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<p>This article offers a new interpretation of <i>Brahma-vihāra</i> meditation (BVM) in early Buddhism, positioning it between ethical cultivation and development of <i>samādhi</i>; BVM can thereby perfect ethical practice by creating a comprehensive meditative state that is thoroughly ethical. The fact that the radically ethical states of mind of&#xa0;BVM&#xa0;are sometimes included in the path to liberation, while more commonly they are not, further&#xa0;affords an important understanding regarding the flexible nature of the early Buddhist path. This is not one path, two paths, or any other number of paths, but a flexible method that different practitioners can use in various ways, evoking its diverse potentials according to their personal inclinations and contexts. Within this dynamic structure, <i>Brahma-vihāra</i> meditations play two main roles: first, they allow a completion of ethical practice, bringing it to perfection through the divine attitudes of love (<i>mettā</i>), compassion (<i>karuṇā</i>), empathic joy (<i>muditā</i>), and equanimity (<i>upekkhā</i>). Second, these states of mind, in which the mind reaches a state of totality, serve as a form of <i>samādhi</i>, which can replace other types of meditative concentration, such as <i>jhāna</i>. At their best, these states can be liberating. This interpretation of BVM’s role improves our understanding of the early Buddhist path, and specifically of the manner in which it combines ethical cultivation with advanced meditation. Here, <i>samādhi</i> proves to be ethical, and ethics liberating.</p>

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An Ethical Samādhi: Brahma-vihāra Meditation and the Flexible Early Buddhist Path

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  • 发表日期：

    2025年5月20日

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  • Eviatar Shulman

摘要

This article offers a new interpretation of Brahma-vihāra meditation (BVM) in early Buddhism, positioning it between ethical cultivation and development of samādhi; BVM can thereby perfect ethical practice by creating a comprehensive meditative state that is thoroughly ethical. The fact that the radically ethical states of mind of BVM are sometimes included in the path to liberation, while more commonly they are not, further affords an important understanding regarding the flexible nature of the early Buddhist path. This is not one path, two paths, or any other number of paths, but a flexible method that different practitioners can use in various ways, evoking its diverse potentials according to their personal inclinations and contexts. Within this dynamic structure, Brahma-vihāra meditations play two main roles: first, they allow a completion of ethical practice, bringing it to perfection through the divine attitudes of love (mettā), compassion (karuṇā), empathic joy (muditā), and equanimity (upekkhā). Second, these states of mind, in which the mind reaches a state of totality, serve as a form of samādhi, which can replace other types of meditative concentration, such as jhāna. At their best, these states can be liberating. This interpretation of BVM’s role improves our understanding of the early Buddhist path, and specifically of the manner in which it combines ethical cultivation with advanced meditation. Here, samādhi proves to be ethical, and ethics liberating.