Vihara => Open Vihara - [Offenes Vihara] => Topic started by: Dhammañāṇa on September 28, 2018, 07:15:58 AM
Title: metta-practice vs. Sangha-dana
Post by: Dhammañāṇa on September 28, 2018, 07:15:58 AM
In relation to this merits done here (http://forum.sangham.net/index.php/topic,8818.msg15760.html#msg15760), my person allows/ed himself to speak a little on this topic:
Quote from: Upasaka Gus
It has been mentioned that single moment of Metta gives more wholesome kamma than hundred samghika danas (offerings to sangha).
_/\_ Venerable members of the Sangha, Venerable Fellows, Upasaka/Upasaika, Ntom gus interested,
May possible errors or missing things, may what ever statement and question be raised so that no doubt in regard of the good Dhamma remains for the benefit of many, out of compassion for others and formost toward one self.
Som Anumodana puñña kusala!
Title: Re: metta-practice vs. Sangha-dana
Post by: gus on September 28, 2018, 10:45:22 AM
Sadhu Sadhu Bhante!
I'm grateful for your clarification and advice.
As you said,
If one do metta as an excuse for his bad sila and ajiva, it is not the proper way.
If one do metta with lust, it is not the proper way.
And I guess the following sentence in the Metta sutta stresses the avoidance of such defiled ways of doing metta. "ditthim ca anupagamma silava dassanena sampano"
I think above sentence stresses that metta practice should be done,
without incorrect views (ditthim ca anupagamma),
with sila (silava)
with correct vision (dassanena sampano)
Yet, I think, one should only be afraid of incorrect practice of metta, not of metta.
I have heard from Bhikkhu Nanananda:
Metta is a great weapon. Metta is a necessary weapon. Don't go to war without this weapon.
If the Buddha asked even his own son ,venerable Rahula, a person with great parami, to do metta, why should not we do metta?
And from Sayadaw U jotika:
Insight without metta is dry and unsuccessful.
And from the Perfect One:
In metta sutta, the Buddha advices to do metta like a mother protects her only-son with her life. (Ayu sa eka puttam anurakkhe)
At the end of metta sutta, the Buddha says that one will become a non-returner if he do metta in the way described. (nahi jatu gabbha seyyam punareti)
Mettanisamsa sutta points out many benefits of metta ceto vimutti.
Mettanisamsa sutta also says if one practice metta correctly and fails to attain a higher state, then he will be born in Brahma realm at least.(uttarim appativijjhanto brahma lokupago hoti)
In Lona phala suttathe Blessed One explains how to weaken the power of already-accumulated-bad-kamma using metta.
Bhikku Nanananda says this Lona phala sutta is a very special sutta and a huge release for all the sentient beings in the world, because it describes how to decay the power of past-evil-kamma.
With Metta.
Title: Re: metta-practice vs. Sangha-dana
Post by: Dhammañāṇa on September 28, 2018, 12:11:46 PM
Sadhu!
Two point, possible good when stressing them (modern and popular thing to normally sell better by teaching metta-meditation to those not really ready, no right view as foundation: e.g. the Uposatha of the Ningantas/Jain). The Karaṇīya Metta Sutta (mostly excellent taught and explained by most Ven. Nyanadassana Maha Thera "the Greek" here (http://zugangzureinsicht.org/html/lib/authors/nanadassana/metta.html) )has an importand starter not quotet yet:
Namo tassa bhagavato arahato sammā-sambuddhassa
Sakko ujū ca sūjū ca,
Upright and very upright,
It's not meant for those wishing to give "money to police" since Dhamma is untouchable, not open for corruption. And please, in this way, one should not think that metta-practice without having entered the stream and abounded strong akusala kamma, is able to "decay the power of past-evil-kamma", for such is what the villager hopes by doing sacrifies toward chief, King, Devas, police. Not different. It helps to ask those of certain short power for pardon and promis not to harm, butjust as long as those are in charge. The untouchable judge will come. Metta = Sila. One who acts on right view act with metta.
Another point often mistaken: Metta means goodwill and not as often wrong translated: "like a mother her only son: "love al being"... no like a mother has teribble attachment toward her son, one should protect his attitude of goodwill (e.g. ones right view, Sila, right intention is the son here, not all beings. They are protected once one looks after himself as a result.) Here a good teaching by most Ven. Thanissaro Maha Thera, with probable more smooth words: Mettā means Goodwill (http://zugangzureinsicht.org/html/lib/authors/thanissaro/beyond_en.html#ch4)
Here again: one who actually helps and gives, even if looking (unpopular) not so much in equanimity, if doing right shows more metta as someone hiding somehow on fear behind his gifts of "giving money to those who might possible catch him"
So to come back to Nyom gus practice of metta at times no other things can be sacrificed it's possible better to rejoice in Muditā, thinking on the goodness of the perfect Nobleones and those who currently serve them, develope sympatic joy at the time one thinks he has no ways to make merits, like the wonderful story of the two friends/brothers in Ajahn Lees The Demons of Defilement: (Kilesa Mara) (http://zugangzureinsicht.org/html/lib/thai/lee/demons_en.html) and some other currently do while Nyom gus outwardly acts, themselves now not able.