The Loving-Kindness To Be Done
By the power of this metta sutra, the yakkhas (ogres, monsters, demons, hybrids) do not show fearful visions. And a person who makes effort regarding this discourse day and night (by reciting and practicing), for that person sleep is comfortably and free of bad dreams. O, good people! Let me recite this protective discourse which is endowed with these and other qualities.
Showing posts with label buddha's advice on loving kindness. Show all posts
Showing posts with label buddha's advice on loving kindness. Show all posts
Wednesday, September 28, 2011
Loving-Kindness (video)
(JayaMangalani, Aug., 2011)
Wednesday, September 21, 2011
"Metta World Peace" rules!
Wisdom Quarterly
It is not often one can look up to a sports star. (Unless it's a towering human titan with remnant DNA from our gigantic past due to manipulation from fallen space beings like asuras, nagas, and devas). But Ron Artest is different. He would not let anything stand in the way of a name change to wear kindness, friendliness (mettā or maitri in Sanskrit), altruism, and peace like a badge for all to see. (Badges are available from tee-shirt dealers in the form of yellow jerseys for $32.99).
(Jayamangalani) From the sutra on loving kindness. By the power of this discourse, the "demons" and ogres (yakkhas) do not bring up fearful visions. A person making effort regarding this instruction day and night (by reciting and practicing) sleeps comfortably and is freed of bad dreams among other benefits.
Metta is a Pali (an exclusively Buddhist language) word that means "altruistic love" -- loving kindness, loving friendliness, agape, fraternity, eudaimonia, non-enmity, non-animosity, non-separation.
We are all connected on some level. And in recognition of this, to break down the barriers set up by illusion, we practice loving-kindness meditation. world peace speaks for itself.
And it speaks of one of the results of cultivating metta. The other result is immediate, our own peace of mind, relief, and reconnection.
There are 11 benefits to developing metta, and those are to be expected from someone who develops metta to the level of absorption (jhana). Otherwise, the benefits may sound preposterous and overblown. Metta cultivated to any extent benefits oneself, others, and everyone. It is not possible to benefit others without benefiting oneself.
It is altruism nonetheless, just as harming others invariably harms oneself. Altruism exists but is not achieved instantly. As the delusion of self and separation fall away by progressive insight, metta is the natural outcome. There is no wisdom without compassion.
There are three poisons and their opposites, the Three Antidotes:
It is not often one can look up to a sports star. (Unless it's a towering human titan with remnant DNA from our gigantic past due to manipulation from fallen space beings like asuras, nagas, and devas). But Ron Artest is different. He would not let anything stand in the way of a name change to wear kindness, friendliness (mettā or maitri in Sanskrit), altruism, and peace like a badge for all to see. (Badges are available from tee-shirt dealers in the form of yellow jerseys for $32.99).(Jayamangalani) From the sutra on loving kindness. By the power of this discourse, the "demons" and ogres (yakkhas) do not bring up fearful visions. A person making effort regarding this instruction day and night (by reciting and practicing) sleeps comfortably and is freed of bad dreams among other benefits.
Metta is a Pali (an exclusively Buddhist language) word that means "altruistic love" -- loving kindness, loving friendliness, agape, fraternity, eudaimonia, non-enmity, non-animosity, non-separation.
We are all connected on some level. And in recognition of this, to break down the barriers set up by illusion, we practice loving-kindness meditation. world peace speaks for itself.And it speaks of one of the results of cultivating metta. The other result is immediate, our own peace of mind, relief, and reconnection.
There are 11 benefits to developing metta, and those are to be expected from someone who develops metta to the level of absorption (jhana). Otherwise, the benefits may sound preposterous and overblown. Metta cultivated to any extent benefits oneself, others, and everyone. It is not possible to benefit others without benefiting oneself.
It is altruism nonetheless, just as harming others invariably harms oneself. Altruism exists but is not achieved instantly. As the delusion of self and separation fall away by progressive insight, metta is the natural outcome. There is no wisdom without compassion.
There are three poisons and their opposites, the Three Antidotes:
- Altruism or non-greed (alobha): selflessness, concern for the welfare of others, a traditional virtue in Buddhist and many other cultures, the opposite of selfishness. Instead of being "selfish," one expresses an enlightened self-interest by being both for one's own welfare and the welfare of others simultaneously, knowing that any benefit to others does indeed benefit oneself now and/or in the future
- Loving-kindness or non-hatred (adosa): metta, consideration for others, friendliness, nonresistance, acceptance, allowing. It is the opposite of frustration that flows in harmony with others and the situation, accepting what is and choosing what to do from there (even if that means working to oppose it). It is freedom from anger, cruelty, wrath, and annoyance (which is where anger starts).
- Wisdom or non-delusion (amoha): insight, realization of the Four Ennobling Truths, which reveals our interdependence and interconnectedness. Far from being alone and separated, we are intimately tied and experiencing much of the same thing. Therefore, just as we would want to be treated we would be wise to treat others. It will come back to us by the mysterious workings of karma.
Metta: Universal Loving-Kindness (video)
Notable events in the life of the Buddha; original Pali language "lyrics" below (Atanatiya)
Discourse on Loving-Kindness
Karaniya Metta Sutra, based on Ven. Nanamoli translation
What should be done by one skillful in good
So as to gain the state of peace is this:
Let one be able, upright, and straight,
Easy to speak to, gentle, and not conceited,
Contented too, easily supported,
With few tasks, and living lightly;
One's faculties serene, prudent, and modest,
Unswayed by the affections of supportive families;
And let one never do the slightest thing
That the wise might hold as blameworthy.
(But let one think:) "In safety and in bliss
May creatures all be of a blissful heart.
Whatever breathing beings there may be
No matter whether they are frail or firm,
With none excepted, be they long or big
Or middle-sized, be they short or small
Or thick, as well as those seen or unseen,
Or whether they are dwelling far or near,
Existing or yet seeking to exist,
May creatures all be of a blissful heart.
Let no one work another one's undoing
Or even slight another at all anywhere:
And never let one wish another ill
Through provocation or resentful thought."
Just as a mother might with her life
Protect a son that was her only child,
So let one then for every living thing
Maintain unbounded loving-kindness in being;
Let one with similar love for all the world
Maintain unbounded loving-kindness in being
Above, below, and all round in between,
Untroubled, without enemy or foe.
And while one stands or walks or while one sits
Or while one lies down, free from drowsiness,
Let one resolve upon this mindful awareness:
This is Divine Abiding here and now, they say.
But when one is not a trafficker of views,
Is virtuous, and has perfected seeing,
And purges greed for sensual desires,
One surely comes no more to the womb.
Other translations
The original Pali chantKaraniya Metta Sutra, based on Ven. Nanamoli translation
What should be done by one skillful in good
So as to gain the state of peace is this:
Let one be able, upright, and straight,
Easy to speak to, gentle, and not conceited,
Contented too, easily supported,
With few tasks, and living lightly;
One's faculties serene, prudent, and modest,
Unswayed by the affections of supportive families;
And let one never do the slightest thing
That the wise might hold as blameworthy.
(But let one think:) "In safety and in bliss
May creatures all be of a blissful heart.
Whatever breathing beings there may be
No matter whether they are frail or firm,
With none excepted, be they long or big
Or middle-sized, be they short or small
Or thick, as well as those seen or unseen,
Or whether they are dwelling far or near,
Existing or yet seeking to exist,
May creatures all be of a blissful heart.
Let no one work another one's undoing
Or even slight another at all anywhere:
And never let one wish another ill
Through provocation or resentful thought."
Just as a mother might with her life
Protect a son that was her only child,
So let one then for every living thing
Maintain unbounded loving-kindness in being;
Let one with similar love for all the world
Maintain unbounded loving-kindness in being
Above, below, and all round in between,
Untroubled, without enemy or foe.
And while one stands or walks or while one sits
Or while one lies down, free from drowsiness,
Let one resolve upon this mindful awareness:
This is Divine Abiding here and now, they say.
But when one is not a trafficker of views,
Is virtuous, and has perfected seeing,
And purges greed for sensual desires,
One surely comes no more to the womb.
Other translations
Sakko ujū ca suhujū [sūjū (sī.)] ca, sūvaco cassa mudu anatimānī.
Santussako ca subharo ca, appakicco ca sallahukavutti;
Santindriyo ca nipako ca, appagabbho kulesvananugiddho.
Na ca khuddamācare kiñci, yena viññū pare upavadeyyuṃ;
Sukhino va khemino hontu, sabbasattā [sabbe sattā (sī. syā.)] bhavantu sukhitattā.
Ye keci pāṇabhūtatthi, tasā vā thāvarā vanavasesā;
Dīghā vā ye va mahantā [mahanta (?)], majjhimā rassakā aṇukathūlā.
Diṭṭhā vā ye va adiṭṭhā [adiṭṭha (?)], ye va [ye ca (sī. syā. kaṃ. pī.)] dūre vasanti avidūre;
Bhūtā va sambhavesī va [bhūtā vā sambhavesī vā (syā. kaṃ. pī. ka.)], sabbasattā bhavantu sukhitattā.
Na paro paraṃ nikubbetha, nātimaññetha katthaci na kañci [naṃ kañci (sī. pī.), naṃ kiñci (syā.), na kiñci (ka.)];
Byārosanā paṭighasaññā, nāññamaññassa dukkhamiccheyya.
Mātā yathā niyaṃ puttamāyusā ekaputtamanurakkhe;
Evampi sabbabhūtesu, mānasaṃ bhāvaye aparimāṇaṃ.
Mettañca sabbalokasmi, mānasaṃ bhāvaye aparimāṇaṃ;
Uddhaṃ adho ca tiriyañca, asambādhaṃ averamasapattaṃ.
Tiṭṭhaṃ caraṃ nisinno va [vā (sī. syā. kaṃ. pī.)], sayāno yāvatāssa vitamiddho [vigatamiddo (bahūsu)];
Etaṃ satiṃ adhiṭṭheyya, brahmametaṃ vihāramidhamāhu.
Diṭṭhiñca anupaggamma, sīlavā dassanena sampanno;
Kāmesu vinaya [vineyya (sī. syā. pī.)] gedhaṃ, na hi jātuggabbhaseyya punaretīti.
Tuesday, June 28, 2011
"Radical Acceptance" - Tara Brach
Out beyond ideas of wrongdoing and rightdoing, there is a field. I'll meet you there. When the soul lies down in that grass, the world is too full to talk about. Ideas, language, even the phrase each other doesn't make any sense. - Rumi, Sufi poet
Something is Wrong With Me
"When I was in college, I went off to the mountains for a weekend of hiking with an older, wiser friend of twenty-two. After we set up our tent, we sat by a stream, watching the water swirl around rocks and talking about our lives. At one point she described how she was learning to be 'her own best friend.' A huge wave of sadness came over me, and I broke down sobbing. I was the furthest thing from my own best friend. I was continually harassed by an inner judge who was merciless, relentless, nit-picking, driving, often invisible but always on the job. I knew I would never treat a friend the way I treated myself, without mercy or kindness."My guiding assumption was 'Something is fundamentally wrong with me,' and I struggled to control and fix what felt like a basically flawed self. I drove myself in academics, was a fervent political activist and devoted myself to a very full social life. I avoided pain (and created more) with an addiction to food and a preoccupation with achievement. My pursuit of pleasure was sometimes wholesome -- in nature, with friends -- but it also included an impulsive kind of thrill-seeking through recreational drugs, sex, and other adventures. In the eyes of the world, I was highly functional. Internally, I was anxious, driven and often depressed. I didn't feel at peace with an y part of my life.
"Feeling not okay went hand in hand with deep loneliness. In my early teens I sometimes imagined that I was living inside a transparent orb that separated me from the people and life around me...." - Tara Brach
Psychotherapist and Buddhist meditation teacher in the tradition of Jack Kornfield at Spirit Rock Meditation Center (who wrote the foreword), first-time author Tara Brach offers readers a rich compendium of stories and techniques designed to help awaken from what she calls "the trance of unworthiness."
The sense of self-hatred and fearful isolation that afflicts so many people in the West can be transformed with the steady application of a loving attention infused with the insights of the Buddhist tradition, according to Brach. Interweaving stories from her own life as a hardworking single mother with many wonderful anecdotes culled from her therapy practice and her work as a leader of meditation retreats, Brach offers myriad examples of how our pain can become a doorway to love and liberation.
An older Catholic woman in one of Brach's weekend workshops, for example, recounts how she learned to ask her God to help hold her pain. Like Brach's colleagues Jack Kornfield, Sharon Salzberg, Joseph Goldstein, and others in the Insight-meditation (Vipassana) tradition, Brach is open-minded about where she gathers inspiration.
Garnishing her gentle advice and guided meditation with beautiful bits of poetry and well-loved if familiar Dharma stories, Brach describes what it can mean to open to the reality of other people, to live in love, to belong to the world. Obviously the fruit of the author's own long and honest search, this is a consoling and practical guide that can help people find a light within themselves (Reed Business Information, Inc.)
- "Radical Acceptance offers gentle wisdom and tender healing, a most excellent medicine for our unworthiness and longing. Breathe, soften, and let these compassionate teachings bless your heart." — Jack Kornfield, author of A Path with Heart and After the Ecstasy, the Laundry
Tuesday, June 7, 2011
How to Develop the 528 Kinds of Love
Wisdom Quarterly translation (from obtuse English) by Mahasi Sayadaw
In the Path of Discrimination (Patisambhidamagga) 528 kinds of universal loving-kindness (metta) are possible. This refers to the manner of developing loving-kindness by those who have achieved meditative absorption through love (metta jhana).
Developing universal love is the duty of monastics, as is doing the recitation for the development of perfection and the wholesome. The Pali chant they recite is the same as the recitation done by rote by the majority of people. This is that chant:
Sabbe satta, sabbe pana, sabbe bhuta, sabbe puggala, sabbe attabhavapariyapana. These five phrases denote that universal love is ultimately sent out equally to all sentient beings without distinction or limitation.
"All creatures, all who breathe, all living beings, all individuals, and all who have the attributes of a being," convey the same meaning: ALL beings. This is love without distinction (anodhisa).
Coincidentally, 528 Hz is a healing frequency
These denote the seven kinds of beings. Loving-kindness is developed in oneself [for oneself first] then radiated to that degree towards these groups individually and together.
In developing universal loving kindness, these two groups are recited or uttered in combination with the four phrases:
- May [they] escape from all dangers;
- may [they] be free from mental distress or misery;
- may [they] be free from bodily suffering or injury;
- may [they] have full accomplishment with complete happiness, that is, look after themselves with ease.
The last phrase is significant and meaningful: All beings are exposed to external dangers. There are also internal dangers such as disease and unpleasant sensations in the material body. For the sake of health and proper livelihood, everything should be done to stay well. Only when one is free of danger and harm and when the necessities of life are adequately obtained can there be happiness physically and mentally.
If the burden of the aggregates (khandha) can be successfully shouldered, all is satisfactory regarding worldly affairs. Then love is undertaken with a benevolent frame of mind: "May one be able to shoulder and sustain the aggregates with happiness."
Love Math
If love is developed towards the five types using the four phrases (5 x 4 = 20), there are 20 anodhisa. If further development of love is practiced, uttering "all females" and so on, comprising seven phrases distinguishing beings "May all be free from danger" and so on, which describe the manner of developing love in four phrases (7 x 4 = 28), it comes to 28 odhisa. Adding the 20 anodhisa and the 28 odhisa totals 48. This is love on Earth in all directions (disa anodhisa).Developing love towards all beings living in the ten directions, "May all beings [in this direction] be free from danger and harm" and so on, would make up a sum of 48:
- East (48)
- West (48)
- North (48)
- South (48)
- Southeast (48)
- Northwest (48)
- Northeast (48)
- Southwest (48)
- Nadir (48)
- Zenith (48)
When added (10 x 48 = 480), it comes to 480. Developing love according to regions of the universe [this world-system and world-systems in all directions] is called disa odhisa. Adding 480 to 48 disa anodhisa results in a total of 528 kinds of love.
- It may seem specious or like splitting hairs, but loving-kindness is recited in this way. It is important to recognize that, as unpopular as this sounds, one is not in fact correctly practicing loving kindness meditation until one achieves "absorption" (non-dual full concentration) through it. That absorption is what is expanded to all beings without distinction. (It is not possible to attain absorption through oneself or through a person who has died, for reasons that have yet to be explained but that suggest our profound interconnectedness). That absorption is what brings the unbelievable benefits of loving kindness so often touted by meditation teachers.
1. May all beings be free from danger, free from mental distress (misery), free from bodily suffering (pain), and be able to care for themselves with ease (shoulder the burden of psychophysical existence)....
2. May all beings who breathe...
After reciting the words "May [they] be free from danger" in the course of developing universal loving kindness, the mind that concentrates and the voice of utterance immediately cease. This cessation of mind and matter is also contemplated. Such contemplation, loving serenity-meditation together with insight-meditation, is being developed in pairs.
Continuous contemplation of serenity and insight in pairs is called yuganaddha vipassana:
3. May all living beings be free from danger, free from mental distress, free from bodily suffering, and be able to look after themselves with ease (or happily shoulder the burden of this existence with physical and mental happiness).
4. May all individuals be free from danger, and so on... More
2. May all beings who breathe...
After reciting the words "May [they] be free from danger" in the course of developing universal loving kindness, the mind that concentrates and the voice of utterance immediately cease. This cessation of mind and matter is also contemplated. Such contemplation, loving serenity-meditation together with insight-meditation, is being developed in pairs.
Continuous contemplation of serenity and insight in pairs is called yuganaddha vipassana:
3. May all living beings be free from danger, free from mental distress, free from bodily suffering, and be able to look after themselves with ease (or happily shoulder the burden of this existence with physical and mental happiness).
4. May all individuals be free from danger, and so on... More
- *Patisambhidamagga: Pali for "path of discrimination" (often simply Patisambhida) is a Buddhist sacred scripture, a component of the ancient Pali Canon preserved in Theravada Buddhism. It is part of the 12th book of the Collection of Sutras called the Khuddaka Nikaya. Tradition ascribes it to the Buddha's chief disciple...
11 Advantages of Loving-Kindness (sutra)
"Discourse on the Advantages of Loving-kindness" (Mettanisamsa Sutta) translated from the Pali by Piyadassi Thera edited by Wisdom Quarterly
The Buddha on tour by foot through India teaching (buddhagautama.com)Thus have I heard. On one occasion the Buddha was staying near Savatthi at Jeta's Grove in Anathapindika's abbey. He addressed the monastics there, "Monks."
"Venerable sir," they replied.
"Eleven advantages are to be expected from the release of heart/mind by [the absorbed] practice of loving-kindness (metta), by constantly increasing thoughts of loving-kindness, by regarding loving-kindness as a vehicle and as something to be treasured, by living according to loving-kindness, by putting these sentiments into practice, and by establishing them. What are the eleven? The practitioner:
- (1) sleeps in comfort, (2) awakes in comfort, (3) sees no bad dreams, (4) is dear to human beings, (5) is dear to non-human beings, (6) is protected by devas, (7) is safe from fire, poison, and swords, (8) concentrates the mind quickly, (9) is of serene countenance, (10) passes away free of confusion, (11) and if one does not attain full enlightenment here and now in this very life is reborn in a brahma world [a literal divine abode].
The Buddha returning from the "Space Realm of the Thirty-three" (buddhagautama.com)"These advantages are to be expected from the release of heart/mind by [the absorbed] practice of loving-kindness, by constantly increasing thoughts of loving-kindness, by regarding loving-kindness as a vehicle and as something to be treasured, by living according to loving-kindness, by putting these sentiments into practice, and by establishing them."
So said the Buddha. Those monks rejoiced at the words of the Blessed One.
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