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09/13/14
1264 LESSON 14914 SUNDAY The Buddha’s Teachings of Loving Kindness
Jai Bhim
Kindly attend the “NATIONAL CONFERENCE ON LOVING KINDNESS”
at 09:30 AM
at Secretariat Club Cubbon Park, Bangalore
on 14-09-2014
Please visit:
for
Karaniya Metta Sutta in Pali 3:14mins
Karanîya Metta Sutta in Pali is a Discourse on Loving Kindness taught by Lord Buddha
for
Karaniya Metta Sutta - Loving Kindness (Pali Karaoke + English Meaning) 08:00 mins
Karaniya Metta Sutta (Loving-kindness)
These are what must be done
by them who are dexterous in kindness
in order to attain peacefulness
He/She must be competent, honest, really honest,
humble, gentle, and have no haughty
Feeling satisfied, easy to be served,
Not complicated; having simple life
Having tranquil sense, very heedfull in every action
Having sense of shame of any bad action, detached from family
Not committing any mistake even the small one
which could be blemished by the Wise
He/She should think:
May all the creatures be happy and serene,
May all the creatures be exultant
Any creature,
The weak and the strong, without exception
The long or the big
The modest, short, small or fat
The visible or the invisible
The far or even the close
The born or the will be born
May all the creatures be happy
Don’t cheat others
Or insulting anybody
Don’t expect any bad things happen to the others
just because of anger and hatred.
Just like a mother who risks her life
Protecting her only child
Thus towards all the creatures
Radiated by her, limitless compassion thought
Her compassion to the whole universe
Radiated by her mind infinitely
To the above, nether, and around
Without any obstacle, without any hatred and hostility
While standing, walking, or sitting
Or bedridding, while awakened
He/She is very diligent in developing this consciousness
Which is called: Being silent in Brahma ( Love)
Not to hold on the wrong sight (about atta/ the “I”)
By sila and perfect sight
Until it’s clean from the passion of the sense
He/She will be free from circle of suffering
for
Karaniya Metta Sutta Relaxing Meditation Music 2013 1:04:24 hr
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The Metta Sutra
The Buddha’s Words on Kindness
The Metta Sutra
This is the work for those who are skilled and peaceful, who seek the good:
May they be able and upright, straightforward, of gentle speech and not proud.
May they be content and easily supported, unburdened with their senses calmed.
May they be wise, not arrogant and without desire for the possessions of others.
May they do nothing mean or that the wise would reprove.
May all beings be happy.
May they live in safety and joy.
All living beings, whether weak or strong, tall, stout, medium or short, seen or unseen,
near or distant, born or to be born, may they all be happy.
Let no one deceive another or despise any being in any state,
let none by anger or hatred wish harm to another.
As a mother watches over her child, willing to risk her own life to protect her only child,
so with a boundless heart should one cherish all living beings,
suffusing the whole world with unobstructed loving-kindness.
Standing or walking, sitting or lying down, during all one’s waking hours,
may one remain mindful of this heart and this way of living that is the best in the world.
Unattached to speculations, views and sense desires, with clear vision,
such a person will never be reborn in the cycles of suffering.
The Metta Sutra (a sutra is a teaching of the Buddha) is recited to study, reflect upon and generate
the essence of Metta within oneself and for all sentient beings.
The Pali word “metta” is a multi-significant term meaning loving-kindness, friendliness, goodwill,
benevolence, fellowship, amity, concord, inoffensiveness and non-violence.
Metta is defined as the strong wish for the welfare and happiness of others.
Essentially metta is an altruistic attitude of love and friendliness as distinguished
from mere amiability based on self-interest.
“The Buddha himself said that if you repeatedly practice this prayerful meditation — with a forgiving, loving heart
while relinquishing judgment, anger and prejudice — great benefits will ensue: you will sleep easily,
wake easily and have pleasant dreams, people will love you, celestial beings will love you and protect you;
poisons, weapons, fire, and other external dangers will not harm you;
your face will be radiant and your mind concentrated and serene;
and you will die unconfused and be reborn in happy realms.”
– Lama Surya Das, Awakening the Buddha Withinhttp://www.sharonsalzberg.com/ realhappiness/blog
Meditations
Meditation
practice opens us up to the world, and allows us to realize fully what
we are feeling as we encounter both suffering and joy. The Buddha taught
the doctrine of the “Middle Way,” a path that avoids extremes and
remains centered in the reality of the present moment.
practice opens us up to the world, and allows us to realize fully what
we are feeling as we encounter both suffering and joy. The Buddha taught
the doctrine of the “Middle Way,” a path that avoids extremes and
remains centered in the reality of the present moment.
Brahma-Viharas
Meditations
Meditation
practice opens us up to the world, and allows us to realize fully what
we are feeling as we encounter both suffering and joy. The Buddha taught
the doctrine of the “Middle Way,” a path that avoids extremes and
remains centered in the reality of the present moment.
practice opens us up to the world, and allows us to realize fully what
we are feeling as we encounter both suffering and joy. The Buddha taught
the doctrine of the “Middle Way,” a path that avoids extremes and
remains centered in the reality of the present moment.
Brahma-Viharas
Brahma-Viharas
is a Pali word (original language of the Buddha) meaning “heavenly
abode” or “best home.” The Buddha taught that practicing these four
qualities leads to the “liberation of the heart which is love.” The
Brahma-Viharas are:
is a Pali word (original language of the Buddha) meaning “heavenly
abode” or “best home.” The Buddha taught that practicing these four
qualities leads to the “liberation of the heart which is love.” The
Brahma-Viharas are:
Metta
(lovingkindness) translates both as friendship and also gentle, as in a
gentle rain that falls indiscriminately upon everything. Metta practice
is a steady, unconditional sense of connection that touches all beings
without exception, including ourselves. The Buddha first taught it as an
antidote to fear.
(lovingkindness) translates both as friendship and also gentle, as in a
gentle rain that falls indiscriminately upon everything. Metta practice
is a steady, unconditional sense of connection that touches all beings
without exception, including ourselves. The Buddha first taught it as an
antidote to fear.
Compassion
is our caring human response to suffering. A compassionate heart is
non-judgmental and recognizes all suffering—our own and that of
others—as deserving of tenderness.
is our caring human response to suffering. A compassionate heart is
non-judgmental and recognizes all suffering—our own and that of
others—as deserving of tenderness.
Sympathetic
Joy is the realization that others’ happiness is inseparable from our
own. We rejoice in the joy of others and are not threatened by another’s
success.
Joy is the realization that others’ happiness is inseparable from our
own. We rejoice in the joy of others and are not threatened by another’s
success.
Equanimity
is the spacious stillness of mind that provides the ground for the
boundless nature of the other three qualities. This radiant calm enables
us to ride the waves of our experience without getting lost in our
reactions.
is the spacious stillness of mind that provides the ground for the
boundless nature of the other three qualities. This radiant calm enables
us to ride the waves of our experience without getting lost in our
reactions.
Vipassana
Vipassana
meditation quiets the mind and refines our awareness so we can directly
experience the truth of our lives with a minimum of distraction and
obscuration. This style traces directly to the way the Buddha himself
practiced, and is common to all Buddhist traditions. Simplicity,
stillness and attention are its qualities.
meditation quiets the mind and refines our awareness so we can directly
experience the truth of our lives with a minimum of distraction and
obscuration. This style traces directly to the way the Buddha himself
practiced, and is common to all Buddhist traditions. Simplicity,
stillness and attention are its qualities.
The
first pillar of meditation is concentration—stability of mind. We focus
our normally scattered energy. The state we cultivate is tranquil,
relaxed, open, yielding, gentle and soft. We let things be; we don’t try
to hold on to experiences. Our mind is alert and deeply connected with
what’s going on.
first pillar of meditation is concentration—stability of mind. We focus
our normally scattered energy. The state we cultivate is tranquil,
relaxed, open, yielding, gentle and soft. We let things be; we don’t try
to hold on to experiences. Our mind is alert and deeply connected with
what’s going on.
The
second pillar is mindfulness. We are aware of what is happening as it
actually arises—not being lost in our conclusions or judgments about it.
We pay attention to our pleasant experiences, our painful experiences
and our neutral experiences—the sum total of what life brings us.
second pillar is mindfulness. We are aware of what is happening as it
actually arises—not being lost in our conclusions or judgments about it.
We pay attention to our pleasant experiences, our painful experiences
and our neutral experiences—the sum total of what life brings us.
Basic Concepts
THE NOBLE EIGHTFOLD PATH
This is the path the Buddha taught to those seeking liberation.
1. Right understanding
2. Right thought
3. Right speech
4. Right action
5. Right livelihood
6. Right effort
7. Right mindfulness
8. Right concentration
THE FIVE PRECEPTS
An ethical life is founded on these standards of conduct.
1. To refrain from killing
2. To refrain from stealing
3. To refrain from sexual misconduct
4. To refrain from false, harsh and idle speech
5. To refrain from intoxicants that cloud the mind
THE SIX WHOLESOME AND UNWHOLESOME ROOTS OF MIND
The mind is always under the influence of one of these states.
1. Generosity
2. Love
3. Wisdom
4. Greed
5. Hatred
6. Delusion
THE FOUR NOBLE TRUTHS
This was the Buddha’s first and fundamental teaching about the nature of our experience and spiritual potential.
1. The existence of suffering
2. The origin of suffering
3. The cessation of suffering
4. The path to the cessation of suffering
THE SIX SENSE DOORS AND THREE FEELING TONES
Sense Doors
Everything we experience comes through these portals.
1. Eye (Seeing)
2. Ear (Hearing)
3. Nose (Smelling)
4. Tongue (Tasting)
5. Body (Touching)
6. Mind
Feeling Tones
Each moment of experience is felt as one of three feeling tones.
1. Pleasant
2. Unpleasant
3. Neutral
THE FIVE HINDRANCES
These are the classical hindrances to meditation practice.
1. Desire, clinging, craving
2. Aversion, anger, hatred
3. Sleepiness, sloth
4. Restlessness
5. Doubt
THE THREE KINDS OF SUFFERING
The Buddha taught that we can understand different kinds of suffering through these three categories.
1. The suffering of pain
2. The suffering of change
3. The suffering of conditionality
THE FOUR BRAHMA-VIHARAS
These four “best abodes” reflect the mind state of enlightenment.
1. Lovingkindness
2. Compassion
3. Sympathetic joy
4. Equanimity
THE EIGHT VICISSITUDES
According to the Buddha, we will experience these vicissitudes throughout our lives, no matter what our intentions or actions.
1. Pleasure and pain
2. Gain and loss
3. Praise and blame
4. Fame and disrepute
Metta Sutra
The Buddha’s Words on Lovingkindness
This is what should be done
By those who are skilled in goodness,
And who know the path of peace:
Let them be able and upright,
Straightforward and gentle in speech,
Humble and not conceited,
Contented and easily satisfied,
Unburdened with duties and frugal in their ways,
Peaceful and calm, and wise and skillful,
Not proud and demanding in nature.
Let them not do the slightest thing
That the wise would later reprove.
Wishing: in gladness and in safety,
May all beings be at ease.
Whatever living beings there may be;
Whether they are weak or strong, omitting none,
The great or the mighty, medium, short or small,
The seen and the unseen,
Those living near and far away,
Those born and to-be-born—
May all beings be at ease!
Let none deceive another,
Or despise any being in any state.
Let none through anger or ill-will
Wish harm upon another.
Even as a mother protects with her life
Her child, her only child,
So with a boundless heart
Should one cherish all living beings;
Radiating kindness over the entire world,
Spreading upward to the skies,
And downward to the depths;
Outward and unbounded,
Freed from hatred and ill-will.
Whether standing or walking, seated or lying down,
Free from drowsiness,
One should sustain this recollection.
This is said to be the sublime abiding.
By not holding to fixed views,
The pure-hearted one, having clarity of vision,
Being freed from all sense desires,
Is not born again into this world.
A Word on the Practice of Dana
The
ethos at IMS is to teach intensive retreats on the basis of dana, an
ancient Pali word meaning generosity, giving or gift. At the time of the
Buddha, teachings were considered priceless and thus offered freely.
Dharma teachers received no payment. The lay community provided food,
clothing shelter and medicine. The Buddha taught that generosity is the
first of ten qualities of character to be perfected because it opens the
heart, reduces self-absorption and serves others.Participants donate
whatever is in their means.
ethos at IMS is to teach intensive retreats on the basis of dana, an
ancient Pali word meaning generosity, giving or gift. At the time of the
Buddha, teachings were considered priceless and thus offered freely.
Dharma teachers received no payment. The lay community provided food,
clothing shelter and medicine. The Buddha taught that generosity is the
first of ten qualities of character to be perfected because it opens the
heart, reduces self-absorption and serves others.Participants donate
whatever is in their means.
Sharon’s Favorite Sutta
(Commentary Follows)
Abandon what is unwholesome, oh monks!
One can abandon the unwholesome, oh monks!
If it were not possible, I would not ask you to do so.
If this abandoning of the unwholesome would bring harm and suffering,
I would not ask you to abandon it.
But as the abandoning of the unwholesome brings benefit and happiness,
Therefore, I say, ‘Abandon what is unwholesome!’
Cultivate what is wholesome, oh monks.
One can cultivate the wholesome.
If it were not feasible, I would not ask you to do it.
If this cultivation of the wholesome would bring harm and suffering,
I would not ask you to cultivate it.
But as the cultivation of the wholesome brings benefit and happiness,
Therefore, I say, ‘Cultivate what is wholesome!’
Anguttara-Nikaya
Sharon’s Commentary:
This
is one of my favorite passages for many reasons. It beautifully
exemplifies the extraordinary compassion of the Buddha. The mind of the
Buddha sees only suffering and the end of suffering, and exhorts those
heading toward suffering to take care, to pay attention, rather than
condemning them. He sees those heading towards the end of suffering and
rejoices for them.
is one of my favorite passages for many reasons. It beautifully
exemplifies the extraordinary compassion of the Buddha. The mind of the
Buddha sees only suffering and the end of suffering, and exhorts those
heading toward suffering to take care, to pay attention, rather than
condemning them. He sees those heading towards the end of suffering and
rejoices for them.
It
also inspires a feeling of self-confidence within one — it can be
done… I can do it. Many times if I find difficulty in the teaching,
when I am very honest about it, it is because I fear I am not capable of
actualizing it. When I feel confidence in myself, my love for the
teachings grows exponentially.
also inspires a feeling of self-confidence within one — it can be
done… I can do it. Many times if I find difficulty in the teaching,
when I am very honest about it, it is because I fear I am not capable of
actualizing it. When I feel confidence in myself, my love for the
teachings grows exponentially.
When
I first went to Sayadaw U Pandita for metta instructions he asked me if
I thought I was going to be successful at it and I thought, “He’s
looking for conceit.” I replied, “Well, I don’t know whether I’ll be
successful or not.” He then shook his head dolefully, and said: “You
must always approach things with the attitude that you can be
successful. This is what the Buddha taught.”
I first went to Sayadaw U Pandita for metta instructions he asked me if
I thought I was going to be successful at it and I thought, “He’s
looking for conceit.” I replied, “Well, I don’t know whether I’ll be
successful or not.” He then shook his head dolefully, and said: “You
must always approach things with the attitude that you can be
successful. This is what the Buddha taught.”
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