An Introduction to the Four Immeasurable States of Mind

The Four Immeasurable States of Mind is a crucial practice to accomplish Bodhi, as well as the provision for the attainment of Buddhahood for lay Buddhist disciples (śrāvaka), solitary realizers (pratyeka), and bodhisattvas. The cultivation of the four states of mind – loving-kindness, compassion, appreciative joy, and equanimity – not only benefits innumerable sentient beings, but also brings about innumerable merits. It is a Dharma approach of bodhisattvas that requires the application of both compassion and wisdom as they go about their practice in the world.




The "four immeasurable states of mind" (Skt. catvāry apramāṇāni; Pa. catasso appamaññāyo) refer to the cultivation of loving-kindness, compassion, appreciative joy, and equanimity. In early Buddhist theories, it was considered to be a defiled state of concentration (lokiya-samādhi). Around the 1^st and 2^nd centuries CE, with the elaboration of the philosophy of emptiness as taught in the Mahāyāna Prajñāpāramitā, Nagarjuna integrated the doctrine of dependent arising in āgama sutras with the idea of absolute emptiness (atyanta-śūnyatā) of prajñā, leading to an emphasis on the practical cultivation of great loving-kindness and great compassion for the bodhisattva-path practitioners to attain unsurpassed correct enlightenment. Hence, the "four immeasurable states of mind" has become the fundamental Dharma approach for the Mahayana bodhisattva-path practitioners to extensively deliver sentient beings from suffering and attain happiness. Therefore, it is of primary importance for the path to Buddhahood.

According to the explanation by the Abhidhamma Piṭaka as listed in The Discourse Explaining the Bases in Fascicle 21 of the Madhyama Āgama and Fascicle 20 of The Treatise on the Great Prajñāpāramitā:
 

The significance of "immeasurable"

The reason that the cultivation of loving-kindness, compassion, appreciative joy, and equanimity are referred to as "immeasurable" is because it takes infinite sentient beings as its object of focus in forming the karmic connection, so that the four states of mind can expand immeasurably, without boundaries or limits. In Buddhist sutras and treatises, the term "immeasurable" has multiple meanings, and it is the third level in the sequence of extensive, great, and immeasurable as categorized in Fascicle 20 of The Treatise on the Great Prajñāpāramitā, depending on the sentient beings to whom they take as the object of focus, the afflictions they dissolve, and the focuses of concern they have in mind. The essence of "immeasurable" lies in removing the feeling of anger and irritation by taking infinite sentient beings in the ten directions as the object of focus, thereby enabling them to attain nirvana.

What is the relation between the four immeasurable mental states of loving-kindness, compassion, appreciative joy, and equanimity? As the Visuddhimagga mentioned, there is a sequential relation in terms of causality between them; that is, as practitioners of the Four Immeasurable States of Minds take sentient beings in the desire realm (kāmadhātu) as their object of focus, they should first offer them happiness and then relieve them of suffering. When practitioners rejoice to see sentient beings leave suffering behind and attain happiness, eventually they can thus achieve equanimity for themselves. As Ven. Dhammadipa pointed out, the sequence for cultivating the Four Immeasurable States of Mind should start from the cultivation of loving-kindness, which facilitates the cultivation of compassion. As the latter is based on the former, great loving-kindness gives rise to great compassion. Since loving-kindness and compassion are the basis for cultivating appreciative joy, without such a basis practitioners will become confused regarding the cultivation of appreciative joy. Therefore, only by having developed loving-kindness and compassion can one learn how to rejoice in all that is good. Meanwhile, only through contemplating on happiness and suffering can one realize that the merit lies in being able to help sentient beings leave suffering behind, by first rejoicing at their accomplishment and well-being. Loving-kindness, compassion, and appreciative joy serve as the causes and conditions for cultivating equanimity. Without them as the prerequisite, the cultivation of equanimity cannot really lead to the immeasurable state of mind.


The mind of immeasurable loving-kindness

In Indian culture, the cultivation of loving-kindness (Skt. maitrī; Pa. mettā) has long been a highly valued Dharma approach to attaining rebirth in heavenly realms. Furthermore Buddhist scriptures contain many references to heavenly rebirth as a result of the practice of loving-kindness. For example, as recounted in Fascicle 2 of the Madhyama Āgama, in a previous life of the Buddha, he was a non-Buddhist sage named Sunetra, who taught his disciples to cultivate loving-kindness, thereby being reborn in the Brahma world. Moreover, because of his cultivation in superior loving-kindness (meditative concentration of immeasurable loving-kindness), at the end of his life, he then attained rebirth in the Heaven of Radiant Sound (Abhasvaras). At the end of the kalpa, he was further reborn as Mahābrahman in the Brahma world.

In terms of semantics, "loving-kindness" means "benevolence" and "goodwill," indicating thoughts marked by genuine friendship and pure affection. According to the Dharmaskandha of the Northern Tradition, loving-kindness is about contemplating "wishing all sentient beings to attain supreme happiness." In early Buddhist texts, the most notable cultivation of loving-kindness in daily life is manifested in a bhikkhu's practice of "kind physical, verbal, and mental activities" towards his fellow practitioners, who uphold the same Brahma-conduct. The point of such cultivation lies in "abandoning the egocentric mindset and emulating the spirit of virtuous sages." In this way, fights and strife can be avoided. One should practice these three activities of loving-kindness to show their highest respect to senior citizens, venerable elders, veteran practitioners, and the head of the sangha. In terms of precepts, loving-kindness is represented in abstaining from killing and harming lives. As stated in Fascicle 49 of the Ekottarika Āgama, "Abstain from killing and bear no malice, and have no thought of winning or losing. Practice universal loving-kindness to all without ever harboring resentment or hatred."

In addition to the concept of "offering happiness" as shown in "wishing all sentient beings to attain supreme happiness," the cultivation of loving-kindness also involves other practices such as non-malice, non-enmity, non-hatred, non-strife, and veneration, wishing sentient beings liberation from suffering. That is to benevolently keep all sentient beings in mind, generously benefiting them with things for their peace, comfort, and joy, and always aspiring to bring them well-being and happiness. Loving-kindness is free of hindrances and discrimination; it enables people to view the world as their own home without setting boundaries, and to see sentient beings equally as their own family members.

Loving-kindness is also a wholesome dharma, which is categorized as a beautiful virtuous mental factor in the Abhidharma, a quality inherent in the mind. Whenever we see a person or any sentient beings, we can spread loving-kindness and blessings from within by wishing: "May all sentient beings be blessed with all kinds of happiness and be free from anger, hatred, resentment, and distress." When such virtuous mental factor appears, the feeling of anger and revulsion will vanish, and what arises instead is a mind of peace, happiness, and joy. This kind of virtuous mental factor engenders virtuous causes, which will bring us karmic rewards and a good life. Therefore, by practicing the contemplation of loving-kindness, we can eliminate hatred and prompt our aspiration to deliver sentient beings from suffering. Those who practice loving-kindness with bodhicitta will not only try to help all sentient beings to free themselves from physical and mental suffering, but will also, under the right causes and conditions, guide others to attain happiness by applying Buddhist teachings along their way to nirvana.

Buddhist scriptures such as the Ekottarika Āgama and the Visuddhimagga mention various merits of cultivating loving-kindness. Those who abide in the contemplation of loving-kindness can attain 11 benefits: having sound sleep, waking in joy, having no nightmares, being venerated by mankind, being venerated by non-humans, being protected by the celestials, not being harmed by fire, knives, or poison, attaining concentration swiftly (easy to enter into meditative concentration), a radiant countenance, not being in a stupor at the end of their life, and being born in Brahman Heaven if not achieving liberation.


The mind of immeasurable compassion

"The practice of loving-kindness is to eliminate the feelings of hatred among sentient beings; the practice of compassion is to eradicate the feelings of distress among sentient beings." In Buddhist texts, the concepts of loving-kindness and compassion are introduced either together or separately. The term "compassion" (Skt. and Pa. karuṇā) means "pity" or "sympathy." It means to compassionately keep all sentient beings in one's mind, wanting to deliver them in every moment as one cannot bear to see others having to endure various kinds of physical and mental suffering in the six states of existence. Therefore, the cultivation of "compassion" focuses more on the aspect of delivering sentient beings from suffering.

Compassion is usually evoked by the sight or the sound of suffering, but it can also be aroused by empathetic imagination. When in suffering for ourselves, we can take the opportunity to contemplate our own afflicted body and mind, especially the feelings and sensations, thereby initiating our intention and action to eradicate the suffering. When seeing other people in suffering, we will be able to empathize with others and generate the intention and strength to eradicate the suffering of others. Thus, a compassionate mind can often motivate one to serve other sentient beings out of altruistic intention.

As stated in the Chapter on Contemplating All Sentient Beings of the Vimalakīrti Sūtra, "What does compassion mean? It is shown in a bodhisattva-path practitioner, who shares their merits with all sentient beings." It means to dedicate to or share with sentient beings all the merits that we gained from our own spiritual cultivation. The ensuing merits can be either tainted (Skt. āsrava) or untainted. As compassion is an antidote that can cure malicious intentions and behaviors induced by hatred, upon accomplishment of a compassionate mind, one will not generate thoughts of malice towards sentient beings.


The mind of immeasurable appreciative joy

The cultivation of appreciative joy (Skt. and Pa. muditā) means to rejoice in all good, that is, the rise of a gratifying and joyful feeling as a response to the auspicious occurrences on self or others. As stated in the Chapter on Contemplating All Sentient Beings of the Vimalakīrti Sūtra, "What does appreciative joy mean? It is to rejoice at bringing great benefit to others without regret." The cultivation of appreciative joy also involves concepts like "gentleness," "delight," and "happiness." It is an intention to help sentient beings attain happiness from enjoyment. It is not merely sympathy, but a sympathetic joy or appreciation, which directs practitioners to eliminate envy towards their foes. Especially, as long as what have been done for the interest of others is truly beneficial to them, one should rejoice without regret, no matter what others' reactions are. The cultivation of appreciative joy can subdue unwholesome dharmas such as envy and hatred, allowing practitioners to rejoice in the merits of all wholesome dharmas. As the Buddha said, if one practices "rejoicing in all good" or contemplates someone who is always cheerful and joyful as their object for dhyana practice, one can experience and realize the Third Dhyana.


The mind of immeasurable equanimity

The term "equanimity" (Skt. upekṣā; Pa. upekkhā) has quite diverse meanings, with varying connotations depending on the context: for instance, devoid of discrimination; non-involvement; neutrality; devoid of joy and sorrow; and serenity. When describing feelings, it refers to the neither-painful-nor-pleasant feeling, a state of mind accomplished by letting go of the previous three states, while still having thought of caring about sentient beings but without aversion and love, or without any discriminative thought that differentiates friends and foes.

Burmese meditation master Ven. Mahasi gave a detailed explanation for the "divine abode (Skt. brahmavihārā) of equanimity": "Mindfully observe things and place them calmly and peacefully in your mind. Adopt a neutral attitude with an impartial, even, and balanced mind without differentiating and discriminating."

The mind of equanimity is also known as an impartial and even mind. Because of its quality, it is sometimes referred to as a "mental attitude of neutrality and detachment" (Pa. tatramajjhattatā), which abides impartially in a neutral state of perception without bias. An impartial and even mind enables us to selflessly and directly connect with sentient beings as we see them in an unbiased light. We can thereby see more clearly the universal nature of sentient beings: seeking happiness rather than pursuing suffering. Accomplishing the mind of equanimity in safeguarding sentient beings enables us to develop in wisdom, with our body and mind penetrating to true thusness, thereby freeing and liberating ourselves from samsara.

As stated in the Chapter on Contemplating All Sentient Beings of the Vimalakīrti Sūtra, "What does equanimity mean? It is performing act of merit and protection without expecting anything in return." As Master Sheng Yen explained, acts of merit and protection are of benefit to others, and cultivating "merit" without expecting anything in return represents equanimity. Merit can be categorized into tainted and untainted; the former is done with expectations, as implied by Chinese sayings such as "good deeds bring good karmic reward," "reap what you sow," "raising children in preparation for our old age" and "save money for a rainy day."

However, Ven. Mahasi also underscored that while "expecting something" may likely lead to tainted blessing, it is not definitely so. A kind act intended for self interest is tainted; on the other hand, a beneficial practice done with a compassionate expectation to benefit sentient beings is untainted. In this case, such "expectation" shares the same meaning with a compassionate aspiration. People make vows and wishes and pray for a certain outcome, and when they do so in the hopes of benefiting sentient beings, it is considered compassionate aspiration.

We can start by wishing benefit for our family members, gradually extending it to groups, regions, communities, countries, through to the world we live in and all humanity, and eventually to all sentient beings in the ten directions. In the Vimalakīrti Sūtra, such a state of mind, instead of being called "wish," is referred to as "equanimity." Therefore, only beneficial practices done without expecting anything in return are of the greatest and uncontaminated merit.

In terms of the essence of loving-kindness, compassion, appreciative joy, and equanimity, the Four Immeasurable States of Mind, though categorized as four, are in fact extended from the mind of loving-kindness. It starts from the cultivation of loving kindness that arises from wishing happiness to sentient beings. Seeing there are still those who cannot attain happiness, one's compassion will spontaneously arise. For the sake of all sentient beings to leave suffering behind and attain supreme Dharma bliss, appreciative joy then follows. When one is able to deliver sentient beings with the mind of loving-kindness, compassion, and appreciative joy, without generating hatred, craving, greed, sorrow, and without attaching to the notion of self and dharmas (phenomena), they are actually experiencing the state of equanimity appearing and emerging.



Related articles:

An Introduction to the Four Immeasurable States of Mind

A Brief Introduction to the Mettā Sutta

Ven. Dhammadipa on Cultivation of Four Immeasurable States of Mind

Zen Master Thầy Nhất Hạnh — Sowing the Seeds of Mindfulness with Compassion

His Holiness the Dalai Lama — Healing People's Mind with Loving-kindness, Compassion, Appreciative Joy, and Equanimity


Resource: Issue 460 of Humanity Magazine (December 2021), Dharma Drum Publishing Corporation
Original Chinese text: Editorial team of Humanity Magazine
Photo credit: Jiang Sih-sian (江思賢), Fu Hung-jiun (傅鴻鈞), Ven. Chang Duo (常鐸法師)
Translation: Li Siang-ling
Editing: Keith Brown, Chang Chia-cheng (張家誠)