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Divine abiding
As taught in meditation centers and in many books, the Brahmaviharas are things we wish on others; e.g. in Metta meditation we offer metta to our selves, friends & relatives, associates and all beings.  We are encouraged to be compassionate (karuna) towards others.

In reading the suttas, the Brahmaviharas are expressed more as a state of mind, an abode where the mind rests.  This is different from an emotion or expression we offer to others, but a divine state of mind.

Is there a conflict here?  or does the 'practice' of expressing metta and karuna towards others actually assist in developing a state of being (mind) that is divine?

Thank you,
The result of practising the Brahmavihāra is rebirth in the Brahma realms. These are far above the sensual realms so I don't think emotions have much to do with them.

The near enemy of compassion is grief, and the near enemy of loving-kindness is lust.

Quote:“For this is the escape from ill will (byāpādassa), friends, that is to say, the mind-deliverance of loving-kindness … For this is the escape from cruelty (vihesāya), friends, that is to say, the mind-deliverance of compassion … For this is the escape from disinterest (aratiyā), friends, that is to say, the mind-deliverance of gladness … For this is the escape from lust (rāga), friends, that is to say, the mind-deliverance of equanimity” (D.iii.248).
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Is there a specific way of practicing Metta in the Mahasi Sayadaw tradition? Like just mentally noting the word metta, or karuna...etc? I actually heard on it being chanted out loud in this way when listening to a Dhamma talk from the Chanmyay Myaing Mediation centre on
The Burmese method is described in my booklet The Power of Love.

It's not hard to memorise the Pāḷi, but you can also do it in English if you prefer.
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Ok. Thank you, Bhante _/\_
I will read it

Oh, I actually have read that and have that portion saved with intention of printing for use. I guess my question is...are the formulas recited aloud or with the mind or both? Additionally should this ideally be read in it's entirety for all directions, or is reading through it once with the following portion at the end suffice?:
Puratthimāya disāya, dakkhiṇāya disāya, pacchimāya disāya, uttarāya disāya, puratthimāya anudisāya, dakkhiṇāya anudisāya, pacchimāya anudisāya, uttarāya anudisāya, heṭṭhimāya disāya, uparimāya disāya: in the east, the south, the west, the north, the south-east, the south-west, the north-west, the north-east, ­below, and above.

There are so many ways given to do Metta I just want one to stick with, and I did like this formulation when I read it.

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