learning}} about the [[nature]] of [[self]] and others; the [[Brahma Vihara]] of [[Compassion]] is deepening the felt [[sense]] of [[healing]] and connection. A very important requisite for [[cultivating]] [[compassion]] for others is experiencing it towards one’s [[self]]. [[Compassion]] for the [[self]] spontaneously arises at some point when the attribute of [[forgiveness]] becomes [[conscious]]. |
− | [[Forgiveness]] is an ever-present attribute of the [[universe]], equally open to all without distinction. It is not penitence before a [[deity]]. [[Forgiveness]] exposes hidden assumptions about the [[self]], and cleanses the [[emotions]]. [[Harmony]] arises when the [[sense]] of an enduring [[self]] as a [[permanent]] [[entity]] dissolves within the [[radiant light]] of [[Zazen]] practice. One sees every being as autonomous, and {{Wiki|equal}} in importance with all others. [[Harmony]] means clearly [[seeing]] one’s [[true nature]], and witnessing that same [[universal]] [[nature]] in all [[beings]]. Harmonious relationships result as one learns to respond in accord with the [[understanding]] of the equality of all [[beings]]. [[Sympathetic Joy]]: No separation of [[self]] and others | + | [[Forgiveness]] is an ever-present attribute of the [[universe]], equally open to all without {{Wiki|distinction}}. It is not penitence before a [[deity]]. [[Forgiveness]] exposes hidden {{Wiki|assumptions}} about the [[self]], and cleanses the [[emotions]]. [[Harmony]] arises when the [[sense]] of an enduring [[self]] as a [[permanent]] [[entity]] dissolves within the [[radiant light]] of [[Zazen]] [[practice]]. One sees every being as autonomous, and {{Wiki|equal}} in importance with all others. [[Harmony]] means clearly [[seeing]] one’s [[true nature]], and witnessing that same [[universal]] [[nature]] in all [[beings]]. Harmonious relationships result as one learns to respond in accord with the [[understanding]] of the equality of all [[beings]]. [[Sympathetic Joy]]: No separation of [[self]] and others |
− | [[Sympathetic Joy]] arises when the attainments and [[activities]] of another’s [[life]] becomes [[identical]] with one’s own well being. | + | [[Sympathetic Joy]] arises when the [[attainments]] and [[activities]] of another’s [[life]] becomes [[identical]] with one’s [[own]] well being. |
− | It might be said that [[Sympathetic Joy]] is the [[perfection]] of [[Compassion]]. Along with [[joy]], [[gratitude]] for the [[existence]] of [[self]] and others characterizes relationships. This [[gratitude]] is like [[forgiveness]], in that it is not bestowed on someone for doing something, but is a non-specific [[appreciation]] that universally informs [[feeling]] and {{Wiki|behavior}}. It is a mutual sharing; where one’s [[life]] and all other [[beings]] are woven together with such intricacy that one cannot say where one [[life]] ends and the other begins. Connection is imbued with cherished interrelations. The [[universal]] attribute of [[interdependence]] is [[manifested]] fully with the [[realization]] that one’s [[destiny]] is inextricably bound up with all others. | + | It might be said that [[Sympathetic Joy]] is the [[perfection]] of [[Compassion]]. Along with [[joy]], [[gratitude]] for the [[existence]] of [[self]] and others characterizes relationships. This [[gratitude]] is like [[forgiveness]], in that it is not bestowed on someone for doing something, but is a non-specific [[appreciation]] that universally informs [[feeling]] and {{Wiki|behavior}}. It is a mutual sharing; where one’s [[life]] and all other [[beings]] are woven together with such intricacy that one cannot say where one [[life]] ends and the other begins. Connection is imbued with cherished interrelations. The [[universal]] attribute of [[interdependence]] is [[manifested]] fully with the [[realization]] that one’s [[destiny]] is inextricably [[bound]] up with all others. |
[[Acceptance]]: {{Wiki|Concept}} of [[self]] and others disappears | [[Acceptance]]: {{Wiki|Concept}} of [[self]] and others disappears | ||
− | [[Acceptance]] is broad and all encompassing, without a {{Wiki|concept}} that limits [[view]]. The [[attitude]] of [[mind]] implied in [[Acceptance]] is devoid of the [[judgment]] inherent in [[tolerance]]. Going beyond the selfconsciousness of [[tolerance]] is possible when the two aspects of [[equanimity]] – [[tranquility]] and [[insight]] – are attained. [[Tranquility]] is holding still, the [[universe]] within Zazen’s [[cosmic]] [[mudra]]; [[insight]] is the [[emergence]] of dynamic [[wisdom]]. All of the [[human]] [[heart]] is brought to [[light]], and in it are found the best traits of [[Kindness]], [[Compassion]], and [[Sympathetic Joy]]. The [[universal]] attribute of intimacy is expressed when they are brought into the everyday [[world]]. | + | [[Acceptance]] is broad and all encompassing, without a {{Wiki|concept}} that limits [[view]]. The [[attitude]] of [[mind]] implied in [[Acceptance]] is devoid of the [[judgment]] [[inherent]] in [[tolerance]]. [[Going beyond]] the selfconsciousness of [[tolerance]] is possible when the two aspects of [[equanimity]] – [[tranquility]] and [[insight]] – are [[attained]]. [[Tranquility]] is holding still, the [[universe]] within [[Zazen’s]] [[cosmic]] [[mudra]]; [[insight]] is the [[emergence]] of dynamic [[wisdom]]. All of the [[human]] [[heart]] is brought to [[light]], and in it are found the best traits of [[Kindness]], [[Compassion]], and [[Sympathetic Joy]]. The [[universal]] attribute of intimacy is expressed when they are brought into the everyday [[world]]. |
− | The [[Brahma Viharas]] express themselves in small and large ways as we go about our daily [[activities]]. [[Zen]] practice releases the [[practitioner]] from the constraints of [[conditioned]] states, sometimes gradually, other times suddenly. In either case, the freedom gained creates greater ability for relating | + | The [[Brahma Viharas]] express themselves in small and large ways as we go about our daily [[activities]]. [[Zen]] [[practice]] releases the [[practitioner]] from the constraints of [[conditioned]] states, sometimes gradually, other times suddenly. In either case, the freedom gained creates greater ability for relating |
to the [[world]] with deeper [[awareness]], [[appreciation]], and connection. This is conveyed through our {{Wiki|behavior}}, [[speech]], and [[thought]]. The personal [[attributes]] act internally and in one-on-one encounters. The [[universal]] [[attributes]] draw us into [[Indra’s]] Net,ii the [[recognition]] of which would heal the longing of our hearts. | to the [[world]] with deeper [[awareness]], [[appreciation]], and connection. This is conveyed through our {{Wiki|behavior}}, [[speech]], and [[thought]]. The personal [[attributes]] act internally and in one-on-one encounters. The [[universal]] [[attributes]] draw us into [[Indra’s]] Net,ii the [[recognition]] of which would heal the longing of our hearts. | ||
− | When in a rare moment I manage painfully to rise above the petty {{Wiki|individualism}} by [[knowing]] my [[true nature]], I {{Wiki|perceive}} I dwell in the wondrous net of [[Indra]], and in this incredible network of [[interdependence]], the career of the [[Bodhisattva]] must begin. It is not just that ‘we are in it’ together. We are it, rising or falling as one living body.iii i See Robert | + | When in a rare [[moment]] I manage painfully to rise above the petty {{Wiki|individualism}} by [[knowing]] my [[true nature]], I {{Wiki|perceive}} I dwell in the wondrous net of [[Indra]], and in this incredible network of [[interdependence]], the career of the [[Bodhisattva]] must begin. It is not just that ‘we are in it’ together. We are it, rising or falling as one living body.iii i See Robert Aitken, The Original Dwelling Place, pp 47-52 and [[B. Allan Wallace]], The [[Four Immeasurables]]: Practices to Open the [[Heart]] |
ii {{Wiki|Francis Cook}}, [[Hua-yen]] [[Buddhism]], p 2. [[Indra’s Net]] is an {{Wiki|ancient Indian}} {{Wiki|metaphor}} for [[reality]] taken up the author(s) of the [[Avatamsaka Sutra]] and the {{Wiki|Chinese}} [[philosophers]] of [[Hua-yen]] [[Buddhism]] as a means to [[visualize]] the intricate and intimate [[interdependence]] of [[life]]. [[Indra’s Net]] | ii {{Wiki|Francis Cook}}, [[Hua-yen]] [[Buddhism]], p 2. [[Indra’s Net]] is an {{Wiki|ancient Indian}} {{Wiki|metaphor}} for [[reality]] taken up the author(s) of the [[Avatamsaka Sutra]] and the {{Wiki|Chinese}} [[philosophers]] of [[Hua-yen]] [[Buddhism]] as a means to [[visualize]] the intricate and intimate [[interdependence]] of [[life]]. [[Indra’s Net]] | ||
− | Far away in the [[heavenly abode]] of the great [[god]] [[Indra]], there is a wonderful net that has been hung by some cunning artificer in such a [[manner]] that it stretches out infinitely in all [[directions]]. In accordance with the extravagant {{Wiki|tastes}} of the [[deities]], the artificer has hung a single glittering [[jewel]] in each [[eye]] of the net, and since the net itself is [[infinite]] in all {{Wiki|dimensions}}, the [[jewels]] are [[infinite]] in number. There hang the [[jewels]], glittering like stars of the first magnitude, a wonderful [[sight]] to behold. If we {{Wiki|arbitrarily}} select one of the [[jewels]] for inspection and look closely at it, we will discover that in its polished surface there are reflected all the other [[jewels]] in the net, [[infinite]] in number. Not only that, but each of the [[jewels]] reflected in this one [[jewel]] is also reflecting all the other [[jewels]], so that there is an [[infinite]] reflecting process occurring. | + | Far away in the [[heavenly abode]] of the great [[god]] [[Indra]], there is a wonderful net that has been hung by some cunning artificer in such a [[manner]] that it stretches out infinitely in all [[directions]]. In accordance with the extravagant {{Wiki|tastes}} of the [[deities]], the artificer has hung a single glittering [[jewel]] in each [[eye]] of the net, and since the net itself is [[infinite]] in all {{Wiki|dimensions}}, the [[jewels]] are [[infinite]] in number. There hang the [[jewels]], glittering like {{Wiki|stars}} of the first magnitude, a wonderful [[sight]] to behold. If we {{Wiki|arbitrarily}} select one of the [[jewels]] for inspection and look closely at it, we will discover that in its polished surface there are reflected all the other [[jewels]] in the net, [[infinite]] in number. Not only that, but each of the [[jewels]] reflected in this one [[jewel]] is also {{Wiki|reflecting}} all the other [[jewels]], so that there is an [[infinite]] {{Wiki|reflecting}} process occurring. |
iii Ibid, | iii Ibid, | ||
</poem> | </poem> | ||
{{E}} | {{E}} | ||
− | [[Category: | + | [[Category:Brahmavihara]] |
Latest revision as of 17:54, 13 February 2016
by Dale and Barbara Verrkuilen
The Brahma Viharas are the pure abodes of the mature Zen practitioner, and the ethical conduct that is the natural outcome of embracing the Dharma and embodying its essential teachings. They are virtues of the highest order, gained by a diligent and perseverant effort in Buddhist practice. At the crux of the human condition there is a fundamental misperception, where an innate dualistic tendency splits the wholeness of life into dichotomies of subject and object, the outcome of which is the gross discomfort of alienation, and a sense of separateness from the world. This innate state can be overcome through a revolution of mind, one that replaces the fractured viewpoint of dualism with a clear understanding of the intimate, complex, and mutually beneficial relationships that are reality.
The four Brahma Viharas of Kindness, Compassion, Sympathetic Joy, and Acceptance arise and ripen during the process of awakening, growing out of authentic practice and acquired wisdom. Others have written beautiful descriptions of the Brahma Viharas. There is no need to go over the same ground they have covered so well. However, there is one point that could use further clarification. This account will focus on the personal and universal aspects of the Brahma Viharas, how they interact, and their effect on an individual’s life.
The personal side of the dualistic pair (personal and universal) consists of the distinct and unique components that make-up someone’s life. They are products of nurturing, education, culture, volitional acts, and the immediate environment that constitutes the conditions of that individual. The universal focus is made up of collective and ultimate characteristics. It is defined as the shared action of the universe conditioning an individual’s life, arising from the actions of all present and antecedent beings from deepest antiquity. Often times the personal and universal are viewed as divisive rather than complementary.
This leads to an unstable situation. However, when the personal and universal aspects of the self are recognized to act in a dynamic complementary interplay, they give rise to the awareness of the nondual wholeness of an individual. The descriptions that follow address how the personal and universal sides of the Brahma Viharas manifest in a positive feedback loop where improvement in one is growth in the other. Growth of the personal attribute cultivates progress in the universal attribute of that Brahma Vihara. Also development of one Brahma Vihara aids in the development of the others. Even though the Brahma Viharas exist as a seamless whole, progress in the conventional sense occurs from Kindness through Acceptance, because the order of their listing advances from the simpler virtue of Kindness to the more encompassing virtue of Acceptance.
Below is a chart that illustrates the composite makeup of each Brahma Vihara’s personal and universal attributes. Descriptions of each Brahma Vihara’s attribute follow the chart.
Brahma Viharas Personal Attribute Universal Attribute
Kindness: Making room for self and others Healing Connection Compassion: Embracing self and others Forgiveness/Repentance Harmony Sympathetic Joy: Separation of self and others
vanishes
Non-specific gratitude Interdependence
Acceptance: Unencumbered activity of no-self
nature
Equanimity Intimacy
Kindness: Making room for others
The personal attribute of the first Brahma Vihara is healing. Healing refers to addressing the Buddhist understanding of suffering, rooted in the fundamental misperception and its resultant attachment of believing in a separate and enduring self. The wounds of life begin to heal naturally when the practice of Zazen opens up mental space for self and others, undermining the walled-off existence perpetuated by the fundamental misperception. The dawning of the universal mind begins to breakup rigid conditioning. Healing means to return to one’s natural state of being, where one’s connection with life becomes the chief feature of awareness. The universal attribute of connection recognizes the equality of self and others, how all beings – human and non-human alike – share a common cognizance and ultimate fate.
Compassion: Embracing self and others
The first Brahma Vihara of Kindness is learning about the nature of self and others; the Brahma Vihara of Compassion is deepening the felt sense of healing and connection. A very important requisite for cultivating compassion for others is experiencing it towards one’s self. Compassion for the self spontaneously arises at some point when the attribute of forgiveness becomes conscious.
Forgiveness is an ever-present attribute of the universe, equally open to all without distinction. It is not penitence before a deity. Forgiveness exposes hidden assumptions about the self, and cleanses the emotions. Harmony arises when the sense of an enduring self as a permanent entity dissolves within the radiant light of Zazen practice. One sees every being as autonomous, and equal in importance with all others. Harmony means clearly seeing one’s true nature, and witnessing that same universal nature in all beings. Harmonious relationships result as one learns to respond in accord with the understanding of the equality of all beings. Sympathetic Joy: No separation of self and others
Sympathetic Joy arises when the attainments and activities of another’s life becomes identical with one’s own well being.
It might be said that Sympathetic Joy is the perfection of Compassion. Along with joy, gratitude for the existence of self and others characterizes relationships. This gratitude is like forgiveness, in that it is not bestowed on someone for doing something, but is a non-specific appreciation that universally informs feeling and behavior. It is a mutual sharing; where one’s life and all other beings are woven together with such intricacy that one cannot say where one life ends and the other begins. Connection is imbued with cherished interrelations. The universal attribute of interdependence is manifested fully with the realization that one’s destiny is inextricably bound up with all others.
Acceptance: Concept of self and others disappears
Acceptance is broad and all encompassing, without a concept that limits view. The attitude of mind implied in Acceptance is devoid of the judgment inherent in tolerance. Going beyond the selfconsciousness of tolerance is possible when the two aspects of equanimity – tranquility and insight – are attained. Tranquility is holding still, the universe within Zazen’s cosmic mudra; insight is the emergence of dynamic wisdom. All of the human heart is brought to light, and in it are found the best traits of Kindness, Compassion, and Sympathetic Joy. The universal attribute of intimacy is expressed when they are brought into the everyday world.
The Brahma Viharas express themselves in small and large ways as we go about our daily activities. Zen practice releases the practitioner from the constraints of conditioned states, sometimes gradually, other times suddenly. In either case, the freedom gained creates greater ability for relating
to the world with deeper awareness, appreciation, and connection. This is conveyed through our behavior, speech, and thought. The personal attributes act internally and in one-on-one encounters. The universal attributes draw us into Indra’s Net,ii the recognition of which would heal the longing of our hearts.
When in a rare moment I manage painfully to rise above the petty individualism by knowing my true nature, I perceive I dwell in the wondrous net of Indra, and in this incredible network of interdependence, the career of the Bodhisattva must begin. It is not just that ‘we are in it’ together. We are it, rising or falling as one living body.iii i See Robert Aitken, The Original Dwelling Place, pp 47-52 and B. Allan Wallace, The Four Immeasurables: Practices to Open the Heart
ii Francis Cook, Hua-yen Buddhism, p 2. Indra’s Net is an ancient Indian metaphor for reality taken up the author(s) of the Avatamsaka Sutra and the Chinese philosophers of Hua-yen Buddhism as a means to visualize the intricate and intimate interdependence of life. Indra’s Net
Far away in the heavenly abode of the great god Indra, there is a wonderful net that has been hung by some cunning artificer in such a manner that it stretches out infinitely in all directions. In accordance with the extravagant tastes of the deities, the artificer has hung a single glittering jewel in each eye of the net, and since the net itself is infinite in all dimensions, the jewels are infinite in number. There hang the jewels, glittering like stars of the first magnitude, a wonderful sight to behold. If we arbitrarily select one of the jewels for inspection and look closely at it, we will discover that in its polished surface there are reflected all the other jewels in the net, infinite in number. Not only that, but each of the jewels reflected in this one jewel is also reflecting all the other jewels, so that there is an infinite reflecting process occurring.
iii Ibid,