RECOMMENDED DAILY Metta PRACTICE

[Jundo]

Hi,

Our core practice is always Zazen ... "Just Sitting" Shikantaza Zazen.

But I wish to introduce a touch of "Metta (Loving Kindness) Practice" as well (many Zen teachers have done so), and I recommend it once a day at least. It can also be done at any time when, for example, some feelings of anger, resentment, jealousy or the like start to well up in us directed at a fellow sentient being. A bit of Metta can be good medicine for that.

While I do not intend this to replace our core practice of Shikantaza by any means, I have taught at various Zen Sangha that have well introduced a bit of Metta Practice. I think it adds a little something vital to our practice on the "Compassion" side of the equation.

For those not familiar with the term ...

Metta (मैत्री, a word in the ancient Buddhist Pali language) has been translated as "loving-kindness," "benevolence," "good will," "love" and "sympathy." It is one of the Ten Paramitas (Virtues) of Buddhism. The metta bhavana ("cultivation of metta") is a popular form of meditation in Buddhism. The object of metta meditation is loving kindness (but, of course, without demands or attachment). Traditionally, the practice begins with the meditator cultivating loving kindness towards themselves, then their loved ones, friends, strangers, difficult or hate-filled people in our life or world (perhaps the most difficult part of the practice) and finally towards all sentient beings.

I might suggest a few minutes of Metta practice as a nice way to end the day before bed (or, for example, at the closing of your evening Zazen) or sometime during your day. Perhaps just before turning into bed for the night, or right after finishing your evening Zazen (and before rising from the Zafu), or any time, you might recite or chant the following ... (and, as stated, it is also good during your day when encountering folks who "just plain get your goat"!

(Note that, for reasons of our Soto Practice, I have modified some phrasing common to other traditions to be more embracing of conditions 'as they are'. For example, we should aspire for people to be healthy as well as "at ease in all their ills", not merely the former.

Note also that we include people who may have done or being doing truly ugly actions in the world or in our lives. It is perhaps the hardest to wish "health" and "peace" to such people. However, please understand that we do so with the sense that, if such people, or other people like them whom they represent, truly new inner "health" and "peace," then they would not be or have acted in such hateful ways. In Buddhism, we do not really believe that there are "bad people," only people who "act badly" due to the disease of inner excess desire, anger and divided thinking within them. Thus, wishing such people well is really asking for peace in life and in this world.)

To begin, take a moment to quiet your mind, and focus your attention on recalling the experience and sensation of loving kindness. Try to summon such feelings within, and hold them throughout your sincere reciting of the following. Reach into your emotional memory, and try to recall and hold in your heart what loving kindness would feel like. Try smiling gently, and mean it. That simple step really does something to put us in the right frame of mind.

You will then begin by offering Metta to yourself. If distracting thoughts arise, let them pass and return to your Metta practice from there, again and again, just as in Shikantaza. While reciting, try to maintain the experience and sensation of loving kindness to the beings mentioned, even a difficult or violent person. Note that the word "suffering" in the following refers to the Buddhist idea of Dukkha (see this talk on the Four Noble Truths for an explanation: http://www.treeleaf.org/forums/showt...y-Dooby-Dukkha)

1. May I be free of suffering; may I feel safe and still.

2. May I be free of enmity; may I be loving, grateful and kind.

3. May I be healthy and at ease in all my ills.

4. May I be at peace, embracing all conditions of life.


Next, repeat the chant with a specific close loved one(s) in mind ... and it can be more than one person ...


1. May he(she/they) be free of suffering; may he(she/they) feel safe and still.

2. May he(she/they) be free of enmity; may he(she/they) be loving, grateful and kind.

3. May he(she/they) be healthy and at ease in all his(her/their) ills.

4. May he(she/they) be at peace, embracing all conditions of life


Then, repeat the above in succession for a specific close friend(s), a specific neutral person(s) (someone or ones you neither like nor dislike), and then a difficult person(s) (no need to start with the most difficult person, but someone or ones with whom you have frictions or feel negative emotions ... However, it is a good practice to focus on truly problematic, hateful or harm doing individuals. That is perhaps the most valuable and difficult practice of all).

Close with all beings:

1. May we be free of suffering; may we feel safe and still.

2. May we be free of enmity; may we be loving, grateful and kind.

3. May we be healthy and at ease in all our ills.

4. May we be at peace, embracing all conditions of life

It can be said to oneself, out loud or inwardly. It can be spoken, and need not be sung or chanted. It need not be considered a "prayer" to some force outside us (we will leave that to silence), and can be thought of as simply our aspiration for a better world for all living beings. Truly, 'inside' and 'outside' are not two, and one can effect and greatly change the other.

One can ask if there really is a power to this practice to work change. I will say yes. Our hateful thoughts, words and acts can have real impact on ourself and on the people around us, creating pain and problems for people. Such behavior adds some drops of poison and ugliness into the world. So, in equal fashion, our kind thoughts, words and acts can have real impact, direct and indirect, on ourself and those around us and impacted by our behavior. In this day and age of modern communications, actions and words far across the world can have effects, great and small, on all of us. One does not need to believe in some mysterious power to Metta in order to understand its positive effects. If I wish my friend or loved one ill or well, it will have great potential to touch them.

We practice this as a regular part of our monthly Zazenkai. Please see here (from the 3:34:00 mark) for an example:

https://www.youtube.com/watch?time_continue=12843&v=BdPvpteITdQ

May there be much Metta for all of you in our Sangha.

Gassho, Jundo

[Jundo]

Re: RECOMMENDED DAILY Metta PRACTICE

The follow essays by the Venerable Narada Mahathera, the late Theravadan teacher from Sri Lanka ...

http://www.buddhistvihara.com/newsletters/2003-winter/narada_maha_thera.htm

... really brings aspects of Metta (Loving Kindness) Practice to life, and is a good guide for how it should be undertaken. (As I mentioned, he speaks of "happiness," we speak of "contentment" more, but all the same heart.) I wish to share parts of that ...

1. METTA

The first Sublime State is Metta (Samskrit-Maitri). It means that which softens one's heart, or the state of a true friend. It is defined as the sincere wish for the welfare and genuine happiness of all living beings without exception. It is also explained as the friendly disposition, for a genuine friend sincerely wishes for the welfare of his friend.

"Just as a mother protects her only child even at the risk of her life, even so one should cultivate boundless loving-kindness towards all living beings" is the advice of the Buddha.

It is not the passionate love of the mother towards her child that is stressed here but her sincere wish for the genuine welfare of her child.

Metta is neither carnal love nor personal affection, for grief inevitably arises from both.

Metta is not mere neighbourliness, for it makes no distinction between neighbours and others.

Metta is not mere universal brotherhood, for it embraces all living beings including animals, our lesser brethren and sisters that need greater compassion as they are helpless.

Metta is not political brotherhood or racial brotherhood, or national brotherhood, or even religious brotherhood.

Political brotherhood is confined only to those who share similar political views, such as the partial brotherhood of Democrats, Socialists, Communists, and so forth.

Racial brotherhood and national brotherhood are restricted only to those of the same race and nation. Some nationalists love their race so much that sometimes they ruthlessly kill innocent men, women and children because they unfortunately are not blessed with blond hair and blue eyes. The white races have particular love for the white skin, the black for the black, the yellow for the yellow, the brown for the brown, the pale for the pale, the red for the red. Others of a different complexion are at times viewed with suspicion and fear. Very often to assert their racial superiority they resort to brutal warfare, killing millions by mercilessly raining bombs from the sky above. The pathetic incidents of the Second World War are striking examples which can never be forgotten by mankind.

Amongst some narrow-minded peoples, within the wider circle of their ancient nations, there exist minor circles of caste and class where the so-called brotherhood of the powerful oppressors is so limited that the oppressed are not even permitted to enjoy bare human rights merely because of the accidents of birth or class. These oppressors are to be pitied because they are confined to their water-tight compartments.

Metta is not religious brotherhood either. Owing to the sad limitations of so-called religious brotherhood human heads have been severed without the least compunction, sincere outspoken men and women have been roasted and burnt alive; many atrocities have been perpetrated which baffle description; cruel wars have been waged which mar the pages of world history. Even in this supposedly enlightened twentieth century the followers of one religion hate or ruthlessly persecute and even kill those of other faiths merely because they cannot force them to think as they do or because they have a different label.

If, on account of religious views, people of different faiths cannot meet on a common platform like brothers and sisters, then surely the missions of compassionate world teachers have pitifully failed.

Sweet metta transcends all these kinds of narrow brotherhood. It is limitless in scope and range. Barriers it has none. Discrimination it makes not. Metta enables one to regard the whole world as one's motherland and all as fellow beings.

Just as the sun sheds its rays on all without any distinction, even so sublime metta bestows its sweet blessings equally on the pleasant and the unpleasant, on the rich and the poor, on the high and the low, on the vicious and the virtuous, on man and woman, and on human and animal.

Such was the boundless Metta of the Buddha who worked for the welfare and happiness of those who loved Him as well as of those who hated Him and even attempted to harm and kill Him.

The Buddha exercised metta equally towards His own son Rahula, His adversary Devadatta, His attendant Ananda, His admirers and His opponents.

This loving-kindness should be extended in equal measure towards oneself as towards friend, foe and neutral alike. Suppose a bandit were to approach a person travelling through a forest with an intimate friend, a neutral person and an enemy, and suppose he were to demand that one of them be offered as a victim. If the traveller were to say that he himself should be taken, then he would have no metta towards himself. If he were to say that anyone of the other three persons should be taken, then he would have no mett? towards them.

Such is the characteristic of real metta. In exercising this boundless loving-kindness oneself should not be ignored. This subtle point should not be misunderstood, for self-sacrifice is another sweet virtue and egolessness is yet another higher virtue. The culmination of this metta is the identification of oneself with all beings (sabbattata), making no difference between oneself and others. The so-called "I" is lost in the whole. Separatism evaporates. Oneness is realized.

There is no proper English equivalent for this graceful Pali term Metta. Goodwill, loving-kindness, benevolence and universal love are suggested as the best renderings.

The antithesis of metta is anger, ill-will, hatred, or aversion. Metta cannot co-exist with anger or vengeful conduct. The Buddha states:

"Hatreds do not cease through hatreds:
through love alone they cease. [1]"

Metta not only tends to conquer anger but also does not tolerate hateful thoughts towards others. He who has metta never thinks of harming others, nor does he disparage or condemn others. Such a person is neither afraid of others nor does he instill fear into any.

A subtle indirect enemy assails metta in the guise of a friend. It is selfish affection (pema), for unguarded metta may sometimes be assailed by lust. This indirect enemy resembles a person who lurks afar in the jungles or hills to cause harm to another. Grief springs from affection but not from metta.

This delicate point should not be misunderstood. Parents surely cannot avoid having affection towards their children and children towards their parents; husbands towards their wives and wives towards their husbands. Such affection is quite natural. The world cannot exist without mutual affection. The point to be clarified here is that unselfish mett? is not synonymous with ordinary affection.

A benevolent attitude is the chief characteristic of metta. He who practises metta is constantly interested in promoting the welfare of others. He seeks the good and beautiful in all but not the ugliness in others.

---

How to Practise Metta

A few practical hints are given below to practise this meditation on loving-kindness.

Metta should be practised first towards oneself. In doing so a person should charge his mind and body with positive thoughts of peace and happiness. He should think how he could be peaceful, happy, free from suffering, worry and anger. He then becomes the embodiment of loving-kindness.

Shielded by loving-kindness, he cuts off all hostile vibrations and negative thoughts. He returns good for evil, love for anger. He becomes ever tolerant and tries his best not to give occasion for anger to any. Himself beaming with happiness, he injects happiness into others not only inwardly but also outwardly by putting his metta into practice in the course of his daily life.

When he is full of peace and is free from thoughts of hatred, it is easy for him to radiate loving-kindness towards others. What he does not possess he cannot give to others. Before he tries to make others happy he should first be happy himself. He should know the ways and means to make himself happy.

He now radiates his loving-kindness towards all his near and dear ones individually and collectively, wishing them peace and happiness and freedom from suffering, disease, worry and anger.

Diffusing his thoughts of loving-kindness towards his relatives and friends, he radiates them also towards neutrals. Just as he wishes for the peace and happiness of himself and of his near and dear ones, even so he sincerely wishes for the peace and happiness of those who are neutral to him, wishing them freedom from suffering, disease, worry and anger. Finally, though this is somewhat difficult, he should radiate his mett? in the same way towards those (if any) who are inimical to him. If, by practising metta, he could adopt a friendly attitude towards those thought to be inimical towards him, his achievement would be more heroic and commendable. As the Buddha advises --"Amidst those who hate let him live free from hatred."

Starting from himself he should gradually extend his metta towards all beings, irrespective of creed, race, colour, or sex, including dumb animals, until he has identified himself with all, making no distinction whatever. He merges himself in the whole universe and is one with all. He is no more dominated by egoistic feelings. He transcends all forms of separatism. No longer confining himself to water-tight compartments, no longer influenced by caste, class, national, racial, or religious prejudices, he can regard the whole world as his motherland and all as fellow beings in the ocean of life.

[Jundo]

Just for the understanding of newcomers, and to clear things up, you mean you do it before our after seated Zazen, because when sitting Zazen there is only sitting Zazen ... and even though Zazen has no "before" or "after" and everything in life is Zazen! ... and even though ultimately there is no you, no one in need of Metta, and only Buddha sitting Zazen ...

Gee, sometimes to "clear things up", you have to first make a mess of things!

Gassho, J

[Koki]

Good morning Jundo,
A brief question about metta, if I may?

Your thoughts on also offering metta for oneself? Sound too greedy?

Situation:

My wife has an old male friend on FB, which she keeps as a friend. From time to time, they will comment on each other's posts, sometimes as simple as a "like". After reading your description above about someone who " gets your goat", this one occasionally gets the whole herd.

I have tried the old "let it go" practice, but on more than a few occasions, I allow it to irritate me.

I have offered metta for this and it occasionally helps.

I wondered if offering metta for myself, for healing, might also help.

Your thoughts, and suggestions on how to go about it?

Thanking you for all you do, and sharing how much I am really enjoying this Sangha, Ango, sewing rakusu and jukai preparation.

Gassho

Frank
Satoday

[Jundo]

Offer Metta for this person, for your wife, for you Frank ... then talk to your wife too and work it out, or let it go.

Thank you for all you do to.

Gassho, Jundo

STLah

[Byokan]

Hi Frank,

There is a ton of wisdom packed into Jundo's simple advice.

If I may add something about Metta: it seems to be often forgotten, or minimized, but Metta always begins with the self. This is not greedy. It is a recognition that we are not set apart, the beginning of accepting that the barriers we set between ourselves and others are false. Cultivating compassion for oneself is cultivating compassion for all beings. Plant those seeds, care for them well, and they will grow.

I wondered if offering metta for myself, for healing, might also help.

Maybe this question is the whispering of the heart, a natural movement toward wholeness.

May I be free of suffering; may I feel safe and still.
May I be free of enmity; may I be loving, grateful and kind.
May I be healthy and at ease in all my ills.
May I be at peace, embracing all conditions of life.

Gassho
Byōkan
sat + lah

[Kyoshin]

I'll paraphrase something a teacher of mine in another tradition once said that really stuck with me when I was feeling similarly conflicted about self metta. I've taken the liberty of translating it into "Zen"

"You vowed to save ALL beings, and that includes you. You are no more or less important than anyone else. In fact I'd argue that your first duty is yourself because of all the beings in existence the life you're most able to impact in a positive way is your own. This does not mean you shouldn't help other, just that you shouldn't neglect the one being you have the most power to help. Besides if you neglect yourself, how effective can you really be at helping others?"
Gassho
Nick
Satlah

Sent from my Pixel using Tapatalk

[Shonin Risa Bear]

This is extremely helpful. A friend in Germany (I'm in Oregon, USA) who was having trouble asked me to "say a few mettas" for her during morning service at the hut out back and, thinking I knew what she meant, repeated the Metta Sutta ("This is what should be done") for a few weeks, as well as including her in the well-being dedications. But now I expect she was thinking of this practice (I'd ask, but she's on extended Internet fast). Y'think? I will start doing this right away. _()_

gassho, doyu
sat today

[Jundo]

This is extremely helpful. A friend in Germany (I'm in Oregon, USA) who was having trouble asked me to "say a few mettas" for her during morning service at the hut out back and, thinking I knew what she meant, repeated the Metta Sutta ("This is what should be done") for a few weeks, as well as including her in the well-being dedications. But now I expect she was thinking of this practice (I'd ask, but she's on extended Internet fast). Y'think? I will start doing this right away. _()_

gassho, doyu
sat today

I will include your friend in Metta, if I may.

By the way, this came up today for the more "skeptical" types like me.

https://www.treeleaf.org/forums/showthread.php?16870-Supreme-mantra&p=238893&viewfull=1#post238893

Gassho, J

STLah

[Shonin Risa Bear]

I will include your friend in Metta, if I may.

You may.

_deep gassho_

doyu sat today

[Onka]

Hi folks.

I'm wondering how to offer Metta to a friend who is unwell. Yesterday for example when texting her (uncontrolled asthma at the moment as rendered my voice AWOL) I told her that I loved her and that iwould recite a Metta verse for her. Is this the correct and appropriate way in the use of Metta practice beyond silent recital after Zazen?
Thanks in advance

Gassho
Anna

Sat today

[Jundo]

Hi folks.

I'm wondering how to offer Metta to a friend who is unwell. Yesterday for example when texting her (uncontrolled asthma at the moment as rendered my voice AWOL) I told her that I loved her and that iwould recite a Metta verse for her. Is this the correct and appropriate way in the use of Metta practice beyond silent recital after Zazen?
Thanks in advance

Gassho
Anna

Sat today

It is mostly a matter of the heart, Anna. However, perhaps light some incense (that can be only in the heart too), and just say the words sincerely wishing your friend so.

As well, each Sitting of Zazen also has all the Metta contained in each instant of sitting, even without saying or doing more, so that is also a way.

We recite during our monthly Zazenkai, and you can find an example here ... from 3:33:33 mark here ...

Gassho, Jundo

STLah

[Onka]

Thanks Jundo

Gassho
Anna

Sat today

[Bokugan]

I had another a somewhat basic question, and a simple search in the forum reveals the answer once again.

Thank you Jundo for the info --- and thank you everyone for the discussion!

Gassho,

Ryan
Sat Today / LAH

[Tom A.]

RECOMMENDED DAILY Metta PRACTICE

Hi Frank,

There is a ton of wisdom packed into Jundo's simple advice.

If I may add something about Metta: it seems to be often forgotten, or minimized, but Metta always begins with the self. This is not greedy. It is a recognition that we are not set apart, the beginning of accepting that the barriers we set between ourselves and others are false. Cultivating compassion for oneself is cultivating compassion for all beings. Plant those seeds, care for them well, and they will grow.



Maybe this question is the whispering of the heart, a natural movement toward wholeness.

May I be free of suffering; may I feel safe and still.
May I be free of enmity; may I be loving, grateful and kind.
May I be healthy and at ease in all my ills.
May I be at peace, embracing all conditions of life.

Gassho
Byōkan
sat + lah

Thank you, I tend to forget this.

Is it also good to set the intention to behave in an upright way at the beginning of the day? Something like this? Anybody here do this? I don’t know about you but I tend to wake up crabby and I don’t feel like sitting and these reminders might help (they are a mishmash of my favorite points in Jundo’s talks I’ve heard over the years with a little of my own reminders sprinkled in):


May I deeply and honestly practice the four Bodhisattva vows and atonement with magnanimity, love, and joy

May I be humble and kind today

May I lend a hand today

May I water the good seeds today, letting the three poisons dry up

May I know deeply that Shikantaza is the best teacher

May I know deeply that all of life, no matter how exciting or menial, is practice-enlightenment

May I know deeply my own and others interrelated wholeness

May I know deeply that there is nothing in me to run from and nothing in me to gain, I am responsible for myself, my acts, words and thoughts because I am whole

May I know deeply that any word or thought can be a source of suffering or contentment, and what makes them a source of suffering or contentment is between my ears

May I deeply know that the universe does not exist for the purpose of satisfying my puny selfish thoughts, feelings, and desires

May I know deeply that I and others are trying their best

May I listen more than I speak

May I know deeply that my reality is born and then dies with me, therefore I am responsible for it

May I know deeply that my actions are the universes’ actions, and no matter how small or insignificant, are sacred rituals

May I be responsible enough to care for all objects and sentient beings in my reality every minute of the day

May I behave like an honest, upright, helpful, down to earth adult in all situations that call for it, behaving with equipoise and grace like a dancer that made a mistake but continues to dance, rising up with self-respect when tripped or knocked down, forgiving over and over and never acting like a helpless child who is self pitying and over-critical of others

May I do the more difficult thing when the difficult thing is the right thing to do

Although there will be ripples, and sometimes torrents in personal and professional life, may I do my best to flow harmoniously together with all people day by day

With joy, loving-kindness, and gratitude for all and respect for the Buddha, Dharma and Sangha

I will sit right now .

Gassho
Tom

Sat


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