Are
you hoping to start a regular meditation practice? Looking to pick up
where you left off? Could your current practice use a dash of
invigoration and guidance? If so, you’re in luck, because Meditation
Month is one week away! Commit to sit with us every day of the
month—we’ll be here to lend you a hand along the way.
Beginning next Monday, February 29,
we’ll be kicking off Meditation Month with the first of five guided
meditations led by Vipassana teacher Spring Washam. Sign up for
Meditation Month here, and you’ll be able to ask Spring questions about your practice. If you're a Tricycle subscriber, you can also look forward to the release of our third volume of Tricycle Teachings: Meditation,
a selection of the clearest and most helpful meditation instructions
from Pema Chödrön, Joseph Goldstein, Sharon Salzberg, and many others.
The guidance of these master meditators will help you commit to a full
month of “sit.”
When
it’s time to get off your seat and back on the track, court, field, or
yoga mat, consider the words of Tricycle contributor (and elementary
school gym teacher) Alex Tzelnic: “Practice, both the athletic and the
spiritual kind, is not a manifestation of perfection but an acceptance
of imperfection.” Read more about the link between athletics and
compassionate action in the latest installment of his web-column, “(Meta)Physical Education.”
Finally, if you haven’t watched this month’s Film Club selection, Siddharth,
now’s your last chance. This film, about one father’s quest to find his
missing 12-year-old, won Best Film and Best Director at the South Asian
International Film Festival. It’ll be gone by March, so tune in before
Meditation Month takes the place of movie night.
Tuesday, February 23, 2016
Via Sri Prem Baba: Flor do dia - Flor del día - Flower of the day - 23/02/2016
“Ao perceber-se visitado pelo medo, lembre-se de ocupar o corpo. Volte
para o momento presente e coloque-se total na ação. No momento presente
não existe medo, pois o medo está relacionado a uma fantasia a respeito
do futuro, que é construída a partir de experiências do passado. O medo é
um excesso de controle. No aqui/agora não existe necessidade de
controlar, você simplesmente se move de acordo com o fluxo - a existência te leva. Mas, para isso, é preciso confiar, e a confiança é uma fragrância da presença.”
“Al percibirte siendo visitado por el miedo, recuerda ocupar tu cuerpo.
Vuelve al momento presente y colócate total en la acción. En el momento
presente no existe miedo, pues el miedo está relacionado a una fantasía
respecto al futuro, que es construida a partir de experiencias del
pasado. El miedo es un exceso de control. En el aquí/ahora no existe
necesidad de controlar, simplemente te mueves de acuerdo con el flujo,
la existencia te lleva. Pero para eso, es necesario confiar, y la
confianza es una fragancia de la presencia.”
"When you realize that fear is paying you a visit, remember to occupy your body. Return to the present moment and be whole in your actions. There is no fear in the present, because fear is related to a fantasy about the future, which is built on past experiences. Fear turns us into control freaks; in the here and now, there is no need to control – you simply move with the flow and allow Existence to lead you. In order to reach this point, you have to first trust – and trust is a fragrance of presence.”
"When you realize that fear is paying you a visit, remember to occupy your body. Return to the present moment and be whole in your actions. There is no fear in the present, because fear is related to a fantasy about the future, which is built on past experiences. Fear turns us into control freaks; in the here and now, there is no need to control – you simply move with the flow and allow Existence to lead you. In order to reach this point, you have to first trust – and trust is a fragrance of presence.”
Via Daily Dharma: Developing Our Skillfulness
Because
each of us is trapped in the system of interconnectedness by our own
actions, only we, as individuals, can break out by acting in
increasingly skillful ways. The Buddha and members of the noble sangha
can show us the way, but actual skillfulness is something we have to
develop on our own.
—Thanissaro Bhikkhu, "We Are Not One"
—Thanissaro Bhikkhu, "We Are Not One"
Monday, February 22, 2016
For Everyman Lyrics by Jackson Browne:
Everybody I talk to is ready to leave
With the light of the morning
They've seen the end coming down
Long enough to believe
That they've heard their last warning
Standing alone
Each has his own ticket in his hand
And as the evening descends
I sit thinking 'bout Everyman
Seems like I've always been
Looking for some other place
To get it together
Where with a few of my friends
I could give up the race
And maybe find something better
But all my fine dreams
Well though out schemes
To gain the motherland
Have all eventually come down
Yo waiting for Everyman
Waiting here for Everyman
Make it on your own if you think you can
If you see somewhere to go I understand
Waiting here for Everyman
Don't ask me if he'll show -- baby I don't know
Make it on your own if you think you can
Somewhere later on you'll have to take a stand
Then you're going to need a hand
Everybody's just waiting to hear from the one
Who can give them the answers
And lead them back to that place
In the warmth of the sun
Where sweet childhood still dances
Who'll come along
And hold out that strong
And gentle father's hand?
Long ago I heard someone say
Something 'bout Everyman
Waiting here for Everyman
Make it on your own if you think you can
If you see somewhere to go I understand
I'm not trying to tell you
That I've seen the plan
Turn and walk away if you think I am
But don't think too badly
Of one who's left holding sand
He's just another dreamer,
Dreaming 'bout Everyman
Writer(s): JACKSON BROWNE
Copyright: Lyrics © Jackson Browne/Swallow Turn Music/Night Kitchen Music/Open Window Music
Via Sri Prem Baba: Flor do dia - Flor del día - Flower of the day - 22/02/2016
“O medo é a antítese do amor; ele está sempre ligado ao ódio. Outros
aspectos do eu inferior, como o orgulho e a obstinação, se conectam a
ele, mas saber disso não vai te ajudar muito. O que pode te ajudar é
olhar de frente para o medo e ver o que está por trás dele. O medo é um
guardião que está a serviço de proteger apegos; é o sintoma de um
desencaixe interno, uma insatisfação. E você evita entrar em contato com
isso porque talvez seja necessário
mudar alguma coisa na sua vida. Mas, como um buscador da Verdade, você
precisa ter coragem de olhar e se perguntar: Quem é esse que vê a vida
como uma ameaça? O que esse medo está escondendo? Assim você desarma o
guardião e se torna um explorador da consciência.”
“El miedo es la antítesis del amor, siempre está conectado al odio.
Otros aspectos del yo inferior como el orgullo y la obstinación se
conectan a él, pero saber esto no te va a ayudar mucho. Lo que te puede
ayudar es mirar de frenteal miedo y ver qué está por detrás de él. El
miedo es un guardián que está al servicio de proteger apegos, es el
síntoma de un desencaje interno, una insatisfacción. Y evitas entrar en
contacto con esto porque tal vez sea necesario cambiar algo en tu vida.
Pero como un buscador de la Verdad, necesitas tener coraje para mirar y
preguntarte: ¿Quién es este que ve la vida como una amenaza? ¿Qué es lo
que este miedo está escondiendo? Así desarmas al guardián y te vuelves
un explorador de la conciencia.”
"Fear is the antithesis of love; it is always linked with hatred. Other aspects of the lower self such as pride and stubbornness are also connected to fear, but knowing all this will not help us much. What can help us is to face the fear straight on and look to see what lies behind it. Fear is the Guard who protects the doorway to attachments; it is the symptom of dissatisfaction, where something just isn’t sitting right internally. We avoid getting in touch with this because it means we may need to change something in our lives. However, as a seeker of the truth, we must have the courage to take a look at ourselves and ask: ‘Who is the one that sees life as a threat? What is this fear hiding?’ By doing so, we can disarm our inner Guard and become an explorer of consciousness.”
"Fear is the antithesis of love; it is always linked with hatred. Other aspects of the lower self such as pride and stubbornness are also connected to fear, but knowing all this will not help us much. What can help us is to face the fear straight on and look to see what lies behind it. Fear is the Guard who protects the doorway to attachments; it is the symptom of dissatisfaction, where something just isn’t sitting right internally. We avoid getting in touch with this because it means we may need to change something in our lives. However, as a seeker of the truth, we must have the courage to take a look at ourselves and ask: ‘Who is the one that sees life as a threat? What is this fear hiding?’ By doing so, we can disarm our inner Guard and become an explorer of consciousness.”
Via Daily Dharma: The Small Self and the True Self
Our
small self is the “I, my, me” that feels like a separate person. Our
true self has no idea of being separate, because it is before all ideas
and thinking.
—Jane Dobisz, "Up and Down"
—Jane Dobisz, "Up and Down"
Sunday, February 21, 2016
Via LGBT INCLUSIVE / FB:
Via Ram Dass:
February 21, 2016
In relationships, when the other person doesn’t fit into your model of how heaven would be, you don’t have to play God. You just have to love individual differences and appreciate the way they are. Because as Maharaj-Ji said to me, “Love is the most powerful medicine.”
Via Sri Prem Baba: Flor do dia - Flor del día - Flower of the day 21/02/2016
“Quando não ocupa o seu corpo e se deixa ser conduzido por impulsos
inconscientes, você perde o domínio sobre a rota da jornada evolutiva.
Esses impulsos se utilizam dos seus pensamentos, palavras e ações para
conduzi-lo ao fracasso. Isso ocorre porque eles são oriundos daquilo que
conhecemos como ‘sombra’; um ‘lugar’ na consciência (inconsciência)
onde escondemos tudo o que julgamos como maldade. E sendo conduzido por
tais impulsos, você se sente indefeso e fragilizado - uma vítima do
destino. Mas isso que você chama de ‘destino’ é apenas um produto da
falta de presença. Lembre-se de que você mesmo está se colocando nessa
situação e trate de ocupar o seu veículo.”
“Cuando no ocupas tu cuerpo y te
dejas llevar por impulsos inconscientes, pierdes el dominio sobre la
ruta del camino evolutivo. Estos impulsos se sirven de tus pensamientos,
palabras y acciones para conducirte al fracaso. Esto ocurre porque son
oriundos de aquello que conocemos como `sombra´, un `lugar´ en la
conciencia (inconsciencia) donde escondemos todo lo que juzgamos como
maldad. Y siendo conducido por tales impulsos, te sientes indefenso y
frágil, una víctima del destino. Pero esto que llamas `destino´ es solo
un producto de la falta de presencia. Recuerda que tú mismo te estás
colocando en esta situación y trata de ocupar tu vehículo.”
"When we don’t occupy our bodies and we allow ourselves to be driven by unconscious impulses, we lose our grip on directing our evolutionary journey. These impulses use our thoughts, words and actions to steer us towards failure. This is because they come from what we know as 'shadow,' a 'place' in our unconsciousness where we hid everything we judge as evil. And being led by such impulses, we feel like helpless and frail victims of fate. But what we often call 'destiny' is actually just a product of the lack of presence. Remember that you are the one putting yourself in this situation; go back to occupying your vehicle.”
"When we don’t occupy our bodies and we allow ourselves to be driven by unconscious impulses, we lose our grip on directing our evolutionary journey. These impulses use our thoughts, words and actions to steer us towards failure. This is because they come from what we know as 'shadow,' a 'place' in our unconsciousness where we hid everything we judge as evil. And being led by such impulses, we feel like helpless and frail victims of fate. But what we often call 'destiny' is actually just a product of the lack of presence. Remember that you are the one putting yourself in this situation; go back to occupying your vehicle.”
Via Daily Dharma: The Most Important Thing in the World
No
matter how humble the activity—whether it be walking, sitting, eating,
or washing the dishes—one approaches it with mindfulness, acting, and
listening egolessly as if it might be the most important thing in the
world, for indeed all that is, has been, and will be is contained in the
present moment.
—Charles Johnson, "A Sangha by Another Name"
—Charles Johnson, "A Sangha by Another Name"
Saturday, February 20, 2016
Via JMG: PORTUGAL: President Signs Gay Adoption Bill
He doesn’t like it but he had no choice. The Perchy Bird reports: Portugal was once the only country with gay marriage but no adoption rights for couples. That changed today when news emerged that out-going President, Aníbal Cavaco Silva, signed the same-sex adoption bill ushered in by a new Left-leaning Parliamentary majority.
Make the jump here to read the original and more at JMG
Via Buddhism in a Nutshell: The Metta Sutta Translated by Thich Nhat Hanh
Translated by Thich Nhat Hanh
He or She who wants to attain peace should practice being upright, humble, and capable of using loving speech. He or she will know how to live simply and happily, with senses calmed, without being covetous and carried away by the emotions of the majority. Let him or her not do anything that will be disapproved of by the wise ones. (And this is what he or she contemplates):
‘May everyone be happy and safe, and may their hearts be filled with joy.
‘May all living beings live in security and peace, beings who are frail or strong, tall or short, big or small, visible or not visible, near or far away, already born or yet to be born. May all of them dwell in perfect tranquility.
‘Let no one do harm to anyone. Let no one put the life of anyone in danger. Let no one, out of anger or ill will, wish anyone any harm.
‘Just as a mother loves and protects her only child at the risk of her own life, we should cultivate boundless love to offer to all living beings in the entire cosmos. Let our boundless love pervade the whole universe, above, below, and across. Our love will know no obstacles, our heart will be absolutely free from hatred and enmity. Whether standing or walking, sitting or lying, as long as we are awake, we should maintain this mindfulness of love in our own heart. This is the noblest way of living.
‘Free from wrong views, greed, and sensual desires, living in beauty and realizing perfect understanding, those who practise boundless love will certainly transcend birth and death.’
Mindfulness is the energy that allows us to look deeply at our body, feelings, perceptions, mental formations, and consciousness and see clearly what our real needs are, so we will not drown in the sea of suffering. Eventually love fills our mind and our will (Pali: cetana) and all our actions from that time on manifest love. Speech and actions are the fruits of will, so when our will is permeated by love, our speech and actions are also suffused with love. We speak only loving and constructive words and act only in ways that bring happiness and relieve suffering.
***
Practise looking deeply all day long – during sitting meditation, walking meditation, at work, and at home. When you do, you will discover the true nature of the five skandhas – form, feelings, perceptions, mental formations, and consciousness. You will see the conditions that have caused you to be the way you are, and this makes it easy to accept yourself – your suffering and your happiness at the same time. To love is first of all to accept yourself as you actually are. ‘Knowing thyself’ is the first practice of love.
***
May I learn to look at myself with the eyes of understanding and love. May he/she learn to look at him/herself with the eyes of understanding and love. May they learn to look at themselves with the eyes of understanding and love.
May I be able to recognize and touch the seeds of joy and happiness in myself. May he/she be able to recognize and touch the seeds of joy and happiness in him/herself. May they be able to recognize and touch the seeds of joy and happiness in themselves.
May I learn to identify and see the sources of anger, craving, and delusion in myself. May he/she learn to identify and see the sources of anger, craving and delusion in him/herself. May they learn to identify and see the sources of anger, craving and delusion in themselves.
http://slbuddhists.org/inanutshell/mettasutta.html
3. METTA SUTTA
| 3. METTA SUTTA ( Metta=Love; Affection; benevolence; eros; agape amour; Loving-kindness. )
Discourse on Love
|
|||||
| Introduction | |||||
| 46. | Due to the glorious power of this discourse on Love,
spirits dare not disclose the frighful sights. One who devotes to himself this doctrine day and night diligently. |
||||
| 47. | sleeps soundly and does not see any nightmare when
asleep. Oh thou! Let us recite this doctrine endowed with such and other merits. |
||||
| 48. | He who is clever in the benefaction and who has
anticipated in the attainment of the state of Perfect Tranquility must work to be efficient, right, upright, discussable, gentle, and humble, |
||||
| 49. | Contented, well-bred, less responsible, of fugal livelihood, serene in faculties, prudent, modest, not hanker after the families. | ||||
| 50. | He must not commit even the slightest sin for which
the wise men might censure.
He must contemplate thus:- may all
sentient beings be cheerful and be endowed with happy secured life.
|
||||
| 51. |
Whatever breathing beings there may be
the frail ones or the firm creatures, with no exception tall or stout, short or
meduim-sized, thin or fat,
|
||||
| 52. | Those which are seen or those unseen those who are
dwelling far or near those who are already born or those still seeking to
become yet. May all these beings be endowed with happy-life. |
||||
| 53. | Let not one be angry with another, let him not
despise anyone in any place By means of physical and verbal provocation or by frustrated enmity, Let one not wish another's suffering. |
||||
| 54. | Just like a mother would protect her baby, the only
child, even so towards with her lifeall beings Let one cultivate the (Agape) boundless spirit of love. |
||||
| 55. | Let him radiate the boundless of love rays towards the entire world, to the above, below, and across unhindered, without malice and enmity. | ||||
| 56. | While standing, walking, or reclining, as long awake
without sloth, sitting, as he be Let him devote himself to this mindfulness. This is called in this religion as "Noble Living" (Holy life). |
||||
| 57. | If the meditator, without falling into wrong view
(egoism), be virtuous, and endowed with perfect insight, has expelled passion
in sensual desires, he will surely come never again to be born in any womb. The end of Metta-sutta |
||||
The End of Metta Sutta http://www.myanmarnet.net/nibbana/sound/metta.htm | |||||
Metta Sutta: Discourse on Loving-kindness by U Nandiya
Once the Bhagava ( Lord Buddha) was staying at the Jetavana
monastery in the pleasance of Anathapindika at Savatthi. A group
of monks received permission from the Lord to meditate in a
distant forest during the period of Buddhist Lent. Each of the
monks took shelter under a big tree as a temporary residence and
an engaged themselves intensively in the practice of meditation.
monastery in the pleasance of Anathapindika at Savatthi. A group
of monks received permission from the Lord to meditate in a
distant forest during the period of Buddhist Lent. Each of the
monks took shelter under a big tree as a temporary residence and
an engaged themselves intensively in the practice of meditation.
On account of the spiritual power of their meditation, the tree
deities could not stay in their trees-abodes above the monks, so
they had to come down to the ground. Realizing that the monks
would spend the whole rainy season there, the deities were much
annoyed. So they tried to scare the monks away during the night by
harassing them in various ways.
deities could not stay in their trees-abodes above the monks, so
they had to come down to the ground. Realizing that the monks
would spend the whole rainy season there, the deities were much
annoyed. So they tried to scare the monks away during the night by
harassing them in various ways.
After living under such impossible conditions for sometime, the
monks could not bear it any longer and rushed back to the Buddha
and informed him about their difficulties. So the Buddha advised
them to recite the text of loving kindness (Metta Sutta) and to
radiate the spirit of love to all beings. On the full-moon day of
Wagaung, the Buddha taught the monks the Metta Sutta. From that
day till now, the full-moon day of Wagaung has been called as the
'Great or Grand Occasion of Metta.
monks could not bear it any longer and rushed back to the Buddha
and informed him about their difficulties. So the Buddha advised
them to recite the text of loving kindness (Metta Sutta) and to
radiate the spirit of love to all beings. On the full-moon day of
Wagaung, the Buddha taught the monks the Metta Sutta. From that
day till now, the full-moon day of Wagaung has been called as the
'Great or Grand Occasion of Metta.
Encouraged by this discourse, the monks returned to their
respective places. They practiced in accordance with the
instructions given them to permeate the entire atmosphere with
radiant thoughts of love, The tree-deities were much pleased to be
affected by the power of love, and so let the monks (meditators)
stay without any further disturbances.
respective places. They practiced in accordance with the
instructions given them to permeate the entire atmosphere with
radiant thoughts of love, The tree-deities were much pleased to be
affected by the power of love, and so let the monks (meditators)
stay without any further disturbances.
Metta
Metta is the highest need of the world today, indeed it is more
needed than ever before. Because in this new world, there are
sufficient materials, money and brilliant wise men and scientists.
In spite of these, there is no peace and happiness. It shows that
something is lacking, That is Metta.
needed than ever before. Because in this new world, there are
sufficient materials, money and brilliant wise men and scientists.
In spite of these, there is no peace and happiness. It shows that
something is lacking, That is Metta.
What is the Buddhist idea of Metta? The Pali word "Metta"
means
"loving kindness", not the ordinary, sensual, emotional,
sentimental kind of love. Metta has been translated by modem
translators into English as generous, mindful loving, loving
kindness, sending out thoughts of love towards others" but
according to the words of Buddha, Metta has a far wider
significance, and a much more extensive implication than this. It
means a great deal more than loving kindness harmlessness,
sympathy.
"loving kindness", not the ordinary, sensual, emotional,
sentimental kind of love. Metta has been translated by modem
translators into English as generous, mindful loving, loving
kindness, sending out thoughts of love towards others" but
according to the words of Buddha, Metta has a far wider
significance, and a much more extensive implication than this. It
means a great deal more than loving kindness harmlessness,
sympathy.
What is love? Love is also defined in the Oxford Dictionary.
According to it, love means warm affection, attachment,
affectionate devotion, etc. These are synonymous terms for love
and they all refer to sentimental worldly love. So, Metta has no
full English equivalent. For this Metta is much more than ordinary
affection or warm feelings. The Pali word Metta literally means
"friendliness", but also means love without a desire to possess
but with desire to help, to sacrifice self-interest for the
welfare and well being of humanity. Metta is with out any
selection or exclusion. If you select a few good friends and
exclude a bad person, then you have not got a perfect grasp of
Metta. Indeed Metta is not only benevolent thought, but also
performing charitable deeds, an active ministry for the good of
one and all.
According to it, love means warm affection, attachment,
affectionate devotion, etc. These are synonymous terms for love
and they all refer to sentimental worldly love. So, Metta has no
full English equivalent. For this Metta is much more than ordinary
affection or warm feelings. The Pali word Metta literally means
"friendliness", but also means love without a desire to possess
but with desire to help, to sacrifice self-interest for the
welfare and well being of humanity. Metta is with out any
selection or exclusion. If you select a few good friends and
exclude a bad person, then you have not got a perfect grasp of
Metta. Indeed Metta is not only benevolent thought, but also
performing charitable deeds, an active ministry for the good of
one and all.
In the "Metta Sutta" the Buddha has chosen the love of a
mother
for her child as an example. Imagine a mother's love when her
child is hungry; she watches carefully to feed her child even be
fore it asks her for food. When the child is in danger, she will
risk her own life. So the Buddha taught us to love all beings as a
mother loves her only child. If we can do this even to a small
extent, the world will become happier and more peaceful place. In
the Dighanikaya, it is said by the Buddha that almost every virtue
such as unselfishness, loving sympathy and loving kindness is
included in this "Metta".
for her child as an example. Imagine a mother's love when her
child is hungry; she watches carefully to feed her child even be
fore it asks her for food. When the child is in danger, she will
risk her own life. So the Buddha taught us to love all beings as a
mother loves her only child. If we can do this even to a small
extent, the world will become happier and more peaceful place. In
the Dighanikaya, it is said by the Buddha that almost every virtue
such as unselfishness, loving sympathy and loving kindness is
included in this "Metta".
Though we talked much about Metta and repeat the formula "Sabbe
satta avera hontu, abyapajjha hontu etc;. "( May all sentient
beings be free from danger; may they be free from oppression
etc.), without Metta how can it be effective? This passage is not
to be merely recited. The Buddha does not ask us to learn any of
his teachings for recitation only. So the recitation of the "Metta
Sutta" is good, but the Buddha did not mean it to be merely
recited. He exhorted us to follow and practice the instructions in
it so that we might realize Metta as the best state of heart in
the world.
satta avera hontu, abyapajjha hontu etc;. "( May all sentient
beings be free from danger; may they be free from oppression
etc.), without Metta how can it be effective? This passage is not
to be merely recited. The Buddha does not ask us to learn any of
his teachings for recitation only. So the recitation of the "Metta
Sutta" is good, but the Buddha did not mean it to be merely
recited. He exhorted us to follow and practice the instructions in
it so that we might realize Metta as the best state of heart in
the world.
Therefore do not be satisfied with the mere recitation of the
"Metta Sutta" but strive to know its meaning with a view to
practicing it and to make it suffuse your being. That is the most
essential fact. Meditation does not mean merely to think about it,
but to practice it in your daily life.
"Metta Sutta" but strive to know its meaning with a view to
practicing it and to make it suffuse your being. That is the most
essential fact. Meditation does not mean merely to think about it,
but to practice it in your daily life.
Discourse of loving kindness
This discourse of loving kindness serves as a mark of protection
and as a subject of meditation. In the first part of the discourse
are found virtues that should be practiced by anyone who desires
his own welfare, and in the latter part the method of practicing
Metta or good will is explained in de tail. The Buddha taught us
to follow and practice the following principles:
and as a subject of meditation. In the first part of the discourse
are found virtues that should be practiced by anyone who desires
his own welfare, and in the latter part the method of practicing
Metta or good will is explained in de tail. The Buddha taught us
to follow and practice the following principles:
He who is skilled in doing welfare, who wishes to attain
the state of calm, (Perfect tranquility) must work to be
efficient, upright, perfectly upright, easy to speak to,
gentle and humble.
the state of calm, (Perfect tranquility) must work to be
efficient, upright, perfectly upright, easy to speak to,
gentle and humble.
Contended, easily supportable, having few duties, simple
in livelihood, controlled in sense prudent, modest and
not greedily attached to families, he must not commit
even the slightest sin for which other wise men might
censure him.
in livelihood, controlled in sense prudent, modest and
not greedily attached to families, he must not commit
even the slightest sin for which other wise men might
censure him.
He must contemplate so: May all beings be happy, may all
beings be secure, may all beings be happy. He must
radiate the measureless thoughts of loving kindness to
whatever living beings there may be; feeble or strong,
tall, medium or short, small, medium or large, thin,
medium or stout, seen or unseen, those dwelling far or
near, those who are born and those who are to be born-
may all beings, without exception, be happy.
beings be secure, may all beings be happy. He must
radiate the measureless thoughts of loving kindness to
whatever living beings there may be; feeble or strong,
tall, medium or short, small, medium or large, thin,
medium or stout, seen or unseen, those dwelling far or
near, those who are born and those who are to be born-
may all beings, without exception, be happy.
Let none be angry with another, let him not despise
anyone in any place. By means of physical and verbal
provocation or by frustrated enmity, in anger or
ill-will let him not wish another's suffering.
anyone in any place. By means of physical and verbal
provocation or by frustrated enmity, in anger or
ill-will let him not wish another's suffering.
Just as a mother would protect at the risk of her own
life the life of her only son, even so let him spread
boundless loving kindness to every corner of the world;
above, below and across, unhindered without any
obstruction, without any hatred, without any enmity.
life the life of her only son, even so let him spread
boundless loving kindness to every corner of the world;
above, below and across, unhindered without any
obstruction, without any hatred, without any enmity.
While standing, walking, sitting or lying down, as long
as he awake, without sloth (laziness) he should devote
himself to this mindfulness of love. This, they say, is
the "Highest Conduct" and this is called the "Noble
living" (Holy life).
as he awake, without sloth (laziness) he should devote
himself to this mindfulness of love. This, they say, is
the "Highest Conduct" and this is called the "Noble
living" (Holy life).
If the meditator, not falling into wrong-view (egoism),
be virtuous and endowed with perfect insight, and expel
his passion for sensual pleasure, then, of a truth, he
will never be conceived in any womb again.
be virtuous and endowed with perfect insight, and expel
his passion for sensual pleasure, then, of a truth, he
will never be conceived in any womb again.
In the Dhammapada the Buddha said, "A beautiful word or thought
which is not accompanied by corresponding acts is like a bright
flower which bears no fruit. It would not produce any effect." So,
it is action, not speculation, it is practice, not theory that
matters. According to the Dhammapada, "will" if it is not followed
by corresponding action does not count. Therefore, practice of the
"Noble Principles of the Metta Sutta" is the essence of Buddhism.
which is not accompanied by corresponding acts is like a bright
flower which bears no fruit. It would not produce any effect." So,
it is action, not speculation, it is practice, not theory that
matters. According to the Dhammapada, "will" if it is not followed
by corresponding action does not count. Therefore, practice of the
"Noble Principles of the Metta Sutta" is the essence of Buddhism.
In this connexion this "Metta" or Universal Love (Loving
kindness)
is generally taken to exist in connexion with other people, but in
reality love for self comes first. It is not a selfish love, but
love for self, pure love that comes first. By having pure love or
"Metta" as we defined it for self; selfish tendencies, hatred,
anger, will be diminished. Therefore, unless we ourselves possess
"Metta" within, we can not share, radiate, send "Metta" to others.
So meditation on love "Metta" is to be started within ourselves.
According to Buddhism self-love comes first. By helping ourselves,
we can help others effectively. The Buddha pointed out, "If a
person cannot help himself well, he cannot help others well".
is generally taken to exist in connexion with other people, but in
reality love for self comes first. It is not a selfish love, but
love for self, pure love that comes first. By having pure love or
"Metta" as we defined it for self; selfish tendencies, hatred,
anger, will be diminished. Therefore, unless we ourselves possess
"Metta" within, we can not share, radiate, send "Metta" to others.
So meditation on love "Metta" is to be started within ourselves.
According to Buddhism self-love comes first. By helping ourselves,
we can help others effectively. The Buddha pointed out, "If a
person cannot help himself well, he cannot help others well".
In the Dhammapada it says, "One should first establish oneself in
what is proper then only he should advise another; such a wise-man
will not be reproached!". If one cannot find happiness in himself,
he cannot find happiness anywhere else. It is also said that
people who cannot control themselves cannot find happiness.
what is proper then only he should advise another; such a wise-man
will not be reproached!". If one cannot find happiness in himself,
he cannot find happiness anywhere else. It is also said that
people who cannot control themselves cannot find happiness.
According to the Buddhist method, training oneself comes first.
Individual perfection must be first, so that the organic whole may
be perfect. The state of the outer world is a reflection of our
innerselves. The world is like a great mirror, and if you look at
the mirror with a smiling face, you will see your own beautiful
smiling face. If you look at it with a shrinking face, you will
see your own ugly face. It means that "Every action must have
equal and opposite reaction."
Individual perfection must be first, so that the organic whole may
be perfect. The state of the outer world is a reflection of our
innerselves. The world is like a great mirror, and if you look at
the mirror with a smiling face, you will see your own beautiful
smiling face. If you look at it with a shrinking face, you will
see your own ugly face. It means that "Every action must have
equal and opposite reaction."
So if you treat the world properly, kindly, the world will treat
you kindly. We should not expect other persons to treat us kindly
first, we should start by ourselves treating them kindly,
you kindly. We should not expect other persons to treat us kindly
first, we should start by ourselves treating them kindly,
This is the essence of Buddhist "Metta" Loving Kindness.
"May all beings be happy, may all beings be secure, may all beings
be happy minded and may their hearts be
wholesome."
Source: The Buddhists' Three Jewels, http://www.buddhism.ndirect.co.uk/
The Metta Prayer
In order that I may be skilled in discerning what is good, in order that I may understand the path to peace,Translated and adapted by Bodhipaksa from the Pali Metta Sutta.
Let me be able, upright, and straightforward, of good speech, gentle, and free from pride;
Let me be contented, easily satisfied, having few duties, living simply, of controlled senses, prudent, without pride and without attachment to nation, race, or other groups.
Let me not do the slightest thing for which the wise might rebuke me. Instead let me think:
“May all beings be well and safe, may they be at ease.Just as a mother would guard her child, her only child, with her own life, even so let me cultivate a boundless mind for all beings in the world.
Whatever living beings there may be, whether moving or standing still, without exception, whether large, great, middling, or small, whether tiny or substantial,
Whether seen or unseen, whether living near or far,
Born or unborn; may all beings be happy.
Let none deceive or despise another anywhere. Let none wish harm to another, in anger or in hate.”
Let me cultivate a boundless love for all beings in the world, above, below, and across, unhindered, without ill will or enmity.
Standing, walking, seated, or lying down, free from torpor, let me as far as possible fix my attention on this recollection. This, they say, is the divine life right here.
http://www.wildmind.org/metta/introduction/metta-prayer
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