..續本文上一頁ty, on expanding the sense of identity beyond its ordinary confines and learning to identify with others. The shift is purely psychological in method, entirely free from theological and metaphysical postulates, such as that of a universal self immanent in all beings. Instead, it proceeds from a simple, straightforward course of reflection which enables us to share the subjectivity of others and experience the world (at least imaginatively) from the standpoint of their own inwardness. The procedure starts with oneself. If we look into our own mind, we find that the basic urge of our being is the wish to be happy and free from suffering. Now, as soon as we see this in ourselves, we can immediately understand that all living beings share the same basic wish. All want to be well, happy, and secure. To develop metta towards others, what is to be done is to imaginatively share their own innate wish for happiness. We use our own desire for happiness as the key, experience this desire as the basic urge of others, then come back to our own position and extend to them the wish that they may achieve their ultimate objective, that they may be well and happy.
The methodical radiation of metta is practiced first by directing metta to inpiduals representing certain groups. These groups are set in an order of progressive remoteness from oneself. The radiation begins with a dear person, such as a parent or teacher, then moves on to a friend, then to a neutral person, then finally to a hostile person. Though the types are defined by their relation to oneself, the love to be developed is not based on that relation but on each person”s common aspiration for happiness. With each inpidual one has to bring his (or her) image into focus and radiate the thought: "May he (she) be well! May he (she) be happy! May he (she) be peaceful!"[20] Only when one succeeds in generating a warm feeling of good will and kindness towards that person should one turn to the next. Once one gains some success with inpiduals, one can then work with larger units. One can try developing metta towards all friends, all neutral persons, all hostile persons. Then metta can be widened by directional suffusion, proceeding in the various directions -- east, south, west, north, above, below -- then it can be extended to all beings without distinction. In the end one suffuses the entire world with a mind of lovingkindness "vast, sublime, and immeasurable, without enmity, without aversion."
The Intention of Harmlessness
The intention of harmlessness is thought guided by compassion (karuna), aroused in opposition to cruel, aggressive, and violent thoughts. Compassion supplies the complement to lovingkindness. Whereas lovingkindness has the characteristic of wishing for the happiness and welfare of others, compassion has the characteristic of wishing that others be free from suffering, a wish to be extended without limits to all living beings. Like metta, compassion arises by entering into the subjectivity of others, by sharing their interiority in a deep and total way. It springs up by considering that all beings, like ourselves, wish to be free from suffering, yet despite their wishes continue to be harassed by pain, fear, sorrow, and other forms of dukkha.
To develop compassion as a meditative exercise, it is most effective to start with somebody who is actually undergoing suffering, since this provides the natural object for compassion. One contemplates this person”s suffering, either directly or imaginatively, then reflects that like oneself, he (she) also wants to be free from suffering. The thought should be repeated, and contemplation continually exercised, until a strong feeling of compassion swells up in the heart. Then, using that feeling as a standard, one turns to…
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