Buddhist-Meditation-Systematic-and-Practical

suppression, together with these boundless mind
meditations, which will only subdue this sorrow.
Because there is but little wisdom of sunyata taught in
the Hinayana, this process cannot be finished there.
Once again, we see that there are three steps of which
the meditations above constitute the first. Why must we
go on? Hinayana sunyata teaching is not thorough-going
enough to pull up completely all the roots of anger.
Some subtle fragments of this sorrow still remain which
will surely sprout again as soon as the conditions are
favorable. Thus we come to the Mahayana meditations
of sunyata, where inwardly one confirms the absence of
a personal self and outwardly abandons ideas of
selfhood in phenomena. When both these types of
non-self have been realized, then it is easy to get rid of
this sorrow.
This is a kind of negative approach. The real question is:
how can anger be transformed into mercy? The same
four boundless minds are practiced in Mahayana,
conjoined with sunyata, and then become truly
boundless. When they are truly boundless then real
compassion emerges.
How is this? Great compassion comes from the
cultivation of bodhicitta, and this in turn derives from
sunyata. In sunyata there is no self and no others;
neither of these can be distinguished in the sunyata of
the Dharmakaya. Most people do not recognize this, and
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