Metta - Crucial role of metta in suttas

Sorry to bug you, but what sutta says Ubekkha is important to enlightenment?

Imagine me playing a role of a devil advocate (a devil who sees no use of metta in the practice) :laughing:

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SN 46.5 (Awakening= Enlightenment)

The seven factors of awakening are a rendering of the noble eightfold path in its essential dynamics.

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There is a vast diffferent between equanimity in four immeasurable meditation and in seven factors of awakening cultivation .
According to Sn46.54 practising of equanimity of cattāri brahmavihārā
through which it coupled with 7 Factors of awakening where the apex of the heart’s release by equanimity is the dimension of nothingness but who has NOT penetrated to a higher freedom.

Whereas the culmination of practising upekkha in 7 factors of awakening resulted in abandoning of sankhara , elimination of attachment and cessation of the dependent arising .

Ps . Take note the overlapping of equanimity practice .

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It is the same thing but at different stages of maturity. Equanimity as a factor of awakening is more developed than the equanimity of the brahma-viharas. But its quality remains the same, it is part of the tranquillity group, as are all the brahma-viharas- they can only lead to jhana. Equanimity in the seven factors of awakening cannot by itself lead to release, that is a matter of the seven factors interacting as two groups of three, one group based on right effort, and one on right concentration, with mindfulness as the governing factor (SN 46.53).

“167. Herein, six-factored equanimity, equanimity as a divine abiding,
equanimity as an enlightenment factor, equanimity as specific neutrality,
equanimity of jhána and purifying equanimity are one in meaning, that is,
equanimity as specific neutrality. Their difference, however, is one of position,46
like the difference in a single being as a boy, a youth, an adult, a general, a king,
and so on. Therefore of these it should be understood that equanimity as an
enlightenment factor, etc., are not found where there is six-factored equanimity;
or that six-factored equanimity, etc., are not found where there is equanimity as
an enlightenment factor.”—Vism IV, 167

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Sn 36.31

And what is spiritual equanimity? It’s when, giving up pleasure and pain, and ending former happiness and sadness, a mendicant enters and remains in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. This is called spiritual equanimity.

And what is even more spiritual equanimity? When a mendicant who has ended the defilements reviews their mind free from greed, hate, and delusion, equanimity arises. This is called even more spiritual equanimity.

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The non-ill will, harmlessness and renunciation of right resolve arise when through personal investigation, right view discovers that desire leads to suffering, and abandoning desire leads to release from suffering. Thereby one resolves to practice renunciation for their own well being, and non-ill will and harmlessness for the well being of others. Since the path is concerned primarily with one’s own release from suffering, greater emphasis is placed on renunciation than relations with others.

The knowledge that desire entails suffering is explained by the recognition that conditioned things are impermanent, subject to change. Just as right resolve depends for motivation on right view, the first kind of path equanimity, renunciation equanimity depends on knowledge of impermanence.

"And what are the six kinds of household equanimity? The equanimity that arises when a foolish, deluded person — a run-of-the-mill, untaught person who has not conquered his limitations or the results of action [2] & who is blind to danger [3] — sees a form with the eye. Such equanimity does not go beyond the form, which is why it is called household equanimity. (Similarly with sounds, smells, tastes, tactile sensations, & ideas.)

"And what are the six kinds of renunciation equanimity? The equanimity that arises when — experiencing the inconstancy of those very forms, their change, fading, & cessation — one sees with right discernment as it actually is that all forms, past or present, are inconstant, stressful, subject to change: This equanimity goes beyond form, which is why it is called renunciation equanimity. (Similarly with sounds, smells, tastes, tactile sensations, & ideas.)”—-MN 137

These two different kinds of feelings relate respectively to the feelings of the flesh, and feelings not of the flesh in the instructions under the second foundation of mindfulness.

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Thanks @paul1 for sharing.

My understanding of last paragraph as follows… IMO Serenity and Insight complements each other

"Defiled by passion, the mind is not released. Defiled by ignorance, discernment does not develop. Thus from the fading of passion is there awareness-release. From the fading of ignorance is there discernment-release.”—-AN 2.30

Defiled by 6 sensual cravings, the mind is not released from craving. By ignoring how sensual craving arises, insight does not develop. Thus from the fading of sensual craving is there awareness-release. From knowing and seeing how sensual craving arises/ceases there is insight and release.

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Developing insight in the absence of tranquillity results in an over-stimulated mental state (MN 19) leading to madness, so a balanced approach is necessary.

There are two distinct processes, that’s why AN 2.30 is in the book of twos. The development of tranquillity suppresses passion because passion (desire and anger) are emotional hindrances based on restlessness. The mind too needs an alternative source of joy to feed on with the development of the path. This process of feelings is completely different from the mental undertaking of developing right view and the knowledge of the second and third noble truths (insight). That’s why restlessness is followed by ignorance as the final two fetters.

“I myself, before my Awakening, when I was still an unawakened bodhisatta, saw as it actually was with right discernment that sensuality is of much stress, much despair, & greater drawbacks, but as long as I had not attained a rapture & pleasure apart from sensuality, apart from unskillful mental qualities, or something more peaceful than that, I did not claim that I could not be tempted by sensuality. But when I saw as it actually was with right discernment that sensuality is of much stress, much despair, & greater drawbacks, and I had attained a rapture & pleasure apart from sensuality, apart from unskillful mental qualities, or something more peaceful than that, that was when I claimed that I could not be tempted by sensuality.”—MN 14

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