What is the difference between practicing metta meditation by directing it towards specific people (friends, neutral, people we don't like), versus cultivating the feeling of metta and directing it more generally (i.e. in various directions)? The metta sutta doesn't seem to even mention directing metta at all.
I've only really tried the former method (directing it towards specific people) because that's what seems to be the most common way to teach it. However, I find it very difficult to generate a feeling of loving-kindness once I move past people I am positive towards. I can visualize the people, and I can recite the words in my head ("May they be happy...") but I don't feel like I'm actually developing any metta.
I haven't found a guided meditation for practicing metta bhavana in the second (not directing at specific people) method, and have found zilch in terms of a sutta-based metta bhavana practice.
Can someone help me out here? I feel that I'm often quite critical and judgmental and think I would benefit from this practice.
Difficulty with metta bhavana
Re: Difficulty with metta bhavana
Vism. IX (starting on page 291) gives very detailed instructions on the Brahmaviharas..
Re: Difficulty with metta bhavana
This thread has the talks given by Bhante Sujato at a Metta Bhavana Retreat:
Ajahn Sujato - Unconditional Love
http://www.dhammawheel.com/viewtopic.php?f=13&t=2810
With metta,
Chris
Ajahn Sujato - Unconditional Love
http://www.dhammawheel.com/viewtopic.php?f=13&t=2810
With metta,
Chris
---The trouble is that you think you have time---
---Worry is the Interest, paid in advance, on a debt you may never owe---
---It's not what happens to you in life that is important ~ it's what you do with it ---
---Worry is the Interest, paid in advance, on a debt you may never owe---
---It's not what happens to you in life that is important ~ it's what you do with it ---
Re: Difficulty with metta bhavana
Try to think of meditation as training. Just like an athlete trains his or her body to compete at an elite level, so we too, as meditators train our mind to develop jhana and Vipassana.Invincible_Summer wrote:What is the difference between practicing metta meditation by directing it towards specific people (friends, neutral, people we don't like), versus cultivating the feeling of metta and directing it more generally (i.e. in various directions)? The metta sutta doesn't seem to even mention directing metta at all.
I've only really tried the former method (directing it towards specific people) because that's what seems to be the most common way to teach it. However, I find it very difficult to generate a feeling of loving-kindness once I move past people I am positive towards. I can visualize the people, and I can recite the words in my head ("May they be happy...") but I don't feel like I'm actually developing any metta.
I haven't found a guided meditation for practicing metta bhavana in the second (not directing at specific people) method, and have found zilch in terms of a sutta-based metta bhavana practice.
Can someone help me out here? I feel that I'm often quite critical and judgmental and think I would benefit from this practice.
Being able to generate metta towards those whom you do not know or do not like is difficult but by regular effort, it is achievable. Eventually,everyone and all beings will become an object for your metta bhavana.
In the meantime, just continue to practice the best you can.
Kind regards,
Ben
“No lists of things to be done. The day providential to itself. The hour. There is no later. This is later. All things of grace and beauty such that one holds them to one's heart have a common provenance in pain. Their birth in grief and ashes.”
- Cormac McCarthy, The Road
Learn this from the waters:
in mountain clefts and chasms,
loud gush the streamlets,
but great rivers flow silently.
- Sutta Nipata 3.725
Compassionate Hands Foundation (Buddhist aid in Myanmar) • Buddhist Global Relief • UNHCR
e: [email protected]..
- Cormac McCarthy, The Road
Learn this from the waters:
in mountain clefts and chasms,
loud gush the streamlets,
but great rivers flow silently.
- Sutta Nipata 3.725
Compassionate Hands Foundation (Buddhist aid in Myanmar) • Buddhist Global Relief • UNHCR
e: [email protected]..
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Re: Difficulty with metta bhavana
If you're practising with others then you could try broadening metta to all the people in the room. Alternatively imagine the people in your local area, like neighbours or people you see regularly in the area.Invincible_Summer wrote: Can someone help me out here? I feel that I'm often quite critical and judgmental and think I would benefit from this practice.
Also be kind to yourself in recognising that metta takes time to develop. Initially the practice might just involve thinking about other people and the challenges they face, or perhaps a greater acceptance of them.
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Re: Difficulty with metta bhavana
Thanks for the replies. I will try to be more patient with this, and more kind to myself by not seeing my foray into metta bhavana as some sort of failure.
Is there much of a difference between the metta bhavana techniques I mentioned in the OP?
Is there much of a difference between the metta bhavana techniques I mentioned in the OP?
Re: Difficulty with metta bhavana
Have you ever tried doing it this way? It's not a delineated brahmavihara practice event, but a way of being in the world.
- "And how is it, bhikkhus, that by protecting oneself one protects others? By the pursuit, development, and cultivation of the four establishments of mindfulness. It is in such a way that by protecting oneself one protects others.
"And how is it, bhikkhus, that by protecting others one protects oneself? By patience, harmlessness, goodwill, and sympathy. It is in such a way that by protecting others one protects oneself.
- Sedaka Sutta [SN 47.19]
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Re: Difficulty with metta bhavana
So developing Right Mindfulness and Right Intention?daverupa wrote:Have you ever tried doing it this way? It's not a delineated brahmavihara practice event, but a way of being in the world.
Buddha save me from new-agers!
Re: Difficulty with metta bhavana
Well, mindfulness is what allows for the accurate and repeated application of patience, harmlessness, goodwill, and sympathy, but the precise methods will vary according to individual contexts. I simply experience a better result with this approach, as opposed to seated metta practice directed towards various people I imagine for the purpose.
Instead, whenever a person is present to the physical senses or the mind in recollection, etc, these four can be applied over mindfulness, like gloves over hands.
Instead, whenever a person is present to the physical senses or the mind in recollection, etc, these four can be applied over mindfulness, like gloves over hands.
- "And how is it, bhikkhus, that by protecting oneself one protects others? By the pursuit, development, and cultivation of the four establishments of mindfulness. It is in such a way that by protecting oneself one protects others.
"And how is it, bhikkhus, that by protecting others one protects oneself? By patience, harmlessness, goodwill, and sympathy. It is in such a way that by protecting others one protects oneself.
- Sedaka Sutta [SN 47.19]
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Re: Difficulty with metta bhavana
The directed practice can be found in teachings on the Brahmavihara's for a look at what these directions signify have a look at the Sigolavada sutta DN 31Invincible_Summer wrote:What is the difference between practicing metta meditation by directing it towards specific people (friends, neutral, people we don't like), versus cultivating the feeling of metta and directing it more generally (i.e. in various directions)? The metta sutta doesn't seem to even mention directing metta at all.
I prefer to think of metta as good will, or friendliness. I have found an instruction I was given on one retreat very useful. Using the acronym P.U.F.F. meaning Patience, Understanding, Forgiveness, and Friendliness, I nurture the quality when people come to mind the best I can.I've only really tried the former method (directing it towards specific people) because that's what seems to be the most common way to teach it. However, I find it very difficult to generate a feeling of loving-kindness once I move past people I am positive towards. I can visualize the people, and I can recite the words in my head ("May they be happy...") but I don't feel like I'm actually developing any metta.
What qualities does your understanding of Metta have?
Have you tried to reflect on the metta suttas? I have at times recited the text and found it a useful protection against fear, and as a useful grounding device while practicing metta.I haven't found a guided meditation for practicing metta bhavana in the second (not directing at specific people) method, and have found zilch in terms of a sutta-based metta bhavana practice.
Can someone help me out here? I feel that I'm often quite critical and judgmental and think I would benefit from this practice.
Blog, Suttas, Aj Chah, Facebook.
He who knows only his own side of the case knows little of that. His reasons may be good, and no one may have been able to refute them.
But if he is equally unable to refute the reasons on the opposite side, if he does not so much as know what they are, he has no ground for preferring either opinion …
...
He must be able to hear them from persons who actually believe them … he must know them in their most plausible and persuasive form.
John Stuart Mill
He who knows only his own side of the case knows little of that. His reasons may be good, and no one may have been able to refute them.
But if he is equally unable to refute the reasons on the opposite side, if he does not so much as know what they are, he has no ground for preferring either opinion …
...
He must be able to hear them from persons who actually believe them … he must know them in their most plausible and persuasive form.
John Stuart Mill
Re: Difficulty with metta bhavana
Thanissaro talks about this at length in his recent day-long about the Brahmaviharas. Actually, he goes further, and says that Metta doesn't have to involve friendliness, it only has to involve good will, and in fact there are examples of the Buddha being quite unfriendly in the canon. E.g.Cittasanto wrote: I prefer to think of metta as good will, or friendliness.
“You worthless men, how can you for the sake of your stomachs
speak praise of one another’s superior human states to householders?
It would be better for you that your bellies be slashed open with a
sharp butcher’s knife than that you should for the sake of your
stomachs speak praise of one another’s superior human states to
householders.
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Re: Difficulty with metta bhavana
hi Fivebells,
Wouldn't an admirable friend admonish severely what needs admonished severely? Here the Buddha didn't turn his back on them, rather, they were put in their place.fivebells wrote:Thanissaro talks about this at length in his recent day-long about the Brahmaviharas. Actually, he goes further, and says that Metta doesn't have to involve friendliness, it only has to involve good will, and in fact there are examples of the Buddha being quite unfriendly in the canon. E.g.Cittasanto wrote: I prefer to think of metta as good will, or friendliness.
“You worthless men, how can you for the sake of your stomachs
speak praise of one another’s superior human states to householders?
It would be better for you that your bellies be slashed open with a
sharp butcher’s knife than that you should for the sake of your
stomachs speak praise of one another’s superior human states to
householders.
Blog, Suttas, Aj Chah, Facebook.
He who knows only his own side of the case knows little of that. His reasons may be good, and no one may have been able to refute them.
But if he is equally unable to refute the reasons on the opposite side, if he does not so much as know what they are, he has no ground for preferring either opinion …
...
He must be able to hear them from persons who actually believe them … he must know them in their most plausible and persuasive form.
John Stuart Mill
He who knows only his own side of the case knows little of that. His reasons may be good, and no one may have been able to refute them.
But if he is equally unable to refute the reasons on the opposite side, if he does not so much as know what they are, he has no ground for preferring either opinion …
...
He must be able to hear them from persons who actually believe them … he must know them in their most plausible and persuasive form.
John Stuart Mill
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Re: Difficulty with metta bhavana
Yes, understood. I can see this approach working better "off the cushion".daverupa wrote:Well, mindfulness is what allows for the accurate and repeated application of patience, harmlessness, goodwill, and sympathy, but the precise methods will vary according to individual contexts. I simply experience a better result with this approach, as opposed to seated metta practice directed towards various people I imagine for the purpose.
Buddha save me from new-agers!
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Re: Difficulty with metta bhavana
Yes, I try to do this as an "everyday practice" sort of thing, although I never knew of the sutta before. Thanks for sharing it. I guess I feel that I'm not as successful in being patient or sympathetic as I would like to be, and would like to try to bolster this by practicing some sitting metta bhavana. I'm aware that it's important to try and carry lessons "learned" in meditation "off the cushion," but I think sometimes the cushion is a good place to train weak areas.daverupa wrote:Have you ever tried doing it this way? It's not a delineated brahmavihara practice event, but a way of being in the world.
Interesting... so when these directions are used, they actually mean to direct them towards parents, teachers, friends and associates, wife/husband, and ascetics/brahmans (religious teachers?)?Cittasanto wrote: The directed practice can be found in teachings on the Brahmavihara's for a look at what these directions signify have a look at the Sigolavada sutta DN 31
Good question, and I like the acronym!I prefer to think of metta as good will, or friendliness. I have found an instruction I was given on one retreat very useful. Using the acronym P.U.F.F. meaning Patience, Understanding, Forgiveness, and Friendliness, I nurture the quality when people come to mind the best I can.
What qualities does your understanding of Metta have?
I think my understanding of metta includes goodwill, patience, and acceptance.
I have not. I will try this. Thanks for the help!Have you tried to reflect on the metta suttas? I have at times recited the text and found it a useful protection against fear, and as a useful grounding device while practicing metta.
Re: Difficulty with metta bhavana
Here one abides pervading the first direction with a mind of loving kindness, likewise the second, likewise the third, likewise the fourth so above, below, horizontally, and everywhere one abides pervading all the world with a mind imbued with loving kindness abundant exalted and immeasurable without hostility and without ill will.Invincible_Summer wrote:What is the difference between practicing metta meditation by directing it towards specific people (friends, neutral, people we don't like), versus cultivating the feeling of metta and directing it more generally (i.e. in various directions)? The metta sutta doesn't seem to even mention directing metta at all.
I've only really tried the former method (directing it towards specific people) because that's what seems to be the most common way to teach it. However, I find it very difficult to generate a feeling of loving-kindness once I move past people I am positive towards. I can visualize the people, and I can recite the words in my head ("May they be happy...") but I don't feel like I'm actually developing any metta.
I haven't found a guided meditation for practicing metta bhavana in the second (not directing at specific people) method, and have found zilch in terms of a sutta-based metta bhavana practice.
Can someone help me out here? I feel that I'm often quite critical and judgmental and think I would benefit from this practice.
Likewise with compassion, sympathetic joy, and equanimity.
Long Discourses of the Buddha contains a number of references to these with this description of how to do so. This is a general development of loving kindness meditation, and we can apply it specifically to whoever we encounter in our day to day practice.