The images below are in no way “official.” They are simply paintings or statues that I came to love during the years I spent in Japan. For me, they embody the Buddhist ideals called the four Bramaviharas. This word refers to the “sublime attitudes”–loving kindness, compassion, joy, and equanimity– that open the door to the “dwelling (vihara)” of the “Divine (Brama).” They are sometimes referred to as “the four immeasurables ” since their attainment is without end.
These four are also called the “Buddhist virtues.” As I have suggested in other posts, the idea of “virtue” has become etiolated in the modern world, perhaps as a result of a Puritanical focus on sexual propriety. The notion of virtue, however, has a rich heritage that carries across many cultures: Toku in Japanese (as In the great Shogun Tokugawa: the River of Virtue); Te in Chinese (this is the Te of the Tao Te Ching); Arete in Greek, referring to the excellence of things from crafts to character; and Virtus in Latin, deriving from the word Vir (man, or more generally human). In all of these traditions, I believe, Virtue points to a maturely developed human character–or more simply, a grownup.
The cardinal Western virtues of Wisdom, Courage, Temperance and Justice are all complimentary facets of the jewel of character. They exist together or not at all. For example, one cannot be courageous, temperate, and just unless she does so wisely. Thus all the virtues infuse and empower each other. They include perspective and focus of mind, a generous and open heart, integrity or centered and present wholeness, and a sense of fairness to all. Aristotle said that Happiness (eudaimonia, or human flouishing) consists in activity in accord with virtue. I believe this is a philosophical way of saying that a flourishing life is one lived from the very best in ourselves. That, to me, is a noble aspiration.
The Eastern Virtues are likewise complementary. It seems to me, however, that there is a shift of emphasis from the Western tradition of Wisdom as the lynchpin of the Virtues, to Loving Kindness as the leaven of the virtues. Thus, the Western list of Wisdom, Courage, Temperance, and Justice, becomes Loving Kindness, Compassion, Joy, and Equanimity in the Buddhist tradition. Here are some of my favorite images:
This is Maitreya (Sanskrit), Metteyya (Pāli), or Miroku Bosatsu (Japanese). His name is derived from the Sanskrit word maitrī (Pāli: mettā) meaning “loving-kindness”, which is in turn derived from the noun mitra (Pāli: mitta) meaning “friend”. I think this lovely face speaks love more than a thousand words.
Miroku is technically a Bodhisattva , that is, a person who compassionately postpones attaining final Buddhahood in order to return to earth to aid struggling humanity. He is, however, often referred to as “The Buddha of the Future.” This image can be seen at the Kyoto temple of Koryu-ji. The temple itself was established in the Seventh Century by the great leader Shotoku (Bright Shining Virtue) Taishi. The image above is considered a National Treasure.
The next image is “the Buddha of the Future,” sitting in his usual relaxed and waiting posture, saying in effect “Come on, you people. Love is waiting for you–longing for you– to wake up.” Notice, however, that Maitreya is not pushy. Love doesn’t force. He waits patiently for us with an open heart, trusting us to follow our own labyrinthian ways to his warm embrace. Just beautiful.
This is one of most famous images of Eastern Religion to have come to the Western World. She is best known in her Chinese identity as Kwan Yin, but she is equally revered in Japan as Kannon, or Kanzeon. She sits on my fireplace mantel here in Indiana, warming the house more than any fire. She, too, is a Bodhisattva. Her Name, Kannon 観音, literally means watchful listening, and is often translated as “one who sees / hears all.” In India, this divinity is masculine. His name is Avalokitêśvara in Sanskrit, which means the Lord Who Regards All (avalokita = observe, iśvara = unimpeded). I find it inspiring and instructive to think that the bodhisattva of compassion is the One Who Listens. Perhaps this is the greatest gift we can give each other: to listen without judgment, to receive another person with open-hearted loving-kindness.
There is another lesson hiding in this image of the 11 headed Kannon:
Each of those heads shows a different emotion, suggesting that compassion can take many forms: sadness, anger, sternness, gentleness, joy, grace–but always love. Finally, here is Compassion in radiant profusion in the famous temple of Sanjusangendo in Kyoto: a thousand Kannon:
These little guys are peeking out of the moss garden at the marvelous temple of Sanzenin in the hamlet of Ohara. This is about a 45 minute bus ride north of Kyoto, and is well worth the trip, with its ancient houses and fields of rice and shiso. How wonderful that Joy is a mark of human maturity in the Buddhist tradition–but there is an important distinction to be made. Mudita is not a self-centered joy, or simply being happy. I tell my students that this is not a “Snoopy at suppertime” feeling, when we are elated that good things come our way. Rather, mudita is empathetic joy, when we are elated that good things come to other people. It is said that we can tell our true friends because they stick with us when we are down and out, but even more, I think, our truest friends stick with us when we are blessed, and rejoice at our good fortune. This latter is more rare than we might think, and is the opposite of Schadenfreude, the rejoicing at the misfortunes of others.
So I see these lovely faces as expressing their joy that I have come to their temple. They are delighted that I have come to revel in its beauty and peace. It is as though they see the spirit of Sanzenin refreshing my soul, and they increase that refreshment with their joyful loving-kindness. Regarding their faces from that perspective brings tears to my eyes.
Equanimity, evenness of soul, is described in one text as “not to distinguish between friend, enemy or stranger, but regard every sentient being as equal. It is a clear-minded tranquil state of mind—not being overpowered by delusions, mental dullness or agitation.”
This is a fusuma (sliding door) painting, again at Sanzenin. It is relatively modern, painted by Takeuchi Seiho (1864-1942). Notice the human rider, almost lost in the magnificence of Nature. There is a strong Taoist influence here, showing that the human is not the Lord of Nature, but is an equal part of creation (although it must be said that modern Japan often honors this value in the breach). Still, the peace and tranquility of this painting are palpable. The horse, the man, the trees, even the air form a graceful and balanced unity. To blend into the natural world as a nexus in a marvelous web of being, cherished no more and no less than any other, is indeed to dwell with the gods.