kindness. You slowly determine to reciprocate kindness that is shown to you, and take on the
responsibility to engage in random acts of kindness yourself.
5.
After these first four steps of priming your mind with a sense of benevolence, you can begin to
meditate on the three levels of loving-kindness towards friends, neutral people and, later on,
towards enemies.
First work with friends; extend to them your wish that they may be happy and free from suffering.
Then work with people that are neutral to you, and only when you feel ready, begin to do the
practices with those who you feel are enemies, the people that are really causing you trouble.
6.
After these easier and more straightforward practices, one can follow with three deeper levels of
compassion. As understood in the Tibetan Buddhist tradition, there are three levels related to
different degrees of compassion, and all are enhanced by wisdom.
The first level of compassion is directed towards the three levels of suffering: the suffering of
suffering, the suffering of change and all-pervasive suffering. Every form of the three sufferings can
elicit compassion (for discussion see
in this volume).
Why is it that people can’t stay happy? Once you understand that everybody has all three kinds of
suffering, a gradual understanding of the truth of impermanence emerges. There is nothing that is
constant, permanent, substantially true, unchanging – everything is in constant flux and moving.
Our body is impermanent and constantly changing, and so are our surroundings. It is only on the
surface that things appear to be solid and stable, but reality is different. Because we do not see
reality as it is and do not accept it, this delusion causes us suffering and dissatisfaction. This insight
is the source for the second level of compassion, which is compassion towards impermanence.
When this compassion towards impermanence is developed and becomes more stable, then
compassion can gradually grow to see that nothing is independent and inherently existent. All
beings are constantly going through transitions and are not lasting. Not only are they changing, but
everything around them is constantly changing too. Even the relations that you have with them go
through shifts. This is what is meant by being empty of inherent existence and accordingly
develops compassion towards seeing beings as empty of inherent existence.
Through these three levels of compassion you immerse yourself deeper into meditation; they
themselves serve as a guideline for Mahayana Buddhist practice.
Diego Hangartner
"Loving-Kindness (Metta) Meditation"
0:17 min
Practical Examples of Meditations
We influence and condition our mind through our daily activities, but intentionally training our
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