Introduction: Is Unselfish Joy Practicable

　　by Nyanaponika Thera

　　The virtue of mudita [muditaa], [1] i.e., finding joy in the happiness and success of others, has not received sufficient attention either in expositions of Buddhist ethics, or in the meditative development of the four sublime states (brahma-vihara [brahma-vihaara]), of which mudita is one. It was, therefore, thought desirable to compile this little book of essays and texts and to mention in this introduction a few supplementary features of this rather neglected subject.

　　It has been rightly stated that it is relatively easier for man to feel compassion or friendliness in situations which demand them, than to cherish a spontaneous feeling of shared joy, outside a narrow circle of one”s family and friends. It mostly requires a deliberate effort to identify oneself with the joys and successes of others. Yet the capacity of doing so has psychological roots in man”s nature which may be even deeper that his compassionate responses. There is firstly the fact that people do like to feel happy (with — or without — good reason) and would prefer it to the shared sadness of compassion. Man”s gregarious nature (his "sociability") already gives him some familiarity with shared emotions and shared pleasure, though mostly on a much lower level than that of our present concern. There is also in man (and in some animals) not only an aggressive impulse, but also a natural bent towards mutual aid and co-operative action. Furthermore, there is the fact that happiness is infectious and an unselfish joy can easily grow out of it. Children readily respond by their own smiles and happy mood to smiling faces and happiness around them. Though children can be quite jealous and envious at times, they also can visibly enjoy it when they have made a playmate happy by a little gift and they are then quite pleased with themselves. Let parents and educators wisely encourage this potential in the child. Then this seed will quite naturally grow into a strong plant in the adolescent and the adult, maturing from impulsive and simple manifestations into the sublime state of unselfish joy (mudita-brahmavihara). Thus, here too, the child may become "the father of a man." Such education towards joy with others should, of course, not be given in a dry didactic manner, but chiefly in a practical way by gently making the child observe, appreciate, and enjoy the happiness and success of others, and by trying himself to create a little joy in others. This can be aided by acquainting the child with examples of selfless lives and actions for his joyful admiration of them (and these, of course, should not be limited to Buddhist history). This feature should not be absent in Buddhist youth literature and schoolbooks, throughout all age groups. And this theme should be continued in Buddhist magazines and literature for adults.

　　Admittedly, the negative impulses in man, like aggression, envy, jealousy, etc., are much more in evidence than his positive tendencies towards communal service, mutual aid, unselfish joy, generous appreciation of the good qualities of his fellow-men, etc. Yet, as all these positive features are definitely found in man (though rarely developed), it is quite realistic to appeal to them, and activate and develop that potential by whatever means we can, in our personal relationships, in education, etc. "If it were impossible to cultivate the Good, I would not tell you to do so," said the Buddha. This is, indeed, a positive, optimistic assurance.

　　If this potential for unselfish joy is widely and methodically encouraged and developed, starting with the Buddhist child (or, for that matter, with any child) and continued with adults (inpiduals and Buddhist groups, including the Sangha), the see…

《Introduction: Is Unselfish Joy Practicable

　　》全文未完，请进入下页继续阅读…