The Perfection of Loving-kindness - The four brahmaviharas

As we have seen, compassion is intent on removing the suffering of beings. However, since panna is not of the degree of accomplishment of the Sammasambuddha, we do not fathom the true characteristic of suffering, dukkha. We do not fully grasp the suffering of birth, old age, sickness, death, the suffering due to impermanence all beings are subject to. The arising and falling away of realities is the noble Truth of dukkha, this is the real suffering. True compassion on account of this kind of suffering is of another dimension and can only be fulfilled by the Buddha. In our daily life we usually do not realize the extent of the suffering of being in the cycle of birth and death. It is difficult for us to have true compassion on account of this, and therefore, there are more opportunities for the arising of metta. When we see other beings and people, we can extend metta towards them and assist them with metta. However, it may happen that other people are beyond help. If we have developed panna we can have equanimity and evenmindedness. We can have impartiality and equanimity with regard to righteous people as well as people with wrong conduct. This is the perfection of equanimity.
We read in the “Atthasalini “ about the four brahmaviharas ((Book I, Part V, Ch. XIII, Divine States, 193) :

“...love (metta) has the characteristic of being a procedure of modes of beneficence;

the function or property of bringing good;

the manifestation or effect of taking hatred away;

the proximate cause of seeing the lovableness of beings.

Its consummation (success) is the quieting of ill-will;

its failure is the production of lust.”

  We should remember that kusala and akusala can be similar in appearance. Therefore, we should often realize the characteristics of realities so that we shall know whether we develop kusala or whether akusala arises.
We read about compassion:

“Pity (compassion) has the characteristic of evolving the mode of removing pain;

the property of not being able to bear [seeing] others suffer;

the manifestation of kindness;

the proximate cause of seeing the need of those overcome by pain.

Its consummation is the quieting of cruelty;

its failure is the production of sorrow.”

We read about sympathetic joy:

“Sympathy has the characteristic of gladness;

its property is the absence of envying;

its manifestation is the destruction of disaffection (discontentment);

its proximate cause is seeing the prosperous state of other beings.

Its consummation is the quieting of dislike;

its failure is the production of derision (fun).”

It is difficult to distinguish between sympathetic joy and attachment. When we are thrilled and greatly rejoice in someone else’s gain, honour and praise, there may be lobha and not sympathetic joy.
We read about equanimity:

“Equanimity has the characteristic of evolving the mode of neutrality as
regards beings;

its function is seeing equality in beings;

its manifestation is quieting both aversion and attachment;

its proximate cause is seeing the heritage of the occurring kamma

as ‘beings are the property of their kamma’.

By its influence they will attain to pleasure,

or be free from pain,

or not fall from the prosperity already acquired.

Its consummation is the quieting of aversion and of attachment;

its failure is the production of an unintelligent indifference

which is based on the home life.”