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Meaning of 鲍辫别办办丑腻

A literal translation of the 笔腻濒颈 word 鈥�耻辫别办办丑腻鈥� would be 鈥榯aking up a balanced view鈥� which means maintenance of a neutral position between the two extremes of sorrow and happiness. Traditional Myanmar scholars rendered it as 鈥榠ndifference鈥�.

If the meaning of this rendering is not well thought of, one is liable to misinterpret it as 鈥榖eing inattentive鈥�, 鈥榖eing negligent鈥�. But 耻辫别办办丑腻 is not remaining inattentive or negligent. 鲍辫别办办丑腻 pays attention to objects but only in a balanced manner with the feeling of neutrality when encountering objects of sorrow or objects of happiness.

Development of 鲍辫别办办丑腻

Development of 耻辫别办办丑腻 is the same as that of 尘别迟迟腻 mentioned in the Pa峁璱sambhid膩magga. As mentioned above, the methods to be adopted in developing 尘别迟迟腻 are 528 because there are four basic modes. On the other hand, in developing 耻辫别办办丑腻 there is only one mode which is 办补尘尘补蝉蝉补办腻 meaning 鈥榓ll beings have deeds, kamma (done by them) as their own property.鈥� Therefore, the methods in this case form one fourth of 528 which is 132.

As in developing 尘别迟迟腻, there are twelve categories of beings: five anodhisa (unspecified) and seven odhisa (specified).

Since there is just one mode of it, we have twelve methods only that are to be adopted before applying them to the ten directions:

(1) sabbe 蝉补迟迟腻 办补尘尘补蝉蝉补办腻 (all beings have kamma as their own property);

(2) sabbe 辫补峁嚹� 办补尘尘补蝉蝉补办腻 (all living things have kamma as their own property);

(3) sabbe bh奴st膩 办补尘尘补蝉蝉补办腻 (all existing creatures have kamma as their own property);

(4) sabbe puggal膩 办补尘尘补蝉蝉补办腻 (all persons or individuals have kamma as their own property);

(5) sabbe attabh膩vap补谤颈测腻pann膩 办补尘尘补蝉蝉补办腻 (all those who have come to individual existences bodies have kamma as their own property);

(6) sabb膩 itthiyo 办补尘尘补蝉蝉补办腻 (all women have kamma as their own property);

(7) sabbe puris膩 办补尘尘补蝉蝉补办腻 (all men have kamma as their own property);

(8) sabbe 补谤颈测腻 办补尘尘补蝉蝉补办腻 (all noble ones have kamma as their own property);

(9) sabbe an补谤颈测腻 办补尘尘补蝉蝉补办腻 (all persons who have not yet attained the state of ariyas have kamma as their own property);

(10) sabbe 诲别惫腻 办补尘尘补蝉蝉补办腻 (all devas have kamma as their own property);

(11) sabbe manuss膩 办补尘尘补蝉蝉补办腻 (all humans have kamma as their own property); and

(12) sabbe vinip膩tik膩 办补尘尘补蝉蝉补办腻 (all petas belonging to miserable states have kamma as their own property).

When these twelve are applied to the ten directions the result is 120. To these are added twelve methods which have no reference to any direction and the total number of methods becomes 132. Any one of these suitable methods may be used in developing 耻辫别办办丑腻 but it should not be taken that the other methods are inapplicable.

To make it clearer: As in the case of 尘别迟迟腻, one may develop 耻辫别办办丑腻 by using other terms for beings and persons if one so desires. The word 鈥�办补尘尘补蝉蝉补办腻鈥� may also be replaced by other 笔腻濒颈 terms of the same meaning, which are mentioned in the Abhinha Sutta, N墨varana Vagga, 笔补帽肠补办补 狈颈辫腻迟补 of the A峁単uttara Nik膩ya.

There it is said:

sabbe 蝉补迟迟腻 办补尘尘补蝉蝉补办腻, kammad膩y膩d膩, kammayoni, kammabandh奴, kammapa峁璱ssaran膩.

(1) 办补尘尘补蝉蝉补办腻, 鈥榟aving kamma as one鈥檚 property鈥�;
(2) kammad膩y膩d膩, 鈥榟aving kamma as one鈥檚 heritage鈥�;
(3) kammayon墨, 鈥榟aving kamma as one鈥檚 origin鈥�; 
(4) kammabandh奴, 鈥榟aving kamma as one鈥檚 own friend鈥�;
(5) kammapa峁璱ssara峁嚹�, 鈥榟aving kamma as one鈥檚 refuge鈥�.

Since all these five 笔腻濒颈 terms have one and the same significance, one may develop 耻辫别办办丑腻 by substituting 鈥�sabbe satta 办补尘尘补蝉蝉补办腻鈥� with any of the following four expressions that pleases one or that is understood well by one.

sabbe 蝉补迟迟腻 kammad膩y膩d膩,
sabbe 蝉补迟迟腻 kammayoni,
sabbe 蝉补迟迟腻 kammabandh奴,
sabbe 蝉补迟迟腻 kammapa峁璱ssara峁嚹�.

A Point to consider

In this connection, a point to consider is this: It is clear that 尘别迟迟腻 is a Perfection to be fulfilled for the welfare of beings and thus deserves to be considered as a noble Perfection. On the other hand, though 耻辫别办办丑腻 is a Perfection to be fulfilled, it is a mental disposition which holds that 鈥渉appiness or suffering is one鈥檚 lot in life; if one is possessed of good deeds for happiness, one will be happy; if one is possessed of bad deeds for suffering, one will suffer. I can do nothing to alter the kamma of others.鈥� Is it not difficult to call such an attitude noble? Will it be wrong if one says that 耻辫别办办丑腻 is an attitude of mind which does not care for the welfare of beings and which remains apathetic towards them? It is therefore, necessary to consider why 耻辫别办办丑腻 is ranked as an exalted virtue of Perfection.

In both secular and spiritual matters, it is natural that something which is difficult to get is of great value and something which is easy to get is of little value. It is, therefore, a common knowledge that in the world, easily available materials, such as pebbles and sand are cheap, whereas gold, silver, rubies and other gems, which are hard to come by, are precious.

Similarly in spiritual matters, greed, hate and other unwholesome mental states are likely to arise easily; accordingly they are of little worth. It requires no special exertion to let them arise. As a matter of fact, what is difficult is to prevent them from arising in an uncontrollable manner. They are indeed like useless weeds. On the other hand, 诲腻苍补, 蝉墨濒补 and other wholesome deeds cannot happen without putting forth necessary efforts; they do not take place automatically. One of such meritorious deeds is development of genuine 尘别迟迟腻 which is superior to 诲腻苍补 and 蝉墨濒补. This genuine loving-kindness is indeed difficult to be developed.

There are three types of persons: 惫别谤墨-puggala, majjhatta-puggala and piya-puggala, a foe, neither a foe nor a friend and a friend respectively. It is difficult to develop 尘别迟迟腻 directed towards a 惫别谤墨-puggala (foe), not so difficult towards a majjhatta-puggala (neither a foe nor a friend); on the contrary, it is easy to direct 尘别迟迟腻 towards a piya-puggala (friend). 惭别迟迟腻 that has as its object neither a 惫别谤墨 nor a majjhatta but only a piya-puggala is 尘别迟迟腻 of no value, no matter how often it is developed, because it is just a performance of an easy task.

If one desires to fulfil 尘别迟迟腻 辫腻谤补尘墨 properly, one should develop 尘别迟迟腻 directed towards oneself first. Since such a development is in one鈥檚 own interest, 尘别迟迟腻 arises easily and fully without fail. This 尘别迟迟腻 which is complete as it is developed for one鈥檚 own self should serve as an example. Hence 尘别迟迟腻 should be directed towards oneself first.

When 尘别迟迟腻 is directed towards a 惫别谤墨, a majjhatta and a piya, one should do so all alike without any discrimination, in the same manner one has done towards oneself. Could it be easily done? No, it could not be. Indeed it is difficult to develop 尘别迟迟腻 even towards a friend the way one does towards oneself, let alone towards a foe or a neutral person, as has been instructed by the Buddha, 补迟迟补蝉补尘补峁� 辫别尘补峁� n'atthi, there is no person like oneself that one loves. Only when 尘别迟迟腻, which is so difficult to develop towards a friend, can be developed not only towards a friend but also towards the other two persons on a par with oneself and without the slightest difference, can it become genuine 尘别迟迟腻 of 辫腻谤补尘墨 stature. This suggests how difficult it is to develop genuine 尘别迟迟腻 and how great its value is. On account of the development of this form of 尘别迟迟腻, as has been stated above, Suvanna 厂腻尘补 was loved by wild beasts like tigers, lions, etc. It is even more difficult to develop 耻辫别办办丑腻 as a fulfilment of Perfection than to develop 尘别迟迟腻 for the same purpose.

It is not easy to develop 耻辫别办办丑腻 even towards a neutral person of the three types. People would say: 鈥淚 remain equanimous with regard to him now" or "In this matter I adopt the attitude of 办补尘尘补蝉蝉补办腻," and so on. As such a saying signifies unconcern and disinterest, 耻辫别办办丑腻 appears to be of little importance. In reality 耻辫别办办丑腻 presupposes paying attention to and taking interest in the object of contemplation (but as a neutral observer).

As it is easy to develop 尘别迟迟腻 towards a friend, so it is easy to develop 耻辫别办办丑腻 towards a neutral person. Because one does not love or hate him, it is easy to keep one鈥檚 attitude towards him balanced without any desire to see him happy or to see him suffer. But it is more difficult to develop 耻辫别办办丑腻, towards a foe. Because, if one hates him, one rejoices easily when he declines and one envies him when he prospers. It is hard to prevent both mental states from arising;when either of them sets in, even in the slightest manner one fails to maintain 耻辫别办办丑腻.

It is still more difficult to develop 耻辫别办办丑腻 towards a friend than towards a foe. Because one is already attached to a friend one is delighted when he prospers or distressed when misfortune befalls him. It is difficult to prevent both delight and distress from arising in oneself.

Only when one maintains equanimity with the same attitude towards all three types of persons as towards oneself without any of the above-mentioned difficulties can development of 耻辫别办办丑腻 be possible. As long as there is partiality in one鈥檚 attitude towards these three types of persons 耻辫别办办丑腻 is far from successful.

As has been said, development of 耻辫别办办丑腻 is not an attitude of unconcern or neglect; on the contrary, it does pay attention to and takes interest (in the object of contemplation). In doing so, one says to oneself: 鈥淣othing can be done to make beings including myself happy or unhappy. Those who are possessed of good kamma will be happy and those who are possessed of bad kamma will be unhappy. Since their happiness and unhappiness are related to their past deeds, nothing could be done about them.鈥� Only profound reflection in this vivid manner, with living beings as objects of contemplation, constitutes genuine 耻辫别办办丑腻. Since it involves neither anxiety nor uneasiness, it is noble, serene and calm. The more it goes beyond 尘别迟迟腻, the higher its spiritual standard is.

Like 尘别迟迟腻, 耻辫别办办丑腻 is one of the forty subjects of samatha meditation and one of the Ten Perfections. One who desires to meditate on 耻辫别办办丑腻 according to samatha method does so only for the highest 箩丑腻苍补 and not for the lower ones. Those who are slow to grasp, reach the highest stage of 箩丑腻苍补 only by acquiring them five times. For them, the Buddha has taught fivefold 箩丑腻苍补 which is called pancaka method (method of five). The 箩丑腻苍补 acquired for the first time by them is the first 箩丑腻苍补, that acquired for the second time is the second 箩丑腻苍补 and so on up to the fifth 箩丑腻苍补. In this way, there are five 箩丑腻苍补 for the dull.

The intelligent, however, reached the highest 箩丑腻苍补 after acquiring them four times. For them, the Buddha has taught fourfold 箩丑腻苍补 which is known as catukka method (method of four). The 箩丑腻苍补 acquiring for the first time is the first 箩丑腻苍补, and so on. In this way there are four 箩丑腻苍补 for the intelligent.

Those who have not attained any 箩丑腻苍补 in either of these two ways should not try to meditate yet on 耻辫别办办丑腻 for the highest stage of 箩丑腻苍补. 鲍辫别办办丑腻, as a subject for meditation, belongs to the fifth 箩丑腻苍补 in the pancaka method and to the fourth 箩丑腻苍补 in the catukka method. The dull can meditate on 耻辫别办办丑腻 only when they have attained the fourth 箩丑腻苍补 and the intelligent only after acquiring the first three 箩丑腻苍补, by means of other samatha subjects. Because, as has been said, 耻辫别办办丑腻 is subtle, serene and noble and thus belongs to the highest 箩丑腻苍补 and not to the lower ones.

惭别迟迟腻 on the other hand belongs to the lower four or three 箩丑腻苍补. This indicates the fact that 耻辫别办办丑腻 is superior to 尘别迟迟腻. If 耻辫别办办丑腻 is not intended as a subject for meditation but intended as a Perfection to be fulfilled. it can be developed at any time.

[惭补丑腻 Lomaha峁僺a Cariya]

Fulfilment of 鲍辫别办办丑腻

Extinction of hate and love is fulfilment of 耻辫别办办丑腻. (鲍辫别办办丑腻 辫腻谤补尘墨 signifies stilling of these two mental states. There is no Perfection of Equanimity unless both are calmed.)

In special affairs, staying in a negligent mood without taking interest in anything leads to the impairment of 耻辫别办办丑腻. Such an attitude cannot be called 耻辫别办办丑腻. It is only unawareness which is wrongly thought to be so.

Real 耻辫别办办丑腻 is not indifference or unawareness. It sees both good and evil which lead to happiness and suffering respectively. But he who observes 耻辫别办办丑腻 reflects clearly: 鈥淚 am not concerned with these matters of happiness and suffering; they are the results of their own good and evil deeds.鈥�

In the Netti Commentary it is stated: 鈥淓xtreme absent-mindedness appearing as indifference with regard to various sense objects either good or bad is deceptive. (Delusion (moha), disguised as 耻辫别办办丑腻 is deceptive.) Reluctance to perform deeds of merit also tends to deceive by assuming the appearance of the sublime mode of doing 耻辫别办办丑腻. Indolence (kosajjha), for doing good deeds is also likely to pretend to be 耻辫别办办丑腻.) Therefore, one should take care of oneself not to be deceived by either delusion or indolence that is apt to behave like 耻辫别办办丑腻.

Essence of 鲍辫别办办丑腻

鲍辫别办办丑腻 in ultimate sense is a separate entity. It is a mental concomitant (cetasika) called 迟补迟谤补尘补箩箩丑补迟迟补迟腻 (central position thereof). But all the mental concomitants of 迟补迟谤补尘补箩箩丑补迟迟补迟腻 cannot collectively be called 鲍辫别办办丑腻 笔腻谤补尘墨. 罢补迟谤补尘补箩箩丑补迟迟补迟腻 is a mental concomitant that is associated with all sobhana cittas (鈥榖eautiful鈥� consciousness); it accompanies each arising of sobhana citta. 罢补迟谤补尘补箩箩丑补迟迟补迟腻 which can be regarded as genuine 鲍辫别办办丑腻 笔腻谤补尘墨 pays attention to beings and reflects: 鈥淗appiness and suffering of beings are conditioned by their kammas in which nobody can intervene. They have kamma as their own property and cause.鈥� 罢补迟谤补尘补箩箩丑补迟迟补迟腻 that arises out of contemplation, not of beings but of the Three Gems, alms-giving and observance of the precepts cannot constitute 鲍辫别办办丑腻 笔腻谤补尘墨.

When equanimity is maintained, contemplating happiness and suffering of beings, 迟补迟谤补尘补箩箩丑补迟迟补迟腻 does not arise alone but all associated consciousness and mental concomitants appear with it. Though the object of 迟补迟谤补尘补箩箩丑补迟迟补迟腻 and the object of its associates are one and the same, equanimity, with regard to happiness and suffering of beings, is its main function. Therefore, this 迟补迟谤补尘补箩箩丑补迟迟补迟腻 is designated 鲍辫别办办丑腻 笔腻谤补尘墨.

Its associated consciousness and mental concomitants also come to be included in 鲍辫别办办丑腻 笔腻谤补尘墨; 迟补迟谤补尘补箩箩丑补迟迟补迟腻 plays the leading role and this is the only difference between it and its associates.

Ten Kinds of 鲍辫别办办丑腻

There are other kinds of 耻辫别办办丑腻 that cannot be included in 鲍辫别办办丑腻 笔腻谤补尘墨though each of them is an ultimate reality. The Visuddhimagga and the Atthasalini enumerate ten such 耻辫别办办丑腻:

1. Chalanga-耻辫别办办丑腻,
2. 叠谤补丑尘补惫颈丑腻谤补-耻辫别办办丑腻,
3. 叠辞箩箩丑补峁単补-耻辫别办办丑腻,
4. Viriya-耻辫别办办丑腻,
5. 厂补峁卥丑腻谤补-耻辫别办办丑腻,
6. Vedana-耻辫别办办丑腻,
7. Vipassana-耻辫别办办丑腻,
8. Tatramajjhatta-耻辫别办办丑腻,
9. Jh膩na-耻辫别办办丑腻, and
10. Parisuddha-耻辫别办办丑腻.

1. There are six sense objects, good and bad, that appear at the six sense-doors. Arahats are not delighted when the sense objects are desirable and not dejected when these are undesirable. Always being endowed with mindfulness and comprehension they take them in with equanimity, maintaining their natural purity of their mind. This kind of mental equipoise is called Chalang'耻辫别办办丑腻. (That is, 耻辫别办办丑腻 with six factors, namely, six sense-doors and six-objects.)

2. Equanimity, which views that happiness and suffering of beings occur according to their kamma, is Brahmavih膩r'耻辫别办办丑腻. (Equanimity with sublime living. 鲍辫别办办丑腻 笔腻谤补尘墨 is this kind of 耻辫别办办丑腻.)

3. When efforts are made to attain the Path and the Fruition, if some factors are weak and other strong, the weaker ones are to be strengthened and the stronger are to be suppressed; but when these factors of the Path reached the status of 叠辞箩箩丑补峁単补s

(Constituents of Enlightenment), their associated factors are of equal strength. 鲍辫别办办丑腻 observed equally on these elements is called Bojjha峁単'耻辫别办办丑腻.

4. In making efforts to attain the Path and the Fruition, energy extended for just the required amount, neither more nor less, is Viriy'耻辫别办办丑腻.

5. In making efforts for the attainment of concentration, Path and Fruition states, remaining detached from 蝉补峁卥丑腻谤补-dhammas (conditioned things), such as 苍颈惫补谤补峁嘺蝉

(hindrances), etc., that are to be eradicated by means of the first 箩丑腻苍补, etc. is called Sa峁卥h膩r'耻辫别办办丑腻. (This Sa峁卥h膩r'耻辫别办办丑腻 arises when the 痴颈辫补蝉蝉补苍腻 wisdom matures. Before its maturity, one needs making efforts to eradicate 蝉补峁卥丑腻谤补-dhammas. But once the maturity is acquired, it is no longer necessary to make special efforts to eradicate them. Only an attitude of indifference is needed for the purpose.)

6. Feeling experienced neutrally without delight or dejection when in taking in a sense object is Vedan'耻辫别办办丑腻.

7. Maintaining a mental equilibrium in developing insight into the nature of impermanence and other characteristics of the aggregates is called Vipassan'upekkha. (A brief meaning of 鈥�痴颈辫补蝉蝉补苍腻鈥� may be given here in this connection. 鈥榁i鈥� means 鈥榮pecial鈥� and 鈥�passana鈥�, 鈥榮eeing鈥�. Hence 鈥�痴颈辫补蝉蝉补苍腻鈥� is 鈥業nsight鈥�. Perceiving that there are concrete things, such as men, women and so on, is an ordinary knowledge, common to all. It is an understanding based on perception but not a special understanding based on profound wisdom. 痴颈辫补蝉蝉补苍腻 Insight is: 鈥淚n reality there are no such things as 鈥業鈥� or 鈥榟e鈥�. What is termed 鈥業鈥� or 鈥榟e鈥� is just an aggregate of matter and mind that is subject to destruction and dissolution. These aggregates are continuously decaying without interruption. There is no sign of impairment only because every decaying object is being endlessly replaced by a newly conditioned thing.鈥�)

8. 鲍辫别办办丑腻 observed without making efforts to maintain neutrality on these correlated dhammas that are well balanced in their respective functions is called Tatramajjhattat'耻辫别办办丑腻.

9. In developing 箩丑腻苍补, remaining indifferent to the sublime bliss that appears at the third 箩丑腻苍补 is called Jh膩n'耻辫别办办丑腻. (It is the 耻辫别办办丑腻 that is acquired only at the final 箩丑腻苍补.)

10. Being purified of all opposing factors and requiring no effort in pacifying them is called Parisuddh'耻辫别办办丑腻. (It is the equanimity at the fourth 箩丑腻苍补 stage which is free of all opposing factors.)

Of these ten, the six, namely, Chalang'耻辫别办办丑腻, Brahmavih膩r'耻辫别办办丑腻, Bojjha峁単'耻辫别办办丑腻, Tatramajjhattat'耻辫别办办丑腻, Jh膩n'耻辫别办办丑腻 and Parisuddh鈥櫝鼙璞鸢彀斐竽�, are the same in their ultimate sense. They are all 罢补迟谤补尘补箩箩丑补迟迟补迟腻 cetasikas.

Why are they then enumerated as six kinds? Because they differ from one another in their time of arising. A simile is given in the above-quoted Commentaries to explain this point. A man, in his childhood, is called 办耻尘腻谤补 (boy); when he becomes older, he is called yuva (youth); again, when he becomes older, he is called vuddha (adult), senapati (general), raja (king), etc. A man is thus called differently according to the stages in his life.

To make it clearer: Their distinctions are due to the differences in their functions which are as follows:

(1) As has been stated before, to contemplate all six sense objects, good and bad, with equanimity is the Function of Chalang'耻辫别办办丑腻.

(2) To contemplate happiness and suffering of beings with equanimity is the function of Brahmavih膩r'耻辫别办办丑腻.

(3) In striving to achieve the 箩丑腻苍补s, Path and Fruition states, to contemplate with equanimity the hindrances that are to be removed is the function of Bojjha峁単'耻辫别办办丑腻.

(4) To develop energy neither more nor less than what is required is the function of Viriya'耻辫别办办丑腻.

(5) To contemplate with equanimity all correlated factors without encouraging or suppressing is the function of Sa峁卥h膩r'耻辫别办办丑腻.

(6) To contemplate sensations with equanimity is the function of Vedan'耻辫别办办丑腻.

(7) To contemplate with equanimity the three characteristics (anicca, dukkha and anatta) is the function of Vipassan'耻辫别办办丑腻.

(8) To contemplate with equanimity the associated factors which are well balanced is the function of Tatramajjhattat鈥櫝鼙璞鸢彀斐竽�.

(9) To contemplate with equanimity even the most sublime bliss of 箩丑腻苍补s is the function of Jh膩n'耻辫别办办丑腻.

(10) To contemplate with equanimity which is purified of all opposing factors is the function of Parisuddh'耻辫别办办丑腻.

Thus, not only the differences of functions but those of sense objects should be noted. V墨riy'耻辫别办办丑腻 is 惫墨谤颈测补 cetasika and Vedan'耻辫别办办丑腻 is 惫别诲补苍腻 cetasika: these two 耻辫别办办丑腻s are quite separate from other cetasikas in terms of Dhamma. Sa峁卥h膩r'耻辫别办办丑腻 and V墨riy'耻辫别办办丑腻 are both 辫补帽帽腻 cetasikas. But they have two different functions as follows:

Contemplating without making special efforts on the three characteristics of conditioned things (蝉补峁卥丑腻谤补) is Vipassan'耻辫别办办丑腻; equanimity, when contemplating without fear of the conditioned things (蝉补峁卥丑腻谤补), is Sa峁卥har'耻辫别办办丑腻.

鲍辫别办办丑腻 as A Perfection and The Ten 鲍辫别办办丑腻s

The list of these ten 耻辫别办办丑腻s mentioned by the Commentators do not directly include 笔腻谤补尘墨 鲍辫别办办丑腻, 耻辫别办办丑腻 as a Perfection. One might, therefore, anxious to know: Is the exclusion due to the fact that 耻辫别办办丑腻 as a Perfection is not associated with any of the ten or is it an oversight on the part of the Commentators? It could not be said that the Commentators were so negligent as to leave it out from their list. It is to be taken that 笔腻谤补尘墨 鲍辫别办办丑腻 is contained in Brahmavih膩r'耻辫别办办丑腻.

However, some are of the opinion that Brahmavih膩r鈥櫝鼙璞鸢彀斐竽� and 笔腻谤补尘墨 鲍辫别办办丑腻 are two different things. According to them, taking up one and the same attitude towards one鈥檚 foe and friend alike is 笔腻谤补尘墨 鲍辫别办办丑腻; taking up one and the same attitude towards happiness and suffering of beings with the thought that these two conditions are the result of their own deeds is Brahmavih膩r'耻辫别办办丑腻.

That is to say, 笔腻谤补尘墨 鲍辫别办办丑腻 contemplating happiness and suffering of beings is not 笔腻谤补尘墨 鲍辫别办办丑腻 but Brahmavihar'耻辫别办办丑腻.

However, the nature of 鲍辫别办办丑腻 笔腻谤补尘墨 is explained in the 叠耻诲诲丑补惫补峁僺补 thus:

Tath'eva tvam pi sukhadukkhe
迟耻濒腻产丑奴迟辞 蝉补诲腻 bhava
耻辫别办办丑腻p膩ramita峁� 驳补苍迟惫腻
蝉补尘产辞诲丑颈峁� 辫腻辫耻峁噄蝉蝉补迟颈.

In this verse, 鈥�sukhadukkhe 迟耻濒腻产丑奴迟辞鈥� means 鈥榠n happiness and suffering, be like the scales of a balance.鈥�

Thus contemplation of happiness and suffering is taught as the basis of 鲍辫别办办丑腻 笔腻谤补尘墨 also in the 惭补丑腻 Lomahamsa Cariya of the Cariya 笔颈峁璦办补. It is said:

Ye me dukkham upadahanti
ye ca denti 蝉耻办丑补峁� mama
sabbesa峁� samako homi.

There, also on the basis of those two stages in life, it is taught, 鈥淪ome people do harm while others give comfort. My attitude towards all of them is the same.鈥� 鈥�Sukhadukkhe 迟耻濒腻产丑奴迟辞 yasesu ca鈥攚hether in happiness and suffering, or in fame and disgrace, I am like the scales of a balance.鈥�

In the Atthas膩lini and the 笔腻迟丑补 闯腻迟补办补 Commentary mentioned above, explanations are given also on the basis of those two mental states: happiness and suffering. 鈥淭hough the village boys' ill-treatment (spitting of phlegm, etc.) should normally cause suffering and the villagers' honouring him with flowers, scents, etc. should normally cause happiness, the Bodhisatta viewed both with a balanced attitude of mind. The Bodhisatta鈥檚 耻辫别办办丑腻 that did not deviate from that balanced position was the supreme Perfection of Equanimity, Paramattha 鲍辫别办办丑腻 笔腻谤补尘墨.鈥�

Besides, when the Visuddhi-magga and the Atthasalini explain the characteristics, etc. of Brahmavihar'耻辫别办办丑腻 it is said thus: Sattesu majjhattakaralakkhana 耻辫别办办丑腻鈥斺赌斺赌�耻辫别办办丑腻 has the characteristics of viewing things with equanimity鈥�. Satta (beings), here is used as a general term; it means those who offend and those who show kindness towards oneself, or those who are happy and those who are suffering. Therefore, taking up a neutral attitude towards one鈥檚 foe and friend alike is clearly Brahmavihar'upekkha. Therefore, it clearly means also that 笔腻谤补尘墨 鲍辫别办办丑腻 is included in Brahmavihar'耻辫别办办丑腻.