This is for on-going discussion between me and @yeshe.tenley carrying from Truly Exist, dependently exist, dependently ceased, truly not existing - #16 by yeshe.tenley
My title is bold on purpose. I could’ve easily said “Dispassion is the best” but I think this is more interesting this way!
The inspiration for my argument & my criticism of elevating even brahmavihārās beyond the scope of how they’re useful for the mendicant’s realisation of nibbāna comes from DHP273:
Virāgo seṫṫho dhammānaṁ - Dispassion is the best dhamma
Repeated again in AN5.32:
“To whatever extent, Cundī, there are phenomena whether conditioned or unconditioned, dispassion is declared the foremost among them, that is, the crushing of pride, the removal of thirst, the uprooting of attachment, the termination of the round, the destruction of craving, dispassion, cessation, nibbāna. Those who have confidence in the Dhamma, in dispassion, have confidence in the foremost, and for those who have confidence in the foremost, the result is foremost."
Let’s start with a few assumptions and definitions:
- A mendicant practices aspiring for the ultimate goal (Iti 16)
- They become personally extinguished (paccattaññeva parinibbāyati), knowing: “Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.” (Nibbāna) (MN37)
- There is a difference between a mendicant who achieves nibbāna and one who doesn’t. (AN10.86)
- “In the same way, monks, I have taught you how the Dhamma is like a raft; it is for the purpose of escaping, not for the the purpose of grasping. Monks, I have taught you how the Dhamma is like a raft; those who understand this are to let go even of Dhamma, let alone non-Dhamma." (MN22)
- Noble Eightfold Path is the way to cessation of: Suffering (SN22.104), World (Iti112), Kamma (SN35.146), Aggregates (SN33.3)
Paccattaññeva is highlighted here, because anatta is often used as an excuse to explain that there’s no difference between inner-outer, self-other, this-that.
Anatta, suññata doesn’t mean There is no continuum which can result in nibbāna. In fact, anicca is precisely the basis of our soteriology: All processes (including one we refer here as a mendicant) will come to an end. A mendicant is not a thing, it’s a process, one that arises and ceases like any other dhamma.
~
Now with all those said, here’s the controversial title explained.
I believe, especially the three positive Brahmavihārās (Loving-Kindness, Compassion, Sympathethic Joy) can be misunderstood as objects themselves, being placed in a position other than as a raft for crossing over.
Carrying on with the analogy, people want to carry these over to the far-shore, or worse yet, describe the other shore somehow as the ultimate reality of these virtues.
Arguing for detachment to these divine abodes sounds kind of weird, I admit. Potentially, it can sound uncompassionate, unloving, apathetic even! However, my point is completely otherwise.
These are tools for dispassion: Compassion removes anger, sympathetic joy removes greed; loving-kindness removes ignorance.
I believe, Buddha’s message can be paraphrased as “You don’t have to be a slave to samsara.” Expectations, obligations, responsibilities are all dukkha. Even in Metta Sutta Snp1.8 talks about mendicant should be Appakicco: with few duties!
And this should be the message, if anything at all: Telling people that it’s okay for them to worry about their own safety from suffering, not burdening them with the obligations and expectations of servitude.
If they choose to spread this message, as did Buddha, then it’s only praise-worthy, of course. But not at the expense of their own safety, their peace, their well-being.
As with all kusala cetasikas, even brahmavihārā are anattā, aniccā and dukkhā (Saṅkhāra-dukkha). We should not cultivate an addiction to these beyond their usefulness to cultivate our personal extinguishment (paccattaññeva parinibbāyati).
The greatest gift we can offer to others is to tell them it’s okay to worry about their own safety, without expecting any kind of service in return. Otherwise it’s not a gift; true gifts are given with nothing expected in return.