Sources and development of Metta and Compassion.

The cultivation of calm or tranquility and the development of concentration
Jones
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Re: Sources and development of Metta and Compassion.

Post by Jones » Sat Feb 13, 2016 12:46 am

Anguttara Nikaya
The Book of The Twos
Sutta 140

"Bhikkhus, there are these two things. What two? The removal of anger and the removal of hostility. These are two things."

The Numerical Discourses of The Buddha Translated by Great Venerable Bhikkhu Bodhi.
:anjali:

Jones
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Re: Sources and development of Metta and Compassion.

Post by Jones » Thu Feb 18, 2016 7:01 pm

Contemplations on the Four Sublime States by Nyanaponika Maha Thera

I. Love (Metta)
Love, without desire to possess, knowing well that in the ultimate sense there is no possession and no possessor: this is the highest love.

Love, without speaking and thinking of "I," knowing well that this so-called "I" is a mere delusion.

Love, without selecting and excluding, knowing well that to do so means to create love's own contrasts: dislike, aversion and hatred.

Love, embracing all beings: small and great, far and near, be it on earth, in the water or in the air.

Love, embracing impartially all sentient beings, and not only those who are useful, pleasing or amusing to us.

Love, embracing all beings, be they noble-minded or low-minded, good or evil. The noble and the good are embraced because love is flowing to them spontaneously. The low-minded and evil-minded are included because they are those who are most in need of love. In many of them the seed of goodness may have died merely because warmth was lacking for its growth, because it perished from cold in a loveless world.

Love, embracing all beings, knowing well that we all are fellow wayfarers through this round of existence — that we all are overcome by the same law of suffering.

Love, but not the sensuous fire that burns, scorches and tortures, that inflicts more wounds than it cures — flaring up now, at the next moment being extinguished, leaving behind more coldness and loneliness than was felt before.

Rather, love that lies like a soft but firm hand on the ailing beings, ever unchanged in its sympathy, without wavering, unconcerned with any response it meets. Love that is comforting coolness to those who burn with the fire of suffering and passion; that is life-giving warmth to those abandoned in the cold desert of loneliness, to those who are shivering in the frost of a loveless world; to those whose hearts have become as if empty and dry by the repeated calls for help, by deepest despair.

Love, that is a sublime nobility of heart and intellect which knows, understands and is ready to help.

Love, that is strength and gives strength: this is the highest love.

Love, which by the Enlightened One was named "the liberation of the heart," "the most sublime beauty": this is the highest love.

And what is the highest manifestation of love?

To show to the world the path leading to the end of suffering, the path pointed out, trodden, and realized to perfection by Him, the Exalted One, the Buddha.


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Jones
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Re: Sources and development of Metta and Compassion.

Post by Jones » Wed Feb 24, 2016 8:32 pm

Mughapakkha Jataka

Prince Temiya, translated by Ken and Visakha Kawasaki, Buddhist Publication Society.
Excerpt,
"He who is faithful to his friends may wander far and wide, but he will always find welcome, and his wants will always be supplied. Because he is faithful to his friends, he will be honoured. He will be respected by warriors and unharmed by enemies. The man who is faithful to his friends is the best of kin. The one who is faithful to his friends will always be rewarded for his labour and will prosper. When in danger, he will find succor. Like the banyan tree, which defies the wind, strengthened by its branches which have rooted all around, the faithful man will weather even the rage of the fiercest foes."

Jones
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Re: Sources and development of Metta and Compassion.

Post by Jones » Tue Aug 23, 2016 7:45 pm

Hi Dhamma Friends

I just wanted to share this from the Udana commentary, it is from the last few lines of the fourth sutta of the Mucalinda Chapter, it reads as follows:-)

He brought the verse to a conclusion by way of that element of nibbana that is without remnant of substrate implying that "So if you do not desire happiness and dukkha arising by way of insults and so on, you should forge a link solely with that state in which the substrate is completely lacking". So were the cycle (of samsara) and the absence of that cycle talked of by means of this Udana.
The exposition of the fourth sutta is concluded.


The three Jewels are the foremost in every world sphere.
I hope you are all well at dhamma wheel, with respect,
Jones

Jones
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Joined: Thu Aug 14, 2014 9:37 pm

Re: Sources and development of Metta and Compassion.

Post by Jones » Sun Aug 28, 2016 12:50 am

7. The Blessings of Metta

Monks, when universal love leading to liberation of mind is ardently practiced, developed, unrelentingly resorted to, used as one's vehicle, made the foundation of one's life, fully established, well consolidated and perfected, then these eleven blessings may be expected. What eleven?
One sleeps happily; one wakes happily; one does not suffer bad dreams; one is dear to human beings; one is dear to non-human beings; the gods protect one; no fire or poison or weapon harms one; one's mind gets quickly concentrated; the expression of one's face is serene; one dies unperturbed; and even if one fails to attain higher states, one will at least reach the state of the Brahma world.

Monks, when universal love leading to liberation of mind is ardently practiced, developed, unrelentingly resorted to, used as one's vehicle, made the foundation of one's life, fully established, well consolidated and perfected, then these eleven blessings may be expected.

AN 11.16

http://www.accesstoinsight.org/lib/auth ... 5.html#ch7
:candle:

Jones
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Re: Sources and development of Metta and Compassion.

Post by Jones » Sun Aug 28, 2016 12:52 am

Metta cetovimutti — universal love leading to liberation of mind — signifies the attainment of samadhi, absorption based upon meditation on metta. Since metta liberates the mind from the bondage of hatred and anger, selfishness, greed and delusion, it constitutes a state of liberation. Every time one practices metta, for however short a period, one enjoys a measure of freedom of mind. Measureless freedom of mind, however, is to be expected only when metta is fully developed into samadhi.

Jones
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Re: Sources and development of Metta and Compassion.

Post by Jones » Sun Aug 28, 2016 12:53 am

The various applications of metta, as indicated by the terms "practiced, developed," etc., signify a well-structured force brought about not only by specific hours of meditation, but also by converting all one's deeds, words and thoughts into acts of metta.

http://www.accesstoinsight.org/lib/auth ... 5.html#ch7

Jones
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Re: Sources and development of Metta and Compassion.

Post by Jones » Sun Aug 28, 2016 12:55 am

The various applications of metta, as indicated by the terms "practiced, developed," etc., signify a well-structured force brought about not only by specific hours of meditation, but also by converting all one's deeds, words and thoughts into acts of metta.

By "practiced" (asevita) is meant the ardent practice of metta, not as a mere intellectual exercise, but by committing oneself wholeheartedly to it and making it life's guiding philosophy, something which conditions one's attitudes, outlook and conduct.

By "developed" (bhavita) is implied the various processes of inner culture and mental integration effected by the practice of meditation on universal love. Since meditation brings about unification of mind by integrating the various faculties, it is called development of mind. The Buddha taught that the entire mental world is developed by the practice of meditation on universal love, leading to mind's liberation and the transformation of the personality.

"Unrelentingly resorted to" (bahulikata) emphasizes repeated practice of metta all through one's waking hours, in deed, word and thought, and maintaining the tempo of metta-awareness throughout. Repeated action means generation of power. All the five spiritual powers, namely, faith, vigor, mindfulness, concentration and wisdom, are exercised and cultivated by the repeated practice of metta.

"Used as one's vehicle" (yanikata) signifies a "total commitment" to the ideal of metta as the only valid method for the solution of interpersonal problems and as an instrument for spiritual growth. When metta is the only "mode of communication," the only vehicle, life automatically is a "divine abiding" as mentioned in the Metta Sutta.

"Made the foundation of one's life" (vatthikata) is making metta the basis of one's existence in all respects. It becomes the chief resort, the haven, the refuge of one's life, making one's refuge in the Dhamma a reality.

"Fully established" (anutthita) refers to a life that is firmly rooted in metta, has anchorage in metta under all circumstances. When metta is effortlessly practiced, not even by error does one violate the laws of universal love.

"Well consolidated" (paricita) means one is so habituated to metta that one remains effortlessly immersed in it, both in meditation as well as in one's day-to-day conduct.

"Perfected" (susamaraddha) indicates a mode of completeness through total adherence and development, leading to that fully integrated state in which one enjoys perfect well-being and spiritual felicity, indicated by the passage detailing the eleven blessings of metta.

The benefits of metta are indeed great and comprehensive. For a follower of the Buddha this is one supreme instrument that can be wielded with advantage everywhere.

http://www.accesstoinsight.org/lib/auth ... 5.html#ch7
:stirthepot:

Jones
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Re: Sources and development of Metta and Compassion.

Post by Jones » Sun Aug 28, 2016 1:00 am

8. The Power of Metta

The subjective benefit of universal love is evident enough. The enjoyment of well-being, good health, peace of mind, radiant features, and the affection and goodwill of all are indeed great blessings of life accruing from the practice of metta-meditation. But what is even more wonderful is the impact which metta has on the environment and on other beings, including animals and devas, as the Pali scriptures and commentaries illustrate with a number of memorable stories.

Once the Buddha was returning from his almsround together with his retinue of monks. As they were nearing the prison, in consideration of a handsome bribe from Devadatta, the Buddha's evil and ambitious cousin, the executioner let loose the fierce elephant Nalagiri, which was used for the execution of criminals. As the intoxicated elephant rushed towards the Buddha trumpeting fearfully, the Buddha projected powerful thoughts of metta towards it. Venerable Ananda, the Buddha's attendant, was so deeply concerned about the Buddha's safety that he ran in front of the Buddha to shield him, but the Buddha asked him to stand aside since the projection of love itself was quite sufficient. The impact of the Buddha's metta-radiation was so immediate and overwhelming that by the time the animal neared the Buddha it was completely tamed as though a drunken wretch had suddenly become sober by the magical power of a spell. The tusker, it is said, bowed down in reverence in the way trained elephants do in a circus.

The Visuddhimagga records the case of one landlord of Pataliputra (modern Patna), Visakha by name. It seems he had heard that the island of Sri Lanka was a veritable garden of Dhamma with its innumerable shrines and stupas adorning the isle. And blessed with a favorable climate, the people were highly righteous, following the Teaching of the Buddha with great fervor and sincerity.

Visakha decided to visit Sri Lanka and spend the rest of his life there as a monk. Accordingly, he made over his great fortune to his wife and children and left home with a single gold coin. He stopped for some time at the port town of Tamralipi (modern Tamluk) waiting for a ship, and during that time engaged himself in business and made a thousand gold coins.

Eventually he reached Sri Lanka and went to the capital city of Anuradhapura. There he went to the famous Mahavihara and asked the abbot's permission to enter the Sangha. As he was led to the chapter house for the ordination ceremony, the purse containing the thousand gold coins dropped out from under his belt. When asked, "What is it?" he said, "I have a thousand gold coins, sir." When he was told that a monk cannot possess any money, he said, "I don't want to possess it but I wanted to distribute it among all who come for this ceremony." Accordingly he opened his purse and strewed the entire yard of the chapter house, saying, "Let no one who has come to witness Visakha's ordination depart empty-handed."

After spending five years with his teacher, he now decided to go to the famous Cittalapabbata forest, where a good number of monks with supernatural powers lived. Accordingly, he went to the jungle-monastery of Cittalapabbata. On his way he came to a fork in the road and stood wondering which way to turn. Since he had been practicing metta-meditation assiduously, he found a certain deva living in the rock there, holding out a hand pointing the road to him. After reaching the Cittalapabbata jungle-monastery, he occupied one of the huts.

Having stayed there for four months, as he was thinking of leaving the next morning, he heard somebody weeping, and when he asked, "Who is that?" the deva living in the manila tree at the end of the walkway said, "Venerable sir, I am Maniliya (i.e., belonging to the manila tree)."

"Why are you weeping?"

"Because you are thinking of going away from here."

"What good does my living here do you?"

"Venerable sir, so long as you live here, the devas and other non-human beings treat each other with kindness. When you are gone, they will again start their wrangling and quarrels."

"Well, if my living here makes all of you live at peace, it is good." And so he stayed on for another four months. It is said that when he again thought of going, again the deity wept. So this Elder stayed on permanently and attained Nibbana there. Such is the impact of metta-bhavana on others, even among invisible beings.

There is also the famous story of the cow. It seems that a cow was giving milk to her calf in a forest. A hunter wanting to kill her flung a spear which, when it struck her body, bounced off like a palm leaf. So mightily powerful is metta — loving-kindness. This is not the case of one who has developed metta-samadhi. It is a simple case of the consciousness of love for the offspring.

Indeed, the power of metta can never be told enough. The commentaries to the Pali canon are replete with stories, not only of monks, but also of ordinary people who overcame various dangers, including weapons and poison, through the sheer strength of metta — selfless love.

But let not metta be mistaken as a mere sentiment. It is the power of the strong. If the leaders from different walks of life were to give metta a fair trial, no principle or guideline to action would be found to possess greater efficiency or fruitfulness in all spheres.

In everything man is the ultimate unit. If man decides to substitute metta as a policy of action for aggression and ill-will, the world will turn into a veritable abode of peace. For it is only when man shall have peace within himself, and boundless goodwill for others, that peace in the world will become real and enduring.

http://www.accesstoinsight.org/lib/auth ... 5.html#ch7
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