What is Metta?

Metta is normally translated as "Compassion", or "Loving Kindness". The great meditation teacher Henepola Gunaratana maha tera gives a perhaps more fitting translation; "Loving Friendliness". This is perhaps more fitting due to the fact that Compassion is also used to translate the word "Karuna" (otherwise translated as "Generosity"). Loving Friendliness indeed includes both compassionate and amicable thought processes. In Buddhism we will refer to this kind of thought that is orientated around well wishing, friendly, compassionate and concerned (for the wellness of other beings). Metta is not something we all have automatically, and therefore is an aspect of thought which must first be developed. One of the best ways to do this is by practising meditation to develop metta.

Metta meditation

Metta (Loving Kindness/Friendliness) meditation is an extremely important element of Buddhist practise, and a useful tool for reducing worry, and mental stress and suffering. Development of Metta is essential, as successful attainment of the kind and compassionate mind will lend peace and quietude to the mind and heart, which helps so much when meditationg, because when we have metta we do not have any remorse or regret or guilty feelings blocking our thoughts. This will aid us in being able to concentrate on the object of meditation with a still mind.
One of the Western world's most proficient teachers in meditation is the Sri Lankan master Bhante G (Henepola Gunaratana), who is the resident Master at Bhavana Society in Virginia U.S.A.
Included in this post is the download for his most clear and easily understandable teaching on how to practise and develop Metta using simple gradual techniques.
Metta is not felt from the beginning, we have to develop it slwoly in our hearts; Bhante G explains how to do this in an extremely clear way.

DOWNLOAD METTA MEDITATION TEACHING BY BHANTE G (HENEPOLA GUNARATANA)

Below Pic - Bhante G meditating with a 4 year old daughter of one of his students in Argentina

Website of the Bhavana Society

The Noble Eightfold Path

The Eightfold Path is the main body of applied practise for Buddhists to attain the perfection of Merits and Moral Behaviour, which is considered to be the safe path leading to liberation from suffering, Cessation of Illusory Perception, and Ultimate Enlightenment (Nirvana).

The Noble Eightfold Path consists of;

1. Right view (samma-ditthi),
2. Right resolve (samma-sankappa),
3. Right speech (samma-vaca),
4. Right action (samma-kammanta),
5. Right livelihood (samma-ajiva),
6. Right effort (samma-vayama).
7. Right mindfulness (samma-sati),
8. Right concentration (samma-samadhi)

The Eightfold path is well known in all Buddhist traditions and is the basis of the Buddhist practise. This having been said, it is not often clear as to how one should apply oneself to pratising and realising the eightfold path as a manifest practise, constantly present in one's daily life. This i feel is due to the fact that the eight classes of treading the path are listed, but rarely explained in the context of what consists of the practising of each facet of the path.
For example; Right view (samma-ditthi) - it is easy to say that one should practise having the right view, but this suggestion is useless unless it is explained to the disciple what is meant by "right view" - "wrong view" shouuld also be explained, in order for the practitioner to be able to differentiate between the two.
"Right View" (Samma Dhitthi) in the eightfold path, means that one is conscious and convinced of the truth of the concept of the "Four Noble Truths" - (Dhukka, Samutaya, Nirodha and Magkha)
Right effort (samma-vayama), means to practise and maintain the 4 Sammaphadana (leaving behind past negative actions, culturing future auspicious actions, avoiding further negative actions, and maintaining the merits of previous positive actions)
For those who wish to study the complete analysis of what consists of correctly applying the practise of the 8fold path, i shall be publishing an article on this matter on the dhamma blog here on the dharmathai portal. This section of dharmathai dot com is for beginners Buddhism and therefore should not go into too much further detail on this matter here.

Interdependent Origination

The Law of Interdependent Origination is another essential aspect of the inner meditative/analytical practise of a Buddhist.
To give a basic explanation of what this law means, let us consider any thing around us in our enviroment which we can interact with. Let's take a bottle of lemonade, for example.
If there was no bottle in existence then the lemonade would not be able to served to you (at least not in a bottle), if you didnt exist as a customer, the bottle wouldnt be produced at all either! If there were no factories, workers, monetary system, sand on the beach (to make the glass for the bottle), then none of these things would have been able to exist.. the chain of interdependent factors allowing us all to exist in this Universe is endless and interwoven to include every single individual molecule and entity in existence. Everything that is, is inter-related and inter-connected. We could not exist without each other! - repeated long term consideration of this and the other basic concepts of Bhuddhist thought (Dharma), are the keys to liberation from suffering (through cutting the roots to the causes of suffering) and the path to Enlightenment and Nirvana

What is Dhamma?

"Dhamma" in Pali, meaning "Nature", or, "the way things really are". The study of the Dharma consists of the renunciation of the causes of suffering and rebirth in illusory existences and realm, in order to escape the suffering that is inherent in all incarnate lifeforms by not havng to ever return. This is acehived by attaining what has come to be known as "Enlightenment", or "Sainthood" (Arahantship).
Dhamma is a technique for self transformation and self liberation (from suffering and eventual rebirth into further states of unsatisfactoriness (suffering/dhukka) Dhamma practise is applied on the basis of contemplation, renunciation and devotional practise whilst maintaining the precepts (either 5, 8, or 227), and applying one's life to the Eightfold Path as taught by the Buddha Sakyamuni. The liberated state (known as arahantship whilst still alive, and nirvana when cessation has occured), is attained by practising various techniques of what is now referred to as "Mindfulness meditation" or "Vipassana/Kammathana" practise.

The path to becoming an Arahant is preceded by 3 other stages, known as Sotapanna, Sakitakami, Anakami (and fourthly; Arahant). The Sotapanna state is known as "stream enterer", Sakitakami is known as "Once returner", Anakami as "Never Returner" and lastly the Arahant status. These 4 states are considered to be all states of "Noble Beings" - the four kinds of Noble persons are subclassified into 8; 4 path states and four "fruit" states. Path means that one has not attained the state yet, but that one has entered into the way leading to the attainment of that state (fruit state) The most important goal for any serious Buddhist is to acheive as a minimum condition, the Sotapanna state (stream enterer). This is due to the fact that once attainment of stream entry is acheived, one is safe from danger of being reborn as a hell being, asura, peta, or animal. The Sotapanna will only be reborn as a Human Being or in the Celestial Realms as an Angelic Intelligence or a Brahma What is Dhamma? The Dhamma is the doctrine, or Teaching, way, of the Bhuddha. Dhamma also means "nature" or "the way things really are". The Dhamma is a path of practise that leads to wisdom and liberation from suffering. One's understanding of Dhamma becomes ever deeper and profound as one advances along the path, old lessons revealing new truths as one develops deeper insight and understanding of Dhamma; "Just as the ocean has a gradual shelf, a gradual slope, a gradual inclination, with a sudden drop-off only after a long stretch, in the same way this Doctrine and Discipline (dhamma-vinaya) has a gradual training, a gradual performance, a gradual progression, with a penetration to gnosis only after a long stretch". The basic gist of practising Dhamma is to Mindfully practise meditation, learn and teach Dhamma as one has understood it, and combine it with the moral principles of Sila (precepts), and to use these tools to live accosrding to the principles of the Noble Eightfold Path..

What are the Four Noble Truths?

The basic principle foundation of Bhuddhist thought are known as the "Four Noble truths" which was the first revelation received by Bhuddha Sakyamuni.

The Four Noble Truths are;
1.The Nature of Suffering (Dukkha). Suffering is real, all Sentient beings suffer in one way or another.
2.Suffering's Origin (Samudaya). If Suffering exists, then it must have a cause - that cause is craving, attachment and ignorance
3.Suffering's Cessation (Nirodha). If there is a beginning to suffering, it must also have an end (called Nirodha - the extinguishing)
4.The way to end Suffering (Maka). The way to end Suffering is the Eightfold Path as explained by the Lord Bhuddha.
These 4 Truths can be likened to the following;

1. Diagnosis of an illness
2. Prognosis for the illness
3. Recovery thereof
4. Medicine to cure the disease

1. Suffering is universal (Dhukka)
   
2. The origin of suffering is attachment (Samutaya)
   
3. The cessation of suffering is attainable (Nirodha)
4. The Path to the cessation of suffering is detachment (Magkha )
   

5 Precepts

Before the taking of the 5 precepts one is required to Chant the ovation to Buddha: NAMO TASSA BHAGAVATO ARAHATO SAMMA SAMBUDDHASSA (X3) The Taking of 5 Precepts is performed by chanting the following Kata: 1. Panatipata veramani sikkhapadang samadiyami I undertake the precept to refrain from destroying living creatures. 2. Adinnadana veramani sikkhapadang samadiyami I undertake the precept to refrain from taking that which is not given. 3. Kamesu micchacara veramani sikkhapadang samadiyami I undertake the precept to refrain from sexual misconduct. 4. Musavada veramani sikkhapadang samadiyami I undertake the precept to refrain from incorrect speech. 5. Suramerayamajja pamadatthana veramani sikkhapadang samadiyami I undertake the precept to refrain from intoxicating drinks and drugs which lead to carelessness. The 5 Precepts should be preceded by the prayer of refuge in the triple gem (Bhuddha, Dharma and Sangha)

• Buddhang saranang gacchami - I go to the Buddha for refuge.
• Dhammang saranang gacchami - I go to the Dhamma for refuge.
• Sanghang saranang gacchami - I go to the Sangha for refuge.
• Dutiyampi Buddhang saranang gacchami - For the second time, I go to the Buddha for refuge.
• Dutiyampi Dhammang saranang gacchami - For the second time, I go to the Dhamma for refuge.
• Dutiyampi Sanghang saranang gacchami - For the second time, I go to the Sangha for refuge.
• Tatiyampi Buddhang saranang gacchami - For the third time, I go to the Buddha for refuge.
• Tatiyampi Dhammang saranang gacchami - For the third time, I go to the Dhamma for refuge.
• Tatiyampi Sanghang saranang gacchami - For the third time, I go to the Sangha for refuge.

What is Buddhism?

Buddhism is arguably not a Religion as such; rather a philosophy of life.
What is known in the present Day as Buddhism, started of course about 2550 years ago,with the appearance of a sage known as Siddhattha Gotama, otherwise known as the Buddha Sakyamuni.
Buddha, or Buddho can be roughly translated as "The Awakened one".
Siddhattha Gotama in Pali (or Siddhartha Gautama in Sanskrit), was born in Lumbini in Nepal, roughly between the years 400 and 480 BC.
He was the son of a powerful member of his clan and held the approximate status of a prince. He lived in his father's palace protected and oblivious to the sufferings that were at large in the wide world.
At the age of twenty-nine, he decided to leave the palace, his life of pleasure and comfort, and become an Ascetic, in order to find the solution to end all suffering. He studied under several famous Yogis for many Years until he became tired of the Hindu caste system and the principles of Indian ascetism and left the group, consquently losing all his followers too.
Instead he continued his search for truth through the practise of meditation.
Eventually, he reached the realisation of Enlightenment During a short period of time, Buddha established a reputation in western Hindustan by converting thousands of people to the Dhamma

The Practise of Dhamma is the way of life, and looking at life that is practised by Bhuddhists.
Dhamma/Bhuddhism, is the basically practise of "Mindfulness" (trying to be constantly aware). Mindfulness of ones actions, thoughts and reactions/feelings, along with meditative practise to increase the quality of mindfulness, leads to Insight. Insight removes suffering by recognizing the causes/roots of our sufferings (craving). The basic practise of the Good Bhuddhist is the "Eightfold Path". The Eightfold Path is considered a perfect and complete system to attain liberation from suffering and it's causes and reach Nibbana (Enlightenment). The only problem is, that is extremely difficult to maintain awareness/mindfulness of one's thoughts speech and actions without losing one's attention with all the outer distractions
.

Buddhism (Dharma) consists of both Inner, and Outer practise. There are three main levels on which must be worked on saimultaneously - the breat/speech, Mind/thought/intention, and, the body/ physical action.
This reflects how we can be affected by or influence the outside world in three ways/worlds.
In Thai we use the words "manoegamm, Wajeegamm and Gaiagam" to classify the three levels of partaking of karmik action (creating causes and effects). Manoe means mind, Wajee means speech, and Gaay/Gaaya means body. Gamm means karma - which we in the west seem to imagine as some kined of Cosmic retribution process to punish our ill deeds and reward our good deeds.
In fact, the word karma, or "Gamm" in Thai, means "Action/reaction" - any kind of action is a kind of gamm/karma the cause of a future result, and also the result of a previous cause. This is the law of cause and effect in motion, and the root of our endless wandering through Eternity as unenlightened beings in Samsaric existence - which is suffering and illusion.