Posted 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
)has an importand starter not quotet yet:
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
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) and some other currently do while Nyom gus outwardly acts, themselves now not able.
Does Upasaka understands this?
Anumodana Puñña kusala!
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
)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
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)
and some other currently do while Nyom gus outwardly acts, themselves now not able.Does Upasaka understands this?
Anumodana Puñña kusala!
Venerable members of the Sangha,