Wednesday, September 30, 2015

Wounded inner child (2)

Watch the video below from 1:07:37 to 1:15:55.

And as a trend of a baby, you felt that you can't do anything for yourself. You have arms and feet but you can not use them. You need someone to take care of you. You are defenseless. You are vulnerable, fragile. You can not do anything for yourself. You need someone to do it for you. So, the original fear goes together with the original desire, the desire to survive. The fear of being left alone. And that original fear and that original desire survive until now, even if we have been grown up as an adult. That original fear, that original desire is still there. And that is why we have to talk to the child within.

"Darling, you should know that we have grown up now as an adult. We are no longer without the defense like in the past. We can very well defend ourselves. Come with me and be in the present moment. Don't let the past imprison us like that." You have to transmit that wisdom to the child inside. You have to talk to her. You have to talk to him.

Because the films of the past are projected non-stop in store consciousness. And every time the film is projected, all emotion, all suffering is revived. Suppose we are in a cinema, a movie. There is a film projected up here and down there, looking at the film. You believe this is a true story. And you shed a real tear. And you suffered of the strong emotion down there. I see you crying. The suffering is real. The tear is real. But the story is not real. It's only a film.

If I invite you to come up with me and we come close to the screen and we touch, we don't see anybody. It's only the light flickering. We can not talk to the people. We can't invite some people to have a tea with us. Because this is a fictive story. Something unreal can create a real suffering, a real depression. Yet many of us still suffer because of a child that is still caught down there in store consciousness. That is why it's very important that we go home to ourselves and talk to the child and take her hand and bring her to the present moment and to enjoy life in the here and the now. Very important. That takes sound trainings.

In the past, maybe someone slapped on your face. And that image of that moment is still stored in store consciousness. And every time the image is projected, we are slapped again and again and again. Why do we have to suffer like that? Mindfulness will tell us that this is only in the past and this is only a fictive picture. It's not reality. Now we have grown up. We have means to protect ourselves. We don't have to suffer like that. So, talking to the wounded child within is very important. Inviting him,  inviting her to come out with you and to play in the ground of the present moment. And it takes some practice in order to get used to do it. 
(If we look deeply into our suffering with concentration, we can encounter our wounded inner child and understand the root cause of our suffering. Then we can heal our wounded inner child and release our separate self, or ego who was made up by our wounded inner child for self-protection. This is the self-transformation from ego to non-separate self, or true self. For details, please refer to the book below.)


(Notes) The descriptions in the parenthesis are my commentaries.


Tuesday, September 29, 2015

Wounded inner child (1)

The following Thay's talk is very deep.

You have to go home and to rescue the wounded child. Because the wounded child is still caught in the memory of the past. Because the films are still being projected. And you have the tendency to go back and get imprisoned in the past. We know in principle, that the past is already gone but the image of the past is still stored in the store consciousness. And that is why from time to time, when you sleep, you go back to it and you experience again the suffering in the past. And not only during the night but during the day, you tend to go home to the past and suffer the same kind of suffering you have suffered. (The wounded child means inner child in subconscious.)

In principle, we know that the past is no longer there. That's only a film, a picture of the past. But every time the film is projected, we suffer again.  That is why it is very important to learn how to get out of the past, how to come out to the present moment. And you have to come home to store (consciousness?) and rescue the child and bring her or bring him to the present moment. Very important.

You could talk to him or her, "Dear one, I know you are still there alive. You don't have to suffer anymore because you have grown up. I am talking to you as your adult self. I know that the past has already gone. And you should also know that. We have grown up into adults. We are no longer without a defense. We are grownups and we do have a capacity to protect ourselves. We can very well protect ourselves and even call the police."

First when you were born as a child, your fear was born at the same time with you. During the nine months in the womb of our mother, we felt safe. We didn't have to do anything. It was so comfortable. But when we were born, the situation changed drastically. They cut down umbilical cord. And now you have to learn how to breathe for yourself. There was some liquid in your lungs. You had to get that liquid out in order to breathe, to make your first in-breath. So, it's a very dangerous moment. You survive or not depends on that moment. So, you were fearful. Your original fear. And you want to survive. (Our fear might have been born because we were not accepted by our parents unconditionally in babyhood. We need to look deeply into our fear and to understand the root cause to transform it to compassion and peace.)

(to be continued)

(Notes) The descriptions in the parenthesis are my commentaries.


Monday, September 28, 2015

デヴィッド・ボーム (5)


完全性:現実への可干渉的なアプローチ – デヴィッド・ボーム (5)





デヴィッド・ボーム; 1990年、アムステルダム

「デヴィッド・ジョセフ・ボーム(1917 - 1992)はアメリカの理論物理学者であり、量子論、心の哲学、神経心理学に革新的かつ伝統を破る着想を与えた。彼は20世紀の最も顕著な理論物理学者の一人であるとみなされている。」



(注) 括弧書きの中は私の解説です。



Sunday, September 27, 2015

デヴィッド・ボーム (4)


完全性:現実への可干渉的なアプローチ – デヴィッド・ボーム (4)






(注) 括弧書きの中は私の解説です。



Albert Einstein's theory of general relativity in 1915

Saturday, September 26, 2015

デヴィッド・ボーム (3)


完全性:現実への可干渉的なアプローチ – デヴィッド・ボーム (3)






(注) 括弧書きの中は私の解説です。



Best friends Photo by The Ugly Daughter

Friday, September 25, 2015

デヴィッド・ボーム (2)


完全性:現実への可干渉的なアプローチ – デヴィッド・ボーム (2)







(注) 括弧書きの中は私の解説です。



Thursday, September 24, 2015

デヴィッド・ボーム (1)


完全性:現実への可干渉的なアプローチ – デヴィッド・ボーム (1)







(注) 括弧書きの中は私の解説です。




Wednesday, September 23, 2015

Wholeness: A Coherent Approach to Reality

Watch the following video. What David Bohm says is exactly the same as what Buddha said by emptiness.

Wholeness: A Coherent Approach to Reality – David Bohm

“I think the difficulty is this fragmentation.. All thought is broken up into bits. Like this nation, this country, this industry, this profession and so on… And they can’t meet. That comes about because thought has developed traditionally in a way such that it claims not to be effecting anything but just telling you the way things are. Therefore, people cannot see that they are creating a problem and then apparently trying to solve it… Wholeness is a kind of attitude or approach to the whole of life. If we can have a coherent approach to reality then reality will respond coherently to us.”

The following is a transcript for the video “Wholeness & Fragmentation,” a short excerpt from David Bohm’s presentation in Amsterdam, in 1990, as featured in the documentary Art Meets Science & Spirituality in a Changing Economy.

“We are internally related to everything, not [just] externally related. Consciousness is an internal relationship to the whole, we take in the whole, and we act toward the whole. Whatever we have taken in determines basically what we are.

I think the difficulty is this fragmentation, first of all. Everybody, all thought is broken up into bits. Like this nation, this country, this industry, this profession and so on… And they can’t meet. It’s extremely hard to break into that.

But that comes about primarily because thought has developed traditionally in a way such that it claims not to be effecting anything but just telling you “the way things are.” Therefore, people cannot see that they are creating a problem and then apparently trying to solve it.

Let’s take a problem like pollution, or the ecology. See, the ecology in itself is not a problem. It works perfectly well by itself. Its due to us, right? It’s a problem because we are thinking in certain ways by breaking it up and each person is doing his own thing.

Therefore the ecological problem is due to thought, right? But thought thinks it’s a problem out there and I must solve it. That doesn’t make sense because simultaneously thought is doing all the things which make the problem and then tries to do another set of activities to try and overcome it. See, it doesn’t stop doing the things which are making the ecological problem, or the national problem, or whatever the problem is.

The earth is one household really, but we are not treating it that way, so that’s the first step in economics is to say the earth is one household and all that depends on, its all one you see…

Now, the implicate order would help us to see that, to see everything enfolds, everybody, not merely depends on everybody, but actually everybody is everybody in a deeper sense. See, we are the earth because all our substance comes from the earth and goes back. I mean, its wrong to say its an environment, just surrounding us. That would be like the brain regarding the stomache as part of its environment.

The word com-passion is to feel together, and if people have the same feeling together, they are responsible for each other, then you have compassion.

I don’t think that there is such a thing as original sin. I think it has developed more and more with the growth of our society. There is no evidence that people in a hunter/gatherer society were all that competitive. But the more you made society big and you had organization, and you had to get to the top, and people on the bottom would suffer. There was a drive to compete, naturally. It’s not a weakness, it’s a mistake.

So the first thing we have to do, in the long run, is to look at our way of thinking, which has developed over so many thousands of years. I don’t think it was the original way of thinking of the human race at all, but for many complex reasons it came about.

Now, that means that people have to participate, to make a cooperative effort, to have a dialogue, a real dialogue, in which we will not merely exchange opinions, but actually listen deeply to the views of other people, without resistance.

And we cannot do this if we hold to our own opinion and resist the other. It doesn’t mean we should accept the other, but we have to be able to look at all the opinions and suspend it, as it were, in front of us, without carrying them out, without supressing them.

Wholeness is an attitude or an approach, but can be given a scientific realization, because of relativity and quantum theory, we can if we wish look on the world as a whole.

Consciousness is really our most immediate experience of this implicate order. You may think of nets of consciousness that are finer and finer, or we may think of capturing finer and finer aspects of the implicate order. I think there is an intelligence that is implicit there, a kind of intelligence unfolds. The source of intelligence is not necessarily in the brain, you see, but much more enfolded into the whole. Now, the question of what you want to call it God, that depends on what you mean by the word, you see. Because taking it as a personal God might restrict it, in some way.

I think science has begun to replace religion as the major source of the world view, and therefore, if science takes a fragmentary world view it will have a profound effect on consciousness.

Science is whatever people make of it, science has changed over the ages and it is different now from a few hundred years ago, and it could be different again. There is no intrinsic reason why science must necessarily be about measurement. That is another historical development that has come about over the last few centuries. It is entirely contingent and not absolutely necessary.

Einstein eventually moved toward a view of field theory where everything was one field, all fields merging, so it was a step toward wholeness. It was a limited step, but still it was the beginning.

Wholeness is not a place you can get to, wholeness is a kind of attitude or approach to the whole of life. It’s a way. If we can have a coherent approach to reality then reality will respond coherently to us.

But Nature has been tremendously affected by our way of thinking on the earth. Nature is now being destroyed. There is very little left on the earth which wasn’t affected by how we were thinking.

[If we have coherence] we will produce the results we intend rather than the results we don’t intend. That’s the first big change. Then we will be more orderly, harmonious, we will be happier. I think we can put all that in there. But the major source of unhappiness [on our planet] is that we are incoherent and therefore are producing results that we don’t really want, and then trying to overcome them while we keep on producing them.”

David Bohm; Amsterdam, 1990
Art Meets Science & Spirituality in a Changing Economy Conference

“David Joseph Bohm (1917 – 1992) was an American theoretical physicist who contributed innovative and unorthodox ideas to quantum theory, philosophy of mind, and neuropsychology. He is considered to be one of the most significant theoretical physicists of the 20th century.” (wikipedia)


David Bohm

Tuesday, September 22, 2015


デヴィッド・ボーム(理論物理学者)のビデオを、まずはご覧ください。「内在的秩序」という理論は、アインシュタインの「E = mc 2」、フリーマン・ダイソンの「原子の心(選択能力)」と組み合わせると、脳と意識の関係、不生不死、輪廻転生など多くの神秘を説明できます。

(1) 外在的秩序:全ての物は他の全ての物の外部に存在する。

(2) 内在的秩序:全ての物は他の全ての物の内部にある。


* その性質上、現実を独立した断片に切断する言葉や概念によって、究極の次元を説明することはできません。

* 私たちは、歴史的次元(外在的秩序)と究極の次元(内在的秩序)において、同時に生きなければなりません。(潜在意識は時空間を超越しているので、時空間のある歴史的次元と時空間の無い究極の次元を同時に生きられるということか?そうであれば、潜在意識は歴史的次元において変化できる。)



* 究極の次元は歴史的次元の中に包み込まれています。もし、歴史的次元に深く触れるなら、究極の次元に触れることができます。

* 現実は外観の様には存在していません(現実は外観とは異なるという意味と、外観として顕現していないからといって現実が存在していない訳ではないという意味の両方)。現実は外観の中に包み込まれています(波が自らを水であると気付くようなもの)。


Amazing universe Photo by Adam Corbin

Monday, September 21, 2015









つまり、原子の心(意識)の中に神性(仏性)があるかもしれないということです。まだ、科学的根拠によって証明されてはいないようですが、科学的根拠(現代物理学の実験で明らかにされた原子の活発な性質、即ち選択する能力)と一致しているようですので、非常に有力な手掛かりであると言えます。ただ、原子の心(意識)の中に神性(仏性)があるのであれば、フリーマン・ダイソン名誉教授の言う「3レベルの心」を、次の通り微調整する必要があるのかもしれません。【内在的秩序潜在意識神性・仏性を含む精神形成物の種子)≦顕在意識(心:感情、知覚等の精神形成物)素粒子またはエネルギー(E = mc 2人間・動物・植物・鉱物全宇宙(水、空気、土、光熱)【外在的秩序



フリーマン・ダイソン プリンストン高等研究所名誉教授

Sunday, September 20, 2015

Atoms may have minds.

Watch the following video.

The followings are the exerpt from:

My personal theology is described in the Gifford lectures that I gave at Aberdeen in Scotland in 1985, published under the title, Infinite In All Directions. Here is a brief summary of my thinking. The universe shows evidence of the operations of mind on three levels. The first level is elementary physical processes, as we see them when we study atoms in the laboratory. The second level is our direct human experience of our own consciousness. The third level is the universe as a whole.

Atoms in the laboratory are weird stuff, behaving like active agents rather than inert substances. They make unpredictable choices between alternative possibilities according to the laws of quantum mechanics. It appears that mind, as manifested by the capacity to make choices, is to some extent inherent in every atom.

The universe as a whole is also weird, with laws of nature that make it hospitable to the growth of mind. I do not make any clear distinction between mind and God. God is what mind becomes when it has passed beyond the scale of our comprehension. God may be either a world-soul or a collection of world-souls.

So I am thinking that atoms and humans and God may have minds that differ in degree but not in kind. We stand, in a manner of speaking, midway between the unpredictability of atoms and the unpredictability of God. Atoms are small pieces of our mental apparatus, and we are small pieces of God's mental apparatus. Our minds may receive inputs equally from atoms and from God. This view of our place in the cosmos may not be true, but it is compatible with the active nature of atoms as revealed in the experiments of modern physics. I don't say that this personal theology is supported or proved by scientific evidence. I only say that it is consistent with scientific evidence. 
: Unquote

Freeman John Dyson, theoretical physicist and mathematician, seems to think that atoms and humans and God may have minds that differ in degree but not in kind. 【 Atoms < Humans < God (the universe as a whole) 】 I feel his awareness is wonderful. The important point is that atoms may have minds (the capacity to make choices). That's because his insight is consistent with Buddha's teaching. That is that Buddha nature (God) is contained within the elements (water, air, earth, sunshine), namely every particle and energy, of everything including humans. 

So, there may be Divine nature (Buddha nature) within the mind (consciousness) of atoms. Freeman's view is not proved by scientific evidence (the active nature of atoms as revealed in the experiments of modern physics, or the capacity to make choices), but it seems to be consistent with scientific evidence. Therefore, it can be regarded as a very influential clue. But if there is Divine nature (Buddha nature) within the mind (consciousness) of atoms, we may need to fine‐tune Freeman's "three levels of minds" as follows: 【Implicate order】 Subconscious (Seeds of mental formations including Divine nature, or Buddha nature) ≦ Consciousness (mind: mental formations such as feelings and perceptions) ≦ Elementary particle or Energy (E = mc 2) ≦ Humans, animals, plants, minerals ≦ Whole cosmos (water, air, earth, heat and light) 【Explicate order】 

And if the above is proved by scientific evidence in the future, the next theme will be to elucidate the true nature of consciousness. In other words, the first point is to prove scientifically that karma (actions) till the past life and in this life has been imprinted on consciousness contained within every particle and energy. Or it is to prove scientifically that karma has been preserved as seeds of mental formations in subconscious. The second point is to prove scientifically that every particle and energy of the disintegrated body is enfolding subconscious and will reincarnate physically and mentally.


Freeman John Dyson, theoretical physicist and mathematician

Saturday, September 19, 2015


次のビデオを55:50  58:28迄ご覧ください。







Friday, September 18, 2015

Every moment is a prayer.

Watch the following video from 55:50 to 58:28.

When every step becomes a prayer, when every breath becomes a prayer, when each moment of walking, driving or eating becomes a prayer, you don't need to set aside time for praying. Because all of your daily life is devoted to a practice of praying. 

And therefore, the answer to this question would be that we should not divide the time in that way. Time for walking, for eating, for living in forgetfulness, and time devoted to mindfulness, concentration, insight and prayer. That is not the way we see it. Every moment of our daily life can be a moment of prayer, of meditation, of practice. And we need to be trained in order to do so. 

There are moments we do not realize. We are pulled away, carried away by our worries, our anger, our projects. And we waste our life because of that. Nobody wants to waste his or her life. We want to live our life deeply. And the only way is to pray. And the only way is to generate the energy of mindfulness, concentration and insight. And then, we can live very deeply every moment of our daily life. And our life is a life of practice, is a life of prayer. There is no distinction between the time of praying and the time of living, or non-praying.

We need to live in mindfulness, concentration and insight 24 hours a day in order to be a full-time Buddha.


Meditation Hall at Plum Village

Thursday, September 17, 2015







Wednesday, September 16, 2015


第22章 四無量心(真の愛の四要素)

1. 四無量心(真の愛の四要素)
  = 愛、思いやり、喜び、平静 
  = 真の愛の住所
  = 真の愛の四つの面
  = 四つが相互依存
  = 全世界を抱きしめるまで成長する
  = 悟りを開いた人の性質
  = 結果として、誰もが、全ての物がより幸せになる

1) :親切にしたり、幸せを提供する能力。サンスクリット語でmaitri; 
2) 思いやり:苦しみを軽減する能力。サンスクリット語でkaruna
3) 喜び:毎日喜びをもたらす能力。サンスクリット語でmudita;
4) 平静 (手放すこと):非差別の能力。サンスクリット語でupeksha.

1) 友情 (親族):("maitri"は「友達」を意味するサンスクリット語"mitra"からきている)
2) 癒し:癒す能力 (癒すとは再び健康にしたり、元気にすること。 従って、癒しは苦しみを変容したり、取除く過程として見られる)
3) 喜び:(利他的な喜びも含む。他人の有利な状態や達成に対し幸せを感じること)
4) 相互依存:(相互依存は平静、非差別、包括性、解放を包含)

2011年12月の瞑想会において、ティク・ナット・ハンは仏陀の四無量心にもう二つの要素を追加。一つが「信頼と自信」、もう一つが「畏敬の念」 (あるがままを認識し畏怖する能力)。

2. 真の愛のための実践
1) の能力開発
2) 思いやりの能力開発
   深いコミュニケーションを取るだけで相手に安堵をもたらします。一つの思いやる言葉、行動、考えが相手の苦しみを軽減し、喜びをもたらします。仏陀の笑顔が可能なのは、仏陀が十分な理解、穏やかさ、力を持っているからです。仏陀が苦しみに微笑むことができるのは、 仏陀が苦しみの世話の仕方、苦しみの変容を助ける方法を知っているからです。 
3) 喜びの能力開発
4) 平静の能力開発
   平静 = 非執着 = 非差別 = 穏やかさ = 解放(手放すこと)

6. 悟りのための実践
1) 四無量心
2) 七覚支
3) 四聖諦
4) 八正道
[ 七覚支:マインドフルネス、調査、精進(エネルギー)、喜び、くつろぎ(リラックス)、集中、手放すこと(平静) ]

1) 四聖諦 ⇒ 
2) 八正道 ⇒ 
3) 四念処 ⇒
4) 念息経(十六念息) 
5) 般若心経 
6) 七覚支 ⇒
7) 四無量心
[ 上記は以下の通り分類できると理解しています。
1-2): 教えの全体像
3-6): 教えの具体的実践方法
6-7): マインドフルネス、集中、洞察の実践を通した果実 ]



Tuesday, September 15, 2015

Meditation or Prayer

Meditation or prayer could be a dualistic activity if we are ego (separate self). Buddhists call it double grasping, namely grasping of subject and object. However, if we are true self (non-separate self), it is not the case because true self transcends the duality by emptiness (interdependent co-arising). Subject and object are two sides of the same coin. They are not two and are not one. Buddhists call it non-duality, or Middle Way. Buddhist meditation, namely mindfulness, concentration and insight, enables us to transform ourselves from ego to true self. Some people may say that self-inquiry is essential for enlightenment and it is impossible for us to attain enlightenment through only meditation. However, I found out that Buddhist (Thay's) meditation includes self-inquiry and self-transformation through my investigation and practice.

There may be some meditation or prayer which is pointed outward only and in the same dimension in some Buddhism or in some Christianity. However, I understand that true Buddha's meditation or Jesus's prayer is pointed inward and outward and in the both dimensions (the phenomenal and the noumenal world) at the same time. Meditation or prayer requires an object. Because the object of mind is the projection of mind, it can't be objective if ego is the subject. However, if true self is the subject, the object of mind is no longer the projection of mind without views, perceptions, attentions, so it can be objective. True self can touch the true nature of reality as it is. True self is a Buddha nature or Divine nature, not a person. This nature is our true nature and everyone and everything (all animals, plants and minerals) is already enfolding it. Buddhists call it "aimlessness" which means that we are already what we are looking for. So, true Buddha's (Thay's) mindfulness will bring about this.

I understand that the first "Attention" means concentration and the second "attention" means views, or ideas of "Attention must be placed upon that which is placing attention". Views, or ideas cause separation, or discrimination, or duality. Therefore, we have to throw away all views, or ideas to transcend the duality. However, we must not destroy our ego because true self and ego are interdependent co-arising. If we remove our ego, true self is also removed. They are two sides of the same coin. 


Awakening Buddha

Monday, September 14, 2015

The Four Immeasurable Minds

Chapter 22 The Four Immeasurable Minds
(from "The Heart of the Buddha's Teaching" by Thich Nhat Hanh)

1. Four Immeasurable Minds
  = love, compassion, joy, equanimity 
  = the dwelling place (address) of true love
  = the four aspects of true love
  = inter-are
  = will grow until they embrace the whole world
  = the very nature of an enlightened person
  = everyone and everything will become happier as a result

(Cf. 1)
With the power of mindfulness, of concentration and insight, we can transform our limited love into a source of boundless love.
The Buddha spoke about four elements that constitute true love: 
1) love, the capacity to be kind and offer happiness, 
   maitri in Sanskrit; 
2) compassion, the capacity to relieve suffering, karuna in 
3) joy, the capacity to bring joy every day, mudita in Sanskrit;
4) equanimity (letting go), the capacity of nondiscrimination, 
   upeksha in Sanskrit.
(Excerpt from The Art of Power by Thich Nhat Hanh)

(Cf. 2)
1) friendship (or kinship), ("maitri" comes from the Sanskrit word, 
   mitra, which literally means “friend”.)
2) healing, the capacity to heal (To heal is to become or to make 
   something healthy or well again. Thus, healing can be seen as 
   a process of transforming and removing suffering.)
3) joy (including "altruistic joy", to feel happy for another person’s 
   advantageous conditions or achievements)
4) interbeing (Interbeing encompasses equanimity, 
   nondiscrimination, inclusiveness, and letting go.)
(Excerpt from Mindfulness as medicine by Sister Dang Nghiem)

(Cf. 3)
During the Winter Retreat of 2011–12, Thay added two more elements to the Buddha’s Four Immeasurable Minds of love. One is “trust and confidence” and the other is “reverence” (capacity to recognize and to be in awe of what is).
(Excerpt from Mindfulness as medicine by Sister Dang Nghiem)

2. Practices for true love
1) To develop the capacity of love,
   we have to practice looking and listening deeply
   (to know what to do and what not to do to make others happy) 
   (a durian story: an example of love without understanding)
   Without understanding, your love is not true love.
2) To develop compassion,
   we need to practice mindful breathing, deep listening, and deep 
   (to be able to touch other's pain)
   You are in deep communication, deep communion with her, and 
   that alone brings some relief.
   One compassionate word, action, or thought can reduce 
   another person's suffering and bring him joy.
   The Buddha's smile is possible because the Buddha has 
   enough understanding, calmness, and strength. He is able to 
   smile to suffering because he knows how to take care of it and 
   to help transform it.
3) To develop joy,
   we need to dwell in mindfulness.
   (to be able to touch the wondrous and refreshing things)
4) To develop equanimity,
   we have to put ourselves "into the other person's skin" and 
   become one with him.
   (to understand and truly love the other person)
   (there is no "self" and no "other")
   If your love has attachment, discrimination, prejudice, or 
   clinging in it, it is not true love.
   equanimity = nonattachment = nondiscrimination = 
   even-mindedness = letting go
[All above practices for true love are based on mindfulness, concentration and insight. So, in short, generating the energies of mindfulness, concentration and insight is the practice for true love, boundless love, unconditional love, or enlightenment.]

6. Practices for enlightenment
The Buddha told, "Whoever practices the followings will arrive deeply at enlightenment."
1) the Four Immeasurable Minds(四無量心
2) the Seven Factors of Awakening(七覚支
3) the Four Noble Truths(四聖諦
4) the Noble Eightfold Path(八正道
[ Seven Factors of Awakening: Mindfulness, Investigation, Diligence (Energy), Joy, Ease (Relaxation), Concentration, Letting go (Equanimity) ]

(Cf. 4)
1) The Four Noble Truths ⇒ 
2) The Noble Eightfold Path ⇒ 
3) The Four Establishments of Mindfulness (The Sutra of  Four 
   Foundations of Mindfulness) ⇒
4) The Sutra on the Full Awareness of Breathing (The Sutra on 
   Mindful Breathing, or 16 exercises on mindful breathing) 
5) The Heart Sutra 
6) The Seven Factors of Awakening ⇒
7) The Four Immeasurable Minds
[ I understand that above can be categorized as follows:
1-2): the teachings on the whole picture
3-6): the teachings on the concrete practice methods
6-7): the fruits through the practice of mindfulness, concentration and insight ]


Four immeasurable minds = Four elements of true love